The work is structured as a treatise, making essentially one main argument throughout the book. The Greek is difficult, and it seems as though Greek was a second language to the author. The author occasionally cites the Septuagint, indicating at least a decent reading knowledge of the language.
It is generally agreed upon that the treatise was written prior to the fall of the temple in Jerusalem, and the writing itself alludes to a coming destruction. The date can be narrowed down further, however. Timotheos (13:23) is mentioned apart from Paulus, placing the early end of the possible date of composition at c.54 CE. But this work was written early enough that it could be confused by first century Christians with the writings of Paulus himself. Further, there is no mention of Neronian persecution. The attacks on Jewish Christians by their fellow Jews were largely social in nature. These pale by comparison to the persecution started by Nero. Given the aforementioned considerations, the treatise was probably written during the period 54 - 64 CE.
Unlike the works of Paulus, this treatise is unsigned. The author's use of the language and his/her theology appear slightly different from those of Paulus. Throughout the past 150 years, several names have been suggested, most notably: Apollos, an Alexandrian Jew (Acts 18:24) seems to have had the background fitting the profile of the author. Just as John the Baptizer's focus was on the Messiah bringing an end to the former covenant (including temple worship), there appears to be some anxiety on the part of the author on account of these coming events. Harnack, however, conjectured that Priscilla may have written the work, assisted by her husband Akila (Acts 18:1f.). Both were Jewish, friends of Paulus, and they had taught Apollos about Jesus. Further, if the work were written by a woman, this would explain the apparent anonymity of the work.
The setting of the work is closely tied to its purpose. Certain Jewish followers of Jesus were experiencing pressure from their fellow Jews. The exact nature of this pressure is alluded to in the book--most likely involving social shunning, the severing of friendships and relationships, and banning from the Jewish gatherings (synagogues). This pressure had one purpose in mind: to get the recipients of the treatise to denounce Jesus as Anointed One and return to the Judaism of the priests and rabbis. The author, wishing to prevent this from happening, wrote the work to serve as a reminder of the place of Jesus the Anointed One in Judaism. Looking ahead to the coming destruction of the temple, the author urges the readers to band together and listen to those inspired individuals who had taught them about Jesus.
After making a cleansing of sins by means of himself, he sat down at the right side of the majesty in high places, having become as much greater than messengers as the name he has inherited is more excellent than theirs. For to which of the messengers did he ever say, "You are my son. Today I have fathered you?" And again, "I will be a father for him, and he will be a son for me."
1:6 Now when again he led the first born into the habitation, he said, "And all of God's
messengers should bow down to him." And to the messengers, he says, "He is the one who
makes winds his messengers and who makes fiery flame his religious servants." But to the son:
"Your throne is God for ever and ever, and the scepter of uprightness is the scepter of his
kingdom. You loved right and hated lawlessness. On account of this, God, your God, anointed
you with oil of exaltation beyond your companions."
And, "At first, you O Yahweh, founded the land, and the skies are works of your hands.
They will be destroyed, but you continue. And all they all will become old like a garment, and
you will fold them like a cloak. And they will be changed" like a garment, "but you are the same,
and your years will not cease." But to which of the messengers did he ever say, "Sit at my right
side until I place your enemies as a footstool for your feet?" Aren't all of them spirits doing
religious service, sent forth for service on account of those who are about to inherit
salvation?
2:1 On this account, it is necessary for us to be abundant in attending to the things which we heard, lest we should drift away. For if the message spoken by messengers became firm, and if every deviation and bad hearing received a just reward, how will we escape if we have neglected such great salvation? This was first received through the Lord to be spoken by those who heard, and it was confirmed for us, with the co-testifying of God both by signs and wonders, and by various powers, and by distributions of holy breath, according to what he wants.
5 For under messengers he did not arrange the habitation to come, about which we are
speaking. But someone somewhere testified, saying, "Who is a human being, that you remember
him? Or the mortal one, that you oversee him? You made him slightly less than messengers;
you crowned him with glory and honor." "You arranged all things beneath his feet."
