Old/New Testament
14 Then came certain anashim of the zekenim of Yisroel unto me, and sat before me.
2 And the Devar Hashem came unto me, saying,
3 Ben adam, these anashim have set up their gillulim (idols) in their lev, and put the michshol (stumbling block) of their avon before their face; should I be inquired of at all by them?
4 Therefore speak unto them, and say unto them, Thus saith Adonoi Hashem: Every ish of Bais Yisroel that setteth up his gillulim in his lev, and putteth the michshol (stumbling block) of his avon before his face, and cometh to the navi; I Hashem will answer him that cometh according to the multitude of his gillulim;
5 That I may seize Bais Yisroel in their lev, who have become estranged from me, all of them, for their gillulim (idols).
6 Therefore say unto Bais Yisroel, Thus saith Adonoi Hashem: Make teshuvah, and turn yourselves away from your gillulim (idols); and turn away your faces from all your to’avot (abominations).
7 For every one of Bais Yisroel, or of the ger that sojourneth in Yisroel, which separateth himself from Me, and setteth up his gillulim (idols) in his lev (heart), and putteth the michshol (stumbling block) of his avon (iniquity) before his face, and cometh to a navi (prophet) to inquire of him concerning Me; I Hashem will answer him by Myself;
8 And I will set My face against that ish, and will make him an ot (sign) and for meshalim (proverbs [i.e., make him a byword and an object lesson] and I will cut him off from the midst of My people; and ye shall know that I am Hashem.
9 And if the navi be induced to make a pronouncement, I Hashem have induced that navi, and I will stretch out My yad against him, and will make him shmad from the midst of My people Yisroel.
10 And they shall bear the punishment of their avon; the punishment of the navi shall be even as the punishment of him that inquireth of him;
11 That Bais Yisroel may go no more astray from Me, neither be made tameh any more with all their peysha’im; but that they may be My people, and I may be to them Elohim, saith Adonoi Hashem.
12 The Devar Hashem came again to me, saying,
13 Ben adam, when eretz sinneth against Me by persistent ma’al (faithlessness, treachery), then will I stretch out Mine yad upon it, and will break the matteh lechem thereof, and will send ra’av (famine) upon it, and will cut off adam and behemah from it;
14 Though these three anashim—Noach, Daniel, and Iyov—were in it, they would deliver but their own nefesh by their tzedakah, saith Adonoi Hashem.
15 If I cause chayyah ra’ah (wild beasts) to pass through ha’aretz, and they bereave it of children, so that it be desolate, that no one may pass through because of the beasts;
16 Though these sheloshet ha’anashim were in the midst of it, as I live, saith Adonoi Hashem, they shall deliver neither banim nor banot; only they shall be delivered, but ha’aretz shall be desolate.
17 Or if I bring a cherev upon that land, and say, Cherev, pass through ha’aretz; so that I cut off adam and behemah from it;
18 Though these sheloshet ha’anashim were in it, as I live, saith Adonoi Hashem, they would deliver neither banim nor banot, but they only themselves would be delivered.
19 Or if I send a dever (plague) into that land, and pour out My chemah (fury) upon it in dahm, to cut off from it adam and behemah;
20 Though Noach, Daniel, and Iyov were in it, as I live, saith Adonoi Hashem, they would deliver neither ben nor bat; they would but deliver their own nefashot by their tzedakah.
21 For thus saith Adonoi Hashem: How much worse will it be when I send My four severe judgments upon Yerushalayim—-the cherev, and the ra’av (famine), and the chayyah ra’ah (wild beast), and the dever—-to cut off from it adam and behemah?
22 Yet, hinei, therein shall be left a remnant that shall be brought out, both banim and banot; behold, they shall come forth unto you, and ye shall see their derech and their doings; and ye shall be consoled concerning the ra’ah that I have brought upon Yerushalayim, even concerning all that I have brought upon it.
23 And they shall console you, when ye see their drakhim and their doings; and ye shall know that I have not done without cause all that I have done in it, saith Adonoi Hashem.
15 And the Devar Hashem came unto me, saying,
2 Ben adam, how is the etz hagefen (wood of the grapevine) better than any tree, or than a branch which is among the trees of the forest?
3 Shall wood be taken thereof to do any work? Or will men take a yated (peg) of it to hang any vessel thereon?
4 Hinei, it is cast into the eish for fuel; the eish devoureth both the ends of it, and the middle of it is charred. Is it fit for any melachah (work)?
5 Hinei, when it was tamim (whole), it was fit for no work; how much less shall it be fit yet for any work, when the eish hath devoured it, and it is charred?
6 Therefore thus saith Adonoi Hashem: As the etz hagefen among the trees of the forest, which I have given to the eish for fuel, so will I give the inhabitants of Yerushalayim.
7 And I will set My face against them; they shall go out from one eish, and another eish shall devour them; and ye shall have da’as that I am Hashem, when I set My face against them.
8 And I will make ha’aretz desolate, because they have committed ma’al (unfaithfulness, betrayal of a trust), saith Adonoi Hashem.
2 My Achim b’Moshiach, you do not with your acts of maso panim (favoritism) hold to the [orthodox Jewish] emunah of the glorious Adoneinu Rebbe, Melech HaMoshiach Yehoshua. [DEVARIM 1:17; VAYIKRA 19:15; MISHLE 24:23]
2 For if there enter into your Beit HaKnesset (House of Assembly, shul, synagogue, shtibel) a man with gold rings on his fingers in expensive bekeshe (kaftan) and shtreimel, and there enters also an underpriviledged nebach, a kabtzen (poor person) in shmattes (rags),
3 and you pay special attention to the takif [influential man] wearing the bekeshe and shtreimel and say, "You sit here in the seat of kibbud (respect, honor), and to the kabtzen (pauper) you say, "You stand there." Or "You sit at my feet,"
4 did you not among yourselves differentiate with prejudice and became shofetim (judges) with machshavot re’sha (evil thoughts)?
5 Hinei! My beloved Achim b’Moshiach, did not Der Oybershter make the Aniyim of the Olam Hazeh in fact Bechirim of Hashem to be rich in emunah and also yoreshim of the Malchut Hashem, which Adoshem gave as a havtachah (promise) to those with Ahavas Hashem? [IYOV 34:19]
6 But you dishonored the ish evyon (poor man, pauper). Do not the oishirim (rich ones) oppress you and they drag you into the Batei Din (Bet Din courts)?
7 Do they not commit Chillul Hashem gidduf (blasphemy) against the Rebbe, Melech HaMoshiach’s Shem Tov that has been named upon you?
8 If indeed you are shomer regarding the Dat HaMalkhut (Royal Decree), as it is written in the Kitvei Hakodesh, "V’AHAVTAH L’REI’ACHA KAMOCHA" ("And thou shalt love thy neighbor as thyself." [VAYIKRA 19:18]) you do well.
9 But if you show maso panim (favoritism), you are chote’im (sinners) committing averos (transgressions) against the Torah. [DEVARIM 1:17]
10 For whoever is shomer over kol haTorah but stumbles in one mitzvah, such is condemned as ashem (guilty) of averoh (transgression) of kol mitzvot.
11 For the One having said, LO TINAF ("You shall not commit adultery") said also LO TIRTZACH ("You shall not murder"). Now if you do not commit adultery but you do murder, you have become a Poshei’a al mitzvot HaTorah (Transgressor of the Torah). [SHEMOT 20:13,14; DEVARIM 5:17,18]
12 So let your dvarim (words) be and so let your ma’asim (deeds) be as those who are about to come under the judgment of the Torah HaCherut [1:25].
13 For the Din (Judgment) will be without rachamim (mercy) to the one not having shown rachamim. Rachamim wins the nitzachon (victory) over HaDin.
14 What is the revach (gain, profit), my Achim b’Moshiach, if anyone claims to have emunah but does not have ma’asim (deeds)? Surely not such "emunah" is able to bring him to Yeshu’at Eloheinu?
15 If an Ach b’Moshiach or an Achot b’Moshiach is dressed in shmattes (tatters) and lacking "lechem chukeinu" ("our daily bread," Mt.6:11)
16 and anyone of you says to them, "Go in shalom! Be warmed and fed!" but you do not give to them the physical necessities, what is the revach (profit)?
17 So also Emunah, if alongside it there is not in its company Ma’asim, is by itself niftar (deceased, dead).
18 But someone will say, "You have emunah and I have ma’asim." You make known to me the Hisgalus haSod (the revelation of the mystery) of your emunah without your ma’asim, and I’ll show you, Chaver, from my ma’asim, the Emunah.
19 So you’re impressed with yourselves that with your emunah you can recite the kri’at Shema, nu? O you do so well...why, even the shedim have your da’as and emunah! But they shudder! [DEVARIM 6:4]
20 Are you willing to have da’as, O hollow man, that Emunah unharnessed to Ma’asim, stands idle?
21 Avraham Avinu, was he not YITZDAK IM HASHEM (justified with G-d) by his ma’asim when he performed the akedah (binding) and offered up Yitzchak Bno (Isaac his son) upon the mizbe’ach? [BERESHIS 22:9,12]
22 Hinei! While Avraham Avinu’s Emunah was working, working right alongside was Avraham Avinu’s Ma’asim, and by Ma’asim the emunah was made shleimah!
23 And the Kitvei Hakodesh was fulfilled, Avraham Avinu V’HE’EMIN BA’HASHEM VAYACHSHEVE’HA LO TZEDAKAH ("believed Hashem and it was accounted to him for righteousness," BERESHIS 15:6). He was even called "Ohev Hashem" ("Friend of G-d"). [BERESHIS 15:6; YESHAYAH 41:8; DIVREY HAYOMIM BAIS 20:7]
24 You see that from Ma’asim [of Emunah] a man is YITZDAK IM HASHEM and not from [sterilely unpartnered] “Emunah” alone. [i.e., mere intellectual assent]
25 And likewise also Rachav the Zonah—was she not made YITZDAK IM HASHEM from Ma’asim, having received the messengers and having sent them out a different way?
26 For just as the guf (body) without the neshamah is niftar (deceased, dead), so also is Emunah without Ma’asim.
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