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
and they sold their possessions and personalities, and divided the same unto all, as each one had need.
For no one among them was in need; for so many possessions of lands or houses as belonged to them, selling, they were bringing the prices of the things having been sold,
And certain ones of the synagogues, called Libertines, and Cyrenians, and Alexandrians, and those from Cilicia and Asia, stood up disputing with Stephen,
And they determined that each one of them should send to the ministry to the brethren dwelling in Judea, as each one of the disciples was prosperous;
And Paul, looking the sanhedrim in the face, said, Men, brethren, I have lived in all good conscience before God unto this day.
In this I also exercise, to always have a conscience void of offense toward God and men.
For the righteousness of God is revealed in him from faith to faith: as has been written, But the just shall live by faith.
but to those who are of self-seeking, and disobedient to the truth, but obedient to unrighteousness, there are indignation and wrath.
but the righteousness of God through faith of Jesus Christ is unto all who believe: for there is no difference, for all sinned, and come short of the glory of God; read more. being freely justified by his grace, through the redemption which is in Christ Jesus: whom God sent forth an expiation through faith in his blood, unto the manifestation of His righteousness through the remission of the sins which are passed, in the forbearance of God; unto the manifestation of his righteousness at the present time, so that he is just, and justifying him who is of the faith of Jesus.
Therefore having been justified by faith, let us have peace toward God through our Lord Jesus Christ: through whom we also have access by faith unto this grace in which we stand, and let us rejoice in the hope of the glory of God.
who are Israelites, of whom is the adoption of sons, and the glory, and the covenants, and the giving of the law, and the service, and the promises:
But if the first fruit was holy, the lump is also: if the root was holy, the branches are also. And if certain ones of the branches were broken off, and you being a wild olive-tree are grafted in among them, and have become a partaker of the root of the fatness of the olive-tree; read more. boast not against the branches: but if you boast, you are not bearing the root, but the root you. Then you will say, The branches were broken off, that I may be grafted in. Beautifully; they were broken off by unbelief, but you stand by faith, Think not high things, but fear. For if God spared not the natural branches, neither will he spare you. Then behold the goodness and severity of God: upon those who fell indeed, severity; but upon you the goodness of God, if you may abide in his goodness: since you too may be cut off. But these also, if they may not abide in unbelief, shall be grafted in: for God is able to graft them in again. For if you, having been cut off the olive tree which is wild by nature, and contrary to nature were grafted into the good olive tree: how much more shall these, who are the natural branches, be grafted into their own olive tree?
Let love be free from hypocrisy. Abhorring the evil, cleaving to the good:
avenging not yourselves, beloved, but give place to wrath; for it has been written, Vengeance belongs to me; I will repay, says the Lord.
but put ye on the Lord Jesus Christ, and make no provision for the lust of the flesh.
and that the Gentiles might glorify God for his mercy; as has been written, Therefore I will confess thee among the Gentiles, and in thy name sing praises. And again he says, Rejoice, ye Gentiles, with his people. read more. And again, Let all the Gentiles praise the Lord; and let all ye peoples praise him. And again, Isaiah says, There shall be the root of Jesse, and he that ariseth to rule over the Gentiles; in him shall the Gentiles hope.
For Macedonia and Achaia were pleased to make a certain contribution to the poor who are in Jerusalem.
Now the God of peace be with you all. Amen.
And I, brethren, was not able to speak unto you as unto spiritual, but as unto carnal, even babes in Christ. I have fed you with milk, not with meat; for you were not yet able. But ye are not now yet able:
And to the Jews I became as a Jew, that I may gain the Jews; to those under the law, as under the law, not myself being under law, that I may gain those under the law;
Do you not know that those running in the stadium, indeed all run, and one receives the prize? So run, that you may receive it.
Brethren, be not children in intellect: but be infants in evil, but be perfect in intellect.
For it behooves him to reign until he may put all enemies under his feet. Death the last enemy is destroyed. read more. For, he has subordinated all things beneath his feet. But when he may say, that all things have been subordinated, it is evident that the One having subordinated all things to him is excepted.
For, he has subordinated all things beneath his feet. But when he may say, that all things have been subordinated, it is evident that the One having subordinated all things to him is excepted.
