Reference: Hebrews, The Epistle To The
Fausets
Canonicity. - Clement of Rome (1st century A.D.) refers to it oftener than any other canonical New Testament book, adopting its words as on a level with the rest of the New Testament. As the writer of this epistle claims authority Clement virtually sanctions it, and this in the apostolic age. Westcott (Canon, 22) observes, it seems transfused into Clement's mind. Justin Martyr quotes its authority for applying the titles "apostle" and "angel" to the Son of God. Clement of Alexandria refers it to Paul, on the authority of Pantaenus of Alexandria (in the middle of the second century) saying that as Jesus is called the "apostle" to the Hebrew, Paul does not in it call himself so, being apostle to the Gentiles; also that Paul prudently omitted his name at the beginning, because the Hebrew were prejudiced against him; that it was originally written in Hebrew for the Hebrew, and that Luke translated it into Greek for the Greeks, whence the style resembles that of Acts.
He however quotes the Greek epistle as Paul's, so also Origen; but in his Homilies he regards the style as more Grecian than Paul's but the thoughts as his. "The ancients who handed down the tradition of its Pauline authorship must have had good reason for doing so, though God alone knows the certainty who was the actual writer," i.e. probably the transcriber or else interpreter of Paul's thoughts. The Peshito old Syriac version has it. Tertullian in the beginning of the third century, in the African church, ascribes it to Barnabas. Irenaeus in Eusebius quotes it. About the same time Caius the presbyter of Rome mentions only 13 epistles of Paul, whereas if epistle to Hebrew were included there would be 14.
The Canon fragment of Muratori omits it, in the beginning of the third century. (See CANON.) The Latin church did not recognize it as Paul's for a long time subsequently. So Victorinus, Novatian of Rome, and Cyprian of Carthage. But in the fourth century Hilary of Poitiers (A.D. 368), Lucifer of Cagliari (A.D. 371), Ambrose of Milan (A.D. 397), and other Latins quote it as Paul's; the fifth council of Carthage (A.D. 419) formally recognizes it among his 14 epistles.
Style. - The partial resemblance of Luke's style to it is probably due to his having been companion of Paul: "each imitated his teacher; Luke imitated Paul flowing along with more than river fullness; Mark imitated Peter who studied brevity" (Chrysostom). But more familiarity with Jewish feeling, and with the peculiarities of their schools, appears in this epistle than in Luke's writings. The Alexandrian phraseology does not prove Apollos' authorship (Alford's theory). The Alexandrian church would not have so undoubtingly asserted Paul's authorship if Apollos their own countryman had really been the author. Paul, from his education in Hebrew at Jerusalem, and in Hellenistic at Tarsus, was familiar with Philo's modes of thought. At Jerusalem there was an Alexandrian synagogue (Ac 6:9).
Paul knew well how to adapt himself to his readers; to the Greek Corinthians who idolized rhetoric his style is unadorned, that their attention might be fixed on the gospel alone; to the Hebrew who were in no such danger he writes to win them (1Co 9:20) in a style attractive to those imbued with Philo's Alexandrian conceptions and accustomed to the combination of Alexandrian Greek philosophy and ornament with Judaism. All the Old Testament quotations except two (Heb 10:30; 13:5) are from the Septuagint, which was framed at Alexandria. The interweaving of the Septuagint peculiarities into the argument proves that the Greek epistle is an original, not a translation. The Hebrew Old Testament would have been quoted, had the original epistle been Hebrew
Pauline authorship. - This is further favored by internal evidence. The superiority of Christianity to Judaism in that the reality exceeds the type is a favorite topic of Paul. Compare this epistle with 2Co 3:6-18; Ga 3:23-25; 4:1-9,21-31. Herein allegorical interpretation, which the Alexandrians strained unduly, is legitimately under divine guidance employed. The divine Son is represented as the image of God; compare Heb 1:3, etc., with Paul's undoubted epistles, Php 2:6; Col 1:15-20; His lowering Himself for man's sake (Heb 2:9) with 2Co 8:9; Php 2:7-8; His final exaltation (Heb 2:8; 10:13; 12:2) with 1Co 15:25-27; His "mediator" (unique to Paul) office (Heb 8:6) with Ga 3:19-20; His sacrifice for sin prefigured by the Jewish sacrifices (Hebrews 7-10) with Ro 3:22-26; 1Co 5:7. "God of peace" is a phrase unique to Paul (Heb 13:20 with Ro 15:33; 1Th 5:23).
