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
17:1 MASA DAMASEK HINEH DAMESEK MUSAR ME'IR VE HAYETAH ME'I MAPALAH
מַשָּׂא דַּמָּשֶׂק הִנֵּה דַמֶּשֶׂק מוּסָר מֵעִיר וְהָיְתָה מְעִי מַפָּלָה
KJ (King James translation): The burden of Damascus. Behold, Damascus is taken away from being a city, and it shall be a ruinous heap.
BN (BibleNet translation): The pronouncement regarding Damasek. With immediate effect, the right of Damesek to call itself a city is hereby revoked, and it shall be left to stand as a ruin.
DAMASEK: From Mo-Av the burden now turns to Damascus, pronouncing its ruin.
ME'IR...ME'I: The pun is unconveyable in English except by showing it in transliteration; Me'ir becomes Me'i, a visual sign of its falling apart. We have seen Me'i before of course, as Ai, the second Kena'ani city conquered by Yehosu'a (Joshua 8).
DAMASEK...DAMESEK: I have found myself, repeatedly, going to another version, and then another version, of a text that mentioned this place, because in my mind it is Damasek (with a Qamats under the Mem), but it keeps appearing as Damesek (with a Segol under the Mem - click here for a fuller explanation of this). And then, here it is now, as both. How can that be?
17:2 AZUVOT AREY ARO'ER LA ADARIM TIHEYENAH VE RAVTSU VE EYN MACHARID
עֲזֻבוֹת עָרֵי עֲרֹעֵר לַעֲדָרִים תִּהְיֶינָה וְרָבְצוּ וְאֵין מַחֲרִיד
KJ: The cities of Aroer are forsaken: they shall be for flocks, which shall lie down, and none shall make them afraid.
BN: The cities of Aro'er have been abandoned; they shall serve as pasture for flocks, which shall lie down, and have no cause to be afraid.
ARO'ER: But weren't the cities of Aro'er listed among the ruined lands of Mo-Av in the Jeremiah we have been referening (see Jeremiah 48:19)? Was Mo-Av conquered by Damasek, and now the towns are being pronounced with yet another devastation? Joshua 12:2 tells us of "Sichon king of the Emori, who lived in Cheshbon, and ruled from Aro'er, which is on the bank of the river Arnon, and from the middle of the river; and from half Gil'ad, as far as the river Yavok, which is the border of the Beney Amon."
17:3 VE NISHBAT MIVTSAR ME EPHRAYIM U MAMLACHAH MI DAMESEK U SHE'AR ARAM KICHVOD BENEY YISRA-EL YIHEYU NE'UM YHVH TSEVA'OT
וְנִשְׁבַּת מִבְצָר מֵאֶפְרַיִם וּמַמְלָכָה מִדַּמֶּשֶׂק וּשְׁאָר אֲרָם כִּכְבוֹד בְּנֵי יִשְׂרָאֵל יִהְיוּ נְאֻם יְהוָה צְבָאוֹת
KJ: The fortress also shall cease from Ephraim, and the kingdom from Damascus, and the remnant of Syria: they shall be as the glory of the children of Israel, saith the LORD of hosts.
BN: The garrison from Ephrayim shall be retired, and its status as part of the kingdom of Damesek likewise; and the remnant of Aram shall be counted among the pride of the children of Yisra-El, thus declares YHVH, the Lord of the Hosts of the Heavens. {P}
BN: The garrison from Ephrayim shall be retired, and its status as part of the kingdom of Damesek likewise; and the remnant of Aram shall be counted among the pride of the children of Yisra-El, thus declares YHVH, the Lord of the Hosts of the Heavens. {P}
What fortress in Ephrayim, and why will it "cease"? Is this again a threat, or even a declaration, of war, by Yisra-El, or by Yehudah, against Ashur (Syria), or even, given the location of the fortress, by Yehudah against Yisra-El? And is it to happen "now", or "when the Mashiyach comes"?
NISHBAT: Passive, Niphal form, but the root is the same one that gives Shabat, the day of rest. So this fortress "will be rested"; with the clear inference that it will be needed again at some point in the probably not very distant future.
