Bible Ministries International

Bible Studies

A series of verse by verse studies by Gunther von Harringa Sr

Act 17:11 These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.

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Judges 5 - Part 49

Air Date: May 31, 2019


Good evening, and welcome to Searching the Scriptures. This is going to be Judges 5 - Part 49, and today’s date is May 31, 2019. I’ll read Judges 5:24-27


“Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent. {25} He asked water, [and] she gave [him] milk; she brought forth butter in a lordly dish. {26} She put her hand to the nail, and her right hand to the workmen's hammer; and with the hammer she smote Sisera, she smote off his head, when she had pierced and stricken through his temples. {27} At her feet he bowed, he fell, he lay down: at her feet he bowed, he fell: where he bowed, there he fell down dead.”


His Head [ro’sh:H7218] (Cont.)


In our previous study we began looking at some of the ways that God utilizes the word, “his head” (ro’sh:H7218) in verse 26 of Judges 5, and I would like to continue examining this term as we begin today’s lesson.


In Genesis 3:15, we see the first reference to Satan’s downfall, in which this term is rendered as “thy head”: “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, [ro’sh:H7218] and thou shalt bruise his heel.”


On the other hand in Genesis 11:1-4 we discover a spiritual picture of man’s sinful inclination to gain access into Heaven, by “some other way” - the way of “a thief and and a robber” (according to John 10:1) - typical of those within the kingdom of Satan; in verse 4 this word is translated as “whose top”: 


“And the whole earth was of one language, and of one speech. {2} And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. {3} And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter. {4} And they said, Go to, let us build us a city and a tower, whose top [ro’sh:H7218] [may reach] unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.


Ezekiel 21:19 and 21 speak of the “king of Babylon” who exemplifies Satan as well; twice this word is expressed as “at the head”: “Also, thou son of man, appoint thee two ways, that the sword of the king of Babylon may come: both twain shall come forth out of one land: and choose thou a place, choose [it] at the head [ro’sh:H7218] of the way to the city. ... {21} For the king of Babylon stood at the parting of the way, at the head [ro’sh:H7218] of the two ways, to use divination: he made [his] arrows bright, he consulted with images, he looked in the liver.”


In Ezekiel 38:2-3, this term is translated as “the chief” twice, in which God refers to Satan as “Gog,” and “the land of Magog,” as Satan's kingdom: “Son of man, set thy face against Gog, the land of Magog, the chief [ro’sh:H7218] prince of Meshech and Tubal, and prophesy against him, {3} And say, Thus saith the Lord GOD; Behold, I [am] against thee, O Gog, the chief [ro’sh:H7218] prince of Meshech and Tubal:”



Habakkuk 3:13-14 presents the same two ideas involving the salvation of all of God’s elect (on May 21, 2011), with the simultaneous defeat of Satan: “Thou wentest forth for the salvation of thy people, [even] for salvation with thine anointed; thou woundedst the head [ro’sh:H7218] out of the house of the wicked, by discovering the foundation unto the neck. Selah {14} Thou didst strike through with his staves the head [ro’sh:H7218] of his villages: they came out as a whirlwind to scatter me: their rejoicing [was] as to devour the poor secretly.


Psalm 110:6 also reiterates this same truth: “He shall judge among the heathen, he shall fill [the places] with the dead bodies; he shall wound the heads [ro’sh:H7218] over many countries.”


Psalm 68:21 similarly adds: “But God shall wound the head [ro’sh:H7218] of his enemies, [and] the hairy scalp of such an one as goeth on still in his trespasses.”


Psalm 74:13-14 further adds: “Thou didst divide the sea by thy strength: thou brakest the heads [ro’sh:H7218] of the dragons [Satan’s kingdom - plural, relating to Haman’s “10 sons” in Esther or the “crowns” in Revelation 12:3 and 13:1 ] in the waters. {14} Thou brakest the heads [ro’sh:H7218] of leviathan [Satan] in pieces, [and] gavest him [to be] meat to the people inhabiting the wilderness.”


Esther 9:25 makes reference to Haman (typifying Satan) and “his [10] sons”: “But when [Esther] came before the king, he commanded by letters that his wicked device, which he devised against the Jews, should return upon his own head, [ro’sh:H7218] and that he and his sons should be hanged on the gallows.”


Satan is further exemplified by Goliath and his famous exchange with David (representing Christ) in 1 Samuel 17:46, 51, 54, and 57, in which this word appears as “head” four times: “This day will the LORD deliver thee into mine hand; and I will smite thee, and take thine head [ro’sh:H7218] from thee; and I will give the carcases of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth; that all the earth may know that there is a God in Israel. ... {51} Therefore David ran, and stood upon the Philistine, and took his sword, and drew it out of the sheath thereof, and slew him, and cut off his head [ro’sh:H7218] therewith. And when the Philistines saw their champion was dead, they fled. ... {54} And David took the head [ro’sh:H7218] of the Philistine, and brought it to Jerusalem; but he put his armour in his tent. ... {57} And as David returned from the slaughter of the Philistine, Abner took him, and brought him before Saul with the head [ro’sh:H7218] of the Philistine in his hand.”


One last citation is found in 1 Samuel 31:9 regarding the death of king Saul, and what the Philistines did to his body; he is a portrait of the corporate church under the wrath of God: “And they cut off his head, [ro’sh:H7218] and stripped off his armour, and sent into the land of the Philistines round about, to publish [it in] the house of their idols, and among the people.”


When She Had Pierced [machats:H4272] And Stricken [chalaph:H2498] Through His Temples [raqqah:H7541]


The last phrase in verse 26 contains the following three Hebrew words: “...when she had pierced and stricken through his temples,” which are only found together in this passage, so we will have to look at them individually:


When She Had Pierced [machats:H4272] 


The word, “when she had pierced,” is only found here in the entire book of Judges. Actually in three of the verses (besides Judges 5:26) I quoted above regarding “the head(s),” we find this term.  I would also like to point out that this expression is always found in the context of judgment:


Psalm 68:21 states, “But God shall wound [machats:H4272] the head [ro’sh:H7218] of his enemies, [and] the hairy scalp of such an one as goeth on still in his trespasses.”


And Psalm 110:6 victoriously announces: “He shall judge among the heathen, he shall fill [the places] with the dead bodies; he shall wound [machats:H4272]  the heads [ro’sh:H7218] over many countries.”


Finally, Habakkuk 3:13 proclaims: “Thou wentest forth for the salvation of thy people, [even] for salvation with thine anointed; thou woundedst [machats:H4272] the head [ro’sh:H7218] out of the house of the wicked, by discovering the foundation unto the neck. Selah.”


And Stricken [chalaph:H2498] 


The next word, “stricken,” occurs 28 times in the Old Testament, and in spite of these relatively few references, this expression is translated in 13 different ways: “change” (10x), “pass” (3x), “renew” (3x), “strike through” (2x), “grow up” (2x), and once as: “abolish,” “sprout again,” “alter,” “pass away,” “cut off,” “go on,” “pass on,” and “over.” So, once again, we find it is a word very pregnant with significance, as the following references indicate:


In Job 14:7, this word is rendered as “that it will sprout again”: “For there is hope of a tree, if it be cut down, that it will sprout again, [chalaph:H2498] and that the tender branch thereof will not cease.”


Job 29:20 translates this as “was renewed”: “My glory [was] fresh in me, and my bow was renewed [chalaph:H2498] in my hand.”


