Old/New Testament
57 (For the one directing. Set to Do Not Destroy. Mikhtam of Dovid, when he had fled from Sha’ul into the me’arah [cave]). Channeni, O Elohim, channeni; for my nefesh taketh refuge in Thee; yes, in the tzel (shadow) of Thy wings will I make my refuge, until these devastations pass by.
2 (3) I will cry out unto Elohim Elyon; unto El that fulfilleth all things for me.
3 (4) He shall send from Shomayim, and save me from the disgrace of him that would swallow me up. Selah. Elohim shall send forth His chesed (lovingkindness) and His emes (truth).
4 (5) My nefesh is among lions, and I lie even among them that devour Bnei Adam, whose shinayim (teeth) are spears and khitzim (arrows), and their leshon a sharp cherev.
5 (6) Be Thou exalted, O Elohim, above Shomayim; let Thy kavod be above kol ha’aretz.
6 (7) They have prepared a reshet (net) for my steps; my nefesh is bowed down; they have dug a pit before me, into the midst whereof they are fallen themselves. Selah.
7 (8) My lev is nachon (steadfast), O Elohim, my lev is nachon; I will sing and make music.
8 (9) Awake, my kavod (glory, soul, life); awake, nevel and kinnor; I myself will awake the shachar (dawn).
9 (10) I will give thanks unto Thee, Adonoi, among the peoples; I will sing of Thee among the peoples.
10 (11) For Thy chesed is gadol unto Shomayim, and Thy emes unto the heights.
11 (12) Be Thou exalted, O Elohim, above Shomayim; let Thy kavod be above kol ha’aretz (all the earth).
58 (For the one directing. Set to Do Not Destroy. Mikhtam Dovid). Do ye indeed decree tzedek, O elim (g-ds, Ex 22:28[27])? Do ye judge uprightly the Bnei Adam?
2 (3) No, in lev (heart) ye work wickedness; ye weigh out the chamas (violence) of your hands in Ha’Aretz.
3 (4) The resha’im are perverted from the rekhem (womb); gone astray from birth are they, speaking kazav (lie, falsehood).
4 (5) Their venom is like the venom of a nachash; they are like the deaf adder that stoppeth its ear;
5 (6) That it may not pay heed to the voice of charmers, casting spells ever so cunningly.
6 (7) Break their teeth, O Elohim, in their mouth; tear out the fangs of the young lions, Hashem.
7 (8) Let them melt away like draining mayim; when he bendeth his bow to shoot his khitzim (arrows), let them be crumbled to pieces.
8 (9) As a snail which melteth, let every one of them pass away; like the stillborn child of an isha, that they may not see the shemesh.
9 (10) Before your sirot (pots) can feel the burning thorns, may He with a whirlwind blow them away, both green and dry alike.
10 (11) The tzaddik shall rejoice when he seeth the vengeance; he shall wash feet in the dahm harasha.
11 (12) So that adam shall say, Verily there is a reward for the tzaddik; verily yesh Elohim Shofetim ba’aretz (there is a G-d that judgeth in the earth).
59 (For the one directing. Set to Do Not Destroy. Mikhtam Dovid. When Sha’ul sent and they watched [Dovid’s] bais to kill him) Save me from mine enemies, O Elohai; protect me from them that rise up against me.
2 Deliver me from the po’alei aven (workers of iniquity), and save me from anshei damim (bloody men).
3 For, hinei, they lie in wait for my nefesh; the fierce stir up strife against me; not for my peysha, nor for my chattat, Hashem.
4 They run and prepare themselves without my avon (wrong, fault); awake to help me, and see.
5 Thou therefore, Hashem Elohim Tzva’os, Elohei Yisroel, rouse Thyself to visit [in punishment] kol HaGoyim; be not merciful to any bogedei aven (wicked boged [traitor]). Selah.
6 They return at erev; they growl like a kelev (dog), and prowl around the Ir.
7 Hinei, they belch out with their mouth; charavot (swords) are in their sfatot (lips); for who, say they, doth hear?
8 But Thou, Hashem, shalt laugh at them; Thou shalt have all the Goyim in derision.
9 O my Strength, I will be shomer to watch for Thee; for Elohim is my stronghold.
10 The G-d of my chesed shall come to meet me; Elohim shall let me see [the end] of my shorer (watchers, [i.e., slandering foes insidiously fixated on me and lying in wait]).
11 Slay them not, lest my people forget; scatter them by Thy power; and bring them down, Adonoi mogineinu (our Shield).
12 For the chattat of their mouth and the davar of their sfatayim let them even be caught in their ga’on (pride); and for the cursing and lying which they speak.
13 Consume them in chemah (wrath), consume them, till they are no more; and let them know that Elohim ruleth in Ya’akov unto the ends of ha’aretz. Selah.
14 And at erev let them return; and let them growl like a kelev, and prowl around the Ir.
15 Let them wander up and down for okhel (food), and howl if they be not satisfied.
16 But I will sing of Thy oz; yes, I will sing aloud of Thy chesed in the boker; for Thou hast been my stronghold and refuge in the day of my tzoros.
