The Bible (Old and New Testaments)

For indeed we have had good tidings preached unto us, even as also they: but the word of hearing did not profit them, because it was not united by faith with them that heard.

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

For he hath said somewhere of the seventh [day] on this wise, And God rested on the seventh day from all his works;

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

Seeing therefore it remaineth that some should enter thereinto, and they to whom the good tidings were before preached failed to enter in because of disobedience,

he again defineth a certain day, To-day, saying in David so long a time afterward (even as hath been said before), To-day if ye shall hear his voice, Harden not your hearts.

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

There remaineth therefore a sabbath rest for the people of God.

For he that is entered into his rest hath himself also rested from his works, as God did from his.

Let us therefore give diligence to enter into that rest, that no man fall after the same example of disobedience.

For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart.

And there is no creature that is not manifest in his sight: but all things are naked and laid open before the eyes of him with whom we have to do.

Having then a great high priest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession.

For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as [we are, yet] without sin.

Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help [us] in time of need.

For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:

who can bear gently with the ignorant and erring, for that he himself also is compassed with infirmity;

and by reason thereof is bound, as for the people, so also for himself, to offer for sins.

And no man taketh the honor unto himself, but when he is called of God, even as was Aaron.

So Christ also glorified not himself to be made a high priest, but he that spake unto him, Thou art my Son, This day have I begotten thee:

as he saith also in another [place], Thou art a priest for ever After the order of Melchizedek.

Who in the days of his flesh, having offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and having been heard for his godly fear,

though he was a Son, yet learned obedience by the things which he suffered;

and having been made perfect, he became unto all them that obey him the author of eternal salvation;

named of God a high priest after the order of Melchizedek.

Of whom we have many things to say, and hard of interpretation, seeing ye are become dull of hearing.

For when by reason of the time ye ought to be teachers, ye have need again that some one teach you the rudiments of the first principles of the oracles of God; and are become such as have need of milk, and not of solid food.

For every one that partaketh of milk is without experience of the word of righteousness; for he is a babe.

But solid food is for fullgrown men, [even] those who by reason of use have their senses exercised to discern good and evil.

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

of the teaching of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.

And this will we do, if God permit.

For as touching those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit,

and tasted the good word of God, and the powers of the age to come,

and [then] fell away, it is impossible to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

For the land which hath drunk the rain that cometh oft upon it, and bringeth forth herbs meet for them for whose sake it is also tilled, receiveth blessing from God:

but if it beareth thorns and thistles, it is rejected and nigh unto a curse; whose end is to be burned.

But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak:

for God is not unrighteous to forget your work and the love which ye showed toward his name, in that ye ministered unto the saints, and still do minister.

And we desire that each one of you may show the same diligence unto the fulness of hope even to the end:

that ye be not sluggish, but imitators of them who through faith and patience inherit the promises.

For when God made promise to Abraham, since he could swear by none greater, he sware by himself,

saying, Surely blessing I will bless thee, and multiplying I will multiply thee.

And thus, having patiently endured, he obtained the promise.

For men swear by the greater: and in every dispute of theirs the oath is final for confirmation.

Wherein God, being minded to show more abundantly unto the heirs of the promise the immutability of his counsel, interposed with an oath;

that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to lay hold of the hope set before us:

which we have as an anchor of the soul, [a hope] both sure and stedfast and entering into that which is within the veil;

whither as a forerunner Jesus entered for us, having become a high priest for ever after the order of Melchizedek.

For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him,

to whom also Abraham divided a tenth part of all (being first, by interpretation, King of righteousness, and then also King of Salem, which is, King of peace;

without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like unto the Son of God), abideth a priest continually.

Now consider how great this man was, unto whom Abraham, the patriarch, gave a tenth out of the chief spoils.

And they indeed of the sons of Levi that receive the priest’s office have commandment to take tithes of the people according to the law, that is, of their brethren, though these have come out of the loins of Abraham:

but he whose genealogy is not counted from them hath taken tithes of Abraham, and hath blessed him that hath the promises.

But without any dispute the less is blessed of the better.

And here men that die receive tithes; but there one, of whom it is witnessed that he liveth.

