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
30:1 HOY BANIM SORERIM NE'UM YHVH LA'ASOT ETSAH VE LO MINI VE LINSOCH MASECHAH VE LO RUCHI LEMA'AN SEPHOT CHATA'T AL CHATA'T
הוֹי בָּנִים סוֹרְרִים נְאֻם יְהוָה לַעֲשׂוֹת עֵצָה וְלֹא מִנִּי וְלִנְסֹךְ מַסֵּכָה וְלֹא רוּחִי לְמַעַן סְפוֹת חַטָּאת עַל חַטָּאת
KJ (King James translation): Woe to the rebellious children, saith the LORD, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin:
BN (BibleNet translation): Woe to the rebellious children, declares YHVH, who seek advice, but not from me, and who pour libations over sacred stones, but not sacred to me, and in so doing add sin to sin.
SORERU: Meaning what exactly? See Deuteronomy 21:18-21. But then see my note to verse 9.
LINSOCH MASECHAH: See Genesis 35:14, Exodus 32:8 and 34:17, many others.
30:2 HA HOLCHIM LAREDET MITSRAYIM U PHI LO SHA'ALU LA OZ BE MA'OZ PAR'OH VE LACHSOT BE TSEL MITSRAYIM
הַהֹלְכִים לָרֶדֶת מִצְרַיִם וּפִי לֹא שָׁאָלוּ לָעוֹז בְּמָעוֹז פַּרְעֹה וְלַחְסוֹת בְּצֵל מִצְרָיִם
KJ: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt!
BN: Who are planning to go down to Mitsrayim, but have not sought my permission; to take refuge in the stronghold of Pharaoh, and to take shelter in the shadow of Mitsrayim!
And so, at last, we can see why the word AVODAH has two meanings, which at first seem contradictory, or at least to belong in very different contexts, but which in fact transpire to be synonymous: Worship, and Slavery. AVADIM HAYINU BA MITSRAYIM: we were worshippers of foreign gods in Egypt!
PAR'OH: See the link.
30:3 VE HAYAH LACHEM MA'OZ PAR'OH LEVOSHET VE HECHASUT BE TSEL MITSRAYIM LICHLIMAH
30:3 VE HAYAH LACHEM MA'OZ PAR'OH LEVOSHET VE HECHASUT BE TSEL MITSRAYIM LICHLIMAH
וְהָיָה לָכֶם מָעוֹז פַּרְעֹה לְבֹשֶׁת וְהֶחָסוּת בְּצֵל מִצְרַיִם לִכְלִמָּה
BN: Therefore shall the stronghold of Pharaoh turn into your shame, and the shelter in the shadow of Mitsrayim into your confusion.
30:4 KI HAYU VE TSO'AN SARAV U MAL'ACHAV CHANES YAGIY'U
KJ: For his princes were at Zoan, and his ambassadors came to Hanes.
30:4 KI HAYU VE TSO'AN SARAV U MAL'ACHAV CHANES YAGIY'U
כִּי הָיוּ בְצֹעַן שָׂרָיו וּמַלְאָכָיו חָנֵס יַגִּיעוּ
BN: For his princes were at Tso'an, and his ambassadors have arrived from Chanes [or have arrived with their banners].
TSO'AN: See my notes at Isaiah 19:11, and it does seem that this chapter and that one really belong together.
CHANES: Are they arriving "at" or "from"? And why is it regarded as a town here, but translated quite differently in verse 17? This is the only reference to the place in the entire Tanach, and the Septuagint translation renders it as Tanis - the Septuagint was made in Alexandria, so it is not unreasonable for them to have known enough to recognise an error. For more on this, and its probable location, click here.
30:5 KOL HOV'IYSH AL AM LO YO'IYLU LAMO LO LE EZER VE LO LEHO'IL KI LE VOSHET VE GAM LE CHERPAH
כֹּל הֹבִאישׁ עַל עַם לֹא יוֹעִילוּ לָמוֹ לֹא לְעֵזֶר וְלֹא לְהוֹעִיל כִּי לְבֹשֶׁת וְגַם לְחֶרְפָּה
BN: They shall all be ashamed of a people that cannot deliver on their promises, who are neither a help nor a benefit, but a shame, and also a reproach. {S}
YO'IYLU: Profit, but not in the commercial sense.
Textual dispute whether this is HOVIYSH or HIVIYSH; Mechon-Mamre has the former, BibleHub offers both; the distinction is not in the Binyan, which is definitely causative, but simply in whether it is active-Hiph'il or passive-Hoph'al; given that YO'IYLU, which follows, is passive, and LEHO'IL likewise, the clause makes much more sense if it has consistency; therefore HOVIYSH in my rendition.
30:6 MASA BAHAMOT NEGEV BE ERETS TSARAH VE TSUKAH LAVI VA LA'YISH ME HEM EPH'EH VE SARAPH ME'OPHEPH YIS'U AL KETEPH AYARIM CHEYLEHEM VE AL DABESHET GEMALIM OTSROTAM AL AM LO YO'IYLU
Textual dispute whether this is HOVIYSH or HIVIYSH; Mechon-Mamre has the former, BibleHub offers both; the distinction is not in the Binyan, which is definitely causative, but simply in whether it is active-Hiph'il or passive-Hoph'al; given that YO'IYLU, which follows, is passive, and LEHO'IL likewise, the clause makes much more sense if it has consistency; therefore HOVIYSH in my rendition.
30:6 MASA BAHAMOT NEGEV BE ERETS TSARAH VE TSUKAH LAVI VA LA'YISH ME HEM EPH'EH VE SARAPH ME'OPHEPH YIS'U AL KETEPH AYARIM CHEYLEHEM VE AL DABESHET GEMALIM OTSROTAM AL AM LO YO'IYLU
מַשָּׂא בַּהֲמוֹת נֶגֶב בְּאֶרֶץ צָרָה וְצוּקָה לָבִיא וָלַיִשׁ מֵהֶם אֶפְעֶה וְשָׂרָף מְעוֹפֵף יִשְׂאוּ עַל כֶּתֶף עֲיָרִים חֵילֵהֶם וְעַל דַּבֶּשֶׁת גְּמַלִּים אוֹצְרֹתָם עַל עַם לֹא יוֹעִילוּ
BN: An oracle regarding the beasts of the Negev desert, in the land of trouble and anguish. A lioness and a lion shall come from there, a viper and a flying serpent, carrying their assault weapons upon the shoulders of young asses, and their treasures upon the humps of camels, to a people that shall gain no benefit from them.