So "distributed gifts of the Holy Spirit" (Heb 2:4) with (Greek) "divisions of gifts ... the same Spirit" (1Co 12:4); "righteousness by faith" (Heb 10:38; 11:7) with the same quotation (Hab 2:4); Ro 1:17; 4:22; 5:1; Ga 3:11; Php 3:9. "The word of God ... the sword of the Spirit" (Heb 4:12) with Eph 6:17. Inexperienced Christians are "children needing milk," i.e. elementary teaching; riper Christians, as full grown men, require strong meat (Heb 5:12-13; 6:1 with 1Co 3:1-2; 14:20; Ga 4:9; Eph 4:13). Believers have "boldness of access to God by Christ" (Heb 10:19 with Ro 5:2; Eph 2:18; 3:12). Afflictions are a fight (Heb 10:32 with Php 1:30; Col 2:1).
The Christian life is a race (Heb 12:1 with 1Co 9:24; Php 3:12-14). The Jewish ritual is a service (Heb 9:1-6 with Ro 9:4); a "bondage," as not freeing us from consciousness of sin and fear of death (Heb 2:15 with Ga 5:1). Paul's characteristic "going off at a word" into a long parenthesis, playing upon like sounding words, and repeating favorite words, quotations from the Old Testament linked by "and again" (Heb 1:5; 2:12-13, with Ro 15:9-12; 2:8 with 1Co 15:27; Eph 1:22; 6:24 with Ro 12:19).
Reception in the East before the West. - No Greek father ascribes the epistle to any but Paul, for it was to the Hebrew of Alexandria and Palestine it was mainly addressed; but in the western and Latin churches of N. Africa and Rome, which it did not reach for some time, it was long doubted owing to its anonymous form, not opening as other epistles though closing like them; its Jewish argument; and its less distinctively Pauline style. Insufficient evidence for it, not positive evidence against it, led these for the first three centuries not to accept it. The fall of Jerusalem previous to the full growth of Christianity in N. Africa curtailed: contact between its churches and those Jews to whom this epistle is undressed. The epistle was, owing to distance, little known to the Latin churches. Muratori's Canon does not notice it.
When in the fourth century at last they found it was received as Pauline and canonical (the Alexandrians only doubted its authorship, not its authority) on good grounds in the Greek churches, they universally accepted it. The churches of the East and Jerusalem their center, the quarter to which the epistle was first sent, received it as Paul's, according to Cyril, bishop of Jerusalem (A.D. 349). Jerome, though bringing from Rome the Latin prejudice against this epistle, aggravated by its apparent sanction of the Novatian heresy (Heb 6:4-6), was constrained by the almost unanimous testimony of the Greek churches from the first to receive it as Paul's; after him Rome corrected its past error of rejecting it. Augustine too held its canonicity. What gives especial weight to the testimony for it of the Alexandrian church is, that church was founded by Mark, who was with Paul at Rome in his first confinement, when probably this epistle was written (Col 4:10), and possibly bore it to Jerusalem where his mother resided, visiting Colosse on the way, and from Jerusalem to Alexandria.
Peter also (2Pe 3:15-16), the apostle of the circumcision, in addressing the Hebrew Christians of the dispersion in the East, says, "as our beloved brother Paul ... hath written unto you," i.e. to the Hebrew. By adding "as also in all his epistles" he distinguishes the epistle to the Hebrew from the rest; and by classing it with the "other Scriptures" he asserts at once its Pauline authorship and divine inspiration. A generous testimony of Christian love to one who formerly rebuked him (Ga 2:7-14).
