#Messiah texts - overview

Here is a summary of the series of posts I have done on Messiah, the texts. I am debating whether to attempt a Messiah in Hebrew set to the music of the te'amim. Of course it wouldn't be Handel but what would its theology be and how many other texts might be included?

2024	Subject	Source text in Tanach	Other texts noted in passing & NT
Jan 30	Comfort	Isaiah 40:1-2, 3	Psalm 5:9
31	Exaltation and Abasement	Isaiah 40:4
Feb 1	Glory	Isaiah 40:5
2	Presence	Haggai 2:6-7, Malachi 3:1
3	Who may abide	Malachi 3:2	Psalm 15
4	Clean	Malachi 3:3 in part
5	The young woman	Isaiah 7:14
6	Good News	Isaiah 40:9, 60:1	Isaiah 40:8, 59:21
7	Darkness	Isaiah 60:3
8	Light	Isaiah 9:2 [v. 1 Hebrew]	Isaiah 30:2
9	Birth	Isaiah 9:6 [v. 5 Hebrew]
10	Interlude - and the Shepherds	--	Micah 5:4, Luke 2, New Testament texts in #Messiah via AI
11	Rejoice	Zechariah 9:9–10
12	Eyes and Ears	Isaiah 35:5-6	Isaiah 34:1,6; 35:4; Deuteronomy 32:41
13	Shepherd again	Isaiah 40:11	Matthew 11:28-30
14	The Lamb of God	Isaiah 53:3, 50:6
15	Contagion	Isaiah 53:4-6
16	Alone	Psalm 69:21 [20]
17	Sorrow	Lamentations 1:12
18	Disconnection	Isaiah 53:8	Psalm 15 verse 4
19	Not forsaken	Psalm 16:10
20	Entry	Psalm 24:7-10
21	Ascension	Psalms 2:7, 68:19 [18], 97:7	Hebrews 1:5-6, Deuteronomy 32:43
22	Proclamation	Psalm 68:12 [11]
23	Beauty	Isaiah 52:7	Romans 10:15
24	Universal	Psalm 19:5	Romans 10:18
25	Fury	Psalm 2:1-2
26	Rebellion	Psalm 2:3
27	Ridicule	Psalm 2:4
28	Vengeance	Psalm 2:9	Revelation 19:6, 11:15-16
29	Redemption	Job 19:25-26	1 Corinthians 15, Romans 8, Psalms books 4 and 5. Psalm 49:8, Leviticus 23:10, Joel 2:1, Isaiah 25:8, Hosea 13:14, Psalm 47:9.

Vengeance #Messiah texts #Psalter Psalm 2:9

43. Air (Tenor) – Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel. 

Psalm 2:9

תְּ֭רֹעֵם בְּשֵׁ֣בֶט בַּרְזֶ֑ל כִּכְלִ֖י יוֹצֵ֣ר תְּנַפְּצֵֽם		9 ♪g You will injure them with an iron sceptre. Like fashioned vessels, you will smash them.
't troym bwb't brzl ccli ioxr tnpxm	8 7	t/ry\m b/wb't brzl c/cli iv/xr t/npx\m

44. Chorus – Hallelujah: for the Lord God omnipotent reigneth. (Revelation 19:6); The kingdom of this world is become the kingdom of our Lord, and of his Christ; and he shall reign for ever and ever. (Revelation 11:15); King of Kings, and Lord of Lords. (Revelation 19:16) Hallelujah!

Hallelujah is a frequent word in the fourth and fifth books of the Psalms -- occurring 24 times. The theme of the reign of Yahweh is equally important in the psalms. 

Ridicule #Messiah texts #Psalter Psalm 2:4

42. Recitative (Tenor) – He that dwelleth in heaven shall laugh them to scorn: the Lord shall have them in derision.

Psalm 2:4

יוֹשֵׁ֣ב בַּשָּׁמַ֣יִם יִשְׂחָ֑ק אֲ֝דֹנָ֗י יִלְעַג־לָֽמוֹ		4 The one sitting in the heavens, he laughs. My Lord derides them.
d iowb bwmiim iwkq adonii ilyg-lmo	7 7	iv/wb b/wmim i/wkq adn\i i/lyg l\mv

There are 79 other verses in the Poetry books that share this musical shape. 48 verses in the Psalms, 14 in Proverbs and 19 in Job. E.g. psalm 2:11 - such repeated musical lines may assist in defining the structure of a poem. Interesting that in this case, the B (Munah is the name of this accent) is always repeated. The musical phrase is always e B B ^A ger-rev,e and never e B ^A ger-rev,e. e B B ^A sounds similar to e B ^A, but this beginning to a verse only occurs twice. The accents play two roles. They define the reciting note or the ornament, and they show accentuation in the text. So sometimes the same accent defining the same reciting note will repeat. This particular phrase cannot occur anywhere in the prose books. It contains an accent pair (revia-mugrash - abbreviated in my data as ger-rev) that occurs only in the three poetry sections: Psalms, Proverbs, and the speeches of Job excluding the opening and closing sections, and the narrator's individual verses which are all written with the prose accents.

I wonder if these provide clues to structure or authorship? They are all similar with respect to rhythm, and relative poetic shortness of line, but they are not of equal syllable counts. The counts I see in the Psalms are between 14 and 17.

Rebellion #Messiah texts #Psalter Psalm 2:3

 41. Chorus – Let us break their bonds asunder, and cast away their yokes from us. 

Psalm 2:3

נְֽ֭נַתְּקָה אֶת־מֽוֹסְרוֹתֵ֑ימוֹ וְנַשְׁלִ֖יכָה מִמֶּ֣נּוּ עֲבֹתֵֽימוֹ		3 ♪g Let us snap their bonds, and kiss good-bye to their cords.
g nntqh at-mosrotimo vnwlich mmnu ybotimo	8 11	n/ntq\h at mv/sr\vtimv vn/wlc\h m/mn\v ybt\imv

The musical phrase is unique, occurring only once in Tanach. It is connected to the prior verse and is devoid of ornamentation. You could easily make a fugue subject from it.

