| Thu, 21 Nov 2024 02:51:36 -0600 Yom Chamishi, Chodesh Teshi'i 18, 6024 — יום חמישי חדש תשעי יח ו׳כד |
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חזון עבדיה כה־אמר אדני יהוה לאדום שמועה שמענו מאת יהוה וציר בגוים שלח קומו ונקומה עליה   למלחמה׃
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א | 1 | The vision of Obadiah. Thus saith the Lord GOD [Adonai Yehovi] concerning Edom: We have heard a message from Yehovah, and an ambassador is sent among the nations: 'Arise ye, and let us rise up against her in battle.' |
| הנה קטן נתתיך בגוים בזוי אתה מאד׃ | ב | 2 | Behold, I make thee small among the nations; thou art greatly despised. |
| זדון לבך השיאך שכני בחגוי־סלע מרום שבתו אמר בלבו מי יורדני ארץ׃ | ג | 3 | The pride of thy heart hath beguiled thee, O thou that dwellest in the clefts of the rock, thy habitation on high; that sayest in thy heart: 'Who shall bring me down to the ground?' |
| אם־תגביה כנשר ואם־בין כוכבים שים קנך משם אורידך נאם־יהוה׃ | ד | 4 | Though thou make thy nest as high as the eagle, and though thou set it among the stars, I will bring thee down from thence, saith Yehovah. |
| אם־גנבים באו־לך אם־שודדי לילה איך נדמיתה הלוא יגנבו דים אם־בצרים באו לך הלוא ישאירו עללות׃ | ה | 5 | If thieves came to thee, if robbers by night--how art thou cut off!--would they not steal till they had enough? If grape-gatherers came to thee, would they not leave some gleaning grapes? |
| איך נחפשו עשו נבעו מצפניו׃ | ו | 6 | How is Esau searched out! How are his hidden places sought out! |
| עד־הגבול שלחוך כל אנשי בריתך השיאוך יכלו לך אנשי שלמך לחמך ישימו מזור תחתיך אין תבונה בו׃ | ז | 7 | All the men of thy confederacy have conducted thee to the border; the men that were at peace with thee have beguiled thee, and prevailed against thee; they that eat thy bread lay a snare under thee, in whom there is no discernment. |
| הלוא ביום ההוא נאם־יהוה והאבדתי חכמים מאדום ותבונה מהר עשו׃ | ח | 8 | Shall I not in that day, saith Yehovah, destroy the wise men out of Edom, and discernment out of the mount of Esau? |
| וחתו גבוריך תימן למען יכרת־איש מהר עשו מקטל׃ | ט | 9 | And thy mighty men, O Teman, shall be dismayed, to the end that every one may be cut off from the mount of Esau by slaughter. |
| מחמס אחיך יעקב תכסך בושה ונכרת לעולם׃ | י | 10 | For the violence done to thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever. |
| ביום עמדך מנגד ביום שבות זרים חילו ונכרים באו שעריו שערו ועל־ירושלם ידו גורל גם־אתה כאחד מהם׃ | יא | 11 | In the day that thou didst stand aloof, in the day that strangers carried away his substance, and foreigners entered into his gates, and cast lots upon Yerushalam, even thou wast as one of them. |
| ואל־תרא ביום־אחיך ביום נכרו ואל־תשמח לבני־יהודה ביום אבדם ואל־תגדל פיך ביום צרה׃ | יב | 12 | But thou shouldest not have gazed on the day of thy brother in the day of his disaster, neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress. |
| אל־תבוא בשער־עמי ביום אידם אל־תרא גם־אתה ברעתו ביום אידו ואל־תשלחנה בחילו ביום אידו׃ | יג | 13 | Thou shouldest not have entered into the gate of My people in the day of their calamity; yea, thou shouldest not have gazed on their affliction in the day of their calamity, nor have laid hands on their substance in the day of their calamity. |
| ואל־תעמד על־הפרק להכרית את־פליטיו ואל־תסגר שרידיו ביום צרה׃ | יד | 14 | Neither shouldest thou have stood in the crossway, to cut off those of his that escape; neither shouldest thou have delivered up those of his that did remain in the day of distress. |
| כי־קרוב יום־יהוה על־כל־הגוים כאשר עשית יעשה לך גמלך ישוב בראשך׃ | יה | 15 | For the day of Yehovah is near upon all the nations; as thou hast done, it shall be done unto thee; thy dealing shall return upon thine own head. |
| כי כאשר שתיתם על־הר קדשי ישתו כל־הגוים תמיד ושתו ולעו והיו כלוא היו׃ | יו | 16 | For as ye have drunk upon My holy mountain, so shall all the nations drink continually, yea, they shall drink, and swallow down, and shall be as though they had not been. |
ובהר ציון תהיה פליטה והיה קדש וירשו בית יעקב את מורשיהם׃
