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 were selling their possessions and goods, and were distributing them to all, according as any one had need.
For neither was any one among them in want; for as many as were possessors of lands or houses, selling them, were bringing the prices of the things sold,
But there arose some of those who were of the synagogue called the synagogue of the Freedmen, and Cyrenians, and Alexandrians, and of those from Cilicia and Asia, disputing with Stephen.
And the disciples, according as any one of them was being prospered, determined, each of them, to send relief to the brethren dwelling in Judaea;
And Paul, looking intently on the Sanhedrin, said, "Brethren, I have lived in all good conscience before God until this day."
In this I myself also am striving always to have a conscience void of offense toward God and men.
for in it is revealed God's righteousness, from faith to faith; as it has been written, "But the righteous shall live by faith."
but to those who are contentious, and obey not the truth, but obey unrighteousness, there shall be wrath and indignation,
even a righteousness of God through faith in Jesus Christ, to all who believe; for there is no distinction; for all sinned, and are coming short of the glory of God; read more. being justified freely by His grace, through the redemption which is in Christ Jesus; Whom God set forth as a propitiation, through faith in His blood, for the manifestation of His righteousness, because of the passing over of the formerly-committed sins in the forbearance of God: for the manifestation of His righteousness in the present time, to the end that He may be righteous, even when declaring righteous him who has faith in Jesus.
Having been justified, therefore, by faith, we have peace with God through our Lord Jesus Christ, through Whom also we have had access by faith into this grace in which we have been standing; and we rejoice in hope of the glory of God.
who, indeed, are Israelites, whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service, and the promises;
And, if the first-fruit is holy, so also is the lump; and, if the root is holy, so also are the branches. And, if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became a joint-partaker of the root and of the fatness of the Olive tree; read more. boast not against the branches. But, if you boast, it is not you that bear the root; but the root, you. You will say, then, "The branches were broken off, that I might be grafted in." Well; by their unbelief they were broken off, but you have been standing by faith. Do not cherish lofty thoughts; but fear. For, if God spared not the natural branches, neither will He spare you. Behold, then, God's kindness and severity; toward those who fell, severity; but toward you, God's kindness, if you continue in His kindness; otherwise, you also shall 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 you were cut out of that which is by nature a wild olive tree, and were grafted, contrary to nature, into a good olive tree; how much more shall these, the natural branches, be grafted into their own olive tree?
Let love be without hypocrisy; abhorring that which is evil; cleaving to that which is good;
not avenging yourselves, beloved, but give place to the wrath of God: for it has been written, "Vengeance is Mine; I will recompense," saith the Lord.
but put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill its desires.
and that the gentiles might glorify God for His mercy; as it has been written, "For this cause, I will confess to Thee among the gentiles; and to Thy name will I sing praise." And again He saith, "Rejoice, ye gentiles with His people." read more. And again, "Praise the Lord, all ye gentiles, and let all the people extol Him." And again Isaiah says, "There shall be the Root of Jesse, and He Who riseth up to rule over the gentiles, on Him will the gentiles hope."
For Macedonia and Achaia were well pleased to make a certain contribution to the poor of the saints who are in Jerusalem.
And the God of peace be with you all. Amen.
And I, brethren, could not speak to you, as to spiritual, but as to carnal??s to babes in Christ. I fed you with milk, and not solid food; for not yet were ye able to bear it; nay, nor even now are ye able;
And, to the Jews, I became as a Jew, that I might gain Jews; to those under law, as under law (not being myself under law), that I might gain those under law;
Know ye not that those running a race, all, indeed, run; but one receives the prize? So run; that ye may obtain.
Now there are diversities of gifts, but the same Spirit.
Brethren, do not be children in mind; yet in evil be babes, but in mind be full-grown.
for He must reign, till He hath put all the enemies under His feet. As the last enemy, death is abolished; read more. for He put all things in subjection under His feet. But, when He saith, "All things have been put in subjection," it is evident that He is excepted, Who subjected all things to Him.
for He put all things in subjection under His feet. But, when He saith, "All things have been put in subjection," it is evident that He is excepted, Who subjected all things to Him.
The salutation of me, Paul, with my own hand. If anyone loves not the Lord, let him be accursed, when the Lord cometh! read more. The grace of the Lord Jesus Christ be with you.
