M’Cheyne Bible Reading Plan
4 Now there cried out a certain isha of the nashim of the Bnei HaNevi’im unto Elishah, saying, Thy eved my ish is dead; and thou knowest that thy eved did fear Hashem: and the creditor is come to take unto him my two yeladim to be avadim (slaves).
2 And Elishah said unto her, What shall I do for thee? Tell me, what hast thou in the bais? And she said, Thine shifchah hath not anything in the bais, except a flask of shemen.
3 Then he said, Go, borrow thee kelim from all around of all thy shchenim, even empty kelim; borrow not a few.
4 And when thou art come in, thou shalt shut the delet behind thee and behind thy banim, shalt pour out into all those kelim, and thou shalt set aside that which is full.
5 So she went from him, and shut the delet behind her and behind her banim, who were bringing to her; and she poured.
6 And it came to pass, when the kelim were full, that she said unto her ben, Bring me another keli. And he said unto her, There is not any more keli. And the shemen stopped.
7 Then she came and told the Ish HaElohim. And he said, Go, sell the shemen, and pay thy debt, and live thou and thy banim on the rest.
8 And then one day Elishah passed over to Shunem, where was an isha gedolah; and she constrained him to eat lechem. And so it was, that as oft as he passed by, he turned in there to eat lechem.
9 And she said unto her ish, Hinei now, I perceive that this is an Ish Elohim Kadosh, which passeth by us tamid.
10 Please, let us make a small aliyyat kir (walled upper room); and let us set for him there a mittah (bed), and a shulchan (table), and a kisse (chair), and a menorah: and it shall be, when he cometh to us, that he shall turn in there.
11 And then one day he came there, and he turned in the aliyyah (upper room), and lay there.
12 And he said to Geichazi his na’ar, Call this Shunamit. And when he had called her, she stood before him.
13 And he said unto him, Say now unto her, Hinei, thou hast been careful for us with all this care; what is to be done for thee? Wouldest thou be spoken for to HaMelech, or to the Sar HaTzava? And she answered, I dwell among mine own people.
14 And he said, What then is to be done for her? And Geichazi answered, Verily she hath no ben, and her ish is zaken.
15 And he said, Call her. And when he had called her, she stood in the petach (doorway).
16 And he said, About this mo’ed, according to the et chayyah (Gen. 18:10), thou choveket ben (shalt embrace a son). And she said, No, adoni, thou Ish HaElohim, do not give false hope unto thine shifchah.
17 And the isha conceived, and bore ben at that mo’ed that Elishah had said unto her, according to the et chayyah.
18 The yeled grew, and it happened one day, that he went out to Aviv to the kotzerim (harvesters, reapers).
19 And he said unto Aviv, My rosh, my rosh. And he said to the na’ar, Carry him to immo.
20 And when he had lifted him, and brought him to immo, he sat on her birkayim (knees) till tzohorayim, and then died.
21 And she went up, and laid him on the mittat Ish HaElohim, and shut [the door] behind her and went out.
22 And she called unto her ish, and said, Send me now, please, one of the ne’arim, and one of the donkeys, that I may run to the Ish HaElohim, and return.
23 And he said, Madu’a (why) wilt thou go to him today? It is neither Rosh Chodesh, nor Shabbos. And she said, Shalom.
24 Then she saddled a donkey, and said to her na’ar, lead on, and go forward; slack not thy riding for me, except I bid thee.
25 So she went and came unto the Ish HaElohim at Mt Carmel. And it came to pass, when the Ish HaElohim saw her afar off, that he said to Geichazi his na’ar, Hinei, over there is that Shunamit:
26 Run now, to meet her, and say unto her, Is it shalom with thee? Is it shalom with thy ish? Is it shalom with the yeled? And she answered, Shalom:
27 And when she came to the Ish HaElohim at the har, she took hold of him by the raglayim: but Geichazi came near to thrust her away. And the Ish HaElohim said, Let her alone; for her nefesh is marah within her: and Hashem hath hid it from me, and hath not told me.
28 Then she said, Did I make request of adoni for a ben? Did I not say, Do not deceive me?
29 Then he said to Geichazi, Gird up thy loins, and take my mishe’net (staff) in thine yad, and run: if thou meet any ish, salute him not; and if any ish salute thee, answer him not again: and lay my mishe’net (staff) upon the face of the na’ar.
30 And the em hana’ar said, As Hashem liveth, and as thy nefesh liveth, I will not leave thee. And he arose, and followed her.
