Book of Common Prayer
40 (40:2)(For the one directing, Of Dovid. Mizmor) I waited patiently for Hashem; and He inclined unto me, and heard my cry.
2 (3) Hashem brought me up also out of a horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings.
3 (4) And He hath put a shir chadash in my mouth, even tehillah (hymn of praise) unto Eloheinu; many shall see it, and fear, and shall trust in Hashem.
4 (5) Ashrei is that man that maketh Hashem his trust, and looketh not to the proud ones, nor such as turn aside to lies (false g-ds).
5 (6) Many, O Hashem Elohai, are Thy wonderful works which Thou hast done, and Thy thoughts which are to us-ward; they cannot be recounted unto Thee; if I would declare and speak of them, they are more than can be numbered.
6 (7) Zevach and minchah Thou didst not desire; mine ears hast Thou pierced [cf Psa 22:17]; olah (burnt offering) and chata’ah (sin offering) hast Thou not required.
7 (8) Then said I, Hinei, I come; in the megillat sefer it is written of me [cf MJ 10:5-7],
8 (9) I delight to do Thy will, O Elohai; yea, Thy torah is within my heart.
9 (10) I have preached tzedek in the kahal rav (great congregation); hinei, I have not restrained my lips, O Hashem, Thou knowest.
10 (11) I have not hid thy tzedek within my lev; I have declared Thy emunah (faithfulness) and Thy teshuah (salvation); I have not concealed Thy chesed and Thy emes from the kahal rav.
11 (12) Withhold not Thou thy rachamim from me, O Hashem; let Thy chesed and Thy emes continually preserve me.
12 (13) For innumerable evils have compassed me about; mine avonot (iniquities) have overtaken me, so that I am not able to look up; they are more than the hairs of mine head; therefore my lev faileth me.
13 (14) Be pleased, O Hashem, to deliver me; O Hashem, make haste to help me.
14 (15) Let them be ashamed and mutually confounded that seek after my nefesh to destroy it; let them be driven backward and put to shame that wish me evil.
15 (16) Let them be appalled because of their boshet (shame) that say unto me, Aha, aha.
16 (17) Let all those that seek Thee rejoice and be glad in Thee; let such as love Thy teshuah say continually, Hashem be magnified.
17 (18) But I am poor and needy; yet Adonoi thinketh upon me; Thou art my ezer and my deliverer; make no tarrying, O Elohai.
54 (For the director. With stringed instruments. A maskil. For Dovid, when the Ziphim came and said to Sha’ul, Dovid is in hiding among us.) Hoshieini (save me), O Elohim, by Shimecha, and vindicate me by Thy gevurah (might, power).
2 (4) Hear my tefillah, O Elohim; give ear to the words of my mouth.
3 (5) For zarim (strangers) are risen up against me, and oppressors seek after my nefesh; they have not set Elohim before them. Selah.
4 (6) Hinei, Elohim is mine Ozer (helper); Adonoi is with them that uphold my nefesh.
5 (7) He shall recompense the rah (evil) unto mine enemies; in Thy emes cut them off.
6 (8) I will sacrifice a nedavah (freewill offering) unto Thee; I will praise Shimecha, Hashem; for it is tov (good).
7 (9) For He hath delivered me out of all my tzoros; and mine eye hath looked in triumph upon mine oyevim (enemies.)
51 (For the one directing. Mizmor Dovid. When Natan HaNavi confronted him after he went into Bat- Sheva—2Sm. 11:2) Have mercy upon me, O Elohim, according to Thy chesed; according unto the multitude of Thy rachamim blot out my peysha’im (transgressions, rebellions).
2 (4) Wash me thoroughly from mine avon (iniquity), and cleanse me from my chattat (sin).
3 (5) For I acknowledge my peysha’im (transgressions, rebellions); and my chattat (sin) is ever before me.
4 (6) Against Thee, Thee only, have I sinned, and done the rah in Thy sight; that Thou mightest be found just when Thou speakest, and be blameless when Thou judgest.
5 (7) Surely, I was brought forth in avon; and in chet did immi conceive me [i.e., I was a sinner from conception].
6 (8) Surely Thou desirest emes in the inward parts; and in the inmost place Thou shalt make me to know chochmah.
7 (9) Purge me with ezov (hyssop), and I shall be tahor; wash me, and I shall be whiter than sheleg (snow).