For in the subjection of all things, he left nothing that is not arranged under him. But
now, we don't yet see all things arranged under him. But we can see Jesus, who was made
slightly less than messengers, and who was crowned with glory and honor on account of the
suffering of his death, so that by God's generosity he would taste death on behalf of all
people.
For it was proper for God, on account of whom all things are and through whom all things are, in leading many sons into glory, to make complete through sufferings the initiator of their salvation. For both the one who makes holy and those who are made holy are all from one. On account of this reason, he is not ashamed to call them brothers, saying, "I will announce your name to my brothers, in the midst of an assembly I will sing praise to you."
And again, "I will be persuaded by him."
And again, "Look at me and at the children that God gave me." Therefore, since the children
have been sharing blood and flesh, in the same way also he partook of those things, so that
through death he might deprive of energy the one who has the strength of death--that is, the
Accuser--and might free them, as many as were held in slavery throughout all of their lives by
fear of death.
16 For surely the fear of death does not take hold of messengers, but it takes hold of Abraham's seed. Consequently, in all things he was bound to be made like his brothers, so that he would become a merciful and trustworthy high priest regarding things which lead toward God, to the point of making atonement for the sins of the people. For since he himself was tested, he is able to provide help to those who are being tested with what he has suffered.
3:1 Consequently, holy brothers, partakers of a heavenly calling: set your minds on
Jesus, the envoy and high priest of what we acknowledge. He is trustworthy to the one who
made him, just as Moses also was trustworthy in God's household. For he is regarded worthy of
more glory than Moses, by as much as the builder has more honor than the house.
For every house was built by someone, but God is the builder of all things. And indeed,
"Moses was trustworthy in his whole household, as is a healer," for a testimony of the things
which were to be spoken. But the Anointed One is trustworthy as a son over God's
household, whose household we are if indeed we hold firmly to the freedom of speech and the
boasting of the hope.
So, just as the holy Spirit says, "Today, if you will hear his voice, do not harden your hearts as you did at the place of embitterment, at the day of testing in the desert. Didn't your ancestors test me with examination, and they had seen my work? So, for forty years I loathed this generation, and I said, 'They are always strays in their hearts; now they do not know my ways.' As I swore in my anger, they will not enter into my rest."
12 Brothers, watch out, lest there be in any of you an evil, untrusting heart, which stands away from the living God. On the contrary, advise one another every day, until it is not called "today," so that none of you would be hardened by sin's deceitfulness. For we have become partakers of the Anointed One, if indeed we hold firmly to the beginning of the basis until the end.
In what was said, "Today, if you will hear his voice, do not harden your hearts as
you did at the place of embitterment," who embittered God after they heard? But didn't all of
those who came from Egypt through Moses? Now whom did he loathe for forty years? Wasn't
it those who sinned, whose corpses fell in the desert? Now to whom did he swear not to enter
into his rest, if not to those who were unpersuaded? And we see that they were unable to enter
on account of distrust.
4:1 Therefore, with a promise to enter into his rest being left behind, we should be afraid,
lest ever someone from among you should seem to have failed. For also we were addressed by a
good message, just as they were also. But the message of their hearing did not profit them, since
it did not mix with the trust of those who heard.
For we who have trusted are entering into the rest, just as he said, "As I swore in my anger, they will not enter into my rest," although the deeds from the laying down of creation were done. For it was said somewhere about the seventh day in this manner: "And God rested on the during the seventh day from all of his deeds." And again, in this saying, "They will not enter into my rest."
6 Therefore, since it is left behind for some to enter into it, and since those who
previously heard the good message did not enter on account of unpersuasion, he again fixes a
certain day, today, saying by David (after such a long time) just as it had been said before:
"Today, if you will hear his voice, do not harden your hearts."
For if Joshua had given them rest, God would not have spoken about another day after
that one. In conclusion, a sabbath is left behind for God's people. For the one who has entered
into his rest also will rest himself from his deeds, just as God did from his own.
