OrthJBC - I Timothy

Chapter 1

1:1  From Sha'ul, a Shliach of Rebbe, Melech HaMoshiach Yehoshua according to the mitzva of Hashem Moshieynu and Rebbe, Melech HaMoshiach Yehoshua tikvateynu.

1:2  To Timotiyos [Act 16:1], a true born ben baEmunah (son in the faith). Chesed Hashem, Rachamim Hashem, and Shalom Hashem from Elohim Avinu and Rebbe, Melech HaMoshiach Yehoshua Adoneinu. WARNING AGAINST TORAH ACHERET

1:3  Even as I urged you to remain in Ephesus while I was going into Macedonia so that you might enjoin the mitzva (command) on certain persons not to teach heterodoxy

1:4  nor to focus on aggadah [Titus 1:14] and endless toledot (genealogies) which give rise to useless speculations in contrast to Hashem's immun (training) in emunah.

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

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

1:7  Wanting to be rabbonim of the Torah, they understand neither what they are talking about nor the things about which they so confidently make doctrinal assertions.

1:8  But we know that the Torah is beneficial if anyone uses it according to the Torah-true manner of Moshiach's Judaism.

1:9  Knowing this: that the Torah is not intended for the anshei tzedek but for the mufkarim (lawless) and the poshe'im (the ones transgressing/ rebelling), those without yirat Shamayim and chatta'im (sinners), osei to'eva (doers of abomination), nevalah (profane), rotzchei av va'em (murderers of father and mother--Shemot 21:15), and meratzchim (murderers)

1:10  zanayim (fornicators), shochvei zachar (homosexuals), gonvei nefesh (kidnapper/slave dealers--Shemot 21:16) shakranim (liars), nishba'im lasheker (perjurers) and whatever else opposes Moshiach's orthodox Jewish teaching

1:11  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 was entrusted. MODEH ANI FOR RACHAMIM IN THE RABBANUT OF MOSHIACH

1:12  Modeh ani (I give thanks) to the one having empowered me, Rebbe Melech HaMoshiach Yehoshua Adoneinu, because he considered me chayil [worthy, Ruth 2:1; Mishle 31:10], having appointed me to the rabbanut of Moshiach (Messianic ministry).

1:13  Previously being one guilty of chillul Hashem (blasphemy), redifah (persecution), and [religious] terrorism; fort (nevertheless), I received rachamim (mercy), because I acted in ignorance in the absence of emunah.

1:14  And the Chen vaChesed Adoneinu super-abounded with emunah and ahavah in Rebbe Melech HaMoshiach Yehoshua.

1:15  Trustworthy is the dvar Emes and worthy of all acceptance, that Moshiach Yehoshua came into the world to rescue chote'im, of whom I am the foremost.

1:16  But because of this, I received rachamim that in me, the foremost, Moshiach Yehoshua might display all savlanut (long suffering/patience), making me a mofet (model) to the ones about to have bittachon (trust) in Moshiach, resulting in Chayyei Olam.

1:17  Now to haMelech haOlamim, the One who is ein ketz (without end), Whom no eye has seen, Adonoi echad, be honor v'hatiferet mayhaolam v'ad haolam (and glory forever). Omein.

1:18  This mitzva (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,

1:19  holding emunah and a matzpun tahor (clean conscience), which some persons [1:3], because they pushed aside a matzpun tahor [1:5], have suffered shipwreck in the emunah [of Moshiach].

1:20  Among these are Hymenaeus and Alexander, whom I handed over to Hasatan, that they might be taught not to commit chillul Hashem.

Chapter 2

2:1  I urge, therefore, of first importance, tefillah (prayer), techinnah (supplication), tefillah (prayer), bakkashot (petitions), and todot (thanksgivings) be made on behalf of kol bnei Adam (all men),

2:2  on behalf of malchei eretz (kings) and on behalf of all the ones in authority, that we may lead a life of chayei menuchah (life of rest) in all chassidus (piety) and yirat Shamayim (reverence).