Fury #Messiah texts #Psalter Psalm 2:1–2

40. Air (bass) – Why do the nations so furiously rage together: and why do the people imagine a vain thing? The kings of the earth rise up, and the rulers take counsel together against the Lord, and against his Anointed. 

Psalm 2:1–2

לָ֭מָּה רָגְשׁ֣וּ גוֹיִ֑ם וּ֝לְאֻמִּ֗ים יֶהְגּוּ־רִֽיק		1 ♪g Why such a throng of nations? and tribes in empty muttering?
a lmh rgwu goiim ulaumim ihgu-riq	6 6	lmh rgw\v gvi\m v/lam\im ih/g\v riq
יִ֥תְיַצְּב֨וּ ׀ מַלְכֵי־אֶ֗רֶץ וְרוֹזְנִ֥ים נֽוֹסְדוּ־יָ֑חַד עַל־יְ֝הוָה וְעַל־מְשִׁיחֽוֹ		2 ♪f They station themselves, these sovereigns of earth, these rule-makers reasoning as one, over Yahweh and over his anointed:
b itiixbu mlci-arx vroznim nosdu-ikd yl-ihvh vyl-mwiko	12 8	it/ixb\v mlc\i arx v/rvzn\im nv/sd\v ikd yl ihvh v/yl mwk\v

The psalm continues on from psalm 1. The music shows it by beginning on a note other than the tonic. Seventy-five verses in the poetry books have this form. Verse 2 continues verse 1. Its musical shape is unique. There are a number of repeated phrase shapes in this psalm. No one has yet performed it with the music of the deciphering key. 

Universal #Messiah texts #Psalter Psalm 19:5

39. Chorus – Their sound is gone out into all lands, and their words unto the ends of the world. 

Psalm 19:5 (Romans 10:18)

בְּכָל־הָאָ֨רֶץ ׀ יָ֘צָ֤א קַוָּ֗ם וּבִקְצֵ֣ה תֵ֭בֵל מִלֵּיהֶ֑ם לַ֝שֶּׁ֗מֶשׁ שָֽׂם־אֹ֥הֶל בָּהֶֽם		5 In all the earth their line has gone out, and to the extremity of the world their speech. For the sun he pitched a tent in them.
h bcl-harx ixa qvvm ubqxh tbl milihm lwmw wm-aohl bhm	17 8	b/cl h/arx ixa qv\m vb/qxh tbl ml\ihm l/wmw wm ahl b/hm

This poem from the Velveteen Rabbi illustrates how the heavens declare and proclaim the glory of God.

Beauty #Messiah texts Isaiah 52:7

38. Air (soprano) – How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! 

Isaiah 52:7 (Romans 10:15)

מַה־נָּאו֨וּ עַל־הֶהָרִ֜ים רַגְלֵ֣י מְבַשֵּׂ֗ר מַשְׁמִ֧יעַ שָׁל֛וֹם מְבַשֵּׂ֥ר ט֖וֹב מַשְׁמִ֣יעַ יְשׁוּעָ֑ה אֹמֵ֥ר לְצִיּ֖וֹן מָלַ֥ךְ אֱלֹהָֽיִךְ		7 How lovely on the hills are the feet of one who publishes, broadcasting peace, one who publishes good, broadcasting salvation, saying to Zion, your God reigns.
z mh-navu yl-hhrim rgli mbwr mwmiy wlom mbwr 'tob mwmiy iwuyh aomr lxion mlç alohiiç	27 11	mh na\vv yl h/hr\im rgl\i m/bwr m/wmy wlvm m/bwr 'tvb m/wmy iwvy\h amr l/xivn mlc alh\ic

Room with a View opens on an Italian hillside with the protagonist shouting 'Beauty' from the hills. What we are should be so attractive.

Proclamation #Messiah texts #Psalter Psalm 68:12 [11]

37. Chorus – The Lord gave the word: great was the company of the preachers. 

Psalm 68:12 [11]

אֲדֹנָ֥י יִתֶּן־אֹ֑מֶר הַֽ֝מְבַשְּׂר֗וֹת צָבָ֥א רָֽב		12 My Lord gave a promise. The women publishing are an abundant host.
ib adonii iitn-aomr hmbwrot xba rb	7 6	adn\i i/tn amr hm/bwr\vt xba rb

Preachers is a defective translation -- the form is feminine plural. No males included. My escape is to identify with the female in the Song of Songs.

Ascension #Messiah texts #Psalter Psalm 2:7, 68:19, 97:7

34. Recitative (tenor) – Unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee?

Psalm 2:7 cited in Hebrews 1:5

אֲסַפְּרָ֗ה אֶֽ֫ל־חֹ֥ק יְֽהוָ֗ה אָמַ֘ר אֵלַ֥י בְּנִ֥י אַ֑תָּה אֲ֝נִ֗י הַיּ֥וֹם יְלִדְתִּֽיךָ		7 [I will recount the decree. Yahweh promised to me: ] You are my son. I myself this day gave birth to you.
z asprh al-koq ihvh amr alii bni ath ani hiom ildtiç	5 10 8	a/spr\h al kq ihvh amr al\i bn\i ath ani h/ivm ild\tic

Note the tri-colon, with the initial pause on the second degree of the scale (f#) at the beginning of the second bar.

