Job's response to Eliphaz, chapters 6 and 7

You remember Eliphaz? Probably not because I got his name wrong (now fixed). He is the one who delivered the first speech to Job in chapters 4 and 5. Six years ago when I first studied this book I asked,  Eliphaz - how will we hear you? Are you really God's fine gold, or are you dispensing something else?

Job thinks he is dispensing something else as is evident from his response in the next two chapters.

I spent weeks on these two chapters 6 years ago and several posts. Here they are redone in one chunk. I made this note: O my heart - this is difficult stuff - Tur Sinai has pages of explanation on spittle and poison which I must yet read - a fate almost worse than Job's.

I have paid little attention to commentaries this time round. There may be time for such learning again some other day - but this time, I am just reading and reporting using the semi-automated translation that my software is getting better and better at. Sometimes it gets more than half a verse more or less readable. It frees me to think more about the words.

Note how liability is used in the following - it is the familiar word, bear, lift up, נשא. Job asks - why don't you just bear my transgression. This verb frames the two chapters. Not a bad question. The final repeating word in chapter 6 is injustice.

In chapter 6, Job responds to Eliphaz, in chapter 7 he comes to focus on four questions. You can see them towards the end - four repetitions of why/how, variations of מה. This passage mimics Psalm 8 and Psalm 144 (but no two of them have exactly the same words).

