Beginning

¹ From the Zaken (Elder, SHEMOT 3:16). To the Gevirah HaBechirah (the Chosen Lady) and her Banim (Sons, Children), for whom I have ahavah (agape) b’Emes, and not only I but also all those who have Da’as HaEmes (Knowledge of the Truth),

² Because of HaEmes that dwells inside us, and will be immanu (with us) for Yamim HaOlam.

³ Chen v’Chesed Hashem (unmerited Favor and Kindness), Rachamim Hashem (Mercy), and Shalom Hashem (Peace) will be immanu (with us) from Elohim HaAv and from Rebbe, Melech HaMoshiach Yehoshua, HaBen of HaAv, in Emes and Ahavah (agape).

⁴ I had simcha gedola (much joy) that I have found some of your Banim with a walk which is Halakhah b’Derech Emes (Conduct in the Way of Truth), just as we received a mitzvah (commandment) to do so from HaAv [1:3].

⁵ And now I beseech you, Gevirah [1:1], not as a mitzvah chadasha (new commandment) I am writing you, but that which we had meyReshit (from the Beginning): that we should have ahavah (agape) one for the other [Yochanan 13:34].

⁶ And this is ahavah, that we should walk with a halichah according to the Mitzvot of Rebbe, Melech HaMoshiach; this is the mitzvah just as you have heard it meyReshit. You must walk in it [1:5].

⁷ Because mat’im rabbim (many misleaders, deceivers) have gone out into the world, the ones not making the Ani Ma’amin moyde (confession) that Rebbe, Melech HaMoshiach Yehoshua habah b’basar (has come in bodily flesh); this one is HaMat’eh (the Deceiving One) and the Anti-Moshiach.

⁸ Watch out for yourselves, lest you lose what we worked for, but may receive a sachar maleh (full reward).

⁹ Everyone who runs ahead and does not remain in the torah of Rebbe, Melech HaMoshiach does not have Hashem; the one remaining in the torah [of Moshiach], this one has both HaAv and HaBen.

¹⁰ If anyone comes to you and does not bring this torah, do not receive him into your house [kehillah, shtiebel], and do not give him Drishat Shalom.

¹¹ For the one giving Drishat Shalom to him has shuttafut (partnership) with his ma’asim hara’im (evil deeds).

¹² I have many things to write to you; I wanted not to do so with parchment and ink, but I have the tikvah (hope) to be with you and to speak panim el panim (directly, in person—DEVARIM 34:10), that our simcha (joy) may be shleimah (complete).

¹³ Drishat Shalom from the Banim of your Achot HaBechirah (Chosen Sister).

¹ From the Zaken (Elder, SHEMOT 3:16). To Gaius HaAhuv (Gaius the beloved), for whom I have ahavah (agape) b’Emes.

² Chaver, it is my tefillah that all may be hatzlocha (successful) with you, and that you may be shalem b’guf (healthy), just as your nefesh (soul) is matsli’ach (successful).

³ For I had simcha gedola (much joy) when the Achim b’Moshiach arrived [here] and gave eidus (testimony) of you being in HaEmes (the Truth), just as your walk is halakhah b’Derech Emes (conduct in the Way of Truth).

⁴ I have no greater simcha than this, to hear of my bnei b’Moshiach, that their walk is halakhah b’Derech Emes.

⁵ Chaver, you do a thing of emunah (faith) when it is done for the Achim b’Moshiach [engaged in the Shlichus (Divine Mission) of Messianic Kiruv Rechokim itineration in the kehillot], especially when they are people you don’t know.

⁶ They gave eidushaft (witness of testimony) to your ahavah (agape) before the kehillah (assembly) [here]; you will do well to send them on their way in a manner worthy of Hashem.

⁷ For, on behalf of Hashem they went forth [in the Shlichus of Moshiach’s Kiruv Rechokim], taking nothing from the Goyim.

⁸ Therefore, we ought to give hachnosas orchim (hospitality) to such, in order that we may be ozrim (helpers) with HaEmes.

⁹ I wrote something to the kehillah [there]; but Diotrephes, who has fallen in love with being "Rosh of the Kehillah," does not receive us.

¹⁰ Oib azoi (consequently), if I come, I will remember his "ma’asim" ("works") which he does, his bringing unjustified charges against us with lashon horah (evil speech). And not being satisfied with performing these "mitzvot", he even refuses to receive the Achim b’Moshiach, and, those intending to do so, he hinders and expels out of the kehillah.

