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
Look! His spirit within him is puffed up; it is not upright. But the righteous shall live by his faithfulness.
And they began selling [their] possessions and property, and distributing these [things] to all, to the degree that anyone had need.
For there was not even anyone needy among them, because all those who were owners of plots of land or houses were selling [them] [and] bringing the proceeds of the things that were sold
But some of those from the Synagogue of the Freedmen ({as it was called}), both Cyrenians and Alexandrians, and those from Cilicia and Asia, stood up [and] disputed with Stephen.
So from the disciples, {according to their ability to give}, each one of them determined to send [financial aid] for support to the brothers who lived in Judea,
And looking intently at the Sanhedrin, Paul said, "Men [and] brothers, I have lived my life in all good conscience before God to this day."
{For this reason} also myself {always} do my best to have a clear conscience toward God and people.
For the righteousness of God is revealed in it from faith to faith, just as it is written, "But the one who is righteous by faith will live."
but to those [who act] from selfish ambition and who disobey the truth, but who obey unrighteousness, wrath and anger.
that is, the righteousness of God through faith in Jesus Christ to all who believe. For [there] is no distinction, for all have sinned and fall short of the glory of God, read more. being justified as a gift by his grace, through the redemption which is in Christ Jesus, whom God made publicly available as the mercy seat through faith in his blood, for a demonstration of his righteousness, because of the passing over of previously committed sins, in the forbearance of God, for the demonstration of his righteousness in the present time, so that he should be just and the one who justifies the [person] by faith in Jesus.
Therefore it was credited to him for righteousness.
Therefore, [because we] have been declared righteous by faith, we have peace with God through our Lord Jesus Christ, through whom also we have [obtained] access by faith into this grace in which we stand, and we boast in the hope of the glory of God.
who are Israelites, [to] whom [belong] the adoption, and the glory, and the covenants, and the giving of the law, and the [temple] service, and the promises,
Now if the first fruits [are] holy, [so] also [is] the [whole] batch of dough, and if the root [is] holy, [so] also [are] the branches. Now if some of the branches were broken off, and you, [although you] were a wild olive tree, were grafted in among them and became a sharer of the root of the olive tree's richness, read more. do not boast against the branches. But if you boast against [them], you do not support the root, but the root [supports] you. Then you will say, "Branches were broken off in order that I could be grafted in." Well said! They were broken off because of unbelief, but you stand firm because of faith. Do not think arrogant [thoughts], but be afraid. For if God did not spare the {natural} branches, neither will he spare you. See, then, the kindness and severity of God: severity upon those who have fallen, but upon you the kindness of God--if you continue in his kindness, for otherwise you also will be cut off. And those also, if they do not persist in unbelief, will be grafted in, because God is able to graft them in again. For if you were cut off from what is by nature a wild olive tree, and contrary to nature were grafted into a cultivated olive tree, how much more will these who are {natural branches} be grafted into their own olive tree?
Love must be without hypocrisy. Abhor what [is] evil; be attached to what [is] good,
Do not take revenge yourselves, dear friends, but give place to [God's] wrath, for it is written, "Vengeance [is] mine, I will repay," says the Lord.
But put on the Lord Jesus Christ and do not make provision for the desires of the flesh.
and that the Gentiles may glorify God for [his] mercy, just as it is written, "Because of this, I will praise you among the Gentiles, and I will sing praise to your name." And again it says, "Rejoice, Gentiles, with his people." read more. And again, "Praise the Lord, all the Gentiles, and let all the peoples praise him." And again Isaiah says, "The root of Jesse will come, even the one who rises to rule over the Gentiles; in him the Gentiles will put their hope."
For Macedonia and Achaia were pleased to make some contribution for the poor among the saints in Jerusalem.
Now [may] the God of peace [be] with all of you. Amen.
And I, brothers, was not able to speak to you as to spiritual [people], but as to fleshly [people], as to infants in Christ. I gave you milk to drink, not solid food, for you were not yet able [to eat it]. But now you are still not able,
I have become like a Jew to the Jews, in order that I may gain the Jews. To those under the law [I became] as under the law ([although I] myself am not under the law) in order that I may gain those under the law.
