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
See Verses Found in Dictionary
Lo! as for the conceited one, crooked is his soul within him,- but, one who is righteous, by his faithfulness, shall live.
and, their possessions and goods, were they selling and distributing them unto all, in so far as anyone had need.
For there was not so much as anyone, lacking, among them; for, as many as were possessors of lands or houses, selling them, were bringing the prices of the things that were being sold,
But there rose up certain of those out of the synagogue which is called the synagogue of them of Libertium and Cyrene and Alexandria, and certain of them from Cilicia and Asia, - disputing with Stephen;
And, according as any one of the disciples was being prospered, they each one of them set apart something for ministering, to send unto the brethren, who dwelt in Jerusalem; -
And Paul, looking steadfastly, at the High-council, said - Brethren! I, in all good conscience have used my citizenship for God until this day.
herein, even I, myself, am studying to have, an unoffending conscience, towards God and men, continually.
For, a righteousness of God, is therein revealed, - by faith unto faith: even as it is written - But, he that is righteous, by faith, shall live.
Unto them, on the other hand, who are of contention, and are not yielding unto the truth, but are yielding unto unrighteousness, anger and wrath,
A righteousness of God, through faith in JesusChrist, unto all that have faith; for there is no distinction, - For, all, have sinned and fall short of the glory of God; read more. Being declared righteous freely by his favour through the redemption that is in Christ Jesus: - Whom God hath set forth as a propitiatory covering, through faith in his blood, for a showing forth of his righteousness, by reason of the passing-by of the previously committed sins, In the forbearance of God, - with a view to a showing forth of his righteousness in the present season, that he might be righteous even when declaring righteous him that hath faith in Jesus.
Wherefore also, it was reckoned unto him as righteousness.
Having, therefore, been declared righteous by faith, let us have, peace, towards God, through our Lord Jesus Christ, - Through whom also we have had, our introduction, by our faithinto this favour wherein we stand; and let us boast in hope of the glory of God.
Who, indeed, are Israelites, whose are the sonship, and the glory, and the covenants, and the legislation, and the divine service, and the promises,
If, moreover, the first fruit is holy, the lump shall be also; and, if the root is holy, the branches shall be also. If, however, some of the branches, have been broken out, and, thou, being a wild olive hast been grafted in among them, and hast become a joint partaker of the root of the fatness of the olive, read more. Be not boasting over the branches! Howbeit, if thou boast, it is not, thou, that bearest the root, but the root, thee! Thou wilt say, then - Branches were broken out in order that, I, might he grafted in. Well: by their want of faith, they have been broken out, - and, thou, by thy faith, dost stand! - Regard not lofty things, but be afraid; For, if, God, hath not spared, the natural branches, neither, thee, will he spare! See, then, the kindness and the severity of God: upon them who have fallen, severity, - but, upon thee, the kindness of God, if thou abide still in the kindness, - otherwise, thou also, shalt he cut out; Whereas, they also, unless they abide still in their want of faith, shall be grafted in, for God is, able, again to engraft them! For, if, thou, out of the naturally wild olive was cut out, and, beyond nature, hast been engrafted into the good olive, how much rather, shall these, the natural branches be engrafted into their own olive tree?
Your love, be without hypocrisy, - loathing that which is wicked, cleaving to that which is good;
Not avenging, yourselves, beloved, but give place unto their anger; for it is written - Mine, is avenging, I, will recompense; - saith the Lord;
But put ye on the Lord Jesus Christ, and, for the flesh, take not forethought to fulfil its covetings.
And that, the nations, for mercy should glorify God: - even as it is written - For this cause, will I openly confess unto thee among nations, and, unto thy name, will strike the strings; And again he saith - Be glad ye nations with his people; read more. And again, - Be giving praise all ye nations unto the Lord, and let all the peoples repeat his praise; And, again, Isaiah, saith - There shall be the root of Jesse, and he that ariseth to rule nations, - upon, him, shall nations hope.
For Macedonia and Achaia have been well-pleased to make a certain fellowship for the destitute of the saints who are in Jerusalem, -
Now, the God of peace, be with you all. Amen.
