Revised Common Lectionary (Complementary)
139 (For the one directing, Mizmor of Dovid). Hashem, Thou hast searched me, and known me.
2 Thou knowest my downsitting and mine uprising, Thou hast binah of my thought from afar off.
3 Thou comprehendeth my path and my lying down, and art acquainted with all my drakhim.
4 For there is not a milah (word) in my leshon, but, lo, Hashem, Thou knowest it altogether.
5 Thou hast enclosed me achor (behind) and kedem (before), and laid Thine hand upon me.
6 Such da’as is too wonderful for me; it is high, I cannot attain unto it.
7 To where can I go from Thy Ruach [Hakodesh]? Or to where shall I flee from Thy presence?
8 If I ascend up into Shomayim, Thou art there; if I make my bed in Sheol, hinei, Thou art there.
9 If I take the wings of the shachar (dawn), and dwell in the uttermost acharit yam (the extreme end of the sea);
10 Even there shall Thy yad lead me, and Thy yamin shall hold me.
11 If I say, Surely the choshech shall cover me, even the lailah shall be ohr about me.
12 Even the choshech is not dark to Thee; but the lailah shineth as the yom; the choshech and the ohr are both alike to Thee.
13 For Thou hast created my inmost being; Thou didst interweave me in the beten immi.
14 I will praise Thee; for I am fearfully and wonderfully made; marvellous are Thy ma’asim; and that my nefesh knoweth very well.
15 My atzamim (bones, frame) were not hid from Thee, when I was made beseter (in secret), and skillfully wrought in the depths of the Eretz.
16 Thine eyes did see my golem (embryo), yet being unformed; and in Thy Sefer (Book) all the yamim (days) ordained for me were written down, when as yet there were none of them.
17 How precious also are Thy thoughts unto me, O El! How great is the sum of them!
18 If I should count them, they are more in number than the chol (sand); when I awake, I am still with Thee.
5 Now Na’aman, Sar Tzeva Melech Aram, was an ish gadol before his adon and highly honored, because by him Hashem had given deliverance unto Aram; he was also a gibbor chayil, but metzorah (having leprosy)
2 And Aram (the Syrians) had gone out gedudim (in bands of soldiers), and had taken away captive out of Eretz Yisroel a na’arah ketanah; and she waited on Na’aman’s isha.
3 And she said unto her gevirah, If only adoni were before the navi that is in Shomron! For he would recover him of his tzara’at.
4 And one went in, and told his adon, saying, Thus and thus said the na’arah that is of Eretz Yisroel.
5 And Melech Aram said, Go to, go, and I will send a sefer (letter) unto Melech Yisroel. And he [Na’aman] departed, and took with him ten talents of kesef, and six thousand pieces of zahav, and ten changes of begadim.
6 And he brought the sefer (letter) to Melech Yisroel, saying, Now when this letter is come unto thee, hinei, I have therewith sent Na’aman avdi to thee, that thou mayest of his tzara’at recover him.
7 And it came to pass, when Melech Yisroel had read the sefer, that he tore his begadim, and said, Am I HaElohim, to kill and to make alive, that this doth send unto me to recover an ish of his tzara’at? Wherefore consider, now, and see how he seeketh a quarrel against me.
8 And it was so, when Elishah Ish HaElohim had heard that Melech Yisroel had torn his beged, that he sent to HaMelech, saying, Why hast thou torn thy beged? Let him come now to me, and he shall know that there is a navi in Yisroel.
9 So Na’aman came with his susim and with his merkavah, and stood at the petach of the bais Elishah.
10 And Elishah sent a malach unto him, saying, Go and wash sheva times in the Yarden, and thy basar shall come back to thee, and thou shalt be tahor.
11 But Na’aman was in wrath, and went away, and said, Hinei, I thought that he will surely come out to me, and stand, and call on the Shem Hashem Elohav, and wave his yad over the makom, and give recovery from the metzorah (leprosy, leprous area).
12 Are not Avana and Parpar, naharot of Damascus, better than all the mayim of Yisroel? May I not wash in them, and be tahor? So he turned and went away in chemah (anger, hot temper).
13 And his avadim came near, and spoke unto him, and said, Avi, if the navi had bid thee do some davar gadol, wouldest thou not have done it? How much rather then, when he saith to thee, Wash, and be tahor?
14 Then went he down, and did undergo tevilah (dipped himself, immersed himself) sheva times in the Yarden, according to the devar of the Ish HaElohim; his basar came back like unto the basar of a na’ar katan; he was tahor.
8 Draw near to Hashem and Hashem will draw near to you. Cleanse your yadayim (hands), you chote’im (sinners)! And purify your levavot, you anashim of double mind! [TEHILLIM 73:28; ZECHARYAH 1:3; MALACHI 3:7; YESHAYAH 1:16; TEHILLIM 24:4; 119:113; YIRMEYAH 4:14]
9 Lament and mourn and weep. Let the tzechok (laughter) of you be changed to avelut (mourning), and the simcha of you be turned to tugah (sadness).
10 Be humbled before Hashem and He will exalt you. [IYOV 5:11]
11 Do not speak lashon hora against an Ach b’Moshiach. The one speaking against an Ach b’Moshiach or setting himself up as a shofet (judge) of his Ach b’Moshiach speaks against the Torah and sets himself up as shofet of the Torah. Now if the Torah you judge, you are not Shomrei HaTorah but a shofet.
12 One is the Mekhokek (Law-Giver) and HaShofet (The Judge), the One who is able to save and to destroy. But who are you, the one who has set yourself up as the shofet of your re’a (neighbor)?
13 Come now, you who say, "Hayom (today) or makhar (tomorrow) we will go into this or that city and we will do business there a year and will sell and make a revach (profit)."
14 Yet you do not even have da’as of what tomorrow’s "yom" may bring. Look at your life! Are you not an ed (mist), appearing a short time, then indeed disappearing? [IYOV 7:7; TEHILLIM 39:5; 102:3; 144:4; YESHAYAH 2:22]
15 Instead of this, you ought to say "Im yirtzeh Hashem" ("if the L-rd wills") "we will live, also we will do this or that."
16 But now you boast in your pretensions. All such ravrevanut (boastfulness) is ra’ah (evil, wickedness).
17 To the one having da’as, therefore, knowing to do tov and not doing it, to him it is chet.
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