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
Lo, a presumptuous one! Not upright is his soul within him, And the righteous by his stedfastness liveth.
and the possessions and the goods they were selling, and were parting them to all, according as any one had need.
for there was not any one among them who did lack, for as many as were possessors of fields, or houses, selling them, were bringing the prices of the thing sold,
and there arose certain of those of the synagogue, called of the Libertines, and Cyrenians, and Alexandrians, and of those from Cilicia, and Asia, disputing with Stephen,
and the disciples, according as any one was prospering, determined each of them to send for ministration to the brethren dwelling in Judea,
And Paul having earnestly beheld the sanhedrim, said, 'Men, brethren, I in all good conscience have lived to God unto this day;'
and in this I do exercise myself, to have a conscience void of offence toward God and men always.
For the righteousness of God in it is revealed from faith to faith, according as it hath been written, 'And the righteous one by faith shall live,'
and to those contentious, and disobedient, indeed, to the truth, and obeying the unrighteousness -- indignation and wrath,
and the righteousness of God is through the faith of Jesus Christ to all, and upon all those believing, -- for there is no difference, for all did sin, and are come short of the glory of God -- read more. being declared righteous freely by His grace through the redemption that is in Christ Jesus, whom God did set forth a mercy seat, through the faith in his blood, for the shewing forth of His righteousness, because of the passing over of the bygone sins in the forbearance of God -- for the shewing forth of His righteousness in the present time, for His being righteous, and declaring him righteous who is of the faith of Jesus.
wherefore also it was reckoned to him to righteousness.
Having been declared righteous, then, by faith, we have peace toward God through our Lord Jesus Christ, through whom also we have the access by the faith into this grace in which we have stood, and we boast on the hope of the glory of God.
who are Israelites, whose is the adoption, and the glory, and the covenants, and the lawgiving, and the service, and the promises,
and if the first-fruit is holy, the lump also; and if the root is holy, the branches also. And if certain of the branches were broken off, and thou, being a wild olive tree, wast graffed in among them, and a fellow-partaker of the root and of the fatness of the olive tree didst become -- read more. do not boast against the branches; and if thou dost boast, thou dost not bear the root, but the root thee! Thou wilt say, then, 'The branches were broken off, that I might be graffed in;' right! by unbelief they were broken off, and thou hast stood by faith; be not high-minded, but be fearing; for if God the natural branches did not spare -- lest perhaps He also shall not spare thee. Lo, then, goodness and severity of God -- upon those indeed who fell, severity; and upon thee, goodness, if thou mayest remain in the goodness, otherwise, thou also shalt be cut off. And those also, if they may not remain in unbelief, shall be graffed in, for God is able again to graff them in; for if thou, out of the olive tree, wild by nature, wast cut out, and, contrary to nature, wast graffed into a good olive tree, how much rather shall they, who are according to nature, be graffed into their own olive tree?
The love unfeigned: abhorring the evil; cleaving to the good;
not avenging yourselves, beloved, but give place to the wrath, for it hath been written, 'Vengeance is Mine,
but put ye on the Lord Jesus Christ, and for the flesh take no forethought -- for desires.
and the nations for kindness to glorify God, according as it hath been written, 'Because of this I will confess to Thee among nations, and to Thy name I will sing praise,' and again it saith, 'Rejoice ye nations, with His people;' read more. and again, 'Praise the Lord, all ye nations; and laud Him, all ye peoples;' and again, Isaiah saith, 'There shall be the root of Jesse, and he who is rising to rule nations -- upon him shall nations hope;'
for it pleased Macedonia and Achaia well to make a certain contribution for the poor of the saints who are in Jerusalem;
and the God of the peace be with you all. Amen.