The apostle of the circumcisio
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Behold, his soul is puffed up; it is not upright in him. (But the righteous man shall live by his faith.
And they sold properties and possessions, and divided them to all, according as any man had need.
For not even any needy was among them, for as many as were owners of lands or houses, selling, they brought the proceeds of the things that were sold,
But some of those from the synagogue called Libertines, and of the Cyrenians, and of the Alexandrians, and of those from Cilicia and Asia, rose up disputing with Stephen.
And the disciples, as any man prospered, determined, each of them regarding aid, to send to the brothers who dwell in Judea,
And Paul, after looking intently at the council, said, Men, brothers, I have been a citizen in all good conscience to God until this day.
And in this I fashion myself, having a conscience always nonstumbling before God and men.
For the righteousness of God is revealed in it from faith for faith, just as it is written, And the righteous man will live from faith.
but to those of self-interest, and who indeed disobey the truth but have confidence in unrighteousness--anger and wrath,
And the righteousness of God through faith in Jesus Christ is for all and upon all those who believe, for there is no distinction. For all have sinned and come short of the glory of God, read more. being made righteous freely by his grace, through the redemption in Christ Jesus, whom God set forth an expiatory sacrifice through faith in his blood, for proof of his justice, because of the passing over of the sins that have formerly occurred (in the forbearance of God), for proof of his justice at the present time, for him to be righteous, and who makes the man from Jesus' faith righteous.
Therefore having been made righteous from faith, we have peace toward God through our Lord Jesus Christ, through whom also we have access by faith for this grace in which we stand, and we take pride in hope of the glory of God.
who are Israelites, of whom is the adoption, and the glory, and the covenants, and the lawgiving, and the divine service, and the promises,
And if the first fruit is holy, the branch is also. And if the root is holy, the branches are also. And if some of the branches were broken off, and thou, being a wild olive tree, were grafted in among them, and became a joint partaker of the root of the fatness of the olive tree, read more. do not boast against the branches. But if thou boast, thou do not bear the root, but the root thee. Thou will therefore say, Branches were broken off so that I might be grafted in. Correct! They were broken off for their unbelief, and thou stand by thy faith. Be not high-minded but fear, for if God spared not the natural branches, perhaps neither will he spare thee. Behold therefore the goodness and the severity of God. Indeed toward those who fell, severity, but toward thee, goodness, if thou continue in his goodness, otherwise thou too will be cut off. And also those, if they do not continue in their unbelief, will be grafted in, for God is able to graft them in again. For if thou were cut from what is by nature a wild olive tree, and were grafted contrary to nature into a cultivated olive tree, how much more will these, the natural ones, be grafted into their own olive tree.
Love without hypocrisy, abhorring what is evil, clinging to what is good,
not avenging yourselves, beloved, but give place to wrath, for it is written, Vengeance is for me, I will repay, says Lord.
But clothe on the Lord Jesus Christ, and make no forethought for lusts of the flesh.
and the Gentiles, for the sake of mercy, to glorify God, as it is written, Because of this I will give thanks to thee among Gentiles, and will sing to thy name. And again he says, Rejoice, O Gentiles, with his people. read more. And again, Praise ye the Lord all nations, and let all the peoples praise him. And again, Isaiah says, There will be the root of Jesse, and he who arises to reign over Gentiles. In him Gentiles will hope.
For Macedonia and Achaia were pleased to make a certain participation for the poor of the sanctified at Jerusalem.
And the God of peace is with you all. Truly.
And I, brothers, could not speak to you as to spiritual, but as to carnal, as to the childlike in Christ. I gave you milk to drink and not solid food, for ye were not yet able. But not even yet are ye able,
And to the Jews I became as a Jew, so that I might gain Jews, to those under law, as under law, so that I might gain those under law,
Know ye not that those who run in an arena, indeed all run, but one receives the prize? So run that ye may seize it.
