Book of Common Prayer
5 (For the one directing. For the flutes. Mizmor Dovid) Give ear to my words, Hashem, consider my meditation.
2 (3) Pay heed unto the voice of my cry, Malki v’Elohai; for unto Thee will I daven.
3 (4) My voice shalt Thou hear in the boker, Hashem; in the boker will I bring my prayer before Thee as a spiritual sacrifice and wait for an answer.
4 (5) For Thou art not El that hath pleasure in resha; neither shall rah dwell with Thee.
5 (6) The holelim (arrogant) shall not stand in Thy sight; Thou hatest all workers of iniquity.
6 (7) Thou shalt destroy them that speak kazav (falsehood); Hashem will abhor the ish damim u’mirmah (bloody and deceitful man).
7 (8) But as for me, I will come into Thy Bais in the multitude of Thy chesed; and in Thy fear will I bow down toward Thy Heikhal Kodesh.
8 (9) Lead me, Hashem, in Thy tzedakah because of mine enemies; make Thy Derech straight before my face.
9 (10) For there is nothing trustworthy in their mouth; their inwardness is a corruptible abyss; their throat is an open kever; they speak smooth deceit with their leshon.
10 (11) Punish them, Elohim; let them fall by their own intrigues; in the multitude of their peysha’im cast them out; for they have rebelled against Thee.
11 (12) But let all those that take refuge in Thee rejoice; let them shout for joy l’olam, and spread Thou protection over them that they be joyful in Thee, who love Shemecha (Thy Name).
12 (13) For Thou, Hashem, wilt bless the Tzaddik; with ratzon (favor) wilt Thou encompass him as with a tzinnah (large rectangular shield).
6 (For the one directing. With stringed instruments. Al HaSheminit. Mizmor Dovid) Hashem, rebuke me not in Thine anger, neither chasten me in Thy hot displeasure.
2 (3) Have mercy upon me, Hashem; for I am weak: Hashem, heal me; for my atzmot are shaking.
3 (4) My nefesh is also much shaken; but Thou, Hashem, ad mosai (how much longer)?
4 (5) Turn, Hashem, deliver my nefesh; hoshieini (save me) for the sake of Thy chesed.
5 (6) For in mavet there is no remembrance of Thee; in Sheol who shall give Thee thanks?
6 (7) I am weary with my groaning; all the lailah flood I my mittah with weeping; I water my couch with my tears.
7 (8) Mine eye is consumed because of ka’as (grief); it groweth old because of all mine enemies.
8 (9) Depart from me, all ye workers of iniquity; for Hashem hath heard the voice of my weeping.
9 (10) Hashem hath heard my techinnah (supplication); Hashem will receive my tefillah (prayer).
10 (11) Let all mine oyevim be ashamed and much troubled; let them turn back and suddenly be ashamed.
10 Why standest Thou afar off, Hashem? Why hidest Thou Thyself in times of tzoros?
2 The reshah in his ga’avah (haughtiness) doth persecute the ani (poor, see Zech 9:9 where ani is Moshiach); let them be caught in the devices that they have schemed.
3 For the reshah boasteth of his ta’avat nefesh (soul’s lust), and blesseth the covetous, whom Hashem abhorreth.
4 The reshah, through the pride of his countenance, will not seek after Him; Elohim is not in all his thoughts.
5 His ways are always prosperous; Thy mishpatim are on high, out of his sight; as for all his enemies, he sneers at them.
6 He hath said in his lev, I shall not be shaken; throughout all generations I shall never be in trouble.
7 His mouth is full of cursing and deceit and fraud; under his leshon (tongue) is trouble and iniquity.
8 He sitteth in the lurking places of the villages; in the places for ambush doth he murder the naki (innocent); his eyes are secretly set against the poor.
9 He lieth in wait secretly as a lion in his den; he lieth in wait to catch the poor; he doth catch the poor when he draweth him into his reshet.
