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.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.14 Having therefore a great high priest that hath passed into the heavens, Jesus the Son of God: let us hold fast our confession.15 For we have not a high priest, who can not have compassion on our infirmities: but one tempted in all things like as we are, without sin.16 Let us go therefore with confidence to the throne of grace: that we may obtain mercy, and find grace in seasonable aid.
The greatest possible likeness to the Logos, the hope of being established fully as adopted sons of the Father—this is our goal, a sonship that constantly glorifies the Father through "the great high priest" who deigned to call us "brothers" and "fellow heirs."
The law of the Lord is unspotted, converting souls: the testimony of the Lord is faithful, giving wisdom to little ones.9 The justices of the Lord are right, rejoicing hearts: the commandment of the Lord is lightsome, enlightening the eyes.10 The fear of the Lord is holy, enduring for ever and ever: the judgments of the Lord are true, justified in themselves.15 And the words of my mouth shall be such as may please: and the meditation of my heart always in thy sight. O Lord, my helper, and my redeemer.
He recognises a twofold [element in faith], both the activity of him who believes, and the excellence of that which is believed according to its worth; since also righteousness is twofold, that which is out of love, and that from fear. Accordingly it is said, "The fear of the Lord is pure, remaining for ever and ever." For those that from fear turn to faith and righteousness, remain for ever. Now fear works abstinence from what is evil; but love exhorts to the doing of good, by building up to the point of spontaneousness; that one may hear from the Lord, "I call you no longer servants, but friends," and may now with confidence apply himself to prayer.
"Sweet is the Word that gives us light, precious above gold and gems; it is to be desired above honey and the honey-comb." For how can it be other than desirable, since it has filled with light the mind which had been buried in darkness, and given keenness to the "light-bringing eyes" of the soul? For just as, had the sun not been in existence, night would have brooded over the universe notwithstanding the other luminaries of heaven; so, had we not known the Word, and been illuminated by Him; we should have been nowise different from fowls that are being fed, fattened in darkness, and nourished for death. Let us then admit the light, that we may admit God; let us admit the light, and become disciples to the Lord.
And he went forth again to the sea side; and all the multitude came to him, and he taught them.14 And when he was passing by, he saw Levi the son of Alpheus sitting at the receipt of custom; and he saith to him: Follow me. And rising up, he followed him.15 And it came to pass, that as he sat at meat in his house, many publicans and sinners sat down together with Jesus and his disciples. For they were many, who also followed him.†16 And the scribes and the Pharisees, seeing that he ate with publicans and sinners, said to his disiples: Why doth your master eat and drink with publicans and sinners?17 Jesus hearing this, saith to them: They that are well have no need of a physician, but they that are sick. For I came not to call the just, but sinners.
(non occ.) Now this is the same publican who is named by all the Evangelists; Matthew by Matthew; simply Levi by Luke; and Levi, the son of Alphæus, by Mark; for he was the son of Alphæus. And you may find persons with two names in other parts of Scripture; as Moses’ father in law is sometimes called Jethro, sometimes Raguel.
About CSB. A personal translation of the New Testament, rendered directly from the public-domain Greek in a literary style — not a scholarly critical edition, and not for liturgical or doctrinal authority. It is one reader's work, offered for enjoyment; where it matters, weigh it against an established translation. (Placeholder text — final wording to come.)