Do you not know that those who run in the stadium all run, but one receives the prize? Run in such a way that you may win.
Now there are varieties of gifts, but the same Spirit,
Brothers, do not become children in [your] understanding, but with respect to wickedness be as a child, and in [your] understanding be mature.
For it is necessary for him to reign until he has put all his enemies under his feet. The last enemy to be abolished [is] death. read more. For "he subjected all [things] under his feet." But when it says "all [things]" are subjected, [it is] clear that the one who subjected all [things] to him [is] not included.
For "he subjected all [things] under his feet." But when it says "all [things]" are subjected, [it is] clear that the one who subjected all [things] to him [is] not included.
The greeting [is] by my hand--Paul's. If anyone does not love the Lord, let him be accursed. O Lord, come! read more. The grace of the Lord Jesus [be] with you.
who also makes us adequate [as] servants of a new covenant, not of the letter, but of the Spirit, for the letter kills, but the Spirit gives life. But if the ministry of death in letters carved on stone came with glory, so that the sons of Israel were not able to look intently into the face of Moses because of the glory of his face, which was transitory, read more. how will the ministry of the Spirit not be even more with glory? For if [there was] glory in the ministry of condemnation, by much more will the ministry of righteousness overflow with glory. For indeed what had been glorified has not been glorified in this case, on account of the glory that surpasses [it]. For if what was transitory [came] with glory, by much more what remains [is] with glory. Therefore, [because we] have such a hope, we use much boldness, and not as Moses used to place a veil over his face, in order that the sons of Israel would not stare at the end of what was transitory. But their minds were hardened. For until this very day, the same veil remains upon the reading of the old covenant, not being uncovered, because it is done away with in Christ. But until today, whenever Moses is read aloud, a veil lies upon their heart, but whenever one turns to the Lord, the veil is removed. Now the Lord is the Spirit, and where the Spirit of the Lord [is, there is] freedom. And we all, with unveiled face, reflecting the glory of the Lord, are being transformed into the same image from glory into glory, just as from the Lord, the Spirit.
For you know the grace of our Lord Jesus Christ, that [although he] was rich, for your sake he became poor, in order that you, by his poverty, may become rich.
But these, [when they] saw that I had been entrusted [with] the gospel to the uncircumcision, just as Peter to the circumcision (for the one who was at work through Peter for [his] apostleship to the circumcision was at work also through me for the Gentiles), read more. and [when] James and Cephas and John--those thought to be pillars--acknowledged the grace given to me, they gave to me and Barnabas the right [hand] of fellowship, in order that we [should go] to the Gentiles and they to the circumcision. [They asked] only that we should remember the poor, the very thing I was also eager to do. But when Cephas came to Antioch, I opposed [him] to his face, because he was condemned. For before certain people came from James, he used to eat with the Gentiles, but when they came, he withdrew and separated himself, [because he] was afraid of those [who were] of the circumcision, and the rest of the Jews also joined in [this] hypocrisy with him, so that even Barnabas was carried away with them in [their] hypocrisy. But when I saw that they were not being straightforward with the truth of the gospel, I said to Cephas in the presence of [them] all, "If you, [although you] are a Jew, live like a Gentile and not like a Jew, how can you try to compel the Gentiles to live like Jews?"
Now [it is] clear that no one is justified in the sight of God by the law, because "the one who is righteous will live by faith."
Why then the law? It was added on account of transgressions, until the descendant should come to whom it had been promised, having been ordered through angels by the hand of a mediator. Now the mediator is not for one, but God is one.
But before faith came, we were detained under the law, imprisoned until the coming faith was revealed. So then, the law became our guardian until Christ, in order that we could be justified by faith. read more. But [after] faith has come, we are no longer under a guardian.
Now I say, for as long a time [as] the heir is a child, [he is] no different from a slave, [although he] is master of everything, but he is under guardians and managers until the time set by [his] father. read more. So also we, when we were children, we were enslaved under the elemental spirits of the world. But when the fullness of time came, God sent out his Son, born of a woman, born under the law, in order that he might redeem those under the law, in order that we might receive the adoption. And because you are sons, God sent out the Spirit of his Son into our hearts, crying out, "Abba! (Father!)," so that you are no longer a slave but a son, and if a son, also an heir through God. But at that time [when you] did not know God, you were enslaved to the things which by nature are not gods. But now, [because you] have come to know God, or rather have come to be known by God, how can you turn back again to the weak and miserable elemental spirits? Do you want to be enslaved to them all over again?
