Hebrews
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[1]
God, who at sundry times and in divers manners spake in time past
unto the fathers by the prophets,
[2] Hath in these last
days spoken unto us by his Son, whom he hath appointed heir of all
things, by whom also he made the worlds;
[3] Who being the
brightness of his glory, and the express image of his person, and
upholding all things by the word of his power, when he had by himself
purged our sins, sat down on the right hand of the Majesty on
high;
[4] Being made so much better than the angels, as he
hath by inheritance obtained a more excellent name than they.
[5]
For unto which of the angels said he at any time, Thou art my Son,
this day have I begotten thee? And again, I will be to him a Father,
and he shall be to me a Son?
[6] And again, when he
bringeth in the firstbegotten into the world, he saith, And let all
the angels of God worship him.
[7] And of the angels he
saith, Who maketh his angels spirits, and his ministers a flame of
fire.
[8] But unto the Son he saith, Thy throne, O God, is
for ever and ever: a sceptre of righteousness is the sceptre of thy
kingdom.
[9] Thou hast loved righteousness, and hated
iniquity; therefore God, even thy God, hath anointed thee with the
oil of gladness above thy fellows.
[10] And, Thou, Lord, in
the beginning hast laid the foundation of the earth; and the heavens
are the works of thine hands:
[11] They shall perish; but
thou remainest; and they all shall wax old as doth a garment;
[12]
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.
[13]
But to which of the angels said he at any time, Sit on my right hand,
until I make thine enemies thy footstool?
[14] Are they not
all ministering spirits, sent forth to minister for them who shall be
heirs of salvation?
[1]
Therefore we ought to give the more earnest heed to the things which
we have heard, lest at any time we should let them slip.
[2]
For if the word spoken by angels was stedfast, and every
transgression and disobedience received a just recompence of
reward;
[3] How shall we escape, if we neglect so great
salvation; which at the first began to be spoken by the Lord, and was
confirmed unto us by them that heard him;
[4] God also
bearing them witness, both with signs and wonders, and with divers
miracles, and gifts of the Holy Ghost, according to his own will?
[5]
For unto the angels hath he not put in subjection the world to come,
whereof we speak.
[6] But one in a certain place testified,
saying, What is man, that thou art mindful of him? or the son of man,
that thou visitest him?
[7] Thou madest him a little lower
than the angels; thou crownedst him with glory and honour, and didst
set him over the works of thy hands:
[8] 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.
[9] But we see
Jesus, who was made a little lower than the angels for the suffering
of death, crowned with glory and honour; that he by the grace of God
should taste death for every man.
[10] For it became him,
for whom are all things, and by whom are all things, in bringing many
sons unto glory, to make the captain of their salvation perfect
through sufferings.
[11] 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,
[12] Saying, I will declare
thy name unto my brethren, in the midst of the church will I sing
praise unto thee.
[13] And again, I will put my trust in
him. And again, Behold I and the children which God hath given
me.
[14] Forasmuch then as the children are partakers of
flesh and blood, he also himself likewise took part of the same; that
through death he might destroy him that had the power of death, that
is, the devil;
[15] And deliver them who through fear of
death were all their lifetime subject to bondage.
[16] For
verily he took not on him the nature of angels; but he took on him
the seed of Abraham.
[17] Wherefore in all things it
behoved him to be made like unto his brethren, that he might be a
merciful and faithful high priest in things pertaining to God, to
make reconciliation for the sins of the people.
[18] For in
that he himself hath suffered being tempted, he is able to succour
them that are tempted.
[1]
Wherefore, holy brethren, partakers of the heavenly calling, consider
the Apostle and High Priest of our profession, Christ Jesus;
[2]
Who was faithful to him that appointed him, as also Moses was
faithful in all his house.
[3] For this man was counted
worthy of more glory than Moses, inasmuch as he who hath builded the
house hath more honour than the house.
[4] For every house
is builded by some man; but he that built all things is God.
