M’Cheyne Bible Reading Plan
9 And Hashem spoke unto Moshe in the Midbar Sinai, in the first month of the second year after they were come out of Eretz Mitzrayim, saying,
2 Let the Bnei Yisroel also observe the Pesach at its appointed season.
3 In the fourteenth day of this month, at twilight, ye shall observe it in its appointed season; according to kol chukkot of it, according to all the mishpatim thereof, shall ye observe it.
4 And Moshe spoke unto the Bnei Yisroel, that they should observe the Pesach.
5 And they observed the Pesach on the fourteenth day of the first month at twilight in the Midbar Sinai; according to all that Hashem commanded Moshe, so did the Bnei Yisroel.
6 And there were certain men, who were teme’im by the nefesh (dead body) of an adam, that they could not observe the Pesach on that day; and they came before Moshe and before Aharon on that day;
7 And those men said unto him, We are teme’im (unclean) by the nefesh of a man; but why should we be kept back, that we may not offer a korban Hashem in its appointed season among the Bnei Yisroel?
8 And Moshe said unto them, Stand still, and I will hear what Hashem will command concerning you.
9 And Hashem spoke unto Moshe, saying,
10 Speak unto the Bnei Yisroel, saying, If any man of you or of your descendents shall be tamei by reason of a dead body, or be in a journey afar off, yet he shall observe the Pesach unto Hashem.
11 The fourteenth day of the second month [Iyyar] at twilight they shall observe it, and eat it with matzot and merorim (bitter herbs).
12 They shall leave none of it unto boker, nor break any bone of it; according to all the chukkat of the Pesach they shall observe it.
13 But the man that is tahor, and is not in a journey, and faileth to observe the Pesach, even the same nefesh shall be cut off from among his people; because he brought not the korban Hashem at its appointed time, that man shall bear his sin.
14 And if a ger shall stay for a while among you, and will observe the Pesach unto Hashem; according to the chukkat of the Pesach, and according to the mishpat thereof, so shall he do; ye shall have one chukkat, both for the ger, and for him that was born in the land.
15 And on the day that the Mishkan was set up the Anan covered the Mishkan, namely, the Ohel HaEdut; and at erev there was upon the Mishkan as it were the appearance of eish, until boker.
16 So it was tamid: the Anan covered it by day, and the appearance of eish by lailah.
17 And when the Anan was lifted up from the Ohel, then after that the Bnei Yisroel set out; and in the place where the Anan abode, there the Bnei Yisroel encamped.
18 At the mouth of Hashem the Bnei Yisroel set out, and at the mouth of Hashem they encamped; as long as the Anan abode upon the Mishkan they encamped.
19 And when the Anan tarried long upon the Mishkan many days, then the Bnei Yisroel obeyed the order of Hashem, and did not set out.
20 And so it was, when the Anan was a few days upon the Mishkan; according to the mouth of Hashem they encamped; according to the mouth of Hashem they set out.
21 And so it was, when the Anan abode from erev unto boker, and that the Anan was lifted up in the boker, then they set out; whether it was by yomam valailah that the Anan was lifted up, they set out.
22 Or whether it were two days, or a month, or longer, that the Anan tarried over the Mishkan remaining thereon, the Bnei Yisroel abode in their tents, and did not set out; but when it was lifted up, they set out.
23 At the mouth of Hashem they encamped, and at the mouth of Hashem they set out; they obeyed the order of Hashem, at the mouth of Hashem by the hand of Moshe.
45 (For the one directing upon Shoshannim, for the Bnei Korach. A Maskil. Shir yedidot, i.e., a love song). My lev is stirred with davar tov; I speak my verses to HaMelech; my leshon (tongue) is the et (pen, stylus) of a sofer mahir (ready scribe, skillful writer).
2 (3) Thou art fairer than Bnei Adam; chen (grace, favor) is poured upon Thy sfatayim (lips); therefore Elohim hath blessed Thee l’olam. [T.N. The coming Messianic King is called Elohim [Ps 45:6(7)] just as this coming personage is called El Gibbor in Isa 9:5; see MJ 1:8; The Targumist renders Psa 45:2(3) as a reference to Moshiach.]
3 (4) Gird Thy cherev upon Thy side, O Gibbor [See Isaiah 9:5(6)], with Thy hod (glory, splendor) and Thy hadar (majesty).
4 (5) And in Thy hadar (majesty) ride forth victoriously for the sake of emes and anavah and tzedek; and Thy Yamin (Right Hand) shall guide Thee to nora’ot (things of awe).