In Psalm 90:5 renders this word as “[which] groweth up”: “Thou carriest them away as with a flood; they are [as] a sleep: in the morning [they are] like grass [which] groweth up.” [chalaph:H2498]


Psalm 102:26 renders this term twice as “change(d)”: “They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change [chalaph:H2498] them, and they shall be changed:”[chalaph:H2498]


Isaiah 2:18 makes this announcement, in which this word is translated as “abolish”: “And the idols he shall utterly abolish.” [chalaph:H2498]


Lastly, Isaiah 40:31 provides this wonderful encouragement, and this term is rendered as “shall renew”: “But they that wait upon the LORD shall renew [chalaph:H2498] [their] strength; they shall mount up with wings as eagles; they shall run, and not be weary; [and] they shall walk, and not faint.”


Through His Temples [raqqah:H7541]


The last word in Judges 5:26, is “through his temples,” which is only used 4 other times; two of them are found in Judges 4:21-22, which we have seen previously, with respect to Sisera’s (i.e., Satan) death (by Jael):


“Then Jael Heber's wife took a nail of the tent, and took an hammer in her hand, and went softly unto him, and smote the nail into his temples, [raqqah:H7541] and fastened it into the ground: for he was fast asleep and weary. So he died. {22} And, behold, as Barak pursued Sisera, Jael came out to meet him, and said unto him, Come, and I will shew thee the man whom thou seekest. And when he came into her [tent], behold, Sisera lay dead, and the nail [was] in his temples.” [raqqah:H7541]


The other two Scriptures are focused on the Lord Jesus Christ, and they are both found in Song of Solomon, which is a parable of Christ and His eternal Bride:


Song of Solomon 4:3, “Thy lips [are] like a thread of scarlet, and thy speech [is] comely: thy temples [raqqah:H7541] [are] like a piece of a pomegranate within thy locks.”


Song of Solomon 6:7, “As a piece of a pomegranate [are] thy temples [raqqah:H7541] within thy locks.”


In our next study, Lord willing, we will examine verse 27.


 




Judges 5 - Part 50

June 2, 2019



“Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent. {25} He asked water, [and] she gave [him] milk; she brought forth butter in a lordly dish. {26} She put her hand to the nail, and her right hand to the workmen's hammer; and with the hammer she smote Sisera, she smote off his head, when she had pierced and stricken through his temples. {27} At her feet he bowed, he fell, he lay down: at her feet he bowed, he fell: where he bowed, there he fell down dead.”


Through His Temples [raqqah:H7541]


The last word in Judges 5:26, is “through his temples,” which is only used 4 other times; two of them are found in Judges 4:21-22, which we have seen previously, with respect to Sisera’s (i.e., Satan) death (by Jael):


“Then Jael Heber's wife took a nail of the tent, and took an hammer in her hand, and went softly unto him, and smote the nail into his temples, [raqqah:H7541] and fastened it into the ground: for he was fast asleep and weary. So he died. {22} And, behold, as Barak pursued Sisera, Jael came out to meet him, and said unto him, Come, and I will shew thee the man whom thou seekest. And when he came into her [tent], behold, Sisera lay dead, and the nail [was] in his temples.” [raqqah:H7541]


The other two Scriptures are focused on the Lord Jesus Christ, and they are both found in Song of Solomon, which is a parable of Christ and His eternal Bride:


Song of Solomon 4:3 declares, “Thy lips [are] like a thread of scarlet, and thy speech [is] comely: thy temples [raqqah:H7541] [are] like a piece of a pomegranate within thy locks.”


And Song of Solomon 6:7 states:, “As a piece of a pomegranate [are] thy temples [raqqah:H7541] within thy locks.”


We next read in verse 27:


 At Her Feet [regel:H7272] He Bowed [kara`:H3766], He Fell [naphal:H5307], He Lay Down [shakab:H7901]: At Her Feet [regel:H7272] He Bowed [kara`:H3766], He Fell [naphal:H5307]: Where [’asher:H834] He Bowed [kara`:H3766], There He Fell Down [naphal:H5307] Dead.” [shadad:H7703]


He Bowed [kara`:H3766], He Fell [naphal:H5307]


This is an interesting verse, in which God has employed two expressions concerning Sisera (who pictures Satan) - “he bowed [kara`:H3766], he fell [naphal:H5307]” three times, denoting “the purpose of God.” Also keep in mind the significant role that Jael (exemplifying the elect) played in this drama, even as Judged Deborah told Barak how God would use her in Judges 4:9,


“And she said, I will surely go with thee: notwithstanding the journey that thou takest shall not be for thine honour; for the LORD shall sell Sisera into the hand of a woman. And Deborah arose, and went with Barak to Kedesh.”


Incidentally, we also see these two terms in Psalm 20 and Isaiah 10:


In Psalm 20:1-9 we find these two words in verse 8, as “they are brought down,” and “fallen”: “[To the chief Musician, A Psalm of David.] The LORD hear thee in the day of trouble; the name of the God of Jacob defend thee; {2} Send thee help from the sanctuary, and strengthen thee out of Zion; {3} Remember all thy offerings, and accept thy burnt sacrifice; Selah. {4} Grant thee according to thine own heart, and fulfil all thy counsel. {5} We will rejoice in thy salvation, and in the name of our God we will set up [our] banners: the LORD fulfil all thy petitions. {6} Now know I that the LORD saveth his anointed; he will hear him from his holy heaven with the saving strength of his right hand. {7} Some [trust] in chariots, and some in horses: but we will remember the name of the LORD our God. {8} They are brought down [kara`:H3766] and fallen [naphal:H5307] : but we are risen, and stand upright. {9} Save, LORD: let the king hear us when we call.”


Isaiah 10:1-12 makes this declaration in this chapter in which God brought judgment against the 10 tribes in the north (Samaria) in 709 BC by the Assyrians, and then exactly 100 years later to the two tribes in the south (Judah) in 609 BC, by the Babylonians; these two words surface in verse 4, as “bow down” and “they shall fall;”: “Woe unto them that decree unrighteous decrees, and that write grievousness [which] they have prescribed; {2} To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and [that] they may rob the fatherless! {3} And what will ye do in the day of visitation, and in the desolation [which] shall come from far? to whom will ye flee for help? and where will ye leave your glory? {4} Without me they shall bow down [kara`:H3766] under the prisoners, and they shall fall [naphal:H5307] under the slain. For all this his anger is not turned away, but his hand [is] stretched out still. {5} O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. {6} I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. {7} Howbeit he meaneth not so, neither doth his heart think so; but [it is] in his heart to destroy and cut off nations not a few. {8} For he saith, [Are] not my princes altogether kings? {9} [Is] not Calno as Carchemish? [is] not Hamath as Arpad? [is] not Samaria as Damascus? {10} As my hand hath found the kingdoms of the idols, and whose graven images did excel them of Jerusalem and of Samaria; {11} Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols? {12} Wherefore it shall come to pass, [that] when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.”


At Her Feet [regel:H7272]


We have previously discussed the word, “at her feet” in some of the earlier chapters in the book of Judges, so I won’t go over that material again. 


