Orthodox Jewish Bible (OJB)
Shimon Kefa, an eved and Shliach of Rebbe Melech HaMoshiach Yehoshua: to the ones having obtained, with us [Shlichim of Moshiach], equally precious [orthodox Jewish] emunah (faith) [the Emunah of the true Dat HaYehudit] in the Tzedek Hashem of Eloheinu and Moshieinu Rebbe Melech HaMoshiach Yehoshua. 2 Chesed Hashem and Shalom Hashem to you abundantly in the da’as (personal, saving knowledge) of Hashem and Adoneinu Yehoshua. 3 As the gevurat Hashem (the power of G-d) has given us everything for Chayyim (life) and chasidus through the da’as (personal, saving knowledge) of the One Who bestows on us the kri’ah (calling) to His own Kavod (Glory) and Tzidkanut (Righteousness) 4 So Hashem has given us precious havtachot gedolot (great promises) that through these promises you might become [regenerate] deveykus participants with the life of the teva haelohi (divine nature], having escaped the [degenerate] Olam Hazeh’s lust engendered corruption. 5 For this very reason, you must apply all zerizut (diligence) to supply emunah with midah hatov (the attribute of virtue), and midah hatov with da’as (knowledge), 6 And da’as with shlitah atzmit (self-control), and shlitah atzmit with chozek (fortitude) and chozek with chasidus (piety), 7 And chassidus with ahavah shel achvah (brotherly love), and ahavah shel achvah with ahavah (agape). 8 For if these midos are in you increasingly, they will forestall you from being batlanim (idlers) and lo poreh (unfruitful) in the da’as (personal saving knowledge) of Rebbe, Melech HaMoshiach Adoneinu Yehoshua. 9 For the one with whom these middos chasidus (qualities of piety) are not present is an ivver (blind man), being shortsighted, having forgotten the tohorah (cleansing) of his past averos. 10 Therefore, Achim b’Moshiach, be eagerly diligent to make your kri’ah (summons) and bechirah (election) sure, for, if you do these things, you will never fall over a michshol (stumbling block). 11 For thus will be richly provided for you the entrance into the Malchut Olam of Adoneinu and Moshieinu Rebbe, Melech HaMoshiach Yehoshua. 12 Therefore, it is my tachlis (purpose, final end) always to remind you concerning these things, even though you have da’as of them and have been stabilized in HaEmes that you have. 13 But I consider it befitting, as long as I am in this ohel, to arouse you with a tizkoret (reminder), 14 Als (since) I know that the putting off of my mishkan is imminent, as indeed Adoneinu Rebbe Melech HaMoshiach Yehoshua made clear to me. 15 And also I am eager to cause you to always possess the zichron (memory) of these things after my exodus. 16 For we had not followed cleverly crafted aggadot or doichek (farfetched) bubbemeises or reid (hearsay) when we made known to you the gevurah (miraculous power) of Adoneinu Rebbe, Melech HaMoshiach Yehoshua and the Bi’as HaMoshiach of him; no, we had been edei re’iyah (eyewitnesses) of Moshiach’s majestic gedulah (greatness). 17 For having received from Elohim HaAv kavod va’oz, the bat kol was conveyed to Moshiach by the Majestic Glory, “ZEH BENI AHUVI ASHER BO CHAFATSTI” (“This is my Son, the beloved, with whom I am well pleased”). 18 And this bat kol we heard out of Shomayim, having been brought with Moshiach upon the Har HaKodesh. 19 And we have the Dvar HaNevu’ah (Word of Prophecy) made more sure, to which you do well in giving heed as to a menorah shining in a place of choshech until HaYom [of Olam Haba] dawns and the Kochav (Star) haNogah (of Brightness, Venus) rises in your levavot (hearts). 20 Knowing this first: that every nevu’ah (prophecy) of the Kitvei Hakodesh is not of one’s own interpretation. 21 For no nevu’ah was at any time brought by the ratzon HaBnei Adam (will of Man), but men being carried along by the Ruach Hakodesh spoke from Hashem.