[but] during these final days He has spoken to us through His Son [Note: This period refers to the Christian age (See Acts 2:14-36)], whom He appointed to be heir of all things [and] through whom He created the universe. [See John 1:3; Col. 1:16].

But God said [this] about the angels [Psa. 104:4 LXX], "He [i.e., God] makes His angels to be [like] winds and His servants [like] flames of fire." [Note: The idea is probably that angels obediently serve God's purpose similar to the way wind and lightening do].

But God says [this] about the Son [Psa. 97:7], "Your throne [i.e. kingdom], O God [Note: This term here is applied to Jesus], will last forever and ever, and righteousness will be the scepter [i.e., the standard for ruling] of your kingdom.

And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.

Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

We must, therefore, pay even more attention to what we have heard, so that we will not drift away.

For if the message spoken through angels proved to be binding [Note: This is a reference to the law of Moses. See Acts 7:53; Gal. 3:19], and every violation [of it] and disobedience [to it] received a just penalty,

What will come on us, if we do not give our minds to such a great salvation? a salvation of which our fathers first had knowledge through the words of the Lord, and which was made certain to us by those to whom his words came;

For unto the angels hath he not put in subjection the world to come, whereof we speak.

You made him a little bit lower than the angels [i.e., a little less exalted]. [Note: Although these Psalms passages referred to mankind, they are here applied to Jesus. See verse 9]. You crowned him with splendor and honor {{some ancient manuscripts add "and placed him as ruler over what you made"}}.

Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.

Now when God put everything under him, he left nothing outside his control. However, at the present time we do not yet see everything put under him. But we do see someone who was made a little lower than the angels. He is Jesus, who is crowned with glory and honor because he suffered death, so that by the grace of God he might experience death for everyone.

For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,

for He says [Psa. 22:22], [Note: In the following three Old Testament quotations the writer represents Christ as the speaker] "I will declare your [i.e., God's] name to my brothers, [and] in the presence of the assembly I will sing [a hymn of] praise to you."

For verily he took not on him the nature of angels; but he took on him the seed of Abraham.

Therefore, holy brothers and sisters, partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess,

Wherefore, - according as saith the Holy Spirit - To-day, if, unto his voice ye would hearken, do not

Harden not your hearts, as in the provocation, in the day of temptation in the wilderness:

Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways.

So I sware in my wrath, They shall not enter into my rest.)

My brothers, take care that there is not by chance in any one of you an evil heart without belief, turning away from the living God:

On the contrary encourage one another, day after day, so long as To-day lasts, so that not one of you may be hardened through the deceitful character of sin.

While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.

For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.

But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?

And to whom sware he that they should not enter into his rest, but to them that believed not?

So we see that they could not enter in because of unbelief.

So, as long as God's promise of entering into a state of rest with Him [still] remains, we should fear that someone among you will appear [in the end] to have fallen short of [attaining] it. [Note: In this section "entering into rest" refers to Israel entering Canaan (verses 6, 8) and to Christians entering heaven (verses 3, 9). The "Sabbath day rest" is represented as a type of both].

For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

For we who have believed do enter into that rest; even as he hath said, As I sware in my wrath, They shall not enter into my rest: although the works were finished from the foundation of the world.

For he saith thus in a certain place, of the seventh day, And God rested on the seventh day from all his works: And in this again, They shall not enter into my rest.

and in this place again, They shall not enter into my rest.

Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:

Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.

For if Jesus had given them rest, then would he not afterward have spoken of another day.

Let us therefore use diligence to enter into that rest, that no one may fall after the same example of not hearkening to the word.

For God's word is alive and active and sharper than any double-edged sword. It penetrates [deep enough] even to divide [a person's] soul [from his] spirit, and his joints [from his] bone marrow [Note: This is figurative language describing the penetrating effect of God's word into a person's spiritual, inner being] and is able to judge the thoughts and intentions of a person's heart.

Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.

For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.

Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

And for this reason he is required to offer sin-offerings not only for the people but also for himself.

And besides, one does not appropriate for himself the honor [of being high priest], but he who is called by God, just as Aaron was.

So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.

And He says in another place [Psa. 110:4], "You are a priest forever according to the order of Melchizedek." [Note: This is the first mention of this mysterious Old Testament priest who, throughout this book, is represented as a type of Christ].

In the days of His earthly life, Jesus offered up both [specific] petitions and [urgent] supplications [for that which He needed] with fervent crying and tears to the One who was [always] able to save Him from death, and He was heard because of His reverent submission toward God [His sinlessness and His unfailing determination to do the Father’s will].

On this head we have many things to say, not easily to be comprehended, because of your prejudices.

For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.

