Talmud su Isaia 37:78

The following words are written without a waw,¹At the end of the word. but are to be read with the waw: and offered it;²1 Sam. 7, 9. said;³ibid. 19. Here and in the other verses which are cited the kethib is the singular and the ḳerë the plural. and [they] said;⁴ibid. XII, 10. and they spoke;⁵1 Kings 12, 7. shall they take away;⁶2 Kings 20, 18. and let them deliver;⁷ibid. XXII, 5. and eat;⁸Isa. 37, 30. together;⁹Jer. 48, 7, yaḥdaw to be read for yaḥad. and they shall profane it;¹⁰Ezek. 7, 21. and they offered;¹¹Ezra 3, 3. was made;¹²Dan. 5, 21. and took upon them;¹³Esth. 9, 27. Hananiah;¹⁴Added by GRA and H. The name Hananiah indicates Neh. 3, 30 where the text omits the waw at the end of ’aḥaraw (after him). Malchijah.¹⁵Indicating ibid. 31 where the waw at the end of ’aḥaraw is also omitted. The reverse of this [occurs in the following words]:¹⁶A superfluous waw is written but not read. my feet;¹⁷2 Sam. 22, 34; the kethib is ‘his feet’. [Although not included here, in the preceding verse my way is ‘his way’ in the kethib.] throw her down;¹⁸2 Kings 9, 33. [The added waw is due to dittography and superfluous.] and … commanded;¹⁹ibid. XVI, 15. The kethib means ‘commanded him’. straight before him;²⁰In Ezek. 46, 9 where the verb shall go forth is written as plural but to be read as singular. the fountain gate;²¹In Neh. 3, 15 where the kethib is ‘they set up’ and the ḳerë (he) set up. and called him;²²In 1 Kings 12, 3. The reference is to the word which follows which is plural in the kethib and singular in the ḳerë. and he assembled;²³ibid. 21. Here the reference is to the first verb was come which is written as plural but to be read as singular. took.²⁴In 2 Kings 14, 13. The reference is again to the verb came with the singular to be read for the plural in the text.

The following are variants between Isaiah⁷⁶Chapters XXXVI-XXXIX. and the text of Kings:⁷⁷2 Kings 18-XX. Now in the four[teenth];⁷⁸Kings XVIII, 13; Isa. 36, 1 now it came to pass in the four[teenth]. Hezekiah;⁷⁹In Kings ibid. 14-16 the name is spelt Ḥizḳiyyah instead of Ḥizḳiyyahu. Rab-saris … to king Hezehiah … unto Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by.⁸⁰Kings 17. In Isa. 36, 2 Rab-saris is lacking, the order of the words is to Jerusalem unto the king. The clause and they went up … they came is lacking, and stood is in the singular but the plural in Kings. And when they had called to the king … unto them.⁸¹Kings 18; and when they … king is lacking in Isa. 3 which has unto them for unto him. Sayest thou⁸²Kings 20; Isa. 5 I said. now … thou trustest;⁸³In Isa. 6 now is lacking, as is also leka (lit. thou trusteth for thyself), compared with Kings 21. ye say … in Jerusalem;⁸⁴For ye say in Kings 22, Isa. 7 has thou say and omits in Jerusalem. with … king;⁸⁵Kings 23, the Heb. for with … king is ’eth melek; in Isa. 8 it is ’eth hammelek. now … against this place … against this land and destroy it;⁸⁶For now in Kings 25, Isa. 10 reads and … now. In against this land the preposition is ‘al for ’el. the son of Hilkiah … with us;⁸⁷Kings 26; in Isa. 11 the son of Hilkiah is lacking, and to us occurs instead of with us. unto them … hath … to;⁸⁸Kings 27; in Isa. 12 unto them is omitted, and hath … to is ha‘al for ha’el. and spoke … the word of;⁸⁹Kings 28; in Isa. 13 and spoke is omitted and word is in the plural. and hearken not … when he persuadeth;⁹⁰Kings 32; in Isa. 18 and hearken not is lacking, and when is replaced by beware lest. hath … ever delivered;⁹¹Kings 33; Isa. 18 hath … delivered. Hena, and Ivvah have they delivered;⁹²Kings 34; in Isa. 19 Hena and Ivva is lacking, and before have the conjunction and is inserted. the countries;⁹³Kings 35; Isa. 20 these countries. but the people held their peace;⁹⁴Kings 36; in Isa. 21 the people is lacking and wayyaḥarishu is read for weheḥerishu. the words of Rab-shakeh.⁹⁵Kings 27 and Isa. 22 are identical in the Heb. The reference is probably to 2 Kings 19, 4 and Isa. 37, 4 where the former reads all the words of Rab-shakeh while the latter omits all.
