M’Cheyne Bible Reading Plan
16 And Hashem said unto Shmuel, Ad mosai wilt thou mourn for Sha’ul, seeing I have rejected him as Melech al Yisroel? Fill thine keren with shemen, and go, I will send thee to Yishai of Beit-Lechem: for I have provided Me a melech among his banim.
2 And Shmuel said, How can I go? If Sha’ul hear it, he will kill me. And Hashem said, Take an eglat bakar (heifer of the herd) with thee, and say, I am come to sacrifice to Hashem.
3 And call Yishai to the zevach, and I will show thee what thou shalt do; umashachta (and thou shalt anoint) unto Me him whom I say unto thee.
4 And Shmuel did that which Hashem spoke, and came to Beit-Lechem. And the zekenim of the town trembled at his coming, and said, Comest thou in shalom?
5 And he said, Shalom; I am come to sacrifice unto Hashem; set yourselves apart as kodesh, and come with me to the zevach. And he set apart as kodesh Yishai and his banim, and called them to the zevach.
6 And it came to pass, when they were come, that he [Shmuel] took one look at Eliav, and said, Surely Hashem’s Moshiach is before Him.
7 But Hashem said unto Shmuel, Look not on his mareh (appearance), or on the height of his stature; because I have rejected him; for Hashem seeth not as HaAdam seeth; for HaAdam looketh at the einayim (eyes, outward form); Hashem looketh at the lev.
8 Then Yishai called Avinadav, and made him pass before Shmuel. And he said, Neither hath Hashem chosen this.
9 Then Yishai made Shammah to pass by. And he said, Neither hath Hashem chosen this.
10 Again, Yishai made his shivat banim to pass before Shmuel. And Shmuel said unto Yishai, these Hashem hath not bachar (chosen).
11 And Shmuel said unto Yishai, Are here all thy ne’arim (boys)? And he said, There remaineth yet the katan (small, young), and, hinei, ro’eh batzon (tending the flock) is he. And Shmuel said unto Yishai, Send and get him; for we will not sit down [to eat] till he come here.
12 And he sent, and brought him in. Now he was adomoni (ruddy, of healthy red complexion) and withal of a yafeh countenance, and good-looking. And Hashem said, Arise, meshachehu (anoint him); ki zeh hu (for this is he).
13 Then Shmuel took the keren of shemen, v’yimshach (and anointed) him in the midst of his achim; and the Ruach [Hakodesh] of Hashem came upon Dovid from that day forward. So Shmuel rose up, and went to Ramah.
14 But the Ruach [Hakodesh] of Hashem departed from Sha’ul, and a ruach ra’ah from Hashem terrified and overwhelmed him [Sha’ul].
15 And the avdei Sha’ul said unto him, Hinei now, a ruach Elohim ra’ah terrifieth and overwhelmeth thee.
16 Let adoneinu now command thy avadim, which are before thee, to seek out an ish, who is a menagen (player) on the kinnor (harp); and it shall come to pass, when the ruach Elohim ra’ah is upon thee, that he shall play with his yad, and thou shalt be tov (better, well).
17 And Sha’ul said unto his avadim, Look for me now an ish that can play well, and bring him to me.
18 Then answered one of the ne’arim, and said, Hinei, I have seen a ben of Yishai of Beit-Lechem, that is skillful in playing, and a gibbor chayil and an ish milchamah prudent in matters, and an ish to’ar (handsome man), and Hashem is with him.
19 Wherefore Sha’ul sent malachim unto Yishai, and said, Send me Dovid binecha, which is with the tzon.
20 And Yishai took a chamor laden with lechem, and a skin of yayin, and a gedi (young goat), and sent them by Dovid bno unto Sha’ul.
21 And Dovid came to Sha’ul, and stood before him; and he loved him greatly; and he became his no’se kelim (armor-bearer).
