Hebrews 13:10

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Hebrews 13:10 in Multiple Translations

Berean Standard Bible BSB

We have an altar from which those who serve at the tabernacle have no right to eat.

King James Version KJV

We have an altar, whereof they have no right to eat which serve the tabernacle.

American Standard Version ASV

We have an altar, whereof they have no right to eat that serve the tabernacle.

Bible in Basic English BBE

We have an altar from which those priests who are servants in the Tent may not take food.

Free Bible Version FBV

We have an altar that those priests of the Tabernacle have no right to eat from.

Geneva Bible 1599 GNV

We haue an altar, whereof they haue no authoritie to eate, which serue in the tabernacle.

Young's Literal Translation YLT

we have an altar, of which to eat they have no authority who the tabernacle are serving,

World English Bible WEB

We have an altar from which those who serve the holy tabernacle have no right to eat.

Noah Webster Bible WBS

We have an altar, of which they have no right to eat who serve the tabernacle.

Douay-Rheims 1899 DRV

We have an altar, whereof they have no power to eat who serve the tabernacle.

Translation for Translators T4T

We have Jesus [MTY]. All those who continue to observe the Jewish rituals [MTY] of sacrifice have no right to obtain the benefits of his sacrifice [MET].

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Berean Amplified Bible — Hebrews 13:10

BAB

Word Study

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Hebrews 13:10 Interlinear (Deep Study)

BIB

GRK εχομεν θυσιαστηριον εξ ου φαγειν ουκ εχουσιν εξουσιαν οι τη σκηνη λατρευοντες

εχομεν echō G2192 to have/be Verb-PAI-1P

θυσιαστηριον thusiastērion G2379 altar Noun-ASN

εξ ek G1537 out from Prep

ου hos, hē G3739 which Rel-GSN

φαγειν phagein G5315 to eat Verb-2AAN

ουκ ou G3756 no Particle-N

εχουσιν echō G2192 to have/be Verb-PAI-3P

εξουσιαν exousia G1849 authority Noun-ASF

οι ho G3588 the/this/who Art-NPM

τη ho G3588 the/this/who Art-DSF

σκηνη skēnē G4633 tent Noun-DSF

λατρευοντες latreuō G3000 to minister Verb-PAP-NPM

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Greek Word Reference — Hebrews 13:10

