Nearing the end of the #Psalmtweet series

I find it ironic that I am using the tag Psalmtweet when the tweet concept has been undermined by an owner that dictates software interfaces from the top down. I didn't use Twitter till recently except by automated posting. I never really logged on until the Ukraine war started and then I followed a number of news sources that are still active.

Having recently heard a very fine performance in the baroque style of Messiah, I have decided to begin a series on the texts of Messiah. I have drafted a few and will begin the series when the psalms are done at the end of this month. I think there is a lot to say on the music, the translations, and the changes of voice in the text of the libretto. But much is online already so I am somewhat mute in my analysis, but I will continue to see how my translation makes life difficult for a German-English musician and how the music implicit in the Bible differs from the elaborate music that is freely invented.

A tentative suggestion is that the music underlying the text of the Bible is designed not to glorify the words arbitrarily as of course Handel was wonderfully prepared to do, but simply to restore the tone of voice and inter-verse connections to an otherwise potentially misleading written text. There's nothing magical here, just a way of focusing the interpretation.

It's curious to me that most of the texts of Messiah are direct or slightly altered from Isaiah and the Psalms. I'm not sure what I will discover, but I will start. Perhaps I will be less muted as the series begins.

#Moses, #Psalmtweet Deuteronomy 32:40-43

Merry Christmas. It is suitable for the Song of Moses to be confirmed by the celebration of the Incarnation. Jesus did not take vengeance but gave his life for the life of the world. It is not a matter of believing some theological or cosmological framework, it's a matter of how we act - whether in defense or in deliberate provocation, that we act for the good of the other. We have this present moment and as the prophet reminds us, God is with us. 'With' implies temporal continuity and presence.

Deuteronomy 32:40-43

The last verses of the song of Moses. I could sometimes retain more of the Hebrew word order. How would you underlay English lyrics to Hebrew pulse and word order? The dramatic force of the Hebrew is often reduced in translation. 

כִּֽי־אֶשָּׂ֥א אֶל־שָׁמַ֖יִם יָדִ֑י וְאָמַ֕רְתִּי חַ֥י אָנֹכִ֖י לְעֹלָֽם ר		40 For I lift up to the heavens my hand, then I say, I am life forever.
m ci-awa al-wmiim idi vamrti ki anoci lyolm r	7 12	ci a/wa al wmim id\i v/amr\ti ki anci l/ylm
אִם־שַׁנּוֹתִי֙ בְּרַ֣ק חַרְבִּ֔י וְתֹאחֵ֥ז בְּמִשְׁפָּ֖ט יָדִ֑י אָשִׁ֤יב נָקָם֙ לְצָרָ֔י וְלִמְשַׂנְאַ֖י אֲשַׁלֵּֽם ר		41 If I whet my glittering sword and my hand hold fast in the judgment, I will return vengeance to my foes, and those that hate me I will repay.
ma am-wnoti brq krbi vtakz bmwp't idi awib nqm lxrii vlmwnaii awlm r	16 15	am wn\vti brq krb\i vt/akz bm/wp't id\i a/wb nqm l/xr\i vlm/wna\i a/wlm
אַשְׁכִּ֤יר חִצַּי֙ מִדָּ֔ם וְחַרְבִּ֖י תֹּאכַ֣ל בָּשָׂ֑ר מִדַּ֤ם חָלָל֙ וְשִׁבְיָ֔ה מֵרֹ֖אשׁ פַּרְע֥וֹת אוֹיֵֽב ר		42 I will make my arrows drunk with blood and my sword will devour flesh, from the blood of one who is profaned, and captives from the head of the premiers of the enemy.
mb awcir kixii mdm vkrbi tacl bwr mdm kll vwbih mraw pryot aoib r	13 14	a/wcr kx\i m/dm v/krb\i t/acl bwr m/dm kll v/wbh m/raw pry\vt ab
הַרְנִ֤ינוּ גוֹיִם֙ עַמּ֔וֹ כִּ֥י דַם־עֲבָדָ֖יו יִקּ֑וֹם וְנָקָם֙ יָשִׁ֣יב לְצָרָ֔יו וְכִפֶּ֥ר אַדְמָת֖וֹ עַמּֽוֹ ש		43 Shout for joy, nations, his people, for the blood of his servants he will avenge, and vengeance he will return to his foes, but he will cover over his own ground, his people.
mg hrninu goiim ymo ci dm-ybdiv iiqom vnqm iwib lxriv vcipr admto ymo w	14 17	h/rnn\v gvi\m ym\v ci dm ybd\iv i/qvm v/nqm i/wb l/xr\iv v/cpr adm\tv ym\v

The theme of vengeance is complete. I asked ChatGPT to comment - the answer is very clear.

Me

Here's another question. In the Song of Moses, God definitively allows himself to take vengeance. Where else in the Hebrew Scripture and the New Testament does this recur? Does this say to the human. It is my prerogative to take vengeance, so you must not.

ChatGPT

The Song of Moses in Deuteronomy 32 indeed contains verses where God asserts His right to take vengeance. This concept of divine vengeance appears in various other passages in both the Hebrew Scriptures and the New Testament. Throughout these texts, there's often an underlying message that humans should leave vengeance to God rather than seeking it themselves.

Hebrew Scriptures:

Proverbs 20:22: "Do not say, 'I will repay evil'; wait for the Lord, and he will deliver you." This verse encourages individuals not to seek personal revenge but rather to trust in God's justice.

Proverbs 24:29: "Do not say, 'I will do to him as he has done to me; I will pay the man back for what he has done.'" This verse advises against repaying evil for evil.

Psalm 94:1: The psalmist calls upon God as the avenger of the righteous: "O Lord, God of vengeance, O God of vengeance, shine forth!"