Now there are varieties of gifts, but the same Spirit.
Brothers, become not children in your thoughts. Instead be childlike in wickedness, but in your thoughts become mature.
For he must reign until he will put all his enemies under his feet. The last enemy abolished is death. read more. For he subordinated all things under his feet. But when he says that all things have been subordinated, it is clear that he who subordinated all things under him, is excepted.
For he subordinated all things under his feet. But when he says that all things have been subordinated, it is clear that he who subordinated all things under him, is excepted.
The salutation of Paul by my hand. If any man does not love the Lord Jesus Christ, let him be accursed. Maranatha. read more. The grace of the Lord Jesus Christ is with you.
who also made us qualified helpers of a new covenant, not of a document, but of a spirit, for the document kills but the spirit makes alive. But if the administration of death in writings engraved on stones occurred in glory, so that the sons of Israel could not gaze upon the face of Moses because of the fading glory of his countenance, read more. how will the administration of the spirit not be more in glory? For if the administration of condemnation has glory, the administration of righteousness excels much more in glory. For also that which has been glorified, has not been glorified in this regard, because of the glory that transcends. For if that which is abolished was through glory, much more that which remains is in glory. Having therefore such a hope we use great boldness, and are not as Moses. He put a veil over his face in order for the sons of Israel not to gaze on the end of the fading. But their minds were hardened, for to this day the same veil remains at the reading of the old testament, not being uncovered, which thing is abolished in Christ. But to this day when Moses is read, a veil lays upon their heart. But whenever it turns to Lord, the veil is removed. Now the Lord is the Spirit, and where the Spirit of Lord is, there is liberty. But we all, with unveiled face seeing by reflection the glory of Lord, are transformed into the same likeness from glory to glory, just as from the Spirit of Lord.
For ye know the grace of our Lord Jesus Christ, that although he was rich he became poor for your sakes, so that by that man's poverty ye might become rich.
but to the contrary, when they saw that I was entrusted with the good-news for men of uncircumcision, as Peter for men of circumcision (for he who was working in Peter for the apostleship for men of circumcision was also working in me for the Gentiles), read more. and James and Cephas and John, those who were reputed to be pillars, when they understood the grace that was given to me, they gave to me and Barnabas the right hands of fellowship. So that we were for the Gentiles, and they for me only that we should remember the poor, which this same thing I also was eager to do. But when Peter came to Antioch I opposed him to the face, because he was blameworthy. For before certain men came from James he ate together with the Gentiles, but when they came, he withdrew and separated himself, fearing men of circumcision. And the other Jews also joined in hypocrisy with him, so that even Barnabas went along with their hypocrisy. But when I saw that they did not walk uprightly toward the truth of the good-news, I said to Peter before all, If thou being a Jew, live as a Gentile and not as a Jew, why do thou compel the Gentiles to live as Jews?
But that no man is made righteous by law before God, is evident, because, The righteous man will live from faith.
Why then the law? It was added on account of transgressions, until the seed would come to whom it was promised, which was arranged through heavenly agents in the hand of a mediator. Now a mediator is not of one, but God is one.
But before faith came we were kept in custody under law, having been confined for faith that was going to be revealed. So that the law became our schoolmaster for Christ, so that we might be made righteous from faith. read more. But faith having come, we are no longer under a schoolmaster.
But I say the heir, for as long a time as he is a child, differs nothing from a bondman though he is lord of all. Instead he is under stewards and managers until the time appointed from the father. read more. And so when we were children, we were in bondage under the rudiments of the world. But when the fullness of the time came, God sent forth his Son, born from a woman, born under law, so that he might redeem those under law, so that we might receive the sonship. And because ye are sons, God sent forth the Spirit of his Son into your hearts, crying, Abba, Father. So that thou are no longer a bondman but a son, and if a son, then an heir through Christ. But of course not knowing God then, ye were in bondage to those in nature who are not gods, but now knowing God, but rather being known by God, how is it ye turn again to the weak and destitute elements to which ye desire again to be in bondage anew?
but now knowing God, but rather being known by God, how is it ye turn again to the weak and destitute elements to which ye desire again to be in bondage anew?
