M’Cheyne Bible Reading Plan
22 (21:37) If a ganav takes a shor, or a seh, and slaughter it, or sell it; he shall restore five cattle for an ox, and the seh.
2 (1) If a ganav be caught breaking in, and be struck down so that he die, there shall be no guilt of bloodshed for him.
3 (2) If the shemesh be risen upon him, there shall be guilt of bloodshed; the ganav should make full restitution; if he have nothing, then the ganav shall be sold to make restitution for his theft.
4 (3) If the theft be certainly found in his yad chayyim, whether it be ox, or donkey, or seh; he shall pay back double.
5 (4) If a man shall allow livestock to graze over a sadeh or kerem (vineyard), or he lets it loose and it graze over the sadeh of another, then from the best of his own sadeh, and of the best of his own kerem (vineyard), shall he make restitution.
6 (5) If eish break out, and spreads in kotzim (thorns), so that the stacks of grain, or the standing grain, or the sadeh, be consumed therewith; he that kindled the eish shall surely make restitution.
7 (6) If an ish shall give unto his re’a kesef or vessels to be shomer over, and it be stolen out of the bais haish; if the ganav be found, let him pay back double.
8 (7) If the ganav be not found, then the ba’al habais shall be brought before HaElohim, to see whether he has put his yad on the property of his neighbor.
9 (8) For all manner of pesha (trespass, liability), whether it be for ox, for donkey, for seh, for clothing, or for any manner of avedah (lost property, missing thing) which another says, This is it, the case of both shall come before HaElohim; and whom Elohim shall condemn, he shall pay back double unto his re’a.
10 (9) If an ish deliver unto his re’a a donkey, or an ox, or a seh, or any behemah, to be shomer over; and it die, or be injured, or carried away, with no eye witness;
11 (10) Then shall a shevuat Hashem be between them both, that he hath not laid his yad on the property of his re’a; and the property’s ba’al shall accept thereof, and he shall not make restitution.
12 (11) And if it be certainly stolen from him, he shall make restitution unto the ba’al thereof.
13 (12) If it be indeed tarof (torn by a wild animal, predator), then let him bring it for ed (witness), and he shall not make restitution for the terefah (torn animal).
14 (13) And if an ish asks to borrow of his re’a, and the animal borrowed be injured, or die, the ba’al thereof being not with it, he shall surely make restitution.
15 (14) But if the ba’al thereof be with it, he shall not make restitution; if it be sakhir (rented, hired), it came for its hire.
16 (15) And if an ish entice a betulah that is not orasah (betrothed, pledged), and lie with her, he shall surely endow her with a marriage contract as his isha.
17 (16) If her av utterly refuse to give her unto him, he shall pay kesef according to the mohar habetulah (marriage contract, dowry of the virgins).
18 (17) Thou shalt not allow a mekhashefah (witch, sorceress) to live.
19 (18) Kol shochev (every one having sexual relations) with a behemah shall surely be put to death.
20 (19) He that sacrificeth unto elohim (the g-ds), other than unto Hashem only, he shall be destroyed.
21 (20) Thou shalt neither mistreat a ger, nor oppress him; for ye were gerim in Eretz Mitzrayim.
22 (21) Ye shall not cause pain to any almanah, or yatom.
23 (22) If thou cause them pain in any way, and they cry at all unto Me, I will surely hear their cry;
24 (23) And My wrath shall be kindled, and I will kill you with the cherev; and your nashim shall be almanot, and your banim shall be yetomim.
25 (24) If thou lend kesef to any of My people that is poor among thee, thou shalt not be to him as a nosheh (a usurer), neither shalt thou lay upon him neshekh (usury, interest).
26 (25) If thou at all take the cloak of thy re’a as security, thou shalt return it unto him by bo hashemesh (sunset);
27 (26) For that is his covering only, it is his cloak for his skin; wherein shall he sleep? And it shall come to pass, when he crieth unto Me, that I will hear; for I am channun (compassionate).
28 (27) Thou shalt not revile Elohim, nor curse the nasi of thy people.
