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The 1st Chapter
God in time past diversely and
many ways, spake unto the fathers by Prophets but in these last days
he hath spoken unto us by his son, whom he hath made heir of all
things: by whom also he made the world. Which son being the
brightness of his glory, and very image of his substance, bearing up
all things with the word of his power, hath in his own person purged
our sins, and is sitten on the right hand of the majesty on high,
and is more excellent then the angels, in as much as he hath by
inheritance obtained an excellenter name then have they.
For unto which of the angels said he at any time: Thou art my
son, this day begat I thee? And again: I will be his father, and he
shall be my son. And again when he bringeth in the first begotten
son into the world, he saith: And all the angels of God shall
worship him. And of the angels he saith: He maketh his angels
spirits, and his ministers flames of fire. But unto the son he saith:
God, thy seat shall be for ever and ever. The sceptre of thy kingdom
is a right sceptre. Thou hast loved righteousness and hated
iniquity. Wherefore God which is thy God, hath anointed thee with
the oil of gladness above thy fellows.
And thou Lord in the beginning hast laid the foundation of the
earth. And the heavens are the works of thy hands. They shall
perish, but thou shalt endure. They all shall wax old as doth a
garment: and as a vesture shalt thou change them, and they shall be
changed. But thou art always, and thy years shall not fail. Unto
which of the angels said he at any time: Sit on my right hand, till
I make thine enemies thy footstool: Are they not all ministering
spirits, sent to minister, for their sakes which shall be heirs of
salvation?
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The 2nd Chapter
Wherefore we ought to give the
more heed to the things we have heard lest we perish. For if the
word which was spoken by angels was steadfast: so that every
transgression and disobedience received a just recompense to reward
how shall we escape, if we despise so great salvation, which at the
first began to be preached of the Lord himself, and afterward was
confirmed unto us ward, by them that heard it, God bearing witness
thereto, both with signs and wonders also, and with diverse
miracles, and gifts of the holy ghost according to his own will.
He hath not unto the angels put in subjection the world to
come, whereof we speak. But one in a certain place witnessed,
saying. What is man, that thou art mindful of him? After thou hadst
for a season made him lower than the angels: thou crownedst him with
honour and glory, and hast set him above the works of thy hands.
Thou hast put all things in subjection under his feet. In that he
put all things under him, he left nothing that is not put under him.
Nevertheless we yet see not all things subdued but him that was made
less than the angels we see that it was Jesus, which is crowned with
glory and honour for the suffering of death: that he by the grace of
God, should taste of death for all men.
For it became him, for whom are all things and by whom are all
things, after that he had brought many sons unto glory, that he
should make the Lord of their salvation perfect through suffering.
For he that sanctifieth, and they which are sanctified, are all of
one. For which causes sake he is not ashamed to call them brethren
saying: I will declare thy name unto my brethren, and in the midst
of the congregation will I praise thee. And again: I will put my
trust in him. And again: behold here am I and the children which God
hath given me.
For as much then as the children were partakers of flesh and
blood, he also himself likewise took part with them, for to put down
through death, him that had lordship over death, that is to say the
devil, and that he might deliver them which through fear of death
were all their lifetime in danger of bondage. For he in no place
taketh on him the angels: but the seed of Abraham taketh he on him.
Wherefore in all things it became him to be made like unto his
brethren, that he might be merciful, and a faithful high Priest in
things concerning God, for to purge the peoples sins. For in that he
himself suffered and was tempted, he is able to succour them that
are tempted.
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The 3rd Chapter
Therefore holy brethren,
partakers of the celestial callings consider the ambassador and high
priest of our profession Christ Jesus, which was faithful to him
that made him, even as was Moses in all his house. And yet was this
man counted worthy of more glory than Moses: In as much as he which
hath prepared the house, hath most honour in the house. Every house
is prepared of some man. But he that ordained all things, is God.
And Moses verily was faithful in all his house, as a minister, to
bear witness of those things which should be spoken afterward. But
Christ as a son, hath rule over the house, whose house are we, so
that we hold fast the confidence and the rejoicing of that hope,
unto the end.
Wherefore as the *holy ghost saith: today if ye shall hear his
voice, harden not your hearts, after the rebellion in the day of
temptation in the wilderness, where your fathers tempted me, proved
me, and saw my works forty years long. Wherefore I was grieved with
that generation and said: They *erre ever in their hearts: they
verily have not known my ways so that I sware in my wrath, that they
should not enter into my rest. Take heed brethren that there be in
none of you an evil heart in unbelief, that he should depart from
the living God: but exhort one another daily, while it is called
today, lest any of you wax hard hearted through the deceitfulness of
sin.
