At many times and in various ways ‘Elohiym spoke to the forefathers through the nabiy’im of old, but in these last days He has spoken to us through His Son -- whom He appointed heir of all things, and through whom He created the universe – who is ‘Owr of the Kabowd and bearing the character of His essence. Also, having in all things made a cleansing of the chat'owt by His powerful Word, He sat down as Yamiyn of 'El `Elyown. So He became as much superior to the mal’akiym as the Name He has inherited is superior to them. For to which of the mal’akiym did He ever say, "You are My Son; today I have sired You?" Or again, "I will be as a Father to Him, and He will be as a Son to Me?"
And again, when ‘Elohiym brings the Firstborn into the inhabitable world, He says, "All mal’akiym of ‘Elohiym will serve Him."
And regarding the mal’akiym He says, "Created of His Mal'ak, spirits are His menial attendants and a blazing fire."
But about the Son He says, "Your Throne, 'Elohiym, is forever and always; the scepter of Your Mamlahkah is a just scepter. You love tsedeq and will hate resha`; therefore 'Elohiym, Your 'Elohiym, has anointed You with shemen sassown more than Your companion."
He also says, “To begin, You laid the foundation of ha'arets, and Shamayim is the work of Your hand. They will perish, but You remain; they will completely wear out, like a garment. Like clothing You will change them and they will be changed. But You are He, and Your years will never end.”
To which of the mal’akiym did ‘Elohiym ever say, "Sit as My Yamiyn until I make Your enemy a footstool for Your feet?"
Are not all of them publicly functional spirits being sent out because of those who are about to inherit salvation?
For this reason, we should pay more careful attention to what we have heard, so that we do not carelessly pass away. For if His Word spoken through messengers was firm, and every transgression and inattention received a just reward, how will we escape such as this if we are careless of salvation, which was first received through the Lord and was confirmed to us by those who heard. Ha’Elohiym also united in adding evidence by signs and wonders and various miracles, and by distributing the Ruach haQodesh, according to His will.
For it is not to mal’akiym that He has subjected the world to come, about which we speak, but somewhere One has solemnly witnessed: "What is a mortal that You are mindful of Him, the Son of 'Adam that You visit Him? You made Him a little lower than 'Elohiym and crowned Him as Kabowd and Hadar. You set Him to rule in the work of Your hand; You subordinated everything under His feet."
For in order to subordinate everything under Him, He left nothing that is not subordinate to Him. Yet at present we do not see everything subordinated to Him. But we see the One who was made a little lower than the mal’akiym, Yeshuwah, because He suffered death as Kabowd and Hadar, so that by the grace of ‘Elohiym He could taste death for everyone.
It was fitting for Him, because of whom everything exists and through whom everything exists, to bring many sons to Kabowd, the ‘Achad of their salvation, through sufferings to maturity. Both the One who is Qadowsh and those being made qadoshiym are all ‘echad. For this reason He is not ashamed to call them brothers, saying, "I will recount Your name to My brothers; in the midst of the Qahal I will praise you." And again, "I will put my expectation in Him." And again He says, "Behold Me, and the reborn YHWH has given Me."
Since then, the children share flesh and blood, He too shared in the same things in a similar way, so that through the death He could render entirely useless the one who holds the power of death--that is, the devil-- and set them free, those who all their lives were held in bondage by their fear of Maveth. For surely it is not mal’akiym He catches up, but the descendants of ‘Avraham. Therefore, He had to become like the brothers in every way, in order that He could become merciful and a trustworthy Kohen of Gadowl in what pertains to ha’Elohiym, and that He could be Kaphar for the chatta’ah of the people. Because in what He has suffered, having been tempted, He is enabled to help those who are being tempted.
Therefore, brothers of Qadowsh, called to share in the Divine, fix your thoughts on the Shalach and Kohen of Gadowl whom we acknowledge, Yeshuwah haMashiyach, Him being Ne’eman to the One who made Him, like Mosheh was in all His Bayith. This One has been found more praiseworthy than Mosheh, by as much as the builder of a house has greater value than the house itself. For every house is built by someone; but He, as the builder of everything, is ‘Elohiym. And Mosheh was indeed ne’eman as a servant in all His Bayith, for a testimony of what was spoken. But the Messiah is a Son in that manner over His Bayith, whose Bayith we are, if we truly hold fast to the out-spokenness and the rejoicing of the One we expect.