35. Chorus – Let all the angels of God worship him. 

Psalm 97:7 -- perhaps a source for Hebrews 1:6

יֵבֹ֤שׁוּ ׀ כָּל־עֹ֬בְדֵי פֶ֗סֶל הַמִּֽתְהַלְלִ֥ים בָּאֱלִילִ֑ים הִשְׁתַּחֲווּ־ל֝וֹ כָּל־אֱלֹהִֽים		7 [All servants of a graven image will be ashamed, boasting in the good for nothing.] Worship him all gods.
z ibowu cl-yobdi psl hmthllim balilim hwtkvu-lo cl-alohim	16 8	i/bw\v cl ybd\i psl hmt/hll\im b/alil\im h/wk\vv l\v cl alh\im

Possibly -- but via a series of associations -- an allusion to the invitation to nations in the Song of Moses (Deuteronomy 32:43). The angels (gods) worship from a restful subdominant.

36. Air (mezzo-soprano) – Thou art gone up on high; thou hast led captivity captive, and received gifts for men: yea, even for thine enemies, that the Lord God might dwell among them. 

Psalm 68:19 [18] (Ephesians 4:8)

עָ֘לִ֤יתָ לַמָּר֨וֹם ׀ שָׁ֘בִ֤יתָ שֶּׁ֗בִי לָקַ֣חְתָּ מַ֭תָּנוֹת בָּאָדָ֑ם וְאַ֥ף ס֝וֹרְרִ֗ים לִשְׁכֹּ֤ן ׀ יָ֬הּ אֱלֹהִֽים		19 ♪~ You have ascended on high. Captives you have captured. You have received endowments for humanity, and also the rebellious in the dwelling of Yah, God.
i't ylit lmrom wbit wbi lqkt mtnot badm vaf sorrim lwcon ih alohim	20 10	yl\it lm/rvm wb\it wb\i lqk\t mtn\vt b/adm v/ap svrr\im l/wcn ih alh\im

The punctuated ornament on the high C is not infrequent in a musical phrase. This one set in a major-minor mode highlights rebellion in the dwelling of God.

Entry #Messiah texts #Psalter Psalm 24:7–10

33. Chorus – Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle. 

Psalm 24:7–10

שְׂא֤וּ שְׁעָרִ֨ים ׀ רָֽאשֵׁיכֶ֗ם וְֽ֭הִנָּשְׂאוּ פִּתְחֵ֣י עוֹלָ֑ם וְ֝יָב֗וֹא מֶ֣לֶךְ הַכָּבֽוֹד		7 Lift up, O gates, your heads, and be lifted up, O doors everlasting, and the king of glory will come in.
z wau wyrim rawicm vhinwau ptki yolm viboa mlç hcbod	16 8	wa\v wyr\im raw\icm vh/nwa\v ptk\i yvlm vi/bva mlc h/cbd
מִ֥י זֶה֮ מֶ֤לֶךְ הַכָּ֫ב֥וֹד יְ֭הוָה עִזּ֣וּז וְגִבּ֑וֹר יְ֝הוָ֗ה גִּבּ֥וֹר מִלְחָמָֽה		8 ♪f Who is this? The king of glory, Yahweh strong and prevailing, Yahweh prevailing in battle.
k mi zh mlç hcbod ihvh yizuz vgibor ihvh gibor mlkmh	7 7 7	mi zh mlc h/cbd ihvh yzz v/gbr ihvh gbr m/lkm\h
שְׂא֤וּ שְׁעָרִ֨ים ׀ רָֽאשֵׁיכֶ֗ם וּ֭שְׂאוּ פִּתְחֵ֣י עוֹלָ֑ם וְ֝יָבֹא מֶ֣לֶךְ הַכָּבֽוֹד		9 Lift up, O gates, your heads, and lift up, doors everlasting, and the king of glory will come in.
't wau wyrim rawicm uwau ptki yolm viboa mlç hcbod	14 8	wa\v wyr\im raw\icm v/wa\v ptk\i yvlm vi/ba mlc h/cbd
מִ֤י ה֣וּא זֶה֮ מֶ֤לֶךְ הַכָּ֫ב֥וֹד יְהוָ֥ה צְבָא֑וֹת ה֤וּא מֶ֖לֶךְ הַכָּב֣וֹד סֶֽלָה		10 ♪C Who is he? This king of glory, Yahweh of hosts. He is the king of glory. Selah.
i mi hua zh mlç hcbod ihvh xbaot hua mlç hcbod slh	8 5 8	mi hva zh mlc h/cbd ihvh xba\vt hva mlc h/cbd slh

Where will the king of glory enter? The psalm is relating to the temple, perhaps, but the context within Messiah implies that the king is coming to his own people.

 

Not forsaken #Messiah texts #Psalter Psalm 16:10

32. Air (tenor) – But thou didst not leave his soul in hell; nor didst thou suffer thy Holy One to see corruption.

Psalm 16:10

כִּ֤י ׀ לֹא־תַעֲזֹ֣ב נַפְשִׁ֣י לִשְׁא֑וֹל לֹֽא־תִתֵּ֥ן חֲ֝סִידְךָ֗ לִרְא֥וֹת שָֽׁחַת		10 ♪C For you will not forsake me to the grave. You will not permit one within your mercy to see destruction.
i ci la-tyzob npwi lwaol la-titn ksidç lraot wkt	8 9	ci la t/yzb npw\i l/wavl la tt\n ksid\c l/ra\vt wkt

Notice that this is a wholly negative verse. It does not speak directly to deliverance. The play of the stem ksd/ksid is to be studied - just what is this characteristic of reality that we slowly learn and how does it affect our ability to govern ourselves singly and together?