31 And Geichazi passed on ahead of them, and laid the mishe’net (staff) upon the face of the na’ar; but there was neither kol (voice), nor keshet (attention). So he went back to meet him, and told him, saying, The na’ar is not awakened.
32 And when Elishah was come into the bais, hinei, the na’ar was dead, and lying upon his mittah.
33 So he went in, and shut the delet on the two of them, and davened unto Hashem.
34 And he went up, and lay upon the yeled, and put his mouth upon his mouth, and his eyes upon his eyes, and his palms upon his palms: and stretched himself upon him; and the basar of the yeled grew warm.
35 Then he turned away, and paced in the bais to and fro; and went up, and stretched himself upon him; and the na’ar sneezed seven times, and the na’ar opened his eyes.
36 And he summoned Geichazi, and said, Call this Shunamit. So he called her. And when she was come in unto him, he said, Take up thy ben.
37 Then she went in, and fell at his raglayim, and bowed herself to the ground, and took up her ben, and went out.
38 And Elishah returned to Gilgal; and there was a ra’av (famine) in the land; and the Bnei HaNevi’im were sitting before him; and he said unto his na’ar, Put on the siyr hagedolah, and cook stew for the Bnei HaNevi’im.
39 And one went out into the sadeh to gather orot (herbs), and found a gefen sadeh, and gathered thereof pakku’ot sadeh (wild gourds), the fold of his beged he filled, and came and cut them up into the siyr of stew; though no one knew what they were.
40 So they poured out for the anashim to eat. And it came to pass, as they were eating of the stew, that they cried out, and said, O thou Ish HaElohim, there is mavet in the siyr. And they could not eat thereof.
41 But he said, Then bring kemakh (meal, flour). And he cast it into the siyr; and he said, Serve to HaAm, that they may eat. And there was no rah in the siyr.
42 And there came an ish from Ba’al Shalishah, and brought the Ish HaElohim lechem bikkurim, twenty loaves of se’orim (barley), and [roasted] ears of corn in his sack. And he [Elishah] said, Give unto HaAm, that they may eat.
43 And the one serving him said, What, should I set this before a hundred ish? He said again, Give HaAm, that they may eat; for thus saith Hashem, They shall eat, and there shall be shirayim.
44 So he set it before them, and they did eat, and there was shirayim thereof, according to the Devar Hashem.
1 From Sha’ul, a Shliach of Rebbe, Melech HaMoshiach Yehoshua according to the authoritative command of the Dvar Hashem, that is, Hashem Moshieynu and Rebbe, Melech HaMoshiach Yehoshua tikvateynu.
2 To Timotiyos [Ac 16:1], a trueborn ben baEmunah (son in the faith). Chesed Hashem, Rachamim Hashem, and Shalom Hashem from Elohim Avinu and Rebbe, Melech HaMoshiach Yehoshua Adoneinu.
3 Even as I urged you to remain in Ephesus while I was going into Macedonia so that you might enjoin the gzeira (authoritative command) on certain persons not to teach heterodoxy,
4 Nor to focus on aggadah [Ti 1:14] and endless toldot (genealogies) which give rise to useless speculations in contrast to Hashem’s imun (training) in emunah.
5 But the tachlis (purpose) of the gzeira [1:3] is ahavah (love) out of a lev tahor (pure heart) and a clear matzpun (conscience) and emunah (faith) without tzevi’ut (hypocrisy).
6 Some people [1:3] have missed the mark and deviated from these things to hevel (vanity), to divrei havohu (words of emptiness).
7 Wanting to teach Torah as rabbonim, they have binah neither of what they are talking about nor of the things about which they so confidently make assertions.
8 But we know that the Torah is beneficial if anyone’s use of Torah is Torah-true.
9 This means one must have da’as that the Torah [in reference to the mitzvot lo ta’aseh, the negative commandments, lo tachmod, lo tirtzach, lo tinaf, etc] is not intended for the anshei tzedek (men of righteousness) but for the bnei Belial and the poshei’im (the ones transgressing, rebelling), those without yirat Shomayim and the chote’im (sinners), osei to’eva (doers of abomination), profane people, killers of their own Av va’Em (father and mother [SHEMOT 21:15(14)], and rotzeachim (murderers),
10 Zannayim (fornicators), shochvim es zachar (homosexuals), gonvei nefesh (kidnapper, slave dealers SHEMOT 21:16), shakranim (liars), nishba’im lasheker (perjurers) and whatever else is keneged (against) sound orthodox torah [Moshiach’s Torah in correct Messianic teaching]
11 According to the Besuras HaGeulah kavod haElohim ham’vorach (the Good News of Redemption of the glory of the blessed G-d) with which I [Rav Sha’ul] was entrusted.
