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8 Moreover Hashem said unto me, Take thee a gillayon gadol (great slab), and write on it with cheret enosh concerning Maher Shalal Chash Baz (The Spoil Speeds, the Booty Hastens [i.e., the coming Assyrian defeat of Syria and Israel is imminent and the life of this son of Isaiah is a prophetic time line. See verse 4 below]).
2 And I took unto me edim ne’emanim (faithful witnesses) to record, Uriyah the kohen, and Zecharyah ben Yeverechyahu.
3 And I went unto the neviah; and she conceived, and bore ben. Then said Hashem to me, Call shmo Maher Shalal Chash Baz.
4 For before the na’ar shall have da’as to cry, Avi, or Immi, the chayil Damascus and the spoil of Shomron shall be carried off before Melech Ashur.
5 Hashem spoke also unto me again, saying,
6 Forasmuch as HaAm HaZeh refuseth the waters of Shiloah that flow softly, and delight in [alliance with] Retzin and Ben Remalyahu;
7 Now therefore, hinei, Adonoi bringeth up upon them the waters of the River, strong and many, even Melech Ashur, and all his kavod; and he shall come up over all his channels, and go over all his banks;
8 And he shall swirl into Yehudah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of Thy eretz, O Immanu-El.
9 Exasperate yourselves, O ye Amim (Nations), and ye shall be broken in pieces; and give ear, all ye of far countries; gird yourselves for battle, and ye shall be broken in pieces; gird yourselves for battle, and ye shall be broken in pieces.
10 Consult etzah (counsel, plan), and it shall come to naught; speak the davar, and it shall not stand; for Immanu El (G-d is with us).
11 For Hashem hath spoken thus to me with chezkat haYad, and instructed me that I should not walk in the Derech HaAm HaZeh, saying,
12 Call ye not Kesher (Conspiracy) all that this people calls kesher; neither fear ye their fear, nor be in dread.
13 Regard Hashem Tzva’os as kadosh; and let Him be your fear, and let Him be your dread.
14 And He shall be for a Mikdash; but for an Even Negef (Stone of Stumbling) and for a Tzur Michshol to both the Batei Yisroel, for a pach (snare) and for a mokesh (trap) to the inhabitants of Yerushalayim.
15 And rabbim (many) among them shall stumble, and fall, and be broken, and be snared, and be taken.
16 Bind up [to preserve for the future] the te’udah (testimony, i.e. prophetic record such as chapter 6), chatom (seal up) the torah (teaching) among my disciples.
17 And I will wait for Hashem, that hideth His face from the Bais Ya’akov, and I will look [in hope] for Him.
18 Hinei, I and the yeladim whom Hashem hath given me are for otot and for mofetim [see Zecharyah 3:8] in Yisroel from Hashem Tzva’os, which dwelleth in Mt Tziyon.
19 And when they shall say unto you, Seek unto mediums that have familiar spirits, and unto spiritists that whisper, and that mutter: should not Am seek unto Elohav? Should they consult the mesim (dead ones) for the benefit of the chayyim (living)?
20 To the torah (teaching of G-d) and to the te’udah (recorded testimony, see verse 16); if they speak not according to Davar HaZeh, it is because there is no shachar (dawn, light) in them.
21 And they [i.e., the unbelievers, contrasted with those in v.13] shall roam about therein, hard-pressed and hungry; and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse by their melech and Elohav, and look upward.
22 And they shall look unto eretz; and, hinei, tzarah and darkness, gloom of anguish; and they shall be driven to darkness.
9 (23) Nevertheless there will be no gloom in her in anguish. In Et HaRishon (the former time) He brought into contempt Artzah Zevulun and Artzah Naphtali, but acharon (afterward, in the future) did bring to honor Derech HaYam (Way to the Sea, land between Sea of Galilee and the Mediterranean), beyond Yarden, in the Galil HaGoyim.
2 (1) The people that walked in choshech have seen an Ohr gadol; they that dwell in the eretz tzalmavet, upon them hath the Ohr dawned.
