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God, after He ^(C1)spoke long ago to the fathers in ^(C2)the prophets in many portions and ^(C3)in many ways,

^(F1)(C1)in these last days ^(C2)has spoken to us ^(F2)in His ^(C3)Son, whom He appointed ^(C4)heir of all things, ^(C5)through whom He also made the ^(F3)(C6)world.

^(F1)And He is the radiance of His glory and the exact ^(C1)representation of His nature, and ^(F2)(C2)upholds all things by ^(F3)the word of His power. When He had made ^(C3)purification of sins, He ^(C4)sat down at the right hand of the ^(C5)Majesty on high,

having become so much better than the angels, to the extent that He has inherited a more excellent ^(C1)name than they.

For to which of the angels did He ever say, "^(C1)YOU ARE MY SON, TODAY I HAVE FATHERED YOU"? And again, "^(C2)I WILL BE A FATHER TO HIM AND HE WILL BE A SON TO ME"?

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And ^(F1)when He again ^(C1)brings the firstborn into ^(F2)(C2)the world, He says, "^(C3)AND LET ALL THE ANGELS OF GOD WORSHIP HIM."

And regarding the angels He says, "^(C1)HE MAKES HIS ANGELS WINDS, AND HIS MINISTERS A FLAME OF FIRE."

But regarding the Son He says, "^(C1)YOUR THRONE, GOD, IS FOREVER AND EVER, AND THE SCEPTER OF RIGHTEOUSNESS IS THE SCEPTER OF ^(F1)HIS KINGDOM.

-"^(C1)YOU HAVE LOVED RIGHTEOUSNESS AND HATED LAWLESSNESS; ^(C2)THEREFORE GOD, YOUR GOD, HAS ^(C3)ANOINTED YOU WITH THE OIL OF JOY ABOVE YOUR COMPANIONS."

And, "^(C1)YOU, LORD, IN THE BEGINNING LAID THE FOUNDATION OF THE EARTH, AND THE HEAVENS ARE THE WORKS OF YOUR HANDS;

^(C1)THEY WILL PERISH, BUT YOU REMAIN; ^(C2)AND THEY ALL WILL ^(F1)WEAR OUT LIKE A GARMENT,

^(C1)AND LIKE A ROBE YOU WILL ROLL THEM UP; LIKE A GARMENT THEY WILL ALSO BE CHANGED. BUT YOU ARE ^(C2)THE SAME, AND YOUR YEARS WILL NOT COME TO AN END."

But to which of the angels has He ever said, "^(C1)SIT AT MY RIGHT HAND, ^(C2)UNTIL I MAKE YOUR ENEMIES A FOOTSTOOL FOR YOUR FEET"?

Are they not all ^(C1)ministering spirits, sent out to provide service for the sake of those who will ^(C2)inherit ^(C3)salvation?

For this reason we must pay much closer attention to ^(F1)what we have heard, so that ^(C1)we do not drift away from it.

For if the word ^(C1)spoken through ^(C2)angels proved ^(F1)unalterable, and ^(C3)every violation and act of disobedience received a just ^(F2)(C4)punishment,

^(C1)how will we escape if we neglect so great a ^(C2)salvation? ^(F1)After it was at first ^(C3)spoken through the Lord, it was ^(C4)confirmed to us by those who heard,

God also testifying with them, both by ^(C1)signs and wonders, and by ^(C2)various ^(F1)miracles and by ^(F2)(C3)gifts of the Holy Spirit ^(C4)according to His own will.

For He did not subject to angels ^(F1)(C1)the world to come, about which we are speaking.

But someone has testified ^(C1)somewhere, saying, "^(C2)WHAT IS MAN, THAT YOU THINK OF HIM? OR A SON OF MAN, THAT YOU ARE CONCERNED ABOUT HIM?

-"^(C1)YOU HAVE MADE HIM ^(F1)FOR A LITTLE WHILE LOWER THAN ANGELS; YOU HAVE CROWNED HIM WITH GLORY AND HONOR^(F2);

^(C1)YOU HAVE PUT EVERYTHING IN SUBJECTION UNDER HIS FEET." For in subjecting all things to him, He left nothing that is not subject to him. But now ^(C2)we do not yet see all things subjected to him.

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But we do see Him who was ^(C1)made ^(F1)for a little while lower than the angels, namely, Jesus, ^(C2)because of His suffering death ^(C3)crowned with glory and honor, so that ^(C4)by the grace of God He might ^(C5)taste death ^(C6)for everyone.

For ^(C1)it was fitting for Him, ^(C2)for whom are all things, and through whom are all things, in bringing many sons to glory, to ^(C3)perfect the ^(F1)(C4)originator of their salvation through sufferings.

For both He who ^(C1)sanctifies and those who ^(C2)are ^(F1)sanctified are all ^(C3)from one Father; for this reason He is not ashamed to call them ^(C4)brothers and sisters,

saying, "^(C1)I WILL PROCLAIM YOUR NAME TO MY BROTHERS, IN THE MIDST OF THE ASSEMBLY I WILL SING YOUR PRAISE."

And again, "^(C1)I WILL PUT MY TRUST IN HIM." And again, "^(C2)BEHOLD, I AND THE CHILDREN WHOM GOD HAS GIVEN ME."

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Therefore, since the children share in ^(F1)(C1)flesh and blood, ^(C2)He Himself likewise also partook of the same, so that ^(C3)through death He might destroy ^(C4)the one who has the power of death, that is, the devil,

and free those who through ^(C1)fear of death were subject to slavery all their lives.

For clearly He does not ^(F1)give help to angels, but He gives help to the ^(F2)descendants of Abraham.

Therefore, in all things He ^(F1)had ^(C1)to be made like His brothers so that He might ^(C2)become a merciful and faithful ^(C3)high priest in ^(C4)things pertaining to God, to ^(C5)make ^(F2)propitiation for the sins of the people.

For since He Himself was ^(F1)(C1)tempted in that which He has suffered, He is able to come to the aid of those who are ^(F1)tempted.

Therefore, ^(C1)holy brothers and sisters, partakers of a ^(C2)heavenly calling, consider ^(C3)the Apostle and ^(C4)High Priest of our ^(C5)confession: Jesus;

^(F1)He was faithful to Him who appointed Him, as ^(C1)Moses also was in all His house.

^(C1)For He has been counted worthy of more glory than Moses, by just so much as the builder of the house has more honor than the house.

For every house is built by someone, but the builder of all things is God.

Now ^(C1)Moses was faithful in all ^(F1)God's house as ^(C2)a servant, ^(C3)for a testimony of those things ^(C4)which were to be spoken later;

but Christ was faithful as ^(C1)a Son over His house—^(C2)whose house we are, ^(C3)if we hold firmly to our ^(C4)confidence and the boast of our ^(F1)(C5)hope.

Therefore, just as ^(C1)the Holy Spirit says, "^(C2)TODAY IF YOU HEAR HIS VOICE,

^(C1)DO NOT HARDEN YOUR HEARTS AS ^(F1)WHEN THEY PROVOKED ME, AS ON THE DAY OF TRIAL IN THE WILDERNESS,

^(C1)WHERE YOUR FATHERS PUT ME TO THE TEST, AND SAW MY WORKS FOR ^(C2)FORTY YEARS.

-"^(C1)THEREFORE I WAS ANGRY WITH THIS GENERATION, AND SAID, 'THEY ALWAYS GO ASTRAY IN THEIR HEART, AND THEY DID NOT KNOW MY WAYS';

^(C1)AS I SWORE IN MY ANGER, 'THEY CERTAINLY SHALL NOT ENTER MY REST.'"

^(C1)Take care, brothers and sisters, that there will not be in any one of you an evil, unbelieving heart ^(F1)that falls away from ^(C2)the living God.

But ^(C1)encourage one another every day, as long as it is still called "today," so that none of you will be hardened by the ^(C2)deceitfulness of sin.

For we have become partakers of Christ ^(C1)if we keep the beginning of our ^(F1)(C2)commitment firm until the end,

while it is said, "^(C1)TODAY IF YOU HEAR HIS VOICE, DO NOT HARDEN YOUR HEARTS, AS ^(F1)WHEN THEY PROVOKED ME."

For who ^(C1)provoked Him when they had heard? Indeed, ^(C2)did not all those who came out of Egypt led by Moses?

And with whom was He angry for forty years? Was it not with those who sinned, ^(C1)whose dead bodies fell in the wilderness?

And to whom did He swear ^(C1)that they would not enter His rest, but to those who were ^(C2)disobedient?

And so we see that they were not able to enter because of ^(C1)unbelief.

Therefore, we must fear if, while a promise remains of entering His rest, any one of you may seem to have ^(C1)come short of it.

For indeed we have had good news preached to us, just as they also did; but ^(C1)the word ^(F1)they heard did not benefit them, because ^(F2)they were not united with those who listened with faith.

For we who have believed enter that rest, just as He has said, "^(C1)AS I SWORE IN MY ANGER, THEY CERTAINLY SHALL NOT ENTER MY REST," although His works were finished ^(C2)from the foundation of the world.

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For He has said ^(C1)somewhere concerning the seventh day: "^(C2)AND GOD ^(C3)RESTED ON THE SEVENTH DAY FROM ALL HIS WORKS";

and again in this passage, "^(C1)THEY CERTAINLY SHALL NOT ENTER MY REST."

Therefore, since it remains for some to enter it, and those who previously had good news preached to them failed to enter because of ^(C1)disobedience,

He again sets a certain day, "Today," saying ^(F1)through David after so long a time just ^(C1)as has been said before, "^(C2)TODAY IF YOU HEAR HIS VOICE, DO NOT HARDEN YOUR HEARTS."

For ^(C1)if ^(F1)Joshua had given them rest, He would not have spoken of another day after that.

Consequently, there remains a Sabbath rest for the people of God.

For the one who has entered His rest has himself also ^(C1)rested from his works, as ^(C2)God did from His.

Therefore let's make every effort to enter that rest, so that no one will fall by following the same ^(C1)example of ^(C2)disobedience.

For ^(C1)the word of God is ^(C2)living and ^(C3)active, and sharper than any two-edged ^(C4)sword, even penetrating as far as the division of ^(C5)soul and ^(C5)spirit, of both joints and marrow, and ^(C6)able to ^(F1)judge the thoughts and intentions of the heart.

And ^(C1)there is no creature hidden from His sight, but all things are ^(C2)open and laid bare to the eyes of Him to whom ^(F1)we must answer.

Therefore, since we have a great ^(C1)high priest who has ^(C2)passed through the heavens, Jesus ^(C3)the Son of God, let's hold firmly to our ^(C4)confession.

For we do not have ^(C1)a high priest who cannot sympathize with our weaknesses, but One who has been ^(C2)tempted in all things just as we are, yet ^(C3)without sin.

Therefore let's ^(C1)approach the throne of grace with ^(C2)confidence, so that we may receive mercy and find grace for help at the time of our need.

For every high priest ^(C1)taken from among men is appointed on behalf of people in ^(C2)things pertaining to God, in order to ^(C3)offer both gifts and sacrifices ^(C4)for sins;

^(F1)(C1)he can deal gently with the ^(C2)ignorant and ^(C3)misguided, since he himself also is ^(F2)(C4)clothed in weakness;

and because of it he is obligated to offer sacrifices ^(C1)for sins for himself, ^(C2)as well as for the people.

And ^(C1)no one takes the honor for himself, but receives it when he is called by God, just ^(C2)as Aaron also was.

So too Christ ^(C1)did not glorify Himself in becoming a ^(C2)high priest, but it was He who ^(C3)said to Him, "^(C4)YOU ARE MY SON, TODAY I HAVE FATHERED YOU";

just as He also says in another passage, "^(C1)YOU ARE A PRIEST FOREVER ACCORDING TO ^(C2)THE ORDER OF MELCHIZEDEK."

In the days of ^(F1)His humanity, ^(F2)(C1)He offered up both prayers and pleas with ^(C2)loud crying and tears to the One ^(C3)able to save Him ^(F3)from death, and He ^(F4)was heard because of His ^(C4)devout behavior.

Although He was ^(C1)a Son, He learned ^(C2)obedience from the things which He suffered.

And having been ^(C1)perfected, He became the source of eternal salvation for all those who obey Him,

being designated by God as ^(C1)High Priest according to ^(C2)the order of Melchizedek.

Concerning ^(F1)him we have much to say, and it is difficult to explain, since you have become ^(F2)poor listeners.

For though ^(F1)by this time you ought to be teachers, you have need again for someone to teach you ^(C1)the ^(F2)(C2)elementary principles of the ^(C3)actual words of God, and you have come to need ^(C4)milk and not solid food.

For everyone who partakes only of milk is unacquainted with the word of righteousness, for he is an ^(C1)infant.

But solid food is for ^(C1)the mature, who because of practice have their senses ^(C2)trained to ^(C3)distinguish between good and evil.

Therefore ^(C1)leaving ^(C2)the ^(F1)elementary teaching about the ^(F2)Christ, let us press on to ^(F3)(C3)maturity, not laying again a foundation of repentance from ^(C4)dead works and of faith toward God,

of ^(C1)instruction about ^(F1)washings and ^(C2)laying on of hands, and about the ^(C3)resurrection of the dead and ^(C3)eternal judgment.

And this we will do, ^(C1)if God permits.

For it is ^(C1)impossible, in the case of those who have once been ^(C1)enlightened and have tasted of ^(C2)the heavenly gift and have been made ^(C3)partakers of the Holy Spirit,

and ^(C1)have tasted the good ^(C2)word of God and the powers of ^(C3)the age to come,

and then have ^(F1)fallen away, to ^(C1)restore them again to repentance, ^(F2)(C2)since they again crucify to themselves the Son of God and put Him to open shame.

For ground that drinks the rain which often ^(F1)falls on it and produces vegetation useful to those ^(C1)for whose sake it is also tilled, receives a blessing from God;

but if it yields thorns and thistles, it is worthless and ^(F1)(C1)close to being cursed, and ^(F2)it ends up being burned.

But, ^(C1)beloved, we are convinced of better things regarding you, and things that ^(F1)accompany salvation, even though we are speaking in this way.

For ^(C1)God is not unjust so as to forget ^(C2)your work and the love which you have shown toward His name, by having ^(C3)served and by still serving the ^(F1)saints.

And we desire that each one of you demonstrate the same diligence ^(F1)so as to realize the ^(C1)full assurance of ^(C2)hope until the end,

so that you will not be sluggish, but ^(C1)imitators of those who through ^(C2)faith and endurance ^(C3)inherit the promises.

For ^(C1)when God made the promise to Abraham, since He could swear an oath by no one greater, He ^(C2)swore by Himself,

saying, "^(C1)INDEED I WILL GREATLY BLESS YOU AND I WILL GREATLY MULTIPLY YOU."

And so, ^(C1)having patiently waited, he obtained the promise.

^(C1)For people swear an oath by ^(F1)one greater than themselves, and with them ^(C2)an oath serving as confirmation is an end of every dispute.

^(F1)In the same way God, desiring even more to demonstrate to ^(C1)the heirs of the promise ^(F2)(C2)the fact that His purpose is unchangeable, ^(F3)confirmed it with an oath,

so that by two unchangeable things in which ^(C1)it is impossible for God to lie, we who have taken refuge would have strong encouragement to hold firmly to ^(C2)the hope set before us.

^(F1)This ^(C1)hope we have as an anchor of the soul, a hope both sure and reliable and one which ^(C2)enters ^(F2)within the veil,

^(C1)where Jesus has entered as a forerunner for us, having become a ^(C2)high priest forever according to the order of Melchizedek.

For this ^(C1)Melchizedek, king of Salem, priest of the ^(C2)Most High God, who met Abraham as he was returning from the slaughter of the kings and blessed him,

to whom also Abraham apportioned a tenth of all the spoils, was first of all, by the translation of his name, king of righteousness, and then also king of Salem, which is king of peace.

Without father, without mother, ^(C1)without genealogy, having neither beginning of days nor end of life, but made like ^(C2)the Son of God, he remains a priest perpetually.

Now observe how great this man was to whom Abraham, the ^(C1)patriarch, ^(C2)gave a tenth of the choicest spoils.

And those indeed of ^(C1)the sons of Levi who receive the priest's office have a commandment ^(F1)in the Law to collect ^(F2)a tenth from the people, that is, from their countrymen, although they ^(F3)are descended from Abraham.

But the one ^(C1)whose genealogy is not traced from them ^(C2)collected ^(F1)a tenth from Abraham and ^(F2)(C2)blessed the one who ^(C3)had the promises.

But without any dispute the lesser person is blessed by the greater.

In this case mortal men receive tithes, but in that case one receives them, ^(C1)of whom it is witnessed that he lives on.

And, so to speak, through Abraham even Levi, who received tithes, has paid tithes,

for he was still in the loins of his ^(F1)forefather when Melchizedek met him.

^(C1)So if perfection was through the Levitical priesthood (for on the basis of it ^(C2)the people received the Law), what further need was there for another priest to arise ^(C3)according to the order of Melchizedek, and not be designated according to the order of Aaron?

For when the priesthood is changed, of necessity there takes place a change of law also.

For ^(C1)the one about whom ^(C2)these things are said belongs to another tribe, from which no one has officiated at the altar.

For it is evident that our Lord ^(F1)was ^(C1)descended from Judah, a tribe with reference to which Moses said nothing concerning priests.

And this is clearer still, if another priest arises according to the likeness of Melchizedek,

who has become a priest not on the basis of a law of ^(F1)(C1)physical requirement, but according to the power of ^(C2)an indestructible life.

For it is attested of Him, "^(C1)YOU ARE A PRIEST FOREVER ACCORDING TO THE ORDER OF MELCHIZEDEK."

For, on the one hand, there is the nullification of a former commandment ^(C1)because of its weakness and uselessness

(for ^(C1)the Law made nothing perfect); on the other hand, there is the introduction of a better ^(C2)hope, through which we ^(C3)come near to God.

And to the extent that it was not without an oath

(for they indeed became priests without an oath, but He with an oath through the One who said to Him, "^(C1)THE LORD HAS SWORN AND ^(C2)WILL NOT CHANGE HIS MIND, 'YOU ARE A PRIEST ^(C3)FOREVER'");

by the same extent Jesus also has become the ^(F1)(C1)guarantee of ^(C2)a better covenant.

^(F1)The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing;

^(F1)Jesus, on the other hand, because He continues ^(C1)forever, holds His priesthood permanently.

Therefore He is also able to ^(C1)save ^(F1)forever those who ^(C2)come to God through Him, since He always lives to ^(C3)make intercession for them.

For it was fitting for us to have such a ^(C1)high priest, ^(C2)holy, ^(C3)innocent, undefiled, separated from sinners, and ^(C4)exalted above the heavens;

who has no daily need, like those high priests, to ^(C1)offer up sacrifices, ^(C2)first for His own sins and then for the sins of the people, because He did this ^(C3)once for all time when He ^(C4)offered up Himself.

For the Law appoints men as high priests ^(C1)who are weak, but the word of the oath, which came after the Law, appoints ^(C2)a Son, who has been ^(C3)made perfect forever.

Now the main point in what has been said is this: we have such a ^(C1)high priest, who has taken His seat at ^(C2)the right hand of the throne of the ^(C2)Majesty in the heavens,

a ^(C1)minister ^(F1)in the sanctuary and ^(F1)in the ^(C2)true ^(F2)tabernacle, which the Lord ^(C3)set up, not man.

For every ^(C1)high priest is appointed ^(C2)to offer both gifts and sacrifices; so it is necessary that this high priest also have something to offer.

Now if He were on earth, He would not be a priest at all, since there are ^(F1)those who ^(C1)offer the gifts according to the Law;

who serve ^(C1)a copy and ^(C2)shadow of the heavenly things, just as Moses ^(F1)was ^(C3)warned by God when he was about to erect the ^(F2)tabernacle; for, "^(C4)SEE," He says, "THAT YOU MAKE all things BY THE PATTERN WHICH WAS SHOWN TO YOU ON THE MOUNTAIN."

But now He has obtained a more excellent ministry, to the extent that He is also the ^(C1)mediator of ^(C2)a better covenant, which has been enacted on better promises.

For ^(C1)if that first covenant had been free of fault, no ^(F1)circumstances would have been sought for a second.

For in finding fault with ^(F1)the people, He says, "^(C1)BEHOLD, DAYS ARE COMING, SAYS THE LORD, ^(F2)WHEN I WILL BRING ABOUT ^(C2)A NEW COVENANT WITH THE HOUSE OF ISRAEL AND THE HOUSE OF JUDAH,

^(C1)NOT LIKE THE COVENANT WHICH I MADE WITH THEIR FATHERS ON THE DAY I TOOK THEM BY THE HAND TO BRING THEM OUT OF THE LAND OF EGYPT; FOR THEY DID NOT CONTINUE IN MY COVENANT, AND I DID NOT CARE ABOUT THEM, SAYS THE LORD.

-"^(C1)FOR THIS IS THE COVENANT WHICH I WILL MAKE WITH THE HOUSE OF ISRAEL AFTER THOSE DAYS, DECLARES THE LORD: ^(F1)I WILL PUT MY LAWS INTO THEIR MINDS, AND WRITE THEM ^(C2)ON THEIR HEARTS. AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE.

-"^(C1)AND THEY WILL NOT TEACH, EACH ONE HIS FELLOW CITIZEN, AND EACH ONE HIS BROTHER, SAYING, 'KNOW THE LORD,' FOR ^(C2)THEY WILL ALL KNOW ME, FROM ^(F1)THE LEAST TO THE GREATEST OF THEM.

-"^(C1)FOR I WILL BE MERCIFUL TOWARD THEIR WRONGDOINGS, ^(C2)AND THEIR SINS I WILL NO LONGER REMEMBER."

^(F1)When He said, "^(C1)A new covenant," He has made the first obsolete. ^(C2)But whatever is becoming obsolete and growing old is ^(F2)about to disappear.

Now even the first covenant had ^(C1)regulations for divine worship and ^(C2)the earthly sanctuary.

For ^(C1)a ^(F1)tabernacle was equipped, the ^(F2)outer sanctuary, in which were ^(C2)the lampstand, ^(C3)the table, and ^(C4)the ^(F3)sacred bread; this is called the Holy Place.

Behind ^(C1)the second veil there was a ^(F1)tabernacle which is called the ^(C2)Most Holy Place,

having a golden ^(F1)(C1)altar of incense and ^(C2)the ark of the covenant covered on all sides with gold, in which was ^(C3)a golden jar holding the manna, ^(C4)Aaron's staff which budded, and ^(C5)the tablets of the covenant;

and above it were the ^(C1)cherubim of glory ^(C2)overshadowing the ^(F1)atoning cover; but about these things we cannot now speak in detail.

Now when these things have been so prepared, the priests ^(C1)are continually entering the ^(F1)outer ^(F2)tabernacle, performing the divine worship,

but into ^(C1)the second, only ^(C2)the high priest enters ^(C3)once a year, ^(C4)not without taking blood which he ^(C5)offers for himself and for the ^(F1)(C6)sins of the people committed in ignorance.

^(C1)The Holy Spirit is signifying this, ^(C2)that the way into the holy place has not yet been disclosed while the ^(F1)outer tabernacle is still standing,

which is a symbol for the present time. Accordingly ^(C1)both gifts and sacrifices are offered which ^(C2)cannot make the worshiper perfect in conscience,

since they relate only to ^(C1)food, ^(C2)drink, and various ^(C3)washings, ^(C4)regulations for the ^(F1)body imposed until ^(C5)a time of reformation.

But when Christ appeared as a ^(C1)high priest of the ^(C2)good things ^(F1)having come, He entered through ^(C3)the greater and more perfect ^(F2)tabernacle, ^(C4)not made by hands, that is, ^(C5)not of this creation;

and not through ^(C1)the blood of goats and calves, but ^(C2)through His own blood, He ^(C3)entered the holy place ^(C4)once for all time, ^(F1)having obtained ^(C5)eternal redemption.

For if ^(C1)the blood of goats and bulls, and ^(C2)the ^(F1)ashes of a heifer sprinkling those who have been defiled, sanctify for the ^(F2)cleansing of the flesh,

how much more will ^(C1)the blood of Christ, who through ^(F1)(C2)the eternal Spirit ^(C3)offered Himself without blemish to God, ^(C4)cleanse your conscience from ^(C5)dead works to serve ^(C6)the living God?

For this reason ^(C1)He is the ^(C2)mediator of a ^(C3)new covenant, so that, since a death has taken place for the redemption of the violations that were committed under the first covenant, those who have been ^(C4)called may ^(C5)receive the promise of ^(C6)the eternal inheritance.

For where there is a ^(F1)covenant, there must of necessity ^(F2)be the death of the one who made it.

For a ^(F1)covenant is valid only when people are dead, ^(F2)for it is never in force while the one who made it lives.

Therefore even the first covenant was not inaugurated without blood.

For when every commandment had been ^(C1)spoken by Moses to all the people according to the Law, ^(C2)he took the ^(C3)blood of the calves and the goats, with ^(C4)water and scarlet wool and hyssop, and sprinkled both ^(C5)the book itself and all the people,

saying, "^(C1)THIS IS THE BLOOD OF THE COVENANT WHICH GOD COMMANDED YOU."

And in the same way he ^(C1)sprinkled both the ^(F1)tabernacle and all the vessels of the ministry with the blood.

And ^(C1)almost all things are cleansed with blood, according to the Law, and ^(C2)without the shedding of blood there is no forgiveness.

Therefore it was necessary for the ^(C1)copies of the things in the heavens to be cleansed with these things, but ^(C1)the heavenly things themselves with better sacrifices than these.

For Christ ^(C1)did not enter a holy place made by hands, a mere copy of ^(C2)the true one, but into ^(C3)heaven itself, now ^(C4)to appear in the presence of God for us;

nor was it that He would offer Himself often, as ^(C1)the high priest enters ^(C2)the Holy Place ^(C1)year by year with blood that is not his own.

Otherwise, He would have needed to suffer often since ^(C1)the foundation of the world; but now ^(C2)once at ^(C3)the consummation of the ages He has been ^(C4)revealed to put away sin ^(F1)(C5)by the sacrifice of Himself.

And just as ^(C1)it is destined for people to die once, and after this ^(C2)comes judgment,

so Christ also, having been ^(C1)offered once to ^(C2)bear the sins of many, will appear ^(C3)a second time for ^(C4)salvation ^(C5)without reference to sin, to those who ^(C6)eagerly await Him.

For the Law, since it has only ^(C1)a shadow of ^(C2)the good things to come and not the ^(F1)form of those things itself, ^(F2)can ^(C3)never, by the same sacrifices which they offer continually every year, ^(C4)make those who approach perfect.

Otherwise, would they not have ceased to be offered, because the worshipers, having once been cleansed, would no longer have had ^(C1)consciousness of sins?

But ^(C1)in ^(F1)those sacrifices there is a reminder of sins every year.

For it is ^(C1)impossible for the ^(C2)blood of bulls and goats to take away sins.

Therefore, ^(C1)when He comes into the world, He says, "^(C2)YOU HAVE NOT DESIRED SACRIFICE AND OFFERING, BUT ^(C3)YOU HAVE PREPARED A BODY FOR ME;

^(C1)YOU HAVE NOT TAKEN PLEASURE IN WHOLE BURNT OFFERINGS AND OFFERINGS FOR SIN.

-"^(C1)THEN I SAID, 'BEHOLD, I HAVE COME (IT IS WRITTEN OF ME IN ^(C2)THE SCROLL OF THE BOOK) TO DO YOUR WILL, O GOD.'"

After saying above, "^(C1)SACRIFICES AND OFFERINGS AND ^(C2)WHOLE BURNT OFFERINGS AND OFFERINGS ^(C3)FOR SIN YOU HAVE NOT DESIRED, NOR HAVE YOU TAKEN PLEASURE IN THEM" (which are offered according to the Law),

then He ^(F1)said, "^(C1)BEHOLD, I HAVE COME TO DO YOUR WILL." He takes away the first in order to establish the second.

By ^(F1)this will, we have been ^(C1)sanctified through ^(C2)the offering of ^(C3)the body of Jesus Christ ^(C4)once for all time.

Every priest stands daily ministering and ^(C1)offering time after time the same sacrifices, which ^(C2)can never take away sins;

but He, having offered one sacrifice ^(C1)for ^(F1)sins ^(C2)for all time, ^(C3)SAT DOWN AT THE RIGHT HAND OF GOD,

waiting from that time onward ^(C1)UNTIL HIS ENEMIES ARE MADE A FOOTSTOOL FOR HIS FEET.

For by one offering He has ^(C1)perfected ^(C2)for all time those who are ^(F1)sanctified.

And ^(C1)the Holy Spirit also testifies to us; for after saying,

"^(C1)THIS IS THE COVENANT WHICH I WILL MAKE WITH THEM AFTER THOSE DAYS, DECLARES THE LORD: I WILL PUT MY LAWS UPON THEIR HEARTS, AND WRITE THEM ON THEIR MIND," He then says,

Footnotes:  

Cross References:  

"^(C1)AND THEIR SINS AND THEIR LAWLESS DEEDS I WILL NO LONGER REMEMBER."

Now where there is forgiveness of these things, an offering for sin is no longer required.

Therefore, brothers and sisters, since we ^(C1)have confidence to ^(C2)enter the holy place by the blood of Jesus,

by ^(C1)a new and living way which He inaugurated for us through ^(C2)the veil, that is, through His flesh,

and since we have ^(C1)a great priest ^(C2)over the house of God,

let's ^(C1)approach God with a ^(F1)sincere heart in ^(C2)full assurance of faith, having our hearts ^(C3)sprinkled clean from an evil conscience and our bodies ^(C4)washed with pure water.

Let's hold firmly to the ^(C1)confession of our ^(C2)hope without wavering, for ^(C3)He who promised is faithful;

and let's consider how ^(C1)to ^(F1)encourage one another in love and ^(C2)good deeds,

not abandoning our own ^(C1)meeting together, as is the habit of some people, but ^(C2)encouraging one another; and all the more as you see ^(C3)the day drawing near.

For if we go on ^(C1)sinning willfully after receiving ^(C2)the knowledge of the truth, there no longer remains a sacrifice for sins,

but a terrifying expectation of ^(C1)judgment and ^(C2)THE FURY OF A FIRE WHICH WILL CONSUME THE ADVERSARIES.

^(C1)Anyone who has ignored the Law of Moses is put to death without mercy on the testimony of two or three witnesses.

^(C1)How much more severe punishment do you think he will deserve ^(C2)who has trampled underfoot the Son of God, and has regarded as unclean ^(C3)the blood of the covenant ^(C4)by which he was sanctified, and has ^(C5)insulted the Spirit of grace?

For we know Him who said, "^(C1)VENGEANCE IS MINE, I WILL REPAY." And again, "^(C2)THE LORD WILL JUDGE HIS PEOPLE."

It is a ^(C1)terrifying thing to fall into the hands of the ^(C2)living God.

But remember ^(C1)the former days, ^(F1)when, after being ^(C2)enlightened, you endured a great ^(C3)conflict of sufferings,

partly by being ^(C1)made a public spectacle through insults and distress, and partly by becoming ^(F1)(C2)companions with those who were so treated.

For you ^(C1)showed sympathy to the prisoners and accepted ^(C2)joyfully the seizure of your property, knowing that you have for yourselves ^(C3)a better and lasting possession.

Therefore, do not throw away your ^(C1)confidence, which has a great ^(C2)reward.

For you have need of ^(C1)endurance, so that when you have ^(C2)done the will of God, you may ^(C3)receive ^(F1)what was promised.

^(C1)FOR YET IN A VERY LITTLE WHILE, ^(C2)HE WHO IS COMING WILL COME, AND WILL NOT DELAY.

^(C1)BUT MY RIGHTEOUS ONE WILL LIVE BY FAITH; AND IF HE SHRINKS BACK, MY SOUL HAS NO PLEASURE IN HIM.

But ^(F1)we are not among those who shrink back to destruction, but of those who have faith for the safekeeping of the soul.

Now faith is the ^(C1)certainty of things ^(F1)(C2)hoped for, a ^(F2)proof of ^(C3)things not seen.

For by it the ^(C1)people of old ^(F1)(C2)gained approval.

By faith we understand that the ^(F1)(C1)world has been created ^(C2)by the word of God so that what is seen ^(C3)has not been made out of things that are visible.

By faith ^(C1)Abel offered to God a better sacrifice than Cain, through which he was ^(C2)attested to be righteous, God testifying ^(F1)about his ^(C3)gifts, and through ^(F2)faith, though ^(C4)he is dead, he still speaks.

By faith ^(C1)Enoch was taken up so that he would not ^(C2)see death; AND HE WAS NOT FOUND BECAUSE GOD TOOK HIM UP; for before he was taken up, he was attested to have been pleasing to God.

And without faith it is impossible to please Him, for the one who ^(C1)comes to God must believe that He exists, and that He proves to be One who rewards those who seek Him.

By faith ^(C1)Noah, being ^(C2)warned by God about ^(C3)things not yet seen, ^(F1)(C4)in reverence ^(C5)prepared an ark for the salvation of his household, by which he condemned the world, and became an heir of ^(C6)the righteousness which is according to faith.

By faith ^(C1)Abraham, when he was called, obeyed ^(F1)by going out to a place which he was to ^(C2)receive for an inheritance; and he left, not knowing where he was going.

By faith he lived as a stranger in ^(C1)the land of promise, as in a foreign land, ^(C2)living in tents with Isaac and Jacob, ^(C3)fellow heirs of the same promise;

for he was looking for ^(C1)the city which has ^(C2)foundations, ^(C3)whose architect and builder is God.

By faith even ^(C1)Sarah herself received ^(F1)ability to conceive, even beyond the proper time of life, since she considered Him ^(C2)faithful who had promised.

Therefore even from one man, and ^(C1)one who was as good as dead ^(F1)at that, there were born descendants who were ^(C2)just as the stars of heaven in number, and as the innumerable grains of sand along the seashore.

^(C1)All these died in faith, ^(C2)without receiving the promises, but ^(C3)having seen and welcomed them from a distance, and ^(C4)having confessed that they were strangers and exiles on the earth.

For those who say such things make it clear that they are seeking a country of their own.

And indeed if they had been ^(F1)thinking of that country which they left, ^(C1)they would have had opportunity to return.

But as it is, they desire a better country, that is, a ^(C1)heavenly one. Therefore ^(C2)God is not ^(F1)ashamed to be ^(C3)called their God; for ^(C4)He has prepared a city for them.

By faith ^(C1)Abraham, when he was tested, offered up Isaac, and the one who had ^(C2)received the promises was offering up his ^(F1)only son;

it was he to whom it was said, "^(C1)THROUGH ISAAC YOUR ^(F1)DESCENDANTS SHALL BE NAMED."

^(F1)He considered that ^(C1)God is able to raise people even from the dead, from which he also received him back ^(F2)as a ^(F3)(C2)type.

By faith ^(C1)Isaac blessed Jacob and Esau, even regarding things to come.

By faith ^(C1)Jacob, as he was dying, blessed each of the sons of Joseph, and ^(C2)worshiped, leaning on the top of his staff.

By faith ^(C1)Joseph, when he was dying, made mention of the exodus of the sons of Israel, and gave orders concerning his bones.

By faith ^(C1)Moses, when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid of the ^(C2)king's edict.

By faith Moses, ^(C1)when he had grown up, refused to be called the son of Pharaoh's daughter,

choosing rather to ^(C1)endure ill-treatment with the people of God than to enjoy the temporary pleasures of sin,

^(C1)considering the ^(F1)reproach of Christ greater riches than the treasures of Egypt; for he was looking to the ^(C2)reward.

By faith he ^(C1)left Egypt, not ^(C2)fearing the wrath of the king; for he persevered, as though ^(C3)seeing Him who is unseen.

By faith he ^(F1)(C1)kept the Passover and the sprinkling of the blood, so that ^(C2)the destroyer of the firstborn would not touch them.

By faith they ^(C1)passed through the Red Sea as through dry land; and the Egyptians, when they attempted it, were ^(F1)drowned.

By faith ^(C1)the walls of Jericho fell down ^(F1)(C2)after the Israelites had marched around them for seven days.

By faith the prostitute ^(C1)Rahab did not perish along with those who were disobedient, after she had welcomed the spies ^(F1)in peace.

And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of ^(C5)David and ^(C6)Samuel and the prophets,

who by faith ^(C1)conquered kingdoms, ^(C2)performed acts of righteousness, ^(C3)obtained promises, ^(C4)shut the mouths of lions,

^(C1)quenched the power of fire, ^(C2)escaped the edge of the sword, from weakness were made strong, ^(C3)became mighty in war, ^(C3)put foreign armies to flight.

^(C1)Women received back their dead by resurrection; and others were tortured, not accepting their ^(F1)release, so that they might obtain a better resurrection;

and others ^(F1)experienced mocking and flogging, and further, ^(C1)chains and imprisonment.

They were ^(C1)stoned, they were sawn in two, ^(F1)they were tempted, they were ^(C2)put to death with the sword; they went about ^(C3)in sheepskins, in goatskins, being destitute, afflicted, ^(C4)tormented

(people of whom the world was not worthy), ^(C1)wandering in deserts, on mountains, and sheltering in caves and holes ^(F1)in the ground.

And all these, having ^(C1)gained approval through their faith, ^(C2)did not receive ^(F1)what was promised,

because God had ^(F1)provided ^(C1)something better for us, so that ^(C2)apart from us they would not be made perfect.

Therefore, since we also have such a great cloud of witnesses surrounding us, let's ^(C1)rid ourselves of every obstacle and the sin which so easily entangles us, and let's ^(C2)run with ^(C3)endurance the race that is set before us,