Introduction
Introduction to Chazon Keifa (The Apocalypse of Peter)
Within the Framework of The Ivri Heritage Bible
The non-canonical eschatological document presented here, titled Chazon Keifa (חֲזוֹן כֵּיפָא — The Vision of Peter) and historically cataloged as the Apocalypse of Peter, serves as a powerful apostolic witness detailing the architecture of the end times, the physical resurrection of human flesh, the calculated torments of the resha'im (sinners), and the glorious transfiguration of the righteous within the structural layout of The Ivri Heritage Bible. Cast as a private discourse between the Savior and His inner circle on the Har HaZeitim (Mount of Olives), the text bridges the classic Synoptic Olivet Discourse with intense, descriptive apocalyptic visual metadata.
Transmitted in this edition through a rigorous Hebraized linguistic framework, the translation honors the explicit source text verbatim. By systematically replacing generic Western titles with their native Hebraic expressions, it recovers the authentic sanctuary vocabulary, angelic identities, and covenantal parameters utilized by the early Netzarim community to instruct the bechirim (elect) on the final Yom HaMishpat (Day of Judgment) and the unyielding justice of the Creator.
Textual Methodology: Restoring Sacred Names and the Hebraic Lexicon
An essential hallmark of The Ivri Heritage Bible is the meticulous recovery of pristine Hebrew vocabulary, regional designations, and structural metadata directly within the narrative prose: The Divine Names and Sovereign Titles: The supreme covenantal designation Yahuah (יְהוָה) is restored alongside Elohim (אֱלֹהִים), My HaAv (מִנְחַת אָבִי — My Father), and the ultimate judicial title, Elohim the Righteous Judge. The Messianic and Apostolic Personnel: The central figure of redemption is identified as Yeshua HaMashiach (יֵשׁוּעַ הַמָּשִׁיחַ — Jesus the Messiah), who is explicitly recognized as the Ben Elohim (בֶּן־אֱלֹהִים — Son of God). The visionary recipient is the primary emissary Keifa (כֵּיפָא — Peter), and ancestral figures include Avraham (Abraham), Yitzchak (Isaac), Ya'akov (Jacob), Moshe (Moses), and Eliyahu (Elijah). The Geography of the Unseen and Set-Apart Realms: Real-world and visionary topographies utilize native designations, featuring Har HaZeitim ( Mount of Olives), Har HaKodesh (הַר הַקֹּדֶשׁ — Holy Mountain), the Beit Yisen (House of Israel), and Gan Eden (גַּן עֵדֶן — Paradise / Garden of Eden), while the domain of punishment is framed through She'ol (שְׁאוֹל — the grave / hell), the boiling rivers of fire, and the outer choshech (חֹשֶׁךְ — darkness). The Legal and Liturgical Vocabulary: Individual accountability focuses upon the human nefesh (נֶפֶשׁ — soul) or plural nefashot, evaluated on the Yom HaMishpat (יוֹם הַמִּשְׁפָּט — Day of Judgment). True faith is emunah (אֱמוּנָה), righteous lifestyle is tzedakah (צְדָקָה), the divine decrees are mitzvot (מִצְוֹת — commandments), the path of return is teshuvah (תְּשׁוּבָה — repentance), and the immersion of salvation is the tevilah (טְבִילָה).
Prophetic Architecture and Critical Narrative Themes
The text of Chazon Keifa moves systematically from an intensive commentary on the end of the age to forensic, eyewitness examinations of the parallel destinies of human souls, concluding with a striking record of the Transfiguration.
1. The Parable of the Fig Tree and the Signs of the End (Chapters 1–3)
The document opens with a direct inquiry by the disciples on the Har HaZeitim regarding the explicit signs of the Messiah’s second coming and the end of the world, designed to establish a precise blueprint for the future kehillah (assembly). Yeshua warns against deceptive false messiahs and details the structural mechanics of His return: it will not be ambiguous, but will flash like lightning from east to west as He descends upon the clouds of Shamayim (heaven) in full majesty, preceded by His etz (cross/tree) and crowned by His Father to execute universal judgment.