10 He crouches, and stoops, that the poor may fall by his atzum (might).
11 He hath said in his lev, El hath forgotten; He hideth his face; He will never see it.
12 Arise, Hashem; O El, lift up Thine yad; forget not the aniyim.
13 For why doth the reshah renounce Elohim? He hath said in his lev, Thou wilt not call me to account.
14 Thou hast seen it; for Thou beholdest trouble and ka’as (grief), to requite it with Thy yad; the helpless committeth himself unto Thee; Thou art the Ozer (helper) of the yatom (orphan).
15 Break Thou the zero’a of the reshah and the evil man; call to account his wickedness that would not be found out.
16 Hashem is Melech olam va’ed; the Goyim are perished out of His land.
17 Hashem, Thou hast heard the desire of the aniyim; Thou wilt strengthen their lev, Thou wilt cause Thine ear to hear;
18 To judge the yatom (orphan) and the oppressed, that enosh of the earth may no more strike terror.
11 (For the one directing. Of Dovid.) In Hashem do I take refuge; how say ye to my nefesh, Flee as a bird to your mountain?
2 For, hinei, the resha’im bend their bow, they make ready their arrow upon the string, that they may secretly shoot at the yishrei lev (upright in heart).
3 If the foundations be destroyed, what can the tzaddik do?
4 Hashem is in His Heikhal Kodesh, Hashem’s kisse is in Shomayim; His eyes examine, His eyelids try, Bnei Adam.
5 Hashem trieth the tzaddik, but the resha’im and him that loveth chamas (violence) His Nefesh hateth.
6 Upon the resha’im He shall rain snares, eish and gofrit, and a burning wind; this shall be the portion of their kos (cup).
7 For Hashem is tzaddik (righteous), Hashem loveth tzedakot; His countenance doth behold the yashar (upright).
19 So they two went until they came to Beit-Lechem. And it came to pass, when they were come to Beit-Lechem, that kol ha’ir (all the town) was moved about them, and they said, Is this Naomi?
20 And she said unto them, Call me not Naomi [Pleasant], call me Mara [Bitter]; for Shaddai hath dealt very bitterly with me.
21 I went away full and Hashem hath brought me back empty; why then call me Naomi, seeing Hashem hath testified against me, and Shaddai hath made me very bitter?
22 So Naomi returned, and Ruth the Moabitess, her kallah, with her, which returned out of the sadei Moav; and they came to Beit-Lechem in the beginning of katzir seorim (barley harvest).
2 And Naomi had a relative of her husband’s, an ish gibbor chayil, of the mishpochah of Elimelech; and shmo was Boaz.
2 And Ruth the Moabitess said unto Naomi, Let me now go to the sadeh, and glean heads of grain after him in whose sight I shall find chen (grace, favor). And she said unto her, Go, my daughter.
3 And she went, and came, and gleaned in the sadeh behind the kotzerim (harvesters, reapers); and it so happened that she came on a part of the sadeh belonging unto Boaz, who was of the mishpochah of Elimelech.
4 And, hinei, Boaz came from Beit-Lechem, and said unto the kotzerim, Hashem be with you. And they answered him, Yevarech’chah Adonoi (Hashem bless thee).
5 Then said Boaz unto his servant that was set over the kotzerim, Whose na’arah is this?
6 And the servant that was set over the kotzerim answered and said, It is the na’arah from Moav that came back with Naomi out of the sadeh of Moav.
7 And she said, I pray you, let me glean and gather after the kotzerim among the omarim (sheaves); so she came, and hath worked steadily from the boker even until now, except for a short rest in the bais.
8 Then said Boaz unto Ruth, Hearest thou not, my daughter? Go not to glean in another sadeh, neither go from hence, but abide here close by my ne’arot;
9 Let thine eyes be on the sadeh that they do reap, and go thou after them; have I not charged the ne’arim that they shall not touch thee? And when thou art athirst, go unto the kelim (vessels), and drink of that which the ne’arim have drawn.
10 Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found chen (favor, grace) in thine eyes, that thou shouldest take knowledge of me, seeing I am a nokhriyah (foreigner, alien)?