New Testament:

Romans 12:19: The Apostle Paul, writing to the Romans, quotes from the Hebrew Scriptures, stating, "Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, 'Vengeance is mine, I will repay, says the Lord.'" This echoes the idea that seeking personal vengeance is not the responsibility of humans but is reserved for God.

Hebrews 10:30: In this passage, the author refers to God as the one who will judge and avenge: "For we know him who said, 'Vengeance is mine; I will repay.' And again, 'The Lord will judge his people.'"

In both the Hebrew Scriptures and the New Testament, there's a recurring theme that vengeance ultimately belongs to God. Human beings are encouraged to refrain from seeking retribution and to trust in God's justice and timing for judgment. This aligns with the notion that God's judgments are righteous and just, and humans should avoid taking matters of vengeance into their own hands.

#Moses, #Psalmtweet Deuteronomy 32:37-39

Deuteronomy 32:37-39

Impossible, I suppose for the human to apply this irony to a political situation. Face-saving and excessive defensiveness are somehow precluded - but we have to die to them to live. By what shrewdness can we keep ourselves alive?

The shoe can be on anyone's foot. Here God is asking where is their rock. Psalm 42 asks repeatedly of those in exile - Where is your God? Similarly Psalm 79 and 115.

Does God really eat sacrifices? Psalm 50 denies this superstition and matches the common usage of eat and imbibe. Again, there is irony in the passage.

A different approach to violence is seen in Psalm 109:25-28 preparing for the wound that we will note in Psalm 110. 

וַאֲנִ֤י ׀ הָיִ֣יתִי חֶרְפָּ֣ה לָהֶ֑ם יִ֝רְא֗וּנִי יְנִיע֥וּן רֹאשָֽׁם		25 And I, I have become a reproach to them. They stare at me. They wag their heads.
ch vani hiiti krph lhm irauni iniyun rawm	10 8	v/ani h/i\iti krp\h l/hm i/ra\vni i/niy\vn raw\m
עָ֭זְרֵנִי יְהוָ֣ה אֱלֹהָ֑י ה֭וֹשִׁיעֵ֣נִי כְחַסְדֶּֽךָ		26 ♪g Help me Yahweh my God. Save me according to your mercy.
cv yozrni ihvh alohii howiyni cksdç	8 8	yzr\ni ihvh alh\i hv/w\iyni c/ksd\c
וְֽ֭יֵדְעוּ כִּי־יָ֣דְךָ זֹּ֑את אַתָּ֖ה יְהוָ֣ה עֲשִׂיתָֽהּ		27 ♪g And they will know that this is your hand. You, Yahweh, have done it.
cz viidyu ci-idç zat ath ihvh ywith	7 7	v/idy\v ci id\c zat ath ihvh yw\ith
יְקַֽלְלוּ־הֵמָּה֮ וְאַתָּ֪ה תְבָ֫רֵ֥ךְ קָ֤מוּ ׀ וַיֵּבֹ֗שׁוּ וְֽעַבְדְּךָ֥ יִשְׂמָֽח		28 Let them deny but you, you will bless. They will arise. Let them be ashamed, but let your servant be glad.
ck iqllu-hmh vath tbrç qmu vibowu vybdç iwmk	10 12	i/qll\v hm\h v/ath t/brc qm\v vi/bw\v v/ybd\c i/wmk

This passage uses several words from Deuteronomy 38-39 (below). For Deuteronomy 32:39 and the psalms, check out the answer that ChatGPT suggested. The bot works conceptually as well as word by word.

וְאָמַ֖ר אֵ֣י אֱלֹהֵ֑ימוֹ צ֖וּר חָסָ֥יוּ בֽוֹ ס		37 And he said, Where are their gods, the rock in which they take refuge,
lz vamr ai alohimo xur ksiiu bo s	8 6	v/amr ai alh\imv xvr ks\iv b\v
אֲשֶׁ֨ר חֵ֤לֶב זְבָחֵ֙ימוֹ֙ יֹאכֵ֔לוּ יִשְׁתּ֖וּ יֵ֣ין נְסִיכָ֑ם יָק֙וּמוּ֙ וְיַעְזְרֻכֶ֔ם יְהִ֥י עֲלֵיכֶ֖ם סִתְרָֽה ס		38 that the milk of their offerings ate and imbibed the wine of their libations? Let them arise and help you and be to you a hiding place.
lk awr klb zbkimo iaclu iwtu iin nsicm iqumu viyzrucm ihi ylicm strh s	17 16	awr klb zbk\imv i/acl\v i/wt\v iin nsc\m i/qvm\v vi/yzr\cm i/hi yl\icm str\h
רְא֣וּ ׀ עַתָּ֗ה כִּ֣י אֲנִ֤י אֲנִי֙ ה֔וּא וְאֵ֥ין אֱלֹהִ֖ים עִמָּדִ֑י אֲנִ֧י אָמִ֣ית וַאֲחַיֶּ֗ה מָחַ֙צְתִּי֙ וַאֲנִ֣י אֶרְפָּ֔א וְאֵ֥ין מִיָּדִ֖י מַצִּֽיל ר		39 See now that I, I am he, and there is no god with me. I, I put to death, and I make alive. I wound and I, I heal. and there is none to deliver out of my hand.
l't rau yth ci ani ani hua vain alohim yimdi ani amit vakiih mkxti vani arpa vain midi mxil r	18 24	ra\v yth ci ani ani hva v/ain alh\im ym\di ani a/mit va/kih mkx\ti v/ani a/rpa v/ain m/id\i m/xl

#Moses, #Psalmtweet Deuteronomy 32:34-36

Deuteronomy 32:34-36

Take the first pronoun as proleptic rather than requiring an antecedent in verse 34, anticipating the noun(s) of verse 35. The third person plural then refers to Jacob, his people. And the speaker is Yahweh. But must switch again in verse 36, unless Yahweh speaks of himself in the third person. Such unannounced switches of point of view are common in Hebrew poetry, particularly in the Psalms as here in Deuteronomy. Psalms 7:9, 9:9, 50:4 reflect the words in verse 36.