Keifa seeks the deep, hidden interpretation of the Parable of the Fig Tree. Yeshua reveals that the fig tree represents the Beit Yisrael. Just as a master gives a barren tree a final season of weeding, digging, and watering before uprooting it, Israel's sprouting in the Acharit HaYamim (last days) will trigger the final crisis. False messiahs will arise, creating severe deception. A central, tyrannical Deceiver will demand worship, executing those who refuse him by the sword. To counter this mass deception, Chanoch (Enoch) and Eliyahu will be sent to unmask the false christ, and those martyred under his hand are instantly reckoned among the highest tier of tzaddik (righteous) martyrs. Yeshua then exhibits the entire panorama of human souls within His right palm, revealing the absolute, eternal separation of the upright from the wicked.
2. The Yom HaMishpat and the Decreation of the Elements (Chapters 4–6)
The narrative details the terrifying mechanics of the universal Day of Judgment. All generations from east to west are gathered before the Father. Yahuah commands She'ol to break its unyielding bars, forcing wild beasts, birds, and the oceans to surrender every fragment of human flesh they have ever consumed. Appealing to the prophetic imagery of Ezekiel, the text asserts that dry, scattered bones will be knit together—bone to bone, flesh, nerves, and skin—re-infused with their native nefesh by the archangel Uriel, who is set over the resurrection of the dead. This physical restoration is compared to dry corns of wheat that die in the earth only to be raised alive by the power of Elohim.
As judgment initiates, catastrophic cataracts of unquenchable esh (fire) are let loose, turning the oceans into burning coals and melting the stars and firmaments out of existence. Humanity is trapped in an inescapable matrix of fire, driven from all four corners of the compass into a central flaming stream where there is massive weeping and gnashing of teeth. The Messiah appears on an eternal cloud of brightness surrounded by His angels, sitting upon the kise (throne) of His kavod (glory). The bechirim (elect) are safely pulled to His side, untouched by the devouring flames, while the unrighteous and hypocrites are cast into outer choshech as their explicit sins are brought forward by the angels.
3. The Forensic Execution Chambers of the Lost (Chapters 7–11)
Shaul is shown the highly specific, retributive punishments matching the precise nature of each earthly transgression: Blasphemers and Deniers of Righteousness: Hung up directly by their tongues over unquenchable fires for slandering the path of the tzaddikim. Fornicators and Ensnares of Souls: Women who plaited their hair to seduce men are hung by their necks and hair over a great burning pit, while the men who engaged in fornication with them are hung up by their loins in perpetual torment. Murderers and Persecutors: Cast into a fiery place swarming with venomous beasts and clouds of flesh-eating worms; the souls of their victims are brought forth by the angel Yisrael to look upon their tormentors and validate the perfect justice of Elohim. Abortionists and Unnatural Mothers: Women who aborted or exposed their untimely children are submerged up to their necks in a deep pit of foulness and excrement. Their children sit opposite them in a place of delight, emitting flashes of lightning that pierce the eyes of their parents, while their mothers' congealed milk generates flesh-devouring beasts that torment them forever. Apostates, Slanders, and Corrupt Wealth: Persecutors and betrayers of the set-apart ones have half their bodies burned while sleeping worms devour their entrails. Slanders gnaw their own tongues and have their eyes burned with red-hot irons, while wealthy individuals who ignored widows and orphans are cast onto pillars of fire sharper than swords. Usurers, Idolaters, and Sexual Perverts: Those who took interest on loans are cast up to their knees in filth. Idol worshippers are driven by demons to repeatedly fling themselves off high precipices, while artisans who manufactured images of cats, lions, and creeping things are bound in heavy chains of fire. Men who lay with men as with women are tortured by the angel Ezrael in massive flames. Disobedient Children and Unruly Servants: Children who dishonored their parents roll perpetually down a slippery, terrifying mountain path, while disobedient servants gnaw their tongues in everlasting fire.
