Bible in 90 Days

1 From Sha’ul and Silvanus (Sila) and Timotiyos. To the kehillah of the inhabitants of the city of Thessalonika, the kehillah in Hashem, in Elohim HaAv and in Rebbe, Melech HaMoshiach Adoneinu Yehoshua. Chen v’Chesed Hashem and Shalom Hashem to you.

² Hodinu l’Hashem (We give thanks to Hashem) always for all of you, with zikaron (remembrance) during our davening, without ceasing

³ In our tefillos recalling before our G-d and Avinu your work of emunah, your labor of ahavah (agape), and your perseverance of tikvah in Moshiach Adoneinu Yeshoshua,

⁴ Knowing, Achim b’Moshiach ahuvei Hashem (Brothers in Moshiach beloved of G-d), your bechirah (election).

⁵ For our Besuras HaGeulah did not come to you in mere locution but indeed in gevurah (miraculous power) and in the Ruach HaKodesh and in full bitachon (confidence), just as you have da’as what sort of men we were among you for your sake.

⁶ And you became imitators of us and of Adoneinu, having received the Dvar Hashem (the Word of the L-rd) in much redifah (persecution) with the simcha of the Ruach HaKodesh,

⁷ With the result that you became a mofet (portent), even a role model for all the ma’aminim (believers) in the territory of Macedonia [T.N. a Roman province in northern Greece] and in Achaia [T.N. a Roman province of southern Greece].

⁸ For from you the Dvar Hashem has resounded not only in Macedonia and in Achaia, but also in every place to which your emunah in Hashem has gone forth, with the result that we have no need to say anything.

⁹ For they themselves (the ma’aminim b’Moshiach in Macedonia and Achaia) are reporting about us, what sort of initial reception we had with you, and how you made teshuva, turning to Hashem from elilim (idols), from avodah zarah (idol worship), turning to worship the Elohim Chayyim and Elohei Emes (the Living G-d and the True G-d),

¹⁰ And to expect [Moshiach] Ben Elohim from Shomayim whom Hashem made to stand up in the Techiyas HaMoshiach from the Mesim Yehoshua Moshieynu (our Deliverer) from the Charon Af HaBah (the wrath to come).

2 But you yourselves know, Chaverim b’Moshiach, that our initial reception with you was not empty of result.

² On the contrary, having suffered before and having been shamefully persecuted (as you know) in Philippi, we had the chozek b’Eloheinu (strength in our G-d) to speak to you the Besuras HaGeulah of Hashem in the face of tzorrim rabbim (great and oppressive enemy opposition).

³ For our appeal, our eidus (witness of testimony), does not spring from toyus (error) or meshuga delusion or from tum’a (uncleanness) or from remiyah (guile, deceit).

⁴ On the contrary, in this way we speak: as persons examined and approved by G-d to be entrusted with the Besuras HaGeulah of Hashem, as striving to please not men but Hashem who tests, who examines, our levavot.

⁵ Nor did we ever come with divrei chanuppah (words of flattery), as you know, nor with pretext for chamdanut (greed)‖Der Oybershter is mine eidus! (G-d is my witness!)

⁶ Nor seeking kavod from men, neither from you nor from others.

⁷ Even though we had the samchut [authority] to be able to throw our weight around as Shlichim (Emissaries) of Moshiach, yet we became anav (humble) and eidel (gentle) among you, as a nursing imma (mother) might take care of her own yeladim.

⁸ Thus having a tshuka (yearning) for you, it was our good pleasure to share with you not only the Besuras HaGeulah of Hashem, but also our very lives, because you became beloved chaverim to us.

⁹ For remember, Achim b’Moshiach, our labor and toil yomam valailah working for the purpose of not weighing down any one of you while we maggidim [for Moshiach] made the Hachrazah (Proclamation, Kerygma) to you of the Besuras HaGeulah of Hashem.

¹⁰ You were edim (witnesses) and so is Hashem, with what kedushah and tzedek and tamim manner of shomer masoret we acted toward you ma’aminim b’Moshiach,

¹¹ For you know how we treated you, as an abba treats his own yeladim,

¹² Exhorting you with divrei chizzuk and comforting you, addressing you with solemn edut (testimony) that you let your derech (way of life), your hitnahagut (conduct), be to fier zich (comport oneself) in a manner worthy of Hashem, who summons you to His own Malchut and Kavod.

¹³ And for this reason also we constantly offer hodayah to Hashem that when you received (as “Ani Maamin” authoritative teaching) the Dvar Hashem, the Word of Hachrazah (Proclamation, Kerygma) from us, you received it not as the dvar HaBnei Adam but, as it actually is, the Dvar Hashem, which also is at work in you who have emunah.

¹⁴ For you became imitators, Chaverim, of the kehillot Hashem in Moshiach Yehoshua which are in Yehudah, because you also were similarly persecuted by your own landslait, just as also they were by the ones in Yehudah,

¹⁵ Even the ones who caused the histalkus of [Moshiach] Adoneinu Yehoshua and killed the Nevi’im and persecuted us [Shlichim] severely. Indeed, they are not pleasing Hashem and are hostile to kol Bnei Adam,

¹⁶ By hindering us from speaking to the Goyim in order that the Goyim might find Yeshu’at Eloheinu. Thus they always make complete their peysha’im. So the charon af, the burning wrath, the furious retribution of Hashem has overtaken them at last.

¹⁷ But you, Achim b’Moshiach, while we were separated from you for a short time (panim el panim, not b’lev), we made all the more effort in much desire to see your penemer (faces).

¹⁸ For we wanted to come to you. Indeed I, [Rav] Sha’ul, did again and again; but Hasatan hindered us.

¹⁹ For who is our tikvah or simcha or crown to glory in before Adoneinu Yehoshua at His Parousia, at the Bias Moshiach‖is it not you?

²⁰ For you are our kavod and simcha.

3 Therefore, when we could no longer endure it, we resolved to be left behind alone in Athens.

² Also we sent Timotiyos, acheinu and fellow po’el of Hashem in the Besuras HaGeulah of Moshiach. We sent Timotiyos in order to give you chozek (strength) and to speak divrei chizzuk to you on behalf of our [orthodox Jewish] Emunah [of the true Dat haYehudit].

³ This was for the tachlis that no one be unsettled because of ES TZARAH. For you yourselves have da’as that we have a divine calendar date with ES TZARAH.

⁴ For, hinei, when we were with you, we kept telling you beforehand that we were going to suffer redifah, just as also it came to pass, of which you have da’as.

⁵ For this reason, when I could no longer endure it, I sent in order to know your emunah, lest somehow [Hasatan Samma’el] the Tempter [HaMenasseh] had ensnared you by nissayon and our labor should be for nothing.

⁶ But, just now, when Timotiyos has come to us from you and has brought us good news of your [correct orthodox Jewish] Emunah and your ahavah and that you always have zochrim tovim (good memories) of us, yearning to see us, just as we yearn to see you.

⁷ For this reason, Achim b’Moshiach, in all our tzoros and redifah, we received chozek because of you through your emunah.

⁸ For now we have Chayyim if you have a firm standing and remain ne’emanot (faithful) in Hashem.

⁹ For what hodayah are we able to return to Hashem concerning you because of all the simcha with which we rejoice on account of you before Eloheinu,

¹⁰ As, yomam valailah, we are davening with all retzinut (earnestness) in order to see your penemer (faces) and to bring to shleimut what is lacking in your [orthodox Jewish] emunah?

¹¹ And may Eloheinu and Avinu, may Hashem Himself and Adoneinu Yehoshua direct our way to you.

¹² And may Hashem cause you to grow and to overflow and abound in ahavah (agape) for one another and for kol Bnei Adam, just as also we have ahavah (agape) for you,

¹³ With this tachlis (purpose): to establish your levavot faultless in kedushah (holiness) in the presence of Hashem and Avinu at the Bi’as Moshiach (Coming of Moshiach) of Adoneinu Yehoshua with all His Kadoshim. Omein.

4 Lemaskana (finally), Achim b’Moshiach, we ask and exhort you in Adoneinu Yehoshua, in order that, just as from us (Moshiach’s Shlichim) you received (as authoritative halachic tradition, as the Messianic teaching to be followed) how it is necessary for you to be fier zich (comport oneself) in your derech (way of life) and to please Hashem (just as you in fact are doing), so you should abound more and more.

² For you have da’as what mitzvot (commandments) we gave you through [Moshiach] Adoneinu Yehoshua.