Job 6		Fn		Min	Max	Syll
וַיַּ֥עַן אִיּ֗וֹב וַיֹּאמַֽר	1		And Job answered and said,	3e	3f	8
ל֗וּ שָׁק֣וֹל יִשָּׁקֵ֣ל כַּעְשִׂ֑י וְ֝הַוָּתִ֗י בְּֽמֹאזְנַ֥יִם יִשְׂאוּ־יָֽחַד	2	~	If only my grief were assessed and appraised, and my calamity in the balance lifted up as one.	3e	4B	8 10
כִּֽי־עַתָּ֗ה מֵח֣וֹל יַמִּ֣ים יִכְבָּ֑ד עַל־כֵּ֝֗ן דְּבָרַ֥י לָֽעוּ	3		For now it would be heavier than the sand of the seas, therefore my words are a gasp.	3e	4B	8 7
כִּ֤י חִצֵּ֪י שַׁדַּ֡י עִמָּדִ֗י אֲשֶׁ֣ר חֲ֭מָתָם שֹׁתָ֣ה רוּחִ֑י בִּעוּתֵ֖י אֱל֣וֹהַּ יַֽעַרְכֽוּנִי	4	C	For the arrows of the Sufficient are with me, where their poison my spirit imbibes. The alarms of God have rearranged me.	3d	4C	17 10
הֲיִֽנְהַק־פֶּ֥רֶא עֲלֵי־דֶ֑שֶׁא אִ֥ם יִגְעֶה־שּׁ֝֗וֹר עַל־בְּלִילֽוֹ	5		Does it bray - a wild ass over its verdant herbs? If a bull lows over its fodder.	3e	4A	8 8
הֲיֵאָכֵ֣ל תָּ֭פֵל מִבְּלִי־מֶ֑לַח אִם־יֶשׁ־טַ֝֗עַם בְּרִ֣יר חַלָּמֽוּת	6		Can what is insipid be eaten without salt? If there is taste in the spittle of dreams.	3e	4B	9 9
מֵאֲנָ֣ה לִנְגּ֣וֹעַ נַפְשִׁ֑י הֵ֝֗מָּה כִּדְוֵ֥י לַחְמִֽי	7		What my being would not touch, these are the infirmities of my bread.	3e	4B	8 6
מִֽי־יִ֭תֵּן תָּב֣וֹא שֶֽׁאֱלָתִ֑י וְ֝תִקְוָתִ֗י יִתֵּ֥ן אֱלֽוֹהַּ	8		If my request to go would be given, and my expectation God would give,	3e	4B	8 9
וְיֹאֵ֣ל אֱ֭לוֹהַּ וִֽידַכְּאֵ֑נִי יַתֵּ֥ר יָ֝ד֗וֹ וִֽיבַצְּעֵֽנִי	9		and God would be humoured to crush me, releasing his hand and make me gain,	3e	4B	10 8
וּ֥תְהִי ע֨וֹד ׀ נֶ֘חָ֤מָתִ֗י וַאֲסַלְּדָ֣ה בְ֭חִילָה לֹ֣א יַחְמ֑וֹל כִּי־לֹ֥א כִ֝חַ֗דְתִּי אִמְרֵ֥י קָדֽוֹשׁ	10	f	then this is still my consolation and I leap for joy in writhing. Let him not pity, for I have not concealed the promises of holiness.	3e	4C	17 8
מַה־כֹּחִ֥י כִֽי־אֲיַחֵ֑ל וּמַה־קִּ֝צִּ֗י כִּֽי־אַאֲרִ֥יךְ נַפְשִֽׁי	11		What is my power that I should have hope? And what is my end that I should prolong my being?	3e	4A	6 9
אִם־כֹּ֣חַ אֲבָנִ֣ים כֹּחִ֑י אִֽם־בְּשָׂרִ֥י נָחֽוּשׁ	12		If the power of stones is my power, If my flesh is brass,	3e	4B	8 6
הַאִ֬ם אֵ֣ין עֶזְרָתִ֣י בִ֑י וְ֝תֻשִׁיָּ֗ה נִדְּחָ֥ה מִמֶּֽנִּי	13		If there is no help that is mine in me, and enterprise is banished from me,	3e	4B	7 9
לַמָּ֣ס מֵרֵעֵ֣הוּ חָ֑סֶד וְיִרְאַ֖ת שַׁדַּ֣י יַעֲזֽוֹב	14		to one in forced service there should be kindness from his friend, and the fear of the Sufficient let him forsake.	3e	4B	8 8
