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Tiresias: The Ancient Mediterranean Religions Source Database



8251
New Testament, Hebrews, 6


nannan, Therefore leaving the doctrine 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, , of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. , This will we do, if God permits. , For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, , and tasted the good word of God, and the powers of the age to come, , and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of God for themselves again, and put him to open shame. , 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; , but if it bears thorns and thistles, it is rejected and near being cursed, whose end is to be burned. , But, beloved, we are persuaded of better things for you, and things that accompany salvation, even though we speak like this. , 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. , We desire that each one of you may show the same diligence to the fullness of hope even to the end, , that you won't be sluggish, but imitators of those who through faith and patience inherited the promises. , For when God made a promise to Abraham, since he could swear by none greater, he swore by himself, , saying, "Most surely I will bless you, and I will surely multiply you.", Thus, having patiently endured, he obtained the promise. , For men indeed swear by a greater one, and in every dispute of theirs the oath is final for confirmation. , 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; , 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. , 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; , where as a forerunner Jesus entered for us, having become a high priest forever after the order of Melchizedek.


Intertexts (texts cited often on the same page as the searched text):

2 results
1. New Testament, Acts, 2.14-2.42 (1st cent. CE - 2nd cent. CE)

2.14. But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. 2.15. For these aren't drunken, as you suppose, seeing it is only the third hour of the day. 2.16. But this is what has been spoken through the prophet Joel: 2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.19. I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20. The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. 2.21. It will be, that whoever will call on the name of the Lord will be saved.' 2.22. You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know 2.23. him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24. whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 2.25. For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. 2.26. Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.27. Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. 2.28. You made known to me the ways of life. You will make me full of gladness with your presence.' 2.29. Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 2.30. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32. This Jesus God raised up, whereof we all are witnesses. 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.34. For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand 2.35. Until I make your enemies the footstool of your feet."' 2.36. Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified. 2.37. Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do? 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 2.39. For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself. 2.40. With many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation! 2.41. Then those who gladly received his word were baptized. There were added that day about three thousand souls. 2.42. They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer.
2. New Testament, Hebrews, 5.1-5.14, 6.1-6.12, 6.14-6.16, 6.19-6.20, 7.27, 9.2-9.22, 9.24-9.28, 10.1, 10.11, 10.19-10.20, 10.22, 12.13-12.14, 12.22-12.24, 13.1-13.7, 13.13 (1st cent. CE - 1st cent. CE)

