The term Septuagint is commonly used today to refer to the Greek translation of the Jewish Scriptures, the books that are called the “Old Testament” in Christian terminology. Scholars who specialize in Septuagint studies point out, however, that in a more technical sense the word Septuagint refers only to the Greek translation of the Pentateuch. Uncertainties about the history of the process of translation are responsible for the variation in meaning of the term.
It is generally agreed that the Pentateuch (Genesis–Deuteronomy) was translated in Egypt early during the reign of Ptolemy II Philadelphus (285/282–246 b.c.), possibly around 280 if one can rely on the testimony of the church fathers. The books in the Prophets and Writings were translated later, certainly most of them by 130 b.c. as is indicated by the Prologue to the Greek translation of Sirach(Ecclesiasticus). Questions arise about the date of translation of each of the books in the collection known as Megilloth (Ruth, Song of Solomon, Ecclesiastes, Lamentations, and Esther). Some of these may have been first translated after 100 b.c.

To complicate matters further, long before all the books had been translated, revisions were already being made of existing translations. The process of making systematic, thoroughgoing revisions (called recensions) continued from possibly 200 b.c. through a.d. 200. The precise line of demarcation between original translations and revisions in this body of texts has not yet been clearly established. Scholars are still working to prepare editions of these translations based on careful study of all available evidence in Greek manuscripts, citations by church fathers, and early daughter translations.


What motivated the translation of the Septuagint continues to be debated. Five major hypotheses have been advanced: (1) A generation of Greek-speaking Jews in the Hellenistic period begun by the conquest of Alexander the Great (333–323 b.c.) required Greek Scriptures for their religious life and liturgy and/or (2) for the education of their young. (3) The translation was required as a legal document or (4) as cultural heritage for the royal library being assembled in Alexandria. (5) Aristarchus’s new edition of Homer around 150 b.c. employed textual criticism to produce an authoritative text, and this served as an incentive and a model to produce an authoritative text of the Bible for Alexandrian Jews (hence early revisions and The Letter of Aristeas).


A document known as The Letter of Aristeas purports to relate the story of the origin of the Greek Pentateuch. This document is actually a propaganda piece, written in 150–100 b.c. to authenticate the Greek version in the face of criticisms circulating at that time—criticisms to the effect that the Greek translation did not adequately reflect the Hebrew text current in Palestine.

The name Septuagint comes from septuaginta, the Latin word for “70.” (The common abbreviation for the Septuagint is lxx, the Roman numeral for 70.) According to Aristeas, there were 72 translators. The number 70 is an adaptation of 72 based on models like the 70 Elders at Sinai, the 70 Judges who assisted Moses, the 70 Elders of the Sanhedrin, etc. Likely there were just five translators for the Pentateuch, as rabbinic versions of the story indicate (Aboth of Rabbi Nathan 37; Soferim 1.7). While church fathers like Justin Martyr (c. a.d. 135) refer to the 70 translators, the earliest use of the term Septuagint as a reference to the translation itself is found in Eusebius’s Ecclesiastical History (c. a.d.303).


In both ancient and modern times, different approaches to the task of translation have been adopted. Each language employs its words as a code to “cut up” and represent the “pie” of reality. The code of one language may overlap with that of another in multiple ways or perhaps not at all in some aspects. Just as light may be refracted as a continuum of colors on a spectrum, so translations may be characterized as a continuum on a spectrum from highly literal (sometimes called formal equivalence) to functional equivalence (also called dynamic equivalence).

At one end of the spectrum translations can be woodenly literal, simply translating item for item, word for word, even copying the word order of the original language in ways that make the translation sound unnatural. The code of the receptor language is conformed as closely as possible to that of the source language. Then further along the spectrum are “essentially literal” translations that seek to render the meaning of each word in the original but to do so in contextually sensitive ways and to produce a readable, natural-sounding translation. Functional equivalence, at the other end of the spectrum, is dynamic, idiomatic, idea for idea or “thought for thought,” so to speak. The code of the receptorlanguage (even when it differs significantly from the original language) is followed as closely as possible to maximize effective communication and understanding for the audience.

Thus different notions of fidelity in transmitting the Word of God motivate the different ends of the spectrum. When the codes of source and target languages overlap in multiple ways, often more than one correct translation of an expression is possible. For example, if the source language specifies a relationship of possession between the nouns “Mary” and “purse,” there are a number of right ways to say this: “Mary’s purse,” “the purse of Mary,” “the purse that belongs to Mary,” “the purse that Mary has,” etc. The books in the Greek Pentateuch as well as those in the Prophets and Writings vary widely within this spectrum of types of translation. Some are literal in the extreme; others are more idiomatic and represent various gradations of functional equivalence.