Therefore, we should try hard to enter into that rest, so that no one should fall in the same spectacle of distrust. For God's message is living and working and more sharp than every two-edged sword, and it cuts through to the point of separating life and breath, both joints and marrow, and it is able to judge the heart's reflections and thoughts. And no creature fails to be apparent in his presence, but all things are naked and laid open to his eyes. The message for us is directed toward him.
14 Therefore, since we have a great high priest who has passed through the heavens, God's son Jesus, we should lay hold of the acknowledgment. For we do not have a high priest who is unable to suffer together with us in our weaknesses, but he was tested in all things according to a likeness; he remained without sin. Therefore, we should come to the throne of Generosity with freedom of speech, so that we would receive mercy and would find favor for seasonable help.
5:1 For every high priest who was taken from among human beings is set down on behalf of human beings to do things that are directed toward God, so that he would offer both gifts and sacrifices on behalf of sins. He is able to suffer a measure with the ignorant ones and wanderers, since he himself is also surrounded by weakness. And on account of it, he is bound to offer gifts and sacrifices also on his own behalf, just as on behalf of the people. And no one takes the honor for himself, but he was called on by God, just as Aaron also was.
Similarly also, the Anointed One did not glorify himself to become a high priest,
but he glorified the one who spoke to him: "You are my son. Today I have fathered you," just as
it says also in a different place, "You are a priest for the age, according to the order of
Melchisedek."
In the days of his physical being, he offered up both supplications and petitions with
shouts and tears to the one who is able to save him from death. And by his piety he was heard.
Although he was a son, he learned from the things he suffered how to listen, and after being
completed in death , he became a source of eternal salvation to all of those who listen
to him, since he was designated by God a high priest according to the order of
Melchisedek.
11 The message we have to say concerning him is long, and it is hard to explain, since you have become slow in hearing. For also, though you are bound to be teachers--on account of the time--again you have the need of someone to teach you the rudiments of the beginning of God's oracles. And you have become as having need of milk, and not of solid food. For each one who partakes of milk is unskilled in the message of right, for he is a baby. But solid food is for complete people, for those who (on account of practice) have well-exercised perceptions to distinguish both good and bad.
6:1 So, tossing away the beginning message of the Anointed One, we should carry on
toward completion, not again laying down a foundation of mental change from dead deeds, and
of trust in God, or again laying down teaching about ritual cleansings and of the laying on of
hands, of both resurrection of the dead and eternal judgment. And if God permits, we will
carry on.
4 For it is impossible for those who were once enlightened, who once tasted of the
heavenly gift and became partakers of holy breath, and who tasted God's beautiful declaration
(and the powers of an age about to come), and who fell away to renew again to the point of
mental change, since they have crucified God's son anew for themselves and are making a
spectacle of him. For land which has drunk rain that comes to it often and land which brings
forth plant life which is useful to those on account of whom it was tilled receives praise from
God. But that which yields stickers and thistles is not considered and is near to a curse, and in
the end it is for scorching.
9 Now about you, beloved, though also we are speaking this way, we have been persuaded of better things, even things that have to do with salvation. For God is not unjust, that he would be forgetful of your work and love, which you displayed for his name by serving the holy ones--and you are serving them. But we strongly desire for each one of you to display the same diligence until the end toward the full confirmation of hope, so that you would not become sluggish, but so you would become imitators of those who are inheriting the promises, through trust and longsuffering.
For when God was making a promise to Abraham, since he had no one greater to swear by, he swore by himself, saying, "If praising,I will praise" you, and "if multiplying, I will multiply" you. And in this way, after suffering long, Abraham obtained the promise. For people swear according to what is greater, and the oath for confirmation is a terminator to every one of their contradictory statements.
7:1 For this "Melchizedek, king of Shaleim, high priest of the Highest God," the one
"who met Abraham when he was returning from the defeat of the kings, and he praised him. To
him also Abraham" apportioned "a tenth from all his things." Indeed, his name is first translated
"King of Right." Now then, it is also, "King of Shaleim," that is, King of Peace. He was
fatherless, motherless, without lineage, having neither a beginning of days nor an end of life, but
having been like God's son, he continues as high priest for the perpetual time.
