Tuesday, May 30, 2017

Ezekiel 4

A spondee underlay in verse 15
Another short but droll chapter, with several very rude prophetic musings. I am surprised at the extensive use of the verb that typically means give. I have been forced into some odd glosses for it. Of course, a native speaker would not need to translate and so would appreciate the nuances of נתן without question. The verb in verse 15 has three separate reciting notes on it creating a strange musical figure that I have not noted elsewhere, spondee in texture rather than recitative. It almost implies that Ezekiel has misheard the rude prophecy telling him how to cook his multi-grain bread.

Ezekiel 4 Fn Min Max Syll
וְאַתָּ֤ה בֶן־אָדָם֙ קַח־לְךָ֣ לְבֵנָ֔ה וְנָתַתָּ֥ה אוֹתָ֖הּ לְפָנֶ֑יךָ
וְחַקּוֹתָ֥ עָלֶ֛יהָ עִ֖יר אֶת־יְרוּשָׁלִָֽם
1 And you, child of humanity, take for yourself a tile and position it before you,
and engrave on it a city, even Jerusalem.
3d 4C 22
13
וְנָתַתָּ֨ה עָלֶ֜יהָ מָצ֗וֹר וּבָנִ֤יתָ עָלֶ֙יהָ֙ דָּיֵ֔ק וְשָׁפַכְתָּ֥ עָלֶ֖יהָ סֹֽלְלָ֑ה
וְנָתַתָּ֨ה עָלֶ֧יהָ מַחֲנ֛וֹת וְשִׂים־עָלֶ֥יהָ כָּרִ֖ים סָבִֽיב
2 And you will give siege against her, and you will build against her a siege-wall, and pour out against her a ramp,
and you will position camps against her, and set against her battering-rams round about.
3c 4C 27
19
וְאַתָּ֤ה קַח־לְךָ֙ מַחֲבַ֣ת בַּרְזֶ֔ל וְנָתַתָּ֤ה אוֹתָהּ֙ קִ֣יר בַּרְזֶ֔ל בֵּינְךָ֖ וּבֵ֣ין הָעִ֑יר
וַהֲכִינֹתָה֩ אֶת־פָּנֶ֨יךָ אֵלֶ֜יהָ וְהָיְתָ֤ה בַמָּצוֹר֙ וְצַרְתָּ֣ עָלֶ֔יהָ א֥וֹת הִ֖יא לְבֵ֥ית יִשְׂרָאֵֽל
3 And you take for yourself a pan of iron, and you position it as a sidewall of iron between you and the city,
and prepare your face for it, and it will be in the siege, and you will lay siege against her. A sign this is for the house of Israel.
3e 4C 26
31
וְאַתָּ֤ה שְׁכַב֙ עַל־צִדְּךָ֣ הַשְּׂמָאלִ֔י וְשַׂמְתָּ֛ אֶת־עֲוֺ֥ן בֵּֽית־יִשְׂרָאֵ֖ל עָלָ֑יו
מִסְפַּ֤ר הַיָּמִים֙ אֲשֶׁ֣ר תִּשְׁכַּ֣ב עָלָ֔יו תִּשָּׂ֖א אֶת־עֲוֺנָֽם
4 And you lie down on your left side and set the iniquity of the house of Israel on it,
based on the count of the days that you lie down on it, you will bear their iniquity.
3d 4C 23
17
וַאֲנִ֗י נָתַ֤תִּֽי לְךָ֙ אֶת־שְׁנֵ֣י עֲוֺנָ֔ם לְמִסְפַּ֣ר יָמִ֔ים שְׁלֹשׁ־מֵא֥וֹת וְתִשְׁעִ֖ים י֑וֹם
וְנָשָׂ֖אתָ עֲוֺ֥ן בֵּֽית־יִשְׂרָאֵֽל
5 And I, I give to you the years of their iniquity for the record of the days, three hundred and ninety days.
So you will bear the iniquity of the house of Israel.
3e 4C 27
10
וְכִלִּיתָ֣ אֶת־אֵ֗לֶּה וְשָׁ֨כַבְתָּ֜ עַל־צִדְּךָ֤ הַיְמָנִי֙ שֵׁנִ֔ית וְנָשָׂ֖אתָ אֶת־עֲוֺ֣ן בֵּית־יְהוּדָ֑ה
אַרְבָּעִ֣ים י֔וֹם י֧וֹם לַשָּׁנָ֛ה י֥וֹם לַשָּׁנָ֖ה נְתַתִּ֥יו לָֽךְ
6 When you have finished these things, then lie down on your right side a second time, and bear the iniquity of the house of Judah,
forty days, a day per year. A day per year I have assigned for you.
3c 4C 30
16
וְאֶל־מְצ֤וֹר יְרוּשָׁלִַ֙ם֙ תָּכִ֣ין פָּנֶ֔יךָ וּֽזְרֹעֲךָ֖ חֲשׂוּפָ֑ה
וְנִבֵּאתָ֖ עָלֶֽיהָ
7 And to the siege of Jerusalem you will prepare your face,
and your arm stripped, then you will prophesy against her.
3e 4C 20
7
וְהִנֵּ֛ה נָתַ֥תִּי עָלֶ֖יךָ עֲבוֹתִ֑ים
וְלֹֽא־תֵהָפֵ֤ךְ מִֽצִּדְּךָ֙ אֶל־צִדֶּ֔ךָ עַד־כַּלּוֹתְךָ֖ יְמֵ֥י מְצוּרֶֽךָ
8 And behold, I assign upon you cords,
so you will not change from your side to your side until you have finished the days of your siege.
3d 4C 12
21
וְאַתָּ֣ה קַח־לְךָ֡ חִטִּ֡ין וּ֠שְׂעֹרִים וּפ֨וֹל וַעֲדָשִׁ֜ים וְדֹ֣חַן וְכֻסְּמִ֗ים וְנָתַתָּ֤ה אוֹתָם֙ בִּכְלִ֣י אֶחָ֔ד וְעָשִׂ֧יתָ אוֹתָ֛ם לְךָ֖ לְלָ֑חֶם
מִסְפַּ֨ר הַיָּמִ֜ים אֲשֶׁר־אַתָּ֣ה ׀ שׁוֹכֵ֣ב עַֽל־צִדְּךָ֗ שְׁלֹשׁ־מֵא֧וֹת וְתִשְׁעִ֛ים י֖וֹם תֹּאכֲלֶֽנּוּ
9 And you take for yourself wheat, and barley, and bean, and lentil, and millet, and spelt, and you will assign them to one vessel, and you will make them for yourself for bread,
based on the count of the days that you will lie down on your side. Three hundred and ninety days you will eat it.
3c 4C 44
26
וּמַאֲכָֽלְךָ֙ אֲשֶׁ֣ר תֹּאכֲלֶ֔נּוּ בְּמִשְׁק֕וֹל עֶשְׂרִ֥ים שֶׁ֖קֶל לַיּ֑וֹם
מֵעֵ֥ת עַד־עֵ֖ת תֹּאכֲלֶֽנּוּ
10 And the food that you will eat of, by weight, twenty shekels per day.
From time to time you will eat of it.
3e 4B 20
8
וּמַ֛יִם בִּמְשׂוּרָ֥ה תִשְׁתֶּ֖ה שִׁשִּׁ֣ית הַהִ֑ין
מֵעֵ֥ת עַד־עֵ֖ת תִּשְׁתֶּֽה
11 And water by dole you will imbibe.
The sixth of a hin from time to time you will imbibe.
3d 4B 11
6
וְעֻגַ֥ת שְׂעֹרִ֖ים תֹּֽאכֲלֶ֑נָּה
וְהִ֗יא בְּגֶֽלְלֵי֙ צֵאַ֣ת הָֽאָדָ֔ם תְּעֻגֶ֖נָה לְעֵינֵיהֶֽם
12 And pancakes of barley you will eat from it,
and it, with dung that emerges from the human, you will seethe, for their eyes.
3e 4B 10
18
וַיֹּ֣אמֶר יְהוָ֔ה כָּ֣כָה יֹאכְל֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל אֶת־לַחְמָ֖ם טָמֵ֑א
בַּגּוֹיִ֕ם אֲשֶׁ֥ר אַדִּיחֵ֖ם שָֽׁם
13 And Yahweh said, Thus the children of Israel will eat their bread defiled,
in the nations where I will banish them.
3c 4B 19
9
וָאֹמַ֗ר אֲהָהּ֙ אֲדֹנָ֣י יְהוִ֔ה הִנֵּ֥ה נַפְשִׁ֖י לֹ֣א מְטֻמָּאָ֑ה
וּנְבֵלָ֨ה וּטְרֵפָ֤ה לֹֽא־אָכַ֙לְתִּי֙ מִנְּעוּרַ֣י וְעַד־עַ֔תָּה וְלֹא־בָ֥א בְּפִ֖י בְּשַׂ֥ר פִּגּֽוּל
14 And I said, Aye yai yai, my Lord, Yahweh, behold my being, not unclean,
neither corpse nor what is torn have I eaten from my youth and till now. Neither did enter into my mouth fetid flesh.
3e 4C 19
24
וַיֹּ֣אמֶר אֵלַ֔י רְאֵ֗ה נָתַ֤תִּֽי לְךָ֙ אֶת־צְפִיעֵ֣י הַבָּקָ֔ר תַּ֖חַת גֶּלְלֵ֣י הָֽאָדָ֑ם
וְעָשִׂ֥יתָ אֶֽת־לַחְמְךָ֖ עֲלֵיהֶֽם
15 And he said to me, See, I have given to you the patties of the oxen, instead of the dung of the human,
and you will make your bread over them.
3e 4C 26
11
וַיֹּ֣אמֶר אֵלַ֗י בֶּן־אָדָם֙ הִנְנִ֨י שֹׁבֵ֤ר מַטֵּה־לֶ֙חֶם֙ בִּיר֣וּשָׁלִַ֔ם וְאָכְלוּ־לֶ֥חֶם בְּמִשְׁקָ֖ל וּבִדְאָגָ֑ה
וּמַ֕יִם בִּמְשׂוּרָ֥ה וּבְשִׁמָּמ֖וֹן יִשְׁתּֽוּ
16 And he said to me, Child of humanity, behold me shattering the branch of bread in Jerusalem, and they will eat bread by weight and in anxiety,
and water by dole and in desolation, they will imbibe.
3e 4C 31
11
לְמַ֥עַן יַחְסְר֖וּ לֶ֣חֶם וָמָ֑יִם
וְנָשַׁ֙מּוּ֙ אִ֣ישׁ וְאָחִ֔יו וְנָמַ֖קּוּ בַּעֲוֺנָֽם
17 So that they will lack bread and water,
and they will be desolate, each with its kin, and will rot in their iniquity.
3e 4B 11
16

On the characteristics of Hebrew poetry

Robert Holmstedt has written a very clear short paper here with a focus on the syntax of Hebrew poetry, line by line. He is looking for feedback. His first few pages are promising, and raise for me questions I have been thinking about for some time:
  • Is parallelism as categorized by Lowth an adequate initial assist?
  • Is Kugel's failure to find a distinction between poetry and prose adequate?
  • What do we do about our lack of access to performance practice?
On his next several pages, Holmstedt writes clearly to put his analysis into context using terms from Lowth, Kugel, O'Connor, and several others whose work I have not studied. I particularly like the list of Watson's 19 characteristics of the poetic line-form:  "ellipsis, unusual vocabulary, conciseness, unusual word order, archaisms, use of metre, regularity and symmetry, parallelism, word-pairs, chiastic patterns, envelope figure, break-up of stereotype phrases, repetition of various forms, gender-matched parallelism, tricolon, rhyme, other sound patterns, and absence of prose elements".