12 Modeh ani (I give thanks) to the one having empowered me, Rebbe Melech HaMoshiach Yehoshua Adoneinu, because he considered me ne’eman (faithful), having appointed me to the rabbanut of Moshiach (i.e., Messianic ministry).
13 Previously being one guilty of Chillul Hashem gidduf (blasphemy), redifah (persecution), and [religious] terrorism, fort (nevertheless), I received rachamim (mercy), because I acted in [unregenerate] ignorance in the absence of emunah.
14 And the Chen vaChesed Adoneinu super-abounded with emunah and ahavah in Rebbe Melech HaMoshiach Yehoshua.
15 Trustworthy is the dvar Emes and worthy of all mekabel acceptance, that Rebbe, Melech, HaMoshiach Yehoshua came into the Olam Hazeh to rescue chote’im, of whom I am the foremost.
16 But because of this, I received rachamim that in me, the foremost, Rebbe, Melech HaMoshiach Yehoshua might display all savlanut (longsuffering, patience), making me a mofet (model) to the ones about to have bitachon (trust) and emunah in Moshiach, resulting in Chayyei Olam.
17 Now to HaMelech HaOlamim, the One who is ein ketz (without end), Whom no eye has seen, Adonoi echad, lo hakavod v’hatiferet mayhaolam v’ad haolam (to him be honor and glory from forever to forever). Omein.
18 This gzeira (1:3) I commit to you, beni Timotiyos, according to hanevu’ot (the prophecies 4:14) made previously about you, that by them you might war the good warfare,
19 Holding emunah and a clear matzpun (conscience), which some persons [1:3], because they pushed aside a clear matzpun [1:5], have suffered shipwreck in the [Orthodox Jewish] emunah.
20 Among these are Hymenaeus and Alexander, whom I handed over to Hasatan, that they might be taught not to commit Chillul Hashem gidduf.
8 In the shnat shalosh (third year) of the reign of Belshatzar HaMelech, a chazon (vision) appeared unto me, Daniel, after that which appeared unto me in the beginning.
2 And I beheld in a chazon; and it came to pass, while I was seeing, that I was in Shushan (Susa) the fortress, which is in the province of Elam; and I saw in a chazon, and I was by the stream Ulai.
3 Then I lifted up mine eyes, and saw, and, hinei, there stood before the stream a ram which had two karnayim (horns), and the two karnayim were high; but one was higher than the other, and the higher was coming up last.
4 I saw the ram pushing westward, and northward, and southward; so that no chayyot (beasts) might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and made a great display of strength.
5 And as I was considering, hinei, a he-goat was coming from the west on the face of kol ha’aretz, and it was not touching the earth; and as to the goat it had a conspicuous keren (horn) between its eyes.
6 And he came to the ram that had two karnayim, which I had seen standing before the stream, and he ran against him with the wrath of his koach (strength).
7 And I saw him approaching the ram, and he was enraged against him, and he smote the ram, broke his two karnayim, and there was no koach in the ram to stand before him, and he cast him down to the ground, and trampled him; there was none to deliver the ram from him.
8 Therefore the he-goat was acting very presumptuously; and when he was powerful, the keren hagedolah (great horn, [i.e., Alexander’s Empire]) was broken; and in the place of it came up conspicuously four, toward the arbah ruchot HaShomayim (the four winds of Heaven).
9 And out of one of them came forth a little horn [Antiochus Epiphanes], which became exceeding great, toward the south, and toward the east, and toward the [eretz] hatzevi (the glorious land, [i.e., Eretz Israel]).
10 And it became great, even unto the tzva HaShomayim; and it caused to fall down to the earth some of the host and some of the kokhavim it trampled.
11 Yea, he magnified himself even unto the Sar HaTzava, and the daily sacrifice was taken away from Him, and the place of His Mikdash was cast down.
12 And a tzva (army) was given over to oppose the daily sacrifice on account of peysha (transgression, rebellion), and it cast down emes to the ground; and it acted, and prospered.
