Isaiah: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66
In the previous chapters we have heard only the negatives: the king, let alone the people, are not righteous, do not obey, lack Kavanah - which is both intensity and sincerity - and fail to have respect, let alone fear, of the deity - for which they will be punished with conquest, dispersal, drought, destruction. Now Yesh'a-Yah presents the ideal: not the Moshi'a but the Mashiyach, the role-model leader to replace the mediocre current king on the earthly throne; but implicit is the notion, which would become important later on, that for the conditions to be right for the coming of a Moshi'a, a spiritual redeemer, then human beings would have to create those conditions (and in doing so render his coming redundant). So the Mashiyach templates the Moshi'a. So this is about Chizki-Yah, not Jesus.
11:1 VE YATS'A CHOTER MI GEZ'A YISHAI VE NETSER MI SHARASHAV YIPHREH
וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה
KJ (King James translation): And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots:
BN (BibleNet translation): Then a bud shall form on the stem of Yishai, and a twig shall sprout from his roots.
Remember that, throughout the previous chapters, Y-Y has used the imagery of trees, of forests especially, and in the closing verses we witnessed their destruction, their splitting through the very boughs and down to the roots, the reduction of the fertile world to Wasteland. So, now, it is out of the residue of those ruined lands, that the new will emerge, "lilacs out of the dead land", in April obviously, the season of rebirth, the time when the Oestrus is purimmed and the straw man is nailed to the upright with his arms stretched out on the vertical, to scarecrow away the wicked spirits who might try to steal the seeds.
NETSER: "A rod from the stem of Yishai", picks up the "branch" of 4:2 as well as the cedars of 2:13 et al, and the sycamores of 9:10, and more distantly the vineyard image that rins through these chapters as well. But this is more than just an extension of a poetic image; Yishai was the father of David, the idealisation of the Mashiyach, the second "anointed one of Yisra-El" (see 10:27), following the disastrous reign of Sha'ul; so a rod from the stem of Yishai, like the "scion of the house of David" elsewhere (and don't forget that Zeru-Bavel, who brought the exiles back from Babylon at the time of Koresh the Persian in 536 BCE, was regarded as a scion of the house of David), inferred the succession to the Davidic throne, and in the tradition of Davidic rule, which was an entirely different theology from the Christian Messianic.
YISHAI: But it is also richer and more complex than that, for the Yehudit root-word that yields Yishai also yields Yesh'a-Yah's own name (and the word Moshi'a too), so there is a complex word-game here in which Y-Y is implicitly identifying himself, or perhaps identifying his School of Prophetcy, as an agency of theology, with the paradigm of Messianic rule in Yisra-El; almost as though he were defining a political party rather than a religious denomination. Indeed, it may even be why the Guild called itself Yesh'a-Yah: "YHVH is the Messiah", as we shall hear in much more detail very shortly.
YISHAI: But it is also richer and more complex than that, for the Yehudit root-word that yields Yishai also yields Yesh'a-Yah's own name (and the word Moshi'a too), so there is a complex word-game here in which Y-Y is implicitly identifying himself, or perhaps identifying his School of Prophetcy, as an agency of theology, with the paradigm of Messianic rule in Yisra-El; almost as though he were defining a political party rather than a religious denomination. Indeed, it may even be why the Guild called itself Yesh'a-Yah: "YHVH is the Messiah", as we shall hear in much more detail very shortly.
11:2 VE NACHAH ALAV RU'ACH YHVH RU'ACH CHACHMAH U VIYNAH RU'ACH ETSAH U GEVURAH RU'ACH DA'AT VE YIR'AT YHVH
וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה
KJ: And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD;
BN: And the spirit of YHVH shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of YHVH.
Look at the adjectives: all humanistic, moral and ethical abstractions except the last – guess what! – "fear" which is highlighted, and which…
But we have to understand clearly what is meant by "fear", because it is not, as we know from the opening chapters, an animistic fear, a superstitious fear of illusory deities and demons. I shall wait until the next verse to complete this paragraph.