אַ֭חַי בָּגְד֣וּ כְמוֹ־נָ֑חַל כַּאֲפִ֖יק נְחָלִ֣ים יַעֲבֹֽרוּ	15	g	My kin are treacherous like a torrent. As a channel for torrents they have passed through,	3e	4B	7 10
הַקֹּדְרִ֥ים מִנִּי־קָ֑רַח עָ֝לֵ֗ימוֹ יִתְעַלֶּם־שָֽׁלֶג	16		icy mourners, on them, obscured snow.	3e	4A	6 8
בְּ֭עֵת יְזֹרְב֣וּ נִצְמָ֑תוּ בְּ֝חֻמּ֗וֹ נִדְעֲכ֥וּ מִמְּקוֹמָֽם	17	g	In time, constricted, they vaporize. Hot, they are extinguished from their place.	3e	4B	8 9
יִ֭לָּ֣פְתוּ אָרְח֣וֹת דַּרְכָּ֑ם יַעֲל֖וּ בַתֹּ֣הוּ וְיֹאבֵֽדוּ	18	g	The paths of their way are tossed and turned. They will ascend formless and perish.	3e	4B	7 10
הִ֭בִּיטוּ אָרְח֣וֹת תֵּמָ֑א הֲלִיכֹ֥ת שְׁ֝בָ֗א קִוּוּ־לָֽמוֹ	19	g	The paths of Tema noticed. The travelers of Sheba are waiting for them.	3e	4B	7 8
בֹּ֥שׁוּ כִּֽי־בָטָ֑ח בָּ֥אוּ‬ עָ֝דֶ֗יהָ וַיֶּחְפָּֽרוּ	20	f	They are ashamed because he trusted. They came to it and are confounded.	3e	4A	4 9
כִּֽי־עַ֭תָּה הֱיִ֣יתֶם ל֑וֹ תִּֽרְא֥וּ חֲ֝תַ֗ת וַתִּירָֽאוּ	21		Because now you are his. You see dismay and you fear.	3e	4B	6 8
הֲֽכִי־אָ֭מַרְתִּי הָ֣בוּ לִ֑י וּ֝מִכֹּחֲכֶ֗ם שִׁחֲד֥וּ בַעֲדִֽי	22		For did I say provide for me, or from your power bribe about me?	3e	4B	7 11
וּמַלְּט֥וּנִי מִיַּד־צָ֑ר וּמִיַּ֖ד עָרִיצִ֣ים תִּפְדּֽוּנִי	23		Or you help me escape from the hand of trouble, or from the hand of the ruthless you ransom me?	3e	4B	7 9
ה֭וֹרוּנִי וַאֲנִ֣י אַחֲרִ֑ישׁ וּמַה־שָּׁ֝גִ֗יתִי הָבִ֥ינוּ לִֽי	24	g	Instruct me and I myself will be silent, and make me understand why I have strayed.	3e	4B	9 9
מַה־נִּמְרְצ֥וּ אִמְרֵי־יֹ֑שֶׁר וּמַה־יּוֹכִ֖יחַ הוֹכֵ֣חַ מִכֶּֽם	25		How stilted are the sayings of uprightness. So what does correction from you correct?	3e	4B	7 10
הַלְהוֹכַ֣ח מִלִּ֣ים תַּחְשֹׁ֑בוּ וּ֝לְר֗וּחַ אִמְרֵ֥י נֹאָֽשׁ	26		Do you plot to correct speeches, and of wind, the sayings of one who is desperate?	3e	4B	8 7
אַף־עַל־יָת֥וֹם תַּפִּ֑ילוּ וְ֝תִכְר֗וּ עַל־רֵֽיעֲכֶֽם	27		Indeed, you would fall on the orphan, and you would gouge your friend.	3e	4A	7 7
וְ֭עַתָּה הוֹאִ֣ילוּ פְנוּ־בִ֑י וְעַל־פְּ֝נֵיכֶ֗ם אִם־אֲכַזֵּֽב	28	g	So now humour, be present to me, for it is in your presence if I lie.	3e	4B	9 9
שֻֽׁבוּ־נָ֭א אַל־תְּהִ֣י עַוְלָ֑ה וְשׁ֥וּבוּ‪‬ ע֝וֹד צִדְקִי־בָֽהּ	29		Turn - may it not be injustice. Turn while my righteousness is in it.	3e	4B	7 7
הֲיֵשׁ־בִּלְשׁוֹנִ֥י עַוְלָ֑ה אִם־חִ֝כִּ֗י לֹא־יָבִ֥ין הַוּֽוֹת	30		Is there on my tongue injustice? As if my palate did not understand calamities?	3e	4A	7 7

