Hebrews 9:10

Hebrews 9:10 in Multiple Translations

Berean Standard Bible BSB

They consist only in food and drink and special washings—external regulations imposed until the time of reform.

King James Version KJV

Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

American Standard Version ASV

being only (with meats and drinks and divers washings) carnal ordinances, imposed until a time of reformation.

Bible in Basic English BBE

Because they are only rules of the flesh, of meats and drinks and washings, which have their place till the time comes when things will be put right.

Free Bible Version FBV

They're just religious regulations—about food and drink, and various ceremonies involving washing—which were put in place until the time of God's new way of relating to him.

Geneva Bible 1599 GNV

Which only stood in meates and drinkes, and diuers washings, and carnal rites, which were inioyned, vntill the time of reformation.

Young's Literal Translation YLT

only in victuals, and drinks, and different baptisms, and fleshly ordinances — till the time of reformation imposed upon [them].

World English Bible WEB

being only (with foods and drinks and various washings) fleshly ordinances, imposed until a time of reformation.

Noah Webster Bible WBS

Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

Douay-Rheims 1899 DRV

And divers washings, and justices of the flesh laid on them until the time of correction.

Translation for Translators T4T

They brought those gifts and made those sacrifices according to regulations concerning things to eat and drink, and according to rules that required people to wash various things. God declared that those regulations about our bodies were to be in effect until he put into effect the new covenant; that was a better system.

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Berean Amplified Bible — Hebrews 9:10

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Word Study

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Hebrews 9:10 Interlinear (Deep Study)

BIB

GRK μονον επι βρωμασιν και πομασιν και διαφοροις βαπτισμοις και δικαιωμασιν σαρκος μεχρι καιρου διορθωσεως επικειμενα

μονον monon G3440 only Adv

επι epi G1909 upon/to/against Prep

βρωμασιν brōma G1033 food Noun-DPN

και kai G2532 and Conj

πομασιν poma G4188 drink Noun-DPN

και kai G2532 and Conj

διαφοροις diaphoros G1313 different Adj-DPM

βαπτισμοις baptismos G909 baptism Noun-DPM

και kai G2532 and Conj

δικαιωμασιν dikaiōma G1345 righteous act Noun-DPN

σαρκος sarx G4561 flesh Noun-GSF

μεχρι mechri G3360 until Adv

καιρου kairos G2540 time/right time Noun-GSM

διορθωσεως diorthōsis G1357 reformation Noun-GSF

επικειμενα epikeimai G1945 to lay on Verb-PNP-NPN

Greek Word Study

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Greek Word Reference — Hebrews 9:10

μονον monon G3440 "only" Adv

This adverb means only, alone, or merely, often used to emphasize a single thing. For example, in Matthew 14:23, Jesus goes up a mountain alone to pray.

Definition: μόνον, see: μόνος. μόνος, -η, -ον, [in LXX chiefly for לְבַד ;] __1. adj., alone, solitary, forsaken: with verb., Mat.14:23, Mrk.6:47, Luk.9:36, al.; with pron., Mat.18:15, Mrk.9:2, al.; with subst., Mrk.9:8, Luk.4:8, al.; pleonast., οὐκ . . . εἰ μὴ μ., Mat.12:4, Luk.6:4, al.; attrib., only, (ὁ) μ. θεός, Jhn.5:44 17:3, Rom.16:27, 1Ti.1:17, Ju 25. __2. As adv., __(a) neut., (μόνον, alone, only: referring to verb or predic., Mat.9:21, Mrk.5:36, Jas.1:22, al. (see Bl., §44, 2); οὐ (μὴ) μ., Gal.4:18, Jas.1:22; οὐ μ. . . . ἀλλά (Bl, §77, 13.3), Act.19:26, 1Jn.5:6, al.; id. before καί (Bl., §81, 1.2), Rom.5:3 9:10, 2Co.8:19, al.; __(b) κατὰ μόνας, alone (Bl., §44, 1), Mrk.4:10, Luk.9:18. (AS)

Usage: Occurs in 67 NT verses. KJV: alone, but, only See also: 1 Corinthians 7:39; Hebrews 12:26; 1 Peter 2:18.

επι epi G1909 "upon/to/against" Prep

A preposition meaning upon, to, or against, often used to show location or direction, like in Matthew 6:10 where Jesus teaches us to pray for God's will to be done on earth. It can also indicate a sense of time or order.