And I, brethren, was not able to speak to you as to spiritual, but as to fleshly -- as to babes in Christ; with milk I fed you, and not with meat, for ye were not yet able, but not even yet are ye now able,
and I became to the Jews as a Jew, that Jews I might gain; to those under law as under law, that those under law I might gain;
have ye not known that those running in a race -- all indeed run, but one doth receive the prize? so run ye, that ye may obtain;
And there are diversities of gifts, and the same Spirit;
Brethren, become not children in the understanding, but in the evil be ye babes, and in the understanding become ye perfect;
for it behoveth him to reign till he may have put all the enemies under his feet -- the last enemy is done away -- death; read more. for all things He did put under his feet, and, when one may say that all things have been subjected, it is evident that He is excepted who did subject the all things to him,
for all things He did put under his feet, and, when one may say that all things have been subjected, it is evident that He is excepted who did subject the all things to him,
The salutation of me Paul with my hand; if any one doth not love the Lord Jesus Christ -- let him be anathema! The Lord hath come! read more. The grace of the Lord Jesus Christ is with you;
who also made us sufficient to be ministrants of a new covenant, not of letter, but of spirit; for the letter doth kill, and the spirit doth make alive. and if the ministration of the death, in letters, engraved in stones, came in glory, so that the sons of Israel were not able to look stedfastly to the face of Moses, because of the glory of his face -- which was being made useless, read more. how shall the ministration of the Spirit not be more in glory? for if the ministration of the condemnation is glory, much more doth the ministration of the righteousness abound in glory; for also even that which hath been glorious, hath not been glorious -- in this respect, because of the superior glory; for if that which is being made useless is through glory, much more that which is remaining is in glory. Having, then, such hope, we use much freedom of speech, and are not as Moses, who was putting a vail upon his own face, for the sons of Israel not stedfastly to look to the end of that which is being made useless, but their minds were hardened, for unto this day the same vail at the reading of the Old Covenant doth remain unwithdrawn -- which in Christ is being made useless -- but till to-day, when Moses is read, a vail upon their heart doth lie, and whenever they may turn unto the Lord, the vail is taken away. And the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty; and we all, with unvailed face, the glory of the Lord beholding in a mirror, to the same image are being transformed, from glory to glory, even as by the Spirit of the Lord.
for ye know the grace of our Lord Jesus Christ, that because of you he became poor -- being rich, that ye by that poverty may become rich.
but, on the contrary, having seen that I have been entrusted with the good news of the uncircumcision, as Peter with that of the circumcision, for He who did work with Peter to the apostleship of the circumcision, did work also in me in regard to the nations, read more. and having known the grace that was given to me, James, and Cephas, and John, who were esteemed to be pillars, a right hand of fellowship they did give to me, and to Barnabas, that we to the nations, and they to the circumcision may go, only, of the poor that we should be mindful, which also I was diligent -- this very thing -- to do. And when Peter came to Antioch, to the face I stood up against him, because he was blameworthy, for before the coming of certain from James, with the nations he was eating, and when they came, he was withdrawing and separating himself, fearing those of the circumcision, and dissemble with him also did the other Jews, so that also Barnabas was carried away by their dissimulation. But when I saw that they are not walking uprightly to the truth of the good news, I said to Peter before all, 'If thou, being a Jew, in the manner of the nations dost live, and not in the manner of the Jews, how the nations dost thou compel to Judaize?
and that in law no one is declared righteous with God, is evident, because 'The righteous by faith shall live;'
Why, then, the law? on account of the transgressions it was added, till the seed might come to which the promise hath been made, having been set in order through messengers in the hand of a mediator -- and the mediator is not of one, and God is one --
And before the coming of the faith, under law we were being kept, shut up to the faith about to be revealed, so that the law became our child-conductor -- to Christ, that by faith we may be declared righteous, read more. and the faith having come, no more under a child-conductor are we,
And I say, so long time as the heir is a babe, he differeth nothing from a servant -- being lord of all, but is under tutors and stewards till the time appointed of the father, read more. so also we, when we were babes, under the elements of the world were in servitude, and when the fulness of time did come, God sent forth His Son, come of a woman, come under law, that those under law he may redeem, that the adoption of sons we may receive; and because ye are sons, God did send forth the spirit of His Son into your hearts, crying, 'Abba, Father!' so that thou art no more a servant, but a son, and if a son, also an heir of God through Christ. But then, indeed, not having known God, ye were in servitude to those not by nature gods, and now, having known God -- and rather being known by God -- how turn ye again unto the weak and poor elements to which anew ye desire to be in servitude?
and now, having known God -- and rather being known by God -- how turn ye again unto the weak and poor elements to which anew ye desire to be in servitude?