[5]
And Moses verily was faithful in all his house, as a servant, for a
testimony of those things which were to be spoken after;
[6]
But Christ as a son over his own house; whose house are we, if we
hold fast the confidence and the rejoicing of the hope firm unto the
end.
[7] Wherefore (as the Holy Ghost saith, To day if ye
will hear his voice,
[8] Harden not your hearts, as in the
provocation, in the day of temptation in the wilderness:
[9]
When your fathers tempted me, proved me, and saw my works forty
years.
[10] Wherefore I was grieved with that generation,
and said, They do alway err in their heart; and they have not known
my ways.
[11] So I sware in my wrath, They shall not enter
into my rest.)
[12] Take heed, brethren, lest there be in
any of you an evil heart of unbelief, in departing from the living
God.
[13] But exhort one another daily, while it is called
To day; lest any of you be hardened through the deceitfulness of
sin.
[14] For we are made partakers of Christ, if we hold
the beginning of our confidence stedfast unto the end;
[15]
While it is said, To day if ye will hear his voice, harden not your
hearts, as in the provocation.
[16] For some, when they had
heard, did provoke: howbeit not all that came out of Egypt by
Moses.
[17] But with whom was he grieved forty years? was
it not with them that had sinned, whose carcases fell in the
wilderness?
[18] And to whom sware he that they should not
enter into his rest, but to them that believed not?
[19] So
we see that they could not enter in because of unbelief.
[1]
Let us therefore fear, lest, a promise being left us of entering into
his rest, any of you should seem to come short of it.
[2]
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.
[3] For we which have believed do enter into
rest, as he said, As I have sworn in my wrath, if they shall enter
into my rest: although the works were finished from the foundation of
the world.
[4] For he spake in a certain place of the
seventh day on this wise, And God did rest the seventh day from all
his works.
[5] And in this place again, If they shall enter
into my rest.
[6] Seeing therefore it remaineth that some
must enter therein, and they to whom it was first preached entered
not in because of unbelief:
[7] 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.
[8]
For if Jesus had given them rest, then would he not afterward have
spoken of another day.
[9] There remaineth therefore a rest
to the people of God.
[10] For he that is entered into his
rest, he also hath ceased from his own works, as God did from
his.
[11] Let us labour therefore to enter into that rest,
lest any man fall after the same example of unbelief.
[12]
For the word of God is quick, and powerful, and sharper than any
twoedged sword, piercing even to the dividing asunder of soul and
spirit, and of the joints and marrow, and is a discerner of the
thoughts and intents of the heart.
[13] 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.
[14]
Seeing then that we have a great high priest, that is passed into the
heavens, Jesus the Son of God, let us hold fast our profession.
[15]
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.
[16] Let us therefore come boldly
unto the throne of grace, that we may obtain mercy, and find grace to
help in time of need.
[1]
For every high priest taken from among men is ordained for men in
things pertaining to God, that he may offer both gifts and sacrifices
for sins:
[2] Who can have compassion on the ignorant, and
on them that are out of the way; for that he himself also is
compassed with infirmity.
[3] And by reason hereof he
ought, as for the people, so also for himself, to offer for sins.
[4]
And no man taketh this honour unto himself, but he that is called of
God, as was Aaron.
[5] 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.
[6] As he saith also in
another place, Thou art a priest for ever after the order of
Melchisedec.
[7] Who in the days of his flesh, when he had
offered up prayers and supplications with strong crying and tears
unto him that was able to save him from death, and was heard in that
he feared;
[8] Though he were a Son, yet learned he
obedience by the things which he suffered;
[9] And being
made perfect, he became the author of eternal salvation unto all them
that obey him;
[10] Called of God an high priest after the
order of Melchisedec.
[11] Of whom we have many things to
say, and hard to be uttered, seeing ye are dull of hearing.
[12]
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.
[13] For every one that useth milk is unskilful in
the word of righteousness: for he is a babe.
