M’Cheyne Bible Reading Plan
[MIKETZ]
41 And it came to pass at the end of two full years, that Pharaoh dreamed a chalom: and, hinei, he stood by haye’or (the River, i.e., the Nile).
2 And, hinei, there came up out of haye’or (the River, i.e., the Nile) seven cows, fine in appearance and fat in basar; and they grazed on the riverbank.
3 And, hinei, seven other cows came up after them out of the Nile, ra’ot mareh (ugly in appearance) and dakot basar (gaunt ones in flesh, lean-fleshed); and stood by the other cows upon the bank of the Nile.
4 And the cows that were ra’ot hamareh and that were dakot habasar did devour the seven cows that were fine in appearance and fat. Then Pharaoh awoke.
5 And he slept and dreamed a chalom the second time; and, hinei, shivah heads of grain came up upon one stalk, beri’ot (fat ones) and tovot.
6 And, hinei, seven thin heads of grain scorched by the east wind tzomechot (sprung up) after them.
7 And the seven thin heads of grain devoured the seven fat and mele’ot (full) heads of grain. And Pharaoh awoke; and, hinei, it was a chalom!
8 And it came to pass in the boker that his ruach was troubled; and he sent and called for all the chartummei Mitzrayim (magicians of Egypt), and all the chachamim thereof; and Pharaoh told them his chalom; but there was no poter (interpreter) for Pharaoh.
9 Then the sar hamashkim spoke unto Pharaoh, saying, I do remember my faults this day.
10 Pharaoh was in wrath with his avadim, and put me b’mishmar (in custody) in the bais sar hatabbachim, both me and the sar ha’ofim;
11 And we dreamed a chalom in the same lailah, I and he; and each chalom we dreamed had its own pitron (interpretation).
12 And there was there with us a na’ar Ivri, eved to the sar hatabbachim; and we told him, and he interpreted to us chalomoteinu (our dreams); to each according to his chalom he did interpret.
13 And it was, just as he interpreted to us, so it came to pass; me he restored unto mine ken (post), and him he hanged.
14 Then Pharaoh sent and summoned Yosef, and they brought him hastily out of the bor (dungeon); and he shaved, and changed his clothes, and came in unto Pharaoh.
15 And Pharaoh said unto Yosef, I have dreamed a chalom, and there is no poter (interpreter) for it; and I have heard it said of thee, that thou canst understand a chalom to interpret it.
16 And Yosef answered Pharaoh, saying, It is not in me; Elohim shall give Pharaoh an answer of shalom.
17 And Pharaoh said unto Yosef, In my chalom, hineni, I stood upon the bank of the Nile;
18 And, hinei, there came up out of the Nile seven cows beri’ot basar (fat in body) and sleek of form; and they grazed by the riverbank.
19 And, hinei, seven other cows came up after them, dalot (poor, scrawny, thin) and ra’ot to’ar me’od (very ugly in appearance) and lean-fleshed, such as I never saw in kol Eretz Mitzrayim, unacceptably bad;
20 And the lean and the ra’ot cows did eat up the first seven fat cows;
21 And when they had eaten them up, it could not be known that they had eaten them; but they were still rah in appearance, as at the beginning. So I awoke.
22 And I saw in my chalom, and, hinei, seven heads of grain came up on one stalk, mele’ot (full) and tovot (good);
23 And, hinei, seven heads of grain, withered, thin, and scorched with the east wind, tzomechot (sprung up) after them;
24 And the thin heads of grain devoured the seven tov heads of grain; and I told this unto the chartummi (magicians); but there was none that could explain it to me.
25 And Yosef said unto Pharaoh, The chalom of Pharaoh is echad: HaElohim hath revealed to Pharaoh what He is about to do.
26 The seven good cows are seven shanim; and the seven good heads of grain are seven shanim. The chalom is echad.
27 And the seven lean and ugly cows that came up after them are sheva shanim; and the seven empty heads of grain scorched by the east wind are sheva shnei ra’av (seven years of famine).
28 This is the thing which I have spoken unto Pharaoh; What HaElohim is about to do He showeth unto Pharaoh.
29 Hinei, there come sheva shanim of sava gadol (great fullness, plenty, abundance) throughout kol Eretz Mitzrayim.
30 And there shall arise after them sheva shnei ra’av (seven years of famine) and kol hasava (all abundance) shall be forgotten in Eretz Mitzrayim; and the ra’av (famine) shall consume the land;
31 And the sava shall not be known in the land by reason of that ra’av (famine) following; for it shall be kaved me’od (very grievous).
