3Beloved, when I gave all diligence to write to you about our common life, it was necessary for me to write to you, as I am to persuade you to compete for the faith, which was once delivered to The Holy Ones. 4For men have obtained entrance, who from the beginning were written with this guilty verdict: "Evil men who pervert the grace of our God into an abomination and deny him who is the only Lord God and Our Lord Yeshua The Messiah."

5I wish to remind you, as you all know, that God, when once he had brought the people out from Egypt, afterward destroyed those who did not believe. 6And those Angels who kept not their Principality, but abandoned their own way of life, he has kept to the great Day of Judgment in unseen chains under darkness, 7Just as Sadom and Amorah and their surrounding cities, in which, like these, they committed fornication and went after other flesh, are subject* to demonstrations of eternal fire while they are condemned to judgment.

8In this likeness, these also lust in their dreams, who defile the flesh, reject Lordship and slander The Glory. 9But Michael the Archangel, who, when he was speaking with The Devil about the body of Moses, did not speak to bring a slanderous judgment against him, but he said, "THE LORD JEHOVAH will rebuke you." 10But these things which they do not know, they slander, and those things which they desire naturally, like dumb animals, in them they are corrupted. 11Woe to them who have gone in the way of Cain, and have run riot after the deception of Balaam for wages, and they have perished in the rebellion of Korah. 12These are those who are defiled in their feasts and run riot while feeding themselves without fear, clouds without rain that wander with the wind; trees, whose fruit has died, who are without fruit, which have died twice and they have pulled up from their roots, 13Strong surges of the sea that show their shame by their froth. These are wandering stars, for whom the gloom of darkness is reserved for eternity.

14But Enoch, the seventh from Adam, prophesied to these as he said, "Behold, THE LORD JEHOVAH comes with myriads of his Holy Ones, 15To do judgment on all and to reprove all souls, because of all the works of those who did wickedness, and because of all of the hard words which evil sinners have spoken." 16These are those who murmur and complain in every matter while they walk according to their desires, their mouth speaks guiltiness, and they flatter persons for profit.

17But you, beloved, remember those words that were spoken before by the Apostles of Our Lord Yeshua The Messiah, 18Who said to you, "In the last time there shall be those who mock and by their own desires go after wickedness." 19These are those who distinguish the animal nature, because they do not have The Spirit. 20But you beloved, be encouraged again in your holy faith, praying in The Holy Spirit, 21But let us keep ourselves in the love of God as we look for the mercy of Our Lord Yeshua The Messiah unto our eternal life. 22And snatch some of them who are from the fire. 23And when they repent, show pity upon them with respect, while you hate also the tunic that is defiled by the flesh.