Definition: ἐπί (before a smooth breathing ἐπ᾽, before a rough breathing ἐφ᾽), prep. with genitive, dative, accusative (accusative most frequently in NT), with primary sense of superposition, on, upon. __I. C. genitive, __1. of place, answering the question, where? __(a) of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mat.6:10, 19, al.; τ. κεφαλῆς, 1Co.11:10; τ. νεφελῶν, Mat.24:3o, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mrk.4:26; σπείρειν, ib. 31; ἔρχεσθαι, Heb.6:7, al.; figuratively, ἐπ᾽ ἀληθείας (MM, see word ἀ.); of the subject of thought or speech, Gal.3:16; of power or authority, over, πάντων, Rom.9:5: τ. γάζης, Act.8:27; ἐξουσία, Rev.2:26 20:6; __(b) of vicinity, at, by: τ. θαλάσσης, Jhn.6:9; τ. ὁδοῦ, Mat.21:19; τοῦ βάτου, Mrk.12:26 (see Swete, in l.); with genitive of person(s), in the presence of, before, Mat.28:14, Act.23:30, 1Co.6:1, al. __2. Of time, __(a) with genitive of person(s), in the time of: ἐπὶ Ἐλισαίου, Luk.4:27; ἐπὶ Κλαυδίου, Act.11:28; ἐπὶ Ἀβιάθαρ ἀρχιερέως, when A. was high priest, Mrk.2:26; __(b) with genitive of thing(s), at, at the time of: Mat.1:11, Heb.1:2, 2Pe.3:3; ἐπὶ τ. προσευχῶν, Rom.1:10, Eph.1:16, 1Th.1:2, Phm 4. __II. C. dative, of place, answering the question, where? __(a) lit., on, upon: Mat.9:16, 14:8, al.; after verbs of motion (see supr., I, 1, (a)), Mat.9:16 Act.8:16; above, Luk.23:38; at, by, Mrk.13:29, Jhn.5:2, Act.5:9, al.; __(b) metaphorically, upon, on the ground of, Luk.4:4 (LXX); in the matter of, Mrk.6:52 (see Swete, in l.); upon, of, concerning, Act.5:35, 40; of the ground, reason or motive (Bl., §38, 2; 43, 3), Mat.18:3 19:9, Rom.12:12, al.; ἐφ᾽ ᾧ, for the reason that, because, Rom.5:12 2Co.5:4; after verbs of motion, over, Mat.18:13, Rom.16:19, al.; of a condition (cl.), Rom.8:20, 1Co.9:10; ἐπὶ δυσὶ μάρτυσιν (see Westc. on Heb.9:10), Heb.10:28; of purpose or aim, Eph.2:10, Php.4:10; of authority, over, Mat.24:47 Luk.12:44; of hostility, with dative of person(s) (cl.), against, Luk.12:52; in addition to (cl.), 2Co.7:13; of an adjunct, in, at, on, Php.1:3 2:17. __III. C. accusative, __1. of place of motion upon or over, answering the question, whither? __(a) lit., upon, over: Mat.14:28, 29, Luk.5:19, al. mult.; in NT also, answering the question, where? (as with genitive, dative), Mrk.4:38 11:2, Luk.2:25, Jhn.1:32; ἐπὶ τ. αὐτό, Act.1:15 2:1, al.; of motion to a vicinity, to, Mrk.16:2, Act.8:36, al.; __(b) metaphorically (in wh. "the accusative is more widely prevalent than it strictly should be," Bl., §43, 1); of blessings, evils, etc., coming upon one, with accusative of person(s), Mat.10:13 12:28, Act.2:17, Jhn.18:4, Eph.5:6, al.; of addition (dative in cl.), λύπη ἐπὶ λύπην, Php.2:27; ἐπικαλεῖν ὄνομα ἐπί (see: ἐπικαλέω), Act.15:17, Jas.2:7; καλεῖν ἐπί, to call after, Luk.1:59; of number or degree: ἐπὶ τρίς (cl. εἰς τ.), thrice, Act.10:16 11:10; ἐπὶ πλεῖον, the more, further, Act.4:17 2Ti.2:16 3:9 (see also infr., 2, (a)); ἐφ᾽ ὅσον (see infr., ib.), forasmuch as, Mat.25:40, 45, Rom.11:13; of power, authority, control, Luk.1:33, Act.7:10 Rom.5:14, Heb.3:6, al.; of the direction of thoughts and feelings, unto, towards, Luk.1:17 23:28, Act.9:35, 42, Rom.11:22, Gal.4:9, Eph.2:7, 1Ti.5:5, al.; of purpose, for, Mat.3:7, Luk.23:48; ἐφ᾽ ὅ πάρει (Rec. ἐφ᾽ ᾧ, Mat.26:50; of hostility, against, Mat.24:7, Mrk.3:24-26 10:11 13:8, Luk.9:5, Jhn.13:18, Act.7:54, 1Co.7:36, 2Co.1:23; Of reference, concerning, for (cl. usually dative), Mrk.9:12 15:24, Jhn.19:24, Rom.4:9. __2. Of time, __(a) during, for: Luk.4:25 (WH, txt., omits ἐπί), Act.13:31 16:18, Heb.11:30, al.; ἐφ᾽ ὅσον (χρόνον), as long as, for so long time as, Mrk.9:15 Rom.7:1, al. (for ἐφ᾽ ὅ in another sense, see supr., 1, (b)); ἐφ᾽ ἱκανόν (see: ἱ), Act.20:11; ἐπὶ πλεῖον (see supr., 1, (b)), yet longer, further, Act.20:9 24:4; __(b) on, about, towards (cl. εἰς): Luk.10:35 Act.3:1 4:5. __IV. In composition, ἐπί signifies: up, ἐπαίρω; upon, ἐπίγειος, ἐπιδημέω, ὠπικαθίζω; towards, επιβλέπω, ὠπεκτείνω; over (of superintendence), ἐπιστάτης; again, in addition, ἐπαιτέω; against, ἐπιορκέω, ἐπιβουλή. (AS)

Usage: Occurs in 788 NT verses. KJV: about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with See also: 1 Corinthians 1:4; Acts 4:33; 1 Peter 1:13.

βρωμασιν brōma G1033 "food" Noun-DPN

This word refers to food, either physical or spiritual, as seen in Matthew 14:15 and John 4:34. It can describe everyday meals or special foods allowed or forbidden by Jewish law. This concept is also used to describe spiritual nourishment and growth.

Definition: βρῶμα, -τος, τό (cf. βιβρώσκω), [in LXX chiefly for אֹכֶל ;] food: Rom.14:15, 20 1Co.8:8, 13 10:3; pl., Mat.14:15, Mrk.7:19, Luk.3:11 9:13, 1Co.6:13, 1Ti.4:3, Heb.9:10 13:9; trop., of spiritual food, Jhn.4:34, 1Co.3:2 (cf. βρῶσις).† (AS)

Usage: Occurs in 15 NT verses. KJV: meat, victuals See also: 1 Corinthians 3:2; Hebrews 13:9; Hebrews 9:10.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

πομασιν poma G4188 "drink" Noun-DPN

Referring to a beverage, this word is used for drink in 1 Corinthians 10:4 and Hebrews 9:10. It represents any kind of liquid for consumption.

Definition: πόμα, -τος, τό (πίνω), late form of Att.. πῶμα, [in LXX.: Psa.102:9 (שִׁקּוּי), al. 4 * ;] drink: 1Co.10:4, Heb.9:10.† (AS)

Usage: Occurs in 2 NT verses. KJV: drink See also: 1 Corinthians 10:4; Hebrews 9:10.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

διαφοροις diaphoros G1313 "different" Adj-DPM

This word means something is different or surpasses others, like in Romans 12:6 where Paul talks about different spiritual gifts. It can also mean excellent, as in Hebrews 1:4 and 8:6.

Definition: διά-φορος, -ον (διαφέρω), [in LXX for שְׁנָא (Dan.7:7, 19); also as in Polyb., iv, 188, al., Τὸ δ., τὰ δ., money: Sir.27:1 42:5, 2Ma.3:6 ;] __1. different: Rom.12:6, Heb.9:10. __2. excellent: compar., -ώτερος, Heb.1:4 8:6.† (AS)

Usage: Occurs in 4 NT verses. KJV: differing, divers, more excellent See also: Hebrews 1:4; Hebrews 9:10; Hebrews 8:6.

βαπτισμοις baptismos G909 "baptism" Noun-DPM

The act of baptism or washing, as seen in Mark 7:4 and Hebrews 9:10. It refers to the physical act of dipping or washing, and is used to describe Jewish ceremonial washings and Christian baptism.

Definition: βαπτισμός, -οῦ, ὁ (βαπτίζω), prop., the act of which βάπτισμα is the result; __1. a dipping, washing, lustration: Mrk.7:4; of Jewish ceremonial. Heb.9:10; in Heb.6:2, βαπτισμῶν διδαχήν (-ῆς), "the pl. and the peculiar form seem to be used to include Christian baptism with other lustral rites" (Westc, in l.). __2. baptism: FlJ, Ant., 18, 5, 2 (of John's baptism), and some Fathers (see Soph., see word). Not so in NT, unless ἐν τ. βαπτισμῷ, in the act of baptism, Col.2:12, be read with Tr. (Rec., WH, R, -ματι). † (AS)

Usage: Occurs in 4 NT verses. KJV: baptism, washing See also: Hebrews 6:2; Mark 7:4; Hebrews 9:10.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

δικαιωμασιν dikaiōma G1345 "righteous act" Noun-DPN

A righteous act is doing what is fair and just, like following God's laws. In Romans 1:32, it refers to God's ordinances. In Luke 1:6, it describes Zechariah's obedience to God's laws.

Definition: δικαίωμα, -τος, τ (δικαιόω), [in LXX most frequently for חֹק, in Ez, chiefly for מִשְׁפָּט, in Pss, τὰ δ., frequently for פִּקּוּד ;] a concrete expression of righteousness, the expression and result of the act of δικαίωσις, "a declaration that a thing is δίκαιον, or that a person is δίκαιος," hence, __(a) an ordinance: δ. τ. θεοῦ, Rom.1:32; τ. κυρίου, Luk.1:6; τ. νόμου, Rom.2:26 8:4; λατρείας, Heb.9:1; σαρκός, Heb.9:10; __(b) a sentence: of acquittal, Rom.5:16 (also Rom.5:18; ICC, in l), or of condemnation; __(with) a righteous act: Rom.5:18 (RV), Rev.15:4 19:8 (on the usage of π., see MM, Exp., iii, xi).† (AS)

Usage: Occurs in 10 NT verses. KJV: judgment, justification, ordinance, righteousness See also: Hebrews 9:1; Romans 1:32; Hebrews 9:10.

σαρκος sarx G4561 "flesh" Noun-GSF

Flesh refers to the physical body, like the meat of an animal or the human body, as seen in 1 Corinthians 15:39 and Luke 24:39.

