***START OF THE PROJECT GUTENBERG EBOOK THE BIBLE, DOUAY-RHEIMS VERSION, BOOK 65: HEBREWS***
Previous
Home
Next
Book 65 Hebrews
THE EPISTLE OF ST. PAUL TO THE HEBREWS
St. Paul wrote this Epistle to the Christians in Palestine, the most
part of whom being Jews before their conversion, they were called
Hebrews. He exhorts them to be thoroughly converted and confirmed in the
faith of Christ, clearly shewing them the preeminence of Christ's
priesthood above the Levitical, and also the excellence of the new law
above the old. He commends faith by the example of the ancient fathers:
and exhorts them to patience and perseverance and to remain in fraternal
charity. It appears from chap. 13 that this Epistle was written in
Italy, and probably at Rome, about twenty-nine years after our Lord's
Ascension.
Hebrews Chapter 1
God spoke of old by the prophets, but now by his Son, who is
incomparably greater than the angels.
1:1. God, who, at sundry times and in divers manners, spoke in times
past to the fathers by the prophets, last of all,
1:2. In these days, hath spoken to us by his Son, whom he hath appointed
heir of all things, by whom also he made the world.
1:3. Who being the brightness of his glory and the figure of his
substance and upholding all things by the word of his power, making
purgation of sins, sitteth on the right hand of the majesty on high:
The figure... that is, the express image, and most perfect resemblance.
Making purgation... That is, having purged away our sins by his passion.
1:4. Being made so much better than the angels as he hath inherited a
more excellent name than they.
1:5. For to which of the angels hath he said at any time: Thou art my
Son, to-day have I begotten thee? And again: I will be to him a Father,
and he shall be to me a Son?
1:6. And again, when he bringeth in the first begotten into the world,
he saith: And let all the angels of God adore him.
1:7. And to the angels indeed he saith: He that maketh his angels
spirits and his ministers a flame of fire.
1:8. But to the Son: Thy throne, O God, is for ever and ever: a sceptre
of justice is the sceptre of thy kingdom.
1:9. Thou hast loved justice and hated iniquity: therefore God, thy God,
hath anointed thee with the oil of gladness above thy fellows.
1:10. And: Thou in the beginning, O Lord, didst found the earth: and the
works of thy hands are the heavens.
1:11. They shall perish: but thou shalt continue: and they shall all
grow old as a garment.
1:12. And as a vesture shalt thou change them, and they shalt be
changed. But thou art the selfsame: and thy years shall not fail.
1:13. But to which of the angels said he at any time: Sit on my right
hand, until I make thy enemies thy footstool?
1:14. Are they not all ministering spirits, sent to minister for them
who shall receive the inheritance of salvation?
Hebrews Chapter 2
The transgression of the precepts of the Son of God is far more
condemnable than of those of the Old Testament given by angels.
2:1. Therefore ought we more diligently to observe the things which we
have heard lest perhaps we should let them slip.
2:2. For if the word spoken by angels became steadfast and every
transgression and disobedience received a just recompense of reward:
2:3. How shall we escape if we neglect so great salvation? Which, having
begun to be declared by the Lord, was confirmed unto us by them that
heard him.
2:4. God also bearing them witness by signs and wonders and divers
miracles and distributions of the Holy Ghost, according to his own will.
2:5. For God hath not subjected unto angels the world to come, whereof
we speak.
2:6. But one in a certain place hath testified, saying: What is man,
that thou art mindful of him? Or the son of man, that thou visitest him?
2:7. Thou hast made him a little lower than the angels: thou hast
crowned him with glory and honour and hast set him over the works of thy
hands.
2:8. Thou hast subjected all things under his feet. For in that he hath
subjected all things to him he left nothing not subject to him. But now
we see not as yet all things subject to him.
2:9. But we see Jesus, who was made a little lower than the angels, for
the suffering of death, crowned with glory and honour: that, through the
grace of God he might taste death for all.
2:10. For it became him for whom are all things and by whom are all
things, who had brought many children into glory, to perfect the author
of their salvation, by his passion.
Perfect by his passion... By suffering, Christ was to enter into his
glory, Luke 24.26, which the apostle here calls being made perfect.
2:11. For both he that sanctifieth and they who are sanctified are all
of one. For which cause he is not ashamed to call them brethren, saying:
2:12. I will declare thy name to my brethren: in the midst of the church
will I praise thee.
2:13. And again: I will put my trust in him. And again: Behold I and my
children, whom God hath given me.
2:14. Therefore because the children are partakers of flesh and blood,
he also himself in like manner hath been partaker of the same: that,
through death, he might destroy him who had the empire of death, that is
to say, the devil:
2:15. And might deliver them, who through the fear of death were all
their lifetime subject to servitude.
2:16. For nowhere doth he take hold of the angels: but of the seed of
Abraham he taketh hold.
No where doth he, etc... That is, he never took upon him the nature of
angels, but that of the seed of Abraham.
2:17. Wherefore, it behoved him in all things to be made like unto his
brethren, that he might become a merciful and faithful high priest
before God, that he might be a propitiation for the sins of the people.
2:18. For in that wherein he himself hath suffered and been tempted he
is able to succour them also that are tempted.
Hebrews Chapter 3
Christ is more excellent than Moses. Wherefore we must adhere to him by
faith and obedience.
3:1. Wherefore, holy brethren, partakers of the heavenly vocation
consider the apostle and high priest of our confession, Jesus:
3:2. Who is faithful to him that made him, as was also Moses in all his
house.
3:3. For this man was counted worthy of greater glory than Moses, by so
much as he that hath built the house hath greater honour than the house.
3:4. For every house is built by some man: but he that created all
things is God.
3:5. And Moses indeed was faithful in all his house as a servant, for a
testimony of those things which were to be said:
3:6. But Christ, as the Son in his own house: which house are we, if we
hold fast the confidence and glory of hope unto the end.
3:7. Wherefore, as the Holy Ghost saith: To-day if you shall hear his
voice,
3:8. Harden not your hearts, as in the provocation, in the day of
temptation in the desert,
3:9. Where your fathers tempted me, proved and saw my works,
3:10. Forty years: for which cause I was offended with this generation,
and I said: They always err in heart. And they have not known my ways.
3:11. As I have sworn in my wrath: If they shall enter into my rest.
3:12. Take heed, brethren, lest perhaps there be in any of you an evil
heart of unbelief, to depart from the living God.
3:13. But exhort one another every day, whilst it is called to day, that
none of you be hardened through the deceitfulness of sin.
3:14. For we are made partakers of Christ: yet so, if we hold the
beginning of his substance firm unto the end.
