Chapter II.—The Jewish sacrifices are now abolished.
Chapter III.—The fasts of the Jews are not true fasts, nor acceptable to God.
Chapter IV.—Antichrist is at hand: let us therefore avoid Jewish errors.
Chapter VI.—The sufferings of Christ, and the new covenant, were announced by the prophets.
Chapter VII.—Fasting, and the goat sent away, were types of Christ.
Chapter VIII.—The red heifer a type of Christ.
Chapter IX.—The spiritual meaning of circumcision.
Chapter X.—Spiritual significance of the precepts of Moses respecting different kinds of food.
Chapter XI.—Baptism and the cross prefigured in the Old Testament.
Chapter XII.—The cross of Christ frequently announced in the Old Testament.
Chapter XIII.—Christians, and not Jews, the heirs of the covenant.
Chapter XIV.—The Lord hath given us the testament which Moses received and broke.
Chapter XV.—The false and the true Sabbath.
Chapter XVI.—The spiritual temple of God.
Chapter XVII.—Conclusion of the first part of the epistle.
Chapter XVIII.—Second part of the epistle. The two ways.
Chapter XIX.—The way of light.
As far as was possible, and could be done with perspicuity, I cherish the hope that, according to my desire, I have omitted none240 Cod. Sin. reads, “my soul hopes that it has not omitted anything.” of those things at present [demanding consideration], which bear upon your salvation. For if I should write to you about things future,241 Cod. Sin., “about things present or future.” Hilgenfeld’s text of this passage is as follows: “My mind and soul hopes that, according to my desire, I have omitted none of the things that pertain to salvation. For if I should write to you about things present or future,” etc. Hefele gives the text as above, and understands the meaning to be, “points bearing on the present argument.” ye would not understand, because such knowledge is hid in parables. These things then are so.
XVII 1. Ἐφ’ ὅσον ἦν ἐν δυνατῷ καὶ ἁπλότητι δηλῶσαι ὑμῖν, ἐλπίζει μου ἡ ψυχὴ τῇ ἐπιθυμίᾳ μου μὴ παραλελοιπέναι τι τῶν ἀνηκόντων εἰς σωτηρίαν. 2. ἐὰν γὰρ περὶ τῶν ἐνεστώτων ἢ μελλόντων γράφω ὑμῖν, οὐ μὴ νοήσητε διὰ τὸ ἐν παραβολαῖς κεῖσθαι. ταῦτα μὲν οὕτως.