εχομεν echō G2192 "to have/be" Verb-PAI-1P

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

Definition: ἔχω, [in LXX for אָצֵל (ἐχόμενος), יֵשׁ,בַּעַל, etc., 59 words in all ;] (on the Aktionsart of the various tenses, see M, Pr., 110, 145, 150, 183), to have, as in cl., in various senses and constructions. __I. Trans.; __1. 1. to have, hold, hold fast, etc.; __(a) to hold, as, in the hand: Rev.5:8 14:6, al.; ἐν τ. χειρί, Rev.1:16 10:2, al.; __(b) of arms and clothing, = φέρω, φορέω, to bear, wear: Mat.3:4 22:12, al.; so frequently present ptcp. (LS, see word, A, I, 6; Bl., 74, 2), Mrk.11:13, Jhn.18:10, Rev.9:17, al.; __(with) of a woman, ἐν γαστρὶ ἔ, to be with child: Mrk.13:17, Rom.9:10; __(d) to hold fast, keep: Luk.19:20; metaphorically, of the mind and conduct, Mrk.16:8 (cf. Job.21:6, Isa.13:8; Deiss., BS, 293; Field, Notes, 44f.), Jhn.14:21, Rom.1:28, 1Ti.3:9, 2Ti.1:13, Rev.6:9, al.; __(e) to involve: Heb.10:35 (LXX), Jas.1:4, 1Jn.4:18; (f) = Lat. habere (Bl., §34, 5; 73, 5), to hold, consider: with accusative and predic. ptcp., Luk.14:18; with accusative, before ὡς, Mat.14:5; εἰς (Hebraism), Mat.21:46; on (Bl., §70, 2), Mrk.11:32. __2. to have, possess; __(a) in general, with accusative of thing(s): Mat.19:22, Mrk.10:22, Luk.12:19, Jhn.10:16, 1Co.11:22, al.; of wealth or poverty, absol., ἔχειν (neg. οὐκ, μή), Mat.13:12 25:29, 2Co.8:12; ἐκ τ. ἔχειν, according to your means, 2Co.8:11; __(b) of relationship, association, and: πατέρα, Jhn.8:41; γυναῖκα (MM, xiv), 1Co.7:2; φίλον, Luk.11:5; βασιλέα, Jhn.19:15; ποιμένα, Mat.9:36; with dupl. accusative, Mat.3:9, al.; __(with) of parts or members: ὦτα, Mat.19:15; μέλη, Rom.12:4; θεμελίους, __(d) with accusative, as periphrasis of verb: μνεῖαν ἔ. (= μεμνῆσθαι), 1Th.3:6; ἀγάπην, Jhn.13:35; γνῶσιν, 1Co.8:1; πεποίθησιν, 2Co.3:4; θλίψιν, Jhn.16:33, etc. (Thayer, see word, I, 2, f., g.); __(e) of duty, necessity, etc.: ἀνάγκην, 1Co.7:37; νόμον, Jhn.19:7; ἐπιταγήν, 1Co.7:25; ἀγῶνα, Php.1:30; κρίμα, 1Ti.5:12; __(f) of complaints and disputes; κατά, with genitive of person(s), Mat.5:23, Mrk.11:25; id. before ὅτι, Rev.2:4, 20; with accusative before πρός, Act.24:19, al.; __(g) with inf., __(α) (cl.) to be able (Field, Notes, 14): Mat.18:25, Mrk.14:8 (sc. ποιῆσαι), Luk.12:4, Act.4:14, al; __(β) of necessity (BL, §69, 4): Luk.12:50, Act.23:17-19 28:19. __II. Intrans. (BL, §53, 1), to be in a certain condition: ἑτοίμως ἔ., with inf., Act.21:13, 2Co.12:14; ἐσχάτως (which see), Mrk.5:23; κακῶς, to be ill, Mat.4:24, al.; καλῶς, Mk 16:[18]; κομψότερον, Jhn.4:52; πῶς, Act.15:36; impers., ἄλλως εἴχει, it is otherwise, 1Ti.5:25; οὕτως, Act.7:1, al.; τὸ νῦν ἔχον, as things now are (Tob.7:11), Act.24:25. __III. Mid., -ομαι, to hold oneself fast, hold on or cling to, be next to: with genitive, τ. ἐχόμενα σωτηρίας, Heb.6:9 (Rendall, in l.); ptcp., ὁ ἐχόμενος, near, next: of place, Mrk.1:38; of time, τ. ἐχομένη (ἡμέρα, expressed or understood), Luk.13:33, Act.20:15 21:26; (σαββάτῳ), Act.13:44. (Cf. ἀν-, προσ-αν-, ἀντ-, ἀπ-, ἐν-, ἐπ-, κατ-, μετ-, παρ-, περι-, προ-, προσ-, συν-, ὑπερ-, ὑπ-έχω.) (AS)

Usage: Occurs in 628 NT verses. KJV: be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use See also: 1 Corinthians 2:16; 2 Corinthians 6:10; 1 Peter 2:12.

θυσιαστηριον thusiastērion G2379 "altar" Noun-ASN

An altar is a table or platform for offering sacrifices to God, like the altar in the Temple mentioned in Matthew 5:23-24. The Greek word for altar is also used metaphorically in Hebrews 13:10.

Definition: θυσιαστήριον, -ου, τό (θυσιάζω, to sacrifice), [in LXX (where the word first appears) very freq., nearly always for מַדְבַּח ;] an altar: __(a) generally, Jas.2:21; pl., Rom.11:3 (LXX); metaphorically, Heb.13:10 (see Westc., in l, and esp. his add, note on the history of the word, 455 ff.); __(b) of the altar of burnt-offering in the Temple, Mat.5:23-24 23:18-20, 35, Luk.11:51, 1Co.9:13 10:18, Heb.7:13, Rev.11:1; __(with) of the altar of incense in the sanctuary (Exo.30:1, al.), Luk.1:11; symbolically in Heaven, Rev.6:9 8:3 9:13 14:18 16:7 (Cremer, 292).† (AS)

Usage: Occurs in 21 NT verses. KJV: altar See also: 1 Corinthians 9:13; Matthew 23:19; Hebrews 7:13.

εξ ek G1537 "out from" Prep

The preposition 'out from' shows movement or origin, like in John 6:31 and Acts 9:3. It helps us understand where people or things come from or are going.

