Book of Common Prayer
30 (Mizmor. Shir Chanukat HaBeis. Of Dovid) I will exalt Thee, Hashem, for Thou hast lifted me up, and hast not made my foes to gloat over me.
2 (3) Hashem Elohai, I cried unto Thee, and Thou hast healed me.
3 (4) Hashem, Thou hast brought up my nefesh from Sheol; Thou hast kept me alive, that I should not go down to the pit.
4 (5) Sing unto Hashem, O ye chasidim of His, and give thanks to His Zekher Kodesh.
5 (6) For His anger endureth but a rega; in His favor is Chayyim; weeping may endure for an erev, but joy cometh in the boker.
6 (7) And in my shalvah (security) I said, I shall never be moved.
7 (8) Hashem, by Thy favor Thou hast made my mountain to stand firm; Thou didst hide Thy face, and I was troubled.
8 (9) I cried to Thee, Hashem; and unto Adonoi I made supplication.
9 (10) What profit is there in my dahm, in my going down into the pit? Shall the aphar (dust) praise Thee? Shall it declare Thy emes?
10 (11) Shema, Hashem, and channeini; Hashem, be Thou my helper.
11 (12) Thou hast turned for me my mourning into dancing; Thou hast put off my sackcloth, and girded me with simcha;
12 (13) That kavod (my glory, my soul) may sing praise to Thee, and not be silent. Hashem Elohai, I will give thanks unto Thee l’olam.
32 (Of David. A maskil). Ashrei is he whose peysha (rebellion) is forgiven, whose chata’ah (sin) is covered.
2 Ashrei is the adam unto whom Hashem imputeth not avon (iniquity), and in whose ruach there is no remiyyah (guile, deceit).
3 When I kept silent [i.e., refused to confess my sin, which was still naked and uncovered (see 32:1) and had no kapporah covering for my guilt before G-d], my atzmot wasted away through my groaning kol hayom (all the day).
4 For yomam valailah Thy yad was heavy upon me; my strength was sapped as by the droughts of kayitz (summer). Selah.
5 I acknowledge my chattat unto Thee, and mine avon (iniquity) have I not covered up. I said, I will confess my peysha’im (rebellions) unto Hashem; and Thou forgavest the avon (iniquity) of my chattat. Selah.
6 Therefore shall every Chasid pray unto Thee in a time when Thou mayest be found; surely in the floods of mayim rabbim they shall not overtake him.
7 Thou art my seter (hiding place, shelter); Thou shalt preserve me from tzoros; Thou shalt envelop me with songs of deliverance. Selah.
8 I will instruct thee and teach thee in the Derech which thou shalt go; I will counsel thee with Mine eye.
9 Be ye not like the sus, or like the pered (mule), which have no binah; whose mouth must be harnassed with bit and bridle, else they come not near thee.
10 Many sorrows shall be to the resha’im, but he that trusteth in Hashem, chesed shall envelop and cover him.
11 Be glad in Hashem, and rejoice, ye tzaddikim; and shout for joy, all ye yishrei lev (upright in heart).
42 (For the one directing, Maskil, for the Bnei Korah). As the deer panteth after the water brooks, so panteth my nefesh after Thee, O Elohim.
2 (3) My nefesh thirsteth for Elohim, for El Chai. When shall I come and appear before Elohim [in the Beis Hamikdash]?
3 (4) My tears have been my lechem yomam valailah, while they continually say unto me, Where is Eloheicha?
4 (5) When I remember these things, I pour out my nefesh within me; for I had gone with the multitude, I went with them to the Beis Elohim with the voice of rinnah and todah, with the multitude keeping Chag (holy day, pilgrim feast).
5 (6) Why art thou cast down, O my nefesh? And why groanest thou (i.e., murmuring in discouragement) within me? Hope thou in (i.e., wait for) Elohim; for I shall yet give Him thanks, for He is the yeshuah (salvation) of my countenance and Elohai.
6 (7) My nefesh is cast down within me; therefore will I remember Thee from Eretz Yarden, and from Chermon’s peaks, from Har Mitzar [mountain near Mt Chermon].
7 (8) Tehom el Tehom ([oceanic] deep unto [oceanic] deep) calleth at the noise of Thy waterfalls; all Thy breakers and Thy billows are passed over me.
8 (9) Yet Hashem will command His chesed by day, and in the night His shir (song) shall be with me, my tefillah (prayer) unto the El Chayyai (G-d of my life).
9 (10) I will say unto El Sali (G-d my Rock), Why hast Thou forgotten me? Why go I mourning because of the oppression of the oyev (enemy)? [Mt 27:46]
10 (11) As with the crushing of my atzamot (bones), mine tzorer (vexers, harassers) reproach me; while they say all day long unto me, Where is Eloheicha?