But now, [because you] have come to know God, or rather have come to be known by God, how can you turn back again to the weak and miserable elemental spirits? Do you want to be enslaved to them all over again?
Tell me, [you] who are wanting to be under the law, do you not understand the law? For it is written that Abraham had two sons, one by the female slave and one by the free woman. read more. But the one by the female slave was born according to human descent, and the one by the free woman through the promise, which [things] are spoken allegorically, for these [women] are two covenants, one from Mount Sinai, bearing [children] for slavery, who is Hagar. Now Hagar is Mount Sinai in Arabia, and corresponds to the present Jerusalem, for she is a slave with her children. But the Jerusalem above is free, which is our mother. For it is written, "Rejoice, O barren woman, who does not give birth to [children]; burst out and shout, [you] who do not have birth pains, because many [are] the children of the desolate [woman], even more than [those of] the one who has a husband." But you, brothers, are children of the promise, just as Isaac. But just as at that time the [child] born according to human descent persecuted the [child born] according to the Spirit, so also now. But what does the scripture say? "Drive out the female slave and her son, for the son of the female slave will never inherit with the son" of the free woman. Therefore, brothers, we are not children of the female slave but of the free woman.
For freedom Christ has set us free. Stand firm, therefore, and do not be subject again to a yoke of slavery.
and he subjected all [things] under his feet and gave him [as] head over all [things] to the church,
because through him [we] both have access in one Spirit to the Father.
in whom we have boldness and access in confidence through faith in him.
until we all reach the unity of the faith and the knowledge of the Son of God, to a mature man, to a measure of the maturity of the fullness 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 our Lord Jesus Christ in incorruptibility.
having the same struggle which you saw in me and now hear about in me.
who, existing in the form of God, did not consider being equal with God something to be grasped, but emptied himself [by] taking the form of a slave, [by] becoming in the likeness of people. And being found in appearance like a man, read more. he humbled himself [by] becoming obedient to the point of death, that is, death on a cross.
{circumcised on the eighth day}, from the nation of Israel, of the tribe of Benjamin, a Hebrew [born] from Hebrews, according to the law a Pharisee,
and may be found in him, not having my righteousness [which is] from the law, but [which is] through faith in Christ, the righteousness from God on the basis of faith,
Not that I have already received [this], or [have] already been made perfect, but I press on if indeed I may lay hold of [that] for which also I was laid hold of by Christ. Brothers, I do not consider myself to have laid hold of [it]. But [I do] one [thing], forgetting the things behind and straining toward the things ahead, read more. I press on toward the goal for the prize of the upward call of God in Christ Jesus.
giving thanks to the Father who has qualified you for a share of the inheritance of the saints in light,
who is the image of the invisible God, the firstborn over all creation, because all [things] in the heavens and on the earth were created by him, things visible and things invisible, whether thrones or dominions or rulers or powers, all [things] were created through him and for him, read more. and he himself is before all [things], and in him all [things] are held together, and he himself is the head of the body, the church, who is the beginning, the firstborn from the dead, so that he himself may become first in everything, because he was well pleased [for] all the fullness to dwell in him, and through him to reconcile all [things] to himself, [by] making peace through the blood of his cross, through him, whether things on earth or things in heaven.
For I want you to know how great a struggle I have on behalf of you, and those in Laodicea, and all those who have not seen my face {in person},
Be devoted to prayer, keeping alert in it with thanksgiving,
Aristarchus, my fellow prisoner, greets you, and Mark, the cousin of Barnabas (about whom you received instructions--if he should come to you, welcome him),
The greeting [is] by my hand, Paul's. Remember my {imprisonment}. Grace [be] with you.
The greeting [is] by my hand, Paul's, which is {a sign of genuineness} in every letter: {this is how I write}. The grace of our Lord Jesus Christ [be] with all of you.
but at the proper time has disclosed his message in the proclamation [with] which I was entrusted according to the command of God our Savior,
who is the radiance of his glory and the representation of his essence, sustaining all [things] by the word of power. [When he] had made purification for sins through him, he sat down at the right hand of the Majesty on high,
For to which of the angels did he ever say, "You are my son, today I have begotten you," and again, "I will be {his father}, and he will be {my son}"?