Tell me those desiring to be under law, do ye not hear the law? For it is written that Abraham had two sons, one from the servant girl, and one from the freewoman. read more. But in fact, the man from the servant girl was born according to flesh, but the man from the freewoman through promise. Which things are allegorized, for these are two covenants, indeed one from mount Sinai giving birth for bondage, which is Hagar. For Hagar is mount Sinai in Arabia, and it corresponds to the present Jerusalem, and is in bondage with her children. But the Jerusalem above is free, which is mother of us all. For it is written, Rejoice, thou barren woman not giving birth. Burst forth and shout, thou not suffering birth pains, because many more are the children of the desolate than of her who has the husband. Now we, brothers, who correspond to Isaac, are children of promise. But just as then, the man who was born according to flesh persecuted the man according to Spirit, so also now. Nevertheless, what does the scripture say? Send away the servant girl and her son, for the son of the servant girl will, no, not inherit with the son of the freewoman. So then, brothers, we are not children of a servant girl, but of the freewoman.
Stand firm therefore in the liberty in which Christ freed us, and be not entangled again in a yoke of bondage.
And he subordinated all things under his feet, and appointed him head over all things for the church,
because through him we both have the access in one Spirit to the Father.
in whom we have boldness and access in confidence through his faith.
Until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a perfect man, to a standard of stature of the fullness of the Christ.
And take the helmet of salvation, and the sword of the Spirit, which is the word of God,
The grace is with all those who love our Lord Jesus Christ with incorruptibility. Truly.
having the same conflict such as ye saw in me, and now hear is in me.
who, existing in the form of God, did not consider being equal to God something to seize and hold. But he emptied himself, having taken a form of a bondman, having become in a likeness of men. read more. And having been found in a form like a man, he lowered himself, having become obedient until death, even of death from a cross.
in circumcision the eighth day, of the race of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; regarding law, a Pharisee;
and be found in him, not having my righteousness, that from law, but that through Christ's faith--the righteousness from God based on faith--
Not that I have already obtained or have already been fully perfected, but I press forward, if also I might seize upon that for which also I was seized by Christ Jesus. Brothers, I reckon myself not to have seized, but one thing, indeed forgetting the things behind, and reaching forward to the things ahead, read more. I press forward toward the goal for the prize of the high calling of God in Christ Jesus.
Giving thanks to the Father who made us qualified for the share of the portion of the sanctified in light.
who is an image of the invisible God, the firstborn of all creation. Because in him all things were created, things in the heavens and things upon the earth, things visible and things invisible, whether thrones or lordships or principal offices or positions of authority, all things have been created read more. And he is before all, and in him all things hold together. And he is the head of the body, the church, who is the beginning, the firstborn from the dead, so that he might become preeminent in all things. Because in him it was considered good for all the fullness dwell, and through him to reconcile all things to himself, having made peace through the blood of his cross, through him whether things upon the earth or things in the heavens.
For I want you to know how great a struggle I have about you, and those at Laodicea, and as many as have not seen my face in flesh.
Continue in prayer, being vigilant in it with thankfulness.
Aristarchus my fellow prisoner salutes you, and Mark, the cousin of Barnabas (about whom ye received orders, if he comes to you, welcome him),
The salutation of Paul by my hand, which is a mark in every letter I write this way. The grace of our Lord Jesus Christ is with all of you. Truly.
but in his own times he made known his word by preaching, which I was entrusted according to the commandment of God our Savior,
Who, being the radiance of his glory, and the exact image of his essence, and upholding all things by the word of his power, having made purification of our sins through himself, he sat down at the right hand of the Majesty in the
For to which of the heavenly agents did he ever say, Thou are my Son, today I have begotten thee? And again, I will be to him for a Father, and he will be to me for a Son?
God also testifying simultaneously by signs and wonders, and by various powers and distributions of Holy Spirit according to his will.
