Revised Common Lectionary (Semicontinuous)

146 Praise Hashem. Praise Hashem, O my nefesh.

² While I live will I praise Hashem: I will sing praise unto Elohai while I have any being.

³ Put not your trust in princes, nor in the ben adam, in whom there is no teshuah (salvation).

⁴ His ruach departs, he returneth to his adamah; in yom hahu his plans come to nothing.

⁵ Ashrei is he that hath El Ya’akov for his ezer, whose hope is in Hashem Elohav:

⁶ Oseh Shomayim vaAretz, the yam, and all that therein is: HaShomer Emes l’olam (Who keepeth Truth forever):

⁷ Oseh mishpat for the oppressed; Who giveth lechem to the hungry. Hashem mattir asurim (sets free the prisoners):

⁸ Hashem openeth the eyes of the ivrim: Hashem raiseth them that are bowed down: Hashem loveth the tzaddikim:

⁹ Hashem shomer over the gerim; He relieveth the yatom (fatherless, orphan) and almanah; but the Derech Resha’im He frustrates.

¹⁰ Hashem shall reign l’olam, even thy G-d, O Tziyon, l’dor vador. Praise Hashem.

2 And Naomi had a relative of her husband’s, an ish gibbor chayil, of the mishpochah of Elimelech; and shmo was Boaz.

² And Ruth the Moabitess said unto Naomi, Let me now go to the sadeh, and glean heads of grain after him in whose sight I shall find chen (grace, favor). And she said unto her, Go, my daughter.

³ And she went, and came, and gleaned in the sadeh behind the kotzerim (harvesters, reapers); and it so happened that she came on a part of the sadeh belonging unto Boaz, who was of the mishpochah of Elimelech.

⁴ And, hinei, Boaz came from Beit-Lechem, and said unto the kotzerim, Hashem be with you. And they answered him, Yevarech’chah Adonoi (Hashem bless thee).

⁵ Then said Boaz unto his servant that was set over the kotzerim, Whose na’arah is this?

⁶ And the servant that was set over the kotzerim answered and said, It is the na’arah from Moav that came back with Naomi out of the sadeh of Moav.

⁷ And she said, I pray you, let me glean and gather after the kotzerim among the omarim (sheaves); so she came, and hath worked steadily from the boker even until now, except for a short rest in the bais.

⁸ Then said Boaz unto Ruth, Hearest thou not, my daughter? Go not to glean in another sadeh, neither go from hence, but abide here close by my ne’arot;

⁹ Let thine eyes be on the sadeh that they do reap, and go thou after them; have I not charged the ne’arim that they shall not touch thee? And when thou art athirst, go unto the kelim (vessels), and drink of that which the ne’arim have drawn.

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.

²³ For all have sinned and suffered want of the kavod Hashem.

²⁴ They are acquitted and accounted to be YITZDAK IM HASHEM as a matnat Hashem (gift of G-d) by the unmerited Chen v’Chesed Hashem (grace of G-d) through HaPedut (the ransom, the payment of ransom for the Geulah redemption—Shmuel Bais 7:23 that comes about through the Go’el Moshiach Tzidkeinu) which is in Rebbe, Melech HaMoshiach Yehoshua,

²⁵ Whom G-d set forth as a kapporah (that which propitiates G-d’s wrath; cf the sa’ir l’azazel in Lv 16:22 and Isa 53:12 paying the onesh for sin) through emunah (faith) in the DAHM ("blood" Gen 22:7; Ex 12:3,6; Isa 53:7,10) of Moshiach, to demonstrate the Tzedek Olamim, the Tzidkat Hashem (righteousness of G-d) in pasach (passing over, letting go the penalty of) the averos (sins) committed in former times

²⁶ In the forbearance of G-d, to vindicate his Tzidkat Hashem (righteousness of G-d) in the present time, that HASHEM TZADDIK ("G-d is righteous" DIVREY HAYAMIM BAIS 12:6) Himself and the One who counts to be YITZDAK IM HASHEM (IYOV 25:4) the person who has emunah (faith) and bitachon (trust) in [Rebbe, Melech HaMoshiach] Yehoshua.

²⁷ Where then is boasting? (Ro 4:2) It has been memayet (precluded, excluded). By what kind of Torah? Of ma’asim (works)? No, on the contrary, by the Torah of Emunah (the Law of Faith, that is, the Law understood in terms of emunah).

²⁸ For we reckon that a man is acquitted and pronounced to be YITZDAK IM HASHEM by emunah (personal faith, trust, bitachon), apart from the [(supposed) zechus-earning] ma’asei mitzvot.

²⁹ Or is Hashem G-d of the Yehudim only? Is Hashem not also G-d of the Nations? Ken, of non-Jews, too,

³⁰ Vi-bahlt (since), after all, Adonai echad ("G-d is one" DEVARIM 6:4). Therefore, He will consider to be YITZDAK IM HASHEM and acquit those of the bris milah on the ground of emunah and the "arelim" (uncircumcised ones) through that same emunah.

³¹ Does it follow that we abolish Torah and make it invalid through emunah? Chas v’shalom! Aderaba (to the contrary), we uphold the Torah.