Consequently, as the Ruach haQodesh says, "Today, if you will listen attentively in His Qowl, do not harden your heart as at Mriybah, as the day of Macah in the midbar, where your fathers tested Me and examined Me, though they had seen what I can do. Forty years I was disgusted with that generation, and I said, `They are a people whose heart goes astray, and they have not acknowledged My Way.’ So I swore in My wrath, `They will never enter into My mnuwchah!"
Beware, brothers, that none of you has an evil heart of apostasy that turns away from ‘El Chay. But exhort one another each day, as long as it is called Today, so that none of you may be hardened by the deceitfulness of chatta’ah, because we have become participants in the Messiah if we truly hold fast to the assurance we had at first until the end.
As in the saying, "Today, if you will listen attentively in His Qowl, do not harden your heart as in Mriybah," because some who heard rebelled, but not all those Mosheh led out of Mitsrayim. But with whom was He angry for forty years? Was it not with those chata’iym, whose corpses fell in the midbar? And of whom did He swear would never enter His mnuwchah if not those who disobeyed? But, we see that they were not enabled to enter in because of apostasy.
Therefore, let us never fear being left out of the promise of entering into His mnuwchah, which still stands, thinking that any one of us falls short of it. For we also have had the Gospel preached to us, just as they did; but the Word they heard was of no value to them, because those who heard did not combine it with ‘emuwnah. Now we who believe enter that mnuwchah, just as He said, "So I will swear by My wrath if they will not enter My mnuwchah!" And yet the work was finished before the conception of the world.
For somewhere He has spoken about the seventh day in these words: "And on the seventh day ha‘Elohiym rested from all His work." And, again, in the passage above He says, "they will not enter My mnuwchah."
Therefore, since it remains for some to enter into it (and those who formerly had the Gospel preached to them did not go in because of apostasy) again a certain day is appointed -- Today. After a long time, through Daviyd, as He said before: “Today, if you will listen attentively in His Qowl, do not harden your heart.”
For if Yhowshua` had caused them to settle down, He would not have spoken later about another day. There remains a Shabat for the people of ’Elohiym; for anyone who enters His mnuwchah also rests from his own work, just as ha’Elohiym did from His own. Let us, therefore, be eager to enter into that mnuwchah, so that no one will fall by following their example of apostasy.
Because the Word of ‘Elohiym is living and active, sharper than any double-edged sword, penetrating even to the division of both intellect and nephesh, joints and marrow, it is able to judge thoughts and attitudes of the mind. No created thing is hidden from Him, but everything is uncovered and laid bare to the eyes of Him who holds our account.
Therefore, since we have a Kohen of Gadowl who has gone through Shamayim —Yeshuwah, the Son of ‘Elohiym—let us hold firmly to that acknowledgment. For we do not have a Kohen of Gadowl who is unable to empathize with our weaknesses, but One having been tempted, in every way, according to our likeness—yet set apart from chatta’ah. Let us then approach the Throne of Chanuwn with assurance, so that we may receive pity and find grace for timely help.
Every Kohen haGadowl is selected from among men and is appointed to represent men in matters related to ha’Elohiym, to offer both gifts and sacrifices for chatta’ah, being able to feel for those in due measure who do not know and are being lead astray, since he himself is hampered with weakness. This is why he has to offer sacrifice for his own chatta’ah, as well as for the people.
No one takes this honor upon himself, but he must be called by ha’Elohiym, just as ‘Aharown was. So the Messiah also did not exalt Himself to become Kohen of Gadowl. But the One speaking to Him said, "You are My Son; today I have sired You." And He says in another place, "You are a Kohen to `Owlam, according to the order of Malkiy-Tsedeq," who, in the days of His life, offered up prayers and petitions to the One who could save Him out of death, offering loud cries and tears, and being heard through reverence. Although a Son, He learned attentive listening from what He suffered and, having matured, He became the source of eternal salvation for all who listen attentively to Him, having been called out by ha’Elohiym to be Kohen of Gadowl according to the order of Malkiy-Tsedeq.
