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Hebrews 12 is the twelfth chapter of the Epistle to the Hebrews in the New Testament of the Christian Bible.The author is anonymous, although the internal reference to "our brother Timothy" (Hebrews 13:23) causes a traditional attribution to Paul, but this attribution has been disputed since the second century and there is no decisive evidence for the authorship.
First published in 1916, revised in 1951, by the Hebrew Publishing Company, revised by Alexander Harkavy, a Hebrew Bible translation in English, which contains the form Jehovah as the Divine Name in Exodus 6:3, Psalm 83:18, and Isaiah 12:2 and three times in compound place names at Genesis 22:14, Exodus 17:15 and Judges 6:24 as well as Jah in ...
Roman Catholics who believe in purgatory interpret New Testament passages such as 2 Timothy 1:18, Matthew 12:32, Luke 23:43, 1 Corinthians 3:11–3:15 and Hebrews 12:29 as supporting prayer for souls who are believed to be alive in an active, interim state after death, undergoing purifying flames (which could be interpreted as analogy or ...
[8] [12] The full 84 book translation includes the Protestant enumeration of the Old Testament, the Apocrypha, and the New Testament; another version of the NRSV includes the deuterocanonical books as part of the Old Testament, which is normative in the canon of Roman Catholicism, along with the New Testament (totalling 73 books). [11] [13] [14]
The non-canonical books referenced in the Bible includes non-Biblical cultures and lost works of known or unknown status. By the "Bible" is meant those books recognized by Christians and Jews as being part of Old Testament (or Tanakh) as well as those recognized by most Christians as being part of the Biblical apocrypha or of the Deuterocanon.
According to traditional scholarship, the author of the Epistle to the Hebrews, following in the footsteps of Paul, argued that Jewish Law had played a legitimate role in the past but was superseded by a New Covenant for the Gentiles (cf. Romans 7:1–6; [15] Galatians 3:23–25; [16] Hebrews 8, 10).
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The New Testament uses a number of athletic metaphors in discussing Christianity, especially in the Pauline epistles and the Epistle to the Hebrews.Such metaphors also appear in the writings of contemporary philosophers, such as Epictetus and Philo, [2] drawing on the tradition of the Olympic Games, [3] and this may have influenced New Testament use of the imagery.