11 (12) Why art thou cast down, O my nefesh? And why art thou disquieted within me? Hope thou in (wait for) Elohim; for I shall yet give Him thanks, for He is the yeshuah (salvation) of my countenance and Elohai.
43 Vindicate me, O Elohim, and plead my cause against a nation lo chasid; O deliver me from the ish mirmah v’avlah (deceitful and unjust man).
2 For Thou art the Elohei Ma’oz of me. Why dost Thou cast me off? Why must I go mourning because of the oppression of the oyev?
3 O send out Thy Ohr and Thy Emes; let them guide me; let them bring me unto Thy Har Kodesh, and to Thy Mishkan.
4 Then will I go unto the Mizbe’ach of Elohim, unto El my exceeding joy; yea, upon the kinnor will I praise Thee, O Elohim Elohai.
5 Why art thou cast down, O my nefesh? And why art thou disquieted within me? Hope in Elohim; for I shall yet praise Him, Who is the Yeshu’ot of my countenance, and Elohai.
16 (6:17) Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spoke and said unto Daniel, Elohecha (Thy G-d) whom thou servest continually, He will deliver thee.
17 (6:18) And an even (stone) was brought, and laid upon the mouth of the den; and the king sealed it with his own signet ring, and with the signet ring of his nobles, that the purpose might not be changed concerning Daniel.
18 (6:19) Then the king went to his heikhal, and spent the night fasting, neither were entertainments brought before him, and his sheynah fled from him.
19 (6:20) Then the king arose very early in the boker, and went in haste unto the den of lions.
20 (6:21) And when he came to the den, he cried with an anguished voice unto Daniel; and the king spoke and said to Daniel, O Daniel, eved of HaElohim HaChai, is thy G-d, whom thou servest continually, able to deliver thee from the lions?
21 (6:22) Then said Daniel unto the king, O king, L’olam yicheyeh (live for ever).
22 (6:23) My G-d hath sent his malach, and hath shut the lions’ mouths that they have not hurt me; forasmuch as before Him innocence was found in me; and also before thee, O king, have I done no rah (wrong).
23 (6:24) Then was the king exceedingly glad for him, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he had emunah in his G-d.
24 (6:25) And the king commanded, and they brought those anashim which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions overpowered them, and broke all their bones in pieces before they ever came to the bottom of the den.
25 (6:26) Then king Daryavesh wrote unto all people, nations, and languages, that dwell in kol ha’aretz; Shalom aleichem l’machbir (Peace be multiplied unto you).
26 (6:27) I make a decree, That in every dominion of my malchut men must tremble and fear before the G-d of Daniel, for He is HaElohim HaChai, and stedfast l’olamim (forever), and His malchut that which shall not be destroyed, and His dominion shall be even ad hasof (unto the end).
27 (6:28) He delivereth and rescueth, and He worketh otot and mofetim in Shomayim and in ha’aretz, Who hath delivered Daniel from the power of the lions.
28 (6:29) So this Daniel prospered in the reign of Daryavesh, and in the reign of Koresh (Cyrus) the Persian.
1 From the Zaken (Elder, SHEMOT 3:16). To Gaius HaAhuv (Gaius the beloved), for whom I have ahavah (agape) b’Emes.
2 Chaver, it is my tefillah that all may be hatzlocha (successful) with you, and that you may be shalem b’guf (healthy), just as your nefesh (soul) is matsli’ach (successful).
3 For I had simcha gedola (much joy) when the Achim b’Moshiach arrived [here] and gave eidus (testimony) of you being in HaEmes (the Truth), just as your walk is halakhah b’Derech Emes (conduct in the Way of Truth).
4 I have no greater simcha than this, to hear of my bnei b’Moshiach, that their walk is halakhah b’Derech Emes.
5 Chaver, you do a thing of emunah (faith) when it is done for the Achim b’Moshiach [engaged in the Shlichus (Divine Mission) of Messianic Kiruv Rechokim itineration in the kehillot], especially when they are people you don’t know.
6 They gave eidushaft (witness of testimony) to your ahavah (agape) before the kehillah (assembly) [here]; you will do well to send them on their way in a manner worthy of Hashem.
7 For, on behalf of Hashem they went forth [in the Shlichus of Moshiach’s Kiruv Rechokim], taking nothing from the Goyim.
8 Therefore, we ought to give hachnosas orchim (hospitality) to such, in order that we may be ozrim (helpers) with HaEmes.
9 I wrote something to the kehillah [there]; but Diotrephes, who has fallen in love with being "Rosh of the Kehillah," does not receive us.
10 Oib azoi (consequently), if I come, I will remember his "ma’asim" ("works") which he does, his bringing unjustified charges against us with lashon horah (evil speech). And not being satisfied with performing these "mitzvot", he even refuses to receive the Achim b’Moshiach, and, those intending to do so, he hinders and expels out of the kehillah.
11 Chaver, do not imitate HaRah (Evil); rather, imitate HaTov (Good). The one doing HaTov is from Hashem. The one doing HaRah has not regarded Hashem.