New section, shifting to the beasts of the south, but the imagery is oracular-poetic, as it was in the war of the heavens in the previous chapter. With each fragment I become more convinced that these writings are, like the tales in Genesis and Joshua and Judges, accounts of the movements of the heavens, and absolutely nothing to do with human history at all.
BAHAMOT: Beasts, as in cattle and general fauna; but we cannot hear the word in a context like this and not make the connection: see the link.
KJ: For the Egyptians shall help in vain, and to no purpose: therefore have I cried concerning this, Their strength is to sit still.
New section, shifting to the beasts of the south, but the imagery is oracular-poetic, as it was in the war of the heavens in the previous chapter. With each fragment I become more convinced that these writings are, like the tales in Genesis and Joshua and Judges, accounts of the movements of the heavens, and absolutely nothing to do with human history at all.
Though, having said that, how Y-Y could have given details of the southern sky is not worth asking - he couldn't, because he lived in the northern hemisphere; so presumably this is the southern portion of the sky, which to say the nearest to the horizon, while the northern sky is at the apex.
And remember: readings of the sky can only take place at those times when the key member of the Host, the Lord Himself, is absent! At night.
And remember: readings of the sky can only take place at those times when the key member of the Host, the Lord Himself, is absent! At night.
BAHAMOT: Beasts, as in cattle and general fauna; but we cannot hear the word in a context like this and not make the connection: see the link.
NEGEV: See the link.
LA'YISH: how does the spelling of this compare with the Danite town?
SARAPH ME'OPHEPH: takes us back to Y-Y's earliest Hineni moment, the one in chapter 6. Though here the "flying fiery serpents" are probably grasshoppers, or cicadas, or maybe locust!
And is the entire verse ironic: the "assault weapons" of these creatures are presumably fleas, and their "treasures" are the consquence of getting bitten by them?
30:7 U MITSRAYIM HEVEL VA RIK YA'ZRU LACHEN KARA'TI LA ZOT RAHAV HEM SHAVET
SARAPH ME'OPHEPH: takes us back to Y-Y's earliest Hineni moment, the one in chapter 6. Though here the "flying fiery serpents" are probably grasshoppers, or cicadas, or maybe locust!
And is the entire verse ironic: the "assault weapons" of these creatures are presumably fleas, and their "treasures" are the consquence of getting bitten by them?
30:7 U MITSRAYIM HEVEL VA RIK YA'ZRU LACHEN KARA'TI LA ZOT RAHAV HEM SHAVET
וּמִצְרַיִם הֶבֶל וָרִיק יַעְזֹרוּ לָכֵן קָרָאתִי לָזֹאת רַהַב הֵם שָׁבֶת
BN: And Mitsrayim will lend them help in vain, and to no purpose; that is why I have labelled it "the static sea-beast".
My translation very provisional! But the notes below will confirm it (I would have liked to have gone for "the harmless dragon", but the Good News Bible already has that, and anyway "dragon" is not a term that would have been meaningful to Y-Y)
RAHAV HEM SHAVET: which Gideon renders in transliteration, as Rahav-Hem-Shebeth, rather than attempting to translate it. Others read the first word as Rahab, but probably by spelling error - rather than me go through all this again here, see my page on RAHAB/RACHAV - and note the "coincidence" that this page begins with exactly the same statement, by me, as on the page for BEHEMOT. That link includes a reference to Isaiah 51:9, where Y-Y again uses the name, but this time much less obliquely.
30:8 ATAH BO CHATVAH AL LU'ACH ITAM VE AL SEPHER CHUKAH U TEHI LE YOM ACHARON LA AD AD OLAM
עַתָּה בּוֹא כָתְבָהּ עַל לוּחַ אִתָּם וְעַל סֵפֶר חֻקָּהּ וּתְהִי לְיוֹם אַחֲרוֹן לָעַד עַד עוֹלָם
KJ: Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever:
BN: Now go, write it with them on a tablet, and inscribe it on a scroll, that it may be for the time to come for ever and ever.
An instruction to write (see verse 9) on a scroll = papyrus + alphabet – or more likely on a tablet = stone + hieroglyph – the verse that will follow (echoing the instruction to Mosheh in Exodus 34). But note the verb: CHUKAH, and a CHOK is "a law", precisely the thing that is going to be inscribed on that stone scroll. The root of the verb is CHAKAK, and it can be found, at Genesis 49:10, for example, where the connection between the "inscribing" and the "law" could not be more overt. Still, I wonder which came first in the evolution of language, the inscribing or the law?
30:9 KI AM MERI HU BANIM KECHASHIM BANIM LO AVU SHEMO'A TORAT YHVH
כִּי עַם מְרִי הוּא בָּנִים כֶּחָשִׁים בָּנִים לֹא אָבוּ שְׁמוֹעַ תּוֹרַת יְהוָה
BN: For it is a stubborn people, lying children, children who refuse to hear the Torah of YHVH.
MERI: Can't be translated as "rebellious" if SORER at verse 1 was given that rendition. Alongside the Deuteronomy reference at verse 12, which is definitely "rebellion", look at Hosea 4:16, where it is just as definitely "stubbornness", and by the time we reach Nechem-Yah it has actually become a proverb (Nehemiah 9:29), with a person "wilfully stiffening the shoulder". For MERI, the dictionaries go for "contumacious", which is another kind of stubbornness, perhaps slightly more actively wilful than the passive obstinacy of SORER.
TORAH: Does he mean the actual Torah, as in "The Five Books of Mosheh", or instruction in general? The use of the word SHEMO'A may well help us answer that! (See Deuteronomy 6:3 and 4)
Given that Mosheh cannot have written the Torah (a) because he never historically existed; b) because the texts are in Yehudit, which language did not exist in his time: he would have spoken Mistri, and possibly Midyani, but not Kinnahu, the language of Kena'an; and c) because they are written in the Phoenician aleph-bet, which did not come into existence for another several hundred years after the supposed date of his writing them), there is much speculation as to who did write them, and when (before the version that we know was written by Ezra in the mid 5th century BCE).