We are partakers of Christ if we keep sure unto the end the
first substance, so long as it is said: today if ye hear his voice,
harden not your hearts, as when ye rebelled. For some, when they
heard, rebelled: how be it not all that came out of Egypt under
Moses. But with whom was he displeased forty years? Was he not
displeased with them that sinned whose carcasses were overthrown in
the desert? To whom sware he that they should not enter into his
rest: but unto them that believed not? And we see that they could
not enter in, because of unbelief.
*holy ghost saith: aka:
spirit of truth. *erre (error) then is plain; against the very truth
and verity (realness) of God and Christ.
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The 4th Chapter
Let us fear therefore lest any
of us forsaking the promise of entering into his rest, should seem
to come behind. For unto us was it declared, as well as unto them.
But it profited not them that they heard the word, because they
which heard it, coupled it not with faith. But we which have
believed, do enter into his rest, as contrariwise he said to the
other: I have sworn in my wrath, they shall not enter into my rest.
And that spake he verily long after that the works were made and the
foundation of the world laid. 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. And in this place again: They shall not come into my
rest.
Seeing therefore it followeth that some must enter thereinto,
and they to whom it was first preached, entered not therein for
unbeliefs sake. Again he appointeth in David a certain present day
after so long a time, saying as it is rehearsed: this day if ye hear
his voice, be not hard hearted. For if Joshua had given them rest,
then would he not afterward have spoken of another day. There
remaineth therefore yet a rest to the people of God. For he that is
entered into his rest, doth cease from his own works as God did from
his.
Let us study therefore to enter into that rest, lest any man
fall after the same example, into unbelief. For the word of God is
quick, and mighty in operation, and sharper then any two edged
sword: and entereth through, even unto the dividing asunder of the
soul and the spirit, and of the joints and the *mary : and judgeth
the thoughts and the intents of the heart: neither is there any
creature invisible in the sight of him. For all things are naked and
bare unto the eyes of him, of whom we speak.
*mary (marrow?)
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The 5th Chapter
Seeing then that
we have a great high priest which is entered into heaven (I mean
Jesus the son of God) let us hold our profession. For we have not an
high priest, which cannot have compassion on our infirmities: but
was in all points tempted, like as we are: but yet without sin. Let
us therefore go boldly unto the seat of grace, that we may receive
mercy, and find grace to help in time of need.
For every high priest that is taken from among men is ordained
for men, in things pertaining to God: to offer gifts and sacrifices
for sin: which can have compassion on the ignorant, and on them that
are out of the way, because that he himself also is compassed with
infirmity: For the which infirmities sake he is bound to offer for
sins, as well for his own part, as for the peoples. And no man
taketh honour unto himself, but he that is called of God, as was
Aaron.
Even so likewise, Christ glorified not himself, to be made the
high priest: but he that said unto him: thou art my son, this day
begat I thee, glorified him. As he also in another place speaketh:
Thou art a Priest for ever after the order of Melchisedec. Which in
the days of his flesh, did offer up prayers and supplications, with
strong crying and tears unto him that was able to save him from
death and was also heard, because of his Godliness. And though he
were Gods son, yet learned he obedience, by those things which he
suffered, and was made perfect, and the cause of eternal salvation
unto all them that obey him: and is called of God an high Priest,
after the order of Melchisedec.
Whereof we have many things to say which are hard to be
uttered: because ye are dull of hearing. For when as concerning the
time, ye ought to be teachers, yet have ye need again that we teach
you the first principles of the word of God: and are become such as
have need of milk, and not of strong meat: For every man that is fed
with milk, is inexpert in the word of righteousness. For he is but a
babe. But strong meat belongeth to them that are perfect which
through custom have their witness exercised, to judge both good and
evil also.
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The 6th Chapter
Therefore let us love the
doctrine pertaining to the beginning of a Christian man, and let us
go unto perfection, and now no more lay the foundation of repentance
from dead works, and of faith toward God, of baptism, of doctrine,
and of laying on of hands, and of resurrection from death, and of
eternal judgement. And so will we do, if God permit. For it is not
possible that they which were once lighted, and have tasted of the
heavenly gift, and were become partakers of the holy ghost, and have
tasted of the good word of God, and of the power of the world to
come: if they fall, should be renewed again unto repentance: for as
much as they have (as concerning them selves) crucified the son of
God afresh, making a mock of him.
