Book of Common Prayer
24 long, forever). (Mizmor of Dovid) Ha’aretz is Hashem’s, and the fullness thereof; the tevel (world), and they that dwell therein.
2 For He hath founded it upon the yamim (seas), and established it upon the waters.
3 Who shall ascend the Har Hashem? Or who shall stand in His Makom Kodesh?
4 He that hath clean hands, and a bar levav (pure heart); who hath not lifted up his nefesh unto shahv (vanity), nor sworn l’mirmah (deceitfully).
5 He shall receive the brocha (blessing) from Hashem, and tzedakah from Elohei Yisho (the G-d of his Salvation).
6 This is the generation of them that seek Him, that seek Thy face, O Ya’akov. Selah.
7 Lift up your heads, O ye she’arim; and be ye lifted up, ye Pitchei Olam (everlasting doorways); and Melech HaKavod shall come in.
8 Who is this Melech HaKavod? Hashem strong and mighty, Hashem Gibbor Milchamah.
9 Lift up your heads, O ye she’arim; even lift them up, ye Pitchei Olam; and Melech HaKavod shall come in.
10 Who is this Melech HaKavod? Hashem Tzva’os, He is Melech HaKavod. Selah.
29 (Mizmor of Dovid) Ascribe unto Hashem, O ye bnei elim (sons of the mighty), ascribe unto Hashem kavod and oz (strength).
2 Ascribe unto Hashem the Kavod Shmo; worship Hashem in the Hadrat Kodesh (beauty of holiness).
3 The voice of Hashem is upon the waters; El HaKavod thundereth; Hashem is over the mayim rabbim.
4 The voice of Hashem is in Ko’ach; the voice of Hashem is in hadar (majesty).
5 The voice of Hashem breaketh the cedars; Hashem breaketh the cedars of the Levanon.
6 He maketh them also to skip like an egel (calf); Levanon and Siryon, like a young reimim (wild ox).
7 The voice of Hashem hews out with flashes of eish.
8 The voice of Hashem shaketh the midbar; Hashem shaketh the Midbar Kadesh.
9 The voice of Hashem causes the deer to calve, and strips bare the ye’arot (forests); and in His Heikhal doth everyone say, Kavod!
10 Hashem sitteth upon the mabbul (flood); yea, Hashem sitteth enthroned as Melech l’olam.
11 Hashem will give oz (strength) unto His people; Hashem will bless His people with shalom.
8 (For the one directing. According to the gittit. Mizmor of Dovid). Hashem Adoneinu, how excellent is Shimecha in kol ha’aretz Who hast set Thy glory above HaShomayim.
2 (3) Out of the mouth of olelim and infants hast Thou established strength because of Thine enemies, that Thou mightest still the enemy and the avenger.
3 (4) When I consider Thy heavens, the ma’asim of Thy fingers, the yarei’ach and the kokhavim, which Thou hast ordained;
4 (5) What is enosh (mankind), that Thou art mindful of him? And the ben adam, that Thou visitest him?
5 (6) For Thou hast made him a little lower than elohim [or Elohim, Gn 1:27], and hast crowned him with kavod and hadar.
6 (7) Thou madest him to have dominion over the ma’asim of Thy hands; Thou hast put all things under his feet:
7 (8) All sheep and oxen, yea, and the behemot sadeh;
8 (9) The fowl of the air, and the dag (fish) of the yam, and whatsoever passeth through the paths of the seas.
9 (10) Hashem Adoneinu, how excellent is Shimecha in kol ha’aretz!
84 (For the one directing. On the gittit. Mizmor for the Bnei Korach). How yedidot (lovely) are thy mishkanot, O Hashem Tzva’os!
2 (3) My nefesh longeth, yea, even fainteth for the khatzrot Hashem (courts of Hashem); my lev and my basar crieth out for El Chai.
3 (4) Yea, the sparrow hath found a bais, and the swallow a ken (nest) for herself, where she may lay her young, even Thine mizbechot, O Hashem Tzva’os Malki v’Elohai.
4 (5) Ashrei are they that dwell in Thy Beis [Hamikdash]; they are ever praising Thee. Selah.
5 (6) Ashrei is the adam whose oz (strength) is in Thee; in whose lev are their highways [to Tziyon; see verse 7(8)].
6 (7) Who passing through the valley of Baca (weeping) make it a ma’ayon (spring, fountain); the moreh (early rain) also covereth it with berakhot (blessings).
7 (8) They go from strength to strength, every one of them who appeareth before Elohim in Tziyon.
8 (9) O Hashem Elohim Tzva’os, hear my tefillah; give ear, O Elohei Ya’akov. Selah.
9 (10) Behold mogineinu (our shield), O Elohim, and look upon the face of Thine Moshiach.
10 (11) For a yom in Thy khatzrot is better than a thousand. I had rather be a doorkeeper in the Beis Elohai, than to dwell in the ohalim resha (tents of wickedness).
11 (12) For Hashem Elohim is a shemesh and a mogen; Hashem will give chen and kavod; no good thing will He withhold from the holekhim b’tamim (them that walk uprightly).
12 (13) O Hashem Tzva’os, ashrei is the adam bote’ach (man that trusteth, hath confident faith) in Thee.