הֲלֹא־ה֖וּא כָּמֻ֣ס עִמָּדִ֑י חָתֻ֖ם בְּאוֹצְרֹתָֽי ס		34 Is not it stocked with me? sealed in my treasuries?
ld hloa-hua cmus yimdi ktum baoxrotii s	7 7	h/la hva cms ym\di ktm b/avxr\ti
לִ֤י נָקָם֙ וְשִׁלֵּ֔ם לְעֵ֖ת תָּמ֣וּט רַגְלָ֑ם כִּ֤י קָרוֹב֙ י֣וֹם אֵידָ֔ם וְחָ֖שׁ עֲתִדֹ֥ת לָֽמוֹ ס		35 ♪C Of me is vengeance and repayment. In due time their foot will be moved, for near is the day of their misfortune, and what is impending for them hurries.
lh li nqm vwilm lyt tmu't rglm ci qrob iom aidm vkw ytidot lmo s	12 14	l\i nqm v/wlm l/yt t/mv't rgl\m ci qrb ivm aid\m v/kw ytd\t l\mv
כִּֽי־יָדִ֤ין יְהוָה֙ עַמּ֔וֹ וְעַל־עֲבָדָ֖יו יִתְנֶחָ֑ם כִּ֤י יִרְאֶה֙ כִּי־אָ֣זְלַת יָ֔ד וְאֶ֖פֶס עָצ֥וּר וְעָזֽוּב ס		36 For Yahweh will make the case for his people and his servants he will comfort, because he sees that depleted is the means, and terminated, what is coerced and forsaken.
lv ci-idin ihvh ymo vyl-ybdiv itnkm ci irah ci-azlt id vaps yxur vyzub s	14 16	ci i/din ihvh ym\v v/yl ybd\iv it/nkm ci i/rah ci azl\t id v/aps yxr v/yzb

Vengeance occurs 9 times in the Psalms. It too is part of the character of God. As Moses says in this chapter, he will sing of the name (character, reputation) of Yahweh. Look back and count the characteristics mentioned. Try 94:1.

אֵל־נְקָמ֥וֹת יְהוָ֑ה אֵ֖ל נְקָמ֣וֹת הוֹפִֽיַע		1 God of vengeance, Yahweh, God of vengeance, shine.
a al-nqmot ihvh al nqmot hopiy	6 7	al nqm\vt ihvh al nqm\vt hv/py

If vengeance is Yahweh's then it is not ours.

#Moses, #Psalmtweet Deuteronomy 32:31-33

Warning, the remaining verses of this song are ferocious. How is vengeance to be dealt with? The speaker is unclear in verse 31. Perhaps Moses or a copyist interjects a word.

Deuteronomy 32:31-33

Verse 31 is perplexing. Why did I choose intercessors for plilim? The root is a masculine plural of pll. Three times the form appears in the canon and is traditionally rendered judges. That gloss is off the table for me. I am an intercessor. Who cannot be in these days of enemies everywhere. Again, it is unclear who the speaker is. Who is the our and who the their? Psalm 91 is an antidote.

A common word occurs 22 times in Psalm 78. The word is la, (pronounced lo) a negative. 

כִּ֛י לֹ֥א כְצוּרֵ֖נוּ צוּרָ֑ם וְאֹיְבֵ֖ינוּ פְּלִילִֽים ס		31 ♪d For not as our Rock is their rock, and our enemies are intercessors.
la ci la cxurnu xurm vaoibinu plilim s	8 8	ci la c/xvr\nv xvr\m v/aib\inv pll\im
כִּֽי־מִגֶּ֤פֶן סְדֹם֙ גַּפְנָ֔ם וּמִשַּׁדְמֹ֖ת עֲמֹרָ֑ה עֲנָבֵ֙מוֹ֙ עִנְּבֵי־ר֔וֹשׁ אַשְׁכְּלֹ֥ת מְרֹרֹ֖ת לָֽמוֹ ס		32 For from the vine of Sodom are their vines and from the fields of Gomorrah, their grapes are grapes of want, clusters of bitterness to them.
lb ci-mgpn sdom gpnm umwdmot ymorh ynbimo yinbi-raw awclot mrorot lmo s	14 16	ci m/gpn sdm gpn\m vm/wd\mt ymrh ynb\mv ynb\i rvw awcl\t mrr\t l\mv
חֲמַ֥ת תַּנִּינִ֖ם יֵינָ֑ם וְרֹ֥אשׁ פְּתָנִ֖ים אַכְזָֽר ס		33 The poison of dragons their wine, and the venom of vicious adders.
lg kmt tninim iinm vraw ptnim aczr s	7 8	km\t tnin\m iin\m v/raw ptn\im aczr

To whom does the pronoun their apply?