All these terms will recur as central to Cabbala (or Kabbalah, as you prefer) later on.
All these terms will recur as central to Cabbala (or Kabbalah, as you prefer) later on.
NB This and the next verse speak of YHVH without the Tseva'ot or the Adonai. The incipit of the era of the Mashiyach appears to coincide with the incipit of the era of the Omnideity: or is this just a one-off and the full Cabinet will be restored in later verses?
11:3 VE HARICHO BE YIR'AT YHVH VE LO LE MAR'EH EYNAV YISHPOT VE LO LE MISHMA AZNAV YOCHIYACH
וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא לְמִשְׁמַע אָזְנָיו יוֹכִיחַ
KJ: And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears:
BN: And his delight shall be in the fear of YHVH; and he shall not judge by what he sees with his eyes, nor decide by what he hears with his ears;
HARIYCHO: Word-games! This one contains the great moon-shrine of Yeriycho within it, and all the significant mythological associations, especially through that other key figure who bore the same root-name, Yehoshu'a (Joshua 6).
YIR'AT: In the mythological age of the first eight books of the Tanach, we encountered, amongst the many names for the deity, PACHAD YITSCHAK. Genesis 31:42 is the place to go for this. PACHAD is physical fear, the terror of being whipped, beaten, or, in YITSCHAK's case, having your throat cut as a sacrifice. But "YHVH does not want your sacrifices, he wants you to create a Charter of Ethics and Responsibilities, and then live by it." So there is nothing to be gained from judging what you see with your eyes, because it may be fake, it may be illusory, and especially it may not be endorsed by all the other evidence available to your eyes. Nor, for the same reason, what you hear with your ears. You need, once again, a life of constant study, reflection, evaluation, re-evaluation, questioning, so that you can not only create that Charter, but continuously review it and improve it. So, now, look, in the very heart of precisely that Charter, at Leviticus 19, verses 3 and 30 especially, but this needs the paralleling of verses 14 and 32 as well. "Fear", not a physical or mental trembling, but "respect", even "reverence"; and when it becomes an adjective, "awe-inspiring" (Psalm 66:3 and 5 for example).
And if you need more evidence (because you shouldn't believe what your eyes have seen here or your ears heard here, but need to do the full Nullia in verbis for yourself [and that includes checking my Latin here]), try 1 Samuel 14:26...no, find your own.
11:4 VE SHAPHAT BE TSEDEK DALIM VE HOCHIYACH BE MIYSHUR LE ANVEY-ARETS VE HIKAH ERETS BE SHEVET PIV U VE RU'ACH SHEPHATAV YAMIT RASH'A
וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי אָרֶץ וְהִכָּה אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע
KJ: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked.
BN: But with righteousness he will judge the poor, and decide fairly for the meek of the land; and he will smite the land with the rod of his mouth, and with the breath of his lips he will slay the wicked.
The text in the Gideon translation is confusing because the pronoun both for the god and for the Mashiyach are given in upper case: He.
Conservative Christians who like to vote Republican in the USA, for the Tory Party in the UK, should note the key concepts outlined here, which are in opposition to the policies of said political groupings: righteousness → poor; equity → meek. "Slay the wicked" infers those who reject these concepts, which I'm afraid is you Conservative Christians once again! As you will see, Y-Y returns with regularity to the Social Contract, which actually he inherits from the core of the Mosaic, and by inference the Code of Hammurabi, which he learned from Ur-Nammu. It is not really possible to believe in the contemporary form of Capitalism, and also to adhere with kavanah and obedience to the values and principals of Judaism and Christianity.
11:5 VE HAYAH TSEDEK EZOR MATNAV VE HA EMUNAH EZOR CHALATSAV
וְהָיָה צֶדֶק אֵזוֹר מָתְנָיו וְהָאֱמוּנָה אֵזוֹר חֲלָצָיו
KJ: And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.
BN: And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.
You doubted me, I know; or you simply disliked me for stating it so candidly, but here is Y-Y, immediately restating and elaborating it: underlining Righteousness, and also Faithfulness, which is not the same as Faith.
