¹⁴ Therefore Hashem Himself shall give you an ot (sign); Hinei, HaAlmah (the unmarried young virgin) shall conceive, and bear Ben, and shall call Shmo Immanu El (G-d is with us) [See extensive commentary in The Translator To The Reader, page vii].

^6 (5) For unto us a yeled is born, unto us ben is given; and the misrah (dominion) shall be upon his shoulder; and Shmo shall be called Peleh (Wonderful), Yoetz (Counsellor), El Gibbor (Mighty G-d), Avi Ad (Possessor of Eternity), Sar Shalom (Prince of Peace).

⁸ then Yehoshafat, Yoram, Uziyahu;

⁹ then Yotam, Achaz, Chizkiyahu,

¹⁰ then Mnasheh, Amon, Yoshiyahu,

¹¹ then Ykhanyahu and his achim from the days of the Golus in Babylon.

¹² After Ykhanyahu, then Shaltiel, then Zrubavel,

¹³ then Avichud, then Elyakim, then Azur;

¹⁴ then Tzadok, then Yakhin, then Elichud;

¹⁵ then Elazar, then Mattan, then Yaakov.

¹⁶ Yaakov fathered Yosef, the baal (husband) of Miryam, from whom was born Yehoshua, who is called Rebbe, Melech HaMoshiach. [Yochanan 1:49]

¹⁷ So then, there were arbaa asar (fourteen) dorot (generations) from Avraham to Dovid [T.N. Dovid= DVD in Hebrew = [d = 4, v = 6, d = 4] = (4 + 6 + 4 = 14)], and there were arbaa asar dorot from Dovid to the Golus in Babylon, and there were arbaa asar dorot from the Golus in Babylon to Rebbe, Melech HaMoshiach.

¹⁸ The huledet (birth) of Rebbe, Melech HaMoshiach was as follows. When Moshiach’s Em, Miryam, had been given in erusin to Yosef [ben Dovid], but before they came together, she was found with child through the Ruach Hakodesh.

¹⁹ Her shidduch, Yosef [ben Dovid], being a tzaddik and not wanting to humiliate her publicly, planned to deal with the get (divorce) in a private arrangement.

²⁰ Now just when Yosef [ben Dovid] had thought through to this tachlis (purpose) hinei! A malach Hashem appeared to him in a chalom, and said, Yosef ben Dovid, do not shrink from taking Miryam in nisuim (marriage) as your [basherte (destined mate) aishes chayil (virtuous woman)] kallah (bride), because what has been conceived in her is through the Ruach Hakodesh.

²¹ And she shall bear BEN (Son) and you will call SHMO (his name, Zech 6:12) YEHOSHUA (Zech 6:11-12) because he will bring his people yeshuah (rescue, salvation, deliverance) from their peyshaim (rebellions).

²² Now all this occurred so that which was spoken by Hashem through the Navi might be fulfilled,

²³ HINEI, HAALMAH HARAH VYOLEDET BEN VKARAT SHMO IMMANU-EL (Behold, the Virgin will be with child and will bear Son and will call his name Immanu-El—Isa 7:14; cf page vii), which translated means G-d is with us.

²⁴ Then Yosef [ben Dovid], rising up from sleep, did as the malach Hashem commanded him and he took his kallah.

²⁵ And Yosef [ben Dovid] did not know her until she bore BEN and Yosef [Ben Dovid] called him by name of Yehoshua [Ben Dovid][See Baba Bathra 8:6].

10 Achim b’Moshiach, the great tshuka (desire, longing) of my lev and my tefillah to Hashem is for the Yeshu’at Yisroel (salvation of Israel).

² For I can be meid (provide testimony, attest) regarding them that they have a kinat Hashem (zeal for G-d), but not in accordance with saving binah and da’as.

³ For, having no saving da’as of the Tzidkat Hashem (the righteousness of G-d), and seeking to establish their own (that is, self-attained) they have not subjected themselves to the Tzidkat Hashem (righteousness of G-d 1:17; 3:5,21,25-26; 6:18).

⁴ For Moshiach is the goal of the Torah as a means to being YITZDAK IM HASHEM, for all who have emunah.

