Revised Common Lectionary (Complementary)

131 (Shir HaMa’alot, of Dovid). Hashem, my lev is not haughty, nor mine eyes lofty; neither do I exercise myself in gedolot, or in things too high for me.

² Surely I have stilled and quieted my nefesh, as a child that is weaned of immo; my nefesh is even as a weaned child.

³ Let Yisroel hope in Hashem from henceforth and ad olam.

¹⁰ Then Chananyah HaNavi took the yoke from off the neck of Yirmeyah HaNavi and broke it.

¹¹ And Chananyah spoke before the eyes of kol haAm, saying, Thus saith Hashem; Even so will I break the yoke of Nevuchadnetzar Melech Bavel from the neck of kol HaGoyim within the space of two years. And Yirmeyah HaNavi went on his way.

¹² Then the Devar Hashem came unto Yirmeyah, after Chananyah HaNavi had broken the yoke from off the neck of Yirmeyah HaNavi, saying,

¹³ Go and tell Chananyah, saying, Thus saith Hashem; Thou hast broken the motot etz (yokes, bars of wood); but thou shalt make for them motot barzel (yokes of iron).

¹⁴ For thus saith Hashem Tzva’os Elohei Yisroel: I have put an ol barzel (yoke of iron) upon the neck of kol HaGoyim, that they may serve Nevuchadnetzar Melech Bavel; and they shall serve him; and I have given him the wild animals also.

¹⁵ Then said Yirmeyah HaNavi unto Chananyah HaNavi, Shema nah, Chananyah; Hashem hath not sent thee; but thou makest HaAm HaZeh to trust in sheker (a lie).

¹⁶ Therefore thus saith Hashem; Hineni, I will remove thee from off the face of ha’adamah; this year thou shalt die, because thou hast preached sarah (rebellion, apostasy, revolt, disobedience) against Hashem.

¹⁷ So Chananyah HaNavi died the same year in the seventh month.

3 What then is the advantage of the Yehudi? Or what is the value of the bris milah?

² Much in every way! For, koidem kol (in the first place), they are entrusted with the Divrei Hashem (the oracles, the words of G-d).

³ So, where does that leave us? If some have disbelieved, has their lack of emunah annulled the ne’emanut (faithfulness, trustworthiness, reliability) of Hashem?

⁴ Chas v’shalom (G-d forbid!) Let G-d be true and KOL HAADAM KOZEV ("every man a liar" TEHILLIM 116:11). Even as it is written, L’MA’AN TITZDAK B’DAVRECHA ("in order that you might be vindicated when you speak" and shall overcome when you judge TEHILLIM 51:6[4]).

⁵ But if our unrighteousness brings out and highlights the Tzedek Olamim, the Tzidkat Hashem (the righteousness of G-d), what shall we say? Rhetorically speaking, is G-d unjust in inflicting Charon Af Hashem (1:18)? (I speak from a human standpoint.)

⁶ Chas v’shalom! (G-d forbid!) For then how could Hashem be HaShofet kol ha’Aretz (BERESHIS 18:25)?

⁷ "But if the Emes Hashem (truth of G-d) has by my sheker overflowed to His kavod (glory), why am I still judged as a rashah (an evildoer)?"

⁸ Why do we not say, as some speakers of lashon hora slanderously report us to say, "Let us do rah that tov might come of it"? The gezar din (verdict) of ashem (guilty) on them is well deserved.