¹¹ Chaver, do not imitate HaRah (Evil); rather, imitate HaTov (Good). The one doing HaTov is from Hashem. The one doing HaRah has not regarded Hashem.

¹² To Demetrius, eidus (witness of testimony, commendation) has been given by all and, personally, by no less than HaEmes (the Truth); we also give eidus, and you have da’as that our eidus is emes.

¹³ I had many things to write to you, but I do not want to write to you with pen and ink.

¹⁴ But I have the tikvah (hope) to see you imminently, and we will speak panim el panim (directly, in person). Drishat Shalom to you. Drishat Shalom from the Chaverim [here]. Drishat Shalom by name to each of the Chaverim [there].

¹⁵ Drishat Shalom to you. Drishat Shalom from the Chaverim [here]. Drishat Shalom by name to each of the Chaverim [there]. T.N. It is possible that the first book of the Brit Chadasha was written by Ya’akov [see p.848], possibly around 45 C.E. However, the iggeret hakodesh on this page is written by Moshiach’s Shliach Yochanan to Gaius with the prayer that as Gaius prospers spiritually, he will succeed in every aspect of his life. It appears that the Shliach Yochanan had led Gaius to faith in the Moshiach (see verse 3-4) and Gaius in turn had shown kindness and hachnosas orchim (hospitality) to certain of Moshiach’s traveling emissaries, who had reported Gaius’ generosity (verse 6) before the Kehillah where the Shliach Yochanan is now, probably the same kehillah in Asia Minor where Yochanan did much of his other writing: his Besurah Geulah, his other iggrot kodesh, and his Hisgalus. The purpose of the letter is to commend an itinerant emissary of Moshiach named Demetrius (verse 12). When planting a new Messianic Shul, the non-believers are not to be asked for financial support (verse 7). Therefore, the Messianic kehillot and their Zekenim are to offer hachnosas orchim and material help to travelling emissaries of Moshiach such as Demetrius. Also this epistle teaches that when one knows G-d, the Truth gives an inner eidus or testimony (verse 12). Other Scripture on this matter of assurance are found in Ro 8:15-17, 38f; Ga 4:6; Pp 1:6; 2Ti 1:12; Yn 5:24; 1Yn 5:13; 1Yn 4:13; 5:10; 3:18- 19; MJ 6:11; 10:22. As we study the Holy Bible we find that we can discover there (not in emotional experience or in our circumstances) that we are heirs of salvation and children with a heavenly calling, citizenship, and destiny. See also 2Ti 3:14; Col 2:2; 1Th 1:5; Ro 14:5; 4:21; 1Th 2:13; Ac 2:38, 5:32; Ga 3:2; Ac 15:8; 1Yn 3:24; Eph 1:13-14; 4:30. There are other Scriptures that warn against self-deception in these matters, and give moral and spiritual tests so that anyone can see if he or she is walking in the light—see 1Yn 2:3-5; 3:9f; 14, 18f, 4:7; 5:1, 4, 18; 1 Yn 3:19; 1 Yn 1:6; 2:4, 9- 11, 23: 3:6-10, 4:8,20; 2Yn 9; 3Yn 11.

¹ From Yehuda, eved (servant) of Rebbe, Melech HaMoshiach Yehoshua/Yeshua and brother of Ya’akov [see p.848]; To HaKeru’im (the Called Ones), beloved in Elokim HaAv and HaShemurim (the Guarded ones) for Rebbe, Melech HaMoshiach Yehoshua.

² Rachamim Hashem and Shalom Hashem and Ahavas Hashem to you abundantly!

³ Chaverim, although I was very eager to write to you an iggeret hakodesh concerning the Geulah (Redemption) we share, it suddenly became necessary to write you an urgent appeal to fight for the [correct Orthodox Jewish] Emunah (Faith, the Emunah of the true Dat HaYehudit), which was once for all time handed over and transmitted to the Kadoshim.

⁴ For certain men, anshei resha (men of wickedness), written down long ago [in the sfarim of Hashem] for this harsha’ah (condemnation) [DANIEL 7:10; Rv 20:12; 1K 2:8], have infiltrated our ranks, men twisting the Chen v’Chesed HaElokeinu into a license for sensual selfindulgence and denying our only Ribboneinu and Adoneinu Rebbe, Melech HaMoshiach Yehoshua.

⁵ Now I wish to remind you, though you are fully informed, that Hashem, Who once saved a people from Eretz Mitzrayim (Egypt), afterwards destroyed every Apikoros not having Emunah (Faith).