Tell me, ye who are willing to be under law, the law do ye not hear? for it hath been written, that Abraham had two sons, one by the maid-servant, and one by the free-woman, read more. but he who is of the maid-servant, according to flesh hath been, and he who is of the free-woman, through the promise; which things are allegorized, for these are the two covenants: one, indeed, from mount Sinai, to servitude bringing forth, which is Hagar; for this Hagar is mount Sinai in Arabia, and doth correspond to the Jerusalem that now is, and is in servitude with her children, and the Jerusalem above is the free-woman, which is mother of us all, for it hath been written, 'Rejoice, O barren, who art not bearing; break forth and cry, thou who art not travailing, because many are the children of the desolate -- more than of her having the husband.' And we, brethren, as Isaac, are children of promise, but as then he who was born according to the flesh did persecute him according to the spirit, so also now; but what saith the Writing? 'Cast forth the maid-servant and her son, for the son of the maid-servant may not be heir with the son of the free-woman;' then, brethren, we are not a maid-servant's children, but the free-woman's.
In the freedom, then, with which Christ did make you free -- stand ye, and be not held fast again by a yoke of servitude;
and all things He did put under his feet, and did give him -- head over all things to the assembly,
because through him we have the access -- we both -- in one Spirit unto the Father.
in whom we have the freedom and the access in confidence through the faith of him,
till we may all come to the unity of the faith and of the recognition of the Son of God, to a perfect man, to a measure of stature of the fulness of the Christ,
and the helmet of the salvation receive, and the sword of the Spirit, which is the saying of God,
The grace with all those loving our Lord Jesus Christ -- undecayingly! Amen.
the same conflict having, such as ye saw in me, and now hear of in me.
who, being in the form of God, thought it not robbery to be equal to God, but did empty himself, the form of a servant having taken, in the likeness of men having been made, read more. and in fashion having been found as a man, he humbled himself, having become obedient unto death -- death even of a cross,
circumcision on the eighth day! of the race of Israel! of the tribe of Benjamin! a Hebrew of Hebrews! according to law a Pharisee!
not having my righteousness, which is of law, but that which is through faith of Christ -- the righteousness that is of God by the faith,
Not that I did already obtain, or have been already perfected; but I pursue, if also I may lay hold of that for which also I was laid hold of by the Christ Jesus; brethren, I do not reckon myself to have laid hold; and one thing -- the things behind indeed forgetting, and to the things before stretching forth -- read more. to the mark I pursue for the prize of the high calling of God in Christ Jesus.
Giving thanks to the Father who did make us meet for the participation of the inheritance of the saints in the light,
who is the image of the invisible God, first-born of all creation, because in him were the all things created, those in the heavens, and those upon the earth, those visible, and those invisible, whether thrones, whether lordships, whether principalities, whether authorities; all things through him, and for him, have been created, read more. and himself is before all, and the all things in him have consisted. And himself is the head of the body -- the assembly -- who is a beginning, a first-born out of the dead, that he might become in all things -- himself -- first, because in him it did please all the fulness to tabernacle, and through him to reconcile the all things to himself -- having made peace through the blood of his cross -- through him, whether the things upon the earth, whether the things in the heavens.
For I wish you to know how great a conflict I have for you and those in Laodicea, and as many as have not seen my face in the flesh,
In the prayer continue ye, watching in it in thanksgiving;
Salute you doth Aristarchus, my fellow-captive, and Marcus, the nephew of Barnabas, (concerning whom ye did receive commands -- if he may come unto you receive him,)
The salutation by the hand of me, Paul; remember my bonds; the grace is with you. Amen.
The salutation by the hand of me, Paul, which is a sign in every letter; thus I write; the grace of our Lord Jesus Christ is with you all! Amen.
(and He manifested in proper times His word,) in preaching, which I was entrusted with, according to a charge of God our Saviour,
who being the brightness of the glory, and the impress of His subsistence, bearing up also the all things by the saying of his might -- through himself having made a cleansing of our sins, sat down at the right hand of the greatness in the highest,
For to which of the messengers said He ever, 'My Son thou art -- I to-day have begotten thee?' and again, 'I will be to him for a father, and he shall be to Me for a son?'