Disconnection #Messiah texts Isaiah 53:8 #Psalter

31. Accompagnato (tenor) – He was cut off out the land of the living: for the transgressions of thy people was he stricken.

Isaiah 53:8

מֵעֹ֤צֶר וּמִמִּשְׁפָּט֙ לֻקָּ֔ח וְאֶת־דּוֹר֖וֹ מִ֣י יְשׂוֹחֵ֑חַ כִּ֤י נִגְזַר֙ מֵאֶ֣רֶץ חַיִּ֔ים מִפֶּ֥שַׁע עַמִּ֖י נֶ֥גַע לָֽמוֹ		8 From coercion and from judgment he is taken, and who will ponder his generation? Because he was disconnected from the land of the living, from the transgressions of my people, their contagion.
k myoxr ummwp't luqk vat-doro mi iwokk ci ngzr marx kiim mpwy ymi ngy lmo	18 17	m/yxr vmm/wp't lqk v/at dvr\v mi i/wvk\k ci n/gzr m/arx ki\im m/pwy ym\i ngy l\mv

Here is the verse that gives rise to the phrase, that takes away the sin of the world and variations on this thought. See the prior post on the Lamb of God and the final post on part III for other New Testament developments on this theme. I think our choice, regardless of what we say we believe, is to chose to participate in the taking away rather than the piling on of that same sin.

Is it my or thy? It's not a matter of blame or punishment, just so you know. It's a matter of choice where possible and working out the difficulty of justice and kindness. It applies equally to family matters, city bylaws, cooperation with various levels of government, and such moral principles as are commanded and promised in the tables of the law.

I say 'where possible' because for some humans, such a choice is precluded when there is inter-generational trauma and / or damage to the brain from whatever cause. The choices are not easy even for those who are whole and in good health, because self-interest has to play second fiddle sometimes, and we're not always good members of a quartet. This thought is behind my translation of Psalm 15, verse 4 noted in this series here. 

Sorrow #Messiah texts Lamentations 1:12

30. Arioso (tenor) – Behold, and see if there be any sorrow like unto his sorrow.

Lamentations 1:12

 

ל֣וֹא אֲלֵיכֶם֮ כָּל־עֹ֣בְרֵי דֶרֶךְ֒ הַבִּ֣יטוּ וּרְא֗וּ אִם־יֵ֤שׁ מַכְאוֹב֙ כְּמַכְאֹבִ֔י אֲשֶׁ֥ר עוֹלַ֖ל לִ֑י אֲשֶׁר֙ הוֹגָ֣ה יְהוָ֔ה בְּי֖וֹם חֲר֥וֹן אַפּֽוֹ ס		12 ♪B Look now, (Is it not for you, all you passing this way?) and see if there is sorrow like my sorrow which is prodigal as mine, with which Yahweh saddened in the day of his fierce anger.
ib la alicm cl-yobri drç hbi'tu urau am-iw mcaob cmcaobi awr yoll li awr hogh ihvh biom kron apo s	27 13	lva al\icm cl ybr\i drc h/b't\v v/ra\v am iw m/cab cm/cab\i awr yvll l\i awr hv/gh ihvh b/ivm kr\vn ap\v

In setting Lamentations, I only got as far as verse 4. I love the opening phrase - so utterly simple and poignant. Verse 12 sounds the same solemn proclamatory note on the dominant. You can't make this up. The fact is that the mapping of the te'amim under the text to a modal scale of reciting notes is a brilliant understanding of the ancient design of the music. If it weren't intended, Haïk-Vantoura would not have found it. It is not a subjective move on her part. Sometimes I wonder if musicologists are really musicians.

 

Alone #Messiah texts #Psalter Psalm 69:21 [20]

29. Accompagnato (tenor) – Thy rebuke hath broken his heart; he is full of heaviness. He looked for some to have pity on him, but there was no man, neither found he any to comfort him.

Psalm 69:21 [20]

חֶרְפָּ֤ה ׀ שָֽׁבְרָ֥ה לִבִּ֗י וָֽאָ֫נ֥וּשָׁה וָאֲקַוֶּ֣ה לָנ֣וּד וָאַ֑יִן וְ֝לַמְנַחֲמִ֗ים וְלֹ֣א מָצָֽאתִי		21 Reproach has broken my heart and I am despondent. And I waited for sympathy but there was none, and for comforters but I did not find any.
ca krph wbrh libi vanuwh vaqvvh lnud vain vlmnkmim vla mxati	10 8 10	krp\h wbr\h lb\i va/nvw\h va/qvh l/nvd v/ain vlm/nkm\im v/la mxa\ti

 Despondent, nvw is a hapax. The music for this verse is also unique.

Contagion #Messiah texts Isaiah 53:4-6

24. Chorus – Surely he hath borne our griefs, and carried our sorrows: he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him.

אָכֵ֤ן חֳלָיֵ֙נוּ֙ ה֣וּא נָשָׂ֔א וּמַכְאֹבֵ֖ינוּ סְבָלָ֑ם וַאֲנַ֣חְנוּ חֲשַׁבְנֻ֔הוּ נָג֛וּעַ מֻכֵּ֥ה אֱלֹהִ֖ים וּמְעֻנֶּֽה		4 Nevertheless our illnesses he himself bore and the burden of our sorrows he carries. And we ourselves consider him contagion, struck by God, answered.
d acn koliinu hua nwa umcaobinu sblm vanknu kwbnuhu nguy much alohim umyunh	17 19	acn kl\inv hva nwa vm/cab\inv sbl\m v/anknv kwb\nhv ngy m/ch alh\im vm/ynh
וְהוּא֙ מְחֹלָ֣ל מִפְּשָׁעֵ֔נוּ מְדֻכָּ֖א מֵעֲוֺנֹתֵ֑ינוּ מוּסַ֤ר שְׁלוֹמֵ֙נוּ֙ עָלָ֔יו וּבַחֲבֻרָת֖וֹ נִרְפָּא־לָֽנוּ		5 But he was profaned for our transgressions, crushed for our iniquities. The chastening of our wholeness is on him, and in his stripes is our healing.
h vhua mkoll mpwyinu mduca myvonotinu musr wlomnu yliv ubkburto nrpa-lnu	18 18	v/hva m/kll m/pwy\nv m/dca m/yvn\tinv mv/sr wlvm\nv yl\iv vb/kbr\tv n/rpa l\nv

