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Selected Verse: Hebrews 6:1 - Strong Concordance

Verse	Translation	Text
Heb 6:1	Strong Concordance	Therefore [1352] leaving [863] the principles [746] of the doctrine [3056] of Christ [5547], let us go on [5342] unto [1909] perfection [5047]; not [3361] laying [2598] again [3825] the foundation [2310] of repentance [3341] from [575] dead [3498] works [2041], and [2532] of faith [4102] toward [1909] God [2316],
	King James	Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14) Therefore--Wherefore: seeing that ye ought not now to be still "babes" (Heb 5:11-14). leaving--getting further forward than the elementary "principles." "As in building a house one must never leave the foundation: yet to be always laboring in 'laying the foundation' would be ridiculous" [CALVIN]. the principles of the doctrine--Greek, "the word of the beginning," that is, the discussion of the "first principles of Christianity (Heb 5:12). let us go on--Greek, "let us be borne forward," or "bear ourselves forward"; implying active exertion: press on. Paul, in teaching, here classifies himself with the Hebrew readers, or (as they ought to be) learners, and says, Let us together press forward. perfection--the matured knowledge of those who are "of full age" (Heb 5:14) in Christian attainments. foundation of--that is, consisting in "repentance." repentance from dead works--namely, not springing from the vital principle of faith and love toward God, and so counted, like their doer, dead before God. This repentance from dead works is therefore paired with "faith toward God." The three pairs of truths enumerated are designedly such as JEWISH believers might in some degree have known from the Old Testament, but had been taught more clearly when they became Christians. This accounts for the omission of distinct specification of some essential first principle of Christian truth. Hence, too, he mentions "faith toward God," and not explicitly faith toward Christ (though of course included). Repentance and faith were the first principles taught under the Gospel.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14)

Therefore--Wherefore: seeing that ye ought not now to be still "babes" (Heb 5:11-14).

leaving--getting further forward than the elementary "principles." "As in building a house one must never leave the foundation: yet to be always laboring in 'laying the foundation' would be ridiculous" [CALVIN].

the principles of the doctrine--Greek, "the word of the beginning," that is, the discussion of the "first principles of Christianity (Heb 5:12).

let us go on--Greek, "let us be borne forward," or "bear ourselves forward"; implying active exertion: press on. Paul, in teaching, here classifies himself with the Hebrew readers, or (as they ought to be) learners, and says, Let us together press forward.

perfection--the matured knowledge of those who are "of full age" (Heb 5:14) in Christian attainments.

foundation of--that is, consisting in "repentance."

repentance from dead works--namely, not springing from the vital principle of faith and love toward God, and so counted, like their doer, dead before God. This repentance from dead works is therefore paired with "faith toward God." The three pairs of truths enumerated are designedly such as JEWISH believers might in some degree have known from the Old Testament, but had been taught more clearly when they became Christians. This accounts for the omission of distinct specification of some essential first principle of Christian truth. Hence, too, he mentions "faith toward God," and not explicitly faith toward Christ (though of course included). Repentance and faith were the first principles taught under the Gospel.