#Moses, #Psalmtweet Deuteronomy 32:28-30

Deuteronomy 32:28-30

כִּי־ג֛וֹי אֹבַ֥ד עֵצ֖וֹת הֵ֑מָּה וְאֵ֥ין בָּהֶ֖ם תְּבוּנָֽה ס		28 For a nation, perishing of advice, are they, and there is no understanding among them.
ck ci-goi aobd yxot hmh vain bhm tbunh s	8 8	ci gvi abd yx\vt hm\h v/ain b/hm t/bvn\h
ל֥וּ חָכְמ֖וּ יַשְׂכִּ֣ילוּ זֹ֑את יָבִ֖ינוּ לְאַחֲרִיתָֽם ס		29 ♪f If only they were wise, they had this insight, they would discern their aftermath.
c't lu kcmu iwcilu zat ibinu lakritm s	7 9	lv kcm\v i/wcl\v zat i/bin\v l/akr\itm
אֵיכָ֞ה יִרְדֹּ֤ף אֶחָד֙ אֶ֔לֶף וּשְׁנַ֖יִם יָנִ֣יסוּ רְבָבָ֑ה אִם־לֹא֙ כִּי־צוּרָ֣ם מְכָרָ֔ם וַֽיהוָ֖ה הִסְגִּירָֽם ס		30 How does one pursue a thousand and two cause tens of thousands to withdraw, if not because their Rock had sold them and Yahweh had imprisoned them.
l aich irdof akd alf uwniim inisu rbbh am-la ci-xurm mcrm vihvh hsgirm s	16 13	aic\h i/rdp akd alp v/wn\im i/nis\v rbb\h am la ci xvr\m mcr\m v/ihvh h/sgr\m

Aftermath (akr) is one of those words that you will find a long essay on in a lexicon. It is a very common word encompassing the preposition after, the verb to follow and the idea of consequence. It represents the bars of time in which we all are singers and players. Hence the need for music to free us from their imprisonment.

We must ask - Is it Yahweh who is still speaking and about whom? The text is not obvious. All need insight, whether Israel or its enemies. 

Understanding and insight and discernment have their places also in the poetry of the psalms. Several psalms (a baker's dozen) are inscribed as maskil. My gloss for this is insight. Psalm 2 asks the rulers to have insight, and Psalm 1 warns about advice (counsel) from errant sources.

#Moses, #Psalmtweet Deuteronomy 32:25-27

Deuteronomy 32:25-27

This reads too like our reality. Psalm 148:12 shares many words with verse 25. Youths in their prime is the same stem as the word for chosen (bkr). There seems to be some escape from the negative since Psalm 148 is part of the final doxology of the Psalter. (Grey-haired is not in the psalm, but rather zqn, the aged.)

Shared words in Psalm 148:12 and Deuteronomy 32:25

I cannot think of a place where the sentiment of verses 26 occurs in the Psalter. Perhaps 106:23 - but the word used is not eradicate, (wbt) but exterminate (wmd). The word for eradicate occurs only 5 times in the Psalms, and in each case it is over and done with. E.g. Psalm 8 - that you might cease enemy and vengeance. It is the same word as Sabbath! Exterminate is used 6 times in the Psalms. It is to destroy rather than cease. 

מִחוּץ֙ תְּשַׁכֶּל־חֶ֔רֶב וּמֵחֲדָרִ֖ים אֵימָ֑ה גַּם־בָּחוּר֙ גַּם־בְּתוּלָ֔ה יוֹנֵ֖ק עִם־אִ֥ישׁ שֵׂיבָֽה ס		25 From the streets, the bereavement of the sword, and from rooms within, horror, both youths in their prime and virgins suckling with the grey-haired.
ch mkux twcl-krb umkdrim aimh gm-bkur gm-btulh ionq ym-aiw wibh s	14 14	m/kvx t/wcl krb vm/kdr\im aim\h gm bkr gm btvlh iv/nq ym aiw wib\h
אָמַ֖רְתִּי אַפְאֵיהֶ֑ם אַשְׁבִּ֥יתָה מֵאֱנ֖וֹשׁ זִכְרָֽם ס		26 I said, I will quarter them. I will eradicate from among mortals their remembrance,
cv amrti apaihm awbith manow zcrm s	6 9	amr\ti a/pah\m a/wbt\h m/anvw zcr\m
לוּלֵ֗י כַּ֤עַס אוֹיֵב֙ אָג֔וּר פֶּֽן־יְנַכְּר֖וּ צָרֵ֑ימוֹ פֶּן־יֹֽאמְרוּ֙ יָדֵ֣ינוּ רָ֔מָה וְלֹ֥א יְהוָ֖ה פָּעַ֥ל כָּל־זֹֽאת ס		27 Were it not the grief of the enemy, that I stood in awe of, lest their foes recognize, lest they say, Our hand is high, and Yahweh has not worked all this.
cz luli cys aoib agur pn-incru xrimo pn-iamru idinu rmh vla ihvh pyl cl-zat s	15 17	lvl\i cys ab a/gvr pn i/ncr\v xr\imv pn i/amr\v id\inv rm\h v/la ihvh pyl cl zat