Holmstedt then focuses on the line and its syntax as laid out by Dobbs-Allsopp including: "the use of acrostic patterns, parallelism, sound play, syntax, grouping and the prevailing binarism of biblical poetry, the couplet, the triplet, larger groupings, isolated lines, and the logic of counting".

We are now up to about 30 characteristics of a poetic line. And all this is good, though many terms beg definition and example. Holmstedt then moves to his own intent in the paper:  "I will bypass the issue of describing the BH poetic line and assert that it is not just the line that is central to defining the BH poetic verse, but constraints upon the relationship of the lines resulting in a binary syntactic choice."

This raises the question for me (but it shouldn't because he did not imply it), Did the Hebrews conceive of poetry as stanzas, the way that we also often think of it? (In fact Holmstedt will not go that far to answering the questions he raised for me. He puts himself at a disadvantage with this sentence: "But we will never have access to the critical performance convention, and therefore we cannot achieve a complete description of BH poetry." Perhaps that is true, but perhaps also we have more than we think.)

He then elaborates O'Connor's 6 tropes:  repetition (on the word level), coloration (wordlevel), gapping (line-level), matching (line-level), mixing (supralinear-level), and dependency (supralinear-level). He is going to approach poetic syntax in what seems to me a round-about way, by means of apposition and non-apposition. He lays out an analysis of all of Psalm 1 with this carefully developed syntactic idea in mind.

My first non-scholarly thought on this (before I read it in detail) is that poetry puts things beside each other. Some are in apposition and some are not.

My initial reaction on reading further is that some of the apposition he describes is not apposition to me. (But I am not a grammarian and it appears from his many categories that there are many many types of apposition.) I have often met apposition at a phrase level (which I see in his list as 'non-nominal' apposition), but I would not have considered as apposition something as simple as the king, Solomon, which in some cases we would hear merely as king Solomon. Nor would I take a list as apposition, such as ‘and Noah begat three sons, Shem, Ham, and Japheth’ (Gen 6:10), nor something that seems more like an adjective (attribution). I think I can see what he is describing under these categories, but I am not sure, that he is going to get to the end I seek: How is it that poetry strikes us as different from prose?

In the next section, he elaborates Parallelism as apposition or non-apposition. Ever since Lowth, parallelism has been the traditional starting place for people to describe Hebrew poetry. The idea of similar or contrasting couplet is a helpful concept, but it is a part of the technique of both poetry and prose writers, but the 21 books are still significantly different from the 3 poetry books, Psalms (ת), Proverbs (מ), and Job (א), their three initial letters forming their traditional name of the books of truth (אמת). And each of these poetry books is again quite different in tone. Psalms have stanza structure. Job is epic. And Proverbs has both a didactic introduction and acrostic conclusion to what could be characterized as isolated aphorisms. (But they might not be as isolated as they seem.)

Questions are occurring to me that Holmstedt may not want to raise at this point. So he rightly reminds the reader: "Once again, please keep in mind that my argument in this essay is about interlineal syntax, not literary-poetic structure".

This limits what I can say in response. I don't think it adequately considers the wholeness of the poetry of the Psalms. Nor will it help with the epic aspects of the long poem of Job. Even in the aphoristic parts of the Proverbs there are some threads, but I am only about half way through reading these, and what I see there is exercises in terseness forcing the reader or hearer to disambiguate. You can see his analysis of Psalm 1 on pages 14 and 15 of the pdf. Here is my analysis of the music for comparison.


The first rest in verse 1 on the ole-veyored (f#) shows where to pause for the initial impact on the hearer. There is an additional pause on the atenach (1c) at the end of the first parallel. But the listener knows the story is not finished, since we are on the subdominant A, and will wait patiently for the denouement of the tri-colon which returns to the tonic after the caesura.

Verse 2, the opening accent ties this verse to verse 1. There is no caesura in verse 2. The learning of Torah is a continuous activity. (But there is a rest on the supertonic, an ole-veyored that is almost invisible.)

Verse 3 also has two rests, making it a tri-colon: 1. The ole-veyored is on the streams of water, the image is of Torah, whereas the איש is the tree. 2. The consequence is fruit in due season and leaf not withering, (though the two phrases grammatically are sung as one to the atenach), and 3. the final conclusion, all that it does will thrive.

Verse 4 is a second choice from verse 1 - either one does abstain from the associations of verse 1 or one does not. The כי עם is downplayed compared to the opening of verse 2, but it clearly defines the alternative. Verse 3 and 4 are linked equally by the image of עץ and מץ. Of course, every verse is linked and is the outworking of the thesis of verse 1.

Verse 5 has a single upbeat to a high C contrasting the end of the wicked using the same reciting note as was used in verse 3 of the fruitfulness of the righteous. The matter of fact final verse stands out in its musical simplicity.

This poem seems to me a single stanza. I say this for non-musical reasons, a three-word chiasm joins verses 1 to 5-6. If I were to break it up, it would be 5 cola, verses 1-2, 5 cola, verses 3-4, and 4 cola, each of these beginning with a tri-colon, then verses 5 and 6.

The value of Holmstedt's article for me is his apt selection from the literature. I have found this part of his work very helpful. E.g. "I find Landy’s observations provocative and keep them in mind as I contemplate the nature of BH poetry: “prose presupposes sequential time …; poetry concerns timelessness,” “prose preserves an often ironic objective distance between the writer, his audience, and his subject-matter.... In poetry, there is a communion between the singer and the audience,” “Prose accordingly represents everyday life, activities, and speech … poetry is the language of liminal situations,” and “Prose perceives the world through relations of contiguity, temporal and spatial, i.e., metonymy; poetry expresses it metaphorically, through relations of likeness and difference”"

Landy is not listed in his bibliography so I do not know if this is the Francis Landy I have met at UVIC.

But very few people are doing musical analysis. I know only of David Mitchell in Brussels. It is the analysis of the musical forms indicated by the accents that allows us to hear more than we have heard before from the text. Even if this musical inference is not perfect, it is light ears, or I should say the ear is enlightened, far and away beyond what we have had to date from scholars of the accents.

On the prosody implied of the accents, here are some general observations I have made from my work:
  1. the caesura effected by the atenach is of primary importance. The disjunction of the ole-veyored is rarer but also significant. These two alone suggest performance practice. (occasionally, I would like to see an additional pause. Most often the revia provides it in an exceptionally long poetic line greater than 15 syllables.)
  2. the opening of a verse, (or even its second syllable if the first is an upbeat), with an accent other than the default silluq, indicates a connection with the prior verses to be determined by the hearer. 
  3. the tone of voice and emphasis both within and between verses is determined by the other accents.
Saying this in non-musical language is nearly impossible. My overall thesis is that the use of the accents defines poetic structure (and prose also) beyond the scope of the line and beyond the scope of the verse. As I have noted elsewhere, this thesis contradicts claims made over the past 1000 years in the literature on the accents, notably from Wickes in his treatises from the 19th century. Two excellent examples are Psalm 96, where the accents define the scope of the stanzas so clearly, and from the prose books, the lament of David over the death of Saul and Jonathan. I can only illustrate these with the music, which to a musician is so much clearer than any list of accents would tell us.

If I were going to characterize poetry, and I am not yet ready to, I would say the obvious: the lines are short, and their terseness needs work to interpret. Also they typically have fewer of some common grammatical markers, like the particle את or the definite article. (Raabe, Anchor Bible Commentary on Obadiah, p 6-7, cites some measures related to the use of את and אשׁר. "In standard prose the particle is 15% or more whereas in poetry it is 5% or less." And also "if a section has 100 words, את and אשׁר and the definite article ה will comprise five or fewer of the words.") The short lines are very clear from syllable counting. I have still to examine the grammatical markers in a full database. But there is much more to be known from the music.





PS
(It always pleases me when an opinion of John Hobbins is noted. I know so few scholars personally, and John is one who in the early days of blogging stimulated so much discussion, and in the early days of my own study, allowed me to struggle through my first attempts to read a text with Hebrew in it. Ten years later, I am not quite so intimidated by foreign languages in an English text, but I have to admit, it the impact of Biblical poetry were dependent on our ability to read Hebrew and commentary in German, French, Latin, and Greek, etc, then the poetry would not have had the impact it has had in western history and continues to have.)

Sunday, May 28, 2017

1 Kings 13

This story of prophetic political power and deception leaps the gap of several hundred years between Jeroboam and Josiah (2 Kings 23). Politics demands an unequal power relationship. Both the unnamed man of God and the old prophet get their insights... (Note the absence of a rest in verse 19). I am inclined to interpret this as a constructed parable of the rule of Israel of the house of Jeroboam, from the point of view of the period after Josiah. This chapter may act as a frame for the northern kingdom. It and 2 Kings 23 share 720 of their combined 1121 words. I found the chapter awkward to work with.