[14] But
strong meat belongeth to them that are of full age, even those who by
reason of use have their senses exercised to discern both good and
evil.
[1]
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,
[2] Of the
doctrine of baptisms, and of laying on of hands, and of resurrection
of the dead, and of eternal judgment.
[3] And this will we
do, if God permit.
[4] For it is impossible for those who
were once enlightened, and have tasted of the heavenly gift, and were
made partakers of the Holy Ghost,
[5] And have tasted the
good word of God, and the powers of the world to come,
[6]
If they shall fall away, to renew them again unto repentance; seeing
they crucify to themselves the Son of God afresh, and put him to an
open shame.
[7] For the earth which drinketh in the rain
that cometh oft upon it, and bringeth forth herbs meet for them by
whom it is dressed, receiveth blessing from God:
[8] But
that which beareth thorns and briers is rejected, and is nigh unto
cursing; whose end is to be burned.
[9] But, beloved, we
are persuaded better things of you, and things that accompany
salvation, though we thus speak.
[10] 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.
[11] And we desire that every one of you do
shew the same diligence to the full assurance of hope unto the
end:
[12] That ye be not slothful, but followers of them
who through faith and patience inherit the promises.
[13]
For when God made promise to Abraham, because he could swear by no
greater, he sware by himself,
[14] Saying, Surely blessing
I will bless thee, and multiplying I will multiply thee.
[15]
And so, after he had patiently endured, he obtained the promise.
[16]
For men verily swear by the greater: and an oath for confirmation is
to them an end of all strife.
[17] Wherein God, willing
more abundantly to shew unto the heirs of promise the immutability of
his counsel, confirmed it by an oath:
[18] That by two
immutable things, in which it was impossible for God to lie, we might
have a strong consolation, who have fled for refuge to lay hold upon
the hope set before us:
[19] Which hope we have as an
anchor of the soul, both sure and stedfast, and which entereth into
that within the veil;
[20] Whither the forerunner is for us
entered, even Jesus, made an high priest for ever after the order of
Melchisedec.
[1]
For this Melchisedec, king of Salem, priest of the most high God, who
met Abraham returning from the slaughter of the kings, and blessed
him;
[2] To whom also Abraham gave a tenth part of all;
first being by interpretation King of righteousness, and after that
also King of Salem, which is, King of peace;
[3] Without
father, without mother, without descent, having neither beginning of
days, nor end of life; but made like unto the Son of God; abideth a
priest continually.
[4] Now consider how great this man
was, unto whom even the patriarch Abraham gave the tenth of the
spoils.
[5] And verily they that are of the sons of Levi,
who receive the office of the priesthood, have a commandment to take
tithes of the people according to the law, that is, of their
brethren, though they come out of the loins of Abraham:
[6]
But he whose descent is not counted from them received tithes of
Abraham, and blessed him that had the promises.
[7] And
without all contradiction the less is blessed of the better.
[8]
And here men that die receive tithes; but there he receiveth them, of
whom it is witnessed that he liveth.
[9] And as I may so
say, Levi also, who receiveth tithes, payed tithes in Abraham.
[10]
For he was yet in the loins of his father, when Melchisedec met
him.
[11] 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?
[12]
For the priesthood being changed, there is made of necessity a change
also of the law.
[13] For he of whom these things are
spoken pertaineth to another tribe, of which no man gave attendance
at the altar.
[14] For it is evident that our Lord sprang
out of Juda; of which tribe Moses spake nothing concerning
priesthood.
[15] And it is yet far more evident: for that
after the similitude of Melchisedec there ariseth another
priest,
[16] Who is made, not after the law of a carnal
commandment, but after the power of an endless life.
[17]
For he testifieth, Thou art a priest for ever after the order of
Melchisedec.
[18] For there is verily a disannulling of the
commandment going before for the weakness and unprofitableness
thereof.