Isaiah 53:4

25. Chorus – And with his stripes we are healed.

Isaiah 53:5

26. Chorus – All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all.

כֻּלָּ֙נוּ֙ כַּצֹּ֣אן תָּעִ֔ינוּ אִ֥ישׁ לְדַרְכּ֖וֹ פָּנִ֑ינוּ וַֽיהוָה֙ הִפְגִּ֣יעַ בּ֔וֹ אֵ֖ת עֲוֺ֥ן כֻּלָּֽנוּ		6 All we like sheep have wandered, each facing its own way, and Yahweh has compelled into him the iniquity of us all.
v culnu cxan tyinu aiw ldrco pninu vihvh hpgiy bo at yvon culnu	15 12	cl\nv c/xan ty\inv aiw l/drc\v pn\inv v/ihvh h/pgy b\v at yvn cl\nv

Isaiah 53:6

Each of the sequences of accents is unique. Of the 23,197 verses in Tanach, 14,790 have unique sequences for their music.

The Lamb of God #Messiah Texts Isaiah 53:3, 50:6

22. Chorus – Behold the Lamb of God, that taketh away the sin of the world. (John 1:29)
Where are the antecedents to this verse in Tanach? We will see one of them in a few days.

23. Air (mezzo-soprano) – He was despised and rejected of men; a man of sorrows, and acquainted with grief.

נִבְזֶה֙ וַחֲדַ֣ל אִישִׁ֔ים אִ֥ישׁ מַכְאֹב֖וֹת וִיד֣וּעַ חֹ֑לִי וּכְמַסְתֵּ֤ר פָּנִים֙ מִמֶּ֔נּוּ נִבְזֶ֖ה וְלֹ֥א חֲשַׁבְנֻֽהוּ		3 He is despised and set aside by everyone, a sorrowful person, one who knows illness, like someone from whom we would hide our faces. He is despised and we did not consider him.
g nbzh vkdl aiwim aiw mcaobot viduy koli ucmstr pnim mmnu nbzh vla kwbnuhu	16 16	n/bzh v/kdl aiw\im aiw m/cab\vt v/idy kl\i vcm/str pn\im m/mn\v n/bzh v/la kwb\nhv

Isaiah 53:3 - a unique sequence of accents

He gave his back to the smiters, and his cheeks to them that plucked off the hair: he hid not his face from shame and spitting. 

גֵּוִי֙ נָתַ֣תִּי לְמַכִּ֔ים וּלְחָיַ֖י לְמֹֽרְטִ֑ים פָּנַי֙ לֹ֣א הִסְתַּ֔רְתִּי מִכְּלִמּ֖וֹת וָרֹֽק		6 My body I have given to those who strike, and my cheeks to those who pare. My face I did not hide from humiliation and spitting.
v gvvi ntti lmcim ulkii lmor'tim pnii la hstrti mclimot vroq	14 11	gv\i nt\ti lm/c\im v/lki\i l/mr't\im pn\i la h/str\ti m/clm\vt v/rq

Isaiah 50:6

Ezekiel 7:24 has an identical sequence of accents.

Ezekiel 7:24

וְהֵֽבֵאתִי֙ רָעֵ֣י גוֹיִ֔ם וְיָרְשׁ֖וּ אֶת־בָּֽתֵּיהֶ֑ם וְהִשְׁבַּתִּי֙ גְּא֣וֹן עַזִּ֔ים וְנִחֲל֖וּ מְקַֽדְשֵׁיהֶֽם		24 And I will bring the evils of nations and they will possess their houses, and I will eradicate the pride of the strong and their holy things will be profaned.
cd vhbati ryi goiim virwu at-btihm vhwbti gaon yzim vniklu mqdwihm	15 16	vh/ba\ti ry\i gvi\m v/irw\v at bt\ihm vh/wbt\i ga\vn yz\im vn/kl\v m/qdw\ihm

Rejoice #Messiah texts Zechariah 9:9-10

18. Air (soprano) – Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is the righteous Saviour, and he shall speak peace unto the heathen.

