SEV Biblia, Chapter 10:5
Por lo cual, entrando en el mundo, dice: Sacrificio y Presente no quisiste; mas me apropiaste el cuerpo;
Clarke's Bible Commentary - Hebrew 10:5
Verse 5. When he (the Messiah) cometh into the world] Was about to be incarnated, He saith to God the Father, Sacrifice and offering thou wouldest not - it was never thy will and design that the sacrifices under thy own law should be considered as making atonement for sin, they were only designed to point out my incarnation and consequent sacrificial death, and therefore a body hast thou prepared me, by a miraculous conception in the womb of a virgin, according to thy word, The seed of the woman shall bruise the head of the serpent. A body hast thou prepared me] The quotation in this and the two following verses is taken from Psalm 40., 6th, 7th, and 8th verses, as they stand now in the Septuagint, with scarcely any variety of reading; but, although the general meaning is the same, they are widely different in verbal expression in the Hebrew. David's words are, yl tyrk ynza oznayim caritha li, which we translate, My ears hast thou opened; but they might be more properly rendered, My ears hast thou bored, that is, thou hast made me thy servant for ever, to dwell in thine own house; for the allusion is evidently to the custom mentioned, Exod. xxi. 2, &c.: "If thou buy a Hebrew servant, six years he shall serve, and in the seventh he shall go out free; but if the servant shall positively say, I love my master, &c., I will not go out free, then his master shall bring him to the door post, and shall bore his ear through with an awl, and he shall serve him for ever." But how is it possible that the Septuagint and the apostle should take a meaning so totally different from the sense of the Hebrew? Dr. Kennicott has a very ingenious conjecture here: he supposes that the Septuagint and apostle express the meaning of the words as they stood in the copy from which the Greek translation was made; and that the present Hebrew text is corrupted in the word ynza oznayim, ears, which has been written through carelessness for hwg za az gevah, THEN A BODY. The first syllable za , THEN, is the same in both; and the latter yn , which joined to za , makes ynza oznayim, might have been easily mistaken for hwg gevah, BODY; n nun, being very like g gimel; y yod, like w vau; and h he, like final mem; especially if the line on which the letters were written in the MS. happened to be blacker than ordinary, which has often been a cause of mistake, it might have been easily taken for the under stroke of the mem, and thus give rise to a corrupt reading: add to this the root hrk carah, signifies as well to prepare as to open, bore, &c. On this supposition the ancient copy, translated by the Septuagint, and followed by the apostle, must have read the text thus: yl tyrk hwg za az gevah caritha li, swma de kathrtisw moi, then a body thou hast prepared me: thus the Hebrew text, the version of the Septuagint, and the apostle, will agree in what is known to be an indisputable fact in Christianity, namely, that Christ was incarnated for the sin of the world.
The AEthiopic has nearly the same reading; the Arabic has both, A body hast thou prepared me, and mine ears thou hast opened. But the Syriac, the Chaldee, and the Vulgate, agree with the present Hebrew text; and none of the MSS. collated by Kennicott and Deuteronomy Rossi have any various reading on the disputed words.
It is remarkable that all the offerings and sacrifices which were considered to be of an atoning or cleansing nature, offered under the law, are here enumerated by the psalmist and the apostle, to show that none of them nor all of them could take away sin, and that the grand sacrifice of Christ was that alone which could do it.
Four kinds are here specified, both by the psalmist and the apostle, viz.: SACRIFICE, jbz zebach, qusia? OFFERING, hjnm minchah, prosfora? BURNT-OFFERING, hlw[ olah, olokautwma? SIN-OFFERING, hafj chataah, peri amartiav. Of all these we may say, with the apostle, it was impossible that the blood of bulls and goats, &c., should take away sin.