And you might like to look at Canto 16 of the Inferno, Dante's Commedia Divina, which quotes this verse.
11:6 VE GAR ZE'EV IM KEVES VE NAMER IM GEDI YIRBATS VE EGEL U CHEPHIR U MER'I YACHDAV VE NA'AR KATAN NOHEG BAM
11:6 VE GAR ZE'EV IM KEVES VE NAMER IM GEDI YIRBATS VE EGEL U CHEPHIR U MER'I YACHDAV VE NA'AR KATAN NOHEG BAM
וְגָר זְאֵב עִם כֶּבֶשׂ וְנָמֵר עִם גְּדִי יִרְבָּץ וְעֵגֶל וּכְפִיר וּמְרִיא יַחְדָּו וְנַעַר קָטֹן נֹהֵג בָּם
KJ: The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.
BN: And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them.
The coming of the Mashiyach brings Heaven on Earth, which is not defined in terms of wealth, women or fast cars, nor in second homes or skiing holidays, but in standards of human behaviour, benchmarks of morality, paradigms of principles – and poetically as the wolf having equal status with the lamb (the corporate executive with the janitor? the retail entrepreneur with the supplier? the oligarchic politician with the man-in-the-street?), and other less well-remembered imagery such as…
Yes, wolf: someone (I can't be bothered) should draw up a list of all the cliché-quotes from the Bible, the ones that everybody uses all the time, but which are actually misquotes. "Pride comes before a fall" is definitely one of them (Proverbs 16:18 if you want to verify that with your own eyes). And this, especially this. Wolf please, not lion.
Yes, wolf: someone (I can't be bothered) should draw up a list of all the cliché-quotes from the Bible, the ones that everybody uses all the time, but which are actually misquotes. "Pride comes before a fall" is definitely one of them (Proverbs 16:18 if you want to verify that with your own eyes). And this, especially this. Wolf please, not lion.
And for the informaton, Y-Y is quoting here, not creating original poetry. The tale of Dilmun, which dates back to the Sumerian culture of at least a thousand years before this - look at the Magic Island piece on my Cults page for more on this. I have not quoted this in full there; it is from the link to Dilmun that you will find there.
The holy cities – present them to him,
The land Dilmun is holy,
Holy Sumer – present it to him,
The land Dilmun is holy.
The land Dilmun is holy, the land Dilmun is pure,
The land Dilmun is clean, the land Dilmun is holy;
Who had lain by himself in Dilmun –
The place, after Enki had lain with his wife,
That place is clean, that place is most bright;
Who had lain by himself in Dilmun –
That place, after Enki had lain with Ninsikilla,
That place is clean, that place is most bright.
In Dilmun the raven utters no cry,
The wild hen utters not the cry of the wild hen,
The lion kills not,
The wolf snatches not the lamb,
Unknown is the kid-devouring wild dog,
Unknown is the grain-devouring boar,
The malt which the widow spreads on the roof –
The birds of heaven do not eat up that malt,
The dove droops not the head,
The sick-eyed says not “I am sick-eyed,”
The “sick-headed” says not “I am sick-headed”,
Its old woman says not “I am an old woman”,
Its old man says not “I am an old man”,
Unwashed is the maid, no water is poured in the city,
Who crosses the river (of the Nether World) utters no groan,
The wailing priest walks not round about him,
The singer utters no wail,
By the side of the city he utters no lament.
The land Dilmun is holy,
Holy Sumer – present it to him,
The land Dilmun is holy.
The land Dilmun is holy, the land Dilmun is pure,
The land Dilmun is clean, the land Dilmun is holy;
Who had lain by himself in Dilmun –
The place, after Enki had lain with his wife,
That place is clean, that place is most bright;
Who had lain by himself in Dilmun –
That place, after Enki had lain with Ninsikilla,
That place is clean, that place is most bright.