27 Now you are Moshiach’s body (BERESHIS 47:18-19) and individually evarim of it.
28 Now Hashem placed some in the Adat HaMoshiach (community of Moshiach), in the Kehillah, rishon (first): shlichim, second, nevi’im, third, morim (teachers), then those of cholel nifla’aot (“accomplishing miracles—Ex 4:21), then matanot harippuy (gifts of healing), then matanot of helps, then manhigut ruchanit (spiritual leadership, administration), kinds of leshonot.
29 Surely not all are shlichim? Surely not all are nevi’im? Surely not all are rabbinical morim? Surely not all are those cholel nifa’ot (accomplishing miracles”)?
30 Surely not all have matanot harippuy (gifts of healing)? Surely not all speak in leshonot (cf 1C 14:23, 26)? Surely not all have the pitron (interpretation) of leshonot?
31 But earnestly desire the greater matanot (gifts) [of the Ruach Hakodesh]….And yet now I show you a more feste derech. T.N. Rav Sha’ul now turns to the need for balance. Not that he is trying to terminate the miraculous in Moshiach’s Kehillah [a futile endeavor!], but that he is showing the need for the fruit of the Ruach Hakodesh to balance His gifts, especially in an environment where pride and carnality have quenched ahavah, which is the Yn 3:16 center of Moshiach’s saving histalkus (passing, the death of Moshiach in midst of his Redemptive mission on the analogy of Moses dying before he crosses into the Promised Land.)
13 If in the leshonot of Bnei Adam and malachim I speak, but I do not have ahavah, I have become only a sounding gong or a clanging cymbal.
2 And if I have nevu’ah and have da’as of all sodot and all da’as, and if I have all emunah so as to remove mountains, but ahavah I do not have, I am nothing.
3 And if I’m a marbitz tzedaka and give all I possess in gemilut chasadim and if I give my body al kiddush ha-Shem for sereifah (death by burning), but ahavah I do not have, I have gained nothing. [DANIEL 3:28]
4 Ahavah suffers long; ahavah is kind; ahavah does not have kinah; ahavah does not brag; ahavah is not puffed up in ga’avah (conceit, pride);
5 ahavah does not behave shamelessly; ahavah does not in anochiyut insist on its own way; ahavah is not touchy and vindictive, keeping a record of wrongs (ZECHARYAH 8:17).
6 Ahavah does not find simcha in evil, but rejoices in HaEmes.
7 Ahavah covers all things (MISHLE 10:12), believes all things, has tikvah (hope), even zitzfleisch, for all things.
8 Ahavah never fails. However, divrei nevu’ah will be abolished; leshonot will cease; da’as will come to an end.
9 For we have da’as in part, and we have divrei nevu’ah is part.
10 But when shleimah (completion) comes, the teilvaiz (partial) will disappear.
11 When I was a yeled, I used to speak like one, think like one, reason like one. But when I became mevugar (mature), I put away kinderyohrn. [Ps 131:2]
12 For still we see through a mirror indistinctly. But then [in the Olam Haba], distinctly, panim el panim. Now I have da’as only in part; then I will have da’as fully, even as also Hashem had full da’as of me. [Job 26:14; 36:26; Gn 32:30; Job 19:26]
13 But now remain emunah, tikvah, and ahavah, these shalosh (three). And the greatest of these is ahavah.
21 Then, having approached, Kefa said to Rebbe, Melech HaMoshiach: Adoni, how often will my brother sin against me and I will grant to him selicha (forgiveness)? As many as shevah (seven) times?
22 Rebbe, Melech HaMoshiach says to Kefa, I do not say to you as many as shevah, but as many as shivim (seventy) times shevah.
23 Therefore, the Malchut HaShomayim is like a melech, a king, who wished to settle accounts with his servants.
24 And having begun to settle accounts, a debtor owing ten thousand talents was brought to the melech.
25 And, as this debtor did not have the means to pay what was owed his adon, the king commanded that he and his wife and children and everything he possessed be sold and the debt repaid.
26 Therefore, crying out for rachamim (mercy) and falling down before him, the servant said, Have zitzfleisch (patience) with me and I will pay back to you everything!
27 And out of rachamanut (compassion), the adon of that servant pardoned him and forgave the choiv (debt).
28 Then the debtor went out and found one of the other fellow servants who happened to owe the debtor one hundred denarii. And seizing and choking the servant, the debtor said, Repay what you owe me!
29 And, falling down, the servant said to the debtor, Have zitzfleisch (patience) with me and I will repay you.
30 But the debtor was not willing. Then the debtor went and threw the servant into the beit hasohar (prison) until he should repay the debt.
31 Therefore, when the man’s fellow servants saw what had taken place, great was their agmat nefesh (grief), and they went and reported to their adon all that had taken place.
32 Then having summoned the debtor, his adon said to him, Wicked servant, all that choiv (debt) I forgave you, because you begged me.
33 Was it not necessary also for you to have rachamim (mercy) upon your fellow servant?
34 And in charon af (wrath), his adon handed the debtor over to the keepers of the beit hasohar until the debtor should repay the entire choiv (debt).
35 Thus also Avi shbaShomayim will do to you, unless you grant selicha (forgiveness), each one to his brother from your lev (heart).
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