1 Kings 13 Fn Min Max Syll
וְהִנֵּ֣ה ׀ אִ֣ישׁ אֱלֹהִ֗ים בָּ֧א מִיהוּדָ֛ה בִּדְבַ֥ר יְהוָ֖ה אֶל־בֵּֽית־אֵ֑ל
וְיָרָבְעָ֛ם עֹמֵ֥ד עַל־הַמִּזְבֵּ֖חַ לְהַקְטִֽיר
1 And behold, a man of God had come from Judah by the word of Yahweh to Bethel,
and Jeroboam was standing over the altar to burn incense.
3c 4B 18
14
וַיִּקְרָ֤א עַל־הַמִּזְבֵּ֙חַ֙ בִּדְבַ֣ר יְהוָ֔ה וַיֹּ֙אמֶר֙ מִזְבֵּ֣חַ מִזְבֵּ֔חַ כֹּ֖ה אָמַ֣ר יְהוָ֑ה
הִנֵּֽה־בֵ֞ן נוֹלָ֤ד לְבֵית־דָּוִד֙ יֹאשִׁיָּ֣הוּ שְׁמ֔וֹ וְזָבַ֣ח עָלֶ֗יךָ אֶת־כֹּהֲנֵ֤י הַבָּמוֹת֙ הַמַּקְטִרִ֣ים עָלֶ֔יךָ וְעַצְמ֥וֹת אָדָ֖ם יִשְׂרְפ֥וּ עָלֶֽיךָ
2 And he called over the altar by the word of Yahweh, saying, O altar, altar, thus says Yahweh,
Behold, a child will be born to the house of David, Josiah his name, and he will offer on you the priests of the high places, those who burn incense on you, and human bones will be incinerated on you.
3e 4C 26
46
וְנָתַן֩ בַּיּ֨וֹם הַה֤וּא מוֹפֵת֙ לֵאמֹ֔ר זֶ֣ה הַמּוֹפֵ֔ת אֲשֶׁ֖ר דִּבֶּ֣ר יְהוָ֑ה
הִנֵּ֤ה הַמִּזְבֵּ֙חַ֙ נִקְרָ֔ע וְנִשְׁפַּ֖ךְ הַדֶּ֥שֶׁן אֲשֶׁר־עָלָֽיו
3 And he gave in that day a portent, saying, This is the portent that Yahweh spoke,
Behold the offering will be ripped and the fat that is on it will be poured out.
3e 4C 21
18
וַיְהִי֩ כִשְׁמֹ֨עַ הַמֶּ֜לֶךְ אֶת־דְּבַ֣ר אִישׁ־הָאֱלֹהִ֗ים אֲשֶׁ֨ר קָרָ֤א עַל־הַמִּזְבֵּ֙חַ֙ בְּבֵֽית־אֵ֔ל וַיִּשְׁלַ֨ח יָרָבְעָ֧ם אֶת־יָד֛וֹ מֵעַ֥ל הַמִּזְבֵּ֖חַ לֵאמֹ֣ר ׀ תִּפְשֻׂ֑הוּ
וַתִּיבַ֤שׁ יָדוֹ֙ אֲשֶׁ֣ר שָׁלַ֣ח עָלָ֔יו וְלֹ֥א יָכֹ֖ל לַהֲשִׁיבָ֥הּ אֵלָֽיו
4 And it happened as the king heard the word of the man of God who proclaimed over the altar in Bethel, that Jeroboam extended his hand from the altar, saying, Arrest him.
And his hand that he extended against him dried up, and he could not restore it to himself.
3c 4C 48
21
וְהַמִּזְבֵּ֣חַ נִקְרָ֔ע וַיִּשָּׁפֵ֥ךְ הַדֶּ֖שֶׁן מִן־הַמִּזְבֵּ֑חַ
כַּמּוֹפֵ֗ת אֲשֶׁ֥ר נָתַ֛ן אִ֥ישׁ הָאֱלֹהִ֖ים בִּדְבַ֥ר יְהוָֽה
5 And the offering was ripped, and the fat from the altar was poured out,
as a portent that the man of God had given by the word of Yahweh.
3d 4B 19
16
וַיַּ֨עַן הַמֶּ֜לֶךְ וַיֹּ֣אמֶר ׀ אֶל־אִ֣ישׁ הָאֱלֹהִ֗ים חַל־נָ֞א אֶת־פְּנֵ֨י יְהוָ֤ה אֱלֹהֶ֙יךָ֙ וְהִתְפַּלֵּ֣ל בַּעֲדִ֔י וְתָשֹׁ֥ב יָדִ֖י אֵלָ֑י
וַיְחַ֤ל אִישׁ־הָֽאֱלֹהִים֙ אֶת־פְּנֵ֣י יְהוָ֔ה וַתָּ֤שָׁב יַד־הַמֶּ֙לֶךְ֙ אֵלָ֔יו וַתְּהִ֖י כְּבָרִֽאשֹׁנָֽה
6 And the king answered, and he said to the man of God, Entreat, if you will, before Yahweh your God, and pray about me, that my hand return to me,
and the man of God entreated before Yahweh. and the hand of the king returned to him, and it became as at the beginning.
3e 4C 40
28
וַיְדַבֵּ֤ר הַמֶּ֙לֶךְ֙ אֶל־אִ֣ישׁ הָאֱלֹהִ֔ים בֹּאָה־אִתִּ֥י הַבַּ֖יְתָה וּֽסְעָ֑דָה
וְאֶתְּנָ֥ה לְךָ֖ מַתָּֽת
7 And the king spoke to the man of God, Come with me towards the house and find sustenance,
and I will give to you an endowment.
3e 4C 21
7
וַיֹּ֤אמֶר אִישׁ־הָֽאֱלֹהִים֙ אֶל־הַמֶּ֔לֶךְ אִם־תִּתֶּן־לִי֙ אֶת־חֲצִ֣י בֵיתֶ֔ךָ לֹ֥א אָבֹ֖א עִמָּ֑ךְ
וְלֹֽא־אֹ֤כַל לֶ֙חֶם֙ וְלֹ֣א אֶשְׁתֶּה־מַּ֔יִם בַּמָּק֖וֹם הַזֶּֽה
8 And the man of God to said the king, If you will give to me half your house, I will not enter with you.
And I will not eat bread nor will I imbibe water in this place.
3e 4C 27
15
כִּֽי־כֵ֣ן ׀ צִוָּ֣ה אֹתִ֗י בִּדְבַ֤ר יְהוָה֙ לֵאמֹ֔ר לֹא־תֹ֥אכַל לֶ֖חֶם וְלֹ֣א תִשְׁתֶּה־מָּ֑יִם
וְלֹ֣א תָשׁ֔וּב בַּדֶּ֖רֶךְ אֲשֶׁ֥ר הָלָֽכְתָּ
9 For so was it commanded me by the word of Yahweh, saying, You will not eat bread nor will you imbibe water,
nor return back in the way that you have walked.
3e 4C 22
12
וַיֵּ֖לֶךְ בְּדֶ֣רֶךְ אַחֵ֑ר
וְלֹֽא־שָׁ֣ב בַּדֶּ֔רֶךְ אֲשֶׁ֛ר בָּ֥א בָ֖הּ אֶל־בֵּֽית־אֵֽל
10 And he walked by another way,
and did not return in the way by which he entered Bethel.
3d 4B 8
13
וְנָבִ֤יא אֶחָד֙ זָקֵ֔ן יֹשֵׁ֖ב בְּבֵֽית־אֵ֑ל
וַיָּב֣וֹא בְנ֡וֹ וַיְסַפֶּר־ל֣וֹ אֶת־כָּל־הַמַּעֲשֶׂ֣ה אֲשֶׁר־עָשָׂה֩ אִישׁ־הָאֱלֹהִ֨ים ׀ הַיּ֜וֹם בְּבֵֽית־אֵ֗ל אֶת־הַדְּבָרִים֙ אֲשֶׁ֣ר דִּבֶּ֣ר אֶל־הַמֶּ֔לֶךְ וַֽיְסַפְּר֖וּם לַאֲבִיהֶֽם
11 And there was one old prophet sitting in Bethel,
and his child came in and recounted to him all the doings that the man of God had done the day in Bethel, the words that he spoke to the king, and he recounted them to their father.
3e 4C 12
48
וַיְדַבֵּ֤ר אֲלֵהֶם֙ אֲבִיהֶ֔ם אֵֽי־זֶ֥ה הַדֶּ֖רֶךְ הָלָ֑ךְ
וַיִּרְא֣וּ בָנָ֗יו אֶת־הַדֶּ֙רֶךְ֙ אֲשֶׁ֤ר הָלַךְ֙ אִ֣ישׁ הָאֱלֹהִ֔ים אֲשֶׁר־בָּ֖א מִיהוּדָֽה
12 And their father spoke to them, Where is this way that he walked?
(For his children had seen the way that the man of God walked that had come from Judah.)
3e 4C 16
24
וַיֹּ֙אמֶר֙ אֶל־בָּנָ֔יו חִבְשׁוּ־לִ֖י הַחֲמ֑וֹר
וַיַּחְבְּשׁוּ־ל֣וֹ הַחֲמ֔וֹר וַיִּרְכַּ֖ב עָלָֽיו
13 And he said to his children, Saddle for me the ass.
And they saddled for him the ass, and he rode on it.
3e 4B 12
12
וַיֵּ֗לֶךְ אַֽחֲרֵי֙ אִ֣ישׁ הָאֱלֹהִ֔ים וַיִּ֨מְצָאֵ֔הוּ יֹשֵׁ֖ב תַּ֣חַת הָאֵלָ֑ה
וַיֹּ֣אמֶר אֵלָ֗יו הַאַתָּ֧ה אִישׁ־הָאֱלֹהִ֛ים אֲשֶׁר־בָּ֥אתָ מִֽיהוּדָ֖ה וַיֹּ֥אמֶר אָֽנִי
14 And he walked after the man of God, and found him sitting under an elm,
and said to him, Are you the man of God that has come from Judah? And he said, I am.
3c 4B 23
25
וַיֹּ֣אמֶר אֵלָ֔יו לֵ֥ךְ אִתִּ֖י הַבָּ֑יְתָה
וֶאֱכֹ֖ל לָֽחֶם
15 And he said to him, Walk with me towards the house,
and eat bread.
3e 4B 11
5
וַיֹּ֗אמֶר לֹ֥א אוּכַ֛ל לָשׁ֥וּב אִתָּ֖ךְ וְלָב֣וֹא אִתָּ֑ךְ
וְלֹֽא־אֹ֣כַל לֶ֗חֶם וְלֹֽא־אֶשְׁתֶּ֤ה אִתְּךָ֙ מַ֔יִם בַּמָּק֖וֹם הַזֶּֽה
16 And he said, I am not able to return with you, or to come with you,
and I will not eat bread nor will I imbibe water with you in this place.
3d 4C 15
17
כִּֽי־דָבָ֤ר אֵלַי֙ בִּדְבַ֣ר יְהוָ֔ה לֹֽא־תֹאכַ֣ל לֶ֔חֶם וְלֹֽא־תִשְׁתֶּ֥ה שָׁ֖ם מָ֑יִם
לֹא־תָשׁ֣וּב לָלֶ֔כֶת בַּדֶּ֖רֶךְ אֲשֶׁר־הָלַ֥כְתָּ בָּֽהּ
17 For it was spoken to me by the word of Yahweh, You will not eat bread nor will you imbibe water there,