Notes on the Bible, by Albert Barnes, [1834]
Therefore - "Since, as was stated in the previous chapter, you ought to be capable of comprehending the higher doctrines of religion; since those doctrines are adapted to those who have been for a considerable time professors of Christianity, and have had opportunities of growing in knowledge and grace - as much as strong meat is for those of mature years - leave now the elements of Christian doctrine, and go on to understand its higher mysteries." The idea is, that to those who had so long been acquainted with the way of salvation, the elements of Christianity were no more adapted than milk was for grown persons. Leaving - Dismissing; intermitting; passing by the consideration of with a view to advance to something higher. The apostle refers to his discussion of the subject, and also to their condition. He wished to go on to the contemplation of higher doctrines, and he desired that they should no longer linger around the mere elements. "Let us advance to a higher state of knowledge than the mere elements of the subject." On the sense of the word "leaving," or quitting with a view to engage in something else, see Mat 4:20, Mat 4:22; Mat 5:24. The principles - Margin: "The word of the beginning of Christ." Tyndale renders it: "let us leave the doctrine pertaining to the beginning of a Christian man." Coverdale, "let us leave the doctrine pertaining to the beginning of a Christian life." On the word "principles" see the note on Heb 5:12. The Greek there, indeed, is not the same as in this place, but the idea is evidently the same. The reference is to what he regarded as the very elements of the Christian doctrine; and the meaning is, "let us no longer linger here. We should go on to higher attainments. We should wholly understand the system. We should discuss and receive its great principles. You have been long enough converted to have understood these; but you linger among the very elementary truths of religion. But you cannot remain here. You must either advance or recede; and if you do not go forward, you will go back into entire apostasy, when it will be impossible to be renewed." The apostle here, therefore, does not refer to his discussion of the points under consideration as the main thing, but to their state as one of danger; and in writing to them he was not content to discuss the elements of religion as being alone suited to their condition, but would have them make higher attainments, and advance to the more elevated principles of the gospel. Of the doctrine - Literally, "the word" - λόγον logon - "reason, or doctrine of the beginning of Christ." That is, the word or reason that pertains to the elements of his system; the first principles of Christian doctrine. Of Christ - Which pertain to the Messiah. Either what he taught, or what is taught of him and his religion. Most probably it is the latter - what pertains to the Messiah, or to the Christian revelation. The idea is, that there is a set of truths which may be regarded as lying at the foundation of Christian doctrine, and those truths they had embraced, but had not advanced beyond them. Let us go on - Let us advance to a higher state of knowledge and holiness. The reference is alike to his discussion of the subject, and to their advancement in piety and in knowledge. He would not linger around these elements in the discussion, nor would he have them linger at the threshold of the Christian doctrines. Unto perfection - compare the notes on Heb 2:10. The word here is used, evidently, to denote an advanced state of Christian knowledge and piety; or the more elevated Christian doctrines, and the holier living to which it was their duty to attain. It does not refer solely to the intention of the apostle to discuss the more elevated doctrines of Christianity, but to" such an advance as would secure them from the danger of apostasy." If it should be said, however, that the word "perfection" is to be understood in the most absolute and unqualified sense, as denoting entire freedom from sin, it may be remarked: (1) that this does not prove that they ever attained to it, nor should this be adduced as a text to show that such an attainment is ever made. To exhort a man to do a thing - however reasonable - is no proof in itself that it is ever done. (2) it is proper to exhort Christians to aim at entire perfection. Even if none have ever reached that point on earth, that fact does not make it any the less desirable or proper to aim at it. (3) there is much in making an honest attempt to be perfectly holy, even though we should not attain to it in this life. No man accomplishes much who does not aim high. Not laying again the foundation - Not laying down - as one does a foundation for an edifice. The idea is, that they were not to begin and build all this over again. They were not to make it necessary to lay down again the very cornerstones, and the foundations of the edifice, but since these were laid already, they were to go on and build the superstructure and complete the edifice. Of repentance from dead works - From works that cause death or condemnation; or that have no vitality or life. The reference may be either to those actions which were sinful in their nature, or to those which related to the forms of religion, where there was no spiritual life. This was the character of much of the religion of the Jews; and conversion to the true religion consisted greatly in repentance for having relied on those heartless and hollow forms. It is possible that the apostle referred mainly to these, as he was writing to those who had been Hebrews. When formalists are converted, one of the first and the main exercises of their minds in conversion, consists in deep and genuine sorrow for their dependence on those forms. Religion is life; and irreligion is a state of spiritual death, (compare the notes on Eph 2:1), whether it be in open transgression, or in false and hollow forms of religion. The apostle has here stated what is the first element of the Christian religion. It consists in genuine sorrow for sin, and a purpose to turn from it; see the note on Mat 3:2. And of faith toward God - see the note on Mar 16:16. This is the second element in the Christian system. Faith is everywhere required in order to salvation, but it is usually faith "in the Lord Jesus" that is spoken of; see Act 20:21. Here, however, faith "in God" is particularly referred to. But there is no essential difference. It is faith in God in regard to his existence and perfections, and to his plan of saving people. It includes, therefore, faith in his message and messenger, and thus embraces the plan of salvation by the Redeemer. There is but one God - "the God and Father of our Lord Jesus Christ;" and he who believes in the true God believes in him as Father, Son, and Holy Spirit; the Author of the plan of redemption, and the Saviour of lost people. No one can believe "in the true God" who does not believe in the Saviour; compare Joh 5:23; Joh 17:3. He who supposes that he confides "in any other" God than the Author of the Christian religion, worships a being of the imagination as really as though he bowed down to a block of wood or stone. If Christianity is true, there is no such God as the infidel professes to believe in, any more than the God of the Brahmin has an existence. To believe "in God," therefore, is to believe in him as he "actually exists" - as the true God - the Author of the great plan of salvation by the Redeemer. It is needless to attempt to show that faith in the true God is essential to salvation. How can he be saved who has no "confidence" in the God that made him?

