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
Behold, his soul being inflated in him, was not straight: and the just one shall live by his faithfulness.
And sold possessions and goods, and divided them to all, as any one had need
For neither was any in want among them: for as many as were possessors of farms or houses, selling, brought the prices of things sold,
And certain of them arose from the synagogue, called Libertines, and Cyrenians, and Alexandrian, and of them from Cilicia and Asia, seeking out with Stephen.
And certain of the disciples, as he was able, determined, each of them, to send for service to the brethren dwelling in Judea:
And Paul, having looked intently to the council, said, Men, brethren, I have lived as a citizen in all good conscience to God till this day.
And in this I myself attend carefully, to have a conscience unhurt towards God and men always.
For the justice of God in it is revealed from faith to faith: as has been written, And the just shall live by faith.
But to them of intrigue, and are truly disobedient to the truth, and yielding to injustice, anger and wrath,
And the justice of God by faith of Jesus Christ to all and upon all believing: for there is no distinction: For all have sinned, and failed of the glory of God; read more. Being justified as a gift by his grace by the redemption which is in Christ Jesus: Whom God had set before a propitiatory by faith in his blood, for a manifestation of his justice by passing over of sins before existing, in the sufferance of God; For the manifestation of his justice now in time: for him to be just, and justifying him of the faith of Jesus.
Justified therefore of faith we have peace with God by our Lord Jesus Christ: By whom also we have had access by faith into this grace in which we have stood, and we boast upon hope of the glory of God.
Who are Israelites; whose the adoption as a son, and the glory, and covenants, and legislation, and divine worship, and solemn promises;
And if the first fruit holy, also the mixture: and if the root holy, also the young shoots. And if certain of the young shoots were broken off, and thou, being a wild olive tree, wert grafted in them, and wert a partaker of the root and fatness of the olive tree; read more. Act not proudly to the young shoots. And if thou boastest, thou bearest not the root, but the root thee. Thou wilt say then, That the young shoots were broken off, that I might be grafted in. Well; for unbelief were they broken off, and thou standest by faith. Be not highminded, but do thou fear: For if God spared not the young shoots according to nature, how will he either spare thee Behold then the goodness and severity of God: truly upon the fallen, severity; and upon thee, goodness, if thou continue in goodness: otherwise shalt thou also be cut off. And they also, if they continue not in unbelief, shall be grafted in:for God is able to graft them in again. For if thou according to nature wert cut out of the wild olive tree, and against nature wert grafted into the cultivated olive tree: how much more these, according to nature, shall be grafted into their own olive tree
Love unfeigned. Hating evil; fastened to good.
Avenging not yourselves, beloved, but give ye place to anger: for it has been written, Vengeance to me; I will repay, says the Lord.
But put ye on the Lord Jesus Christ, and make not consideration for the flesh, for the passions.
And the nations to glorify God for mercies; as has been written, For this will I acknowledge to thee in the nations; and I will play on, the harp to thy name. And again he says, Rejoice, ye nations, with his people. read more. And again, Praise the Lord, all ye nations; and land him all ye people. And again Esaias says, The root shall be of Jesse, and he having risen to rule over the nations; upon him shall the nations hope.
For Macedonia and Achaia were contented a certain mutual participation be made for the poor of the holy ones in Jerusalem.
And the God of peace with you all. Amen.
And I, brethren, was not able to speak to you as spiritual, but as carnal, as babes in Christ. I have given you milk to drink, and not food; for ye were not able, but neither now are ye yet able.
And I was to the Jews as a Jew, that I might gain the Jews: to them under the law, as under the law, that I might gain them under the law;
Do ye not know that they running in a race-course, all truly run, and one receives the prize of combat? Do ye so run, that ye might receive.
And there are distinctions of favors, and the same Spirit.
Brethren, be not children in reflection: but in wickedness act like children, and in reflection be ye perfected.
For he must reign, till he put all enemies under his feet. The last enemy, death, is left unemployed. read more. For he subjected all things under his feet. And when he said that all things have been subjected, it is manifest that without him having subjected all things to him.
For he subjected all things under his feet. And when he said that all things have been subjected, it is manifest that without him having subjected all things to him.