Genesis and Exodus in the Septuagint range from essentially literal to fairly dynamic translations, while Leviticus, Numbers, and Deuteronomy are quite literal. The translator of the book of Job abbreviated many of the long, windy speeches for his Hellenistic readership so that the book is one-sixth shorter in Greek. The translator of Proverbs rearranged the material to enhance the figure of Solomon. Other books, such as Esther and Daniel, have additions to them. The Septuagint version of Jeremiah for some reason differs significantly from the Hebrew text in both arrangement and text. Most of the books, however, reflect the same Hebrew text preserved in the Masoretic text.

The differences between the Septuagint and the later standard Hebrew text (the Masoretic text) are due to a number of factors. In some cases, the translators were using a Hebrew parent text that differs somewhat from the Masoretic text. In most cases, differences are due simply to a different way of reading the same text or understanding the grammar and meaning of words.

The Septuagint quickly became popular among the Jews of the Diaspora for whom Greek was the familiar spoken language. When the Christian church began to spread beyond Jewish borders, they adopted the Septuagint as their ordinary Bible, with minor modifications (while still recognizing that it was a translation). For example, the book of Daniel in the Septuagint was considered so deficient by the Christian church that they rejected it, and in its place used a later Greek translation attributed to Theodotion.

Many of the quotations of the OT in the NT are from the Septuagint, or even early revisions of it, and as a result differ from the Masoretic text. The differences range from superficial to significant. Sometimes the “quotations” are not actually quotations in a modern sense but are the NT author’s modification and adaptation of the Septuagint wording to apply to a new circumstance (see, e.g., Acts 4:11, borrowing words from Ps. 118:22; and 2 Cor. 6:18a, borrowing from 2 Sam. 7:14). At other times the NT authors correct the Septuagint reading, bringing it closer to the Hebrew (e.g., 1 Cor. 14:21, using Isa. 28:11–12;Eph. 4:30, using Isa. 63:10).

Differences due to copyist errors in textual transmission and variations in translation do not in any way weaken the strong claim made by Jesus and the apostles concerning the inspiration and accuracy of the Scriptures. They affirmed the divine authority both of the OT itself and of their own writings as they at various times used and adapted both the Masoretic text and some of the readings found in copies of the Septuagint. The differences and variations in the texts were there in Jesus’ time just as they are today. No doubt in many cases the NT authors were aware of the differences but were able to use them for their own purposes. This does not imply that they thought the Septuagint always represented the wording of the documents as originally written, but only that they affirmed the truthfulness of the words they quoted or adapted to the new context of their own writing.


Before the end of the first century a.d., Jews were reacting against the use of the Septuagint, partly because it did not reflect current rabbinic teaching and partly because of Christian apologetics based on the Septuagint, not only where it was accurate but even sometimes where it had faulty renderings. Therefore, the Jews produced a number of revisions of the Septuagint to make it conform to the Hebrew text more closely. The most important of these were by Theodotion (50 b.c.–a.d. 50; literal), Aquila (c.a.d. 120; extremely literalistic), and Symmachus (c. 180; dynamic). Almost all later translations of the OT (Old Latin, Syro-Hexapla, Coptic, Armenian, Ethiopic, Arabic, Gothic, Old Georgian, Old Slavic) were made from the Septuagint rather than directly from the Hebrew. (But the Syriac Peshitta version and the Latin Vulgate made extensive use of a Hebrew text, and the Samaritan Pentateuch was itself a Hebrew text.)

Christian codices (plural of “codex,” which is an early kind of book consisting of bound sheaves of handwritten pages) of the Bible from the fourth/fifth century a.d. contain additional books beyond the 39 books of the OT and 27 books of the NT. Some of these additional books are translations of Hebrew originals, but most were originally written in Greek. These books represent Jewish literature written between 300 b.c. and a.d. 100 and were called the Apocrypha by Jerome. (See The Apocrypha.) Some have mistakenly thought that these books were included by Alexandrian Jews in their canon. Yet Judaism in Alexandria was not independent of Palestinian Judaism, as even Aristeas reveals.