⁶ And you have da’as about the malachim (angels), not being content to keep their positions of Memshalah (Rule, Dominion), having deserted their own station, these malachim Hashem has kept under sharsherot (chains) oif eibik (forever), under choshech [see 2K 2:4] for the Mishpat HaYom HaGadol, the Judgment of the Great Day [the Yom HaDin].

⁷ As S’dom and Amora and the cities around them, in a doime (similar) manner to these, indulging in gilui arayot (sexual immorality) against the course of nature and turning aside and going after alien flesh, are set forth to lie in public view as a mofet (example), undergoing the onesh of Eish Olam (Eternal Fire, YESHAYAH 66:24; Mt 25:46; Rv 20:10).

⁸ Likewise, indeed, these ["certain men,” 1:4], these dreamers, on the one hand, pollute the basar (flesh); on the other hand, they do not recognize HaMemshalah (rule) of glorious heavenly beings; instead, they speak lashon hora with Chillul Hashem railing against them.

⁹ By contrast, Micha’el the Sar HaMalachim (DANIEL 10:13), when he took issue with Hasatan and disputed about the geviyyat Moshe [Rabbeinu] (body of Moses), did not presume to pronounce a slanderous judgment [against Hasatan], but said, "Hashem rebuke you!"

¹⁰ But, on the one hand, these [men] slander whatever they do not understand; on the other hand, what they do have binah of instinctively, like unreasoning animals, by these things they are destroyed.

¹¹ Oy to them! Because they walked in the Derech Kayin (BERESHIS 4:3-8) and to the Toyus Balaam (Error of Balaam, BAMIDBAR 31:16) they surrendered for revach (gain), and in the mered (rebellion) of Korach against HaMemshalah (BAMIDBAR 16:1-35) they were destroyed!

¹² These [men] are hidden reefs [moored at] your seudas (agape-feasts), feasting with you without yires-hakoved, shepherding themselves, waterless clouds being carried away by winds, autumn trees without fruit, twice dead, torn up from their shorashim (roots),

¹³ Wild waves of the sea, foaming up their ma’asim hara’im (evil deeds), wandering kokhavim (stars) for whom the shvartz gloom of choshech has been reserved oif eibik (forever).

¹⁴ But also it was about these [men] that Enoch, in the seventh [generation] from Adam, prophesied, saying, "Hinei, Adonoi comes with His ten thousands of malachim

¹⁵ "For the purpose of bringing all to Mishpat and for the purpose of proving guilty every neshamah of all of its deeds done without yireshakoved and of all the harsh things chote’im (sinners) without yires-hakoved spoke against Him."

¹⁶ These [men] are malcontents and fault-finders, walking according to their ta’avot (lusts); their mouth speaks arrogant things, flattering for the tzil (purpose) of financial advantage.

¹⁷ But you, Chaverim, keep in mind the predictions (2K 3:3) of the Shlichim of Rebbe Melech HaMoshiach Adoneinu Yehoshua,

¹⁸ Because they were telling you that at Acharit HaYamim (the End of Days), there will be leitzim (scoffers, TEHILLIM 1:1) walking according to their ta’avot (lusts) without yireshakoved.

¹⁹ These [men] are the ones causing division, worldly men, not having the Ruach Hakodesh.

²⁰ But you, Chaverim, build yourselves up on what is kodesh kodeshim (most holy) of yours, your [correct, Orthodox Jewish] Emunah (Faith, v.3, the Emunah of the true Dat HaYehudit], davening in the Ruach Hakodesh.

²¹ Keep yourselves in the Ahavas Hashem, awaiting the rachamim of Rebbe, Melech HaMoshiach Adoneinu Yehoshua unto Chayei Olam.

²² To those who are wavering, show rachamim; others, deliver, snatching them out of the Eish [Olam, YESHAYAH 66:24].

²³ On others, have rachamim mixed with yireshakoved, hating even the undergarment defiled by corrupt human nature.

²⁴ Now to the One who is able to stand shomer over you, to make you moineia (prevented) from falling, and to set you unblemished in the presence of his Shechinah, with sasson rav (much rejoicing),

²⁵ To HaElohim HaYachid Moshieinu (to the only G-d our Savior), through Rebbe Melech HaMoshiach Adoneinu Yehoshua, be HaKavod (Glory) and HaGedulah (Greatness) and HaMemshalah (Rule) and HaGevurah (Might) Mei-Olam V’ad Atah V’ad Olemei Olamim (before all time, now, and forever.) Omein.