1. God, who at sundry times and in diverse manners spoke in time past unto the fathers by the prophets, has in these last days spoken unto us by his Son, whom he has appointed heir of all things, by whom also he made the worlds, 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, being made so much better than the angels, as he has by inheritance obtained a more excellent name than they.
  2. For unto which of the angels said he at any time, You are my Son; this day have I begotten you? And again, I will be to him a Father, and he shall be to me a Son? And again, when he brings in the First-Begotten into the world, he says, And let all the angels of God worship him who makes his ministers as a flame of fire. And of the angels he says, Angels are ministering spirits. But unto the Son he says, Your throne, O God, is for ever and ever. A scepter of righteousness is the scepter of your kingdom. You have loved righteousness and hated iniquity; therefore, God, even your God, has anointed you with the oil of gladness above your fellow partakers. And you, Lord, in the beginning, have laid the foundation of the earth, and the heavens are the works of your hands. They shall perish, but you remain. And they all shall wax old as does a garment, and as a vesture shall you fold them up, and they shall be changed; but you are the same and your years shall not fail. But to which of the angels said he at any time, Sit on my right hand until I make your enemies your footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?
  3. 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. For if the word spoken by angels was steadfast and every transgression and disobedience received a just recompense of reward, 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 who heard him — God also bearing them witness, both with signs and wonders, and with diverse miracles, and gifts of the holy ghost according to his own will.
  4. For unto the angels he has not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man, that you are mindful of him? Or the son of man, that you visit him? You made him a little lower than the angels. You crowned him with glory and honor, and did set him over the works of your hands. You have 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. But we see Jesus — who was made a little lower than the angels for the suffering of death — crowned with glory and honor, that he, by the grace of God, should taste death for every man. 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. For both he who sanctifies and they who are sanctified are all of one, for which cause he is not ashamed to call them brethren, saying, I will declare your name unto my brethren, in the midst of the church will I sing praise unto you. And again, I will put my trust in him. And again, Behold, I and the children whom God has given me.
  5. 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 — and deliver them who through fear of death were all their lifetime subject to bondage. For truly he took not on him the likeness of angels, but he took on him the seed of Abraham. Wherefore, in all things it behooved 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. For in that he himself has suffered being tempted, he is able to succor them that are tempted.
  6. Wherefore, holy brethren, partakers of the Heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to him that appointed him, as also Moses was faithful in all his house. For he was counted worthy of more glory than Moses, inasmuch as he who has built the house has more honor than the house; for every house is built by some man, but he that built all things is God. And Moses truly was faithful in all his house as a servant, for a testimony of those things which were to be spoken after, 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 says, Today, if you will hear his voice, harden not your hearts as in the provocation, in the day of temptation in the wilderness when your fathers tested me, proved me, and saw my works forty years, wherefore, I was grieved with that generation and said, They do always err in their heart and they have not known my ways, so I swore in my wrath, They shall not enter into my rest.
  8. Take heed, brethren, lest there should be in any of you an evil heart of unbelief in departing from the living God. But exhort one another daily, while it is called today, lest any of you should be hardened through the deceitfulness of sin. For we are made partakers of Christ if we hold the beginning of our confidence steadfast unto the end, while it is said, Today, if you will hear his voice, harden not your hearts as in the provocation. For some, when they had heard, did provoke — nevertheless, not all that came out of Egypt by Moses. But with whom was he grieved forty years? Was it not with them that had sinned, whose carcasses fell in the wilderness? And to whom did he swear that they should not enter into his rest but to them that believed not? So we see that they could not enter in because of unbelief.
  9. 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. For unto us was the rest preached, as well as unto them, but the word preached did not profit them (not being mixed with faith in them that heard it). For we who have believed do enter into rest, as he said, As I have sworn in my wrath, if they harden their hearts, they shall not enter into my rest. Also, I have sworn, if they will not harden their hearts, they shall enter into my rest — although the works of God were prepared (or finished) from the foundation of the world; for he spoke in a certain place of the seventh day in this way: And God did rest the seventh day from all his works. And in this place again: If they harden not their hearts, they shall enter into my rest. Seeing therefore it remains that some must enter therein, and they to whom it was first preached entered not in because of unbelief, again, he limits a certain day, saying in David, Today, after so long a time, as it is said, Today, if you will hear his voice, harden not your hearts. For if Joshua had given them rest, then would he not afterward have spoken of another day. There remains therefore a rest to the people of God. For he that is entered into his rest, he also has ceased from his own works, as God did from his.