3 (2) Thou shalt multiply the Goy (Nation), and increase its simchah; they joy before Thee according to the simchat baKatzir, and as men rejoice when they divide the spoil.
4 (3) For Thou hast broken the ol (yoke) of his burden, and the mateh (staff) of his shoulder, the shevet hanogesh (rod of the task master) of him, as in the yom of Midyan [See Judges 7:25).
5 (4) For every boot of the tramping warrior in the battle’s tumult, and simlah (garments) megolalah (rolled) in damim (blood) shall be for burning and ma’acholet eish (food for fire).
6 (5) For unto us a yeled is born, unto us ben is given; and the misrah (dominion) shall be upon his shoulder; and Shmo shall be called Peleh (Wonderful), Yoetz (Counsellor), El Gibbor (Mighty G-d), Avi Ad (Possessor of Eternity), Sar Shalom (Prince of Peace).
7 (6) Of the increase of his misrah and shalom there shall be no ketz (end), upon the Kisse Dovid, and upon his kingdom, to strengthen it, and to support it with mishpat and with tzedakah from henceforth even ad olam (forever). The Kinat Hashem Tzva’os will fulfill this.
8 (7) Adonoi sent davar against Ya’akov, and it hath fallen upon Yisroel.
9 (8) And all HaAm shall know it, even Ephrayim and the inhabitant of Shomron, that say in the ga’avah (pride) and haughtiness levav (of heart),
10 (9) The levenim (bricks) are fallen down, but we will rebuild with cut stones; the sycamores are cut down, but we will replace them with cedars.
11 (10) Therefore Hashem shall strengthen the adversaries of Retzin against him, and spur on his enemies;
12 (11) The Syrians from the east, and the Pelishtim from the west; and they shall devour Yisroel with open mouth. For all this His anger is not turned away, but His yad is upraised still.
13 (12) For HaAm turneth not unto Him that struck them, neither do they seek Hashem Tzva’os.
14 (13) Therefore Hashem will root out of Yisroel head and tail, palm branch and reed, in yom echad.
15 (14) The zaken and prominent man is the head; and the navi that is the moreh sheker (teacher of lies, false teacher) is the tail.
16 (15) For the me’ashrei HaAm HaZeh (leaders of this people) cause them to err; and they that are led of them are destroyed.
17 (16) Therefore Adonoi shall have no joy in their bocherim, neither shall have mercy on their yetomim and almanot; for every one is a chanef (g-dless, hypocritical) and an evildoer, and every mouth speaketh nevalah (folly). For all this His anger is not turned away, but His yad is upraised still.
18 (17) For wickedness burneth like eish; it shall devour the briers and thorns, and shall kindle in the thickets of the forest, and they shall smoke upward like the lifting up of ashan (smoke).
19 (18) Through the Evrat Hashem Tzva’os (Wrath of Hashem of Hosts) is the land darkened, and HaAm shall be ma’acholet eish (food for fire); no ish shall spare his brother.
20 (19) And they grab on the yamin (right hand), and are still hungry; and shall eat on the smol (left hand), and they shall not be satisfied; they shall eat every ish the basar of his own zero’a;
12 It is necessary for me to boast, nothing gained by it, yet I now come to marot (visions) and chazonot (revelations) of Adoneinu.
2 I have da’as of a man in Moshiach arba esreh shanah (fourteen years) before, whether in or out of the basar I do not have da’as, Hashem knows—such a man was snatched up and raptured to the raki’a haShlishi of Shomayim.
3 And I have da’as that such a man, whether in or out of the basar I do not have da’as, Hashem knows,
4 That he was caught away into Gan-Eden and heard inexpressible dvarim which to utter such words Bnei Adam have no heter (permit).
5 On behalf of such a one I will boast, but on behalf of myself I will not boast, except in my weaknesses. [2C 11:30]
6 But if I desire to boast, I will not be a yold (fool) [2C 10:8; 11:16] for I will speak HaEmes; but I spare you, lest anyone gives me credit beyond what he sees in me or hears in me.