I, therefore, brethren, have not been able to speak unto you, as unto men of the Spirit, but as unto men of the flesh - as unto babes in Christ: - With milk, have I fed you, not, with meat; for, not yet, have ye been able; - nay! not yeteven now, are ye able,
Therefore became I, to the Jews, as, a Jew, - that, Jews, I might win; to them who were under law, as, under law, not being, myself, under law, - that, them who were under law, I might win;
Know ye not that, they who, in a racecourse, run, all, indeed, run, - but, one, receiveth the prize? So, be running, that ye may lay hold.
But, distributions of gifts, there are, yet the same Spirit,
Brethren! do not become children, in your understandings; but, in baseness, become babes, while, in your understandings, ye become, full-grown.
For he must needs reign, until he shall put all his enemies under his feet: As a last enemy, death, is to be destroyed; read more. For - He put, all things, in subjection under his feet. But, whensoever it shall be said - all things are in subjection! - it is evident that it means, - Except him who did put into subjection, unto him, the all things -
For - He put, all things, in subjection under his feet. But, whensoever it shall be said - all things are in subjection! - it is evident that it means, - Except him who did put into subjection, unto him, the all things -
The salutation of Paul - with my own hand. If anyone doth not dearly love the Lord, let him be anathema that is, "accursed" : Maran atha that is, "The Lord, cometh" . read more. The favour of the Lord Jesus, be with you.
Who also hath made us sufficient to be ministers of a new covenant - not of letter, but of spirit, for, the letter, killeth, whereas, the Spirit, maketh alive. But, if, the ministry of death, in letters engraven in stones, was brought into existence with glory, so that the sons of Israel could not look steadfastly into the face of Moses, by reason of the glory of his face - which glory was to be done away, read more. How shall not, rather, the ministry of the Spirit, be with glory? For, if, the ministry of condemnation was glory, much rather, doth the ministry of righteousness abound with glory, For that which hath been made glorious, hath not even been made glorious, in this respect, - by reason of the surpassing glory. For, if that which was to be done away was brought in with glory, much more, that which is to abide, is in glory. Having, then, such hope as this, great openness of speech, do we use; - And are not just like Moses, who kept putting a veil upon his face, so that the sons of Israel should not look steadily unto the end of that which was to be done away. But their thoughts were turned into stone: for, until this very day, the same veil, upon the reading of the old covenant, abideth, not to be removed, because, in Christ, it is to be done away; But, until this day, whensoever Moses is read, a veil upon their heart, doth lie; Howbeit, whensoever he turneth unto the Lord, he taketh off the veil: And, the Lord, is, the Spirit: now, where the Spirit of one who is Lord is, there is freedom! And, we all, with unveiled face, receiving and reflecting, the glory of the Lord, into the same image, are being transformed, from glory into glory, - even as from a Spirit that is Lord.
For ye are taking knowledge of the favour of our Lord Jesus Christ, - how that, for your sakes, he became destitute - although he was, rich, in order that, ye, by his destitution, might be enriched.
But, on the contrary, - when they saw that I had been entrusted with the glad-message to the uncircumcision, even as, Peter, with that to the circumcision, For, he that energised in Peter, into an apostleship to the circumcision, energised also in me, for the nations, - read more. And when they perceived the favour which had been given unto me, James and Cephas and John, who were reputed to be pillars, gave, the right hand of fellowship, unto me and Barnabas, in order that, we, should go unto the nations, and, they, unto the circumcision: - Only that we should remember, the destitute, - as to which I had given diligence, this very thing, to do. But, when Cephas came unto Antioch, to the face, even , him, I resisted, because he stood condemned; For, before that certain came from James, with them of the nations, used he to eat; whereas, when they came, he used to withdraw, and keep himself separate, fearing them of the circumcision; And the rest of the Jews alsoused hypocrisy with him, so that, even Barnabas, was carried away by their hypocrisy. But, when I saw that they were not walking with straightforwardness as regardeth the truth of the glad-message, I said unto Cephas, before all: If, thou, although, a Jew, like them of the nations, and not like the Jews, dost live, how dost thou compel, them of the nations, to live like Jews?