Who also qualified us as ministers of a new covenant, not of the letter, but of the Spirit; for the letter kills, but the Spirit makes alive. But, if the ministration of death, engraven in letters on stones, came with glory, so that the sons of Israel could not look steadily upon the face of Moses on account of the glory of his face, which glory was passing away; read more. how shall not rather the ministration of the Spirit be with glory? For, if the ministration of condemnation be glory, much more does the ministration of righteousness exceed in glory. For even that which has been made glorious has not been made glorious in this respect, on account of the surpassing glory; for, if that which is passing away comes through glory, much more that which remains is in glory. Having, therefore, such hope, we use great boldness of speech; and not as Moses, who put a veil over his face, that the sons of Israel might not look steadily to the end of that which was passing away. But their minds were unimpressible; for until this day upon the reading of the old covenant the same veil remains unlifted; which in Christ is done away. But, until this day, whenever Moses is read, a veil lies upon their heart. But, whensoever it shall return 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, reflecting as a mirror the glory of the Lord, are transfigured into the same image from glory to glory, even as by the Spirit of the Lord.
For ye know the grace of our Lord Jesus Christ, that, though He was rich, for your sakes He became poor, that ye through His poverty might become rich.
but, on the contrary, seeing that I had been entrusted with the Gospel of the uncircumcision, as Peter was with that of the circumcision; (for He Who wrought for Peter with regard to an apostleship of the circumcision, wrought for me also with regard to the gentiles). read more. And, perceiving the grace which was given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas right-hands of fellowship, that we should go to the gentiles, and they to the circumcision; only they desired that we should remember the poor, which very thing I was also eager to do. But, when Cephas came to Antioch, I withstood him to the face, because he was blameworthy; for, before certain ones came from James, he was eating with the gentiles; but, when they came, he was withdrawing and separating himself, fearing those of the circumcision. And the rest of the Jews also dissembled with him, so that even Barnabas was carried away by their hypocrisy. But, when I saw that they were not walking uprightly according to the truth of the Gospel, I said to Cephas in presence of them all, "If you, being a Jew, live as do the gentiles, and not as the Jews, how do you compel the gentiles to live as do the Jews?"
Now that by law no one is justified with God, is evident; because "The righteous one shall live by faith."
What, then, is the law? It was added because of the transgressions, until the Seed should come to Whom it had been promised; having been arranged through angels in the hand of a mediator. Now a mediator is not of one, but God is one.
But, before the faith came, we were kept guarded under law, being shut up to the faith about to be revealed. So that the law has become our tutor to lead us to Christ, that we might be justified by faith. read more. But the faith having come, we are no longer under a tutor;
But I say that, so long as the heir is a child, he differs in nothing from a slave, though he is lord of all; but is under guardians and stewards, until the time appointed by the father. read more. So we also, when we were children, were held in bondage under the elements of the world. But, when the fulness of the time came, God sent forth His Son, born of a woman, born under law, that He might redeem those under law, that, we might receive the adoption of sons. And, because ye are sons, God sent forth the Spirit of His Son into our hearts, crying, "Abba," Father. So that you are no longer a slave, but a son; and, if a son, also an heir through God. But then, indeed, when ye knew not God, ye served those which by nature are no gods; but, after having known God, or rather having been known by God, how are ye turning back again to the weak and beggarly elements, to which ye desire to be in bondage again?
but, after having known God, or rather having been known by God, how are ye turning back again to the weak and beggarly elements, to which ye desire to be in bondage again?
Tell me, ye who are wishing to be under law, do ye not hear the law? For it has been written that Abraham had two sons, one by the bond-woman, and one by the free-woman. read more. But the one by the bond-woman has been born after the flesh; and the one by the free-woman, through promise. Which things are an allegory; for these women are two covenants; one, indeed, from mount Sinai, bringing forth into servitude, which is Hagar (for the word Hagar is mount Sinai in Arabia), and corresponds to the present Jerusalem; for she is in bondage with her children. But the Jerusalem which is above is free, which, indeed, is our mother; for it has been written, "Rejoice, O barren, that bear not! Break forth and cry, you that travail not! because many are the children of the desolate, rather than of her who has the husband." But ye, brethren, after the manner of Isaac, are children of promise. But, just as then, the one born after the flesh kept persecuting him born after the Spirit, so also is it now. But what says the Scripture? "Cast out the bond-woman and her son; for the son of the bond-woman shall in nowise inherit with the son of the free-woman." Wherefore, brethren, we are not children of a bond-woman, but of the free-woman.
For freedom did Christ make us free; stand fast, therefore, and be not entangled again in a yoke of bondage.
and He put all things in subjection under His feet, and gave Him as Head over all things to the assembly,
because through Him we both have access in one Spirit to the Father.
in Whom we have boldness and access with confidence through the faith of Him.
until we all attain to the unity of the faith, and of the full knowledge of the Son of God, to a full-grown man??o the measure of the stature of the fulness of Christ;
And receive the helmet of salvation, and the sword of the Spirit, which is the word of God:
Grace be with all who love our Lord Jesus Christ in incorruptness.
having the same conflict which ye saw in me, and now hear of in me.