24But to him who can keep us without offense and without defilement and present us without a flaw 25Before his glory in joy ( He alone is God our Savior by Yeshua The Messiah Our Lord ); to him is the praise, dominion, honor and majesty, even now and unto all ages. Amen. Introduction to The Revelation of Yeshua The Messiah (From The 12th century Crawford Manuscript) anylg Nwmjpb ahla Nm anrbom Nnxwy le awhd roq Nwran Nm hl ydtsad atrzg The Revelation which came to John The Evangelist from God in Patmos the island to which he was exiled by Nero Caesar The Date of Authorship Isaac Newton, one of the greatest scientists of all time, wrote voluminously on the subject of Bible prophecy, especially of the books of Daniel and Revelation. Sir Isaac Newton wrote the following concerning the date of the writing of Revelation: Irenaeus introduced an opinion that the Apocalypse was written in the time of Domitian; but then he also postponed the writing of some others of the sacred books, and was to place the Apocalypse after them: he might perhaps have heard from his master Polycarp that he had received this book from John about the time of Domitian�s death; or indeed John might himself at that time have made a new publication of it, from whence Irenaeus might imagine it was then but newly written. Eusebius in his Chronicle and Ecclesiastical History follows Irenaeus; but afterwards [a] in his Evangelical Demonstrations, he conjoins the banishment of John into Patmos, with the deaths of Peter and Paul: and so do [b] Tertullian and Pseudo-Prochorus, as well as the first author, whoever he was, of that very antient fable, that John was put by Nero into a vessel of hot oil, and coming out unhurt, was banished by him into Patmos. Tho this story be no more than a fiction, yet was it founded on a tradition of the first churches, that John was banished by him into Patmos in the days of Nero. Epiphanius represents The Gospel of John as written in the same time of Domitian, and the Apocalypse even before that of Nero. [c] Arethas in the beginning of his Commentary quotes the opinion of Irenaeus from Eusebius, but follows it not: for he afterwards affirms the Apocalypse was written before the destruction of Jerusalem, and that former commentators had expounded the sixth seal of that destruction. With the opinion of the first Commentators agrees the tradition of the Churches of Syria, preserved to this day in the title of the Syriac Version of the Apocalypse, which title is this: The Revelation which was made to John the Evangelist by God in the Island Patmos, into which he was banished by Nero the Caesar. The same is confirmed by a story told by [d] Eusebius out of Clemens Alexandrinus, and other antient authors, concerning a youth whom John some time after his return from Patmos committed to the care of the Bishop of a certain city. The Bishop educated, instructed, and at length baptized him; but then remitting of his care, the young man thereupon got into ill company, and began by degrees first to revel and grow vitious, then to abuse and spoil those he met in the night; and at last grew so desperate, that his companions turning a band of high-way men, made him their Captain: and, saith [e] Chrysostom, he continued their Captain a long time. At length John returning to that city, and hearing what was done, rode to the thief; and, when he out of reverence to his old master fled, John rode after him, recalled him, and restored him to the Church. This is a story of many years, and requires that John should have returned from Patmos rather at the death of Nero than at that of Domitian; because between the death of Domitian and that of John there were but two years and an half; and John in his old age was [f] so infirm as to be carried to Church, dying above 90 years old, and therefore could not be then suppos�d able to ride after the thief. This opinion is further supported by the allusions in the Apocalypse to the Temple and Altar, and holy City, as then standing; and to the Gentiles, who were soon after to tread under foot the holy City and outward court. �Tis confirmed also by the style of the Apocalypse itself, which is fuller of Hebraisms than his Gospel. For thence it may be gathered, that it was written when John was newly come out of Judea, where he had been used to the Syriac tongue; and that he did not write his Gospel, till by long converse with the Asiatick Greeks he had left off most of the Hebraisms. It is confirmed also by the many false Apocalypses, as those of Peter, Paul, Thomas, Stephen, Elias and Cerinthus, written in imitation of the true one. For as the many false Gospels, false Acts, and false Epistles were occasioned by true ones; and the writing many false Apocalypses, and ascribing them to Apostles and Prophets, argues that there was a true Apostolic one in great request with the first Christians: so this true one may well be suppos�d to have been written early, that there may be room in the Apostolic age for the writing of so many false ones afterwards, and fathering them upon Peter, Paul, Thomas and others, who were dead before John. Caius, who was contemporary with Tertullian, [g] tells us that Cerinthus wrote his Revelations as a great Apostle, and pretended the visions were shewn him by Angels, asserting a millennium of carnal pleasures at Jerusalem after the resurrection; so that his Apocalypse was plainly written in imitation of John�s: and yet he lived so early, that [h] he resisted the Apostles at Jerusalem in or before the first year of Claudius, that is, 26 years before the death of Nero, and [i] died before John. - Sir Isaac Newton The Nature of The Crawford Manuscript John Gwynn has written at length concerning this unusual manuscript in his The Apocalypse of St. John, in a Syriac Version Hitherto Unknown. Gwynn believed the manuscript to be a copy of an early 7th century translation from Greek, yet significantly and radically different from The Harklean Syraic Version translated in A.D. 616.