³ For this is the ratzon Hashem (the will of G-d), your kedushah (holiness), your consecration, that you abstain from zenut (fornication),

⁴ That each one of you [as Kadoshim] have da’as of how to control your own k’li (vessel) in kedushah and kavod,

⁵ Not in the passion of ta’avah (evil desire, lust) like Goyim who do not have da’as of Hashem;

⁶ That no man commit peysha and take advantage of one of his Achim b’Moshiach in this [sexual] matter, because Hashem is the Nokem (Avenger) concerning all these things, just as also we told you before and warned you.

⁷ For [as far as our bechirah (election) is concerned], Hashem did not summon us for tu’ma (uncleanness) but in kedushah (holiness).

⁸ Therefore, the one rejecting this mitzvah (commandment) does not reject Bnei Adam but Hashem who gives to you His Ruach Hakodesh.

⁹ Concerning the matter of ahavah shel achvah (brotherly love), you have no need that we write you, for you yourselves are limudei Elohim (taught of G-d) to have ahavah (agape) one for another.

¹⁰ For indeed this you do toward all the Achim b’Moshiach in all of Macedonia. But in this we exhort you, Chaverim, to abound more and more.

¹¹ And have as your ambition to lead a quiet life of shalom bayis, and to mind your own business, and to have a parnasah, working with your own hands, according to the mitzvot (commandments) we gave you.

¹² The tachlis (purpose) is that the way you fier zich (comport oneself) in your derech (way of life) be conducted properly toward outsiders and that you might not be nitzrach (needy).

¹³ We do not want you to lack da’as, Chaverim, concerning those who have "fallen asleep." The purpose is that you not have agmat nefesh (grief) like the rest, who do not have tikvah (hope).

¹⁴ For, if we have an Ani Ma’amin belief that Yehoshua had his histalkus and then stood up alive again in the Techiyas HaMoshiach from HaMesim, even so, Hashem will bring with him [Moshiach] those who have fallen asleep through Yehoshua.

¹⁵ For this we say to you by the Dvar Hashem, that we who are alive and have been left behind until the Bi’as (Coming, Parousia of) Moshiach Adoneinu, may in no way be kodem (preceding) those who have fallen asleep.

¹⁶ For Adoneinu Himself, at the signal, at the bat kol of the Sar HaMalachim (the Archangel), and at the shofar blast of Hashem, shall come down from Shomayim, and the Mesim in Moshiach shall stand up alive in the Techiyas HaMesim first.

¹⁷ Then [next in sequence], we who are alive and who have been left behind simultaneously with them shall be snatched up in the ananim (clouds) to meet Adoneinu in the air. And so always with Adoneinu we shall be.

¹⁸ Therefore, give chozek (strength) and speak divrei chizzuk (words of encouragement), comforting one another with these words.

5 But concerning the ittim (times) and the zmanim (seasons), Chaverim, you have no need for you to have anything in writing.

² For you yourselves know very well that the Yom Hashem comes like a ganav balailah (thief in the night).

³ Whenever they say, "Shalom and Bitachon!" then sudden churban (destruction) will come upon them like the chevlei leydah (birth pangs) of the isha with a baby in her womb. And they can certainly not escape.

⁴ But you, Achim b’Moshiach, are not in choshech that the Yom should overtake you like a ganav.

⁵ For all of you are Bnei Ohr and Bnei Yom; we are not of the Lailah nor of the Choshech.

⁶ Therefore, let us not "sleep" as the rest, but let us keep awake with zililut da’as (sober-mindedness).

⁷ For the ones sleeping sleep balailah, and the ones indulging in shichrut (drunkenness) indulge in shichrut balailah.

⁸ But we, being Bnei Yom, let us be bnei zililut da’as (sons of sober-mindedness), having clothed ourselves with the choshen (breastplate) of emunah and ahavah (agape) and as a KOVAH (helmet, YESHAYAH 59:17) the tikvah of Yeshu’at Eloheynu.

⁹ Because Hashem did not appoint us to charon af (the burning wrath) but to the attainment of Yeshu’at Eloheinu through Adoneinu, Moshiach Yehoshua.

¹⁰ He is the one who made his histalkus and died on our behalf in order that whether we are [living] and awake or [passed away] and sleeping, we may live together with Moshiach.

¹¹ Therefore, give chozek (strength) and encouragement, building up one another, as indeed you are doing.

¹² Now we ask you, Achim b’Moshiach, to have discerning binah (understanding) and discern the ones laboring among you who are your Mashgichim Ruchaniyim (Spiritual Overseers) in Adoneinu. I’m referring to the ones who admonish and warn you.

¹³ And esteem them most exceedingly in ahavah (agape), because of their avodas kodesh work. Let there be shalom bayis (family peace) also in the kehillah.

¹⁴ And we exhort you, Achim b’Moshiach, warn the batlanim (unemployed or lazy loafers, idlers), comfort the congregant who is pachdan (fainthearted), those who are weak take an interest in, have zitzfleisch (patience) with all.

¹⁵ See that no one returns ra’ah for ra’ah, but always pursue haTov both for one another and for all.

¹⁶ Have simcha always.

¹⁷ Daven unceasingly.

¹⁸ In everything offer hodayah, for this is the ratzon Hashem in Moshiach Yehoshua for you.

¹⁹ Do not quench the Ruach Hakodesh.

²⁰ Do not reject nevu’ot (prophecies).

²¹ But test kol davar (everything); hold fast to haTov.

²² Abstain from every appearance of ra’ah (evil).

²³ And now Elohei HaShalom wholly set you apart as Kadoshim and may your whole ruach and nefesh and basar be preserved without blame at the Bi’as HaMoshiach Adoneinu Yehoshua.

²⁴ Ne’eman (Faithful) is the One who summons you to your kri’ah (calling). He will do it.

²⁵ Achim b’Moshiach, offer tefillos also concerning us.

²⁶ Say Drishat Shalom to all the Achim b’Moshiach with a neshikat kedoshah.

²⁷ By Adoneinu, I solemnly give you the directive that this iggeret hakodesh has to be read to all the Achim b’Moshiach.

²⁸ The Chen v’Chesed of Adoneinu, Rebbe, Melech HaMoshiach Yehoshua, be with you.

1 From Sha’ul and Silvanus (Sila) and Timotiyos. To the Kehillah of the inhabitants of the city of Thessalonika, the Kehillah in Hashem, in Elohim Avinu and Rebbe, Melech HaMoshiach Yehoshua Adoneinu,

² Chen v’Chesed Hashem to you and Shalom from Elohim Avinu and Rebbe Melech HaMoshiach Yehoshua Adoneinu.

³ With continuous hodayah (thanksgiving) we ought to make brachot to Hashem concerning you, Achim b’Moshiach, as is fitting, because your emunah is increasing abundantly and the ahavah (agape) every one of you has for the other is growing.

⁴ Therefore, we ourselves glory in you in all the kehillot of Hashem for your zitzfleisch (patience) and emunah in all the redifot (persecutions) and the tzoros you are enduring.

⁵ This is kluhr (obvious) that here is a manifest siman (sign, indication) of the yashar mishpat (righteous judgment) of Hashem intended for you to be deemed worthy of the Malchut Hashem, on behalf of which also you undergo [Chevlei Moshiach] yissurim.

⁶ Indeed it is tzaddik (a thing examined and found to be right) for Hashem to repay with tzarah (tribulation) those who bring tzarah (tribulation) on you

⁷ And to recompense you, the ones suffering tzarah (tribulation), with revachah (relief) along with us at the Apocalypse of [Moshiach] Yehoshua Adoneinu from Shomayim with the malachim of his oz (power)

⁸ BELAHAVEI EISH ("in flaming fire" YESHAYAH 66:15), giving Onesh to the ones not knowing Hashem and to the ones not obeying the Besuras HaGeulah of [Moshiach] Yehoshua Adoneinu.

⁹ These are the ones who will pay an Onesh of Avaddon Olam (Eternal Destruction [Gehinnom]) away from the Shechinah of Hashem UMEHADAR GE’ONO ("and from the splendor of his majesty" YESHAYAH 2:19),

¹⁰ When He comes to be glorified in His Kadoshim and to be marveled at in all the ma’aminim [in Moshiach] because our [martyr’s] eidus (T.N. The word can mean witness al kiddush ha-Shem) to you was believed in YOM HAHU ("that Day" YESHAYAH 2:11).

¹¹ To this end also we make tefillos always concerning you that Eloheinu may count you worthy of the Kri’ah (Calling) and by His gevurah may fulfill every chafetz hatov (good desire) and ma’aseh haemunah (work of faith)

¹² In order that ha-Shem (the Name) of [Moshiach] Adoneinu Yehoshua may be glorified in you, and you, in him [Moshiach], according to the unmerited Chen v’Chesed of Eloheinu and Moshiach Yehoshua Adoneinu.