My own speculation, based on his philosophy, as well as his constant references and allusions, is that Y-Y wrote the Book of Shemot (Exodus), or at least that the Guild of Prophets founded in the name of the first Rosh Yeshiva, under his title Yesh'a-Yah, wrote it.
And I say this now because it seems to me that we can see from this verse and the previous why Y-Y wrote Exodus the way he did; he saw the need for a written set of laws, so the people knew exactly what was expected and what prohibited, and so he wrote them, and gave them retroactively to Mosheh.
30:10 ASHER AMRU LA RO'IM LO TIR'U VE LACHOZIM LO TECHEZU LANU NECHOCHOT DABRU LANU CHALAKOT CHAZU MAHATALOT
30:10 ASHER AMRU LA RO'IM LO TIR'U VE LACHOZIM LO TECHEZU LANU NECHOCHOT DABRU LANU CHALAKOT CHAZU MAHATALOT
אֲשֶׁר אָמְרוּ לָרֹאִים לֹא תִרְאוּ וְלַחֹזִים לֹא תֶחֱזוּ לָנוּ נְכֹחוֹת דַּבְּרוּ לָנוּ חֲלָקוֹת חֲזוּ מַהֲתַלּוֹת
BN: Who say to the seers: "Do not see", and to the ideologues: "Do not articulate what is right for us; flatter us with nice things, articulate delusions...
CHOZIM: People who have visions, but not in the paranoid schizophrenic sense. Thomas More had a vision, and articulated it in "Utopia". Camus had a vision, and articulated it in "The Myth of Sisyphus" and "The Rebel". So also Heidegger, Kierkegaard... See my note at Isaiah 1:1.
MAHATALOT: Delusions, or deceits, or mockeries, all of which may be the same thing anyway. Cf Genesis 31:7 and Exodus 8:25 with 1 Kings 18:27.
30:11 SURU MINEY DERECH HATU MINEY ORACH HASHBIYTU MI PANEYNU ET KEDOSH YISRA-EL
סוּרוּ מִנֵּי דֶרֶךְ הַטּוּ מִנֵּי אֹרַח הַשְׁבִּיתוּ מִפָּנֵינוּ אֶת קְדוֹשׁ יִשְׂרָאֵל
BN: "But as to you, get out of the way, turn aside from our path, enough already of this confounded Holy One of Yisra-El in our faces all the time." {S}
And they really meant it! See, for example, the tale of the end of the life of Yirme-Yah - click here.
But what we do not know. cannot know, is: are they rejecting Torah because they don't believe in it, and have a "better" vision of their own, a cogito ergo sum resulting from their own investigation of life; or are they rejecting it because they just want an easy life of escapism into alcohol, sex, drugs and light entertainment? The answer lies in our translation of MAHATALOT at verse 10, but becomes exacerbated by the same problem with MA'ASCHEM in the next verse.
30:12 LACHEN KOH AMAR KEDOSH YISRA-EL YA'AN MA'ASCHEM BA DAVAR HA ZEH VA TIVTECHU BE OSHEK BE NALOZ VA TISHA'ANU ALAV
KJ: Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon:
30:12 LACHEN KOH AMAR KEDOSH YISRA-EL YA'AN MA'ASCHEM BA DAVAR HA ZEH VA TIVTECHU BE OSHEK BE NALOZ VA TISHA'ANU ALAV
לָכֵן כֹּה אָמַר קְדוֹשׁ יִשְׂרָאֵל יַעַן מָאָסְכֶם בַּדָּבָר הַזֶּה וַתִּבְטְחוּ בְּעֹשֶׁק וְנָלוֹז וַתִּשָּׁעֲנוּ עָלָיו
BN: To which the Holy One of Yisra-El responded: Because you despise this Word, and put your trust in materialism and pagan practices, and depend on them ...
MA'ASCHEM: The root MA'AS means "to reject", and we see it in precisely that sense at Leviticus 26:15, Numbers 11:20, 1 Samuel 8:7... or do we? any number of translators go for "despise" in each of those, while as many others go for "reject". And then there is Judges 9:38, and Iyov's different-again usage in Job 7:5 and especially 7:16.
DAVAR: Upper case or lower case in English? See my note at Isaiah 2:1.
OSEK...NALOZ: Again the double-meanings. Yes, OSHEK with a SHEEN (ש) is used to mean "oppression" (Leviticus 5:23, Psalm 119:134...), and NALOZ to mean "guile" or "perversity" (Proverbs 2:15, 3:32...)but OSEK with a SAMECH (ס) is also the term for commercial and business dealings, while LUZ, the root of NALOZ, was an almond orchard dedicated to the mother goddess.
The gap in this, which I hope my Descartes reference suggested, is that there is no middle ground: either you follow whatever the teachings of YHVH according to the Prophet happen to be today (and they change with the centuries, and they even change with the chapters) or anything and everything else is wickedness; but surely it has to be acceptable, even in this doxologically narrow world of religious ideology, for an independent thinker to have an independent thought, and offer alternatives, even improvements? But there is no scope for that here: in the world of the Grand Inquisitor, Fedor Dostoievski will always be exiled to Siberia and Jesus re-crucified.
30:13 LACHEN YIHEYEH LACHEM HE AVON HA ZEH KE PHERETS NOPHEL NIV'EH BE CHOMAH NISGAVAH ASHER PIT'OM LE PHET'A YAVO SHIVRAH
לָכֵן יִהְיֶה לָכֶם הֶעָוֹן הַזֶּה כְּפֶרֶץ נֹפֵל נִבְעֶה בְּחוֹמָה נִשְׂגָּבָה אֲשֶׁר פִּתְאֹם לְפֶתַע יָבוֹא שִׁבְרָהּ
BN: Therefore this iniquity shall be to you as a breach ready to split asunder, a bulge in an unreachably high wall, whose breaking happens suddenly, in an instant.
PHERETS: See the link.
