האות עין - כאם קריאה תנ"כית?

מאת: אבנר רמו

In the Book of Isaiah we read: שקמים גדעו, וארזים נחליף - “the sycamores are cut down, but cedars will we put in their place” (Is 9:9).
In the Aramaic portion of the Book of Daniel we find: גדו אילנא - “Hew down the tree” (Dan 4:11; see also Dan 4:11).
The understanding of the Greek Theodotion (and the English translator) of the Aramaic גדו (godu) as “cut down” suggests that he assumed that is the same as the Hebrew גדעו (gidu’). This understanding suggests that the Hebrew עו (u’) was turned to the Aramaic ו (u).
We also find in Dan 4:9 the phrase: ובדרו אנבה - “and scatter its fruit” (Dan 4:11; see also: Dan 4:9, 18).

The understanding of the Greek Theodotion (and the English translator) of the Aramaic אנבה (inbeh) as “fruit” suggests that he assumed that is the same as the Hebrew ענביה (a’inveah) which usually means “grapes” but on some occasions is a general term for fruits.

If this assumption is correct then it appears that the move of a word from Hebrew to Aramaic (or vice versa) may be associated with an exchange between the letters ע (a’) and א (a).

In the list of the towns in the inheritance of the tribe of the children of Judah we find:
וענב ואשתמה, וענים.
“And Anab, and Eshtemoh, and Anim” (Jos 15:50).

Later we are told that Eshtemoh was transferred to the children of Aaron the Priest:
ואת-יתר ואת-מגרשה, ואת-אשתמע ואת-מגרשה.
“And Jattir with the open land about it, and Eshtemoa with the open land about it” (Jos 21:14; see also: 1 Sam 30:28; 1 Ch 6:42).

We should note that the name of this town is spelled asאשתמה (eshtemoh) as well as אשתמע (eshtemoa’). This example suggests that exchange between ה (h) and ע (a’) had occurred here, but it is not certain whether this is a spelling error or whether at that time these letters were considered equivalent.

In the Book of Samuel we are told that the name of David’s brother, the third son of Jesse, was שמה (shamh) - “Shammah” (1 Sam 16:10; 17:13). However, in the 2nd Book of Samuel his name appears as: שמעה (shima'h) - " Shimeah” (2 Sam 13:3, 32). In this book he also appears as: שמעי (shime'i) - " Shimea” (2 Sam 21:21). The Chronicler refers to him as: שמעא (sima'a) - "Shimea” (1 Ch 2:13).

In the Book of Samuel we read:
ויאמר דוד אל-אכיש, לכן אתה תדע את אשר-יעשה עבדך;
“And David said to Achish: 'Therefore you shall know what your servant will do” (1 Sam 28:2).

However, the Greek translators wrote here: “And Dauid said to Anchous: thus now you shall know what your slave will do.” This translation suggests that the Greeks believed that the Hebrew word אתה (atah) in this verse had replaced עתה (a’tah), meaning “now” (1 Sam 25:17).

In the book of Jeremiah we read the phrase: ועת-צרה - “and it is a time of trouble” (Jer 30:7). In the Book of Ecclesiastes we find the terms: ועת שלום - “and a time for peace” (Ecc 3:8), and ועת רקוד - “and a time to dance” (Ecc 3:4).

Yet in the Book of Jeremiah we also find:
ואתי (ואת) שדוד מה-תעשי, כי-תלבשי שני כי-תעדי עדי-זהב כי-תקרעי בפוך עיניך--לשוא תתיפי: מאסו-בך עגבים, נפשך יבקשו.
“And you, that are spoiled, what do you, that you clothes yourself with scarlet, that you decks you with ornaments of gold, that you enlarges your eyes with paint? In vain do you make yourself fair; your lovers despise you, they seek your life” (Jer 4:30).

The English translation does not explain how the one that was already subjected to spoiling could yet have such expensive garments. In addition, the translator assumed that שדוד (shadud) is a misspelled שדודה (shedudah). The Greek translator just ignored this word. However, the comparison between these verses suggests that ואתי (ואת) שדוד (veath shadud) is a misspelled ועת שדוד (vee’th shedod) - “and in time of thieving.”

The Psalmist wrote: רצון-יראיו יעשה; ואת-שועתם ישמע ויושיעם - “He will fulfill the desire of them that fear Him; He also will hear their cry, and will save them” (Ps 145:19).

