Isaiah Chapter 2

This is a B-Greek reading Group for the LXX Isaiah. This reading group is going through two chapters of the LXX Isaiah per week. Ken Penner, the B-Greek moderator for the "Septuagint and Pseudepigrapha Forum" is writing a commentary on the LXX Isaiah and is sharing his notes with those who wish to read the Isaiah LXX. Dive in, if you dare!
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Isaiah Chapter 2

Post by Ken M. Penner » July 14th, 2011, 8:53 am

2.1 Ὁ λόγος ὁ γενόμενος παρὰ Κυρίου πρὸς Ἠσαίαν υἱὸν Ἀμὼς περὶ τῆς Ἰουδαίας καὶ περὶ Ἰερουσαλήμ.

10. The mountain of Lord (2:2–4)
2 Ὅτι ἔσται ἐν ταῖς ἐσχάταις ἡμέραις ἐμφανὲς τὸ ὄρος Κυρίου καὶ ὁ οἶκος τοῦ θεοῦ ἐπ’ ἄκρων τῶν ὀρέων καὶ ὑψωθήσεται ὑπεράνω τῶν βουνῶν.

Καὶ ἥξουσιν ἐπ’ αὐτὸ πάντα τὰ ἔθνη, 3 καὶ πορεύσονται ἔθνη πολλὰ καὶ ἐροῦσιν Δεῦτε καὶ ἀναβῶμεν εἰς τὸ ὄρος Κυρίου καὶ εἰς τὸν οἶκον τοῦ θεοῦ Ιακωβ, καὶ ἀναγγελεῖ ἡμῖν τὴν ὁδὸν αὐτοῦ, καὶ πορευσώμεθα ἐν αὐτῇ· ἐκ γὰρ Σιὼν ἐκξελεύσεται νόμος καὶ λόγος κυρίου ἐξ Ἰερουσαλήμ. 4 καὶ κρινεῖ ἀνὰ μέσον ἐθνῶν πολλῶν καὶ ἐλέγξει λαὸν πολύν, καὶ συγκόψουσιν τὰς μαχαίρας αὐτῶν εἰς ἄροτρα καὶ τὰς ζιβύνας αὐτῶν εἰς δρέπανα, καὶ οὐ μη λήμψεται ἔθνος ἐπ’ ἔθνος μάχαιραν, καὶ οὐ μὴ μάθωσιν ἔτι πολεμεῖν.

11. Foreign influences (2:5–11)
5 Καὶ νῦν, οἶκος τοῦ Ἰακώβ, δεῦτε καὶ πορευθῶμεν τῷ φωτὶ Κυρίου. 6 ἀνῆκεν γὰρ τὸν λαὸν αὐτοῦ τὸν οἶκον τοῦ Ἰσραήλ, ὅτι ἐνεπλήσθη ὡς τὸ ἀπ’ ἀρχῆς ἡ χώρα αὐτῶν κληδονισμῶν ὡς ἡ τῶν ἀλλοφύλων, καὶ τέκνα πολλὰ ἀλλόφυλα ἐγενήθη αὐτοῖς. 7 ἐνεπλήσθη γὰρ ἡ χώρα αὐτῶν ἀργυρίου καὶ χρυσίου, καὶ οὐκ ἦν ὁ ἀριθμὸς τῶν θησαυρῶν αὐτῶν· καὶ ἐνεπλήσθη ἡ γῆ ἵππων, καὶ οὐκ ἦν ἀριθμὸς τῶν ἁρμάτων αὐτῶν· 8 καὶ ἐνεπλήσθη ἡ γῆ βδελυγμάτων τῶν ἔργων τῶν χειρῶν αὐτῶν, καὶ προσεκύνησαν ἃ ἐποίησαν οἱ δάκτυλοι αὐτῶν· 9 καὶ ἔκυψεν ἄνθρωπος, καὶ ἐταπεινώθη ἀνήρ, καὶ οὐ μὴ ἀνήσω αὐτοῖς.