Who, existing originally in the form of God, accounted it not a prize to he equal with God. but emptied Himself, taking a slave's form, coming to be in the likeness of men; read more. and, being found in fashion as a man, He humbled Himself, becoming 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 Hebrews; as to the law, a Pharisee;
and be found in Him, not having my own righteousness, which is of law, but that which is through faith in Christ??he righteousness which is of God by faith:
Not that I already obtained, or have already been made perfect; but I am pressing on, if I may lay hold of that for which I was laid hold of by Christ Jesus. Brethren, I do not account myself to have laid hold of it; but one thing I do, forgetting the things which are behind, and reaching forth to the things before. read more. I am pressing on toward the mark, for the prize of the high calling of God in Christ Jesus.
giving thanks to the Father, Who made us meet for the portion of the inheritance of the saints in light;
Who is the image of the invisible God, Primal Source of all creation; because in Him were all things created, in the heavens, and upon the earth, the visible and the invisible, whether thrones, or dominions, or principalities, or powers??ll things have been created through Him, and for Him; read more. and He is before all things, and in Him all things have held together. And He is the Head of the body, the assembly; Who is the Beginning, the First-born from the dead, that in all things He may be preeminent; because it was pleasing that in Him all the fulness should dwell; and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, whether the things on the earth, or the things in the heavens.
For I wish you to know how great a conflict I am having for you, and those in Laodicea, and as many as have not seen my face in flesh;
Persevere in prayer, watching therein with thanksgiving;
Aristarchus, my fellow-captive, salutes you, and Mark, the cousin of Barnabas, concerning whom ye received commandments (if he come to you, receive him),
The salutation of Paul with my own hand, which is a sign 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 in a proclamation with which I was entrusted according to the commandment of God our Savior;
Who, being an effulgence of His glory and an exact expression of His substance, and upholding all things by the word of His power, having made a purification of sins, sat down on the right hand of the Majesty on high;
For to whom of the angels said He at any time, "You are My Son; I this day have begotten you?" And again, "I will be to him a Father; and He shall be to me a Son?"
God testifying with them, both with signs and wonders and manifold miracles, and distributions of the Holy Spirit, according to His will?
Thou didst put all things in subjection under his feet." For in subjecting all things to him, He left nothing unsubjected to him. But now we do not yet see all things subjected to him. But we behold Him Who was made a little lower than 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 an assembly will I sing praise to Thee." And again, "I will put my trust in Him." And again, "Behold, I and the children whom God gave me."
and might release all those who, through fear of death, were all their lifetime subject to bondage.
Wherefore, it behooved Him in all things to be made like His brethren, that He might become a merciful and faithful High Priest in the things pertaining to God, to make propitiation for the sins of the people;
Consequently, there remains a sabbath-keeping for the people of God.
For the word of God is living, and effectual, and sharper than any two-edged sword, and piercing even to a dividing of soul and spirit, of both joints and marrow, and is a discerner of the thoughts and intents of the heart.
Having, therefore, a great High Priest, Who hath passed through the heavens, Jesus, the Son of God, let us hold fast the confession; for we have not a High Priest, unable to sympathize with our infirmities, but One Who hath been tempted in all points like as we, apart from sin. read more. Let us, therefore, come with boldness to the throne of grace, that we may receive mercy, and find grace for seasonable help.
For even when, on account of the time, ye ought to be teachers, ye again have need that some one teach you the first elements of the oracles of God, and have become such as have need of milk, and not of solid food; for every one who partakes of milk is inexperienced in the word of righteousness, for he is a babe;
Wherefore, leaving the word of the beginning of Christ, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God,
For as to those who were once enlightened, and tasted of the heavenly gift, and became partakers of the Holy Spirit, and tasted the good word of God and the powers of the coming age, read more. and then fell away, it is impossible to renew them again to repentance, since they are crucifying to themselves the Son of God afresh, and putting Him to open shame.
but, if it bears thorns and thistles, it is rejected, and is near to a curse; whose end is to be burned.
but, if it bears thorns and thistles, it is rejected, and is near to a curse; whose end is to be burned.
for God is not unrighteous to forget your work, and the love which ye showed toward His name, in having ministered to the saints, and still ministering.
