This truth is emphasized again, by another apostle, namely, Peter. He says in the original (1 Peter 3:18): "Hoti kai Christos hapax peri hamartion epathen." This is the "Textus Receptus." The translation reads, "For Christ also hath once [Gr., hapax] suffered for sins." The Authorized Greek text of the Catholic Church reads: "Hoti kai Christos hapax peri hamartion apethanen." The Latin Vulgate renders it: "Quia et Christus semel pro peccatis nostris mortuus est." Translated, it is, "For Christ died once [Lat., semen for our sins." The Swedish Revised reads: "Kristus sjalv led ju en gong doden for synder." Translated, it is, "Christ died once for sins."
The question arises, Whence came the different readings? The answer is found in the marginal note to 1 Peter 3:18, Revised Version, which reads, "Many ancient authorities read died." To these ancient authorities we will now appeal.
The first is the Uncial Codex (Alexandrian), which reads: "Hoti kai Christos hapax peri hamartion huper human apethanen." Translated, it reads, "For Christ died once for your sins." Next is the Uncial (Sinaitic). This reads: "Hoti kai Christos hapax peri hamartion huper human apethanen." Translated, it says, "For Christ died once for our sins." The chief difference is in the two words epathen (suffered) and apethanen. (died). The oldest manuscripts say He "died once for our sins," or your sins, and this reading is followed by the Latin Vulgate and the Swedish Revised in the text, and the marginal note in the English and American Revised Versions.
Let us analyze this a little further. The Greek "Textus Receptus" basis for the translation of the King James Version reads, hamartion, which is in the genitive plural, and may imply "your sins" or "our sins," but does not clearly express either, when translated "for sins." The Alexandrian Codex (Uncial) reads, "hamartitin huper human." "Human" is the genitive plural, second person, which means, "your" (sins). The Sinaitic Codex (Uncial) reads, "hamartion huper haman." Here "he-mein" is the genitive plural, first person, and means "our" (sins). The Latin Vulgate gives "pro peccatis nostris," which, translated, is, "for our sins." This rendering was given long before the Sinaitic Codex was discovered, and is in perfect harmony with the two oldest manuscripts.
Both Paul and Peter have also demonstrated that the Greek adverb of time, hapax, means "once for all," and the Latin translators believed the same when they put the Latin word semel (once for all) as the equivalent of the Greek word hapax. Hence there can be no repetition of the sacrificial offering or death of Christ on any altar in existence. This point will be developed later.
We now return to Hebrews 10:10-14, and we will find the English and American Revised Versions in harmony with the original Greek and Latin translations. We quote verse 10: "By which will we have been sanctified through the offering of the body of Jesus Christ once for all." The Swedish Revised reads: "Jesu Kristi kropp en gong for alla har blifvit offrad." Translation: "The body of Christ has been offered once for all."
We are now ready to examine the original text of verses 11 and 12 together. We read: "Kai pas men hiereus esteken kath herneran leitourgon, kai tas autas pollakis prospheron thusias, aitines oudepote dunantai perielein hamartias. Outos de main huper hamartion prosenegkas thusian, eis to dianekes ekathisen en dexia tou theou."
The Latin Vulgate translates these verses thus: "Et onmis quidem sacerdos praesto est quotidie ministrans, et easdem saepe offerens hostias, quae numquam possunt auferre peccata. Hic autem unam pro peccatis offerens hostiam, in sempiternum sedet in dextera Dei." Translation: "And every priest indeed stands daily ministering and often offering the same sacrifices which can never take away sins. But this (One) offering one sacrifice for sins, forever sits on the right hand of God." The English and American Revisions read: "And every priest indeed standeth day by day ministering and offering oftentimes the same sacrifices, the which can never take, away sins: but He, when He had offered one sacrifice for sins forever, sat down on the right hand of God." The German and Swedish Revised Versions follow the Latin and English so closely that we shall not quote them on verse 11, but only on verse 12. The German Revision reads: "Dieser aber, da er hat ein Opfer fiir die &index geopfert, das ewiglich gilt, sitst er nun zur Rechten Gottes." Translation: "But this (One) when He had offered one offering for sins, valid for eternity (or eternally valid), He sits on the right hand of God." The Swedish reads: "Men sedan denne har framburit ett enda offer for synderna, sitter han for bestandigt p0 Guds hOgra sida." Translation: "But since this One had brought forth only one offer for sins, He sits forever on the right hand of God."
We are now ready for verse 14, which reads: "Mia gar prosphora teteleiolten eis to dienekes tous hagiazomenous." Observe that the Greek verb teteletOken is in the perfect indicative active. The Latin reads: "Una enem oblatione, consummavit in sempiternum sanctificatos." Translation: "For by one oblation He has perfected for eternity those that are sanctified."
The Authorized, English Revised, and American Revised read: "For by one offering He hath perfected forever them that are sanctified." The German reads: "Denn mit einem Opfer hat er in Ewigkeit vollendet, die geheiligt werden." Translation: "For by one offering He has perfected for eternity, those who are sanctified."
No stronger text is to be found in the original than this one, expressing the completed sacrifice of Christ on the cross of Calvary for the salvation of those who are sanctified. Let us examine it a little further. The Greek verb, as before stated, is in the perfect tense, active voice, and nothing can be added to it. It denotes an action complete in itself, yet continuous in its effect.
The atoning sacrifice of Christ in one offering on the cross was made for the perfection of the sanctified saints. The word hagiazomenous is a present participle, passive, and includes all who will surrender themselves and without reserve accept that sacrifice made for them once for all. This is the reconciliation of the sinner to God through the sacrifice of Christ.
Conclusion
Sufficient has been shown here to prove that our High Priest, Jesus Christ, made only one offering for eternity, and that offering for sins was made on Calvary's cross, never to be repeated. This is clearly proved from the Latin Vulgate itself, which is the standard translation in the Catholic Church.
In the next article we shall deal with the institution of the Lord's supper and the history of it to the Council of Trent, 1563.