nor return back to walk in the way by which you have walked.
3e 4C 19
14
וַיֹּ֣אמֶר ל֗וֹ גַּם־אֲנִ֣י נָבִיא֮ כָּמוֹךָ֒ וּמַלְאָ֡ךְ דִּבֶּ֣ר אֵלַי֩ בִּדְבַ֨ר יְהוָ֜ה לֵאמֹ֗ר הֲשִׁבֵ֤הוּ אִתְּךָ֙ אֶל־בֵּיתֶ֔ךָ וְיֹ֥אכַל לֶ֖חֶם וְיֵ֣שְׁתְּ מָ֑יִם
כִּחֵ֖שׁ לֽוֹ
18 And he said to him, I also am a prophet like you, and an angel spoke to me by the word of Yahweh, saying, Bring him back with you to your house, and eat bread and imbibe water.
(He dissimulated to him.)
3e 4C 45
3
וַיָּ֣שָׁב אִתּ֗וֹ וַיֹּ֥אכַל לֶ֛חֶם בְּבֵית֖וֹ וַיֵּ֥שְׁתְּ מָֽיִם 19 And he sat with him and they ate bread in his house and imbibed water. 3d 4B 18
וַיְהִ֕י הֵ֥ם יֹשְׁבִ֖ים אֶל־הַשֻּׁלְחָ֑ן
וַֽיְהִי֙ דְּבַר־יְהוָ֔ה אֶל־הַנָּבִ֖יא אֲשֶׁ֥ר הֱשִׁיבֽוֹ
20 And when they were seated at the table,
the word of Yahweh happened to the prophet that had brought him back.
3e 4A 9
15
וַיִּקְרָ֞א אֶל־אִ֣ישׁ הָאֱלֹהִ֗ים אֲשֶׁר־בָּ֤א מִֽיהוּדָה֙ לֵאמֹ֔ר כֹּ֖ה אָמַ֣ר יְהוָ֑ה
יַ֗עַן כִּ֤י מָרִ֙יתָ֙ פִּ֣י יְהוָ֔ה וְלֹ֤א שָׁמַ֙רְתָּ֙ אֶת־הַמִּצְוָ֔ה אֲשֶׁ֥ר צִוְּךָ֖ יְהוָ֥ה אֱלֹהֶֽיךָ
21 And he called to the man of God that had come from Judah, saying, Thus says Yahweh,
Because you provoked the mandate of Yahweh, and did not keep the commandment that Yahweh your God commanded you,
3e 4C 22
28
וַתָּ֗שָׁב וַתֹּ֤אכַל לֶ֙חֶם֙ וַתֵּ֣שְׁתְּ מַ֔יִם בַּמָּקוֹם֙ אֲשֶׁ֣ר דִּבֶּ֣ר אֵלֶ֔יךָ אַל־תֹּ֥אכַל לֶ֖חֶם וְאַל־תֵּ֣שְׁתְּ מָ֑יִם
לֹֽא־תָב֥וֹא נִבְלָתְךָ֖ אֶל־קֶ֥בֶר אֲבֹתֶֽיךָ
22 But returned and ate bread and imbibed water in the place where he spoke to you, You will not eat bread, and you will not imbibe water,
your corpse will not enter into the tomb of your ancestors.
3e 4C 33
12
וַיְהִ֗י אַחֲרֵ֛י אָכְל֥וֹ לֶ֖חֶם וְאַחֲרֵ֣י שְׁתוֹת֑וֹ
וַיַּחֲבָשׁ־ל֣וֹ הַחֲמ֔וֹר לַנָּבִ֖יא אֲשֶׁ֥ר הֱשִׁיבֽוֹ
23 And it was after they had eaten bread, and after they had imbibed,
that he saddled for him the ass, (for the prophet whom he had made return).
3d 4B 16
16
וַיֵּ֕לֶךְ וַיִּמְצָאֵ֧הוּ אַרְיֵ֛ה בַּדֶּ֖רֶךְ וַיְמִיתֵ֑הוּ
וַתְּהִ֤י נִבְלָתוֹ֙ מֻשְׁלֶ֣כֶת בַּדֶּ֔רֶךְ וְהַחֲמוֹר֙ עֹמֵ֣ד אֶצְלָ֔הּ וְהָ֣אַרְיֵ֔ה עֹמֵ֖ד אֵ֥צֶל הַנְּבֵלָֽה
24 And he was walking, and a lion found him on the way, and rendered him lifeless,
and his corpse was flung on the way, and the ass was standing next to it, and the lion was standing next to the corpse.
3c 4C 17
30
וְהִנֵּ֧ה אֲנָשִׁ֣ים עֹבְרִ֗ים וַיִּרְא֤וּ אֶת־הַנְּבֵלָה֙ מֻשְׁלֶ֣כֶת בַּדֶּ֔רֶךְ וְאֶת־הָ֣אַרְיֵ֔ה עֹמֵ֖ד אֵ֣צֶל הַנְּבֵלָ֑ה
וַיָּבֹ֙אוּ֙ וַיְדַבְּר֣וּ בָעִ֔יר אֲשֶׁ֛ר הַנָּבִ֥יא הַזָּקֵ֖ן יֹשֵׁ֥ב בָּֽהּ
25 And behold, everyone passing by, and they saw his corpse flung on the way, and the lion standing next to corpse,
and they came and they spoke of it in the city within which the old prophet sat.
3c 4C 33
19
וַיִּשְׁמַ֣ע הַנָּבִיא֮ אֲשֶׁ֣ר הֱשִׁיב֣וֹ מִן־הַדֶּרֶךְ֒ וַיֹּ֙אמֶר֙ אִ֣ישׁ הָאֱלֹהִ֣ים ה֔וּא אֲשֶׁ֥ר מָרָ֖ה אֶת־פִּ֣י יְהוָ֑ה
וַיִּתְּנֵ֨הוּ יְהוָ֜ה לָאַרְיֵ֗ה וַֽיִּשְׁבְּרֵ֙הוּ֙ וַיְמִתֵ֔הוּ כִּדְבַ֥ר יְהוָ֖ה אֲשֶׁ֥ר דִּבֶּר־לֽוֹ
26 And the prophet heard that had brought him back from the way, and said, He is the man of God who was provocative with the mandate of Yahweh,
and Yahweh gave him to the lion who shattered him and rendered him lifeless, according to the word of Yahweh who spoke to him.
3e 4B 32
27
וַיְדַבֵּ֤ר אֶל־בָּנָיו֙ לֵאמֹ֔ר חִבְשׁוּ־לִ֖י אֶֽת־הַחֲמ֑וֹר
וַֽיַּחֲבֹֽשׁוּ
27 And he spoke to his children, saying, Saddle for me the ass,
and they saddled.
3e 4C 15
5
וַיֵּ֗לֶךְ וַיִּמְצָ֤א אֶת־נִבְלָתוֹ֙ מֻשְׁלֶ֣כֶת בַּדֶּ֔רֶךְ וַֽחֲמוֹר֙ וְהָ֣אַרְיֵ֔ה עֹמְדִ֖ים אֵ֣צֶל הַנְּבֵלָ֑ה
לֹֽא־אָכַ֤ל הָֽאַרְיֵה֙ אֶת־הַנְּבֵלָ֔ה וְלֹ֥א שָׁבַ֖ר אֶֽת־הַחֲמֽוֹר
28 And he walked and found his corpse flung on the way, and the ass and the lion standing next to the corpse.
The lion had not eaten the corpse and had not broken the ass.
3e 4C 30
17
וַיִּשָּׂ֨א הַנָּבִ֜יא אֶת־נִבְלַ֧ת אִישׁ־הָאֱלֹהִ֛ים וַיַּנִּחֵ֥הוּ אֶֽל־הַחֲמ֖וֹר וַיְשִׁיבֵ֑הוּ
וַיָּבֹ֗א אֶל־עִיר֙ הַנָּבִ֣יא הַזָּקֵ֔ן לִסְפֹּ֖ד וּלְקָבְרֽוֹ
29 And the prophet lifted up the corpse of the man of God and allowed it onto the ass and brought it back,
and he came to the city, the old prophet, to wail and to entomb him.
3c 4B 27
16
וַיַּנַּ֥ח אֶת־נִבְלָת֖וֹ בְּקִבְר֑וֹ
וַיִּסְפְּד֥וּ עָלָ֖יו ה֥וֹי אָחִֽי
30 And he allowed his corpse in his tomb,
and wailed over it, Alas, my brother.
3e 4A 10
10
וַיְהִי֮ אַחֲרֵ֣י קָבְר֣וֹ אֹתוֹ֒ וַיֹּ֤אמֶר אֶל־בָּנָיו֙ לֵאמֹ֔ר בְּמוֹתִי֙ וּקְבַרְתֶּ֣ם אֹתִ֔י בַּקֶּ֕בֶר אֲשֶׁ֛ר אִ֥ישׁ הָאֱלֹהִ֖ים קָב֣וּר בּ֑וֹ
אֵ֚צֶל עַצְמֹתָ֔יו הַנִּ֖יחוּ אֶת־עַצְמֹתָֽי
31 And it was after they had entombed him, and he said to his children, saying, When I have died, then entomb me in the tomb in which the man of God is entombed.
Next to his bones, let rest be given my bones.
3d 4C 38
12
כִּי֩ הָיֹ֨ה יִהְיֶ֜ה הַדָּבָ֗ר אֲשֶׁ֤ר קָרָא֙ בִּדְבַ֣ר יְהוָ֔ה עַל־הַמִּזְבֵּ֖חַ אֲשֶׁ֣ר בְּבֵֽית־אֵ֑ל
וְעַל֙ כָּל־בָּתֵּ֣י הַבָּמ֔וֹת אֲשֶׁ֖ר בְּעָרֵ֥י שֹׁמְרֽוֹן
32 For it was, it will be, the matter that he proclaimed in the word of Yahweh over the altar that was in Bethel,
and over all the houses of the high places that are in the cities of Samaria.
3e 4C 26
15
אַחַר֙ הַדָּבָ֣ר הַזֶּ֔ה לֹֽא־שָׁ֥ב יָרָבְעָ֖ם מִדַּרְכּ֣וֹ הָרָעָ֑ה
וַ֠יָּשָׁב וַיַּ֜עַשׂ מִקְצ֤וֹת הָעָם֙ כֹּהֲנֵ֣י בָמ֔וֹת הֶֽחָפֵץ֙ יְמַלֵּ֣א אֶת־יָד֔וֹ וִיהִ֖י כֹּהֲנֵ֥י בָמֽוֹת
33 Following this word Jeroboam did not turn from his evil way,
and he returned and he made from the magistrates of the people, priests of the high places. Whoever delighted, he filled his hand, and he became priests of the high places.
3e 4C 18
31
וַיְהִי֙ בַּדָּבָ֣ר הַזֶּ֔ה לְחַטַּ֖את בֵּ֣ית יָרָבְעָ֑ם
וּלְהַכְחִיד֙ וּלְהַשְׁמִ֔יד מֵעַ֖ל פְּנֵ֥י הָאֲדָמָֽה
34 And in this matter was the sin of the house of Jeroboam,
and for concealment and for extermination from off the surface of the ground.
3e 4B 14
14