4. The Baptism of Akrosja and the Glory of the Transfiguration (Chapters 12–17) The vision transitions to highlight the final processing of human destiny. Individuals who gave alms out of a false sense of self-righteousness, rather than a genuine pursuit of tzedakah, are evaluated by Ezrael and drawn through the center of the river of fire. Sorcerers are hung on whirling wheels of flame. Conversely, the perfect tzaddikim are carried in the hands of angels, clothed in the raiment of the life above, and given a front-row seat to witness the vindication of justice over their former oppressors. The condemned cry out for mercy, recognizing the truth of the warnings they previously mocked, but the angel Taterokos rebukes them, stating that the time for teshuvah has expired. Yeshua then grants His elect the final tevilah (immersion) and yeshuah (salvation) in the fields of Akrosja, ushering them into the everlasting kingdom. Keifa is commanded to take this Besorah (Good News) and spread it westward in peace throughout the world.
The document culminates on the Har HaKodesh (Holy Mountain), providing an intimate, apostolic record of the Transfiguration. The disciples behold two celestial men whose countenances shine brighter than the sun, wearing crowns of woven nard and possessing hair that resembles a rainbow. Yeshua identifies them as Moshe and Eliyahu. Keifa is shown the magnificent resting companies of the patriarchs—Avraham, Yitzchak, and Ya'akov—dwelling within a fragrant, open garden full of blessed fruits. When Keifa enthusiastically offers to build three physical tabernacles, Yeshua rebukes him in wrath, stating that his understanding has been veiled by the things of this world. He opens their eyes to see a magnificent, cosmic tabernacle not made with human hands, fashioned by the Father for the elect. A white cloud sweeps over them, and the voice of HaAv thunders from heaven: "This is my beloved Son, in whom I am well pleased. He has kept my mitzvot." The heavens open to receive the Master alongside Moshe and Eliyahu, leaving the disciples to descend the mountain in awe, glorifying Elohim for writing the names of the righteous in the Book of Life.
An Enduring Standard for the Remnant
Within the multi-volume architecture of The Ivri Heritage Bible, the non-canonical text of Chazon Keifa functions as an uncompromised, apocalyptic mirror designed to eradicate all forms of spiritual compromise, moral laxity, and relational treachery. It serves as a stark reminder to the modern believer that the Creator is a consuming fire who demands absolute alignment with His mitzvot, and that every individual deed will undergo a literal, physical evaluation on the Yom HaMishpat. As you read this intense, restored rendering, let the warning of the fig tree alert your mind, let the visions of She'ol purify your walk, and let the magnificent weight of the heavenly tabernacle anchor your soul in the unshakeable emunah of the coming King.
Chapter 1 The Second Coming of Yeshua HaMashiach and the Resurrection of the Dead
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The second coming of HaMashiach (Messiah) and resurrection of the dead, which HaMashiach (Messiah) revealed through Keifa (Peter) to those who died for their sins, because they did not keep the mitzvah (commandment) of Elohim (God) their Creator. And he, Keifa (Peter), pondered thereon, that he might perceive the mystery of the Ben Elohim (Son of God), the Merciful and Lover of rachamim (mercy).
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And when Yahuah (the Lord) was seated upon the Har HaZeitim (Mount of Olives), his disciples came to him, and we besought and entreated him severally, and implored him, saying to him, Declare to us what are the signs of your coming and of the end of the world, that we may perceive and mark the time of your coming, and instruct those who come after us, to whom we preach the word of your Besorah (Good News/Gospel),
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And whom we install in your kehillah (assembly/church), that they, when they hear it, may take heed to themselves and mark the time of your coming. And our Yahuah answered us, saying, Take heed that no one deceive you, and that you be not doubters and serve other gods. Many shall come in My Shem (name), saying, I am the HaMashiach (Messiah). Believe them not, neither draw near to them.
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For the coming of the Ben Elohim (Son of God) shall not be plain, but as the lightning that shines from the east to the west, so will I come upon the clouds of Shamayim (heaven), with a great host before my face will I come in my majesty, with my etz (cross/tree) going before my face will
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I come in my majesty. Shining seven times brighter than the sun will I come in my majesty with all my saints, my malachim (angels). And My HaAv (My Father) shall set a crown upon my head, that I may judge the quick and the dead, and recompense every one according to his works.