2:3  This is good and acceptable before Hashem Moshieynu,

2:4  who wants kol bnei Adam to have Yeshu'at Eloheynu (the Salvation of our G-d) and to come to da'as Emes (a knowledge of the truth).

2:5  For Adonoi echad hu (there is one G-d) and there is also melitz echad (one mediator, Iyov 33:23, Yeshayah 43:27; cf. Devarim 5:5,22-31), one mochiach (one arbitrator--Iyov 9:33), one sarsur (agent) between Hashem and kol bnei Adam, the Ben Adam Moshiach Yehoshua,

2:6  the one who gave his nefesh [Yeshayah 53:10-12] as a kapparah, a pidyon (ransom), on behalf of all. The edut (testimony) of this was given at the right time.

2:7  And for this edut I was given the s'michah (ordination) of Hashem as a karoz (herald), a maggid [for Moshiach], a Shliach (apostle)--I speak Emes, I do not speak sheker-- and a rabbinic moreh (teacher) for the Goyim in emunah and Emes.

2:8  I want, therefore, kol bnei Adam to daven in every shul, lifting up yadayim kodesh (holy hands) without ka'as (anger) and madon (strife). MOSHIACH'S KEHILLAH AND THE MATTER OF TZNIUS AND BALEBATISHE (PROPER) CLOTHING

2:9  Similarly also nashim (women) should adorn themselves with respectable hitnahagut (conduct) and tznius (modesty/piety) in appearance and with decency and propriety, not with coiffures and gold or pearls or costly clothing,

2:10  but with what is proper for nashim professing yirat Shamayim by means of ma'asim tovim (good works).

2:11  Let the isha (wife) learn in silence in all submission.

2:12  I do not allow an isha (wife) either to have teaching authority over or to have hishtalletut (domination) over [her] man, but to be in silence.

2:13  For Adam was formed rishonah (first), then Chavah.

2:14  And Adam was not deceived, but the isha, having been deceived, has come to be in averah (transgression).

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

Chapter 3

3:1  Trustworthy is the dvar Emes: if anyone aspires to the congregational office of Mashgiach Ruchani (Spiritual Overseer) over the edat Hashem (congregation of G-d), he desires a good task.

3:2  It is necessary, therefore, for the congregational Mashgiach Ruchani to be without reproach, ba'al isha echat (husband of one wife), mistaper (temperate), a man of seychel, practiced in derech eretz and hachnosas orchim (hospitality), skillful as a rabbinic moreh (teacher),

3:3  not a shikkor (drunkard) indulging in much wine, not violent but forbearing and eidel (gentle), not a ba'al machloket (quarrelsome person), not a gelt-loving kamtzon (miser).

3:4  He must be a ba'al bayit who can manage his own household well, having his banim (children) in submission with all respect.

3:5  Now if anyone does not know how to manage his own bais, how will he give oversight to the Kehillah of Hashem?

3:6  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/verdict of the Adversary).

3:7  Now it is necessary also for him to have a shem tov (good name) with the outsiders, lest he might fall into reproach and a mashchit (trap) of Hasatan. THE AVODAS HAKODESH OF MOSHIACH'S SHAMMASHIM

3:8  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,

3:9  keeping the sod haemunah (the mystery of the faith) with a matzpun tahor (clean conscience, 1:5,19).

3:10  And let these shammashim also be tested before holding office and then, if they prove unreprovable, let them have the avodas hakodesh (ministry) of shammashim.

3:11  Nashim (women) serving as shammashim similarly must be respectable, not yentas with mouths of lashon hora and rechilus (evil gossip), but nashim who are mistapekot (temperate), ne'emanot (faithful) in all things.

3:12  Let the shammashim be ba'alei isha achat (one wife husbands), managing well their banim and their own battim (households).

3:13  For the ones having served well in the avodas hakodesh of shammashim acquire for themselves a good standing and much bittachon in emunah in Moshiach Yehoshua. THE SOD OF CHASSIDUS IN MOSHIACH

3:14  I have the tikvah to come to you soon, but I am writing these directives so that,

3:15  if I delay, you may know how one's hitnahagut (conduct) ought to be in the Bais Hashem, which is the Adat haEl Chai (the Community of the Living G-d), the ammud (pillar) and yesod (foundation) of HaEmes.