Moreover, that, in law, no one, is declared righteous with God, is evident, - because, The righteous one, by faith, shall live;
Why, then, the law? Because of the transgressions, it was added, until such time as the seed should come, unto whom the promise had been made, and was given in charge through messengers, at the hand of a mediator; Now, a mediator, is not a mediator of one, but, God, is, one.
Before the coming of the faith, however, under law, were we being kept in ward, being shut up unto the faith which should afterwards, be revealed. So that, the law, hath proved, our tutor, training us, for Christ, in order that, by faith, we might be declared righteous; read more. But, the faith having come, no longer, are we, under a tutor; -
But I say: - for as long a time as, the heir, is an infant, he differeth, nothing, from a servant, though, lord of all, But is, under guardians, and stewards, until the day fore-appointed of the father: read more. So also, we, when we were infants, under the elementary principles of the world, were held in servitude; But, when the fulness of the time came, God sent forth his Son, who came to be of a woman, who came to be under law, - That, them who were under law, he might redeem, that, the sonship, we might duly receive; - And, because ye are sons, God hath sent forth the Spirit of his Son into our hearts, exclaiming, Abba! Oh Father! So that, no longer, art thou a servant, but a son; and, if a son, an heir also, through God. But, at that time - not knowing God, ye were in servitude unto them who, by nature, are not Gods; Whereas, now, having acknowledged God, - or rather, having been acknowledged by God, how turn ye back again unto the weak and beggarly elementary principles, unto which, over again, ye are wishing, to come into servitude?
Whereas, now, having acknowledged God, - or rather, having been acknowledged by God, how turn ye back again unto the weak and beggarly elementary principles, unto which, over again, ye are wishing, to come into servitude?
Tell me! ye who, under law, are wishing to be: The law, do ye not hear? For it is written, that, Abraham, had two sons - one by the bondmaid, and one by the free woman; read more. But, he that was of the bondmaid, after the flesh, had been born, whereas, he that was of the free woman, through means of a promise. Which things, indeed, may bear another meaning; for, the same, are two covenants, - one, indeed, from Mount Sinai, into bondage, bringing forth, the which is Hagar, - And, the Hagar, is Mount Sinai, in Arabia, - she answereth, however, unto the present Jerusalem, for she is in bondage with her children; But, the Jerusalem above, is free, - the which is our mother; For it is written - Be gladdened, O barren one! that wast not giving birth, break forth and shout, thou that wast not in birth-pains, - because, more, are the children of the deserted one, than of her that had the husband. And, we, brethren, after the manner of Isaac, are children of a promise. But, just as, then, he that after the manner of the flesh had been born, did persecute him who had been born after the manner of the Spirit, thus, also now. But, what saith the scripture? Cast out the serving woman and her son; for in nowise shall the son of the serving woman inherit with the son of the free. Wherefore, brethren, we are not children of a serving woman, but of the free: -
With her freedom, Christ hath made you, free. Stand fast, therefore, and do not, again, with a yoke of servitude, be held fast!
And did put, all things, in subjection beneath his feet. And gave him to be head over all things unto the assembly,
Because, through him, we have our introduction - we both - in one Spirit, unto the Father.
In whom we have our freedom of speech and introduction with assurance, through the faith of him; -
Until we all advance - into the oneness of the faith, and the personal knowledge of the Son of God, into a man of full-growth, into the measure of the stature of the fulness of the Christ;
And, the helmet of salvation, welcome ye, and the sword of the spirit, which is what God hath spoken,
Favour be with all them that love our Lord Jesus Christ with incorruptness.
Having, the same contest, which ye have seen in me, and now hear to be in me.
Who, in form of God, subsisting, not, a thing to be seized, accounted the being equal with God, But, himself, emptied, taking, a servant's form, coming to be, in men's likeness; read more. And, in fashion, being found, as a man, humbled himself, becoming obedient as far as death, yea, death upon a cross.