God also bearing joint-witness both with signs and wonders, and manifold powers, and distributions of the Holy Spirit, according to His will.
all things Thou didst put in subjection under his feet,' for in the subjecting to him the all things, nothing did He leave to him unsubjected, and now not yet do we see the all things subjected to him, and him who was made some little less than messengers we see -- Jesus -- because of the suffering of the death, with glory and honour having been crowned, that by the grace of God for every one he might taste of death.
saying, 'I will declare Thy name to my brethren, in the midst of an assembly I will sing praise to Thee;' and again, 'I will be trusting on Him;' and again, 'Behold I and the children that God did give to me.'
and might deliver those, whoever, with fear of death, throughout all their life, were subjects of bondage,
wherefore it did behove him in all things to be made like to the brethren, that he might become a kind and stedfast chief-priest in the things with God, to make propitiation for the sins of the people,
there doth remain, then, a sabbatic rest to the people of God,
for the reckoning of God is living, and working, and sharp above every two-edged sword, and piercing unto the dividing asunder both of soul and spirit, of joints also and marrow, and a discerner of thoughts and intents of the heart;
Having, then, a great chief priest passed through the heavens -- Jesus the Son of God -- may we hold fast the profession, for we have not a chief priest unable to sympathise with our infirmities, but one tempted in all things in like manner -- apart from sin; read more. we may come near, then, with freedom, to the throne of the grace, that we may receive kindness, and find grace -- for seasonable help.
for even owing to be teachers, because of the time, again ye have need that one teach you what are the elements of the beginning of the oracles of God, and ye have become having need of milk, and not of strong food, for every one who is partaking of milk is unskilled in the word of righteousness -- for he is an infant,
Wherefore, having left the word of the beginning of the Christ, unto the perfection we may advance, not again a foundation laying of reformation from dead works, and of faith on God,
for it is impossible for those once enlightened, having tasted also of the heavenly gift, and partakers having became of the Holy Spirit, and did taste the good saying of God, the powers also of the coming age, read more. and having fallen away, again to renew them to reformation, having crucified again to themselves the Son of God, and exposed to public shame.
and that which is bearing thorns and briers is disapproved of, and nigh to cursing, whose end is for burning;
and that which is bearing thorns and briers is disapproved of, and nigh to cursing, whose end is for burning;
for God is not unrighteous to forget your work, and the labour of the love, that ye shewed to His name, having ministered to the saints and ministering;
For this Melchisedek, king of Salem, priest of God Most High, who did meet Abraham turning back from the smiting of the kings, and did bless him, to whom also a tenth of all did Abraham divide, (first, indeed, being interpreted, 'King of righteousness,' and then also, King of Salem, which is, King of Peace,) read more. without father, without mother, without genealogy, having neither beginning of days nor end of life, and being made like to the Son of God, doth remain a priest continually. And see how great this one is, to whom also a tenth Abraham the patriarch did give out of the best of the spoils, and those, indeed, out of the sons of Levi receiving the priesthood, a command have to take tithes from the people according to the law, that is, their brethren, even though they came forth out of the loins of Abraham; and he who was not reckoned by genealogy of them, received tithes from Abraham, and him having the promises he hath blessed, and apart from all controversy, the less by the better is blessed -- and here, indeed, men who die do receive tithes, and there he, who is testified to that he was living, and so to speak, through Abraham even Levi who is receiving tithes, hath paid tithes, for he was yet in the loins of the father when Melchisedek met him.
for if, indeed, he were upon earth, he would not be a priest -- (there being the priests who are offering according to the law, the gifts, who unto an example and shadow do serve of the heavenly things, as Moses hath been divinely warned, being about to construct the tabernacle, for 'See (saith He) thou mayest make all things according to the pattern that was shewn to thee in the mount;') -- read more. and now he hath obtained a more excellent service, how much also of a better covenant is he mediator, which on better promises hath been sanctioned,
in the saying 'new,' He hath made the first old, and what doth become obsolete and is old is nigh disappearing.