In Dilmun the raven utters no cry,
The wild hen utters not the cry of the wild hen,
The lion kills not,
The wolf snatches not the lamb,
Unknown is the kid-devouring wild dog,
Unknown is the grain-devouring boar,
The malt which the widow spreads on the roof –
The birds of heaven do not eat up that malt,
The dove droops not the head,
The sick-eyed says not “I am sick-eyed,”
The “sick-headed” says not “I am sick-headed”,
Its old woman says not “I am an old woman”,
Its old man says not “I am an old man”,
Unwashed is the maid, no water is poured in the city,
Who crosses the river (of the Nether World) utters no groan,
The wailing priest walks not round about him,
The singer utters no wail,
By the side of the city he utters no lament.
A Messianic world if ever there was one! And more of it to follow, in the coming verses.
11:7 U PHARAH VA DOV TIR'EYNAH YACHDAV YIRBETSU YALDEYHEN VE ARYEH KA BAKAR YO'CHAL TEVEN
11:7 U PHARAH VA DOV TIR'EYNAH YACHDAV YIRBETSU YALDEYHEN VE ARYEH KA BAKAR YO'CHAL TEVEN
וּפָרָה וָדֹב תִּרְעֶינָה יַחְדָּו יִרְבְּצוּ יַלְדֵיהֶן וְאַרְיֵה כַּבָּקָר יֹאכַל תֶּבֶן
KJ: And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox.
BN: And the cow and the bear will feed together; their young ones will lie down together; and the lion will eat straw like the ox.
PHARAH VA DOV: The cow with the bear (female equalised with male in that image) and… the problem with this is now thrown back to YHVH, who created all the creatures in the ways that he did, the cow as a vegetarian ruminant, but the bear, and the lion too, as a carnivore with no capacity to chew the cud... so there will need to be some significant genetic modification... but probably Y-Y didn't have sufficient science to know that (though you would have thought, having him for his spokesperson, that YHVH would have known and dealt with that). The same problem, of course, on No'ach's Ark, which is also rooted in the Dilmun epic, albeit a more northern Mesopotamian version - see my notes on this odd side-theme of the tale throughout the Genesis 6-9 telling.
We also need to ask, because we have seen that Y-Y cannot resist playing every word-game that makes itself available to him, whether he has chosen these animals randomly, poetically, or thematically - which is to say, a) any creature will do, because they are all divine creations; b) metre, scansion, homonyms and homophones, even rhyme; c) allusions: so, for example, does PHARAH allude to Pharaoh? is DOV another diminutive of Yedid-Yah, like David? Aryeh the lion comes up at least three times in the tribal poems, once in Genesis 49 as as the lion's whelp (Yehudah; and RASHI regards that as synonymous with David - see my notes at 49:9 and 10), and then again in that chapter, but now as a lioness, as Gad; and in Deuteronomy 33:22 the lion's whelp again, but now as Dan. All pure coincidence? Who knows? But we cannot ignore it as a possibility.
PHARAH VA DOV: The cow with the bear (female equalised with male in that image) and… the problem with this is now thrown back to YHVH, who created all the creatures in the ways that he did, the cow as a vegetarian ruminant, but the bear, and the lion too, as a carnivore with no capacity to chew the cud... so there will need to be some significant genetic modification... but probably Y-Y didn't have sufficient science to know that (though you would have thought, having him for his spokesperson, that YHVH would have known and dealt with that). The same problem, of course, on No'ach's Ark, which is also rooted in the Dilmun epic, albeit a more northern Mesopotamian version - see my notes on this odd side-theme of the tale throughout the Genesis 6-9 telling.
We also need to ask, because we have seen that Y-Y cannot resist playing every word-game that makes itself available to him, whether he has chosen these animals randomly, poetically, or thematically - which is to say, a) any creature will do, because they are all divine creations; b) metre, scansion, homonyms and homophones, even rhyme; c) allusions: so, for example, does PHARAH allude to Pharaoh? is DOV another diminutive of Yedid-Yah, like David? Aryeh the lion comes up at least three times in the tribal poems, once in Genesis 49 as as the lion's whelp (Yehudah; and RASHI regards that as synonymous with David - see my notes at 49:9 and 10), and then again in that chapter, but now as a lioness, as Gad; and in Deuteronomy 33:22 the lion's whelp again, but now as Dan. All pure coincidence? Who knows? But we cannot ignore it as a possibility.