We have much to say about this, but it is hard for you to understand because you have become slow in learning. In fact, though by this time you ought to be teachers, you need someone to teach you the fundamentals of the Word of ha‘Elohiym from the beginning. And you become in need of milk, not solid food! But anyone who lives on milk is ignorant of the teaching of Tsaddiyq, because he is a simple-minded person. But solid food is for the mature, who, through practicing mishpat, have been trained themselves to be able to discern between goodness and evil.
Therefore let us leave the fundamental teachings about the Messiah and be carried on to maturity, not laying again the foundation of repentance from dead actions, and of ‘emuwnah in ‘Elohiym, the baptisms, instruction on the laying on of hands, the resurrection, the dead, and judgment of `Owlam. And, ha’Elohiym permitting, we will do so.
For it is impossible for those once being enlightened, who have experienced the gift of Shamayim, who have shared in the Ruach haQodesh, who have experienced the goodness of the Word of ha’Elohiym, works of power, and the coming age, if they fall away again, to be restored to repentance, because they are crucifying for themselves the Son of ha‘Elohiym and subjecting Him to public disgrace.
Because land that drinks in the rain often falling on it and that produces a crop useful to those for whom it is farmed receives blessing from ha’Elohiym. But land that produces thorns and thistles is rejected and is in danger of being cursed. In the end it is burned.
But we have been persuaded about you, chacdiym, of even better things, holding fast to salvation, if indeed we preach like this, because ha’Elohiym is not unjust that He would forget your work and the love you have shown to His Name as you have served the qadoshiym and continue to serve them. We want each of you to show this same eagerness, in order to make your expectation sure to the end, that you not become lazy, but imitators of those who, through ‘emuwnah and patience, inherit the promises.
For when ha’Elohiym made His promise to ‘Avraham, since there was no one greater for Him to swear by, He swore by Himself, saying, "As Blesser, I will bless you and, as the Rabah, I increase Aleph/Tav, your Zera`." And so after waiting patiently, ‘Avraham received the promise.
Men swear by someone greater, and the oath confirms what is said and puts an end to all argument. Ha’Elohiym, wanting to make the unchangeableness of His counsel very clear to the heirs of the promise, confirmed it by an oath, that through two unchangeable things in which it is impossible for ‘Elohiym to lie we would be greatly encouraged, we who have fled to take hold of the expectation set in front of us. We have this as an anchor for the nephesh, firm and secure, entering into the interior of the Paroket, where a forerunner entered on our behalf – Yeshuwah – according to the order of Malkiy-Tsedeq, becoming our Kohen of Gadowl for `Owlam.
Now this Malkiy-Tsedeq is King of Shalem and Kohen of ‘El `Elyown – the One who met ‘Avraham returning from the slaughter of the kings -- blessed him, to whom indeed ‘Avraham gave a tenth of everything. First, it means "king of tsdaqah;" then also, "king of Shalem" means "King of Shalom." Without father or mother, without genealogy, without beginning of days or end of life, having been created like the Son of ‘Elohiym, He remains a Kohen forever.
Now think how great this One was to whom even the patriarch ‘Avraham gave a tenth of the spoils! Now the descendants of Leviy of the khunnah received a mitzvah, according to the Torah, to collect a tithe from the people -- that is, their brothers -- even though they are descended from ‘Avraham. But he, not tracing his descent from them, collected a tenth from ‘Avraham and blessed him who had the promises. And without doubt the inferior is blessed by the superior. In the one case, the tithe is collected by men dying; but in the other case, by him who is seen as living. One might even say that Leviy, who collects the tenth, paid the tenth through ‘Avraham, because when Malkiy-Tsedeq met him, he was still in the body of his forefather.