He Lay Down [shakab:H7901]


The expression, “he lay down” only appears in the book of Judges this one time, so let’s consider some of the other references in which we find this term, which is utilized to describe sleep or death or sexual relations:


In Genesis 19:4, and 32-35 we read of the sinful intention of the men of Sodom of Lot’s two daughters: “But before they lay down,[shakab:H7901] the men of the city, [even] the men of Sodom, compassed the house round, both old and young, all the people from every quarter: ... {32} Come, let us make our father drink wine, and we will lie [shakab:H7901] with him, that we may preserve seed of our father. {33} And they made their father drink wine that night: and the firstborn went in, and lay [shakab:H7901] with her father; and he perceived not when she lay down, [shakab:H7901] nor when she arose. {34} And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay [shakab:H7901] yesternight with my father: let us make him drink wine this night also; and go thou in, [and] lie [shakab:H7901] with him, that we may preserve seed of our father. {35} And they made their father drink wine that night also: and the younger arose, and lay [shakab:H7901] with him; and he perceived not when she lay down, [shakab:H7901] nor when she arose.”


In Genesis 34:2 and 7 we find the account of one of the Hivite princes having sexual relations with Jacob’s only daughter, Dinah: “And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay [shakab:H7901] with her, and defiled her. ... {7} And the sons of Jacob came out of the field when they heard [it]: and the men were grieved, and they were very wroth, because he had wrought folly in Israel in lying [shakab:H7901] with Jacob's daughter; which thing ought not to be done.”


In 1 Samuel 3:1-18, this term appears a number of times as “lie down” or “lay down” (to sleep), in this very significant chapter which foretells of God’s wrath upon national Israel, who in turn typify the New Testament corporate churches:


“And the child Samuel ministered unto the LORD before Eli. And the word of the LORD was precious in those days; [there was] no open vision. {2} And it came to pass at that time, when Eli [was] laid down in his place, and his eyes began to wax dim, [that] he could not see; {3} And ere the lamp of God went out in the temple of the LORD, where the ark of God [was], and Samuel was laid down [to sleep]; {4} That the LORD called Samuel: and he answered, Here [am] I. {5} And he ran unto Eli, and said, Here [am] I; for thou calledst me. And he said, I called not; lie down again. And he went and lay down. {6} And the LORD called yet again, Samuel. And Samuel arose and went to Eli, and said, Here [am] I; for thou didst call me. And he answered, I called not, my son; lie down again. {7} Now Samuel did not yet know the LORD, neither was the word of the LORD yet revealed unto him. {8} And the LORD called Samuel again the third time. And he arose and went to Eli, and said, Here [am] I; for thou didst call me. And Eli perceived that the LORD had called the child. {9} Therefore Eli said unto Samuel, Go, lie down: and it shall be, if he call thee, that thou shalt say, Speak, LORD; for thy servant heareth. So Samuel went and lay down in his place. {10} And the LORD came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth. 11 And the LORD said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. {12} In that day I will perform against Eli all [things] which I have spoken concerning his house: when I begin, I will also make an end. {13} For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not. {14} And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever. {15} And Samuel lay until the morning, and opened the doors of the house of the LORD. And Samuel feared to shew Eli the vision. {16} Then Eli called Samuel, and said, Samuel, my son. And he answered, Here [am] I. {17} And he said, What [is] the thing that [the LORD] hath said unto thee? I pray thee hide [it] not from me: God do so to thee, and more also, if thou hide [any] thing from me of all the things that he said unto thee. {18} And Samuel told him every whit, and hid nothing from him. And he said, It [is] the LORD: let him do what seemeth him good.”


There is a fulfillment of this passage in 1 Kings 2:26-27, in which Abiathar the priest (and others) had chosen to follow Adonijah, Solomon’s older brother, who was attempting to usurp Solomon’s right to the throne:


“And unto Abiathar the priest said the king, Get thee to Anathoth, unto thine own fields; for thou [art] worthy of death: but I will not at this time put thee to death, because thou barest the ark of the Lord GOD before David my father, and because thou hast been afflicted in all wherein my father was afflicted. {27} So Solomon thrust out Abiathar from being priest unto the LORD; that he might fulfil the word of the LORD, which he spake concerning the house of Eli in Shiloh.


Dead [shadad:H7703]


The last word in verse 27 is “dead,” which is a Hebrew verb that is found 58 times, and is predominantly rendered  as “spoil,” “spoiler,” “waste,” “destroy,” and “robber,” etc.

Jeremiah 51:7-13, 19-44, and 47-58 serve to illustrate some of the usages of this God-breathed word, which appears in verses 48, 53, 55, and 56 as some form of the term, “spoiler.” This chapter highlights the fall of Satan as well as that of his kingdom (Babylon), paralleling Sisera’s (i.e., Satan’s) fate at the hands of Jael (a portrait of the elect), whose demise is the reason for this victory song in Judges 5:


“Babylon [hath been] a golden cup in the LORD'S hand, that made all the earth drunken: the nations have drunken of her wine; therefore the nations are mad. {8} Babylon is suddenly fallen and destroyed: howl for her; take balm for her pain, if so be she may be healed. {9} We would have healed Babylon, but she is not healed: forsake her, and let us go every one into his own country: for her judgment reacheth unto heaven, and is lifted up [even] to the skies. {10} The LORD hath brought forth our righteousness: come, and let us declare in Zion the work of the LORD our God. {11} Make bright the arrows; gather the shields: the LORD hath raised up the spirit of the kings of the Medes: for his device [is] against Babylon, to destroy it; because it [is] the vengeance of the LORD, the vengeance of his temple. {12} Set up the standard upon the walls of Babylon, make the watch strong, set up the watchmen, prepare the ambushes: for the LORD hath both devised and done that which he spake against the inhabitants of Babylon. {13} O thou that dwellest upon many waters, abundant in treasures, thine end is come, [and] the measure of thy covetousness…{19} The portion of Jacob [is] not like them; for he [is] the former of all things: and [Israel is] the rod of his inheritance: the LORD of hosts [is] his name. {20} Thou [art] my battle axe [and] weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms; {21} And with thee will I break in pieces the horse and his rider; and with thee will I break in pieces the chariot and his rider; {22} With thee also will I break in pieces man and woman; and with thee will I break in pieces old and young; and with thee will I break in pieces the young man and the maid; {23} I will also break in pieces with thee the shepherd and his flock; and with thee will I break in pieces the husbandman and his yoke of oxen; and with thee will I break in pieces captains and rulers. {24} And I will render unto Babylon and to all the inhabitants of Chaldea all their evil that they have done in Zion in your sight, saith the LORD. {25} Behold, I [am] against thee, O destroying mountain, saith the LORD, which destroyest all the earth: and I will stretch out mine hand upon thee, and roll thee down from the rocks, and will make thee a burnt mountain. {26} And they shall not take of thee a stone for a corner, nor a stone for foundations; but thou shalt be desolate for ever, saith the LORD. {27} Set ye up a standard in the land, blow the trumpet among the nations, prepare the nations against her, call together against her the kingdoms of Ararat, Minni, and Ashchenaz; appoint a captain against her; cause the horses to come up as the rough caterpillers. {28} Prepare against her the nations with the kings of the Medes, the captains thereof, and all the rulers thereof, and all the land of his dominion. {29} And the land shall tremble and sorrow: for every purpose of the LORD shall be performed against Babylon, to make the land of Babylon a desolation without an inhabitant. {30} The mighty men of Babylon have forborn to fight, they have remained in [their] holds: their might hath failed; they became as women: they have burned her dwellingplaces; her bars are broken. {31} One post shall run to meet another, and one messenger to meet another, to shew the king of Babylon that his city is taken at [one] end, {32} And that the passages are stopped, and the reeds they have burned with fire, and the men of war are affrighted. {33} For thus saith the LORD of hosts, the God of Israel; The daughter of Babylon [is] like a threshingfloor, [it is] time to thresh her: yet a little while, and the time of her harvest shall come. {34} Nebuchadrezzar the king of Babylon hath devoured me, he hath crushed me, he hath made me an empty vessel, he hath swallowed me up like a dragon, he hath filled his belly with my delicates, he hath cast me out. {35} The violence done to me and to my flesh [be] upon Babylon, shall the inhabitant of Zion say; and my blood upon the inhabitants of Chaldea, shall Jerusalem say. {36} Therefore thus saith the LORD; Behold, I will plead thy cause, and take vengeance for thee; and I will dry up her sea, and make her springs dry. {37} And Babylon shall become heaps, a dwellingplace for dragons, an astonishment, and an hissing, without an inhabitant. {38} They shall roar together like lions: they shall yell as lions' whelps. {39} In their heat I will make their feasts, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not wake, saith the LORD. {40} I will bring them down like lambs to the slaughter, like rams with he goats. {41} How is Sheshach taken! and how is the praise of the whole earth surprised! how is Babylon become an astonishment among the nations! {42} The sea is come up upon Babylon: she is covered with the multitude of the waves thereof. {43} Her cities are a desolation, a dry land, and a wilderness, a land wherein no man dwelleth, neither doth [any] son of man pass thereby. {44} And I will punish Bel in Babylon, and I will bring forth out of his mouth that which he hath swallowed up: and the nations shall not flow together any more unto him: yea, the wall of Babylon shall fall…. {47} Therefore, behold, the days come, that I will do judgment upon the graven images of Babylon: and her whole land shall be confounded, and all her slain shall fall in the midst of her. {48} Then the heaven and the earth, and all that [is] therein, shall sing for Babylon: for the spoilers [shadad:H7703] shall come unto her from the north, saith the LORD. {49} As Babylon [hath caused] the slain of Israel to fall, so at Babylon shall fall the slain of all the earth. {50} Ye that have escaped the sword, go away, stand not still: remember the LORD afar off, and let Jerusalem come into your mind. {51} We are confounded, because we have heard reproach: shame hath covered our faces: for strangers are come into the sanctuaries of the LORD'S house. {52} Wherefore, behold, the days come, saith the LORD, that I will do judgment upon her graven images: and through all her land the wounded shall groan. {53} Though Babylon should mount up to heaven, and though she should fortify the height of her strength, [yet] from me shall spoilers [shadad:H7703] come unto her, saith the LORD. {54} A sound of a cry [cometh] from Babylon, and great destruction from the land of the Chaldeans: {55} Because the LORD hath spoiled [shadad:H7703] Babylon, and destroyed out of her the great voice; when her waves do roar like great waters, a noise of their voice is uttered: {56} Because the spoiler [shadad:H7703] is come upon her, [even] upon Babylon, and her mighty men are taken, every one of their bows is broken: for the LORD God of recompences shall surely requite. {57} And I will make drunk her princes, and her wise [men], her captains, and her rulers, and her mighty men: and they shall sleep a perpetual sleep, and not wake, saith the King, whose name [is] the LORD of hosts. {58} Thus saith the LORD of hosts; The broad walls of Babylon shall be utterly broken, and her high gates shall be burned with fire; and the people shall labour in vain, and the folk in the fire, and they shall be weary.” 


Lord willing, in our next study we will shift our focus to Sisera’s mother as we consider  the last 4 verses of Judges 5.






Judges 5 - Part 51

June 5, 2019


Good Evening, and welcome to Searching The Scriptures! This is Judges 5 - Part 51, and today’s date is June 5th, 2019. I will read Judges 5:28-31,


“The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot [so] long in coming? why tarry the wheels of his chariots? {29} Her wise ladies answered her, yea, she returned answer to herself, {30} Have they not sped? have they [not] divided the prey; to every man a damsel [or] two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, [meet] for the necks of [them that take] the spoil? {31} So let all thine enemies perish, O LORD: but [let] them that love him [be] as the sun when he goeth forth in his might. And the land had rest forty years.”


As I mentioned at the close of our previous study, we are down to the last four verses of Chapter 5, which is this victory song that Judge Deborah and Barak sang in celebration of their conquest over Sisera (Satan) and his army (Satan’s kingdom).


The Mother [’em:H517] Of Sisera [Ciycera’:H5516]


We only read about “The  mother of Sisera,” in this account, and because we have understood that Sisera is a type or figure of Satan, we are curious as to who or what his “mother” might represent spiritually.


The Mother [’em:H517]


We have encountered this word, “the mother,” earlier in this chapter, in verse  7, with regard to Judge Deborah who exmplifies the Word of God (Christ), and spirirtually the dual reference to “arose” denotes two resurrections - one that took place prior “...to the foundation of the world,” and the second that took place in 33 AD:


“[The inhabitants of] the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother [’em:H517] in Israel.”


Another example is in connection with Eve in Genesis 3:20, where she is called, “the mother of all living”:


“And Adam called his wife's name Eve; because she was the mother [’em:H517] of all living.”


Also in Galatians 4:22-28 we read something similar with respect to Sara who is typified as a “mother” (and Abraham  would be the “father”), spoken of as “Jerusalem above” - which is “the mother of us all,” - referring to the Word of God - as we learn from Galatians 4:22-26,


“For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. {23} But he [who was] of the bondwoman [Hagar] was born after the flesh; but he of the freewoman [Sarah] [was] by promise. {24} Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. {25} For this Agar is mount Sinai in Arabia, and answereth [“corresponds”] to Jerusalem which now is, and is in bondage with her children. {26} But Jerusalem which is above is free, which is the mother [meter:G3384] of us all.” [all the elect]


Abraham and Sarah are also mentioned in Isaiah 51:1-2, as the physical progenitors of national Israel; please note that God does not use the term, “mother” (’em:H517) in this verse, as He does with “father.” (’ab:H1). Instead God employs the word, “that bare” (chuwl:H2242), or giving birth:


“Hearken to me, ye that follow after righteousness, ye that seek the LORD: look unto the rock [whence] ye are hewn, and to the hole of the pit [whence] ye are digged. {2} Look unto Abraham your father [’ab:H1], and unto Sarah [that] bare [chuwl:H2242] you: for I called him alone, and blessed him, and increased him.”


Spiritually they also represent God the Father and The Word of God - the Ones who “begat” spiritual Israel (or all the elect) - as James 1:17-18 affirm:


“Every good gift and every perfect gift is from above, and cometh down from the Father [pater:G3962] of lights, with whom is no variableness, neither shadow of turning. {18} Of his own will begat he [apokyeo:G616] us with the word [logos:G3056] of truth [aletheia:G225], that we should be a kind of firstfruits of his creatures.”


In Deuteronomy 32:18 we find the term “[that] bare,” (H2242) rendered as “that formed,” in addition to a different word “that begat,” underscoring the significance of the “new birth”: “Of the Rock [that] begat [yalad:H3205]thee thou art unmindful, and hast forgotten God that formed [chuwl:H2242] thee.”


Psalm 51:5 translates G2242 as,  “Behold, I was shapen [chuwl:H2242] in iniquity; and in sin did my mother conceive me.”


Proverbs 8:24 also renders this term as, “I was brought forth” referencing the Lord Jesus in the Atonement “...at the foundation of the world”: “When [there were] no depths, I was brought forth [chuwl:H2242]; when [there were] no fountains abounding with water.”