Yet in the Book of Micah we read: קול יהוה לעיר יקרא, ותושיה יראה שמך - “Hark! YHWH cry to the city--and it is wisdom to have regard for Your name” (Mic 6:9).

The Greek translator wrote here: “And he shall save those who fear his name” and it appears that he believed that ותושיה יראה שמך (vethushiah irah shmecha) is a letter-substitution error of ותושיע יראי שמך (vethoshia’ irai shmecha) - “and You will deliver those that fear Your name.” The understanding of תושיה (thushiah) as תושיע (thoshia’) by the Greek translator applies also to several other verses (Pro 2:7; Job 6:13; 30:22).

The Chronicler wrote: ויען חלקיהו ויאמר אל-שפן הסופר, ספר התורה מצאתי בבית יהוה - “And Hilkiah answered and said to Shaphan the scribe: I have found the book of the Law in the house of YHWH” (2 Ch 34:15).

When this information appears in the Book of Kings we find:
ויאמר חלקיהו הכהן הגדול על-שפן הספר, ספר התורה מצאתי בבית יהוה - “And Hilkiah the high priest said to Shaphan the scribe: I have found the book of the Law in the house of YHWH” (2 Ki 22:8).

The comparison between these verses and the understanding of the Greek (and English) translators indicate that here על (u’l) is the same as אל (el) - “to.”
In the Book of Genesis we find the expression: והאיש משתאה לה “And the man looked steadfastly on her” (Gen 24:21).

It is not clear why the translators believed that the Hapax legomenon משתאה (mishtaeh) means “looked steadfastly.” A similar sounding word appears in the Book of Isaiah:
ונשתעה ונרא (ונראה) יחדו.
“We may be dismayed, and behold it together” (Is 41:23; see also Is 41:10).

As the context of verse Gen 24:21 complies with “being dismayed,” we may wonder whether משתאה (mishtaeh) is the same as משתעה (mishtaa’eh).

The Massoretic editors’ marginal notes indicate that they also recognized that such exchanges had occurred.
:
וַיֵּשֶׁב הַמֶּלֶךְ על- (אֶל-) הַלֶּחֶם לֶאֱכוֹל.
“The king sat him down to the meal to eat” (1 Sam 20:24; see also Eze 9:5).

In the Book of Amos we read:
ואדני יהוה הצבאות, הנוגע בארץ ותמוג, ואבלו כל-יושבי בה; ועלתה כיאר כלה, ושקעה כיאר מצרים.
“For my Lord, YHWH of hosts, is He that touches the land and it melts, and all that dwell therein mourn; and it rises up wholly like the River, and sinks again, like the River of Egypt” (Am 9:5).

Yet in the previous chapter we find:
הַעַל זֹאת לֹא-תִרְגַּז הָאָרֶץ, וְאָבַל כָּל-יוֹשֵׁב בָּהּ; וְעָלְתָה כָאֹר כֻּלָּהּ, וְנִגְרְשָׁה ונשקה (וְנִשְׁקְעָה) כִּיאוֹר מִצְרָיִם.
“It shall rise up wholly like the River; and it shall be troubled and sink again, like the River of Egypt” (Am 8:8).

The comparison between these verses, as well as the understanding of the Massoretic editors indicate that ונשקה (venashqah) is an ע (a’) letter-deletion error of ונשקעה (venishqea’h) - “and sunk.”

However, there are several other cases of substitutions between Hebrew the letter ע (y’) the vowel letters.

In the Book of Joshua we read:
ויאמר יהושע, גלו אבנים גדלות אל-פי המערה,
“And Joshua said: 'Roll great stones to the mouth of the cave” (Jos 10:18).

וישמו אבנים גדלות על-פי המערה,
“And they laid great stones on the mouth of the cave” (Jos 10:27).

In the Book of Isaiah we read:
והיה באחרית הימים, נכון יהיה הר בית-יהוה בראש ההרים ונשא מגבעות; ונהרו אליו כל-הגוים.
“And it shall come to pass in the end of days, that the mountain of YHWH’s house shall be established as the top of the mountains, and shall be exalted above the hills; and all nations shall flow to it” (Is 2:2).