KICHVOD: "Pride" here in both senses, the things that a nation is proud of, but also the term used for the grouping together of the lions. The inference of the garrison then being that it is Yisra-El that has driven out Damasek. But the next verse presents the precise opposite of this. Or is there a distinction being made, between the northern kingdom of Yisra-El, and Ya'akov as that of Yehudah?
NISHBAT: Passive, Niphal form, but the root is the same one that gives Shabat, the day of rest. So this fortress "will be rested"; with the clear inference that it will be needed again at some point in the probably not very distant future.
KICHVOD: "Pride" here in both senses, the things that a nation is proud of, but also the term used for the grouping together of the lions. The inference of the garrison then being that it is Yisra-El that has driven out Damasek. But the next verse presents the precise opposite of this. Or is there a distinction being made, between the northern kingdom of Yisra-El, and Ya'akov as that of Yehudah?
17:4 VE HAYAH BA YOM HA HU YIDAL KEVOD YA'AKOV U MI SHEMAN BESARO YERAZEH
וְהָיָה בַּיּוֹם הַהוּא יִדַּל כְּבוֹד יַעֲקֹב וּמִשְׁמַן בְּשָׂרוֹ יֵרָזֶה
KJ: And in that day it shall come to pass, that the glory of Jacob shall be made thin, and the fatness of his flesh shall wax lean.
BN: And it shall come to pass on that day, that the pride of Ya'akov shall be diminished, and the fatness of his flesh shall grow thin.
"On that day" repeats my question. If Ya'akov is the victor, why would he wax lean (and wouldn't he wane lean anyway; if he waxes lean, that's a positive, but this is meant to be a negative, isn't it? Maybe we are mis-reading YIDAL)?
YIDAL: See Psalm 79:8 for confirmation that we are not mis-reading it. But! The root is DALAL, which really indicates something "hanging down", which could be the consequence of a lynch-mob, or it could be ripe fruit waiting to be picked (the ambivalence of Job 28:4, which takes place down in the darkness of a coal-mine). And a DALIYT is a branch (Jeremiah 11:16), or a tendril (Ezekiel 17:6), which itself "hangs down" from the tree or the vine. Buckets suspended in a well use the verb, and Numbers 24:7 has the water overspilling from that bucket with the same root. The one thing that does not come from this root is the moon-goddess Delilah, though the spelling of her name - דללה - appears to suggest it; in fact the name is Aramaic, which uses the Dalet as a prefix equivalent to the Hey (ה) in Yehudit (i.e as a definite article, "the"), and the root is LAILAH, meaning "night" - her husband and rival being SHIMSON, Samson, from SHEMESH = "the sun".
One last thought on this. I have translated YIDAL as "diminished", for want of anything better; I would like to translate it as "hung out to dry", to get the sense of hanging as well as that of the failed harvest, and I honestly think this is Y-Y's intention here; unfortunately my phrase is much too slangy, where his retains the poetry. But his also allows an important allusion: when King Sha'ul was defeated at the battle of Gilbo'a, his beheaded body, and those of his sons and senior generals, were handed over to the Beney Giv-Yon, who cremated them as an act of revenge. At the end of King David's life, as part of the deal with the Beney Giv-Yon to bring them back into the "pride" of Yisra-El, seven surviving descendants of Sha'ul, the "pride" of the family in the other sense of that word, were hanged as an act of sacrifice. See 2 Samuel 21.
YERAZEH: In English we get the substance fat on our bodies, and so we become the adjective fat, but we do not get a substance called thin on our bodies, and thereby become the adjective thin. In Yehudit, apparently, they did.
17:5 VE HAYAH KE ESOPH KATSIR KAMAH U ZERO'O SHIBALIM YIKTSOR VE HAYAH KI MELAKET SHIBALIM BE EMEK REPHA'IM
17:5 VE HAYAH KE ESOPH KATSIR KAMAH U ZERO'O SHIBALIM YIKTSOR VE HAYAH KI MELAKET SHIBALIM BE EMEK REPHA'IM
וְהָיָה כֶּאֱסֹף קָצִיר קָמָה וּזְרֹעוֹ שִׁבֳּלִים יִקְצוֹר וְהָיָה כִּמְלַקֵּט שִׁבֳּלִים בְּעֵמֶק רְפָאִים
BN: And it shall be as when the harvestman gathers the standing corn, and cuts what will become the gleanings with his outstretched arm; indeed, it shall be as when one gleans ears in the valley of Repha'im.