Definition: σάρξ, σαρκός, ἡ [in LXX chiefly for בָּשָׂר ;] flesh; __1. as in cl. generally, __(a) prop., of the soft substance of the animal body: 1Co.15:39, 2Co.12:7, Gal.6:13, al.; σ. καὶ αἷμα, 1Co.5:50; σ. καὶ ὀστέα, Luk.24:39; pl., of the flesh of many or parts of the flesh of one (cl.), Rev.17:16 19:18; φαγεῖν, Re, ll. with (cf. κατεσθίειν, 4Ki.9:36, al., and βιβρώσκειν, frequently in l.); metaphorically, Jas.5:3; mystically, φ. (τρώγειν) τὴν σ. τοῦ υἱοῦ τ. ἀνθρώπου, Jhn.6:52-56; __(b) Of the whole substance of the body, = σῶμα: Act.2:26 (LXX), 31, 2Co.12:7, Gal.4:14, Eph.5:29; μία σ., Mrk.10:8; εἰς σ. μίαν (Gen.2:24), Mat.19:5, Mrk.10:8, 1Co.6:16, Eph.5:31; hence, of the material as opposite to the immaterial part of man (cf. Lft., Notes, 88): opposite to πνεῦμα, 1Co.5:5, 2Co.7:1, Col.2:5, 1Pe.3:18, 4:6; to ψύχη, Act.2:31, Rec.; of the present life, ἐν (τῇ) σ., Rom.7:5, Gal.2:20, Php.1:22, 24 1Pe.4:2; of Christ's life on earth, αἱ ἡμέραι τ. σαρκὸς αὐτοῦ, Heb.5:7; of things pertaining to the body, ἐν (τῇ) σ., Gal.6:12, 13 Php.3:3, 4. __2. As in Heb. idiom, __(a) of a living creature: πᾶσα σ. (Heb. כָּל־בָּשָׂר; cf. Bl., §47, 9), Mat.24:22, Mrk.13:20, 1Pe.1:24; esp. of man and his mortality (Psa.55 (56):5, Sir.28:5, al.), Jhn.1:14; πᾶσα σ. (see supr.), Luk.3:6, Jhn.17:2, Act.2:17, ἐν σ., 1Jo.4:2, 1Ti.3:16; __(b) of natural origin and relationship (Gen.2:24, Isa.58:7, al.): τέκνα τῆς σ., Rom.9:8; κατὰ σάρκα, ib. 3, 5, 1Co.10:18, Gal.4:23, 29; ἡ σ. μου, Rom.11:14 (cf. Jdg.9:2, 2Ki.5:1, al.). __3. Of the physical nature as subject to sensation and desire (Plut.), __(a) without any ethical disparagement: Rom.7:18 13:14; opposite to πνεῦμα, Mat.26:41, Mrk.14:38; τ. θέλημα τῆς σ., Jhn.1:13; ἡ ἐπιθυμία τῆς σ., 1Jn.2:16; pl., 2Pe.2:18; παθεῖν σαρκί, 1Pe.4:1; __(b) in ethical sense, esp. in Pauline Epp., of the flesh as the seat and vehicle of sinful desires: opposite to νοῦς, Rom.7:25; to πνεῦμα, Rom.8:4-9, 12, 13, Gal.5:16, 17 19 6:8 (cf. DB, ii, 14f.; iv, 165f.; Cremer, 844ff.). (AS)

Usage: Occurs in 130 NT verses. KJV: carnal(-ly, + -ly minded), flesh(-ly) See also: 1 Corinthians 1:26; Galatians 6:12; 1 Peter 1:24.

μεχρι mechri G3360 "until" Adv

Until means up to a certain point in time or place, like in Matthew 11:23 and Romans 5:14, where it talks about something happening until a specific time.

Definition: μέχρι (bef. consonants, exc. Luk.16:16, μέχρι Ἰωάνου) and μέχρις (bef. vowels, Mk, Ga, ll. with, Heb.12:4; see Bl., § 5, 4) __1. as prep., with genitive, as far as, even to, until; __(a) of place: Rom.15:19; __(b) of time : Mat.11:23 13:30 28:15, Luk.16:16, Act.10:30 20:7, Rom.5:14, 1Ti.6:14, Heb.3:6, 14 9:10; __(with) of measure or degree : Php.2:8, 30, 2Ti.2:9, Heb.12:4 (μ. αἵματος, cf. 2Ma.13:14). __2. As conjunct. (as long as), until: Eph.4:13; μ. οὗ (Thuc., iii, 28, but more frequently μ. ἄν see BI., § 65, 10), Mrk.13:30, Gal.4:19 (μ. is prop, an adv., cf. Lat. usgue, before prep. or adv.; LS, see word, and cf. ἄχρι).† (AS)

Usage: Occurs in 17 NT verses. KJV: till, (un-)to, until See also: 1 Timothy 6:14; Hebrews 12:4; Hebrews 3:6.

καιρου kairos G2540 "time/right time" Noun-GSM

This word means the right time or opportunity, like in Matthew 11:25 and Mark 1:15. It refers to a specific moment or season, often related to God's plan. It helps us understand timing and purpose.

