Revised Common Lectionary (Semicontinuous)

72 (Of Sh’lomo). Give HaMelech Thy mishpatim, O Elohim, and Thy tzedakah unto the Ben Melech.

² He shall judge Thy people with tzedek, and Thy poor with mishpat.

³ The harim (mountains) shall bear shalom to the people, and geva’ot (hills) in tzedakah.

⁴ He shall judge the poor of the people; yoshia (He shall save) the bnei evyon (children of the needy), and shall break in pieces the oppressor.

⁵ They shall fear Thee as long as the shemesh and yarei’ach endure, dor dorim (throughout all generations).

⁶ He shall come down like matar (rain) upon the mown field, as showers watering eretz.

⁷ In his yamim shall the tzaddik flourish; and abundance of shalom so long as the yarei’ach endureth.

⁸ He [Moshiach Ben Dovid] shall have dominion also from yam to yam, and from nahar (river) unto the afsei eretz (the ends of the earth).

⁹ They that dwell in the desert shall bow before him; and his oyevim (enemies) shall lick the aphar (dust).

¹⁰ The melachim of Tarshish and of the iyim (islands) shall bring minchah (tribute); the melachim of Sheva and Seva shall offer gifts.

¹¹ Kol melachim shall fall down before him [Moshiach]; kol Goyim shall serve him.

¹² For he shall deliver the evyon (needy) when he crieth; the oni (poor, afflicted) also, and him that hath no ozer (helper).

¹³ He shall pity the weak and evyon (needy), and yoshi’a (he shall save) the nefashot of the evyonim (needy).

¹⁴ He shall be the Go’el Redeemer of their nefesh from deceit and chamas; and precious shall their dahm be in his sight.

¹⁵ And he shall live, and to him shall be given of the zahav of Sheva; and prayer shall be for him continually; and daily shall a brocha be made on him.

¹⁶ There shall be an abundance of grain on ha’aretz upon the top of the harim (mountains); the fruit thereof shall shake [in the trees like in] Levanon; and they of the city shall flourish like esev ha’aretz.

¹⁷ Shmo (His Name) shall endure l’olam; Shmo shall be continued as long as the shemesh; and men shall be blessed in him; kol Goyim shall call him blessed.

¹⁸ Baruch Hashem Elohim, Elohei Yisroel, who only doeth nifla’ot (wondrous things).

¹⁹ And baruch Shem kevodo l’olam (and blessed be His Glorious Name forever); and let the whole earth be filled with His glory. Omein, and Omein.

²⁰ The tefillot Dovid Ben Yishai are ended. [T.N. The next Psalm concerns a revelation received in the Holy Place, namely the fate of the wicked whose prosperity is delusional since the riches of G-d’s house is wealth they can never attain to, revealing their true eternal poverty. See Ps 73:24 on afterlife in G-d’s presence.]

^7 (6) For thus saith Hashem; Sing with simcha for Ya’akov, and shout among the Rosh HaGoyim; publish ye, hallelu (praise ye), and say, Hashem, save Thy people, the She’erit Yisroel (the Remnant of Israel).

^8 (7) Hineni, I will bring them from the eretz tzafon (land of the north), and gather them from the ends of ha’aretz, and with them the ivver (blind) and the pise’ach (lame), the woman with child and her that travaileth with child together; a Kahal Gadol shall return here.

^9 (8) They shall come with weeping, and with techinnunim will I lead them back; I will cause them to walk by the nachalei mayim (streams of water) in a derech yashar (straight road), wherein they shall not stumble; for I am an Av to Yisroel, and Ephrayim is My bechor.

^10 (9) Hear the Devar Hashem, O ye Goyim, and preach it in the farthest shores, and say, He that scattered Yisroel will gather Yisroel, and He shall be shomer over Yisroel, like a Ro’eh over the Eder thereof.

^11 (10) For Hashem hath redeemed Ya’akov, and made Geulah (Redemption) for Ya’akov out of the yad of him that was chazak more than Ya’akov.

^12 (11) Therefore they shall come and loudly, joyously sing on the height of Tziyon, and shall stream to the Tuv Hashem (Bounty, Goodness of Hashem), for dagan (grain), and for tirosh (new wine) and for yitzhar (pure olive oil) and for the young of the tzon and of the herd; and their nefesh shall be like a wellwatered gan (garden); and they shall not sorrow any more at all.