[while] God was testifying at the same time by signs and wonders and various miracles and distributions of the Holy Spirit according to his will.
you subjected all [things] under his feet. For in subjecting all [things], he left nothing [that was] not subject to him. But now we do not yet see all [things] subjected to him, but we see Jesus, for a short [time] made lower than the angels, because of the suffering of death crowned with glory and honor, so that apart from God he might taste death on behalf of everyone.
saying, "I will proclaim your name to my brothers; in the midst of the assembly I will sing in praise of you." And again, "I will trust in him." And again, "Behold, I and the children God has given me."
and could set free these who through fear of death were subject to slavery throughout all their lives.
Therefore he was obligated to be made like his brothers in all [respects], in order that he could become a merciful and faithful high priest in the things relating to God, in order to make atonement for the sins of the people.
Consequently a sabbath rest remains for the people of God.
For the word of God [is] living and active and sharper than any double-edged sword, and piercing as far as the division of soul and spirit, both joints and marrow, and able to judge the reflections and thoughts of the heart.
Therefore, [because we] have a great high priest who has gone through the heavens, Jesus the Son of God, let us hold fast to our confession. For we do not have a high priest who is not able to sympathize with our weaknesses, but who has been tempted in all [things] in the same way, without sin. read more. Therefore let us approach with confidence to the throne of grace, in order that we may receive mercy and find grace to help in time of need.
For indeed, [although you] ought to be teachers {by this time}, you have need of someone to teach you again the beginning elements of the oracles of God, and {you have need of} milk, not solid food. For everyone who partakes of milk [is] unacquainted with the message of righteousness, because he is an infant.
Therefore, leaving behind the elementary message about Christ, let us move on to maturity, not laying again a foundation of repentance from dead works and faith in God,
For [it is] impossible [concerning] those who have once been enlightened, and have tasted the heavenly gift, and become sharers of the Holy Spirit, and have tasted the good word of God and the powers of the coming age, read more. and having fallen away, to renew [them] again to repentance, [because they] have crucified again for themselves the Son of God and held him up to contempt.
But [if it] produces thorns and thistles, [it is] worthless and near to a curse, whose end [is] for burning.
But [if it] produces thorns and thistles, [it is] worthless and near to a curse, whose end [is] for burning.
For God [is] not unjust, [so as] to forget your work and the love which you demonstrated for his name [by] having served the saints, and continuing to serve [them].
For this Melchizedek, king of Salem, priest of the most high God, who met Abraham [as he] was returning from the slaughter of the kings and blessed him, to whom also Abraham apportioned a tenth of everything--in the first place, [his name] is translated "king of righteousness," and then also "king of Salem," that is, "king of peace"; read more. without father, without mother, without genealogy, having neither beginning of days nor end of life, but resembling the Son of God--he remains a priest for all time. But see how great this man [was], to whom Abraham the patriarch gave a tenth from the spoils! And indeed those of the sons of Levi who receive the priesthood have a commandment to collect a tenth from the people according to the law, that is, from their brothers, although {they are descended from Abraham}. But the one who did not trace [his] descent from them collected tithes from Abraham and blessed the one who had the promises. Now without any dispute the inferior is blessed by the more prominent. And in this case mortal men receive tithes, but in that case it is testified that he lives. And, {so to speak}, even Levi, the one who receives tithes, has paid tithes through Abraham. For he was still in the loins of his father when Melchizedek met him.
Now if he were on earth, he would not even be a priest, [because there] are those who offer the gifts according to the law, who serve a sketch and shadow of the heavenly [things], just as Moses was warned [when he] was about to complete the tabernacle, for he says, "See to it that you make everything according to the pattern which was shown to you on the mountain." read more. But now he has attained a more excellent ministry, by as much as he is also mediator of a better covenant which has been enacted upon better promises.
In calling [it] new, he has declared the former [to be old]. Now what is becoming obsolete and growing old [is] near to disappearing.