⁵ For Moshe Rabbeinu writes with reference to the (accessibility of) Tzidkat Torah (righteousness which is from the Torah), "The man YA’ASEH OTAM VACHAI ("who does these things will live" by them VAYIKRA 18:5).

⁶ Whereas the Tzidkat Emunah (righteousness which is from faith) speaks thus: "Do not say (looking for Messianic salvation being merited by superhuman attainments in works) in your lev, ‘Who will go up into Shomayim?' (that is, to bring Moshiach down)?

⁷ Or ‘Who will go down into the abyss?' (that is, to bring Moshiach up from the Mesim).

⁸ But what does it say? "The Dvar is near you, in your MOUTH and in your HEART " [DEVARIM 30:14]. That is, the Dvar of Emunah which we proclaim.

⁹ Because if you make hoda’ah (confession) "with your PEH" of Adoneinu Yehoshua, and have emunah "in your LEV" that G-d raised him from the Mesim, you will be delivered.

¹⁰ For with the "heart" one has emunah unto being YITZDAK IM HASHEM and with the "mouth" hoda’ah is made unto Yeshu’at Eloheinu.

¹¹ For the Kitvei Hakodesh says, "Everyone who has emunah in Him shall not be put to shame" YESHAYAH 28:16.

¹² For there is no distinction between Yehudi and Yevani [cf 3:9], for the same one is Adon Echad l’chulam (one L-rd over all), rich to all who call upon Him.

¹³ For V’HAYAH KOL ASHER YIKRA B’SHEM ADONOI ("Everyone whoever calls upon the Name of the L-rd" YOEL 3:5 [2:32]) shall be delivered.

²² Then the Chag (Festival) of Channukah took place in Yerushalayim. It was winter.

²³ And Rebbe, Melech HaMoshiach was walking around in the Beis Hamikdash in the area called Ulam Shlomo (Solomon’s Colonnade).

²⁴ Then those of Yehudah encircled Rebbe, Melech HaMoshiach and were saying to him, How much longer are you going to hold our neshamot in suspense? If you are the Rebbe, Melech HaMoshiach, tell us openly.

²⁵ In reply, Rebbe, Melech HaMoshiach said, I did tell you and you do not have emunah. The pe’ulot which I do b’Shem Avi, these pe’ulot give solemn edut (testimony, see Yn 8:18) about me.

²⁶ But you do not have emunah (faith), because you do not belong to my Tzon.

²⁷ My Tzon hear my voice, and I have da’as of them, and they follow me.

²⁸ And I give to them Chayyei Olam, and they will never perish, and no one will snatch them out of my hand. [YESHAYAH 66:22]

²⁹ That which HaAv of me has given me is greater than all, and no one is able to snatch out of the hand of HaAv.

³⁰ I and HaAv are echad. [DEVARIM 6:4; TEHILLIM 33:6; BERESHIS 2:24]

³¹ Again those of Yehudah took up stones that they might stone him.

³² In reply, Rebbe, Melech HaMoshiach said to them, Many ma’asim tovim I showed you from HaAv. Because of which ma’aseh do you stone me?

³³ In reply, those of Yehudah said to him, For a ma’aseh tov we do not stone you, but for Chillul Hashem and because you, being a man, make yourself G-d. [VAYIKRA 24:16]

³⁴ In reply, Rebbe, Melech HaMoshiach answered them, Has it not been written in your Torah, ANI AMARTI ELOHIM ATEM (I said you are g-ds.) [TEHILLIM 82:6] [SHEMOT 7:1; 22:27 TARGUM HASHIVIM]

³⁵ If those ones he called g-ds, to whom the Dvar Hashem came and lo tufar Kitvei Hakodesh (and the Kitvei Hakodesh cannot be broken, TEHILLIM 119:89,142)

³⁶ Can you say of the One whom HaAv set apart as HaKadosh and sent into the Olam Hazeh that he commits Chillul Hashem because I said, Ben HaElohim Ani Hu? [YIRMEYAH 1:5]

³⁷ If I do not accomplish the pe’ulot of Avi, do not regard me with bitachon.

³⁸ But if I do, even if you do not have emunah in me, chotsh have emunah in the pe’ulot, so that you may continue to have da’as and binah that HaAv is in me and I am in HaAv.

³⁹ They were seeking, therefore, again to seize him, and he eluded their hand.