Job 7		Fn		Min	Max	Syll
הֲלֹא־צָבָ֣א לֶאֱנ֣וֹשׁ עֲלֵי־אָ֑רֶץ וְכִימֵ֖י שָׂכִ֣יר יָמָֽיו	1		Is it not the press-gang for a mortal on earth, like the days of a mercenary, its days?	3e	4B	9 7
כְּעֶ֥בֶד יִשְׁאַף־צֵ֑ל וּ֝כְשָׂכִ֗יר יְקַוֶּ֥ה פָעֳלֽוֹ	2		Like a slave, it sighs heavily for shade, and like a mercenary, it expects its work.	3e	4A	6 9
כֵּ֤ן הָנְחַ֣לְתִּי לִ֭י יַרְחֵי־שָׁ֑וְא וְלֵיל֥וֹת עָ֝מָ֗ל מִנּוּ־לִֽי	3	C	So for me, the torrent of vain moons, and nights of misery from him, for me.	3e	4C	8 8
אִם־שָׁכַ֗בְתִּי וְאָמַ֗רְתִּי מָתַ֣י אָ֭קוּם וּמִדַּד־עָ֑רֶב וְשָׂבַ֖עְתִּי נְדֻדִ֣ים עֲדֵי־נָֽשֶׁף	4		If I lie down, then I say, When will I arise and gloaming be fled? And I am sated with fleeing beyond twilight.	3e	4B	17 10
לָ֘בַ֤שׁ בְּשָׂרִ֣י רִ֭מָּה וְג֣וּשׁ עָפָ֑ר עוֹרִ֥י רָ֝גַ֗ע וַיִּמָּאֵֽס	5	~	Clothed is my flesh, maggot and grimy lump, my naked skin uneasy and repugnant.	3e	4C	11 8
יָמַ֣י קַ֭לּוּ מִנִּי־אָ֑רֶג וַ֝יִּכְל֗וּ בְּאֶ֣פֶס תִּקְוָֽה	6		My days are slighter than a weaver's shuttle, and they are consumed at the termination of a wait.	3e	4B	7 8
זְ֭כֹר כִּי־ר֣וּחַ חַיָּ֑י לֹא־תָשׁ֥וּב עֵ֝ינִ֗י לִרְא֥וֹת טֽוֹב	7	g	Remember that but a wisp is my life. My eye will not return back to see good.	3e	4B	6 7
לֹֽא־תְ֭שׁוּרֵנִי עֵ֣ין רֹ֑אִי עֵינֶ֖יךָ בִּ֣י וְאֵינֶֽנִּי	8		The eye of my watcher will not see me. Your eyes to me and there is no me.	3e	4B	8 8
כָּלָ֣ה עָ֭נָן וַיֵּלַ֑ךְ כֵּ֥ן יוֹרֵ֥ד שְׁ֝א֗וֹל לֹ֣א יַעֲלֶֽה	9		A cloud consumes and he walks away, so one descending to Sheol will not ascend.	3e	4B	7 9
לֹא־יָשׁ֣וּב ע֣וֹד לְבֵית֑וֹ וְלֹא־יַכִּירֶ֖נּוּ ע֣וֹד מְקֹמֽוֹ	10		He will no longer return to his house, and his place will no longer recognize him.	3e	4B	6 9
גַּם־אֲנִי֮ לֹ֤א אֶחֱשָׂ֫ךְ פִּ֥י אֲֽ֭דַבְּרָה בְּצַ֣ר רוּחִ֑י אָ֝שִׂ֗יחָה בְּמַ֣ר נַפְשִֽׁי	11		Also I myself will not resist my mouth. I speak in the straits of my spirit. I ponder in the bitterness of my being.	3e	4C	8 7 7
הֲֽיָם־אָ֭נִי אִם־תַּנִּ֑ין כִּֽי־תָשִׂ֖ים עָלַ֣י מִשְׁמָֽר	12		Am I the sea or a dragon, that you put a guard over me?	3e	4B	7 6
כִּֽי־אָ֭מַרְתִּי תְּנַחֲמֵ֣נִי עַרְשִׂ֑י יִשָּׂ֥א בְ֝שִׂיחִ֗י מִשְׁכָּבִֽי	13		For I said, My bed will comfort me, and my lying down will take away my pondering.	3e	4B	10 8
וְחִתַּתַּ֥נִי בַחֲלֹמ֑וֹת וּֽמֵחֶזְיֹנ֥וֹת תְּבַעֲתַֽנִּי	14		Then you dismay me with dreams, and with visions you alarm me.	3e	4A	9 10
וַתִּבְחַ֣ר מַחֲנָ֣ק נַפְשִׁ֑י מָ֝֗וֶת מֵֽעַצְמוֹתָֽי	15		Then my throat would choose strangling, death over my bones.	3e	4B	8 6
מָ֭אַסְתִּי לֹא־לְעֹלָ֣ם אֶֽחְיֶ֑ה חֲדַ֥ל מִ֝מֶּ֗נִּי כִּי־הֶ֥בֶל יָמָֽי	16	g	I refuse. I will not live forever. Leave me alone, for my days are futility.	3e	4B	9 9
מָֽה־אֱ֭נוֹשׁ כִּ֣י תְגַדְּלֶ֑נּוּ וְכִי־תָשִׁ֖ית אֵלָ֣יו לִבֶּֽךָ	17		What is a mortal that you make him great, and that you impose on him your heart?	3e	4B	8 8
וַתִּפְקְדֶ֥נּוּ לִבְקָרִ֑ים לִ֝רְגָעִ֗ים תִּבְחָנֶֽנּוּ	18		And you visit him in the mornings. At every moment you test him.	3e	4A	8 7
כַּ֭מָּה לֹא־תִשְׁעֶ֣ה מִמֶּ֑נִּי לֹֽא־תַ֝רְפֵּ֗נִי עַד־בִּלְעִ֥י רֻקִּֽי	19	g	How long till you not look at me, or desist from me, even as I swallow my spit?	3e	4B	8 9
חָטָ֡אתִי מָ֤ה אֶפְעַ֨ל ׀ לָךְ֮ נֹצֵ֪ר הָאָ֫דָ֥ם לָ֤מָה שַׂמְתַּ֣נִי לְמִפְגָּ֣ע לָ֑ךְ וָאֶהְיֶ֖ה עָלַ֣י לְמַשָּֽׂא	20		I have sinned. How will I work for you, observer of the human? Why have you set me as your butt so that I am a liability to myself?	3d	4C	12 9 8
וּמֶ֤ה ׀ לֹא־תִשָּׂ֣א פִשְׁעִי֮ וְתַעֲבִ֪יר אֶת־עֲוֺ֫נִ֥י כִּֽי־עַ֭תָּה לֶעָפָ֣ר אֶשְׁכָּ֑ב וְשִׁ֖חֲרְתַּ֣נִי וְאֵינֶֽנִּי פ	21	C	And why do you not assume liability for my transgression and go beyond my iniquity? For now in the dust I will lie down and early you will seek me and there is no me. P	3d	4C	14 7 10