The salutation of me Paul with my own hand. If any one loves not the Lord as a friend, let him be anathema Maran atha. read more. The grace of our Lord Jesus be with you.
who also rendered us able ministers of the new covenant; not of the letter, but of the spirit: for the letter kills, but the spirit creates life. But if the ministry of death, having been written in letters of stone, was in glory, so that the sons of Israel were not able to look upon the face of Moses on account of the glory of his countenance; which was destined to be done away: read more. how will not the ministry of the spirit be more in glory? For if there was glory in the ministry of condemnation, how much more does the ministry of righteousness abound in glory. For indeed that which was glorious, has ceased to be glorious in this respect on account of the transcendent glory. For if that which was to be done away was through glory, much more is that which abides in glory. Then having such hope, we use great boldness, and not as Moses put the veil on his face, in order that the sons of Israel might not look forward to the end of that which was transitory. But their minds were darkened. For until this day the same veil remains in the reading of the old covenant, remains, not lifted; because it is done away in Christ; but until this day when Moses is read, the veil lies upon their heart: but when they may turn to the Lord, the veil is taken away. But the Lord is a Spirit; and where the Spirit of the Lord is, there is liberty. But we all, with unveiled face beholding the glory of the Lord, are being transformed into the same image from glory to glory, even as by the Spirit of the Lord.
For you know the grace of our Lord Jesus Christ, that, being rich, for your sakes he became poor, that you through his poverty might be made rich.
but on the contrary, seeing that I am intrusted with the gospel of the uncircumcision, like Peter of the circumcision, for the one having wrought with Peter unto the apostleship of the circumcision also wrought with me unto the Gentiles: read more. and having known the grace of God which was given unto me, James and Cephas and John, who seem to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles, and they to the circumcision; only that we should remember the poor; which very thing I was also zealous to do. And when Cephas came into Antioch, I withstood him to the face, because he was to blame. For before certain ones came from James, he was eating along with the Gentiles: but when they came, he withdrew and separated himself, fearing those who were of the circumcision. And the rest of the Jews also reciprocated with him; so that even Barnabas was led away by their dissimulation. But when I saw that they are not walking uprightly according to the truth of the gospel, I said to Cephas in the presence of all, If you being a Jew are living like the Gentiles and not like the Jews, how do you compel the Gentiles to judaize?
But that no one is justified by law in the sight of God, is evident: because, The just shall live by faith:
Then what is the law? It was added on account of the transgressions, until the seed to whom the promise was made should come; being ordained by angels in the hand of a mediator. A mediator is not of one; but God is one.
But before faith came, we were kept under law, being shut up to the faith about to be revealed. Therefore the law became our schoolmaster to lead us to Christ, in order that we may be justified by faith; read more. but faith having come, we are no longer under the schoolmaster.
Christ has set you free with freedom, Therefore stand, and be not again entangled with the yoke of bondage.
and has subordinated all things beneath his feet, and given him to be head over all things to the church,
because through him we both have access in one Spirit to the Father.
until we may all come into the unity of the faith, and of the perfect knowledge of the Son of God, into a perfect man, into the measure of the likeness of the fulness of Christ:
And receive the helmet of salvation, and the sword of the Spirit, which is the word of God:
Grace be with all who love the Lord Jesus Christ with divine love in purity.
having the same conflict as you saw in me, and now hearing me.
who, being in the form of God, thought it not usurpation to be equal with God, but he humbled himself, having taken the form of a servant, being in the likeness of men; and having been found in fashion like a man; read more. he humbled himself, being obedient even unto death, yea, the death of the cross.
in circumcision the eighth day, of the race of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching the law, a Pharisee;
and may be found in him, not having my own righteousness, which is of law, but that which is through faith of Christ, the righteousness of God through faith:
Not that I already received it, or have already been made perfect: but I persevere, if I may receive that for which I have indeed been received by Christ Jesus. Brethren, I do not consider that I have yet received it; read more. but there is one thing, indeed forgetting those things which are behind, and reaching forward to those which are before, I press toward the goal unto the mark of the high calling of God in Christ Jesus.
giving thanks to the Father, who has made us worthy unto a participation of the inheritance of the saints in light;
who is the image of the invisible God, being the first begotten of all creation, because in him all things are created, in the heavens and upon the earth, visible and invisible, whether thrones or lordships or governments or authorities. All things were created by him, and unto him; read more. and he before all things, and all things consist in him: and himself is the head of the body, the church: who is the beginning, the first begotten from the dead, in order that in all things himself may be preeminent: because in him all fulness is pleased to dwell; and through him, to reconcile all things unto himself, having made peace through the blood of his cross: through him, whether things upon the earth, or things in the heavens.