29 (28) Thou shalt not delay to offer thy fullness offering (i.e., bikkurim) or thy kohen’s heave offering (i.e. terumah); the bechor of thy banim shalt thou present unto Me.
30 (29) Likewise shalt thou do with thine oxen, and with thy tzon; shivat yamim it shall be with its em; on the yom hashemi’ni thou shalt give it Me.
31 (30) And ye shall be anshei kodesh unto Me; neither shall ye eat any basar that is terefah (torn of beasts) in the sadeh; ye shall cast it to the kelev (dog).
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).
19 And this is the solemn edut (testimony) of Yochanan, when those of Yehudah sent kohanim and L’viim from Yerushalayim to him that they might ask him, Mi atah? (Who are you?).
20 Yochanan made hoda’a (confession, admission)‖he did not fail to make hoda’a‖and said clearly, I am not the [Rebbe,] Melech HaMoshiach.
21 And they asked Yochanan, What, then? Are you Eliyahu HaNavi? And Yochanan says, I am not. Are you the Navi? (DEVARIM 18:15,18) And he answered, Lo (No).
22 They said then to him, Mi atah? That we may give a teshuvah (answer) to the ones who sent us. What do you say about yourself?
23 Yochanan said, I am a KOL KOREY BAMIDBAR, make straight the DERECH HASHEM! (YESHAYAH 40:3, TARGUM HASHIVIM), as Yeshayah HaNavi said.
24 And the ones that had been sent were of the Perushim.
25 And the Perushim asked Yochanan, If you are not the [Rebbe,] Melech HaMoshiach nor Eliyahu nor the Navi, then why do you administer the mikveh mayim’s tevilah?
26 Yochanan answered the Perushim, I give a tevilah in a mikveh mayim; among you is standing one of whom you do not have da’as.
27 Hu HaBah (he who comes, i.e., the Rebbe, Melech HaMoshiach who is coming into the Olam Hazeh), that is, He who comes after me, is one that I am not worthy even to untie the thong of his sandal.
28 These events took place in Beit-Anyah (Bethany), beyond the Yarden River, which Yochanan was using as a mikveh mayim in which to administer the tevilah.
29 On the next day, Yochanan sees Yehoshua coming to him, and Yochanan says, Hinei! The Seh HaElohim (Gn 22:8; Ex 12:5-13; Isa 53:7), the one carrying away the avonot HaOlam Hazeh (sins of this world i.e., as the sa’ir l’Azazel kapporah, Isa 53:6 7,12; Lv 16:22).
30 This is he about whom I said, After me comes an ISH (ZECHARYAH 6:12) who is really before me in priority, because, before I came to be, he was (Yochanan 8:58).
31 And I did not recognize him, but that he might be manifested to Klal Yisroel, I came, therefore, administering the mikveh mayim’s tevilah.
32 And Yochanan gave solemn edut, I have seen the Ruach Hakodesh descending like a yonah out of Shomayim and remaining upon him. (YESHAYAH 11:2)
33 And I did not recognize him, but the One who sent me to give the mikveh mayim’s tevilah said to me, Upon whomever you see the Ruach Hakodesh descending and remaining, this is the One giving the tevilah in the Ruach Hakodesh. [YOEL 3:1 (2:28)]
34 And I have seen and I have given solemn edut (testimony) that this One is the Ben HaElohim. [2Sm 7:14; Ps 2:7; 1Ch 17:10-14; Prov 8:30; 30:4]
35 On the next day, Yochanan was standing with two of his talmidim.
36 And as Yochanan watched Yehoshua walking by, Yochanan says, Hinei the Seh HaElohim! (Gn 22:8; Ex 12:5-13; Isa 53:7)
37 And the two talmidim heard Yochanan speaking, and they followed after him.
38 When he turned and saw them following, he says to them, Mah tevakkeshun? (What do you seek?) And they said to him, Rebbe (which means, being translated, my Master Moreh [teacher]), where is your mekom megurim (dwelling place)?