Chapter 2 The Parable of the Fig Tree — Beit Yisrael, the False HaMashiach, and the Signs of the Acharit HaYamim
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And you learn a parable from the fig tree. As soon as its shoots have come forth and the twigs grown, the end of the world shall come. And I, Keifa (Peter), answered and said to him, Interpret the fig tree to me. How can we understand it? For throughout all its days the fig tree sends forth shoots, and every year it brings forth its fruit for its master.
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What then does the parable of the fig tree mean? We do not know. And the master answered and said to me, Do you not understand that the fig tree is the house of Yisrael (Israel)? It is like a man who planted a fig tree in his garden, and it brought forth no fruit. And he
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sought the fruit many years, and when he did not find it, he said to the keeper of his garden, Uproot this fig tree so that it does not make our ground unfruitful. And the gardener said to his master, Let us rid it of weeds and dig the ground round about it and water it. If then it does not bear fruit, we will straightway uproot it from the garden and plant another in place of it. Have you not understood that the fig tree is the house of Yisrael (Israel)?
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Verily I say to you, when its twigs have sprouted forth in the last days, then shall false Christs come, and awake expectation, saying, I am the HaMashiach (Messiah) who is now come into the world. And when they perceive the wickedness of their deeds, they shall turn away and deny him whom our fathers praised.
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The first HaMashiach (Messiah) whom they crucified, and therein sinned a great sin. But this deceiver is not the HaMashiach (Messiah), and when they reject him, he shall slay them with the sword, and there shall be many martyrs. Then shall the twigs of the fig tree that is the house of Yisrael (Israel) shoot forth,
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Many shall become martyrs at his hand. Chanoch (Enoch) and Eliyahu (Elijah) shall be sent to teach them that this is the deceiver who must come into the world and do signs and wonders in order to deceive. And therefore those who die by his hand shall be martyrs and shall be reckoned among the good and tzaddik (righteous) martyrs who have pleased Elohim (God) in their life.
Chapter 3 The Nefashot of All People in the Hand of Yahuah — The Vision of the World to Come Shown to Keifa
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And he showed me in his right hand the nefashot (souls) of all people, and on the palm of his right hand the image of that which shall be accomplished at the last day, and how the tzaddikim (righteous) and the resha'im (sinners) shall be separated, and how those who are upright in lev (heart) will fare.
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And how the evildoers shall be rooted out to all eternity. We beheld how the resha'im (sinners) wept in great affliction and sorrow, until all who saw it with their eyes wept, whether tzaddik (righteous) or malachim (angels).
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And he himself also. And I asked him and said to him, Yahuah (Lord), allow me to speak your word concerning the resha'im (sinners). It were better for them if they had not been created. And the Savior answered and said to me, Keifa (Peter), why do you say that not to have been created were better for them? You resist Elohim (God).
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You would not have more compassion than he for his image, for he has created them and brought them forth out of not being. Now, because you've seen the lamentation which will come upon the resha'im (sinners) in the last days, therefore your lev (heart) is troubled. But I will show you their works whereby they have sinned against the Most High.
Chapter 4 The Yom HaMishpat (Day of Judgment) — The Heavens Rent, the Aretz Shaken, the Kochavim Fall
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Behold now what shall come upon them in the last days, when the Yom Elohim (day of God) and the day of the decision of the mishpat (judgment) of Elohim (God) comes. From the east to the west shall all the children of men be gathered together before My HaAv (My Father) who lives forever.
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And he shall command She'ol (hell/Sheol) to open its bars of adamant and give up all that is therein. And the wild beasts and the fowls shall he command to restore all the flesh that they have devoured, because he wills that people should appear.
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For nothing perishes before Elohim (God), and nothing is impossible with him, because all things are his. For all things come to pass on the day of decision, on the Yom HaMishpat (day of judgment) at the word of Elohim (God).