3:15. While it is said: To day, if you shall hear his voice, harden not
your hearts, as in that provocation.
3:16. For some who heard did provoke: but not all that came out of Egypt
by Moses.
3:17. And with whom was he offended forty years? Was it not with them
that sinned, whose carcasses were overthrown in the desert?
3:18. And to whom did he swear, that they should not enter into his
rest: but to them that were incredulous?
3:19. And we see that they could not enter in, because of unbelief.
Hebrews Chapter 4
The Christian's rest. We are to enter into it through Jesus Christ.
4:1. Let us fear therefore lest, the promise being left of entering into
his rest, any of you should be thought to be wanting.
4:2. For unto us also it hath been declared in like manner as unto them.
But the word of hearing did not profit them, not being mixed with faith
of those things they heard.
4:3. For we, who have believed, shall enter into rest; as he said: As I
have sworn in my wrath: If they shall enter into my rest; and this
indeed when the works from the foundation of the world were finished.
4:4. For in a certain place he spoke of the seventh day thus: And God
rested the seventh day from all his works.
4:5. And in this place again: If they shall enter into my rest.
4:6. Seeing then it remaineth that some are to enter into it, and they
to whom it was first preached did not enter because of unbelief:
4:7. Again he limiteth a certain day, saying in David; To day, after so
long a time as it is above said: To day if you shall hear his voice,
harden not your hearts.
4:8. For if Jesus had given them rest he would never have afterwards
spoken of another day.
Jesus... Josue, who in Greek is called Jesus.
4:9. There remaineth therefore a day of rest for the people of God.
4:10. For he that is entered into his rest, the same also hath rested
from his works, as God did from his.
4:11. Let us hasten therefore to enter into that rest: lest any man fall
into the same example of unbelief.
4:12. For the word of God is living and effectual and more piercing than
any two edged sword; and reaching unto the division of the soul and the
spirit, of the joints also and the marrow: and is a discerner of the
thoughts and intents of the heart.
4:13. Neither is there any creature invisible in his sight: but all
things are naked and open to his eyes, to whom our speech is.
4:14. Having therefore a great high priest that hath passed into the
heavens, Jesus the Son of God: let us hold fast our confession.
4:15. For we have not a high priest who cannot have compassion on our
infirmities: but one tempted in all things like as we are, without sin.
4:16. Let us go therefore with confidence to the throne of grace: that
we may obtain mercy and find grace in seasonable aid.
Hebrews Chapter 5
The office of a high priest. Christ is our high priest.
5:1. For every high priest taken from among men is ordained for men in
the things that appertain to God, that he may offer up gifts and
sacrifices for sins:
5:2. Who can have compassion on them that are ignorant and that err:
because he himself also is compassed with infirmity.
5:3. And therefore he ought, as for the people, so also for himself, to
offer for sins.
5:4. Neither doth any man take the honour to himself, but he that is
called by God, as Aaron was.
5:5. So Christ also did not glorify himself, that he might be made a
high priest: but he that said unto him: Thou art my Son: this day have I
begotten thee.
5:6. As he saith also in another place: Thou art a priest for ever,
according to the order of Melchisedech.
5:7. Who in the days of his flesh, with a strong cry and tears, offering
up prayers and supplications to him that was able to save him from
death, was heard for his reverence.
5:8. And whereas indeed he was the Son of God, he learned obedience by
the things which he suffered.
5:9. And being consummated, he became, to all that obey him, the cause
of eternal salvation:
5:10. Called by God a high priest, according to the order of
Melchisedech.
5:11. Of whom we have much to say and hard to be intelligibly uttered:
because you are become weak to hear.
5:12. For whereas for the time you ought to be masters, you have need to
be taught again what are the first elements of the words of God: and you
are become such as have need of milk and not of strong meat.
5:13. For every one that is a partaker of milk is unskilful in the word
of justice: for he is a little child.
5:14. But strong meat is for the perfect: for them who by custom have
their senses exercised to the discerning of good and evil.
Hebrews Chapter 6
He warns them of the danger of falling by apostasy and exhorts them to
patience and perseverance.
6:1. Wherefore, leaving the word of the beginning of Christ, let us go
on to things more perfect: not laying again the foundation of penance
from dead works and of faith towards God,
The word of the beginning... The first rudiments of the Christian
doctrine.
6:2. Of the doctrine of baptisms and imposition of hands, and of the
resurrection of the dead, and of eternal judgment.
6:3. And this will we do, if God permit.
6:4. For it is impossible for those who were once illuminated, have
tasted also the heavenly gift and were made partakers of the Holy Ghost,
It is impossible, etc... The meaning is, that it is impossible for such
as have fallen after baptism, to be again baptized; and very hard for
such as have apostatized from the faith, after having received many
graces, to return again to the happy state from which they fell.
6:5. Have moreover tasted the good word of God and the powers of the
world to come,
6:6. And are fallen away: to be renewed again to penance, crucifying
again to themselves the Son of God and making him a mockery.
6:7. For the earth, that drinketh in the rain which cometh often upon it
and bringeth forth herbs meet for them by whom it is tilled, receiveth
blessing from God.
6:8. But that which bringeth forth thorns and briers is reprobate and
very near unto a curse: whose end is to be burnt.
6:9. But, my dearly beloved, we trust better things of you, and nearer
to salvation; though we speak thus.
6:10. For God is not unjust, that he should forget your work and the
love which you have shewn in his name, you who have ministered and do
minister to the saints.
6:11. And we desire that every one of you shew forth the same
carefulness to the accomplishing of hope unto the end:
6:12. That you become not slothful, but followers of them who through
faith and patience shall inherit the promises.
6:13. For God making promises to Abraham, because he had no one greater
by whom he might swear, swore by himself,
6:14. Saying: Unless blessing I shall bless thee and multiplying I shall
multiply thee.
6:15. And so patiently enduring he obtained the promise.
6:16. For men swear by one greater than themselves: and an oath for
confirmation is the end of all their controversy.
6:17. Wherein God, meaning more abundantly to shew to the heirs of the
promise the immutability of his counsel, interposed an oath:
6:18. That by two immutable things in which it is impossible for God to
lie, we may have the strongest comfort, we who have fled for refuge to
hold fast the hope set before us.
6:19. Which we have as an anchor of the soul, sure and firm, and which
entereth in even within the veil:
6:20. Where the forerunner Jesus is entered for us, made a high priest
for ever according to the order of Melchisedech.
Hebrews Chapter 7
The priesthood of Christ according to the order of Melchisedech excels
the Levitical priesthood and puts an end both to that and to the law.