Isaiah 26:17-18, in turn, “Like as a woman with child, [that] draweth near the time of her delivery, is in pain [chuwl:H2242], [and] crieth out in her pangs; so have we been in thy sight, O LORD. {18} We have been with child, we have been in pain [chuwl:H2242], we have as it were brought forth wind; we have not wrought any deliverance in the earth; neither have the inhabitants of the world fallen.”


Proverbs 6:20 is a very helpful verse because God links “father” with “commandment,” and “mother” with “the law”:


“My son, keep thy father's [’ab:H1] commandment [mitsvah:H4687], and forsake not the law  [towrah:H8451] of thy mother:” [’em:H517]


Looked Out [shaqaph:H8259] At A Window [challown:H2474]


The next two terms in verse 28, “looked out” and “at a window” also appear in four other accounts having to with the sentence of judgment that follows after  “looking out of a window” in the historical context: Abimelech and Isaac and Rebekah, David and Michal, Jehu and Jezebel, and the “young man” and the “harlot,”  in Proverbs 7. Keep in mind that we are attempting to discern the spiritual portrait that “the mother of Sisera” (Satan) embodies:


In 2 Kings 9:30-37, these two words appear in verses 30 and 32, in the very obvious context of judgment against one of the most wicked women in Scripture - Jezebel - who typifies the end-time institutional churches and denominations (as Revelation 2:20 notes): “And when Jehu was come to Jezreel, Jezebel heard [of it]; and she painted her face, and tired her head, and looked out [shaqaph:H8259] at a window. [challown:H2474] {31} And as Jehu entered in at the gate, she said, [Had] Zimri peace, who slew his master? {32} And he lifted up his face to the window [challown:H2474], and said, Who [is] on my side? who? And there looked out [shaqaph:H8259] to him two [or] three eunuchs. {33} And he said, Throw her down. So they threw her down: and [some] of her blood was sprinkled on the wall, and on the horses: and he trode her under foot. {34} And when he was come in, he did eat and drink, and said, Go, see now this cursed [woman], and bury her: for she [is] a king's daughter. {35} And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of [her] hands. {36} Wherefore they came again, and told him. And he said, This [is] the word of the LORD, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel: {37} And the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; [so] that they shall not say, This [is] Jezebel.”


Another woman - a “harlot” -  is in view in verse 6 of  Proverbs 7:1-27, and she typifies the end-time institutional churches and denominations that came under the fierce anger of God, as He abandoned them on May 21, 1988: 


“My son, keep my words, and lay up my commandments with thee. {2} Keep my commandments, and live; and my law as the apple of thine eye. {3} Bind them upon thy fingers, write them upon the table of thine heart. {4} Say unto wisdom, Thou [art] my sister; and call understanding [thy] kinswoman: {5} That they may keep thee from the strange woman, from the stranger [which] flattereth with her words. {6} For at the window [challown:H2474] of my house I looked [shaqaph:H8259]  through my casement, {7} And beheld among the simple ones, I discerned among the youths, a young man void of understanding, {8} Passing through the street near her corner; and he went the way to her house, {9} In the twilight, in the evening, in the black and dark night: {10} And, behold, there met him a woman [with] the attire of an harlot, and subtil of heart. {11} (She [is] loud and stubborn; her feet abide not in her house: {12} Now [is she] without, now in the streets, and lieth in wait at every corner.) {13} So she caught him, and kissed him, [and] with an impudent face said unto him, {14} [I have] peace offerings with me; this day have I payed my vows. {15} Therefore came I forth to meet thee, diligently to seek thy face, and I have found thee. {16} I have decked my bed with coverings of tapestry, with carved [works], with fine linen of Egypt. {17} I have perfumed my bed with myrrh, aloes, and cinnamon. {18} Come, let us take our fill of love until the morning: let us solace ourselves with loves. {19} For the goodman [is] not at home, he is gone a long journey: {20} He hath taken a bag of money with him, [and] will come home at the day appointed. {21} With her much fair speech she caused him to yield, with the flattering of her lips she forced him. {22} He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks; {23} Till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it [is] for his life. {24} Hearken unto me now therefore, O ye children,  {25} Let not thine heart decline to her ways, go not astray in her paths. {26} For she hath cast down many wounded: yea, many strong [men] have been slain by her. {27} Her house [is] the way to hell, going down to the chambers of death.”


In 2 Samuel 6:12-23 (and the parallel passage in 1 Chronicles 15:25-29) we also learn about the following incident: 


“And it was told king David, saying, The LORD hath blessed the house of Obededom, and all that [pertaineth] unto him, because of the ark of God. So David went and brought up the ark of God from the house of Obededom into the city of David with gladness. {13} And it was [so], that when they that bare the ark of the LORD had gone six paces, he sacrificed oxen and fatlings. {14} And David danced before the LORD with all [his] might; and David [was] girded with a linen ephod. {15} So David and all the house of Israel brought up the ark of the LORD with shouting, and with the sound of the trumpet. {16} And as the ark of the LORD came into the city of David, Michal Saul's daughter looked [shaqaph:H8259] through a window [challown:H2474], and saw king David leaping and dancing before the LORD; and she despised him in her heart. {17} And they brought in the ark of the LORD, and set it in his place, in the midst of the tabernacle that David had pitched for it: and David offered burnt offerings and peace offerings before the LORD. {18} And as soon as David had made an end of offering burnt offerings and peace offerings, he blessed the people in the name of the LORD of hosts. {19} And he dealt among all the people, [even] among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece [of flesh], and a flagon [of wine]. So all the people departed every one to his house. {20} Then David returned to bless his household. And Michal the daughter of Saul came out to meet David, and said, How glorious was the king of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself! {21} And David said unto Michal, [It was] before the LORD, which chose me before thy father, and before all his house, to appoint me ruler over the people of the LORD, over Israel: therefore will I play before the LORD. {22} And I will yet be more vile than thus, and will be base in mine own sight: and of the maidservants which thou hast spoken of, of them shall I be had in honour. {23} Therefore Michal the daughter of Saul had no child unto the day of her death.”


The last reference that contains these two words is in verse 8 of Genesis 26:6-11,


“And Isaac dwelt in Gerar: {7} And the men of the place asked [him] of his wife; and he said, She [is] my sister: for he feared to say, [She is] my wife; lest, [said he], the men of the place should kill me for Rebekah; because she [was] fair to look upon. {8} And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out [shaqaph:H8259] at a window [challown:H2474] , and saw, and, behold, Isaac [was] sporting with Rebekah his wife. {9} And Abimelech called Isaac, and said, Behold, of a surety she [is] thy wife: and how saidst thou, She [is] my sister? And Isaac said unto him, Because I said, Lest I die for her. {10} And Abimelech said, What [is] this thou hast done unto us? one of the people might lightly have lien with thy wife, and thou shouldest have brought guiltiness upon us. {11} And Abimelech charged all [his] people, saying, He that toucheth this man or his wife shall surely be put to death.”


Let’s stop here today, and Lord willing, we will continue to examine the rest of verse 28 in our next lesson.














And Cried [yabab:H2980] Through The Lattice [’eshnab:H822]


The word, “...and cried…” only surfaces here, and it has no root word. On the other hand, “...through the lattice...” is found again in one other citation - which we just looked at in Proverbs 7:6, which contains all three expressions, “looked,” “window,” and “casement” (or “lattice”),


For at the window [challown:H2474] of my house I looked [shaqaph:H8259]  through my casement, [’eshnab:H822]


This is further confirmation that we are on the right track with regard to these words being linked to God’s judgment, which first began at “...the house of God...” (1 Peter 4:17) on May 21, 1988, and then transitioned to the entire world on May 21, 2011.