Zechariah 9:9-10

גִּילִ֨י מְאֹ֜ד בַּת־צִיּ֗וֹן הָרִ֙יעִי֙ בַּ֣ת יְרוּשָׁלִַ֔ם הִנֵּ֤ה מַלְכֵּךְ֙ יָ֣בוֹא לָ֔ךְ צַדִּ֥יק וְנוֹשָׁ֖ע ה֑וּא עָנִי֙ וְרֹכֵ֣ב עַל־חֲמ֔וֹר וְעַל־עַ֖יִר בֶּן־אֲתֹנֽוֹת		9 Rejoice excessively, daughter of Zion, raise a shout, daughter of Jerusalem. Behold your king comes to you, a righteous one and saved is he, [impoverished, and riding on an ass, on a colt, the male foal of a she-donkey.]
't gili maod bt-xion hriyi bt iruwlim hnh mlcç iboa lç xdiq vnowy hua yni vrocb yl-kmor vyl-yir bn-atonot	28 16	gil\i mad bt xivn h/ry\i bt irvwlm hnh mlc\c i/bva l\c xdiq vnv/wy hva yni v/rcb yl kmvr v/yl yr bn atn\vt
וְהִכְרַתִּי־רֶ֣כֶב מֵאֶפְרַ֗יִם וְסוּס֙ מִיר֣וּשָׁלִַ֔ם וְנִכְרְתָה֙ קֶ֣שֶׁת מִלְחָמָ֔ה וְדִבֶּ֥ר שָׁל֖וֹם לַגּוֹיִ֑ם וּמָשְׁלוֹ֙ מִיָּ֣ם עַד־יָ֔ם וּמִנָּהָ֖ר עַד־אַפְסֵי־אָֽרֶץ		10 [And I will cut off chariot from Ephraim and horse from Jerusalem, and the bow of war will be cut off,] and he will speak peace to the nations. [And his governance will be sea to sea and from the river to the ends of the earth.]
i vhcrti-rcb mapriim vsus miruwlim vncrth qwt mlkmh vdibr wlom lgoiim umowlo mim yd-im umnhr yd-apsi-arx	31 15	vh/crt\i rcb m/aprim v/svs m/irvwlm vn/crt\h qw\t m/lkm\h v/dbr wlvm l/gvi\m v/mwl\v m/im yd im vm/nhr yd aps\i arx

There are lots of variations on the translation of צַדִּ֥יק וְנוֹשָׁ֖ע ה֑וּא. saved is he or triumphant, etc. No passive salvation here -- for me anyway. Bias invents excuses. Fear exacerbates them. Ignorance succumbs.

The phrases are snippets from the verses. Handel / Jennens are very selective in their musical story telling. The word yni - impoverished [lowly is an understatement] is on the rest note, but not for long -- donkeys are not that restful.

Interlude - and the Shepherds #Messiah texts Luke 2 #Psalter

So how shall I read these texts from the New Testament? There is no music in the Greek NT and of the accents in the Hebrew NT, I have deciphered only a few, for of course they were put there by those who understood them differently from me or Suzanne Haïk-Vantoura. Such a reconstruction in Hebrew speaks to different assumptions than mine. A reader of the Tanach can of course recognize shared symbols.

We could ask what assumptions and techniques did the New Testament writers use compared with those that we might use in the 12st century. There are images everywhere of course, and word association, metaphor, type, and so on. Do these limit our thoughts?

14a. Recitative (soprano) – There were shepherds abiding in the field, keeping watch over their flock by night. Luke 2:8.

Egyptians despise shepherds! (Genesis 46:34) And shepherds are pervasive throughout the First Testament. Shepherd ryh has a curious stem -- it is the same three letters as friend or associate (frequently rendered as neighbour in translations -- but not by me since I refuse to overlap ryh with wcn.) Chatgpt suggests that all these concepts are linked through the concept of care and community. See my conversation here.

There is a comment in Micah 5 about raising up seven shepherds and eight dukes (or libations - those who pour themselves out for their people).

Micah 5:4

וְהָיָ֥ה זֶ֖ה שָׁל֑וֹם אַשּׁ֣וּר ׀ כִּֽי־יָב֣וֹא בְאַרְצֵ֗נוּ וְכִ֤י יִדְרֹךְ֙ בְּאַרְמְנֹתֵ֔ינוּ וַהֲקֵמֹ֤נוּ עָלָיו֙ שִׁבְעָ֣ה רֹעִ֔ים וּשְׁמֹנָ֖ה נְסִיכֵ֥י אָדָֽם		4 And this will be peace. Ashur, when he comes into our land and when he treads into our citadels, then we will raise against him seven shepherds and eight libations of humanity.
d vhih zh wlom awur ci-iboa barxnu vci idroç barmnotinu vhqmonu yliv wbyh royim uwmonh nsici adm	6 37	v/hih zh wlvm awvr ci i/bva b/arx\nv v/ci i/drc b/armn\tinv vh/qm\nv yl\iv wby\h ry\im v/wmn\h nsc\i adm

This article presents the traditional interpretations of the seven shepherds: Who are the seven shepherds? David in the middle, Adam, Seth, and Methuselah to his right; Abraham, Jacob, and Moses, on his left. The answer to "where's Isaac" is fascinating -- he was busy saving his people from Gehenna -- that too is a role of Messiah!

14b. Accompagnato (soprano) And lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. Luke 2:9.

Fear is a common response to angels. (See e.g. Judges 6:21-22, or Exodus 3:1-6 - the shepherd Moses tending the flock of his father-in-law). Reading the appearance to Hagar (Genesis 16:7-14) is revealing given the contrast between Messiah as applied to Jesus, and the birth of Ishmael.

15. Recitative (soprano) – And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. Luke 2, 10–11.

This is Messiah. We wouldn't understand a bit of this sentence without the Tanach in the background.

16. Accompagnato (soprano) – And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Luke 2:13.

17. Feb 14 Chorus – Glory to God in the highest, and peace on earth, good will toward men. Luke 2:14.

Glory is no longer confined to the temple. So much to be said and sung about glory.

Daniel Block (Page 10) suggests a serious relationship to Psalm 29. Music below. Performance here. Definitely worth a listen especially for those who think Suzanne Haïk-Vantoura's deciphering key is not up to the task.

New Testament texts in #Messiah via AI, #Psalter

I have been without a proper office for over a year now, and all my books are either given away or in storage. So analysis of the New Testament texts is a bit of a chore and I decided to ask my open AI companion, ChatGPT - a polite chap who answers without complaint. He told me things I knew already and saved a lot of time writing. I won't pursue these in the music of the Tanach yet. It would extend my Messiah project longer than I can manage at present. But I think you can find here some interesting possible connections to think about if not to sing.