Now the first [covenant] had regulations for worship and the earthly sanctuary. For a tent was prepared, the first [one], in which [were] the lampstand and the table and the presentation of the loaves, which is called the holy place. read more. And after the second curtain [was] a tent called the holy of holies, containing the golden incense altar and the ark of the covenant covered on all sides with gold, in which [were] a golden jar containing the manna and the rod of Aaron that budded and the tablets of the covenant. And above it [were] the cherubim of glory overshadowing the mercy seat, about which it is not now [possible] to speak in detail. Now these things having been prepared in this way, the priests enter into the first tent {continually} [as they] accomplish their service,
Now these things having been prepared in this way, the priests enter into the first tent {continually} [as they] accomplish their service, but only the high priest [enters] into the second [tent] once a year, not without blood, which he offers on behalf of himself and the [sins] of the people committed in ignorance.
For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled sanctify [them] for the ritual purity of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse our consciences from dead works to serve [the] living God? read more. And because of this, he is the mediator of a new covenant, in order that, [because] a death has taken place for the redemption of transgressions [committed] during the first covenant, those who are the called may receive the promise of the eternal inheritance. For where [there is] a will, [it is] a necessity [for] the death of the one who made the will to be established. For a will [is] in force concerning those who are dead, since [it is] never in force when the one who made the will is alive. Therefore not even the first [covenant] was ratified without blood. For [when] every commandment had been spoken by Moses to all the people according to the law, [he] took the blood of calves with water and scarlet wool and hyssop [and] sprinkled both the scroll itself and all the people, saying, "This [is] the blood of the covenant that God has commanded for you." And likewise he sprinkled both the tabernacle and all the utensils of service with the blood. Indeed, nearly everything is purified with blood according to the law, and apart from the shedding of blood there is no forgiveness. Therefore [it was] necessary [for] the sketches of the [things] in heaven to be purified with these [sacrifices], but the heavenly [things] themselves [to be purified] with better sacrifices than these. For Christ did not enter into a sanctuary made by hands, a [mere] copy of the true [one], but into heaven itself, now to appear in the presence of God on our behalf, and not in order that he can offer himself many times, as the high priest enters into the sanctuary {year by year} with blood not his own, since it would have been necessary for him to suffer many times from the foundation of the world, but now he has appeared once at the end of the ages for the removal of sin by the sacrifice of himself. And {just as} it is destined for people to die once, and after this, judgment, thus also Christ, having been offered once in order to bear the sins of many, will appear for the second time without reference to sin to those who eagerly await him for salvation.
For the law, possessing a shadow of the good [things] that are about to come, not the form of things itself, [is] never able {year by year} by means of the same sacrifices which they offer without interruption to make perfect those who draw near. For otherwise, would they not have ceased to be offered, because the ones who worship, having been purified once and for all, would no longer have any consciousness of sins? read more. But in them [there is] a reminder of sins {year by year}. For [it is] impossible [for] the blood of bulls and goats to take away sins. Therefore, [when he] came into the world, he said, "Sacrifice and offering you did not want, but a body you prepared for me; you did not delight in whole burnt offerings and [offerings] for sins. Then I said, 'Behold, I have come-- in the roll of the book it is written about me-- to do your will, O God.' [When he] says above, "Sacrifices and offerings and whole burnt offerings and [offerings] for sin you did not want, nor did you delight in," which are offered according to the law, then he has said, "Behold, I have come to do your will." He takes away the first in order to establish the second, by which will we are made holy through the offering of the body of Jesus Christ once for all. And every priest stands every day serving and offering the same sacrifices many times, which are never able to take away sins. But this one, [after he] had offered one sacrifice for sins for all time, sat down at the right hand of God, from now on waiting until his enemies are made a footstool for his feet.
from now on waiting until his enemies are made a footstool for his feet. For by one offering he has perfected for all time those who are made holy. read more. And the Holy Spirit also testifies to us, for after saying, "This [is] the covenant that I will decree for them after those days, says the Lord: I am putting my laws on their hearts, and I will write them on their minds." [He] also [says], "Their sins and their lawless deeds I will never remember again." Now where [there is] forgiveness of these, [there is] no longer an offering for sin. Therefore, brothers, [since we] have confidence for the entrance into the sanctuary by the blood of Jesus,
Therefore, brothers, [since we] have confidence for the entrance into the sanctuary by the blood of Jesus,
let us approach with a true heart in the full assurance of faith, our hearts sprinkled [clean] from an evil conscience and our bodies washed with pure water. Let us hold fast to the confession of [our] hope without wavering, for the one who promised [is] faithful.
not abandoning {our meeting together}, as [is] the habit of some, but encouraging [each other], and by so much more as you see the day drawing near.