11 And Boaz answered and said unto her, It hath fully been shown me, all that thou hast done unto thy chamot since the mot (death) of thine ish; and how thou hast left thy av and thy em, and the eretz moledet, and art come unto an Am (people) which thou knewest not heretofore.
12 Hashem recompense thy work, and a full reward be given thee of Hashem Elohei Yisroel, under Whose wings thou art come to seek refuge.
13 Then she said, Let me find chen (favor, grace) in thy sight, adoni; for that thou hast brought nachamah (comfort) to me, and for that thou hast spoken to the lev of thine shifcha, though I be not like unto one of thine shfakhot.
18 This gzeira (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,
19 Holding emunah and a clear matzpun (conscience), which some persons [1:3], because they pushed aside a clear matzpun [1:5], have suffered shipwreck in the [Orthodox Jewish] emunah.
20 Among these are Hymenaeus and Alexander, whom I handed over to Hasatan, that they might be taught not to commit Chillul Hashem gidduf.
2 I urge, therefore, of first importance, davening, techinnah (supplication), tefillah (prayer), bakkashot (petitions), and hodayah (thanksgiving) be made on behalf of kol Bnei Adam (all mankind),
2 On behalf of malchei eretz (kings) and on behalf of all the ones in authority, that we may lead a life of chayyei menuchah (life of rest) in all chasidus (piety) and yirat Shomayim (reverence).
3 This is good and acceptable before Hashem Moshieynu,
4 Who wants kol Bnei Adam to have Yeshu’at Eloheynu (the Salvation of our G-d) and to come to da’as HaEmes (knowledge of the truth).
5 For Adonoi echad hu (there is one G-d) and there is also metavekh echad (one melitz, IYOV 33:23, YESHAYAH 43:27; cf. DEVARIM 5:5,22-31), one between Hashem and kol Bnei Adam, the man Rebbe, Melech HaMoshiach Yehoshua,
6 The one who gave his nefesh [YESHAYAH 53:10-12] as a kofer (ransom), on behalf of all. The edut (testimony) of this was given at the right time.
7 And for this edut I was given the s’michah (ordination) of Hashem as a karoz (herald), a maggid [darshan (preacher) for Moshiach], a Shliach (Moshiach’s emissary) I speak Emes, I do not speak sheker and a [rabbinic] moreh (teacher) for the Nations in emunah and Emes.
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).
10 Now in one of the shuls Rebbe, Melech HaMoshiach was saying shiurim on Shabbos.
11 And an isha which had a ruach hamachla (a spirit of an infirmity, illness) shmonah asar (eighteen) years was bent double and was not able to straighten up at all.
12 And when he saw her, Rebbe, Melech HaMoshiach called out to her and said, Isha (Woman), you have been set free from your machla (illness).
13 And Rebbe, Melech HaMoshiach placed his hands upon her. And ofen ort (immediately) she was straightened and she was crying, Baruch Hashem!
14 And in reply the Rosh of the Beit HaKnesset, being indignant that Rebbe, Melech HaMoshiach had given refuah (healing) on Shabbos, was saying to the multitude, There are sheshah yamim (six days) in which melachah (work) should be done; therefore, come during those sheshah yamim and get your refuah; but not on Shabbos! [SHEMOT 20:9]
15 But Rebbe, Melech HaMoshiach Adoneinu answered him and said, Tzevu’im! Does not each of you on Shabbos untie his ox or his donkey from the evus (animal feeding trough) and lead it away to water him?
16 But ought not this isha, a bat Avraham Avinu as she is, whom Hasatan has bound hinei, nebbach (regrettably) these shmonah asar (eighteen) long years—should she not have been set free from this bond on Shabbos?
17 And as Rebbe, Melech HaMoshiach said these things, all his mitnaggedim (opponents) were put to bushah (shame), and all the multitude was having simcha with chedvah (rejoicing) over all the things of kavod being accomplished by him. [YESHAYAH 66:5]
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