Thou subordinated all things under his feet. For in subordinating all things to him, he left nothing not subordinate to him. But now we do not yet see all things subordinated to him. But we see Jesus who has been made a little something less than the heavenly agents, who, because of the suffering of death, has been crowned with glory and honor, so that by the grace of God he would taste of death for every man.
saying, I will declare thy name to my brothers. In the midst of the congregation I will sing praise to thee. And again, I will be a man who has trusted in him. And again, Behold, I and the children that God has given me.
And he might liberate these, as many as throughout all their lifetime were deserving of bondage, with a specter of death.
Therefore he was obligated to be made like his brothers in accordance with all things, so that he might become a merciful and faithful high priest in things toward God, in order to make reconciliation for the sins of the people.
There remains therefore a Sabbath for the people of God.
For the word of God is living, and potent, and sharper, above every two-edged sword, and piercing as far as the division both of soul and spirit, of both joints and marrow, and discernible of the thoughts and intentions of the hear
Having therefore a great high priest who has passed through the heavens, Jesus the Son of God, let us take hold of the affirmation. For we do not have a high priest who is unable to sympathize with our weaknesses, but who was tempted in all things in the same way, without sin. read more. Let us therefore come near with boldness to the throne of grace, so that we may take mercy, and may find grace for timely help.
For also men who ought to be teachers because of the time, ye have need again for some man to teach you the rudiments of the beginning of the oracles of God, and have become men who have need of milk, and not of solid food. For every man partaking of milk is unskilled in the word of righteousness, for he is childlike.
Therefore having left the word of the primacy of Christ, let us be brought forward to perfection, not again laying a foundation of repentance from dead works, and of faith toward God,
For it is impossible for those who were once enlightened, and who tasted of the heavenly gift, and who became partakers of Holy Spirit, and who tasted the good word of God and the powers of the coming age, read more. and who fell away, to restore again to repentance, crucifying to themselves the Son of God, and disgracing him publicly.
But producing thorns and thistles it is unfit and near a curse, the end of which is for burning.
But producing thorns and thistles it is unfit and near a curse, the end of which is for burning.
For God is not unrighteous to forget your work, and the labor of love that ye showed toward his name, having served the sanctified, and who are serving.
For this Melchizedek, king of Salem, priest of God Most High, having met Abraham returning from the slaughter of the kings, also blessed him. To whom also Abraham divided a tenth of all. Being actually translated, first, king of righteousness, and then also, king of Salem, which is king of peace, read more. without father, without mother, without genealogy, having neither beginning of days nor end of life, but having been made like the Son of God, remains a priest continually. And notice how great this man was, to whom also the patriarch Abraham gave a tenth out of the best spoils. Now indeed those of the sons of Levi who receive the priesthood have commandment to collect tithes from the people according to the law, that is, of their brothers, although having come out of the loins of Abraham. But the man who did not descend from them has received tithes from Abraham, and has blessed the man having the promises. And without all contradiction the inferior is blessed by the superior. And here indeed, men who die receive tithes, but there, he who is testified about that he lives. And, so to speak, Levi also, the man who receives tithes, has paid tithes through Abraham, for he was still in the loins of his father when Melchizedek met him.
For certainly if he were on earth, he would not even be a priest, there being the priests who offer the gifts according to the law, who serve for an example and shadow of the heavenly things. Just as Moses who was divinely warned while going to complete the tabernacle, for he says, See thou make all things according to the pattern that was shown thee on the mou read more. But now he has obtained a superior ministry, by so much as he is also the mediator of a superior covenant, which has been enacted upon superior promises.
In saying, New, he has made the first old. And what is becoming old and obsolete is near disappearance.
