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Hebrews 13

1

Let brotherly love continue.

2

Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.

1
3

Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.

4

Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.

5

Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.

6

So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.

7

Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.

1
8

Jesus Christ the same yesterday, and to day, and for ever.

9

Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.

10

We have an altar, whereof they have no right to eat which serve the tabernacle.

11

For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp.

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12

Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.

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13

Let us go forth therefore unto him without the camp, bearing his reproach.

14

For here have we no continuing city, but we seek one to come.

1
15

By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.

2
16

But to do good and to communicate forget not: for with such sacrifices God is well pleased.

17

Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.

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18

Pray for us: for we trust we have a good conscience, in all things willing to live honestly.

19

But I beseech you the rather to do this, that I may be restored to you the sooner.

20

Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,

21

Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.

22

And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.

23

Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.

1
24

Salute all them that have the rule over you, and all the saints. They of Italy salute you.

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25

Grace be with you all. Amen. Written to the Hebrews from Italy by Timothy.

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Hebrews 13

The command to pursue brotherly love (philadelphia), to practice hospitality to strangers (some have entertained angels), and to care for prisoners remembers identifying with them establishes concrete justice and mercy as expressions of faith, bodies and freedom becoming contexts for gospel witness. The honor of marriage and purity of sexual life contrasted with God's judgment on fornicators and adulterers establishes sexual ethics grounded in divine accountability, Christian virtue rooted in reverence for God's judgment. Freedom from love of money with contentment (autarkeia) remembering God's promise I will never leave you nor forsake you—the Lord is my helper, I will not fear—establishes financial peace rooted in confidence in divine provision, the quote subverting Psalm 118 to apply God's promise universally. Jesus Christ the same yesterday and today and forever grounds Christian steadiness in Christ's immutable nature, making his constancy the foundation for believers' faithfulness even as false teachings proliferate. The call to go to him outside the camp bearing his reproach—here we have no lasting city—establishes Christian identity as outsider identity, believers' pilgrimage orientation precluding settlement in earthly structures, Christ's reproach the cost of following him. The sacrifice of praise, the fruit of lips confessing his name, redefines sacrifice in the post-Levitical world as vocative, praise and thanksgiving replacing animal offerings. The closing prayer—the God of peace who brought again from the dead the great shepherd of the sheep by the blood of the eternal covenant—grounds all encouragement in resurrection reality, Christ's exaltation from death the guarantee of God's power to establish believers wholly, equip them for every good work, working in them what is pleasing before him through Jesus Christ, to whom be glory forever and ever.

Hebrews 13:1

Let brotherly love (philadelphia) continue — the exhortation shifts to ethical practice grounded in covenant. Philadelphia, love of brothers/sisters, is the constitutive virtue of the community. Continue (meneō) suggests persistence against erosion.

Hebrews 13:2

Do not neglect (epilanthano) to show hospitality to strangers, for by doing that some have entertained angels without knowing it — the prohibition against neglecting hospitable (philoxenia) toward strangers (xenos) recalls Genesis 18 (Abraham's unexpected guests). Entertaining angels unawares reminds that the stranger may embody the sacred.

Hebrews 13:3

Remember those who are in prison, as though you were in prison with them; those who are being tortured, as though you yourselves were being tortured — empathetic solidarity (remember, mnemoneuo) with the imprisoned and tortured means to suffer with them (sympascho). The lack of physical torture does not eliminate spiritual obligation.

Hebrews 13:4

Let marriage be held in honor among all, and let the marriage bed be kept undefiled; for God will judge fornicators and adulterers (moicheia) — marriage (gamos) is honored; the marriage bed (koitē) kept pure (amianta). Judgment on sexual immorality (porneia, moicheia) reminds that ethics matter eschatologically.

Hebrews 13:5

Keep your life free from the love of money (aphilargyros); be content with what you have; for he has said, 'I will never leave you nor forsake you' (Deuteronomy 31:6) — freedom from greed (philargaryia) characterizes covenant people. Contentment flows from trust in God's presence. The quotation of Deuteronomy 31:6 assures continuous divine presence.

Hebrews 13:6

So we can say with confidence (parrhesia), 'The Lord is my helper; I will not be afraid. What can anyone do to me?' (Psalm 118:6) — the quotation of Psalm 118:6 affirms that divine help (boēthos) enables fearlessness (phobeomai). What can humans do against one whom God sustains?

Hebrews 13:7

Remember (mnemoneuo) your leaders who spoke the word of God to you; consider the outcome of their way of life, and imitate (mimeō) their faith — leaders (hegeomai) who proclaimed God's logos are to be remembered; their conduct and faith are patterns for imitation. Their life's outcome (ekbasis) either confirms or contradicts their proclamation.

Hebrews 13:8

Jesus Christ is the same yesterday and today and forever — the christological affirmation anchors all Christian practice: Christ's identity and work remain constant. Yesterday (echthes, past), today (semeron, present), forever (eis tous aionas, eternally), Christ is unchanging. This constancy transcends the varying circumstances of believers.