#Moses, #Psalmtweet Deuteronomy 32:22-24

Deuteronomy 32:22-24

כִּי־אֵשׁ֙ קָדְחָ֣ה בְאַפִּ֔י וַתִּיקַ֖ד עַד־שְׁא֣וֹל תַּחְתִּ֑ית וַתֹּ֤אכַל אֶ֙רֶץ֙ וִֽיבֻלָ֔הּ וַתְּלַהֵ֖ט מוֹסְדֵ֥י הָרִֽים ס		22 For fire is incandescent in my anger and is a burning mass to the lowest grave, and it devours earth and her produce and will blaze the foundations of the hills.
cb ci-aw qdkh bapi vtiqd yd-waol tktit vtacl arx vibulh vtlh't mosdi hrim s	15 16	ci aw qdk\h b/ap\i vt/iqd yd wavl tkt\it vt/acl arx v/ibl\h vt/lh't mv/sd\i hr\im
אַסְפֶּ֥ה עָלֵ֖ימוֹ רָע֑וֹת חִצַּ֖י אֲכַלֶּה־בָּֽם ס		23 I will snatch away over them, evils. My arrows I will consume in them.
cg asph ylimo ryot kixii aclh-bm s	7 7	a/sph yl\imv ry\vt kx\i a/clh b\m
מְזֵ֥י רָעָ֛ב וּלְחֻ֥מֵי רֶ֖שֶׁף וְקֶ֣טֶב מְרִירִ֑י וְשֶׁן־בְּהֵמוֹת֙ אֲשַׁלַּח־בָּ֔ם עִם־חֲמַ֖ת זֹחֲלֵ֥י עָפָֽר ס		24 Gaunt of famine and battling fire-brands and bitter canker, and the tooth of the beasts I will send among them with the poison of perturbing dust.
cd mzi ryb ulkumi rwf vq'tb mriri vwn-bhmot awlk-bm ym-kmt zokli ypr s	15 18	mz\i ryb v/lkm\i rwp v/q'tb mrr\i v/wn bhm\vt a/wlk b\m ym km\t zkl\i ypr

This is a grieving song. I think the fossil fuel industry should take note. Fire is frequent in the psalms, e.g. Psalm 80. Psalm 91:6 mentions the canker, a rare word. Psalms and Deuteronomy account for 2 of the 4 instances. And of course, the story psalm, 78, follows every step of Deuteronomy 32.

Psalm 50 reflects a similar thought to this passage:

יָ֤בֹ֥א אֱלֹהֵ֗ינוּ וְֽאַל־יֶ֫חֱרַ֥שׁ אֵשׁ־לְפָנָ֥יו תֹּאכֵ֑ל וּ֝סְבִיבָ֗יו נִשְׂעֲרָ֥ה מְאֹֽד		3 ♪C Our God comes and will not keep silence. Fire from his presence will devour, and surrounding him much sweeping.
g iboa alohinu val-ikrw aw-lpniv tacl usbibiv nwyrh maod	11 6 8	i/ba alh\inv v/al i/krw aw l/pn\iv t/acl v/sbb\iv n/wyr\h mad

#Moses, #Psalmtweet Deuteronomy 32:19-21

Deuteronomy 32:19-21

Notice the pathos -- grief and jealousy. It is the principle of consequences. Humans are ultimately responsible for their acts. The chosen is a blunt example, not a paragon. There are exceptions also in the characters in Scripture from all tribes and peoples and nations.

Generation is used in the psalms 60 times, more often than all of Torah combined. The breakdown is 8 times in book 1, 9 in book 2, 18 times in book 3, 13 times in book 4, and 12 in book 5.  Note particularly Psalm 90:1, the Prayer of Moses, Yahweh as a habitation, and Psalm 95:10 on the straying of the people, 100:5 on the faithfulness of Yahweh. How is it that Yahweh is a faithful habitation yet spurns from grief his children?

וַיַּ֥רְא יְהוָ֖ה וַיִּנְאָ֑ץ מִכַּ֥עַס בָּנָ֖יו וּבְנֹתָֽיו ס		19 And Yahweh saw, and he is spurning, from grief his sons and his daughters.
i't vira ihvh vinax mcys bniv ubnotiv s	7 9	vi/ra ihvh vi/nax m/cys bn\iv v/bn\tiv
וַיֹּ֗אמֶר אַסְתִּ֤ירָה פָנַי֙ מֵהֶ֔ם אֶרְאֶ֖ה מָ֣ה אַחֲרִיתָ֑ם כִּ֣י ד֤וֹר תַּהְפֻּכֹת֙ הֵ֔מָּה בָּנִ֖ים לֹא־אֵמֻ֥ן בָּֽם ס		20 And he said, I will hide my face from them. I see what their aftermath will be, for a wayward generation they are, children without faithfulness in them.
c viamr astirh pnii mhm arah mh akritm ci dor thpucot hmh bnim la-amun bm s	17 13	vi/amr a/str\h pn\i m/hm a/rah mh akr\itm ci dvr t/hpc\t hm\h bn\im la amn b\m
הֵ֚ם קִנְא֣וּנִי בְלֹא־אֵ֔ל כִּעֲס֖וּנִי בְּהַבְלֵיהֶ֑ם וַאֲנִי֙ אַקְנִיאֵ֣ם בְּלֹא־עָ֔ם בְּג֥וֹי נָבָ֖ל אַכְעִיסֵֽם ס		21 ♪C They have made me jealous with not god. They have grieved me in their futility. And I, I will make them jealous with not a people, with a senseless nation I will grieve them.
ca hm qinauni bla-al ciysuni bhblihm vani aqniam bla-ym bgoi nbl acyism s	15 18	hm qna\vni bl\a al cys\vni b/hbl\ihm v/ani a/qn\iam bl\a ym b/gvi nbl a/cys\m

#Moses, #Psalmtweet Deuteronomy 32:16-18

It would have been much easier not to have done the English underlay - but it is the best way of proving the usability of the translation for the music.

Deuteronomy 32:16-18

Sweep is an odd gloss. I wonder where I got that one from. O for the time to annotate every translation decision! The word is rare, used twice in the psalms 50:3 and 58:10(9). There was much overlap of English synonyms in the domain of storminess in English translations, making it impossible to discern the soundscape of the Hebrew. This was part of my combing of the hair of traditional translations, a root glossed as stormy, whirlwind, in the domain of Destroy (see under wyr). These are words I refused to use for more than one Hebrew stem. Perhaps we should capitalize it as a unique name of God -- the Sweeper.

Again in this passage we see jealous, a word used 7 times in the Psalms, reflecting the grief of God. Notice how the music of verse 18 begins on the second note of the scale. This signals that the verse is connected to the previous one. Abomination (tyb) is a favorite word in this fifth of the books of Moses. It is also one that occurs 7 times in the Psalms. 