If, therefore, completeness could have been attained through the Leviy khunnah (for on the basis of it the Torah was given to the people), why was there still need for another Kohen to come, according to the order of Malkiy-Tsedeq, not claiming to be in the order of ‘Aharown? For when there is a change of the khunnah, there must also be a change of mitzvah, because He of whom these things are said belongs to a different tribe, from which no one has ever served at the altar. For it is clear that our Lord descended from Yhuwdah, and in regard to that tribe Mosheh said nothing about a khunnah. And what we have said is even more clear if another Kohen according to the likeness of Malkiy-Tsedeq rises up, One who has become One not on the basis of a regulation as to His ancestry but according to the power of an indestructible life. For it is being testified that, "You are a Kohen to `Owlam, according to the order of Malkiy-Tsedeq."
The former mitsvah is annulled, because of its weakness and unprofitableness, for the Torah accomplished nothing but bringing in a better expectation, through which we draw near to ha’Elohiym.
And it was not without oath-taking! Others became koheniym without any oath, but He became a Kohen with an oath when He said to Him: "YHWH has sworn and will not change His mind: `You are Kohen of `Owlam.'" Because of this, Yeshuwah has become the Guarantor of a better Briyth.
Now there have been many of them, since death prevented koheniym from continuing in office; but, because He lives for the age, that khunnah is not to be passed on. For this reason, He is able to save in maturity those who come close to ha’Elohiym through Him, because He always lives to intercede on their behalf.
Such a Kohen of Gadowl meets our need -- Qadowsh, Tamam, Tahowr -- set apart from chata’iym, higher than Shamayim. Unlike the koheniym, He is not needful day after day, first to offer up sacrifices for His own chat’owt, and then for those of the people. For this He did once for all, offering Himself. For the Torah appoints as koheniym men who are weak; but the oath-taking, which came after the Torah, appoints the Son for `Owlam, who has been made Tamam.
Now, a summary of the things said: We do have such a Kohen, who sat down as the Yamiyn of the Throne of the Majesty in Shamayim, Servant of the Qodesh, and ha‘Emeth of the true Mishkan set up by YHWH, not man.
Every Kohen haGadowl is appointed to offer both gifts and sacrifices, and so it was necessary for this One also to have something to offer. If He were on earth, He would not be a kohen, for there are already those who offer the gifts prescribed by the Torah. They serve at an example and a shadow of the things of Shamayim. This is why Mosheh was warned when he was about to build the Mishkan: "See to it that you make everything according to the pattern shown you on the mountain." But now a more excellent One has received servanthood which is superior to theirs. He is Mediator of a Briyth which is established on better promises.
For if there had been nothing wrong with that first one, no place would have been sought for a second. But finding fault with them, He said: "Behold, the times of ba'iym," declares YHWH, "and I will make a Briyth Chadashah by Aleph/Tav with the house of Yisra'el and with the house of Yhuwdah. It will not be like the Briyth I made with Aleph/Tav of their forefathers when I took them by the hand to lead them out of the land of Mitsrayim, because they broke with My Briyth by Aleph/Tav, so I turned away from them," declares YHWH. "For this is the Briyth I will make by Aleph/Tav with the house of Yisra'el, with the yamiym of them," declares YHWH. "I will put My Torah in their mind and write it on their heart by Aleph/Tav. I will be their 'Elohiym, and they will be My people."
And they will not teach again (each man Aleph/Tav of his neighbor or each man Aleph/Tav of his brother), saying, `Acknowledge Aleph/Tav of YHWH,' because they will all acknowledge Me, from their least to their greatest," declares YHWH. "For I will forgive their `avon and will remember their chatta'ah no more."
By saying "chadashah," He has made the first one obsolete; and what is obsolete and aging will soon disappear.
Now the first had regulations for service and also an earthly Qodesh. A tent was set up, the first, in which were the mnowrah, the shulchan and the lechem paniym, which was called Qodesh. Behind the second curtain was a tent called the Qodesh haQadashiym, which had the golden altar and the gold-covered ‘Arown- haBriyth, in which was the gold jar of the manna, the staff of ‘Aharown that had budded, and the tablets of the Briyth. Above it were the kruwbim of the Kabowd, overshadowing the Kaporeth. But we cannot discuss these things detail by detail now.