Definition: ἐκ (ἐξ), prep. with genitive, from out of, from (see Addendum, p. 492).This entry is included here, but in the print version the entry is found on p. 492. ἐκ, before a vowel ἐξ, prep. with genitive, of motion outwards, separation from (opposite to εἰς; = Lat. e, ex), from out of, from among, from. __I. Of Place, __1. of motion, out of, forth from, off from: Jhn.6:31, Act.9:3, Gal.1:8, al.; esp. after verbs of motion, Mat.8:28 17:9, Mrk.1:25 7:28, Jhn.1:33 20:1, Act.12:7, 17 27:30, al.; constr. praeg., σώζειν (διας) ἐκ, Ju 5, Act.28:4. Metaphorical, Mat.7:4, 5, 1Pe.2:9; ἐκ τ. χειρός (-ῶν), before genitive of person(s), Luk.1:74, Jhn.10:28, 29, 39, Act.12:4 24:7, Rev.19:2; πίνειν (which see) ἐκ; of the place from which an action proceeds, Luk.5:3 (cf. 12:36, Jhn.13:4, 2Co.2:4). __2. Of change from one place or condition to another: Jhn.8:42, Rom.6:13 13:11, Rev.7:14, al.; with ellips. of verb of motion, 2Ti.2:26, 2Pe.2:21, Rev.2:21, al. __3. Of separation or distinction from a number, before collective or pl. nouns: Mat.13:47, 49, Jhn.12:1, Act.3:15, 1Pe.1:3, al.; after εἷς, Mat.10:29 Luk.17:15, al.; οὐδείς, Jhn.7:19, al.; πολλοί, Jhn.11:19, al.; τις, Luk.11:15, al.; τίς, Mat.6:27, al.; in partitive phrase as subject of sentence, Jhn.16:17; Hebraistically, ἐκ μέσου before genitive, = ἐκ (Heb. מִתּוֹךְ), Mat.13:49, al. __4. Of position or direction (so in cl. = ἔξω): ἐκ δεξιῶν (see: δεξιός); ἐξ ἐναντίας, Mrk.15:39 (metaphorically, Tit.2:8); ἐκ ῥιζῶν (i.e., utterly), Mat.11:20. __II. Of Time, __1. of the point of time from which, from, since: ἐκ γενετῆς, Jhn.9:1, cf. Mrk.10:20, Luk.23:8, Act.24:10, al. __2. Of succession in time: ἐκ δευτέρου, a second time, Mrk.14:72, al., cf. Mat.26:44; ἡμέραν ἐξ ἡμέρας, from day to day, 2Pe.2:8. __III. Of Origin, __1. of nativity, lineage, race: κοίτην (ἐν γαστρί) ἔχειν, Rom.9:10, Mat.1:18; γεννᾶν ἐκ, Mat.1:3ff.; γεννᾶσθαι (γίνεσθαι) ἐκ, Jhn.3:6 8:41, Gal.4:4; ἐκ πνεύματος (θεοῦ), Jhn.1:13 3:5ff., al. ἔρχεσθαι, εἶναι, etc., ἐκ τ. πολέως, Jhn.1:44; φυλῆς, Luk.2:36, al.; τ. ἐξουσίας Ἡρῴδου, Luk.23:7; ὁ ὢν ἐκ τ. γῆς, Jhn.3:31. __2. Of the author, occasion or source: Mat.5:37, Jhn.2:16, Rom.2:29, 1Co.8:6, Gal.5:8, al.; ἐκ (τ. θεοῦ, 1Co.7:7, 2Co.5:1, 1Jn.4:7; ἐκ τ. πατρός, Jhn.6:65, al.; ἐκ τ. γῆς ἐστιν, λαλεῖ, Jhn.3:31; εκ καρδίας, Rom.6:17, cf. Mrk.12:30, 1Ti.1:5; ἐκ ψυχῆς, Eph.6:6, Col.3:23; ἐκ πίστεως, Rom.14:23; κρίνειν ἐκ, Luk.19:22, Rev.20:12. __3. Of the agent, after passive verbs: Mat.15:5, Mrk.7:11, 2Co.2:2, al.; frequently in Re after αδικεῖσθαι (2:11), etc. __4. Of cause, dependence, source of supply: τ. πόνου (των), Rev.16:10, 11; τ. φωνῶν, Rev.8:13; ἐκ τούτου, Jhn.6:66 19:12 (but see Meyer, in ll.); ἐκ θεοῦ λαλεῖν, 2Co.2:17; ἐκ τ. ἀληθείας, Jhn.18:37, 1Jn.3:19; ὁ ἐκ πίστεως, Rom.3:26 4:16; οἱ (ὄντες) ἐκ περιτομῆς, Act.11:2, Rom.4:12, Gal.2:12, Col.4:11; πίνειν ἐκ, Mat.26:29, Mrk.14:25, Jhn.4:13, al.; θερίζειν, Gal.6:8; μετέχειν ἐκ (= partit. genitive), 1Co.10:13; with inf., ἐκ τοῦ ἔχειν, 2Co.8:11. __5. Of material: Mat.27:29, Jhn.2:15 19:2, Rom.9:21, 1Co.11:12, Rev.18:12, al.; allied to which is its use of price (= cl. genitive): Mat.27:7, cf. ib. 20:2, Act.1:18. __IV. By attraction = ἐν (cl.): τὰ ἐκ τ. οἰκιας, Mat.24:17; τ. ἐξ αὐτοῦ δύναμιν, Mrk.5:30 (see Field, in l.); ὁ πατὴρ ὁ ἐξ οὐρανοῦ, Luk.11:13. __V. Adverbial phrases: ἐξ ἀνάγκης, 2Co.9:7, Heb.7:12; ἐξ ἰσότητος, 2Co.8:13; ἐκ μέρους, 1Co.12:27 13:9-12; ἐκ μέτρου, Jhn.3:34; ἐκ συμφώνου, 1Co.7:5. __VI. in composition, ἐκ signifies, __1. procession, removal: ἐκβαίνω, ἐκβάλλω. __2. Opening out, unfolding: ἐκτείνω; metaphorically, ἐξαγγάλλω. __3. Origin: ἔκγονος. __4. Completeness: ἐξαπορέω (see M, Pr., 237), ἐκπληρόω, ἐκτελέω. (AS)