[19] For the law made nothing perfect, but the
bringing in of a better hope did; by the which we draw nigh unto
God.
[20] And inasmuch as not without an oath he was made
priest:
[21] (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:)
[22] By so much was Jesus made a surety of a
better testament.
[23] And they truly were many priests,
because they were not suffered to continue by reason of death:
[24]
But this man, because he continueth ever, hath an unchangeable
priesthood.
[25] Wherefore he is able also to save them to
the uttermost that come unto God by him, seeing he ever liveth to
make intercession for them.
[26] For such an high priest
became us, who is holy, harmless, undefiled, separate from sinners,
and made higher than the heavens;
[27] 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.
[28] For the law maketh men high
priests which have infirmity; but the word of the oath, which was
since the law, maketh the Son, who is consecrated for evermore.
[1]
Now of the things which we have spoken this is the sum: We have such
an high priest, who is set on the right hand of the throne of the
Majesty in the heavens;
[2] A minister of the sanctuary,
and of the true tabernacle, which the Lord pitched, and not man.
[3]
For every high priest is ordained to offer gifts and sacrifices:
wherefore it is of necessity that this man have somewhat also to
offer.
[4] For if he were on earth, he should not be a
priest, seeing that there are priests that offer gifts according to
the law:
[5] Who serve unto the example and shadow of
heavenly things, as Moses was admonished of God when he was about to
make the tabernacle: for, See, saith he, that thou make all things
according to the pattern shewed to thee in the mount.
[6]
But now hath he obtained a more excellent ministry, by how much also
he is the mediator of a better covenant, which was established upon
better promises.
[7] For if that first covenant had been
faultless, then should no place have been sought for the second.
[8]
For finding fault with them, he saith, Behold, the days come, saith
the Lord, when I will make a new covenant with the house of Israel
and with the house of Judah:
[9] 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.
[10] For this is the covenant that I will make with
the house of Israel after those days, saith the Lord; I will put my
laws into their mind, and write them in their hearts: and I will be
to them a God, and they shall be to me a people:
[11] 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.
[12] For I will be merciful to their
unrighteousness, and their sins and their iniquities will I remember
no more.
[13] In that he saith, A new covenant, he hath
made the first old. Now that which decayeth and waxeth old is ready
to vanish away.
[1]
Then verily the first covenant had also ordinances of divine service,
and a worldly sanctuary.
[2] For there was a tabernacle
made; the first, wherein was the candlestick, and the table, and the
shewbread; which is called the sanctuary.
[3] And after the
second veil, the tabernacle which is called the Holiest of all;
[4]
Which had the golden censer, and the ark of the covenant overlaid
round about with gold, wherein was the golden pot that had manna, and
Aaron's rod that budded, and the tables of the covenant;
[5]
And over it the cherubims of glory shadowing the mercyseat; of which
we cannot now speak particularly.
[6] Now when these things
were thus ordained, the priests went always into the first
tabernacle, accomplishing the service of God.
[7] 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:
[8] 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:
[9] 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;
[10] Which stood only in meats and
drinks, and divers washings, and carnal ordinances, imposed on them
until the time of reformation.
[11] 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;
[12] Neither by the blood of goats and calves,
but by his own blood he entered in once into the holy place, having
obtained eternal redemption for us.
[13] For if the blood
of bulls and of goats, and the ashes of an heifer sprinkling the
unclean, sanctifieth to the purifying of the flesh:
[14]
How much more shall the blood of Christ, who through the eternal
Spirit offered himself without spot to God, purge your conscience
from dead works to serve the living God?
[15] And for this
cause he is the mediator of the new testament, that by means of
death, for the redemption of the transgressions that were under the
first testament, they which are called might receive the promise of
eternal inheritance.
[16] For where a testament is, there
must also of necessity be the death of the testator.
[17]
For a testament is of force after men are dead: otherwise it is of no
strength at all while the testator liveth.
[18] Whereupon
neither the first testament was dedicated without blood.
