Revised Common Lectionary (Semicontinuous)

⁸ Kol dodi (the voice of my beloved)! Hinei, he cometh leaping upon the harim, bounding over the hills.

⁹ Dodi (my beloved) is like a gazelle or a young deer; hinei, he standeth behind our Kotel (Wall); he looketh forth at the chalonot (windows), peering through the lattices [Rev 3:20].

¹⁰ Dodi (my beloved) spoke, and said unto me, Rise up, my love, my fair one, and come away.

¹¹ For, hinei, the winter is past, the geshem (rain) is over and gone;

¹² The flowers appear on ha’aretz; the time of zemer (song, singing of birds) has come; and the voice of the turtledove is heard in Artzeinu (our Land);

¹³ The te’enah (fig tree) putteth forth her early figs, and the vines with the tender grape give forth fragrance. Arise, my love, my fair one, and come away.

³⁰ And as soon as Yitzchak had completed making on Ya’akov a brocha, and Ya’akov had hardly gone out from the presence of Yitzchak aviv, that Esav achiv came in from his hunt.

³¹ And he also had prepared matamim, and brought it unto aviv and said unto aviv, Let avi arise, and eat of the wild game of bno, that thy nefesh may make a brocha upon me.

³² And Yitzchak aviv said unto him, Mi atah? (Who art thou?) And he said, I am binecha, thy bechor Esav.

³³ And Yitzchak trembled with charadah gedolah ad me’od (exceedingly great trembling), and said, Who? Where is he that hath hunted wild game, and brought it me, and I have eaten of all of it before thou camest, and have made a brocha upon him? And indeed he shall be baruch (blessed)!

³⁴ And when Esav heard the words of aviv, he cried with tzeakah gedolah umarah ad me’od (a great and exceeding bitter cry), and said unto aviv, Make a brocha on me, even me also, O avi.

³⁵ And he said, Achicha came with mirmah (deceit), and hath taken away thy brocha.

³⁶ And he said, Is not he rightly called shmo Ya’akov? for vaya’keveni (now he deceived/outwitted me) these two times he took away my bechorah (birthright); and, hinei, now he hath taken away my brocha (blessing). And he asked, Hast thou not reserved a brocha for me?

³⁷ And Yitzchak answered and said unto Esav, See, I have made him gevir over you, and all his achim have I given to him for avadim; and with dagan and tirosh have I sustained him; and what shall I do now unto thee, beni?

³⁸ And Esav said unto aviv, Hast thou but one brocha, avi? Make a brocha on me, even me also, O avi. And Esav lifted up his kol (voice), and wept.

³⁹ And Yitzchak aviv answered and said unto him, Hinei, thy moshav (dwelling) shall be the fatness of ha’aretz, and of the tal HaShomayim from above;

⁴⁰ And by thy cherev shalt thou live, and shalt serve achicha; and it shall come to pass when thou shalt become restless, that thou shalt break his ol (yoke) from off thy tzavar (neck).

⁴¹ And Esav hated Ya’akov because of the brocha wherewith aviv made a brocha upon him: and Esav said in his lev, The yemei evel (days of mourning) for avi are at hand; then will I slay Ya’akov achi.

⁴² And these words of Esav her ben hagadol were told to Rivkah; and she sent and called Ya’akov her ben hakatan, and said unto him, Hinei, Esav achicha, as touching thee, doth console himself, purposing to kill thee.

⁴³ Now therefore, beni, shema bekoli (listen to my voice)! Arise, flee thou to Lavan achi to Charan;

⁴⁴ And tarry with him a few days, until chamat achicha subsides;

⁴⁵ And when af achicha subsides from thee, and he forget that which thou hast done to him; then I will send, and get thee from there. Why should I be bereaved also of you both in yom echad (one day, the same day)?

⁴⁶ And Rivkah said to Yitzchak, I am weary of my life because of the Banot Chet: if Ya’akov take an isha of the Banot Chet (Hittite women) such as these which are of the banot ha’aretz, what will chayyim to me be?

¹⁸ For the Charon Af Hashem (the burning anger of G-d Ro 1:18; 2:8; 3:5; 4:15; 5:9; 9:22; 12:19; 13:4) is being revealed from Shomayim. It is being revealed against all without yirat Shomayim and Tzedek, all bnei Adam who wickedly repress HaEmes [of Hashem],

¹⁹ All anashim who, even though what is knowable about Hashem lies plainly before their eyes (for G-d has shown them!), they nevertheless cling to their resha and wickedly suppress HaEmes [of Hashem].

²⁰ For his invisible characteristics from the Bri’at HaOlam (the creation of the world) are perceived intellectually in the things which have been created; that is, both his eternal ko’ach and Elohut are discernable. So Bnei Adam have no terutz (excuse) and are inexcusably culpable (before an angry G-d),

²¹ Because, even though they in actual fact knew G-d, they did not ascribe Him kavod (glory) as G-d or give hodayah (thanksgiving) to Him, but became filled with hevel (futility, vanity, emptiness, worthlessness) in their thinking, and their senseless levavot were darkened.

²² Claiming to be chachamim (wise ones), they became kesilim (fools),

²³ And traded in the kavod (glory) of the incorruptible G-d for the mere likeness of the demut (image, icon) of corruptible man, birds, beasts, and reptiles.

²⁴ Therefore, G-d (in wrath) delivered them over in the ta’avot of their levavot to tum’a (uncleanness) to the dishonoring and perverting of their bodies among themselves:

²⁵ They traded in HaEmes Hashem (the Truth of G-d) for sheker, for a lie, and worshiped and served HaBri’ah (the Creature, the Creation) rather than HaBo’re (the Creator), hamvorach l’olamim. Omein (who is blessed forever. Amen).