This verse appears also in the Book of Micah:
והיה באחרית הימים, יהיה הר בית-יהוה נכון בראש ההרים, ונשא הוא מגבעות; ונהרו עליו עמים.
“But in the end of days it shall come to pass, that the mountain of YHWH’s house shall be established as the top of the mountains, and it shall be exalted above the hills; and peoples shall flow to it” (Mic 4:1).

The comparison between these verses and the English (but not the Greek) translation suggest that עליו (a’lav) is the same as אליו (elav) - “to it.”

In the Book of Micah we read:
והיה שארית יעקב בגוים, בקרב עמים רבים, כאריה בבהמות יער, ככפיר בעדרי-צאן--אשר אם-עבר ורמס וטרף ואין מציל.
“And the remnant of Jacob shall be among the nations, in the midst of many peoples, as a lion among the beasts of the forest, as a young lion among the flocks of sheep, who, if he go through, treaded down and tears in pieces, and there is none to deliver” (Mic 5:7; see also: Gen 29:2; Joel 1:18).

Yet in the Book of Jeremiah we find:
קול צעקת הרעים, ויללת אדירי הצאן
“Hark! The cry of the shepherds, and the wailing of the leaders of the flock!” (Jer 25:36; see also: Jer 25:34, 35).

The Greek translator wrote here: “rams of the sheep” but it is possible that אדירי הצאן
(adirei hatson) is the same as עדרי-צאן (e’drei hatson) – “flocks of the sheep.”

In the Book of Numbers we read:
ויאמר יהוה פתאם אל-משה ואל-אהרן ואל-מרים, צאו שלשתכם אל-אהל מועד; ויצאו שלשתם.
“And YHWH spoke suddenly to Moses, and to Aaron, and to Miriam: Come out you three to the tent of meeting. And they three came out” (Num 12:4; see also: Jos 10:9; 11:7; Is 47:11; 48:3; Jer 4:20; 6:26; 15:8; 18:22; 51:8; Mal 3:1; Ps 64:5, 8; Pro 3:25; 24:22; Job 5:3; 9:23; 22:10; Ecc 9:12; 2 Ch 29:36).

Yet in the Book of Numbers we also find:
ואם-בפתע בלא-איבה הדפו, או-השליך עליו כל-כלי בלא צדיה.
“But if he thrust him suddenly without enmity, or hurled upon him any thing without lying in wait” (Num 35:22; see also: Hab 2:7; Pro 29:1).

As the words פתאם (pitom) and פתע (peta’) have the same meaning we may also assume that they are variant spellings of the same term. Both words also appear in two parts of one verse:
על-כן--פתאם יבוא אידו; פתע ישבר ואין מרפא
“Therefore shall his calamity come suddenly; on a sudden shall he be broken, and that without remedy” (Pro 6:15).

In the Book of Isaiah we find the phrases: פתע פתאם - “instant suddenly” or “very suddenly” (Is 29:5; see also: Num 6:9) and פתאם לפתע - “suddenly at an instant.” I suggest that these “phrases” could be the result of “explanatory” efforts of later scribes who tried to explain to the reader the meaning of פתאם (pitom) or of פתע (peta’).

In the Book of Joshua we read:
ויקרע יהושע שמלתיו, ויפל על-פניו ארצה לפני ארון יהוה עד-הערב--הוא וזקני ישראל; ויעלו עפר על-ראשם.
“And Joshua rent his clothes, and fell to the earth upon his face before the ark of YHWH until the evening, he and the elders of Israel; and they put dust upon their heads” (Jos 7:6; see also: Eze 27:30; Job 2:12; Thr 2:10).

Yet in the Book of Samuel we find:
ותקח תמר אפר על-ראשה, וכתנת הפסים אשר עליה קרעה; ותשם ידה על-ראשה, ותלך הלוך וזעקה.
“And Tamar put ashes on her head, and rent her garment of many colors that was on her; and she laid her hand on her head, and went her way, crying aloud as she went” (2 Sam 13:19).

As this is the only case where אפר (efer) was put on the head, while in all other instances it is עפר (a’far), we may assume that a spelling error had occurred here and the letter א (a) had replaced the letter ע (a’). There are several other examples where אפר (efer) and עפר (a’far) replace each other.

While in the Book of Micah we find: עפר התפלשתי (התפלשי) - “roll yourself in the dust” (Mic 1:10), in the Book of Jeremiah we find: והתפלשי באפר - “and wallow yourself in ashes” (Jer 6:26; see also: Eze 27:30).