[19]
For when Moses had spoken every precept to all the people according
to the law, he took the blood of calves and of goats, with water, and
scarlet wool, and hyssop, and sprinkled both the book, and all the
people,
[20] Saying, This is the blood of the testament
which God hath enjoined unto you.
[21] Moreover he
sprinkled with blood both the tabernacle, and all the vessels of the
ministry.
[22] And almost all things are by the law purged
with blood; and without shedding of blood is no remission.
[23]
It was therefore necessary that the patterns of things in the heavens
should be purified with these; but the heavenly things themselves
with better sacrifices than these.
[24] 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:
[25] Nor yet that he should offer himself
often, as the high priest entereth into the holy place every year
with blood of others;
[26] For then must he often have
suffered since the foundation of the world: but now once in the end
of the world hath he appeared to put away sin by the sacrifice of
himself.
[27] And as it is appointed unto men once to die,
but after this the judgment:
[28] So Christ was once
offered to bear the sins of many; and unto them that look for him
shall he appear the second time without sin unto salvation.
[1]
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.
[2] For then would they not have ceased to be
offered? because that the worshippers once purged should have had no
more conscience of sins.
[3] But in those sacrifices there
is a remembrance again made of sins every year.
[4] For it
is not possible that the blood of bulls and of goats should take away
sins.
[5] Wherefore when he cometh into the world, he
saith, Sacrifice and offering thou wouldest not, but a body hast thou
prepared me:
[6] In burnt offerings and sacrifices for sin
thou hast had no pleasure.
[7] Then said I, Lo, I come (in
the volume of the book it is written of me,) to do thy will, O
God.
[8] Above when he said, Sacrifice and offering and
burnt offerings and offering for sin thou wouldest not, neither hadst
pleasure therein; which are offered by the law;
[9] Then
said he, Lo, I come to do thy will, O God. He taketh away the first,
that he may establish the second.
[10] By the which will we
are sanctified through the offering of the body of Jesus Christ once
for all.
[11] And every priest standeth daily ministering
and offering oftentimes the same sacrifices, which can never take
away sins:
[12] But this man, after he had offered one
sacrifice for sins for ever, sat down on the right hand of God;
[13]
From henceforth expecting till his enemies be made his
footstool.
[14] For by one offering he hath perfected for
ever them that are sanctified.
[15] Whereof the Holy Ghost
also is a witness to us: for after that he had said before,
[16]
This is the covenant that I will make with them after those days,
saith the Lord, I will put my laws into their hearts, and in their
minds will I write them;
[17] And their sins and iniquities
will I remember no more.
[18] Now where remission of these
is, there is no more offering for sin.
[19] Having
therefore, brethren, boldness to enter into the holiest by the blood
of Jesus,
[20] By a new and living way, which he hath
consecrated for us, through the veil, that is to say, his flesh;
[21]
And having an high priest over the house of God;
[22] Let
us draw near with a true heart in full assurance of faith, having our
hearts sprinkled from an evil conscience, and our bodies washed with
pure water.
[23] Let us hold fast the profession of our
faith without wavering; (for he is faithful that promised;)
[24]
And let us consider one another to provoke unto love and to good
works:
[25] Not forsaking the assembling of ourselves
together, as the manner of some is; but exhorting one another: and so
much the more, as ye see the day approaching.
[26] For if
we sin wilfully after that we have received the knowledge of the
truth, there remaineth no more sacrifice for sins,
[27] But
a certain fearful looking for of judgment and fiery indignation,
which shall devour the adversaries.
[28] He that despised
Moses' law died without mercy under two or three witnesses:
[29]
Of how much sorer punishment, suppose ye, shall he be thought worthy,
who hath trodden under foot the Son of God, and hath counted the
blood of the covenant, wherewith he was sanctified, an unholy thing,
and hath done despite unto the Spirit of grace?
[30] For we
know him that hath said, Vengeance belongeth unto me, I will
recompense, saith the Lord. And again, The Lord shall judge his
people.