It had, indeed, then (even the first tabernacle) ordinances of service, also a worldly sanctuary, for a tabernacle was prepared, the first, in which was both the lamp-stand, and the table, and the bread of the presence -- which is called 'Holy;' read more. and after the second vail a tabernacle that is called 'Holy of holies,' having a golden censer, and the ark of the covenant overlaid all round about with gold, in which is the golden pot having the manna, and the rod of Aaron that budded, and the tables of the covenant, and over it cherubim of the glory, overshadowing the mercy-seat, concerning which we are not now to speak particularly. And these things having been thus prepared, into the first tabernacle, indeed, at all times the priests do go in, performing the services,
And these things having been thus prepared, into the first tabernacle, indeed, at all times the priests do go in, performing the services, and into the second, once in the year, only the chief priest, not apart from blood, which he doth offer for himself and the errors of the people,
for if the blood of bulls, and goats, and ashes of an heifer, sprinkling those defiled, doth sanctify to the purifying of the flesh, how much more shall the blood of the Christ (who through the age-during Spirit did offer himself unblemished to God) purify your conscience from dead works to serve the living God? read more. And because of this, of a new covenant he is mediator, that, death having come, for redemption of the transgressions under the first covenant, those called may receive the promise of the age-during inheritance, for where a covenant is, the death of the covenant-victim to come in is necessary, for a covenant over dead victims is stedfast, since it is no force at all when the covenant-victim liveth, whence not even the first apart from blood hath been initiated, for every command having been spoken, according to law, by Moses, to all the people, having taken the blood of the calves and goats, with water, and scarlet wool, and hyssop, he both the book itself and all the people did sprinkle, saying, 'This is the blood of the covenant that God enjoined unto you,' and both the tabernacle and all the vessels of the service with blood in like manner he did sprinkle, and with blood almost all things are purified according to the law, and apart from blood-shedding forgiveness doth not come. It is necessary, therefore, the pattern indeed of the things in the heavens to be purified with these, and the heavenly things themselves with better sacrifices than these; for not into holy places made with hands did the Christ enter -- figures of the true -- but into the heaven itself, now to be manifested in the presence of God for us; nor that he may many times offer himself, even as the chief priest doth enter into the holy places every year with blood of others; since it had behoved him many times to suffer from the foundation of the world, but now once, at the full end of the ages, for putting away of sin through his sacrifice, he hath been manifested; and as it is laid up to men once to die, and after this -- judgment, so also the Christ, once having been offered to bear the sins of many, a second time, apart from a sin-offering, shall appear, to those waiting for him -- to salvation!
For the law having a shadow of the coming good things -- not the very image of the matters, every year, by the same sacrifices that they offer continually, is never able to make perfect those coming near, since, would they not have ceased to be offered, because of those serving having no more conscience of sins, having once been purified? read more. but in those sacrifices is a remembrance of sins every year, for it is impossible for blood of bulls and goats to take away sins. Wherefore, coming into the world, he saith, 'Sacrifice and offering Thou didst not will, and a body Thou didst prepare for me, in burnt-offerings, and concerning sin-offerings, Thou didst not delight, then I said, Lo, I come, (in a volume of the book it hath been written concerning me,) to do, O God, Thy will;' saying above -- 'Sacrifice, and offering, and burnt-offerings, and concerning sin-offering Thou didst not will, nor delight in,' -- which according to the law are offered -- then he said, 'Lo, I come to do, O God, Thy will;' he doth take away the first that the second he may establish; in the which will we are having been sanctified through the offering of the body of Jesus Christ once, and every priest, indeed, hath stood daily serving, and the same sacrifices many times offering, that are never able to take away sins. And He, for sin one sacrifice having offered -- to the end, did sit down on the right hand of God, -- as to the rest, expecting till He may place his enemies as his footstool,
as to the rest, expecting till He may place his enemies as his footstool, for by one offering he hath perfected to the end those sanctified; read more. and testify to us also doth the Holy Spirit, for after that He hath said before, This is the covenant that I will make with them after those days, saith the Lord, giving My laws on their hearts, and upon their minds I will write them,' and 'their sins and their lawlessness I will remember no more;' and where forgiveness of these is, there is no more offering for sin. Having, therefore, brethren, boldness for the entrance into the holy places, in the blood of Jesus,
Having, therefore, brethren, boldness for the entrance into the holy places, in the blood of Jesus,
may we draw near with a true heart, in full assurance of faith, having the hearts sprinkled from an evil conscience, and having the body bathed with pure water; may we hold fast the unwavering profession of the hope, (for faithful is He who did promise),
not forsaking the assembling of ourselves together, as a custom of certain is, but exhorting, and so much the more as ye see the day coming nigh.