5 (6) Thine khitzim (arrows) are sharp in the lev oyvei HaMelech (in the heart of the King’s enemies); the Amim (nations) fall under Thee.
6 (7) Thy kisse (throne), O Elohim, is olam va’ed; the shevet (sceptre) of Thy Malchut is a shevet of uprightness.
7 (8) Thou lovest tzedek, and hatest resha; therefore Elohim, Eloheicha, hath anointed Thee with shemen sasson (the oil of gladness) above Thy chaverim.
8 (9) All Thy robes smell of myrrh, and aloes, and cassia; out of the ivory heikhalim stringed instruments have made Thee glad.
9 (10) Banot Melachim were among Thy ladies of honor; upon Thy Yamin (Right Hand) is stationed the Shegal (Queen consort, spouse of the reigning monarch) in golden jewelry of Ophir.
10 (11) Pay heed, O Bat (daughter), and consider, and incline thine ear; forget also thine own people, and thy Bais Avi;
11 (12) Then shall HaMelech be enthralled with thy beauty; since He is thy Adon, hishtachavi lo (bow to Him).
12 (13) And the Bat Tzor (Tyre) shall be there with a minchah (gift); even the ashirim (rich ones) among the people shall entreat thy favor.
13 (14) The Bat Melech is all glorious within; her clothing is zahav embroidered.
14 (15) She shall be brought unto HaMelech in woven apparel; the betulot (virgins), her companions that follow her, shall be brought unto Thee.
15 (16) With simchah and gladness shall they be led forth; they shall enter into the Heikhal Melech.
16 (17) Instead of thy avot shall be thy sons, whom thou mayest make sarim (princes) in kol ha’aretz.
17 (18) I will make Thy Shem to be remembered kol dor vador; therefore shall the Amim (nations) praise Thee l’olam va’ed.
7 How beautiful are thy feet in sandals, O prince’s daughter! Thy graceful legs are like jewels, ma’aseh yedei amon (the work of the hands of an artist, see Prov 8:30).
2 (7:3) Thy navel is like a round goblet, which wanteth not wine: thy waist is like a mound of chittim (wheat) encircled by shoshanim (lilies).
3 (7:4) Thy two breasts are like two fawns that are twins of a gazelle.
4 (7:5) Thy tzavar (neck) is like a migdal of ivory; thine eyes like the pools of Cheshbon, by the sha’ar (gate) of Bat-Rabbim; thy nose is like the migdal of the Levanon which looketh toward Damascus.
5 (7:6) Thine head upon thee is like Carmel, and the hair of thine head like royal tapestry; Melech is held captive in its tresses.
6 (7:7) How fair and how pleasant art thou, O Ahavah, for delights!
7 (7:8) This thy stature is like a tamar (palm tree), and thy breasts eshkolot (clusters [of fruit]).
8 (7:9) I said, I will climb up to the tamar, I will take hold of the branches thereof; now also thy breasts shall be as eshkelot hagefen (clusters of the vine), and the scent of thy breath like apples;
9 (7:10) And the roof of thy mouth like the best yayin of dodi (my beloved), that goeth down sweetly, causing the lips of those that are asleep to speak.
10 (7:11) I am my beloved’s, and to me goeth forth his teshukah (desire).
11 (7:12) Come, dodi (my beloved), let us go forth into the sadeh; let us lodge in the villages.
12 (7:13) Let us get up early to the kramim (vineyards); let us see if the gefen budded, whether the tender grape appears, and the pomegranates bloom; there will I give thee my love.
13 (7:14) The mandrakes send out their fragrance, and at our doors are all manner of pleasant fruits, chadashim (new ones) and yeshanim (old ones), which I have stored up and kept for thee, O dodi (my beloved). [T.N. Just as there are different classes of women in the harem—so there are different residences in the book of Esther, for the malkah, for the pilegesh and for the almah or betulah; cf Song 6:8 and Esther chp 2.]
7 For this MALKITZEDEK MELECH SHALEM KOHEN L’EL ELYON, the one "having met Avraham Avinu ACHAREI SHUVO ("after returning") from the slaughter of "the kings and having blessed him", BERESHIS 14:17-20)
2 With whom also "AVRAHAM avinu apportioned MA’ASER MIKOL (a tithe of everything." As for his Name, it is rendered "King of Tzedek (Righteousness)" and then also "Melech of SHALOM."
