Orthodox Jewish Bible (OJB)
Therefore, having put away all rishus (malice), all remiyah (guile, fraud, deceit) and tzevi’ut (hypocrisy) and kin’ah (envy) and all lashon hora, 2 As new born olalim (infants), desire the pure cholov ruchani (spiritual milk), that by it you may grow into Yeshu’at Eloheynu, 3 Now that you have tasted KI TOV Hashem (“that the L-rd is good,”). 4 Come to him [Moshiach], to that “Even Chayyah” (“Living Stone”), CHADAL ISHIM (“rejected by men”) but BECHIR (“Chosen”), and precious in the sight of Hashem. 5 You also, like avanim chayyot (living stones), are being built up for a Bayit Ruchani (a Spiritual Beis, House) for a kehunnat kodesh (holy priesthood) to offer up zivchei ruach (sacrifices of the spirit) acceptable to Hashem through Rebbe, Melech HaMoshiach Yehoshua. 6 For it stands written in the Kitvei HaKodesh, HINENI YISSAD B’TZION EVEN PINNAT YIKRAT (“Behold, I place in Zion a precious corner stone”), chosen, and HAMMA’AMIN LO YACHISH (“the one believing [on him, on Moshiach] never will be dismayed, ashamed). 7 Therefore, to you who are the ma’aminim [in Moshiach] this EVEN (“Stone”) is YIKRAT (“precious”), but to the Apikorosim (Unbelievers): EVEN MA’ASU HABONIM HAY’TAH LEROSH PINAH (“The Stone which the ones building rejected became the head of the corner”). 8 And EVEN NEGEF U’L’TZUR MICHSHOL (“a stone for stumbling over and a rock for falling over”). They stumble because they have no mishma’at (obedience) to the Dvar Hashem which is also what they were appointed for. 9 But you are an AM NIVCHAR (“a chosen people”), a MAMLECHET KOHANIM (“a kingdom of priests, royal priests”), a GOY KADOSH (“a holy nation”), an AM SEGULLAH (“a people of treasured possession”), for this purpose: that you may declare the wondrous deeds of the One who gave you the kri’ah (calling) and summoned you out of choshech into his marvelous ohr. 10 You, who once were LO AMI (“not My people”) but now AMI ATAH (“My people you are”, the AM Hashem (“the people of G-d”), the ones having not received rachamim, but now having received rachamim. 11 Chaverim, I say “Chazak (Be Strong)!” to you as aliens and exiles, exhorting you to abstain from fleshly ta’avot (lusts) which make milchamah (war) against the neshamah. 12 Let your hitnahagut (conduct) among the Goyim show feste (excellent) midas chasidus (trait of piety) that, wherein they speak against you as anshei resha (men of wickedness), by observing your ma’asim tovim they may glorify Hashem in the YOM PEKUDDAH (“Day of Visitation, Reckoning”). 13 Submit to every created human memshalah (governing authority) because of Hashem, whether to a Melech (King) as being HaRosh, 14 Or to moshelim (governors) as being sent by Hashem for the purpose of nakam (vengeance) on anshei resha (men of wickedness) but for the purpose of shevach (praise, commendation) on anshei tzedek. 15 For it is the ratzon Hashem (the will of G-d) that you, by acting as anshei tzedek, may silence the lack of da’as (knowledge) of the kesilim (the foolish people). 16 As Avadim (Servants) of Hashem, live as Bnei Chorin (Sons of Freedom, Freedmen); yet do not use your cherut (freedom) as a cloak for concealing ra’ah (evil). 17 Have kavod (respect, honor) toward kol Bnei Adam; have ahavah (agape) toward HaAchim (The Brotherhood of the Messianic Chavurah); have yirat Shomayim toward Hashem, have kavod to HaMelech. 18 Avadim, be submitting in kol yir’ah (all fear) to your adonim (masters), not only to the good and eidele (gentle) adonim, but also to the hard sarei misim (task-masters). 19 For this is worthy of shevach (praise, commendation) if, because of a consciousness of Hashem, anyone bears up under tzoros (troubles) while suffering unjustly. 20 For what shevach (praise) is it if, after committing chatta’im (sins) and being beaten, you endure? But if being osei tzedek (doers of what is right) and suffering, then you endure, this is worthy of shevach before Hashem. 21 It was for this tachlis (purpose) [of your being osei tzedek and suffering] that you were given your kri’ah (calling), because also Moshiach suffered on behalf of you, leaving you a mofet (example), that you should follow be’ikvot Moshiach (in the steps of Moshiach), 22 Who was beli chet (without sin) V’LO MIRMAH BEFIV (“and no deceit was in his mouth”); 23 Rebbe, Melech HaMoshiach, who, being reviled, did not retaliate; suffering, he did not utter iyumim (threats), but handed himself over, entrusting himself to the Shofet Tzedek (Righteous Judge); 24 Moshiach, who himself NASAH (bore, carried away), ES PEYSHA’EINU (our transgressions, our sins) in geviyyato on HAETZ that, having become niftarim (deceased ones) to chattoteinu, we might become Kol Chai (all living) to Tzidkanut (Righteousness); UVACHAVURATO NIRPA LANU (“by whose wounds you were healed”). 25 For you were KULLANU KA’TZON TA’INU (“all of us like sheep we went astray”), for you were as sheep being led astray, but you made teshuva now to the Ro’eh and Mashgiach (Overseer) of your nefashot (souls).