for we have known Him who is saying, 'Vengeance is Mine, I will recompense, saith the Lord;' and again, 'The Lord shall judge His people;' --
And call to your remembrance the former days, in which, having been enlightened, ye did endure much conflict of sufferings,
for also with my bonds ye sympathised, and the robbery of your goods with joy ye did receive, knowing that ye have in yourselves a better substance in the heavens, and an enduring one.
for also with my bonds ye sympathised, and the robbery of your goods with joy ye did receive, knowing that ye have in yourselves a better substance in the heavens, and an enduring one.
for yet a very very little, He who is coming will come, and will not tarry; and 'the righteous by faith shall live,' and 'if he may draw back, My soul hath no pleasure in him,'
By faith Noah, having been divinely warned concerning the things not yet seen, having feared, did prepare an ark to the salvation of his house, through which he did condemn the world, and of the righteousness according to faith he became heir.
Therefore, we also having so great a cloud of witnesses set around us, every weight having put off, and the closely besetting sin, through endurance may we run the contest that is set before us, looking to the author and perfecter of faith -- Jesus, who, over-against the joy set before him -- did endure a cross, shame having despised, on the right hand also of the throne of God did sit down;
For ye came not near to the mount touched and scorched with fire, and to blackness, and darkness, and tempest, and a sound of a trumpet, and a voice of sayings, which those having heard did entreat that a word might not be added to them, read more. for they were not bearing that which is commanded, 'And if a beast may touch the mountain, it shall be stoned, or with an arrow shot through,' and, (so terrible was the sight,) Moses said, 'I am fearful exceedingly, and trembling.' But, ye came to Mount Zion, and to a city of the living God, to the heavenly Jerusalem, and to myriads of messengers, to the company and assembly of the first-born in heaven enrolled, and to God the judge of all, and to spirits of righteous men made perfect,
and this -- 'Yet once' -- doth make evident the removal of the things shaken, as of things having been made, that the things not shaken may remain;
be mindful of those in bonds, as having been bound with them, of those maltreated, as also yourselves being in the body;
Without covetousness the behaviour, being content with the things present, for He hath said, 'No, I will not leave, no, nor forsake thee,'
Without covetousness the behaviour, being content with the things present, for He hath said, 'No, I will not leave, no, nor forsake thee,'
Be mindful of those leading you, who did speak to you the word of God, whose faith -- considering the issue of the behaviour -- be imitating,
Be mindful of those leading you, who did speak to you the word of God, whose faith -- considering the issue of the behaviour -- be imitating,
we have an altar, of which to eat they have no authority who the tabernacle are serving,
Wherefore, also Jesus -- that he might sanctify through his own blood the people -- without the gate did suffer; now, then, may we go forth unto him without the camp, his reproach bearing; read more. for we have not here an abiding city, but the coming one we seek;
Be obedient to those leading you, and be subject, for these do watch for your souls, as about to give account, that with joy they may do this, and not sighing, for this is unprofitable to you.
and more abundantly do I call upon you to do this, that more quickly I may be restored to you. And the God of the peace, who did bring up out of the dead the great shepherd of the sheep -- in the blood of an age-during covenant -- our Lord Jesus,
And I entreat you, brethren, suffer the word of the exhortation, for also through few words I have written to you. Know ye that the brother Timotheus is released, with whom, if he may come more shortly, I will see you. read more. Salute all those leading you, and all the saints; salute you doth those from Italy:
Salute all those leading you, and all the saints; salute you doth those from Italy:
and the long-suffering of our Lord count ye salvation, according as also our beloved brother Paul -- according to the wisdom given to him -- did write to you, as also in all the epistles, speaking in them concerning these things, among which things are certain hard to be understood, which the untaught and unstable do wrest, as also the other Writings, unto their own destruction.