For we know the one who said, "Vengeance [is] mine, I will repay," and again, "The Lord will judge his people."
But remember the former days in which, [after you] were enlightened, you endured a great struggle with sufferings,
For you both sympathized with the prisoners and put up with the seizure of your belongings with joy [because you] knew that you yourselves had a better and permanent possession.
For you both sympathized with the prisoners and put up with the seizure of your belongings with joy [because you] knew that you yourselves had a better and permanent possession.
For yet "a very, very little [while], [and] the one who is coming will come and will not delay. But my righteous one will live by faith, and if he shrinks back, my soul is not well pleased with him."
By faith Noah, having been warned about things not yet seen, out of reverence constructed an ark for the deliverance of his family, by which he pronounced sentence on the world and became an heir of the righteousness that comes by faith.
Therefore, [since] we also have such a great cloud of witnesses surrounding us, putting aside every weight and {the sin that so easily ensnares us}, let us run with patient endurance the race that has been set before us, fixing our eyes on Jesus, the originator and perfecter of faith, who for the joy that was set before him endured the cross, disregarding the shame, and has sat down at the right hand of the throne of God.
For you have not come to something that can be touched, and to a burning fire, and to darkness, and to gloom, and to a whirlwind, and to the noise of a trumpet, and to the sound of words which those who heard begged [that] not [another] word be spoken to them. read more. For they could not endure what was commanded: "If even an animal touches the mountain, it must be stoned." And the spectacle was so terrifying [that] Moses said, "I am terrified and trembling." But you have come to Mount Zion, and to the city of the living God, to the heavenly Jerusalem, and to tens of thousands of angels, to the festal gathering and assembly of the firstborn who are enrolled in heaven, and to God the judge of all, and to the spirits of righteous [people] made perfect,
Now the [phrase] "yet once [more]" indicates the removal of what is shaken, namely, things that have been created, in order that the things that are not shaken may remain.
Remember the prisoners, as [though you were] fellow-prisoners; [remember] the mistreated, as [though] [you] yourselves also are being [mistreated] in the body.
Your lifestyle [must be] free from the love of money, being content with what you have. For he himself has said, "I will never desert you, and I will never abandon you."
Your lifestyle [must be] free from the love of money, being content with what you have. For he himself has said, "I will never desert you, and I will never abandon you."
Remember your leaders, who spoke the word of God to you; {considering the outcome of their way of life}, imitate their faith.
Remember your leaders, who spoke the word of God to you; {considering the outcome of their way of life}, imitate their faith.
We have an altar from which those who serve in the tabernacle do not have the right to eat.
Therefore Jesus also suffered outside the gate, in order that he might sanctify the people by his own blood. So we must go out to him outside the camp, bearing his reproach. read more. For here we do not have a permanent city, but we seek the [city] that is to come.
Obey your leaders and submit [to them], for they keep watch over your souls as those who will give an account, so that they can do this with joy and not [with] groaning, for this [would be] unprofitable for you.
And I especially urge [you] to do this, so that I may be restored to you more quickly. Now may the God of peace, who brought up from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant,
Now I urge you, brothers, bear with my word of exhortation, for indeed I have written to you {briefly}. Know [that] our brother Timothy has been released, with whom I will see you, if he comes quickly [enough]. read more. Greet all your leaders and all the saints. Those from Italy greet you.
Greet all your leaders and all the saints. Those from Italy greet you.
And regard the patience of our Lord as salvation, just as also our dear brother Paul wrote to you, according to the wisdom that was given to him, as [he does] also in all his letters, speaking in them about these [things], in which there are some [things] hard to understand, which the ignorant and unstable distort to their own destruction, as [they] also [do] the rest of the scriptures.