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And as all things were done when he created the world, and commanded all that is therein, and it was done, even so shall it be in the last days. For all things are possible with Elohim (God). And therefore he said in the Scripture, Son of man, prophesy upon the several bones, and say to the bones,
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Bone unto bone, in joints, sinew, nerves, flesh, and skin, and hair thereon. And nefesh (soul) and spirit shall the great Uriel give them at the mitzvah (commandment) of Elohim (God). For Elohim (God) has set him over the resurrection of the dead at the Yom HaMishpat (day of judgment).
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Behold, and consider the corns of wheat that are sown in the aretz (earth). As something dry and without nefesh (soul) do men sow them in the aretz (earth), and they live again and bear fruit, and the aretz (earth) restores them as a pledge entrusted to it. And this which dies, that is sown as seed in the aretz (earth) and shall become alive and be restored to life, is man.
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How much more shall Elohim (God) raise up on the day of decision those who believe in him, and are chosen of him, for whose sake he made the world? And all things shall the aretz (earth) restore on the day of decision, for it also shall be judged with them, and the Shamayim (heaven) with it.
Chapter 5 The Torments of the Resha'im — The Dark Place, the River of Esh, and the Punishment for Sin
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And this shall come at the Yom HaMishpat (day of judgment) upon those who have fallen away from emunah (faith) in Elohim (God) and have committed sin. Cataracts of esh (fire) shall be let loose, and choshech (darkness) and obscurity shall come up and clothe and veil the whole world. And the waters shall be changed and turned into coals of esh (fire), and all that is in them shall burn, and the sea shall become esh (fire).
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Under the Shamayim (heaven) there shall be a sharp esh (fire) that cannot be quenched, and it flows to fulfill the mishpat (judgment) of wrath, and the stars shall be melted by flames of esh (fire) as if they had not been created.
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And the firmaments of the Shamayim (heaven) shall pass away for lack of water, and shall be as though they had not been. And the lightnings of Shamayim (heaven) shall be no more, and by their enchantment they shall affright the world. the Ruach (Spirit)s of the dead bodies shall be like them, and shall become esh (fire) at the mitzvah (commandment) of Elohim (God).
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And as soon as the whole creation dissolves, the people who are in the east shall flee to the west, and those who are in the west to the east. Those in the south shall flee to the north, and those who are in the north to the south. And in all places shall the wrath of a fearful esh (fire) overtake them, and an unquenchable flame driving them shall bring them to the mishpat (judgment) of wrath.
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To the stream of unquenchable esh (fire), which flows flaming with esh (fire), and when the waves thereof part themselves one from another burning, there shall be a great gnashing of teeth among the children of men.
Chapter 6 Yeshua HaMashiach Comes on the Cloud of Kavod — The Resurrection of the Dead and the Separation of the Tzaddikim
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Then shall they all behold me coming upon an eternal cloud of brightness, and the malachim (angels) of Elohim (God) who are with me shall sit upon the kise (throne) of my kavod (glory) at the right hand of my heavenly Father, and he shall set a crown upon my head. And when all the nations behold it, they shall weep, every nation for itself.
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Then shall he command them to enter into the river of esh (fire), while the works of every one of them shall stand before them. Rewards shall be given to every one according to his deeds. As for the bechirim (elect) who have done good, they shall come to me and not see death by the devouring esh (fire).
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But the unrighteous, the resha'im (sinners), and the hypocrites shall stand in the depths of choshech (darkness) that shall not pass away, and their chastisement is the esh (fire). And malachim (angels) bring forward their sins, and prepare them a place wherein they shall be punished for ever, every one according to his transgression.
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Uriel, the malach (angel) of Elohim (God), shall bring forth the nefashot (souls) of those resha'im (sinners) who perished in the flood, and of all who dwelt in all idols, in every molten image, in every object of love, and in pictures, and of those who dwelt on all hills, and in stones, and by the wayside, whom people called gods. They shall be burned with them in
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Everlasting esh (fire), and after all of them with their dwelling places are destroyed, they shall be punished eternally.
Chapter 7 The Punishment of Blasphemers, Fornicators, and Those Who Led Others Astray
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Then shall men and women come to the place prepared for them. By their tongues, wherewith they have blasphemed the way of the tzaddikim (righteous), shall they be hanged up. There is spread under them unquenchable esh (fire), so that they do not escape it. Behold another place. There is a pit, great and full. In it are those who have denied righteousness.