7:1. For this Melchisedech was king of Salem, priest of the most high
God, who met Abraham returning from the slaughter of the kings and
blessed him:
7:2. To whom also Abraham divided the tithes of all: who first indeed by
interpretation is king of justice: and then also king of Salem, that is,
king of peace:
7:3. Without father, without mother, without genealogy, having neither
beginning of days nor end of life, but likened unto the Son of God,
continueth a priest for ever.
Without father, etc... Not that he had no father, etc., but that neither
his father, nor his pedigree, nor his birth, nor his death, are set down
in scripture.
7:4. Now consider how great this man is, to whom also Abraham the
patriarch gave tithes out of the principal things.
7:5. And indeed they that are of the sons of Levi, who receive the
priesthood, have a commandment to take tithes of the people according to
the law, that is to say, of their brethren: though they themselves also
came out of the loins of Abraham.
7:6. But he, whose pedigree is not numbered among them, received tithes
of Abraham and blessed him that had the promises.
7:7. And without all contradiction, that which is less is blessed by the
better.
7:8. And here indeed, men that die receive tithes: but there, he hath
witness that he liveth.
7:9. And (as it may be said) even Levi who received tithes paid tithes
in Abraham:
7:10. For he was yet in the loins of his father when Melchisedech met
him.
7:11. If then perfection was by the Levitical priesthood (for under it
the people received the law), what further need was there that another
priest should rise according to the order of Melchisedech: and not be
called according to the order of Aaron?
7:12. For the priesthood being translated, it is necessary that a
translation also be made of the law,
7:13. For he of whom these things are spoken is of another tribe, of
which no one attended on the altar.
7:14. For it is evident that our Lord sprung out of Juda: in which tribe
Moses spoke nothing concerning priests.
7:15. And it is yet far more evident: if according to the similitude of
Melchisedech there ariseth another priest,
7:16. Who is made, not according to the law of a law of a carnal
commandment, but according to the power of an indissoluble life.
7:17. For he testifieth: Thou art a priest for ever according to the
order of Melchisedech.
7:18. There is indeed a setting aside of the former commandment, because
of the weakness and unprofitableness thereof:
7:19. For the law brought nothing to perfection: but a bringing in of a
better hope, by which we draw nigh to God.
7:20. And inasmuch as it is not without an oath (for the others indeed
were made priests without an oath:
7:21. But this with an oath, by him that said unto him: The Lord hath
sworn and he will not repent: Thou art a priest for ever).
7:22. By so much is Jesus made a surety of a better testament.
7:23. And the others indeed were made many priests, because by reason of
death they were not suffered to continue:
Many priests, etc... The apostle notes this difference between the high
priests of the law, and our high priest Jesus Christ; that they being
removed by death, made way for their successors; whereas our Lord Jesus
is a priest for ever, and hath no successor; but liveth and concurreth
for ever with his ministers, the priests of the new testament, in all
their functions. Also, that no one priest of the law, nor all of them
together, could offer that absolute sacrifice of everlasting redemption,
which our one high priest Jesus Christ has offered once, and for ever.
7:24. But this, for that he continueth for ever, hath an everlasting
priesthood:
7:25. Whereby he is able also to save for ever them that come to God by
him; always living to make intercession for us.
Make intercession... Christ, as man, continually maketh intercession for
us, by representing his passion to his Father.
7:26. For it was fitting that we should have such a high priest, holy,
innocent, undefiled, separated from sinners, and made higher than the
heavens:
7:27. Who needeth not daily (as the other priests) to offer sacrifices,
first for his own sins, and then for the people's: for this he did once,
in offering himself.
7:28. For the law maketh men priests, who have infirmity: but the word
of the oath (which was since the law) the Son who is perfected for
evermore.
Hebrews Chapter 8
More of the excellence of the priesthood of Christ and of the New
Testament.
8:1. Now of the things which we have spoken, this is the sum: We have
such an high priest who is set on the right hand of the throne of
majesty in the heavens,
8:2. A minister of the holies and of the true tabernacle, which the Lord
hath pitched, and not man.
The holies... That is, the sanctuary.
8:3. For every high priest is appointed to offer gifts and sacrifices:
wherefore it is necessary that he also should have some thing to offer.
8:4. If then he were on earth, he would not be a priest: seeing that
there would be others to offer gifts according to the law.
If then he were on earth, etc... That is, if he were not of a higher
condition than the Levitical order of earthly priests, and had not
another kind of sacrifice to offer, he should be excluded by them from
the priesthood, and its functions, which by the law were appropriated to
their tribe.
8:5. Who serve unto the example and shadow of heavenly things. As it was
answered to Moses, when he was to finish the tabernacle: See (saith he)
that thou make all things according to the pattern which was shewn thee
on the mount.
Who serve unto, etc... The priesthood of the law and its functions were
a kind of an example and shadow of what is done by Christ in his church
militant and triumphant, of which the tabernacle was a pattern.
8:6. But now he hath obtained a better ministry, by how much also he is
a mediator of a better testament which is established on better
promises.
8:7. For if that former had been faultless, there should not indeed a
place have been sought for a second.
8:8. For, finding fault with them, he saith: Behold the days shall come,
saith the Lord: and I will perfect, unto the house of Israel and unto
the house of Juda, a new testament:
8:9. Not according to the testament which I made to their fathers, on
the day when I took them by the hand to lead them out of the land of
Egypt: because they continued not in my testament: and I regarded them
not, saith the Lord.
8:10. For this is the testament which I will make to the house of Israel
after those days, saith the Lord: I will give my laws into their mind:
and in their heart will I write them. And I will be their God: and they
shall be my people.
8:11. And they shall not teach every man his neighbour and every man his
brother, saying: Know the Lord. For all shall know me, from the least to
the greatest of them.
They shall not teach, etc... So great shall be light and grace of the
new testament, that it shall not be necessary to inculcate to the
faithful the belief and knowledge of the true God, for they shall all
know him.
8:12. Because I will be merciful to their iniquities: and their sins I
will remember no more.
8:13. Now in saying a new, he hath made the former old. And that which
decayeth and groweth old is near its end.
A new... Supply `covenant'.
Hebrews Chapter 9
The sacrifices of the law were far inferior to that of Christ.
9:1. The former indeed had also justifications of divine service and a
sanctuary.
9:2. For there was a tabernacle made the first, wherein were the
candlesticks and the table and the setting forth of loaves, which is
called the Holy.
9:3. And after the second veil, the tabernacle which is called the Holy
of Holies:
9:4. Having a golden censer and the ark of the testament covered about
on every part with gold, in which was a golden pot that had manna and
the rod of Aaron that had blossomed and the tables of the testament.
9:5. And over it were the cherubims of glory overshadowing the
propitiatory: of which it is not needful to speak now particularly.