For everyone who lives on milk is [doctrinally inexperienced and] unskilled in the word of righteousness, since he is a spiritual infant.

Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,

and of teaching about immersions [Note: The use of the plural word here suggests teaching on the distinctions between Jewish washings and John's and Christian immersion, whether in water or the Holy Spirit. See Acts 19:1-7], and about placing hands on people [Note: This act was practiced in the appointment of church leaders, in healing sick people and to impart supernatural gifts], and about people being raised from the dead and about never ending judgment.

For it is not possible that they which were once lighted, and have tasted of the heavenly gift, and were become partakers of the holy ghost,

And then let themselves be turned away, it is not possible for their hearts to be made new a second time; because they themselves put the Son of God on the cross again, openly shaming him.

But, my dearly loved ones, even though we talk this way, we are persuaded that you will do better than that [i.e., you will not fall away from God], and will end up being saved.

For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.

but we desire that every one of you may shew the same concern, continuing to discharge the condition upon which your hopes are founded: that ye be not unactive,

That ye be not slothful, but followers of them who through faith and patience inherit the promises.

For when God made a promise to Abraham, since He could not make a vow by anyone greater, He vowed by Himself,

So that we, who have gone in flight from danger to the hope which has been put before us, may have a strong comfort in two unchanging things, in which it is not possible for God to be false;

For this Melchizedek was king of Salem [Note: This probably refers to Jerusalem], and a priest of the Most High God. He met Abraham returning [from battle] when he defeated the kings [See Gen. 14:1ff] and blessed him.

But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.

for when Melchizedek met him, he was still in Abraham's body [i.e., Levi had not yet been born as a descendant of Abraham].

If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?

For the One of whom these things are said belonged [not to the priestly line of Levi but] to another tribe, from which no one has officiated or served at the altar.

And it is still far more evident, because another priest is raised up, after the likeness of Melchidek, Who was made not after the law of a carnal commandment,

Who is made, not after the law of a carnal commandment, but after the power of an endless life.

(since the law did not make anything [i.e., anyone] perfect), but on the other hand, there is the introduction of a better hope [which did bring perfection through Christ], by which we draw near to God.

And inasmuch as not without an oath he was made priest:

(For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)

so that Jesus was made guarantee of an alliance so much the more excellent, as it was not without the solemnity of an oath.

And they truly were many priests, because they were not suffered to continue by reason of death:

and he, because of his remaining -- to the age, hath the priesthood not transient,

For this is the kind of high priest we need: holy, innocent, undefiled, separated from sinners, and exalted above the heavens.

Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.

For the law of Moses appoints [morally] weak men to be head priests, but the message of [God's] oath, which came after that law [Note: The quotation from Psa. 110:4 (See verse 21) was written after the law of Moses was given] appointed the Son, who was made perfect [in every way] forever.

A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man.

For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law:

For if that first was faultless, place had not been sought for a second.

Whereas God does find fault with the people of that covenant, when he says: The day is coming, saith the Lord, when I will conclude a new covenant with the house of Israel and with the house of Judah. It will not be on the lines of the covenant I made with their fathers,

Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.

'For this is the covenant that I will make with the house of Israel in those days,' says the Lord; 'I will put my laws into their minds, and write them on their hearts, and I will be their God, and they will be my people. And nevermore will each one need to teach his fellow-citizen,

And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.

For I will be merciful toward their wrongdoings, and I will not remember their sins [any] longer."

By using the words, "a new Covenant," He has made the first one obsolete; but whatever is decaying and showing signs of old age is not far from disappearing altogether.

and above over it the cherubim of glory shadowing the mercy-seat; concerning which it is not now the time to speak in detail.

But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:

The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;

But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;

He went once for all into the Holy Place [the Holy of Holies of heaven, into the presence of God], and not through the blood of goats and calves, but through His own blood, having obtained and secured eternal redemption [that is, the salvation of all who personally believe in Him as Savior].

For, a covenant over dead persons, is firm, - since it is not then of force when he is living that hath covenanted.

Wherefore even the first covenant hath not been dedicated without blood.

and with blood almost all things are purified according to the law, and apart from blood-shedding forgiveness doth not come.

It is then need that the similitudes of heavenly things, be purified with such things: but the heavenly things themselves are purified with better sacrifices than are those.

For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

nor yet that he should offer himself often, as the high priest entereth into the holy place year by year with blood not his own;

so Christ, having been offered once and once for all to bear [as a burden] the sins of many, will appear a second time [when he returns to earth], not to deal with sin, but to bring salvation to those who are eagerly and confidently waiting for Him.

For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.

For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.

For it is not possible that the blood of bulls and of goats should take away sins.

Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: