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how will we escape if we neglect so great a salvation–which at the first having been spoken through the Lord, was confirmed to us by those who heard;

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God also testifying with them, both by signs and wonders, by various works of power, and by gifts of the Holy Spirit, according to his own will?

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For he didn’t subject the world to come, of which we speak, to angels.

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But one has somewhere testified, saying, “What is man, that you think of him? Or the son of man, that you care for him?

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You made him a little lower than the angels. You crowned him with glory and honor.

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You have put all things in subjection under his feet.” For in that he subjected all things to him, he left nothing that is not subject to him. But now we don’t see all things subjected to him, yet.

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But we see him who has been made a little lower than the angels, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for everyone.

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For it became him, for whom are all things, and through whom are all things, in bringing many children to glory, to make the author of their salvation perfect through sufferings.

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For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers,

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saying, “I will declare your name to my brothers. In the midst of the congregation I will sing your praise.”

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Again, “I will put my trust in him.” Again, “Behold, here I am with the children whom God has given me.”

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Since then the children have shared in flesh and blood, he also himself in the same way partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil,

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and might deliver all of them who through fear of death were all their lifetime subject to bondage.

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For most certainly, he doesn’t give help to angels, but he gives help to the seed of Abraham.

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Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people.

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For in that he himself has suffered being tempted, he is able to help those who are tempted.

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Therefore, holy brothers, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, Jesus;

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who was faithful to him who appointed him, as also was Moses in all his house.

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For he has been counted worthy of more glory than Moses, inasmuch as he who built the house has more honor than the house.

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For every house is built by someone; but he who built all things is God.

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Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken,

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but Christ is faithful as a Son over his house; whose house we are, if we hold fast our confidence and the glorying of our hope firm to the end.

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Therefore, even as the Holy Spirit says, “Today if you will hear his voice,

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don’t harden your hearts, as in the rebellion, like as in the day of the trial in the wilderness,

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where your fathers tested me by proving me, and saw my works for forty years.

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Therefore I was displeased with that generation, and said, ‘They always err in their heart, but they didn’t know my ways;’

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as I swore in my wrath, ‘They will not enter into my rest.’”

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Beware, brothers, lest perhaps there be in any one of you an evil heart of unbelief, in falling away from the living God;

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but exhort one another day by day, so long as it is called “today;” lest any one of you be hardened by the deceitfulness of sin.

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For we have become partakers of Christ, if we hold fast the beginning of our confidence firm to the end:

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while it is said, “Today if you will hear his voice, don’t harden your hearts, as in the rebellion.”

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For who, when they heard, rebelled? No, didn’t all those who came out of Egypt by Moses?

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With whom was he displeased forty years? Wasn’t it with those who sinned, whose bodies fell in the wilderness?

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To whom did he swear that they wouldn’t enter into his rest, but to those who were disobedient?

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We see that they were not able to enter in because of unbelief.

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Let us fear therefore, lest perhaps anyone of you should seem to have come short of a promise of entering into his rest.

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For indeed we have had good news preached to us, even as they also did, but the word they heard didn’t profit them, because it wasn’t mixed with faith by those who heard.

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For we who have believed do enter into that rest, even as he has said, “As I swore in my wrath, they will not enter into my rest;” although the works were finished from the foundation of the world.

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For he has said this somewhere about the seventh day, “God rested on the seventh day from all his works;”

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and in this place again, “They will not enter into my rest.”

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Seeing therefore it remains that some should enter therein, and they to whom the good news was before preached failed to enter in because of disobedience,

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he again defines a certain day, today, saying through David so long a time afterward (just as has been said), “Today if you will hear his voice, don’t harden your hearts.”

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

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There remains therefore a Sabbath rest for the people of God.

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For he who has entered into his rest has himself also rested from his works, as God did from his.

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Let us therefore give diligence to enter into that rest, lest anyone fall after the same example of disobedience.

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

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There is no creature that is hidden from his sight, but all things are naked and laid open before the eyes of him with whom we have to do.

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

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For we don’t have a high priest who can’t be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin.

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

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

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The high priest can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness.

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Because of this, he must offer sacrifices for sins for the people, as well as for himself.

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Nobody takes this honor on himself, but he is called by God, just like Aaron was.

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So also Christ didn’t glorify himself to be made a high priest, but it was he who said to him, “You are my Son. Today I have become your father.”

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As he says also in another place, “You are a priest forever, after the order of Melchizedek.”

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

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

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Having been made perfect, he became to all of those who obey him the author of eternal salvation,

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

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About him we have many words to say, and hard to interpret, seeing you have become dull of hearing.

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For although by this time you should be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food.

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For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby.

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But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil.

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Therefore leaving the teaching of the first principles of Christ, let us press on to perfection–not laying again a foundation of repentance from dead works, of faith toward God,

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

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This will we do, if God permits.

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

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

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

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For the land which has drunk the rain that comes often on it, and brings forth a crop suitable for them for whose sake it is also tilled, receives blessing from God;

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but if it bears thorns and thistles, it is rejected and near being cursed, whose end is to be burned.

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But, beloved, we are persuaded of better things for you, and things that accompany salvation, even though we speak like this.

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For God is not unrighteous, so as to forget your work and the labor of love which you showed toward his name, in that you served the saints, and still do serve them.

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We desire that each one of you may show the same diligence to the fullness of hope even to the end,

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that you won’t be sluggish, but imitators of those who through faith and patience inherited the promises.

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

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saying, “Surely blessing I will bless you, and multiplying I will multiply you.”

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Thus, having patiently endured, he obtained the promise.

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For men indeed swear by a greater one, and in every dispute of theirs the oath is final for confirmation.

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In this way God, being determined to show more abundantly to the heirs of the promise the immutability of his counsel, interposed with an oath;

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

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

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

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

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

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

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Now consider how great this man was, to whom even Abraham, the patriarch, gave a tenth out of the best spoils.

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They indeed of the sons of Levi who receive the priest’s office have a commandment to take tithes of the people according to the law, that is, of their brothers, though these have come out of the body of Abraham,

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but he whose genealogy is not counted from them has accepted tithes from Abraham, and has blessed him who has the promises.

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

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Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives.

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We can say that through Abraham even Levi, who receives tithes, has paid tithes,

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

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Now if there was perfection through the Levitical priesthood (for under it the people have received the law), what further need was there for another priest to arise after the order of Melchizedek, and not be called after the order of Aaron?

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

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For he of whom these things are said belongs to another tribe, from which no one has officiated at the altar.

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For it is evident that our Lord has sprung out of Judah, about which tribe Moses spoke nothing concerning priesthood.

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This is yet more abundantly evident, if after the likeness of Melchizedek there arises another priest,