In the Book of Malachi we read: כי-יהיו אפר תחת כפות רגליכם - “for they shall be ashes under the soles of your feet” (Mal 3:21). Yet in the Book of Isaiah we find:
ועפר רגליך ילחכו - “and they will lick the dust of your feet” (Is 49:23; see also 2 Ki 20:10).

While in the Book of Isaiah we read: שבי על-עפר - “sit in the dust” (Is 47:1; see also Is 52:2), we find in the Book of Jonah: וישב על-האפר - “and sat in ashes” (Jon 3:6; see also: Job 2:8).

These examples indicate on the frequent exchanges between אפר (efer) and עפר (a’far). Therefore, it is no wonder that we also find the expression: עפר ואפר (a’far vaefer) - “dust and ashes” (Gen 18:27; Job 30:19; 42:6).

In the Book of Amos we read:
נשבע אדני יהוה בנפשו, נאם-יהוה אלהי צבאות, מתאב אנכי את-גאון יעקב,
“The Lord GOD has sworn by Himself, said YHWH, the God of hosts: I abhor the pride of Jacob” (Am 6:8).

However, the Psalmist wrote:
ויחר-אף יהוה בעמו; ויתעב את-נחלתו.
“Therefore was the wrath of YHWH kindled against His people, and He abhorred His inheritance” (Ps 106:40; see also: Is 49:7; Am 5:10; Mic 3:9).

The comparison between תאב (taev) and תעב (ta’ev), indicates that sometimes ע (a’) could indeed substitute א (a).

In the Book of Job we read:
אם-לא בכיתי לקשה-יום; עגמה נפשי לאביון.
“If I have not wept for him that was in trouble, and if my soul grieved not for the needy” (Job 30:25.

It is not certain how the English translators determined that the Hapax legomenon עגמה
(a’gmah) means “grieved.” The Greeks wrote here: “groaned” but this interpretation is also not certain. In the Book of Isaiah there is an enigmatic verse that contains a similar phrase:
והיו שתתיה מדכאים; כל-עשי שכר אגמי-נפש.
“And her foundations shall be crushed, all they that make dams shall be grieved in soul” (Is 19:10).

The Greeks wrote here: “and all who make beer will be grieved.” If the understanding of the translators is correct then אגמי (agmai) appears as a misspelled עגמי (a’gumai) or vice-versa, resulting from an exchange between the letters ע (y’) and א (a).

In the Book of Samuel we read:
ושמואל טרם ידע את-יהוה; וטרם יגלה אליו דבר-יהוה.
“Now Samuel did not yet know YHWH, neither was the word of YHWH yet revealed to him” (1 Sam 3:7).

Yet in the Book of Proverbs we find:
ולפני התגלע הריב נטוש.
“Leave off contention, before the quarrel break out” (Pro 17:14).

The comparison between this verses suggests that התגלע (hitgala’) is the same as התגלה (hitgalah) – “reveal, or uncuver, or expose.”

In the Book of Jeremiah we read:
עשה חסד לאלפים, ומשלם עון אבות אל-חיק בניהם אחריהם:
“Who shows mercy to thousands, and recompenses the iniquity of the fathers into the bosom of their children after them” (Jer 32:18).

Yet in the Book of Job we read about God’s treatment of the children of the wicked:
אלוה יצפן-לבניו אונו ישלם אליו וידע.
“God lays up his iniquity for his children!--let Him recompense it to himself, that he may know it” (Job 21:19).

The comparison between these verses and the Greek (and English) translations suggests that עון (a’von) is the same as און (avon).

The Psalmist wrote:
זו שמעתי: כי עז לאלהים.
“I heard this: that strength belongs to God” (Ps 62:12).

מי-יודע עז אפך; וכיראתך, עברתך.
“Who knows the power of Your anger, and Your wrath according to the fear that is due to You?” (Ps 90:11).

Yet in the Book of Psalms we also find:
אתה נורא אתה--ומי-יעמד לפניך; מאז אפך.
“You, even You, are terrible; and who may stand in Your sight when once You are angry?” (Ps 76:8).

Alternatively to “when once,” the Greek translator wrote: “From then.” However, it seems that מאז אפך (meaz apcha) is a misspelled מעז אפך (meo’z apcha) meaning “from the strength of your anger.”

In the Book of Zechariah we find the referral to God as: נטה שמים ויסד ארץ - “who stretched forth the heavens, and laid the foundation of the earth” (Zec 12:1; see also: Is 44:24; Jer 10:12; 51:15; Job 9:8).

Yet in the Book of Isaiah we read: לנטע שמים וליסד ארץ - “That I may plant the heavens, and lay the foundations of the earth” (Is 51:16).

The Greek translator wrote here: “established” but it is more likely that לנטע (lintoa’) is the same as לנטה (lintoh) - “to stretch.”

In the Book of Genesis we read:
ויקן את-חלקת השדה אשר נטה-שם אהלו, מיד בני-חמור אבי שכם-- במאה קשיטה.
“And he bought the parcel of ground, where he had pitched his tent, at the hand of the children of Hamor, Shechem's father, for a hundred pieces of money” (Gen 33:19; See also: 2 Sam 6:17; Jer 10:20; 2 Ch 1:4).

Yet in the Book of Numbers we read:
כאהלים נטע יהוה,
“As aloes planted of YHWH” (Num 24:6).

The Greek translators wrote here: “Like tents that the Lord pitched.”

Similarly in the Book of Daniel we find:
ויטע אהלי אפדנו,
“And he shall plant the tents of his palace” (Dan 11:45).

The Greek translators wrote here again: “And he will pitch his tent.”

It seems that the Greek translators assumed that נטע (nata’) is a misspelled נטה (natah). Therefore, it appears that sometimes ע (a’) could substitute also the vowel letter ה (h).

The Psalmist wrote:
אהבתי כי-ישמע יהוה-- את-קולי, תחנוני.
כי-הטה אזנו לי
“I love that YHWH should hear my voice and my supplications.
Because He had inclined His ear to me” (Ps 116:1-2; see also: 2 Ki 19:16; Is 37:17; 55:3; Jer 7:24, 26; 11:8; 17:23; 25:4; 34:14; 35:15; 44:5; Ps 17:6; 31:3; 45:11; 49:5; 71:2; 78:1; 86:1; 88:3; 102:3; Pro 4:20; 5:1, 13; 22:17; Dan 9:18).

Yet the Psalmist also wrote: הנטע אזן, הלא ישמע - “He that planted the ear, shall He not hear?” (Ps 94:9).
However, the comparison between these verses suggests that הנטע (hanotea’) is a misspelled הנטה (hanoteh) - “He who inclines [his ear].”

In the Book of Jeremiah we read:
גדל העצה, ורב העליליה--אשר-עיניך פקחות, על-כל-דרכי בני אדם, לתת לאיש כדרכיו וכפרי מעלליו.
“Great in counsel, and mighty in work; whose eyes are open upon all the ways of the sons of men, to give every one according to his ways, and according to the fruit of his doings” (Jer 32:19; see also: Is 3:10; Jer 21:14; 32:19; Hos 4:9; 12:3; Mic 7:13; Ps 28:4).

Now we find in the Book of Proverbs:
מצרף לכסף, וכור לזהב; ואיש, לפי מהללו.
“The refining pot is for silver, and the furnace for gold, and a man is tried by his praise” (Pro 27:21).

However, the content of these verses suggest that מהללו (mahalalo) is a misspelled מעללו (maa’lalo) - “his doings.”

In the Book of Exodus we read:
אם-כפר יושת עליו--ונתן פדין נפשו, ככל אשר-יושת עליו.
“If there be laid on him a ransom, then he shall give for the redemption of his life whatsoever is laid upon him” (Ex 21:30).

The Psalmist wrote:
אח--לא פדה יפדה איש; לא-יתן לאלהים כפרו.
“No man can by any means redeem his brother, nor give to God a ransom for him” (Ps 49:8).
ואני בתמי אלך; פדני וחנני.
“But as for me, I will walk in mine integrity; redeem me, and be gracious to me” (Ps 26:11).

אך-אלהים--יפדה נפשי, מיד-שאול:
“But God will redeem my soul from the power of the nether-world” (Ps 49:16; see also: Hos 13:14).

In the Book of Job we read:
פדה נפשי (נפשו) מעבר בשחת; וחיתי (וחיתו) באור תראה.
“So He redeems his soul from going into the pit, and his life beholds the light” (Job 33:28).

However four verses earlier we find:
ויחננו--ויאמר, פדעהו מרדת שחת; מצאתי כפר.
“Then He is gracious to him, and said: 'Deliver him from going down to the pit, I have found a ransom” (Job 33:24).

While the Greeks did not relate to the word פדעהו (pdae’hau), the English translator correctly assumed that this word is a letter-insertion error of פדהו (padahu).

In the Book of Job we read:
דעו-אפו, כי-אלוה עותני;
“Know now that God had subverted my cause” (Job 19:6).

In the Book of Jeremiah we find:
ויאמרו השרים אל-ברוך, לך הסתר אתה וירמיהו; ואיש אל-ידע איפה אתם.
“Then said the princes to Baruch: 'Go, hide you, you and Jeremiah, and let no man know where you are” (Jer 36:19; see also Is 49:21).

In the Book of Isaiah we read:
אים אפוא חכמיך ויגידו נא לך; וידעו מה-יעץ יהוה צבאות על-מצרים.
“Where are they, then, your wise men? And let them tell you now; and let them know what YHWH of hosts has purposed concerning Egypt” (Is 19:12; See also 22:1).

However, we also find in this book:
הן-אתם מאין, ופעלכם מאפע; תועבה יבחר בכם.
“Behold, you are nothing, and your work a thing of naught; an abomination is he that chooses you” (Is 41:24).

The English “of naught” indicates that the translators believed that מאפע (meafa’) is misspelled מאפס (meefes), but the Greeks translated this Hapax legomenon as “whence,” indicating that they believed that מאפע (meafa’) is a the same as מאפה (meefoh) and מאפא (meefoa).

In the Book of Isaiah we read:
עצו עצה ותפר; דברו דבר ולא יקום, כי עמנו אל.
“Take counsel together, and it shall be brought to naught; speak the word, and it shall not stand; for God is with us” (Is 8:10; see also: 2 Sam 15:34; 17:14; Ps 33:10; Ezr 4:5; Neh 4:9).

Yet in the Book of Proverbs we find:
ותפרעו כל-עצתי; ותוכחתי לא אביתם.
“But you have set at naught all my counsel, and would none of my reproof” (Pro 1:25).

The fact that the translators believed that the Hebrew תפרעו (tifreu’) means “you have set at naught” indicates that they believed that this word was the same as תפרו (taferu).

In the Book of Judges we read:
ותקח דלילה עבתים חדשים ותאסרהו בהם, ותאמר אליו פלשתים עליך שמשון, והארב ישב בחדר; וינתקם מעל זרעתיו כחוט.
“So Delilah took new ropes, and bound him therewith, and said to him: ‘The Philistines are upon you, Samson.' And the liers-in-wait were abiding in the inner chamber. And he broke them from off his arms like a thread” (Jud 16:12; see also 16:9; Jer 5:5).

In the Book of Joshua we read:
ויצאו אחרינו עד התיקנו אותם מן-העיר
“And they will come out after us, till we have drawn them away from the city” (Jos 8:6; see also Jud 20:31).

However, in the Book of Isaiah we find:
גמולי מחלב, עתיקי משדים.
“Them that are weaned from the milk, them that are drawn from the breasts?” (Is 28:9).

As the Greek and the English translators believed that the Hapax legomenonעתיקי (a’tiqay) means: “drown from,” it appears that they thought that עתיקי (a’tiqay) is equivalent to יתיקי (yetiqqay), or that the letter ע (a’) can replace the letter י (i).

In the book of Deuteronomy we read:
כי-ימצא איש גנב נפש מאחיו מבני ישראל, והתעמר-בו ומכרו--ומת הגנב ההוא, ובערת הרע מקרבך.
“If a man be found stealing any of his brethren of the children of Israel, and he deal with him as a slave, and sell him; then that thief shall die; so shall you put away the evil from the midst of you” (Deu 24:7).

Now in the Book of Isaiah we find:
ואתם כהני יהוה תקראו--משרתי אלהינו יאמר לכם; חיל גוים תאכלו, ובכבודם תתימרו.
“But you shall be named the priests of YHWH, men shall call you the ministers of our God; you shall eat the wealth of the nations, and in their splendor shall you revel” (Is 61:6).

It is not known why the English translators believed that the Hapax legomenon תתימרו (tityamru) means “shall you revel.” The Greek translator wrote here: “shall be admired.” However, the comparison between these verses suggests that this word is the same as תתעמרו (tita’amru) - “you shall ill-treat.”



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