^13 (12) Then shall the betulah rejoice in the machol (dance), both bocherim (young men) and zekenim together; for I will turn their evel (mourning) into sasson (joy), and will comfort them, and make them have simcha from their sorrow.

^14 (13) And I will satisfy the nefesh of the Kohanim with deshen (fatness, abundance) and My people shall be sated with My Tuv (Bounty, Goodness), saith Hashem.

1 Bereshis (in the Beginning) was the Dvar Hashem [YESHAYAH 55:11; BERESHIS 1:3], and the Dvar Hashem was agav (along with, etzel, Mishle 8:30;30:4) Hashem, and the Dvar Hashem was nothing less, by nature, than Elohim! [Psa 56:11(10); Yn 17:5; Rev. 19:13 i.e., the Ma’amar Memra]

² Bereshis (in the Beginning) this Dvar Hashem was with Hashem [Prov 8:30].

³ All things through him came to be, and without him came to be not one thing which came into being. [Ps 33:6,9; Prov 30:4]

⁴ In him was Chayyim (Life) and the Chayyim (Life) was the Ohr (Light) of Bnei Adam. [TEHILLIM 36:10 (9)]

⁵ And the Ohr shines in the choshech [TEHILLIM 18:28], and the choshech did not grasp it. [YESHAYAH 9:1]

⁶ There came an ish haElohim (a man of G-d), having been sent from Hashem. His name was Yochanan.

⁷ This Yochanan came for an eidus (witness), that he might give solemn edut (testimony) about the Ohr, that kol Bnei Adam might have emunah through him.

⁸ This ish haElohim was not the Ohr, but he came that he might give solemn edut (testimony) about the Ohr.

⁹ The Ohr, the Ohr HaAmitti (the True Light), which gives rational haskalah (enlightenment) to kol Bnei Adam (all mankind), was coming into the Olam Hazeh.

¹⁰ He was in the Olam Hazeh, the Olam (world) came to be through him [Ps 33:6,9]; yet the Olam Hazeh did not recognize him.

¹¹ He came to his own, and his own were not mekabel (accepting) the Kabbalus HaMalchus of him [YESHAYAH 53:3].

¹² But as many as him lekabel pnei Moshiach (receive him as Moshiach), to them he gave the tokef (authority) to become in fact yeladim haElohim [DEVARIM 14:1].

¹³ He gave this tokef to the ones whose being born was not by the agency of natural descent, nor by the ratzon (will) of basar (fallen human nature), nor by the ratzon of a gever (male)—rather, to the ones born of G-d (Yn 3:3,7).

¹⁴ And the Dvar Hashem took on gufaniyut (corporeality) and made his sukkah, his Mishkan (Tabernacle) among us [YESHAYAH 7:14], and we [Shlichim, 1Y 1:1-2] gazed upon his Kavod [SHEMOT 33:18; 40:34; YESHAYAH 60:1-2], the Shechinah of the Ben Yachid from Elohim HaAv, full of Hashem’s Chesed v’Emes.

¹⁵ And Yochanan gives solemn edut (testimony) about him and has cried out, This was he about whom I said, Hu HaBah (He who comes [Gn 49:10; Ezek 21:27]) after me is really before me in priority, because, before I came to be, he was (Yn 8:58).

¹⁶ For from the kol melo (all the plentitude) of him we all received Chesed upon Chesed.

¹⁷ Because the matan Torah (giving of the Torah) was graciously bestowed through Moshe [Rabbeinu] [DEVARIM 32:46 SHEMOT 31:18; 34:28], but Chesed and Emes of Hashem came through [Rebbe,] Melech HaMoshiach Yehoshua [Ex 34:6; Ps 25:10; 40:11; 85:11; Yochanan 1:49].

¹⁸ No one has ever seen Hashem [Ex 33:20]. It is Elohim the Ben Yachid [who shares the nature of Hashem, the Chochman Ben Elohim at his side, see very importantly Mishle 8:30; 30:4)], it is he, the one being in the kheyk (bosom) of HaAv, this one is Hashem’s definitive midrash (exegesis).