M’Cheyne Bible Reading Plan
26 And the Ziphim came unto Sha’ul at Giveah, saying, Doth not Dovid hide himself in the hill of Chachilah, which faces Yeshimon?
2 Then Sha’ul arose, and went down to the midbar Ziph, having three thousand chosen men of Yisroel with him, to search for Dovid in the midbar Ziph.
3 And Sha’ul encamped in the hill of Chachilah, which faces Yeshimon, beside the derech (road). But Dovid stayed in the midbar, and he saw that Sha’ul came after him into the midbar.
4 Dovid therefore sent out scouts, and understood that Sha’ul had indeed come.
5 And Dovid arose, and came to the makom where Sha’ul had encamped; and Dovid beheld the makom where Sha’ul lay down, and Avner Ben Ner, the sar of his tzava (army); and Sha’ul was lying in the camp, and HaAm encamped round about him.
6 Then answered Dovid and said to Achimelech the Chitti, and to Avishai Ben Tzeruyah, achi Yoav, saying, Who will go down with me to Sha’ul to the machaneh? And Avishai said, I will go down with thee.
7 So Dovid and Avishai came to HaAm by lailah; and, hinei, Sha’ul lay sleeping within the camp, and his khanit (spear) stuck in the ground at his head; but Avner and HaAm lay round about him.
8 Then said Avishai to Dovid, Elohim hath delivered thine oyev into thine yad today; now therefore let me strike him, now, with the khanit, pinning him to the ground once; I will not strike him the second time.
9 And Dovid said to Avishai, Destroy him not; for who can stretch forth his yad against Hashem’s moshiach, and be guiltless?
10 Dovid said furthermore, As Hashem liveth, Hashem shall strike him; or his day shall come to die; or he shall descend into milchamah, and perish.
11 Chalilah (far be it) from me by Hashem that I should stretch forth mine yad against Hashem’s moshiach; but, take now thou the khanit (spear) that is at his head, and the flask of mayim, and let us go.
12 So Dovid took the khanit and the flask of mayim from near Sha’ul’s head; and they got them away, and no one saw it, nor knew it, neither awaked; for they were all asleep; because a tardamat Hashem was fallen upon them.
13 Then Dovid went over to the other side, and stood on the top of the har afar off; a great space being between them;
14 And Dovid called out to the people, and to Avner Ben Ner, saying, Answerest thou not, Avner? Then Avner answered and said, Who art thou that calls out to HaMelech?
15 And Dovid said to Avner, Art not thou an ish (man)? And who is like to thee in Yisroel? Wherefore then hast thou not been shomer over adonecha HaMelech? For there came one of HaAm in to destroy HaMelech adonecha.
16 This thing is not tov that thou hast done. As Hashem liveth, ye are worthy for mavet, because ye have not been shomer over adoneichem, Hashem’s moshiach. And now see where the khanit of HaMelech is, and the flask of mayim that was near his head.
17 And Sha’ul knew the voice of Dovid, and said, Is this thy voice, beni, Dovid? And Dovid said, It is my voice, adoni HaMelech.
18 And he said, Why doth adoni thus pursue after his eved? For what have I done? Or what ra’ah is in mine yad?
19 Now therefore, let adoni HaMelech hear the devarim of his eved. If Hashem have stirred thee up against me, let Him accept a minchah; but if they be bnei adam, cursed be they before Hashem; for they have driven me out this day from abiding in the nachalah of Hashem, saying, Go, serve elohim acharim.
20 Now therefore, let not my dahm fall to the earth before the face of Hashem; for the Melech Yisroel is come out to search for a parosh (flea), as when one doth hunt the partridge in the harim.
21 Then said Sha’ul, I have sinned; return, beni Dovid; for I will no more do thee harm, because my nefesh was precious in thine eyes this day; hinei, I was foolish, and have erred exceedingly.
22 And Dovid answered and said, Hinei the khanit HaMelech! Let one of the ne’arim come over and bring it back.
23 Hashem repay to every ish his tzedakah and his emunah; for Hashem delivered thee into my yad today, but I would not stretch forth mine yad against Hashem’s moshiach.
24 And, hinei, as thy nefesh was much valued this day in mine eyes, so let my nefesh be much valued in the eyes of Hashem, and let Him deliver me out of all tzarah (trouble).
25 Then Sha’ul said to Dovid, Baruch atah, beni Dovid; may thou both accomplish many things, and also still succeed. So Dovid went on his derech, and Sha’ul returned to his makom.
7 Now, concerning the things in your iggeret, let’s take up the next inyan (topic): “it is beneficial for a man not to touch an isha” [i.e., postpone the chasunoh (wedding)].
2 But, because of the acts of zenut, let each Ben Adam have his own Isha, and let each Isha have her own Ba’al (Husband).