22 And Sha’ul sent to Yishai, saying, Let Dovid, now, stand before me; for he hath found chen (favor) in my eyes.
23 And it came to pass, when the ruach Elohim was upon Sha’ul, that Dovid took the kinnor, and played with his yad; so Sha’ul was relieved, and was tov, and the ruach hara’ah departed from him.
14 But welcome the one who is weak in emunah (faith). But not for the purpose of setting him straight in arguments.
2 For example, one person has emunah (faith) to eat every potential food; but the weak practice vegetarianism.
3 Let the one who eats not hold in contempt or despise the one who does not eat, and let not the one who does not eat pass judgment on the one who eats, for Hashem treats him as an oreach ratzuy (welcome guest).
4 Who are you to condemn the eved (house slave) of someone else? In relation to Ribbono (shel Olam) he stands or falls. And he shall stand, for Ribbono (shel Olam) is able to make him stand.
5 One person judges one day to be more important than another; another person judges every day to be alike. Let each be fully convinced in his own mind.
6 The one who holds an opinion on the day does so to Hashem. And the one who eats does so to Hashem, for he does the bentshen (custom of saying grace after meals) of the Birkat Hamazon to Hashem. And the one who does not eat does so to Hashem and gives the hodayah (thanksgiving) to Hashem.
7 For no one of us lives for himself and no one dies for himself.
8 For if we live, we live for Hashem; and if we die, we die for Hashem. So whether we live or we die, we belong to Hashem.
9 For it was for this tachlis (purpose) that Moshiach had his histalkus and came to live again, in order that he might have charge as Moshiach Adoneinu over both the Mesim (dead ones) and the Chayyim (living ones).
10 So you, why do you judge your Ach b’Moshiach? Or you, why do you despise your Ach b’Moshiach? For we shall all stand in the Bet Din (Court of Law) of Hashem (see 2C 5:10) before his Kisse Din (judgment seat), his Kisse Mishpat,
11 For it is written, "As I live, says Hashem, before Me KOL BERECH (every knee) will bow and KOL LASHON (every tongue) shall give praise to Hashem" [Isa 49:18].
12 So then each of us will give account of himself to Hashem.
13 Let us therefore no longer pass judgment on one another, but decide this rather: not to put an occasion for michshol (stumbling, offense, downfall 9:32-33) in the way of the Ach b’Moshiach.
14 I have da’as and am convinced in Adoneinu Yehoshua that nothing is tamei beetzem (intrinsically), except that to the one who reckons something profane, to that person it is profane.
15 For if your Ach B’Moshiach is deeply upset on account of [your] okhel (food), you are no longer conducting yourself in a halakhah of ahavah. Do not by your okhel destroy that one for whom Moshiach died.
16 Therefore, do not let HaTov of you be brought into contempt.
17 For the Malchut Hashem is not a matter of eating and drinking, but of tzedek (righteousness, DANIEL 9:24), shalom (peace) and simcha b’Ruach Hakodesh.
18 For he who serves Moshiach in this is pleasing to Hashem and approved by people in general.
19 So then we pursue what makes for shalom and for the building up of one another.
20 Do not for the sake of okhel bring churban to the work of Hashem.
21 It is a fine thing not to eat meat nor drink wine nor anything by which your Ach b’Moshiach stumbles.
22 The emunah that you have, keep beshita (as a matter of conviction or principle) to yourself before G-d. Ashrey is the man who does not condemn himself by the things he approves.
23 But in the man who doubts, there is found in him a dvar ashmah (a thing of guilt, condemnation) if he eats, because it is not of emunah. And whatever is not of emunah is averah (sin).
1 How doth HaIr (the city, Yerushalayim) sit solitary, that was full of people! How is she become like an almanah (widow)! She that was great among the Goyim, and sarah (princess) among the provinces, how is she become a forced laborer!
2 She weepeth bitterly in the lailah (night), and her tears are on her cheeks; among all her lovers she hath no Menachem (comforter); all her friends have dealt treacherously with her; they have become her enemies.
3 Yehudah is gone into the Golus (Exile) under affliction, and under great avodah (servitude); she dwelleth among the Goyim; she findeth no manoach (rest); all her rodefim (persecutors) overtook her in dire straits.