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יז | 17 | But in mount Zion there shall be those that escape, and it shall be holy; and the house of Jacob shall possess their possessions. |
והיה בית־יעקב אש ובית יוסף להבה ובית עשו לקש ודלקו בהם ואכלום ולא־יהיה שריד לבית עשו כי יהוה דבר׃
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יח | 18 | And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be any remaining of the house of Esau; for Yehovah hath spoken. |
| וירשו הנגב את־הר עשו והשפלה את־פלשתים וירשו את־שדה אפרים ואת שדה שמרון ובנימן את־הגלעד׃ | יט | 19 | And they of the South shall possess the mount of Esau, and they of the Lowland the Philistines; and they shall possess the field of Ephraim, and the field of Samaria; and Benjamin shall possess Gilead. |
| וגלת החל־הזה לבני ישראל אשר־כנענים עד־צרפת וגלת ירושלם אשר בספרד ירשו את ערי הנגב׃ | כ | 20 | And the captivity of this host of the children of Israel, that are among the Canaanites, even unto Zarephath, and the captivity of Yerushalam, that is in Sepharad, shall possess the cities of the South. |
| ועלו מושעים בהר ציון לשפט את־הר עשו והיתה ליהוה המלוכה׃ | כא | 21 | And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be Yehovah's. {P} |
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Groves Center Legend For Leningrad Codex Notes |
| C | We read one or more accents in L differently from BHQ. |
| Q | Marks a place where we agree with BHQ against BHS in reading L. |
| U | We agree with both BHS 1997 and BHQ on an unexpected reading. |
| c | We read one or more accents in L differently than BHS. Often this notation indicates a typographical error in BHS. |
| n | Marks an anomalous form. |
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TRANSLATION / PUBLICATION NOTES:
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Tanakh (Hebrew Scriptures) :
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Leningrad Codex Based Tanakh (aka Hebrew Scriptures) derived from:
"Electronic" Leningrad Codex obtained from www.tanach.us Source for the Westminster Leningrad Codex (WLC) — Groves Center: Maintained by the J.Alan Groves Center For Advanced Biblical Research. (WLC) Unicode Conversion to Hebrew Font Encoding For Web Pages: Written In C++ Programming Language By Robert M. Pill Copyright © 2005–2023 By Robert M. Pill, All Rights Reserved. |
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QERE
—
KETIV
(What is Read —What is Written) : |
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Qere and Ketiv, from the Aramaic qere or q're, קְרֵי ("[what is] read") and ketiv, or ketib, kethib, kethibh, kethiv, כְּתִיב ("[what is] written"), also known as "keri uchesiv" or "keri uchetiv," refers to a system for marking differences between what is written in the consonantal text of the Hebrew Bible, as preserved by scribal tradition, and what is read. In such situations, the Qere is the technical orthographic device used to indicate the pronunciation of the words in the Masoretic text of the Hebrew language scriptures (Tanakh), while the Ketiv indicates their written form, as inherited from tradition. SOURCE: https://en.wikipedia.org/wiki/Qere_and_Ketiv |
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Q. What is the Qere and Ketiv and how does it relate to the Masoretes? ( see: http://jbtc.org/v08/Graves2003.html ) For PDF Of Above Link Click This Line! A. Qere and Ketiv are orthographic devices that were used by the Masoretes, i.e., Jewish scribes from the 6-10th centuries. Qere means, "what is read," and ketiv means, "what is written". It is found in existing Masoretic manuscripts dating to the 9th and 10th centuries, CE. There are several forms of Qere / Ketiv, including: ordinary, vowel, omitted, added, euphemistic, split, and qere perpetuum. The ketiv that is most relevant is the vowel qere. In this case, the consonants are unchanged, but different vowel signs are added and only the qere, i.e., what is read, is vocalized. ... |
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| I Challenge The Rabbinic QERE–KETIV System! |