But view with wonder how large this one was, to whom also Abraham the Patriarch gave
a tenth of the spoils. And indeed, those who were from the sons of Levi, who take the
priesthood, have a precept to take a tenth from the people, that is, their brothers, although they
have come out of Abraham's loins. But the one who does not have a lineage from them took a
tenth from Abraham, and he praised the one who had the promises.
Now without any contradiction, the lesser one is praised by the greater one. And here
indeed, dying people receive tenths, but there one person receives a tenth who lives, as it has
been testified. And so to speak, through Abraham even Levi, the one who receives tenths, has
had a tenth taken. For he was still in the loins of his father when Melchizedek met with him.
11 Therefore, if indeed completion were through the Levitical priesthood (for with it the
people received a code), what need was there for still another priest to arise according to the
order of Melchizedek and to not be named according to the order of Aaron?
When the priesthood changes, it becomes necessary also for the code to change. For the
one about whom these things are spoken has partaken of another tribe, from which no one has
held the altar. For it is evident that our Lord arose from Judah. Moses said nothing about
priesthood for that tribe. And this is abundantly evident if another priest rises up according to the
likeness of Melchizedek, one who has not become a priest according to a code of physical
precepts, but according to power of a life that cannot be dissolved. For it is testified that, "You
are a priest for the age according to the order of Melchisedek."
For the setting aside of a preceding precept happens on account of its weakness and
unprofitable nature; for the Torah made nothing complete, but it was an introduction of a better
hope, through which we draw near to God.
20 And inasmuch as it was not without an oath--for indeed they became priests without
an oath, but the one who became a priest with an oath did so through the one who said to him:
"Yahweh swore and will not change, 'You are a priest for the age.'"--according to so much Jesus
has become a guarantee of a better covenant. And indeed, many are those who have become
priests on account of being prevented by death from continuing on, but this one has an
unchangeable priesthood, on account of his continuing for the age. And consequently, for the
complete age he is able to save those who come near to God through him, always living for the
appeal on their behalf.
For also, such a high priest was appropriate for us--godly, lacking badness, undefiled,
separated from sinners and becoming higher than the heavens, one who does not have the daily
necessity like the high priests to offer first on behalf of his own sins, then for those of the people.
For he did this once by offering himself. For the Torah, having a weakness, sets down people to
be high priests, but the message of that oath that was fulfilled after the Torah, sets down a son,
who has been made complete for the age.
8:1 But now, the point of what was said is this: that we have such a high priest, who is seated at the right side of the throne of majesty in the heavens, a religious servant of the holy things and of the true tent (which the Lord, not a human being, pitched). For every high priest is set down in order to offer both gifts and sacrifices. Consequently, it is a necessity for him to have something that he might offer. Therefore, if indeed he were of the earth, he could not even be a priest, since there are those who offer the gifts according to the Torah. These ones provide religious service as an example and shadow of the heavenly things, just as Moses was warned when he was about to finish the tent: for he says "See that you do all things according to the type that was shown to you in the mountain." But now he has obtained a religious service that makes sense, as much as also he is the mediator of a better covenant, which has been codified on better promises.
7 For if that first one were faultless, a place would not be sought for a second. For
finding fault, he says to them:
"'Look! Days are coming,' says Yahweh, 'when I will complete a new covenant with the
house of Israel and the house of Judah. It will not be according to the covenant that I made with
their ancestors in the day of my taking their hand to lead them out of the land of Egypt, because
they did not continue in my covenant, and I did not care for them,' says Yahweh.
"'Because this is the covenant that I will covenant with the house of Israel after those
days,' says Yahweh. 'Giving my codes into their minds, I will also write them on their hearts.
And I will be to them for a god, and they will be to me for a people.
"'And by no means will each one teach his fellow citizen and each one his brother, saying,
"Know the Lord," because all will know me, from the smallest even to the greatest of them.
Because I will be merciful to their wrong, and I will by no means still remember their sins.'" In
saying "new," he has aged the first one. Now the one which is aging and growing old is near to
disappearing.