12. Lord shatters the earth (2:10–11)
10 Καὶ νῦν εἰσέλθατε εἰς τὰς πέτρας καὶ κρύπτεσθε εἰς τὴν γῆν ἀπὸ προσώπου τοῦ φόβου κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, ὅταν ἀναστῇ θραῦσαι τὴν γῆν. 11 οἱ γὰρ ὀφθαλμοὶ κυρίου ὑψηλοί, ὁ δὲ ἄνθρωπος ταπεινός· καὶ ταπεινωθήσεται τὸ ὕψος τῶν ἀνθρώπων, καὶ ὑψωθήσεται κύριος μόνος ἐν τῇ ἡμέρᾳ ἐκείνῃ.

13. Lord brings the arrogant low (2:12–17)
12 Ἡμέρα γὰρ κυρίου σαβαωθ ἐπὶ πάντα ὑβριστὴν καὶ ὑπερήφανον καὶ ἐπὶ πάντα ὑψηλὸν καὶ μετέωρον, καὶ ταπεινωθήσονται, 13 καὶ ἐπὶ πᾶσαν κέδρον τοῦ Λιβάνου τῶν ὑψηλῶν καὶ μετεώρων καὶ ἐπὶ πᾶν δένδρον βαλάνου Βασάν 14 καὶ ἐπὶ πᾶν ὄρος ὑψηλὸν καὶ ἐπὶ πάντα βουνὸν ὑψηλὸν 15 καὶ ἐπὶ πάντα πύργον ὑψηλὸν καὶ ἐπὶ πάντα τεῖχος ὑψηλὸν 16 καὶ ἐπὶ πᾶν πλοῖον θαλάσσης καὶ ἐπὶ πᾶσαν θέαν πλοίων κάλλους· 17 καὶ ταπεινωθήσεται πᾶς ἄνθρωπος, καὶ πεσεῖται ὕψος ἀνθρώπων, καὶ ὑψωθήσεται κύριος μόνος ἐν τῇ ἡμέρᾳ ἐκείνῃ.
14. Handiworks hidden from Lord (2:18–19)
18 καὶ τὰ χειροποίητα πάντα κατακρύψουσιν 19 εἰσενέγκαντες εἰς τὰ σπήλαια καὶ εἰς τὰ σχισμὰς τῶν πετρῶν καὶ εἰς τὰς τρώγλας τῆς γῆς ἀπὸ προσώπου τοῦ φόβου κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, ὅταν ἀναστῇ θραῦσαι τὴν γῆν.

15. Idols discarded, to hide from Lord (2:20–21)
20 Τῇ γὰρ ἡμέρᾳ ἐκείνῃ ἐκβαλεῖ ἄνθρωπος τὰ βδελύγματα αὐτοῦ τὰ ἀργυρᾶ καὶ τὰ χρυσᾶ, ἃ ἐποίησαν προσκυνεῖν, τοῖς ματαίοις καὶ ταῖς νυκτερίσιν 21 τοῦ εἰσελθεῖν εἰς τὰς τρώγλας τῆς στερεᾶς πέτρας καὶ εἰς τὰς σχισμὰς τῶν πετρῶν ἀπὸ προσώπου τοῦ φόβου κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, ὅταν ἀναστῇ θραῦσαι τὴν γῆν.
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Notes on 2:1

Post by Ken M. Penner » July 15th, 2011, 9:15 am

Because the section numbered 9 in Codex Sinaiticus extends to 2:2, for notes on 2:1, see Notes on 1:28-2:1.
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Re: Notes on 2:2-4