  10. Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief. For the word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of body and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creation 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.
  11. 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; for we have not a high priest who cannot be touched with the feeling of our infirmities, but was in all points tempted like we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy and find grace, to help in time of need.
  12. 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) who can have compassion on the ignorant and on them that are out of the way, for he himself also is encompassed with infirmity. And by reason hereof, he ought, as for the people, so also for himself, to offer for sins. And no man takes this honor unto himself, but he that is called of God, as was Aaron. So also Christ glorified not himself to be made a high priest, but he that said unto him, You are my Son; today I have begotten you. As he says also in another place, You are a priest for ever after the Order of Melchizedek — 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, though he was a son, yet learned he obedience by the things which he suffered. (This alludes to Melchizedek and not to Christ.)
  13. And being made perfect, he became the author of eternal salvation unto all them that obey him, called of God a high priest after the Order of Melchizedek, of whom we have many things to say, and hard to be uttered, seeing you are dull of hearing.
  14. For when (for the time) you ought to be teachers, you have need that one teach you again which are the first principles of the oracles of God, and have become such as have need of milk and not of solid food — for everyone that uses milk is unskillful in the word of righteousness, for he is a babe, but solid food belongs to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil. Therefore, not 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, of the doctrine of baptisms, of laying on of hands, and of the resurrection of the dead, and of eternal judgment. And we will go on unto perfection if God permit.
  15. For he has made it impossible for those who were once enlightened, and have tasted of the Heavenly Gift, and were made partakers of the holy ghost, and have tasted the good word of God and the powers of the world to come — if they shall fall away — to be renewed again unto repentance, seeing they crucify unto themselves the Son of God afresh, and put him to an open shame. For the day comes that the earth — which drinks in the rain that comes oft upon it, and brings forth herbs meet for them who dwell thereon, by whom it is dressed, who now receive blessings from God — shall be cleansed with fire; for that which bears thorns and briers is rejected, and is near unto cursing. Therefore, they who bring not forth good fruits shall be cast into the fire, for their end is to be burned.
  16. But, beloved, we are persuaded of better things of you, and things that accompany salvation, though we thus speak. For God is not unrighteous; therefore, he will not forget your work and labor of love which you have shown toward his name, in that you have ministered to the saints, and do minister. And we desire that every one of you do show the same diligence to the full assurance of hope unto the end, that you be not slothful, but followers of them who through faith and patience inherit the promises. For when God made promise to Abraham, because he could swear by no greater, he swore by himself, saying, Surely blessing, I will bless you, and multiplying, I will multiply you. And so, after he had patiently endured, he obtained the promise. For men truly swear by the greater, and an oath for confirmation is to them an end of all strife, wherein God — desiring more abundantly to show unto the heirs of promise the immutability of his counsel — confirmed it by an oath, 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, which hope we have as an anchor of the soul, both sure and steadfast, and which enters into that within the veil where the forerunner is for us entered — even Jesus, made a high priest for ever after the Order of Melchizedek.
  17. For this Melchizedek, King of Salem, priest of the Most High God — who met Abraham returning from the slaughter of the kings and blessed him, 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 — for this Melchizedek was ordained a priest after the Order of the Son of God, which Order was without father, without mother, without descent, having neither beginning of days nor end of life. And all those who are ordained unto this Priesthood are made like unto the Son of God, abiding a priest continually.
  18. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. And truly 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. But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction, the less is blessed of the better. And here, men that die receive tithes, but there, he receives them of whom it is witnessed that he lives. And as I may so say, Levi also, who receives tithes, paid tithes in Abraham; for he was yet in the loins of his father when Melchizedek met him.
  19. 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 Melchizedek and not be called 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 spoken pertains to another tribe, of which no man gave service at the altar. For it is evident that our Lord sprang out of Judah, of which tribe Moses spoke nothing concerning priesthood, and it is yet far more evident that after the similitude of Melchizedek there arises another priest, who is made not after the law of a carnal commandment, but after the power of an endless life — for he testifies, You are a priest for ever after the Order of Melchizedek.
  20. For there is truly a disannulling of the commandment going before, for the weakness and unprofitableness thereof, for the law was administered without an oath and made nothing perfect, but was only the bringing in of a better hope by which we draw near unto God. Inasmuch as this high priest was not without an oath, by so much was Jesus made the surety of a better covenant. (For those priests were made without an oath, but this with an oath, by him that said unto him — the Lord swore and will not excuse himself — You are a priest for ever after the Order of Melchizedek.) And they truly were many priests because they were not suffered to continue, by reason of death. But this man, because he continues ever, has an unchangeable Priesthood.