Usage: Occurs in 753 NT verses. KJV: after, among, X are, at, betwixt(-yond), by (the means of), exceedingly, (+ abundantly above), for(- th), from (among, forth, up), + grudgingly, + heartily, X heavenly, X hereby, + very highly, in, …ly, (because, by reason) of, off (from), on, out among (from, of), over, since, X thenceforth, through, X unto, X vehemently, with(-out) See also: 1 Corinthians 1:30; 3 John 1:11; 1 Peter 1:3.

ου hos, hē G3739 "which" Rel-GSN

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

φαγειν phagein G5315 "to eat" Verb-2AAN

This Greek word means to eat, whether literally or figuratively, as seen in Matthew 14:20 and 1 Corinthians 11:21. It can also refer to partaking in food and drink, like in 1 Corinthians 9:4. The word is often used in the context of everyday life and community.

Definition: φάγομαιHellenistic for cl. ἔδομαι, see: ἐσθίω. ἐσθίω, and (poet, and late prose) ἔσθω, [in LXX chiefly for אכל ;] to eat; __(a) absol.: Mat.14:20, 21 Mrk.6:31, Jhn.4:31, al.; ἐν τ. φαγεῖν (on this aor. form, see M, Pr., 111), 1Co.11:21; διδόναι φαγεῖν, with dative of person(s), Mrk.5:43, al.; ἐ. καὶ πίνειν, Mat.6:25, 31 Luk.10:7, al.; of ordinary use of food and drink, 1Co.9:4 11:22; of partaking of food at table, Mrk.2:16, Luk.5:30, al.; opposite to fasting, Mat.11:18, Luk.5:33, al.; of revelling, Mat.24:49, Luk.12:45 . __(b) with accusative of thing(s): Mat.6:25, Mrk.1:6, Jhn.6:31, Rom.14:2, al.; ἄρτον (Heb. אָכַל לֶחֶם), Mat.15:2, Mrk.3:20, al.; τὸν ἑαυτοῦ ἄ., 2Th.3:12; ἄ. before παρά, genitive of person(s), 2Th.3:8; τά before id., Luk.10:7; τ. πάσχα, Mat.26:17, Mrk.14:12 al; τ. κυριακὸν δεῖπνον, 1Co.11:20; τ. θυσίας, 1Co.10:18; before ἐκ (= cl. part. genitive), Jhn.6:26, 5o, 51, 1Co.11:28; ἀπό (cf. Heb. אָכַל מִן), Mat.15:27, Mrk.7:28; metaphorically, to devour, consume: Heb.10:27, Jas.5:3, Rev.17:16 (cf. κατ-, συν-εσθίω) . (AS)

Usage: Occurs in 89 NT verses. KJV: eat, meat See also: 1 Corinthians 8:8; Luke 14:15; Hebrews 13:10.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

εχουσιν echō G2192 "to have/be" Verb-PAI-3P

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

εξουσιαν exousia G1849 "authority" Noun-ASF

Authority refers to the power or freedom to act, like the authority given to Jesus in John 10:18 or the freedom to exercise a gift in 1 Corinthians 9:12.