3 Without Av, without Em, without Yichus, having neither a techillah (beginning) leyamim (to days) of him nor a Ketz HaChayyim, but resembling HaBen HaElohim, he remains a “kohen perpetually,” (Ps 110:4).
4 Now consider how great among the Gedolim this one was to whom also Avraham Avinu gave from his booty a ma’aser (tithe).
5 And the ones of the Bnei Levi have received the Kehunah (Priesthood) and they have a mitzvah to collect the ma’aser (tithe) from the Am Brit, and they have this mitzvah according to the Torah, that is, to collect from their achim, though these also are descended from the loins of Avraham Avinu.
6 But, this man, though not tracing his descent from them, has received ma’aser (tithe) from Avraham Avinu and has given a bracha to the one having the havtachot (promises).
7 Now it is beyond all argument that the greater gives a bracha to the lesser.
8 Notice, in one case, ma’aser are received by mortal men; in the other case, ma’aser are received by one of whom we have solemn eidus (testimony) that hu Chai ("he lives!").
9 One could even go so far as to say that even Levi, who receives ma’aser, has paid ma’aser through Avraham Avinu,
10 For Levi was still in the loins of his ancestor Avraham when Malki-Tzedek met Avraham Avinu.
11 Now if shleimut (completeness) had been attainable through the Kehunah of Levi‖for under it came the Mattan Torah (giving of the Torah) to the Am Brit‖what further need would there have been to speak of another KOHEN arising "according to the order of Malki-Tzedek" TEHILLIM 110:4) rather than "al divrati Aharon"?
12 For when there is a "changing of the guard" of the Kehunah (Priesthood), this behechrach (necessarily) also affects the Torah [Isa 42:4].
13 For the One about whom these things are said belonged to a different shevet (tribe), from which no one has officiated at the Mizbe’ach.
14 For it is ugeret (easily seen, evident) that Rebbe, Melech HaMoshiach Adoneinu was descended from Yehudah, and in connection with that shevet (tribe), Moshe Rabbeinu said nothing about kohanim.
15 And it is even more evident if another Kohen arises resembling Malki-Tzedek,
16 One who became a kohen, not by means of a mitzvat haTorah concerning yichus (lineage), but according to the gevurah of a Chayyei Ein Sof (Endless Life).
17 For of Rebbe, Melech HaMoshiach comes the solemn eidus, "ATAH KOHEN L’OLAM AL DIVRATI MALKI TZEDEK" ("You are a kohen forever according to the order of Malki Tzedek" TEHILLIM 110:4).
18 For, on the one hand, there is an abrogation of an earlier mitzvah because of its weakness and ineffectuality
19 —For the Torah brought nothing to shleimut (perfection); on the other hand, there is the mavo (introduction) of a tikvah tovah yoter (a better hope) through which we draw near to Hashem—
20 This was attested with a shevu’ah (oath); for others who became kohanim were installed in the office of kehunah without a shevu’ah;
21 But the Rebbe, Melech HaMoshiach became a kohen with a shevu’ah (oath) through the One saying to Him, "Hashem has made an oath and will not change his mind, You are a kohen forever" [TEHILLIM 110:4].
22 According to such a shevu’ah of Hashem, Rebbe, Melech HaMoshiach Yehoshua has become the arev (surety, guarantee) of a tovah yoter HaBrit.
23 Not only this, but it was the fact that the former kohanim were many in number, because mavet prevented them from continuing in the office of kehunah.
24 But because Rebbe, Melech HaMoshiach continues l’olam (forever), he has an unchangeable Kehunah.
25 From which also he is able to completely deliver to the Geulah (Redemption) and Yeshu’at Eloheinu the ones approaching Hashem through him, als (since) he has Chayyei Ein Sof (Endless Life) and always lives to intercede in techinnah (supplication) for them.
26 For such was for us, indeed, a bekavod (suitable) Kohen Gadol, chasid, tamim, tahor, nivdal from chote’im (separated from sinners) and exalted above HaShomayim;
27 A Kohen Gadol who does not have daily need—as do the other Kohanim Gedolim—on the one hand, to offer up zevakhim for his own averos, and then to offer up zevakhim for the averos of the Am Brit. For this Kohen Gadol offered up himself [Isa 53:10], once and for all.
28 For the Torah of Moshe Rabbeinu appoints Bnei Adam as Kohanim Gedolim, Bnei Adam with frailties, but the dvar HaShevu’ah [Ps 110:4], which came later than the Torah of Moshe Rabbeinu, appoints HaBen [Ben HaElohim Moshiach] who came to shleimut (completeness) l’Olam.
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