Why Is His Chariot [rekeb:H7393] [So] Long [buwsh:H954] In Coming? [bow’:G935]


The next phrase, which is a rhetorical question that we want to address, is comprised of three words, and only found here. However, the first two terms, “why is his chariot” (rekeb:H7393) and “[so] long” (bow’:H935) do show up in 21 other citations; here are a few illustrations:


These next passages refer to Pharaoh (another type of Satan) and his army:


Exodus 14:17, 23, and 28 state: “And I, behold, I will harden the hearts of the Egyptians, and they shall follow [bow’:G935] them: and I will get me honour upon Pharaoh, and upon all his host, upon his chariots [rekeb:H7393], and upon his horsemen. ... {23} And the Egyptians pursued, and went in [bow’:G935] after them to the midst of the sea, [even] all Pharaoh's horses, his chariots [rekeb:H7393], and his horsemen. ... {28} And the waters returned, and covered the chariots [rekeb:H7393], and the horsemen, [and] all the host of Pharaoh that came [bow’:G935] into the sea after them; there remained not so much as one of them.”


Exodus 15 is another “victory song” - like Judges 5 - and in verse 19 we discover this majestic statement: “For the horse of Pharaoh went in [bow’:G935] with his chariots [rekeb:H7393] and with his horsemen into the sea, and the LORD brought again the waters of the sea upon them; but the children of Israel went on dry [land] in the midst of the sea.”


Joshua 24:6 also makes mention of this event: “And I brought your fathers out of Egypt: and ye came [bow’:G935]  unto the sea; and the Egyptians pursued after your fathers with chariots [rekeb:H7393] and horsemen unto the Red sea.”


Let’s now proceed onto the last phrase in Judges 5:28, which is composed of three Hebrew words that only appear together in this passage, and is also another rhetorical question:


Why Tarry [achar’:H309] The Wheels [pa`am:H6471] Of His Chariots [merkabah:H4818]


Why Tarry [achar’:H309]


Deuteronomy 7:1-11 lays out what God expected of the Israelites when they arrived in Canaan, in which this term appears in verse 10, where it is translated as “he will not be slack”: “When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou; {2} And when the LORD thy God shall deliver them before thee; thou shalt smite them, [and] utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them: {3} Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. {4} For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly. {5} But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire. {6} For thou [art] an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that [are] upon the face of the earth. {7} The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye [were] the fewest of all people: {8} But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. {9} Know therefore that the LORD thy God, he [is] God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations; {10} And repayeth them that hate him to their face, to destroy them: he will not be slack [achar’:H309] to him that hateth him, he will repay him to his face. {11} Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them.”


In Habakkuk 2:1-4, this word is rendered as “it will not tarry”: “I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. {2} And the LORD answered me, and said, Write the vision, and make [it] plain upon tables, that he may run that readeth it. {3} For the vision [is] yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” [achar’:H309] {4} Behold, his soul [which] is lifted up is not upright in him: but the just shall live by his faith.” [i.e., the faith of Christ]


The Wheels [pa`am:H6471]


Curiously, the next term, “the wheels,” is also related to time primarily (but also as: “once,” “now,” feet,” “twice,” “thrice,” “steps,” “corners,” “ranks,” and “oftentimes,” etc.) as these next passages teach, highlighting its tremendous spiritual significance at the end of the Great Tribulation, and transitioning into our present “the day of judgment”:


Exodus 8:32 declares, “And Pharaoh hardened his heart at this time [pa`am:H6471] also, neither would he let the people go.”


Exodus 9:14 and 27 likewise maintain, “For I will at this time [pa`am:H6471] send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that [there is] none like me in all the earth. ... {27} And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: [pa`am:H6471] the LORD [is] righteous, and I and my people [are] wicked.”


Numbers 20:11 is very interesting indeed, as this term is not just numerical, but involves a “timeline” - linking the Atonement prior to the “foundation of the world” with the “demonstration” of that Atonement in 33 AD: “And Moses lifted up his hand, and with his rod he smote the rock twice: [pa`am:H6471] and the water came out abundantly, and the congregation drank, and their beasts [also].”


Lastly, Psalm 58:10 points to our present day, in which this word is rendered as “his feet”: “The righteous shall rejoice when he seeth the vengeance: he shall wash his feet [pa`am:H6471] in the blood of the wicked.”


Of His Chariots [merkabah:H4818]


The following verses include this last expression, “of his chariots” with regard to Pharaoh (Satan) and his army, even though we have considered this term before in Judges 4:15,


“And the LORD discomfited Sisera, and all [his] chariots, and all [his] host, with the edge of the sword before Barak; so that Sisera lighted down off [his] chariot, [merkabah:H4818] and fled away on his feet.”

 

Summary Of Today’s Study


    •    We noted that God connects the two terms “looked out” [shaqaph:H8259] and “at a window” [challown:H2474] with the sentence of judgment.

    •    The second thing we have learned is that Sisera’s mother’s words (under divine inspiration), “...why tarry” and “the wheels” (of his chariots) have to do with “time.”


So once again we come face-to-face with these two aspects of  “time” and “judgment,” which are closely related to each other, as we also read in Ecclesiates 8:5-6,


“Whoso keepeth the commandment shall feel no evil thing: and a wise man's heart discerneth both time [`eth:H6256] and judgment. [mishpat:H4941] {6} Because to every purpose there is time [`eth:H6256] and judgment, [mishpat:H4941] therefore the misery of man [is] great upon him.”



 








Psalm 83:9-10 is another passage that mentions Sisera, and Jabin, the Canaanite king whose army Sisera commanded:


“Do unto them as [unto] the Midianites; as [to] Sisera, as [to] Jabin, at the brook of Kison: {10} [Which] perished at Endor: they became [as] dung [doman:H1828] for the earth.” [’adamah:H127]


We find a curious detail in verse 10 regarding the location and description of the death of the remaining members of Sisera’s army who had fled to the town of Endor from the Kishon River, where the battle took place in the plain of Megiddo, or Armageddon. Endor is also noteworthy as the place where king Saul consulted a medium in order to try to speak to Samuel, who had previously died, and learned about his impending death of his two sons and himself.


They Became [As] Dung [domen:H1828] For The Earth [’adamah:H127]


The two terms, “they became as dung” and “for the earth” also appear in the following citations, taken from the book of Jeremiah. After the death of Solomon, God divided the nation because of Solomon’s sins (later in life). The nothern kingdom consisted of 10 tribes - known as Samaria; the southern kingdom included two tribes - known as Judah. These next passages depict God’s judgment against the southern kingdom, by employing Nebuchadrezzar’s Babylonian army to fight aginst Judah, beginning in 609 BC (even as God similarly judged Samaria 100 years previously in 709 BC, using the Assyrians), and after ransacking Jerusalem in 587 BC, took the vast majority of them captive to Babylon until 539 BC, when Cyrus (Darius), the Medo-Persian ruler overthrew the Babylonian empire one fateful night, “without firing a shot,” so took speak. This event took place after the 70-year Babylonian captivity - the second “great tribulation” period spoken of in the Bible, and spiritually parallels the third (and final) Great Tribulation period of our day (May 21, 1988 - May 21, 2011), in which Cyrus typifies the Lord Jesus Christ, who came to bring judgment against His own house first (i.e., the churches and denominations - according to 1 Peter 4:17, which states:


“For the time [is come] that judgment must begin at the house of God: and if [it] first [begin] at us, what shall the end [be] of them that obey not the gospel of God? {18} And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?”


Then on May 21, 2011 God’s  judgment transitioned from the churches and denominations (who remain under His wrath) to the world at large, as the “day of salvation” ended, and our current prolonged “day of judgment” began. You will note that this theme of judgment is intimately associated with these two expressions, “they became as dung” and “for the earth”:


Jeremiah 8:2, “And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung [domen:H1828] upon the face of the earth.” [’adamah:H127]


Jeremiah 16:4.  “They shall die of grievous deaths; they shall not be lamented; neither shall they be buried; [but] they shall be as dung [domen:H1828] upon the face of the earth [’adamah:H127]: and they shall be consumed by the sword, and by famine; and their carcases shall be meat for the fowls of heaven, and for the beasts of the earth.”


Even though it is quite lengthy, I would like to read Jeremiah 25 in its entirety, as it is the Old Testament equivalent of 1 Peter 4:17-18; these two terms surface in verse 33:


“The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim the son of Josiah king of Judah, that [was] the first year of Nebuchadrezzar king of Babylon; {2} The which Jeremiah the prophet spake unto all the people of Judah, and to all the inhabitants of Jerusalem, saying, {3} From the thirteenth year of Josiah the son of Amon king of Judah, even unto this day, that [is] the three and twentieth year, the word of the LORD hath come unto me, and I have spoken unto you, rising early and speaking; but ye have not hearkened. {4} And the LORD hath sent unto you all his servants the prophets, rising early and sending [them]; but ye have not hearkened, nor inclined your ear to hear. {5} They said, Turn ye again now every one from his evil way, and from the evil of your doings, and dwell in the land that the LORD hath given unto you and to your fathers for ever and ever: {6} And go not after other gods to serve them, and to worship them, and provoke me not to anger with the works of your hands; and I will do you no hurt. {7} Yet ye have not hearkened unto me, saith the LORD; that ye might provoke me to anger with the works of your hands to your own hurt. {8} Therefore thus saith the LORD of hosts; Because ye have not heard my words, {9} Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. {10} Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. {11} And this whole land shall be a desolation, [and] an astonishment; and these nations shall serve the king of Babylon seventy years. {12} And it shall come to pass, when seventy years are accomplished, [that] I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. {13} And I will bring upon that land all my words which I have pronounced against it, [even] all that is written in this book, which Jeremiah hath prophesied against all the nations. {14} For many nations and great kings shall serve themselves of them also: and I will recompense them according to their deeds, and according to the works of their own hands. {15} For thus saith the LORD God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it. {16} And they shall drink, and be moved, and be mad, because of the sword that I will send among them. {17} Then took I the cup at the LORD'S hand, and made all the nations to drink, unto whom the LORD had sent me: {18} [To wit], Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as [it is] this day; {19} Pharaoh king of Egypt, and his servants, and his princes, and all his people; {20} And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod, {21} Edom, and Moab, and the children of Ammon, {22} And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which [are] beyond the sea, {23} Dedan, and Tema, and Buz, and all [that are] in the utmost corners, {24} And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert, {25} And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes, {26} And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which [are] upon the face of the earth: and the king of Sheshach shall drink after them. {27} Therefore thou shalt say unto them, Thus saith the LORD of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you. {28} And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the LORD of hosts; Ye shall certainly drink. {29} For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts. {30} Therefore prophesy thou against them all these words, and say unto them, The LORD shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread [the grapes], against all the inhabitants of the earth. {31} A noise shall come [even] to the ends of the earth; for the LORD hath a controversy with the nations, he will plead with all flesh; he will give them [that are] wicked to the sword, saith the LORD. {32} Thus saith the LORD of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. {33} And the slain of the LORD shall be at that day from [one] end of the earth even unto the [other] end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung [domen:H1828]  upon the ground. [’adamah:H127] {34} Howl, ye shepherds, and cry; and wallow yourselves [in the ashes], ye principal of the flock: for the days of your slaughter and of your dispersions are accomplished; and ye shall fall like a pleasant vessel. {35} And the shepherds shall have no way to flee, nor the principal of the flock to escape. {36} A voice of the cry of the shepherds, and an howling of the principal of the flock, [shall be heard]: for the LORD hath spoiled their pasture. {37} And the peaceable habitations are cut down because of the fierce anger of the LORD. {38} He hath forsaken his covert, as the lion: for their land is desolate because of the fierceness of the oppressor, and because of his fierce anger.”


I think we’ll stop here for today, and we still need, by God’s grace, for the Lord to open our understanding regarding who the “mother of Sisera” represents spiritually. So, Lord permitting, in our next study we will continue to research this matter.






Judges 5 - Part 52

June 7, 2019


Good Evening, and welcome to Searching The Scriptures! This is Judges 5 - Part 52, and today’s date is June 7th, 2019. I will read Judges 5:28-31,


“The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot [so] long in coming? why tarry the wheels of his chariots? {29} Her wise ladies answered her, yea, she returned answer to herself, {30} Have they not sped? have they [not] divided the prey; to every man a damsel [or] two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, [meet] for the necks of [them that take] the spoil? {31} So let all thine enemies perish, O LORD: but [let] them that love him [be] as the sun when he goeth forth in his might. And the land had rest forty years.”


In our previous study, we left off at the second half of verse 28 with regard to the “mother of Sisera”: “...and cried through the lattice, Why is his chariot [so] long in coming? why tarry the wheels of his chariots?” 


And Cried [yabab:H2980] Through The Lattice [’eshnab:H822]


The word, “...and cried…” only surfaces here, and it has no root word. On the other hand, “...through the lattice...” is found again in one other citation - which was found in Proverbs 7:6 that was discussed in Part 51; this verse contains all three expressions, “looked,” “window,” and “casement” (or “lattice”),


For at the window [challown:H2474] of my house I looked [shaqaph:H8259]  through my casement, [’eshnab:H822]


This is further confirmation that we are on the right track with regard to these words being linked to God’s judgment, which first began at “...the house of God...” (1 Peter 4:17) on May 21, 1988, and then transitioned to the entire world on May 21, 2011.


Why Is His Chariot [rekeb:H7393] [So] Long [buwsh:H954] In Coming? [bow’:G935]


The next phrase, which is a rhetorical question that we want to address, is comprised of three words, and only found here. However, the first two terms, “why is his chariot” (rekeb:H7393) and “[so] long” (bow’:H935) do show up in 21 other citations; here are a few illustrations:


These next passages refer to Pharaoh (another type of Satan) and his army: 


Exodus 14:17, 23, and 28 state: “And I, behold, I will harden the hearts of the Egyptians, and they shall follow [bow’:G935] them: and I will get me honour upon Pharaoh, and upon all his host, upon his chariots [rekeb:H7393], and upon his horsemen. ... {23} And the Egyptians pursued, and went in [bow’:G935] after them to the midst of the sea, [even] all Pharaoh's horses, his chariots [rekeb:H7393], and his horsemen. ... {28} And the waters returned, and covered the chariots [rekeb:H7393], and the horsemen, [and] all the host of Pharaoh that came [bow’:G935] into the sea after them; there remained not so much as one of them.”


Exodus 15 is another “victory song” - like Judges 5 - and in verse 19 we discover this majestic statement: “For the horse of Pharaoh went in [bow’:G935] with his chariots [rekeb:H7393] and with his horsemen into the sea, and the LORD brought again the waters of the sea upon them; but the children of Israel went on dry [land] in the midst of the sea.”