Notes on the Bible, by Albert Barnes, [1834]

Therefore - "Since, as was stated in the previous chapter, you ought to be capable of comprehending the higher doctrines of religion; since those doctrines are adapted to those who have been for a considerable time professors of Christianity, and have had opportunities of growing in knowledge and grace - as much as strong meat is for those of mature years - leave now the elements of Christian doctrine, and go on to understand its higher mysteries." The idea is, that to those who had so long been acquainted with the way of salvation, the elements of Christianity were no more adapted than milk was for grown persons.

Leaving - Dismissing; intermitting; passing by the consideration of with a view to advance to something higher. The apostle refers to his discussion of the subject, and also to their condition. He wished to go on to the contemplation of higher doctrines, and he desired that they should no longer linger around the mere elements. "Let us advance to a higher state of knowledge than the mere elements of the subject." On the sense of the word "leaving," or quitting with a view to engage in something else, see Mat 4:20, Mat 4:22; Mat 5:24.

The principles - Margin: "The word of the beginning of Christ." Tyndale renders it: "let us leave the doctrine pertaining to the beginning of a Christian man." Coverdale, "let us leave the doctrine pertaining to the beginning of a Christian life." On the word "principles" see the note on Heb 5:12. The Greek there, indeed, is not the same as in this place, but the idea is evidently the same. The reference is to what he regarded as the very elements of the Christian doctrine; and the meaning is, "let us no longer linger here. We should go on to higher attainments. We should wholly understand the system. We should discuss and receive its great principles. You have been long enough converted to have understood these; but you linger among the very elementary truths of religion. But you cannot remain here. You must either advance or recede; and if you do not go forward, you will go back into entire apostasy, when it will be impossible to be renewed." The apostle here, therefore, does not refer to his discussion of the points under consideration as the main thing, but to their state as one of danger; and in writing to them he was not content to discuss the elements of religion as being alone suited to their condition, but would have them make higher attainments, and advance to the more elevated principles of the gospel.

Of the doctrine - Literally, "the word" - λόγον logon - "reason, or doctrine of the beginning of Christ." That is, the word or reason that pertains to the elements of his system; the first principles of Christian doctrine.

Of Christ - Which pertain to the Messiah. Either what he taught, or what is taught of him and his religion. Most probably it is the latter - what pertains to the Messiah, or to the Christian revelation. The idea is, that there is a set of truths which may be regarded as lying at the foundation of Christian doctrine, and those truths they had embraced, but had not advanced beyond them.

Let us go on - Let us advance to a higher state of knowledge and holiness. The reference is alike to his discussion of the subject, and to their advancement in piety and in knowledge. He would not linger around these elements in the discussion, nor would he have them linger at the threshold of the Christian doctrines.

Unto perfection - compare the notes on Heb 2:10. The word here is used, evidently, to denote an advanced state of Christian knowledge and piety; or the more elevated Christian doctrines, and the holier living to which it was their duty to attain. It does not refer solely to the intention of the apostle to discuss the more elevated doctrines of Christianity, but to" such an advance as would secure them from the danger of apostasy." If it should be said, however, that the word "perfection" is to be understood in the most absolute and unqualified sense, as denoting entire freedom from sin, it may be remarked:

(1) that this does not prove that they ever attained to it, nor should this be adduced as a text to show that such an attainment is ever made. To exhort a man to do a thing - however reasonable - is no proof in itself that it is ever done.