For I wish you to know how great a conflict I have in behalf of you, and those in Laodicea, and so many as have not seen my face in the flesh;
Be constant in prayer, watching in the same with thanksgiving;
Aristarchus my fellow-soldier salutes you, and Mark the cousin of Barnabas concerning whom you received commandments; if he may come to you, receive him;
Salutation of me Paul with my own hand, which is the token in every epistle: so I write. The grace of our Lord Jesus Christ be with you all.
and manifested in his own seasons his word by preaching, with which I am intrusted, according to the commandment of God our Saviour;
who being the brightness of his glory, and the character of his person, and holding up all things by the word of his power, having made purgation of the sins, sat down on the right hand of the Majesty on high;
For to which one of the angels at any time did he say, Thou art my Son, this day have I begotten thee? and again, I will be unto him a Father, and he shall be unto me a Son?
God at the same time witnessing, by signs and indeed by wonders, and various dynamites, and gifts of the Holy Ghost, according to his will.
thou didst subordinate all things beneath his feet. For in subordinating all things beneath him, he left nothing which is not subordinated beneath him. But we see Jesus humiliated somewhat in comparison with the angels, having been crowned with glory and honor on account of the suffering of death, in order that by the grace of God he might taste death for every one.
saying, I will proclaim thy name to thy brethren, in the midst of the church will sing praises to thee. And again, I will put my trust in him: and again; Behold, I and the children which God has given unto me.
and might reconcile them whosoever were subject to bondage all their life through the fear of death.
Therefore he ought in all things to be made like unto his brethren, in order that he might be a merciful and faithful High Priest in things appertaining to God, to the end that he may atone for the sins of the people.
Therefore there is a sabbatism left for the people of God.
For the word of God is living, and powerful, and sharper than any two-edged sword, and piercing unto the dividing of soul and spirit, of both joints and marrow, and a quick discerner of the thoughts and intents of the heart.
Therefore having a great high priest, having entered into the heavens, Jesus the Son of God, let us hold fast the testimony. For we have not a high priest who is not able to be touched with our infirmities; but one having been tempted as to all things like unto us, apart from sin. read more. Therefore let us draw nigh with confidence to a throne of grace, that we may receive mercy, and find grace in every opportune need.
For indeed you, who ought to be teachers so far as time is concerned, have need that some one again teach you what are the rudiments of the beginning of the oracles of God; and you have need of milk, not solid food. For every one partaking of milk is unskilful in the word of righteousness; for he is a babe;
Therefore having left the word of the beginning of Christ, let us be carried to perfection; not again laying the foundation of repentance from dead works, and of faith toward God,
For it is impossible that those having been once enlightened, and tasted the heavenly gift, and have been made partakers of the Holy Ghost, and having tasted the beautiful word of God, and the dynamites of the coming age, read more. indeed having fallen away, to renew them again unto repentance; having crucified to themselves again the Son of God, and put him to an open shame.
but that which produces thorns and thistles, is reprobate, and nigh unto the curse; whose end is unto burning.
but that which produces thorns and thistles, is reprobate, and nigh unto the curse; whose end is unto burning.
For God is not unrighteous to forget your work and the divine love which you manifested in his name, having ministered to the saints, and ministering.
For this Melchizedek, the king of Salem, priest of the Most High God, the one having met Abraham returning from the slaughter of the kings, and blessed him, to whom Abraham divided the tenth from all first, being interpreted, King of righteousness, and then 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 being made like unto the Son of God, he abides a priest continually. You see how great this man was, to whom the patriarch Abraham even gave the tenth part of the chief spoils. And those indeed of the sons of Levi receiving the priesthood have a commandment to tithe the people according to the law, that is, their brethren, even though having come out from the loins of Abraham: but he who did not derive his lineage from them has tithed Abraham, and blessed him having the promises. For without contradiction the less is blessed by the better. And here indeed men dying, receive tithes; however there, he is witnessed to that he lives. And, so to speak a word, Levi, the one receiving tithes, has also been tithed through Abraham. For he was still in the loins of his father, when Melchizedek met him.