Walking up Mt Doug

A few shots with my new camera (Panasonic DMC ZS40). I get no kudos for the link, but I was curious about the reviews. It's a pocket size 30x zoom 18 MP. It has some manual operation but I usually just point and shoot. The Intelligent Auto setting does everything from ordinary light to backlight to night shots. It has a number of preset conditions, like sepia and black and white, somewhat funky. Here are a few useful capacities.

Here's an overall panorama of the view that we climbed to on Mt Doug using the Blenkinsop trail. Very easy to do this - all preprogrammed, just select panorama and pretend you are doing a movie.

I'm standing at the same place and this is done with the 30X optical zoom - but not the extended digital zoom - not bad detail of the cruise ship at Ogden point taken from about 7 km away.

Here's a closeup of some of the fauna - what is this? I could have taken this one with the Blackberry phone, but not the above two. And a little tripod would be helpful at times when at full zoom..

Songs of Ascents

Dr. David Mitchell's book on the Songs and with extensive analysis of the accents in the Hebrew text according to the theory of Suzanne Haik-Vantoura has now been published. I highly recommend this book if only for the delightful detective story on the ark of the covenant. You will find further details at this website.

Schmemann and Jobling, secularism and feminist readings

It is indeed one of the grave errors of religious anti-secularism that it does not see that secularism is made up of verités chretiennes devenus folles, of Christian truths that "went mad".

Alexander Schmemann in For the Life of the World, Sacraments and Orthodoxy. p. 111, St Vladimir's Press, 1973

He notes that secularism misses the Church as sacrament, but it does not miss many values that have arisen out of the religious framework that is common to many traditions. Among these he lists ethics, concern for truth, human kinship and solidarity, justice, abnegation, - in fact he says that secularists are often more passionate about these things than organized religious bodies. Even in the area of social, or spiritual 'help', he claims that the religious have to borrow the whole arsenal and terminology of various secular "therapeutics".

One criticism that he lays directly to the religious is that they have retreated into a distinction between the sacred and the profane, spiritual and material, etc, which he claims "has thus narrowed and vitiated its own message". (I would note that the distinction between holy and profane for those who are in the Anointed is sundered in the rending of the veil of the temple at the death of Jesus.)

Any changes since 1973? Or should I ask, what is the holy now that it is not confined to the Temple? Is it purely the might of the secular engine of government, of whatever stripe? Is it the monarch's person or the kleptocrat's persona or the rule-bender's might? Where is the accounting and the justice? Is there any good news?

Schmemann identifies the direction of an answer through the Sacrament of the Kingdom of God that is the Church. This might take some teasing out.

On a different topic I am reading David Jobling's 1 Samuel in the series ברית עולם, also a very fine read, exploring Hannah from a feminist perspective, and giving multiple readings of the text in tension with one another including the monarchist reading and an interesting section on Jonathan and his role in the promoting of David as King. 1 Samuel is on the horizon in my work. Its mountains may be somewhat visible in the distance. I may even postpone finishing my drafted readings of Qohelet and Job till I have more of other texts completed.

A bit of Psalm 65 punctuated

I'm not sure it is a good idea to punctuate poetry, but I'm doing it anyway. While working through Psalm 65 I noticed that verse 8 (spanning page 1-2) has no atenach. The punctuation would suggest that this verse continues the sense of the prior verse. It seems that my punctuation shows verses 7 and 8 to be without verbs. They are a list of fearful actions that God, the trust of all the extremes of the earth and remote sea, will do.

Establishing mountains is certainly fearful given plate tectonics. We could do with some soothing the tumult of the tribes.

נ֤וֹרָא֨וֹת ׀ בְּצֶ֣דֶק תַּ֭עֲנֵנוּ אֱלֹהֵ֣י יִשְׁעֵ֑נוּ מִבְטָ֥ח כָּל־קַצְוֵי־אֶ֝֗רֶץ וְיָ֣ם רְחֹקִֽים	6	Fearful things in righteousness you will answer us, O God of our salvation, the trust of all the extremes of the earth and remote sea,	16 11	24 21
מֵכִ֣ין הָרִ֣ים בְּכֹח֑וֹ נֶ֝אְזָ֗ר בִּגְבוּרָֽה	7	establishing mountains by his power, girded with valour,	7 5	12 10
מַשְׁבִּ֤יחַ ׀ שְׁא֣וֹן יַ֭מִּים שְׁא֥וֹן גַּלֵּיהֶ֗ם וַהֲמ֥וֹן לְאֻמִּֽים	8	soothing the noise of the seas, the noise of their waves, and the tumult of the tribes.	18	32
וַיִּ֤ירְא֨וּ ׀ יֹשְׁבֵ֣י קְ֭צָוֺת מֵאוֹתֹתֶ֑יךָ מ֤וֹצָֽאֵי־בֹ֖קֶר וָעֶ֣רֶב תַּרְנִֽין	9	And those sitting at the extremes fear from your signs, You will cause the outgoings of morning and evening to shout for joy.	13 9	21 17