Reading the psalms helps one to read Torah -- that is why they are called both a key to Torah, and also the Torah of David (though it is clear that they tell a story that goes well beyond David's authorship).

The phrase new coming from within seems remarkably psychological. Maybe that's my 20th century bias coming out. I should add some syllables there - perhaps new things.

יַקְנִאֻ֖הוּ בְּזָרִ֑ים בְּתוֹעֵבֹ֖ת יַכְעִיסֻֽהוּ ס		16 They made him jealous with strangers, with abominations they grieved him.
'tz iqniauhu bzrim btoybot icyisuhu s	7 9	i/qna\hv b/zr\im b/tvyb\t i/cys\hv
יִזְבְּח֗וּ לַשֵּׁדִים֙ לֹ֣א אֱלֹ֔הַ אֱלֹהִ֖ים לֹ֣א יְדָע֑וּם חֲדָשִׁים֙ מִקָּרֹ֣ב בָּ֔אוּ לֹ֥א שְׂעָר֖וּם אֲבֹתֵיכֶֽם ס		17 They offered to demons, not God, gods they did not know, new coming from within, not the sweep of your ancestors.
iz izbku lwdim la aloh alohim la idyum kdwim mqrob bau la wyrum aboticm s	17 17	i/zbk\v l/wd\im la alh alh\im la idy\vm kdw\im m/qrb ba\v la wyr\vm ab\ticm
צ֥וּר יְלָדְךָ֖ תֶּ֑שִׁי וַתִּשְׁכַּ֖ח אֵ֥ל מְחֹלְלֶֽךָ ס		18 ♪f Of the Rock that begot you, you were unmindful, and you forgot God who birthed you.
ik xur ildç twi vtwck al mkollç s	6 9	xvr ild\c t/wi vt/wck al m/kl\lc

#Moses, #Psalmtweet Deuteronomy 32:13-15

Many of the lines of Deuteronomy are longer (12 to 24 syllables) than poetic lines. But typical short poetic lines (6 to 9 syllables) occur in the text and can be heard in the music. Look at verses 3, 5, 9, 12, 16, 18, 19, 23, 26, 28, 29, 31, 33, 34, 37, 40. This is a structural aspect of the poem and its song (full text and music here).

Deuteronomy 32:13-15

It's slightly odd to see the high places in a positive note. This is the land of milk and honey. In the psalms, 81 has a parallel. I would feed them from the choicest wheat, and from the honeyed rock I would satisfy you. Choisest klb is a homonym with milk.

But in this prose poem, as in Psalms 14 and 53, senseless is still characteristic of the human under glass. The record is important for us all for our learning, as is noted somewhere. How will we learn? I am old enough now to know how hard it is to learn. I wonder if I should chose the gloss blindfolded for bar 114 covered? It is a gloss I have used elsewhere for csh.

#Moses, #Psalmtweet Deuteronomy 32:10-12

This exercise in learning seems to run OK at three verses per group. This comment is by no means structural, simply efficient for this moment of study. And not more than one group per day! Groups 2 and 3 got away from me too soon. I may stretch them out further because our building project is beginning to take shape. I am like the one who was to build a castle and did not consider the cost or the required duration of the plan.

The apple of his eye is a famous phrase from early English Bibles. Three times in the KJV, here, Zechariah and Psalms 17. In each case, however, the phrase is different in the Hebrew. The noun bbh in Zechariah is a hapax, and perhaps we could use apple here as the gloss. (I did since I didn't use apple anywhere else in my translation.) The noun here is aiwvn which I have rendered in its 5 instances in the Bible as picture. The psalm also has a unique form of the phrase:

שָׁ֭מְרֵנִי כְּאִישׁ֣וֹן בַּת־עָ֑יִן בְּצֵ֥ל כְּ֝נָפֶ֗יךָ תַּסְתִּירֵֽנִי		8 ♪g Keep me as the daughter pictured in an eye. In the shadow of your wings, hide me,
k womrni caiwon bt-yin bxl cnpiç tstirni	9 10	wmr\ni c/aiwvn bt yin b/xl cnp\ic t/str\ni

Verse 10 reminds me of Genesis 1 and its parallel in Jeremiah 4:23. And the word I have rendered there formless or here disordered is also once in the psalms (107:40). So the princes (Psalm 107), the chosen (Deuteronomy 32), and the earth as a whole (Genesis 1, and afterward Jeremiah 4) recapitulate the same move from disorder to grace. Let it be that we should become and remain graceful - nurtured  and matured as the fledgling eagle.

One of my teachers at the lay school of theology in Calgary, Peter Craigie, said to us in those days of our youth that Deuteronomy is the book of love. It was not our initial opinion in those days. I remember being astonished at the claim. Our ignorance of what is called the Old Testament is generally abysmal. It needs to be read by all faiths who consider it Scripture with a view to shattering our preconceived attitudes. We are very good at failing to understand the character of God.