[31] It is a fearful thing to fall into the hands
of the living God.
[32] But call to remembrance the former
days, in which, after ye were illuminated, ye endured a great fight
of afflictions;
[33] Partly, whilst ye were made a
gazingstock both by reproaches and afflictions; and partly, whilst ye
became companions of them that were so used.
[34] For ye
had compassion of me in my bonds, and took joyfully the spoiling of
your goods, knowing in yourselves that ye have in heaven a better and
an enduring substance.
[35] Cast not away therefore your
confidence, which hath great recompence of reward.
[36] For
ye have need of patience, that, after ye have done the will of God,
ye might receive the promise.
[37] For yet a little while,
and he that shall come will come, and will not tarry.
[38]
Now the just shall live by faith: but if any man draw back, my soul
shall have no pleasure in him.
[39] But we are not of them
who draw back unto perdition; but of them that believe to the saving
of the soul.
[1]
Now faith is the substance of things hoped for, the evidence of
things not seen.
[2] For by it the elders obtained a good
report.
[3] Through faith we understand that the worlds
were framed by the word of God, so that things which are seen were
not made of things which do appear.
[4] By faith Abel
offered unto God a more excellent sacrifice than Cain, by which he
obtained witness that he was righteous, God testifying of his gifts:
and by it he being dead yet speaketh.
[5] By faith Enoch
was translated that he should not see death; and was not found,
because God had translated him: for before his translation he had
this testimony, that he pleased God.
[6] But without faith
it is impossible to please him: for he that cometh to God must
believe that he is, and that he is a rewarder of them that diligently
seek him.
[7] By faith Noah, being warned of God of things
not seen as yet, moved with fear, prepared an ark to the saving of
his house; by the which he condemned the world, and became heir of
the righteousness which is by faith.
[8] By faith Abraham,
when he was called to go out into a place which he should after
receive for an inheritance, obeyed; and he went out, not knowing
whither he went.
[9] By faith he sojourned in the land of
promise, as in a strange country, dwelling in tabernacles with Isaac
and Jacob, the heirs with him of the same promise:
[10] For
he looked for a city which hath foundations, whose builder and maker
is God.
[11] Through faith also Sara herself received
strength to conceive seed, and was delivered of a child when she was
past age, because she judged him faithful who had promised.
[12]
Therefore sprang there even of one, and him as good as dead, so many
as the stars of the sky in multitude, and as the sand which is by the
sea shore innumerable.
[13] These all died in faith, not
having received the promises, but having seen them afar off, and were
persuaded of them, and embraced them, and confessed that they were
strangers and pilgrims on the earth.
[14] For they that say
such things declare plainly that they seek a country.
[15]
And truly, if they had been mindful of that country from whence they
came out, they might have had opportunity to have returned.
[16]
But now they desire a better country, that is, an heavenly: wherefore
God is not ashamed to be called their God: for he hath prepared for
them a city.
[17] By faith Abraham, when he was tried,
offered up Isaac: and he that had received the promises offered up
his only begotten son,
[18] Of whom it was said, That in
Isaac shall thy seed be called:
[19] Accounting that God
was able to raise him up, even from the dead; from whence also he
received him in a figure.
[20] By faith Isaac blessed Jacob
and Esau concerning things to come.
[21] By faith Jacob,
when he was a dying, blessed both the sons of Joseph; and worshipped,
leaning upon the top of his staff.
[22] By faith Joseph,
when he died, made mention of the departing of the children of
Israel; and gave commandment concerning his bones.
[23] By
faith Moses, when he was born, was hid three months of his parents,
because they saw he was a proper child; and they were not afraid of
the king's commandment.
[24] By faith Moses, when he was
come to years, refused to be called the son of Pharaoh's
daughter;
[25] Choosing rather to suffer affliction with
the people of God, than to enjoy the pleasures of sin for a
season;
[26] Esteeming the reproach of Christ greater
riches than the treasures in Egypt: for he had respect unto the
recompence of the reward.