Hebrews 13:9

Do not be led away by diverse and strange teachings; for it is well for the heart to be strengthened by grace (charis), not by regulations about food, which have not benefited those who observe them — warning against false teachers (didachē xenos) who emphasize food regulations. Grace (charis) strengthens the heart (kardia), not legalistic observance (brōma). This may reference Judaizing opponents urging return to Kosher restrictions.

Hebrews 13:10

We have an altar from which those who officiate in the tent have no right to eat — the claim is striking: believers possess an 'altar' (thysiasterion, Christ's cross) inaccessible to those who continue with the old sanctuary system. Those serving the tent (skēnē, the tabernacle/temple) cannot participate in the new covenant's central mystery.

Hebrews 13:11

For the bodies of those animals whose blood is brought into the holy places by the high priest as a sacrifice for sin are burned outside the camp — on the Day of Atonement (Leviticus 16:27), the sin offering's body was burned outside (exō) the camp (parembole). The detail becomes allegorical.

Hebrews 13:12

Therefore Jesus also suffered outside the gate (pylē) to sanctify the people by his own blood — Jesus' crucifixion outside Jerusalem's gate parallels the ritual burning outside the camp. Sanctify (hagiazo) the people through his blood: Christ becomes the sin offering.

Hebrews 13:13

Therefore let us also go to him outside the camp and bear the reproach (oneidos) he endured — the exhortation is radical: go outside (exō) where Jesus suffered; bear the shame (oneidos, reproach) of identifying with the crucified. Social ostracism is the price of following.

Hebrews 13:14

For here we have no lasting city, but we are seeking the city that is to come — we are pilgrims; earthly cities have no permanence (menō). We seek (zeteo) the coming city (polis), the heavenly Jerusalem. This motivates renunciation of social acceptance.

Hebrews 13:15

Through him, then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name — the new covenant sacrifice is offered (anaphero) continually (dia pantos): praise (ainos), the fruit of lips confessing (homologeo) God's name. Praise replaces animal sacrifice; mouth becomes altar.

Hebrews 13:16

Do not neglect (epilanthano) to do good and to share what you have, for such sacrifices please (euaresteo) God — good works (agathos) and generosity (koinonia) are sacrifices acceptable to God. Philanthropy becomes worship.

Hebrews 13:17

Obey your leaders and submit to them, for they are keeping watch over your souls as those who will have to give an account; let them do this with joy and not with sighing — leaders (hegemōn) deserve obedience (peithō) and submission (hypotassō); they answer for the community's spiritual welfare (psychē). Joy rather than groaning marks faithful leadership.

Hebrews 13:18

Pray for us; for we are sure that we have a clear conscience (syneidesis), desiring to act honorably (kalos) in all things — the request for intercessory prayer; the writer claims clear conscience and intention toward honorable (kalos) conduct. The apostolic example of transparency invites scrutiny.

Hebrews 13:19

I urge you all the more to do this, so that I may be restored to you very soon — the personal plea: prayers are requested for the writer's speedy return (apokathistemi) to the community. The writer seeks reconciliation with the addressed community.

Hebrews 13:20

Now may the God of peace, who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant — the pastoral blessing (eulogeia) invokes God as the one who raised (anago) Jesus from the dead. Jesus is the great shepherd (poimen) of the flock; his blood established (the eternal covenant (diathēkē aiōnios). The resurrection authenticates Jesus' sacrifice.

Hebrews 13:21

Equip you with everything good so that you may do his will, working in you that which is pleasing in his sight, through Jesus Christ, to whom be the glory forever and ever. Amen — the benediction invokes divine action: equipped (katarizo) with every good thing, the community will do God's will. The working (energeō) in believers produces what pleases God. Glory (doxa) and worship return to Christ eternally.

Hebrews 13:22

I appeal to you, brothers and sisters, bear with my word of exhortation, for I have written to you briefly — the epistolary closing identifies Hebrews as a 'word of exhortation' (logos tēs paraklēseōs), a homily rather than doctrinal treatise. Though substantial in length, it is compressed compared to the fullness it could contain.

Hebrews 13:23

I want you to know that our brother Timothy has been released; if he comes soon, I will see you with him — Timothy's release (apolyō) from some form of detention means the writer anticipates seeing the community soon. This personal note suggests a specific historical situation.

Hebrews 13:24

Greet all your leaders and all the saints. Those from Italy send you greetings — the final greetings extend to leaders and saints (hagios), the entire community. Those from Italy (Italia) suggests some connection to Italian believers, possibly indicating the letter's origin or destination.

Hebrews 13:25

Grace be with all of you — the simple benediction (charis) wishes grace upon the entire community. Grace, the unmerited gift of God, is the final word, the foundation upon which the entire epistle rests.