(2) it is proper to exhort Christians to aim at entire perfection. Even if none have ever reached that point on earth, that fact does not make it any the less desirable or proper to aim at it.

(3) there is much in making an honest attempt to be perfectly holy, even though we should not attain to it in this life. No man accomplishes much who does not aim high.

Not laying again the foundation - Not laying down - as one does a foundation for an edifice. The idea is, that they were not to begin and build all this over again. They were not to make it necessary to lay down again the very cornerstones, and the foundations of the edifice, but since these were laid already, they were to go on and build the superstructure and complete the edifice.

Of repentance from dead works - From works that cause death or condemnation; or that have no vitality or life. The reference may be either to those actions which were sinful in their nature, or to those which related to the forms of religion, where there was no spiritual life. This was the character of much of the religion of the Jews; and conversion to the true religion consisted greatly in repentance for having relied on those heartless and hollow forms. It is possible that the apostle referred mainly to these, as he was writing to those who had been Hebrews. When formalists are converted, one of the first and the main exercises of their minds in conversion, consists in deep and genuine sorrow for their dependence on those forms. Religion is life; and irreligion is a state of spiritual death, (compare the notes on Eph 2:1), whether it be in open transgression, or in false and hollow forms of religion. The apostle has here stated what is the first element of the Christian religion. It consists in genuine sorrow for sin, and a purpose to turn from it; see the note on Mat 3:2.

And of faith toward God - see the note on Mar 16:16. This is the second element in the Christian system. Faith is everywhere required in order to salvation, but it is usually faith "in the Lord Jesus" that is spoken of; see Act 20:21. Here, however, faith "in God" is particularly referred to. But there is no essential difference. It is faith in God in regard to his existence and perfections, and to his plan of saving people. It includes, therefore, faith in his message and messenger, and thus embraces the plan of salvation by the Redeemer. There is but one God - "the God and Father of our Lord Jesus Christ;" and he who believes in the true God believes in him as Father, Son, and Holy Spirit; the Author of the plan of redemption, and the Saviour of lost people. No one can believe "in the true God" who does not believe in the Saviour; compare Joh 5:23; Joh 17:3. He who supposes that he confides "in any other" God than the Author of the Christian religion, worships a being of the imagination as really as though he bowed down to a block of wood or stone. If Christianity is true, there is no such God as the infidel professes to believe in, any more than the God of the Brahmin has an existence. To believe "in God," therefore, is to believe in him as he "actually exists" - as the true God - the Author of the great plan of salvation by the Redeemer. It is needless to attempt to show that faith in the true God is essential to salvation. How can he be saved who has no "confidence" in the God that made him?

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
perfection (See Scofield) - (Mat 5:48).