When everything had been arranged like this, the koheniym entered regularly into the first tent to carry on their ministry. But the Kohen haGadowl entered the second alone, once a year, never without blood, which he offered for himself and for anything the people had done in ignorance. The Ruach haQodesh was showing by this that the way to the Qodesh haQadashiym had not yet been revealed as long as the first Mishkan was still standing. This was an illustration for the present time, indicating that the gifts and sacrifices being offered were not able to mature the conscience of the one serving, being only a matter of food and drink and various ceremonial washings—regulations of the natural until a time of restoration could be imposed.
When the Messiah appeared as Kohen of the good things to come through the greater and perfected Mishkan, not man-made, that is not a part of this creation, He did not enter through the blood of goats and calves; but through His own blood He entered once for all into the Qodesh haQadashiym, being seen as the Redeemer of `Owlam. If the blood of goats and bulls and the ashes of a heifer sprinkled on those who are tame’ sets them apart so that they are outwardly taher, how much more, then, will the blood of the Messiah, who through Ruach ha`Owlam offered Himself as Tahowr to ha’Elohiym, cleanse our conscience from dead actions, to serve ‘El Chay!
For this reason He is the Reconciler of a Briyth Chadashah, since He has died to redeem the chatta' under the first Briyth, that those being called will receive the promised eternal inheritance.
In the case of a will, it is necessary to prove the death of the one who made it, because a will is settled when somebody has died; it never takes effect while the one who made it is living. This is why even the first was not put into effect without blood. When Mosheh had proclaimed every mitsvah of the Torah to all the people, he took the blood of calves and goats, together with water, scarlet wool and hyssop, and sprinkled the scroll and all the people, saying, "This is the blood of the Briyth, which ha’Elohiym has joined into with you." In the same way, he sprinkled with the blood both the Mishkan and everything used in its service. In fact, the Torah requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness.
It was necessary, then, for the copies of the Divine things to be made taher with these sacrifices, but the Divine things themselves with better sacrifices than these. For the Messiah did not enter a man-made Qodesh, with copies of the real things; but, He entered Shamayim itself, now to appear for us in the Presence of ha’Elohiym. Nor did He enter to offer Himself again and again, the way the Kohen haGadowl enters the Qodesh haQadashiym year after year with blood that is not his own. Then the Messiah would have had to suffer many times since the conception of the world. But He has been revealed once, at the completion of the ages, to do away with chatta’ah through the sacrifice of Himself. Just as man is destined to die once, and after that to face judgment, so the Messiah was offered once for the purpose of carrying the chatta’ah of rabiym; and He will appear a second time, not to bear chatta’ah, but to those who are expecting Him for salvation.
The Torah is only a shadow of the good things that are coming--not the reality of them. Year after year, continually offering the same sacrifices, they are never to make those who draw near tamiym. If it could, would they not have stopped being offered? For the servants would have been cleansed once, and would no longer have moral consciousness for their chatta’ah. But, they are an annual reminder of chatta’ah, because it is impossible for the blood of bulls and goats to take away chatta’ah.
Therefore, entering into the world, He said: "`Sacrifice and minchah offering You did not desire, I have opened My ears within Me; `owlah offering and chatta'ah offering You do not require. So I said, "Look, I come--it is written about Me in the roll of the scroll. My delight is in doing Your will, My 'Elohiym, and I am sympathetic to Your Torah.’ "
First He said, "Sacrifice and minchah offering … `owlah offering and chatta'ah offering You do not require.” (nor were You pleased with them, although the Torah required them to be made). Then He said, "Look, I come … My delight is in doing Your will." He abolishes the first that He may establish the second. And by that will we have been made qadoshiym through the offering of the body of Yeshuwah haMashiyach once.
Day after day every kohen stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away chatta’ah. But when He had offered one sacrifice for the sake of chatta’ah for all time, He sat down as the Yamiyn of ha’Elohiym. Since that time He waits for His enemy to be made His footstool, because by one offering He has made tamiym for `Owlam those who are being set apart.
The Ruach haQodesh also testifies to us about this, having said before: "`This is the Briyth I will make with them after those days,’ says YHWH. `I will put My mitsvowt in their hearts, and I will write them in their minds … Their chatta’ah and resha` I will remember no more.’"
Now where there is forgiveness of these, there is no longer any offering concerning chatta’ah.