Now indeed therefore the first had ordinances of divine service and the earthly sanctuary. For a tabernacle was prepared, the first in which was also the lampstand, and the table, and the presentation of the loaves, which is called the Holy place. read more. And behind the second curtain, the tabernacle called the Holy of holies, having a golden censer, and the ark of the covenant overlaid entirely in gold, in which was a golden pot holding the manna, and Aaron's rod that budded, and the tablets of the covenant. And above it were cherubim of glory overshadowing the place of forgiveness, about which things it is not now to speak in detail. And these things thus having been prepared, the priests indeed enter into the first part of the tabernacle continually, accomplishing the services.
And these things thus having been prepared, the priests indeed enter into the first part of the tabernacle continually, accomplishing the services. But into the second part, the high priest alone, once a year, not without blood, which he offers for himself and for the unintentional sins of the people,
For if the blood of bulls and goats, and the ashes of a heifer, sprinkling those who were defiled, sanctifies for the purification of the flesh, how much more the blood of Christ, who, through the eternal Spirit, offered himself unblemished to God, will cleanse your conscience from dead works in order to serve a living God? read more. And because of this he is mediator of a new covenant, so that a death having occurred for the redemption of the transgressions against the first covenant, those who are called might take the promise of the eternal inheritance. For where a covenant is, a necessity is to present the death of the man who made the covenant. For a covenant is effective with the dead, since it is never enforced while the man who made the covenant lives. Whereupon neither has the first been dedicated without blood. For of every commandment according to law that was spoken by Moses to all the people, after taking the blood of the calves and goats, with water and scarlet wool and hyssop, he sprinkled both the book itself and all the people, saying, This is the blood of the covenant that God made for you. And likewise he sprinkled with the blood both the tabernacle and all the vessels of the service. And almost all things, according to the law, are cleansed with blood, and remission does not occur without bloodshed. Indeed therefore, a necessity was for the models of the things in the heavens themselves to be cleansed with these, but the heavenly things with better sacrifices than these. For the Christ entered not into a holy place made with hands, representative of the true, but into heaven itself, now to appear in the presence of God for us. And not so that he might offer himself often, as the high priest enters into the Holy things each year with blood by another, since it would be necessary for him to suffer often, from the foundation of the world. But now once, at the end of the ages, he was made known for an annulment of sin by the sacrifice of himself. And inasmuch as it is reserved to men once to die, and after this, judgment, so also the Christ, having been offered once in order to take up the sins of many, will appear a second time, independent of sin, to those waiting for him for salvation.
For the law having a shadow of the good things that are coming, not the same substance of the events, with the same sacrifices that are offered continually each year, they are never able to fully perfect those who are approaching. Otherwise would they not have ceased being offered, because of those who worship, once having been cleansed, to have no further conscience of sins? read more. But in them is a reminder of sins each year. For it is impossible for the blood of bulls and goats to take away sins. Therefore when he comes into the world, he says, Sacrifice and offering thou did not desire, but thou prepared for me a body. In whole burnt offerings, and for sin thou were not pleased. Then I said, Lo, I come (in the volume of a book it is written about me) to do thy will, O God, saying above, Sacrifice and offering and whole burnt offerings and for sin thou did not desire, nor were thou pleased with things that are offered according to the law. Then he said, Lo, I come to do thy will, O God. He takes away the first, so that he may establish the second. By which will we are sanctified through the one time offering of the body of Jesus Christ. And indeed every priest stands daily serving and offering the same sacrifices often, which can never take away sins. But this man, having offered one sacrifice on behalf of sins forever, sat down at the right hand of God, waiting henceforth until his enemies are placed a footstool of his feet.
waiting henceforth until his enemies are placed a footstool of his feet. For by one offering he has fully perfected forever those being sanctified. read more. And the Holy Spirit also testifies to us, after indeed foretelling, This is the covenant that I will ordain with them after those days, says Lord, giving my laws on their hearts, and on their minds I will write them, and, Their sins and their lawlessness I will, no, not further remember. Now where there is remission of these, there is no more offering for sin. Having therefore, brothers, boldness for entrance into the holy things by the blood of Jesus,
Having therefore, brothers, boldness for entrance into the holy things by the blood of Jesus,
let us approach with a TRUE heart in full assurance of faith, our hearts sprinkled from an evil conscience, and our body washed in pure water. Let us hold firm the affirmation of the hope unwavering, for he who promised is faithful.