Vincent's Word Studies, by Marvin R. Vincent [1886]
Leaving the principles of the doctrines of Christ (ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον) Lit. leaving the word of the beginning concerning Christ. Ἀφέντες leaving or dismissing does not imply ceasing to believe in elementary truths or to regard them as important, but leaving them "as a builder leaves his foundation in erecting his building" (Bruce). The word of the beginning of Christ is practically = the rudiments of the beginning, Heb 5:12; that rudimentary view of Christ's person and office which unfolds into the doctrine of his priesthood. Up to this point the writer has shown only that the permanent elements of the old covenant remain and are exalted in Christ. The more difficult point, which it will require matured perception to grasp, is that Christ's priesthood involves the entire abolition of the old covenant. Let us go on unto perfection (ἐπὶ τὴν τελειότητα φερώμεθα) Lit. let us be born on to completeness. The participial clause, leaving, etc., is related to the verbal clause as expressing a necessary accompaniment or consequence of the latter. Let us be born on to completeness, and, because of this, leave, etc. This sense is not given by the Rev. Τελειότης only here and Col 3:14. Rend. completeness. The completeness is viewed as pertaining to both the writer and the readers. He proposes to fully develop his theme: they are exhorted to strive for that full Christian manhood which will fit them to receive the fully-developed discussion. Not laying again the foundation (μὴ πάλιν θεμέλιον καταβαλλόμενοι) Not explanatory of leaving, etc. The following words, describing the elements of the foundation, - repentance, baptisms, etc., - simply illustrate in a general way the proposal to proceed to the exposition of the doctrine of Christ's priesthood. The illustrative proposition is that a building is not completed by lingering at the foundation; and so Christian maturity is not to be attained by going back to subjects which belong to the earliest stage of Christian instruction. He purposely selects for his illustration things which belong to the very initiation of Christian life. Dead works (νεκρῶν ἔργων) The phrase only in Hebrews. Comp. Heb 9:14. Not sinful works in the ordinary sense of the term, but works without the element of life which comes through faith in the living God. There is a sharp opposition, therefore, between dead works and faith. They are contraries. This truth must be one of the very first things expounded to a Jew embracing Christianity.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Therefore leaving the principles of the doctrine of Christ - That is, saying no more of them for the present. Let us go on to perfection; not laying again the foundation of repentance from dead works - From open sins, the very first thing to be insisted on. And faith in God - The very next point. So St. Paul in his very first sermon at Lystra, Act 14:15, "Turn from those vanities unto the living God." And when they believed, they were to be baptized with the baptism, not of the Jews, or of John, but of Christ. The next thing was, to lay hands upon them, that they might receive the Holy Ghost: after which they were more fully instructed, touching the resurrection, and the general judgment; called eternal, because the sentence then pronounced is irreversible, and the effects of it remain for ever.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Therefore - Because ye have been so indolent, slow of heart, and have still so many advantages. Leaving the principles of the doctrine of Christ - Ceasing to continue in the state of babes, who must be fed with milk - with the lowest doctrines of the Gospel, when ye should be capable of understanding the highest. Let us go on unto perfection - Let us never rest till we are adult Christians - till we are saved from all sin, and are filled with the spirit and power of Christ. The words τον της αρχης· του Χριστου λογον might be translated, The discourse of the beginning of Christ, as in the margin; that is, the account of his incarnation, and the different types and ceremonies in the law by which his advent, nature, office, and miracles were pointed out. The whole law of Moses pointed out Christ, as may be seen at large in my comment on the Pentateuch; and therefore the words of the apostle may be understood thus: Leave the law, and come to the Gospel. Cease from Moses, and come to the Messiah. Let us go on unto perfection. - The original is very emphatic: Επι την τελειοτητα φερωμεθα· Let us be carried on to this perfection. God is ever ready by the power of his Spirit, to carry us forward to every degree of light, life, and love, necessary to prepare us for an eternal weight of glory. There can be little difficulty in attaining the end of our faith, the salvation of our souls from all sin, if God carry us forward to it; and this he will do if we submit to be saved in his own way, and on his own terms. Many make a violent outcry against the doctrine of perfection, i.e. against the heart being cleansed from all sin in this life, and filled with love to God and man, because they judge it to be impossible! Is it too much to say of these that they know neither the Scripture nor the power of God? Surely the Scripture promises the thing; and the power of God can carry us on to the possession of it. Laying again the foundation of repentance - The phrase νεκρα εργα, dead works, occurs but once more in the sacred writings, and that is in Heb 9:14 of this epistle; and in both places it seems to signify such works as deserve death - works of those who were dead in trespasses, and dead in sins; and dead by sentence of the law, because they had by these works broken the law. Repentance may be properly called the foundation of the work of God in the soul of man, because by it we forsake sin, and turn to God to find mercy. Faith toward God - Is also a foundation, or fundamental principle, without which it is impossible to please God, and without which we cannot be saved. By repentance we feel the need of God's mercy, by faith we find that mercy. But it is very likely that the apostle refers here to the Levitical law, which, in its painful observances, and awful denunciations of Divine wrath against every breach of that law, was well calculated to produce repentance, and make it a grievous and bitter thing to sin against God. And as to faith in God, that was essentially necessary, in order to see the end of the commandment; for without faith in him who was to come, all that repentance was unavailable, and all ritual observances without profit.