Post by Ken M. Penner » July 15th, 2011, 9:46 am

10. The mountain of Lord (2:2–4)
2 Ὅτι ἔσται ἐν ταῖς ἐσχάταις ἡμέραις ἐμφανὲς τὸ ὄρος Κυρίου καὶ ὁ οἶκος τοῦ θεοῦ ἐπ’ ἄκρων τῶν ὀρέων καὶ ὑψωθήσεται ὑπεράνω τῶν βουνῶν.
Καὶ ἥξουσιν ἐπ’ αὐτὸ πάντα τὰ ἔθνη, 3 καὶ πορεύσονται ἔθνη πολλὰ καὶ ἐροῦσιν Δεῦτε καὶ ἀναβῶμεν εἰς τὸ ὄρος Κυρίου καὶ εἰς τὸν οἶκον τοῦ θεοῦ Ιακωβ, καὶ ἀναγγελεῖ ἡμῖν τὴν ὁδὸν αὐτοῦ, καὶ πορευσώμεθα ἐν αὐτῇ· ἐκ γὰρ Σιὼν ἐκξελεύσεται νόμος καὶ λόγος κυρίου ἐξ Ἰερουσαλήμ. 4 καὶ κρινεῖ ἀνὰ μέσον ἐθνῶν πολλῶν καὶ ἐλέγξει λαὸν πολύν, καὶ συγκόψουσιν τὰς μαχαίρας αὐτῶν εἰς ἄροτρα καὶ τὰς ζιβύνας αὐτῶν εἰς δρέπανα, καὶ οὐ μη λήμψεται ἔθνος ἐπ’ ἔθνος μάχαιραν, καὶ οὐ μὴ μάθωσιν ἔτι πολεμεῖν.
κυρίου] Ziegler has τοῦ κυρίου, following A. The other manuscripts probably harmonize to 2:3.
ἄκρων] Swete has ἄκρου, following B.
Ὅτι] does not seem the usual way to introduce an oracle.
ἐπʼ ἄκρων τῶν ὀρέων] probably attributive, rather than predicative
βουνῶν] βουνὸς is here as usual the translation of גבעה
ἥξουσιν] from ἥκω, here translating נהר, usually translates בא.
πορεύσονται ἔθνη] notice the plural verb with neuter subject.
κρινεῖ] the subject is unclear: Lord, or his word and law?
For Isa 2:4’s καὶ κρινεῖ ἀνὰ μέσον ἐθνῶν πολλῶν καὶ ἐλέγξει λαὸν πολύν, καὶ συγκόψουσιν τὰς μαχαίρας αὐτῶν εἰς ἄροτρα καὶ τὰς ζιβύνας αὐτῶν εἰς δρέπανα, καὶ οὐ μη λήμψεται ἔθνος ἐπ’ ἔθνος μάχαιραν, καὶ οὐ μὴ μάθωσιν ἔτι πολεμεῖν Mic 4:3 has (according to Rahlfs)
καὶ κρινεῖ ἀνὰ μέσον λαῶν πολλῶν, καὶ ἐξελέγξει ἔθνη ἰσχυρὰ ἕως εἰς γῆν μακράν, καὶ κατακόψουσιν τὰς ῥομφαίας αὐτῶν εἰς ἄροτρα καὶ τὰ δόρατα αὐτῶν εἰς δρέπανα, καὶ οὐκέτι μὴ ἀντάρῃ ἔθνος ἐπʼ ἔθνος ῥομφαίαν, καὶ οὐκέτι μὴ μάθωσιν πολεμεῖν.
The Naḥal Ḥever Greek Minor Prophets Reconstruction of Micah is closer than Rahlfs to the wording in Isaiah. It has (GM Col. vii:32-36)
καὶ κρινεῖ ἀνὰ μέσον λαῶν] πολλῶ[ν καὶ ἐλέγ]
ξει
ἔθνη ἰσχυρὰ ἕως ̰μα[κράν, καὶ σ̰υ̰ν̰κόψου
[σιν̰ τὰς] μ̰α̰χ̰α̰[̰ί̰ρ̰α̰ς̰ αὐτῶ]ν εἰς ἄροτρα καὶ
τ̰ὰ̰ς̰ σ̰ι̰β̰ύ̰[̰ν̰α̰ς̰ α]ὐτῶν [εἰς δρέ]π̣ανα, καὶ ο̰ὐ̰ μὴ
ἀνθά
ρῃ ἔθν[ος ἐ]φ̰ʼ̰ ἔθνος μ̣̰[̰ά̰χ̰α̰ι̰ρ̰α̰ν̰,καὶ ο̰ὐ̰ μὴ μά
θωσιν̰ ἔ̰τ̰ι̰ πολεμε̣ῖ̣[ν
.
ἐλέγξει] Swete has ἐξελέγξει, following B, possibly harmonized to the Micah parallel.
συγκόψουσιν] This is the only appearance of συγκόπτω “break up” in Isaiah. Here it translates כתת, as in Deut 9:21. In 4 Kingdoms, it translates קצץ.
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Notes on 2:5-9