The greeting of Paul by my hand. If any love not the Lord Jesus Christ, let him be Anathema Maranatha read more. The grace of the Lord Jesus Christ with you:
Who rendered as fitting servants of the new covenant; not of the letter, but of the Spirit: for the letter kills, and the Spirit makes alive. And if the service of death, in letters imprinted in stones, was in glory, so that the sons of Israel could not look intently to the face of Moses for the glory of his face; being left unemployed read more. How shall not rather the service of the Spirit be in glory? For if the service of condemnation glory, much more the service of justice abounds in glory. For also that having been glorified has not been glorified in this part, for sake of the glory excelling. For if that left unemployed by glory, much more that remaining in glory. Therefore having such hope, we use much freedom of speech: And not as Moses put a veil upon his face, that the sons of Israel should not look intently to the end of that left unemployed: But their minds were hardened: for until this day the same veil upon the reading of the old covenant. remains not uncovered;for in Christ it is left unemployed. But even to this day, when Moses is read, a veil lies upon their heart And whenever it turn to the Lord, the veil is taken away. And the Lord is the Spirit: and where the Spirit of the Lord, there freedom. And we all, shown as in a mirror the glory of the Lord, with the face uncovered, are transformed into the same image from glory to glory, as from the Spirit of the Lord.
For ye know the grace of our Lord Jesus Christ, that for you he was in a state of beggary, being rich; that ye in his poverty might be rich.
But on the contrary, having seen that I have been entrusted with the good news of uncircumcision, as Peter of circumcision; (For be having been energetic in Peter for the mission of circumcision, was energetic also in me for the nations:) read more. And having known the grace given to me, James, and Cephas, and John, seeming to be pillars, gave me and Barnabas the right hands of communion; that we for the nations, and they for the circumcision. Only that we remember the poor; and this same was I forward to do. And when Peter came to Antioch, I opposed him to the face, for he was to be rebuked. For before certain came from James, he ate with the nations: and when they came, he drew down, and separated himself, being afraid of them of the circumcision. And the rest of the Jews also dissembled with him; so that Barnabas also was carried away with their dissimulation. But when I saw that they went not upon the strait road according to the truth of the good news, I said to Peter before all, If thou, being a Jew, livest according to the nations, and not according to the Jews, why forcest thou the nations to live as the Jews?
And that none is justified in the law before God, is manifest: for, The just shall live of faith.
What then the law? It was added on account of transgressions, (till the seed come to whom it was promised;) appointed by angels in the hand of a mediator. And a mediator is not of one, and God is one.
And before faith came, we were guarded under the law, shut up to faith about to be revealed. So that the law was our preceptor towards Christ, that we might be justified from faith. read more. And faith having come, we are no more under a preceptor.
And I say, for as long time as the heir is a child, he differs nothing from a servant, being lord of all; But is under guardians and stewards until the time appointed by the father. read more. So also we, when we were children, were subjugated under the world's elements: And when the completion of the time was come, God sent his Son, born of woman, born under the law, That he might redeem them under the law, that we might receive the adoption as sons. And because ye are sons, God sent forth the Spirit of his Son into your hearts, crying, Abba, Father. So that thou art no more a servant, but a son: and if a son, also an heir of God through Christ. But then truly, not having known God, ye were in a servile condition to them not being gods by nature. And now, having known God, and rather known of God, how turn ye again to the weak and poor elements, to which again ye wish anew to be in a servile condition
And now, having known God, and rather known of God, how turn ye again to the weak and poor elements, to which again ye wish anew to be in a servile condition
Tell me, those wishing to be under the law, do ye not hear the law? For it has been written, that Abraham had two sons, one by the bondmaid, and one by the free. read more. But he truly of the bondmaid was born according to the flesh; and he of the free through the promise. Which things are spoken figuratively: for these are the two covenants; one truly from mount Sinai, begetting to bondage, which is Agar. For Agar is mount Sinai in Arabia, and now stands in the same rank With Jerusalem, and is in a servile condition with her children. But Jerusalem above is free, which is mother of us all. For it has been written, Be cheered, O barren, bearing not; break out and cry, she travailing not: for many more the children of the desolate than she having a husband. And we, brethren, as Isaac, are children of promise. But as then he born according to the flesh drove out him according to the Spirit, so also now. But what says the writing? Cast out the bondmaid and her son; for the son of the bondmaid shall not inherit with the son of the free. Therefore, brethren, we are not children of the bondmaid, but of the free.
Therefore in the liberty which Christ has freed us, stand ye, and be not again held in the yoke of servitude.
And placed all things under his, feet, and gave him head over all things to the church,
For by him we both have access in one Spirit to the Father.
In whom we have freedom of speech and access with confidence by his faith.
Until we all arrive to the unity of the faith, and of the knowledge of the Son of God, to the perfect man, to the measure of age of the filling up of Christ.