Definition: καιρός, -οῦ, ὁ [in LXX chiefly for עֵת, also for מוֹעֵד, etc. ;] __1. due measure, fitness, proportion (Eur., Xen., al.). __2. Of Time (cl. also) in the sense of a fixed and definite period, time, season (Kennedy, Sources, 153): Mat.11:25, Mrk.1:15, Luk.21:8, Rom.13:11, Eph.6:18, Heb.11:15, 1Pe.1:5 1:11 Rev.1:3, al.; with genitive, πειρασμοῦ Luk.8:13; τ. καρπῶν, Mat.21:34; σύκων, Mrk.11:13; pl., Mat.21:41; χρόνοι ἢ (καὶ) κ., Act.1:7, 1Th.5:1; ἐθνῶν, Luk.21:24; of opportune or seasonable time, Act.24:25, Gal.6:10, Eph.5:16, Col.4:5; with inf., Heb.11:15; ὁ κ. οὗτος, Mrk.10:30, Luk.18:30; ὁ νῦν κ. (Dalman, Words, 148), Rom.8:18; ὁ κ. ὁ ἐμός, Jhn.7:6; κ. δεκτῲ, 2Co.6:2 (LXX); δουλεύειν τῷ κ., Rom.12:11, R, mg.; τ. σημεῖα τῶν κ., Mat.16:3; adverbial usages: ἐν κ., Mat.24:45, 1Pe.5:6 (cf. καιρῷ, Luk.20:10; τῷ κ., Mrk.12:2); ἄχρι καιροῦ, Luk.4:13; πρὸς καιρόν, Luk.8:13, 1Co.7:5; κατὰ καιρόν, Rom.5:6; πρὸ καιροῦ, Mat.8:29 SYN.: (χρόνος) time in the sense of duration (AS)

Usage: Occurs in 81 NT verses. KJV: X always, opportunity, (convenient, due) season, (due, short, while) time, a while See also: 1 Corinthians 4:5; John 7:6; 1 Peter 1:5.

διορθωσεως diorthōsis G1357 "reformation" Noun-GSF

This word means to reform or make something right. In Hebrews 9:10, it refers to the way God will make things right through Jesus. It is about making things straight and fair.

Definition: διόρθωσις, -εως, ἡ (see supr.), __1. a making straight. __2. a reforming, reformation (used in late writers of laws, etc.): Heb.9:10 (Cremer, 807).† διόρθωμα, -τος, τό (διορθόω, to make straight, set right), a correction, reform: Act.24:3.† διόρθωσις, -εως, ἡ (see supr.), __1. a making straight. __2. a reforming, reformation (used in late writers of laws, etc.): Heb.9:10 (Cremer, 807).† (AS)

Usage: Occurs in 1 NT verses. KJV: reformation See also: Hebrews 9:10.

επικειμενα epikeimai G1945 "to lay on" Verb-PNP-NPN

This verb means to lay or place something on something or someone, like in John 21:9 where it describes the disciples' nets full of fish. It can also mean to press upon or threaten, as in Acts 27:20 where a storm is approaching.

Definition: ἐπι-κείμαι [in LXX: Exo.39:31 (נָתַן), Job.19:3 (הָכַר hi.) Job.21:27 (חָמַס), 1Ma.6:57, 2Ma.1:21, 3Ma.1:22 * ;] to be placed, lie on: Jhn.21:9; before ἐπί, with dative, Jhn.11:38; figuratively, Heb.9:10; ἀνάγκη, 1Co.9:16; χειμῶν, to threaten, come on: Act.27:20; of persons, to press upon: Luk.5:1 23:23.† (AS)

Usage: Occurs in 7 NT verses. KJV: impose, be instant, (be) laid (there-, up-)on, (when) lay (on), lie (on), press upon See also: 1 Corinthians 9:16; John 11:38; Hebrews 9:10.

Study Notes — Hebrews 9:10

Show Verse Quote Highlights

Context
Cross References
Hebrews 9:10 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 9:10
Jamieson-Fausset-Brown on Hebrews 9:10
Matthew Poole's Commentary on Hebrews 9:10
Trapp's Commentary on Hebrews 9:10
Ellicott's Commentary on Hebrews 9:10
Adam Clarke's Commentary on Hebrews 9:10
Cambridge Bible on Hebrews 9:10
Barnes' Notes on Hebrews 9:10
Whedon's Commentary on Hebrews 9:10
Sermons on Hebrews 9:10

Context — The Earthly Tabernacle

8By this arrangement the Holy Spirit was showing that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still standing. 9It is an illustration for the present time, because the gifts and sacrifices being offered were unable to cleanse the conscience of the worshiper.

10They consist only in food and drink and special washings—external regulations imposed until the time of reform.

11But when Christ came as high priest of the good things that have come, He went through the greater and more perfect tabernacle that is not made by hands and is not a part of this creation. 12He did not enter by the blood of goats and calves, but He entered the Most Holy Place once for all by His own blood, thus securing eternal redemption.