11:8 VE SHI'ASH'A YONEK AL CHUR PATEN VE AL ME'URAT TSIPH'ONI GAMUL YADO HADAH
וְשִׁעֲשַׁע יוֹנֵק עַל חֻר פָּתֶן וְעַל מְאוּרַת צִפְעוֹנִי גָּמוּל יָדוֹ הָדָה
KJ: And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den.
BN: And the suckling child will play on the asp-hole, and the weaned child will put his hand into the viper's den.
PATEN: I wondered if there was a Pharaonic link with PHARAH in the last verse. Now Cleopatra's death-snake has meandered its way into the KJ translation, though it is just as likely that the PATEN was the cobra - still Egyptian, but with a very different connotation in the world of mystical prophecy-making and other superstitious practices. Cf Psalm 58:5 (where KJ now thinks it's an adder and I have gone for asp) and 91:13 (ditto).
Why TSIPHONI with a first person suffix? Who, then, is the "I"? Or should it perhaps be TSIPH'ONEI or even TSIPH'ONIM, and for some reason the Masoretes have missed an error ? KADSHI in the next verse is definitely intended as a first person suffix.
As to its meaning, the viper itself is really the TSEPH'A (צפע), and the TSIPHONI its brood.
One oddity in this paradisal fantasy. Y-Y wants us to revere and respect the world as it has been created, and to build our Charter with scientific verification. But then, when we have done that, Nature will be transformed into Disneyland, the science will no longer be correct, and therefore our Charter will need immediate rewriting.
11:9 LO YARE'U VE LO YASHCHIYTU BE CHOL HAR KADSHI KI MAL'AH HA ARETS DE'AH ET YHVH KA MAYIM LA YAM MECHASIM
One oddity in this paradisal fantasy. Y-Y wants us to revere and respect the world as it has been created, and to build our Charter with scientific verification. But then, when we have done that, Nature will be transformed into Disneyland, the science will no longer be correct, and therefore our Charter will need immediate rewriting.
11:9 LO YARE'U VE LO YASHCHIYTU BE CHOL HAR KADSHI KI MAL'AH HA ARETS DE'AH ET YHVH KA MAYIM LA YAM MECHASIM
לֹא יָרֵעוּ וְלֹא יַשְׁחִיתוּ בְּכָל הַר קָדְשִׁי כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת יְהוָה כַּמַּיִם לַיָּם מְכַסִּים
KJ: They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.
BN: Nothing shall be hurt, let alone destroyed, anywhere on my holy mountain; for the Earth shall be full of the knowledge of YHVH, as the waters cover the sea. {S}
YARE'U: With an Ayin (ע), where YIR'AT has an Aleph (א).
Note the different words for destruction. Nichretah (see my note to YIKARETU at verse 13) and Hashmadah elsewhere, here YASHCHITU, which of course is also the word used for ritual slaughter in the Temple sacrifices.
What makes this theologically so radical is that all Nature is overturned (see my ironic comment about genetic modification, above!), so it is no longer Nature as Created by the divine Creator of Genesis 1-3, and we are left to wonder how this new world will reproduce itself and continue if it is no longer driven by the primordial Elim, the Darwinian schema, but runs on moral energy instead of solar power (or indeed solar-sexual power). Is it not, in fact, a revolution against YHVH? And if nothing may be destroyed, how will the cow and the bear and the lion eat that straw? And are we not at risk of massive over-population?
BE CHOL HAR KADSHI: Does this then only apply in Yeru-Shala'im, or does "holy mountain" count, like Olympus and Valhalla, as the watch-tower of the gods over the entire Cosmos?