9:1 So indeed, the first covenant had right deeds of religious service and the holy
adornment. For a tent was prepared: the first place was called the holy things, in which indeed
were both a lampstand and the table, and where the putting out of the loaves took place; but
behind the second veil was a tent which was called the holiest of things, which had a golden
censer and the ark of the covenant, which was covered on all sides with gold and in which there
was a golden pot which held the manna, and Aaron's rod which budded, and the tablets of the
covenant. Now over the top of it were the Cherubim of Glory, overshadowing the place of
atonement.
Now it is not for us to speak about these things part by part. But when these things were
prepared in this way, the priests indeed always enter into the first tent to complete the religious
services. But into the second tent, the high priest enters alone once a year, not without blood,
which he offers on behalf of himself and for the ignorances of the people.
8 The holy Spirit is pointing this out: that the way to the holy places was not made
apparent while the first tent was still standing. It was an analog for the season which was
standing. According to this, both gifts and sacrifices were offered which were not able to make
complete (consciencewise) the one who performed the religious service. It was only laid down
until a season of correction, being physical right deeds regarding foods and drinks and different
ritual cleansings. But when the Anointed One, a high priest of the good things which are about
to come, happened by (through the greater and more complete tent which was not handmade;
that is, not of this creation), he entered once and for all into the holy places, finding eternal
redemption (indeed not through the blood of goats and bulls but through his own blood).
For if the blood of goats and bulls and a heifer's ashes, sprinkling those who were defiled,
purify for the cleansing of the flesh, how much rather will the blood of the Anointed One--the
one who offered himself spotless to God through an eternal spirit--cleanse your consciences away
from deeds of death and toward religious service to a living God?
15 And for this reason he is a mediator of a new covenant: so that when death happened under the first covenant for the washing away of wanderings, those who were called might receive the promise of an eternal inheritance. For where there is a covenant, it is a necessity to carry out the death of the one who made the covenant. For a covenant is firm on the dead, since it is never strong while the one who made the covenant lives. Consequently, neither was the first one inaugurated without blood.
For when all the precept according to the Torah had been spoken by Moses to all the people, he took the blood of the calves with water and scarlet wool and hyssop, and he sprinkled it both on the scroll and on all the people, saying, "This is the blood of the covenant whose precept God gave to you." Now also he sprinkled the tent and all the vessels of religious service in a similar way with the blood. And almost all things are cleansed in blood according to the Torah, and without blood forgiveness does not occur.
Therefore, it was a necessity indeed for the examples of the things in the heavens to be cleansed with these, but the heavenly things themselves are cleansed with better sacrifices than these. For the Anointed One did not enter handmade holy places, which are antitypes of the true ones. On the contrary, he entered into heaven itself to appear now on our behalf in God's presence.
25 This is not so that he would offer himself often, just as the high priest enters into the
holy places every year with other blood, since it was necessary for him to suffer from the laying
down of creation. But now, once and for all, he has appeared at the conclusion of the ages for a
removal of sin through his sacrifice. And just as it awaits people to die once and for all, but after
this there is a judgment, so also the Anointed One was offered once and for all to carry away the
sins of many people and will come into view (without sins) a second time for salvation by those
who are expecting him.
10:1 For the Torah, which has a shadow of the good things to come and the image of the
matters, is never able to make complete the ones who come to it, with the same sacrifices every
year that they offer in perpetuity. Since, wouldn't they have ceased to be offered otherwise, on
account of the ones who served religiously no longer still having a consciousness of sins, having
been cleansed once and for all? But in these things there is a reminder of sins every year. For
there is an inability for blood of goats and bulls to take away sins.
So, coming into creation, he says, "You did not want sacrifice and offering, but
you supplied a body for me. You did not delight in a whole burnt offering, even for sin.
"Then I said, 'Look I am coming, God, to do what you want. In a heading of a scroll it
has been written about me.'"
