Orthodox Jewish Bible (OJB)
In considering all this, it is necessary for us to pay far greater attention bifraht (particularly) to the things we have heard, lest from it we may drift away. 2 For if the Dvar Hashem which was declared through malachim became firmly established and every peysha (transgression) and averah (disobedience to the commandment) received a gemul tzodek (just retribution), 3 How shall we escape if we neglect so great a Yeshu’at Eloheinu, one that was declared initially through [Rebbe, Melech HaMoshiach] Adoneinu, and was confirmed and attested to us by those who heard him, 4 While Hashem gave solemn eidus (testimony) through otot u’moftim (signs and wonders) and nifla’ot rabbot (many miracles) and matanot (gifts) of the Ruach Hakodesh distributed according to the ratzon Hashem? 5 For Hashem did not subject the Olam Habah, about which we are speaking, to malachim. 6 But someone has given solemn eidus (testimony) somewhere, “MAH ENOSH KI TIZKERENU UVEN ADAM KI TIFKEDENU? (“What is Man that You are mindful of him or the Son of Man that You care for him? 7 “You made him a lttle lower than the angels and you crowned him with glory and splendor and you made him ruler over the works of your hands” 8 KOL SHATAH TACHAT RAGLAV (“Putting everything under his feet”). Now while Hashem subjected all things to him, he left nothing unsubjected to him, though now we do not yet see all things having been subjected to him. 9 But this is what we do see: Yehoshua, for a short time having been “made lower than the angels,” has, because of the yissurim (suffering) of mavet (death), been “crowned with KAVOD V’HADAR” (“glory and splendor” TEHILLIM 8:6) in order that by the Chen v’Chesed Hashem on behalf of all he might taste the histalkus of mavet . 10 For it was bekavod (fitting, proper) for him, for whom are all things and through whom are all things, in bringing banim rabbim (many sons) to kavod, to bring to shleimut (perfection, completion) the Rosh (Head) and Mekhonen (Founder) of their Yeshua’at Hashem through yissurim (suffering). 11 For both HaKadosh who makes holy and Kadoshim who are being made holy all have HaAv Echad. It is for this reason Rebbe, Melech HaMoshiach is not ashamed to call them Achim, 12 Saying, “I will declare your Name to my brothers, within the congregation I will praise you”). 13 And again, “I put my bitachon in him” [YESHAYAH 12:2] and again “HINEI ANOCHI V’HAYELADIM ASHER NATAN LI HASHEM (“Here I am and the yeladim whom Hashem gave to me.”) 14 Therefore, als (since) the yeladim share in the basar vadahm and Rebbe, Melech HaMoshiach likewise shared in the same things, that through the histalkus of his mavet he might destroy the one having power over mavet, that is, Hasatan, 15 And he might release these, as many as through eymat haMavet (terror of Death) were subjected to avdut (slavery) all the days of their existence. 16 For surely it was not malachim that concerned him, but the zera Avraham Avinu. 17 And for this reason, Rebbe, Melech HaMoshiach was obliged to become like the Achim b’Moshiach [2:11] in every respect, that he might become a Kohen Gadol rachaman v’ne’eman before Hashem in order to make kapporah for the chatta’im of HaAm. 18 For, because Rebbe, Melech HaMoshiach himself has endured, being tested in the yissurim (sufferings) of his nefesh, he is able to come to the ezrah (aid) of the ones being tested.