11:10 VE HAYAH BA YOM HA HU SHORESH YISHAI ASHER OMED LE NES AMIM ELAV GOYIM YIDROSHU VE HAYETAH MENUCHATO KAVOD
What makes this theologically so radical is that all Nature is overturned (see my ironic comment about genetic modification, above!), so it is no longer Nature as Created by the divine Creator of Genesis 1-3, and we are left to wonder how this new world will reproduce itself and continue if it is no longer driven by the primordial Elim, the Darwinian schema, but runs on moral energy instead of solar power (or indeed solar-sexual power). Is it not, in fact, a revolution against YHVH? And if nothing may be destroyed, how will the cow and the bear and the lion eat that straw? And are we not at risk of massive over-population?
BE CHOL HAR KADSHI: Does this then only apply in Yeru-Shala'im, or does "holy mountain" count, like Olympus and Valhalla, as the watch-tower of the gods over the entire Cosmos?
11:10 VE HAYAH BA YOM HA HU SHORESH YISHAI ASHER OMED LE NES AMIM ELAV GOYIM YIDROSHU VE HAYETAH MENUCHATO KAVOD
וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד
KJ: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
BN: And it shall come to pass in that day, that the root of Yishai, which stands as an ensign for the people, to him shall the nations seek; and his resting-place shall be glorious. {P}
NES: Used to mean a "miracle", really it is simply a "sign" that can be seen from the distance, a "ship's flag" in Ezekiel 27:7, some kind of totem pole in Numbers 21:8/9, a "banner" in Psalm 60:6, or metaphorically in Numbers 26:10.
The "root of Yishai" will then draw in the Gentiles – this is the real concept of the Jews as the "chosen people"; it isn't really an issue of their being "superior", whatever that means; they are the deity's favourite in the sense of being selected out for experimentation, to try out the Messianic theory in the fulcrum of the real-life experimental laboratory, and if it works, then the Light of Creation will become a Light Unto The Nations, and everyone will want it, just as they want the Gucci purse and the Apple i-Phone and to see the latest James Bond movie.
The "root of Yishai" will then draw in the Gentiles – this is the real concept of the Jews as the "chosen people"; it isn't really an issue of their being "superior", whatever that means; they are the deity's favourite in the sense of being selected out for experimentation, to try out the Messianic theory in the fulcrum of the real-life experimental laboratory, and if it works, then the Light of Creation will become a Light Unto The Nations, and everyone will want it, just as they want the Gucci purse and the Apple i-Phone and to see the latest James Bond movie.
But root; previously it was a branch. I think I am questioning Y-Y's botany skills, rather than his poetical or theological. If the Mashiyach was a branch of Yishai, there had to have been a root already; so botanically the root comes before the branch, not after it, as here. Or maybe the branch, like one of those mangrove trees that grow in swamplands (picture, left), has put down a second strain in the water, and rooted itself (I think they call them "knees"), and maybe this also explains that strange comment about the waters covering the sea, in verse 9, which I did not comment on at the time.
11:11 VE HAYAH BA YOM HA HU YOSIYPH ADONAI SHENIT YADO LIKNOT ET SHE'AR AMO ASHER YISHA'ER ME ASHUR U MI MITSRAYIM U MI PATROS U MI KUSH U ME EYLAM U MI SHIN'AR U ME CHAMAT U ME IYEY HA YAM
וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף אֲדֹנָי שֵׁנִית יָדוֹ לִקְנוֹת אֶת שְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר וּמִמִּצְרַיִם וּמִפַּתְרוֹס וּמִכּוּשׁ וּמֵעֵילָם וּמִשִּׁנְעָר וּמֵחֲמָת וּמֵאִיֵּי הַיָּם
KJ: And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
BN: And it shall come to pass on that day, that the Lord will set his hand again a second time to recover the remnant of his people, those who are left from Ashur, and from Mitsrayim, and from Patros, and from Kush, and from Eylam, and from Shin'ar, and from Chamat, and from the islands of the sea.