  21. Wherefore, he is able also to save them to the utmost that come unto God by him, seeing he ever lives to make intercession for them. For such a high priest became us, who is holy, harmless, undefiled, separate from sinners, and made ruler over the heavens, and not as those high priests who offered up sacrifice daily, first for their own sins and then for the sins of the people; for he need not offer sacrifice for his own sins (for he knew no sins), but for the sins of the people. And this he did once, when he offered up himself. For the law makes men high priests, who have infirmity; but the word of the oath, which was since the law, makes the Son, who is consecrated, for ever.
  22. Now of the things which we have spoken, this is the sum: We have such a high priest who is set 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 and not man. For every high priest is ordained to offer gifts and sacrifices; wherefore, it is of necessity that this man have somewhat also to offer. Therefore, while he was on the earth, he offered for a sacrifice his own life for the sins of the people. Now every priest under the law must offer gifts or sacrifices according to the law, 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, says he, that you make all things according to the pattern shown to you in the mount. But now has he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.
  23. For if that first covenant had been faultless, then should no place have been sought for the second; for finding fault with them, he says, Behold, the days come, says the Lord, when 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 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, says the Lord. For this is the covenant that I will make with the house of Israel after those days, says 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. And they shall not teach every man his neighbor and every man his brother, saying, Know the Lord, for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness and their sins, and their iniquities will I remember no more. In that he says, A new covenant, he has made the first old; now that which decays and waxes old is ready to vanish away.
  24. Then truly the first covenant also had ordinances of divine service and a worldly sanctuary, for there was a tabernacle made (the first, wherein was the candlestick, and the table, and the showbread) which is called the sanctuary. And after the second veil, the tabernacle which is called the Holiest of All, 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 tablets of the covenant, and over it the cherubim of glory shadowing the mercy seat, of which we cannot now speak particularly.
  25. Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God; but into the second went the high priest alone, once every year, not without blood, which he offered for himself and for the errors of the people, the holy ghost signifying this: that the way into the holiest of all was not yet made manifest while as yet the first tabernacle was yet standing, which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect (as pertaining to the conscience), which consisted only in foods, and drinks, and diverse washings, and carnal ordinances, imposed on them until the time of reformation.
  26. But Christ, becoming a 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, 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. For if the blood of bulls and of goats, and the ashes of a heifer, sprinkling the unclean sanctifies to the purifying of the flesh, 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? And for this cause, he is the mediator of the new covenant, that by means of death, for the redemption of the transgressions that were under the first covenant, they who are called might receive the promise of eternal inheritance.
  27. For where a covenant is, there must also of necessity be the death of the victim, for a covenant is of force after the victim is dead (otherwise, it is of no strength at all while the victim lives); upon this, neither the first covenant was dedicated without blood. 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, saying, This is the blood of the covenant which God has enjoined unto you. Moreover, he sprinkled with blood both the tabernacle and all the vessels of the ministry. And almost all things are by the law purged with blood, and without shedding of blood is no remission.
  28. 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; for Christ is not entered into the holy places made with hands (which are the figures of the true), but into Heaven itself, now to appear in the presence of God for us, nor yet that he should offer himself often, as the high priest enters into the holy place every year with blood of others, for then must he often have suffered since the foundation of the world. But now, once, in the meridian of time has he appeared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die (but after this, the judgment), so Christ was once offered to bear the sins of many. And he shall appear the second time without sin, unto salvation, unto them that look for him.
  29. 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 continually year by year, make those who draw near perfect; for then would they not have ceased to be offered? Because the worshippers, once purged, should have had no more conscience of sins? But in those sacrifices there is a remembrance again made of sins every year, for it is not possible that the blood of bulls and of goats should take away sins.
  30. Wherefore, when he comes into the world, he says, Sacrifice and offering you desired not, but a body you have prepared for me. In burnt offerings and sacrifices for sin you have had no pleasure. Then said I, Behold, I come (in the volume of the book it is written of me) to do your will, O God.