And Shebna;⁹⁶2 Kings 19, 2;in Isa. 37, 2 we’eth precedes the name. the prophet precedes the son of Amoz;⁹⁷ibid.; in Isa. ibid. the prophet follows. The order in E.V. is the same in both. all the words of;⁹⁸Kings 4; in Isa. 4 all is omitted. unto them;⁹⁹Kings 6 lahem; Isa. 6 ’alehem. to his own land;¹⁰⁰Kings 7 has the preposition l, Isa. 7 ’el. of Tirhakah;¹⁰¹Kings 9 has the preposition ’el, Isa. 9 ‘al. behold he is come out … again;¹⁰²ibid.; Isa. 9 omits behold and for again (wayyashab) reads and when he heard (wayyishma‘). what;¹⁰³Kings 11 has ’eth ’asher, Isa. 11 ’asher. O Lord, the God of;¹⁰⁴Kings 15. Isa. 16 inserts of hosts after Lord. I have heard thee;¹⁰⁵Kings 20, wanting in Isa. 21. against the Holy One;¹⁰⁶Kings 22 reads ‘al, Isa. 23 ’el. thy messengers;¹⁰⁷Kings 23; Isa. 24 thy servants. the choice;¹⁰⁸Kings 23 reads mibḥor; Isa. 24 mibḥar. and I have entered into his farthest lodge;¹⁰⁹ibid.; in Isa 24 and I come up to the height of the mountains. strange;¹¹⁰Kings 24; lacking in Isa. 25. in … times¹¹¹Kings 25 reads lemimë, Isa. 26 mimë. … should be laid waste;¹¹²In Kings 25 the reading is lahshoth, in Isa. 26 lehash’oth. and confounded;¹¹³Kings 26 has wayyeboshu, Isa. 27 waboshu. and as corn blasted;¹¹⁴ibid.; Isa. 27 and as a field of corn. that which springeth of the same;¹¹⁵Kings 29 reads saḥish, Isa. 30 shaḥis. he came;¹¹⁶Kings 33 reads yabo’, Isa. 34 ba’. will defend this city;¹¹⁷Kings 34 has the preposition ’el, Isa. 35 ‘al. and it came to pass that night;¹¹⁸Kings 35; lacking in Isa. 36. and smote;¹¹⁹ibid. the reading is wayyak, in Isa. 36 wayyakeh. fourscore.¹²⁰Kings 35; Isa. 36 and fourscore.