13 Then I heard one kadosh (angel) speaking, and another kadosh said unto that certain kadosh which spoke, How long shall be the chazon concerning the daily sacrifice, and the desolating peysha (transgression), to give both the Kodesh (Sanctuary) and the tzva (host) to be trodden under foot?
14 And he said unto me, Unto erev-boker two thousand and three hundred; then shall the Kodesh (Sanctuary) be vindicated.
15 And it came to pass, when I, even I Daniel, was beholding the chazon, that I sought the meaning; then, hinei, there stood before me as the appearance of a man.
16 And I heard a kol adam (man’s voice) amidst the Ulai, and he called, and said, Gavriel, cause this one to understand the vision [see Daniel 9:21].
17 So he came near where I stood; and as he came, I was filled with fear, and I fell down upon my face, but he said unto me, Understand, O ben adam, the chazon (vision) points to the time of the ketz (end).
18 Now while he was speaking with me, I swooned upon my face toward the ground, but he touched me, and made me stand upright.
19 And he said, Hineni, I will cause thee to know that which shall take place in the latter part of HaZa’am (the Wrath period), since at a mo’ed (an appointed time) the Ketz (End) shall be.
20 The ram which thou sawest having two karnayim are the melachim of Media and Paras (Persia).
21 And the shaggy he-goat is melech Yavan (the king of Greece), and the keren hagedolah (great horn) that is between his eyes is the melech harishon (the first king [ i.e., Alexander]).
22 Now one being broken and four stood up in its place, four kingdoms shall stand up out of the nation, but not in its koach (strength).
23 And in the latter time of their kingdom, when haposhe’im (the transgressors, the ones rebelling) are come to the full, a melech of unyielding countenance, and mastering intrigues, shall stand up.
24 And his koach shall be mighty, but not by his own koach; and he shall cause astounding destruction, and shall prosper, and accomplish, and shall destroy the mighty and Am Kedoshim (the Holy People).
25 And by his cunning also he shall cause mirmah (deceit) to prosper through his hand; and he shall magnify himself in his lev, and by peace shall destroy rabbim (many); he shall also stand up against the Sar Sarim (Prince of Princes); but he shall be broken without [human] hand.
26 And the vision of the evening and the morning which was told is emes; and thou! Shut up the chazon; for it shall be for many yamim [i.e., distant times].
27 And I Daniel was faint, and lay ill several yamim; afterward I rose up, and did the king’s business; and I was astonished at the vision, but without understanding it.
116 I love Hashem, because He hath heard my kol (voice), even my techinnah.
2 Because He hath inclined His ozen (ear) unto me, therefore will I call upon Him while I have days.
3 Chevlei mavet (pangs of death) encompassed me, and the metzarei She’ol (confines, straitnesses of She’ol) have caught up with me and found me; tzoros and yagon (sorrow) I found.
4 Then called I b’Shem Hashem: O Hashem, save my nefesh!
5 Channun (gracious) is Hashem, and tzaddik; yes, Eloheinu is merciful.
6 Hashem is shomer over the petayim (simple-hearted, helpless); I was in need and li yehoshia (me He saved).
7 Return, my nefesh, to thy menuchah (rest, resting place); for Hashem hath dealt bountifully with thee.
8 For Thou hast saved my nefesh from mavet (death), mine eye from dimah (tears), and mine regel (foot) from stumbling.
9 I will walk before Hashem in the Artzot HaChayim (the Land of the Living). [T.N. Note that I can do that because Moshiach was cut off from there in my place and for my sins—Isa 53:8]
10 He’emaneti (I believed); therefore have I spoken; I was greatly afflicted.
11 I said in my chafaz (haste, alarm, consternation), Kol HaAdam Kozev (all men are liars).
12 How shall I repay Hashem for all His benefits to me?
13 I will raise the Kos Yeshu’ot (the Cup of Salvation), and call upon Hashem b’Shem (by Name).
14 I will fulfill my nederim (vows) now in the presence of all His people.
15 Precious in the eyes of Hashem is the mavet of His Chasidim.
16 O Hashem, truly I am Thy eved; I am Thy eved, ben amatecha (the son of Thy maid servant); Thou hast removed my chains.
17 I will sacrifice to Thee the zevach todah (the thanksgiving offering) and will call on the Shem Hashem.
18 I will fulfill my nederim to Hashem now in the presence of all His people.
19 In the khatzerot Beis Hashem, in the midst of thee, O Yerushalayim. Praise ye Hashem.
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