4 The darkhei Tziyon (approaches to Tziyon) do mourn, because none come to mo’ed (set feasts); all her she’arim (gates) are desolate; her kohanim sigh, her betulot (virgins) are afflicted, and she is in bitterness.
5 Her adversaries are now the rosh (supreme, master); her enemies prosper; for Hashem hath afflicted her because of the multitude of her peysha’im (transgressions); her olalim (little children) are gone into captivity before the enemy.
6 And from Bat Tziyon all her beauty has departed; her sarim (princes) are become like deer that find no pasture, and they are gone without strength before the rodef (persecutor, pursuer).
7 In the yamim (days) of her affliction and of her persecutions, Yerushalayim remembers all her pleasant things that she had miymei kedem (in the days of old), when her people fell into the hand of the enemy, and there was no ozer (helper) for her; the adversaries saw her, and did mock at her downfall.
8 Yerushalayim hath grievously sinned; therefore she is niddah (unclean, Jewish woman’s untouchability during menstruation; Vayikra 15:19); all that honored her despise her, because they have seen her erom (nakedness); yea, she sigheth, and turneth away for shame.
9 Her filthiness is in her skirts; she remembereth not her latter end; therefore she sank appallingly; she had no Menachem (comforter). O Hashem, behold my affliction; for the enemy hath triumphed.
10 The adversary hath spread out his hand upon all her precious things; for she hath seen how the Goyim entered into her [Beis] Hamikdash, whom Thou didst command that they should not enter into Thy Kahal (congregation, community).
11 All her people sigh, they seek lechem; they have given their precious things for bread to revive the nefesh; see, O Hashem, and consider that I am become despised.
12 Is it nothing to you, all ye that pass by? Consider, and see if there be any sorrow like my sorrow, which is done unto me, wherewith Hashem hath afflicted me in the Yom Charon Af (day of His fierce anger).
13 From above hath He sent eish into my atzamot (bones), and it prevaileth against them; He hath spread a net for my feet, He hath turned me back; He hath made me desolate and kol hayom (ever) languishing.
14 The yoke of my peysha’im hath been fastened by His hand; they [i.e., my sins] intertwine themselves and set upon my tzavar (neck); He hath made my strength to fall; Hashem hath delivered me into their hands, from whom I am not able to rise up.
15 Hashem hath taken away all my strong ones in my midst; He hath proclaimed a mo’ed (set time) against me to crush my young men; Hashem hath trodden the winepress for the Betulat Bat Yehudah.
16 For these things I weep; mine eye, mine eye runneth down with mayim, because the Menachem (comforter) that should refresh my nefesh is far from me; my children are desolate, because the enemy hath prevailed.
17 Tziyon stretcheth forth her hands, yet there is no Menachem (comforter) for her; Hashem hath commanded concerning Ya’akov, that his adversaries should be round about him; Yerushalayim is as a niddah (menstruous woman) among them.
18 Tzaddik is Hashem; for I have rebelled against His mouth; hear, I pray you, kol amim (all people), and behold my sorrow; my betulot and my bochurim are gone into captivity.
19 I called for my lovers, but they have deceived me; my kohanim and my zekenim gave up the ghost (i.e., expired) in HaIr (the City), while they sought okhel (food) to revive their nefashot.
20 Consider, O Hashem how I am in distress; my bowels are troubled; mine lev is turned within me; for I have grievously rebelled; without (i.e., outside), the cherev (sword) bereaveth, within (i.e., babayit, at home) it is like mavet (death).
21 They have heard that I sigh; there is no Menachem (comforter); all mine enemies have heard of my trouble; they are glad that Thou hast done it; Thou bringest the Yom Karata (the day that Thou has proclaimed), that they (all the peoples; see 1:18) may be like me.
22 Let all their wickedness come before Thee; and do unto them, as Thou hast done unto me for all my peysha’im; for my sighs are many, and my lev is faint.
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).
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