Definition: ἐξουσία, -ας, ἡ (ἔξεστι), [in LXX: 4Ki.20:13, Psa.113 (114):2 135 (136)8, 9, Isa.39:2, Jer.28 (51):28 (מֶמְשָׁלָה), frequently in Da for Aram. שָׁלְטָן, etc., Wis.10:14, Sir.9:13, al. ;] __1. prop., liberty or power to act, freedom to exercise the inward force or faculty expressed by δύναμις (which see): 1Co.9:12; ἐ. ἔχειν, 2Th.3:9; id. before inf., Jhn.10:18, 1Co.9:4, 5; with genitive obj., Rom.9:21; before ἐπί, with accusative, Rev.22:14; περί, 1Co.7:37. __2. Later (cf. Milligan, Th., 114; MM, Exp., xiv), of the power of right, authority: Mat.21:33, Mrk.11:28, Luk.20:2; of Messianic authority, Mat.9:6, Mrk.2:10, al.; of apostolic authority, 2Co.10:8 13:10; of the authority of government: Mat.8:9 28:18, Ju 25, Rev.12:10, al.; esp. of judicial authority, Luk.20:20, Jhn.19:10, 11. __3. Meton., __(a) jurisdiction: Luk.23:7 (cf. 1Ma.6:11, Isa.39:2); __(b) a ruler or magistrate: Rom.13:1-3; pl., Luk.12:11, Rom.13:1, Tit.3:1; __(with) of supramundane powers (syn. with ἀρχή, δύναμις, θρόνος, κυριότης): 1Co.15:24, Eph.1:21 3:10, Col.2:10, 1Pe.3:22, al. (Cremer. 236). SYN.: see: δύναμις. (AS)

Usage: Occurs in 93 NT verses. KJV: authority, jurisdiction, liberty, power, right, strength See also: 1 Corinthians 7:37; Luke 20:2; 1 Peter 3:22.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

τη ho G3588 "the/this/who" Art-DSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

σκηνη skēnē G4633 "tent" Noun-DSF

This word means a tent or tabernacle, like the one in Matthew 17:4 or the Mosaic tabernacle in Hebrews 8:5. It can also symbolize a temporary dwelling.

Definition: σκηνή, -ῆς, ἡ [in LXX chiefly for אֹהֶל, also for מִשְׁכָּן, סֻכָּה, etc. ;] a tent, booth, tabernacle: Mat.17:4, Mrk.9:5, Luk.9:33, Heb.11:9; αἱ αἰώνιοι σ., Luk.16:9; of the Mosaic tabernacle, Heb.8:5 9:2-3, 6 9:8, 21; σ. τ. μαρτυρίου, Act.7:44; of its heavenly prototype, Heb.8:2 9:11, Rev.13:6 15:5 21:3; of the temple, Heb.13:10; ἡ σ. τοῦ Μολόχ, Act.7:43 (LXX); metaphorically, ἡ σ. Δαυείδ Act.15:16 (LXX).† (AS)

Usage: Occurs in 20 NT verses. KJV: habitation, tabernacle See also: Acts 7:43; Hebrews 9:21; Hebrews 8:2.

λατρευοντες latreuō G3000 "to minister" Verb-PAP-NPM

To minister means to serve God and give Him homage, as seen in Matthew 4:10 and Acts 7:7. It involves working for God and worshiping Him. This concept is central to the New Testament.

Definition: λατρεύω (λάτρις, a hired servant), [in LXX (always, as λατρεία, of the service of God or of heathen divinities) chiefly for עָבַד, Exo.3:12, al.; in Dan LXX TH (Dan.3:12, al.) for פְּלַח ;] __1. to work for hire. __2. to serve; in cl., also of divine service, to serve, worship, and so always in NT: with dative of person(s), τ. θεῷ, Mat.4:10, Luk.4:8" (LXX), Act.7:7 24:14 27:23, Heb.9:14, Rev.7:15 22:3; of idol worship (cf. Exo.20:5, Eze.20:32), Act.7:42, Rom.1:25; τ. θεῷ. ἐν τ. πνεύματί μου, Rom.1:9; id. ἐν καθαρᾷ συνειδήσει, 2Ti.1:3; μετ᾽ εὐλαβείας κ. δέους, Heb.12:28; ἐν ὁσιότητι κ. δικαιοσύνῃ, Luk.1:74; (without θεῷ) νηστείαις κ. δεήσεσι, Luk.2:37; πνεύματι θεοῦ, Php.3:3; absol., Act.26:7; ὁ λατρεύων, the worshipper, Heb.9:9 10:2; of ministerial service, with dative of thing(s), Heb.8:5 13:10.† SYN.: λειτουργέω, q.v (AS)

Usage: Occurs in 21 NT verses. KJV: serve, do the service, worship(-per) See also: 2 Timothy 1:3; Hebrews 12:28; Hebrews 8:5.