Friday, May 26, 2017

Conflict at the base of my readings of the Bible

I have just picked up again The Art of Biblical Narrative by Robert Alter. I read his concluding chapter first. He certainly emphasizes some things that I consider vital in reading the text. To wit:

  1. recurring words and by implication the importance of preserving in a translation the distinctions in roots in the source text. Related is the sounds-like word-play that is often there in roots that have shared letters, e.g. like בן and בנה, son and build.
  2. repeated actions / stories - not simply source criticism, but offsetting and contrasting views of the same or a similar incident.
  3. Dialogue. and
  4. the role of the narrator.
These last two I have paid less attention to. Perhaps I should wake up, for I have been certainly focused on recurrence and repetition as of structural and interpretive importance. Alter of course does not mention the musical line. That is to be expected.

Here is a summary paragraph: (p 188)
The reading of any literary text requires us to perform all sort of operations of linkage, both small and large, and at the same time make constant discriminations (sic) among related but different words, statements, actions, characters, relations, and situations.
The problem is of course exacerbated by reading in a foreign tongue and writing in one's own. But he is right about this being "pleasurable rather than arduous". The love of the writers and copyists for this text comes through on a sustained reading, also their dedication to honest exposure in truth of the character and witness whether to good or to evil within their characters and actions.

I have still to express what this is teaching me. It is astonishing that I should have tried to express such things 40 years ago in my infancy. Perhaps there is more to say in these days of serious turmoil and of world-wide software controls of our words, actions, and movements.

His final sentence: ... the paradoxical truth of the matter may well be that by learning to enjoy the biblical stories more fully as stories, we shall also come to see more clearly what they mean to tell us about God, man, and the perilously momentous realm of history.

Thursday, May 25, 2017

Proverbs 15

There is considerable word recurrence in this chapter. It is not always obvious with the variance in gloss that I have sometimes chosen here.  E.g. these stems: חכם shrewd, wise, יכח correction, referee, reprove, reproof.

Verse 31 - could be just among or near, rather than in close combat with. I left the computer's guess here (though it is somewhat random). This interesting verse is a rare one in that it is a single sentence, not a pair of verbless clauses.

Proverbs 15 Fn Min Max Syll
מַֽעֲנֶה־רַּ֭ךְ יָשִׁ֣יב חֵמָ֑ה
וּדְבַר־עֶ֝֗צֶב יַעֲלֶה־אָֽף
1 An answer of tenderness will turn back heat,
but a word of hardship will bring up anger.
3e 4B 8
8
לְשׁ֣וֹן חֲ֭כָמִים תֵּיטִ֣יב דָּ֑עַת
וּפִ֥י כְ֝סִילִ֗ים יַבִּ֥יעַ אִוֶּֽלֶת
2 The tongue of the shrewd does well with knowledge,
but the mouth of dullards ferments foolishness.
3e 4B 9
11
בְּֽכָל־מָ֭קוֹם עֵינֵ֣י יְהוָ֑ה
צֹ֝פ֗וֹת רָעִ֥ים וטוֹבִֽים
3 In every place, the eyes of Yahweh,
on the lookout for the evil and the good.
3e 4B 8
7
מַרְפֵּ֣א לָ֭שׁוֹן עֵ֣ץ חַיִּ֑ים
וְסֶ֥לֶף בָּ֝֗הּ שֶׁ֣בֶר בְּרֽוּחַ
4 A healing tongue, a tree of life,
but undermining in her, a shattering in the spirit.
3e 4B 7
9
אֱוִ֗יל יִ֭נְאַץ מוּסַ֣ר אָבִ֑יו
וְשֹׁמֵ֖ר תּוֹכַ֣חַת יַעְרִֽם
5 The obstinate will spurn the chastening of its parent,
but one who keeps correction, crafty.
3e 4B 8
8
בֵּ֣ית צַ֭דִּיק חֹ֣סֶן רָ֑ב
וּבִתְבוּאַ֖ת רָשָׁ֣ע נֶעְכָּֽרֶת
6 B The house of a righteous one, invincible abundance,
but in the income of a wicked one, agitation.
3e 4B 6
9
שִׂפְתֵ֣י חֲ֭כָמִים יְזָ֣רוּ דָ֑עַת
וְלֵ֖ב כְּסִילִ֣ים לֹא־כֵֽן
7 The lips of the shrewd sift knowledge,
and the heart of dullards not so.
3e 4B 10
7
זֶ֣בַח רְ֭שָׁעִים תּוֹעֲבַ֣ת יְהוָ֑ה
וּתְפִלַּ֖ת יְשָׁרִ֣ים רְצוֹנֽוֹ
8 B The offering of the wicked, an abomination to Yahweh,
but the prayer of the upright, his bidding.
3e 4B 10
9
תּוֹעֲבַ֣ת יְ֭הוָה דֶּ֣רֶךְ רָשָׁ֑ע
וּמְרַדֵּ֖ף צְדָקָ֣ה יֶאֱהָֽב
9 An abomination to Yahweh, the way of wickedness,
but the pursuit of righteousness, he loves.
3e 4B 9
9
מוּסָ֣ר רָ֭ע לְעֹזֵ֣ב אֹ֑רַח
שׂוֹנֵ֖א תוֹכַ֣חַת יָמֽוּת
10 Chastening is hurtful to one who forsakes a path,
but one who hates correction will die.
3e 4B 8
7
שְׁא֣וֹל וַ֭אֲבַדּוֹן נֶ֣גֶד יְהוָ֑ה
אַ֝֗ף כִּֽי־לִבּ֥וֹת בְּֽנֵי־אָדָֽם
11 Sheol and Abaddon are before Yahweh,
also though, for the hearts of the children of humanity.
3e 4B 10
6
לֹ֣א יֶאֱהַב־לֵ֭ץ הוֹכֵ֣חַֽ ל֑וֹ
אֶל־חֲ֝כָמִ֗ים לֹ֣א יֵלֵֽךְ
12 B The scornful does not love reproof for itself.
To the shrewd, such not will go.
3e 4B 9
7
לֵ֣ב שָׂ֭מֵחַ יֵיטִ֣ב פָּנִ֑ים
וּבְעַצְּבַת־לֵ֝ב ר֣וּחַ נְכֵאָֽה
13 B A glad heart makes a merry face,
but hardship of heart, a crestfallen spirit.
3e 4B 8
9
לֵ֣ב נָ֭בוֹן יְבַקֶּשׁ־דָּ֑עַת
וּפִ֥י כְ֝סִילִ֗ים יִרְעֶ֥ה אִוֶּֽלֶת
14 B A heart of understanding seeks knowledge,
but the mouth of dullards grazes foolishly.
3e 4B 8
10
כָּל־יְמֵ֣י עָנִ֣י רָעִ֑ים
וְטֽוֹב־לֵ֝֗ב מִשְׁתֶּ֥ה תָמִֽיד
15 All the days of the afflicted are hurtful,
but a good heart parties continually.
3e 4B 7
7
טוֹב־מְ֭עַט בְּיִרְאַ֣ת יְהוָ֑ה
מֵאוֹצָ֥ר רָ֝֗ב וּמְה֥וּמָה בֽוֹ
16 Better a little in the fear of Yahweh,
than funds in abundance and discomfort in them.
3e 4B 8
8
ט֤וֹב אֲרֻחַ֣ת יָ֭רָק וְאַהֲבָה־שָׁ֑ם
מִשּׁ֥וֹר אָ֝ב֗וּס וְשִׂנְאָה־בֽוֹ
17 C Better a diet of foliage, and love be there,
than a bull trodden down, and hatred in it.
3e 4C 11
8
אִ֣ישׁ חֵ֭מָה יְגָרֶ֣ה מָד֑וֹן
וְאֶ֥רֶך אַ֝פַּ֗יִם יַשְׁקִ֥יט רִֽיב
18 B Each with heat strokes dissension,
but one slow to anger quiets strife.
3e 4B 8
8
דֶּ֣רֶךְ עָ֭צֵל כִּמְשֻׂ֣כַת חָ֑דֶק
וְאֹ֖רַח יְשָׁרִ֣ים סְלֻלָֽה
19 B The way of the sluggard, like an entwining prickly shrub,
but the path of the upright, a ramp.
3e 4B 9
9
בֵּ֣ן חָ֭כָם יְשַׂמַּח־אָ֑ב
וּכְסִ֥יל אָ֝דָ֗ם בּוֹזֶ֥ה אִמּֽוֹ
20 B A wise child makes a father glad,
but a dullard earthling is contemptuous of its mother.
3e 4B 7
8
אִ֭וֶּלֶת שִׂמְחָ֣ה לַחֲסַר־לֵ֑ב
וְאִ֥ישׁ תְּ֝בוּנָ֗ה יְיַשֶׁר־לָֽכֶת
21 g Foolishness, gladness to the deprived of heart,
but a person of discernment walks equitably.
3e 4B 9
10
הָפֵ֣ר מַ֭חֲשָׁבוֹת בְּאֵ֣ין ס֑וֹד
וּבְרֹ֖ב יוֹעֲצִ֣ים תָּקֽוּם
22 Thwarted are devices without deliberation,
and in a multitude of counselors it will arise.
3e 4B 9
7
שִׂמְחָ֣ה לָ֭אִישׁ בְּמַעֲנֵה־פִ֑יו
וְדָבָ֖ר בְּעִתּ֣וֹ מַה־טּֽוֹב
23 Gladness to each in the answer of its mouth,
and a word in its time, how fine.
3e 4B 9
8
אֹ֣רַח חַ֭יִּים לְמַ֣עְלָה לְמַשְׂכִּ֑יל
לְמַ֥עַן ס֝֗וּר מִשְּׁא֥וֹל מָֽטָּה
24 B A path of life to the upward for one with insight,
in order to turn aside from Sheol downward.
3e 4B 10
8
בֵּ֣ית גֵּ֭אִים יִסַּ֥ח ׀ יְהוָ֑ה
וְ֝יַצֵּ֗ב גְּב֣וּל אַלְמָנָֽה
25 B The house of the proud, Yahweh will pluck,
but he will fix the border of the widow.
3e 4B 7
8
תּוֹעֲבַ֣ת יְ֭הוָה מַחְשְׁב֣וֹת רָ֑ע
וּ֝טְהֹרִ֗ים אִמְרֵי־נֹֽעַם
26 An abomination to Yahweh, considerations of evil,
but clean, the sayings of pleasantness.
3e 4B 9
6
עֹכֵ֣ר בֵּ֭יתוֹ בּוֹצֵ֣עַ בָּ֑צַע
וְשׂוֹנֵ֖א מַתָּנֹ֣ת יִחְיֶֽה
27 Extortion seeking gain agitates its house,
but one who hates graft will live.
3e 4B 9
8
לֵ֣ב צַ֭דִּיק יֶהְגֶּ֣ה לַעֲנ֑וֹת
וּפִ֥י רְ֝שָׁעִ֗ים יַבִּ֥יעַ רָעֽוֹת
28 B The heart of a righteous one meditates to answer,
but the mouth of the wicked ferments evil things.
3e 4B 8
10
רָח֣וֹק יְ֭הוָה מֵרְשָׁעִ֑ים
וּתְפִלַּ֖ת צַדִּיקִ֣ים יִשְׁמָֽע
29 Distant is Yahweh from the wicked,
but the prayer of the righteous he will hear.
3e 4B 7
8
מְֽאוֹר־עֵ֭ינַיִם יְשַׂמַּֽח־לֵ֑ב
שְׁמוּעָ֥ה ט֝וֹבָ֗ה תְּדַשֶּׁן־עָֽצֶם
30 The light of the eyes makes a heart glad.
A good message fattens bones.
3e 4A 8
10
אֹ֗זֶן שֹׁ֭מַעַת תּוֹכַ֣חַת חַיִּ֑ים
בְּקֶ֖רֶב חֲכָמִ֣ים תָּלִֽין
31 ~ An ear that hears the referee of life,
in close combat with the shrewd, lodges.
3e 4B 10
8
פּוֹרֵ֣עַ מ֭וּסָר מוֹאֵ֣ס נַפְשׁ֑וֹ
וְשׁוֹמֵ֥עַ תּ֝וֹכַ֗חַת ק֣וֹנֶה לֵּֽב
32 One who neglects chastening refuses himself,
but one who hears correction acquires a heart.
3e 4B 9
10
יִרְאַ֣ת יְ֭הוָה מוּסַ֣ר חָכְמָ֑ה
וְלִפְנֵ֖י כָב֣וֹד עֲנָוָֽה
33 The fear of Yahweh, the chastening of wisdom,
and in the presence of glory, gentleness.
3e 4B 8
8