5.1. 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. 5.2. The high priest can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness. 5.3. Because of this, he must offer sacrifices for sins for the people, as well as for himself. 5.4. Nobody takes this honor on himself, but he is called by God, just like Aaron was. 5.5. 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. 5.6. As he says also in another place, "You are a priest forever, After the order of Melchizedek. 5.7. 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 5.8. though he was a Son, yet learned obedience by the things which he suffered. 5.9. Having been made perfect, he became to all of those who obey him the author of eternal salvation 5.10. named by God a high priest after the order of Melchizedek. 5.11. About him we have many words to say, and hard to interpret, seeing you have become dull of hearing. 5.12. For when by reason of the time you ought to 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. 5.13. For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby. 5.14. But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil. 6.1. Therefore leaving the doctrine 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 6.2. of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. 6.3. This will we do, if God permits. 6.4. For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit 6.5. and tasted the good word of God, and the powers of the age to come 6.6. 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. 6.7. 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; 6.8. but if it bears thorns and thistles, it is rejected and near being cursed, whose end is to be burned. 6.9. But, beloved, we are persuaded of better things for you, and things that accompany salvation, even though we speak like this. 6.10. 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. 6.11. We desire that each one of you may show the same diligence to the fullness of hope even to the end 6.12. that you won't be sluggish, but imitators of those who through faith and patience inherited the promises. 6.14. saying, "Most surely I will bless you, and I will surely multiply you. 6.15. Thus, having patiently endured, he obtained the promise. 6.16. For men indeed swear by a greater one, and in every dispute of theirs the oath is final for confirmation. 6.19. 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; 6.20. where as a forerunner Jesus entered for us, having become a high priest forever after the order of Melchizedek. 7.27. who doesn't need, like those high priests, to daily offer up sacrifices, first for his own sins, and then for the sins of the people. For this he did once for all, when he offered up himself. 9.2. For there was a tabernacle prepared. In the first part were the lampstand, the table, and the show bread; which is called the Holy Place. 9.3. After the second veil was the tabernacle which is called the Holy of Holies 9.4. having a golden altar of incense, and the ark of the covet overlaid on all sides with gold, in which was a golden pot holding the manna, Aaron's rod that budded, and the tables of the covet; 9.5. and above it cherubim of glory overshadowing the mercy seat, of which things we can't now speak in detail. 9.6. Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services 9.7. but into the second the high priest alone, once in the year, not without blood, which he offers for himself, and for the errors of the people. 9.8. The Holy Spirit is indicating this, that the way into the Holy Place wasn't yet revealed while the first tabernacle was still standing; 9.9. which is a symbol of the present age, where gifts and sacrifices are offered that are incapable, concerning the conscience, of making the worshipper perfect; 9.10. being only (with meats and drinks and various washings) fleshly ordices, imposed until a time of reformation. 9.11. But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation 9.12. nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. 9.13. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh: 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 9.15. For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance. 9.16. For where a last will and testament is, there must of necessity be the death of him who made it. 9.17. For a will is in force where there has been death, for it is never in force while he who made it lives. 9.18. Therefore even the first covet has not been dedicated without blood. 9.19. For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people 9.20. saying, "This is the blood of the covet which God has commanded you. 9.21. Moreover he sprinkled the tabernacle and all the vessels of the ministry in like manner with the blood. 9.22. According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission. 9.24. For Christ hasn't entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us; 9.25. nor yet that he should offer himself often, as the high priest enters into the holy place year by year with blood not his own 9.26. or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself. 9.27. Inasmuch as it is appointed for men to die once, and after this, judgment 9.28. so Christ also, having been once offered to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting for him for salvation. 10.1. For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. 10.11. Every priest indeed stands day by day ministering and often offering the same sacrifices, which can never take away sins 10.19. Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus 10.20. by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh; 10.22. let's draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water 12.13. and make straight paths for your feet, that that which is lame may not be dislocated, but rather be healed. 12.14. Follow after peace with all men, and the sanctification without which no man will see the Lord 12.22. But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels 12.23. to the general assembly and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect 12.24. to Jesus, the mediator of a new covet, and to the blood of sprinkling that speaks better than that of Abel. 13.1. Let brotherly love continue. 13.2. Don't forget to show hospitality to strangers, for in doing so, some have entertained angels without knowing it. 13.3. Remember those who are in bonds, as bound with them; and those who are ill-treated, since you are also in the body. 13.4. Let marriage be held in honor among all, and let the bed be undefiled: but God will judge the sexually immoral and adulterers. 13.5. Be free from the love of money, content with such things as you have, for he has said, "I will in no way leave you, neither will I in any way forsake you. 13.6. So that with good courage we say, "The Lord is my helper. I will not fear. What can man do to me? 13.7. Remember your leaders, men who spoke to you the word of God, and considering the results of their conduct, imitate their faith. 13.13. Let us therefore go forth to him outside of the camp, bearing his reproach.


Subjects of this text:

subject book bibliographic info
aaron Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 187
altar Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 354
angel Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 354
assembly Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 354
body Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 353
camp, outside Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 354
christianity, early redistributive economy Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 213
christianity, royal priesthood theme Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 213
city Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 354
day of atonement ritual, in hebrews Cohn, The Memory of the Temple and the Making of the Rabbis (2013) 107
digressio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 187, 188
disjointed structure Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 187
divorce, jesus teaching on Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 213
eliav, yaron, on the temple mount in jesus-centered sources Cohn, The Memory of the Temple and the Making of the Rabbis (2013) 107
freedwomen, power of patron over Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 213
gate Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 354
heaven Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 354
holy of holies Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 353
holy place Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 353
image vi Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 353
jerusalem Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 354
jesus, and royal priesthood narrative Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 213
jesus, teaching on divorce Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 213
judaism, and the jesus movement in jerusalem Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 213
movement Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 354
narratio, virtues of Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 188
narratio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 187, 188
objects Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 353
perfection Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 187, 188
pilgrimage Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 354
priests Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 353
remarriage, jesus teaching on Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 213
rhetorical handbooks Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 188
sacrifice Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 353, 354
sanctuary Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 353, 354
singleness, social and economic support Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 213
structure (of hebrews, literary) Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 273
suffering Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 187
tabernacle' Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 354
tabernacle Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 353
topos Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 187