The Book of Hebrew

Introduction:  It is a huge mistake to regard Hebrews as canonical. That’s the sum of it. And that is my conclusion after a lapse of symphathy for the author, which has been cured by re-visiting the evidence, and finding more than I did the first time around. That lapse of sympathy was because I thought the author was just some poor misguided soul who was really pure of heart, and that I should try again to interpret him in a Scriptural framework. I am here to report that it just will not work. The book is not just non-canonical due to carelessness and trivial mistakes of the author. It is un-canonical because the author himself is an arch-heretic—one of the founders and promoters of the earliest layer of apostacy in the Church.

The book was written by enemies of the faithful to deceive them into joining an assembly that the author calls, “the Arch-Synagogue” τὴν ἐπι-συναγωγὴν (Heb. 10:25, Greek text), and possibly the author himself is promoting the Nicolaitan doctrine. In those days the faithful were called “the assembly” (τὴν ἐκκλησίαν), but the meeting places were called, “synagogues”, συναγωγὴν (cf. James 2:2, Greek text).  I say enemies, because the book had more than one author. See below. A short review of the book’s more easily proven factual errors are as follows. The contrary evidence is cited in the notes.

 

1. Aarons rod is said to be in the ark (cf. 9:4).

2. The pot of manna is said to be in the ark (cf. (9:4).

3. It is said the Levitical Service was only symbolic (cf. 10:1, 4, 9:9-10).

4. It is said that heaven is cleansed by sacrifices (cf. 9:23).

5. It is said that Messiah already abolished sin at the end of the ages (cf. 9:26; 10:37, 25).

6. It is said that Messiah did not enter the holy place (cf. 9:24).

7. It is said that Moses sprinkled the Torah Scrolls with blood (cf. 9:19).

8. It is said Messiah will not deal with Israel’s sin at the second coming (cf. 9:28)

9. It is said everything was sprinkled with blood (cf. 9:21).

10. It errs in respect to Jacob’s staff (11:21).

11. It errs by placing the altar of incense in the most holy place (cf, 9:4).

12. It claims the blood taken into the sanctuary was for sins of ignorance (cf. 9:7).

13. It redefines a Scriptural covenant as a last will and testament (cf. 9:16).

14. It says goats were used when the covenant was ratified (cf. 9:19).

15. It substitutes “body” for “ears” in Psalm 40. (cf. 10:5).

16. It substitutes “taken no pleasure” for “not asked” in Ps. 40 (cf. 10:6, 8).

17. It omits words at the end of a verse fatal to its argument (cf. 10:7).

18. It claims unwanted offerings are “according to the Law” (cf. 10:8).

19. It claims the faithful are perfected (cf. 10:14; 1:3; 7:11; 19)

20. If finds fault with the covenant (cf. 8:7).

21. It mistranslates the Hebrew text of Jer. 31:32, which the LXX copied (cf. 8:9).

22. It terminates the Levitical Covenant at the cross ignoring Jer. 33:17-22 (cf. 9:10).

23. It denies the heavenly Temple is created (cf. 9:11).

24. It contradicts itself saying the new covenant has no force while Messiah lives (cf. 9:17).

25. It relegates the earthly temple to a facimile (cf. 9:24).

26. It claims the faithful are sanctified once for all (cf. 10:10).

27. It omits Jer. 31:33b-34a, which disprove its argument (cf. 10:16).

28. It omits “I will forgive” from the text (cf. 10:17).

29. It claims no Levitical Offering in the age to come (cf. 10:18, 26).

30. It exaggerates the judgment of the Torah (cf. 10:28).

31. It makes Messiah less merciful than Torah (cf. 10:29).

32. It says the second coming will be very soon (cf. 10:37).

33. It uses a corrupt translation of Hab. 2:4a (cf. 10:38).

34. It splices Isa. 26:20 out of context (cf. 10:37).

35. It misinterprets Ps. 110:1 (cf. 1:3).

36. It says Messiah usurps the place of the high priest (cf. 2:17; 3:1).

37. It makes a bogus rule about blessing (cf. 7:7).

38. It uses a tortured drash (homily) to change the priesthood (cf. 7:7-24).

39. It says the oath of Ps. 110:4 was after the Law (cf. 7:28).

40. It says the new will has better promises (cf. 8:6).

41. It defines “old” as disappearance and abolishes the covenant (cf. 8:13).

42. It calls G-d's commandment “fleshly” (cf. 7:15).

43. It claims the covenant was ratified with scarlet and hyssop (cf. 9:19).

44. It rejects the Levitical laws for food (cf. 13:9).

45. It promotes an alien altar removed from the place of the Name (cf. 13:10, 14).

 

Homiletical/midrashic method: while a homily (application) taken out of the original context is fine for preaching illustrations, it is not proper for proof-texting an argument. The book definitely crosses the legal line of what is allowed.