His face;¹²¹2 Kings 20, 2 reads ’eth panaw; Isa. 38, 2 omits ’eth. saying;¹²²ibid.; lacking in Isa. 2. I beseech Thee;¹²³Kings 3; in Isa. 3 and said is inserted before I. heart;¹²⁴ibid. ubelebab; Isa. ubeleb. return … the princes of My people … I will heal thee;¹²⁵Kings 5; lacking in Isa. 5. and I will add;¹²⁶Kings 6 wehosafti; Isa. 5 behold, I will add (hinneni yosif). for Mine own sake and for My servant David’s sake;¹²⁷ibid.; lacking in Isa. 6. take … and he recovered;¹²⁸Kings 7. The whole sentence is lacking in Isa. and Hezekiah said unto Isaiah … the third day;¹²⁹Kings 8. The whole sentence is lacking in Isa. this;¹³⁰Kings 9; Isa. 7 and this. that the Lord;¹³¹ibid. the Heb. particle is ki, in Isa. 7 ’asher. will do the thing;¹³²ibid.; Isa. 7 this thing. go forward.¹³³ibid.; Isa. 8 behold, I will cause … to return. Berodach¹³⁴Kings 12; Isa. 39, 1 Merodach. … for he had heard;¹³⁵ibid. the reading is ki shama‘; Isa. ibid. wayyishma‘. Hezekiah had been sick;¹³⁶ibid.; Isa. ibid. that he had been sick, and was recovered. hearkened unto them;¹³⁷Kings 13; Isa. 2 was glad of them. all his treasure house;¹³⁸ibid.; Isa. ibid. omits all. oil¹³⁹ibid.; Isa. ibid. the … oil. … the house of his armour¹⁴⁰ibid.; Isa. ibid. inserts all before the house. … they are come;¹⁴¹Kings 14; Isa. 3 adds unto me the word of the Lord;¹⁴²Kings 16; in Isa. 5 of hosts follows Lord. to Babylon;¹⁴³Kings 17 the reading is Babelah, in Isa. 6 Babel. is it not so, if.¹⁴⁴Kings 19 reads halo ’im, Isa. 8 if but (ki). The variants here listed are not complete and there are others which are not included (cf. GRA).

The following are variants between Isaiah⁷⁶Chapters XXXVI-XXXIX. and the text of Kings:⁷⁷2 Kings 18-XX. Now in the four[teenth];⁷⁸Kings XVIII, 13; Isa. 36, 1 now it came to pass in the four[teenth]. Hezekiah;⁷⁹In Kings ibid. 14-16 the name is spelt Ḥizḳiyyah instead of Ḥizḳiyyahu. Rab-saris … to king Hezehiah … unto Jerusalem. And they went up and came to Jerusalem. And when they were come up, they came and stood by.⁸⁰Kings 17. In Isa. 36, 2 Rab-saris is lacking, the order of the words is to Jerusalem unto the king. The clause and they went up … they came is lacking, and stood is in the singular but the plural in Kings. And when they had called to the king … unto them.⁸¹Kings 18; and when they … king is lacking in Isa. 3 which has unto them for unto him. Sayest thou⁸²Kings 20; Isa. 5 I said. now … thou trustest;⁸³In Isa. 6 now is lacking, as is also leka (lit. thou trusteth for thyself), compared with Kings 21. ye say … in Jerusalem;⁸⁴For ye say in Kings 22, Isa. 7 has thou say and omits in Jerusalem. with … king;⁸⁵Kings 23, the Heb. for with … king is ’eth melek; in Isa. 8 it is ’eth hammelek. now … against this place … against this land and destroy it;⁸⁶For now in Kings 25, Isa. 10 reads and … now. In against this land the preposition is ‘al for ’el. the son of Hilkiah … with us;⁸⁷Kings 26; in Isa. 11 the son of Hilkiah is lacking, and to us occurs instead of with us. unto them … hath … to;⁸⁸Kings 27; in Isa. 12 unto them is omitted, and hath … to is ha‘al for ha’el. and spoke … the word of;⁸⁹Kings 28; in Isa. 13 and spoke is omitted and word is in the plural. and hearken not … when he persuadeth;⁹⁰Kings 32; in Isa. 18 and hearken not is lacking, and when is replaced by beware lest. hath … ever delivered;⁹¹Kings 33; Isa. 18 hath … delivered. Hena, and Ivvah have they delivered;⁹²Kings 34; in Isa. 19 Hena and Ivva is lacking, and before have the conjunction and is inserted. the countries;⁹³Kings 35; Isa. 20 these countries. but the people held their peace;⁹⁴Kings 36; in Isa. 21 the people is lacking and wayyaḥarishu is read for weheḥerishu. the words of Rab-shakeh.⁹⁵Kings 27 and Isa. 22 are identical in the Heb. The reference is probably to 2 Kings 19, 4 and Isa. 37, 4 where the former reads all the words of Rab-shakeh while the latter omits all.
