Can horses run on rocky cliffs? Can one plow the sea with oxen? 1 Yet you have turned justice into a poisonous plant, and the fruit of righteous actions into a bitter plant. 2
Do horses run on the rocky crags? Does one plough there with oxen? But you have turned justice into poison and the fruit of righteousness into bitterness—
Do horses run on rocks? Or does one plow them with oxen? Yet you have turned justice into poison And the fruit of righteousness into wormwood,
Can horses gallop over rocks? Can oxen be used to plow rocks? Stupid even to ask––but that’s how stupid you are when you turn justice into poison and make bitter the sweet fruit of righteousness.
Do you hold a horse race in a field of rocks? Do you plow the sea with oxen? You'd cripple the horses and drown the oxen. And yet you've made a shambles of justice, a bloated corpse of righteousness,
Is it possible for horses to go running on the rock? may the sea be ploughed with oxen? for the right to be turned by you into poison, and the fruit of righteousness into a bitter plant?
Do horses run on rocks? Does one plow the sea with oxen? But you have turned justice into poison and the fruit of righteousness into wormwood—
Do horses run on rocks? Does one plow there with oxen? Yet you have turned justice into gall, And the fruit of righteousness into wormwood,
upon the rock
will [one] plow
[there] with oxen
for ye have turned
and the fruit
|NET © [draft] ITL|
on rocky cliffs
the sea with oxen
you have turned
into a poisonous
plant, and the fruit
actions into a bitter plant.
|NET © Notes||
1 tc Heb “Does one plow with oxen?” This obviously does not fit the parallelism, for the preceding rhetorical question requires the answer, “Of course not!” An error of fusion has occurred in the Hebrew, with the word יָם (yam, “sea”) being accidentally added as a plural ending to the collective noun בָּקָר (baqar, “oxen”). A proper division of the consonants produces the above translation, which fits the parallelism and also anticipates the answer, “Of course not!”
2 sn The botanical imagery, when juxtaposed with the preceding rhetorical questions, vividly depicts and emphasizes how the Israelites have perverted justice and violated the created order by their morally irrational behavior.