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 of all (first, indeed, interpreted as "King of Righteousness," and then also "King of Salem"??hich is king of peace; read more. without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like to the Son of God), abides a priest continually. Now consider how great this man was, to whom Abraham the patriarch gave a tenth of the chief spoils. And those, indeed, from among the sons of Levi, who receive the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, (though having come out of the loins of Abraham); but he whose genealogy is not reckoned from them has taken tithes of Abraham, and has blessed him who had the promises. And, without any dispute, the less is blessed by the better. And here, indeed, men who die receive tithes; but there, one received them who receives witness that he lives. And, so to speak, through Abraham even Levi, who takes tithes, has paid tithes; for he was yet in the loins of his father, when Melchizedek met him.
If, therefore, He were on earth, He would not be a priest, since there are those offering the gifts according to the law, who, indeed, serve in the copy and shadow of the heavenly things, as Moses has been divinely warned, when about to make the tabernacle; for "See," saith He, "that you make all things according to the pattern which was showed you in the mount"; read more. but now he hath obtained a more excellent ministry, by as much also as He is Mediator of a better covenant, which, indeed, has been enacted on better promises.
In that He saith, "A new covenant," He hath made the first old: but the thing that is becoming old, and is wearing out with age, is near vanishing away.
Verily, therefore, the first covenant used to have ordinances of divine service, and the sanctuary pertaining to the world. For a tabernacle was prepared; the first, in which were both the lamp-stand and the table, and the show-bread, which, indeed, is called "Holy;" read more. and, after the second veil, a tabernacle which is called the "Holy of Holies:" having a golden censer, and the ark of the covenant overlaid on every side with gold, in which was a golden pot containing the manna, and Aaron's rod that budded, and the tables of the covenant; and over it Cherubim of glory overshadowing the mercy-seat; concerning which things we cannot now speak in detail. Now, these things having been thus prepared, the priests go continually into the first tabernacle, accomplishing the services;
Now, these things having been thus prepared, the priests go continually into the first tabernacle, accomplishing the services; but into the second, the high priest alone, once a year, not without blood, which he offers for himself and for the ignorances of the people;
For, if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctifies to the purification of the flesh; how much more shall the blood of Christ, Who through the Eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve 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 against the first covenant, those who have been called may receive the promise of the eternal inheritance. For where there is a testament, there is a necessity that the death of the testator be brought in. For a testament over dead persons is of force; since it is never valid while the testator is living. Wherefore, not even has the first covenant been dedicated without blood; for, when every commandment had been spoken by Moses to all the people according to the law, taking the blood of the calves and of the goats, with water, and scarlet wool, and hyssop, he sprinkled both the book itself and all the people, saying, "This is the blood of the covenant which God commanded in respect to you." Moreover, both the tabernacle and all the vessels of the service, he sprinkled in like manner with the blood. And nearly all things are cleansed, according to the law, with blood; and apart from shedding of blood there is no remission. There was, therefore, a necessity that the copies of the things in Heaven should be cleansed with these; but the heavenly things themselves, with better sacrifices than these. For Christ entered not into holy places made with hand, patterns of the true; but into Heaven itself, now to appear in the presence of God in our behalf; nor yet, that He should many times offer Himself, as the high priest enters into the Holies every year with blood not His own; else had it been needful for Him ofttimes to suffer since the founding of a world; but now, once for all, at the end of the ages, He hath been manifested for the putting away of sin through the sacrifice of Himself. And inasmuch as it is appointed to men once to die, but after this comes judgment; so also Christ, having once for all been offered to bear the sins of many, will, to those who are eagerly waiting for Him; appear a second time apart from sin, unto salvation.
For the law, having a shadow of the good things to come, not the very likeness of the things, can never, with the same sacrifices, which they offer year by year continually, perfect those who come to them; else would they not have ceased to be offered? because the worshipers, having been cleansed once for all, would have had no more conscience of sins. read more. But in these sacrifices there is a remembrance of sins year by year; for it is impossible that the blood of bulls and of goats should take away sins. Wherefore, coming into the world, He saith, "Sacrifice and offering Thou didst not wish, but a body didst Thou prepare for Me; in whole burnt-offerings and sacrifices for sin Thou hadst no pleasure. Then said I, 'Lo, I come (in the volume of the book it has been written concerning Me), to do Thy will, O God.'" Saving above, "Sacrifices and offerings and whole burnt-offerings and offerings for sin," Thou didst not wish; neither hadst pleasure therein, which, indeed, are offered according to the law; then hath He said, "Lo, I have come to do Thy will." He taketh away the first, that He may establish the second: in which will we have been sanctified through the offering of the body of Jesus Christ once for all. And every priest, indeed, stands daily ministering, and ofttimes offering the same sacrifices, which can never take away sins; but This Man, having offered one sacrifice for sins forever, sat down on the right hand of God; from henceforth awaiting until His foes shall be placed as a footstool for His feet.