ZERO'O: Not just his arm, which would be YAD, but specifically his "outstretched arm" - cf Deuteronomy 11:2 for the meaning, but Jeremiah 48:25 for the continuing parallels.
MELAKET SHIBALIM: Which is only done by the poor, who have special permission to do this in the Mosaic law (Leviticus 19:9-10, and 23:22, the farmer being prohibited from collecting the gleanings. And confirmation that we are talking about gleanings in the very next verse.
REPHA'IM: See the link; the "ears" being alluded to were human, though which of several battles there...
17:6 VE NISH'AR BO OLELOT KE NOKEPH ZAYIT SHENAYIM SHELOSHAH GARGERIM BE ROSH AMIR ARBA'AH CHAMISHAH BI SE'IPHEYHA PORIYAH NE'UM YHVH ELOHEY YISRA-EL
REPHA'IM: See the link; the "ears" being alluded to were human, though which of several battles there...
17:6 VE NISH'AR BO OLELOT KE NOKEPH ZAYIT SHENAYIM SHELOSHAH GARGERIM BE ROSH AMIR ARBA'AH CHAMISHAH BI SE'IPHEYHA PORIYAH NE'UM YHVH ELOHEY YISRA-EL
וְנִשְׁאַר בּוֹ עוֹלֵלֹת כְּנֹקֶף זַיִת שְׁנַיִם שְׁלֹשָׁה גַּרְגְּרִים בְּרֹאשׁ אָמִיר אַרְבָּעָה חֲמִשָּׁה בִּסְעִפֶיהָ פֹּרִיָּה נְאֻם יְהוָה אֱלֹהֵי יִשְׂרָאֵל
KJ: Yet gleaning grapes shall be left in it, as the shaking of an olive tree, two or three berries in the top of the uppermost bough, four or five in the outmost fruitful branches thereof, saith the LORD God of Israel.
BN: But gleanings will be left in it, as at the beating of an olive-tree, two or three berries in the top of the uppermost bough, four or five in the branches of the fruitful tree, thus declares YHVH, the gods of Yisra-El.
…the remnant as the gleanings. A mixed metaphor of olives and grapes and corn.
17:7 BA YOM HA HU YISH'EH HA ADAM AL OSEHU VE EYNAV EL KEDOSH YISRA-EL TIR'EYNAH
BN: But gleanings will be left in it, as at the beating of an olive-tree, two or three berries in the top of the uppermost bough, four or five in the branches of the fruitful tree, thus declares YHVH, the gods of Yisra-El.
…the remnant as the gleanings. A mixed metaphor of olives and grapes and corn.
17:7 BA YOM HA HU YISH'EH HA ADAM AL OSEHU VE EYNAV EL KEDOSH YISRA-EL TIR'EYNAH
בַּיּוֹם הַהוּא יִשְׁעֶה הָאָדָם עַל עֹשֵׂהוּ וְעֵינָיו אֶל קְדוֹשׁ יִשְׂרָאֵל תִּרְאֶינָה
KJ: At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel.
BN: On that day Humankind will pay attention to its maker, and its eyes shall look to the Holy One of Yisra-El.
YISH'EH...TIR'EYNAH: Both of these are verbs that have to do with looking, but they are neither of them simply that. YISH'EH is about caring about what you see, and looking with sincerity (cf Genesis 4:5, Psalm 119:117). TIR'EYNAH uses the root for "to see", which is RA'AH, but in that very intensified form which is designated by a prefictual Tav (ת).
OSEHU: Not as simple a word as it may at first appear, and important to our understanding of the Creation that this is the one Y-Y uses here; of all people, we can expect a Prophet trained in the priesthood and holding the shaman-knowledge by official role and responsibility, to know which is the correct verb to use. See my notes on BAR'A at Genesis 1:1, and YA'AS (the equivalent of OSEH) at 1:7 and 1:16, and also worth noting while you are there that nothing else is specifically created, but only "given permission to" (1:6, 1:9) and then named, or simply "placed" (1:17). The bringing into existence of these things, all of them being facets of Nature, requires the female aspect, CHAVAH, because YHVH (LEHIYOT = to be) is only essence and elements, while Chavah (LECHIYOT = to exist) is manifest being.