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

Chapter 4

4:1  Now the Ruach HaKodesh says befeirush and in no uncertain terms that in the acharit hayamim some will become meshummad (apostate) from the emunah [of Moshiach], giving heed to deceitful ruchot (spirits) and teachings of shedim,

4:2  through the tzevi'ut (hypocrisy) of ones [morim] speaking sheker, the matzpun of whom is seared as with a branding iron.

4:3  Such will forbid nisu'im (marriage), commanding hinnazerut (abstinence) from that which Hashem created for partaking with todah by the ma'aminim in Moshiach and by the ones who know haEmes,

4:4  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 todah.

4:5  For it is being set apart as kadosh through the dvar Hashem and tefillos and berachot. A GOOD K'LI KODESH OF MOSHIACH

4:6  By presenting these things to the achim [in Moshiach] you will be a good k'li kodesh (minister) of Moshiach Yehoshua, you will be one nourished with the divrei haEmunah and the torah yeshara (straight teaching) which you have followed.

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

4:8  For hitammelut (bodily exercise) is kedai (profitable) a bissle, but chassidus [in Moshiach] is profitable in every way, holding havtachah (promise) of Chayyim now in Olam Hazeh, and, later, of Olam Habah.

4:9  The dvar Emes is trustworthy and worthy of all acceptance.

4:10  For to this end we labor and strive at the melocha (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].

4:11  These things command and teach.

4:12  Let no one despise your 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.

4:13  Until I come, attend to the keri'ah betzibbur (congregational public reading) of the Kitvei Hakodesh, attend to the hattafah (preaching) and to the hora'ah (teaching).

4:14  Do not neglect the mattanah (gift) in you which was given to you by means of nevu'ah (prophecy) with the s'michah administered by the Ziknei haKehillah.

4:15  Put these things into practice, that your progress in shomer masoret (religious devotion) may be manifest to all.

4:16  Be shomer both toward yourself and toward your hora'ah, and be arain getun (engrossed, torud [completely absorbed and involved]) in this, for, by so doing, you will come to Yeshu'at Eloheynu, and this means not only you yourself but also those who hear your hattafah [about Moshiach].

Chapter 5

5:1  To a Zaken do not speak harsh rebuke. Rather entreat him as an Abba. Treat the bochrim as achim (brothers).

5:2  Elderly nashim treat as imahot (mothers); younger nashim as achayot (sisters) in all tohar (purity).

5:3  Honor almanot (widows) that are really almanot.

5:4  But if any almanah has banim or bnei banim, let the banim or bnei banim learn first to show yirat Shamayim vis a vis their own bais and to render recompense to the horim (parents), for this is acceptable in the sight of Hashem.

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

5:6  But the one living in hedoniyut (hedonism) has died while living.

5:7  And command these things that the almanot may be irreproachable.

5:8  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, a kofer, unbeliever).

5:9  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 wife),

5:10  being commended by ma'asim tovim, having brought up banim, having showed hachnosas orchim, having washed the feet of the kedoshim, having given nichum (comforting) to the oppressed, having devoted herself to every ma'aseh tov.

5:11  But younger almanot refuse, for, when they have ta'avah (lust), in disregard of Moshiach they want nisu'im (marriage),

5:12  having harsha'ah (condemnation/conviction), because their first havtachah (promise) they violated.

5:13  And at the same time also they learn atzlut (idleness), going around house to house, and not only idle but also rachlaniyot (gossipmongers, platke-machers) and busybodies, speaking things they ought not.

5:14  Therefore, I counsel younger almanot to proceed with nisu'im (marriage), to bear banim, to manage the bais, giving no occasion to the mitnagged (opponents, antagonist) to reproach us.

5:15  For already some almanot have turned aside to follow Hasatan.

5:16  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.