9:6. Now these things being thus ordered, into the first tabernacle, the
priests indeed always entered, accomplishing the offices of sacrifices.
9:7. But into the second, the high priest alone, once a year: not
without blood, which he offereth for his own and the people's ignorance:
9:8. The Holy Ghost signifying this: That the way into the Holies was
not yet made manifest, whilst the former tabernacle was yet standing.
9:9. Which is a parable of the time present: according to which gifts
and sacrifices are offered, which cannot, as to the conscience, make him
perfect that serveth, only in meats and in drinks,
9:10. And divers washings and justices of the flesh laid on them until
the time of correction.
Of correction... Viz., when Christ should correct and settle all things.
9:11. But Christ, being come an high Priest of the good things to come,
by a greater and more perfect tabernacle, not made with hand, that is,
not of this creation:
9:12. Neither by the blood of goats or of calves, but by his own blood,
entered once into the Holies, having obtained eternal redemption.
Eternal redemption... By that one sacrifice of his blood, once offered
on the cross, Christ our Lord paid and exhibited, once for all, the
general price and ransom of all mankind: which no other priest could do.
9:13. For if the blood of goats and of oxen, and the ashes of an heifer,
being sprinkled, sanctify such as are defiled, to the cleansing of the
flesh:
9:14. How much more shall the blood of Christ, who by the Holy Ghost
offered himself unspotted unto God, cleanse our conscience from dead
works, to serve the living God?
9:15. And therefore he is the mediator of the new testament: that by
means of his death for the redemption of those transgressions which were
under the former testament, they that are called may receive the promise
of eternal inheritance.
9:16. For where there is a testament the death of the testator must of
necessity come in.
9:17. For a testament is of force after men are dead: otherwise it is as
yet of no strength, whilst the testator liveth.
9:18. Whereupon neither was the first indeed dedicated without blood.
9:19. For when every commandment of the law had been read by Moses to
all the people, he took the blood of calves and 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 testament which God hath enjoined
unto you.
9:21. The tabernacle also and all the vessels of the ministry, in like
manner, he sprinkled with blood.
9:22. And almost all things, according to the law, are cleansed with
blood: and without shedding of blood there is no remission.
9:23. It is necessary therefore that the patterns of heavenly things
should be cleansed with these: but the heavenly things themselves with
better sacrifices than these.
9:24. For Jesus is not entered into the Holies made with hands, the
patterns of the true: but into Heaven itself, that he may appear now in
the presence of God for us.
9:25. Nor yet that he should offer himself often, as the high priest
entereth into the Holies every year with the blood of others:
Offer himself often... Christ shall never more offer himself in
sacrifice, in that violent, painful, and bloody manner, nor can there be
any occasion for it: since by that one sacrifice upon the cross, he has
furnished the full ransom, redemption, and remedy for all the sins of
the world. But this hinders not that he may offer himself daily in the
sacred mysteries in an unbloody manner, for the daily application of
that one sacrifice of redemption to our souls.
9:26. For then he ought to have suffered often from the beginning of the
world. But now once, at the end of ages, he hath appeared for the
destruction of sin by the sacrifice of himself.
9:27. And as it is appointed unto men once to die, and after this the
judgment:
9:28. So also Christ was offered once to exhaust the sins of many. The
second time he shall appear without sin to them that expect him unto
salvation.
To exhaust... That is, to empty, or draw out to the very bottom, by a
plentiful and perfect redemption.
Hebrews Chapter 10
Because of the insufficiency of the sacrifices of the law, Christ our
high priest shed his own blood for us, offering up once for all the
sacrifice of our redemption. He exhorts them to perseverance.
10:1. For the law, having a shadow of the good things to come, not the
very image of the things, by the selfsame sacrifices which they offer
continually every year, can never make the comers thereunto perfect.
10:2. For then they would have ceased to be offered: because the
worshippers once cleansed should have no conscience of sin any longer.
They would have ceased... If they had been of themselves perfect to all
the intents of redemption and remission, as Christ's death is there
would have been no occasion of so often repeating them: as there is no
occasion for Christ's dying any more for our sins.
10:3. But in them there is made a commemoration of sins every year:
10:4. For it is impossible that with the blood of oxen and goats sin
should be taken away.
10:5. Wherefore, when he cometh into the world he saith: Sacrifice and
oblation thou wouldest not: but a body thou hast fitted to me.
10:6. Holocausts for sin did not please thee.
10:7. Then said I: Behold I come: in the head of the book it is written
of me: that I should do thy will, O God.
10:8. In saying before, Sacrifices, and oblations, and holocausts for
sin thou wouldest not, neither are they pleasing to thee, which are
offered according to the law.
10:9. Then said I: Behold, I come to do thy will, O God: He taketh away
the first, that he may establish that which followeth.
10:10. In the which will, we are sanctified by the oblation of the body
of Jesus Christ once.
10:11. And every priest indeed standeth daily ministering and often
offering the same sacrifices which can never take away sins.
10:12. But this man, offering one sacrifice for sins, for ever sitteth
on the right hand of God,
10:13. From henceforth expecting until his enemies be made his
footstool.
10:14. For by one oblation he hath perfected for ever them that are
sanctified.
10:15. And the Holy Ghost also doth testify this to us. For after that
he said:
10:16. And this is the testament which I will make unto them after those
days, saith the Lord. I will give my laws in their hearts and on their
minds will I write them:
10:17. And their sins and iniquities I will remember no more.
10:18. Now, where there is a remission of these, there is no more an
oblation for sin.
There is no more an oblation for sin... Where there is a full remission
of sins, as in baptism, there is no more occasion for a sin offering to
be made for such sins already remitted; and as for sins committed
afterwards, they can only be remitted in virtue of the one oblation of
Christ's death.
10:19. Having therefore, brethren, a confidence in the entering into the
holies by the blood of Christ:
10:20. A new and living way which he hath dedicated for us through the
veil, that is to say, his flesh:
10:21. And a high priest over the house of God:
10:22. Let us draw near with a true heart, in fulness of faith, having
our hearts sprinkled from an evil conscience and our bodies washed with
clean water.
10:23. Let us hold fast the confession of our hope without wavering (for
he is faithful that hath promised):
10:24. And let us consider one another, to provoke unto charity and to
good works:
10:25. Not forsaking our assembly, as some are accustomed: but
comforting one another, and so much the more as you see the day
approaching.
10:26. For if we sin wilfully after having the knowledge of the truth,
there is now left no sacrifice for sins:
If we sin wilfully... He speaks of the sin of wilful apostasy from the
known truth; after which, as we can not be baptized again, we can not
expect to have that abundant remission of sins, which Christ purchased
by his death, applied to our souls in that ample manner as it is in
baptism: but we have rather all manner of reason to look for a dreadful
judgment; the more because apostates from the known truth, seldom or
never have the grace to return to it.