17:8 VE LO YISH'EH EL HA MIZBECHOT MA'ASEH YADAV VA ASHER ASU ETSBE'OTAV LO YIR'EH VE HA ASHERIM VE HA CHAMANIM
וְלֹא יִשְׁעֶה אֶל הַמִּזְבְּחוֹת מַעֲשֵׂה יָדָיו וַאֲשֶׁר עָשׂוּ אֶצְבְּעֹתָיו לֹא יִרְאֶה וְהָאֲשֵׁרִים וְהָחַמָּנִים
KJ: And he shall not look to the altars, the work of his hands, neither shall respect that which his fingers have made, either the groves, or the images.
BN: And he shall have no regard for the altars, the work of his hands, nor will he look at what his fingers have made, either the Asherim, or the sun-images. {S}
BN: And he shall have no regard for the altars, the work of his hands, nor will he look at what his fingers have made, either the Asherim, or the sun-images. {S}
ASHERIM: The male equivalent of the Ashterot: totem-poles and clay figureens representing Ishtar or Astarte or Ester or Sarah or Eshet or... all dialect variations of the same fertility goddess, but the name depending on which part of the Middle East you inhabited, and at what epoch.
CHAMANIM: Note that the word for a sun-image is a Chaman; there is also a reference to him in Torah (see Leviticus 26:30 ff, but also my note to Yidlaph); and then re-think the story of Marduk and Ishtar, I mean Mordechai and Ester, at Purim!
Which takes us back, as did OSEHU in the previous started, to where we started, in Isaiah 1, the definition of the deity of Yisra-El, as an abstract metaphor - AYN LO DEMUT HA GUPH VE EYNO GUPH as it is sung in the Yigdal (verse 3 at this link) - and not as a corporate reality, a physical superbeing.
17:9 BA YOM HA HU YIHEYU AREY MA'UZO KA AZUVAT HA CHORESH VE HA AMIR ASHER AZVU MI PENEY BENEY YISRA-EL VE HAYETAH SHEMAMAH
Which takes us back, as did OSEHU in the previous started, to where we started, in Isaiah 1, the definition of the deity of Yisra-El, as an abstract metaphor - AYN LO DEMUT HA GUPH VE EYNO GUPH as it is sung in the Yigdal (verse 3 at this link) - and not as a corporate reality, a physical superbeing.
17:9 BA YOM HA HU YIHEYU AREY MA'UZO KA AZUVAT HA CHORESH VE HA AMIR ASHER AZVU MI PENEY BENEY YISRA-EL VE HAYETAH SHEMAMAH
בַּיּוֹם הַהוּא יִהְיוּ עָרֵי מָעוּזּוֹ כַּעֲזוּבַת הַחֹרֶשׁ וְהָאָמִיר אֲשֶׁר עָזְבוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל וְהָיְתָה שְׁמָמָה
KJ: In that day shall his strong cities be as a forsaken bough, and an uppermost branch, which they left because of the children of Israel: and there shall be desolation.
BN: On that day his fortified towns shall be to the Beney Yisra-El like the abandoning of a wood, or the skipping of an upper branch because it is too high to reach; so it shall be reduced to desolation.
BN: On that day his fortified towns shall be to the Beney Yisra-El like the abandoning of a wood, or the skipping of an upper branch because it is too high to reach; so it shall be reduced to desolation.
AREY MA'UZO: should that be "fortified towns", or "garrisons" - compare this with MIVTSAR at verse 3? The Roman sense of "castra" anyway.
MA'UZO: There is a dagesh in the Zayin! I've never seen one of those before. Generally a dagesh in a consonant indicates a double-letter, but OZ = strength does not require one. And using the word, like the word ZORO'O a few verses back, is to use a word normally associated with, even reserved for, the deity.
The tree imagery continues; but the CHERES, written without pointing, could as well be CHERESH, as in KIR CHERESH, for which see Jeremiah 48:31 and my note at Isaiah 16:7. So our trees, ann now our woods as well, remain as much metaphors as literalities.
And again I need to ask, because I want to be able to place this oracle in time and context: are these cities forsaken and desolate because of the Bene Yisra-El?