2 We ask you, Achim b’Moshiach, concerning the Bias HaMoshiach (the Arrival,Coming of Moshiach) Yehoshua Adoneinu and our being gathered together to him [Moshiach],

² that you not become too hastily disturbed from your spiritual composure nor frightened either by a ruach or by a dibur (saying, utterance) or by an iggeret (letter), as if from us, saying that the YOM HASHEM (Day of the L-rd, AMOS 5:18) has come.

³ Let no one in any way lead you astray, because, unless the Merid (Rebellion, Revolt, the [Anti-Moshiach] Shmad Betrayal Defection of Apostasy, the Azivah Abandonment) Desertion comes rishonah (first), and the Apocalypse of the Ish HaMufkarut (Man of Lawlessness), the Ish HaChatta’ah Ben HaAvaddon (Man of Sin, Son of Destruction Anti-Moshiach) is unveiled.

⁴ I’m referring to the one setting himself against and exalting himself AL KOL EL (above every G-d, DANIEL 11:36), above all that is given the appellation "G-d" or object of worship, with the result that in the Beis Hamikdash Heikhal he sits down on the MOSHAV ELOHIM (throne of G-d, YECHEZKEL 28:2), proclaiming that he himself is Elohim...

⁵ Do you not recall that when I was still with you I was telling you these things?

⁶ Yet you have da’as of what is holding back and restraining [Anti-Moshiach] now, so that he [Anti-Moshiach] may be unveiled and revealed in his own time.

⁷ For the Sod HaMufkarut (Mystery of Lawlessness) is already working; only he who holds back and restrains just now will do so until he is out of the way.

⁸ And then the Ish HaMufkarut (the Man of Lawlessness [Anti-Moshiach]) will be revealed, whom HaAdon [Moshiach Yehoshua, Malachi 3:1; Ps 110:1; Dan 7:13-14] will destroy by the RUACH (YESHAYAH 11:4) of His mouth and will wipe out at the appearance of His Bi’as (HaMoshiach, His Parousia, Coming).

⁹ The Bi’as Anti-Moshiach (Coming, Parousia, of Anti-Moshiach) is according to the working of Hasatan with all false ko’ach (power) and otot (signs) and pseudo moftim (wonders),

¹⁰ And with all deception of resha (wickedness) for those who are perishing, because they were not being mekabel (receiving) the Ahavas HaEmes (Love of the Truth) so that they have the Geulah deliverance.

¹¹ And for this reason Hashem sends to them a powerful madduchei shav (false enticement, delusion) in order that they believe what is sheker . [MELACHIM ALEF 22:22]

¹² This is for the tachlis (purpose) of condemning to Onesh [Gehinnom] all the ones who have no emunah in HaEmes, but instead have had delight in resha.

¹³ But we ought always to offer hodayah (thankgiving) and make brachot to Hashem concerning you, Achim b’Moshiach, ahuvei Hashem, because Hashem chose you as bikkurim (first fruits) for the Geulah through mekudash b’Ruach HaKodesh (being set apart as holy in the Ruach HaKodesh) and through emunah in HaEmes.

¹⁴ This is HaEmes to which Hashem called you through our Besuras HaGeulah to the obtaining of the kavod of Rebbe Melech HaMoshiach Adoneinu Yehoshua.

¹⁵ So then, Achim b’Moshiach, stand fast and hold fast to the [orthodox Jewish] emunah, the Moshiach’s pnimiyus hatorah that was handed over and transmitted to you, which you were taught, whether by divrei pinu (words of our mouth) or by our iggeret hakodesh.

¹⁶ Now may HaMelech HaMoshiach Yehoshua Adoneinu Himself and Elohim Avinu, who has regarded us with ahavah (agape), and has granted us nechamat olam (eternal consolation) and tikvah tovah (good hope) by the unmerited Chesed of Hashem

¹⁷ May He give chozek (strength) and encouragement to you in every mitzvah (good deed) you do and in every dibur (utterance) you speak.

3 Lemaskana (finally), Achim b’Moshiach, daven for us, that the Dvar Hashem will run on and be lifted up in kavod, just as it is also with you,

² And that we may be delivered from anshei resha (men of wickedness), for not all possess the Messianic emunah.

³ But Ne’eman (Faithful) is Hashem who gives you chozek (strength) and is shomer over you, guarding you from the Evil One.

⁴ And we have bitachon in Hashem concerning you, that you are doing and will continue to do what we have directed.

⁵ Now may Hashem direct your levavot in the Ahavas Hashem and into the zitzfleisch of Moshiach.

⁶ Now we charge you, Achim b’Moshiach, b’Shem Adoneinu Rebbe, Melech HaMoshiach Yehoshua, to shun chavrusashaft (association) with every one of the Achim b’Moshiach who follows the derech habatlanim (way of idlers) and walks not according to Moshiach’s [pnimiyus] haTorah that was handed over and transmitted to you and which you received from us [Shlichim].

⁷ For you yourselves have da’as how it is necessary to imitate us as a mofet, a role model, because we [Shlichim] were not batlanim (idlers) among you.

⁸ Nor did we eat lechem (food) from anyone gratis, but in labor and exertion lailah v’yomam (night and day) we were working for the tachlis (purpose) of not weighing down and burdening any one of you;

⁹ Not because we do not have the zchus (right), but in order that we impart ourselves as a mofet (role model) to you that you might imitate us.

¹⁰ For even when we were with you, this we used to direct you: that if anyone will not be a po’el (worker), neither let him be an ochel (eater) [Gn 3:19].

¹¹ For we hear that some among you are leading the life of a batlan (loafer), not being busy with a parnasah, but being busybodies with hitarevut (meddlesomeness).

¹² Now such persons we are directing and exhort in Rebbe, Melech HaMoshiach Yehoshua Adoneinu to work with quietness that they may eat their own lechem.

¹³ But you, Achim b’Moshiach, do not lose chozek in well-doing.

¹⁴ But if anyone does not obey the gzeira (injunction) in this iggeret hakodesh (holy letter), take special notice of that one; do not have chavrusashaft (association) with him, for the tachlis (purpose) of stirring him with a sense of bushah (shame).

¹⁵ And do not consider (him) an oyev (enemy) but warn him as an Ach b’Moshiach.

¹⁶ Now may Elohei HaShalom Himself grant you shalom in every way. Hashem be with you all.

¹⁷ I, [Rav] Sha’ul, send Drishat Shalom greetings in my own handwriting, which is the distinctive siman (sign) in every iggeret hakodesh; this is the way I write.

¹⁸ The unmerited Chen v’Chesed Hashem of Rebbe, Melech HaMoshiach Adoneinu Yehoshua be with you all. [T.N. The following was written during the period between his release from custody in 63 and his re-arrest and death al kiddush ha-Shem in 65 C.E.]

1 From Sha’ul, a Shliach of Rebbe, Melech HaMoshiach Yehoshua according to the authoritative command of the Dvar Hashem, that is, Hashem Moshieynu and Rebbe, Melech HaMoshiach Yehoshua tikvateynu.

² To Timotiyos [Ac 16:1], a trueborn ben baEmunah (son in the faith). Chesed Hashem, Rachamim Hashem, and Shalom Hashem from Elohim Avinu and Rebbe, Melech HaMoshiach Yehoshua Adoneinu.

³ Even as I urged you to remain in Ephesus while I was going into Macedonia so that you might enjoin the gzeira (authoritative command) on certain persons not to teach heterodoxy,

⁴ Nor to focus on aggadah [Ti 1:14] and endless toldot (genealogies) which give rise to useless speculations in contrast to Hashem’s imun (training) in emunah.

⁵ But the tachlis (purpose) of the gzeira [1:3] is ahavah (love) out of a lev tahor (pure heart) and a clear matzpun (conscience) and emunah (faith) without tzevi’ut (hypocrisy).

⁶ Some people [1:3] have missed the mark and deviated from these things to hevel (vanity), to divrei havohu (words of emptiness).

⁷ Wanting to teach Torah as rabbonim, they have binah neither of what they are talking about nor of the things about which they so confidently make assertions.

⁸ But we know that the Torah is beneficial if anyone’s use of Torah is Torah-true.

