Revised Common Lectionary (Semicontinuous)
97 O how I love Thy torah! It is my meditation kol hayom.
98 Thou through Thy mitzvot hast made me wiser than mine enemies: for they are ever with me.
99 I have more understanding than every melamed of mine: for Thy edot are my meditation.
100 I understand more than the zekenim, for I keep Thy pikkudim.
101 I have refrained my feet from every orakh rah, in order that I might be shomer over Thy Devar.
102 I have not departed from Thy mishpatim: for Thou hast taught me.
103 How sweet are Thy words unto my palate! Sweeter than devash to my mouth!
104 Through Thy pikkudim I get understanding: therefore I hate every orakh sheker. Nun
16 Then said the sarim and kol HaAm unto the kohanim and to the nevi’im; This ish is not mishpat mavet (worthy of death); for he hath spoken to us B’Shem Hashem Eloheinu.
17 Then rose up anashim zekenim ha’aretz, and spoke to kol kehal HaAm, saying,
18 Michah the Morashti prophesied in the days of Chizkiyah Melech Yehudah, and spoke to kol Am Yehudah, saying, Thus saith Hashem Tzva’os: Tziyon shall be plowed like a sadeh, and Yerushalayim shall become rubble heaps, and the Har HaBais (Temple Mount) like the bare heights of a ya’ar (forest).
19 Did Chizkiyah Melech Yehudah and kol Yehudah put him to death? Did he not fear Hashem, and besought Hashem, and Hashem relented of the ra’ah which He had pronounced against them? Thus might we procure ra’ah gedolah against nafshoteinu.
20 And there was also an ish that prophesied B’Shem Hashem, Uriyah Ben Shema’yahu of Kiryat HaYearim, who prophesied against this city and against HaAretz Hazot according to all the devarim of Yirmeyah.
21 And when Y’hoyakim (Jehoiakim) HaMelech, with all his gibborim, and all the sarim, heard his words, HaMelech sought to put him to death; but when Uriyah heard it, he was afraid, and fled, and went into Mitzrayim;
22 And Y’hoyakim HaMelech sent anashim into Mitzrayim, namely, Elnatan Ben Achbor, and certain anashim with him into Mitzrayim.
23 And they brought Uriyah out of Mitzrayim, and brought him unto Y’hoyakim HaMelech; who slaughtered him with the cherev, and cast his nevelah (dead body) into the kevarim of the Bnei HaAm (common people).
24 Nevertheless the yad (hand, influence) of Achikam Ben Shaphan was with Yirmeyah, that they should not give him into the yad HaAm to put him to death.
14 Remind them of these things, solemnly warning them in the presence of Hashem not to be engaged in disputes over devarim, which is not beneficial, but only ruins the hearers.
15 Do your best to shtel zich (apply yourself), to present yourself to Hashem as one approved, a po’el (workman) without bushah (shame), keeping on a derech yashar the Dvar HaEmes.
16 But profane chatter bereft of kedushah, avoid, for such will advance that which is frai (irreligious).
17 Their lashon hora will spread like gangrene, as in the case of Hymenaeus and Philetus,
18 Who concerning HaEmes missed the mark, teaching that the Techiyas HaMesim has already occurred. They are overthrowing the emunah of some.
19 Al kol panim (nevertheless), the solid yesod of Hashem stands firm and zicher (certain), having this seal: V’YODA’ Hashem ES ASHER LO ("Hashem KNOWS THE ONES WHO ARE HIS" BAMIDBAR 16:5); and let everyone who names the name of Hashem depart from avel (iniquity, gross injustice).
20 In a bais gadol, there are not only k’lei (vessels) of gold and silver but also those wooden ones and earthen ones: some, for honorable use; others, for dishonorable use.
21 If anyone makes himself tahor from these things he will be a k’li vessel for honorable use, having been set aside as kodesh, useful to HaAdon, ready for every ma’aseh tov.
22 But flee from the ta’avot hane’urim (lusts of youth TEHILLIM 25:7) and pursue tzedek, emunah, ahavah, and shalom with the ones calling on Adoneinu out of a lev tahor.
23 But speculations characterized by narrishkait and lacking da’as—such refuse, knowing that they produce fights.
24 And an eved Hashem ought not be a Ba’al Machlokes (quarrelsome person), but ought to be eidel (gentle, courteous) to all, a skilled rabbinic moreh, savlan (patient),
25 Correcting the mitnaggedim (opponents) in anavat ruach (a spirit of meekness), in the tikvah that Hashem may efsher (perhaps) grant them teshuva, resulting in da’as HaEmes,
26 And that they may come to their senses, escaping the pakh (trap) of Hasatan, after having been captured by him to do his will.
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