Cross References

	Reference	Text (BSB)
1	Ephesians 2:15	by abolishing in His flesh the law of commandments and decrees. He did this to create in Himself one new man out of the two, thus making peace
2	Colossians 2:16	Therefore let no one judge you by what you eat or drink, or with regard to a feast, a New Moon, or a Sabbath.
3	Leviticus 11:2–47	“Say to the Israelites, ‘Of all the beasts of the earth, these ones you may eat: You may eat any animal that has a split hoof completely divided and that chews the cud. But of those that only chew the cud or only have a divided hoof, you are not to eat the following: The camel, though it chews the cud, does not have a divided hoof; it is unclean for you. The rock badger, though it chews the cud, does not have a divided hoof; it is unclean for you. The rabbit, though it chews the cud, does not have a divided hoof; it is unclean for you. And the pig, though it has a split hoof completely divided, does not chew the cud; it is unclean for you. You must not eat their meat or touch their carcasses; they are unclean for you. Of all the creatures that live in the water, whether in the seas or in the streams, you may eat anything with fins and scales. But the following among all the teeming life and creatures in the water are detestable to you: everything in the seas or streams that does not have fins and scales. They shall be an abomination to you; you must not eat their meat, and you must detest their carcasses. Everything in the water that does not have fins and scales shall be detestable to you. Additionally, you are to detest the following birds, and they must not be eaten because they are detestable: the eagle, the bearded vulture, the black vulture, the kite, any kind of falcon, any kind of raven, the ostrich, the screech owl, the gull, any kind of hawk, the little owl, the cormorant, the great owl, the white owl, the desert owl, the osprey, the stork, any kind of heron, the hoopoe, and the bat. All flying insects that walk on all fours are detestable to you. However, you may eat the following kinds of flying insects that walk on all fours: those having jointed legs above their feet for hopping on the ground. Of these you may eat any kind of locust, katydid, cricket, or grasshopper. All other flying insects that have four legs are detestable to you. These creatures will make you unclean. Whoever touches their carcasses will be unclean until evening, and whoever picks up one of their carcasses must wash his clothes, and he will be unclean until evening. Every animal with hooves not completely divided or that does not chew the cud is unclean for you. Whoever touches any of them will be unclean. All the four-footed animals that walk on their paws are unclean for you; whoever touches their carcasses will be unclean until evening, and anyone who picks up a carcass must wash his clothes, and he will be unclean until evening. They are unclean for you. The following creatures that move along the ground are unclean for you: the mole, the mouse, any kind of great lizard, the gecko, the monitor lizard, the common lizard, the skink, and the chameleon. These animals are unclean for you among all the crawling creatures. Whoever touches them when they are dead shall be unclean until evening. When one of them dies and falls on something, that article becomes unclean; any article of wood, clothing, leather, sackcloth, or any implement used for work must be rinsed with water and will remain unclean until evening; then it will be clean. If any of them falls into a clay pot, everything in it will be unclean; you must break the pot. Any food coming into contact with water from that pot will be unclean, and any drink in such a container will be unclean. Anything upon which one of their carcasses falls will be unclean. If it is an oven or cooking pot, it must be smashed; it is unclean and will remain unclean for you. Nevertheless, a spring or cistern containing water will remain clean, but one who touches a carcass in it will be unclean. If a carcass falls on any seed for sowing, the seed is clean; but if water has been put on the seed and a carcass falls on it, it is unclean for you. If an animal that you may eat dies, anyone who touches the carcass will be unclean until evening. Whoever eats from the carcass must wash his clothes and will be unclean until evening, and anyone who picks up the carcass must wash his clothes and will be unclean until evening. Every creature that moves along the ground is detestable; it must not be eaten. Do not eat any creature that moves along the ground, whether it crawls on its belly or walks on four or more feet; for such creatures are detestable. Do not defile yourselves by any crawling creature; do not become unclean or defiled by them. For I am the LORD your God; consecrate yourselves, therefore, and be holy, because I am holy. You must not defile yourselves by any creature that crawls along the ground. For I am the LORD, who brought you up out of the land of Egypt so that I would be your God; therefore be holy, because I am holy. This is the law regarding animals, birds, all living creatures that move in the water, and all creatures that crawl along the ground. You must distinguish between the unclean and the clean, between animals that may be eaten and those that may not.’”
4	Hebrews 7:16	one who has become a priest not by a law of succession, but by the power of an indestructible life.
5	Deuteronomy 21:6	Then all the elders of the city nearest the victim shall wash their hands by the stream over the heifer whose neck has been broken,
6	Hebrews 10:22	let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and our bodies washed with pure water.
7	Deuteronomy 23:11	When evening approaches, he must wash with water, and when the sun sets he may return to the camp.
8	Hebrews 9:1	Now the first covenant had regulations for worship and also an earthly sanctuary.
9	Exodus 30:19–21	with which Aaron and his sons are to wash their hands and feet. Whenever they enter the Tent of Meeting or approach the altar to minister by presenting an offering made by fire to the LORD, they must wash with water so that they will not die. Thus they are to wash their hands and feet so that they will not die; this shall be a permanent statute for Aaron and his descendants for the generations to come.”
10	Leviticus 16:4	He is to wear the sacred linen tunic, with linen undergarments. He must tie a linen sash around him and put on the linen turban. These are holy garments, and he must bathe himself with water before he wears them.

Hebrews 9:10 Summary

[This verse is saying that the old rules and rituals of the Jewish law, such as special foods and washings, were only temporary and were meant to point to the coming of Jesus Christ. They were not meant to last forever, but were like a shadow or a picture of the real thing, which is the sacrifice and redemption that comes through faith in Jesus Christ, as seen in Colossians 2:17 and Hebrews 10:1. Now that Jesus has come, we don't need to follow those old rules and rituals anymore, because we have been cleansed and redeemed by His blood, as seen in 1 John 1:7 and Revelation 1:5.]

Frequently Asked Questions

What does the verse mean by 'external regulations imposed until the time of reform'?

This phrase refers to the ceremonial laws and rituals of the Old Testament that were meant to point to the coming of Jesus Christ, as seen in Hebrews 8:5 and Hebrews 10:1, and were only temporary until the true reform and redemption brought by Christ.

How do the 'food and drink and special washings' mentioned in this verse relate to our lives today?