⁹ This means one must have da’as that the Torah [in reference to the mitzvot lo ta’aseh, the negative commandments, lo tachmod, lo tirtzach, lo tinaf, etc] is not intended for the anshei tzedek (men of righteousness) but for the bnei Belial and the poshei’im (the ones transgressing, rebelling), those without yirat Shomayim and the chote’im (sinners), osei to’eva (doers of abomination), profane people, killers of their own Av va’Em (father and mother [SHEMOT 21:15(14)], and rotzeachim (murderers),

¹⁰ Zannayim (fornicators), shochvim es zachar (homosexuals), gonvei nefesh (kidnapper, slave dealers SHEMOT 21:16), shakranim (liars), nishba’im lasheker (perjurers) and whatever else is keneged (against) sound orthodox torah [Moshiach’s Torah in correct Messianic teaching]

¹¹ According to the Besuras HaGeulah kavod haElohim ham’vorach (the Good News of Redemption of the glory of the blessed G-d) with which I [Rav Sha’ul] was entrusted.

¹² Modeh ani (I give thanks) to the one having empowered me, Rebbe Melech HaMoshiach Yehoshua Adoneinu, because he considered me ne’eman (faithful), having appointed me to the rabbanut of Moshiach (i.e., Messianic ministry).

¹³ Previously being one guilty of Chillul Hashem gidduf (blasphemy), redifah (persecution), and [religious] terrorism, fort (nevertheless), I received rachamim (mercy), because I acted in [unregenerate] ignorance in the absence of emunah.

¹⁴ And the Chen vaChesed Adoneinu super-abounded with emunah and ahavah in Rebbe Melech HaMoshiach Yehoshua.

¹⁵ Trustworthy is the dvar Emes and worthy of all mekabel acceptance, that Rebbe, Melech, HaMoshiach Yehoshua came into the Olam Hazeh to rescue chote’im, of whom I am the foremost.

¹⁶ But because of this, I received rachamim that in me, the foremost, Rebbe, Melech HaMoshiach Yehoshua might display all savlanut (longsuffering, patience), making me a mofet (model) to the ones about to have bitachon (trust) and emunah in Moshiach, resulting in Chayyei Olam.

¹⁷ Now to HaMelech HaOlamim, the One who is ein ketz (without end), Whom no eye has seen, Adonoi echad, lo hakavod v’hatiferet mayhaolam v’ad haolam (to him be honor and glory from forever to forever). Omein.

¹⁸ This gzeira (1:3) I commit to you, beni Timotiyos, according to hanevu’ot (the prophecies 4:14) made previously about you, that by them you might war the good warfare,

¹⁹ Holding emunah and a clear matzpun (conscience), which some persons [1:3], because they pushed aside a clear matzpun [1:5], have suffered shipwreck in the [Orthodox Jewish] emunah.

²⁰ Among these are Hymenaeus and Alexander, whom I handed over to Hasatan, that they might be taught not to commit Chillul Hashem gidduf.

2 I urge, therefore, of first importance, davening, techinnah (supplication), tefillah (prayer), bakkashot (petitions), and hodayah (thanksgiving) be made on behalf of kol Bnei Adam (all mankind),

² On behalf of malchei eretz (kings) and on behalf of all the ones in authority, that we may lead a life of chayyei menuchah (life of rest) in all chasidus (piety) and yirat Shomayim (reverence).

³ This is good and acceptable before Hashem Moshieynu,

⁴ Who wants kol Bnei Adam to have Yeshu’at Eloheynu (the Salvation of our G-d) and to come to da’as HaEmes (knowledge of the truth).

⁵ For Adonoi echad hu (there is one G-d) and there is also metavekh echad (one melitz, IYOV 33:23, YESHAYAH 43:27; cf. DEVARIM 5:5,22-31), one between Hashem and kol Bnei Adam, the man Rebbe, Melech HaMoshiach Yehoshua,

⁶ The one who gave his nefesh [YESHAYAH 53:10-12] as a kofer (ransom), on behalf of all. The edut (testimony) of this was given at the right time.

⁷ And for this edut I was given the s’michah (ordination) of Hashem as a karoz (herald), a maggid [darshan (preacher) for Moshiach], a Shliach (Moshiach’s emissary) I speak Emes, I do not speak sheker and a [rabbinic] moreh (teacher) for the Nations in emunah and Emes.

⁸ I want, therefore, kol bnei Adam to daven in every shul, lifting up yadayim kodesh (holy hands) without ka’as (anger) and madon (strife).

⁹ Similarly also nashim (women) should adorn themselves with respectable comportment and tznius (modesty, piety) in appearance and with decency and propriety, not with coiffures and gold or pearls or costly clothing,

¹⁰ But with what is proper for nashim professing yirat Shomayim, that is, by means of ma’asim tovim (good works).

¹¹ Let the isha (wife) learn in silence in all submission.

¹² I do not allow an isha (wife) either to have teaching authority over or to have hishtaltut (domination, taking control) over [her] man, but to be in silence.

¹³ For Adam was formed rishonah (first), then Chavah.

¹⁴ And Adam was not deceived, but the isha, having been deceived, has come to be in averah (transgression).

¹⁵ But womankind will be saved through her childbearing if nashim remain in emunah and ahavah and kedushah with tznius [2:9].

3 Trustworthy is the dvar Emes: if anyone aspires to the congregational office of Mashgiach Ruchani (Spiritual Overseer) over the Adat Hashem (Congregation of G-d), he desires a good task.

² It is necessary, therefore, for the congregational Mashgiach Ruchani to be without reproach, ba’al isha echat (a one woman man/master, see OJB p.258, 1Sm 2:22-25, i.e., kedushah and tahorah characterized by heterosexuality, exclusivity, and fidelity), drug-free and clear-headed, a man of seichel, practiced in derech eretz and hachnosas orchim (hospitality), skillful as a rabbinic moreh (yeshiva teacher),

³ Not a shikkor (drunkard) indulging in much wine, not violent but forbearing and eidel (gentle, courteous), not a ba’al machlokes (quarrelsome person), not a gelt-loving kamtzan (miser).

⁴ He must be a ba’al bayit who can manage his own household well, having his banim (children) in submission with all respect.

⁵ Now if anyone does not have da’as of how to manage his own bais, how will he be a menahel ruchani (spiritual administrator) who can give oversight to the Kehillah of Hashem?

⁶ He must not be a neophyte in the emunah [of Moshiach], lest, having become a ba’al gaavah (a haughty person), he might fall into the din Hasatan (the judgment or verdict of the Adversary, the Accuser).

⁷ Now it is necessary also for him to have a keter shem tov (good name) with the outsiders, lest he might fall into reproach and a pakh (pitfall, trap) of Hasatan.

⁸ Messianic Shammashim similarly must be respectable men of derech eretz, not double-tongued, the Shammash not a shikkor (drunkard) indulging in much wine, not a lover of dishonest gain,

⁹ Keeping the sod haemunah (the mystery of the faith) with a clear matzpun (conscience, 1:5,19).

¹⁰ And let these Messianic Shammashim also be tested before holding office and then, if they prove unreprovable, let them have the avodas hakodesh sherut (ministry) of Messianic Shammashim.

¹¹ Nashim (women, see Ro 16:1) serving as Shammashim similarly must be tzidkaniyot (righteous women), respectable, not yentas with mouths of lashon hora and rekhilus (gossip), but nashim who are temperate and faithful in all things.

¹² Let the Shammashim be ba’alei isha achat (one wife husbands), managing well their banim and their own batim (households).

¹³ For the ones having served well in the avodas hakodesh of Messianic Shammashim acquire for themselves a good standing and much bitachon in emunah in Rebbe, Melech HaMoshiach Yehoshua.

¹⁴ I have the tikvah to come to you soon, but I am writing these directives so that,

¹⁵ If I delay, you may have da’as of the halachah in the Beis Hashem, which is the Adat HaEl Chai (the Community of the Living G-d), the ammud (pillar) and yesod (foundation) of HaEmes.

¹⁶ And confessedly great is the sod of chasidus [in Moshiach 3:9], who was manifested in basar, was vindicated [proven just] by the Ruach HaKodesh, was seen by malachim, was proclaimed among the Nations, was believed on in the world, was taken up in kavod.

4 Now the Ruach HaKodesh says befeirush (explicitly) that in the acharit hayamim some will become meshummad (apostate) from the emunah [of Moshiach], giving heed to deceitful ruchot (spirits, 1Yn 4:1) and teachings of shedim,

² Through the tzevi’ut (hypocrisy) of ones [morei sheker] speaking sheker, the matzpun of whom is seared as with a branding iron.

³ Such will forbid nisu’im (marriage), commanding an isser (prohibition) against that ma’akhal which Hashem created for partaking with hodayah by the ma’aminim in Moshiach and by the ones who have da’as of HaEmes,

⁴ Because the whole Bri’ah (Creation) that Hashem has created is tov [BERESHIS 1:4, 10, 12, 18, 21, 25, 31] and nothing is to be rejected that is received with hodayah.