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And malachim (angels) of punishment chastise them, and there they kindle upon them the esh (fire) of their torment. And again, behold, two women, they hang them up by their neck and by their hair, they shall cast them into the pit.
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These are those who plaited their hair, not to make themselves beautiful, but to turn them to fornication, that they might ensnare the nefashot (souls) of men to perdition. And the men who lay with them in fornication shall be hung up by their loins in that place of esh (fire), and they shall say one to another, We did not know that we should come to everlasting punishment.
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And the murderers, and those who have made common cause with them, shall be cast into the esh (fire), in a place full of venomous beasts, and they shall be tormented without rest, feeling their pains, and their worms shall be as many in number as a dark cloud.
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And the malach (angel) Yisrael (Israel) shall bring forth the nefashot (souls) of those who have been slain, and they shall behold the torment of those who slew them, and say one to another, Righteousness and justice is the mishpat (judgment) of Elohim (God), for we heard, but we believe not that we should come into this place of eternal mishpat (judgment).
Chapter 8 The Pit of Torment — Murderers, the Unrighteous, and Those Who Persecuted the Tzaddikim
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And near this flame there is a pit, great and very deep, and into it flows from above all manner of torment, foulness, and excrement. And women are swallowed up therein up to their necks, and tormented with great pain. These are they who have caused their children to be born untimely, and have corrupted the work of Elohim (God) who created them.
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Opposite there shall be another place where the children sit alive and cry tO Elohim, and flashes of lightning go forth from those children and pierce the eyes of those who for fornication's sake have caused their destruction. Other men and women shall stand above them naked.
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And their children shall stand opposite them in a place of delight, and sigh and cry tO Elohim because of their parents, saying, These are they who despised and cursed and transgressed your mitzvot (commandments) and delivered us to death.
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They have cursed the malach (angel) that formed us, and have hanged us up and begrudged us the or (light) which you have given to all creatures. And the milk of their mothers, flowing from their breasts, shall congeal, and from it shall come beasts devouring flesh, which shall come forth and turn and torment them forever with their husbands, because they forsook the mitzvot (commandments) of Elohim (God) and slew their children.
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As for their children, they shall be delivered to the malach (angel) Temlachos, and those who slew them shall be tormented eternally, for Elohim (God) wills it so.
Chapter 9 Yisra'el the Malach of Wrath — The Punishment of Idol Worshippers, Apostates, and Those Who Defied Their Parents
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Yisrael (Israel), the malach (angel) of wrath, shall bring men and women, with half of their bodies burning, and cast them into a place of choshech (darkness), the She'ol (hell/Sheol) of men. And a spirit of wrath shall chastise them with all manner of torment, and a worm that never sleeps shall devour their entrails.
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These are the persecutors and the betrayers of my tzaddik (righteous) ones. And besides those who are there shall be other men and women gnawing their tongues, and they shall torment them with red-hot irons and burn their eyes. These are they who slander and doubt my righteousness. Other men and women whose works were done in deceitfulness shall have their lips cut off,
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And esh (fire) enters into their mouth and their entrails. These are they who cause the martyrs to die by their lying. And beside them, in a place near at hand, upon the stone, shall be a pillar of esh (fire), and the pillar is sharper than swords.
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And there shall be men and women clad in rags and filthy garments, and they shall be cast thereon to suffer the mishpat (judgment) of an unceasing torment. These are the ones who trusted in their riches and despised the widows and the women with fatherless children before Elohim (God).
Chapter 10 The Punishment of Usurers, the Deceitful, and Those Who Oppressed the Poor
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And into another place nearby, full of filth, they cast men and women up to the knees. These are they who lent money and took usury. And other men and women cast themselves down from a high place, and return again and run, and the devils drive them
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These are the worshippers of idols, and they drive them up to the top of the height, and they cast themselves down. This they do continually and are tormented forever.