Deuteronomy 28:58-69

Here are the last 12 verses of the chapter together. There are additional posts on it from the past few days that show I have been struggling with it. vs 63, vs 58-61, 46-57, 21-45, and 1-20. The music for the whole chapter is here in PDF and beside it in score form.

אִם־לֹ֨א תִשְׁמֹ֜ר לַעֲשׂ֗וֹת אֶת־כָּל־דִּבְרֵי֙ הַתּוֹרָ֣ה הַזֹּ֔את הַכְּתוּבִ֖ים בַּסֵּ֣פֶר הַזֶּ֑ה לְ֠יִרְאָה אֶת־הַשֵּׁ֞ם הַנִּכְבָּ֤ד וְהַנּוֹרָא֙ הַזֶּ֔ה אֵ֖ת יְהוָ֥ה אֱלֹהֶֽיךָ	58	If you do not keep and do all the words of this instruction written in this record, to fear this glorious and fearful name, Yahweh your God,	24 22	44 35
וְהִפְלָ֤א יְהוָה֙ אֶת־מַכֹּ֣תְךָ֔ וְאֵ֖ת מַכּ֣וֹת זַרְעֶ֑ךָ מַכּ֤וֹת גְּדֹלוֹת֙ וְנֶ֣אֱמָנ֔וֹת וָחֳלָיִ֥ם רָעִ֖ים וְנֶאֱמָנִֽים	59	then Yahweh will make extraordinary your defeats and the defeats of your seed, great and dependable defeats and evil dependable sicknesses.	16 21	26 32
וְהֵשִׁ֣יב בְּךָ֗ אֵ֚ת כָּל־מַדְוֵ֣ה מִצְרַ֔יִם אֲשֶׁ֥ר יָגֹ֖רְתָּ מִפְּנֵיהֶ֑ם וְדָבְק֖וּ בָּֽךְ	60	then he will return within you all the infirmities of Egypt whose presence you were afraid of, and they will cling within you.	19 4	33 7
גַּ֤ם כָּל־חֳלִי֙ וְכָל־מַכָּ֔ה אֲשֶׁר֙ לֹ֣א כָת֔וּב בְּסֵ֖פֶר הַתּוֹרָ֣ה הַזֹּ֑את יַעְלֵ֤ם יְהוָה֙ עָלֶ֔יךָ עַ֖ד הִשָּׁמְדָֽךְ	61	Furthermore all illness and all defeat that is not inscribed in the record of this instruction Yahweh will make ascendant over you until you are exterminated.	21 11	35 19
וְנִשְׁאַרְתֶּם֙ בִּמְתֵ֣י מְעָ֔ט תַּ֚חַת אֲשֶׁ֣ר הֱיִיתֶ֔ם כְּכוֹכְבֵ֥י הַשָּׁמַ֖יִם לָרֹ֑ב כִּי־לֹ֣א שָׁמַ֔עְתָּ בְּק֖וֹל יְהוָ֥ה אֱלֹהֶֽיךָ	62	And you will be bereft, a few men, instead of what you were, as the stars of the heavens for multitude, for you did not hear with the voice of Yahweh your God.	23 12	39 21
וְ֠הָיָה כַּאֲשֶׁר־שָׂ֨שׂ יְהוָ֜ה עֲלֵיכֶ֗ם לְהֵיטִ֣יב אֶתְכֶם֮ וּלְהַרְבּ֣וֹת אֶתְכֶם֒ כֵּ֣ן יָשִׂ֤ישׂ יְהוָה֙ עֲלֵיכֶ֔ם לְהַאֲבִ֥יד אֶתְכֶ֖ם וּלְהַשְׁמִ֣יד אֶתְכֶ֑ם וְנִסַּחְתֶּם֙ מֵעַ֣ל הָֽאֲדָמָ֔ה אֲשֶׁר־אַתָּ֥ה בָא־שָׁ֖מָּה לְרִשְׁתָּֽהּ	63	And it will happen that as Yahweh sang for joy over you to do you good and to make you increase, so Yahweh will sing for joy over you to make you perish and to exterminate you, and you will be plucked from the ground that you are going toward to possess it.	41 20	76 30