10:27. But a certain dreadful expectation of judgment, and the rage of a
fire which shall consume the adversaries.
10:28. A man making void the law of Moses dieth without any mercy under
two or three witnesses:
10:29. How much more, do you think he deserveth worse punishments, who
hath trodden under foot the Son of God and hath esteemed the blood of
the testament unclean, by which he was sanctified, and hath offered an
affront to the Spirit of grace?
10:30. For we know him that hath said: Vengeance belongeth to me, and I
will repay. And again: The Lord shall judge his people.
10:31. It is a fearful thing to fall into the hands of the living God.
10:32. But call to mind the former days, wherein, being illuminated, you
endured a great fight of afflictions.
10:33. And on the one hand indeed, by reproaches and tribulations, were
made a gazingstock; and on the other, became companions of them that
were used in such sort.
10:34. For you both had compassion on them that were in bands and took
with joy the being stripped of your own goods, knowing that you have a
better and a lasting substance.
10:35. Do not therefore lose your confidence which hath a great reward.
10:36. For patience is necessary for you: that, doing the will of God,
you may receive the promise.
10:37. For yet a little and a very little while, and he that is to come
will come and will not delay.
10:38. But my just man liveth by faith: but if he withdraw himself, he
shall not please my soul.
10:39. But we are not the children of withdrawing unto perdition, but of
faith to the saving of the soul.
Hebrews Chapter 11
What faith is. Its wonderful fruits and efficacy demonstrated in the
fathers.
11:1. Now, faith is the substance of things to be hoped for, the
evidence of things that appear not.
11:2. For by this the ancients obtained a testimony.
11:3. By faith we understand that the world was framed by the word of
God: that from invisible things visible things might be made.
11:4. By faith Abel offered to God a sacrifice exceeding that of Cain,
by which he obtained a testimony that he was just, God giving testimony
to his gifts. And by it he being dead yet speaketh.
11:5. By faith Henoch was translated that he should not see death: and
he was not found because God had translated him. For before his
translation he had testimony that he pleased God.
11:6. But without faith it is impossible to please God. For he that
cometh to God must believe that he is: and is a rewarder to them that
seek him.
11:7. By faith Noe, having received an answer concerning those things
which as yet were not seen, moved with fear, framed the ark for the
saving of his house: by the which he condemned the world and was
instituted heir of the justice which is by faith.
11:8. By faith he that is called Abraham obeyed to go out into a place
which he was to receive for an inheritance. And he went out, not knowing
whither he went.
He that is called Abraham... or, Abraham being called.
11:9. By faith he abode in the land of promise, as in a strange country,
dwelling in cottages, with Isaac and Jacob, the co-heirs of the same
promise.
11:10. For he looked for a city that hath foundations: whose builder and
maker is God.
11:11. By faith also Sara herself, being barren, received strength to
conceive seed, even past the time of age: because she believed that he
was faithful who had promised,
11:12. For which cause there sprung even from one (and him as good as
dead) as the stars of heaven in multitude and as the sand which is by
the sea shore innumerable.
11:13. All these died according to faith, not having received the
promises but beholding them afar off and saluting them and confessing
that they are pilgrims and strangers on the earth.
11:14. For they that say these things do signify that they seek a
country.
11:15. And truly, if they had been mindful of that from whence they came
out, they had doubtless, time to return.
11:16. But now they desire a better, that is to say, a heavenly country.
Therefore, God is not ashamed to be called their God: for he hath
prepared for them a city.
11:17. By faith Abraham, when he was tried, offered Isaac: and he that
had received the promises offered up his only begotten son,
11:18. (To whom it was said: In Isaac shalt thy seed be called:)
11:19. Accounting that God is able to raise up even from the dead.
Whereupon also he received him for a parable.
For a parable... That is, as a figure of Christ, slain and coming to
life again.
11:20. By faith also of things to come Isaac blessed Jacob and Esau.
11:21. By faith Jacob, dying, blessed each of the sons of Joseph and
adored the top of his rod.
Adored the top of his rod... The apostle here follows the ancient Greek
Bible of the seventy interpreters, (which translates in this manner,
Gen. 47. 31.,) and alleges this fact of Jacob, in paying a relative
honour and veneration to the top of the rod or sceptre of Joseph, as to
a figure of Christ's sceptre and kingdom, as an instance and argument of
his faith. But some translators, who are no friends to this relative
honour, have corrupted the text, by translating it, he worshipped,
leaning upon the top of his staff; as if this circumstance of leaning
upon his staff were any argument of Jacob's faith, or worthy the being
thus particularly taken notice of by the Holy Ghost.
11:22. By faith Joseph, when he was dying, made mention of the going out
of the children of Israel and gave commandment concerning his bones.
11:23. By faith Moses, when he was born, was hid three months by his
parents: because they saw he was a comely babe, and they feared not the
king's edict.
11:24. By faith Moses, when he was grown up, denied himself to be the
son of Pharao's daughter:
11:25. Rather choosing to be afflicted with the people of God than to
have the pleasure of sin for a time:
11:26. Esteeming the reproach of Christ greater riches than the treasure
of the Egyptians. For he looked unto the reward.
11:27. By faith he left Egypt, not fearing the fierceness of the king:
for he endured, as seeing him that is invisible.
11:28. By faith he celebrated the pasch and the shedding of the blood:
that he who destroyed the firstborn might not touch them.
11:29. By faith they passed through the Red Sea, as by dry land: which
the Egyptians attempting, were swallowed up.
11:30. By faith the walls of Jericho fell down, by the going round them
seven days.
11:31. By faith Rahab the harlot perished not with the unbelievers,
receiving the spies with peace.
11:32. And what shall I yet say? For the time would fail me to tell of
Gedeon, Barac, Samson, Jephthe, David, Samuel, and the prophets:
11:33. Who by faith conquered kingdoms, wrought justice, obtained
promises, stopped the mouths of lions,
11:34. Quenched the violence of fire, escaped the edge of the sword,
recovered strength from weakness, became valiant in battle, put to
flight the armies of foreigners.
11:35. Women received their dead raised to life again. But others were
racked, not accepting deliverance, that they might find a better
resurrection.
11:36. And others had trial of mockeries and stripes: moreover also of
bands and prisons.
11:37. They were stoned, they were cut asunder, they were tempted, they
were put to death by the sword, they wandered about in sheepskins, in
goatskins, being in want, distressed, afflicted:
11:38. Of whom the world was not worthy: wandering in deserts, in
mountains and in dens and in caves of the earth.