Critical apparatus: red is used for errs or contradictions. The note marker is red for an err of logic in the argument, but the text is not. Blue is used to give the author’s probable point of view on what he says, and chiefly to warn the reader away from trying to reinterpret the author with scriptural assumptions the author does not share. These comments are more subjective and require a knowledge of gnosticim and Church history to fully appreciate. These notes show that the author has a gnostic philosophy of atonement, even though he is not an original gnostic, but only a reformed one. What many Christians do not realize in their little sub niche of theology is that the same words are reinterpreted in other “Christian” contexts. The more a Christian reads the Torah or Prophets, the more likely he or she is to impose a more Scriptural interpretation of what he or she reads, even when reading some cultic piece of literature by heretical Christians who are taught different meanings for the same words and concpets in their subculture. A star example is the word, "fulfill" in Matthew 5:17, which is code for "abolish" in most of the Christian world. This tendency is o.k. when reading Scripture, because scripture will interpret itself. But, when judging the canoncity of a book, it has to be objectively suspended for the duration of the analysis! We have to see the author in his own terms in his own context, and not ours.

Argument Target: 1. to draw the faithful away from John, and keep those drawn away; 2. Arguments are at aimed at Ebionites who denied the deity of Messiah, and held that he was an  angel of Yahweh but denied that this angel was Yahweh himself.  3. Arguments are also aimed at the Nazarenes, who held to the deity of Messiah and that he was the Angel of Yahweh, who is identified as Yahweh. They upheld the Law and supported the Levitical Service. The Nazarenes were represented by the Apostle John in Asia Minor.

Audience: Gentile Christians heavily influenced by Gnostic thinking, with a pre-disposition to despise Israel’s observances.

Agenda: the agenda or theme of the author is to advance a new theory of Messiah-atonement that is not connected to or based on the Torah and Prophets. It is not a substitutionary atonement to pay a penalty, nor a cleansing from sins of outward breaking of divine Law.  Atonement is being perfected in spirit followed by breaking through the flesh by undergoing suffering, and detachment from the physical. Once the suffering part is over, going through death, the spirit ascends into the holy place in heaven. What Messiah does is make this possible by example, by showing the way, and channeling the spirit to perfect the conscience so that the saint can begin the same journey as Messiah. The “blood” of Messiah is spiritualized to mean that he identified with those to come after him, and the expiation he made is a universal initial perfection, but the saint can fall back into sin (defined as material attachments to the Law) from which there is no second repentance.

Date: between AD 80-90. I pick the late date because the anti-Levitical theology is too well developed to be soon after the destruction of the Temple. It seems more likely that Timothy was imprisoned during the rule of Domitian (AD 81-96) at an old age (cf. Heb. 13:23). If it be objected that the author refers to the Levitical Service as ongoing (using the present tense), then it must be pointed out that worship at the original altar was restored after AD 70 until AD 135 when Hadrian ended it (cf. The Gentile Bias and Other Essays, Kenneth Willis Clark, “Worship in the Jerusalem Temple”). Wallace gives a list of passages implying ongoing Levitical Service: (cf. especially 5:1-4; 7:20, 23, 27, 28; 8:3, 4, 13; 9:6, 13; 10:2-3, 11). But all of these references could refer to post AD 70 service. And Hebrews 8:13 certainly implies a continued, but reduced service after AD 70. The author can say it is growing old and ready to vanish, but he cannot say it is vanished yet. The reason that the author does not mention the destruction of Jersualem as a terminus of the Levitical Service is that it would do no good as an argument for the simple fact that the Levites picked the service up again after the destruction until AD 135. The argument for the early date is also motivated by a desire to preserve the canonicity of the book. Things are much more uncertain later.

Author(s): the author(s) are unknown, but the use of “we” (cf. 2:5; 5:11; 6:9, 11; 8:1; 9:5; 13:18) suggests dual authorship argued by Daniel B. Wallace. The internal evidence suggests that Hebrews 1-6 and 11-13 were written by the original author, but that the work never reached public distribution, and fell into the hands of the second author, who did the first author the “favor” of finishing his work, but with heavy editing and then an expansive new section (chapters 7-10) which repudiated the Levitical Service, and tried to redefine the work of Messiah in relation to the heavenly temple. Then certain parties in the Church opposed to John (like Diotrephes) found the missive useful and circulated it more widely like the Shepherd of Hermas. Eventually those who found the book indispensible advanced arguments for canonicity, but these where opposed except where the book was most unknown. When the book was translated into Syriac, the eastern Chruch was suckered into believing Paul wrote it. It is very likely that the author was a proto-catholic or Nicolaitan of some type.

The Name: the divine name has been suppressed in this book. It was felt that to use it in this unworthy book would be to profane it. As for the rest of the names, I will point out that the author is speaking of another “Yeshua”, and not the true one. The nomina sacra /~/ have been removed from all names in this book.

Editing: Chapter 12-13 have not been gone over as thoroughly as the rest of the book, but what is done I consider sufficient for now.

 Chapter 1

1:1 In many portions, and in many ways, the Almighty spoke of old, to the fathers, in the prophets, about these last days. 2 He spoke to us by his Son, whom he designates heir of all things, through whom also he made the aeons¹. 3 And he is the radiance of his glory and the exact representation of his nature, and upholds all things by the word of his power.

As one who made cleansingª of sin¹, “he sat² down³ at the right hand” of the Majesty on high; 4 as one who is so much bette than the angelic messengers, as he is inheriting of a more excellent Name than they. 5 For to which of the angelic messengers did he at some time say, “You are my Son, today I have begotten you.” And again, “I will be a Father to him and he shall be a Son to me”

6 And again, wheneve he may bring the Firstbor into the inhabited earth, he would³ say, “And let al the angelic messengers of the Almighty worship him.” 7 And about the angelic messengers he would³ say, “Who makes his angelic messengers spirits, and his ministers a flame of fire.”