Wednesday, May 24, 2017

Genesis 35

Something I have noticed that needs analysis. The second half of a verse, after the caesura, often has English word order identical to Hebrew. Note e.g. verse 1 b:
וַעֲשֵׂה־שָׁ֣ם מִזְבֵּ֔חַ לָאֵל֙ הַנִּרְאֶ֣ה אֵלֶ֔יךָ בְּבָרְחֲךָ֔ מִפְּנֵ֖י עֵשָׂ֥ו אָחִֽיךָ
and make there an altar to the One who appeared to you when you ran from the face of Esau your brother.

I don't see this happening as often in the first half of verses. I must write a query to count how frequent this is by measuring the position of the word strings in the final sentence and see if these are regularly increasing after the atenach. The caesura is marked in both the Hebrew and the English text if it is there.

Verse 5 has the shortest first half I have noted to date. The music moves immediately from e to A, then the caesura: e ^A // B B rev,e qad, qad, B z-q, B e z-q, g# f e

And they pulled out,
and dismay of God was over the cities that were round about them, and they did not pursue after the children of Jacob.
Genesis 35:5 the accents interpreted using the musical deciphering key of Suzanne Haïk-Vantoura

...Son of my sorrow? As usual I find other possibilities.

And it happened, when her being was going out (for she died) that she called his name, Son of My Vigour,
and his father called him Benjamin.

Also traditionally, it reads, but his father ... implying that Jacob does not accept Rachel's naming of the boy. But it doesn't have to be seen that way. Jacob may be rather more in agreement with the idea of vigorous strength. They were after all on a long journey into the land.

I have a grandson named Benjamin. He  has a story. We are walking for him. You can donate to my team here.


So here is the text of the chapter. Enough said about long journeys into the land and the power of Behtlehem, Ephrata.