יִמְצָאֵ֙הוּ֙ בְּאֶ֣רֶץ מִדְבָּ֔ר וּבְתֹ֖הוּ יְלֵ֣ל יְשִׁמֹ֑ן יְסֹֽבְבֶ֙נְהוּ֙ יְב֣וֹנְנֵ֔הוּ יִצְּרֶ֖נְהוּ כְּאִישׁ֥וֹן עֵינֽוֹ ר		10 He found him in a wilderness land, in the disorder of the howling of wasteland, he led him round about, he gave him discernment, he preserved him as a picture in his eye.
i imxahu barx mdbr ubtohu ill iwimon isobbnhu ibonnhu iixrnhu caiwon yino r	17 17	i/mxa\hv b/arx mdbr vb/thv ill iwm\n i/sbb\nhv i/bvn\nhv i/xr\nhv c/aiwvn yin\v
כְּנֶ֙שֶׁר֙ יָעִ֣יר קִנּ֔וֹ עַל־גּוֹזָלָ֖יו יְרַחֵ֑ף יִפְרֹ֤שׂ כְּנָפָיו֙ יִקָּחֵ֔הוּ יִשָּׂאֵ֖הוּ עַל־אֶבְרָתֽוֹ ר		11 As an eagle rouses its nest over its fledglings brooding, spreading its wings, taking them, lifting them up on its pinions,
ia cnwr iyir qino yl-gozliv irkf iprow cnpiv iiqkhu iiwahu yl-abrto r	14 18	c/nwr i/yr qn\v yl gvzl\iv i/rkp i/prw cnp\iv i/qk\hv i/wa\hv yl abr\tv
יְהוָ֖ה בָּדָ֣ד יַנְחֶ֑נּוּ וְאֵ֥ין עִמּ֖וֹ אֵ֥ל נֵכָֽר ר		12 Yahweh unassisted guided him, and there was no alien god with him.
ib ihvh bdd inknu vain yimo al ncr r	7 8	ihvh bdd i/nk\nv v/ain ym\v al ncr

#Moses, #Psalmtweet Deuteronomy 32:7-9

 

Deuteronomy 32:7-9

This passage reminds me of Psalm 78. It shares 9 significant stems with verses 1-8.

 

אמר 1

אב 2

דור 3

עם 4

ספר 5

בן 6

ישראל 7

יהוה 8

יעקב 9

31 words are shared of a total of 103 words in the two passages.

We too are in the midst of many generations, fixing some prejudices, and inventing others, present or absent to the issues among nations that we see and hear about. One body emergent. All tied together -- whether we like it or not. 

What is our inheritance? How do we relate to the chosen share? Do we teach our children?

זְכֹר֙ יְמ֣וֹת עוֹלָ֔ם בִּ֖ינוּ שְׁנ֣וֹת דּוֹר־וָד֑וֹר שְׁאַ֤ל אָבִ֙יךָ֙ וְיַגֵּ֔דְךָ זְקֵנֶ֖יךָ וְיֹ֥אמְרוּ לָֽךְ ר		7 Remember the days of eras past. Understand the years of generation upon generation. Ask your father and he will make it clear to you, your elders, and they will say to you:
z zcor imot yolm binu wnot dor-vdor wal abiç vigdç zqniç viamru lç r	13 18	zcr im\vt yvlm bin\v wn\vt dvr v/dvr wal ab\ic vi/gd\c zqn\ic vi/amr\v l\c
בְּהַנְחֵ֤ל עֶלְיוֹן֙ גּוֹיִ֔ם בְּהַפְרִיד֖וֹ בְּנֵ֣י אָדָ֑ם יַצֵּב֙ גְּבֻלֹ֣ת עַמִּ֔ים לְמִסְפַּ֖ר בְּנֵ֥י יִשְׂרָאֵֽל ר		8 When the Most High gave inheritance to nations, when he separated for himself the children of humanity, he fixed the borders of the peoples for the record of the children of Israel.
k bhnkl ylion goiim bhprido bni adm ixb gbulot ymim lmspr bni iwral r	15 16	bh/nkl ylivn gvi\m bh/prd\v bn\i adm ixb gbl\t ym\im lm/spr bn\i iwral
כִּ֛י חֵ֥לֶק יְהֹוָ֖ה עַמּ֑וֹ יַעֲקֹ֖ב חֶ֥בֶל נַחֲלָתֽוֹ ר		9 ♪d For Yahweh's chosen share is his people. Jacob is the pledge of his inheritance.
't ci klq ihvh ymo iyqob kbl nklto r	8 10	ci klq ihvh ym\v iyqb kbl nkl\tv

#Moses, #Psalmtweet Deuteronomy 32:4-6

 

Deuteronomy 32:4-6

Is it Yahweh's fault that the world is impaired wkt? 

Just consider the first two words and their usage in the psalms. How close this language is to the Psalter. 

Rock as a symbol for Yahweh is common. It is used this way in the Psalms -- 8 times the phrase is 'my rock'. It is personal and reliable. I could not say this for the teachers I grew up with, especially the religious ones. They failed completely in their need to punish - a practice that is neither personal nor reliable. It's probable that you grew up with the 16th century fetish of necessary punishment. There is no such attribution of this character or name or reputation to Yahweh. It is entirely a human deviation and tortuous practice. If we are the destroyers, the ones who impair creation, our character and motivation is not of God.

If you had to save the world from itself, how would you do it? How would you define a satisfactory or complete result? Complete (tmm) is used 30 times in the psalms.

Impair / destroy occurs 18 times in the psalms, and most strangely in four psalms (57, 58, 59, 75) inscribed 'do not destroy'. In contrast, spot is never used. Blemish is a hapax, occurring once only in Psalm 50.

