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 goods, and divided them among all, as any one had need.
For there was no one among them that was in want; for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold,
But some of those who belonged to the socalled synagogue of the Freedmen, and of the Cyrenaeans and Alexandrians, and of those from Cilicia and Asia, arose and disputed with Stephen;
And according as any one of the disciples was prospered, they determined every one of them to send relief to the brethren who dwelt in Judaea;
And Paul looking earnestly upon the council, said: Brethren! I have ordered my life in all good conscience before God to this day.
On this ground do I also myself strive to have always a conscience void of offence toward God and toward men.
For therein is revealed the righteousness which is of God from faith to faith; as it is written, "But the righteous shall live by faith."
but to those who are contentious, and disobedient to the truth; but obey unrighteousness, there will be wrath and indignation.
even the righteousness which is of God through faith in Jesus Christ, hath been made manifest to all and for all believers. For there is no distinction. For all have sinned, and fail of obtaining the glory which cometh from God; read more. being accepted as righteous freely, by his grace, through the redemption that is in Christ Jesus, whom, in his blood, through faith, God hath set forth as a propitiatory sacrifice, in order to manifest his righteousness, on account of his passing by, in his forbearance, the sins committed in former times; in order to manifest his righteousness at the present time, so that he may be righteous, and accept as righteous him who hath faith.
Therefore being accepted as righteous through faith, we have peace with God through our Lord Jesus Christ; through whom also we have had admission into this grace in which we stand, and rejoice in the hope of the glory which God will confer.
who are Israelites; whom God adopted as sons, whose was the glory, and the covenants, and the giving of the Law, and the service of the sanctuary, and the promises;
And if the first portion of the dough is holy, so also will be the lump; and if the root is holy, so will be the branches. And if some of the branches have been broken off, and thou, a wild olive, hast been grafted in among them, and become a partaker with them of the root and fatness of the olivetree, read more. boast not over the branches; for if thou boast, thou dost not bear the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be grafted in. Be it so. It was for their unbelief that they were broken off, and thou standest through thy faith; be not highminded, but fear. For if God spared the natural branches, take care lest he spare not thee. Behold then the goodness and the severity of God; toward those who fell, severity; but toward thee Gods goodness, if thou continue in his goodness; otherwise thou also wilt be cut off. And they also, if they do not continue in their unbelief, will be grafted in; for God is able to graft them in again. For if thou hast been cut off from an olivetree wild by nature, and hast against thy nature been ingrafted into a good olivetree, how much more shall these, the natural branches, be ingrafted into their own olivestock?
Let your love be unfeigned. Abhor that which is evil, cleave to that which is good.
Dearly beloved, avenge not yourselves, but rather make room for wrath; for it is written, "Vengeance is mine; I will repay, saith the Lord."
but clothe yourselves with the Lord Jesus Christ, and think not about satisfying the lusts of the flesh.
and that the gentiles glorified God for his mercy, as it is written, "For this cause I will give praise to thee among the gentiles, and sing to thy name." And again he saith: "Rejoice, ye gentiles, with his people." read more. And again: "Praise the Lord, all ye gentiles, and let every people praise him." And again Isaiah saith: "There shall be the shoot from Jesse, and he that riseth up to rule the gentiles; in him shall the gentiles hope."
For Macedonia and Achaia have thought it good to make a contribution for the poor among the saints in Jerusalem.
And may the God of peace be with you all. Amen.
I also, brethren, was not able to speak to you as to spiritual men, but as those who are not spiritual, as to babes in Christ. I fed you with milk, not with meat; for ye were not yet able to bear it. Nor indeed are ye able even now;
and to the Jews I became as a Jew, that I might gain Jews; to those under the Law, as under the Law, not being myself under the Law, that I might gain those under the Law;
Know ye not, that of those who run in the racecourse all run, but one receiveth the prize? Thus run, that ye may obtain.
Now there are diversities of gifts, but the same Spirit;
Brethren, do not become children in understanding; yet in malice be children, but in understanding be men.
For he must reign, "till he hath put all enemies under his feet." The last enemy, death, will be destroyed; read more. for "he put all things under his feet." But when it is said that all things have been put under him, it is manifest that he who put all things under him is excepted.
for "he put all things under his feet." But when it is said that all things have been put under him, it is manifest that he who put all things under him is excepted.