11:39. And all these, being approved by the testimony of faith, received
not the promise:
11:40. God providing some better thing for us, that they should not be
perfected without us.
Hebrews Chapter 12
Exhortation to constancy under their crosses. The danger of abusing the
graces of the New Testament.
12:1. And therefore we also having so great a cloud of witnesses over
our head, laying aside every weight and sin which surrounds us, let us
run by patience to the fight proposed to us:
12:2. Looking on Jesus, the author and finisher of faith, who, having
joy set before him, endured the cross, despising the shame, and now
sitteth on the right hand of the throne of God.
12:3. For think diligently upon him that endured such opposition from
sinners against himself that you be not wearied, fainting in your minds.
12:4. For you have not yet resisted unto blood, striving against sin.
12:5. And you have forgotten the consolation which speaketh to you, as
unto children, saying: My son, neglect not the discipline of the Lord:
neither be thou wearied whilst thou art rebuked by him.
12:6. For whom the Lord loveth he chastiseth: and he scourgeth every son
whom he receiveth.
12:7. Persevere under discipline. God dealeth with you as with his sons.
For what son is there whom the father doth not correct?
12:8. But if you be without chastisement, whereof all are made
partakers, then are you bastards and not sons.
12:9. Moreover, we have had fathers of our flesh for instructors, and we
reverenced them. Shall we not much more obey the Father of spirits and
live?
12:10. And they indeed for a few days, according to their own pleasure,
instructed us: but he, for our profit, that we might receive his
sanctification.
12:11. Now all chastisement for the present indeed seemeth not to bring
with it joy, but sorrow: but afterwards it will yield to them that are
exercised by it the most peaceable fruit of justice.
12:12. Wherefore, lift up the hands which hang down and the feeble
knees:
12:13. And make straight steps with your feet: that no one, halting, may
go out of the way; but rather be healed.
12:14. Follow peace with all men and holiness: without which no man
shall see God.
12:15. Looking diligently, lest any man be wanting to the grace of God:
lest any root of bitterness springing up do hinder and by it many be
defiled:
12:16. Lest there be any fornicator or profane person, as Esau who for
one mess sold his first birthright.
12:17. For know ye that afterwards, when he desired to inherit the
benediction, he was rejected. For he found no place of repentance,
although with tears he had sought it.
He found, etc... That is, he found no way to bring his father to repent,
or change his mind, with relation to his having given the blessing to
his younger brother Jacob.
12:18. For you are not come to a mountain that might be touched and a
burning fire and a whirlwind and darkness and storm,
12:19. And the sound of a trumpet and the voice of words, which they
that had excused themselves, that the word might not be spoken to them.
12:20. For they did not endure that which was said: and if so much as a
beast shall touch the mount, it shall be stoned.
12:21. And so terrible was that which was seen, Moses said: I am
frighted, and tremble.
12:22. But you are come to mount Sion and to the city of the living God,
the heavenly Jerusalem, and to the company of many thousands of angels,
12:23. And to the church of the firstborn who are written in the
heavens, and to God the judge of all, and to the spirits of the just
made perfect,
12:24. And to Jesus the mediator of the new testament, and to the
sprinkling of blood which speaketh better than that of Abel.
12:25. See that you refuse him not that speaketh. For if they escaped
not who refused him that spoke upon earth, much more shall not we that
turn away from him that speaketh to us from heaven.
12:26. Whose voice then moved the earth; but now he promiseth, saying:
Yet once more: and I will move, not only the earth, but heaven also.
12:27. And in that he saith: Yet once more, he signifieth the
translation of the moveable things as made, that those things may remain
which are immoveable.
12:28. Therefore, receiving an immoveable kingdom, we have grace:
whereby let us serve, pleasing God, with fear and reverence.
12:29. For our God is a consuming fire.
Hebrews Chapter 13
Divers admonitions and exhortations.
13:1. Let the charity of the brotherhood abide in you.
13:2. And hospitality do not forget: for by this some, being not aware
of it, have entertained angels.
13:3. Remember them that are in bands, as if you were bound with them:
and them that labour, as being yourselves also in the body.
13:4. Marriage honourable in all, and the bed undefiled. For fornicators
and adulterers God will judge.
Or, Let marriage be honourable in all... That is, in all things
belonging to the marriage state. This is a warning to married people,
not to abuse the sanctity of their state, by any liberties or
irregularities contrary thereunto. Now it does not follow from this text
that all persons are obliged to marry, even if the word omnibus were
rendered, in all persons, instead of in all things: for if it was a
precept, St. Paul himself would have transgressed it, as he never
married. Moreover, those who have already made a vow to God to lead a
single life, should they attempt to marry, they would incur their own
damnation. 1 Tim. 5. 12.
13:5. Let your manners be without covetousness, contented with such
things as you have. For he hath said: I will not leave thee: neither
will I forsake thee.
13:6. So that we may confidently say: The Lord is my helper: I will not
fear what man shall do to me.
13:7. Remember your prelates who have spoken the word of God to you:
whose faith follow, considering the end of their conversation,
13:8. Jesus Christ, yesterday, and today: and the same for ever.
13:9. Be not led away with various and strange doctrines. For it is best
that the heart be established with grace, not with meats: which have not
profited those that walk in them.
13:10. We have an altar whereof they have no power to eat who serve the
tabernacle.
13:11. For the bodies of those beasts whose blood is brought into the
holies by the high priest for sin are burned without the camp.
13:12. Wherefore Jesus also, that he might sanctify the people by his
own blood, suffered without the gate.
13:13. Let us go forth therefore to him without the camp, bearing his
reproach.
Let us go forth therefore to him without the camp, bearing his
reproach... That is, bearing his cross. It is an exhortation to them to
be willing to suffer with Christ, reproaches, persecutions, and even
death, if they desire to partake of the benefit of his suffering for
man's redemption.
13:14. For, we have not here a lasting city: but we seek one that is to
come.
13:15. By him therefore let us offer the sacrifice of praise always to
God, that is to say, the fruit of lips confessing to his name.
13:16. And do not forget to do good and to impart: for by such
sacrifices God's favour is obtained.
13:17. Obey your prelates and be subject to them. For they watch as
being to render an account of your souls: that they may do this with joy
and not with grief. For this is not expedient for you.
13:18. Pray for us. For we trust we have a good conscience, being
willing to behave ourselves well in all things.
13:19. And I beseech you the more to do this, that I may be restored to
you the sooner.
13:20. And may the God of peace, who brought again from the dead the
great pastor of the sheep, our Lord Jesus Christ, in the blood of the
everlasting testament,
13:21. Fit you in all goodness, that you may do his will; doing in you
that which is well pleasing in his sight, through Jesus Christ, to whom
is glory for ever and ever. Amen.