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¹⁴ But [1161] strong [4731] meat [5160] belongeth to them that are [2076] of full age [5046], even those who by reason [1223] of use [1838] have [2192] their senses [145] exercised [1128] to [4314] discern [1253] both [5037] good [2570] and [2532] evil [2556].

¹² For [2532] [1063] when for [1223] the time [5550] ye ought [3784] to be [1511] teachers [1320], ye have [2192] need [5532] that one teach [1321] you [5209] again [3825] which [5101] be the first [746] principles [4747] of the oracles [3051] of God [2316]; and [2532] are become such as [1096] have [2192] need [5532] of milk [1051], and [2532] not [3756] of strong [4731] meat [5160].

¹¹ Of [4012] whom [3739] we [2254] have [3056] many things [4183] to say [3056], and [2532] hard [1421] to be uttered [3004], seeing [1893] ye are [1096] dull [3576] of hearing [189].
¹² For [2532] [1063] when for [1223] the time [5550] ye ought [3784] to be [1511] teachers [1320], ye have [2192] need [5532] that one teach [1321] you [5209] again [3825] which [5101] be the first [746] principles [4747] of the oracles [3051] of God [2316]; and [2532] are become such as [1096] have [2192] need [5532] of milk [1051], and [2532] not [3756] of strong [4731] meat [5160].
¹³ For [1063] every one [3956] that useth [3348] milk [1051] is unskilful [552] in the word [3056] of righteousness [1343]: for [1063] he is [2076] a babe [3516].
¹⁴ But [1161] strong [4731] meat [5160] belongeth to them that are [2076] of full age [5046], even those who by reason [1223] of use [1838] have [2192] their senses [145] exercised [1128] to [4314] discern [1253] both [5037] good [2570] and [2532] evil [2556].

¹ Therefore [1352] leaving [863] the principles [746] of the doctrine [3056] of Christ [5547], let us go on [5342] unto [1909] perfection [5047]; not [3361] laying [2598] again [3825] the foundation [2310] of repentance [3341] from [575] dead [3498] works [2041], and [2532] of faith [4102] toward [1909] God [2316],
² Of the doctrine [1322] of baptisms [909], and [5037] of laying on [1936] of hands [5495], and [5037] of resurrection [386] of the dead [3498], and [2532] of eternal [166] judgment [2917].
³ And [2532] this [5124] will we do [4160], if [1437] [4007] God [2316] permit [2010].
⁴ For [1063] it is impossible [102] for those who were once [530] enlightened [5461], and [5037] have tasted [1089] of the heavenly [2032] gift [1431], and [2532] were made [1096] partakers [3353] of the Holy [40] Ghost [4151],
⁵ And [2532] have tasted [1089] the good [2570] word [4487] of God [2316], and [5037] the powers [1411] of the world [165] to come [3195],
⁶ If [2532] they shall fall away [3895], to renew them [340] again [3825] unto [1519] repentance [3341]; seeing they crucify [388] to themselves [1438] the Son [5207] of God [2316] afresh [388], and [2532] put him to an open shame [3856].
⁷ For [1063] the earth [1093] which [3588] drinketh in [4095] the rain [5205] that cometh [2064] oft [4178] upon [1909] it [846], and [2532] bringeth forth [5088] herbs [1008] meet [2111] for them [1565] [2532] by [1223] whom [3739] it is dressed [1090], receiveth [3335] blessing [2129] from [575] God [2316]:
⁸ But [1161] that which beareth [1627] thorns [173] and [2532] briers [5146] is rejected [96], and [2532] is nigh [1451] unto cursing [2671]; whose [3739] end [5056] is to [1519] be burned [2740].
⁹ But [1161], beloved [27], we are persuaded [3982] better things [2909] of [4012] you [5216], and [2532] things that accompany [2192] salvation [4991], though [1499] we [2980] thus [3779] speak [2980].
¹⁰ For [1063] God [2316] is not [3756] unrighteous [94] to forget [1950] your [5216] work [2041] and [2532] labour [2873] of love [26], which [3739] ye have shewed [1731] [1731] toward [1519] his [846] name [3686], in that ye have ministered [1247] to the saints [40], and [2532] do minister [1247].
¹¹ And [1161] we desire [1937] that every one [1538] of you [5216] do shew [1731] the same [846] diligence [4710] to [4314] the full assurance [4136] of hope [1680] unto [891] the end [5056]:
¹² That [3363] ye be [1096] not [3363] slothful [3576], but [1161] followers [3402] of them who through [1223] faith [4102] and [2532] patience [3115] inherit [2816] the promises [1860].
¹³ For [1063] when God [2316] made promise [1861] to Abraham [11], because [1893] he could [2192] swear [3660] by [2596] no [3762] greater [3187], he sware [3660] by [2596] himself [1438],
¹⁴ Saying [3004], Surely [2229] [3375] blessing [2127] I will bless [2127] thee [4571], and [2532] multiplying [4129] I will multiply [4129] thee [4571].