The salutation of me, Paul, with my own hand. If any one loveth not the Lord, let him be accursed! The Lord is at hand. read more. The grace of the Lord Jesus be with you.
who also gave us ability to be ministers of a new covenant, not of the letter, but of the Spirit; for the letter killeth, but the Spirit giveth life. But if the ministration of death, engraven in letters on stones, was so glorious, that the children of Israel could not look steadfastly on the face of Moses by reason of the glory of his countenance, which glory was to be done away, read more. shall not the ministration of the Spirit be much more glorious? For if the ministration of condemnation had glory, much greater is the glory of the ministration of righteousness. For even that which was made glorious hath ceased to be glorious in this respect, by reason of the glory by which it is exceeded. For if that which was to be done away was glorious, much more glorious is that which endureth. Having therefore such hope, we use great plainness of speech; and do not as Moses did, who put a veil over his face, that the children of Israel might not steadfastly look on the end of that which was to be done away. But their understandings were blinded; for until this day, when the old covenant is read, the same veil remaineth, since it is not unveiled to them that it is done away in Christ; but even till this day, when Moses is read, there lieth a veil upon their heart; but whenever it turneth to the Lord, the veil is taken away. Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty. But we all with unveiled face beholding in a mirror the glory of the Lord, are changed into the same image from glory to glory, as by the Lord, the Spirit.
For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.
But on the contrary, when they saw that I was intrusted with the gospel to the uncircumcised, as Peter was with that to the circumcised, (for he who wrought for Peter in behalf of the apostleship to the circumcised, wrought also for me in behalf of the gentiles,) read more. and when they knew the grace that was given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the gentiles, and they to the circumcised; only they wished us to remember the poor; which very thing I also was earnest to do. But when Cephas came to Antioch, I withstood him to the face; for he was condemned. For before certain persons came from James, he used to eat with the gentiles; but when they came, he withdrew, and separated himself, fearing those who were of the circumcision. And the other Jews also dissembled with him; so that even Barnabas was carried away with their dissimulation. But when I saw that they were not walking uprightly according to the truth of the gospel, I said to Cephas in the presence of all, If thou, being a Jew, livest after the manner of gentiles, and not that of the Jews, how is it that thou compellest the gentiles to keep the customs of the Jews?
But further, that through the observance of the Law no one is accepted as righteous with God is evident; for "the righteous shall live by faith."
To what end then was the Law? It was added because of transgressions, till the offspring should come to whom the promise belongeth, having been ordained through angels by the hand of a mediator. Now no mediator is a mediator of one; but God is one.
But before faith came, we were kept in ward under the Law, shut up unto the faith which was to be revealed. So then the Law hath been our schoolmaster, to lead us to Christ, that we might be accepted as righteous through faith; read more. but faith having come, we are no longer under a schoolmaster.
Now I say, that the heir, as long as he is a child, differeth in no respect from a bondservant, though he is 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 in bondage under the rudiments of the world; but when the fullness of the time came, God sent forth his Son, born of a woman, born under the Law, to redeem those under the Law, that we might be adopted as sons. And to show that ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father! So then thou art no longer a bondservant, but a son; and if a son, then an heir through God. But at that time, indeed, when ye knew not God, ye were in slavery to those who in their nature are not gods; but now, after having known God, or rather having been known by God, how is it that ye are turning back to the weak and beggarly rudiments to which ye wish to be again in bondage?
but now, after having known God, or rather having been known by God, how is it that ye are turning back to the weak and beggarly rudiments to which ye wish to be again in bondage?
Tell me, ye that desire to be under the Law, do ye not hear the Law? For it is written, that Abraham had two sons; the one by the bondwoman, the other by the freewoman. read more. But the one by the bondwoman was born after the flesh; while the one by the freewoman was through the promise. Which things are written allegorically; for these women are two covenants; the one from Mount Sinai, who beareth children into bondage, which is Hagar; for the word Hagar is Mount Sinai in Arabia; and she corresponds to the Jerusalem now existing, for she is in bondage with her children; but the Jerusalem that is above is free, and she is our mother. For it is written: "Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for many are the children of the desolate one, rather than of her who hath the husband." But ye, brethren, as Isaac was, are children of a promise. But as at that time he that was born after the flesh persecuted him that was born through the Spirit, so it is now. But what saith the scripture? "Cast out the bondwoman and her son; for the son of the bondwoman shall not be heir with the son of the freewoman." So then, brethren, we are not children of a bondwoman, but of the freewoman.