If then indeed he was on the earth, he would not be a priest, there being those offering gifts according to law, whosoever serve the pattern and shadow of heavenly things, as Moses about to complete the tabernacle was commanded: for, he says, See that you shall make all things after the pattern which was shown to you in the mount: read more. but now he has obtained a more excellent ministry, insomuch that he is also the mediator of a better covenant, which has been founded on better promises.
In that he calls it new, he has made the first one old; but that which is old and antiquated is nigh unto vanishing.
Then indeed the first tabernacle also, had ordinances of service, and a sanctuary for this world. For the first tabernacle was made; in which there were candlesticks, and the table, and shew-bread; which is called, Holy. read more. And after the second veil, was the tabernacle called Holy of holies; having the golden altar, and the ark of the covenant overladen on all sides with gold, in which was the golden pot having the manna, and the rod of Aaron which budded, and the tables of the covenant; and above this was the cherubim of glory overshadowing the mercy seat; concerning which things it is not pertinent to speak specifically. And these having been thus adjusted, the priests come continually into the first tabernacle, performing the services:
And these having been thus adjusted, the priests come continually into the first tabernacle, performing the services: and into the second comes the high priest alone once a year, not without blood, which he offers for himself, and the errors of the people;
For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctifies unto the purification of the flesh; how much more shall the blood of Christ, who through the eternal Spirit offered up himself without spot to God, purify our conscience from dead works to serve the living God? read more. And on this account he is mediator of the new covenant, since there being death, unto the redemption of the transgressions unto the first covenant, those having been called may receive the promise of eternal inheritance. For where there is a covenant, it is necessary to bear the death of the covenanter; for a covenant is valid in case of the dead: since it has no force while the covenanter lives. Neither was the first covenant therefore dedicated without blood. For every commandment having been spoken by Moses to all the people according to law, having taken the blood of bullocks 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 which God established unto you. And he likewise also sprinkled the tabernacle, and all the vessels of the ministry, with blood. And according to the law, almost all things are purified by blood; and without the shedding of blood there is no remission. Therefore it is necessary that the pattern of the things in these heavens be purified; and the heavenly things themselves with greater sacrifices than these. For Christ did not come into the sanctuaries made with hands, the pattern of the true; but into heaven itself, now to be made manifest unto the face of God in our behalf: neither in order that he may frequently offer up himself, as the high priest goes into the holies once a year with the blood of another; since it behooved him frequently to suffer from the foundation of the world: but now in the end of the ages he has been made manifest unto the removal of sin through the sacrifice of himself. And inasmuch as it is appointed unto men once to die, and after this is the judgment: so also Christ, having once been offered up to bear away the sins of many, will appear the second time apart from sin unto salvation to those expecting him.
For the law having the shadow of good things to come, not the real image of the things, annually with the same sacrifices which they offer continually, is by no means able to make perfect those coming to it: since in that case would they not have ceased being offered, because the worshipers having once been purified would have had no more conscience of sins? read more. But in the same sacrifices there is a remembrance of sins annually; for it is impossible that the blood of bulls and goats should take away sins. Therefore, coming into the world, he says; Sacrifice an offering thou willest not, but thou hast perfected for me a body: whole burnt offerings and offerings for sins thou wast not pleased with: then I said, Lo, I come in the volume of the Book it has been written of me to do thy will, O God. Saying above, that Sacrifices and offerings and whole burnt offerings and offerings for sin thou didst not will, neither wast well pleased with; whatsoever are offered according to law; then he has said, Lo, I come to do thy will. He takes away the first, that he may establish the second; by which will we have been sanctified through the offering of the body of Jesus Christ once for all. And every high priest indeed stands daily ministering, and frequently offering the same sacrifices, which are never able to take away sins: and he, having offered up one sacrifice for sins, forever sat down on the right hand of God; finally waiting until his enemies may be made the foot-stool of his feet.