39 And he says to them, Bo’u u’re’u! (Come and see!) They went, therefore, and saw his mekom megurim, and remained with him that day. The hour was about the tenth (four o’clock in the afternoon).
40 One of the two was the achi Shimon Kefa. His name was Andrew. He was one of the two who heard Yochanan and followed him.
41 Andrew first finds his own achi Shimon Kefa and says to him, We have found the Rebbe, Melech HaMoshiach!—the word, being translated, means "Messiah". [DANIEL 9:25; TEHILLIM 2:2; SHMUEL ALEF 2:10]
42 Andrew led Shimon to Yehoshua. When Yehoshua gazed at Shimon, he said, You are Shimon Bar Yonah. You will be called Kefa, which is translated Petros [Rock]. [BERESHIS 17:5,15; 32:28; 35:10]
43 On the next day he wanted to go out into the Galil, and he finds Philippos, and says to Philippos, Follow me [as my talmid]. [MELACHIM ALEF 19:19]
44 Now Philippos was from Beit Tzaidah, the shtetl of Andrew and Kefa.
45 Philippos finds Natan’el and says to him, He whom Moshe [Rabbeinu] wrote of in the Sefer Torah, he whom the Nevi’im also wrote of—Yehoshua ben Yosef [ben Dovid], from Natzeret we have found! [DEVARIM 18:18; YESHAYAH 7:14; 9:5[6]; YECHEZKEL 34:23]
46 And Natan’el said to Philippos, Can anything good come out of Natzeret? [7:41; YESHAYAH 11:1; ZECHARYAH 6:11 12] Philippos says to Natan’el, Bo’u u’re’u! (Come and see!) [MELACHIM BAIS 6:13]
47 Yehoshua saw Natan’el coming to him, and he says, Hinei a genuine Ben Yisroel, in whom is no MIRMAH (deceit). [TEHILLIM 32:2; TZEFANYAH 3:13; YESHAYAH 53:9]
48 Natan’el says to him, How do you have da’as of me? In reply, Yehoshua said to him, Before you received your kri’ah (call) from Philippos, while you were beneath the etz hate’enah (fig tree, MICHOH 4:4; ZECHARYAH 3:10), I watched you.
49 In reply, Natan’el said to him, Rebbe, you are the Ben HaElohim [SHMUEL BAIS 7:14; TEHILLIM 2:7;89:26-27], the Rebbe, Melech HaMoshiach of Yisroel.
50 In reply, Yehoshua said to Natan’el, Because I told you that I watched you beneath the etz hate’enah, do you have emunah (faith)? Greater than these things you will see.
51 And he says to Natan’el, Omein, omein, I say to you, you will see Shomayim having been opened and malachim (angels) of Hashem ascending and descending on the Ben HaAdam [i.e, Moshiach DANIEL 7:13-14; TZEFANYAH 3:15; BERESHIS 28:12].