8 (10) Make me to hear sasson and simchah; that the atzmot which Thou hast broken may rejoice.
9 (11) Hide Thy face from my chatta’im, and blot out all mine avonot.
10 (12) Create in me a lev tahor, O Elohim; and renew a ruach nekhon (steadfast spirit [i.e., regeneration Ezek 36:26; Yn 3:3,6]) within me.
11 (13) Cast me not away from Thy presence; and take not Thy Ruach Hakodesh from me.
12 (14) Restore unto me the sasson of Thy salvation; and uphold me with a ruach nedivah (a willing spirit; see Jer 31:31-34).
13 (15) Then will I teach poshe’im (transgressors) Thy drakhim; and chatta’im (sinners) shall be converted [have a spiritual turnaround; see Isa 6:10] unto Thee.
14 (16) Save me from damim (bloodguiltiness), O Elohim, Thou Elohei Teshuati; and my leshon shall sing aloud of Thy tzedakah.
15 (17) Adonoi, open Thou my lips; and my mouth shall show forth Thy tehillah (praise).
16 (18) For Thou desirest not zevach (sacrifice); else would I give it; Thou delightest not in olah (burnt offering).
17 (19) The zivkhei Elohim are a ruach nishbarah (broken spirit); a broken and contrite lev, O Elohim, Thou wilt not despise.
18 (20) Do good in Thy good pleasure unto Tziyon; build Thou the chomot Yerushalayim.
19 (21) Then shalt Thou be pleased with zivkhei tzedek (true sacrifices, sacrifices of righteousness), with olah (burnt offering) and whole burnt offering; then shall they offer parim (bulls) upon Thine Mizbe’ach. [T.N. This Psalm, Ps 51, teaches the doctrine of Chet Kadmon from which comes the seminal corrupting human condition necessitating hitkhadshut for all fallen Bnei Adam]
18 The Chag Hamatzot shalt thou be shomer over. Shivat yamim thou shalt eat matzot, as I commanded thee, in the mo’ed of the month Aviv; for in the month Aviv thou camest out from Mitzrayim.
19 All that openeth the rechem (womb) is Mine; and every firstling among thy cattle, whether ox or seh, that is zachar.
20 But the firstling of a donkey thou shalt redeem with a seh; and if thou redeem him not, then shalt thou break his neck. Kol bechor of thy banim thou shalt redeem. And none shall appear before Me empty.
21 Sheshet yamim thou shalt work, but on the yom hashevi’i thou shalt rest; in plowing and in harvest thou shalt rest.
22 And thou shalt observe Chag Shavu’os [Ac chp 2], with the firstfruits the ketzir chittim (wheat harvest), and the Chag HaAsif (Festival of Ingathering, Harvesttime [Yn chp 7]) shall be at the tekufat hashanah (changing, turning of the year).
23 Shalosh in the year shall all your men children appear before HaAdon Hashem Elohei Yisroel.
24 For I will drive out the Goyim before thee, and enlarge thy borders; neither shall any man covet thy land, when thou shalt go up to appear before Hashem Eloheicha shalosh in the shanah.
25 Thou shalt not offer the dahm of My zevach with chametz; neither shall the zevach of the Chag HaPesach be left overnight unto the boker.
26 The reshit bikkurim of thy land thou shalt bring unto the Beis Hashem Eloheicha. Thou shalt not cook a kid in cholov immo.
27 And Hashem said unto Moshe, Write thou these devarim; for according to these devarim I have cut a brit with thee and with Yisroel.
28 And he was there with Hashem arba’im yom and arba’im lailah; he did neither eat lechem, nor drink mayim. And he wrote upon the Luchot the Divrei HaBrit (Words of the Covenant), the Aseres Hadevarim (Ten Commandments).
29 And it came to pass, when Moshe came down from Mt. Sinai with the two Luchot HaEdut in the yad Moshe, when he came down from HaHar, that Moshe had no da’as that the ohr (skin) of his face had become radiant when he had spoken with Him.
30 And when Aharon and kol Bnei Yisroel saw Moshe, hinei, the ohr (skin) of his face was radiant; and they were afraid to come near him.
31 And Moshe called unto them; and Aharon and kol HaNesi’im of the Edah returned unto him; and Moshe spoke with them.
32 And afterward kol Bnei Yisroel came near; and he gave them in commandment all that Hashem had spoken with him in Mt Sinai.