For that earth which drinketh in the rain which cometh often
upon it, and bringeth forth herbs *meet for them that dress it,
receiveth blessing of God. But that ground which beareth thorns and
briars, is reproved, and is nigh unto cursing: whose end is to be
burned. Nevertheless dear friends, we trust to see better of you and
things which accompany salvation, though we thus speak. For God is
not unrighteous that he should forget your work and labour that
proceedeth of love, which love showed in his name, which have
ministered unto the saints, and yet minister. Yee, and we desire
that every one of you show the same diligence, to the establishing
of hope, even unto the end: that ye faint not, but follow them,
which through faith and patience inherit the promises.
For when God made promise to Abraham because he had no greater
thing to swear by, he sware by him self, saying: Surely I will bless
thee and multiply thee indeed. And so after that he had tarried a
long time, he enjoyed the promise. Men verily swear by him that is
greater than them selves, and an oath to confirming the thing is
among them an end of all strife. So God willing very abundantly to
show unto the heirs of promise, the stableness of his counsel, he
added an oath, that by two immutable things (in which it was
unpossible that God should lie) we might have perfect consolation,
which have fled, for to hold fast the hope that is set before us,
which hope we have as an anchor of the soul both sure and steadfast.
Which hope also entereth in, into those things which are within the
veil, whither the forerunner is for us entered in, I mean Jesus that
is made an high priest for ever, after the order of Melchisedech.
*meet (worthy)
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The 7th Chapter
This
Melchisedech king of Salem (which being priest of the most high God,
met Abraham, as he returned again from the slaughter of the kings,
and blessed him: to whom also Abraham gave tithes of all things)
first is by interpretation king of righteousness: after that he is
king of Salem, that is to say king of peace, without father without
mother, without kin, and hath neither beginning of his time, neither
yet end of his life: but is likened unto the son of God and
continueth a priest for ever.
Consider what a man this was unto whom the Patriarch Abraham
gave tithes of the spoils. And verily those children of Levi, which
receive the office of the priests, have a commandment to take
according to the law, tithes of the people, that is to say, of their
brethren, yee though they sprung out of the loins of Abraham. But he
whose kindred is not counted among them received tithes of Abraham
and blessed him that had the promises. And with out nay saying, he
which is less, receiveth blessing of him which is greater. And here
men that die, receive tithes. But there he receiveth tithes of whom
it is witnessed, that he liveth. And to say the truth, Levi him self
also which receiveth tithes, paid tithes in Abraham. For he was yet
in the loins of his father Abraham when Melchisedec met him.
If now therefore perfection came by the priesthood of the
Levites (for under that priesthood the people received the law) what
needed it furthermore that another priest should rise, after the
order of Melchisedech, and not after the order of Aaron? Now no
doubt, if the priesthood be translated, then of necessity must the
law be translated also.
For he of whom these things are spoken, pertaineth unto
another tribe, of which never man served at the altar. For it is
evident that our Lord sprung of the tribe of Juda, of which tribe
spake Moses nothing concerning priesthood. And it is yet a more
evident thing, if after the similitude of Melchisedech, there arise
another priest, which is not made after the law of the carnal
commandment: but after the power of the endless life (For he
testifieth: Thou art a priest for ever, after the order of
Melchisedech). Then the commandment that went a fore, is
disannulled, because of her weakness and unprofitableness. For the
law made nothing perfect: but was an introduction of a better hope,
by which hope, we draw nigh unto God.
And for this cause it is a better hope that it was not
promised with out an oath. Those priests were made without an oath:
but this priest 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 Melchisedech. And for that cause was Jesus a stablisher of
a better testament.
And among them many were made priests, because they were not
suffered to endure by the reason of death. But this man, because he
endureth ever hath an everlasting priesthood. Wherefore he is able
also ever to save them that come unto God by him, seeing he ever
liveth, to make intercession for us.
Such an high Priest it became us to have, which is holy,
harmless, undefiled, separate from sinners, and made higher then
heaven. Which needeth not daily (as yonder high priests) to offer up
sacrifice, first for his own sins, and then for the peoples sins.
For that did he at once for all, when he offered up himself. For the
law maketh men priests, which have infirmity: but the word of the
oath that came since the law, maketh the son priest, which is
perfect for ever more.