40 Moreover Hashem answered Iyov, and said,
2 Shall he that contendeth with Shaddai correct him? The mokhiach Eloah (rebuker of G-d), let him answer it.
3 Then Iyov answered Hashem, and said,
4 See, I am vile; what shall I answer Thee? I will lay mine yad upon my mouth.
5 Once have I spoken, but I will not answer; yea, shtayim (twice), but I will proceed no further.
6 Then answered Hashem unto Iyov out of the whirlwind, and said,
7 Gird up thy loins now like a gever. I will question thee, and thou shall answer Me.
8 Wilt thou also annul My mishpat (justice)? Wilt thou condemn Me, that thou mayest be justified?
9 Hast thou a zero’a like El? Or canst thou thunder with a kol (voice) like Him?
10 Adorn thyself now with majesty and excellency; and array thyself with hod (glory) and hadar (splendor).
11 Unleash thy evrot af (furious wrath); and behold every one that is proud, and bring him low.
12 Look on every one that is proud, and humble him, and tread down the resha’im in their place.
13 Bury them in the aphar together; shroud their faces in the crypt.
14 Then odecha (will I confess, admit unto thee) that thine own right hand can save thee.
15 Hinei now behemot (hippopotamus), which I made along with thee; he eateth grass like an ox.
16 Hinei now, his koach is in his loins, and his force is in the sinews of his beten (belly).
17 He moveth his zanav (tail) like a cedar branch; the sinews of his thighs are firmly interwoven.
18 His atzmot are like tubes of nechoshet; his limbs are like rods of barzel (iron).
19 He is the reshit (firstling) of the ways of El; He, his Maker, can approach it with His cherev.
20 Surely the harim bring forth food for him, where all the wild beasts play.
21 He lieth under the shade of lotus plants, beseter (in the covert) of the reed and marsh.
22 The lotus plants cover him with their shadow; the willows by the nakhal (brook, stream) surround him.
23 See, when the nahar (river) rages, he is not alarmed; he is confident, though Yarden breaketh forth upon his mouth.
24 While he is looking can one capture him? With mokeshim (hooks) can one pierce his nose?
10 Now I myself, Sha’ul, appeal to you gently in Moshiach and in his anavah (humility) I who am peh el peh (panim el panim, face to face) "lowly" among you [1C 2:3] but have "chutzpah" with you when absent. [1C 2:4; 7:8]
2 Now I beg of you that when I am present I may not have to show enough chutzpah to oppose certain persons, [1C 4:21] the ones considering us to act according to the standards of the basar of the Olam Hazeh.
3 For though walking in basar, we war not according to the basar,
4 For the weapons of our warfare are not of the basar, [Ep 6:13 17] but full of ko’ach through Hashem to the overthrowing of strongholds, reasonings [Jer 1:10; 23:29]
5 And every high minded thing rising up against the da’as of Hashem, and leading captive every machshavah (thought) into the mishma’at of Rebbe, Melech HaMoshiach, [Isa 2:11,12]
6 And prepared to discipline all disobedience whenever your mishma’at (obedience) is completed. [2C 2:9]
7 You look at things according to outward appearance. If anyone has persuaded himself that he belongs to Moshiach, have zikaron (recollection) of this: as he is of Moshiach, so also are we.
8 Now even if I should glory a little too much [2C 12:6] in our samchut (authority) [as Shlichim of Moshiach] [2C 13:10] which Rebbe, Melech HaMoshiach Adoneinu gave for building you up and not for tearing you down, I will make good my claim. [Jer1:10]
9 I did not intend to seem as if my iggrot were meant to frighten you.
10 For they say, "His iggrot indeed are weighty and strong but his physical presence is weak and his shprach (diction), as far as rhetoric is concerned, is despicable."
11 Let such a one consider this: that the dvar we speak through iggrot when absent will become action we will very well do when present! [2C 13:2,10]
12 For we dare not to make a geder (classification) for ourselves or to compare ourselves with some of the ones commending themselves [2C 3:1; 5:12], but when they measure themselves by the standard of one another or compare themselves with one another, they do not show seichel.
13 But we will not boast out of our depth, but will be shomer to keep within the sadeh (field) Hashem has apportioned to us [Ro 12:3] which reached out even as far as you. [Ga 2:7 8]
14 For we were not getting out of our depth when we reached even as far as you. We were the chalutzim (pioneers) who came with the Besuras HaGeulah of Rebbe, Melech HaMoshiach.
15 We do not boast out of our depth, that is, in the labor of others; but tikvateinu is that, as your emunah grows, our sphere of Shlichus (Divine mission) among you will also be enlarged,
16 So that we may abundantly proclaim the Besuras HaGeulah to the regions beyond you, without boasting in someone else’s Messianic chalutz accomplishments.
17 But HAMMIT HALLELYIT HALLEL; ("The one boasting let him boast" in the L-rd.) [Jer 9:23,24; Ps 34:2; 44:8; 1C 1:13];
18 For it is not the one commending himself that has the haskama (approval), but it is the one to whom [Moshiach] Adoneinu gives the haskama. [1C 4:4 5]
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