8 But to the Son he would³ say“Your throne, Almighty, is enduring and onward, and the righteous scepter is the scepter of his kingdom. 9 You have loved justice and hated lawlessness; therefore the Almighty, your Almighty, hath anointed you with the oil of gladness above your companions.”

10 And, “You, L-rd, in the beginning did lay the foundation of the earth, and the heavens are the works of your hands; 11 They will perish, but you remainest; and they all will become old as a garment, 12 And as a mantle you wilt roll them up; as a garment they will also be changed. But you are the same, and your years will not come to an end.” 13 But to whic of the angelic messengers has he ever said, “Sit at my right hand, until I make thine enemies a footstool for your feet”? 14 Are they not all ministering spirits, sent out to render service for the sake of those who will inherit salvation?

Chapter 2

2:1 For this reason we must pay much closer attention to what we have heard, lest we drift away from it. 2 For if the word “spoken through angelic messenger was confirmed, and every transgression and disobedience received a just recompense, 3 how shall we escape when neglecting such a great salvation which was at the beginnin received through Adonai, being confirmed to u by those hearing him, 4 bearing witness for the Almighty, both in signs and wonders and in many miracles and in distribution of the Holy Spirit according to his own will.

5 For he did not subject to “angelic messengers”¹ the inhabited earth to come, concerning which we are speaking. 6 But one has testified somewhere, saying, “What is man, that you rememberest him? Or the son of man, that you are concerned about him? 7 You hast made him for a little while lower than the angels; you hast crowned him with glory and honor, and hast appointed him over the works of your hands; 8 You have put all things in subjection under his feet.” For in subjecting all things to him, he left nothing that is not subject to him. But now we do not yet see all things subjected to him. 9 But we do see Yeshua a little lower than the angelic messengers crowned with glory and honor. Such is how by the lovingkindess of the Almighty he might tast death² for everyone.

10 For it was fitting for him, for whom are all things, and through whom are all things, in bringing many sons to glory, to “perfect¹”,² the leader³ of their salvation through sufferings 11 For both the sanctifier and those being sanctified are all from one¹;² for which reason he is not ashame to call them brethren³, 12 saying, “I will proclaim your name to my brothers, in the midst of the congregation I will sing your praise.” 13 And again, “I will put my trust in him.” And again, “Behold, I and the children whom the L-rd has given me.¹ 14 Since then the children share in flesh and blood¹, he himself likewise also partook of the same, that through death he might render powerless him who had the power of death, that is, the devil²; 15 and might deliver those who through fear of death were subject to slavery¹ all their lives. 16 For assuredly he does not give help to “angelic messengers”¹,² but “he takes hold of the seed of Abraham”. 17 Therefore, he had to be likened to his brethren in all things, that he might become a merciful and “faithfu Hig Priestⁿ in things pertaining to the Almighty, to expiat,³ the sins of the people. 18 For in that he suffered himself, as tested¹, he is able to hel those being tested.

Chapter 3

3:1 Therefore, holy brethren, partakers of a heavenly calling, look to Yeshua, the Emissary and Hig Priestⁿ of our confession. 2 He was faithful to him who appointed him, as also “Moses was faithful in all His house”. 3 For he has been counted worthy of more glory than Moses, by just so much as the builder of the house has more honor than the house. 4 For every house is built by someone, but the builder of all things is the Almighty. 5 Now “Moses was faithful in all His house as a servant, for a testimony of those things which were to be spoken later; 6 but Messiah is faithful as a Son over His house whose house we are, if we hold fast our confidence and the boast of our hope firm until the end.

7 Therefore, just as the Holy Spirit says:

 

“Today if you hear his voice, 8 Do not harden your hearts as when they provoked me, as in the day of trial in the wilderness, 9 Where your fathers tried me by testing me, and saw my works for forty years. 10 “Therefore I was angry with this generation, and said, ‘They always go astray in their heart; and they did not know my ways’; 11 As I swore in my wrath, ‘They shall not enter my rest.’”

 

12 Take care, brethren, lest there should be in any one of you an evil, unsupporting heart, in falling away from the living Almighty. 13 But encourage one another day after day, as long as it is still called “Today,” lest any one of you be hardened by the deceitfulness of sin. 14 For we have become partakers of Messiah, if we hold fast the beginning of the support firm until the end; 15 while it is said, “Today if you hear his voice, do not harden your hearts, as when they provoked me.” 16 For certain ones, hearing, bitterly provoked! (But not all those who came out of Egypt through Moses.) 17 And with whom was he angry for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? 18 And to whom did he swear that they should not enter his rest, but to those who were disobedient? 19 And so we see that they were not able to enter because of unbelief.