12 To Demetrius, eidus (witness of testimony, commendation) has been given by all and, personally, by no less than HaEmes (the Truth); we also give eidus, and you have da’as that our eidus is emes.
13 I had many things to write to you, but I do not want to write to you with pen and ink.
14 But I have the tikvah (hope) to see you imminently, and we will speak panim el panim (directly, in person). Drishat Shalom to you. Drishat Shalom from the Chaverim [here]. Drishat Shalom by name to each of the Chaverim [there].
15 Drishat Shalom to you. Drishat Shalom from the Chaverim [here]. Drishat Shalom by name to each of the Chaverim [there]. T.N. It is possible that the first book of the Brit Chadasha was written by Ya’akov [see p.848], possibly around 45 C.E. However, the iggeret hakodesh on this page is written by Moshiach’s Shliach Yochanan to Gaius with the prayer that as Gaius prospers spiritually, he will succeed in every aspect of his life. It appears that the Shliach Yochanan had led Gaius to faith in the Moshiach (see verse 3-4) and Gaius in turn had shown kindness and hachnosas orchim (hospitality) to certain of Moshiach’s traveling emissaries, who had reported Gaius’ generosity (verse 6) before the Kehillah where the Shliach Yochanan is now, probably the same kehillah in Asia Minor where Yochanan did much of his other writing: his Besurah Geulah, his other iggrot kodesh, and his Hisgalus. The purpose of the letter is to commend an itinerant emissary of Moshiach named Demetrius (verse 12). When planting a new Messianic Shul, the non-believers are not to be asked for financial support (verse 7). Therefore, the Messianic kehillot and their Zekenim are to offer hachnosas orchim and material help to travelling emissaries of Moshiach such as Demetrius. Also this epistle teaches that when one knows G-d, the Truth gives an inner eidus or testimony (verse 12). Other Scripture on this matter of assurance are found in Ro 8:15-17, 38f; Ga 4:6; Pp 1:6; 2Ti 1:12; Yn 5:24; 1Yn 5:13; 1Yn 4:13; 5:10; 3:18- 19; MJ 6:11; 10:22. As we study the Holy Bible we find that we can discover there (not in emotional experience or in our circumstances) that we are heirs of salvation and children with a heavenly calling, citizenship, and destiny. See also 2Ti 3:14; Col 2:2; 1Th 1:5; Ro 14:5; 4:21; 1Th 2:13; Ac 2:38, 5:32; Ga 3:2; Ac 15:8; 1Yn 3:24; Eph 1:13-14; 4:30. There are other Scriptures that warn against self-deception in these matters, and give moral and spiritual tests so that anyone can see if he or she is walking in the light—see 1Yn 2:3-5; 3:9f; 14, 18f, 4:7; 5:1, 4, 18; 1 Yn 3:19; 1 Yn 1:6; 2:4, 9- 11, 23: 3:6-10, 4:8,20; 2Yn 9; 3Yn 11.
27 And after these things Rebbe Melech HaMoshiach went out and saw a moches (tax collector) named Levi [Mattityahu] sitting in the tax office, and he said to him, Follow me.
28 And having forsaken all and having got up, Levi was following Rebbe Melech HaMoshiach.
29 And Levi arranged a large seudah in his bais for Rebbe Melech HaMoshiach, and there was a great number of mochesim and others who were with them, reclining at tish.
30 And the Perushim and their Sofrim were murmuring against Rebbe Melech HaMoshiach’s talmidim, saying, Why with the mochesim and choteim are you eating and drinking?
31 And in reply, Rebbe Melech HaMoshiach said to them, It is not the bariim who have need of a rofeh, but the cholim (sick persons);
32 I have not come to call the tzaddikim but choteim (sinners) to teshuva (repentance).
33 But they said to Rebbe, Melech HaMoshiach, Yochanan’s talmidim undergo tzomot (fasts) often and offer tefillos; likewise also the ones of the Perushim; but your talmidim eat and drink.
34 But Rebbe Melech HaMoshiach said to them, You are not able to make the Bnei haChuppah undergo tzomot while the Choson is with them, are you?
35 But yamim will come when the Choson is taken away from them; then, in those yamim, they will undergo tzomot.
36 Now Rebbe, Melech HaMoshiach was telling also a mashal to them: No one tears a piece from a new garment, and sews it as a patch on an old garment. Otherwise, both the new will be torn, and the patch from the new will not match the old.
37 And no one puts yayin chadash (new wine) into old wineskins; otherwise, the new wine will burst the wineskins, it will be spilled, and the wineskins will be destroyed.
38 Rather, yayin chadash must be put into new wineskins.
39 And no one having drunk the old desires the chadash (new), for he says, The alter (old) is besere (better). [T.N. Lukas wrote this book sometime around 63 B.C.E.]
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