32 And for that the chalom was doubled unto Pharaoh; it is because the thing is [decidedly] established by HaElohim, and HaElohim will shortly bring it to pass.
33 Now therefore let Pharaoh select an ish navon and chochom (a man discerning and wise) and set him over Eretz Mitzrayim.
34 Let Pharaoh do this, and let him appoint pekidim (officers, overseers, commissioners) over the land, and take up the fifth part [of the harvest] of Eretz Mitzrayim in the sheva shnei hasava.
35 And let them gather kol ochel of those shanim hatovot that come, and store up grain under the yad Pharaoh, and let them be shomer over ochel in the cities.
36 And that ochel shall be for reserves for the land against the sheva shnei hara’av, which shall be in Eretz Mitzrayim; that the land perish not through the ra’av.
37 And the thing was good in the eyes of Pharaoh, and in the eyes of all his avadim.
38 And Pharaoh said unto his avadim, Can we find such an ish as this is, an ish in whom is the Ruach Elohim?
39 And Pharaoh said unto Yosef, Forasmuch as Elohim hath showed thee all this, there is none so navon (discerning) and chochom (wise) as thou art;
40 Thou shalt be over my bais (palace), and according unto thy mouth shall all my people order themselves; only with respect to the kisse will I be greater than thou.
41 And Pharaoh said unto Yosef, See, I have set thee over kol Eretz Mitzrayim.
42 And Pharaoh took off his taba’at (signet ring) from his yad, and put it upon yad Yosef, and arrayed him in garments of fine linen, and put a chain of zahav around his neck;
43 And he made him to ride in the second merkavah which he had; and they cried before him, Avrech! And he put him over kol Eretz Mitzrayim.
44 And Pharaoh said unto Yosef, I am Pharaoh, and without thee shall no man lift up his yad or regel in kol Eretz Mitzrayim.
45 And Pharaoh called shem Yosef Zaphnat Pa’neach; and he gave him as isha Asenat Bat Poti Phera kohen of On. And Yosef went out over all Eretz Mitzrayim.
46 And Yosef was thirty years old when he stood before Pharaoh Melech Mitzrayim. And Yosef went out from the presence of Pharaoh, and went throughout kol Eretz Mitzrayim.
47 And in the sheva shnei hasava the land brought forth by handfuls.
48 And he gathered up kol ochel of the sheva shanim, which were in Eretz Mitzrayim, and laid up the ochel in the cities; the ochel of the sadeh, which surrounded every city, laid he up in the same.
49 And Yosef gathered grain as the chol (sand) of the yam, very much, until he stopped counting; for it was without mispar (number).
50 And unto Yosef were born two banim before the shnat ra’av came, which Asenat Bat Poti Phera kohen of On bore unto him.
51 And Yosef called the shem of the bechor Menasheh: For Elohim, said he nashani, (hath made me forget) all my amal, and kol bais Avi.
52 And the shem of the second called he Ephrayim: For Elohim hifrani (hath caused me to be fruitful) in the eretz of my oni (suffering).
53 And the sheva shnei hasava that was in Eretz Mitzrayim were ended.
54 And the sheva shnei hara’av began to come, just as Yosef had said; and the ra’av was in all lands; but in kol Eretz Mitzrayim there was lechem.
55 And when kol Eretz Mitzrayim was famished, the people cried to Pharaoh for lechem; and Pharaoh said unto kol Mitzrayim, Go unto Yosef; what he saith to you, do.
56 And the ra’av (famine) was over kol pnei ha’aretz; and Yosef opened all that was in them, and sold unto the Mitzrayim; and the ra’av (famine) became severe in Eretz Mitzrayim.
57 And kol HaAretz (all the world) came into Mitzrayim to Yosef to buy grain; because that the ra’av (famine) was so chazak in kol HaAretz.