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The 8th Chapter
Of the things which we have
spoken, this is the *pith: that we have such an high priest that is
sitten on the right hand of the seat of majesty in heaven and is a
minister of holy things, and of the very tabernacle which God *pyght,
and not man. For every high priest is ordained to offer gifts and
sacrifices: wherefore it is of necessity that this man have some
what also to offer. For he were not a priest, if he were on the
earth where are priests that according to the law offer gifts, which
priests serve unto the example and shadow of heavenly things: even
as the answer of God was given unto Moses when he was about to
finish the tabernacle: Take heed (said he) that thou make all things
according to the *patrone showed to thee in the mount.
Now hath he obtained a more excellent office, in as much as he
is the mediator of a better testament, which was made for better
promises. For if that first testament had been faultless: then
should no place have been sought for the second. For in rebuking
them he saith: Behold the days will come (saith the Lord) and I will
finish upon the house of Israel, and upon the house of Judah, a new
testament: not like the testament that I made with their fathers at
that time, when I took them by the hands, to lead them out of the
land of Egypt, for they continued not in my testament, and I
regarded them not saith the Lord.
For this is the testament that I will make with the house of
Israel: After those days saith the Lord: I will put my laws in their
minds, and in their hearts I will write them, and I will be their
God, and they shall be my people. And they shall not teach, every
man his neighbor, and every man his brother, saying: know the Lord:
For they shall know me, from the least to the most of them: For I
will be merciful over their unrighteousness, and on their sins and
on their iniquities. In that he saith a new testament, he hath
*abrogated the old. Now that which is disannulled and waxed old, is
ready to vanish away.
*pith (heart, core,
center) *pyght: from pight to pitch: like to pitch a tent...able to ...*patrone (patron) *abrogated (canceled, given
way to. )
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The 9th Chapter
That, first tabernacle
verily had ordinances, and servings of God, and worldly holiness.
For there was a fore tabernacle made, wherein was the candlestick
and the table, and the show bread, which is called holy. But within
the second veil was there a tabernacle, which is called holiest of
all, which had the golden censer, and the ark of the testament
overlaid round about with gold, wherein was the golden pot with
Manna, and Aarons rod that sprung and the tables of the testament.
Over the ark were the cherubims of glory shadowing the seat of
grace. Of which things, we will not now speak particularly.
When these things were thus ordained, the Priests went all
ways into the first tabernacle and executed the service of God. But
into the second went the high priest alone, once every year: and not
without blood, which he offered for him self, and for the ignorance
of the people. Wherewith the holy ghost this signifying that the way
of holy things, was not yet opened, while as yet the first
tabernacle was standing. Which was a similitude for the time then
present, and in which were offered gifts and sacrifices that could
not make them that minister perfect, as pertaining to the
conscience, with only meats and drinks, and diverse washings and
justifyings of the flesh, which were ordained until the time of
reformation.
But Christ being an high priest of good things to come, came
by a greater and a more perfect tabernacle, not made with hands:
that is to say, not of this manner building, neither by the blood of
goats and calves: but by his own blood he entered once for all into
the holy place, and found eternal redemption. For if the blood of
oxen and of goats and the ashes of an heifer, when it was sprinkled,
purified the unclean, as touching the purifying of the flesh: How
much more shall the blood of Christ (which through the eternal
spirit, offered him self without spot to God) purge your consciences
from dead works for to serve the living God?
And for this cause is he the mediator of the new testament,
that through death which chanced for the redemption of those
transgressions that were in the first testament, they which were
called, might receive the promise of eternal inheritance. For
wheresoever is a testament, there must also be the death of him that
maketh the testament. For the testament taketh authority when men
are dead: For it is of no value as long as he that made it, is
alive. For which cause also, neither that first testament was
ordained without blood. For when all the commandments were read of
Moses unto all the people, he took the blood of calves and of goats,
with water and purple wool and hyssop, and sprinkled both the book,
and all the people, saying: this is the blood of the testament which
God hath appointed unto you. Moreover, he sprinkled the tabernacle
with blood also, and all the ministering vessels. And almost all
things, are by the law, purged with blood, and with out shedding of
blood is no remission.
It is then need that the similitudes of heavenly things be
purified with such things: but the heavenly things themselves are
purified with better sacrifices than are those. For Christ is not
entered into the holy places that are made with hands, which are but
similitudes of true things: but is entered into very heaven, for to
appear now in the sight of God for us: not to offer himself often,
as the high priest entereth into the holy place every year with
strange blood, for then must he have often suffered since the world
began. But now in the end of the world, hath he appeared once, to
put sin to flight, by the offering up of himself: And as it is
appointed unto men that they shall once die, and then cometh the
judgment, even so Christ was once offered to take away the sins of
many, and unto them that look for him, shall he appear again without
sin, unto salvation.
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