Study Notes — Hebrews 13:10

Show Verse Quote Highlights

Context
Cross References
Hebrews 13:10 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 13:10
Jamieson-Fausset-Brown on Hebrews 13:10
Matthew Poole's Commentary on Hebrews 13:10
Trapp's Commentary on Hebrews 13:10
Ellicott's Commentary on Hebrews 13:10
Adam Clarke's Commentary on Hebrews 13:10
Cambridge Bible on Hebrews 13:10
Barnes' Notes on Hebrews 13:10
Sermons on Hebrews 13:10

Context — Christ’s Unchanging Nature

8Jesus Christ is the same yesterday and today and forever. 9Do not be carried away by all kinds of strange teachings, for it is good for the heart to be strengthened by grace and not by foods of no value to those devoted to them.

10We have an altar from which those who serve at the tabernacle have no right to eat.

11Although the high priest brings the blood of animals into the Holy Place as a sacrifice for sin, the bodies are burned outside the camp. 12And so Jesus also suffered outside the city gate, to sanctify the people by His own blood.

Cross References

	Reference	Text (BSB)
1	1 Corinthians 5:7–8	Get rid of the old leaven, that you may be a new unleavened batch, as you really are. For Christ, our Passover lamb, has been sacrificed. Therefore let us keep the feast, not with the old bread, leavened with malice and wickedness, but with the unleavened bread of sincerity and of truth.
2	1 Corinthians 10:20	No, but the sacrifices of pagans are offered to demons, not to God. And I do not want you to be participants with demons.
3	1 Corinthians 9:13	Do you not know that those who work in the temple eat of its food, and those who serve at the altar partake of its offerings?
4	Numbers 7:5	“Accept these gifts from them, that they may be used in the work of the Tent of Meeting. And give them to the Levites, to each man according to his service.”
5	1 Corinthians 10:17–18	Because there is one loaf, we who are many are one body; for we all partake of the one loaf. Consider the people of Israel: Are not those who eat the sacrifices fellow partakers in the altar?
6	Numbers 3:7–8	They are to perform duties for him and for the whole congregation before the Tent of Meeting, attending to the service of the tabernacle. They shall take care of all the furnishings of the Tent of Meeting and fulfill obligations for the Israelites by attending to the service of the tabernacle.

Hebrews 13:10 Summary

This verse is saying that as believers in Jesus Christ, we have a new source of spiritual nourishment and strength that is not found in the old covenant system or any earthly ritual. The altar being referred to is the sacrifice of Jesus Christ, which is the source of our spiritual food and sustenance, as seen in John 6:51 and Hebrews 10:10. We can trust in Jesus to be our strength and our salvation, and not rely on anything else, as seen in Psalm 28:7 and Philippians 4:13. By trusting in Jesus, we can have confidence and peace, knowing that He is our source of spiritual nourishment and life.

Frequently Asked Questions

What is the altar being referred to in Hebrews 13:10?

The altar in this verse is likely referring to the sacrifice of Jesus Christ, as seen in Hebrews 13:12, where it says Jesus suffered outside the city gate to sanctify the people by His own blood, much like the sacrifices in the Old Testament, such as Leviticus 4:12.

Who are those serving at the tabernacle in Hebrews 13:10?

Those serving at the tabernacle are the Old Testament priests who offered sacrifices according to the law, as described in Exodus 28:1 and Leviticus 8:12-13, and they have no right to eat from the altar of Jesus Christ, the new covenant sacrifice.

Why do the priests have no right to eat from this altar?

The priests have no right to eat from this altar because they are part of the old covenant system, which has been superseded by the new covenant in Jesus Christ, as seen in Hebrews 8:13 and Luke 22:20.

What does this verse mean for believers today?

For believers today, this verse means that our spiritual nourishment comes from Jesus Christ, the sacrifice who sanctifies us, and not from any earthly or ritualistic source, as seen in John 6:55 and Hebrews 10:10.

Reflection Questions

What are some ways I have been trying to find spiritual nourishment in things other than Jesus Christ?
How can I more fully rely on Jesus as my source of spiritual strength and sustenance, as seen in Isaiah 40:29-31 and Matthew 11:28-30?
What are some areas of my life where I need to trust in the sacrifice of Jesus, rather than my own efforts or rituals, as seen in Romans 3:24-25 and Galatians 2:20?
In what ways can I remember and celebrate the sacrifice of Jesus in my daily life, as seen in 1 Corinthians 11:23-26 and Hebrews 13:15?