13:22. And I beseech you, brethren, that you suffer this word of
consolation. For I have written to you in a few words.
13:23. Know ye that our brother Timothy is set at liberty: with whom (if
he come shortly) I will see you.
13:24. Salute all your prelates and all the saints. The brethren from
Italy salute you.
13:25. Grace be with you all. Amen.
Previous
Home
Next
***END OF THE PROJECT GUTENBERG EBOOK THE BIBLE, DOUAY-RHEIMS VERSION, BOOK 65: HEBREWS***
Updated editions will replace the previous one--the old editions
will be renamed.
Creating the works from public domain print editions means that no
one owns a United States copyright in these works, so the Foundation
(and you!) can copy and distribute it in the United States without
permission and without paying copyright royalties. Special rules,
set forth in the General Terms of Use part of this license, apply to
copying and distributing Project Gutenberg-tm electronic works to
protect the PROJECT GUTENBERG-tm concept and trademark. Project
Gutenberg is a registered trademark, and may not be used if you
charge for the eBooks, unless you receive specific permission. If you
do not charge anything for copies of this eBook, complying with the
rules is very easy. You may use this eBook for nearly any purpose
such as creation of derivative works, reports, performances and
research. They may be modified and printed and given away--you may do
practically ANYTHING with public domain eBooks. Redistribution is
subject to the trademark license, especially commercial
redistribution.
*** START: FULL LICENSE ***
THE FULL PROJECT GUTENBERG LICENSE
PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
To protect the Project Gutenberg-tm mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase "Project
Gutenberg"), you agree to comply with all the terms of the Full Project
Gutenberg-tm License (available with this file or online at
http://www.gutenberg.org/license).
Section 1. General Terms of Use and Redistributing Project Gutenberg-tm
electronic works
1.A. By reading or using any part of this Project Gutenberg-tm
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement. If you do not agree to abide by all
the terms of this agreement, you must cease using and return or destroy
all copies of Project Gutenberg-tm electronic works in your possession.
If you paid a fee for obtaining a copy of or access to a Project
Gutenberg-tm electronic work and you do not agree to be bound by the
terms of this agreement, you may obtain a refund from the person or
entity to whom you paid the fee as set forth in paragraph 1.E.8.
1.B. "Project Gutenberg" is a registered trademark. It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement. There are a few
things that you can do with most Project Gutenberg-tm electronic works
even without complying with the full terms of this agreement. See
paragraph 1.C below. There are a lot of things you can do with Project
Gutenberg-tm electronic works if you follow the terms of this agreement
and help preserve free future access to Project Gutenberg-tm electronic
works. See paragraph 1.E below.
1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation"
or PGLAF), owns a compilation copyright in the collection of Project
Gutenberg-tm electronic works. Nearly all the individual works in the
collection are in the public domain in the United States. If an
individual work is in the public domain in the United States and you are
located in the United States, we do not claim a right to prevent you from
copying, distributing, performing, displaying or creating derivative
works based on the work as long as all references to Project Gutenberg
are removed. Of course, we hope that you will support the Project
Gutenberg-tm mission of promoting free access to electronic works by
freely sharing Project Gutenberg-tm works in compliance with the terms of
this agreement for keeping the Project Gutenberg-tm name associated with
the work. You can easily comply with the terms of this agreement by
keeping this work in the same format with its attached full Project
Gutenberg-tm License when you share it without charge with others.
1.D. The copyright laws of the place where you are located also govern
what you can do with this work. Copyright laws in most countries are in
a constant state of change. If you are outside the United States, check
the laws of your country in addition to the terms of this agreement
before downloading, copying, displaying, performing, distributing or
creating derivative works based on this work or any other Project
Gutenberg-tm work. The Foundation makes no representations concerning
the copyright status of any work in any country outside the United
States.
1.E. Unless you have removed all references to Project Gutenberg:
1.E.1. The following sentence, with active links to, or other immediate
access to, the full Project Gutenberg-tm License must appear prominently
whenever any copy of a Project Gutenberg-tm work (any work on which the
phrase "Project Gutenberg" appears, or with which the phrase "Project
Gutenberg" is associated) is accessed, displayed, performed, viewed,
copied or distributed:
This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever. You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.org
1.E.2. If an individual Project Gutenberg-tm electronic work is derived
from the public domain (does not contain a notice indicating that it is
posted with permission of the copyright holder), the work can be copied
and distributed to anyone in the United States without paying any fees
or charges. If you are redistributing or providing access to a work
with the phrase "Project Gutenberg" associated with or appearing on the
work, you must comply either with the requirements of paragraphs 1.E.1
through 1.E.7 or obtain permission for the use of the work and the
Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
1.E.9.
1.E.3. If an individual Project Gutenberg-tm electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
terms imposed by the copyright holder. Additional terms will be linked
to the Project Gutenberg-tm License for all works posted with the
permission of the copyright holder found at the beginning of this work.
1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg-tm.
1.E.5. Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg-tm License.
1.E.6. You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including any
word processing or hypertext form. However, if you provide access to or
distribute copies of a Project Gutenberg-tm work in a format other than
"Plain Vanilla ASCII" or other format used in the official version
posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
you must, at no additional cost, fee or expense to the user, provide a
copy, a means of exporting a copy, or a means of obtaining a copy upon
request, of the work in its original "Plain Vanilla ASCII" or other
form. Any alternate format must include the full Project Gutenberg-tm
License as specified in paragraph 1.E.1.
1.E.7. Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg-tm works
unless you comply with paragraph 1.E.8 or 1.E.9.
1.E.8. You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg-tm electronic works provided
that
- You pay a royalty fee of 20% of the gross profits you derive from
the use of Project Gutenberg-tm works calculated using the method
you already use to calculate your applicable taxes. The fee is
owed to the owner of the Project Gutenberg-tm trademark, but he
has agreed to donate royalties under this paragraph to the
Project Gutenberg Literary Archive Foundation. Royalty payments
must be paid within 60 days following each date on which you
prepare (or are legally required to prepare) your periodic tax
returns. Royalty payments should be clearly marked as such and
sent to the Project Gutenberg Literary Archive Foundation at the
address specified in Section 4, "Information about donations to
the Project Gutenberg Literary Archive Foundation."
- You provide a full refund of any money paid by a user who notifies
you in writing (or by e-mail) within 30 days of receipt that s/he
does not agree to the terms of the full Project Gutenberg-tm
License. You must require such a user to return or
destroy all copies of the works possessed in a physical medium
and discontinue all use of and all access to other copies of
Project Gutenberg-tm works.