Genesis 35 Fn Min Max Syll
וַיֹּ֤אמֶר אֱלֹהִים֙ אֶֽל־יַעֲקֹ֔ב ק֛וּם עֲלֵ֥ה בֵֽית־אֵ֖ל וְשֶׁב־שָׁ֑ם
וַעֲשֵׂה־שָׁ֣ם מִזְבֵּ֔חַ לָאֵל֙ הַנִּרְאֶ֣ה אֵלֶ֔יךָ בְּבָרְחֲךָ֔ מִפְּנֵ֖י עֵשָׂ֥ו אָחִֽיךָ
1 And God said to Jacob, Arise. Go up to Bethel and settle there,
and make there an altar to the One who appeared to you when you ran from the face of Esau your brother.
3d 4C 18
26
וַיֹּ֤אמֶר יַעֲקֹב֙ אֶל־בֵּית֔וֹ וְאֶ֖ל כָּל־אֲשֶׁ֣ר עִמּ֑וֹ
הָסִ֜רוּ אֶת־אֱלֹהֵ֤י הַנֵּכָר֙ אֲשֶׁ֣ר בְּתֹכְכֶ֔ם וְהִֽטַּהֲר֔וּ וְהַחֲלִ֖יפוּ שִׂמְלֹתֵיכֶֽם
2 And Jacob said to his house, and to all who were with him,
Put aside the alien gods that are among you and be clean, and renew your dress.
3e 4C 16
29
וְנָק֥וּמָה וְנַעֲלֶ֖ה בֵּֽית־אֵ֑ל
וְאֶֽעֱשֶׂה־שָּׁ֣ם מִזְבֵּ֗חַ לָאֵ֞ל הָעֹנֶ֤ה אֹתִי֙ בְּי֣וֹם צָֽרָתִ֔י וַיְהִי֙ עִמָּדִ֔י בַּדֶּ֖רֶךְ אֲשֶׁ֥ר הָלָֽכְתִּי
3 And let us arise and go up to Bethel,
and I will make there an altar to the One who answered me in the day of my trouble, and was with me in the way that I have walked.
3e 4C 10
33
וַיִּתְּנ֣וּ אֶֽל־יַעֲקֹ֗ב אֵ֣ת כָּל־אֱלֹהֵ֤י הַנֵּכָר֙ אֲשֶׁ֣ר בְּיָדָ֔ם וְאֶת־הַנְּזָמִ֖ים אֲשֶׁ֣ר בְּאָזְנֵיהֶ֑ם
וַיִּטְמֹ֤ן אֹתָם֙ יַעֲקֹ֔ב תַּ֥חַת הָאֵלָ֖ה אֲשֶׁ֥ר עִם־שְׁכֶֽם
4 And they gave to Jacob all the alien gods which were in their hands, and their earrings that were in their ears,
and Jacob buried them under an elm which was by Shechem.
3e 4C 31
18
וַיִּסָּ֑עוּ
וַיְהִ֣י ׀ חִתַּ֣ת אֱלֹהִ֗ים עַל־הֶֽעָרִים֙ אֲשֶׁר֙ סְבִיבֹ֣תֵיהֶ֔ם וְלֹ֣א רָֽדְפ֔וּ אַחֲרֵ֖י בְּנֵ֥י יַעֲקֹֽב
5 And they pulled out,
and dismay of God was over the cities that were round about them, and they did not pursue after the children of Jacob.
3e 4B 4
30
וַיָּבֹ֨א יַעֲקֹ֜ב ל֗וּזָה אֲשֶׁר֙ בְּאֶ֣רֶץ כְּנַ֔עַן הִ֖וא בֵּֽית־אֵ֑ל
ה֖וּא וְכָל־הָעָ֥ם אֲשֶׁר־עִמּֽוֹ
6 And Jacob came to Luz that is in the land of Canaan.
This is Bethel, he and all the people that were with him.
3e 4B 19
9
וַיִּ֤בֶן שָׁם֙ מִזְבֵּ֔חַ וַיִּקְרָא֙ לַמָּק֔וֹם אֵ֖ל בֵּֽית־אֵ֑ל
כִּ֣י שָׁ֗ם נִגְל֤וּ אֵלָיו֙ הָֽאֱלֹהִ֔ים בְּבָרְח֖וֹ מִפְּנֵ֥י אָחִֽיו
7 And he built there an altar, and he called the place El-Bethel,
for there God was disclosed to him when he ran away from the face of his brother.
3e 4C 16
17
וַתָּ֤מָת דְּבֹרָה֙ מֵינֶ֣קֶת רִבְקָ֔ה וַתִּקָּבֵ֛ר מִתַּ֥חַת לְבֵֽית־אֵ֖ל תַּ֣חַת הָֽאַלּ֑וֹן
וַיִּקְרָ֥א שְׁמ֖וֹ אַלּ֥וֹן בָּכֽוּת
8 And Deborah died whom Rebekah suckled, and she was entombed under Bethel under an oak,
and its name was called the oak of weeping.
3d 4C 26
9
וַיֵּרָ֨א אֱלֹהִ֤ים אֶֽל־יַעֲקֹב֙ ע֔וֹד בְּבֹא֖וֹ מִפַּדַּ֣ן אֲרָ֑ם
וַיְבָ֖רֶךְ אֹתֽוֹ
9 And God appeared to Jacob still, when he came from Padan Aram,
and blessed him.
3e 4C 18
5
וַיֹּֽאמֶר־ל֥וֹ אֱלֹהִ֖ים שִׁמְךָ֣ יַעֲקֹ֑ב
לֹֽא־יִקָּרֵא֩ שִׁמְךָ֨ ע֜וֹד יַעֲקֹ֗ב כִּ֤י אִם־יִשְׂרָאֵל֙ יִהְיֶ֣ה שְׁמֶ֔ךָ וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ יִשְׂרָאֵֽל
10 And God said to him, Your name, Jacob.
Your name will not still be called Jacob, but rather Israel will be your name. And he called his name Israel.
3e 4C 12
28
וַיֹּאמֶר֩ ל֨וֹ אֱלֹהִ֜ים אֲנִ֨י אֵ֤ל שַׁדַּי֙ פְּרֵ֣ה וּרְבֵ֔ה גּ֛וֹי וּקְהַ֥ל גּוֹיִ֖ם יִהְיֶ֣ה מִמֶּ֑ךָּ
וּמְלָכִ֖ים מֵחֲלָצֶ֥יךָ יֵצֵֽאוּ
11 And God said to him, I am the One, the Sufficient. Be fruitful and increase. A nation and a congregation of nations will be from you,
and sovereigns from your genus will come forth.
3d 4C 27
11
וְאֶת־הָאָ֗רֶץ אֲשֶׁ֥ר נָתַ֛תִּי לְאַבְרָהָ֥ם וּלְיִצְחָ֖ק לְךָ֣ אֶתְּנֶ֑נָּה
וּֽלְזַרְעֲךָ֥ אַחֲרֶ֖יךָ אֶתֵּ֥ן אֶת־הָאָֽרֶץ
12 And the land which I have made for Abraham and for Yitschaq, to you I will give it,
and to your seed after you, I will give the land.
3d 4B 22
14
וַיַּ֥עַל מֵעָלָ֖יו אֱלֹהִ֑ים
בַּמָּק֖וֹם אֲשֶׁר־דִּבֶּ֥ר אִתּֽוֹ
13 And God ascended from him,
in the place where he spoke to him.
3e 4A 9
9
וַיַּצֵּ֨ב יַעֲקֹ֜ב מַצֵּבָ֗ה בַּמָּק֛וֹם אֲשֶׁר־דִּבֶּ֥ר אִתּ֖וֹ מַצֶּ֣בֶת אָ֑בֶן
וַיַּסֵּ֤ךְ עָלֶ֙יהָ֙ נֶ֔סֶךְ וַיִּצֹ֥ק עָלֶ֖יהָ שָֽׁמֶן
14 And Jacob stationed a monument in the place where he spoke with him, a monument of stone,
and he spilled out on it a libation, and he infused on it oil.
3d 4C 23
16
וַיִּקְרָ֨א יַעֲקֹ֜ב אֶת־שֵׁ֣ם הַמָּק֗וֹם אֲשֶׁר֩ דִּבֶּ֨ר אִתּ֥וֹ שָׁ֛ם אֱלֹהִ֖ים בֵּֽית־אֵֽל 15 And Jacob called the name of place where God spoke with him,
the House of the One.
3d 4B 23
וַיִּסְעוּ֙ מִבֵּ֣ית אֵ֔ל וַֽיְהִי־ע֥וֹד כִּבְרַת־הָאָ֖רֶץ לָב֣וֹא אֶפְרָ֑תָה
וַתֵּ֥לֶד רָחֵ֖ל וַתְּקַ֥שׁ בְּלִדְתָּֽהּ
16 And they pulled out from Bethel and there was still a great deal of the land to enter toward Ephrata,
and Rachel was giving birth and hard was the giving birth.
3e 4B 19
10
וַיְהִ֥י בְהַקְשֹׁתָ֖הּ בְּלִדְתָּ֑הּ
וַתֹּ֨אמֶר לָ֤הּ הַמְיַלֶּ֙דֶת֙ אַל־תִּ֣ירְאִ֔י כִּֽי־גַם־זֶ֥ה לָ֖ךְ בֵּֽן
17 And it was in the hard giving of birth,
that the midwife said to her, Do not fear, for this is also to you a son.
3e 4C 9
16
וַיְהִ֞י בְּצֵ֤את נַפְשָׁהּ֙ כִּ֣י מֵ֔תָה וַתִּקְרָ֥א שְׁמ֖וֹ בֶּן־אוֹנִ֑י
וְאָבִ֖יו קָֽרָא־ל֥וֹ בִנְיָמִֽין
18 And it happened, when her being was going out (for she died) that she called his name, Son of My Vigour,
and his father called him Benjamin.
3e 4C 17
9
וַתָּ֖מָת רָחֵ֑ל
וַתִּקָּבֵר֙ בְּדֶ֣רֶךְ אֶפְרָ֔תָה הִ֖וא בֵּ֥ית לָֽחֶם
19 And Rachel died,
and she was entombed on the way toward Ephrata. This is Bethlehem.
3e 4B 5
14
וַיַּצֵּ֧ב יַעֲקֹ֛ב מַצֵּבָ֖ה עַל־קְבֻרָתָ֑הּ
הִ֛וא מַצֶּ֥בֶת קְבֻֽרַת־רָחֵ֖ל עַד־הַיּֽוֹם
20 And Jacob stationed a monument over her tomb.
This is the monument to the tomb of Rachel even today.
3c 4A 14
12
וַיִּסַּ֖ע יִשְׂרָאֵ֑ל
וַיֵּ֣ט אָֽהֳלֹ֔ה מֵהָ֖לְאָה לְמִגְדַּל־עֵֽדֶר
21 So Israel migrated,
and he stretched out his tent yonder to the tower of the troop.
3e 4B 6
13
וַיְהִ֗י בִּשְׁכֹּ֤ן יִשְׂרָאֵל֙ בָּאָ֣רֶץ הַהִ֔וא וַיֵּ֣לֶךְ רְאוּבֵ֔ן וַיִּשְׁכַּ֕ב֙ אֶת־בִּלְהָ֖ה֙ פִּילֶ֣גֶשׁ אָבִ֑֔יו
וַיִּשְׁמַ֖ע יִשְׂרָאֵֽ֑ל וַיִּֽהְי֥וּ בְנֵֽי־יַעֲקֹ֖ב שְׁנֵ֥ים עָשָֽׂר
22 And it was when Israel dwelt in that land, that Reuben went and lay down with Bilhah, the courtesan of his father, and Israel heard.
And the children of Jacob were twelve.
3e 4C 29
17
בְּנֵ֣י לֵאָ֔ה בְּכ֥וֹר יַעֲקֹ֖ב רְאוּבֵ֑ן
וְשִׁמְעוֹן֙ וְלֵוִ֣י וִֽיהוּדָ֔ה וְיִשָּׂשכָ֖ר וּזְבוּלֻֽן
23 The children of Leah, firstborn of Jacob is Reuben,
and Simeon and Levi and Judah and Issachar and Zebulun.
3e 4B 12
16
בְּנֵ֣י רָחֵ֔ל יוֹסֵ֖ף וּבִנְיָמִֽן 24 The children of Rachel, Joseph and Benjamin. 3e 4B 10
וּבְנֵ֤י בִלְהָה֙ שִׁפְחַ֣ת רָחֵ֔ל דָּ֖ן וְנַפְתָּלִֽי 25 And the children of Bilhah, handmaid of Rachel, Dan and Naphtali. 3e 4C 13
וּבְנֵ֥י זִלְפָּ֛ה שִׁפְחַ֥ת לֵאָ֖ה גָּ֣ד וְאָשֵׁ֑ר
אֵ֚לֶּה בְּנֵ֣י יַעֲקֹ֔ב אֲשֶׁ֥ר יֻלַּד־ל֖וֹ בְּפַדַּ֥ן אֲרָֽם
26 And the children of Zilpah, handmaid of Leah, Gad and Asher.
These are the children of Jacob whom were born to him in Padan Aram.
3d 4C 12
17
וַיָּבֹ֤א יַעֲקֹב֙ אֶל־יִצְחָ֣ק אָבִ֔יו מַמְרֵ֖א קִרְיַ֣ת הָֽאַרְבַּ֑ע
הִ֣וא חֶבְר֔וֹן אֲשֶׁר־גָּֽר־שָׁ֥ם אַבְרָהָ֖ם וְיִצְחָֽק
27 And Jacob came to Yitschaq his father to Mamre, the town of the four.
This is Hebron where Abraham and Yitschaq resided.
3e 4C 18
13
וַיִּֽהְי֖וּ יְמֵ֣י יִצְחָ֑ק
מְאַ֥ת שָׁנָ֖ה וּשְׁמֹנִ֥ים שָׁנָֽה
28 And the days of Yitschaq,
were a hundred and eighty years.
3e 4B 7
9
וַיִּגְוַ֨ע יִצְחָ֤ק וַיָּ֙מָת֙ וַיֵּאָ֣סֶף אֶל־עַמָּ֔יו זָקֵ֖ן וּשְׂבַ֣ע יָמִ֑ים
וַיִּקְבְּר֣וּ אֹת֔וֹ עֵשָׂ֥ו וְיַעֲקֹ֖ב בָּנָֽיו
29 And Yitschaq expired, and he died and was gathered to his people, old and sated with days,
and they entombed him, Esau and Jacob, his children.
3e 4C 21
14

Tuesday, May 23, 2017

2 Chronicles 10

Here is the parallel to 1 Kings 12. There are several differences. There is clearly a word missing in v 16. The same incomplete sentence as in 1 Kings 12 occurs here too, v 17. The name of the tax manager is different, v 18.

Some other verses are shortened or have a word or two spelled differently or have a different preposition or particle.  V 2 has Jerobam returning from rather than settling in Egypt. Rehoboam is painted directly as a weakling here. I have chosen an alternate gloss for דבר accordingly in v 10. Occasionally, pace the typical interpretation of Romans 13 (JBL Vol 136, No. 1, Gaventa, Reading Romans 13 with Simone Weil), God allows a weakling to be in charge, even to create and exacerbate division so that some may come to their senses.

You might notice that the juvenile language is never reported in public in either this chapter or 1 Kings 12. There is no finger in the text, just the word for something smallish. There are two roots for this in Hebrew which I have so far glossed as:

צער diminutive(3), lesser account(1), little account(2), made little account(1), small part(1), small(10), smaller(4), Zoar(3)
קטן least(15), lesser things(1), lesser(5), one younger(1), shrink(1), tiny(9), unimportant(2), wee(4), whether least(1), younger(2), youngest(8)

I see I have some overlap in the use of lesser. Maybe will change this... maybe not. I need the comparative in Job 30:1. It is within the bounds of acceptable compromise of my concordance rules.

