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Therefore leaving the basic teaching of the Messiah, let us move on toward maturity—not laying again a foundation of repentance from dead works and of trust in God, of teaching about immersions, laying on of hands, resurrection of the dead, and eternal judgment. Now this we will do, if God permits.

For it is impossible for those who once were enlightened—having tasted of the heavenly gift and become partakers of the Ruach ha-Kodesh, and having tasted the good word of God and the powers of the olam ha-ba, and then having fallen away—to renew again to repentance, since they are again crucifying Ben-Elohim for themselves and publicly disgracing Him. For the earth—having soaked up the rain frequently falling on it—brings forth vegetation[a] useful to those for whom it is farmed; and it shares in God’s blessing. But if it produces thorns and thistles, it is worthless and near to being cursed—its end is to be burned over.[b]

But even though we speak like this, loved ones, concerning you we are convinced of better things[c]—things coming with salvation. 10 For God is not unjust so as to forget your work and the love that you showed for His name, in having served and continuing to serve the kedoshim. 11 But we long for each of you to show the same eagerness for the certainty of hope to the very end— 12 so you will not be sluggish,[d] but imitators of those inheriting the promises through trust and perseverance.

The Promise and the Oath

13 Now when God made His promise to Abraham—since He could swear by no one greater, He swore by Himself, 14 saying, “Surely I will bless you, and surely I will multiply you.” [e] 15 And so after waiting patiently, Abraham reached the promise. [f] 16 For people swear by someone greater; and the oath, as confirmation, is an end to all their disputing. 17 In the same way God, determining to point out more clearly to the heirs of the promise the unchanging nature of His purpose, guaranteed it with an oath. 18 So by two unchangeable things, in which it is impossible for God to lie,[g] we who have fled for refuge might have strong encouragement to take hold of the hope set before us. 19 We have this hope as an anchor of the soul, both firm and steady—a hope that enters the inner place behind the curtain. [h] 20 Yeshua has entered there as a forerunner on our behalf, having become Kohen Gadol “forever, according to the order of Melchizedek.”[i]