You (that's what ChatGPT calls me)
I am looking for allusions to the LXX or the Hebrew Scriptures for a new testament verse: let's try Luke 2:8 - There were shepherds abiding in the field, keeping watch over their flock by night.

ChatGPT
Certainly, let's explore the possible allusions to the Hebrew Scriptures or the LXX (Septuagint) in Luke 2:8. This verse describes the scene of shepherds in the field at the time of Jesus' birth. While there might not be a direct quotation, there are some potential connections to the Old Testament.
Shepherds in the Field:
Possible Allusion: 

• Genesis 37:12-17 - The story of Joseph, where he is sent by his father to check on his brothers who were tending the flock in the field.

Keeping Watch over their Flock by Night:
Possible Allusion: This imagery could be reminiscent of passages describing night-time protection or watchfulness.

• Psalm 23:1: "The Lord is my shepherd; I shall not want."
• Micah 7:14: "Shepherd your people with your staff, the flock of your inheritance, which lives by itself in a forest, in fertile pasturelands."

While these connections may not be direct quotations, the image of shepherds in the field and the theme of night-time watchfulness are recurring motifs in the Hebrew Scriptures, contributing to the rich tapestry of biblical imagery. When examining allusions, it's important to consider the broader cultural and literary context of the time, as well as the theological messages being conveyed in the New Testament.

You
What do you make of that word for shepherd in Hebrew. It has the same letters as friend or associate -- also frequently translated as neighbour -- though that is not my practice. How is it that the same three consonants are the Hebrew root of these three concepts?

ChatGPT
The Hebrew language often exhibits a root-based system, where a combination of consonants forms the core meaning of related words. In the case of "shepherd," "friend," and "neighbor," the common root is ר-ע-ה (resh-ayin-hei). This root conveys the fundamental idea associated with tending, caring, or shepherding.

• Shepherd (רֹעֶה - Ro'eh): This term is used to describe someone who tends and cares for a flock of animals. Metaphorically, it can also connote a leader or guide.
• Friend (רֵעַ - Re'a): The word for "friend" is derived from the same root. It reflects a close and caring relationship, similar to the care a shepherd provides to their flock.
• Neighbor (רֵעַ - Re'a): The term "neighbor" is also rooted in the same consonants, emphasizing a sense of closeness and community, much like the care given by a shepherd to the flock.

This phenomenon is an example of how Hebrew, as a Semitic language, uses roots to convey related meanings. The context in which these words are used helps to differentiate their specific meanings, but the shared root highlights a thematic connection. It reflects the interconnectedness of concepts in Hebrew, allowing for nuanced expressions of relationships and care.

You
Back to allusions: What allusions in the Hebrew scriptures do you read for Luke 2:9? And lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.

ChatGPT
The verse Luke 2:9 describes the arrival of the angel of the Lord to the shepherds, accompanied by the glory of the Lord. Let's explore potential allusions in the Hebrew Scriptures:
"The Angel of the Lord":
Possible Allusions:

• Genesis 16:7-14: The Angel of the Lord appears to Hagar in the wilderness.
• Exodus 3:2-6: The burning bush incident, where the Angel of the Lord appears to Moses.
• Judges 6:11-24: The Angel of the Lord appears to Gideon.
• In each of these instances, the Angel of the Lord serves as a divine messenger, often bringing significant announcements or guidance.

"The Glory of the Lord":
Possible Allusions:

• Exodus 24:16-17: The glory of the Lord on Mount Sinai.
• 1 Kings 8:10-11: The manifestation of the glory of the Lord at the dedication of Solomon's temple.
• Ezekiel 1:28: Ezekiel's vision of the glory of the Lord.
• The imagery of the glory of the Lord often signifies the divine presence, majesty, and a sense of the sacred.

"And They Were Sore Afraid":
Possible Allusions:

• Exodus 3:6: Moses hid his face, for he was afraid to look at God (when encountering the burning bush).
• Judges 6:22-23: Gideon realizes he has seen the Angel of the Lord and fears for his life.

Fear in the presence of divine manifestations is a common reaction in biblical encounters.

These allusions contribute to the richness of the narrative in Luke, connecting the events surrounding the birth of Jesus with significant moments in the Hebrew Scriptures where divine messengers and the glory of the Lord played pivotal roles.

You
I read Luke 2, 10–11 and I think we couldn't understand this sentence without the Hebrew scriptures in the background. What do you think? And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord.

ChatGPT
You are correct in observing that Luke 2:10-11 is deeply rooted in the context of the Hebrew Scriptures, and understanding these verses is enriched by considering the background of Old Testament prophecies and themes.
"Fear Not":
Possible Allusions:

• Isaiah 41:10: "Fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you, I will help you, I will uphold you with my righteous right hand."
• Daniel 10:12: "Fear not, Daniel, for from the first day that you set your heart to understand and humbled yourself before your God, your words have been heard."
• The reassurance to "fear not" echoes the comforting words spoken by divine messengers in the Hebrew Scriptures.

"Good Tidings of Great Joy":
Possible Allusions:

• Isaiah 52:7: "How beautiful upon the mountains are the feet of him who brings good news, who publishes peace, who brings good news of happiness, who publishes salvation, who says to Zion, 'Your God reigns.'"
• The proclamation of good tidings and joy is reminiscent of Isaiah's vision of messengers bringing news of salvation.

"To All People":
Possible Allusions:

• Isaiah 49:6: "I will make you as a light for the nations, that my salvation may reach to the end of the earth."
• The inclusive message of salvation reaching all people aligns with the broader prophetic vision of God's plan for humanity.

"City of David" and "Saviour, which is Christ the Lord":
Possible Allusions:

• Micah 5:2: "But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days."
• Isaiah 9:6: "For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace."