| In January 2022, beginning with the "Accented" (Full Trop and Vowels), rendering I chose to repair defects in the html encodings which occurred with my mechanical conversion of the unicode multi-wide encoding from http://tanach.us. I also decided to rearrange the Qere–Ketiv "system" with what I consider was the Masoretic intent in the first place! |
| The New KETIV–qere Hebrew Rendering (ACCENTS)! | Thus, this current version uses the Ketiv, what is written, as the predominant rendering, while making the Qere, what the "rabbis" have commanded as Must Be Read instead, to be a minimalist secondary format (much as rabbis appear to have intended the Ketiv to be!). |
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One of the reasons I decided to take on this new rendering effort is that in
my efforts to understand the nature of the rabbinic
Qere–Ketiv system
I have not truly found a satisfactory explanation of why the
"Qere" should always
take precedence over the
"Ketiv" in reading the Tanakh.
In fact, as I understand it, rabbinic "scribes", in examining the actual Aleppo and Leningrad Codices, appear to have taken upon themselves to adding the consonant only Qere in the margins upon the original manuscripts, where, in their "infinite wisdom" they have presumed themselves to be the greater authority! Moreover, as rabbinic sources seem to indicate that the "Ketiv" should never be uttered, I have found instances, such as in Exodus 21:8, where I believe the "Qere" is blatantly INCORRECT — and that the "Ketiv" should be the preferred "reading", as if the Masoretes actually knew what they were doing all along! In my own regular reading (Stone Edition Tanakh, Koren Publications Tanakh), my preference has been to read the "Ketiv" (what is written) and pretty much minimize the "Qere"! This is not easy to do because the predominant Qere is rendered as if it is the normative form, and the Ketiv follows, typically within brackets, as if it is the offensive variant (Stone Edition Tanakh)! In the Koren Publications Tanakh, the "Ketiv" is what is rendered in the margin, while the "Qere" is found in the regular text! Obviously, normal reading will typically ignore what the Masoretes wrote, the "Ketiv"! As of January, 2022, and going forward, I intend to render the rabbinic additions of Qere in their current KETIV–qere form found in the accented version. I consider this as to convey the intent of the Masoretes. However, I acknowledge that rabbis (talmudists) have expended much effort to obscure the written Torah as part of their regular practice; as they appear, to me, to view themselves collectively as אֱלֹהִ֔ים Elohim. That is, I believe that those talmudists (rabbis), consider themselves collectively to be God!!! They certainly demand that their edicts (tachanot) are followed as if they are divinely inspired law! If you find this of interest, please view the page on KETIV–QERE Variants |
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English Scripture Passages From:
"The Holy Scriptures Tanakh 1917 edition According To The Masoretic Text (JPS 1917 Edition)" |
| The Jewish Publication Society of America "The Holy Scriptures According To The Masoretic Text (JPS 1917)" is in the public domain, and may be freely copied. |
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Notable Modifications
To The JPS 1917 Based English Scripture In The-Iconoclast.org's Hebrew–English Tanakh: |
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THE TEN COMMANDMENTS!
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In The-Iconoclast.org Modified Version Of the JPS 1917 Text,
The Verse numbering has been altered to match the corresponding verses in
the original Hebrew Scriptures
of the actual Leningrad Codex for "The Ten Commandments"
in Exodus 20 and Deuteronomy 5!
For More Information Regarding 'The Ten Commandments', See the Page, Comparing The Ten Commandments Exodus 20 & Deuteronomy 5 In The Leningrad Codex |
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The Name
יְהֹוָה
Yehovah
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"Yehovah", The Name Of G-d In The Hebrew Scripures ('YHVH':
י
'Yud',
ה
'He',
ו
'Vav',
ה
'He', aka Tetragamaton)
Is Used Instead of "LORD" (note: ALL CAPITAL LETTERS)
As Found In The Original JPS 1917 Tanakh.