Post by Ken M. Penner » July 15th, 2011, 1:32 pm

11. Foreign influences (2:5–11)
5 Καὶ νῦν, οἶκος τοῦ Ἰακώβ, δεῦτε καὶ πορευθῶμεν τῷ φωτὶ Κυρίου. 6 ἀνῆκεν γὰρ τὸν λαὸν αὐτοῦ τὸν οἶκον τοῦ Ἰσραήλ, ὅτι ἐνεπλήσθη ὡς τὸ ἀπ’ ἀρχῆς ἡ χώρα αὐτῶν κληδονισμῶν ὡς ἡ τῶν ἀλλοφύλων, καὶ τέκνα πολλὰ ἀλλόφυλα ἐγενήθη αὐτοῖς. 7 ἐνεπλήσθη γὰρ ἡ χώρα αὐτῶν ἀργυρίου καὶ χρυσίου, καὶ οὐκ ἦν ὁ ἀριθμὸς τῶν θησαυρῶν αὐτῶν· καὶ ἐνεπλήσθη ἡ γῆ ἵππων, καὶ οὐκ ἦν ἀριθμὸς τῶν ἁρμάτων αὐτῶν· 8 καὶ ἐνεπλήσθη ἡ γῆ βδελυγμάτων τῶν ἔργων τῶν χειρῶν αὐτῶν, καὶ προσεκύνησαν ἃ ἐποίησαν οἱ δάκτυλοι αὐτῶν· 9 καὶ ἔκυψεν ἄνθρωπος, καὶ ἐταπεινώθη ἀνήρ, καὶ οὐ μὴ ἀνήσω αὐτοῖς.
ἀνῆκεν] from ἀνίημι “let go”, here from נטשׁ, in Isaiah usually translated ἐγκαταλείπω, which would fit here as well.
τὸ ἀπ’ ἀρχῆς] adverbial expression
ἡ χώρα αὐτῶν ] subject of ἐνεπλήσθη
κληδονισμῶν] κληδονισμός “diviner” here translates ענן, following Deut 18. In Isa 57:3 ענן becomes ἄνομος.
ἡ] that is, ἡ χώρα
οὐκ ἦν ὁ ἀριθμὸς] this expression is awkward in Greek not because of the translator’s singular choice of ἀριθμὸς for קצה, which normally becomes ἄκρος in Isaiah, but because of the article, which was removed by corrector cb2 (5th-7th century).
ἃ ἐποίησαν] B lacks this phrase, so Swete follows S*, given here. Ziegler and Rahlfs have οἷς ἐποίησαν, following A and S’s corrector cb2, the dative case attracted by the verb προσκυνέω, which in Koine and especially in the LXX takes its object in the dative.
ἔκυψεν] Normally שׁחח is translated ταπεινόω, as in the rest of this chapter, in verses 11 and 17, but that verb is used in the parallel expression, which has שׁפל which is also normally rendered by ταπεινόω. Κύπτω “bend down” provides a more physical image.
ἄνθρωπος … ἀνήρ] Who is the (anarthous) person referred to? Cyprian, the only one of the Ante-Nicene Fathers to quote this verse, takes it to be the idolaters just mentioned (Ad Fortunatum 3; De laps. 7; Letter 63.1), but he is working from Latin, where the absence of the article is not an issue. Cyril of Alexandria takes it to be humanity in general (Commentarius in Isaiam prophetam).
ἀνήσω] the singular first-person subject must be Κύριος from 2:1, unless it is Isaiah.
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Notes on 2:10-11

Post by Ken M. Penner » July 15th, 2011, 1:47 pm

12. Lord shatters the earth (2:10–11)
10 Καὶ νῦν εἰσέλθατε εἰς τὰς πέτρας καὶ κρύπτεσθε εἰς τὴν γῆν ἀπὸ προσώπου τοῦ φόβου κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, ὅταν ἀναστῇ θραῦσαι τὴν γῆν. 11 οἱ γὰρ ὀφθαλμοὶ Κυρίου ὑψηλοί, ὁ δὲ ἄνθρωπος ταπεινός· καὶ ταπεινωθήσεται τὸ ὕψος τῶν ἀνθρώπων, καὶ ὑψωθήσεται κύριος μόνος ἐν τῇ ἡμέρᾳ ἐκείνῃ.
ἀπὸ προσώπου] this expression is a literal translation of the Hebrew, but it is also attested in Greek before the LXX. BDAG cites Ctesias (5th-4th BCE): 688 Fgm. 9 Jac.: φυγεῖν ἀπὸ προσώπου Κύρου.
See 2 Thess. 1:9.
ὅταν ἀναστῇ θραῦσαι τὴν γῆν] not in MT; it recurs in 2:19, 21.
Κυρίου] not in MT
ταπεινός· καὶ ταπεινωθήσεται] Although cognate in Greek, in the Hebrew these two words are from different roots.
ὕψος τῶν ἀνθρώπων] the high position of people
ἐν τῇ ἡμέρᾳ ἐκείνῃ] that is, ὅταν ἀναστῇ θραῦσαι τὴν γῆν.
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Notes on 2:12-17

Post by Ken M. Penner » July 15th, 2011, 1:51 pm

13. Lord brings the arrogant low (2:12–17)
12 Ἡμέρα γὰρ Κυρίου Σαβαωθ ἐπὶ πάντα ὑβριστὴν καὶ ὑπερήφανον καὶ ἐπὶ πάντα ὑψηλὸν καὶ μετέωρον, καὶ ταπεινωθήσονται, 13 καὶ ἐπὶ πᾶσαν κέδρον τοῦ Λιβάνου τῶν ὑψηλῶν καὶ μετεώρων καὶ ἐπὶ πᾶν δένδρον βαλάνου Βασάν 14 καὶ ἐπὶ πᾶν ὄρος ὑψηλὸν καὶ ἐπὶ πάντα βουνὸν ὑψηλὸν 15 καὶ ἐπὶ πάντα πύργον ὑψηλὸν καὶ ἐπὶ πάντα τεῖχος ὑψηλὸν 16 καὶ ἐπὶ πᾶν πλοῖον θαλάσσης καὶ ἐπὶ πᾶσαν θέαν πλοίων κάλλους· 17 καὶ ταπεινωθήσεται πᾶς ἄνθρωπος, καὶ πεσεῖται ὕψος ἀνθρώπων, καὶ ὑψωθήσεται κύριος μόνος ἐν τῇ ἡμέρᾳ ἐκείνῃ.
ἡμέρα γὰρ κυρίου σαβαωθ ἐπὶ] ἐπὶ is used in a hostile sense.
τῶν ὑψηλῶν καὶ μετεώρων] Is the genitive possessive or partitive? Are the people who have the cedars or Lebanon high and lofty, i.e., all of Lebanon? Or are some of the high and lofty cedars selected from the others?
θέαν] accented as θέα “sight”, not θεά “goddess”.
κάλλους] from κάλλος, ους, τό “beauty”, not καλός.
ὕψος ἀνθρώπων, καὶ ὑψωθήσεται κύριος μόνος ἐν τῇ ἡμέρᾳ ἐκείνῃ] appeared earlier, at the end of 2:11.
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Notes on 2:18-19

Post by Ken M. Penner » July 15th, 2011, 1:54 pm

14. Handiworks hidden from Lord (2:18–19)
18 καὶ τὰ χειροποίητα πάντα κατακρύψουσιν 19 εἰσενέγκαντες εἰς τὰ σπήλαια καὶ εἰς τὰ σχισμὰς τῶν πετρῶν καὶ εἰς τὰς τρώγλας τῆς γῆς ἀπὸ προσώπου τοῦ φόβου κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, ὅταν ἀναστῇ θραῦσαι τὴν γῆν.
τὰ χειροποίητα πάντα] must be the object, since the subject is masculine.
ἀπὸ προσώπου] again, this expression is rare but not unattested in Greek by this time. In any case it would be familiar to those who had read the Septuagint.
ὅταν ἀναστῇ θραῦσαι τὴν γῆν] occurred earlier in 2:10, here the MT includes it. Occurs again in 2:21.
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Notes on 2:20-22