33 When Moshe had finished speaking with them, he put a masveh (veil, mask) on his face.
34 But when Moshe went in before Hashem to speak with Him, he took the masveh off, until he came out. And he came out, and spoke unto the Bnei Yisroel that which he was commanded.
35 And the Bnei Yisroel saw the face of Moshe, that the ohr of the face of Moshe was radiant; and Moshe put the masveh upon his face again, until he went in to speak with Him.
3 Therefore, when we could no longer endure it, we resolved to be left behind alone in Athens.
2 Also we sent Timotiyos, acheinu and fellow po’el of Hashem in the Besuras HaGeulah of Moshiach. We sent Timotiyos in order to give you chozek (strength) and to speak divrei chizzuk to you on behalf of our [orthodox Jewish] Emunah [of the true Dat haYehudit].
3 This was for the tachlis that no one be unsettled because of ES TZARAH. For you yourselves have da’as that we have a divine calendar date with ES TZARAH.
4 For, hinei, when we were with you, we kept telling you beforehand that we were going to suffer redifah, just as also it came to pass, of which you have da’as.
5 For this reason, when I could no longer endure it, I sent in order to know your emunah, lest somehow [Hasatan Samma’el] the Tempter [HaMenasseh] had ensnared you by nissayon and our labor should be for nothing.
6 But, just now, when Timotiyos has come to us from you and has brought us good news of your [correct orthodox Jewish] Emunah and your ahavah and that you always have zochrim tovim (good memories) of us, yearning to see us, just as we yearn to see you.
7 For this reason, Achim b’Moshiach, in all our tzoros and redifah, we received chozek because of you through your emunah.
8 For now we have Chayyim if you have a firm standing and remain ne’emanot (faithful) in Hashem.
9 For what hodayah are we able to return to Hashem concerning you because of all the simcha with which we rejoice on account of you before Eloheinu,
10 As, yomam valailah, we are davening with all retzinut (earnestness) in order to see your penemer (faces) and to bring to shleimut what is lacking in your [orthodox Jewish] emunah?
11 And may Eloheinu and Avinu, may Hashem Himself and Adoneinu Yehoshua direct our way to you.
12 And may Hashem cause you to grow and to overflow and abound in ahavah (agape) for one another and for kol Bnei Adam, just as also we have ahavah (agape) for you,
13 With this tachlis (purpose): to establish your levavot faultless in kedushah (holiness) in the presence of Hashem and Avinu at the Bi’as Moshiach (Coming of Moshiach) of Adoneinu Yehoshua with all His Kadoshim. Omein.
27 You have heard that it was said, LO TINAF (Do not commit adultery, SHEMOT 20:14).
28 But I say to you that everyone looking upon a woman with taavah (lust) for her has already committed niuf (adultery) with her in his heart.
29 And if your right eye causes you to commit chet (sin), tear it out and throw it from you, for it is better for you that one of your evarim (members) be lost and not your whole basar (body, flesh) be thrown into Gehinnom.
30 And if your right hand causes you to commit chet, cut it off and throw it from you, for it is better for you that one of your evarim (members) be lost and not that your whole basar may go into Gehinnom.
31 It was also said, Whoever divorces his wife, let him give to her a “get,” a SEFER KERITUT (bill of divorce, DEVARIM 24:1).
32 But I say to you that everyone divorcing his wife, except for the DVAR (indecent thing, DEVARIM 24:1) of zenut (fornication), makes her become a noefet (adulteress), and whoever marries a gerusha (divorcee) commits niuf (adultery).
33 Again, you have heard that it was said to the ancients, You shall not break your nederim (vows), but you shall repay your vows to Hashem.[T.N.See VAYIKRA 19:12; BAMIDBAR 30:3; DEVARIM 23:22]
34 But I say to you, Do not swear shevuot (oaths) at all, neither by Shomayim, for it is the kes malchut of Hashem (throne of G-d),
35 nor by haaretz, for it is the hadom (footstool) of his feet, nor by Yerushalayim, for it is the kiryat melech rav (city of the great king, TEHILLIM 48:3[2]).
36 Neither are you to swear by your rosh, for you are not able to make one hair turn white or black.
37 But let your word be ken, ken (yes, yes) or lo, lo (no, no), but anything beyond this is lashon horah.
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