Therefore, brothers, since we have confidence to enter the Qodesh haQadashiym in the blood of Yeshuwah, which He set apart for us, a new and living way opened for us through the curtain, that is, His flesh, and a Kohen of Gadowl over the Bayith of ha’Elohiym, let us draw near with a sincere heart in entire confidence of ‘emuwnah, the hearts having been sprinkled from a moral consciousness of `avvel and the bodies having been washed in pure water. Let us hold unswervingly to the expectation we profess, for He who promised is Ne’eman. And let us consider how we may spur one another on toward love and good deeds, not giving up assembling together, as is the custom of some, but encouraging one another--and all the more as you see the Day approaching.
If we willfully keep on in chatta’ah after receiving the da`ath of ha’Emeth, no sacrifice concerning chatta’ah is left, but some fearful expectation of judgment and of fiery zeal being about to consume haSatan. Anyone who rejected the Torah of Mosheh died without pity on the testimony of two or three witnesses. How much more severely do you think a man deserves punishment who has rejected with disdain the Son of ‘Elohiym, who has treated the blood of the Briyth that sets him apart as ‘common,’ and who has insulted Ruach haChanuwn? For we know the One who said, "It is Mine to avenge; I will repay," and again, "YHWH will judge His people." It is a dreadful thing to fall into the hands of ‘El Chay!
Remember those earlier days when you endured in a great struggle over suffering. Sometimes you were exposed to insult and persecution; at other times you stood side by side with those who were so treated. You sympathized with my imprisonment and joyfully accepted the confiscation of your property, knowing that you yourselves had better and lasting possessions.
So do not throw away your confidence, which is richly rewarded. For you need patience so that when you have done the will of ‘Elohiym, you will have attained the promise. For in just a very little while, “the One who is coming will come and will not delay. But My Tsaddiyq will live by ‘emuwnah. And if He shrinks back, I will not be pleased with Him.”
But we are not of those who shrink back into destruction, but of ne’emaniym and salvation of the nephesh.
Now ‘emuwnah is confidence in what we expect and being convinced of what we do not see, because the zaqeniym testify by this.
By ‘emuwnah, we understand that the universe was prepared by haDbar of ‘Elohiym, so that what is seen did not come into being out of what was visible.
By ‘emuwnah, Hebel offered ‘Elohiym a greater sacrifice than Qayin did, by which he testified to being a tsaddiyq, when ha’Elohiym spoke well of his gifts. And though he died because of it, he still speaks.
By ‘emuwnah, Chanowk was removed, not experiencing death; he could not be found, because ha’Elohiym removed him. For before he was removed, he testified as one who pleases ha’Elohiym. But, without ‘emuwnah it is impossible to please Him, because anyone who comes to ha’Elohiym must believe that He exists and that He rewards those who earnestly seek Him.
By ‘emuwnah, Noach, when divinely warned about things not yet seen, in reverence built a tebah for the salvation of his household. By which he condemned the world, and became heir of the tamiym, according to Tsaddiyq.
Having been called through ‘emuwnah, ‘Avraham listened attentively to go to a place he would later receive as an inheritance, and went, even though he did not understand where he was going. By ‘emuwnah, he resided as a foreigner in the land of the promise, living in tents with Yitschaq and Ya`aqob, who were heirs with him of the same promise, because they looked forward to the foundation, a city having ha’Elohiym as its architect and builder.
By ‘emuwnah, Sarah herself was enabled for conception of seed, even though she was beyond the normal age, because she considered the One who had made the promise Ne’eman.
And so from one, and he as good as dead, came into being a multitude as the kowkabiym of Shamayim and as countless as the sand of the seashore.
All these died according to ‘emuwnah, not receiving the promises; they only saw them from a distance, and having welcomed them they admitted that they were aliens and temporary residents on ha’arets. They who say such things show that they are seeking a father-land. If they had been thinking of the country they had left, they would have had time to return. Instead, they were longing for a better one -- a Divine one. Therefore ha’Elohiym is not ashamed of them -- to be called their ha’Elohiym -- for He prepared a city for them.