And take ye the helmet of salvation, and the sword of the Spirit, which is the word of God:
Grace with all loving our Lord Jesus Christ in incorruptibleness. Amen.
Having the same struggle which ye saw in me, and now hear in me.
Who, being in the form of God, thought not robbery to be equal to God But emptied himself, taking the form of a servant, born in the likeness of men: read more. And found in fashion as man, he humbled himself, being obedient until death, and the death of the cross.
Circumcision done the eighth day, of the race of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee;
And be found in him, not having my justice, that of the law, but that by faith of Christ, the justice from God by faith:
Not that I have alreaedy attained or have been already perfected: and I pursue, if I also may overtake, for which also I was overtaken by Christ Jesus. Brethren, I reckon not myself to have been overtaken: but one, truly forgetting things behind, and stretching still farther to things before, read more. I pursue toward the scope for the prize of combat of the calling above of God in Christ Jesus.
Returning thanks to the Father, having rendered us fitting for the portion of the lot of the holy in light:
Who is the image of the invisible God, the firstborn of all creation: For by him were all things created, things in the heavens, and things upon earth, things visible and invisible, whether thrones, whether dominions, whether beginnings, whether authorities: all were created by him, and for him: read more. And he is before all, and all things have been established by him. And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that he might be the first in all For in him was he pleased that all fulness should dwell: And by him to reconcile all things anew to himself; having made peace by the blood of his cross, by him, whether things upon earth, whether things in the heavens.
For I wish you to know how great contest I have for you, and them in Laodicea, and as many as have not seen my face in the flesh;
In prayer persevere, watching in it in gratitude
Aristarchus my fellowcaptive greets you, and Marcus, sister's son to Barnabas, (for whom ye received commands: if he come to you, receive him;)
The greeting of Paul with my hand, which is the sign in every epistle: so I write. The grace of our Lord Jesus Christ with you all. Amen.
And manifested his word in his own times, in the proclamation, which I was entrusted with according to the command of the Saviour our God;)
Who being the brightness of glory, and the figure of his foundation, and bearing all things by the word of his power, having made by himself the purification of our sins, he sat down on the right hand of the Majesty among the highest ones;
For to which of the angels once said he, Thou art my Son, I have this day begotten thee? And again, I will be to him for Father, and he shall be to me for Son?
God confirming the testimony, together with signs and wonders, and various powers, and partitions of the Holy Spirit, according to his will
All things didst thou place under his feet. For in placing all things under him, thou didst leave nothing not subjected to him. And now we see not yet all things placed under him. But we see Jesus, made some little while less than angels by the suffering of death, crowned with glory and honour; so that by the grace of God he should taste of death for all.
Saying, I will announce thy name to my brethren, in the midst of the church will I praise thee. And again, I will be confident in him. And again, Behold I and the young children which God gave me.
And deliver them, as many as by fear of death were always to live bound by slavery.
Wherefore in all things it was necessary to be made like to the brethren, that he might be a merciful and faithful chief priest in things towards God, in order to propitiate for the sin of the people.
Therefore a celebration of a sabbath remains to the people of God.
For the word of God living, and effective, and more piercing than any two-mouthed sword, and penetrating even to the division both of soul and spirit, both the joints and marrows, and a critic of the reflections and thoughts of the heart.
Having therefore a great chief priest, passed to the heavens, Jesus the Son of God, we should hold firmly the assent. For we have not a chief priest unable to suffer with our weaknesses; but tried in all things as a resemblance, without sin. read more. We should therefore go with freedom of speech to the throne of grace, that we receive mercy, and find grace for timely assistance.
For also ye ought to be teachers for the time, again ye have need for some one to teach you the elements of the beginning of the sayings of God; and have become those having need of milk, and not of firm food. For every one partaking of milk is inexperienced in the word of justice: for he is a child.
Therefore having left the word of the beginning of Christ, we should go on to perfection; not again laying down the foundation of repentance from dead works, and of faith toward God,
For impossible for them once enlightened, and having tasted of the heavenly gift, and having partaken of the Holy Spirit, And tasted of the good word of God, and powers of the life about to be, read more. And having fallen, again to renew to repentance; crucifying to themselves the Son of God, and exposing to ignominy.
And producing thorns and briers is rejected, after having been tried, and near cursing; whose end for destruction.
And producing thorns and briers is rejected, after having been tried, and near cursing; whose end for destruction.
For God is not unjust to forget your work and fatigue of love, which ye showed to his name, having served to the holy ones, and serving.