Chapter 4

4:1 Therefore, let us fear lest, while a promise remains of entering his rest¹, any one of you should seem to have come short of it. 2 For indeed we have had good news announced to us, just as they also; but the word they heard did not profit them, because it was not united with confidenceº in those who heard. 3 For as ones who give support to him, we do enter that rest¹, just as he has said, “As I swore in my wrath, they shall not enter my rest,” and yet his works have existed from the fal of the world. 4 For he said about that place concerning the seventh day, “And the Almighty rests on the seventh day from all his works”; 5 and again in this passage, “They shall not enter my rest.”¹

6 When therefore it is remaining for some to enter it, (and those who formerly had good news preached to them failed to enter because of disobedience), 7 he again fixes a certain day today, saying through David after so long a time just as has been said before, “Today if you hear his voice, do not harden your hearts.” 8 For if Joshua had given them rest, he would not have spoken of¹ another rest after those day. 9 There remains therefore a Sabbath rest for the people of the Almighty¹,². 10 For the one who enters his rest himself also rests from his works, just a,² the Almighty from his own.

11 Let us therefore be diligent to enter that rest, lest anyone fall through following the same example of disobedience. 12 For the word of  the Almighty is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. 13 And there is no creature hidden from his sight, but all things are open and laid bare to the eyes of him with whom we have to do.

14 Since then we have a great Hig Priestⁿ who has passed through the heavens, Yeshua the Almighty[’s] Son, let us hold fast our confession. 15 For we do not have a Hig Priestⁿ who cannot sympathize with our weaknesses, but one who is tested in every way, in every manner, without sin. 16 We shall therefore draw near with confidence to the throne of kindness, wherein we shall receive mercy and may find loving kindness for timely help.

Chapter 5

5:1 For every high priest being taken from among men is appointed on behalf of men in things pertaining to the Almighty, in order to offer both gifts and sacrifices for sins; 2 he can deal gently with the ignorant and misguided, since he himself also is beset with weakness; 3 and because of it he is obligated to offer sacrifices for sins, as for the people, so also for himself. 4 And no one takes the honor to himself, but receives it when he is called by the Almighty, even as Aaron was. 5 Likewise even the Messiah did not glorify himself so as to become a Hig Priestⁿ, but he who said to him, “You are my Son, today I have begotten you”; 6 just as he says also in another passage, “You are a minister to time immemorial according to the manne of Melchizedek.”

7 In the days of his flesh, he offered up both prayers and supplications with loud crying and tears to the One able to save him from death, even as one who is heard because of piety. 8 Although he was the Son, he learned submission from the things which he suffered 9 And as one who is complete, he becomes to all those who submit to him a cause of enduring salvation, 10 being addressed by the Almighty as “a Hig Priestⁿ according to the manne of Melchizedek”. 11 Concerning him we have much to say, and it is hard to explain, since you have become dull of hearing. 12 For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the sayings of the Almighty, and you have come to need milk and not solid food. 13 For everyone who partakes only of milk is not accustomed to the word of righteousnes, for he is a babe. 14 But solid food is for the mature, who because of practice have their senses trained to discern good and evil.

Chapter 6

6:1 Therefore leaving the elementary teaching about the Messiah, let us press on to maturity, not laying again a foundation of repentance from dead works and of belief in the Almighty¹, 2 of instruction about washings, and laying on of hands, and the resurrection of the dead, and enduring judgment. 3 And this we shall do, if the Almighty permits.

4 For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, 5 and have tasted the good word of the Almighty and the powers of the age to come, 6 and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Almighty[’s] Son, and put him to open shame. 7 For ground that drinks the rain which often falls upon it and brings forth vegetation useful to those for whose sake it is also tilled, receives a blessing from the Almighty ; 8 but if it yields thorns and thistles, it is worthless and close to being cursed, and it ends up being burned.

9 But, beloved, we are convinced of better things concerning you, and things that accompany salvation, though we are speaking in this way. 10 For the Almighty is not unjust so as to forget your work and the love which you have shown toward his name, in having ministered and in still ministering to the holy ones. 11 And we desire that each one of you show the same diligence so as to realize the full assurance of hope until the end, 12 that you may not be sluggish, but imitators of those who through confidenceº and patience inherit the promises.

13 For when the Almighty made the promise to Abraham, since he could swear by no one greater, he swore by himsel, 14 saying, “I will surely bless you, and I will surely multiply you.” 15 And thus, having patiently waited, he obtained the promise. 16 For men swear by one greater than themselves, and with them an oath given as confirmation is an end of every dispute. 17 In the same way the Almighty, desiring even more to show to the heirs of the promise the unchangeableness of his purpose, interposed with an oath, 18 in order that by two unchangeable things, in which it is impossible for the Almighty to lie, we may have strong encouragement, we who have fled for refuge in laying hold of the Hope set before us. 19 This Hope we have as an anchor of the soul, a Hope both sure and steadfast and one which enters within the veil¹, 20 where Yeshua has entered as a forerunne for us, having become a Hig  Priestⁿ to time immemorial “according to the manne of Melchizedek.”

Chapter 7

7:1 For this Melchizedek, king of Salem, priest of the G-d Most High, who met Abraham as he was returning from the slaughter of the kings and blessed him, 2 to whom also Abraham apportioned a tenth part of all the spoils, was first of all, by the translation of his name, “king of righteousness”¹, and then also king of Salem, which is king of peace. 3 Without patriarchy, without matriarchy, (without pedigree)¹, having neither ministerial beginning of days nor a life end², but being likene to the Son  Almighty, he abides a priest perpetuallyª.

4 Now observe how great this man was to whom Abraham, the patriarch, gave a tenth of the choicest spoils. 5 And those indeed of the sons of Levi who receive the priest’s office have commandment in the Law to collect a tenth from the people, that is, from their brethren, although thes are descended from Abraham. 6 But the one whose genealogy is not traced from the collected a tenth from Abraham, and blessed the on who had the promises.