These external regulations were meant to cleanse the body, but not the conscience, as mentioned in Hebrews 9:9, and are no longer required for believers in Jesus Christ, who have been cleansed by His blood, as seen in Hebrews 9:12 and 1 John 1:7.

What is the 'time of reform' mentioned in this verse?

The 'time of reform' refers to the coming of Jesus Christ and the establishment of the New Covenant, as prophesied in Jeremiah 31:31-34 and fulfilled in Jesus' sacrifice, as seen in Hebrews 9:11-12 and Luke 22:20.

How do these 'external regulations' compare to the commands of the New Testament?

The external regulations of the Old Testament were temporary and ceremonial, while the commands of the New Testament, such as those found in Matthew 22:37-40 and John 13:34, are based on the internal transformation and love for God and others that come through faith in Jesus Christ.

Reflection Questions

What are some ways that I may be relying on 'external regulations' to try to please God, rather than trusting in the sacrifice of Jesus Christ?
How does the idea of 'reform' and 'redemption' through Jesus Christ impact my daily life and relationships?
In what ways do I see the 'external regulations' of the Old Testament pointing to the true and lasting cleansing and redemption that comes through faith in Jesus Christ?
What are some areas of my life where I need to trust in the power of the blood of Jesus Christ to cleanse and redeem me, rather than relying on my own efforts or rituals?

Gill's Exposition on Hebrews 9:10

[Which stood] only in meats and drinks,.... That is, along with the gifts and sacrifices offered, there only were meat offerings and drink offerings; things which only respect the body, and cannot

Jamieson-Fausset-Brown on Hebrews 9:10

Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. Which - sacrifices.

Matthew Poole's Commentary on Hebrews 9:10

Having shown the typicalness, weakness of the Mosaical covenant administration; in respect of the tabernacles, services, and ordinances, he closeth his description of them in this verse, by showing their carnality and mortality. As they were external things, they could reach no further than the flesh only, as appears by particular instances, and therefore could not quiet the conscience, considered without Christ, nor justify, sanctify, or save the sinner. For meat and drink offerings, and meats clean and unclean, and drinks prohibited by God, in which the Jews placed much of their religion, separate from what they signified, commended no man unto God, . Which stood only in meats and drinks: as to meats, see . As to drinks, forbidden the priests, , and the Nazarites, ,3; the jealousy water, , and the paschal cup, , and cup of thank-offerings; see and . And divers washings, which were many for the priests in their services, and for others in performing theirs by them; some by sprinkling with blood, ,21, with water, 19:9-19; some by washing at the brazen laver, as the priests, 30:17-21; so the sprinkling of healed lepers, , and the purification of the unclean. All these were of God’ s own instituting, but still reach no further than the flesh or body of the sinner: see . And carnal ordinances: other carnal rites and ceremonies, such as could not reach the conscience, as they used them, yet were to be used by them in obedience to God’ s will, and to discriminate them from others, which were various in the ceremonial law. Imposed on them; epikeimena, imposed, may agree with dwra, , gifts imposed; or may have the whole sentence for its substantive, as, being matters imposed or settled in meats and drinks. All these things were not the inventions of Moses, but God’ s own institutions, enjoined by his own authority on the Jewish church, to lead them by a regular use of them to life by Christ, but by their own corruptions were made burdens to them. The Divine precept obliged them to an observation of them, and to the serving God in, by, and through them. Until the time; as they were outward, bodily, and carnal things, so they were mortal; as to their being and continuance enjoined by God, they were mecri kairou until is a term settled and limited, and not indefinite, and its limit is a singular time, even that point of time wherein Christ, having finished the work of redemption, ascended and sat down on the right hand of God, and powerfully thence breathed forth the Spirit, of infallibility on his apostles, for guiding them in laying the foundation of his church, by preaching the gospel throughout the world, and perfecting of it, and no other. This the Jews and others expected from the Messiah, , in his time.

Trapp's Commentary on Hebrews 9:10

10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. Ver. 10. And carnal ordinances] Such as carnal men might easily perform, and as were very suitable to the disposition of a carnal heart. Hence, Ezekiel 20:25, they are called "commandments that were not good," because they commanded neither virtue nor vices in themselves; and ill people rested in the outward acts. Till the time of reformation] Gr. Of direction or correction, that is, evangelical and spiritual worship, that shall take place in the Church, till the times of the restitution of all things shall come at the last day, Acts 3:21.

Ellicott's Commentary on Hebrews 9:10

(10) Which stood only in . . .—Better, only joined with meats and drinks and divers washings,—carnal ordinances, imposed until a time of reformation. Here again the best authorities correct the received Greek text, omitting “and” before the word “carnal,” and so altering the next word as to make it descriptive of the “gifts and sacrifices” mentioned in Hebrews 9:9. These sacrifices—looked at in themselves, as powerless to attain the end designed (Hebrews 10:1; Hebrews 10:4)—are mere appendages of such regulations as deal with meats and drinks and washings. The character of this latter class of ordinances no one could mistake; and what the writer here says is that these powerless sacrifices belong to the same line of things. On the, “washings” see Note on Hebrews 6:2. The preceding words would most naturally refer to meats, &c., of which men were required to partake (as Exodus 12; Leviticus 7:15, et al.); but no doubt include the various restrictions and distinctions of the ceremonial law (Leviticus 11; Numbers 6, et al.). All these are “ordinances of flesh,” ordinances which relate to the outward state of things only; closely connected with the maintenance of external privileges and relations, but (in themselves) nothing more. “Imposed,” comp. Acts 15:10 : “reformation,” Hebrews 8:7-12.