הַצּוּר֙ תָּמִ֣ים פָּעֳל֔וֹ כִּ֥י כָל־דְּרָכָ֖יו מִשְׁפָּ֑ט אֵ֤ל אֱמוּנָה֙ וְאֵ֣ין עָ֔וֶל צַדִּ֥יק וְיָשָׁ֖ר הֽוּא ר		4 The Rock, complete is his work, for all his ways are judgment. A God of faithfulness, and there is no injustice. A righteous one, and upright is he.
d hxur tmim poylo ci cl-drciv mwp't al amunh vain yvvl xdiq viwr hua r	14 15	h/xvr tmm pyl\v ci cl drc\iv m/wp't al amvn\h v/ain yvl xdiq v/iwr hva
שִׁחֵ֥ת ל֛וֹ לֹ֖א בָּנָ֣יו מוּמָ֑ם דּ֥וֹר עִקֵּ֖שׁ וּפְתַלְתֹּֽל ר		5 It became impaired for him. Not his children, their spot, a generation devious and tortuous.
h wikt lo la bniv mumm dor yiqw uptltol r	8 7	wkt l\v la bn\iv mvmm dvr yqw v/ptl\tl
הֲ־לַיְהוָה֙ תִּגְמְלוּ־זֹ֔את עַ֥ם נָבָ֖ל וְלֹ֣א חָכָ֑ם הֲלוֹא־הוּא֙ אָבִ֣יךָ קָּנֶ֔ךָ ה֥וּא עָֽשְׂךָ֖ וַֽיְכֹנְנֶֽךָ ר		6 Do you to Yahweh reward this, senseless people and unwise? Is not he your father? He purchased you himself. He made you, and he established you.
v h-lihvh tgmlu-zat ym nbl vla kcm hloa-hua abiç qnç hua ywç viconnç r	14 17	h l/ihvh t/gml\v zat ym nbl v/la kcm h/lva hva ab\ic qn\c hva yw\c vi/cn\nc

#Moses, #Psalmtweet Deuteronomy 32:1-3

Hey wait a minute, how is this "Ha'azinu" a psalm tweet? Deuteronomy is not psalms. Indeed that is true, but Deuteronomy 32 and 33 are poetry in the midst of prose. And chapter 32 has been brought to my attention repeatedly in the last week or two, not to mention about 18 months ago, so I thought I would look at it a few verses at a time to see what I discover. (See this post for the whole chapter.)

This is somewhat unfamiliar ground, so during the process I will do larger chunks than one verse and of course review my translation as I struggle to underlay the text to the raw material of the Hebrew music. 

Deuteronomy 32:1-3 Poetry in the prose books. Sing as Recitative.

Note how verses 1 and 3 have similar musical shape. The shape of verse 1 occurs 76 times in the prose books. The shape of verse 3 occurs 6 times. (Deuteronomy 32:1, Isaiah 55:4, 63:4, Hosea 6:6, Habakkuk 2:12, 1 Chronicles 20:8). The opening d (rather than the tonic e) connects the verse to the prior verse. So the descriptions of what Moses has received are characteristic of the name of Yahweh. 

הַאֲזִ֥ינוּ הַשָּׁמַ֖יִם וַאֲדַבֵּ֑רָה וְתִשְׁמַ֥ע הָאָ֖רֶץ אִמְרֵי־פִֽי ר		1 Give ear, O heavens, and I will speak, and hear, O earth, the promises of my mouth.
a hazinu hwmiim vadbrh vtwmy harx amri-pi r	12 10	h/azn\v h/wmim va/dbr\h vt/wmy h/arx amr\i p\i
יַעֲרֹ֤ף כַּמָּטָר֙ לִקְחִ֔י תִּזַּ֥ל כַּטַּ֖ל אִמְרָתִ֑י כִּשְׂעִירִ֣ם עֲלֵי־דֶ֔שֶׁא וְכִרְבִיבִ֖ים עֲלֵי־עֵֽשֶׂב ר		2 What I have received will seep in as rain. My promise will flow as dew, as drizzle over verdant herbs, and as copious showers on field-grass.
b iyrof cm'tr lqki tizl c'tl amrti cwyirim yli-dwa vcrbibim yli-ywb r	15 14	i/yrp c/m'tr lqk\i t/zl c/'tl amr\ti c/wyr\m yl\i dwa vc/rbb\im yl\i ywb
כִּ֛י שֵׁ֥ם יְהוָ֖ה אֶקְרָ֑א הָב֥וּ גֹ֖דֶל לֵאלֹהֵֽינוּ ר		3 ♪d For the name of Yahweh I proclaim. Ascribe greatness to our God.
g ci wm ihvh aqra hbu godl lalohinu r	6 9	ci wm ihvh a/qra hb\v gdl l/alh\inv

Resonances with psalms. Do you see any? I have noted some common words with Psalms 29:1-3, 37:1-3, and 96. Nothing too surprising, but particularly focused on the name (character / reputation) of Yahweh - and how we think about the promises of justice. You may note that field-grass in the psalms is sometimes a metaphor for the wicked (Psalm 92). Deuteronomy 32 and Psalm 90 (a prayer of Moses) share about a third (215/678) of their total words. 

And there is some resonance with the final psalm of Book 3 of the Psalter, Psalm 72.

Word / Gloss	1	2	3	4	5	6	Vs	Stem
הארץ O earth	░						DEU 32:1	arx
כמטר as rain		░					DEU 32:2	m+r
וכרביבים and as copious showers			░				DEU 32:2	rbb
עשב field-grass				░			DEU 32:2	ywb
שם the name of					░		DEU 32:3	wm
יהוה Yahweh						░	DEU 32:3	ihvh
כמטר as rain		░					PSA 72:6	m+r
כרביבים as copious showers			░				PSA 72:6	rbb
ארץ earth	░						PSA 72:6	arx
ארץ the earth	░						PSA 72:8	arx
בארץ in the earth	░						PSA 72:16	arx
כעשב like the herbs of				░			PSA 72:16	ywb
הארץ the earth	░						PSA 72:16	arx
שמו his name					░		PSA 72:17	wm
שמו his name					░		PSA 72:17	wm
יהוה Yahweh						░	PSA 72:18	ihvh
שם the name of					░		PSA 72:19	wm
הארץ the earth	░						PSA 72:19	arx