Revised Common Lectionary (Complementary)

^19 (20) But be not Thou far from me, Hashem; O my strength, hasten Thee to help me.

^20 (21) Deliver my nefesh from the cherev, my yechid (only one, only [nefesh]) from the power of the kelev (dog).

^21 (22) Hoshieini from the mouth of the aryeh; for Thou hast heard me from the karnayim of the wild bulls.

^22 (23) I will declare Thy Shem unto my Achim; in the midst of the Kahal will I praise Thee.

^23 (24) Ye that fear Hashem, praise Him; all ye Zera Ya’akov, give Him kavod; and fear Him, all ye Zera Yisroel.

^24 (25) For He hath not despised nor disdained the enut ani (affliction of the afflicted); neither hath He hid His face from him; but when he cried unto Him, He heard.

^25 (26) My tehillah shall be from Thee in the Kahal Rav; I will fulfill my nedar before them that fear Him.

^26 (27) The anavim (meek) shall eat and be satisfied; they that seek Him shall praise Hashem. Let your levav live forever!

^27 (28) All the ends of HaAretz shall remember and turn unto Hashem; and all the mishpechot of the Goyim shall bow down in worship before Thee.

^28 (29) For the Meluchah is Hashem’s: and He is the Moshel over the Goyim.

57 The tzaddik perisheth, and no ish layeth it to lev; and anshei chesed are taken away, none considering that the tzaddik is taken away from the ra’ah (evil, calamity) to come.

² He shall enter into shalom; they shall rest in their mishkevot (couches, i.e., tombs), each one walking in his nekhochah (uprightness, integrity, honesty).

³ But draw near to here, ye bnei onenah (you children of a sorceress), zera mena’ef (offspring of an adulterer) and she who plays the zonah.

⁴ At whom are you sneering? Against whom make ye a wide mouth, and draw out the leshon? Are ye not yeledim of peysha (rebellion), zera sheker?

⁵ Enflaming yourselves among [cult prostitution and Ba’al sympathetic magic in worshipping fertility] elim (oaks, big trees) under every spreading tree, slaughtering the yeladim in the valleys under the clefts of the rocks?

⁶ Among the smooth stones of the wadi is thy chelek; they are thy goral; even to them [the stone idols; see Jer. 3:9] hast thou poured nesekh, thou hast offered minchah. For these [provocations], should I relent?

⁷ Upon a lofty and high har hast thou set up thy mishkav (bed i.e., fertility rites); there wentest thou up to offer zevach.

⁸ Behind the delet also and the mezuzah (doorpost) hast thou set up thy zikron ([pornographic and idolatrous] memorial); deserting Me, thou hast uncovered thyself, and art gone up; thou hast enlarged thy mishkav (bed) and cut [a Brit] for thee with them [fertility cult idols]; thou lovedst their mishkav (bed) where thou hast looked on their yad [i.e., phallus].

⁹ And thou wentest to Melech [i.e., the pagan g-d Molech, the deity of sacrificed offspring and abortions]; with shemen thou didst increase thy perfumes, and didst send thy [political] envoys far, even down unto Sheol.

¹⁰ Thou art wearied in the length of thy derech; yet saidst thou not, It is hopeless; thou hast found the chayyat yad (life of hand, power) of thine; therefore thou wast not faint.

¹¹ And of whom hast thou dreaded or feared, that thou hast lived a lie, and hast not remembered Me, nor laid it to thy lev (i.e., pondered it)? Have not I held My peace me’olam (even from of old), and thou fearest Me not?

¹² I will preach thy tzedakah, and thy ma’asim, that they shall not profit thee.

¹³ When thou criest for help, let thy [idol] kibutzim (heaps, collections) save thee; but the ruach shall carry them all away; hevel shall take them; but he that putteth his trust in Me shall inherit eretz, and shall inherit My Har Kodesh;

¹⁵ Achim B’Moshiach, I speak according to human dimyon (analogy). Even a brit (covenant) having been confirmed by Bnei Adam no one sets aside or adds to it.

¹⁶ Now to Avraham Avinu were spoken the havtachot (promises) and to his ZERA ("seed" BERESHIS 22:18). He does not say V’LIZERAEHCHAH ("and to your seeds"), as concerning many, but as concerning one, "and to the ZERA of you", and that ZERA is Moshiach.

¹⁷ And this I say: a brit (covenant), which was previously confirmed by Hashem, cannot be annulled so as to abolish the havtachah (promise) by the Mattan Torah‖which was given arba me’ot usheloshim shanah [four hundred and thirty years later SHEMOT 12:40]).

¹⁸ For if the nachalah (inheritance) is based on Torah, it is no longer based on havtachah (promise); but Hashem has given the nachalah to Avraham Avinu by havtachah (promise).

¹⁹ Why then the Mattan Torah (Giving of the Torah)? The Torah was added because of peysha’im, until the ZERA (Moshiach) should come to whom the havtachah had been made (BERESHIS 22:18). Now the Torah was administered through malachim (DEVARIM 33:2; TEHILLIM 68:18) by the hand of a metavech (VAYIKRA 26:46; BAMIDBAR 36:13).

²⁰ Now the metavech is not for only one, but Elohim hu echad (DEVARIM 6:4).

²¹ Is the Torah, mimeila (consequently, as a result), against the havtachot (promises) of Hashem? Chas v’Shalom (G-d forbid!)! For if Torah had been given that had the ko’ach (power) to affect hitkhadshut (regeneration), then to be YITZDAK IM HASHEM ("justified with G-d") would indeed have been based on chukim of the Torah.

²² But the Kitvei HaKodesh consigned all things under HaChet (Sin) [Ro 3:9], that the havtachah (promise) might be given by emunah in Rebbe, Melech HaMoshiach Yehoshua to the ma’aminim.