Circumcised, 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 a righteousness of my own, that which is by law, but that which is through faith in Christ, the righteousness which is, of God, upon my faith, -
Not that I have, already, received, or have, already, reached perfection, but I am pressing on - if I may even lay hold of that for which I have also been laid hold of by Christ Jesus: - Brethren! I, as to myself, reckon that I have, not yet, laid hold; one thing, however, - the things behind, forgetting, and, unto the things before, eagerly reaching out, read more. With the goal in view, I press on for the prize of the upward calling of God in Christ Jesus.
Giving thanks unto the Father that hath made you sufficient for your share in the inheritance of the saints in the light,
Who, is an image of the unseen God, Firstborn of all creation, - Because, in him, were created all things in the heavens and upon the earth, the things seen and the things unseen, whether thrones or lordships or principalities or authorities, - they all, through him and for him, have been created, read more. And, he, is before all, and, they all, in him, hold together; And, he, is the head of the body, the assembly, Who is the beginning, Firstborn from among the dead, in order that, he, might become, in all things, himself, pre-eminent; - Because, in him, was all the fullness well pleased to dwell, And, through him, fully to reconcile all things unto him, making peace through the blood of his cross, - through him- whether the things upon the earth or the things in the heavens;
For I desire you to know, how great a contest I am having - in behalf of you, and of those in Laodicea, and as many as have not seen my face in the flesh;
Unto prayer, be devoting yourselves, watching therein with thanksgiving:
Aristarchus, my fellow-captive, saluteth you; and Mark, the first cousin of Barnabas, - concerning whom ye have received commands - if he come unto you, give him welcome;
The salutation of me Paul, with my own hand: - keep in mind my bonds. Favour be with you!
The salutation of Paul - with my own hand, which is a sign in every letter: thus, I write. The favour of our Lord Jesus Christ, be with you all.
but hath manifested in its fitting seasons, even his word, in the proclamation with which entrusted am I - by injunction of our Saviour God:
Who, being an eradiated brightness of his glory, and an exact representation of his very being, also bearing up all things by the utterance of his power, purification of sins, having achieved, sat down on the right hand of the majesty in high places:
For unto which of the messengers said he at any time - My Son, art, thou, I, this day have begotten thee? and again - I, will become, his father, and, he, shall become my Son?
God, jointly witnessing also, both with signs and wonders and manifold mighty works, and with distributions of Holy Spirit, according to his own will?
All things, hast thou subjected beneath his feet. For, in subjecting, to himthe all things, nothing, left he, to him unsubjected; But now, not yet, do we see, to him, the all things subjected; - But, Jesus, made some little less than messengers, we do behold: by reason of the suffering of death, crowned with glory and honour, to the end that, by favour of God, in behalf of every one, he might taste of death.
saying - I will declare thy name unto my brethren, in the midst of an assembly, will I sing praise unto thee; and again - I, will be confident upon him; and again - Lo! I, and the children which, unto me, God, hath given.
And might release these - as many as, by fear of death, were all their lifetime liable, to bondage.
Whence he was obliged, in every way, unto the brethren, to be made like, that he might become a merciful and faithful high-priest, in the things pertaining unto God, - for the making of propitiation for the sins of the people.
Hence there is, left over, a Sabbath-keeping, for the people of God.
For, living, is the word of God, and, energetic, and more cutting than any knife with two edges, and penetrating as far as a dividing asunder of soul and spirit, of joints also, and marrow, and able to judge the impulses and designs of the heart;
Having then a great high-priest who hath passed through the heavens, Jesus the Son of God, let us hold fast the confession; For we have not a high-priest unable to have fellow-feeling with our weaknesses, but one tested in all respects, by way of likeness, apart from sin. read more. Let us, then, be approaching with freedom of speech, unto the throne of favour, that we may receive mercy, and, favour, may find, for seasonable succour.