And Shebna;⁹⁶2 Kings 19, 2;in Isa. 37, 2 we’eth precedes the name. the prophet precedes the son of Amoz;⁹⁷ibid.; in Isa. ibid. the prophet follows. The order in E.V. is the same in both. all the words of;⁹⁸Kings 4; in Isa. 4 all is omitted. unto them;⁹⁹Kings 6 lahem; Isa. 6 ’alehem. to his own land;¹⁰⁰Kings 7 has the preposition l, Isa. 7 ’el. of Tirhakah;¹⁰¹Kings 9 has the preposition ’el, Isa. 9 ‘al. behold he is come out … again;¹⁰²ibid.; Isa. 9 omits behold and for again (wayyashab) reads and when he heard (wayyishma‘). what;¹⁰³Kings 11 has ’eth ’asher, Isa. 11 ’asher. O Lord, the God of;¹⁰⁴Kings 15. Isa. 16 inserts of hosts after Lord. I have heard thee;¹⁰⁵Kings 20, wanting in Isa. 21. against the Holy One;¹⁰⁶Kings 22 reads ‘al, Isa. 23 ’el. thy messengers;¹⁰⁷Kings 23; Isa. 24 thy servants. the choice;¹⁰⁸Kings 23 reads mibḥor; Isa. 24 mibḥar. and I have entered into his farthest lodge;¹⁰⁹ibid.; in Isa 24 and I come up to the height of the mountains. strange;¹¹⁰Kings 24; lacking in Isa. 25. in … times¹¹¹Kings 25 reads lemimë, Isa. 26 mimë. … should be laid waste;¹¹²In Kings 25 the reading is lahshoth, in Isa. 26 lehash’oth. and confounded;¹¹³Kings 26 has wayyeboshu, Isa. 27 waboshu. and as corn blasted;¹¹⁴ibid.; Isa. 27 and as a field of corn. that which springeth of the same;¹¹⁵Kings 29 reads saḥish, Isa. 30 shaḥis. he came;¹¹⁶Kings 33 reads yabo’, Isa. 34 ba’. will defend this city;¹¹⁷Kings 34 has the preposition ’el, Isa. 35 ‘al. and it came to pass that night;¹¹⁸Kings 35; lacking in Isa. 36. and smote;¹¹⁹ibid. the reading is wayyak, in Isa. 36 wayyakeh. fourscore.¹²⁰Kings 35; Isa. 36 and fourscore.
His face;¹²¹2 Kings 20, 2 reads ’eth panaw; Isa. 38, 2 omits ’eth. saying;¹²²ibid.; lacking in Isa. 2. I beseech Thee;¹²³Kings 3; in Isa. 3 and said is inserted before I. heart;¹²⁴ibid. ubelebab; Isa. ubeleb. return … the princes of My people … I will heal thee;¹²⁵Kings 5; lacking in Isa. 5. and I will add;¹²⁶Kings 6 wehosafti; Isa. 5 behold, I will add (hinneni yosif). for Mine own sake and for My servant David’s sake;¹²⁷ibid.; lacking in Isa. 6. take … and he recovered;¹²⁸Kings 7. The whole sentence is lacking in Isa. and Hezekiah said unto Isaiah … the third day;¹²⁹Kings 8. The whole sentence is lacking in Isa. this;¹³⁰Kings 9; Isa. 7 and this. that the Lord;¹³¹ibid. the Heb. particle is ki, in Isa. 7 ’asher. will do the thing;¹³²ibid.; Isa. 7 this thing. go forward.¹³³ibid.; Isa. 8 behold, I will cause … to return. Berodach¹³⁴Kings 12; Isa. 39, 1 Merodach. … for he had heard;¹³⁵ibid. the reading is ki shama‘; Isa. ibid. wayyishma‘. Hezekiah had been sick;¹³⁶ibid.; Isa. ibid. that he had been sick, and was recovered. hearkened unto them;¹³⁷Kings 13; Isa. 2 was glad of them. all his treasure house;¹³⁸ibid.; Isa. ibid. omits all. oil¹³⁹ibid.; Isa. ibid. the … oil. … the house of his armour¹⁴⁰ibid.; Isa. ibid. inserts all before the house. … they are come;¹⁴¹Kings 14; Isa. 3 adds unto me the word of the Lord;¹⁴²Kings 16; in Isa. 5 of hosts follows Lord. to Babylon;¹⁴³Kings 17 the reading is Babelah, in Isa. 6 Babel. is it not so, if.¹⁴⁴Kings 19 reads halo ’im, Isa. 8 if but (ki). The variants here listed are not complete and there are others which are not included (cf. GRA).