Not all of the books of the Apocrypha were originally composed in Greek or even in Egypt. Moreover, 1 Maccabees, one of the books of the Apocrypha, acknowledged that inspiration had ceased (1 Macc. 4:46; 9:27; 14:41) before it was written. The prologue to Sirach (c. 130 b.c.) does not seem to include the Apocrypha as Scripture, and Philo, who ought to be a key source of information on Alexandria, does not quote the Apocrypha. Nor did he write commentaries on these books, even though he wrote on all the books in the Hebrew canon. Since the extant manuscripts of the Septuagint are of Christian, not Jewish, origin and are copies made 500 years after the original translations, the great uncial codices (early codices written entirely with capital letters called “uncials”) cannot be guides as to what was canonical in Alexandria in the third century b.c. The books of the Apocrypha were not considered inspired by either Jews or Christians, but were popular reading among both groups.


The Septuagint is important for many reasons. First, the Septuagint represents an extremely early text of the OT. Our oldest complete manuscripts of the Hebrew OT date to c. a.d. 1000, and even the portions of the OT found in the Dead Sea Scrolls date from around 200 b.c. to a.d. 68. But the Septuagint translation of the Pentateuch was done in the third century b.c. To the extent that we can use it to determine the Hebrew text from which it was translated, we have a much older testimony to the text of the OT. (On the other hand, the Hebrew Masoretic text is the result of an extremely careful process of copying and transmission and often represents a more accurate preservation of the original wording than that found in the Septuagint, although this can be decided only on a case-by-case basis. At times the Septuagint better preserves the more original wording.) And in spite of some variations, the Septuagint usually shows the same text later preserved in the Masoretic text. Since the Septuagint predates the Dead Sea Scrolls and is complete while they are fragmentary, it is more important than the Dead Sea Scrolls as a textual witness.

Second, the Greek OT, as a translation, gives us an extremely early understanding of difficult points of grammar in the Hebrew text and the meanings of Hebrew words otherwise unknown to us.

Third, since all translation involves interpretation, the Greek OT is, in effect, the earliest commentary on the Hebrew text.

Fourth, since the Greek OT was produced between the end of the OT and the beginning of the NT, it represents a key witness to the thought and worldview of Second Temple Judaism (c. 516 b.c.–a.d. 70).

Fifth, the Greek translation was often used by the apostles when quoting the OT in the NT and was adopted early on as the ordinary Bible of the Christian church. Understanding the language of the Greek OT is key to understanding the Greek of the NT. The Septuagint affected the language of the apostles just as the kjv has influenced the vocabulary of Christians in our time. Such influence is especially evident in the writings of Luke, who contributed more to the NT than Paul in amount of text. For example, in the parable of the good Samaritan (Luke 10) Jesus asks who was a neighbor to the man who fell among thieves. An expert in the Torah answers, “the one who did ‘mercy’ with him.” The expression is as strange in Greek as in English, but comes by way of the Septuagint from the expression in Hebrew for performing acts of kindness that demonstrate and fulfill covenant loyalty and love.

Finally, the history of the Greek Old Testament bears witness to debates over approaches to translation and to the problem of variations in the text of the Bible at the time of Jesus. This can shed some light on debates over similar topics today.

For these reasons, the study of the Greek OT can be of great value to the church today.


The author of Hebrews neither names himself nor clearly designates his audience. The traditional title “to the Hebrews” reflects the ancient assumption that the original recipients were Jewish Christians.

The author’s identity has been a matter of significant conjecture throughout church history. In antiquity, authorship was attributed to figures such as Barnabas or especially Paul. However, several of the most astute church fathers recognized considerable differences in style and method of argument between this book and Paul’s named writings. Scholars have suggested other possible authors, such as Clement, Luke, or Apollos. However, most today concede that this author remains anonymous. It seems that the judgment expressed by Origen (d. c. a.d. 254) remains correct: “Who actually wrote the epistle, only God knows” (cited in Eusebius, Ecclesiastical History 6.25.14).

The author clearly knew his recipients and longed to be reunited with them (Heb. 13:19). They had a mutual friend in Timothy (13:23), and probably this was the same Timothy who ministered alongside Paul. The author was presumably male, since he refers to himself using a masculine participle (see11:32: “would fail me to tell”). Since “us” included the author in 2:3 (the salvation “attested to us by those who heard”; also 2:1), it appears that he was not an eyewitness of Jesus. The author passed on the greetings of those “from Italy” (13:24). Scholars debate whether he was in Italy writing to the church elsewhere or was outside Italy (though accompanied by Italians) and writing back to an audience in Italy (possibly at Rome).