Stand firm in the liberty with which Christ made us free, and be not again bound fast to the yoke of bondage.
and put all things in subjection under his feet, and gave him to be head over all things to the church,
for through him we both have our access in one Spirit to the Father.
in whom we have our boldness and our access in confidence, through faith in him.
till we all attain to the unity of the faith and of the knowledge of the Son of God, to a fullgrown man, to the measure of the stature 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 those who love our Lord Jesus Christ with an incorruptible love.
as ye have the same conflict which ye saw in me, and now hear of in me.
who, being in the form of God, did not regard it as a thing to be grasped at to be on an equality with God, but made himself of no consideration, taking the form of a servant, and becoming like men; read more. and in what appertained to him appearing as a man, he humbled himself, and was obedient unto death, even the death of the cross.
circumcised the eighth day, of the race of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as to the Law, a Pharisee;
and be found in him, not having my own righteousness, which is of the Law, but that which is through faith in Christ, the righteousness which is from God upon faith;
Not that I have already obtained, or have been already perfected; but I press on, if I may also lay hold of that for which I was laid hold of by Christ. Brethren, I do not reckon myself to have laid hold of it; but one thing I do, forgetting the things that are behind, and stretching forth to the things that are before, read more. I press toward the mark for the prize of the heavenly calling of God in Christ Jesus.
giving thanks to the Father, who enabled us to share in the inheritance of the saints in the light;
who is the image of the invisible God, the firstborn of the whole creation; for in him were created all things, those in the heavens, and those on the earth, the visible and the invisible, whether thrones, or dominions, or principalities, or powers, all things have been created through him and for him; read more. and he is before all things, and in him all things subsist. And he is the head of the body, the church; since he is the beginning, the firstborn from the dead, that he may be in all things preeminent; for God was pleased that in him all the fullness should dwell, and by him to reconcile all things to himself, having made peace through the blood of his cross, by him, I say, whether the things on earth, or those in the heavens.
For I would have you know what a great struggle I have for you, and for those in Laodicea, and for as many as have not seen my face in the flesh;
Persevere in prayer, being watchful therein with thanksgiving;
Aristarchus, my fellowprisoner, saluteth you, and Mark, the cousin of Barnabas, concerning whom ye received directions (if he come to you, receive him),
The salutation by the hand of me, Paul; which is the token in every letter; so I write. The grace of our Lord Jesus Christ be with you all.
but in his own seasons manifested his word through the preaching with which I was intrusted by the commandment of God our Saviour:
who being a brightness from his glory and an image of his being, and upholding all things by the word of his power, when he had by himself accomplished a cleansing of sins, sat down on the right hand of the Majesty on high;
For to which of the angels did he ever say: "Thou art my Son, I this day have begotten thee?" and again: "I will be to him a Father, and he shall be to me a Son?"
God also bearing them witness, both with signs and wonders, and divers miracles, and gifts of the Holy Spirit, according to his will?
thou didst put all things in subjection under his feet." For in that he put all things in subjection under him, he left nothing that is not put under him. But now we do not yet see all things put under him. But we see him who was made a little lower than the angels, Jesus, on account of the suffering of death crowned with glory and honor; that by the grace of God he might taste death for every one.
saying, "I will declare thy name to my brethren, in the midst of the congregation will I sing praise to thee." And again, "I will put my trust in him;" and again, "Behold, I, and the children which God gave me."
and might deliver those who, through fear of death, were all their lifetime subject to bondage.
Whence it was right for him to be in all respects made like to his brethren, that he might become a merciful and faithful highpriest in things pertaining to God, to make propitiation for the sins of the people.
There remaineth therefore a sabbathrest to the people of God.
For the word of God is living, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, both the joints and marrow, and is a discerner of the thoughts and intents of the heart;
Since, then, we have a great highpriest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our profession. For we have not a highpriest who cannot be touched with the feeling of our infirmities, but one who hath in all points been tempted as we are, without sin. read more. Let us therefore come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need.
For while on account of the length of time ye ought to be teachers, ye again have need that some one should teach you the first elements of the oracles of God, and are become such as have need of milk, and not of solid food. For every one that feedeth on milk is unacquainted with the word of righteousness; for he is a babe;
Let us then, leaving the first principles of the doctrine of Christ, press on to perfection; not laying again the foundation of repentance from dead works, and of faith toward God,
For it is impossible that those who have once been enlightened, and have tasted of the heavenly gift, and been make partakers of the Holy Spirit, and have tasted the good word of God, and the powers of the world to come, read more. and have fallen away, should again be renewed to repentance, since they crucify to themselves the Son of God afresh, and put him to open shame.
but if it bear thorns and briers it is disapproved, and is near to being accursed; and its end is to be burned.
but if it bear thorns and briers it is disapproved, and is near to being accursed; and its end is to be burned.
For God is not unjust so as to forget your work, and the love which ye showed toward his name, in that ye ministered and are still ministering to the saints.
