And such confidence we have, through Christ, towards God.5 Not that we are sufficient to think any thing of ourselves, as of ourselves: but our sufficiency is from God.6 Who also hath made us fit ministers of the new testament, not in the letter, but in the spirit. For the letter killeth, but the spirit quickeneth.7 Now if the ministration of death, engraven with letters upon stones, was glorious; so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance, which is made void:8 How shall not the ministration of the spirit be rather in glory?9 For if the ministration of condemnation be glory, much more the ministration of justice aboundeth in glory.10 For even that which was glorious in this part was not glorified, by reason of the glory that excelleth.11 For if that which is done away was glorious, much more that which remaineth is in glory.
Therefore "the New Testament" will appertain to none other than Him who promised it-if not "its letter, yet its spirit; " and herein will lie its newness.
Even if "the letter killeth, yet the Spirit giveth life; " and both belong to Him who says: "I kill, and I make alive; I wound, and I heal.
For even if he has affirmed that "good dwelleth not in his flesh," yet (he means) according to "the law of the letter," in which he "was: "but according to "the law of the Spirit," to which he annexes us, he frees us from the "infirmity of the flesh.
He alludes to Moses' veil, covered with which "his face could not be stedfastly seen by the children of Israel." Since he did this to maintain the superiority of the glory of the New Testament, which is permanent in its glory, over that of the Old, "which was to be done away," this fact gives support to my belief which exalts the Gospel above the law and you must look well to it that it does not even more than this.
Since he did this to maintain the superiority of the glory of the New Testament, which is permanent in its glory, over that of the Old, "which was to be done away," this fact gives support to my belief which exalts the Gospel above the law and you must look well to it that it does not even more than this.
Exalt ye the Lord our God, and adore his footstool, for it is holy.6 Moses and Aaron among his priests: and Samuel among them that call upon his name. They called upon the Lord, and he heard them:7 He spoke to them in the pillar of the cloud. They kept his testimonies, and the commandment which he gave them.8 Thou didst hear them, O Lord our God: thou wast a merciful God to them, and taking vengeance on all their inventions.9 Exalt ye the Lord our God, and adore at his holy mountain: for the Lord our God is holy.
And the apostles worshiped, and, therefore, they who bore the testimony of the faith received authority of faith. And the angels worshiped God, of whom it is written: "And let all his angels worship him."But they worship not only his Godhead but also his footstool, as it is written: "And worship his footstool, for it is holy." Or, if they deny that in Christ the mysteries also of his incarnation are to be worshiped, in which we observe as it were certain express traces of his Godhead and certain ways of the heavenly Word, let them read that even the apostles worshiped him when he rose again in the glory of his flesh.
Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfill.†18 For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled.†19 He therefore that shall break one of these least commandments, and shall so teach men, shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven.
Or, He calls the passion, and the cross, the least, which if one shall not confess openly, but be ashamed of them, he shall be least, that is, last, and as it were no man; but to him that confesses it He promises the great glory of a heavenly calling.
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.)