וֶהֱפִֽיצְךָ֤ יְהוָה֙ בְּכָל־הָ֣עַמִּ֔ים מִקְצֵ֥ה הָאָ֖רֶץ וְעַד־קְצֵ֣ה הָאָ֑רֶץ וְעָבַ֨דְתָּ שָּׁ֜ם אֱלֹהִ֣ים אֲחֵרִ֗ים אֲשֶׁ֧ר לֹא־יָדַ֛עְתָּ אַתָּ֥ה וַאֲבֹתֶ֖יךָ עֵ֥ץ וָאָֽבֶן	64	And Yahweh will disperse you among all the peoples from one extremity of the earth and to the other extremity of the earth and you will serve there other gods that neither you yourselves nor your ancestors know, of tree and stone.	23 28	36 41
וּבַגּוֹיִ֤ם הָהֵם֙ לֹ֣א תַרְגִּ֔יעַ וְלֹא־יִהְיֶ֥ה מָנ֖וֹחַ לְכַף־רַגְלֶ֑ךָ וְנָתַן֩ יְהוָ֨ה לְךָ֥ שָׁם֙ לֵ֣ב רַגָּ֔ז וְכִלְי֥וֹן עֵינַ֖יִם וְדַֽאֲב֥וֹן נָֽפֶשׁ	65	And among those nations you will not find ease and there will be no rest for the sole of your foot. And Yahweh will give you there a shuddering heart and faint eyes and a drooping vitality.	22 22	34 37
וְהָי֣וּ חַיֶּ֔יךָ תְּלֻאִ֥ים לְךָ֖ מִנֶּ֑גֶד וּפָֽחַדְתָּ֙ לַ֣יְלָה וְיוֹמָ֔ם וְלֹ֥א תַאֲמִ֖ין בְּחַיֶּֽיךָ	66	And your lives will become uncertain before you and you will dread night and day so you will not be able to depend on your lives.	14 18	19 27
בַּבֹּ֤קֶר תֹּאמַר֙ מִֽי־יִתֵּ֣ן עֶ֔רֶב וּבָעֶ֥רֶב תֹּאמַ֖ר מִֽי־יִתֵּ֣ן בֹּ֑קֶר מִפַּ֤חַד לְבָֽבְךָ֙ אֲשֶׁ֣ר תִּפְחָ֔ד וּמִמַּרְאֵ֥ה עֵינֶ֖יךָ אֲשֶׁ֥ר תִּרְאֶֽה	67	In the morning you will say, Who gives evening, and in the evening, you will say, Who gives morning, from the dread of your heart that you dread and from what appears in your eyes that you will see.	19 21	33 33
וֶֽהֱשִֽׁיבְךָ֨‬ יְהוָ֥ה ׀ מִצְרַיִם֮ בָּאֳנִיּוֹת֒ בַּדֶּ֙רֶךְ֙ אֲשֶׁ֣ר אָמַ֣רְתִּֽי לְךָ֔ לֹא־תֹסִ֥יף ע֖וֹד לִרְאֹתָ֑הּ וְהִתְמַכַּרְתֶּ֨ם שָׁ֧ם לְאֹיְבֶ֛יךָ לַעֲבָדִ֥ים וְלִשְׁפָח֖וֹת וְאֵ֥ין קֹנֶֽה ס	68	And Yahweh will have you return to Egypt by ship in the way that I said to you, You will no longer again see it. And you will be on sale there to your enemies as servants and as handmaidens and there is no one to purchase. S	29 23	49 37
אֵלֶּה֩ דִבְרֵ֨י הַבְּרִ֜ית אֲ‍ֽשֶׁר־צִוָּ֧ה יְהוָ֣ה אֶת־מֹשֶׁ֗ה לִכְרֹ֛ת אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל בְּאֶ֣רֶץ מוֹאָ֑ב מִלְּבַ֣ד הַבְּרִ֔ית אֲשֶׁר־כָּרַ֥ת אִתָּ֖ם בְּחֹרֵֽב פ	69	These are the words of the covenant which Yahweh commanded Moses to cut with the children of Israel in the land of Moab, besides the covenant which he cut with them in Horeb. P	27 14	49 23