  31. Above, when he said, Sacrifice, and offering, and burnt offerings, and offering for sin, you desired not, neither had pleasure therein (which are offered by the law), then said he, Behold, I come to do your will, O God. He takes away the first that he may establish the second, by which will we are sanctified through the offering once of the body of Jesus Christ. And every priest stands daily ministering, and offering oftentimes the same sacrifices which can never take away sins. But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God, from henceforth to reign until his enemies are made his footstool, for by one offering he has perfected for ever them that are sanctified, whereof the holy ghost also is a witness to us. For after he had said before, This is the covenant that I will make with them after those days, says the Lord: I will put my laws into their hearts, and in their minds will I write them — and, Their sins and iniquities will I remember no more — now where remission of these is, there is no more offering for sin.
  32. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way which he has consecrated for us through the veil — that is to say, his flesh — and having such a high priest over the House of God, 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. Let us hold fast the profession of our faith without wavering, for he is faithful that promised. And let us consider one another, to provoke unto love and to good works — not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another, and so much the more as you see the day approaching.
  33. For if we sin willfully after we have received the knowledge of the truth, there remains no more sacrifice for sins, but a certain fearful looking for judgment and fiery indignation, which shall devour the adversaries. He that despised Moses’ law died without mercy under two or three witnesses; of how much more severe punishment, do you suppose, shall he be thought worthy who has trodden underfoot the Son of God? And has counted the blood of the covenant — with which he was sanctified — an unholy thing? And has done insult unto the spirit of grace? For we know him that has said, Vengeance belongs unto me. I will recompense, says the Lord. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God.
  34. But call to remembrance the former days in which, after you were illuminated, you endured a great fight of afflictions — partly while you were made a spectacle, both by reproaches and afflictions, and partly while you became companions of them who were so used; for you had compassion on me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that you have in Heaven a better and an enduring substance. Cast not away therefore your confidence, which has great recompense of reward, for you have need of patience, that after you have done the will of God you might receive the promise; for yet a little while, and he that shall come will come, and will not delay.
  35. Now the just shall live by faith, but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition, but of them that believe to the saving of the soul.
  36. Now faith is the assurance of things hoped for, the evidence of things not seen, for by it the elders obtained a good report. 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.
  37. 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 speaks.
  38. 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. But without faith it is impossible to please him, for he that comes to God must believe that he is, and that he is a revealer to those who diligently seek him.
  39. 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 which he condemned the world and became heir of the righteousness which is by faith.
  40. 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 where he went. By faith he sojourned in the land of promise as in a foreign country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise; for he looked for a city which has foundations, whose builder and maker is God.
  41. Through faith also Sarah 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. Therefore sprang there even of one — and him as good as dead — as many as the stars of the sky in multitude, and as the sand which is by the seashore, innumerable.
  42. 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; for they that say such things declare plainly that they seek a country. And truly, if they had been mindful of that country from where they came out, they might have had opportunity to have returned. But now they desire a better country, that is, a Heavenly one. Wherefore, God is not ashamed to be called their God, for he has prepared for them a city.
  43. By faith Abraham, when he was tried, offered up Isaac; and he that had received the promises offered up his only begotten son, of whom it was said that in Isaac shall your seed be called, accounting that God was able to raise him up — even from the dead — from where he also received him in a figure.
  44. By faith Isaac blessed Jacob and Esau concerning things to come.
  45. By faith Jacob, when he was dying, blessed both the sons of Joseph, and worshipped leaning upon the top of his staff.
  46. By faith Joseph, when he died, made mention of the departing of the children of Israel and gave commandment concerning his bones.
  47. By faith Moses, when he was born, was hidden three months of his parents, because they saw that he was a peculiar child and they were not afraid of the king’s commandment. By faith Moses, when he had come to years of discretion, refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season — esteeming the reproach of Christ greater riches than the treasures in Egypt; for he had respect unto the recompense of the reward. By faith he forsook Egypt, not fearing the wrath of the king, for he endured as seeing him who is invisible. Through faith he kept the passover and the sprinkling of blood, lest he that destroyed the firstborn should touch them. By faith they passed through the Red Sea as by dry land, which the Egyptians attempting to do were drowned.
  48. By faith the walls of Jericho fell down after they were circled about seven days. By faith the harlot Rahab perished not with them who believed not, when she had received the spies with peace.
  49. And what shall I say more? For the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthah, of David also, and Samuel, and of the prophets, who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, 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 foreigners, women received their dead raised to life again, and others were tortured, not accepting deliverance, that they might obtain the first resurrection. And others had trial of cruel mockings and scourgings, yea moreover, of bonds and imprisonment. 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, of whom the world was not worthy. They wandered in deserts, and in mountains, and in dens and caves of the earth.
