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an anonymous New Testament homily with closing greetings normally associated with the letter genre, written before c.A.D. 96. It is addressed to Jewish Christians who were being pressured to renounce their confidence in Jesus. The first part is an argument that Christ is superior to the angels and to Moses; it closes with an exhortation to faith in the form of a commentary on a passage from Psalm 95. Jesus' priesthood is of the eternal order of Melchizedek, which replaces the levitical priesthood of AaronAaron
, in the Bible, the brother of Moses and his spokesman in Egypt, and the first high priest of the Hebrews. He is presented as the instrument of God in performing many signs, such as the turning of his rod into a serpent and causing the rod to bud, blossom, and bear almonds.
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. His sacrifice of himself is superior to and supersedes the incessant round of sacrifices offered by the levitical priests because it effects expiation of sins and the cleansing of the conscience once and for all. Chapter 11 celebrates the heroes of the faith, leading into a concluding exhortation to endurance and godly living.


See studies by F. F. Bruce (rev. ed. 1988) and W. L. Lane (1991).


For history, see JewsJews
[from Judah], traditionally, descendants of Judah, the fourth son of Jacob, whose tribe, with that of his half-brother Benjamin, made up the kingdom of Judah; historically, members of the worldwide community of adherents to Judaism.
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; for religion, see JudaismJudaism
, the religious beliefs and practices and the way of life of the Jews. The term itself was first used by Hellenized Jews to describe their religious practice, but it is of predominantly modern usage; it is not used in the Bible or in Rabbinic literature and only rarely
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a book of the New Testament
References in periodicals archive ?
After this momentous liberation of the Hebrew people, the importance of the Book of Exodus in terms of the giving of the Ten Commandments through Moses and how the people would worship the Lord is missing.
When the Hebrew people left Egypt, God guided them as a pillar of cloud by day, a pillar of flame by night.
In the Ephesians text we have perhaps the "second circle" of community, the promise that not only kin will be included in God's family but also those traditionally thought by the Hebrew people of Jesus' time to be "outsiders"--the Gentiles.
The ancient rabbis said that if the Jews had not sinned, Jewish history would have ended with the sixth book of the Bible, the Book of Joshua - that is, with the conquest of the land of Canaan and its transformation into the "promised land" of the Hebrew people.
Remembering the mighty deeds of God, the Hebrew people believed that his saving, liberating power was present to them.
If we look at Jonah from the perspective of symbolic truth, we learn something profound about ourselves and our relationship with God--something that is as true for us in the twenty-first century as it was for the Hebrew people several millennia ago.
At morning prayer on Good Friday, the Liturgy of the Hours has us listen to the book of Lamentations, in which the Hebrew people grieve over the Babylonian destruction of Jerusalem around 587 B.
When our spiritual ancestors, the Hebrew people, used the word Paradise, it referred to the Garden of Eden in some circles.
It is a valid description of the call of Moses and the liberation of the Hebrew people from Egypt in the book of Exodus, and of the Old Testament prophets and their particular concern for the care of widows, orphans, and foreigners.
The long exile of the Hebrew people in Babylon is coming to an end, and chapter 40 heralds a message of consolation and hope: "Comfort, O comfort my people, says your God.
For that matter, does anyone know for sure if the unleavened bread taken by the Hebrew people in their flight from Egypt was made from wheat?
And the Hebrew people did it on a regular basis, reminding them that sin is ugly and requires a sacrifice.