⁵ For it is being set apart as kodesh through the dvar Hashem and tefillos and brachot.

⁶ By presenting these things to the Achim [in Moshiach] you will be a good k’li kodesh (minister) of Rebbe, Melech HaMoshiach Yehoshua, you will be one nourished with the divrei haemunah and the torah yeshara (good, straight Orthodox Jewish teaching) which you have followed.

⁷ But the worldly aggadot and bubbemeises (old wives tales), refuse. Rather, train yourself [1:4] for chasidus [in Moshiach].

⁸ For hitammelut (bodily exercise or training) is kedai (profitable) a bissle, but chasidus [in Moshiach] is profitable in every way, holding havtachah (promise) of Chayyim now in the Olam Hazeh, and, later, of Olam Habah.

⁹ This dvar torah is trustworthy and worthy of all acceptance.

¹⁰ For to this end we labor and strive at the melachah (task), because we have set tikvateynu in the EL CHAI [YEHOSHUA 3:10] who is Moshi’a (Savior) of kol Bnei Adam, that is, the ma’aminim [in Moshiach Adoneinu].

¹¹ On these things insist and say shiurim.

¹² Let no one regard with contempt your tza’irut (youth), but become a mofet (example) for the ma’aminim [in Moshiach] in loshon (speech), in hitnahagut (conduct), in ahavah, in emunah, and in lev tahor.

¹³ Until I come, attend to the kri’ah betzibbur (congregational public reading) of the Kitvei Hakodesh, attend to the Messianic hatafah (preaching) and to the Messianic hora’ah (instruction, teaching).

¹⁴ Do not neglect the matanah (gift) in you which was given to you by means of dvar hanevu’ah (prophecy) with the s’michah administered by the Ziknei HaKehillah.

¹⁵ Put these things into practice, that your progress in shomer masoret (religious devotion) may be manifest to all.

¹⁶ Be shomer both toward yourself and toward your Messianic hora’ah (instruction), and be arain getun (engrossed), torud (completely absorbed and involved) in them. For by so doing this, you will come to Yeshu’at Eloheynu, and this means not only you yourself but also those who hear your hatafah [about Rebbe Melech HaMoshiach].

5 To a Zaken do not speak harsh rebuke. Rather entreat him as an abba. Treat the bochrim as achim (brothers).

² Elderly nashim treat as imahot (mothers); younger nashim as achayot (sisters) in all hatohar (moral purity).

³ Honor [with support] almanot (widows) that are really almanot.

⁴ But if any almanah has banim or bnei banim, let the banim or bnei banim learn first to show yirat Shomayim vis-a-vis their own bais and to render recompense to the horim (parents), for this is acceptable in the sight of Hashem.

⁵ Now the true almanah, left alone, has set her tikvah on Hashem and continues in her techinnah [2:1] and her tefillos yomam valailah.

⁶ But the one living in ahavat ta’anugot (hedonism) has died while living.

⁷ And insist on these things, that the almanot be irreproachable.

⁸ But if anyone does not get a parnasah to provide for his own mishpochah and especially his own bais, he has denied the emunah [of Moshiach] and is worse than an Apikoros (skeptic, unbeliever).

⁹ Let an almanah be enrolled on the [kehillah support] list if she is not less than sixty years old, nesu’ah l’ish echad (a one man woman),

¹⁰ being commended by ma’asim tovim, having brought up banim, having showed hachnosas orchim, having washed the feet of the Kadoshim, having given nechamah (comfort) to the oppressed, having devoted herself to every ma’aseh tov.

¹¹ But younger almanot refuse, for, when they have ta’avah (lust), in disregard of Moshiach they want nissu’in (marriage, see v.9),

¹² Having harsha’ah (condemnation, conviction), because their first havtachah (promise, pledge to ministry, v.9) they annulled.

¹³ And at the same time also they learn atzlut, going around house to house, and not only idle but also platke machers (gossipy intriguers) and busybodies, speaking things they ought not.

¹⁴ Therefore, I counsel younger almanot to proceed with nissu’in (marriage), to bear banim, to manage the bais, giving no occasion to the mitnagged (opponent, antagonist) to reproach us.

¹⁵ For already some almanot have turned aside to follow Hasatan.

¹⁶ If any ma’aminah (believing woman) has in her mishpochah (family) almanot, let her assist her almanot and let not Moshiach’s Kehillah be burdened, that indeed Moshiach’s Kehillah may assist the ones who are true almanot [v.9].

¹⁷ Let the Zekenim (elders, see SHEMOT 12:21) who have ruled well be considered worthy of double kavod, especially the Zekenim laboring in Messianic hatafah (preaching) and Messianic hora’ah (teaching).

¹⁸ For the Kitvei HaKodesh says, LO TACHSOM SHOR BEDISHO ("You shall not muzzle the ox while he is treading out the grain" DEVARIM 25:4), and "Worthy is the workman of his wages."

¹⁹ Do not receive an accusation against a Zaken (Elder), unless on the PI SHNI EDIM O AL PI SHLOSHA EDIM ("testimony of two or three witnesses" DEVARIM 19:15).

²⁰ The Zekenim that are sinning, expose before all, that the rest also may have yirat Shomayim.

²¹ I charge you before Hashem and Moshiach Yehoshua and the malachim habechirim (chosen angels) that these directives you keep without discrimination, doing nothing on the mekor (basis) of masoh panim (partiality).

²² Give s’michah quickly to no one nor participate in the chatta’im (sins) of others; keep yourself tahor.

²³ No longer drink only mayim, but use a little yayin because of your stomach and your frequent illnesses.

²⁴ With some, their chatta’im are obvious, going before them to mishpat, but with others, some chatta’im indeed follow after them [to the Yom HaDin].

²⁵ Likewise, also ma’asim tovim are borur (obvious), but even when they are not, they cannot be hidden.

6 As many avadim as are under the ol (yoke) of slavery let them consider their own adonim as worthy of all kavod, lest the name of Hashem and torateynu (our teaching) suffer Chillul Hashem gidduf.

² And let the ma’aminim [in Moshiach] that have adonim not disrespect their masters because their adonim are achim, but let them all the more render service to them because the ones receiving benefit from their sherut hatov are ma’aminim in Moshiach and ahuvim. Say shiurim on these things and exhort them.

³ If anyone teaches heterodoxy (a doctrine that has a chiluk or difference) and does not agree with the orthodox Jewish teaching of Yehoshua the Moshiach Adoneinu and with torah conforming to chasidus

⁴ He has succombed to gaa’vah (conceit), having binah of nothing, but having a morbid craving for controversies and disputes over dvarim out of which comes kinah (envy), madon (strife), lashon hora (evil speaking), chashadot merusha’im (evil suspicions),

⁵ And constant friction between men corrupted in their minds and having become bereft of HaEmes, thinking chasidus to be a means of financial revach.

⁶ But chasidus with tzufriedenkait (contentment) is great revach (gain, profit).

⁷ For we brought nothing into the Olam Hazeh, neither are we able to carry anything out of it,

⁸ But having okhel (food) and begadim (clothes), with these we will be satisfied.

⁹ But the ones desiring to be oishirim (rich men) fall into nisayon (temptation) and into a pakh (trap) and into many foolish and destructive ta’avot (lusts) which plunge men into cherem and Avaddon (destruction).

¹⁰ For the ahavas hakesef (love of money) is the shoresh (root) of kol hara’ot (all evils), which some, craving, were thereby led away from the emunah [of Rebbe, Melech HaMoshiach] and pierced themselves with many machovim (sorrows).

¹¹ But you, ish haElohim (man of G-d), flee these things. Pursue tzedek, chasidus, emunah, ahavah, savlanut, and anavah.

¹² Fight the good fight of emunah; lay hold of the Chayyei Olam to which you were called when you made the eidus tovah (good testimony) before edim rabbim (many witnesses).

¹³ I charge you before Hashem, the one giving Chayyim to all things, and before Rebbe, Melech HaMoshiach Yehoshua, the one having testified the eidus tovah (good testimony) before Pontius Pilate,

¹⁴ I charge you to be shomer over the mitzvoh [of Moshiach] spotlessly, irreproachably, until the appearing of Moshiach Adoneinu Yehoshua,

¹⁵ Which He will make manifest at the right time‖HaMvorach, HaRibbon HaYachid, Melech HaMelachim and Adon HaAdonim.

¹⁶ To the One who is alone haAlmavet (Immortal), dwelling in Ohr unapproachable, whom no man among Bnei Adam saw, neither is able to see, lo hakavod v’hagevurah l’olam va’ed. Omein.

¹⁷ Charge the oishirim in the Olam Hazeh not to walk in gaa’vah (pride) and high-mindedness, neither to put their tikvah (hope) in the uncertainty of their osher but in Hashem who richly grants us all things for enjoyment.

¹⁸ Charge the oishirim to do HaTov, to be rich in ma’asim tovim, to demonstrate rochav lev (generosity) and willingness to do gemilus chesed,

¹⁹ Treasuring up for themselves a yesod tov (good foundation) for Olam Habah that they may lay hold of HaChayyim HaAmittiyim.

²⁰ O Timotiyos, the pikkadon (deposit) [of Moshiach’s torah, Ac 2:42] entrusted to you be shomer over, turning away from the profane empty utterances and oppositions of the falsely named Da’as ([proto-Gnostic, see 1Y chps 1-5] Knowledge),

²¹ By which, some, professing, missed the mark concerning the emunah [of Rebbe, Melech HaMoshiach]. Chen v’Chesed Hashem be with you.

1 Sha’ul, a Shliach of Rebbe, Melech HaMoshiach Yehoshua birtzon Hashem (by the will of G-d), according to the havtachah haChayyim (promise of Life) in Moshiach Yehoshua.

² To Timotiyos, beni haahuv (my beloved son). Chesed Hashem, Rachamim Hashem and Shalom Hashem from Elohim Avinu and Rebbe, Melech HaMoshiach Yehoshua Adoneinu.

³ Modeh Ani (I give thanks) to Hashem whom I offer avodas hakodesh service with a clear matzpun—as did the Avot of me—when I remember you constantly in my tefillos.

⁴ As I remember your weeping, I want to see you, that I may be filled with simcha.

⁵ I remember your genuine emunah [in Moshiach], which dwelt first in Lois your savtah (grandmother, bobe) and in your Em, Eunice, and I have been persuaded dwells also in you.

⁶ For which reason I remind you to meorer (rekindle) the matnat Elohim, (the gift of Hashem) which is in you through my conferring of s’michah (ordination). [1Ti 4:14]

⁷ For Hashem did not bestow upon us a ruach of pachad (terror), but of gevurah (miraculous power) and of ahavah (love) and of sound havchanah (judgment).

⁸ Do not, therefore, be ashamed of the eidus of Adoneinu nor of me, his asir (prisoner), but suffer together with me for the Besuras HaGeulah in the ko’ach of Hashem,

⁹ The one having granted us Yeshu’at Eloheinu and having called us with a kri’ah kedoshah (holy calling), not according to the ma’asim mitzvot of us but according to his own tachlis (purpose) and chesed having been given to us in Rebbe, Melech HaMoshiach Yehoshua before Yamim HaOlam,

¹⁰ But having been manifested now through the appearing of Moshieynu Moshiach Yehoshua, who nullified death [i.e., his own histalkus and Mavet itself] and also brought Chayyim and al-killayon (incorruptibility) to light through the Besuras HaGeulah,

¹¹ For which I was appointed a karoz (herald), a maggid (darshan, preacher), a Shliach and a rabbi (teacher).

¹² It is because of these things also that I suffer. But I am not ashamed, for I know whom I have believed and I have been persuaded that He is able to stand shomer, guarding [preserving] until HaYom HaHu the [orthodox Jewish, see 1Ti 6:20] pikkadon (deposit) entrusted to Him by me.

¹³ Follow the pattern of sound orthodox Jewish devarim which you heard from me, in emunah and ahavah in Rebbe, Melech HaMoshiach Yehoshua.

¹⁴ Stand shomer over the orthodox Jewish pikkadon entrusted to you through the Ruach Hakodesh dwelling in us.

¹⁵ Of this you have da’as: all the ones in Asia, of whom are Phygelus and Hermogenes, turned away from me.

¹⁶ May Hashem grant rachamim to the bais of Onesiphorus, because often he refreshed me and he was not ashamed of my sharsherot.

¹⁷ For, when he was in Rome, he sought me with zerizut and found me.

¹⁸ May Adoneinu grant to him to find rachamim from Hashem in HaYom HaHu. [1:12]. Also, while in Ephesus in how many ways he did avodas hakodesh you know very well.

2 You, therefore, beni, be empowered in the Chen v’Chesed which is in Rebbe, Melech HaMoshiach Yehoshua.

² And what things you heard from me through edim rabbim, these things commit to anashim ne’emanim (faithful men) of zrizus (reliability) who will be qualified rabbinic morim to teach others also.

³ Take your place in suffering as a chaiyal tov (good soldier) of Rebbe, Melech HaMoshiach Yehoshua.

⁴ No one on duty as a chaiyal is entangled with the everyday chiloni (secular) affairs of inactive duty, in order that he may please the One who has enlisted him.

⁵ And no participant in an athletic tacharut (competition) is crowned unless he competes according to the rules.

⁶ It is the hard working ikkar (farmer) who ought to have the rishonah mipri ha’adamah (the first share from the harvest of the earth).

⁷ Let your hitbonenut be on what I say, for Hashem will give to you binah in all things.

⁸ Remember Rebbe, Melech HaMoshiach Yehoshua, of the zera Dovid, and remember the Techiyas HaMoshiach, according to my Besuras HaGeulah,

⁹ For which I suffer as if I were an evil-doer, even to the point of the bais hasohar’s bonds, but the Dvar Hashem has no bonds.

¹⁰ Therefore, I endure all things for the sake of the Bechirim (the Chosen ones), in order that they also may obtain the Yeshu’at HaEloheinu in Rebbe, Melech HaMoshiach Yehoshua with kavod olamim.

¹¹ Trustworthy is Hashem, for if we died [to the Olam Hazeh] with Him, also we will live [in the Olam Habah] with Him.

¹² If we endure, we also will reign with Him; if we will deny Him, He also will deny us.

¹³ If we are not ne’emanim (faithful), He remains ne’eman (faithful), for to deny Himself, He is not able.

¹⁴ Remind them of these things, solemnly warning them in the presence of Hashem not to be engaged in disputes over devarim, which is not beneficial, but only ruins the hearers.

¹⁵ Do your best to shtel zich (apply yourself), to present yourself to Hashem as one approved, a po’el (workman) without bushah (shame), keeping on a derech yashar the Dvar HaEmes.

¹⁶ But profane chatter bereft of kedushah, avoid, for such will advance that which is frai (irreligious).

¹⁷ Their lashon hora will spread like gangrene, as in the case of Hymenaeus and Philetus,

¹⁸ Who concerning HaEmes missed the mark, teaching that the Techiyas HaMesim has already occurred. They are overthrowing the emunah of some.

¹⁹ Al kol panim (nevertheless), the solid yesod of Hashem stands firm and zicher (certain), having this seal: V’YODA’ Hashem ES ASHER LO ("Hashem KNOWS THE ONES WHO ARE HIS" BAMIDBAR 16:5); and let everyone who names the name of Hashem depart from avel (iniquity, gross injustice).

²⁰ In a bais gadol, there are not only k’lei (vessels) of gold and silver but also those wooden ones and earthen ones: some, for honorable use; others, for dishonorable use.

²¹ If anyone makes himself tahor from these things he will be a k’li vessel for honorable use, having been set aside as kodesh, useful to HaAdon, ready for every ma’aseh tov.

²² But flee from the ta’avot hane’urim (lusts of youth TEHILLIM 25:7) and pursue tzedek, emunah, ahavah, and shalom with the ones calling on Adoneinu out of a lev tahor.

²³ But speculations characterized by narrishkait and lacking da’as—such refuse, knowing that they produce fights.

²⁴ And an eved Hashem ought not be a Ba’al Machlokes (quarrelsome person), but ought to be eidel (gentle, courteous) to all, a skilled rabbinic moreh, savlan (patient),

²⁵ Correcting the mitnaggedim (opponents) in anavat ruach (a spirit of meekness), in the tikvah that Hashem may efsher (perhaps) grant them teshuva, resulting in da’as HaEmes,

²⁶ And that they may come to their senses, escaping the pakh (trap) of Hasatan, after having been captured by him to do his will.

3 But of this have da’as, that in the acharit hayamim there will be terrible times,

² For Bnei Adam will be in love with self, ohavei kesef (lovers of money), ga’avtanim (proud boasters), speakers of lashon hora, disobedient to horim (parents), without hakarat todah (gratitude), without kedushah,

³ Without ahavah, unforgiving and irreconcilable, without shlitah atzmi (self-control), bestial, son’ei HaTov (haters of the Good),

⁴ Treacherous, reckless, conceited, ohavei ta’anugot (lovers of pleasures) rather than ohavei Hashem,

⁵ Having an outward form of chasidus but the ko’ach having denied. Turn away from these.