John Gill's Bible Commentary
Ver. 5. Wherefore, when he cometh into the world, he saith , etc..] In ( Psalm 40:7,8). This was said by David, not of himself, and his own times, for sacrifice and offering were desired and required in his times; nor was he able to do the will of God; so as to fulfil the law, and make void legal sacrifices; nor did he engage as a surety to do this; nor was it written of him in the volume of the book that he should: besides, he speaks of one that was not yet come, though ready to come, when the fulness of time should be up; and who is here spoken of as coming into the world, and who is no other than Jesus Christ; and this is to be understood, not of his coming into Judea, or the temple at Jerusalem; or out of a private, into a public life; nor of his entrance into the world to come, into heaven, into life eternal, as the Targum on ( Psalm 40:7) paraphrases it, after he had done his work on earth, for the other world is never expressed by the world only; nor did Christ go into that to do the will of God, but to sit down there, after he had done it; besides, Christ's entrance into heaven was a going out of the world, and not into it. To which may be added, that this phrase always signifies coming into this terrene world, and intends men's coming into it at their birth; (see Gill on John 1:9) and must be understood of Christ's incarnation, which was an instance of great love, condescension, and grace; and the, reason of it was to do what the law, and the blood of bulls and goats, could not do. For it follows, sacrifice and offering thou wouldest not ; or didst not desire and delight in, as the word Upj , used in ( Psalm 40:6) signifies; meaning not the sacrifices of wicked men, or such as were offered up without faith in Christ; but the ceremonial sacrifices God himself had instituted, and which were offered in the best manner; and that not merely in a comparative sense, as in ( Hosea 6:6 1 Samuel 15:22) but the meaning is, that God would not have these continue any longer, they being only imposed for a time, and this time being come; nor would he accept of them, as terms, conditions, and causes of righteousness, pardon, peace, and reconciliation; but he willed that his Son should offer himself an offering, and a sacrifice for a sweet smelting savour to him. [But a] body hast thou prepared me ; or fitted for me; a real natural body, which stands for the whole human nature; and is carefully expressed, to show that the human nature is not a person. This was prepared, in the book of God's purposes and decrees, and in the council and covenant of grace; and was curiously formed by the Holy Ghost in time, for the second Person, the Son of God, to clothe himself with, as the Syriac version renders it, thou hast clothed me with a body; and that he might dwell in, and in it do the will of God, and perform the work of man's redemption: in ( Psalm 40:6) it is, mine ears thou hast opened; digged or bored, the ear being put for the whole body; for if he had not had a body prepared, he could not have had ears opened: besides; the phrase is expressive of Christ's assuming the form of a servant, which was done by his being found in fashion as a man, ( Philippians 2:7) and of his being a voluntary servant, and of his cheerful obedience as such, the opening, or boring of the ear, was a sign, ( Exodus 21:5,6). And thus by having a true body prepared for him, and a willing mind to offer it up, he became fit for sacrifice.
Matthew Henry Commentary
Verses 1-10 - The apostle having shown that the tabernacle, and ordinances of the covenant of Sinai, were only emblems and types of the gospel, conclude that the sacrifices the high priests offered continually, could no make the worshippers perfect, with respect to pardon, and the purifyin of their consciences. But when "God manifested in the flesh," becam the sacrifice, and his death upon the accursed tree the ransom, the the Sufferer being of infinite worth, his free-will sufferings were of infinite value. The atoning sacrifice must be one capable of consenting, and must of his own will place himself in the sinner' stead: Christ did so. The fountain of all that Christ has done for his people, is the sovereign will and grace of God. The righteousnes brought in, and the sacrifice once offered by Christ, are of eterna power, and his salvation shall never be done away. They are of power to make all the comers thereunto perfect; they derive from the atonin blood, strength and motives for obedience, and inward comfort.
Greek Textus Receptus
διο 1352 εισερχομενος 1525 5740 εις 1519 τον 3588 κοσμον 2889 λεγει 3004 5719 θυσιαν 2378 και 2532 προσφοραν 4376 ουκ 3756 ηθελησας 2309 5656 σωμα 4983 δε 1161 κατηρτισω 2675 5668 μοι 3427
Vincent's NT Word Studies
5. Confirming the assertion of ver. 4 by a citation, Psalm xl. 7-9, the theme of which is that deliverance from sin is not obtained by animal sacrifices, but by fulfilling God's will. The quotation does not agree with either the Hebrew or the LXX, and the Hebrew and LXX do not agree. The writer supposes the words to be spoken by Messiah when he enters the world as Savior. The obedience to the divine will, which the Psalmist contrasts with sacrifices, our writer makes to consist in Christ's offering once for all. According to him, the course of thought in the Psalm is as follows: "Thou, O God, desirest not the sacrifice of beasts, but thou hast prepared my body as a single sacrifice, and so I come to do thy will, as was predicted of me, by the sacrifice of myself." Christ did not yield to God's will as authoritative constraint. The constraint lay in his own eternal spirit. His sacrifice was no less his own will than God's will.
Sacrifice and offering (qusian kai prosforan). The animal-offering and the meal-offering.