For, even when ye ought to be teachers, by reason of the time, again, have ye, need, that one be teaching, you, what are the first principles of the oracles of God, and have become such as have, need, of milk, not, of strong food; For, every one partaking of milk, is unskilled in discourse of righteousness, for he is, a babe;
Wherefore, dismissing the elementary discourse concerning the Christ, unto maturity, let us be tending, not, again, a foundation, laying down - of repentance from dead works, and of faith towards God,
For it is impossible - as to these who have been, once for all, illuminated, who have tasted also of the heavenly free-gift, and have been made, partners, in a Holy Spirit, And have tasted God's utterance to be, sweet, mighty works also of a coming age, read more. And who have fallen away, again, to be remoulding them into repentance; seeing they are again crucifying unto themselves the Son of God, and holding him up as an example.
But, should it be bringing forth thorns and briars, it is disapproved, and, unto cursing, nigh, - whose end is for burning.
But, should it be bringing forth thorns and briars, it is disapproved, and, unto cursing, nigh, - whose end is for burning.
For, not unrighteous, is God, to be forgetful of your work and of the love which ye have shewn forth for his name, in that ye have ministered unto the saints, and are ministering,
For, this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings, and blessed him, - To whom even a tenth of all Abraham apportioned, first, indeed, when translated, King of Righteousness, but, after that, King of Salem also, which is King of Peace, - read more. Without father, without mother, without pedigree, having, neither beginning of days, nor of life an end, but made like unto the Son of God, abideth a priest evermore. Now consider, how great, this man was, to whom, a tenth, Abraham gave out of the choicest spoils, Yea Abraham the Patriarch. And, they, indeed, from among the sons of Levi who the priesthood receive, have commandment to take tithes of the people, according to the law, that is, of their brethren, although sprung from the loins of Abraham; But, he who deriveth not his pedigree from among them, hath taken tithes of Abraham. And, the holder of the promises, hath he blessed. But, apart from all gainsaying, the less, by the greater, is blessed. And, here, indeed, dying men take tithes, but, there, one of whom it is witnessed that he liveth. And - so to say a word - through Abraham, even Levi who taketh tithes hath paid tithes; For, even then, was he, in the loins of his father, when, Melchizedek, met him.
If, indeed, therefore, he had been on earth, he had not, in that case, even been a priest, since there are those who are offering the gifts, according to the law: - Who, indeed, are rendering divine service, with a glimpse and shadow, of the heavenly things; even as Moses hath received intimation, when about to complete the tent, - For see! saith he - Thou shalt make all things according to the model which hath been pointed out to thee in the mount. read more. But, now, hath he attained unto, a more distinguished public ministry, - by as much as of a better covenant also he is, mediator, which indeed, upon better promises, hath been legislated.
In saying, Of a new sort, he hath made obsolete, the first; but, the thing that is becoming obsolete and aged, is near, disappearing!
Even the first, indeed, therefore, used to have righteous appointments of divine service, even the holy ritual well arranged. For a tent was prepared, the first, in which were both the lampstand and the table and the setting forth of the loaves, - the which is called the Holy place; read more. But, after the second veil, a tent, that which is called Most Holy: Having a golden altar of incense, and the ark of the covenant covered around on every side with gold, in which was a golden jar holding the manna, and the rod of Aaron that sprouted, and the tables of the covenant; But, over-above it, Cherubim of glory overshadowing the propitiatory: - concerning which things, it is not now needful to be speaking, particularly. Now, these things having been thus prepared, into the first tent, indeed, continually do the priests enter, the divine services completing;
Now, these things having been thus prepared, into the first tent, indeed, continually do the priests enter, the divine services completing; But, into the second, once for all in the year, only the high-priest, not without blood, which he offered for himself and the ignorances of the people:
For if the blood of goats and bulls, and the ashes of a heifer sprinkling the profaned, halloweth unto the purity of the flesh, How much rather shall the blood of the Christ, who through an age-abiding spirit offered himself unspotted unto God, purify our conscience from dead works, to the rendering of divine-service, unto a Living God? read more. And, for this cause, of a new covenant, is he mediator, - to the end that, death coming to pass for the redemption of the transgressions against the first covenant, the called might receive the promise of the age-abiding inheritance; For, where a covenant is, it is necessary for, the death, to be brought in, of him that hath covenanted; For, a covenant over dead persons, is firm, - since it is not then of force when he is living that hath covenanted. Whence, not even the first, apart from blood, hath been consecrated; For, when every commandment according to the law had been spoken by Moses unto all the people, taking the blood of the calves and the goats, with water and scarlet wool and hyssop, both, the scroll itself, and all the people, he sprinkled; Saying - This, is the blood of the covenant which, God, hath sent in command unto you: Yea, the tent also, and all the utensils of the public ministry, with blood, in like manner, he sprinkled: And, nearly, all things, with blood, are purified, according to the law, and, apart from blood-shedding, cometh no remission. It was indeed therefore necessary for the glimpses of the things in the heavens with these to be purified; but, the heavenly things themselves, with better sacrifices than these. For, not into a Holy place made by hand, entered Christ, - counterpart of the real Holy place ; but, into the heaven itself, now, to be plainly manifested before the face of God in our behalf; - Nor yet that, ofttimes, he should be offering himself, - just as the high-priest entereth into the Holy place, year by year, with alien blood; - Else had it been needful for him, ofttimes, to suffer, from the foundation of the world; but, now, once for all, upon a conjunction of the ages, for a setting aside of sin through means of his sacrifice, hath he been made manifest; And, inasmuch as it is in store for men - once for all to die, but after this, judgment, Thus, the Christ also, once for all having been offered, for the bearing of the sins, of many, a second time, apart from sin, will appear, to them who for him are ardently waiting - unto salvation.
For the law, having in a shadow of the destined good things, not the very image of the things, they can never, with the same sacrifices which year by year they offer evermore, make them who approach, perfect; Else would they not, in that case, have ceased being offered, by reason of those rendering the divine service having no further conscience at all of sins, being once for all purified? read more. But, in them, is a recalling to mind of sins, year by year, For it is impossible for blood of bulls and goats to be taking away sins. Wherefore, coming into the world, he saith: Sacrifice and offering, thou willedst not, but, a body, hast thou fitted for me, - In whole-burnt-offerings and sacrifices for sins, thou didst not delight: Then, said I - Lo! I am come, - in the heading of the scroll, it is written concerning me, - to do, O God, thy will. Higher up, saying - Sacrifices, and offerings, and whole-burnt-offerings, and sacrifices for sins, thou willedst not, neither delightedst in, - the which, according to the law, are offered, Then, hath he said - Lo! I am come! to do, thy will: - he taketh away the first, that, the second, he may establish: By which will, we have been made holy, through the offering of the body of Jesus Christ, once for all. And, every priest, indeed, standeth daily publicly ministering, and the same sacrifices ofttimes offering, the which never can clear away sins; But this priest, having offered one sacrifice for sins evermore, sat down on the right hand of God: As for the rest, waiting - until his foes be made his footstool;
As for the rest, waiting - until his foes be made his footstool; For, by one offering, hath he perfected for evermore, them who are being made holy. read more. But even the Holy Spirit beareth us witness; for, after having said - This is the covenant which I will covenant unto them after these days, saith the Lord, - Giving my laws upon their hearts, upon their understandings also, will I inscribe them, He also saith - of their sins, and of their lawlessnesses, I will in nowise be mindful any more. But, wherever a remission of these is, there is, no further, offering, for sins. Having therefore, brethren, freedom of speech for the entrance through the Holy place, by the blood of Jesus,
Having therefore, brethren, freedom of speech for the entrance through the Holy place, by the blood of Jesus,
Let us approach with a genuine heart, in full assurance of faith, having been sprinkled, as to our hearts, from an evil conscience, and bathed, as to our bodies, with pure water; Let us hold fast the confession of the hope without wavering, - for, faithful, is he that hath promised;
Not forsaking the assembling of ourselves together, according to the custom of some, but exhorting, and by so much the more as this, by as much as ye behold, the day, drawing near.
For we know him that hath said - To me, belongeth avenging, I, will recompense; and again - The Lord will judge his people.