NISGAVAH: And not just a high wall, but one so high that getting up there to repair the damage is going to be very, very difficult - cf Deuteronomy 2:36, and several Psalms (which are of course Davidic, David being the heir of Parets): see my note at 20:2, which explains why this image is being used here; also 59:2, 69:29...
30:14 U SHEVARAH KE SHEVER NEVEL YOTSRIM KATUT LO YACHMOL VE LO YIMATS'E VIMCHITATO CHERES LACHTOT ESH MI YAKUD VE LACHSOPH MAYIM MI GEV'E
30:14 U SHEVARAH KE SHEVER NEVEL YOTSRIM KATUT LO YACHMOL VE LO YIMATS'E VIMCHITATO CHERES LACHTOT ESH MI YAKUD VE LACHSOPH MAYIM MI GEV'E
וּשְׁבָרָהּ כְּשֵׁבֶר נֵבֶל יוֹצְרִים כָּתוּת לֹא יַחְמֹל וְלֹא יִמָּצֵא בִמְכִתָּתוֹ חֶרֶשׂ לַחְתּוֹת אֵשׁ מִיָּקוּד וְלַחְשֹׂף מַיִם מִגֶּבֶא
BN: And its breaking will be like a piece of pottery when it is broken, smashed in pieces with nothing spared; so there shall not be found among its pieces so much as a shard to gather fire from the hearth, or to bring water from the pool. {S}
Once again the image of the potter’s wheel, which takes us back to the various modes of Creation in Genesis 1.
30:15 KI CHOH AMAR ADONAI YHVH KEDOSH YISRA-EL BE SHUVAH VA NACHAT TIVASHE'UN BE HASHKET U VE VIT'CHAH TIHEYEH GEVURAT'CHEM VE LO AVIYTEM
30:15 KI CHOH AMAR ADONAI YHVH KEDOSH YISRA-EL BE SHUVAH VA NACHAT TIVASHE'UN BE HASHKET U VE VIT'CHAH TIHEYEH GEVURAT'CHEM VE LO AVIYTEM
כִּי כֹה אָמַר אֲדֹנָי יְהוִה קְדוֹשׁ יִשְׂרָאֵל בְּשׁוּבָה וָנַחַת תִּוָּשֵׁעוּן בְּהַשְׁקֵט וּבְבִטְחָה תִּהְיֶה גְּבוּרַתְכֶם וְלֹא אֲבִיתֶם
BN: For thus said my Lord YHVH, the Holy One of Yisra-El: "Through repentance and deep engagement you shall be redeemed; in quietness and trust you shall find your strength." But you would not consent to that.
SHUVAH: A Ba'al Teshuvah is a person who has left the faith, and then rediscovered it and returned (cf Isaiah 29:5)).
NACHAT: Pronounced "naches" in Yiddish, and there it is something that you "shlep". How KJ gets it to mean "rest" is simply beyond me. The root has to go with both "going down" and "going deep" (cf Psalm 38:3 which uses both), so the intention here might be "going down" in genuflection or prostration in the act of worship. But that is not really part of Y-Y's vision. "Going deep" is however - another way of expressing Kavanah.
NACHAT: Pronounced "naches" in Yiddish, and there it is something that you "shlep". How KJ gets it to mean "rest" is simply beyond me. The root has to go with both "going down" and "going deep" (cf Psalm 38:3 which uses both), so the intention here might be "going down" in genuflection or prostration in the act of worship. But that is not really part of Y-Y's vision. "Going deep" is however - another way of expressing Kavanah.
30:16 VA TO'MRU LO CHI AL SUS NANUS AL KEN TENUSUN VE AL KAL NIRCHAV AL KEN YIKALU RODPHEYCHEM
וַתֹּאמְרוּ לֹא כִי עַל סוּס נָנוּס עַל כֵּן תְּנוּסוּן וְעַל קַל נִרְכָּב עַל כֵּן יִקַּלּוּ רֹדְפֵיכֶם
BN: Indeed you said: "No, for we will flee on horseback"; and so shall you flee. And: "We will fly on the fleetest"; therefore they who pursue you shall indeed be fleet.
KJ: One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill.
SUS: Why horses and not camels? Especially as camels already got a mention, at verse 6. We know that camels were domesticated early in the 1st millennium, and had arrived in Kena'an by 900 BCE latest (click here for more on this). Though actually, as per the link, the Tanach reckons they arrived much earlier.
To which the answer is purely poetic: because SUS rhymes with NANUS. If I could I would render this as "we will fly like flies", and then have Y-Y respond "no you will flee like fleas"; that anyway is the caustic behind his words.
The second part of the verse offers itself in this manner much more easily, though it being a land-battle we cannot also have them "sending a fleet fleet".
30:17 ELEPH ECHAD MI PENEY GA'ARAT ECHAD MI PENEY GA'ARAT CHAMISHAH TANUSU AD IM NOTARTEM KA TOREN AL ROSH HA HAR VE CHANES AL HA GIV'AH
30:17 ELEPH ECHAD MI PENEY GA'ARAT ECHAD MI PENEY GA'ARAT CHAMISHAH TANUSU AD IM NOTARTEM KA TOREN AL ROSH HA HAR VE CHANES AL HA GIV'AH
אֶלֶף אֶחָד מִפְּנֵי גַּעֲרַת אֶחָד מִפְּנֵי גַּעֲרַת חֲמִשָּׁה תָּנֻסוּ עַד אִם נוֹתַרְתֶּם כַּתֹּרֶן עַל רֹאשׁ הָהָר וְכַנֵּס עַל הַגִּבְעָה
BN: One thousand shall flee at the rebuke of one, at the rebuke of five shall you flee, until you are left stranded like a beacon on the summit of a mountain, and a banner on the hill-side.
Word-order is complicated here: Literally, word-by-word, this translates as
GA'ARAT: Sometimes "a rebuke" in the sense of telling-off (Ecclesiastes 7:5 for example), but more often used as what we today would call "push-back", in a threatening, even a destructive manner; cf Psalm 9:6 and 68:31.
KJ: And therefore will the LORD wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the LORD is a God of judgment: blessed are all they that wait for him.
Word-order is complicated here: Literally, word-by-word, this translates as
A thousand one from before a rebuke one from before five you will flee until until you are left stranded like a beacon on the summit of the mountain and a banner on the hill-side.