  50. And these all, having obtained a good report through faith, received the promises, God having provided some better things for them through their sufferings; for without sufferings they could not be made perfect.
  51. Wherefore, seeing we are also encompassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which does so easily beset us, and let us run with patience the race that is set before us, 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 seated at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest you should be wearied and faint in your minds.
  52. You have not yet resisted unto blood, striving against sin. And you have forgotten the exhortation which speaks unto you as unto children: My son, despise not the chastening of the Lord, nor faint when you are rebuked of him, for whom the Lord loves he chastens, and scourges every son whom he receives. If you endure chastening, God deals with you as with sons; for what son is he whom the father chastens not? But if you are without chastisement whereof all are partakers, then are you bastards and not sons. Furthermore, we have had fathers of our flesh who corrected us and we gave them reverence. Shall we not much rather be in subjection unto the Father of spirits and live? For they truly for a few days chastened us after their own pleasure, but he for our profit, that we might be partakers of his holiness.
  53. Now, no chastening for the present seems to be joyous, but grievous. Nevertheless, afterward it yields the peaceable fruit of righteousness unto them who are exercised thereby. Wherefore, lift up the hands which hang down, and strengthen the feeble knees, and make straight paths for your feet, lest that which is lame should be turned out of the way; but let it rather be healed.
  54. Follow peace with all men, and holiness, without which no man shall see the Lord, 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; lest there should be any fornicator, or worldly person as Esau, who for one morsel of food sold his birthright — for you know that afterward, when he would have inherited the blessing, he was rejected, for he found no place of repentance, though he sought it anxiously with tears.
  55. For you are not come unto the mount that might be touched and that burned with fire, nor unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words which voice they who heard entreated that the word should not be spoken to them anymore. (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. And so terrible was the sight that Moses said, I exceedingly fear and quake.)
  56. But you have come unto Mount Zion, and unto the city of the living God — the Heavenly Jerusalem — and to an innumerable company of angels, 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, and to Jesus, the mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel.
  57. See that you refuse not him who speaks, for if they escaped not (who refused him who spoke on earth), much more shall not we escape, if we turn away from him that speaks from Heaven, whose voice then shook the earth. But now he has promised, saying, Yet once more I shake not only the earth, but also Heaven. And this word, Yet once more, signifies the removing of those things that are shaken — as of things that are made — that those things which cannot be shaken may remain. Wherefore, we, receiving a kingdom which cannot be moved, should have grace whereby we may serve God acceptably, with reverence and godly fear, for our God is a consuming fire.
  58. Let brotherly love continue. Be not forgetful to entertain strangers, for thereby some have entertained angels unawares. Remember them that are in bonds, as bound with them, and they who suffer adversity as being yourselves also of the body. Marriage is honorable in all, and the bed undefiled, but whoremongers and adulterers, God will judge. Let your consecrations be without covetousness, and be content with giving such things as you have; for he has said, I will never leave you nor forsake you, so that we may boldly say, The Lord is my helper and I will not fear what man shall do unto me.
  59. Remember them who have the rule over you, who have spoken unto you the word of God, whose faith imitate, considering the end of their conduct — Jesus Christ, the same yesterday, and today, and for ever. Be not carried about with diverse and strange doctrines, for it is a good thing that the heart should be established with grace, not with foods, which have not profited them that have been occupied therein.
  60. We have an altar whereof they have no right to eat who serve the tabernacle, for the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned outside the camp. Wherefore, Jesus also, that he might sanctify the people with his own blood, suffered outside the gate. Let us go forth therefore unto him, outside the camp, bearing his reproach. For here, we have no continuing city, but we seek one to come. 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. But to do good and to share, forget not, for with such sacrifices God is well pleased.
  61. Obey them that have the rule over you, and submit yourselves; for they watch for your souls as they who must give account, that they may do it with joy and not with grief, for that is unprofitable for you.
  62. Pray for us, for we trust we have a good conscience, in all things desiring to live honestly. But I implore you rather to do this, that I may be restored to you the sooner.
  63. Now the God of peace, who brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight through Jesus Christ, to whom be glory for ever and ever. Amen.
  64. And I implore you, brethren, suffer the word of exhortation, for I have written a letter unto you in few words. Know that our brother Timothy is set at liberty — with whom, if he come shortly, I will see you. Salute all them that have the rule over you, and all the saints. They of Italy salute you. Grace be with you all. Amen.
  65. Written to the Hebrews, from Italy, by Timothy.