7 But without any dispute the lesse is blessed by the greater². 8 But in hithe case mortal men receive tithes, and in thithe case one receives them, of whom it is witnessed that he lives on³. 9 And, in a word¹, through Abraham even Levi, who received tithes, paid tithe, 10 for he was still in the loins of his father when Melchizedek met hi.

11 Now if perfection wa through the Levitical priesthood (for by it the people received La), what further need was there for another pries to arise according to the manner of Melchizedek, and not be designated according to the manner of Aaron?ª 12 For when the priesthood is transferre, of necessity there takes place a transfer of law also². 13 For the one concerning whom these things are spoken belongs to another tribe, from which no one has officiated at the altar. 14 For it is evident that our Adonai was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests. 15 And this is clearer still, if another priest arises (according to the likeness of Melchizedek) 16 who has become a priest not according to a law of fleshly commandmen, but according to the power of an indestructible life.

17 For it is witnessed of him, “You are a pries to time immemorial according to the manner of Melchizedek.” 18 For, on the one hand, there is a setting asid of a former commandment because of its weakness and uselessnes 19 (for the Law made nothing perfec), and on the other hand there is a bringing in of a better hope¹, through which we draw near to the Almighty. 20 And inasmuch as it was not without an oath 21 (for they indeed became priests without an oath¹, but he with an oath through the One who said to him, The L-rd has sworn and will not change his mind, ‘You are a priest to time immemorial’”); 22 so much the more also Yeshua has become the guarantee of a better covenan. 23 And the forme priests, on the one hand, existed in greater numbers, because they were prevented by death from continuing, 24 but he, on the other hand¹, because he abides to the time immemorial, holds his priesthood permanently.

25 Hence, also, he is able to save completely those who draw near to the Almighty through him, since he always lives to make intercession for them. 26 For it was fitting that we should have such a Hig priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; 27 who does not nee daily³, like those high priests, to offer up sacrifices, first for his own sinsª, and then for the sins of the people, because thi he didⁿ once for al when he offered up himself.

28 For the Law appoints men as Hig priests who are weak, but the saying of the oath, which came afte the La, appoint a Son, made perfect to the time immemorial.

Chapter 8

8:1 Now the main point in what has been said is this: we have such a Hig  priest who has taken his “seat at¹ the right hand” of the throne of the Majesty in the heavens, 2 a servant in the sanctuary, and in the tru tabernacle, which the L-rd pitched, not ma.

3 For every high priest is appointed to offer both gifts and sacrifices; hence it is necessary that this Hig  priest also have something to offer. 4 Now if he were on earth, he would not be a priest at al, since there are thos who offer the gift according to the Law; 5 who serve a copy and shado of the heavenly things, just as Moses was warned, when he was about to erect the tabernacle; for, “See,” he says, “that you make all things according to the pattern which was shown you on the mountain.”

6 But now he has obtained a different ministry, by as much as he is also the mediator of a bette wil, which has been legislated on bette promises. 7 For if that first wil had been faultles, there would have been no occasion sought for a second². 8 For finding fault with them, he says,

“Behold, days are coming, says the L-rd, when I will effect a new wilwith the house of Israel and with the house of Judah; 9 not according to the wil(which I made with their fathers on the day when I took them by the hand to lead them out of the land of Egypt) [because they did not continue in my wil, and I did not care for]ª them, says the L-rd. 10 For this is the wilthat I will make with the house of Israel after those days¹, says the L-rd: I will put my laws into their minds, and I will write them upon their hearts. And I will be their Almighty, and they shall be my people. 11 And they shall not teach everyone his fellow citizen, and everyone his brother, saying, ‘Know the L-rd,’ For all shall know me, from the least to the greatest of them. 12 For I will be merciful to their iniquities, and I will remember their sins no more.”

13 When he said, “A new wil,” he has made the first old.¹ But whatever is becoming old also growing aged is nearer disappearance.

Chapter 9

9:1 Now even the first covenant had regulations of divine worship and the earthly sanctuary¹. 2 For there was a tabernacle prepared, the outer one, in which were the lampstand and the table and the sacred bread; this is called the holy place¹. 3 And behind the second veil, there was a tabernacle which is called the Holy of Holies, 4 having a golden alta of incens,ⁿ and the ark of the covenant covered on all sides with gold, in whic was a golden ja holding the manna, and Aaron’s rod which buddedⁿ, and the tables of the covenant. 5 And above it were the cherubim of glory overshadowing the mercy seat; but of these things we cannot now speak in detailº.

6 Now when these things have been thus prepared, the priests are continually entering the outer tabernacle, performing the divine worship, 7 but into the second only the high priest enters, once a year, not without taking blood, which he brings for himself and for the sins of the people committed in ignoranc.

8 This clarifying by the Holy Spirit indicates that the way into the holiest place was not yet revealed, while the first tabernacle was still standing¹, 9 which is a symbol¹ for the present time. Accordingly both gifts and sacrifices are offered which cannot make the worshiper perfect in conscience¹, 10 since they relate onl to food and drink and various washings, regulations for the body imposed until a time of reformatio. 11 But when Messiah appeared as a Hig priest of the good things to come, he entered through the greater and more perfect tabernacle, not made with hands¹, that is to say, not of this creation²; 12 and not through the blood of goats and calves, but through his own blood, he entered the holy plac once for all, having obtained enduring redemption.