At the top of this, he says that, "You did not want sacrifices and offerings and whole
burnt offerings, neither did you delight." These things are offered according to a code. Then he
says, "Look, I am coming to do what you want." He takes away the first thing so that he may
establish the second. In this will, we have been made holy through the offering of Anointed
Jesus' body once and for all.
And indeed every priest stands every day performing religious service and offering the
same sacrifices often, which are never able to take away sins. But after this one offered one
sacrifice for perpetuity on behalf of sins, he sat down at God's right side. He has been waiting
for the remaining time until his enemies are placed as a footstool for his feet. For with one
offering he has made complete for perpetuity those who are being made holy.
15 Now also, the holy Spirit testifies to us. For after the saying, "'Now this is the covenant that I will covenant" with them "after those days', says Yahweh. 'Giving my codes on their hearts, I will also write them on their mind," there is, "'And I would by no means still remember their sins" and their acts of lawlessness.' Now where there is a forgiveness of these things, there is no longer an offering on behalf of sin.
Therefore, brothers, since we have freedom of speech by the blood of Jesus to the point of entering the holy places (by this blood he made new for us a recent and living way through the veil, that is, his flesh), and since we have a great priest over God's house, we should come near with a true heart, wearing our trust fully, having our hearts sprinkled from a consciousness of evil, and having our bodies washed in clean water, we should hold fast to the acknowledgment of hope without nodding our heads. For the one who promised is reliable. We should also bear one another in mind out of a stimulation of love and nice deeds and not abandon gathering together (as it is the custom of some people). On the contrary, we should comfort one another, and rather a lot, as you see the day drawing near.
26 If by choice we sin after taking recognition of the truth, no sacrifice on behalf of sin
is left any longer. But there is some fearful expectation of judgment and fiery jealousy which is
about to consume the ones who are against him. Anyone who set aside Moses' Torah "dies"
without compassion "at the testimony of two or three witnesses." How much worse a
punishment do you think he will be worthy of: the one who has trampled on God's son and who
has regarded the blood of the covenant in which he was made holy to be a common thing, and
who as insulted the spirit of generosity? For we know the one who says:
"Vindication is mine. I will repay." And again,
"Yahweh will judge his people." It is a fright to fall into the hands of a living God!
31 Now remember the earlier days, during which, after being enlightened, you
underwent a large contest of sufferings. Indeed, in this you were put on a stage, in both
reproaches and afflictions. Now in this you became partners of those who were overturned in
same way. For indeed, you suffered together with the bonds, and you accepted the plunder of
your possessions with joy, knowing that you have for yourselves better and lasting property.
Therefore, do not cast away your freedom of speech, which has a great reward.
For you have a need of endurance, so that, having done what God wants, you would
obtain the promise. For in but "a very very little time," "what is coming will come and will not
delay...But my just one, out of trust, will live." And "if he should shrink back, my soul does not
delight in him." But we are not ones who shrink back into destruction. On the contrary, we live
in trust, to the point of the soul's preservation.
11:1 Now trust is a basis of what things are being hoped for, a reproof of practices that are unseen. For by it the older people have been testifying. By trust, we think that the ages have been supplied by God's declaration, so that what is seen has not happened out of the things which are apparent.
4 By trust, Abel offered a better sacrifice to God than Kain, through which it was testified that he was just, with God testifying about his gifts. And through it, though dead, he still speaks.
By trust Henoch was changed so as to not see death. And he was not found, because God had changed him. For, before the change, he was attested to have well-pleased God. But without trust, he would have been unable to have well pleased. For it is necessary for the one who comes to God to trust that he is and that he will become a rewarder of those who seek him out.
By trust Noah, who had been warned about the things that were not yet seen and since he was devout, built an ark for the salvation of his household. Through it, he condemned creation and became an heir of the justification according to trust.
By trust Abraham listened when he was called to go out into the place that he was
about to receive for an inheritance. And he went out, without being familiar with the place he
was going.
By trust he traveled into the land of the promise as a foreigner, having dwelt in tents with
Isaak and Jacob the co-heirs of the same promise. For he was expecting the city which had
foundations, of which God was the designer and architect.