⁶ For of such are the morim entering into homes and capturing weak-willed nashim laden with chatta’im, led away by various ta’avot,

⁷ Always learning but never being able to come to da’as HaEmes.

⁸ As Jannes and Jambres opposed Moshe Rabbeinu, so also these oppose HaEmes. These men have been corrupted in their mind and are failures with respect to the emunah [of Moshiach, Yd 1:3],

⁹ But they will not proceed very far, for the sichlut (folly, stupidity) of them will likewise become conspicuous to all.

¹⁰ But you closely followed my torah, my halichah, my tachlis, my emunah, my zitzfleisch (patience), my ahavah, my endurance,

¹¹ The redifot (persecutions) and Messianic yissurim (sufferings) which happened to me in Antioch, in Iconium, in Lystra, what kind of redifot I endured. And out of all Adoneinu rescued me.

¹² Also all the ones wanting to live as chasidim in Rebbe, Melech HaMoshiach Yehoshua will be persecuted,

¹³ But anashim ra’im and impostors will progress to their abysmal worst, misleading and being misled.

¹⁴ But, you, remain in the shiurim you learned, and the things you were convinced of, knowing under which rabbi you sat,

¹⁵ And that from infancy you have known the Kitvei HaKodesh, which are able to make you chocham with a view to Yeshu’at Eloheynu through emunah in Rebbe, Melech HaMoshiach Yehoshua.

¹⁶ The entire Kitvei HaKodesh is Hashem-breathed and useful for hora’ah (teaching), for reproof, for correction, for training in tzedek,

¹⁷ That the ish haElohim may be proficient, having been equipped for every one of the ma’asim mitzvot.

4 I solemnly charge you before Hashem and Moshiach Yehoshua, the imminent Shofet of the living and dead, and by the Bi’as HaMoshiach and His Malchut:

² Attend to the hatafah (preaching) of the Dvar Hashem. Be ready in season, out of season, expose, rebuke, encourage, with all long suffering and hora’ah (teaching).

³ For there will be a time when sound charedi (orthodox) hora’ah they will not tolerate, but according to their ta’avot they will accumulate morim to tickle their ears.

⁴ And from HaEmes of Hashem they will turn their ear away shmad and to aggadah they will be turned aside.

⁵ But, you, exercise shlitah atzmi (self-control) in all things, suffer hardship, do the work of a mevaser of the Besuras HaGeulah, fully carry out your avodas kodesh ministry of kiruv rechokim (bringing near the far away ones).

⁶ For already I am being poured out, and the time of my avekfor (departure, see Pp 1:23) has come.

⁷ The milchemet tzedek (war of righteousness) I have fought, the course I have finished, the emunah [Yd 1:3] I have been shomer over.

⁸ Henceforth, there is laid up for me the keter hatzedakah (crown of righteousness) which Adoneinu, the Shofet Tzedek, will give to me in HaYom HaHu, and not only to me, but also to all the ones who are ohavei Bi’as HaMoshiach.

⁹ Have zerizut (diligence) to come to me quickly.

¹⁰ For Demas deserted me. Having loved the Olam Hazeh, he departed for Thessalonica; Crescens, to Galatia; Titos, to Dalmatia.

¹¹ Lukas alone is with me. Get Markos and bring him with you, for he is useful to me for avodas hakodesh.

¹² Now Tychicus I sent to Ephesus.

¹³ When you come, bring the cloak which I left behind in Troas with Carpus, and the megillos, especially the parchments.

¹⁴ Alexander the coppersmith did ra’ot rabbot (much evil) to me; Adonoi will repay him L’ISH K’MA’ASEIHU ("TO EACH AS HIS DEEDS" TEHILLIM 62:13).

¹⁵ You also watch out for him, because he greatly opposed our message [about Rebbe, Melech HaMoshiach].

¹⁶ At my first hitstaddekut (defense), no one came to be with me, but all forsook me. May it not be counted against them.

¹⁷ But Adoneinu stood with me, and empowered me, that through me the hachrazah (proclamation, kerygma) of the Besuras HaGeulah might be fully preached and all the Nations might hear it. And I was rescued out of the mouth of the lion.

¹⁸ Hashem will rescue me from every evil work and thus will bring me safely into his Malchut HaShomayim. Lo haKavod l’olam va’ed. Omein.

¹⁹ Drishat Shalom to Prisca and Aquila and the bais of Onesiphorus.

²⁰ Erastus remained in Corinth, but Trophimus, ailing, I left behind in Miletus.

²¹ Make haste to come before winter. Drishat Shalom to you from Eubulus and Pudens and Linus, Claudia, and all the Achim b’Moshiach.

²² Hashem be with your neshamah. Chen v’Chesed Hashem be with you.

1 Sha’ul an eved of Hashem and a Shliach of Rebbe, Melech HaMoshiach Yehoshua, for the furtherance of the [charedi (orthodox)] emunah of the Bechirei Hashem (chosen ones of G-d) and of da’as HaEmes (knowledge of the Truth) as pertains to chasidus [in Moshiach].

² The mekor (basis) of this is a tikvah of Chayyei Olam which Hashem Who cannot speak sheker [BAMIDBAR 24:19; SHMUEL ALEF 15:29] promised before the Yamim HaOlam (days of eternity),

³ But revealed at the proper time Hashem’s dvar [Besuras HaGeulah] in the hachrazah (proclamation, kerygma), with which I was entrusted, according to the mitzvat Hashem Moshieynu.

⁴ To Titos, beni ha’amitti baEmunah (my true son in the faith), the [orthodox Jewish] emunah shared in common. Chen v’Chesed Hashem and Shalom from Elohim HaAv and Moshiach Yehoshua Moshieynu.

⁵ For this reason I left you in Crete that you should set beseder (according to acceptable order) what remains and give messianic s’michah to Zekenim (SHEMOT 12:21) city by city, as I directed you.

⁶ If anyone is without reproach, a ba’al isha echat (a one woman man/master, see OJB, p.1078, 1Ti 3:2; 5:9), his banim being ma’aminim in Moshiach, and not under accusation of debauchery and zenut or sorrut (rebelliousness, insubordination) [1Sm 2:22-25],

⁷ For it is necessary for the congregational Mashgiach Ruchani to be without reproach as Hashem’s mefake’ach al Beis Hashem (steward or supervisor of the House of G-d), not a ba’al gaavah (a haughty person), not quick in ka’as (anger), not a shikkor (drunkard) given to much wine, not violent, not a gelt-loving kamtzan (miser).

⁸ Rather, the Mashgiach Ruchani must be one who practices hachnosas orchim (hospitality), an ohev es haTov (a lover of the good), having seichel, a tzaddik, kadosh (holy), with shlitah atzmi (self-control),

⁹ Devoted to the faithful hatafah (preaching) of the Besuras HaGeulah, adequate for hora’ah (teaching) that exhorts to [Moshiach’s] orthodox Jewish doctrine and for refuting and exposing with conviction the ones speaking against it.

¹⁰ For there are indeed many mitnaggedim (opponents), idle talkers and deceivers, especially the ones of the party of the Mohalim HaGoyim (false teacher Circumcisers of Gentiles),

¹¹ Whose mouths it is necessary to stop, who are subverting entire mishpochot (families) by teaching what they ought not, for the sake of dishonest gelt.

¹² A certain one of them, a "navi" of their own number, said, "Cretans are always meshakkrim (liars), wicked beasts, lazy trombeniks (gluttons)."

¹³ This eidus (testimony) is true, for which cause rebuke them sharply, that they may be orthodox Jewish in [Moshiach’s] emunah,

¹⁴ Not paying attention to Jewish aggadot and to mitzvot d’Rabbanan (precepts imposed by the rabbis, i.e., which contradict the Kitvei Hakodesh—1C 4:6; DEVARIM 4:2), becoming meshummad (apostate) from HaEmes.

¹⁵ All things are tahor to hatehorim; but, to the ones having been defiled and taking the side of the Apikoros, nothing is tahor, but has been made tameh, both lev and matzpun.

¹⁶ Hashem they profess to know, but by their ma’asim they deny him, being disqualified [for the rabbanut or ministry of Moshiach] and being without mishma’at (obedience), and, as to every one of the ma’asim tovim, unpalatably unkosher (unfit).

2 But you, speak the things which are suitable to Moshiach’s orthodox Jewish doctrine.

² Zekenim need to be temperate, respectable, men of seichel, being orthodox [in Rebbe, Melech HaMoshiach] in the emunah, in ahavah, in savlanut (longsuffering).