Gill's Exposition on Hebrews 13:10

We have an altar,.... By which is meant, not the cross of Christ, on which he was crucified; nor the Lord's table, where his flesh and blood are presented to faith, as food, though not offered; but

Jamieson-Fausset-Brown on Hebrews 13:10

We have an altar, whereof they have no right to eat which serve the tabernacle.

Matthew Poole's Commentary on Hebrews 13:10

We have an altar: these strange doctrines are not only unprofitable, but perilous to Christians, since they disinterest all that entertain them, as to any participation of Christ; since his subjects, adhering to his simple and immutable doctrine, have a right and just claim to, and an actual use of, Christ, as their altar, in opposition to the Mosaical; and from whom they have altar sustenance for their souls, in opposition to the Jewish meats, while they attend on him; all the quickening benefits issuing from the sacrifice of his human nature on the altar of his Godhead, as reconciliation and adoption to God, justification of our persons, renovation of our nature, growth in grace, and perseverance therein, to the perfecting of it in glory, 10:16-18. We have altar sanctification of our persons and offerings in our access to God from him, ; so as all is accepted with the Father. We have altar protection and salvation, keeping us who attend on him unto the revelation of God in glory, ,11. This is altar individuation to all Christians; God had but one altar under the law, and he prohibited all others, and complained of and threatened the increase of them, 27:1,2 10:1. This one altar did type out that true one of Christ, by which only sinners can come to God, and find acceptance. Whereof they have no right to eat which serve the tabernacle; of this altar privilege all Jews or Judaizing Christians, who adhered to the Mosaical administration of the covenant in meats and ceremonies, have no lawful right or title to partake; they cannot have this honour while they cleave to them, because they thereby deny this altar, reject the Son of God, and are in it rejected by him.

Trapp's Commentary on Hebrews 13:10

10 We have an altar, whereof they have no right to eat which serve the tabernacle. Ver. 10. We have an altar] That is, a sacrifice, even Christ our passover, whose flesh is meat indeed, John 6:35; John 6:53, but to believers only, not to those that pertinaciously plead for ceremonies and services of the law, Galatians 5:4. Hic edere, est credere.

Ellicott's Commentary on Hebrews 13:10

(10, 11) “We need not such profitless teaching; we already have sustenance which is ‘meat indeed,’ by which the heart is established.” According to the Law, the priests (they. who “serve the Tabernacle,” see Hebrews 8:5) received for themselves a greater or smaller portion of the animals offered as peace-offerings and trespass-offerings; in some cases, also, the flesh of the sin-offerings fell to their lot (Leviticus 4, 5, 7, 23). When the high priest presented a sin-offering on his own behalf (Leviticus 4:3-12), or for the congregation (Hebrews 13:13-21), he sprinkled some of the blood in the Holy Place in front of the veil; on the Day of Atonement alone was the blood taken within the veil into the Most Holy Place. In the case of these three offerings the priest received no part of the animal sacrificed; certain portions were burnt on the altar of burnt-offering, and the rest of the body was carried forth “without the camp,” and wholly consumed by fire. Though the writer here speaks of animals whose blood is brought into the Holy Place through the high priest, as an offering for sin, it is probable that (as in Hebrews 5-9) he has in thought the Day of Atonement only, so that here “the Holy Place” bears the sense of the “Holiest of all.” (See Note on Hebrews 9:2.) (It will be noted that throughout he uses the present tense; see the same Note). For us there is but one sacrifice for sin, the efficacy of which endures for ever (Hebrews 10:12): Jesus entering the Holiest Place for us in virtue of His own sacrifice has fulfilled the type contained in the high priest’s sprinkling of the blood. But whereas those priests might not eat of their sin-offering, to us greater privilege is given; we feed on Him who was slain for us, whose flesh war for the life of the world (John 6:51-56). We then (who are all “priests unto God”) “have an altar of which,” on the very principles of their Law, “they that serve the Tabernacle (see Hebrews 8:5) have no right to eat.” The stress is laid on the sacrifice, of which we eat, not upon the altar itself. If separately interpreted, the altar will be the place of sacrifice, the Cross.

Adam Clarke's Commentary on Hebrews 13:10

Verse 10. We have an altar] The altar is here put for the sacrifice on the altar; the Christian altar is the Christian sacrifice, which is Christ Jesus, with all the benefits of his passion and death. To these privileges they had no right who continued to offer the Levitical sacrifices, and to trust in them for remission of sins.