By trust also barren Sarah herself received power for the laying down of seed since she regarded the one who promised to be trustworthy, and she was beyond the season of full age. So also, there was born from one person (who had died in these matters) a progeny just like the multitude of stars in the sky, and like that innumerable sand which is at the seashore.
13 According to trust, all of them died, not having received the promises but having seen them afar off and having greeted them, and having acknowledged that they were strangers and travelers on the land. For the ones who say such things make it apparent that they are seeking a country. And if indeed they were remembering that land from which they had come out, they would have had a season to return. But now they are longing for a better, that is, a heavenly land. So, of them God is not ashamed to be called on as their God. For he prepared a city for them.
17 By trust, when he offered up Isaak (when he was tested), the one who had received
the promises was also offering the unique one. To him it was said that, "Your seed will be called
in Isaak." He offered him reasoning that God is even powerful enough to raise up people from
among the dead, from which also (by analogy) he recovered him.
By trust also, concerning future things, Isaak praised Jacob and Esau.
By trust, while dying, Jacob praised each of Yosef's sons and "leaned down on the
high point of his staff."
By trust, when becoming complete, he reminded the sons of Israel about the Departure,
and he made arrangements about his bones.
23 By trust, when he was born, Moses was hidden for three months by his parents
because they saw that the boy was handsome, and they did not fear the directive of the
king.
By trust, when he became mature, Moses denied being called a son of Pharaoh's
daughter, choosing rather to have badness together with God's people than to have the enjoyment
of sin for a season. He had regarded the reproach of the Anointed One to be greater than the
wealth of Egypt's treasures. For he was looking away toward the reward.
By trust, he left Egypt, not fearing the king's anger. For he was as strong as though he
saw the invisible one.
By trust, he did the passover and the pouring of the blood, so that the slayer of the first
borns would not handle them.
By trust they passed through the Red Sea, like through dry land. When the Egyptians
took this test, they were swallowed up.
By trust the walls of Jericho fell after being surrounded for seven days.
By trust Rahab the prostitute was not destroyed together with those who were
unpersuaded, having received the spies with peace.
32 And what should I still say? For the time will fail me to declare to you about Gideon,
Barak, Samson, Yefthah, both David and Samuel, and the prophets. Through trust, these ones
subdued kingdoms, worked what is right, obtained promises, shut lions' mouths, quenched the
power of fire, fled sword blades, were empowered from weakness, became strong in war, beat
down foreigners' fortresses. Women received their dead from the resurrection; but others were
beaten to death, not accepting release so that they might obtain a better resurrection. Now others
received a trial of mockings and beatings, and further, bonds and jailing.
They were stoned. They were sawn in half. They died by the slaughter of a sword. They
walked around in sheepskins, in goat skins. They lacked; they were afflicted; they were
mistreated. The creation was not worthy of them. They wandered in deserts and mountains and
caves and the holes in the ground. And none of these, who were attested through trust, recovered
the Promise. God saw to something better concerning us, so that they would not be made
complete without us.
12:1 Consequently also, since we have such a cloud of witnesses surrounding us, we should lay aside every encumbrance and the sin that wraps around us. And through endurance, we should run the course that is laid out for us, looking away at Jesus, the one who starts and finishes our trust. In return for the joy that had been set in front of him, he endured a cross, not thinking about the shame. And he has sat down at the right side of God's throne.
3 For consider intently such a person, who has endured speaking against him by
sinners, so that you would not be wearied or your souls grow faint. You have not yet agonized to
the point of blood in your resisting sin. And you have forgotten the advice which is discussing
with you as sons: "O my son, do not make scarce Yahweh's training, nor faint when reproved by
him. For Yahweh trains the one whom he loves. Now he chastises every son whom he
accepts."
If you are undergoing training, God is treating you as sons. For is there any son whose
father does not train him? But if you are without training, of which all have become partakers,
surely you are bastards and not sons. And if indeed we have physical fathers as trainers and we
revere them, by how much more should we be submissive to the father of spirits, and we will
live?