Not forsaking the assembling together of ourselves, as is the habit of some, but exhorting, and so much the more as long as ye see the day approaching.
For we know him who said, Vengeance is for me, I will repay, says Lord. And again, Lord will judge his people.
But remember the former days, in which, after being enlightened, ye endured a great contest of sufferings.
For ye were both compassionate about my bonds, and ye accepted with joy the plundering of your possessions, knowing yourselves to have a superior and an enduring existence in the heavens.
For ye were both compassionate about my bonds, and ye accepted with joy the plundering of your possessions, knowing yourselves to have a superior and an enduring existence in the heavens.
For yet a very little while, he who is coming will come, and will not delay. But the righteous man will live from faith, and if he should withdraw, my soul is not pleased with him.
By faith Noah, being divinely warned about things not yet seen, moved with awe, prepared an ark for the salvation of his house, through which he condemned the world, and became an heir of righteousness according to faith.
Therefore we also, having so great a cloud of witnesses surrounding us, having put off every weight and cleverly entangling sin, let us run by perseverance the contest being set before us. Looking to Jesus the pathfinder and perfecter of the faith, who, against the joy set before him, endured a cross, having despised the shame, and has sat down at the right hand of the throne of God.
For ye have not come to a mountain being felt, and which burned with fire, and to darkness, and gloom, and a tempest, and a sound of a trumpet, and a voice of words, of which those who heard begged that a word not be added to them. read more. For they did not bear that which was commanded, if even a beast should touch the mountain, it shall be stoned. And so fearful was that which was made visible, that Moses said, I am terrified and trembling. But ye have come to mount Zion, and to the city of a living God, a heavenly Jerusalem, and to myriads of heavenly agents, to a festal gathering and assembly of firstborn sons who were enrolled in the heavens, and to God, a Judge of all, and to spirits of righteous men who were made fully perfect,
And the, Yet once, signifies the removal of the things being shaken--as of things that were made--so that the things not being shaken may remain.
Remember the prisoners as being in bondage together, those who are ill-treated as also yourselves being in the body.
The Way of life is to be without love of money, being content with the things that are present, for he has said, I will, no, not leave thee, and also, I will, no, not forsake thee.
The Way of life is to be without love of money, being content with the things that are present, for he has said, I will, no, not leave thee, and also, I will, no, not forsake thee.
Remember those who lead you, men who spoke the word of God to you, of whom, carefully observing the outcome of their conduct, imitate the faith--
Remember those who lead you, men who spoke the word of God to you, of whom, carefully observing the outcome of their conduct, imitate the faith--
We have an altar from which they have no right to eat, those officiating at the tabernacle.
Therefore Jesus also, so that he might sanctify the people through his own blood, suffered outside the gate. Let us therefore go forth to him outside the camp, bearing his reproach. read more. For here we have no enduring city, but we seek that which is coming.
Have confidence in those who lead you, and yield yourselves, for they watch for your souls as men who will render account, so that they may do this with joy, and not groaning, for this is unprofitable for you.
But I urge you to do this even more, so that I may be restored to you sooner. Now the God of peace, who brought up from the dead the great shepherd of the sheep by the blood of an eternal covenant--our Lord Jesus--
And I urge you, brothers, bear with the word of exhortation, for I also wrote to you in brief. Know ye, brother Timothy who was set free is with whom I will see you, if he comes sooner. read more. Salute all those who lead you, and all the sanctified. The men from Italy salute you.
Salute all those who lead you, and all the sanctified. The men from Italy salute you.
And consider the longsuffering of our Lord, salvation, just as also our beloved brother Paul wrote to you according to the wisdom given to him, as also in all his letters, speaking in them about these things, in which are some things hard to understand, which the ignorant and unstable twist, as also the other scriptures, to their own destruction.