Post by Ken M. Penner » July 15th, 2011, 1:59 pm

15. Idols discarded, to hide from Lord (2:20–21)
20 Τῇ γὰρ ἡμέρᾳ ἐκείνῃ ἐκβαλεῖ ἄνθρωπος τὰ βδελύγματα αὐτοῦ τὰ ἀργυρᾶ καὶ τὰ χρυσᾶ, ἃ ἐποίησαν προσκυνεῖν, τοῖς ματαίοις καὶ ταῖς νυκτερίσιν 21 τοῦ εἰσελθεῖν εἰς τὰς τρώγλας τῆς στερεᾶς πέτρας καὶ εἰς τὰς σχισμὰς τῶν πετρῶν ἀπὸ προσώπου τοῦ φόβου Κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, ὅταν ἀναστῇ θραῦσαι τὴν γῆν.
ματαίοις] G is at a loss with the Hebrew חפר פרה and uses this favourite standby. G uses ματαίος for twenty different words, most often תהו (4 times).
ἐκβαλεῖ ἄνθρωπος τὰ βδελύγματα αὐτοῦ τὰ ἀργυρᾶ καὶ τὰ χρυσᾶ, ἃ ἐποίησαν προσκυνεῖν τοῖς ματαίοις καὶ ταῖς νυκτερίσιν] Silva translates, “will throw away his silver and gold abominations, which they made to do obeisance to the vain ones and the bats” and adds a note: “Or will throw away to the vain ones and to the bats his silver and gold abominations, which they made to do obeisance to”. The question is whether τοῖς ματαίοις καὶ ταῖς νυκτερίσιν is the dative object of προσκυνεῖν, or indirect object of ἐκβαλεῖ. Silva’s main translation is preferable because it immediately follows προσκυνεῖν, which takes its object in the dative (see note on 2:8).
Verse 22 is missing in G. Croughs writes, “As a whole, the Greek Isaiah does not contain many of such extensive minuses, the preponderance of the units which are not represented in the translation numbering not more than three words” (380). It is present in 1QIsaa, so despite Eugene Ulrich, “The Developmental Composition of the Book of Isaiah. Light from 1QIsaa on Additions in the MT,” DSD 8 (2001):292–293, Arie van der Kooij argues it was omitted by G intentionally:
The plus of “and now” in v. 10, which means that the Lord is going to act, right now, against everyone that is high and arrogant, makes the call of v. 22, not to rely on man (understood as the powerful and the arrogant), superfluous. The wording of v. 10 (cf. v. 5) actually implies that the house of Jacob put their trust in the Lord, and no longer in those who did them wrong …
( “The Septuagint of Isaiah and the Hebrew Text of Isaiah 2:22 and 36:7,” in Studies in the Hebrew Bible, Qumran, and the Septuagint Presented to Eugene Ulrich (ed. Peter W. Flint, Emanuel Tov, and James C. VanderKam; VTSup 101; Leiden: Brill, 2006).
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Re: Isaiah Chapter 2

Post by Mark Lightman » July 16th, 2011, 3:03 pm

ἀνῆκεν] from ἀνίημι “let go”, here from נטשׁ, in Isaiah usually translated ἐγκαταλείπω, which would fit here as well.
Hi, Ken,

I found it interesting that ἀνίημι in verse six means almost the exact opposite of what it means in verse 9. I've noticed that the Greeks had no problem using the same word in very different, even opposite senses, in the same passage, with no sense of punning. I don't think we do that as much in English. Is the word the same in Hebrew?

About ζιβύνη (spear) in verse 4, Edward Wharton, in his very much out of date, but still lots of fun Etyma Graeca, says that the word, in the form σιβύνη, is Macedonian.
ἀπὸ προσώπου] this expression is a literal translation of the Hebrew, but it is also attested in Greek before the LXX. BDAG cites Ctesias (5th-4th BCE): 688 Fgm. 9 Jac.: φυγεῖν ἀπὸ προσώπου Κύρου
Which raises the question, whose face is scarier, Cyrus' or Yahweh's? :) Sorry, that joke is only funny in Greek.
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Re: Isaiah Chapter 2

Post by Jason Hare » July 16th, 2011, 3:36 pm

Mark Lightman wrote:I found it interesting that ἀνίημι in verse six means almost the exact opposite of what it means in verse 9. I've noticed that the Greeks had no problem using the same word in very different, even opposite senses, in the same passage, with no sense of punning. I don't think we do that as much in English. Is the word the same in Hebrew?
No, the Hebrew words are different in verses 6 and 9. In verse 6, it uses נטשׁ (natash) and in verse 9 it uses נשׂא (nasa'). Just FYI.

Jason
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