For indeed they trained us for a few days, according to what seemed right to them, but he
trained us for what makes sense, in order to receive his holiness. But every time of training
indeed as to the present doesn't seem to be joyous, but sorrowful. But afterwards, it yields
peaceful fruit of right to those who have exercised with it. So, prop up your wearied hands and
enfeebled knees, and make yourselves level paths for your feet, so that the lame would not be
turned out but rather healed.
14 Pursue peace with all people, and holiness, without which no one will see the Lord,
overseeing that no one fall back from God's favor, that "no root of bitterness spring to the top and
disturb you"--and many be defiled through it, that there be no sexual sinner or a profane person
like Esau (who gave away his birthrights in exchange for the eating of one meal).
For you know that also afterwards when he wanted to inherit the blessing, he was
rejected, for he had not found any place for mental change, although he with tears he sought it
out.
18 For you have not come to a place that was touched and burned with fire, and to a
cloud, and to darkness, and to a storm, and to a trumpet's resounding, and to a voice of
declarations which those who heard begged that not a word be added to them. For they did not
carry out the statement, "If even a wild animal should touch the mountain, it will be stoned."
And, so frightening was that which appeared that Moses said, ""I fear greatly" and
tremble."
On the contrary, you have come to Mount Zion and to a city of the living God, a heavenly
Jerusalem, and to tens of thousands of messengers--a full gathering, and to an assembly of
firstborns who have been enscribed in the heavens, and to God (judge of all), and to the spirits of
just people who have been made complete, and to a mediator of a new covenant of Jesus and of
the sprinkling of blood which says a better thing than Abel's blood.
25 See that you not reject the one who is speaking. For if those people who reject the
one who warned them on earth did not flee, how much rather are we turning away from him who
is warning us from the heavens? His voice shook the earth then, but now it has been announced,
saying, "Still once and for all I am shaking not only the earth but also heaven." Now this: "still
once and for all" points out removal of the things that are shaken, as of the things that were
made, so that the things that are not shaken would remain.
So, receiving an unshaken kingdom, we should have joy, through which we may give
religious service which is well-pleasing to God, with reverence and piety. For also, our "God is a
consuming fire."
13:1 Let brotherly affection continue. Do not neglect the affection toward strangers, for through this some have escaped, having entertained messengers. Remember the prisoners, as though you were bound together with them. Remember those who are being mistreated, as though you yourselves were in their bodies also. Marriage should be honored among all people, and the bed should be undefiled; but God will judge sexual sinners and adulterers. Love of money should not be your manner; be satisfied with what is present. For he has said, "I will by no means leave you, nor by any means will I forsake you." And so we should be confident to say, "Yahweh is my helper, and I will not be afraid. What can a human being do to me?"
7 Remember those who are leading you, the ones who spoke God's message to you.
View the result of their conduct and imitate their trust. Anointed Jesus is the same yesterday and
today, and for the ages: do not be carried away by different and strange teachings.
For it is a nice thing for the heart to be established by favor, not by foodstuffs;
those who walked in them did not profit by them. We have an altar from which those who
provide religious service in the tent do not have the authority to eat.
For the blood of animals is carried into the holy places by means of the
high priest. The bodies of these animals are burned outside of the encampment.
So also Jesus suffered outside of the encampment, so that he might make
the people holy through his own blood. Now then, we should come out to him, outside of the
encampment, carrying his reproach.
For we do not have a city here that remains, but we are hunting the one which is
about to come. Therefore, through him we should offer a sacrifice of praise to God throughout
everything. This is the fruit of lips that acknowledge his name. Now do not neglect the doing of
good and the sharing. For God is well pleased with such sacrifices.
Be persuaded by those who are leading you, and yield. For they are watching on behalf of
our souls as though they were going to give an account. Do it so that they may do this with joy,
and not with groanings. For that would be a complete chain for you.
18 Pray on our behalf. For we are persuaded that we have a good conscience, in all
things wanting to conduct ourselves well. Now I advise you abundantly to do this, so that I
would be restored to you quickly.
20 Now I wish that the God of peace
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