By ‘emuwnah, ‘Avraham offered Yitschaq up, being tested, and the one who had received the promises was offering up his only son, about whom it was spoken, "Through Yitschaq your Zera` will be called." ‘Avraham reckoned that ‘Elohiym was able to awaken the dead, and figuratively speaking, he did receive him back from there.
By ‘emuwnah, Yitschaq blessed Ya`aqob and `Esav in regard to things to come.
By ‘emuwnah, Ya`aqob, when he was dying, blessed each of the sons of Yowceph, and prostrated himself in homage as he leaned on the top of his staff.
By ‘emuwnah, Yowceph, when he was dying, remembered the departure of the children of Yisra’el and gave instructions about his bones.
By ‘emuwnah, Mosheh was hidden by his parents for three months after he was born, because they saw the child was exceptional, and they were not afraid of the king's edict.
By ‘emuwnah, Mosheh, having become important, refused to be known as the son of the daughter of Par’oh. He chose to suffer affliction along with the people of ha’Elohiym rather than to enjoy the pleasure of chatta’ah for a short time. He regarded the disgrace of the Messiah of greater value than the treasures of Mitsrayim, because he was looking to the reward. By ‘emuwnah, he left Mitsrayim, not fearing the king's anger; he kept going because he perceived the One who is invisible. By ‘emuwnah, he observed the Pecach and the sprinkling of blood, so that the destroyer of the firstborn would not touch them.
By ‘emuwnah, the people passed through the Red Sea as if on dry ground; but when Mitsrayim tried to do so, they were swallowed.
By ‘emuwnah, the walls of Yriychow fell, having been encircled for seven days.
By ‘emuwnah, the prostitute Rahab did not perish with those who were disbelieving, because she received the spies with shalom.
And what more should I say? I do not have time to tell about Gid`own, Baraq, Shimshown, Yiptach, Daviyd and Shmuw’el, and the nabiy’im, who through ‘emuwnah overcame domination, worked in tsdaqah, attained what was promised, silenced the mouth of ‘Aryeh, quenched the power of the flames, and escaped the edge of judicial punishment, acquired power through weakness, and who became powerful in battle and routed foreign armies. Women received back their dead through resurrection, but others were tortured to death, having refused to be released, so that they might obtain a better resurrection. Some faced mocking and flogging, while still others were tried, chained and put in prison. They were stoned; they were sawn apart; they were murdered by the sword. They went about in sheepskins and goatskins, destitute, persecuted and mistreated -- the world was not worthy of them. They wandered in deserts and mountains, and in caves and holes in the ground.
And all these witnessing through the ‘emuwnah did not receive the promise. Ha’Elohiym had planned something better for us, that they would not be made tamiym without us.
Therefore, since we are surrounded by such a cloud of witnesses, let us throw off every hindrance and the chatta’ah that so easily entangles, and let us run the race set before us with hopeful endurance, looking attentively to Him, the Aleph/Tav of the Ne’eman, Yeshuwah, who cheerfully endured the cross despite His intellect, scorning its shame, and sat down as the Yamiyn of the Throne of ha’Elohiym. Consider the One who endured such opposition against Himself from chata’iym, so that you will not grow weary or your nephesh grow weak.
You have not yet resisted to the point of shedding your blood in your struggle against chatta’ah. And you have become utterly oblivious of the Paroket, who speaks to you as sons: "My Son will not despise the restraint of YHWH and not be resentful of His correction, because YHWH corrects those He loves, as a father the son he delights in."
If you remain under correction, ha’Elohiym is treating you as with sons. For what son is not corrected by a father? But if you are not under correction (and all have undergone correction), then you are illegitimate and not sons. Moreover, we have all had human fathers who corrected us and we respected them for it. How much more should we be subordinate to the Father of ruachiym and live! They corrected us for a little while as they thought best; but He does so to lead us to do things for our own good, that we may share in His Qadowsh. Now no correction seems pleasant at the time, but painful. But later, it restores fruit of shalom to those who have been trained by Tsaddiyq.
Therefore, straighten up the feeble arms and weak knees. "Make straight paths for your feet," so that the lame will not be turned away, but rather be healed.