[27] By faith he forsook Egypt,
not fearing the wrath of the king: for he endured, as seeing him who
is invisible.
[28] Through faith he kept the passover, and
the sprinkling of blood, lest he that destroyed the firstborn should
touch them.
[29] By faith they passed through the Red sea
as by dry land: which the Egyptians assaying to do were drowned.
[30]
By faith the walls of Jericho fell down, after they were compassed
about seven days.
[31] By faith the harlot Rahab perished
not with them that believed not, when she had received the spies with
peace.
[32] And what shall I more say? for the time would
fail me to tell of Gedeon, and of Barak, and of Samson, and of
Jephthae; of David also, and Samuel, and of the prophets:
[33]
Who through faith subdued kingdoms, wrought righteousness, obtained
promises, stopped the mouths of lions,
[34] Quenched the
violence of fire, escaped the edge of the sword, out of weakness were
made strong, waxed valiant in fight, turned to flight the armies of
the aliens.
[35] Women received their dead raised to life
again: and others were tortured, not accepting deliverance; that they
might obtain a better resurrection:
[36] And others had
trial of cruel mockings and scourgings, yea, moreover of bonds and
imprisonment:
[37] They were stoned, they were sawn
asunder, were tempted, were slain with the sword: they wandered about
in sheepskins and goatskins; being destitute, afflicted,
tormented;
[38] (Of whom the world was not worthy:) they
wandered in deserts, and in mountains, and in dens and caves of the
earth.
[39] And these all, having obtained a good report
through faith, received not the promise:
[40] God having
provided some better thing for us, that they without us should not be
made perfect.
[1]
Wherefore seeing we also are compassed about with so great a cloud of
witnesses, let us lay aside every weight, and the sin which doth so
easily beset us, and let us run with patience the race that is set
before us,
[2] Looking unto Jesus the author and finisher
of our faith; who for the joy that was set before him endured the
cross, despising the shame, and is set down at the right hand of the
throne of God.
[3] For consider him that endured such
contradiction of sinners against himself, lest ye be wearied and
faint in your minds.
[4] Ye have not yet resisted unto
blood, striving against sin.
[5] And ye have forgotten the
exhortation which speaketh unto you as unto children, My son, despise
not thou the chastening of the Lord, nor faint when thou art rebuked
of him:
[6] For whom the Lord loveth he chasteneth, and
scourgeth every son whom he receiveth.
[7] If ye endure
chastening, God dealeth with you as with sons; for what son is he
whom the father chasteneth not?
[8] But if ye be without
chastisement, whereof all are partakers, then are ye bastards, and
not sons.
[9] Furthermore we have had fathers of our flesh
which corrected us, and we gave them reverence: shall we not much
rather be in subjection unto the Father of spirits, and live?
[10]
For they verily for a few days chastened us after their own pleasure;
but he for our profit, that we might be partakers of his
holiness.
[11] Now no chastening for the present seemeth to
be joyous, but grievous: nevertheless afterward it yieldeth the
peaceable fruit of righteousness unto them which are exercised
thereby.
[12] Wherefore lift up the hands which hang down,
and the feeble knees;
[13] And make straight paths for your
feet, lest that which is lame be turned out of the way; but let it
rather be healed.
[14] Follow peace with all men, and
holiness, without which no man shall see the Lord:
[15]
Looking diligently lest any man fail of the grace of God; lest any
root of bitterness springing up trouble you, and thereby many be
defiled;
[16] Lest there be any fornicator, or profane
person, as Esau, who for one morsel of meat sold his birthright.
[17]
For ye know how that afterward, when he would have inherited the
blessing, he was rejected: for he found no place of repentance,
though he sought it carefully with tears.