Rabbi Papius would say: The congregation of Israel was favored above the horses in Pharaoh’s chariot, as it says, “You led your horses into the sea.”
Rabbi Yehoshua ben Karha would say: When Pharaoh went into the sea, he rode on a male horse. But then the Holy Blessed One revealed it to be a female horse, as it says (Song of Songs 1:9), “To a mare in Pharaoh’s chariots.” But was it perhaps not a chariot, but a cherub? As it says (Psalms 18:11), “He mounted a cherub and flew, gliding on the wings of the wind.” What happened is that the cherub appeared like a team of female horses, and they all went into the sea.
Those who scorn Me will not be taken seriously” – this is Sennacherib, who scorned the One who spoke and brought the world into being (thus scorning the Holy Blessed One), as it says (Isaiah 37:24–25), “Through your servants you have blasphemed my Lord. Because you said: Thanks to my vast chariotry, I have climbed the highest mountains to the remotest parts of the Lebanon, and have cut down its loftiest cedars, its choicest cypresses, and have reached its highest peak, its densest forest. I have drawn and drunk water. I have dried up all the streams of Egypt with the soles of my feet.” Therefore, the Holy Blessed One punished him through an emissary, who shaved his head and beard, and sent him back in shame to his own land.
(Rabbi Yishmael the son of Rabbi Yohanan ben Beroka would say: One who learns in order to teach, etc.) He would also say: You need not be ready to study the entire Torah, but neither are you free to leave it all aside. Rather, one who continues to add to his learning adds greatly to his reward.
Rabbi Elazar ben Hamsa would say: The study of bird offerings and the calculations of menstruation – these are the essence of the Law.
Rabbi Yohanan ben Nuri would say: Legal matters, ritual purity, bird offerings, and the calculations of menstruation – these are the essence of the Torah.
He would also say: Setting the [great] table, and establishing and supporting a court – both bring goodness into to the world.

Rabbi Papius would say: The congregation of Israel was favored above the horses in Pharaoh’s chariot, as it says, “You led your horses into the sea.”
Rabbi Yehoshua ben Karha would say: When Pharaoh went into the sea, he rode on a male horse. But then the Holy Blessed One revealed it to be a female horse, as it says (Song of Songs 1:9), “To a mare in Pharaoh’s chariots.” But was it perhaps not a chariot, but a cherub? As it says (Psalms 18:11), “He mounted a cherub and flew, gliding on the wings of the wind.” What happened is that the cherub appeared like a team of female horses, and they all went into the sea.
Those who scorn Me will not be taken seriously” – this is Sennacherib, who scorned the One who spoke and brought the world into being (thus scorning the Holy Blessed One), as it says (Isaiah 37:24–25), “Through your servants you have blasphemed my Lord. Because you said: Thanks to my vast chariotry, I have climbed the highest mountains to the remotest parts of the Lebanon, and have cut down its loftiest cedars, its choicest cypresses, and have reached its highest peak, its densest forest. I have drawn and drunk water. I have dried up all the streams of Egypt with the soles of my feet.” Therefore, the Holy Blessed One punished him through an emissary, who shaved his head and beard, and sent him back in shame to his own land.
(Rabbi Yishmael the son of Rabbi Yohanan ben Beroka would say: One who learns in order to teach, etc.) He would also say: You need not be ready to study the entire Torah, but neither are you free to leave it all aside. Rather, one who continues to add to his learning adds greatly to his reward.
Rabbi Elazar ben Hamsa would say: The study of bird offerings and the calculations of menstruation – these are the essence of the Law.
Rabbi Yohanan ben Nuri would say: Legal matters, ritual purity, bird offerings, and the calculations of menstruation – these are the essence of the Torah.
He would also say: Setting the [great] table, and establishing and supporting a court – both bring goodness into to the world.