The audience’s social situation can be inferred from commands to “remember those who are in prison” and who are “mistreated” (13:3). Timothy himself had just been set free (13:23). Indeed, the author of Hebrews commended his audience for their former endurance of persecution, for their compassion on those in prison, and for having “joyfully accepted the plundering of your property” (10:32–34).

The author warned against “strange teachings” in the church (13:9), and these teachings may have been related to the use of ritual foods (13:9–10). Moreover, he repeatedly called his audience to persevere in the faith and cautioned them about the danger of leaving the Christian communion, as he sought to show the superiority of Christ to Mosaic sacrifices and rituals (chs. 3–10). Hence the early church was likely correct to assert that Jewish Christians (as well as Gentiles who had previously been drawn to the Jewish religion) were the intended audience for this book (see “our fathers,” 1:1). Furthermore, such an audience would have well understood the book’s many citations and allusions to the OT (and would have shared in the writer’s frequent use of the Septuagint, the Greek translation of the OT).


Hebrews was almost certainly written in the first century and probably before a.d. 70. Reasons for asserting a first-century date include the mention of Timothy (13:23), who was known to be active in the first century, and the influence of Hebrews (and its way of thinking) on 1 Clement (written c. a.d. 96).

The crucial issue in dating the book concerns whether the destruction of the Jerusalem temple (a.d. 70) had already occurred. Hebrews speaks of the Jewish sacrificial system as if it were a still-present reality (Heb. 7:27–28; 8:3–5; 9:7–8, 25; 10:1–3; 13:10–11), which does not seem likely after the cessation of the Jerusalem temple sacrifices in a.d. 70. Admittedly, Hebrews focuses on the Mosaic tabernacle rather than the Solomonic (or the Herodian) temple. Nonetheless, if the writer was attempting to convince his readers of the inferiority of the Mosaic system (and possibly dissuade church members from returning to Jewish practices), an obvious argument would have been to mention the cessation of the temple sacrifices, if they were in fact no longer taking place.


Christ is greater than any angel, priest, or old covenant institution; thus each reader, rather than leaving such a great salvation, is summoned to hold on by faith to the true rest found in Christ and to encourage others in the church to persevere.


The genre of Hebrews is unusual. The book is without an introduction or other early indications that it is a letter. Yet the final verses do pass on greetings and blessings (13:23–25), and the author speaks of having “written to you” (13:22). However, the author also identifies his work as a “word of exhortation” (13:22). The careful rhetorical progression of the book, along with its frequent practical exhortations, has led many to consider it a single sermon. Perhaps Hebrews is best understood as a sermonic letter.

Hebrews frequently encourages the audience to endure and warns against leaving Christ (2:1–4; 3:7–4:13; 5:11–6:12; 10:19–39; 12:1–29). These warning passages are interspersed throughout the book (see chart) and have noticeable structural similarities (esp. in terms of exhortation and threatened consequence). Around these passages the argument of the book progresses carefully. Moreover, these specific exhortations themselves flow out of the surrounding material. Thus the book is unified in both structure and intent.

The warning passages exhort church participants to remain faithful. The more expository sections of the epistle show the superiority of Christ and his new covenant work to angels, Moses, the tabernacle priesthood, and the sacrificial system. The implication is that these are so inferior to Christ that it is futile to return to them (or to go anywhere else). Thus the book encourages the church to hold fast to its faith, because that faith is grounded in the most superior revelation.

The background of such exhortations must have been the audience’s need to continue enduring through persecution and the trials of life (e.g., ch. 12). They appear to have grown less attentive to Christian instruction (5:11–14); and some apparently have ceased regular attendance at their meetings (10:25). Nonetheless, the author reminds them of their past faithfulness and communal love in the midst of persecution (10:32–34). He encourages their faithfulness by careful exposition of the OT in light of the revelation in Jesus Christ.

The soteriology (salvation teaching) of Hebrews is rooted in its Christology—the Son of God became the heavenly high priest, who offered himself as a sacrifice once for all. Christ obtained salvation for all who approach in faith (6:1; 11:6; cf. 4:2), and such faith perseveres until it receives the promised eternal reward (6:12; 10:22, 38–39).