Pursue shalom with everyone, and be set apart, without which no one will see YHWH. Watch diligently, that no one lacks the grace of ha’Elohiym and that no bitter root grows up to cause trouble, thus rabiym being made tame’. See that no one is a debauchee, profane like `Esav, who for a single meal sold his birth-right. Afterward, as you know, when he wanted to inherit the blessing, he was rejected. He could bring about no change of heart, though he sought the blessing with tears.
You have not come to a mountain that can be touched and that is burning with fire; to darkness, gloom and storm; to a shofar blast or to such a Qowl speaking words that those who heard it begged that no further word be spoken to them, because they could not bear the distinction: "If even an animal touches the mountain, it will be stoned." The sight was so terrible that Mosheh said, "I am terrified and trembling."
But you have come close to har-Tsiyown, city of ‘El Chay, a Divine Yerushalayim, and to myriads of mal’akiym, to universal companionship, to the Qahal of the Firstborn, who are recorded in Shamayim, and to the Judge, ‘Elohiym of all, and to the spirits of qadoshiym having been made complete, to Yeshuwah, the Mediator of a Briyth Chadashah, and to the sprinkled blood that speaks of better things than that of Hebel.
See to it that you do not refuse the One who speaks. For if they did not escape on ha’arets when they refused the One who divinely warned them, how much less will we, if we turn away from Shamayim. At that time His Qowl shook ha’arets, but now He has promised, saying, "Once more I will shake not only ha’arets but also Shamayim." The words "once more" indicate the removing of what can be shaken--that is, created things--so that what cannot be shaken will remain.
Therefore, we are receiving a Mamlahkah that cannot be shaken. Let us hold to Chanuwn, and so serve ha’Elohiym in a well-pleasing manner with reverence and awe, for truly our ha’Elohiym is a consuming fire.
Continue to love each other as brothers. Do not forget hospitality, for by so doing some people have unknowingly entertained mal’akiym. Remember the captive, as though you were bound with him in harsh treatment, because you yourselves are in the Body.
Marriage is honored in all, and the bed kept pure, for ha’Elohiym will condemn adulterers and debauchees. Keep your lives free from the love of money and be content with what you have, because He has said, "Never will I leave you; in no way will I forsake you." So we may say with confidence, "YHWH is with me; I will not be afraid. What can man do to me?"
Remember your leaders, who spoke the Word of ‘Elohiym to you. Consider the outcome of their way of life and imitate their ‘emuwnah. Yeshuwah haMashiyach is of yesterday and today, and is the same even until `Owlam.
Do not be carried away by numerous and strange teachings. It is good for our heart to be stabilized by grace, not by foods, which are of no value to those who eat them. We have an altar from which those who serve at the Bayith have no right to eat.
The Kohen haGadowl carries the blood of animals into the Qodesh haQadashiym as a chatta’ah offering, but the bodies are burned outside the camp. And so Yeshuwah suffered outside the city gate to set the people apart through His own blood. Let us, then, go to Him outside the camp, bearing His disgrace. Not because we have an enduring city, but we desire the One who is to come.
Through Him, therefore, let us continually offer to ha’Elohiym a sacrifice of towdah, that is, the fruit of the lips confessing His Name. And do not forget to do good and share with others, for with such sacrifices ha’Elohiym is well-pleased.
Obey your leaders and be subordinate to them. They keep watch over your nephesh, giving an account, that their work will be a joy, not a burden, for that would be of no use to you.
Pray for us. We are sure that we have a clear conscience and desire to live honorably in every way. I particularly urge you to pray so that I may be restored to you soon.
Now the ‘Elohiym of Shalowm, He who brought back from the dead that great Shepherd of the sheep through the blood of a Briyth of `Owlam, our Lord Yeshuwah, perfects you in every good working in order to do His will, working in us what is pleasing in His Presence, through Yeshuwah haMashiyach, who is the Kabowd forever and always. Amen.
Brothers, I urge you to bear with this word of exhortation, for I have written you only a short letter.
I want you to know the brother Timothy has been released. If he arrives soon, I will come with him to see you.
Greet all your leaders and all the qadoshiym. Those from Italy send you their greetings. Grace is with you all.
No comments:
Post a Comment