For More Information Regarding 'The Name', See the Page, The Name יְהֹוָה [Yehovah] In The Aleppo And Leningrad Codices. In Converting "LORD" to "Yehovah", I Counted A Total Of 5,553 Occurrences In The JPS 1917 Tanakh! |
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הָאָדֹ֥ן ׀ יְהוָֽה
ha Adon Yehovah
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| The Hebrew Phrase הָאָדֹ֥ן ׀ יְהוָֽה Occurs In Only Two Places, In Exodus 23:17 and 34:23. In Those Cases, I Have Changed The Translation Wording From "Lord GOD" To "Lord GOD [ha Adon Yehovah]". |
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אֲדֹנָ֥י יְהֹוִֽה
Adonai Yehovi
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Typically Translated As "Lord GOD", It Is A Much Less Common Form Of The Divine Name,
יְהֹוָה
[Yehovah].
This Form אֲדֹנָ֥י יְהֹוִֽה Is, Nevertheless, Quite Important In Understanding Pronounciation For The Divine Name, Especially Since The Hebrew Form For It Has NOT Undergone The Intense Scrutiny Of rabbinic Censorship As Has "Yehovah". Accordingly, The Hebrew Text For This Form Of 'The Name' Typically HAS NOT BEEN ALTERED In Jewish Publications That Actually Keep The Vowel Pointers From The Masoretic Text! In Converting "Lord GOD" to "Lord GOD [Adonai Yehovi]", I Counted A Total Of 284 Occurrences In The JPS 1917 Tanakh. Of All Of Its Occurrences, The Fully Voweled Form Of The Hebrew אֲדֹנָ֥י יְהֹוִֽה Appears 31 Times, And The Non–Fully Voweled Form אֲדֹנָ֥י יְהוִֽה (The Same Hebrew Letters, Minus Just The One 'Oh' Sounding Character, "The Holem", Which Follows The First 'He' In ( י 'Yud', ה 'He', ו 'Vav', ה 'He' ), Make Up All Other Occurrences. |
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תורה
Torah
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The Word "Law" (Capital and lower case), As Found In The JPS 1917,
Has Been Changed To "Torah" Where The Base Hebrew Letters
תורה
Correspond To The Matching Verse In The Leningrad Codex (Masoretic Text)!
In Converting "Law" to "Torah", I Counted A Total Of 223 Occurrences In The JPS 1917 Tanakh! |
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Yerushalam, Yerush'lem and Yerushalayim
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יְרוּשָׁלִַ֖ם
"Yerushalam"
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| The Word "Jerusalem" (the name of capital city in ancient Israel), As Found In The JPS 1917, Has Been Changed To Its Transliterated Equivalent, "Yerushalam" (note the 'am' ending), In All Places Where It Corresponds To [ יְרוּשָׁלִַ֖ם ] In The Hebrew Text. |
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יְרוּשְׁלֶֽם
"Yerush'lem"
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| A Rare, Second Transliterated Form, "Yerush'lem" (note the 'em' ending), Has Been Changed From "Jerusalem" Where The Hebrew Letters Spell Out The Aramaic Form [ יְרוּשְׁלֶֽם ] Found In Aramaic Parts Of Daniel And Ezra. |
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ירוּשָׁלַ֙יִם֙
"Yerushalayim"
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The Extremely Rare, Third Transliterated Form, "Yerushalayim"
(note the 'ayim' ending), Has Been Changed From The JPS 1917 "Jerusalem"
To Correspond To The Hebrew [
ירוּשָׁלַ֙יִם֙
]. Noteworthy Is That This Rarest Form Appears In Only Four (4) Places In The Entire Hebrew Scriptures, Yet, It Is The Most Common Pronunciation For The Name Of The Ancient City! Its Four (Out Of Over 600) Appearances Are: 1) Jeremiah 26:18, 2) Esther 2:6, 3) I Chronicles 3:5, and 4) II Chronicles 25:1. In Converting "Jerusalem" To Its Transliterated Equivalents, I Counted A Total Of 625 Occurrences In The JPS 1917 Tanakh! |
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