Revised Common Lectionary (Complementary)
52 (For the one directing. A maskil of Dovid. When Doeg HaAdomi [the Edomite] went to Sha’ul and said to him, Dovid has gone to Bais Achimelech). Why boastest thou thyself in ra’ah, O gibbor? The chesed El is kol hayom.
2 (4) The leshon (tongue) deviseth treachery; like a sharp ta’ar (razor), working remiyyah (deceit).
3 (5) Thou lovest rah more than tov; and sheker rather than to speak tzedek. Selah.
4 (6) Thou lovest all devouring words, O thou leshon mirmah (deceitful tongue).
5 (7) El shall likewise demolish thee for netzach (eternity), He shall break thee, and pluck thee out of thy ohel, and uproot thee out of the Eretz Chayyim. Selah.
6 (8) The tzaddikim also shall see, and fear, and shall laugh at him:
7 (9) Hinei, this is the gever (man) that made not Elohim his ma’oz; but trusted in the abundance of his osher (riches), and strengthened himself in his treachery.
8 (10) But I am like a green zayit (olive tree) in the Beis Elohim; I trust in the chesed Elohim olam va’ed.
9 (11) I will give Thee thanks l’olam, because Thou hast done it; and I will wait on Shimecha; for it is tov before Thy chasidim.
24 And Yehoshua gathered Kol Shivtei Yisroel to Shechem, and called for the Ziknei Yisroel, and for their Rashim, and for their shofetim, and for their shoterim; and they presented themselves before HaElohim.
2 And Yehoshua said unto Kol HaAm, Thus saith Hashem Elohei Yisroel, Avoteichem dwelt on the other side of the [Euphrates] River long ago, even Terach, Avi Avraham, and Avi Nachor: and they served elohim acherim.
11 And you went over the Yarden, and came unto Yericho; and the Ba’alei Yericho fought against you, and HaEmori, and the Perizzi, and the Kena’ani, and the Chitti, and the Girgashi, the Chivi, and the Yevusi; and I gave them into your yad.
12 And I sent the tzirah (hornet) before you, which drove them out ahead of you, even the two melachim of the Emori; but not with thy cherev, nor with thy keshet.
13 So I have given you an Eretz for which ye did not toil, and towns which ye built not, and ye dwell in them; kramim and zetim (olive groves) which ye eat but did not plant.
14 Now therefore fear Hashem, serve Him batamim (completely) and in emes; put away the elohim which Avoteichem served on the other side of the [Euphrates] River, and in Mitzrayim; and serve ye Hashem.
15 And if it seem rah unto you to serve Hashem, choose you this day whom ye will serve; whether the elohim which Avoteichem served that were on the other side of the River, or the elohei HaEmori, in whose land ye dwell; but as for me and my bais, we will serve Hashem.
16 And the people answered and said, Chalilah lanu (far be it from us) that we should forsake Hashem, to serve elohim acharim;
17 For Hashem Eloheinu, He it is that brought us up and Avoteinu out of Eretz Mitzrayim, from the bais avadim, and which did those haotot hagedolot in our sight, and was shomer over us in kol HaDerech in which we went, and among Kol HaAmim through whom we passed;
18 And Hashem drove out from before us Kol HaAmim, even HaEmori which dwelt in HaAretz; therefore will we also serve Hashem; for He is Eloheinu.
19 And Yehoshua said unto HaAm, Ye are not able to serve Hashem; for He is an Elohim Kedoshim; He is an El Kanno (jealous G-d); He will not forgive your paysha’im nor your chattot.
20 If ye forsake Hashem, and serve elohei nekhar (foreign g-ds), then He will turn and bring you rah, and consume you, after that He hath done you tov.
21 And HaAm said unto Yehoshua, No; but we will serve Hashem.
22 And Yehoshua said unto HaAm, Ye are edim against yourselves that ye have chosen for you Hashem, to serve Him. And they said, We are edim.
23 Now therefore put away, said he, the elohei hanechar which are among you, and yield your levav unto Hashem Elohei Yisroel.
24 And HaAm said unto Yehoshua, Hashem Eloheinu will we serve, and His voice will we obey.
25 So Yehoshua made a Brit with HaAm that day, and set them a chok and a mishpat at Shechem.
26 And Yehoshua wrote these words in the Sefer Torah Elohim, and took an Even Gedolah, and set it up there under an oak, that was near the Mikdash Hashem.
27 And Yehoshua said unto kol HaAm, Hinei, this Even (Stone) shall be as an edah (witness) unto us; for it hath heard all the words of Hashem which He spoke unto us; it shall be therefore as an edah (witness) unto you, lest ye are untrue to Eloheichem.
28 So Yehoshua sent HaAm away, every man unto his nachalah.
9 What then? Are we (Yehudim) better off? Not altogether. For we have now charged both Yehudim and non-Jews as all alike under HaChet (sin, i.e., the power of Chet Kadmon Ro 7:23),
10 As it is written, EIN TZADDIK BA’ARETZ (KOHELET 7:20), There is none [on earth] righteous, not even one.
11 There is none who has binah, there is none who seeks out G-d.
12 All have turned aside, they have become altogether paskudneh, worthless; there is none who does good, there is none, not so much as one.
13 Their throat is an open grave. They use their tongues to deceive. The venom of asps is under their lips,
14 Whose mouth is full of curses and bitterness.
15 Their feet are swift when it comes to shefach dahm.
16 Ruin and wretchedness are in their ways,
17 And the derech Shalom (the way of peace) they have not known.
18 There is no yirat Shomayim (fear of G-d) before their eyes. (See TEHILLIM 13:1-3; 14:1-3; 5:9,10; 139:4; 140:3; 9:28; 10:7; YESHAYAH 59:7 8; TEHILLIM 36:1; MISHLE 1:16; TEHILLIM 35:2.)
19 Now we know that whatever the Torah says, it says to those under the Torah, in order that every mouth might be stopped and kol HaOlam Hazeh become ashem (guilty) and liable to the Mishpat Hashem [TEHILLIM 1:5].
20 For by Ma’asim (Works) of Chok (Law) shall KOL CHAI LO YITZDAK ("all living not be justified" TEHILLIM 143:2), for through the Chok (Law) comes the da’as HaChet (the knowledge of sin, BERESHIS 3:7).
21 But now, apart from the Chok, the Tzedek Olamim—the Tzidkat Hashem—has been revealed, as attested by the Torah and the Nevi’im,
22 That is, the Tzidkat Hashem through emunah in Moshiach Yehoshua (Yeshua) to all the ma’aminim (believers). For there is no distinction.
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