Book of Common Prayer
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!
138 (Of Dovid) I will thank Thee with my whole lev; before the elohim will I sing praise unto Thee.
2 I will worship toward Thy Heikhal Kodesh, and praise Shmecha (Thy Name) for Thy chesed and for Thy emes; for Thou hast magnified Thy Word above Kol Shimcha (all Thy Name; Yn 1:1, 14 OJBC).
3 In the day when I called out, Thou answeredst me, and madest me bold with oz (strength) in my nefesh.
4 Kol Malchei Aretz shall praise Thee, Hashem, when they hear the words of Thy mouth.
5 Yes, they shall sing of the Darkhei Hashem; for gadol is the Kavod Hashem.
6 Though Hashem be on high, yet He looks upon the lowly; but the proud He knoweth from afar.
7 Though I walk in the midst of tzoros, Thou wilt preserve me alive; Thou shalt stretch forth Thine yad against the wrath of mine enemies, and Thy Yamin (Right Hand) shall save me.
8 Hashem will fulfill that which concerneth me; Thy chesed, O Hashem, endureth l’olam; forsake not the works of Thine own yadayim.
3 Now the Nachash was more arum (cunning, crafty, wiley) than any beast of the sadeh which Hashem Elohim had made. And he said unto the isha, Really? Hath Elohim said, Ye shall not eat of kol etz hagan?
2 And the isha said unto the Nachash, We may eat of the p’ri etz hagan;
3 But of the p’ri haEtz which is in the middle of the gan (garden), Elohim hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.
4 And the Nachash said unto the isha, Ye shall not surely die;
5 For Elohim doth know that in the yom ye eat thereof, then your eyes shall be opened, and ye shall be like Elohim, knowing tov and rah.
6 And when the isha saw that HaEtz was tov for food, and that it was pleasant to the eyes, and HaEtz to be desired to make one have seichel, she took of the p’ri thereof, and did eat, and gave also unto her ish with her; and he did eat.
7 And the eyes of them both were opened, and they knew that they were eirummim (naked ones); and they sewed aleh te’enah (fig leaves) together, and made themselves khagorot (loin covering girdles).
8 And they heard the kol of Hashem Elohim walking in the gan in the cool of the day; and HaAdam and his isha hid from the presence of Hashem Elohim amongst the etz hagan.
9 And Hashem Elohim called unto HaAdam, and said unto him, Where art thou?
10 And he said, I heard Thy voice in the gan (garden), and I was afraid, because I was eirom (naked); and so I hid.
11 And He said, Who told thee that thou wast eirom (naked)? Hast thou eaten of HaEtz, which I commanded thee that thou not eat thereof?
12 And HaAdam said,The isha whom Thou gavest to be with me, she gave me of HaEtz, and I did eat.
13 And Hashem Elohim said unto the isha, What is this that thou hast done? And the isha said, The Nachash beguiled me, and I did eat.
14 And Hashem Elohim said unto the Nachash, Because thou hast done this, thou art arur (cursed) above kol habehemah, and above every beast of the sadeh; upon thy gakhon (belly) shalt thou go, and aphar shalt thou eat all the days of thy life;
15 And I will put eivah (enmity, Midrash Rabbah 23:5) between thee and HaIsha (see HaAlmah, Yeshayah 7:14), and between thy zera and her Zera; it shall crush thy rosh, and thou shalt strike his akev (heel).
12 Therefore, just as through one Adam (one man, humanity, Adam), Chet (Sin) entered into the Olam Hazeh and, through Chet (Sin), entered Mavet (Death); and so Mavet (Death) passed through to kol B’nei Adam (all Mankind, all the sons of Adam), because all sinned.
13 For before (the epoch of) the Torah (Law), Chet (Sin, Chet Kadmon, original sin) was in HaOlam (HaZeh, the world). But Chet (Sin) is not accounted, recorded [to make charges for death penalties] in the absence of Torah [i.e., no Law, no violation, death penalty].
14 Nevertheless, Mavet (Death) reigned supreme from (the epoch of) Adam until (the epoch of) Moshe Rabbeinu, even over those who did not sin in the very same manner of Adam’s averah (transgression, disobedience, commandment rebelled against and recorded for death penalty)‖that is, Adam who is a tipus (pattern, prophetic type), a demut he’atid (a future figure) of Hu HaBah ("He who comes," Moshiach the Coming One, the Coming Go’el Redeemer) [YESHAYAH 59:20; IYOV 19:25].
15 But the averah (transgression) was not like the effect of unmerited chesed (grace). For if by the averah of the one, the rabbim (many) died, how much more the unmerited Chen v’Chesed Hashem (grace of G-d) and the matnat hachesed (free gift of grace) of the Adam HaEchad (one Man) Rebbe Melech HaMoshiach Yehoshua have overflowed LARABBIM (to the many, YESHAYAH 53:11).
16 And the mattanah (free gift) is not like the effect of that one Adam’s averah (BERESHIS 3:6). For the mishpat (judgment) is from one averah (transgression) to the gezar din (verdict) of ashem (guilty), to harsha’ah (condemnation as guilty); but the effect of the unmerited Chen v’Chesed Hashem is from rabbim (many) averot (transgressions) to zikkuy (acquittal), to that of being YITZDAK IM HASHEM ("justified with G-d" IYOV 25:4, i.e., acquittal, justification with Hashem of the Many, YESHAYAH 53:11).
17 For if by the averah (transgression) of the one, Mavet (Death) reigned supreme through the one Adam, how much more those, who receive the abundance of unmerited Chen v’Chesed Hashem (grace) and of the Matnat HaTzedakah (the gift of righteousness), shall reign in life through the one Adam, Rebbe, Melech HaMoshiach Yehoshua.
18 So, then, as through one Averah (transgression) [of Adam] to kol Bnei Adam to harsha’ah (condemnation as guilty), so also through one Mitzvah (righteous or worthy deed) [of Moshiach] to kol Bnei Adam to justification unto Chayei [Olam].
19 For as through the disobedience of the one Adam, the many were made chote’im (sinners), so also through the mishma’at (obedience) of the one Adam [Moshiach], the many will be made tzaddikim (righteous ones) [YESHAYAH 53:11].
20 The (epoch of the) Torah came to increase the averah (transgression); but where Chet (Sin, Chet Kadmon) increased, unmerited Chen v’Chesed Hashem overflowed in abundance,
21 In order that as Chet (Sin) reigned in Mavet (Death), so also Chesed might reign through Tzedek Olamim to Chayyei Olam through Rebbe, Melech HaMoshiach Yehoshua Adoneinu [DANIEL 9:24].
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