finally waiting until his enemies may be made the foot-stool of his feet. For by one offering he has forever perfected the sanctified. read more. And the Holy Ghost truly does witness to us: for afterward he said, This is the covenant that I will make unto them after these days, says the Lord; having given my laws on their hearts, and I will also write them in their mind; and I will remember their sins and iniquities no more. But where there is removal of these, there is no more offering for sin. Then, brethren, having boldness unto the entering in of the holies through the blood of Jesus,
Then, brethren, having boldness unto the entering in of the holies through the blood of Jesus,
let us draw nigh with a true heart in a full assurance of faith, having been sprinkled as to our hearts from an evil conscience, and washed as to our body with purifying water: let us hold fast the testimony of hope steadfast; for the one having promised is faithful;
not forsaking the assembling of ourselves together as is the custom to some; but exhorting: and this the more, as you see the days drawing nigh.
For we know him who said, Vengeance belongs to me, I will repay; and again, The Lord will judge his people.
But remember the former days, in which, you being illuminated by the Spirit, endured a great fight of afflictions;
For you suffered along with the prisoners, and received with joy the spoliation of your goods, knowing that you have a better and abiding possession.
For you suffered along with the prisoners, and received with joy the spoliation of your goods, knowing that you have a better and abiding possession.
For yet a little while, the one coming will come, and will not tarry. My righteous man shall live by faith: and if he may draw back, my soul has no pleasure in him.
By faith Noah, being warned concerning things not yet seen, being moved with fear, prepared an ark for the salvation of his family; by which he condemned the world, and became heir to the righteousness which is according to faith.
Therefore let us indeed, having around us so great a cloud of witnesses, having laid aside every weight, and the sin that doth so easily beset us, run with patience the race which is set before us, looking unto Jesus the beginner and perfecter of our faith; who for the joy that was placed before him, endured the cross, looking with contempt at the shame, and has sat down on the right hand of the throne of God.
For you have not come to the mountain that can be touched, and that is burnt with fire, and unto blackness and darkness, and tempest, and to the sound of the trumpet, and the voice of words; which those having heard requested that the word should not be spoken unto them: read more. for they could not endure that which was spoken, If a wild beast should touch the mountain, it shall be pierced through with a dart: and the sight was so fearful, Moses said, I exceedingly fear and tremble: but you have come to mount Zion, and to the heavenly Jerusalem, to the city of the living God, and to myriads of angels, to the whole company, and to the church of the first-born, who have been written in the heavens, and to God the Judge of all, and to the spirits of justified people who have been made perfect,
But he would yet once show the removal of the things shaken, as having been created, in order that the things unshaken may remain.
Remember those bound, as having been bound along with them; those suffering persecutions, as you yourselves being also in the body.
Let your deportment be free from covetousness; being content with present things: for he said, I will not, I will not, leave you, neither do I ever forsake you;
Let your deportment be free from covetousness; being content with present things: for he said, I will not, I will not, leave you, neither do I ever forsake you;
Remember your leaders, who spoke to you the word of God: the outgoing of whose deportment seeing, imitate their faith.
Remember your leaders, who spoke to you the word of God: the outgoing of whose deportment seeing, imitate their faith.
We have an altar, from which those ministering in the tabernacle have no right to eat.
Therefore indeed Jesus, in order that he might sanctify the people by his own blood, suffered without the gate. Therefore let us go forth to him without the camp, bearing his reproach; read more. for we have here no continuing city, but we are seeking unto one which is to come.
Obey your leaders, and be submissive: for they are watching for your souls, as they shall give an account that they may do this with joy and not with grief, for this is unprofitable to you.
But I the more exhort you to do this, that I may the more speedily be restored unto you. And the God of peace, the one having raised up from the dead our Lord Jesus Christ, the great shepherd of the sheep, make you perfect, through the blood of the everlasting covenant,
But I exhort you, brethren, to receive the word of consolation: for I have indeed written unto you briefly. Know our brother Timothy has departed; with whom, if he may come the more speedily, I shall see you. read more. Salute all your leaders, and all the saints. Those from Italy salute you.
and consider the longsuffering of the Lord's salvation; as our beloved brother Paul according to the wisdom which was given unto him has written unto you; as also in all his epistles, speaking in the same concerning these things; in which there are some things hard to understand, which the unlearned and unestablished wrest, as they also do the other scriptures, to their own destruction.