But be calling to mind the former days, in which, once ye were illuminated, a great combat of sufferings, ye endured; -
For, even with them who were in bonds, ye sympathised, and, unto the seizure of your goods, with joy, ye bade welcome, - knowing that ye have yourselves, for a better possession and an abiding.
For, even with them who were in bonds, ye sympathised, and, unto the seizure of your goods, with joy, ye bade welcome, - knowing that ye have yourselves, for a better possession and an abiding.
For, yet a little while, how short! how short! The Coming One will be here, and will not tarry; But, my righteous one, by faith, shall live, and, if he draw back, my soul delighteth not in him.
By faith, Noah, having received intimation concerning the things not yet seen, filled with reverence, prepared an ark to the saving of his house - through which he condemned the world, and, of the righteousness by way of faith, became heir.
Therefore, indeed, seeing that, we also, have encircling us, so great a cloud of witnesses, stripping off every incumbrance and the easily entangling sin, with endurance, let us be running, the race that is lying before us, Looking away unto our faith's Princely-leader and perfecter, Jesus, - who, in consideration of the joy lying before him, endured a cross, shame, despising! And, on the right hand of the throne of God, hath taken his seat.
For ye have not approached - unto, a searching and scorching fire, and gloom, and mist, and tempest, And a trumpets peal, - and a sound of things spoken: - from which they who heard excused themselves, lest there should be added to them, a word; read more. For they could not bear, that which was being enjoined, - and, should a beast be touching the mountain, it shall be stoned; And, so fearful was that which was showing itself, Moses, said - I am terrified, and do tremble l But ye have approached - unto Zion's mountain, and unto the city of a Living God, a heavenly Jerusalem, - and unto myriads of messengers, in high festival, - and unto an assembly of firstborn ones, enrolled in the heavens, - and unto God, judge of all, - and unto the spirits of righteous ones made perfect, -
But, the saying, Yet once for all, maketh clear the removal of the things which can be shaken, as of things done with, - that they may remain, which cannot be shaken.
Bear in mind them who are in bonds, as having become jointly bound, - them who are suffering ill-treatment, as being yourselves also in the body.
Without fondness for money, be your way of life, - being content with the present things, - for, he, hath said: In nowise, thee, will I leave, no indeed! in nowise, thee, will I forsake:
Without fondness for money, be your way of life, - being content with the present things, - for, he, hath said: In nowise, thee, will I leave, no indeed! in nowise, thee, will I forsake:
Be mindful of them who are guiding you, who, indeed, have spoken unto you, the word of God: the outgoing of whose behaviour, reviewing, be imitating, their faith.
Be mindful of them who are guiding you, who, indeed, have spoken unto you, the word of God: the outgoing of whose behaviour, reviewing, be imitating, their faith.
We have an altar - to eat out of which, they, have no right, who in the tent are doing divine service;
Wherefore, Jesus also, that he might hallow the people through means of his own blood, outside the gate, suffered: Now, therefore, let us be going forth unto him, outside the camp, his reproach bearing. read more. For we have not here an abiding city, but, unto that which is to be, are we seeking our way.
Be yielding unto them who are guiding you, and submit yourselves; for they are watching over your souls, as having an account to render, that, with joy the same they may be doing, and not with sighing, - for, unprofitable unto you, were, this.
But, much more abundantly, do I exhort you the same to do, that, more speedily, I may be restored, unto you. But, the God of peace, He that led up from among the dead the great Shepherd of the sheep, with the blood of an age-abiding covenant, - our Lord Jesus,
Now I exhort you, brethren, bear with the word of exhortation, - for, even with brief words , have I sent unto you. Know ye that our brother Timothy hath been set at liberty, - with whom, if more speedily he be coming, I will see you. read more. Salute all them who are guiding you, and all the saints: they from Italy, salute you.
Salute all them who are guiding you, and all the saints: they from Italy, salute you.
And account, our Lord's long suffering, to be salvation: - even as, our beloved brother Paul also, according to the wisdom given unto him, hath written unto you; As also, in all letters, speaking in them concerning these things, - in which letters are some things, hard to be understood, which, the uninstructed and unstable, wrest, - as also the other scriptures, - unto their own destruction.