13 For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled, sanctify¹ for the cleansing of the flesh, 14 how much more will the blood of Messiah, who through the enduring Spirit offered himself without blemish to the Almighty, cleanse¹ your conscience from dead works² to serve the living Almighty?

15 And for this reason he is the mediator of a new wil, in order that since a death has taken place for the redemption of the transgressions that were committed under the first wil, those who have been called may receive the promise of the enduring inheritance. 16 For where a wilis, there must of necessity be the death of the one who made it¹. 17 For a wilis valid only when men are dead, for it is never in force while the one who made it lives.¹

18 Therefore even the first wilwas not inaugurated without blood. 19 For when every commandment had been spoken by Moses to all the people according to the Law, he took the blood of the calves and the goat, with water and scarlet wool and hysso, and sprinkled both the book itsel and all the people, 20 saying, “This is the blood of the covenant which the Almighty commanded you.”

21 And in the same way he sprinkled both the tabernacle and all the vessels of the ministry with the blood¹. 22 And according to the Law, one may almost say, all things are cleansed with blood, and without shedding of blood there is no forgiveness¹. 23 Therefore it was necessary for the copies of the things in the heavens to be cleansed with these, but the heavenl thing themselve wit betterⁿ sacrifice than these.

24 For Messiah did not enter a holy place made with hands¹, a copy of the tru one, but into heaven itself, now to appear in the presence of the Almighty for³ us; 25 nor was it that he should offer himself often, as the high priest enters the holy place year by year with blood not his own. 26 Otherwise, he would have needed to suffer often as a resul of the fal of the world; but now once at the consummation of the ages³ he has been manifested to abolis sin by the sacrifice of himself¹. 27 And inasmuch as it is appointed for men to die once and after this comes judgment², 28 so Messiah also, having been offered once to “take away the sins of many¹, shall appear a second time for salvation without reference to sin², to those who eagerly await him.

Chapter 10

10:1 For the Law, since it has onl a shado of the good things to come and not the image of matters³, can never by the same sacrifices year by year, which they offer continually, make perfectª those who draw near. 2 Otherwise, would they not have ceased to be offered¹, because the worshipers, having once been cleansed, would no longer have had consciousness of sins?² 3 But in those sacrifices there is a reminder¹ of sins year by year.

4 For it is impossible for the blood of bulls and goats to take away sins¹. 5 Therefore, when he comes into the world, he says:

“Sacrifice and offering you hast not desired, but a bod you have prepared for me 6 In whole-ascending sacrifice and sacrifice for sin you have taken no pleasure¹. 7 So I said, ‘Behold, I have come (in the roll of the book it is written of me) to do your will, O Almighty...[your Law is within my heart.]¹’”

8 After saying above, “Sacrifice and offerings and whole-ascending sacrifices and sacrifices for sin you hast not desired, nor hast you taken pleasur in them(which are offered according to the Law)², 9 then he said, “Behold, I have come to do your will, ...[O Almighty, your Law is within my heart.]¹”

He takes away the first in order to establish the second.¹ 10 By this will we have been sanctifie through the sacrifice of the body² of Yeshua the Messiah once for all³. 11 And, on the one hand every priest stands¹, daily ministering and offering time after time the same² sacrifices, which can never take away sins;³ 12 but on the other hand¹ he, having offered one sacrifice for sins to be the continual², “sat down³ at the right hand” of the Almighty, 13 waiting¹ from that time onward “until his enemies be made a footstool for his feet.”

14 For by one offering he has perfected as the continual¹ those who are sanctified.² 15 And the Holy Spirit also bears witness to us; for after saying,

16 “This is the wilthat I will make with them after¹ those days, says the L-rd: I will put my laws² upon their heart, and upon their mind I will write them, [and I will be to them as Almighty, and they shall be for me as people. 34 And they shall not teach again, each man his neighbor and each man his brother, saying, ‘Know the  L-rd,’ for they shall all know me, from the least of them to the greatest of them,” declares the  L-rd” he then says, 17 “And [I will forgive]¹ their sins², and their lawles deeds I will rememberª no more.”

18 Now where there is forgiveness¹ of these things, there is no longer any offering for sin². 19 Since therefore, brethren, we have confidence to enter the holy place¹ by the blood of Yeshua², 20 by a recent and living way which he dedicated for us through the veil¹, that is, his flesh², 21 and since we have a grea priest over the house of the Almighty, 22 let us draw nea with a sincere heart in full certainty of confidenceº,², having our hearts sprinkle clean from an evil conscienc and our bodies washed with pure waterⁿ.

23 Let us hold fast the confession of our hope¹ without wavering, for he who promised is trustworthy; 24 and let us consider how to stimulate one another to love and good deeds¹, 25 not forsaking our own Arch-synagogue¹, as is the habit of some², but encouraging one another; and all the more, as you see the day drawing near³.

26 For if we go on sinning willfully after receiving the knowledge of the truth¹, there no longer remains a sacrific for sins², 27 but a certain terrifying expectation of judgment, and the fury of a fire which will consume the adversaries.