3 Let the ba’al render the conjugal choiv (debt) to his isha, and likewise also the isha to her ba’al (husband).
4 It is not the isha who has samchut (authority) over her own body, but the ba’al (husband); likewise, also it is not the ba’al (husband) who has samchut over his own body, but the isha.
5 Do not deprive each other, unless by agreement for a set time, that you may renew zerizut (diligence) to tefillah (prayer) and again you may be together, lest Hasatan lead you into nissayon (temptation) because of your lack of shlitah atzmi (self-control). [SHEMOT 19:15; SHMUEL ALEF 21:4,5]
6 But I say this according to concession (T.N. in view of 5:1-5; 6:12-20), not according to [Rebbe, Melech HaMoshiach’s] mitzvoh.
7 But, I wish kol Bnei Adam even to be as I am; however, [this is impossible since] each has his own matanah (gift) from Hashem: one this; and another that.
8 But, I say to the bochrim and the almanot (widows), it is beneficial for them if they remain as I am;
9 But if they do not have shlitah atzmi, let them marry. For better it is to marry than with Eish to be set ablaze.
10 But to the ones having entered bibrit hanissuim (in covenant of marriage), I charge, not I but Rebbe, Melech HaMoshiach Adoneinu, an isha is not to separate from her ba’al (husband). [Mal 2:14-16]
11 But, if indeed she is separated, let her remain so, or be reconciled to her basherter; and a ba’al should not leave his isha.
12 But, to the rest I‖Sha’ul‖not Rebbe, Melech HaMoshiach Adoneinu, say: if any Ach b’Moshiach has an isha who is an Apikoros and she is willing to live with him, let him not leave her;
13 And if an isha has a ba’al (husband) who is an Apikoros, and he is willing to dwell with her, let her not leave her ba’al (husband).
14 For, [T.N. following the principle of bikkurim], the ba’al who is an Apikoros is mekudash b’Ruach Hakodesh (set apart as holy in the Ruach Hakodesh) by the isha, and the isha who is an Apikoros likewise by the Ach b’Moshiach; otherwise, your yeladim are tema’im (unclean); but now they are tehorim (clean). [MALACHI 2:15]
15 But, if the one who is an Apikoros separates and departs, let the separation occur; the Ach b’Moshiach has not been enslaved, or the Achot b’Moshiach in such cases; but Hashem has given you a kri’ah b’shalom.
16 For how do you know, isha, if you will not bring your basherter (destined mate), your ba’al, to Yeshu’at Eloheinu?
17 Only each of you walk the derech [T.N. according to Hashem’s tochnit or etzah Ro 8:28] to which you were called by Hashem (TEHILLIM 1:6). This is my charge in all the kehillot of Moshiach.
18 If as a ben Berit with bris milah anyone received their kri’ah, let him not conceal it; if anyone without bris milah has been called, let him without bris milah not undergo bris milah.
19 Bris milah is not everything; nor is the lack of it; but being shomer mitzvot Hashem.
20 Each one walk the derech of his kri’ah (calling, summons), and remain there.
21 If while a bond servant you were called, do not let it consume you, although if you can gain your deror ("freedom, liberty" VAYIKRA 25:10), do so.
22 For, the one in Hashem having been called while a bond servant is [Rebbe, Melech HaMoshiach] Adoneinu’s ben Chorin (freedman); likewise, the one having been called while a ben Chorin is the Rebbe, Melech HaMoshiach’s bond servant.
23 You were bought with a pidyon nefesh price; do not become avadim haBnei Adam.
24 Each one wherever on the derech of Chayyim he was called, Achim b’Moshiach, there let him remain in deveykus with Hashem.
25 Next sugya (topic): concerning the betulot (virgins). A mitzvoh of Rebbe, Melech HaMoshiach Adoneinu I do not have, but a bit of wisdom I offer as one who by the rachamim Hashem is ne’eman (faithful).
26 I consider therefore, it to be beneficial, because of the impending Crisis (T.N. i.e., the Chevlei Moshiach and eschatological woes preceding the Bias Moshiach) that you remain as you are.
27 Have you entered bibrit hanissuim (in covenant of marriage) with an isha? Do not seek to be free. Are you freed from an isha? Do not seek an isha.
28 But if indeed you enter bibrit hanissuim (in covenant of marriage), there is no chet; and if the betulah (virgin) marries, there is no averah in that for her. But such will have tzoros in the basar, which I am trying to spare you (Mt.24:19).
29 Now this I say, Achim b’Moshiach, the time [until HaKetz] has been shortened. From now on, let those having nashim live as if not having nashim,
30 And let the ones weeping as not weeping, and let the ones having simcha as not having simcha, and let the ones buying as not possessing,
31 And let the ones using the Olam Hazeh as not fully using it, for the present form of the Olam Hazeh is passing away.
32 But I would have you free from atzvat lev (heartache). The ben Adam without isha cares for the things of Hashem, how he may please Hashem.