Singular or plural

English no longer distinguishes between the singular and plural you. And I have not thee'd and thou'd you or ye'd and y'all'd y'all in my reading. Occasionally though we need to meditate on the oneness of our state. Are we one or are we many? Is God One or is God as disunited as we are? I am in good company in using this language, for as God is one, so he desires that we should be one (and this is confirmed by the priestly prayer of Jesus, Psalm 17). But it is the prophet Zechariah  in chapter 14 who makes this point:

וְהָיָ֧ה יְהוָ֛ה לְמֶ֖לֶךְ עַל־כָּל־הָאָ֑רֶץ בַּיּ֣וֹם הַה֗וּא יִהְיֶ֧ה יְהוָ֛ה אֶחָ֖ד וּשְׁמ֥וֹ אֶחָֽד

And Yahweh will be King over all the earth. In that day Yahweh will be one, and his name one.

I noted this verse last year in my non-essay on the Trinity.

Anyway - this year it is Deuteronomy I am struggling with during the counting of the Omer. And here, the older versions in English do a good job of reading thee and thou and distinguishing these from ye and you. In chapter 28, I noted in verse 63 a thorough repetition of you plural with the object marker, אתכם. It also occurs in verse 14 at the conclusion of the blessings. Most of the other occurrences of you in this chapter are singular, singular pronouns and singular address with the verbs. But verse 63 emphasizes the you-plural. Notice the switch in the very last phrase.

Here is KJV with its thees and yous

And it shall come to pass, that as the LORD rejoiced over you to do you good, and to multiply you; so the LORD will rejoice over you to destroy you, and to bring you to nought; and ye shall be plucked from off the land whither thou goest to possess it.

Here is my rendering without them with the text arranged to see the rhetorical flourish.It would be easy to miss the switch to the singular.

וְ֠הָיָה כַּאֲשֶׁר־שָׂ֨שׂ יְהוָ֜ה עֲלֵיכֶ֗ם לְהֵיטִ֣יב אֶתְכֶם֮ וּלְהַרְבּ֣וֹת אֶתְכֶם֒ כֵּ֣ן יָשִׂ֤ישׂ יְהוָה֙ עֲלֵיכֶ֔ם לְהַאֲבִ֥יד אֶתְכֶ֖ם וּלְהַשְׁמִ֣יד אֶתְכֶ֑ם  וְנִסַּחְתֶּם֙ מֵעַ֣ל הָֽאֲדָמָ֔ה אֲשֶׁר־אַתָּ֥ה בָא־שָׁ֖מָּה לְרִשְׁתָּֽהּ

63

And it will happen that as Yahweh sang for joy over you to do you good and to make you increase, so Yahweh will sing for joy over you to make you perish and to exterminate you, and you will be plucked from the ground that you are going toward to possess it.

Notice how much impact the Hebrew word order makes. The plural you is on that last syllable 7 times. Notice of course that Yahweh sings for joy.

And here is the recurrence pattern for this one verse. The parallel line shows the repeating phrases and the vertical line in column 5 shows the repeated separate You with the object particle. 

כאשׁר that as	░					63	אשׁר
שׂשׂ sang for joy		░				63	שׂושׂ
יהוה Yahweh			░			63	יהוה
עליכם over you				░		63	על
אתכם you					░	63	את
אתכם you					░	63	את
ישׂישׂ will sing for joy		░				63	שׂושׂ
יהוה Yahweh			░			63	יהוה
עליכם over you				░		63	על
אתכם you					░	63	את
אתכם you					░	63	את
אשׁר that	░					63	אשׁר

It is to be noted that the object particle will I think turn out to be far more numerous in Deuteronomy than in the Psalms. In Deuteronomy 28 alone it occurs 35 times, 7 times more frequent than in Psalm 78 of equivalent length.

When is the singular significant? Does it ever mean 'individual' in the Scriptures? (Just try living there or anywhere with no cultural or social support.) Or all we all bound up together and treated to the same economic environment, separating rich and poor, and the same weather, for good or ill and addressed as one corporate person?

As I wrote this I was interrupted by an email from Academia and the essay at the link, Who loves? Who is loved? The problem of the collective personality, By Johannes Zachhuberis is on the subject of the one and the many from a NT point of view.