11 And when they draw near to Yerushalayim at Beit-Pagey and Beit-Anyah near the Mount of Olives, Rebbe, Melech HaMoshiach sends two of his talmidim,
2 And says to them, Go into the shtetl ahead of you, and ofen ort (immediately) as you enter it, you will find an AYIR (colt, ZECHARYAH 9:9) tied there, on which no one of Bnei Adam yet has ever sat; untie it and bring it here. [BAMIDBAR 19:2, DEVARIM 21:3, SHMUEL ALEF 6:7]
3 And if anyone says to you, Why are you doing this? You say, HaAdon has need of it and will send it here again.
4 And Rebbe, Melech HaMoshiach’s talmidim left and found an AYIR (ZECHARYAH 9:9) tied at the shaar (gate) outside on the rekhov (street). And they untied him.
5 And some by-standers were saying to them, What are you doing untying the AYIR?
6 And the talmidim spoke to them just as Rebbe, Melech HaMoshiach had instructed them. And the by-standers permitted them.
7 And the talmidim brought the AYIR to Rebbe, Melech HaMoshiach, and they lay upon it their garments, and he sat upon it.
8 And many spread their garments on the derech, but others spread leafy branches they had cut from the sadot (fields).
9 And the vanguard and rearguard of the procession were crying out, HOSHAN NAH (Save now, TEHILLIM 118:25-26) BARUCH HABAH B’SHEM ADONOI!
10 A bracha on the coming Malchut Dovid Avinu! Hoshan nah in the highest!
11 And Rebbe, Melech HaMoshiach entered into Yerushalayim into the Beis HaMikdash and, having looked around at everything, and, the hour now being late, he went out to Beit-Anyah with the Shneym Asar (Twelve).
12 And on the next day, when they came from Beit-Anyah, Rebbe, Melech HaMoshiach was hungry.
13 And having seen in the distance an etz te’enah (fig tree) in leaf, Rebbe, Melech HaMoshiach approached it to see whether he might find pri (fruit) on it. But when he came to it, he found nothing except leaves. For it was not the te’enim season.
14 And in reply, Rebbe, Melech HaMoshiach said to it, May no one ever be nourished from pri from you again! And Rebbe, Melech HaMoshiach’s talmidim were listening.
15 Then they came to Yerushalayim. And having entered the Beis HaMikdash, Rebbe, Melech HaMoshiach began to drive out the ones buying and selling in the Beis HaMikdash, and he overturned the shulchanot (tables) of the machalifei hakesafim (money changers) and the chairs of the ones selling the yonim (doves).
16 And he was not allowing anyone to carry things through the Beis HaMikdash.
17 And he was teaching Torah and he was saying to them, Has it not been written, BEITI BEIT TEFILLAH YIKAREI LKHOL HAAMMIM (My House shall be called a House of Prayer [for] all peoples), but you have made it a MEARAT PARITZIM (den of robbers). [YESHAYAH 56:7; YIRMEYAH 7:11]
18 And the Rashei Hakohanim (the Chief Priests) and the Sofrim (Scribes) heard this, and they were seeking how they might destroy him, for they were afraid of him, for all the multitude were amazed at his torah (teaching).
19 And when it became late, Rebbe, Melech HaMoshiach and his talmidim went out of the city.
20 And in the boker (morning), early, as they passed by, they saw the etz teenah (fig tree) having been withered from [the] roots.
21 And, having remembered, Shimon Kefa says to him, Rebbe, look, the etz teenah (fig tree) which you cursed has been withered.
22 And in reply Rebbe, Melech HaMoshiach says to them, Have emunah in Hashem.
23 Omein, I say to you, whoever says to this mountain, be lifted up and be thrown into the sea, and does not waver in his lev (heart) but has emunah that what he says happens, so it will be for him.
24 For this reason, I say to you, everything for which you daven (pray), everything you request in tefillos (prayers), have emunah (faith) that you have received it, and so it will be for you.
25 And when you stand davening, grant selicha (forgiveness) if something you hold against someone, in order that your Avinu shbaShomayim may grant you selicha for your peyshaim (transgressions).
26 [But if you do not give mechila (forgiveness) neither will your chattaim receive selicha (forgiveness) from your Av shbaShomayim.]
27 And again they come into Yerushalayim. And in the Beis Hamikdash, [when] Rebbe, Melech HaMoshiach was walking about, the Rashei Hakohanim (the Chief Priests) and the Sofrim (Scribes) and the Zekenim come to him.
28 And they were saying to him, By what kind of samchut do you do these things? Or who gave to you this samchut that you may do these things?