- You provide, in accordance with paragraph 1.F.3, a full refund of any
money paid for a work or a replacement copy, if a defect in the
electronic work is discovered and reported to you within 90 days
of receipt of the work.
- You comply with all other terms of this agreement for free
distribution of Project Gutenberg-tm works.
1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm
electronic work or group of works on different terms than are set
forth in this agreement, you must obtain permission in writing from
both the Project Gutenberg Literary Archive Foundation and Michael
Hart, the owner of the Project Gutenberg-tm trademark. Contact the
Foundation as set forth in Section 3 below.
1.F.
1.F.1. Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
public domain works in creating the Project Gutenberg-tm
collection. Despite these efforts, Project Gutenberg-tm electronic
works, and the medium on which they may be stored, may contain
"Defects," such as, but not limited to, incomplete, inaccurate or
corrupt data, transcription errors, a copyright or other intellectual
property infringement, a defective or damaged disk or other medium, a
computer virus, or computer codes that damage or cannot be read by
your equipment.
1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
of Replacement or Refund" described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg-tm trademark, and any other party distributing a Project
Gutenberg-tm electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.
1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from. If you
received the work on a physical medium, you must return the medium with
your written explanation. The person or entity that provided you with
the defective work may elect to provide a replacement copy in lieu of a
refund. If you received the work electronically, the person or entity
providing it to you may choose to give you a second opportunity to
receive the work electronically in lieu of a refund. If the second copy
is also defective, you may demand a refund in writing without further
opportunities to fix the problem.
1.F.4. Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you 'AS-IS,' WITH NO OTHER
WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
1.F.5. Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of damages.
If any disclaimer or limitation set forth in this agreement violates the
law of the state applicable to this agreement, the agreement shall be
interpreted to make the maximum disclaimer or limitation permitted by
the applicable state law. The invalidity or unenforceability of any
provision of this agreement shall not void the remaining provisions.
1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg-tm electronic works in accordance
with this agreement, and any volunteers associated with the production,
promotion and distribution of Project Gutenberg-tm electronic works,
harmless from all liability, costs and expenses, including legal fees,
that arise directly or indirectly from any of the following which you do
or cause to occur: (a) distribution of this or any Project Gutenberg-tm
work, (b) alteration, modification, or additions or deletions to any
Project Gutenberg-tm work, and (c) any Defect you cause.
Section 2. Information about the Mission of Project Gutenberg-tm
Project Gutenberg-tm is synonymous with the free distribution of
electronic works in formats readable by the widest variety of computers
including obsolete, old, middle-aged and new computers. It exists
because of the efforts of hundreds of volunteers and donations from
people in all walks of life.
Volunteers and financial support to provide volunteers with the
assistance they need, is critical to reaching Project Gutenberg-tm's
goals and ensuring that the Project Gutenberg-tm collection will
remain freely available for generations to come. In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg-tm and future generations.
To learn more about the Project Gutenberg Literary Archive Foundation
and how your efforts and donations can help, see Sections 3 and 4
and the Foundation web page at http://www.gutenberg.org/fundraising/pglaf.
Section 3. Information about the Project Gutenberg Literary Archive
Foundation
The Project Gutenberg Literary Archive Foundation is a non profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service. The Foundation's EIN or federal tax identification
number is 64-6221541. Contributions to the Project Gutenberg
Literary Archive Foundation are tax deductible to the full extent
permitted by U.S. federal laws and your state's laws.
The Foundation's principal office is located at 4557 Melan Dr. S.
Fairbanks, AK, 99712., but its volunteers and employees are scattered
throughout numerous locations. Its business office is located at
809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
[email protected]. Email contact links and up to date contact
information can be found at the Foundation's web site and official
page at http://www.gutenberg.org/about/contact
For additional contact information:
Dr. Gregory B. Newby
Chief Executive and Director
[email protected]
Section 4. Information about Donations to the Project Gutenberg
Literary Archive Foundation
Project Gutenberg-tm depends upon and cannot survive without wide
spread public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine readable form accessible by the widest
array of equipment including outdated equipment. Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.
The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States. Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements. We do not solicit donations in locations
where we have not received written confirmation of compliance. To
SEND DONATIONS or determine the status of compliance for any
particular state visit http://www.gutenberg.org/fundraising/pglaf
While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.
International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States. U.S. laws alone swamp our small staff.
Please check the Project Gutenberg Web pages for current donation
methods and addresses. Donations are accepted in a number of other
ways including including checks, online payments and credit card
donations. To donate, please visit:
http://www.gutenberg.org/fundraising/donate
Section 5. General Information About Project Gutenberg-tm electronic
works.
Professor Michael S. Hart is the originator of the Project Gutenberg-tm
concept of a library of electronic works that could be freely shared
with anyone. For thirty years, he produced and distributed Project
Gutenberg-tm eBooks with only a loose network of volunteer support.
Project Gutenberg-tm eBooks are often created from several printed
editions, all of which are confirmed as Public Domain in the U.S.
unless a copyright notice is included. Thus, we do not necessarily
keep eBooks in compliance with any particular paper edition.
Each eBook is in a subdirectory of the same number as the eBook's
eBook number, often in several formats including plain vanilla ASCII,
compressed (zipped), HTML and others.
Corrected EDITIONS of our eBooks replace the old file and take over
the old filename and etext number. The replaced older file is renamed.
VERSIONS based on separate sources are treated as new eBooks receiving
new filenames and etext numbers.
Most people start at our Web site which has the main PG search facility:
http://www.gutenberg.org
This Web site includes information about Project Gutenberg-tm,
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.
EBooks posted prior to November 2003, with eBook numbers BELOW #10000,
are filed in directories based on their release date. If you want to
download any of these eBooks directly, rather than using the regular
search system you may utilize the following addresses and just
download by the etext year.
http://www.gutenberg.org/dirs/etext06/
(Or /etext 05, 04, 03, 02, 01, 00, 99,
98, 97, 96, 95, 94, 93, 92, 92, 91 or 90)
EBooks posted since November 2003, with etext numbers OVER #10000, are
filed in a different way. The year of a release date is no longer part
of the directory path. The path is based on the etext number (which is
identical to the filename). The path to the file is made up of single
digits corresponding to all but the last digit in the filename. For
example an eBook of filename 10234 would be found at:
http://www.gutenberg.org/dirs/1/0/2/3/10234
or filename 24689 would be found at:
http://www.gutenberg.org/dirs/2/4/6/8/24689
An alternative method of locating eBooks:
http://www.gutenberg.org/dirs/GUTINDEX.ALL
*** END: FULL LICENSE ***