2 Chronicles 10 Fn Min Max Syll
וַיֵּ֥לֶךְ רְחַבְעָ֖ם שְׁכֶ֑מָה
כִּ֥י שְׁכֶ֛ם בָּ֥אוּ כָל־יִשְׂרָאֵ֖ל לְהַמְלִ֥יךְ אֹתֽוֹ
1 And Rehoboam went to Shechem,
for to Shechem all Israel had come to make him king.
3d 4A 9
14
וַיְהִ֞י כִּשְׁמֹ֨עַ יָרָבְעָ֤ם בֶּן־נְבָט֙ וְה֣וּא בְמִצְרַ֔יִם אֲשֶׁ֣ר בָּרַ֔ח מִפְּנֵ֖י שְׁלֹמֹ֣ה הַמֶּ֑לֶךְ
וַיָּ֥שָׁב יָרָבְעָ֖ם מִמִּצְרָֽיִם
2 And it was when Jeroboam child of Nebat heard, (and he was in Egypt, where he ran away from the presence of the king Solomon),
that Jeroboam returned from Egypt,
3e 4C 28
10
וַֽיִּשְׁלְחוּ֙ וַיִּקְרְאוּ־ל֔וֹ וַיָּבֹ֥א יָרָבְעָ֖ם וְכָל־יִשְׂרָאֵ֑ל
וַֽיְדַבְּר֔וּ אֶל־רְחַבְעָ֖ם לֵאמֹֽר
3 that they sent and called to him, and Jeroboam came and all Israel,
and spoke to Rehoboam, saying,
3e 4A 19
9
אָבִ֖יךָ הִקְשָׁ֣ה אֶת־עֻלֵּ֑נוּ
וְעַתָּ֡ה הָקֵל֩ מֵעֲבֹדַ֨ת אָבִ֜יךָ הַקָּשָׁ֗ה וּמֵעֻלּ֧וֹ הַכָּבֵ֛ד אֲשֶׁר־נָתַ֥ן עָלֵ֖ינוּ וְנַֽעַבְדֶֽךָּ
4 Your father hardened our shackles.
So now lighten the service your father hardened, and his heavy shackles that he assigned to us, and we will serve you.
3c 4B 9
34
וַיֹּ֣אמֶר אֲלֵהֶ֗ם ע֛וֹד שְׁלֹ֥שֶׁת יָמִ֖ים וְשׁ֣וּבוּ אֵלָ֑י
וַיֵּ֖לֶךְ הָעָֽם
5 And he said to them, Three days longer then return to me.
And the people went.
3d 4B 17
5
וַיִּוָּעַ֞ץ הַמֶּ֣לֶךְ רְחַבְעָ֗ם אֶת־הַזְּקֵנִים֙ אֲשֶׁר־הָי֣וּ עֹֽמְדִ֗ים לִפְנֵי֙ שְׁלֹמֹ֣ה אָבִ֔יו בִּֽהְיֹת֥וֹ חַ֖י לֵאמֹ֑ר
אֵ֚יךְ אַתֶּ֣ם נֽוֹעָצִ֔ים לְהָשִׁ֥יב לָֽעָם־הַזֶּ֖ה דָּבָֽר
6 And king Rehoboam took counsel with the elders who had stood in the presence of Solomon his father when he was alive, and he said,
How do you advise replying with a word to this people?
3e 4C 33
15
וַיְדַבְּר֨וּ אֵלָ֜יו לֵאמֹ֗ר אִם־תִּֽהְיֶ֨ה לְט֜וֹב לְהָעָ֤ם הַזֶּה֙ וּרְצִיתָ֔ם וְדִבַּרְתָּ֥ אֲלֵהֶ֖ם דְּבָרִ֣ים טוֹבִ֑ים
וְהָי֥וּ לְךָ֛ עֲבָדִ֖ים כָּל־הַיָּמִֽים
7 And they spoke to him, saying, If it is to be for the good of this people and to seek their favour, then speak to them good things,
and they will be your servants every day.
3d 4C 32
12
וַֽיַּעֲזֹ֛ב אֶת־עֲצַ֥ת הַזְּקֵנִ֖ים אֲשֶׁ֣ר יְעָצֻ֑הוּ
וַיִּוָּעַ֗ץ אֶת־הַיְלָדִים֙ אֲשֶׁ֣ר גָּדְל֣וּ אִתּ֔וֹ הָעֹמְדִ֖ים לְפָנָֽיו
8 But he forsook the counsel of the elders with which they advised him,
and he took advice from the male peers that promoted him, who had standing in his presence.
3d 4B 16
20
וַיֹּ֣אמֶר אֲלֵהֶ֗ם מָ֚ה אַתֶּ֣ם נֽוֹעָצִ֔ים וְנָשִׁ֥יב דָּבָ֖ר אֶת־הָעָ֣ם הַזֶּ֑ה
אֲשֶׁ֨ר דִּבְּר֤וּ אֵלַי֙ לֵאמֹ֔ר הָקֵל֙ מִן־הָעֹ֔ל אֲשֶׁר־נָתַ֥ן אָבִ֖יךָ עָלֵֽינוּ
9 And he said to them, What you do advise that we may reply with a word to this people,
who have spoken to me saying, Lighten the shackle that your father assigned to us.
3e 4C 22
23
וַיְדַבְּר֣וּ אִתּ֗וֹ הַיְלָדִים֙ אֲשֶׁ֨ר גָּדְל֣וּ אִתּוֹ֮ לֵאמֹר֒ כֹּֽה־תֹאמַ֡ר לָעָם֩ אֲשֶׁר־דִּבְּר֨וּ אֵלֶ֜יךָ לֵאמֹ֗ר אָבִ֙יךָ֙ הִכְבִּ֣יד אֶת־עֻלֵּ֔נוּ וְאַתָּ֖ה הָקֵ֣ל מֵעָלֵ֑ינוּ
כֹּ֚ה תֹּאמַ֣ר אֲלֵהֶ֔ם קָֽטָנִּ֥י עָבָ֖ה מִמָּתְנֵ֥י אָבִֽי
10 And they subjugated him, the male peers that promoted him, saying, Thus you say to this people who have spoken to you, saying, Your father made our shackles heavy so you lighten for us.
Thus you say to them, My wee is thicker than the loins of my father.
3e 4C 48
16
וְעַתָּ֗ה אָבִי֙ הֶעְמִ֤יס עֲלֵיכֶם֙ עֹ֣ל כָּבֵ֔ד וַאֲנִ֖י אֹסִ֣יף עַֽל־עֻלְּכֶ֑ם
אָבִ֗י יִסַּ֤ר אֶתְכֶם֙ בַּשּׁוֹטִ֔ים וַאֲנִ֖י בָּֽעֲקְרַבִּֽים
11 And now my father has laded on you a heavy shackle, and I, I will add to your shackle.
My father chastened you with scourges, and I, I will chasten you with scorpions.
3e 4C 21
16
וַיָּבֹ֨א יָרָבְעָ֧ם וְכָל־הָעָ֛ם אֶל־רְחַבְעָ֖ם בַּיּ֣וֹם הַשְּׁלִשִׁ֑י
כַּאֲשֶׁ֨ר דִּבֶּ֤ר הַמֶּ֙לֶךְ֙ לֵאמֹ֔ר שׁ֥וּבוּ אֵלַ֖י בַּיּ֥וֹם הַשְּׁלִשִֽׁי
12 And Jeroboam and all the people came in to Rehoboam on the third day,
as the king had spoken, saying, Return to me on the third day.
3c 4C 19
19
וַיַּעֲנֵ֥ם הַמֶּ֖לֶךְ קָשָׁ֑ה
וַֽיַּעֲזֹב֙ הַמֶּ֣לֶךְ רְחַבְעָ֔ם אֵ֖ת עֲצַ֥ת הַזְּקֵנִֽים
13 And the king answered them with intransigence,
and the king Rehoboam forsook the counsel of the elders.
3e 4B 9
16
וַיְדַבֵּ֣ר אֲלֵהֶ֗ם כַּעֲצַ֤ת הַיְלָדִים֙ לֵאמֹ֔ר אַכְבִּיד֙ אֶֽת־עֻלְּכֶ֔ם וַאֲנִ֖י אֹסִ֣יף עָלָ֑יו
אָבִ֗י יִסַּ֤ר אֶתְכֶם֙ בַּשּׁוֹטִ֔ים וַאֲנִ֖י בָּעֲקְרַבִּֽים
14 And he spoke to them according to the advice of the male peers, saying, I will make your shackle heavy and I, I will add to it.
My father chastened you with scourges, and I, with scorpions.
3e 4C 26
16
וְלֹֽא־שָׁמַ֥ע הַמֶּ֖לֶךְ אֶל־הָעָ֑ם
כִּֽי־הָיְתָ֤ה נְסִבָּה֙ מֵעִ֣ם הָֽאֱלֹהִ֔ים לְמַעַן֩ הָקִ֨ים יְהוָ֜ה אֶת־דְּבָר֗וֹ אֲשֶׁ֤ר דִּבֶּר֙ בְּיַד֙ אֲחִיָּ֣הוּ הַשִּֽׁלוֹנִ֔י אֶל־יָרָבְעָ֖ם בֶּן־נְבָֽט
15 So the king did not hear the people,
for the context was with God, so that Yahweh might uphold his word that he spoke by the hand of Achiyah the Shilonite to Jeroboam child of Nebat.
3e 4C 9
44
וְכָל־יִשְׂרָאֵ֗ל כִּ֠י לֹא־שָׁמַ֣ע הַמֶּלֶךְ֮ לָהֶם֒ וַיָּשִׁ֣יבוּ הָעָ֣ם אֶת־הַמֶּ֣לֶךְ ׀ לֵאמֹ֡ר מַה־לָּנוּ֩ חֵ֨לֶק בְּדָוִ֜יד וְלֹֽא־נַחֲלָ֣ה בְּבֶן־יִשַׁ֗י אִ֤ישׁ לְאֹהָלֶ֙יךָ֙ יִשְׂרָאֵ֔ל עַתָּ֕ה רְאֵ֥ה בֵיתְךָ֖ דָּוִ֑יד
וַיֵּ֥לֶךְ כָּל־יִשְׂרָאֵ֖ל לְאֹהָלָֽיו
16 And all Israel ... that the king did not pay heed to them, and the people returned to the king, saying, What is our share in David? And no inheritance in the child of Jesse. Each to your tents, Israel. Now see to your house, David.
And all Israel went to its tents.
3e 4C 58
11
וּבְנֵ֣י יִשְׂרָאֵ֔ל הַיֹּֽשְׁבִ֖ים בְּעָרֵ֣י יְהוּדָ֑ה
וַיִּמְלֹ֥ךְ עֲלֵיהֶ֖ם רְחַבְעָֽם
17 But the children of Israel, those inhabiting in the cities of Judah,
... and Rehoboam reigned over them.
3e 4B 14
9
וַיִּשְׁלַ֞ח הַמֶּ֣לֶךְ רְחַבְעָ֗ם אֶת־הֲדֹרָם֙ אֲשֶׁ֣ר עַל־הַמַּ֔ס וַיִּרְגְּמוּ־ב֧וֹ בְנֵֽי־יִשְׂרָאֵ֛ל אֶ֖בֶן וַיָּמֹ֑ת
וְהַמֶּ֣לֶךְ רְחַבְעָ֗ם הִתְאַמֵּץ֙ לַֽעֲל֣וֹת בַּמֶּרְכָּבָ֔ה לָנ֖וּס יְרוּשָׁלִָֽם
18 And the king Rehoboam sent Hadoram, who was over the tax, and the children of Israel crowded him with a stone and he died.
Then the king Rehoboam made sure to get himself up into a chariot to withdraw to Jerusalem.
3c 4B 32
23
וַיִּפְשְׁע֤וּ יִשְׂרָאֵל֙ בְּבֵ֣ית דָּוִ֔יד עַ֖ד הַיּ֥וֹם הַזֶּֽה 19 So Israel transgressed, in the house of David, to this day. 3e 4C 16