Read the New Testament in 24 Weeks

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].