29 But Rebbe, Melech HaMoshiach said to them, I will ask you one dvar, and you answer me and I will tell you by what kind of samchut I do these things:
30 The tevilah [of teshuva] of Yochanan—was it from Shomayim or from Bnei Adam? Answer me!
31 And they were discussing among themselves, saying, If we say, from Shomayim, he will say, Why then did you not believe him?
32 But [if] we say from Bnei Adam, they were afraid of the multitude, for everyone was considering Yochanan beemes (in truth) a navi.
33 And in reply to Rebbe, Melech HaMoshiach, they say, We do not have daas. And Rebbe, Melech HaMoshiach says to them, Neither will I tell you by what kind of samchut I do these things.
7 Is there not a tzava (forced hard service in the army) to enosh (man) upon earth? Are not his days also like the yamim of a sachir (hired laborer)?
2 As an eved earnestly longeth for tzel (shade), and as a sachir waiteth for the wage of his work,
3 So am I made to possess months of shav (vanity, futility), and lailot amal (nights of weariness) are appointed to me.
4 When I lie down, I say, Mosai (how long) till I arise? But the erev drags on, and I am full of tossings to and fro unto dawn.
5 My basar is clothed with worm and clod of aphar; my ohr (skin) is broken, and become loathsome.
6 My yamim are swifter than a weaver’s shuttle, and are spent without tikveh.
7 O remember that my life is ruach (wind); mine eye shall no more see tov.
8 The ayin (eye) of him that hath seen me shall see me no longer; thine eyes are upon me, and I am no more.
9 Like the anan that fades and vanisheth away, so he that goeth down to Sheol shall come up no more.
10 He shall return no more to his bais, neither shall his makom know him any more.
11 Therefore I will not curb my mouth; I will speak in the anguish of my ruach; I will complain in the mar (bitterness) of my nefesh.
12 Am I a yam, or a tannin (monster of the yam [sea]), that Thou settest a mishmar (guard watch) over me?
13 When I say, My bed shall give me nachamah (comfort), my couch shall ease my complaint,
14 Then Thou frightenest me with chalomot (dreams), and terrifiest me through chezyonot (visions),
15 So that my nefesh chooseth machanak (strangling) and mavet (death) rather than this skeleton.
16 I loathe it; I would not live l’olam, let me alone; for my yamim are hevel (vanity, meaningless).
17 What is enosh (man), that Thou shouldest make much of him? And that Thou shouldest set Thine lev upon him?
18 And that Thou shouldest visit him every boker, and try him every moment?
19 How long dost Thou not look away from me? Nor let me alone till I swallow down my rok (spittle)?
20 Chatati (I have sinned); what shall I do unto Thee, O Thou Notzer HaAdam (Observer of men)? Why hast Thou set me as a mifgah (mark, target, something to be hit) to Thee, so that I am a massa (burden) to Thee?
21 And why dost Thou not pardon my peysha (transgression), and take away my avon (iniquity)? For now shall I sleep in the aphar; and Thou shalt search for me, but I shall be no more.
11 I ask, therefore, has Hashem repudiated His people? Not at all! Chas v’shalom! For I too am a ben Yisroel, of the zera Avraham (seed of Avraham Avinu), of the tribe of Binyamin.
2 Hashem has not repudiated His people whom He foreknew [TEHILLIM 94:14; Ro 8:29). Or do you not have da’as what the Kitvei Hakodesh says in the section about Eliyahu HaNavi, how he appeals to Hashem against Yisroel?
3 "Adonoi, they have killed your Nevi’im, they have torn down your mizbe’achot (altars), and I alone have been left, and they seek my life." [MELACHIM ALEF 19:10]
4 But what is Hashem’s answer to him? "I have kept for Myself seven thousand men, who have not bowed the knee to Ba’al." [MELACHIM ALEF 19:18]
5 Thus, therefore, also in the zman hazeh, there has come into being a she’erit (remnant, remainder) in accordance with the bechirah (election) of chesed (free, unmerited favor or grace).
6 But if on the mekor (basis) of chen v’chesed (unmerited favor, grace), then not on the mekor (basis) of [loin (wages), batsolen (pay) for] ma’asim (works), vi-bahlt (since) otherwise chesed would no longer be chesed (4:4-5).