For this Melchisedec, king of Salem, priest of the most high God, having met Abraham returning from the cutting off of the kings, and praised him; To whom also Abraham divided a tenth from all; (first truly interpreted King of justice, and then also King of Salem, which is, King of peace; read more. Without father, without mother, of unknown origin, neither having beginning of days, nor end of life; and likened to the Son of God;) remains a priest perpetually. And behold how great this one, to whom also Abraham the patriarch gave the tenth of the first fruits. And they truly of the sons of Levi, receiving the office of priest, have a command to take a tenth part from the people according to the law, that is, from their brethren, although having come out of the loins of Abraham: And he not having his descent traced from them received a tenth from Abraham, and praised him having the promises. And without all controversy the less is praised of the better. And here truly dying men receive tenths; but there he, bearing witness that he lives. And as the word says, through Abraham, also Levi, receiving tenths, has paid a tenth. For yet was he in his father's loins, when Melchisedec met him.
For if truly he were upon earth, he would not be a priest, there being priests bringing in gifts according to the law; Who serve the pattern and shadow of heavenly things, as Moses was given an intimation of the divine will, being about to complete the tent: for, See, says he, thou make all things according to the type shewed thee in the mount. read more. And now he has attained a more distinguished office, in how much also he is mediator of a better covenant, which was legislated upon better promises.
In saying new, he has made the first old. And that made old and becoming weak is near destruction.
And truly therefore the first had precepts of divine service for him, and a worldly holy place. For the first tent was prepared; (in which was the chandelier, and table, and the setting up of the loaves;) which is called holy. read more. And after the second veil, the tent called Holy of Holies; Having the golden censer, and ark of the covenant surrounded on all sides with gold, in which was the golden urn having the manna, and Aaron's rod having budded, and the tables of the covenant; And above it the cherubs of glory overshadowing the propitiatory; of which it is not now to speak in turn. And these thus prepared, truly to the first tent the priests always came in, to complete the divine services.
And these thus prepared, truly to the first tent the priests always came in, to complete the divine services. And into the second the chief priest alone once a year, not without blood, which he brings near for himself, and the errors of the people:
For if the blood of bulls and he-goats, and the ashes of a heifer besprinkling the polluted, consecrates to the purity of the flesh: How much more shall the blood of Christ, who by the eternal Spirit offered himself blameless to God, purify your consciousness from dead works to serve the living God? read more. And for this he is mediator of a new covenant, that death having been, for redemption of the transgressions for the first covenant, the called might receive the promise of eternal inheritance. For where a will, the necessity for the death of him having willed to be brought forward. For a will is firm by the dead: since it has no power when he having willed lives. Wherefore neither was the first consecrated without blood. For every command spoken according to law by Moses, to all the people, having taken the blood of calves and he-goats, with water, and scarlet wool, and hyssop, and also the book, and he sprinkled all the people, Saying, This the blood of the covenant which God enjoined to you. And also the tent, and all the vessels of the service, he poured all over likewise with blood. And almost all things are purified according to the law with blood; and without blood-letting there is no remission. Therefore truly a necessity for the patterns of things in the heavens to be purified with these; and the heavenly things themselves with better sacrifices than these. For Christ came not into the holy places made with hands, the figures of the true; but into heaven itself, now to be shown clearly to the face of God for us: Neither that he should offer himself many times, as the chief priest comes in to the holy places yearly with blood pertaining to others; (Since he must have suffered many times from the foundation of the world:) but now once at the termination of the times for the annulling of sin by the sacrifice of himself has he been shown clearly. And inasmuch as it is reserved to men once to die, and after this the judgment: So Christ, once offered to have borne the sins of many, of the second time, without sin, shall be seen to them expecting him for salvation.
For the law having a shadow of good things about to be, not the same image of the things, with these sacrifices which they bring in yearly in continuance never can render perfect them coming thereto. For would they not have ceased to be brought in? because they serving have no more consciousness of sins, once purified. read more. But in these, a reminding of sins yearly. For the blood of bulls and he-goats cannot take away sins. Wherefore coming into the world, he says, Sacrifice and offering then wouldest not, but a body hast thou adjusted to me: And with whole burnt offering for sin wast thou not contented. Then said I, Behold, I am here (in the head of the book it was written of me,) O God, to do thy will. Farther back, saying, That sacrifice and bringing in and whole burnt offerings and for sin thou wouldest not, neither wert contented with; which are brought in according to law; Then he said, Behold, I am here to do, O God, thy will. He takes away the first, that he might set up the second. In which will we are consecrated by the bringing in of the body of Jesus Christ once. And truly every priest has stood daily, serving and bringing in many times the same sacrifices, which can never take away sins: But this, having brought in one sacrifice for sins forever, sat down on the right hand of God; As to the rest, awaiting till his enemies be put a footstool of his feet.