For this Melchizedek, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him, to whom also Abraham apportioned a tenth part of all, who by interpretation is first King of righteousness, and then also was King of Salem, which is, King of peace, read more. without father, without mother, without record of descent, having neither beginning of days, nor end of life, but likened to the Son of God, remaineth a priest for ever. Consider now how great this man was, to whom even Abraham the patriarch gave a tenth of the spoils. And those indeed of the sons of Levi who receive the office of the priesthood have a command to take tithes of the people by the Law, that is, of their brethren, though they have come out of the loins of Abraham; but he whose descent is not reckoned from them took tithes of Abraham, and blessed him who had the promises. And beyond all contradiction the less is blessed by the greater. And here indeed men that die receive tithes; but there he of whom it is testified that he liveth. And so to speak, Levi also, who receiveth tithes, paid tithes in Abraham; for he was yet in the loins of his father when Melchizedek met him.
For if, indeed, he were on earth, he would not be a priest, since there are those that offer the gifts according to the Law; who serve the mere delineation and shadow of the heavenly things, as Moses was admonished by God when he was about to make the tabernacle; for, "See," saith he, "that thou make all things according to the pattern which was shown thee in the mount." read more. But now he hath obtained a more excellent ministry, in proportion as he is the mediator of a better covenant, which hath been established upon better promises.
In that he saith, "a new covenant," he hath made the first old; but that which is becoming old, and worn out with age, is ready to vanish away.
The first covenant, then, had indeed ordinances of religious service, and a worldly sanctuary. For a tabernacle was prepared, the first, wherein was the candlestick, and the table, and the showbread; which is called the holy place: read more. and after the second veil, the tabernacle which is called the holy of holies, which had the golden altar of incense, and the ark of the covenant overlaid on every side with gold, wherein was the golden pot containing the manna, and the rod of Aaron which budded, and the tables of the covenant; and over it the cherubs of glory, overshadowing the mercyseat; of which we cannot now speak particularly. Now these things being thus prepared, into the first tabernacle indeed the priests enter at all times, performing the services;
Now these things being thus prepared, into the first tabernacle indeed the priests enter at all times, performing the services; but into the second the highpriest alone once every year, not without blood, which he offereth for himself, and for 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, sanctify to the purifying of the flesh, how much more shall the blood of Christ, who by his everlasting spirit offered himself without spot to God, purify your conscience from dead works, for the worship of the living God! read more. And for this cause he is the mediator of a new covenant, that, death having taken place for redemption from the transgressions under the first covenant, they who have been called may receive the everlasting inheritance which was promised. For where there is a testament there must of necessity be implied the death of the testator; for a testament is of force after men are dead, since it is of no force while the testator is living. Hence neither was the first covenant ratified without blood. For when Moses had spoken every precept according to the Law to all the people, he took the blood of the calves and of the goats, with water, and scarlet wool, and hyssop, and sprinkled both the book itself and all the people, saying, "This is the blood of the covenant which God enjoined in respect to you." The tabernacle also and all the vessels of the service he in like manner sprinkled with the blood. And almost all things are according to the Law purified with blood, and without shedding of blood there is no remission. It was necessary therefore that the copies of the things in the heavens should be purified with these; but the heavenly things themselves with sacrifices better than these. For Christ did not enter into a sanctuary made with hands, which is only a copy of the true one, but into heaven itself, now to appear in the presence of God in our behalf. Nor yet to make an offering of himself many times, as the highpriest entereth into the holy place every year with blood of others; for then must he have suffered many times since the foundation of the world; but now once in the end of the world he hath appeared, to put away sin by means of his sacrifice. And as it is appointed to men once to die, but after this the judgment; so also Christ having been once offered up to bear the sins of many, will appear the second time, without sin, for the salvation of those who are waiting for him.
For the Law but shadowing forth the good things to come, and not having the very image of the things, can never with the same sacrifices which they offer year by year continually make those who come with them perfect. For in that case would they not have ceased to be offered, because the worshippers, having been once purified, would have had no more consciousness of sins? read more. But in these sacrifices there is a remembrance of sins every year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore, when he cometh into the world, he saith: "Sacrifice and offering thou wouldest not, but a body didst thou prepare for me; in whole burntofferings and sacrifices for sin thou hadst no pleasure. Then said I, Lo, I have comein the volume of the book it is written of meto do thy will, O God." Saying above, "Sacrifices and offerings, and whole burntofferings and sacrifices for sin thou wouldest not, and hadst no pleasure in them,"such as are offered in conformity to the Law, then hath he said, "Lo, I have come to do thy will." He setteth aside the first, that he may establish the second. And in this will we have been sanctified through the offering of the body of Jesus Christ once for all. And every priest indeed standeth performing daily service, and offering again and again the same sacrifices, which can never take away sins; but he, after he had offered one sacrifice for sins, sat down for ever on the right hand of God, thenceforth waiting until his enemies be made his footstool.