33 But the one having taken an isha cares for the things of the Olam Hazeh, how he may please his isha,
34 And he has been divided (1:13). Both the isha free of a ba’al or the betulah cares for the things of Hashem, that she may be tehorah spiritually and physically. But the isha with a ba’al cares for the things of the Olam Hazeh, how she may please her ba’al.
35 Now, this I say for your own benefit, not that I may throw a noose on your deror (“freedom” VAYIKRA 25:10), but I speak with respect to what is decent, seemly, and sits well with Hashem, without distraction [in avodas kodesh]. [TEHILLIM 86:11]
36 However, if anyone thnks he does not have proper hitnahagut (conduct) toward the betulah of his eirusin (betrothal, engagement), and if he thinks his basherte (destined mate) is getting along in years, and thus it has to be, what he desires, let him do; there is no chet, let them enter bibrit hanissuim (in convenant of marriage).
37 But he who in his lev has settled the decision, not having the need [of conjugal intimacy], but having mastery concerning his own desire, and thus he in his lev has decided, not to enter bibrit hanissuim with his betulah (virgin), he does well.
38 So then both the one entering bibrit hanissuim with his betulah does well, and the one not entering bebrit hanissuim with his arusah (betrothed) will do better (7:34).
39 An isha has been bound (bibrit hanissuim, in covenant of marriage) for so long a time as her ba’al lives, but if her ba’al should sleep the sleep of the mesim, she is free to enter bibrit hanissuim with the ba’al she desires, but only in Rebbe, Melech HaMoshiach Adoneinu.
40 However, happy is she, and even more so, if she remains as she is; and I think in this bit of wisdom I am offering that I have the Ruach Hakodesh.
5 And thou, Ben Adam, take thee a sharp cherev, take thee a barber’s ta’ar (razor), and cause it to pass upon thine rosh and upon thy zakan (beard): then take thee scales for weighing and divide the hair.
2 Thou shalt burn with flame a third part in the midst of the Ir, when the days of the siege are fulfilled: and thou shalt take a third part, and strike it all around with the cherev: and a third part thou shalt scatter in the ruach; and I will draw out the cherev after them.
3 Thou shalt also take thereof a few in mispar, and bind them in the folds of thy robes.
4 Then take of them again, and cast them into the midst of the eish, and burn them in the eish; for thereof shall an eish spread unto kol Bais Yisroel.
5 Thus saith Adonoi Hashem; This is Yerushalayim: I have set it in the midst of the Goyim and countries that are all around her.
6 And she hath rebelled against My mishpatim with resha’ah more than the Goyim, and My chukkot more than the countries that are all around her: for they have refused My mishpatim and My chukkot, they have not walked in them.
7 Therefore thus saith Adonoi Hashem: Because more than the Goyim that are all around you, ye have been ungovernable, and have not walked in My chukkot, neither have done My mishpatim, neither have done according to the mishpatim of the Goyim that are all around you;
8 Therefore thus saith Adonoi Hashem: Hineni, I, even I, am against thee, and will execute mishpatim in the midst of thee in the sight of the Goyim.
9 And I will do to thee that which I have not done, and whereunto I will not do any more the like, because of kol to’avot of thee.
10 Therefore the avot shall eat banim in the midst of thee, and the banim shall eat their avot; and I will execute shefatim (judgments, punishments) in thee, and kol she’erit of thee will I scatter unto kol ruach.
11 Therefore, as I live, saith Adonoi Hashem; Surely, because thou hast made My Mikdash tameh with all thy shikkutzim, and with all thine to’avot, therefore will I also withdraw; neither shall Mine eye pity, neither will I spare.
12 A third part of thee shall die by dever, and by ra’av shall they be consumed in the midst of thee: and a third part shall fall by the cherev all around thee; and I will scatter a third part into kol ruach, and I will draw out a cherev after them.
13 Thus shall Mine anger be accomplished, and I will cause My chemah to be satisfied against them, and I will be avenged: and they shall know that I Hashem have spoken in My kinah, when I have accomplished My chemah against them.
14 Moreover I will make thee a ruin, and a cherpah among the Goyim that are all around thee, before the eyes of all that pass by.
15 So it shall be a cherpah (reproach) and a gedufah (taunt), a musar and a meshammah (astonishment, object of horror) unto the Goyim that are all around thee, when I shall execute shefatim (judgments) on thee in anger and in chemah and in tokhchot chemah (furious rebukes). I Hashem have spoken.
16 When I shall send upon them disastrous khitzim (arrows) of ra’av (famine), which shall be for mashchit (destruction), and which I will send to destroy you: and I will increase the ra’av (famine) upon you, and will break your mateh lechem (staff of bread, food supply):
17 So will I send upon you ra’av (famine) and chayyah ra’ah (wild beasts), and they shall leave thee bereaved as childless: and dever and dahm shall pass through thee; and I will bring the cherev upon thee. I Hashem have spoken.
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.
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