ECHAD...CHAMISHAH: Both numbers in their feminine form.
GA'ARAT: Sometimes "a rebuke" in the sense of telling-off (Ecclesiastes 7:5 for example), but more often used as what we today would call "push-back", in a threatening, even a destructive manner; cf Psalm 9:6 and 68:31.
CHANES: see verse 4
30:18 VE LACHEN YECHAKEH YHVH LA CHANANECHEM VE LACHEN YARUM LE RACHEMCHEM KI ELOHEY MISHPAT YHVH ASHREY KOL CHOCHEY LO
30:18 VE LACHEN YECHAKEH YHVH LA CHANANECHEM VE LACHEN YARUM LE RACHEMCHEM KI ELOHEY MISHPAT YHVH ASHREY KOL CHOCHEY LO
וְלָכֵן יְחַכֶּה יְהוָה לַחֲנַנְכֶם וְלָכֵן יָרוּם לְרַחֶמְכֶם כִּי אֱלֹהֵי מִשְׁפָּט יְהוָה אַשְׁרֵי כָּל חוֹכֵי לוֹ
BN: And therefore YHVH will wait for you to demonstrate gratitude, and thereby he will be exalted; and for you to show compassion; for YHVH is a god of justice. Happy are all of those who wait for him. {P}
LA CHANCHEM: KJ has this the wrong way around: CHANAN is a noun, and CHEM suffixes a masculine plural pronoun: your grace. Ibid RACHEMCHEM. And the preposition, LA and LE, tells us what YHVH is waiting for: YHVH will wait for people to demonstrate grace, and to show mercy, and in that way exalt him. And what is "grace"? From the Latin "gratis", meaning "thanks", which after a festival meal may be said or sung, or in a restaurant simply left in cash form as a gratuity for the waitress. Highly civilised!
CHOCHEY LO: Unusual to see this root in the Pa'al; in modern Ivrit it is always in the Pi'el or Hiph'il; ANI MECHAKEH = I wait. Cf Psalm 33:20, which is precisely the same intention as here.
30:19 KI AM BE TSI'ON YESHEV BIYRU-SHALA'IM BACHU LO TIVKEH CHANON YACHNECHA LE KOL ZA'AKECHA KE SHAM'ATO ANACH
30:19 KI AM BE TSI'ON YESHEV BIYRU-SHALA'IM BACHU LO TIVKEH CHANON YACHNECHA LE KOL ZA'AKECHA KE SHAM'ATO ANACH
כִּי עַם בְּצִיּוֹן יֵשֵׁב בִּירוּשָׁלִָם בָּכוֹ לֹא תִבְכֶּה חָנוֹן יָחְנְךָ לְקוֹל זַעֲקֶךָ כְּשָׁמְעָתוֹ עָנָךְ
BN: For the people of Tsi'on, those who dwell in Yeru-Shala'im, you shall weep no more. He will surely be gracious to you, at the sound of your cry; when he hears it, he will answer you.
Confirming my notes to the previous verse: first the people fulfil their part of the covenant, then YHVH responds by fulfilling his.
30:20 VE NATAN LACHEM ADONAI LECHEM TSAR U MAYIM LACHATS VE LO YIKANEPH OD MOREYCHA VE HAYU EYNEYCHA RO'OT ET MOREYCHA
וְנָתַן לָכֶם אֲדֹנָי לֶחֶם צָר וּמַיִם לָחַץ וְלֹא יִכָּנֵף עוֹד מוֹרֶיךָ וְהָיוּ עֵינֶיךָ רֹאוֹת אֶת מוֹרֶיךָ
BN: And though my Lord may only give you small quantitites of bread and scant water, yet those who teach Torah shall not be forced into hiding any longer, but you shall look at your teachers with open eyes.
LECHEM TSAR: this could as easily be the "bread of adversity" as another metaphor, or literally low yields from the harvest - in the climate of Kena'an, with that amount of desert in the south and marsh across the north, low yields were probably the norm. And remember that LECHEM is also the root of MILCHAMAH, "war"
MAYIM LACHATS: As with LECHEM TSAR, I have gone for the literal in my translation; you can see the metaphorical in the KJ, and both are probably correct.
LO YIKANEPH: In my novel "Going To The Wall", the teacher of Torah David Kanter lives in permanent certainty that he will be arrested once again, sent to Siberia once again, even, as eventually happens, murdered by the authorities; yet he goes on, meeting Jewish businessmen at Moscow airport and relieving them of the prayer book they have smuggled in, or the set of phylacteries, the Yahrzeit candle; so he travels around the Societ Union, organising clandestine teaching sessions and prayer services, so that Judaism may be kept alive. I am fairly certain that Y-Y had similar experiences, though the book does not describe then; I have already referred you (verse 11) to the experiences of Yirme-Yah, about whom we do know this, in tragic detail.
MOREYCHA: So there is the Torah, which means "instruction" but the root really means "enlightenment"; and then there is Moreh, for a male, and Morah, for a female teacher, the person who brings that enlightenment; but in this case the deity is himself both the Moreh and the Torah.
30:21 VA AZNEYCHA TISHMA'NAH DAVAR ME ACHAREYCHA LEMOR ZEH HA DERECH LECHU VO KI TA'AMIYNU VE CHI TASME'IYLU
30:21 VA AZNEYCHA TISHMA'NAH DAVAR ME ACHAREYCHA LEMOR ZEH HA DERECH LECHU VO KI TA'AMIYNU VE CHI TASME'IYLU
וְאָזְנֶיךָ תִּשְׁמַעְנָה דָבָר מֵאַחֲרֶיךָ לֵאמֹר זֶה הַדֶּרֶךְ לְכוּ בוֹ כִּי תַאֲמִינוּ וְכִי תַשְׂמְאִילוּ
BN: And your ears shall hear a Word coming from behind you, saying: "This is the way. Walk in it, when you turn to the right hand, and when you turn to the left."
30:22 VE TIME'TEM ET TSIPU'I PESIYLEY CHASPECHA VE ET APHUDAT MASECHAT ZEHAVECHA TIZREM KEMO DAVAH TSE TO'MAR LO
KJ: Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a menstruous cloth; thou shalt say unto it, Get thee hence.