These verses connect the birthplace and the messianic identity of Jesus with earlier prophecies.
In summary, Luke 2:10-11 is intricately woven with themes and language from the Hebrew Scriptures, emphasizing continuity between the Old Testament promises and the fulfillment found in the birth of Jesus, who is proclaimed as the Savior, the Christ, and the Lord. Understanding this background enhances the depth and significance of the angel's announcement.

You
Continuing with Luke 2:13-14 - you will note that I am looking at New testament passages used by Handel in Messiah. Where would I see a multitude of the heavenly host praising God and singing Glory to God, and peace on earth, good will toward men (not ignoring that this last bit is not a great translation of the Greek).

ChatGPT
The passage you are referring to, Luke 2:13-14, is indeed a central part of the Nativity narrative and is also famously incorporated into Handel's Messiah. The angelic proclamation of "Glory to God in the highest, and on earth peace, good will toward men" is a significant moment in the Christmas story.
The specific reference to a multitude of the heavenly host praising God and singing about peace on earth is found only in the Gospel of Luke.

Luke 2:13-14 (King James Version) states: "13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, 14 Glory to God in the highest, and on earth peace, good will toward men."

This particular scene, with the multitude of angels praising God, is unique to Luke's Gospel and serves to emphasize the heavenly affirmation of the extraordinary event unfolding on earth – the birth of the Savior.

Regarding your observation about the translation of "good will toward men" from the Greek, it's worth noting that the phrase in Greek is "εὐδοκία ἐν ἀνθρώποις εὐδοκίας" (eudokia en anthropois eudokias). The interpretation of this phrase can vary, and some suggest an alternative translation that emphasizes God's favor or goodwill among those with whom He is pleased.

While Luke 2:14 is unique to Luke, the idea of peace associated with the arrival of the Messiah is consistent with other Old Testament prophecies, such as Isaiah 9:6-7, which foretells the birth of a child who will bring peace and righteousness to the world.

You
I wonder if we could see some roots for the multitude in the last five psalms 146-150?

ChatGPT
While the specific phrase "multitude of the heavenly host" is not found in the last five Psalms (Psalms 146-150), these Psalms do contain themes related to praise, worship, and the assembly of God's people. Let's explore some relevant themes and roots that may resonate with the idea of a multitude praising God:

• Psalms 146: Focus on trusting in God, who is the help and hope of His people.
• Psalms 147: Emphasizes God's care for Jerusalem and His power over creation.
• Psalms 148: Calls upon all creation, including angels and heavenly hosts, to praise the Lord.
• Psalms 149: Highlights the praise of God with singing and the sounding of trumpets. It mentions the assembly of the godly.
• Psalms 150: A grand finale of the Psalms, urging everything that has breath to praise the Lord.

While these Psalms don't explicitly use the phrase "multitude of the heavenly host," they celebrate the idea of a vast assembly praising and worshiping God. The emphasis on praising God with various instruments and voices, including references to angels and all creation, aligns with the joyful proclamation of the angels in Luke 2:13-14. The Psalms, especially Psalms 148-150, provide a rich backdrop for understanding the exuberant praise and worship depicted in the New Testament narrative.

Birth #Messiah texts Isaiah 9:6 [v. 5 Hebrew]

12. Chorus – For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder; and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

Isaiah 9:6 [v. 5 Hebrew]

It's not Handel but the music does some word painting on pla (wonderful), Curious too the appending of the adverb for ever to the noun. I don't recall seeing yd as part of the enclitic forms (along with certain particles and pronouns) in Hebrew. You might notice that we have seen prince as a gloss for nsc and now here for wr. I combed all these out when I translated the text along with hundreds of other overlaps - not because you couldn't justify such careless translation, but because I could not see the Hebrew through the English if I did this -- and I wanted to hear the repetition in sound, particularly in the poetry.

I loosened my grip when I moved from Psalms to other books. Perhaps I should have, perhaps not. But the concordance is transparent. See the domain of Office here where you can distinguish some different officers: lord, master, satrap, captain, etc. See also king, prince, diviner, and aristocrat which are under the domain of Rule. This semantic division was a manual process -- aided only by some programmed displays .It is fraught with difficulty.

כִּי־יֶ֣לֶד יֻלַּד־לָ֗נוּ בֵּ֚ן נִתַּן־לָ֔נוּ וַתְּהִ֥י הַמִּשְׂרָ֖ה עַל־שִׁכְמ֑וֹ וַיִּקְרָ֨א שְׁמ֜וֹ פֶּ֠לֶא יוֹעֵץ֙ אֵ֣ל גִּבּ֔וֹר אֲבִיעַ֖ד שַׂר־שָׁלֽוֹם		5 For a newborn is born to us, a child is given to us, and perseverance will be on his backside, and his name will be called wonderful counselor, valiant God, my father for ever, sultan of peace.
h ci-ild iuld-lnu bn nitn-lnu vthi hmwrh yl-wcmo viqra wmo pla ioyx al gibor abiyd wr-wlom	19 18	ci ild ild l\nv bn ntn l\nv vt/hi hm/wrh yl wcm\v vi/qra wm\v pla iv/yx al gbr abiyd wr wlvm

I did a setting of this for a children's choir. Composing is an exercise at which I am not always successful. I even modified my translation in ways I don't normally allow myself. Handel catches a governance trope with the dotted rhythm of And the government shall be upon his shoulder. You can see that I have rendered wrh as perseverance. And the word wcm is more back than shoulder. Both these words are also names, Sarah, and Shechem. I did not use government here. For govern and proverb see mwl. This is not to say that tradition is wrong. It just doesn't follow my rules of translation. Perhaps tradition is as good a guess as to the sense of the passage in this case.