³ Similarly the senior women, the Zekanot, in hitnahagut (conduct) as befits kedushah, not yentas of lashon hora nor slaves of wine, but melamedot es haTov (teachers of the Good)

⁴ That they may encourage the young nashim to have ahavah for their ba’alim and their banim,

⁵ To have seichel, tehorot in tznius, [Aishes Chayil] managers of the Bayit, being tovot, being submissive to their ba’alim, lest Chillul Hashem come to the Dvar HaElohim.

⁶ The bochrim, similarly, you exhort to have seichel

⁷ About all things, showing yourself a mofet of ma’asim tovim. In the hora’ah [of Rebbe, Melech HaMoshiach], show integrity, seriousness,

⁸ Along with dibur (speech) that is orthodox [in Rebbe, Melech HaMoshiach] and beyond reproach, that the mitnagged may be brought to bushah (shame), having no lashon hora to say against you.

⁹ Avadim (slaves) need to be submissive to their own adonim in everything, to be acceptable, not talking back,

¹⁰ Not pilfering, but showing all good reliability, that they may adorn the hora’ah (teaching) of Hashem Moshieynu in all things.

¹¹ For the Chen v’Chesed of Hashem has appeared, bringing Yeshu’at Eloheynu to kol Bnei Adam,

¹² Instructing us to deny all that is frai (irreligious) and not of chasidus [in Rebbe, Melech HaMoshiach] and all that is ta’avanut, and to live with seichel and tzidkat Hashem and yirat Shomayim in the Olam Hazeh,

¹³ Awaiting the tikvah hameashsheret (the blessed hope), the appearing of the kavod HaEloheinu HaGadol and Moshieynu Rebbe, Melech HaMoshiach Yehoshua,

¹⁴ Who gave his nefesh on behalf of us, that for us he might bring in the Geulah, redeeming us MI KOL AVONOTAV ("from all Israel’s sins” TEHILLIM 130:8; Isa 53:8), making tahor AM LI SEGULAH ("a people for My possession” SHEMOT 19:5), zealous for ma’asim tovim.

¹⁵ Preach these things, with words that give chizzuk (strengthening) and reprove with all authority. Let no one "write you off.”

3 Remind them to be "V’NISHMA" ("obedient, and we will obey!" SHEMOT 24:7) to sarim (rulers), to shiltonim (authorities), to be submissive, to be obedient, ready for every ma’aseh tov.

² Speak lashon hora of no one, be not ohev riv (quarrelsome). Be eidel (gentle), displaying anavah (meekness) to kol Bnei Adam.

³ For all of us were once without da’as, sorrarim (disobedient), being led astray, avadim (slaves) of ta’avot and to various ta’anugot (pleasures) of the Olam Hazeh, spending our lives in eyvah (enmity BERESHIS 3:15) and kina (jealousy), hated, and hating one another.

⁴ But when the Chen v’Chesed and the ahavas Hashem Moshieynu appeared to Bnei Adam,

⁵ Not by tzidkateynu (our righteousness) in ma’asim tovim which is to our zchus (merit), but according to His rachamim, He granted us Yeshu’at Eloheynu through the mikveh mayim ruchani of rebirth and renewing of the Ruach Hakodesh [Yn 3:3],

⁶ Which Hashem poured out on us richly through Rebbe, Melech HaMoshiach Yehoshua Moshieynu,

⁷ That, having been made YITZDAK IM HASHEM (IYOV 25:4) by the Chen v’Chesed of Hashem, we might become yoreshim (heirs) in the tikvah HaChayyei Olam.

⁸ This dvar Emes is trustworthy. And I counsel you to strongly affirm the divrei torah I am handing on to you, that those who have become ma’aminim in Hashem may be shomer for ma’asim tovim. These things to Bnei Adam are good, tov me’od.

⁹ But pilpul minutiae controversies and toldot and quarrels and fights about the Torah, avoid, for they are unprofitable hevel.

¹⁰ An ish hacholek (a man of division, a divisive man) after one or two warnings, avoid,

¹¹ Having da’as that such a man is perverted and sinful, bringing harsha’ah (condemnation) upon himself.

¹² When I send Artemas or Tychicus to you, try to come to me at Nicopolis, for there I have decided to spend the choref (winter).

¹³ Do your utmost to speed Zenas, the Ben Torah (scholar), and Apollos on their way, that nothing for them may be lacking.

¹⁴ Let anshei adateynu (the men of our community) learn to be concerned about ma’asim tovim so as to supply urgent needs, that they may not be lo poreh (unfruitful).

¹⁵ Drishat Shalom from all the ones with me. Drishat Shalom to those who have ahavah for us in the emunah [of Rebbe, Melech HaMoshiach]. Chen v’Chesed Hashem to all of you. [T.N. In the next letter, Rav Sha’ul’s ministry bore fruit in freedom in a messianic shtiebel in Colossae for a slave boy who had run away in the shackles of sin before Moshiach the Go’el set him free.]

¹ Sha’ul, a prisoner of Rebbe, Melech HaMoshiach Yehoshua and Timotiyos acheinu [(our) brother]. To Philemon ha’ahuv (the beloved) and our fellow po’el (worker)

² And to Apphia achoteinu (our sister) and to Archippus our chaver leneshek (comrade arms) and to the Kehillah in your bais.

³ Chen v’Chesed Hashem and Shalom Hashem to you from Elohim Avinu and from Rebbe, Melech HaMoshiach Adoneinu Yehoshua.

⁴ I always offer a bracha to my G-d when I mention you in my tefillos (prayers),

⁵ Because I hear of your ahavah (agapé) and emunah, which you have for Rebbe, Melech HaMoshiach Adoneinu Yehoshua and for all the Kadoshim.

⁶ [I pray] that your emunah (faith) being shared in Moshiach’s kiruv rechokim (bringing near the far away ones) may become effective in the da’as of every mitzvah we may do for Moshiach.

⁷ For I had simcha gedolah (much joy) and chizzuk (encouragement) because of your ahavah, for the levavot of the Kadoshim have been refreshed through you, Ach b’Moshiach.

⁸ Therefore, though I have much boldness in Rebbe, Melech HaMoshiach that I could in fact order you to do your chovah musarit (moral duty) of avodas hakodesh (holy service),

⁹ Yet I would rather make an appeal on the mekor (basis) of ahavah (agapé)‖I, [Rav] Sha’ul, the Zaken (Elder) but also a prisoner of Rebbe, Melech HaMoshiach Yehoshua.

¹⁰ I appeal to you concerning beni, having "fathered" him (to a new birth) while in bais hasohar (prison)‖that is, Onesimus (T.N. the slave boy Onesimus’ name means "Useful")

¹¹ The one once "Useless" to you, but, now, both to you and to me "Useful" (Onesimus).

¹² I am sending him who is my very lev (heart) back to you.

¹³ I was wanting to detain him with me, in order that he might function as a keli kodesh (minister), ministering to me in your place, as your murshe (proxy), while I’m detained in the imprisonment of the Besuras HaGeulah.

¹⁴ But I wanted to do nothing without your haskamah (consent, approval), in order that the mitzvah you do might not be meshabed (caused to be obligated) or forced, but voluntary.

¹⁵ Eppis (for some reason) perhaps he was separated from you for a while in order that you might have him back for Yamim HaOlam,

¹⁶ No longer as a bond servant, but, more than a bond servant, an ach ahuv (a beloved brother [in Moshiach]), especially to me, and how much more to you, both as a man and in Adoneinu.

¹⁷ So if you consider me partnered to you as a chaver in our [common orthodox Jewish emunah], receive him as you would me.

¹⁸ But if in anything he wronged you or owes you, charge this to my cheshbon (account, bill).

¹⁹ I, [Rav] Sha’ul, am writing this with my own hand: I will repay. This is not to meorer (point out) the fact that on your cheshbon you owe me your very neshamah.

²⁰ Yes, Ach b’Moshiach, I would have some "usefulness" from you in Adoneinu. Refresh my lev in Rebbe, Melech HaMoshiach.

²¹ Confident of you as one who is shomer mitzvot, I am writing to you, knowing that you will do even above what I say.

²² Also, this too, prepare a heimishe mekom linah (guest room, lodging place) for me, for I have the tikvah (hope) that through your tefillos I will be restored to you.

²³ Drishat Shalom to you from Epaphras, my coprisoner in Rebbe, Melech HaMoshiach Yehoshua.

²⁴ Drishat Shalom, also, from Markos, Aristarchus, Demas, and Lukas, my fellow po’alim (workers).

²⁵ The Chen v’Chesed Hashem of Rebbe, Melech HaMoshiach Yehoshua be with your neshamah.