Cambridge Bible on Hebrews 13:10

10–16. The One Sacrifice of the Christian, and the sacrifices which he must offer10. We have an altar] These seven verses form a little episode of argument in the midst of moral exhortations. They revert once more to the main subject of the Epistle—the contrast between the two dispensations. The connecting link in the thought of the writer is to be found in the Jewish boasts to which he has just referred in the word “meats.” Besides trying to alarm the Christians by denunciations founded on their indifference to the Levitical Law and the oral traditions based upon it, the Jews would doubtless taunt them with their inability henceforth to share in eating the sacrifices (1 Corinthians 9:13) since they were all under the Cherem—the ban of Jewish excommunication. The writer meets the taunt by pointing out (in an allusive manner) that of the most solemn sacrifices in the whole Jewish year—and of those offered on the Day of Atonement—not even the Priests, not even the High Priest himself, could partake (Leviticus 6:12; Leviticus 6:23; Leviticus 6:30; Leviticus 16:27). But of our Sacrifice, which is Christ, and from (ἐ ?î) our Altar, which is the Cross—on which, as on an Altar, our Lord was offered—we may eat. The “Altar” is here understood of the Cross, not only by Bleek and De Wette, but even by St Thomas Aquinas and Estius; but the mere figure implied by the “altar” is so subordinate to that of our participation in spiritual privileges that if it be regarded as an objection that the Cross was looked on by Jews as “the accursed tree,” we may adopt the alternative view suggested by Thomas Aquinas—that the Altar means Christ Himself. To eat from it will then be “to partake of the fruit of Christ’s Passion.” So too Cyril says, “He is Himself the Altar.” We therefore have loftier privileges than they who “serve the tabernacle.” The other incidental expressions will be illustrated as we proceed; but, meanwhile, we may observe that the word “Altar” is altogether subordinate and (so to speak) “out of the Figure.” There is no reference whatever to the material “table of the Lord,” and only a very indirect reference (if any) to the Lord’s Supper. Nothing can prove more strikingly and conclusively the writer’s total freedom from any conceptions resembling those of the “sacrifice of the mass” than the fact that here he speaks of our sacrifices as being “the bullocks of our lips.” The Christian Priest is only a Presbyter, not a Sacrificing Priest. He is only a Sacrificing Priest in exactly the same sense as every Christian is metaphorically so called, because alike Presbyter and people offer “spiritual sacrifices,” which are alone acceptable to God through Jesus Christ (1 Peter 2:5). The main point is “we too have one great sacrifice,” and we (unlike the Jews, as regards their chief sacrifice, Leviticus 4:12; Leviticus 6:30; Leviticus 16:27) may perpetually partake of it, and live by it (John 6:51-56).

Barnes' Notes on Hebrews 13:10

We have an altar - We who are Christians. The Jews had an altar on which their sacrifices were offered which was regarded as sacred, and of the benefit of which no others might partake.

Sermons on Hebrews 13:10

	Sermon	Description
	A Study in Hebrews 13 - Part 2 by William MacDonald	In this sermon, the speaker discusses the wicked system described in the book of Revelation. The system is characterized by the rulers of the nations making alliances with it and t
	A Year to Consider Jesus by Carter Conlon	This sermon emphasizes the importance of considering Jesus in the new year, calling for a deep commitment to following God's pathway and seeking His strength. It challenges believe
	Hebrews: Availability of Christ by Stephen Kaung	In this sermon, Stephen Kong discusses the urgent and definite message found in the book of Hebrews. He emphasizes that we are living in a time of great shaking, both physically an
	A Look at Communion by J.C. Ryle	J.C. Ryle emphasizes the significance of the Lord's Supper, urging believers to examine themselves before partaking in this sacred ordinance. He addresses common misconceptions and
	Remembrance of Deliverance; and Guidance by John Nelson Darby	John Nelson Darby emphasizes the significance of remembering God's deliverance while navigating the wilderness of life. He explains that although the Israelites were freed from Egy
	How May We Enter Into the Enjoyment of Holiness? by Phoebe Palmer	Phoebe Palmer preaches about the necessity of fully fixing the intention to live a holy life, requiring deep searchings of the heart and surrendering any hindrances that may be pre
	March 5. 1678. the Altar of the Third Degree by Jane Lead	Jane Lead preaches about the significance of building a pure Altar of the Third Degree unto God, symbolizing the process of consecration and transformation of believers into perfec