28 Anyone who has set aside the Law of Moses dies without merc on the testimony of two or three witnesses.

29 How much severer punishment do you think he will deserve¹ who has trampled under foot² Almighty[’s] Son, and has regarded as unclean³ the blood of the covenant by which he was sanctifie, and has insulted the Spirit of grace? 30 For we know him who said, “Vengeance is Mine, I will repay.” And again, “The L-rd will judge his people.”¹ 31 It is a terrifying thing to fall into the hands of the living Almighty. 32 But remember the former days, when, after being enlightened¹, you endured a great conflict of sufferings, 33 partly, by being made a public spectacle through reproaches and tribulations, and partly by becoming sharers with those who were so treated. 34 For you showed sympathy to the prisoners, and accepted joyfully the seizure of your property, knowing that you have for yourselves a better possession and an abiding one.² 35 Therefore, do not throw away your confidence¹, which has a great reward². 36 For you have need of endurance, so that when you have done the will of the Almighty¹, you may receive what was promised².

37 For “yet” “in a very very little while¹,” “the one coming will come, and will not delay”².  38 “But my¹ righteous one shall live by confidenceº”² and “if he shrinks back, my soul has no pleasure in him”³.

39 But we are not of those who shrink back¹ to destruction, but of those who have confidenceº to the preserving of the soul.

Chapter 11

11:1 Now confidenceº is the essence of things hoped for, the conviction of things not seen. 2 For by it the men of old gained approval. 3 In confidenceº we understand that the aeons were prepared by the word of the Almighty, so that what is seen was not made out of things which are visible. 4 By confidenceº, Abel offered to the Almighty a better sacrifice¹ than Cain, through which confidence he obtained the testimony that he was righteous², the Almighty testifying about his gifts, and through confidence, though he is dead, he still speaks³. 5 By confidenceº Enoc was taken up so that he should not see death; and he was not found because the Almighty took him up; for he obtained the witness that before his being taken up he was pleasing¹ to the Almighty. 6 And without confidenceº it is impossible to please him, for he who comes to the Almighty must believe in that he is, and that he is a rewarder of those who seek him. 7 By confidenceº Noa, being warned by the Almighty about things not yet seen, in reverence prepared an ark for the salvation of his household, by which he condemned the world, and became an heir¹ of the righteousness which is according to faithº. 8 With confidenceº Abraham, when he was called, obeyed¹ by going out to a place which he was to receive for an inheritance; and he went out, not knowing where he was going. 9 By confidenceº he lived as an alien in the land of promise, as in a foreign land, dwelling in tents with Isaac and Jacob, fellow heirs of the same promise; 10 for he was looking for the cit which has foundations, whose architect and builder is the Almighty. 11 By confidenceº even Sarah herself received ability to conceiv, even beyond the proper time of life, since she considered him faithful who had promised²; 12 therefore, also, there was born of one man, and him as good as dead at that, as many descendants as the stars of heaven in number, and innumerable as the sand which is by the seashore. 13 All these died in confidenceº, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles¹ on the earth. 14 For those who say such things make it clear that they are seeking a country of their own. 15 And indeed if they had been thinking of that country from which they went out, they would have had opportunity to return. 16 But as it is, they desire a better country, that is a heavenly one. Therefore the Almighty is not ashamed to be called their Almighty; for he has prepared a city for them. 17 By confidenceº Abraham, when he was tested, offered up Isaac; and he who had received the promises was offering up his only special son; 18 it was he to whom it was said, “In Isaac your descendants shall be called.” 19 He considered that the Almighty is able to raise men even from the dead; from which he also received him back as a type. 20 By confidenceº Isaac blessed Jacob and Esau, even regarding things to come. 21 By confidenceº Jacob, as he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff. 22 By confidenceº Joseph, when he was dying, made mention of the exodus of the sons of Israel, and gave orders concerning his bones. 23 By confidenceº Moses, when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king’s edict. 24 By confidenceº Moses, when he had grown up, refused to be called the son of Pharaoh’s daughter; 25 choosing rather to endure ill-treatment with the people of the Almighty, than to enjoy the passing pleasures of sin; 26 considering the reproach of the Messiah greater riches than the treasures of Egypt; for he was looking to the reward. 27 By confidenceº he left Egypt, not fearing the wrath of the king; for he endured, as seeing him who is unseen. 28 By confidenceº he kept the Passover¹ and the sprinkling of the blood, so that he who destroyed the first-born might not touch them. 29 By confidenceº they passed through the Red Sea as though they were passing through dry land; and the Egyptians, when they attempted it, were drowned.¹ 30 By confidenceº the walls of Jericho fell down, after they had been encircled for seven days. 31 With confidenceº Rahab the harlot did not perish along with those who were disobedient, after she had welcomed the spies in peace. 32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, 33 who by confidenceº conquered kingdoms, performed acts of justic, obtained promises, shut the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. 35 Women received back their dead by resurrection; and others were tortured, not accepting their release, in order that they might obtain a better resurrection¹; 36 and others experienced mockings and scourgings, yes, also chains and imprisonment. 37 They were stoned, they were sawn in tw, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated 38 (men of whom the world was not worthy), wandering in deserts and mountains and caves and holes in the ground. 39 And all these, having gained approval through their confidenceº, did not receive what was promised, 40 because the Almighty had provided something better for us, so that apart from us they should not be made perfect¹.