And, so to say, through Abraham even Levi, who receiveth tithes, hath paid tithes;

for he was yet in the loins of his father, when Melchizedek met him.

Now if there was perfection through the Levitical priesthood (for under it hath the people received the law), what further need [was there] that another priest should arise after the order of Melchizedek, and not be reckoned after the order of Aaron?

For the priesthood being changed, there is made of necessity a change also of the law.

For he of whom these things are said belongeth to another tribe, from which no man hath given attendance at the altar.

For it is evident that our Lord hath sprung out of Judah; as to which tribe Moses spake nothing concerning priests.

And [what we say] is yet more abundantly evident, if after the likeness of Melchizedek there ariseth another priest,

who hath been made, not after the law of a carnal commandment, but after the power of an endless life:

for it is witnessed [of him], Thou art a priest for ever After the order of Melchizedek.

For there is a disannulling of a foregoing commandment because of its weakness and unprofitableness

(for the law made nothing perfect), and a bringing in thereupon of a better hope, through which we draw nigh unto God.

And inasmuch as [it is] not without the taking of an oath

(for they indeed have been made priests without an oath; but he with an oath by him that saith of him, The Lord sware and will not repent himself, Thou art a priest for ever);

by so much also hath Jesus become the surety of a better covenant.

And they indeed have been made priests many in number, because that by death they are hindered from continuing:

but he, because he abideth for ever, hath his priesthood unchangeable.

Wherefore also he is able to save to the uttermost them that draw near unto God through him, seeing he ever liveth to make intercession for them.

For such a high priest became us, holy, guileless, undefiled, separated from sinners, and made higher than the heavens;

who needeth not daily, like those high priests, to offer up sacrifices, first for his own sins, and then for the [sins] of the people: for this he did once for all, when he offered up himself.

For the law appointeth men high priests, having infirmity; but the word of the oath, which was after the law, [appointeth] a Son, perfected for evermore.

Now in the things which we are saying the chief point [is this]: We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens,

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

For every high priest is appointed to offer both gifts and sacrifices: wherefore it is necessary that this [high priest] also have somewhat to offer.

Now if he were on earth, he would not be a priest at all, seeing there are those who offer the gifts according to the law;

who serve [that which is] a copy and shadow of the heavenly things, even as Moses is warned [of God] when he is about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern that was showed thee in the mount.

But now hath he obtained a ministry the more excellent, by so much as he is also the mediator of a better covenant, which hath been enacted upon better promises.

For if that first [covenant] had been faultless, then would no place have been sought for a second.

For finding fault with them, he saith, Behold, the days come, saith the Lord, That I will make a new covenant with the house of Israel and with the house of Judah;

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

For this is the covenant that I will make with the house of Israel After those days, saith the Lord; I will put my laws into their mind, And on their heart also will I write them: And I will be to them a God, And they shall be to me a people:

And they shall not teach every man his fellow-citizen, And every man his brother, saying, Know the Lord: For all shall know me, From the least to the greatest of them.

For I will be merciful to their iniquities, And their sins will I remember no more.

In that he saith, A new [covenant], he hath made the first old. But that which is becoming old and waxeth aged is nigh unto vanishing away.

Now even the first [covenant] had ordinances of divine service, and its sanctuary, [a sanctuary] of this world.

For there was a tabernacle prepared, the first, wherein [were] the candlestick, and the table, and the showbread; which is called the Holy place.

And after the second veil, the tabernacle which is called the Holy of holies;

having a golden altar of incense, and the ark of the covenant overlaid round about with gold, wherein [was] a golden pot holding the manna, and Aaron’s rod that budded, and the tables of the covenant;

and above it cherubim of glory overshadowing the mercy-seat; of which things we cannot now speak severally.

Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services;

but into the second the high priest alone, once in the year, not without blood, which he offereth for himself, and for the errors of the people:

the Holy Spirit this signifying, that the way into the holy place hath not yet been made manifest, while the first tabernacle is yet standing;

which [is] a figure for the time present; according to which are offered both gifts and sacrifices that cannot, as touching the conscience, make the worshipper perfect,

[being] only (with meats and drinks and divers washings) carnal ordinances, imposed until a time of reformation.