[18] For ye are
not come unto the mount that might be touched, and that burned with
fire, nor unto blackness, and darkness, and tempest,
[19]
And the sound of a trumpet, and the voice of words; which voice they
that heard intreated that the word should not be spoken to them any
more:
[20] (For they could not endure that which was
commanded, And if so much as a beast touch the mountain, it shall be
stoned, or thrust through with a dart:
[21] And so terrible
was the sight, that Moses said, I exceedingly fear and quake:)
[22]
But ye are come unto mount Sion, and unto the city of the living God,
the heavenly Jerusalem, and to an innumerable company of angels,
[23]
To the general assembly and church of the firstborn, which are
written in heaven, and to God the Judge of all, and to the spirits of
just men made perfect,
[24] And to Jesus the mediator of
the new covenant, and to the blood of sprinkling, that speaketh
better things than that of Abel.
[25] See that ye refuse
not him that speaketh. For if they escaped not who refused him that
spake on earth, much more shall not we escape, if we turn away from
him that speaketh from heaven:
[26] Whose voice then shook
the earth: but now he hath promised, saying, Yet once more I shake
not the earth only, but also heaven.
[27] And this word,
Yet once more, signifieth the removing of those things that are
shaken, as of things that are made, that those things which cannot be
shaken may remain.
[28] Wherefore we receiving a kingdom
which cannot be moved, let us have grace, whereby we may serve God
acceptably with reverence and godly fear:
[29] For our God
is a consuming fire.
[1]
Let brotherly love continue.
[2] Be not forgetful to
entertain strangers: for thereby some have entertained angels
unawares.
[3] Remember them that are in bonds, as bound
with them; and them which suffer adversity, as being yourselves also
in the body.
[4] Marriage is honourable in all, and the bed
undefiled: but whoremongers and adulterers God will judge.
[5]
Let your conversation be without covetousness; and be content with
such things as ye have: for he hath said, I will never leave thee,
nor forsake thee.
[6] So that we may boldly say, The Lord
is my helper, and I will not fear what man shall do unto me.
[7]
Remember them which have the rule over you, who have spoken unto you
the word of God: whose faith follow, considering the end of their
conversation.
[8] Jesus Christ the same yesterday, and to
day, and for ever.
[9] Be not carried about with divers and
strange doctrines. For it is a good thing that the heart be
established with grace; not with meats, which have not profited them
that have been occupied therein.
[10] We have an altar,
whereof they have no right to eat which serve the tabernacle.
[11]
For the bodies of those beasts, whose blood is brought into the
sanctuary by the high priest for sin, are burned without the
camp.
[12] Wherefore Jesus also, that he might sanctify the
people with his own blood, suffered without the gate.
[13]
Let us go forth therefore unto him without the camp, bearing his
reproach.
[14] For here have we no continuing city, but we
seek one to come.
[15] By him therefore let us offer the
sacrifice of praise to God continually, that is, the fruit of our
lips giving thanks to his name.
[16] But to do good and to
communicate forget not: for with such sacrifices God is well
pleased.
[17] Obey them that have the rule over you, and
submit yourselves: for they watch for your souls, as they that must
give account, that they may do it with joy, and not with grief: for
that is unprofitable for you.
[18] Pray for us: for we
trust we have a good conscience, in all things willing to live
honestly.
[19] But I beseech you the rather to do this,
that I may be restored to you the sooner.
[20] Now the God
of peace, that brought again from the dead our Lord Jesus, that great
shepherd of the sheep, through the blood of the everlasting
covenant,
[21] Make you perfect in every good work to do
his will, working in you that which is wellpleasing in his sight,
through Jesus Christ; to whom be glory for ever and ever. Amen.
[22]
And I beseech you, brethren, suffer the word of exhortation: for I
have written a letter unto you in few words.
[23] Know ye
that our brother Timothy is set at liberty; with whom, if he come
shortly, I will see you.
[24] Salute all them that have the
rule over you, and all the saints. They of Italy salute you.
[25]
Grace be with you all. Amen.