Revised Common Lectionary (Semicontinuous)

56 (For the director. Set to The Silent, Distant Yonah. Of Dovid. A mikhtam—when the Pelishtim seized him in Gat.) Chaneini (be merciful) unto me, O Elohim: for enosh (man) tramples upon me; kol hayom they press their attack against me.

^2 (3) Mine adversaries kol hayom trample me; for they be rabbim that fight against me, Marom (Most High).

^3 (4) What time I am afraid, I will trust in Thee.

^4 (5) In Elohim I will praise His Word [See Yn 1:1,14]. In Elohim I have put my trust; I will not fear what basar can do unto me.

^5 (6) Kol hayom they twist my words; all their machsh’vot (thoughts) are against me for rah (evil).

^6 (7) They gather themselves together, they hide themselves, they are shomer over my steps, when they wait for my nefesh.

^7 (8) Shall they escape by iniquity? In Thine anger cast down the amim (peoples), O Elohim.

^8 (9) Thou hast acted as a sofer, recording my wanderings; put Thou my tears into Thy wineskin; are they not in Thy Sefer (Book)?

^9 (10) On the day when I cry unto Thee, then shall mine oyevim turn back; of this I have da’as; for Elohim is for me [Ro 8:31].

^10 (11) In Elohim will I praise His Word; in Hashem will I praise His Word [Yn 1:1; Mishlei 30:4; Ps 33:6; Mishlei 8:30].

^11 (12) In Elohim have I put my trust; I will not be afraid. What can adam do unto me?

^12 (13) Thy nederim are upon me, O Elohim; I will render todot (thank offerings) unto Thee.

^13 (14) For Thou hast delivered my nefesh from mavet (death). Wilt not Thou deliver my feet from stumblimg, that I may walk before Elohim in the Ohr HaChayyim (the light of the living)?

5 Now Na’aman, Sar Tzeva Melech Aram, was an ish gadol before his adon and highly honored, because by him Hashem had given deliverance unto Aram; he was also a gibbor chayil, but metzorah (having leprosy)

² And Aram (the Syrians) had gone out gedudim (in bands of soldiers), and had taken away captive out of Eretz Yisroel a na’arah ketanah; and she waited on Na’aman’s isha.

³ And she said unto her gevirah, If only adoni were before the navi that is in Shomron! For he would recover him of his tzara’at.

⁴ And one went in, and told his adon, saying, Thus and thus said the na’arah that is of Eretz Yisroel.

⁵ And Melech Aram said, Go to, go, and I will send a sefer (letter) unto Melech Yisroel. And he [Na’aman] departed, and took with him ten talents of kesef, and six thousand pieces of zahav, and ten changes of begadim.

⁶ And he brought the sefer (letter) to Melech Yisroel, saying, Now when this letter is come unto thee, hinei, I have therewith sent Na’aman avdi to thee, that thou mayest of his tzara’at recover him.

⁷ And it came to pass, when Melech Yisroel had read the sefer, that he tore his begadim, and said, Am I HaElohim, to kill and to make alive, that this doth send unto me to recover an ish of his tzara’at? Wherefore consider, now, and see how he seeketh a quarrel against me.

⁸ And it was so, when Elishah Ish HaElohim had heard that Melech Yisroel had torn his beged, that he sent to HaMelech, saying, Why hast thou torn thy beged? Let him come now to me, and he shall know that there is a navi in Yisroel.

⁹ So Na’aman came with his susim and with his merkavah, and stood at the petach of the bais Elishah.

¹⁰ And Elishah sent a malach unto him, saying, Go and wash sheva times in the Yarden, and thy basar shall come back to thee, and thou shalt be tahor.

¹¹ But Na’aman was in wrath, and went away, and said, Hinei, I thought that he will surely come out to me, and stand, and call on the Shem Hashem Elohav, and wave his yad over the makom, and give recovery from the metzorah (leprosy, leprous area).

¹² Are not Avana and Parpar, naharot of Damascus, better than all the mayim of Yisroel? May I not wash in them, and be tahor? So he turned and went away in chemah (anger, hot temper).

¹³ And his avadim came near, and spoke unto him, and said, Avi, if the navi had bid thee do some davar gadol, wouldest thou not have done it? How much rather then, when he saith to thee, Wash, and be tahor?

¹⁴ Then went he down, and did undergo tevilah (dipped himself, immersed himself) sheva times in the Yarden, according to the devar of the Ish HaElohim; his basar came back like unto the basar of a na’ar katan; he was tahor.

¹³ Therefore, the speaker in a lashon (tongue), let him offer tefillos that he may give the pitron (interpretation).

¹⁴ For if I daven (pray) in a lashon, my nashamah davens, but my sikhliyut (rationality) lies shemitah (fallow).

¹⁵ Nu? (Well?) I will daven [in leshonot] with my nashamah, and I will daven also with my seichel; I will sing [in leshonot] with my nashamah, and I will sing niggunim also with my seichel.

¹⁶ Otherwise, if you make a bracha [in leshonot] with your neshamah, how will the am ha’aretz, who have no idea what you are saying, answer the "Omein"? [DEVARIM 27:15:26; DIVREY HAYAMIM ALEF 16:36; NECHEMYAH 8:6; TEHILLIM 106:48]

¹⁷ For indeed you make the bracha well enough, but the other is not being edified.

¹⁸ Modeh Ani Hashem that I speak in leshonot more than all of you,

¹⁹ but in kehillah I want to speak five words with my sikhliyut (rationality), that also others I may instruct with a dvar hora’ah (word of teaching), rather than speak ten thousand words in a lashon (tongue).

²⁰ Achim b’Moshiach, be not yeladim in your machsh’vot (thoughts); be infantile in kavvanah ra’ah (malice), perhaps, but in your binah, be mature. [YIRMEYAH 4:22]

²¹ In the Torah it stands written, KI BELA’AGEI SAFAH UVELASHON ACHERET YEDABER EL HAAM HAZEH...V’LO AVU SHMO’A ("Then with ones of foreign lip and with strange tongue he will speak to this people... but they were not willing to listen"‖YESHAYAH 28:11-12), says the L-rd.

²² So then the leshonot (tongues) are for an ot (miraculous sign), not to the ones believing, the ma’aminim in Rebbe, Melech HaMoshiach, but an ot (miraculous sign) to the Apikorosim; but divrei hanevu’ah (words of prophecy) are not for the Apikorosim, but for the ones believing, the ma’aminim in Moshiach.

²³ If, therefore, the kehillah has a farbrengen gathering and all speak in leshonot (tongues), and then in walks the am ha’aretz or the Apikorosim, will they not say that you are all meshuggah?

²⁴ However, if all speak forth divrei hanevu’ah (words of prophecy), and then in walks some Apikorosim or am ha’aretz, such a visitor is brought under conviction by all, he is brought into mishpat (judgment) by all,

²⁵ What is hiding in his lev (heart) becomes manifest, and, having fallen on his face, he worships Hashem, declaring that G-d is among you (Zech 8:23; Isa 45:14; Dan 2:47).