5:17  Let the Zekenim (elders--see Shemot 12:21) who have ruled well be considered worthy of double kavod, especially the Zekenim laboring in hattafah (preaching) and hora'ah (teaching).

5:18  For the Kitvei HaKodesh says, LO TACHSOM SHOR BEDISHO ("YOU SHALL NOT MUZZLE WHILE HE IS TREADING OUT THE GRAIN"--DEVARIM 25:4), and "Worthy is the workman of his wages."

5:19  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).

5:20  The Zekenim that are sinning, expose before all, that the rest also may have yirat (Shamayim).

5:21  I charge you before Hashem and Moshiach Yehoshua and the malachim habechirim (chosen angels) that these mitzvot you keep without discrimination, doing nothing on the mekor (basis) of masoh panim.

5:22  Give s'michah quickly to no one nor participate in the cha'taim (sins) of others; keep yourself tahor.

5:23  No longer drink only mayim, but use a little yayin because of your stomach and your frequent illnesses.

5:24  With some, their cha'taim are obvious, going before them to mishpat, but some cha'taim indeed follow after them.

5:25  Likewise, also ma'asim tovim are borur (obvious), but even when they are not, they cannot be hidden.

Chapter 6

6:1  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.

6:2  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. ON THOSE WHO ARE TRUE ASHIRIM IN MOSHIACH Teach and exhort these things.

6:3  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 chassidus,

6:4  he has succombed to gaa'vah (conceit), having understood nothing, but having a morbid craving for controversies and disputes over devarim out of which comes kinah (envy), madon (strife), lashon hora (evil speaking), chashadot merusha'im (evil suspicions),

6:5  and constant friction between men corrupted in their minds and having become bereft of haEmes, thinking chassidus to be a means of financial gain.

6:6  But chassidus with tzufrieden-kait (contentment) is great revach (gain, profit).

6:7  For we brought nothing into Olam Hazeh, neither are we able to carry anything out of it,

6:8  but having mazon (food) and begadim (clothes), with these we will be satisfied.

6:9  But the ones desiring to be ashirim (rich men) fall into nissayon (temptation) and into a mashchit (trap--Yirmeyeh 5:26) and into many foolish and destructive ta'avot (lusts) which plunge men into cherem and Avaddon (destruction).

6:10  For the ahavat 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 Moshiach) and pierced themselves with many machovim (sorrows). THE GOOD FIGHT OF EMUNAH IN MOSHIACH

6:11  But you, ish haElohim (man of G-d), flee these things. Pursue tzedek, chassidus, emunah, ahavah, savlanut, and anavah.

6:12  Fight the good fight of emunah; lay hold of the Chayyei Olam to which you were called when you made the edut tovah (good witness) before edim rabbim (many witnesses).

6:13  I charge you before Hashem, the one giving Chayyim to all things, and before Moshiach Yehoshua, the one having testified before Pontius Pilate the edut hatovah (good witness),

6:14  I charge you to keep the mitzva [of Moshiach] spotless, irreproachable, until the appearing of Rebbe, Melech HaMoshiach Adoneinu Yehoshua.

6:15  And this will be made manifest at the right time by hamvorach, Ribbon haYachid, Melech haMelachim and Adon haAdonim.

6:16  To the One who is alone Almavet (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.

6:17  Charge the ashirim in Olam Hazeh not to walk in gaa'vah (pride) and high mindedness, neither to put their tikvah (hope) in the uncertainty of their riches but on Hashem who richly grants us all things for enjoyment.

6:18  Charge the ashirim to do haTov, to be rich in ma'asim tovim, to demonstrate rochav lev (generosity) and willingness to do gemilus chesed,

6:19  treasuring up for themselves a yesod tov for Olam Habah that they may lay hold of Chayei haEmes.

6:20  O Timotiyos, the pikkadon (deposit) [of Moshiach's torah] entrusted to you, guard, turning away from the profane empty utterances and oppositions of the falsely named [or pseudo-Jewish--1:7] Da'as (Knowledge),

6:21  by which, some, professing, missed the mark concerning the emunah [of Moshiach]. Chesed Hashem be with you.