from henceforth awaiting until His foes shall be placed as a footstool for His feet. For by one offering He hath perfected forever those who are being sanctified. read more. And the Holy Spirit also testifieth to us; for after He had said, "This is the covenant that I will covenant with them after those days," saith the Lord, "Putting my laws on their hearts, I will also write them upon their mind; and their sins and their iniquities I will in nowise remember any more." But where there is remission of these, there is no longer an offering for sin. Having, therefore, brethren, boldness for the entrance into the holy places by the blood of Jesus,
Having, therefore, brethren, boldness for the entrance into the holy places by the blood of Jesus,
let us approach with a true heart in full assurance of faith, having had our hearts sprinkled from an evil conscience, and our body washed with pure water, let us hold fast the confession of the hope without wavering (for faithful is He Who promised);
not forsaking the gathering of ourselves together, as is the custom of some, but exhorting, and so much the more as ye see the day approaching.
For we know Him Who said, To Me belongs vengeance; 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 conflict of sufferings;
for ye both sympathized with those in bonds, and took joyfully the spoiling of your possessions; knowing that ye yourselves have a better possession and an abiding one.
for ye both sympathized with those in bonds, and took joyfully the spoiling of your possessions; knowing that ye yourselves have a better possession and an abiding one.
"For yet a little while, how short! how short! The Coming One will come, and will not tarry." "But My righteous one shall live by faith, and, if he draw back, My soul has no pleasure in him."
By faith Noah, being divinely instructed concerning things not yet seen, moved with fear, prepared an ark for the saving of his house; through which he condemned the world, and became heir of the righteousness which is according to faith.
Therefore, having so great a cloud of witnesses surrounding us??aving thrown off every encumbrance and the easily besetting sin??et us run with patience the race lying before us; looking away to the Author and Perfecter of our faith, Jesus; Who, in consideration of the joy lying before Him, endured the cross, despising shame, and hath taken a seat at the right hand of the throne of God.
For ye have not come to a mount that is 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 those who heard entreated that no word more should be added to them; read more. for they could not bear that which was being commanded: "And, if a beast touch the mountain, it shall be stoned"; and so terrible was the appearance, Moses said, "I am exceedingly frightened and in fear!" But ye have come to Mount Zion, and to the city of the Living God, the Heavenly Jerusalem, and to myriads of angels, to the general festal throng, and assembly of the first-born who are enrolled in Heaven, and to God the Judge of all, and to the spirits of righteous ones made perfect;
But the expression, "Yet once more," signifies the removal of the things shaken, as of things that have been made, that the things that are not shaken may remain.
Remember the prisoners, as bound with them; those ill-treated, as being yourselves also in the body.
Let your disposition be without fondness for money; content with the present things; for He Himself hath said, "I will in nowise leave you, neither will I in any wise forsake you."
Let your disposition be without fondness for money; content with the present things; for He Himself hath said, "I will in nowise leave you, neither will I in any wise forsake you."
Remember those who are your leaders, who spake to you the word of God; and, considering the issue of whose manner of life, imitate their faith.
Remember those who are your leaders, who spake to you the word of God; and, considering the issue of whose manner of life, imitate their faith.
We have an altar, from which those who serve the tabernacle have no right to eat.
Wherefore, Jesus also, that He might sanctify the people through His own blood, suffered without the gate. Therefore, let us go forth to Him without the camp, bearing His reproach; read more. For we have not here an abiding city, but we are seeking for the one about to come.
Obey those who are your leaders, and submit to them; for they watch in behalf of your souls, as those who are to give an account; that they may do this with joy, and not with sighing; for this would be unprofitable for you.
And I the more earnestly exhort you to do this, that I may be restored to you the sooner. Now the God of peace, Who brought up from the dead the Great Shepherd of the sheep, in virtue of the blood of an eternal covenant, even our Lord Jesus,
But I exhort you, brethren, bear with the word of exhortation; for, indeed, I wrote to you in few words. Know ye that our brother Timothy has been set at liberty; with whom, if he come shortly, I will see you. read more. Salute all those who are your leaders, and all the saints. Those from Italy salute you.
Salute all those who are your leaders, and all the saints. Those from Italy salute you.
And account the long-suffering of our Lord salvation; as our beloved brother Paul also, according to the wisdom given him, wrote to you; as also in all his letters, speaking in them of these things; in which are some things hard to be understood, which the ignorant and unstable wrest, as they do also the other Scriptures, to their own destruction.