Revised Common Lectionary (Semicontinuous)

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.

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.

¹⁹ And they rose up in the boker early, and worshiped before Hashem and returned, and came to their bais in Ramah; and Elkanah knew Channah his wife; and Hashem remembered her.

²⁰ And it came to pass in due time, after Channah had conceived, that she bore a ben, and called his name Shmuel (Heard of G-d) saying, Because from Hashem I have asked for him.

²¹ And the man Elkanah, and all his bais, went up to offer unto Hashem the zevach hayamim (sacrifice of the days), and his neder (vow).

²² But Channah went not up; for she said unto her husband, I will not go up until the child be weaned, and then I will bring him, that he may appear before Hashem, and there abide forever.

²³ And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only Hashem make good (establish) His devar. So the isha stayed, and nursed her ben until she weaned him.

²⁴ And when she had weaned him, she took him up with her, with three bulls, and one ephah of flour, and a skin of yayin, and brought him unto the Bais Hashem in Shiloh; and the child was young.

²⁵ And they slaughtered a bull, and brought the child to Eli.

²⁶ And she said, Oh adoni, as thy nefesh liveth, adoni, I am the isha that stood by thee here, davening unto Hashem.

²⁷ For this child I davened; and Hashem hath given me my petition which I asked of Him;

³¹ In view of these things, what therefore shall we say? If Hashem is for us, who is against us?

³² He who indeed did not spare His own Ben HaElohim but gave him up for us all, how shall He not also with him give us all things (see Ro 8:12-17; 4:13).

³³ Who will bring charges against the Bechirei HaElohim (chosen ones of Hashem)? It is Hashem who acquits and pronounces to be YITZDAK IM HASHEM (justified with G-d).

³⁴ Who is there to bring a judgment of harsha’ah (condemnation, to condemn to Onesh Gehinnom, cf. Ro 8:1)? It is Moshiach Yehoshua who died, rather was kam litechiyah (raised to resurrection), who also is at LIMIN HASHEM (the right hand of G-d—TEHILLIM 110:1), who also intercedes on our behalf (see Ro 8:26-27).

³⁵ Who will separate us from the Ahavas Moshiach (love of Moshiach)? Tzoros (affliction, trouble), or distress, or redifot (persecutions), or hunger, or nakedness, or danger, or cherev (sword 13:4)?

³⁶ As it is written, KI ALECHA HORAGNU KOL HAYOM NECHESHAVNU K’TZON TIVCHAH ("For Your sake we are being killed all the day; we are reckoned as sheep for slaughter" TEHILLIM 44:23 (22).

³⁷ But in all these things we prevail bichlal (entirely) through Him who had ahavah for us.

³⁸ For I am convinced that neither Histalkus nor Chayyim nor Malachim nor Rulers, neither things present nor things to come nor kochot (powers),

³⁹ Neither height nor depth nor any other creature will be able to separate us from the ahavas Hashem which is in Rebbe, Melech HaMoshiach Yehoshua Adoneinu.