thenceforth waiting until his enemies be made his footstool. For by one offering he hath perfected for ever those who are sanctified. read more. Moreover the Holy Spirit also is a witness to us of this. For after he had said, "This is the covenant that I will make with them after those days," the Lord saith, "I will put my laws into their hearts, and in their minds will I write them, and their sins and iniquities will I remember no more." But where there is remission of these, there is no longer offering for sin. Having therefore, brethren, boldness for entrance into the sanctuary by the blood of Jesus,
Having therefore, brethren, boldness for entrance into the sanctuary by the blood of Jesus,
let us draw near with a true heart in full assurance of faith, having had our hearts sprinkled from an evil conscience; and having had our bodies washed with pure water, let us hold fast the profession of our hope without wavering, for he is faithful who promised;
not forsaking the assembling of ourselves together, as the custom of some is, but exhorting one another; and so much the more, as ye see the day approaching.
For we know him who said, "Vengeance belongeth to me, I will recompense, saith the Lord;" and again, "The Lord will judge his people."
But call to remembrance the former days, in which, after ye were enlightened, ye endured a great struggle with sufferings;
For ye sympathized with those in bonds, and ye took joyfully the plundering of your goods, knowing that ye have for yourselves a better and an enduring substance.
For ye sympathized with those in bonds, and ye took joyfully the plundering of your goods, knowing that ye have for yourselves a better and an enduring substance.
For yet a very little while, and "he that is to come will come, and will not tarry. Now my righteous man shall live by faith; but if he draw back, my soul hath no pleasure in him."
By faith Noah, being warned by God of things not yet seen, moved with fear, prepared an ark for the saving of his house; by which he condemned the world, and became heir of the righteousness which is according to faith.
Therefore let us also, being surrounded by so great a cloud of witnesses, lay aside every weight, and the sin which doth easily beset us, and let us run with perseverance the race that is set before us; looking to the author and perfecter of the faith, Jesus, who for the joy that was set before him endured the cross, despising the shame, and hath sat down at the right hand of the throne of God.
For ye have not come to a mount that can be touched, and burning with fire, and to blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words, which voice they who heard, entreated that no more should be spoken to them; read more. for they could not bear that which was commanded, "If even a beast touch the mountain, it shall be stoned;" and, so terrible was the sight, Moses said: "I exceedingly fear and tremble;" but ye have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem; and to myriads, the general assembly of angels; and to the church of the firstborn, who are enrolled in heaven; and to God the Judge of all, and to the spirits of righteous men made perfect;
And this expression, "Yet once more," signifieth the removing of those things that are shaken, as of things that have been made, in order that those things which are not shaken may abide.
Remember those in bonds, as bound with them; those in distress, as being yourselves also in the body.
Let your disposition be without covetousness, and be content with what ye have; for he hath said, "I will never leave thee, nor forsake thee;"
Let your disposition be without covetousness, and be content with what ye have; for he hath said, "I will never leave thee, nor forsake thee;"
Remember your leaders, who spoke to you the word of God; and considering well the end of their manner of life, imitate their faith.
Remember your leaders, who spoke to you the word of God; and considering well the end of their manner of life, imitate their faith.
We have an altar, of which they cannot eat who serve the tabernacle.
Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate. Let us then go forth to him without the camp, bearing his reproach; read more. for here we have no abiding city, but are seeking that which is to come.
Obey your leaders, and submit yourselves to them; for they keep watch in behalf of your souls, as those who must give an account; that they may do this with joy, and not with grief; for this is not for your advantage.
but I the more earnestly entreat you to do this, that I may be restored to you the sooner. Now may the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of an everlasting covenant, even our Lord Jesus,
But I beseech you, brethren, bear with the word of my exhortation; for I have written to you in few words. Know that the brother Timothy hath been set at liberty, with whom, if he come shortly, I will see you. read more. Salute all your leaders, and all the saints. Those from Italy salute you.
and account the longsuffering of our Lord salvation; as also our beloved brother Paul, according to the wisdom given to him, wrote to you, as also in all his letters, speaking in them of these things; in which things are some that are hard to be understood, which they that are unlearned and unstable wrest, as also the other Scriptures, to their own destruction.