Chapter 12

12:1 Therefore, since we have so great a cloud of witnesses surrounding us¹, let us also lay aside every encumbrance, and the sin which so easily entangles us, and let us run with endurance the race that is set before us, 2 fixing our eyes on Yeshua, the author and perfecter of the faith, who for the joy set before him endured the cross, despising the shame, and has “sat down¹ at the right hand” of the throne of the Almighty. 3 For consider him who has endured such hostility by sinners against himself, so that you may not grow weary and lose heart. 4 You have not yet resisted to the point of shedding blood in your striving against sin; 5 and you have forgotten the exhortation which is addressed to you as sons, “My son, do not regard lightly the discipline of the L-rd, nor faint when you are reproved by him; 6 For those whom the L-rd loves he disciplines, and he scourges every son whom he receives.” 7 It is for discipline that you endure; the Almighty deals with you as with sons; for what son is there whom his father does not discipline? 8 But if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons. 9 Furthermore, we had earthly fathers to discipline us, and we respected them; shall we not much rather be subject to the Father of spirits, and live? 10 For they disciplined us for a short time as seemed best to them, but he disciplines us for our good, that we may share his holiness. 11 All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousnes. 12 Therefore, strengthen the hands that are weak and the knees that are feeble, 13 and make straight paths for your feet, so that the limb which is lame may not be put out of joint, but rather be healed. 14 Pursue peace with all men, and the sanctification without which no one will see the L-rd. 15 See to it that no one comes short of the grace of the Almighty; that no root of bitterness springing up causes trouble, and by it many be defiled; 16 that there be no immoral or godless person like Esau, who sold his own birthright for a single meal. 17 For you know that even afterwards, when he desired to inherit the blessing, he was rejected, for he found no place for repentance, though he sought for it with tears. 18 For you have not come to a mountain that may be touched and to a blazing fire, and to darkness and gloom and whirlwind, 19 and to the blast of a trumpet and the sound of words which sound was such that those who heard begged that no further word should be spoken to them. 20 For they could not bear the command, “If even a beast touches the mountain, it will be stoned.” 21 And so terrible was the sight, that Moses said, “I am full of fear and trembling.” 22 But you have come to Mount Zion and to the city of the living Almighty, the heavenly Jerusalem, and to myriads of angels, 23 to the general assembly and church of the first-born who are enrolled in heaven, and to the Almighty, the Judge of all, and to the spirits of righteous men made perfect, 24 and to Yeshua, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel. 25 See to it that you do not refuse him who is speaking. For if those did not escape when they refused him who warned them on earth, much less shall we escape who turn away from him who warns from heaven. 26 And his voice shook the earth then, but now he has promised, saying, “Yet once more I will shake not only the earth, but also the heaven.” 27 And this expression, “Yet once more,” denotes the removing of those things which can be shaken, as of created things, in order that those things which cannot be shaken may remain. 28 Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to the Almighty an acceptable service with reverence and awe; 29 for our Almighty is a consuming fire.

Chapter 13

13:1 Let love of the brethren continue. 2 Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it. 3 Remember the prisoners, as though in prison with them, and those who are ill-treated, since you yourselves also are in the body. 4 Let marriage be held in honor among all, and let the marriage bed be undefiled; for fornicators and adulterers the Almighty will judge. 5 Let your character be free from the love of money, being content with what you have; for he himself has said, “I will never desert you, nor will I ever forsake you,” 6 so that we confidently say, “The L-rd is my helper, I will not be afraid. What shall man do to me?” 7 Remember those who led you, who spoke the word of the Almighty to you; and considering the result of their conduct, imitate their faith. 8 Yeshua Messiah is the same yesterday and today, yes and to time immemorial. 9 Do not be carried away by varied and strange teachings; for it is good for the heart to be strengthened by grace, not by foods, through which those who were thus occupied were not benefited.¹ 10 We have an altar, from which those who serve the tabernacle have no right to eat.¹ 11 For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp. 12 Therefore Yeshua also, that he might sanctify the people through his own blood, suffered outside the gate. 13 Hence, let us go out to him outside the camp, bearing his reproach.¹

14 For here we do not have a lasting city, but we are seeking the city which is to come. 15 Through him then, let us continually offer up a sacrifice of praise to the Almighty, that is, the fruit of lips that give thanks to his name. 16 And do not neglect doing good and sharing; for with such sacrifices the Almighty is pleased. 17 Obey your leaders, and submit to them; for they keep watch over your souls, as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you.¹ 18 Pray for us, for we are sure that we have a good conscience, desiring to conduct ourselves honorably in all things. 19 And I urge you all the more to do this, that I may be restored to you the sooner. 20 Now the Almighty of peace, who lead up from the dead¹ the great Shepherd of the sheep with² the blood of the enduring covenant, even Yeshua our Adonai, 21 equip you in every good thing to do his will, working in us that which is pleasing in his sight, through Yeshua the Messiah, to whom be the glory till onward of the times most immemorial of the times most immemorial. Amæn. 22 But I urge you, brethren, bear with this word of exhortation, for I have written to you briefly. 23 Take notice that our brother Timoth has been released, with whom, if he comes soon, I shall see you. 24 Greet all of your leaders and all the saints. Those from Italy greet you. 25 Grace be with you all.