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These are they who have cut their flesh as apostles of a man, and the women with them, and these are the men who defile themselves together as women. And beside them and beneath them shall the malach (angel) Ezrael prepare a place of much esh (fire),
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And all the idols of gold and silver, all idols, the work of human hands, and the semblances of images of cats and lions, of creeping things and wild beasts, and men and women that have prepared the images thereof.
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Shall be in chains of esh (fire), and shall be chastised because of their error before the idols. And this is their mishpat (judgment) for ever. And beside them shall be other men and women, burning in the esh (fire) of the mishpat (judgment), and their torment is everlasting. These are they who have forsaken the mitzvah (commandment) of Elohim (God) and followed the persuasions of devils.
Chapter 11 The Slippery Path and the Boiling Mire — The Resha'im Who Doubted Tzedakah
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And there shall be another place very high. The men and women whose feet slip shall go rolling down into a place where is fear. And again, while the esh (fire) that is prepared flows, they mount up and fall down again and continue to roll down. Thus shall they be tormented forever.
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These are they who honored not their father and mother, and of their own accord withheld themselves from them. Therefore shall they be chastised eternally. Furthermore, the malach (angel) Ezrael shall bring children and maidens to show them those who are tormented.
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They shall be chastised with pains, with hanging up, and with a multitude of wounds, which flesh-devouring birds shall inflict upon them. These are they who trust in their sins, and do not obey their parents, and do not follow the instruction of their fathers, and do not honor those more aged than they. Beside them shall be girls clad in choshech (darkness) for a garment,
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And they shall be seriously punished, and their flesh shall be torn in pieces. These are they who did not preserve their virginity until they were given in marriage, and with these torments shall they be punished, and shall feel them.
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And again other men and women, gnawing their tongues without ceasing, and being tormented with everlasting esh (fire). These are the servants who were not obedient to their masters, and this then is their mishpat (judgment) for ever.
Chapter 12 The Blind and Dumb Clothed in White — Those Who Gave Generously in the Shem of Yahuah
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And nearby this place of torment shall be men and women who are dumb and blind, and whose raiment is white. They shall crowd one upon another, and fall upon coals of unquenchable esh (fire). These are they who give alms and say, We are tzaddik (righteous) before Elohim (God), whereas they have not sought after righteousness.
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Ezrael, the malach (angel) of Elohim (God), shall bring them forth out of this esh (fire), and establish a mishpat (judgment) of decision. This then is their mishpat (judgment). A river of esh (fire) shall flow, and all those judged shall be drawn down into the middle of the river, and Uriel shall set them there.
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And there are wheels of esh (fire), and men and women hung thereon by the force of the whirling, and those in the pit shall burn. Now these are the sorcerers and sorceresses. Those wheels shall be in all decision by esh (fire) without number.
Chapter 13 The Tzaddikim Brought in Kavod into Gan Eden — Clothed in Splendour, Crowned with Or
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Thereafter shall the malachim (angels) bring my elect and tzaddik (righteous) who are perfect in all uprightness, and bear them in their hands, and clothe them with the raiment of the life that is above. They shall see their desire on those who hated them when he punishes them, and the torment of everyone shall be forever according to his works. And all those in torment shall say with one voice,
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Have rachamim (mercy) upon us, for now we know the mishpat (judgment) of Elohim (God) which he declared to us before time, and we did not believe. And the malach (angel) Taterokos shall come and chastise them with even greater torment, and say to them,
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Now do you do teshuvah (repent), when it is no longer the time for teshuvah (repentance), and nothing of life remains? And they shall say, tzaddik (righteous) is the mishpat (judgment) of Elohim (God), for we have heard and perceived that his mishpat (judgment) is good, for we are recompensed according to our deeds.
Chapter 14 The Tevilah and Yeshuah of the Bechirim — Yeshua HaMashiach Intercedes in the Field of Akeldama
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Then will I give to my elect and tzaddik (righteous) the tevilah (immersion/baptism) and the yeshuah (salvation) for which they have besought me in the field of Akrosja, which is called Anislaslaja. They shall adorn with flowers the portion of the tzaddikim (righteous).
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And I shall go. I shall rejoice with them. I will cause the peoples to enter into my everlasting kingdom and show them eternal good things to which I have made them set their hope. I am My HaAv (My Father) in Shamayim (heaven).