³ And [1161] this [3778] is [2076] life [2222] eternal [166], that [2443] they might know [1097] thee [4571] the only [3441] true [228] God [2316], and [2532] Jesus [2424] Christ [5547], whom [3739] thou hast sent [649].

²³ That [2443] all [3956] men should honour [5091] the Son [5207], even as [2531] they honour [5091] the Father [3962]. He that honoureth [5091] not [3361] the Son [5207] honoureth [5091] not [3756] the Father [3962] which [3588] hath sent [3992] him [846].

²¹ Testifying [1263] both [5037] to the Jews [2453], and also [2532] to the Greeks [1672], repentance [3341] toward [1519] God [2316], and [2532] faith [4102] toward [1519] our [2257] Lord [2962] Jesus [2424] Christ [5547].

¹⁶ He that believeth [4100] and [2532] is baptized [907] shall be saved [4982]; but [1161] he that believeth not [569] shall be damned [2632].

² And [2532] saying [3004], Repent ye [3340]: for [1063] the kingdom [932] of heaven [3772] is at hand [1448].

¹ And [2532] you [5209] hath he quickened, who were [5607] dead [3498] in trespasses [3900] and [2532] sins [266];

¹⁰ For [1063] it became [4241] him [846], for [1223] whom [3739] are all things [3956], and [2532] by [1223] whom [3739] are all things [3956], in bringing [71] many [4183] sons [5207] unto [1519] glory [1391], to make [5048] the captain [747] of their [846] salvation [4991] perfect [5048] through [1223] sufferings [3804].

²⁴ Leave [863] there [1563] thy [4675] gift [1435] before [1715] the altar [2379], and [2532] go thy way [5217]; first [4412] be reconciled [1259] to thy [4675] brother [80], and [2532] then [5119] come [2064] and offer [4374] thy [4675] gift [1435].

²² And [1161] they immediately [2112] left [863] the ship [4143] and [2532] their [846] father [3962], and followed [190] him [846].

²⁰ And [1161] they straightway [2112] left [863] their nets [1350], and followed [190] him [846].

⁴⁸ Be [2071] ye [5210] therefore [3767] perfect [5046], even [5618] as your [5216] Father [3962] which [3588] is in [1722] heaven [3772] is [2076] perfect [5046].

¹⁴ How much [4214] more [3123] shall [2511] the blood [129] of Christ [5547], who [3739] through [1223] the eternal [166] Spirit [4151] offered [4374] himself [1438] without spot [299] to God [2316], purge [2511] your [5216] conscience [4893] from [575] dead [3498] works [2041] to [1519] serve [3000] the living [2198] God [2316]?

¹⁴ And [1161] above [1909] all [3956] these things [5125] put on charity [26], which [3748] is [2076] the bond [4886] of perfectness [5047].

¹⁵ And [2532] saying [3004], Sirs [435], why [5101] do ye [4160] these things [5130]? We [2249] also [2532] are [2070] men [444] of like passions [3663] with you [5213], and preach [2097] unto you [5209] that ye should turn [1994] from [575] these [5023] vanities [3152] unto [1909] the living [2198] God [2316], which [3739] made [4160] heaven [3772], and [2532] earth [1093], and [2532] the sea [2281], and [2532] all things [3956] that are therein [1722] [846]: