Revised Common Lectionary (Semicontinuous)

29 (Mizmor of Dovid) Ascribe unto Hashem, O ye bnei elim (sons of the mighty), ascribe unto Hashem kavod and oz (strength).

² Ascribe unto Hashem the Kavod Shmo; worship Hashem in the Hadrat Kodesh (beauty of holiness).

³ The voice of Hashem is upon the waters; El HaKavod thundereth; Hashem is over the mayim rabbim.

⁴ The voice of Hashem is in Ko’ach; the voice of Hashem is in hadar (majesty).

⁵ The voice of Hashem breaketh the cedars; Hashem breaketh the cedars of the Levanon.

⁶ He maketh them also to skip like an egel (calf); Levanon and Siryon, like a young reimim (wild ox).

⁷ The voice of Hashem hews out with flashes of eish.

⁸ The voice of Hashem shaketh the midbar; Hashem shaketh the Midbar Kadesh.

⁹ The voice of Hashem causes the deer to calve, and strips bare the ye’arot (forests); and in His Heikhal doth everyone say, Kavod!

¹⁰ Hashem sitteth upon the mabbul (flood); yea, Hashem sitteth enthroned as Melech l’olam.

¹¹ Hashem will give oz (strength) unto His people; Hashem will bless His people with shalom.

1 Divrei Kohelet, Ben Dovid, Melech in Yerushalayim.

² Hevel havalim, saith Kohelet, hevel havalim; all is hevel.

³ What profit hath a man from all his amal (toil) which he hath toiled under the shemesh?

⁴ Dor v’dor, generations come and go, passing away; but ha’aretz remaineth l’olam.

⁵ The shemesh also ariseth, and the shemesh goeth down, and hasteth to its place, there to arise again.

⁶ The ruach (wind) goeth toward the darom (south), and turneth about unto the tzafon (north); it whirleth about continually, and the ruach returneth again according to its circuits.

⁷ All the neharot (rivers) run into the yam; yet the yam is not full; unto the place from whence the neharot come, thither they return to go again.

⁸ All things are wearisome; no ish can express it; the ayin is not satisfied with seeing, nor the ozen full with hearing.

⁹ The thing that hath been, it is that which shall be; and that which is done is that which shall be done; and there is nothing chadash under the shemesh.

¹⁰ Is there anything whereof it may be said, See, this is chadash? L’olamim (ages ago), which were before us, it hath been already.

¹¹ There is no zichron (remembrance) of former things; neither shall there be with those who come after any zikaron (recollection) of things that are to come.

¹⁸ For the message of HaEtz HaKelalat Hashem (the Tree of the Curse of G-d—Dt 21:23) is narrishkait to the ones perishing. But to us who are being delivered in Yeshu’at Eloheinu, it is the gevurat Hashem (the power of G-d).

¹⁹ For it has been written, “I will destroy CHOCHMAT CHACHAMAV (the wisdom of the wise ones) U’VINAT NEVONAV (and the intelligence of the intelligent) I will set aside.” Isa 29:14.

²⁰ Where is the chacham (wise man)? Where is the sofer (scribe) of the yeshiva, where is the talmid chacham? Where is the philosophical debater of the Olam Hazeh? Did not Hashem make the so-called chochmah (wisdom) of the Olam Hazeh to look like narrishkait? [Isa 19:11,12; Job 12:17; Isa 44:25; Jer 8:9]

²¹ For, als (since)—and this was by the chochmah of Hashem—the Olam Hazeh did not by its chochmah have da’as of Hashem, G-d was pleased through the "sichlut" (foolishness) of the Hachrazah (Proclamation, Kerygma, Preaching) of the Besuras HaGeulah to save the ma’aminim (believers).

²² Yehudim ask for otot (signs Ex 7:3) and Yevanim (Greeks) seek chochmah,

²³ But, we proclaim Moshiach and nivlato al haEtz (“his body on the Tree,” DEVARIM 21:23): to Jews, a michshol (YESHAYAH 8:14); to Goyim, narrishkait (foolishness).

²⁴ Yet, to those whom Hashem has given the kri’ah (1C 1:1-2) and summoned, to HaKeru’im (to the Called Ones), both to Yehudim and to Yevanim Rebbe, Melech HaMoshiach, the Gevurat Hashem and the Chochmat Hashem.

²⁵ For the so-called “sichlut” (foolishness) of Hashem has more chochmah than Bnei Adam, and the “weakness” of G-d has more koach (power) than Bnei Adam (1:18).

²⁶ For you see your kri’ah (call), Achim b’Moshiach, what you were, that not many of you were chachamim (wise ones) by the standards of Bnei Adam, not many ba’alei hashpa’ah (people of influence), not many ba’alei zchus (privileged).

²⁷ But Hashem in His bechirah (selection) chose the things of sichlut (foolishness), that He might bring the chachamim to bushah (shame); and Hashem in His bechirah (selection) chose the things of weakness that He might bring the strong to bushah (shame).

²⁸ And those of the Olam Hazeh without mishpochah atzilah (noble birth) and those which are hanivzim (the despised, Isa 53:3) Hashem chose, choosing the things that are not, in order to bring to naught the things that are.

²⁹ His tachlis (purpose) is that no basar (fallen humanity sold under the power of slave master Chet Kadmon, Original Sin, Rom. 7:14) may boast before Hashem.

³⁰ But you are of Hashem in Rebbe, Melech HaMoshiach Yehoshua who became to us chochmah (wisdom) from Hashem, our Tzidkanut (Righteousness) and our Kedushah (Holiness) and our Geulah LaOlam (Redemption to the world), [Jer 23:5,6; 33:16]

³¹ Al menat (in order that), as it has been written, YITHALLEL HAMITHALLEL B’HASHEM ("The one boasting let him boast in the L-rd" YIRMEYAH 9:23).[TEHILLIM 34:2; 44:8]