17 Unto Thee, O my Strength, will I sing; for Elohim is my strongold, and the Elohim of my chesed.
4 What then shall we say about the one who according to the basar (flesh) is Avraham Avinu? What did he find to be the case?
2 For if Avraham Avinu was accounted to be YITZDAK IM HASHEM and acquitted before Hashem on the basis of ma’asim tovim (Works), he has something to boast about. But not before Hashem!
3 For what does the Torah say? Avraham Avinu had emunah (faith) in Hashem V’YACHSHEVEH-HA LO TZEDAKAH ("and it was accounted, credited, reckoned imputed to him for righteousness" Gen 15:6.)
4 Now to him who works, the loin (wages, batzalon [remuneration]) is not credited to one’s account as a favor or gift of chesed but as a choiv (debt).
5 But to the man who does not "work" but has emunah and bitachon in the One who takes the impious man lacking chasidus and accounts him to be YITZDAK IM HASHEM (justified with G-d), such a man who does not "work " but has emunah (faith), such emunah is credited to him for TZEDAKAH ("righteousness" BERESHIS 15:6).
6 As also Dovid HaMelech speaks of the me’ushar (blessedness) of the person whom Hashem reckons to be YITZDAK IM HASHEM (justified with G-d) without dependence on [zechusearning] ma’asim (works) [T.N. with merit (zechus) viewed as "pay" earned for "work" rendered‖see Ro 4:4]:
7 "Ashrey (blessed, happy) are those whose lawless deeds have been forgiven, and whose sins have been covered over;
8 ASHREY ADAM LO YAKHSHOV HASHEM LO AVON. Blessed, happy is the one whose sin Hashem will by no means count." (Ps 32:1-2).
9 This me’ushar (blessedness), then, does it come on those of the bris milah (the circumcised) or also on those without the bris milah (the uncircumcised)? For we say, emunah "was counted, reckoned, credited" to Avraham Avinu for TZEDAKAH ("righteousness" BERESHIS 15:6).
10 When then was it "reckoned"? When Avraham Avinu had the bris milah and was in the state of circumcision? Or when Avraham Avinu did not have the bris milah and was in the state of uncircumcision?
11 Not in circumcision, but in uncircumcision! And he received the ot (sign or distinguishing mark) of the milah (circumcision) as a chotam (seal) of the Tzidkat HaEmunah (the Righteousness of Faith) which he had in his uncircumcision, in order that he might be father of all who believe through uncircumcision, that to be YITZDAK IM HASHEM might be reckoned, counted to them as well,
12 And in order that he might be Av (Father) to the Nimolim (Circumcised ones), to those who are not only HaNimolim but also who follow in the footsteps of the emunah of Avraham Avinu, which he had in [his] uncircumcision.
13 For the havtachah (promise) to Avraham Avinu and his zera (seed), that he should be Yoresh HaOlam (Heir of the World), did not come through the context of law but through the Tzidkat HaEmunah (the Righteousness of Faith).
14 For if the salvation-byworks legalists are yoreshim (heirs), emunah (faith) is rendered invalid and the havtachah (the promise) is annulled,
15 for the Torah brings about the Charon Af Hashem (Ro 1:18; 3:20; SHEMOT 32:8-10), and where there is no Torah there is no peysha (transgression, rebellion, violation of the Law).
16 For this reason the havtachah (promise) is of emunah (faith), in order that it might be in accordance with unmerited Chen v’Chesed Hashem, that the havtachah might be certain to all the zera (seed), not to him who is of the Torah only, but also to bnei emunat Avraham (the sons of the faith of Avraham Avinu, to those who are of the faith of Abraham). Avraham Avinu is the father of us all,
17 as it is written, AV HAMON GOYIM N’TATICHA ("I have made you father of many nations" BERESHIS 17:5). This was in the sight of Hashem in whom "he believed," G-d who gives Chayyim to the Mesim and calls things which have no existence into existence.
18 Against tikvah (hope), in tikvah "he believed," in order that he might become AV HAMON GOYIM ("father of many nations" BERESHIS 17:5) in accordance with what had been said, "So shall your ZERA ("seed’) be" BERESHIS 15:5.
19 Without weakening in emunah (in personal faith, bitachon, trust) he contemplated his own body, now as good as dead vi-bahlt (since) he was about one hundred years old, and also the deadness of Sarah’s womb.
20 He did not, in disbelief, doubt the havtachah of Hashem (the promise of G-d), but was strengthened in emunah (faith), giving kavod (glory) to Hashem,
21 Being fully convinced that what Hashem had promised He also was able to do.
22 Therefore, V’YACHSHEVEH-HA LO TZEDAKAH ("it [his faith in G-d] was accounted, credited to him for righteousness" BERESHIS 15:6).
23 Nor was it written down for his sake alone that "it was reckoned to him,"
24 But also for us, to whom it is to be reckoned, who believe in Him who raised Yehoshua Adoneinu from the mesim (dead ones),
25 Who was handed over for PEYSHA’EINU (our transgressions, YESHAYAH 53:5) and made to stand up in his Techiyas HaMoshiach that we be YITZDAK IM HASHEM (be justified with G-d, that we have our justification, our acquittal, vindication see Ro 5:18).
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