17:10 KI SHACHACHT ELOHEY YISH'ECH VE TSUR MA'UZECH LO ZACHART AL KEN TIT'I NIT'EY NA'AMANIM U ZEMORAT ZAR TIZRA'ENU
17:10 KI SHACHACHT ELOHEY YISH'ECH VE TSUR MA'UZECH LO ZACHART AL KEN TIT'I NIT'EY NA'AMANIM U ZEMORAT ZAR TIZRA'ENU
כִּי שָׁכַחַתְּ אֱלֹהֵי יִשְׁעֵךְ וְצוּר מָעֻזֵּךְ לֹא זָכָרְתְּ עַל כֵּן תִּטְּעִי נִטְעֵי נַעֲמָנִים וּזְמֹרַת זָר תִּזְרָעֶנּוּ
KJ: Because thou hast forgotten the God of thy salvation, and hast not been mindful of the rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips:
BN: Because you have forgotten the gods of your salvation, and you have not remembered the rock of your stronghold; therefore you shall plant plants innate with fungi, and buds whose seeds only take root in foreign soil;
BN: Because you have forgotten the gods of your salvation, and you have not remembered the rock of your stronghold; therefore you shall plant plants innate with fungi, and buds whose seeds only take root in foreign soil;
SHACHACHT...YISH'ECH...MA'UZECH...ZACHART: all in the feminine, where the text has definitely addressed Yisra-El, or Adam (Humankind), in the masculine up till now. Why the change?
ELOHEY: Gods, plural. We are still in the epoch of the polytheon, not yet the Omnideity.
YISH'ECH: Following the use of OSEH, and YISH'EH, previously. Almost-homonyms, almost-homophones, interconnected meanings. I wonder how many poets in the milennia since could even imagine pulling off complexities like these, let alone execute them. But of course this only works here because he is using the feminine.
MA'UZECH: playing word-games with that Zayin-medugash in the previous verse.
The price of turning away from the deity, whether to humanism or to foreign gods. Though ELOHEY here should really be translated as "gods", plural.
NA'AMANIM: KJ and most others have this as "pleasant", but that would be NA'AMIM, and this is NA'AMANIM - an allusion to Na'aman, the Assyrian general who came to the prophet Eli-Yah (Elijah) in Yisra-El with what was probably a form of psoriasis - see 2 Kings 5 (and whose name is usually translated, incorrectly for the same reason, as "pleasantness").
ZEMORAT ZAR TIZRA'ENU: Still more Zayins (well, we are talking about spreading seed, and in a fertility cult even religious Prophets are allowed to make what we would call vulgarisms).
17:11 BE YOM NIT'ECH TESAGSEGI U VA BOKER ZAR'ECH TAPHRIYCHI NED KATSIR BE YOM NACHALAH U CHE'EV ANUSH
The price of turning away from the deity, whether to humanism or to foreign gods. Though ELOHEY here should really be translated as "gods", plural.
NA'AMANIM: KJ and most others have this as "pleasant", but that would be NA'AMIM, and this is NA'AMANIM - an allusion to Na'aman, the Assyrian general who came to the prophet Eli-Yah (Elijah) in Yisra-El with what was probably a form of psoriasis - see 2 Kings 5 (and whose name is usually translated, incorrectly for the same reason, as "pleasantness").
ZEMORAT ZAR TIZRA'ENU: Still more Zayins (well, we are talking about spreading seed, and in a fertility cult even religious Prophets are allowed to make what we would call vulgarisms).
17:11 BE YOM NIT'ECH TESAGSEGI U VA BOKER ZAR'ECH TAPHRIYCHI NED KATSIR BE YOM NACHALAH U CHE'EV ANUSH
בְּיוֹם נִטְעֵךְ תְּשַׂגְשֵׂגִי וּבַבֹּקֶר זַרְעֵךְ תַּפְרִיחִי נֵד קָצִיר בְּיוֹם נַחֲלָה וּכְאֵב אָנוּשׁ
KJ: In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: but the harvest shall be a heap in the day of grief and of desperate sorrow.
BN: On the day that you plant it, you will make it grow, but in the morning your seed will bear fruit already rotten; your harvest will be on a day of grief and of inconsolable anguish.{S}
At first you will seem to flourish, but it will come to naught. This appears to answer my question from verse 9; it is before, and the empire will not last, despite a few victories. Is Y-Y then offering a picture, possibly retrospective, of the invasions of the Assyrians, rendering them in such a way that they become imbued with a religious interpretation?
17:12 HOY HAMON AMIM RABIM KA HAMOT YAMIM YEHEMAYUN U SHE'ON LE'UMIM KI SHE'ON MAYIM KABIYRIM YISHA'UN
הוֹי הֲמוֹן עַמִּים רַבִּים כַּהֲמוֹת יַמִּים יֶהֱמָיוּן וּשְׁאוֹן לְאֻמִּים כִּשְׁאוֹן מַיִם כַּבִּירִים יִשָּׁאוּן
KJ: Woe to the multitude of many people, which make a noise like the noise of the seas; and to the rushing of nations, that make a rushing like the rushing of mighty waters!
BN: Oi, the uproar of many peoples, roaring like the roaring of the seas; and the rushing of nations, rushing like the rushing of whirlpooled waters!
And if verse 10 was poetry of the highest order, this simply takes my breath away (no, the language used calls for a very loud standing-ovation, cheering...). Homophones: HAMON → HAMOT. Internal rhyme: AMIM RABIM...YAMIM → LE'UMIM → MAYIM → MABIYRIM. Repeated sounds to create sonority, or even reverse sonority: HOY HAMON... YAMIM YEHMAYUN → YISHA'UN... KI → KABIYRIM. Repeated words to imitate the echoes and reverberations of that rushing water: SHE'ON...SHE'ON.
I have tried in my notebooks to come up with English equivalents, and can do it, but only by veering far from the precise meanings. I have included one or two that do work, like "Oi → uproar", which is close. "Rushing of nations" and "whirlpooled waters" are not good phrasing, but at least they get the sounds.
And almost every one of these word-plays continues into the next verse as well.
17:13 LE'UMIM KI SHE'ON MAYIM RABIM YISHA'UN VE GA'AR BO VE NAS MI MERCHAK VE RUDAPH KE MOTS HARIM LIPHNEY RU'ACH U CHE GALGAL LIPHNEY SUPHAH
לְאֻמִּים כִּשְׁאוֹן מַיִם רַבִּים יִשָּׁאוּן וְגָעַר בּוֹ וְנָס מִמֶּרְחָק וְרֻדַּף כְּמֹץ הָרִים לִפְנֵי רוּחַ וּכְגַלְגַּל לִפְנֵי סוּפָה
KJ: The nations shall rush like the rushing of many waters: but God shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind.
BN: The nations shall rush like the rushing of many waters; but he will rebuke them, and they shall flee far off, and shall be chased like the chaff of the mountains before the wind, and like the whirling dust before the storm...
GALGAL: I skipped ANUSH at verse 11, thinking that, maybe, this time, it was just coincidence - written without pointing it could be read as ENOSH, which is the other, earlier name for Humankind; and "a state of inconsolable grief" does sound very much like Y-Y's final thought on the human condition.
GALGAL is unavoidable. GIL-GAL being the footbridge across the river Yarden, at the point where those rushing waters are at their most still, the first crossing-point into Kena'an by Yehoshu'a, and the point of return after Av-Shalom's failed coup by David (click here); but more importantly the other of the truly important shrines of Yisra-El, alongside Mitspeh, Chevron and Yeru-Shala'im. And Gil-Gal being the point behind all the Gimmel-Lamed word-games throughout these latter chapters.
17:14 LE ET EREV VE HINEH VALAHAH BE TEREM BOKER EYNENU ZEH CHELEK SHOSEYNU VE GORAL LEVOZEZEYNU
לְעֵת עֶרֶב וְהִנֵּה בַלָּהָה בְּטֶרֶם בֹּקֶר אֵינֶנּוּ זֶה חֵלֶק שׁוֹסֵינוּ וְגוֹרָל לְבֹזְזֵינוּ
KJ: And behold at eveningtide trouble; and before the morning he is not. This is the portion of them that spoil us, and the lot of them that rob us.
BN: ... as evening comes on, so too will calamity; and before the morning they will be no more. This is the portion for those who spoil us, and the lot that will fall to those who rob us. {P}
Isaiah:
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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
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