DAVAR: Do I need to explain the significance of this Word yet again? As per verse 12.
ZEH HA DERECH: Famously quoted by that other Yesh'a-Yah, half a millennium later. See John 14:6.
30:22 VE TIME'TEM ET TSIPU'I PESIYLEY CHASPECHA VE ET APHUDAT MASECHAT ZEHAVECHA TIZREM KEMO DAVAH TSE TO'MAR LO
וְטִמֵּאתֶם אֶת צִפּוּי פְּסִילֵי כַסְפֶּךָ וְאֶת אֲפֻדַּת מַסֵּכַת זְהָבֶךָ תִּזְרֵם כְּמוֹ דָוָה צֵא תֹּאמַר לוֹ
BN: And you shall render your graven images overlaid with silver impure, and your molten images overlaid with gold likewise; you shall put them as far away as one who is unclean; you shall say to them: "Get thee hence".
DAVAH: is really more specific than this, and refers to a woman at the impure point of her menstrual cycle (Leviticus 15:33, 20:18)
KJ: Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat and plenteous: in that day shall thy cattle feed in large pastures.
TSE TO'MAR LO: Is this the source of the other Y-Y's "Get thee behind me Satan"? (Matthew 16:23). Odd grammar though, because everything before this in the sentence is in the plural, but this singular.
30:23 VE NATAN METAR ZAR'ACHA ASHER TIZR'A ET HA ADAMAH VE LECHEM TEVU'AT HA ADAMAH VE HAYAH DASHEN VE SHAMEN YIR'EH MIKNEYCHA BA YOM HA HU KAR NIRCHAV
30:23 VE NATAN METAR ZAR'ACHA ASHER TIZR'A ET HA ADAMAH VE LECHEM TEVU'AT HA ADAMAH VE HAYAH DASHEN VE SHAMEN YIR'EH MIKNEYCHA BA YOM HA HU KAR NIRCHAV
וְנָתַן מְטַר זַרְעֲךָ אֲשֶׁר תִּזְרַע אֶת הָאֲדָמָה וְלֶחֶם תְּבוּאַת הָאֲדָמָה וְהָיָה דָשֵׁן וְשָׁמֵן יִרְעֶה מִקְנֶיךָ בַּיּוֹם הַהוּא כַּר נִרְחָב
BN: And he will send rain for your seed which you sow in the earth, and increase the yield of your corn that grows in that earth, so that it shall be fat and plenteous; on that day your cattle shall feed in vastly expanded pastures.
YIR'EH: Playing word-games with Torah and Moreh, as in verse 20; but the real point is the Shem'a, to which Y-Y has been alluding throughout these latter chapters. We have heard verses 3 and 4 of Deuteronomy 6 earlier in this chapter; the false gods belong to the next verses in that chapter, which also establish the broad expectations of the covenant. What we have in this verse takes us to the next source for the modern Shem'a, the outcome of keeping the covenant: Deuteronomy 11:13-15.
NIRCHAV: is not simply large, but the Huph'al form, "made large".
…for which you will be rewarded, as in previous times, as in the Shem'a, with rain for your crops and your cattle, and…
30:24 VE HA ALAPHIM VE HA AYARIM OVDEY HA ADAMAH BELIL CHAMITS YO'CHELU ASHER ZOREH VA RACHAT
30:24 VE HA ALAPHIM VE HA AYARIM OVDEY HA ADAMAH BELIL CHAMITS YO'CHELU ASHER ZOREH VA RACHAT
וְהָאֲלָפִים וְהָעֲיָרִים עֹבְדֵי הָאֲדָמָה בְּלִיל חָמִיץ יֹאכֵלוּ אֲשֶׁר זֹרֶה בָרַחַת וּבַמִּזְרֶה
BN: The oxen likewise, and the young asses that till the ground, shall eat savoury provender, which has been winnowed with the shovel and with the fork.
KJ: And there shall be upon every high mountain, and upon every high hill, rivers and streams of waters in the day of the great slaughter, when the towers fall.
ALAPHIM: isn't it strange that the word for thousands and the word for the antelope-ox should be the same. And why? Actually it's the other way round - the letters got created with a basic sound (a, b, c et cetera), but written down they looked like real objects, and the name of that real object got applied - imagine the letter b in English in the shape of a bumble bee, so it's no longer a 'b' but now a 'bumble' as the c is an ocean, the gee a horse and the n a full-sized female chicken; something of that order anyway.
To see the aleph-bet pictorially, click here.
30:25 VE HAYAH AL KOL HAR GAVO'AH VE AL KOL GIV'AH NISA'AH PELAGIM YIVLEY MAYIM BE YOM HEREG RAV BINPHOL MIGDALIM
וְהָיָה עַל כָּל הַר גָּבֹהַּ וְעַל כָּל גִּבְעָה נִשָּׂאָה פְּלָגִים יִבְלֵי מָיִם בְּיוֹם הֶרֶג רָב בִּנְפֹל מִגְדָּלִים
BN: And there shall be, on every lofty mountain, and on every high hill, streams and watercourses, on the day of the terrible slaughter, when the towers fall.
See my note in purple at the foot of this page; but then ask, if human beings will one day prove capable of achieving this, why will that same day also be one of "terrible slaughter"? Is it a recognition that those conditions will only be achieved if they are imposed, and that those who refuse to accept them will have to be apocalypsed? The next verse seems to confirm this.
30:26 VE HAYAH OR HA LEVANAH KE OR HA CHAMAH VE OR HA CHAMAH YIHEYEH SHIV'ATAYIM KE OR SHIV'AT HA YAMIM BE YOM CHAVOSH YHVH ET SHEVER AMO U MACHATS MAKATO YIRPH'A
וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים בְּיוֹם חֲבֹשׁ יְהוָה אֶת שֶׁבֶר עַמּוֹ וּמַחַץ מַכָּתוֹ יִרְפָּא
BN: Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of the seven days, on the day that YHVH binds up the wounds of his people, and heals the gash that made that wound. {P}
CHAMAH: For the sun, rather than SHEMESH; LAVANAH, for the moon, rather than YAREYACH. Is this a Yehudit equivalent of that Yorkshre dale where Anglo-Saxon met Viking and made the great compromise that led to Middle English? An equivalent of the battle between the Oc and Oil in France? By which I mean, can we identify a particular point in time, and/or geographical location, in which, and/or at which, different language sources overlapped, melded, supplanted each other, and use this to help us date the Biblical texts. Ha Lavanah is Ya'akov and his uncle Lavan in Amorite Armenia; Yareyach is Yericho (Jericho) and the moon-cities of Mesopotamia; Shemesh is a dialect variation of Babylonian Tammuz, Chamah is probably Egyptian Chem. Do you say scone (skon), which is Norse, or scone (skoan), which is Saxon? Do you spell it "threw", which is Fresian, or "thru", which is Jute, or "through", which is post-Chaucerian middle-English, or "thru", which is Pennsylvanian American derived from the Anglian?
30:27 HINEH SHEM YHVH BA MI MERCHAK BO'ER APO VE CHOVED MASA'AH SEPHATAV MAL'U ZA'AM U LESHONO KE ESH OCHALET
30:27 HINEH SHEM YHVH BA MI MERCHAK BO'ER APO VE CHOVED MASA'AH SEPHATAV MAL'U ZA'AM U LESHONO KE ESH OCHALET
הִנֵּה שֵׁם יְהוָה בָּא מִמֶּרְחָק בֹּעֵר אַפּוֹ וְכֹבֶד מַשָּׂאָה שְׂפָתָיו מָלְאוּ זַעַם וּלְשׁוֹנוֹ כְּאֵשׁ אֹכָלֶת
KJ: Behold, the name of the LORD cometh from far, burning with his anger, and the burden thereof is heavy: his lips are full of indignation, and his tongue as a devouring fire:
BN: Behold, the name of YHVH comes from far away, with his nostrils burning with fire, and smoke rising thickly; his lips are full of indignation, and his tongue is like a devouring flame...
YHVH, the volcano-god of Midyan, exactly as described in Exodus 13:21,the one who blew himself out of existence in Lot's time, and took out the Cities of the Plain, leaving behind only the Yam ha Melach with its lavic floor and its density of lavic salts. The same one, and probably the same eruption, recorded in the tales of Mosheh at Mount Chorev.
30:28 VE RUCHO KE NACHAL SHOTEPH AD TSAVAR YECHETSEH LA HANAPHAH GOYIM BE NAPHAT SHAV VE RESEN MAT'EH AL LECHAYEY AMIM
YHVH, the volcano-god of Midyan, exactly as described in Exodus 13:21,the one who blew himself out of existence in Lot's time, and took out the Cities of the Plain, leaving behind only the Yam ha Melach with its lavic floor and its density of lavic salts. The same one, and probably the same eruption, recorded in the tales of Mosheh at Mount Chorev.
30:28 VE RUCHO KE NACHAL SHOTEPH AD TSAVAR YECHETSEH LA HANAPHAH GOYIM BE NAPHAT SHAV VE RESEN MAT'EH AL LECHAYEY AMIM
וְרוּחוֹ כְּנַחַל שׁוֹטֵף עַד צַוָּאר יֶחֱצֶה לַהֲנָפָה גוֹיִם בְּנָפַת שָׁוְא וְרֶסֶן מַתְעֶה עַל לְחָיֵי עַמִּים
BN: ...And his breath gushes like a flowing stream, covering you to the very neck, bifurcating the nations with its waves, dispersing them as if through the sieve of their own worthlessness; and on that neck a bridle, to halter their foolish statements in the very jaw.
One of Y-Y's most complex metaphors. To see other versions of it in English, click here.
30:29 HA SHIR YIHEYEH LACHEM KE LEYL HITKADESH CHAG VE SIMCHAT LEVAV KA HOLECH BE CHALIL LAVO VE HAR YHVH EL TSUR YISRA-EL
הַשִּׁיר יִהְיֶה לָכֶם כְּלֵיל הִתְקַדֶּשׁ חָג וְשִׂמְחַת לֵבָב כַּהוֹלֵךְ בֶּחָלִיל לָבוֹא בְהַר יְהוָה אֶל צוּר יִשְׂרָאֵל
BN: The song will be yours, as on the night when the holy pilgrimage is celebrated; and gladness of heart too, as when the pipers lead the procession to come to the mountain of YHVH, to the Rock of Yisra-El.
HASHIR: Why the definite article? I presume in the same way that we might say "the anthem" before a royal procession, and know that everyone automatically knows what we mean. In this case - you can read the details in 2 Samuel 6 - it would have been Hallel.
Note yet again that the Isaiac god inhabits a mountain, just like Zeus and Jupiter and Wotan, and not a place called Heaven; though he controls the heavens from this mountain, in his role as YHVH Tseva'ot.
TSUR: here, but TSOR elsewhere; is the the difference as per my "through" and "thru" etc parallel above?
Note yet again that the Isaiac god inhabits a mountain, just like Zeus and Jupiter and Wotan, and not a place called Heaven; though he controls the heavens from this mountain, in his role as YHVH Tseva'ot.
TSUR: here, but TSOR elsewhere; is the the difference as per my "through" and "thru" etc parallel above?
30:30 VE HISHMIY'A YHVH ET HOD KOLO VE NACHAT ZERO'O YAR'EH BE ZA'APH APH VE LAHAV ESH OCHELAH NEPHETS VA ZEREM VE EVEN BARAD
וְהִשְׁמִיעַ יְהוָה אֶת הוֹד קוֹלוֹ וְנַחַת זְרוֹעוֹ יַרְאֶה בְּזַעַף אַף וְלַהַב אֵשׁ אוֹכֵלָה נֶפֶץ וָזֶרֶם וְאֶבֶן בָּרָד
BN: And YHVH will cause his majestic voice to be heard, and letting his arm come down will demonstrate the full extent of his anger through the flame of a devouring fire, and an explosion of volcanic clouds, and a downpour of lava, and a hail of rocks.
YHVH will reveal himself as indignation, fire, storm and hail-stones (so don't expect gentleness and peace in this Cosmos!). But that mountain blew itself out of existence long ago - at least as long ago as verse 27 anyway! - and YHVH's mountain is now the one to which verse 29 just made pilgrimage, a mountain of civilised peace in the city of peace, Yiru-Shala'im. (But beware, YHVH could turn that into a volcano too, if he is ever so minded!)
HISHMIY'A: Once again taking us to the Shem'a, this time through the causative, Hiph'il.
NACHAT at verse 15 meant "rest". Is the intention different here? I think the allusion is to the conductor of the orchestra, whose raised arm holds back the performers, and who brings it down to set the music playing. Something of the same order with Aharon and Chur holding up Mosheh's arms in the battle with the Beney Amalek in Exodus 17:9-11.
NACHAT at verse 15 meant "rest". Is the intention different here? I think the allusion is to the conductor of the orchestra, whose raised arm holds back the performers, and who brings it down to set the music playing. Something of the same order with Aharon and Chur holding up Mosheh's arms in the battle with the Beney Amalek in Exodus 17:9-11.
30:31 KI MI KOL YHVH YECHAT ASHUR BA SHEVET YAKEH
כִּי מִקּוֹל יְהוָה יֵחַת אַשּׁוּר בַּשֵּׁבֶט יַכֶּה
BN: For through the voice of YHVH shall Ashur be broken, using the rod with which he himself once smote others.
ASHUR: See the link.
SHEVET: Of course is both a "rod" or "staff" and one of the words for a tribe. So Ashur may well have formed an alliance once with a certain tribe, in order to achieve conquest over others; but now that same tribe will form an alliance against it, and be its defeater. The story of David's war with Chadad-Ezer in 2 Samuel 8-10 (also in 1 Chronicles 18) follows precisely this format.
30:32 VE HAYAH KOL MA'AVAR MATEH MUSADAH ASHER YANIYACH YHVH ALAV BE TUPIM U VE CHINOROT U VE MILCHAMOT TENUPHAH NILCHAM VAH
וְהָיָה כֹּל מַעֲבַר מַטֵּה מוּסָדָה אֲשֶׁר יָנִיחַ יְהוָה עָלָיו בְּתֻפִּים וּבְכִנֹּרוֹת וּבְמִלְחֲמוֹת תְּנוּפָה נִלְחַם בה
BN: And in every place that the staff of office passes through, which office YHVH has conferred upon him, it shall be to the accompaniment of tabrets and harps; and likewise he shall wield it when he leads his people into battle.
MATEH: The same applies to MATEH as it does to SHEVET; generally the one is used for the clan, the other for the full tribe, and the rod or staff is the symbol of office carried by the leader. So here the "grounded staff" is symbolic: as the elder leads the procession, he will plant his staff in the ground like a blind man with his cane: and in battle he will wave it, like a conductor's baton indeed, to indicate troop movements by coded signal.
30:33 KI ARUCH ME ETMUL TAPHTEH GAM HU LA MELECH HUCHAN HE'MIK HIRCHIV MEDURATAH ESH VE ETSIM HARBEH NISHMAT YHVH KE NACHAL GAPHRIT BO'ARAH BAH
KJ: For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the LORD, like a stream of brimstone, doth kindle it.
MATEH: The same applies to MATEH as it does to SHEVET; generally the one is used for the clan, the other for the full tribe, and the rod or staff is the symbol of office carried by the leader. So here the "grounded staff" is symbolic: as the elder leads the procession, he will plant his staff in the ground like a blind man with his cane: and in battle he will wave it, like a conductor's baton indeed, to indicate troop movements by coded signal.
30:33 KI ARUCH ME ETMUL TAPHTEH GAM HU LA MELECH HUCHAN HE'MIK HIRCHIV MEDURATAH ESH VE ETSIM HARBEH NISHMAT YHVH KE NACHAL GAPHRIT BO'ARAH BAH
כִּי עָרוּךְ מֵאֶתְמוּל תָּפְתֶּה גַּם-הוא (הִיא) לַמֶּלֶךְ הוּכָן הֶעְמִיק הִרְחִב מְדֻרָתָהּ אֵשׁ וְעֵצִים הַרְבֵּה נִשְׁמַת יְהוָה כְּנַחַל גָּפְרִית בֹּעֲרָה בָּהּ
BN: For a fiery brazier is ordered of old; yea, for the king it is prepared, deep and large; the pile thereof is fire and much wood; the breath of YHVH, like a stream of brimstone, kindles it. {P}
Tophet as a variant of She'ol, a precursor of both Hel and Hell. It was located in the Valley of Hinnom at the foot of Mount Tsi'on, and, in the pre-Davidic epoch when Moloch ruled supreme and his Tsi'un was placed gigantically on the summit of the hill, its belly literally an active brazier, first-born children were sacrificed at Tophet. So you can see why Gey Hinnom, which is the full name (Gey = valley) became Gehenna, the locatipon for the final apocalypse.
My first link to Tophet suggests the root of the name was "a cooking stove" in one of the Chaldean languages. Worth noting, and see this second Tophet link for more on it, that it also connects to the Yehudit word for "a drum", which is TOPH - and here we have a procession pilgrimaging through the Valley of Hinnom, accompanying its Hallel hymns with musical instruments, of which the Toph is bound to have been one. So Y-Y playing word-games, as per normal.
And of course, by remembering that "fiery brazier" at the foot of Mount Tsi'on, while the former volcano god lives in a palace on its summit, built precisely where the Tsi'un had stood previously, the volcanic threat of verse 30 becomes endorsed.
And of course, by remembering that "fiery brazier" at the foot of Mount Tsi'on, while the former volcano god lives in a palace on its summit, built precisely where the Tsi'un had stood previously, the volcanic threat of verse 30 becomes endorsed.
And based on this chapter, can we now say that we understand what Y-Y means when he keeps on telling us "on that day". No, not the day when some mystical Messiah will come and make the world perfect by magic. Rather the day on which human beings finally reach a point of wisdom at which they are able to create a Code of Ethics, a Charter of Rights, and another of Responsibilities, and make a sincere commitment to living by all three. The Messiah, it transpires, will only come when the conditions are right, and if those conditions are right, he will no longer be needed.
Isaiah:
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