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I have spoken this to you, Keifa (Peter), and declared it to you. Go, therefore, and go to the city of the west, and enter into the vineyard which I shall tell you of, in order that by the sufferings of the Son who is without sin the deeds of corruption may be sanctified. As for you, you are chosen according to the promise which I have given you.
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Spread my Besorah (Good News/Gospel) throughout all the world in shalom (peace). Verily people shall rejoice, my words shall be the source of hope and of life, and suddenly shall the world be ravished.
Chapter 15 Ascent to Har HaKodesh — Keifa and the Disciples Pray with Yeshua HaMashiach
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And my Adonai Yeshua HaMashiach, our King, said to me, Let us go to the Har HaKodesh (holy mountain). And his disciples went with him, praying. And behold, there were two men there, and we could not look upon their faces, for a or (light) came from them, shining more than the sun, and their raiment also was shining, and cannot be described.
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And nothing is sufficient to be compared to them in this world, and the sweetness of them, that no mouth is able to utter the beauty of their appearance, for their aspect was astonishing and wonderful.
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And the other, great, I say shines in his aspect above crystal, like the flower of roses is the appearance of the color of his aspect and of his body, his head, and upon his shoulders and on their foreheads was a crown of nard woven from fair flowers, as the rainbow in the water so was their hair,
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And such was the comeliness of their countenance, adorned with all manner of ornament.
Chapter 16 The Transfiguration — Moshe and Eliyahu Appear in Kavod; HaAv Speaks from the Cloud
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And when we suddenly saw them, we marveled. And I drew near tO Elohim, Yeshua HaMashiach, and said to him, O my Adonai, who are these?
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And he said to me, These are Moshe (Moses) and Eliyahu (Elijah). And I said to him, Where then are Avraham (Abraham) and Yitzchak (Isaac) and Ya'akov (Jacob) and the rest of the tzaddikim (righteous) fathers?
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And he showed us a great garden, open, full of fair trees and blessed fruits, and of the odor of perfumes. The fragrance was pleasant and reached us, and of that tree I saw many fruits. And my Adonai and Elohim (God) Yeshua HaMashiach said to me, Have you seen the companies of HaAv (the Father)s?
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As is their rest, such also is the honor and the kavod (glory) of those who are persecuted for my righteousness' sake. And I rejoiced and believed and understood which is written in the book of my Adonai Yeshua HaMashiach. And I said to him, O my Adonai, do you wish that I make here three tabernacles, one for you, one for Moshe (Moses), and one for Eliyahu (Elijah)?
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And he said to me in wrath, HaSatan (the Adversary) makes war against you, and has veiled your understanding, and the good things of this world prevail against you. Your eyes therefore must be opened, and your ears unstopped, that you may see a tabernacle not made with human hands, which my heavenly Father has made for me and for the bechirim (elect).
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And we beheld it, and were full of gladness.
Chapter 17 The Voice from Shamayim — The Beloved Ben, and the Disciples Glorify Elohim
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And behold, suddenly there came a voice from Shamayim (heaven), saying, This is my beloved Son, in whom I am well pleased. He has kept my mitzvot (commandments). And then came a great and exceedingly white cloud over our heads, and bore away our Yahuah and Moshe (Moses) and Eliyahu (Elijah). And I trembled and was afraid, and we looked up,
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And the Shamayim (heaven) opened, and we beheld men in the flesh, and they came and greeted our Yahuah, and Moshe (Moses), and Eliyahu (Elijah), and went to another Shamayim (heaven). And the word of the Scripture was fulfilled, This is the generation that seeks him, and seeks the face of the Elohim (God) of Ya'akov (Jacob).
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And great fear and commotion took place in Shamayim (heaven), and the malachim (angels) pressed one upon another that the word of the scripture might be fulfilled, which says, Open the gates, you princes. Thereafter was the Shamayim (heaven) shut that had been opened.
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And we prayed and went down from the mountain, glorifying Elohim (God) who has written the names of the tzaddikim (righteous) in Shamayim (heaven) in the book of life.