PATROS: as in Alexandria? Is that an anachronism? when was the lighthouse built? 280 BCE is the answer to that last question, so it cannot be that. Yechezke-El also uses the name (Ezekiel 29:14 and 30:14), as does Yirme-Yah (Jeremiah 44:1 and 15), and all four make very clear that this was Upper Egypt; it makes sense in this context, as the Tanach has Kush, named next, as what we would call Sudan and Ethiopia today, the Eastern Desert running down the Edomite Sea.
EYLAM: See the link.
SHIN'AR: ditto
CHAMAT: ditto
11:11! Ironic that this should be the chapter and verse at which the surviving remnant gets remembered! The remnant of the remnant ("They shall grow not old, as we that are left grow old: Age shall not weary them, nor the years condemn. At the going down of the sun and in the morning, We will remember them." Y-Y already referenced this, a couple of chapters back: but is the source Psalm 50 or Psalm 113?). cf the verse in the Amidah which speaks of "gathering in the exiles from the four corners of the world", as per this and then the next verse. For the full poem that I have cited, click here, but put a poppy in your lapel first.
11:12 VE NAS'A NES LA GOYIM VE ASAPH NIDCHEY YISRA-EL U NEPHUTSOT YEHUDAH YEKABETS ME ARBA KANPHOT HA ARETS
11:11! Ironic that this should be the chapter and verse at which the surviving remnant gets remembered! The remnant of the remnant ("They shall grow not old, as we that are left grow old: Age shall not weary them, nor the years condemn. At the going down of the sun and in the morning, We will remember them." Y-Y already referenced this, a couple of chapters back: but is the source Psalm 50 or Psalm 113?). cf the verse in the Amidah which speaks of "gathering in the exiles from the four corners of the world", as per this and then the next verse. For the full poem that I have cited, click here, but put a poppy in your lapel first.
11:12 VE NAS'A NES LA GOYIM VE ASAPH NIDCHEY YISRA-EL U NEPHUTSOT YEHUDAH YEKABETS ME ARBA KANPHOT HA ARETS
וְנָשָׂא נֵס לַגּוֹיִם וְאָסַף נִדְחֵי יִשְׂרָאֵל וּנְפֻצוֹת יְהוּדָה יְקַבֵּץ מֵאַרְבַּע כַּנְפוֹת הָאָרֶץ
KJ: And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
BN: And he will set up an ensign for the nations, and will assemble the dispersed of Yisra-El, and gather together the scattered of Yehudah from the four corners of the Earth.
11:13 VE SARAH KIN'AT EPHRAYIM VE TSOREREY YEHUDAH YIKARETU EPHRAYIM LO YEKAN'E ET YEHUDAH VIYHUDAH LO YATSOR ET EPHRAYIM
וְסָרָה קִנְאַת אֶפְרַיִם וְצֹרְרֵי יְהוּדָה יִכָּרֵתוּ אֶפְרַיִם לֹא יְקַנֵּא אֶת יְהוּדָה וִיהוּדָה לֹא יָצֹר אֶת אֶפְרָיִם
BN: Ephrayim's jealousy will be pacified, and the harassmeent of Yehudah will come to an end; Ephrayim shall no longer envy Yehudah, and Yehudah shall no longer vex Ephrayim.
Most miraculous of all, all proto-Jews will stop hating each other, joining together as a unified tribe at last, but only…
SARAH: With a samech (ס). See my note on this in the previous chapter. But also worth looking at Ezekiel 16:42.
YIKARETU: Lots of verbs available to Y-Y to make this statement, but the one he has chosen just happens to be the verb used for the making of a Covenant, human or divine - cf Genesis 15:18, 21:27 and 31:44, many others. And it is also the verb used for circumcision, which of course is the physical symbol of the Covenant - cf Exodus 4:25.
11:14 VE APHU VE CHATEPH PELISHTIM YAMAH YACHDAV YAVZU ET BENEY KEDEM EDOM U MO-AV MISHLO'ACH YADAM U VENEY AMON MISHMA'TAM
וְעָפוּ בְכָתֵף פְּלִשְׁתִּים יָמָּה יַחְדָּו יָבֹזּוּ אֶת בְּנֵי קֶדֶם אֱדוֹם וּמוֹאָב מִשְׁלוֹחַ יָדָם וּבְנֵי עַמּוֹן מִשְׁמַעְתָּם
KJ: But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.