Adam Clarke's Commentary on Hebrews 9:10

Verse 10. In meats and drinks, and divers washings] He had already mentioned eucharistic and sacrificial offerings, and nothing properly remained but the different kinds of clean and unclean animals which were used, or forbidden to be used, as articles of food; together with the different kinds or drinks, washings, βαπτισμοις, baptisms, immersions, sprinklings and washings of the body and the clothes, and carnal ordinances, or things which had respect merely to the body, and could have no moral influence upon the soul, unless considered in reference to that of which they were the similitudes, or figures. Carnal ordinances] δικαιωματασαρκος. Rites and ceremonies pertaining merely to the body. The word carnal is not used here, nor scarcely in any part of the New Testament, in that catachrestical or degrading sense in which many preachers and professors of Christianity take the liberty to use it. Imposed on them until the time of reformation.] These rites and ceremonies were enacted, by Divine authority, as proper representations of the Gospel system, which should reform and rectify all things. The time of reformation, καιροςδιορθωσεως, the time of rectifying, signifies the Gospel dispensation, under which every thing is set straight; every thing referred to its proper purpose and end; the ceremonial law fulfilled and abrogated; the moral law exhibited and more strictly enjoined; (see our Lord's sermon upon the mount;) and the spiritual nature of God's worship taught, and grace promised to purify the heart: so that, through the power of the eternal Spirit, all that was wrong in the soul is rectified; the affections, passions, and appetites purified; the understanding enlightened; the judgment corrected; the will refined; in a word, all things made new.

Cambridge Bible on Hebrews 9:10

10. which stood only in meats and drinks] The “which” of the A. V. refers to the “present time.” The Greek is here elliptical, for the verse begins with the words “only upon.” The meaning is that the “gifts and sacrifices” consist only in meats and drinks and divers washings—being ordinances of the flesh, imposed (only) till the season of reformation.meats] Exodus 12.; Leviticus 11.; Numbers 6.drinks] Leviticus 10:8-9; Numbers 6:2-3; Leviticus 11:34.divers washings] Leviticus 8:6; Leviticus 8:12; Exodus 40:31-32; Numbers 19 and the Levitical law passim. All these things had already been disparaged by Christ as meaning nothing in themselves (Mark 7:1-15); and St Paul had written “Let no man judge you in meat, or in drink … which are a shadow of things to come; but the body is of Christ” (Colossians 2:16-17).and carnal ordinances] This is a wrong reading. The “and” should be omitted, and for dikaiomasi we should read dikaiomata in the accusative case. It stands in apposition to the sentence in general, and to the “gifts and sacrifices” of the last verse; they could not assure the conscience, because they had only to do with meats, &c.—being only ordinances of the flesh, i.e. outward, transitory, superficial.imposed on them] There is no need for the “on them.” The verb means “imposed as a burden,” “lying as a yoke.” Comp. Acts 15:10; Acts 15:28; Galatians 5:1.until the time of reformation] The season of reformation is that of which Jeremiah prophesied: it is in fact the New Covenant, see Hebrews 8:7-12. The “yoke of bondage,” which consists of a galling and wearisome externalism, was then changed for “an easy yoke and a light burden” (Matthew 11:29).

Barnes' Notes on Hebrews 9:10

Which stood only in meats and drinks - The idea is, that the ordinances of the Jews, in connection with the services of religion, consisted much of laws pertaining to what was lawful to eat and drink, etc.

Whedon's Commentary on Hebrews 9:10

10. In meats and drinks, and divers washings—It is objected that the gifts and offerings did not consist in these.

Sermons on Hebrews 9:10

	Sermon	Description
	1 Peter 3:21 by John Gill	John Gill expounds on 1 Peter 3:21, illustrating how baptism serves as a significant symbol of salvation, akin to Noah's ark. He emphasizes that baptism is not merely a physical ac
	"As Thy Days, So Shall Thy Strength Be" by C.H. Spurgeon	Greek Word Studies preaches on the concept of 'Reformation,' emphasizing the idea of making things straight, correcting, and setting things right. In the context of the New Testame
	Changed Into Christ's Image #6 by Robert B. Thompson	In this sermon, the preacher discusses the symbolic meaning of the number four in the Bible, which represents communication. He explains that God dwells between the cherubim, which
	Christ in Genesis: Noah's Ark by Stephen Kaung	In this sermon, the preacher discusses the significance of Noah in the book of Genesis. He explains that Noah represents the Ark, which symbolizes God's plan to preserve mankind. T
	The Mystery of Incarnation (1 of 9) by Art Katz	In this sermon, the speaker emphasizes the importance of having a relationship with God and being obedient to Him. They highlight the tension and delicacy of this relationship, sta
	The Elijah of the Last Days by Zac Poonen	This sermon emphasizes the importance of being spiritually prepared for Christ's return, drawing parallels between the need for readiness during Christ's first coming and the curre
	(Pdf Book) the Cross in the Crossfire by Sister Joela	Sister Joela emphasizes the critical importance of recognizing our susceptibility to deception and the necessity of clinging to the truth of the cross in her sermon 'The Cross in t