1. Jesus is fully God and fully man.1:1–14; 2:5–18
2. Jesus as Son of God reveals God the Father, is the agent of creation, and sustains all creation.1:1–14
3. Jesus serves as the eternal high priest, who as a man sympathizes with human weaknesses, and yet who offered himself as the perfect sacrifice for sin.1:3; 2:10–18; 4:15–16; 9:11–10:19
4. Jesus is superior to angels, to Moses and the Mosaic covenant, and to the earthly tabernacle and its priesthood.1:4–2:18; 3:1–6; 5:1–10; 7:1–10:18
5. All humanity faces eternal judgment for sin.4:12–13; 9:27–28; 10:26–31
6. Faith is necessary to please God and to participate in his eternal salvation promises. Faith requires conviction about the unseen realities of God and his promises. Such faith produces perseverance.4:2–3; 6:1, 12; 10:22, 38–39; 11:1–40
7. Perseverance is necessary in the Christian life, and thus church participants are warned against a lack of endurance.2:1–4; 3:7–4:13; 5:11–6:12; 10:19–39; 12:1–29
8. God’s promises are trustworthy, including his promise of eternal salvation.6:13–20
9. With the advent of Jesus Christ, the last days have begun, though they await consummation at his return.1:2; 2:5; 4:9–11; 9:9–28; 12:22–29


Christ has accomplished final salvation, has brought the final word of God, and has become the final priest and the one atoning sacrifice to which the OT pointed. (For an explanation of the “History of Salvation,” see the Overview of the Bible.)




As noted above (see Purpose, Occasion, and Background), the book of Hebrews has affinities with the genres of both the epistle and the sermon. The first 12 chapters conduct a sustained theological argument about the superiority of Christ over a number of rivals and about the need to persevere in following this vastly superior Messiah. While following many ancient customs of rhetorical argumentation, these chapters can remind the modern reader of an essay with a thesis, a series of subordinate generalizations, and supporting proof consisting of data and commentary on that data.

The book of Hebrews is one of the most stylistically polished books in the NT. The writer is a master of imagery and metaphor, allusions to the OT, comparison and analogy, contrast, and long, flowing sentences that build to a climax and often use parallel construction of clauses.

The rhetoric of the book is partly argumentative, as the author conducts a sustained theological exposition such as modern readers might expect in a debate or in a theology book. The persuasive strategy adheres to one of the classical ways of arguing a thesis, which is to repeat the main idea often and from a variety of angles. In addition to the rhetoric of argument and debate, readers will find in the book of Hebrews a persuasive rhetoric of exhortation in which the writer appeals to his readers not to abandon their faith.

The central motif of the book is the formula “better,” with the cluster of words “better,” “more,” and “greater” appearing a combined total of 25 times. The comparative motif, in which one thing is declared superior to another thing, is the main rhetorical strategy of the book. A common rhetorical form by which the comparison is conducted is analogy, with something in the OT being declared similar to the person and work of Christ. But the analogies are not between two equal things; rather, the author argues from the lesser to the greater.


  1. Jesus Is Superior to Angelic Beings (1:1–2:18)
  2. The supremacy of God’s Son (1:1–14)
  3. Introduction: summary of the Son’s person and work (1:1–4)
  4. Evidence of his status as Son (1:5–14)
  5. Warning against neglecting salvation (2:1–4)
  6. The founder of salvation (2:5–18)
  7. Jesus Is Superior to the Mosaic Law (3:1–10:18)
  8. Jesus is greater than Moses (3:1–6)
  9. Warning: a rest for the people of God (3:7–4:13)
  10. The failure of the exodus generation (3:7–19)
  11. Entering God’s rest (4:1–13)
  12. The high priesthood of Jesus (4:14–10:18)
  13. Jesus the great high priest (4:14–5:10)
  14. Pause in the argument: warning against apostasy (5:11–6:12)
  15. The certainty of God’s promise (6:13–20)
  16. Return to main argument: the priestly order of Melchizedek (7:1–10)
  17. Jesus compared to Melchizedek (7:11–28)
  18. Jesus, high priest of a better covenant (8:1–13)
  19. The earthly holy place (9:1–10)
  20. Redemption through the blood of Christ (9:11–28)
  21. Christ’s sacrifice once for all (10:1–18)
  22. Call to Faith and Endurance (10:19–12:29)
  23. The full assurance of faith (10:19–39)
  24. Exhortation to draw near (10:19–25)
  25. Warnings against shrinking back (10:26–39)
  26. By faith (11:1–40)
  27. Endurance until the kingdom fully comes (12:1–29)
  28. Jesus, founder and perfecter of faith (12:1–2)
  29. Do not grow weary (12:3–17)
  30. A kingdom that cannot be shaken (12:18–29)
  31. Concluding Exhortations and Remarks (13:1–25)
  32. Sacrifices pleasing to God (13:1–19)
  33. Benediction (13:20–21)
  34. Final greetings (13:22–25)



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.

¶ Written to the Hebrews from Italy by Timothy.

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