⁹ Because thou hast made Hashem, which is my refuge, even Elyon, thy ma’on (habitation, dwelling; see Yn 14:2 OJBC)

¹⁰ There shall no ra’ah (evil, disaster) befall thee, neither shall any nega come near thy ohel.

¹¹ For He shall give charge to His malachim (angels) concerning thee, to be shomer over thee in kol drakhim of thee.

¹² They [the malachim of Hashem] shall bear thee up on their palms, lest thou dash thy regel against an even (stone).

¹³ Thou shalt tread upon the lion and adder; the young lion and the tannin (serpent) shalt thou trample under foot.

¹⁴ Because he hath set his longing upon Me, therefore will I rescue him; I will set him on high, because he hath da’as of Shmi (My Name).

¹⁵ He shall call upon Me, and I will answer him; I will be with him in tzoros; I will deliver him, and honor him.

¹⁶ With orech yamim (length of days, long life) will I satisfy him, and show him My Yeshuah (salvation).

²⁸ Chesed and emes guard the Melech, and his kisse is upheld by chesed.

²⁹ The tiferet (glory) of bochurim is their ko’ach (strength), and the hadar (splendor) of zekenim is the silvery head.

³⁰ Blows that wound cleanseth away rah; so do beatings the innermost beten.

¹⁴ And Rebbe Melech HaMoshiach was casting out a shed from an ish illem (mute man). And it came to pass when the shed had come out, the ish illem spoke, and the multitudes were amazed.

¹⁵ But some of them said, He casts out the shedim by Baal-zibbul Sar HaShedim.

¹⁶ And others, to test him, were demanding of Rebbe, Melech HaMoshiach an ot (sign) from Shomayim.

¹⁷ But Rebbe Melech HaMoshiach, having had daas of their machshavot (thoughts), said to them, Every Malchut divided against itself is laid waste; and a bais (household) divided against itself falls.

¹⁸ And if Hasatan also was divided against himself, how shall Hasatan’s Malchut (Kingdom) stand? Because you say by Baal-zibbul I cast out shedim.

¹⁹ But if I by Baal-zibbul cast out the shedim, by whom do your banim cast them out? Oib azoi (consequently), they shall be your shofetim (judges).

²⁰ But, if I, by the finger of Hashem, cast out the shedim, then the Malchut Hashem has come upon you. [SHEMOT 8:19]

²¹ When a Gibbor (Strong Man), fully armed, is shomer over his armon (palace), his possessions are left in shalom;

²² But when someone stronger than he overpowers him, he takes away from him all his shiryon kaskasim (coat of scale armor) on which he had depended, and distributes his plunder.

²³ The one who is not with me is against me (anti-Moshiach); and he who does not gather with me, scatters.

²⁴ When the ruach hatameh (unclean spirit) goes out from the ben Adam, it goes through waterless places seeking a menuchah (resting place) and, not finding any, it says, I will return to my bais from where I came out.

²⁵ And when it comes, it finds the bais having been swept and put beseder.

²⁶ Then it goes and takes another sheva shedim more ra’ot (evil) than itself, and they enter it and dwell there; and the acharit (last) condition of that ish becomes worse than the reshit (first).

²⁷ And it came about while Rebbe Melech HaMoshiach was saying these shiurim, a certain isha in the multitude, having lifted up her voice, said to him, Ashrey is the womb having carried you and the breasts that nursed you.

²⁸ But Rebbe Melech HaMoshiach said, Aderaba (to the contrary); ashrey are the ones hearing the dvar Hashem and being shomer mitzvot! [T.N. Notice refusal here of Moshiach to allow his Em to be given Goyishe veneration]

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.