7 Therefore, lest I should be too exalted especially by the excess of my chazonot, there was given to me a kotz (thorn, splinter) in my basar, a malach of Hasatan, for the purpose of using his fists on me [IYOV 2:6], lest I should be too exalted. [Num 33:55]
8 I davened shalosh p’amim, calling upon Adoneinu that it might depart from me.
9 And HaAdon said to me, "My Chesed is ad kahn (sufficient for the purpose, enough) for you, for My ko’ach (power) is perfected in weakness." With lev samei’ach therefore will I boast in my weaknesses that the gevurah of Moshiach might be a shelter over me. [1Kgs 19:12]
10 Therefore, I take pleasure in weaknesses, in insults, in hardships, in persecutions, in tzoros on behalf of Moshiach; for whenever I am weak, then the gibbor (strong man) am I! [Pp 4:11,13]
55 (For the one directing. With Neginos. Maskil of Dovid) Give ear to my tefillah, O Elohim; and veil not Thyself from my techinnah (supplication).
2 (3) Attend unto me, and hear me; I wander restlessly in my si’ach (anxiety), and aloud I groan;
3 (4) Because of the voice of the oyev (enemy), because of the oppression of the rasha (evildoer); for they cast aven (iniquity) upon me, and in af (wrath, anger) cherish their malice against me.
4 (5) My lev writhes within me; and the terrors of mavet are fallen upon me.
5 (6) Yirah va’ra’ad (fear and trembling) are come upon me, and pallatzut (horror, shuddering) overwhelmed me.
6 (7) And I said, Oh that I had wings like a yonah! For then would I fly away and be at rest.
7 (8) Hinei, then would I flee far off and lodge in the midbar. Selah.
8 (9) I would hasten to my place of shelter from the ruach so’ah (wind of the tempest) and storm.
9 (10) Destroy, Adonoi, and confuse their leshon; for I see chamas (violence) and riv (strife) in the Ir (city, i.e., Jerusalem).
10 (11) Yomam and lailah they go about her [Yerushalayim] upon the chomot thereof; aven also and amal are in the midst of her [Yerushalayim].
11 (12) Ruin is in the midst thereof; oppression and mirmah (guile, fraud, deceit) depart not from her rechov.
12 (13) For it was not an oyev (enemy) that reproached me; then I could bear it; neither was it he that had sinah (hatred) for me that did exalt himself against me; then I could have hid myself from him;
13 (14) But it was thou, an enosh (a man) equally [valued with myself], my aluf (intimate, friend), and me’yuda’i (deep acquaintance, familiar friend, see Psalm 41:9)
14 (15) Together we took sweet sod (intimate conversation, fellowship, counsel), and walked unto the Beis Elohim with the throng.
15 (16) Let mavet seize upon them, and let them go down chayyim into Sheol; for ra’ot (evils) are in their dwellings, and among them.
16 (17) As for me, I will call upon Elohim; and Hashem shall save me.
17 (18) Erev, and boker, and at tzohorayim (noon), will I pray, and cry aloud; and He shall hear my kol (voice).
18 (19) He hath redeemed my nefesh in shalom from the battle that was against me; for there were rabbim against me.
19 (20) El (G-d) shall hear, and afflict them, even He that abideth kedem (of old, forever). Selah. Because they do not change, therefore they fear not Elohim.
20 (21) He [the faithless friend of verse 13-14] hath laid his hands on such as are at shalom with him; he hath broken his Brit.
21 (22) The words of his mouth were smoother than butter, but war was in his lev; his devarim were softer than shemen, yet they were drawn swords.
22 (23) Cast thy burden upon Hashem, and He shall sustain thee; He shall never suffer the tzaddik to be moved.
23 (24) But Thou, O Elohim, shalt bring them down into the pit of shachat; anshei damim umirmah (bloody and deceitful men) shall not live out half their yamim; but I will trust in Thee.
4 Overwork not to get rich; cease from thine own binah (understanding).
5 Wilt thou let thine eynayim fly after that which is not? For such [wealth] certainly sprouts kenafayim (wings); they fly away as a nesher (eagle) toward Shomayim.
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