As to the rest, awaiting till his enemies be put a footstool of his feet. For by one offering has he perfected forever the consecrated. read more. And also the Holy Spirit testifies to us: for after having said before, This the covenant which I will establish with them after those days, says the Lord, giving my laws upon their heart, and upon their minds will I write them; And their sins and their iniquities will I remember no more. And where remission of these, no more bringing in for sin. Having therefore, brethren, freedom of speech for the entering in of the holies by the blood of Jesus,
Having therefore, brethren, freedom of speech for the entering in of the holies by the blood of Jesus,
Let us approach with a true heart in complete certainty of faith, having our hearts besprinkled from an evil consciousness, and having our bodies washed with pure water. We should hold the assent of hope not bending; (for faithful he having promised;)
Not forsaking the assembling of ourselves together, as the custom to some; but beseeching: and by so much the more, inasmuch as ye see the day drawing near.
For we know him having said, Vengeance to me, I will give back, says the Lord. And again, The Lord will judge his people.
And recall to mind the former days, in which, having been enlightened, ye endured a great combat of sufferings;
For ye also suffered together with me in bonds, and received the pillage of your possessions with joy, knowing to have in yourselves a better and abiding substance in the heavens.
For ye also suffered together with me in bonds, and received the pillage of your possessions with joy, knowing to have in yourselves a better and abiding substance in the heavens.
For yet a little while only, he coming will come, and will not tarry. And the just one shall live by faith; but if he draw down, my soul is not contented in him.
By faith Noah, having an intimation of the divine will of things not yet seen, being circumspect, prepared an ark for the salvation of his house; by which he condemned the world, and by faith became an heir of justice.
Wherefore we also having such a cloud of witnesses lying round about us, having laid down every weight, and sin easily captivating, by patience we should run the race set before us, Looking in the distance to Jesus the author and completer of the faith; who for the joy laid before him endured the cross, having despised the shame, and sat down on the right hand of the throne of God.
For ye have not come to the mount being handled, and burned with fire, and to duskiness, and to darkness, and to a violent storm, And to the sound of the trumpet, and the voice of words; which they, having heard, implored that the word be not put before them: read more. (For they did not bear that being assigned, And if a beast should touch the mountain, it shall be stoned, or shall be pierced with a missile weapon: And so dreadful was that being made to appear, Moses said, I am terrified and trembling:) But ye have come to mount Sion, and to the city of the living God, heavenly Jerusalem, and to myriads of angels, To the assembly of people, and church of the firstborn, transcribed in the heavens, and to God the Judge of all, and. to the spirits of the just perfected,
And the Yet once more, makes manifest the transferring the things shaken, as of things made, that the things not being shaken might remain.
Remember them in bonds as bound together with them; them treated ill, as the same being in the body.
The disposition exempt from avarice; being contented with present circumstances: for he has said, I will not send thee back, nor forsake thee.
The disposition exempt from avarice; being contented with present circumstances: for he has said, I will not send thee back, nor forsake thee.
Remember them guiding you, who spake to you the word of God: of whom, observing narrowly the issue of the mode of life, imitate the faith:
Remember them guiding you, who spake to you the word of God: of whom, observing narrowly the issue of the mode of life, imitate the faith:
We have an altar, of which they serving the tent have no power to eat.
Wherefore also Jesus, that he might consecrate the people by his own blood, suffered without the camp. Therefore we should come to him without the camp, bearing his reproach. read more. For here have we no abiding city, but we seek that about to be.
Believe them guiding you, and yield: (for they watch vigilantly for your souls, as going to return the word.) that with joy they might do this, and not lamenting: for this unprofitable for you.
And I beseech the more abundantly to do this, that I might the more speedily be restored to you. And the God of peace, having brought up from the dead, the great Shepherd of the sheep, in the blood of the eternal covenant, our Lord Jesus Christ,
And I beseech you, brethren, hold up the word of entreaty: for I also sent to you in a few words. Ye know the brother Timothy having been set at liberty; with whom, if he come more speedily, I shall see you. read more. Greet all them guiding you, and all the holy.
And the longsuffering of our Lord deem ye salvation; as also our dearly beloved brother Paul, according to the wisdom given him, wrote to you; As also in all the epistles, speaking in them of these things; in which are some things difficult to understand, which the unlearned and unstable pervert, as also the rest of the writings, to their own perdition.