7 What then? What Yisroel sought for, that is what it did not obtain; but hannivcharim (the elect, the chosen ones) obtained it. And the rest were hardened (9:17-18)
8 As it is written, "G-d gave to them a ruach tardemah (spirit of deep sleep), eyes that they should not see and ears that they should not hear, until this very day" Isa 29:10.
9 And Dovid said, "Let their shulchan (table) become a snare and a net, a trap and a retribution for them;
10 " Let their eyes be darkened so that they cannot see, and bend their backs forever." TEHILLIM 68:23-24 TARGUM HASHIVIM; [69:22-23].
11 I ask, therefore, have they stumbled so as to fall? Chas v’shalom! But by their peysha (transgression), Yeshu’at Eloheinu is coming to the Goyim in order to provoke them to jealousy.
12 And if their peysha (transgression) means riches for the world, and their failure means riches for the Goyim, how much more will their fullness mean!
13 I am speaking to you Goyim. So then, in as much as I am Shliach of the Ethnic Groups, I magnify my avodas kodesh, in the tikvah
14 that I might provoke my kinsmen to jealousy and might save some of them.
15 For if their rejection means ritztzuy (reconciliation, cessation of enmity, hostility between a wrathful holy G-d and sinful men) for the gontzer velt (whole world), what shall their acceptance mean other than Chayyim min haMesim (Life from the dead ones)?
16 If the terumah haissa (portion, offering of the dough) that is reshit (first) is kodesh (holy), so is the whole; and if the shoresh (root) is kodesh (holy), so also are the ana’fim (the branches).
17 But if some of the ana’fim have been broken off, and you, a wild olive, have been grafted among them and have become sharer in the richness of the olive tree’s root,
18 Do not boast (4:2) over the ana’fim. If you do boast, it is not the case that you sustain the shoresh, but the shoresh sustains you.
19 You will say, then, "Anafim were broken off in order that I might be grafted in."
20 Quite so: they were broken off on the mekor (basis) of no emunah, but you stand only by emunah. Do not cherish proud thoughts, but fear.
21 For if G-d did not spare the natural anafim, neither will He spare you.
22 Consider then the nedivut (generosity), the chesed of Hashem, and also the fearful judgment of Hashem: to those who fell (11:15), severity; but to you the goodness of Hashem, provided that you continue in that goodness; otherwise, you too will be cut off.
23 Whereas, they also, if they do not continue in a condition of no emunah, shall be grafted in; for Hashem is able to graft them in again.
24 For if you [Goyim] were cut off from the wild olive tree and grafted unnaturally into the cultivated olive tree, how much more shall those who belong to it naturally be grafted into their own olive tree.
25 For I do not want you to be unaware, Achim b’Moshiach, of this raz (mystery), lest you be wise in your own estimation, that a hardening in part has come over Yisroel, until the full number of the Goyim has come in;
26 And so Klal Yisroel shall be delivered, as it is written: "Out of Tziyon shall come the Go’el (Deliverer, Redeemer); He will turn away, remove peysha from Ya’akov (Jacob),
27 "And this will be My Berit (covenant) with them, when I take away their sins" YESHAYAH 59:20-21; 27:9.
28 With regard to the Besuras HaGeulah they are oyevim (enemies) for your [you Goyim] sake, whereas with regard to the bechirah (election) they are beloved for the sake of the Avot (Fathers).
29 For the matnat Hashem and the kri’at Hashem are irrevocable.
30 For just as you Goyim were once without mishma’at to Hashem, but now have received chaninah (mercy, pardon) by their lack of mishma’at,
31 So also they have now been without mishma’at for your chaninah (mercy, pardon) in order that they also might receive chaninah (mercy) (Ro 9:15-16).
32 For G-d has confined all in disobedience in order that He might have chaninah (mercy) on all;
33 O the depth of the riches and the chochmah (wisdom) and da’as (knowledge) of Hashem. How unfathomable are His mishpatim and unsearchable His ways.
34 For who has known the Ruach of Hashem? Or who has been ISH ATZATO ("His Counselor") [Isa 40:13]?
35 Or who has given in advance to Him so that His presents come only as a (choiv) debt repaid? [IYOV 41:3 (11); Ro 4:4]
36 Because from Him and through Him and to Him are all things. Lo HaKavod l’Olamim. Omein. ("To Him be glory forever. Amen.")
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