BN: And they shall fly down upon the shoulder of the Pelishtim in the west; together they shall spoil the children of the east; they shall put forth their hand upon Edom and Mo-Av; and the Beney Amon shall obey them.
…for the purpose of descending on the Gaza Strip and "troubling" the Pelishtim, before doing much the same to Edom, Mo-Av and Amon; so the Messianic kingdom, like the original Davidic, is not actually achieved by the Light drawing in the Goyim, but in the manner of Yehoshu'a, by conquest; so the Messianic kingdom, once again, is not spiritual but political, and its policies are imperialistic, and if Jesus really saw himself as the fulfilment of the Isaiac prophecies, then his statements to Caiaphas and Pontius Pilate were disingenuous at best, because INRI was his true designation.
11:15 VE HECHERIM YHVH ET LESHON YAM-MITSRAYIM VE HENIYPH YADO AL HA NAHAR BA'YAM RUCHO VE HIKAHU LE SHIV'AH NECHALIM VE HIDRICH BA NE'ALIM
11:15 VE HECHERIM YHVH ET LESHON YAM-MITSRAYIM VE HENIYPH YADO AL HA NAHAR BA'YAM RUCHO VE HIKAHU LE SHIV'AH NECHALIM VE HIDRICH BA NE'ALIM
וְהֶחֱרִים יְהוָה אֵת לְשׁוֹן יָם מִצְרַיִם וְהֵנִיף יָדוֹ עַל הַנָּהָר בַּעְיָם רוּחוֹ וְהִכָּהוּ לְשִׁבְעָה נְחָלִים וְהִדְרִיךְ בַּנְּעָלִים
KJ: And the LORD shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod.
BN: Then YHVH will utterly destroy the delta of the Nile where it comes out at the sea; and with his scorching wind he will shake his hand over the River, and smite it into seven streams, and cause men to march over it dry-shod.
LESHON: look at the map at verse 11 and you can see the tongue-shape of the delta (north of what is marked as Cairo, but which in Biblical times was On-Heliopolis), and that is precisely the area that was called the land of Goshen, where Yoseph settled his family (Genesis 46), where the Hyksos established their capital at Avaris, and where the Habiru were later based as slaves (Exodus 1). So Y-Y is quite clear that the Mosaic crossing of Yam Suph is the Sea of Reeds, the Nile Delta, and not the Edomite (Red) Sea!
11:16 VE HAYETAH MESILAH LI SHE'AR AMO ASHER YISHA'ER ME ASHUR KA ASHER HAYETAH LE YISRA-EL BE YOM ALOTO ME ERETS MITSRAYIM
LESHON: look at the map at verse 11 and you can see the tongue-shape of the delta (north of what is marked as Cairo, but which in Biblical times was On-Heliopolis), and that is precisely the area that was called the land of Goshen, where Yoseph settled his family (Genesis 46), where the Hyksos established their capital at Avaris, and where the Habiru were later based as slaves (Exodus 1). So Y-Y is quite clear that the Mosaic crossing of Yam Suph is the Sea of Reeds, the Nile Delta, and not the Edomite (Red) Sea!
11:16 VE HAYETAH MESILAH LI SHE'AR AMO ASHER YISHA'ER ME ASHUR KA ASHER HAYETAH LE YISRA-EL BE YOM ALOTO ME ERETS MITSRAYIM
וְהָיְתָה מְסִלָּה לִשְׁאָר עַמּוֹ אֲשֶׁר יִשָּׁאֵר מֵאַשּׁוּר כַּאֲשֶׁר הָיְתָה לְיִשְׂרָאֵל בְּיוֹם עֲלֹתוֹ מֵאֶרֶץ מִצְרָיִם
BN: And there shall be a highway for the remnant of his people, who will remain in Ashur, just as there was for Yisra-El on the day that he came up out of the land of Mitsrayim.
Isaiah:
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