Joshua 24:6 also makes mention of this event: “And I brought your fathers out of Egypt: and ye came [bow’:G935]  unto the sea; and the Egyptians pursued after your fathers with chariots [rekeb:H7393] and horsemen unto the Red sea.”


Let’s move on to the last phrase in Judges 5:28, which is composed of three Hebrew words that only appear together in this passage, and is also another rhetorical question:


Why Tarry [achar’:H309] The Wheels [pa`am:H6471] Of His Chariots [merkabah:H4818]


Why Tarry [achar’:H309] 


Deuteronomy 7:1-11 lays out what God expected of the Israelites when they arrived in Canaan, in which this term appears in verse 10, where it is translated as “he will not be slack”: “When the LORD thy God shall bring thee into the land whither thou goest to possess it, and hath cast out many nations before thee, the Hittites, and the Girgashites, and the Amorites, and the Canaanites, and the Perizzites, and the Hivites, and the Jebusites, seven nations greater and mightier than thou; {2} And when the LORD thy God shall deliver them before thee; thou shalt smite them, [and] utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them: {3} Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. {4} For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly. {5} But thus shall ye deal with them; ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire. {6} For thou [art] an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that [are] upon the face of the earth. {7} The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye [were] the fewest of all people: {8} But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. {9} Know therefore that the LORD thy God, he [is] God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations; {10} And repayeth them that hate him to their face, to destroy them: he will not be slack [achar’:H309] to him that hateth him, he will repay him to his face. {11} Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them.”


In Habakkuk 2:1-4, this word is rendered as “it will not tarry”: “I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. {2} And the LORD answered me, and said, Write the vision, and make [it] plain upon tables, that he may run that readeth it. {3} For the vision [is] yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” [achar’:H309] {4} Behold, his soul [which] is lifted up is not upright in him: but the just shall live by his faith.” [i.e., the faith of Christ] 


The Wheels [pa`am:H6471] 


Curiously, the next term, “the wheels,” is primarily rendered as “time,” but it is also translated as: “once,” “now,” feet,” “twice,” “thrice,” “steps,” “corners,” “ranks,” and “oftentimes,” etc., as these next passages teach, highlighting its tremendous spiritual significance at the end of the Great Tribulation, and transitioning into our present “the day of judgment”:


Exodus 8:32 declares, “And Pharaoh hardened his heart at this time [pa`am:H6471] also, neither would he let the people go.”


Exodus 9:14 and 27 likewise maintain, “For I will at this time [pa`am:H6471] send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that [there is] none like me in all the earth. ... {27} And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: [pa`am:H6471] the LORD [is] righteous, and I and my people [are] wicked.”


Numbers 20:11 is very interesting indeed, as this term is not just numerical, but involves a “timeline” - linking the Atonement prior to the “foundation of the world” with the “demonstration” of that Atonement in 33 AD: “And Moses lifted up his hand, and with his rod he smote the rock twice: [pa`am:H6471] and the water came out abundantly, and the congregation drank, and their beasts [also].”


Lastly, Psalm 58:10 points to our present day, in which this word is rendered as “his feet,” and reveals that God in tandem with His elect are judging the unsaved in this present time, even as God worked with and through His people during the “day of salvation,” to reach the nations of the elect: “The righteous shall rejoice when he seeth the vengeance: he shall wash his feet [pa`am:H6471] in the blood of the wicked.”


Of His Chariots [merkabah:H4818]


The following verses include this last expression, “of his chariots” with regard to Pharaoh (Satan) and his army, even though we have considered this term before in Judges 4:15,


“And the LORD discomfited Sisera, and all [his] chariots, and all [his] host, with the edge of the sword before Barak; so that Sisera lighted down off [his] chariot, [merkabah:H4818] and fled away on his feet.”

 

So once again we come face-to-face with these two aspects of  “time” and “judgment,” which are closely related to each other, as we also read in Ecclesiastes 8:5-6,


“Whoso keepeth the commandment shall feel no evil thing: and a wise man's heart discerneth both time [`eth:H6256] and judgment. [mishpat:H4941] {6} Because to every purpose there is time [`eth:H6256] and judgment [mishpat:H4941] therefore the misery of man [is] great upon him.”


We have arrived at Judges 5:29, which  is comprised of 5 Hebrew terms that we will consider separately, after I read that verse again:


“Her wise ladies answered her, yea, she returned answer to herself,”


Her Wise [chakam:H2450]


The first term, “her wise” is speaking of her “ladies” or “princesses.” Sisera’s “mother,” can be representative of  a “group” - such as Eve (“the mother of all living”), with respect to the human race, or Sarah (typifying “Jerusalem which is above...the mother of us all” - exemplifying the Kingdom of God). Likewise, “the mother of Sisera” would picture the kingdom of Satan. Here are some of the ways that this term, “the wise” is used:


In Exodus 7:11 we find a similar reference to Pharaoh (or “Satan” spiritually) and his “wise men”: “Then Pharaoh also called the wise men [chakam:H2450] and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments.”


Isaiah 19:11-12 also refer to Pharaoh (or “Satan”), in which this word is repeated: “Surely the princes of Zoan [are] fools, the counsel of the wise [chakam:H2450] counsellors of Pharaoh is become brutish: how say ye unto Pharaoh, I [am] the son of the wise, [chakam:H2450] the son of ancient kings? {12} Where [are] they? where [are] thy wise [chakam:H2450] [men]? and let them tell thee now, and let them know what the LORD of hosts hath purposed upon Egypt.”


Job 5:13, on the other hand, describes how God deals with those who are “wise to do evil,” which would include all the non-elect within the kingdom of Satan: “He taketh the wise [chakam:H2450] in their own craftiness: and the counsel of the froward is carried headlong.”


Likewise Isaiah 5:21 presents this warning: “Woe unto [them that are] wise [chakam:H2450] in their own eyes, and prudent in their own sight!”


Jeremiah 4:22 depicts the sin of God’s corporate people: “For my people [is] foolish, they have not known me; they [are] sottish children, and they have none understanding: they [are] wise [chakam:H2450] to do evil, but to do good they have no knowledge.”


Found quoted in 1 Corinthians 1:26-31, Jeremiah 9:23-24 proclaims, “Thus saith the LORD, Let not the wise [chakam:H2450] [man] glory in his wisdom, neither let the mighty [man] glory in his might, let not the rich [man] glory in his riches: {24} But let him that glorieth glory in this, that he understandeth and knoweth me, that I [am] the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these [things] I delight, saith the LORD.”


Jeremiah 50:35 announces God’s judgment against Babylon (i.e., the kingdom of Satan), after He used Babylon to judge Judah and Jerusalem (who typify the corporate churches and denominations): “A sword [is] upon the Chaldeans (“Babylonians”), saith the LORD, and upon the inhabitants of Babylon, and upon her princes, and upon her wise [chakam:H2450] [men].”


Similarly, Jeremiah 51:57 affirms, “And I will make drunk her princes, and her wise [chakam:H2450] [men], her captains, and her rulers, and her mighty men: and they shall sleep a perpetual sleep, and not wake, saith the King, whose name [is] the LORD of hosts.”


Lord willing, we will continue our investigation of Judges 5 in our next study.





Judges 5 - Part 53

June 10, 2019


Good Evening, and welcome to Searching The Scriptures! This is Judges 5 - Part 53, and today’s date is June 10th, 2019. I will read Judges 5:28-31,


“The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot [so] long in coming? why tarry the wheels of his chariots? {29} Her wise ladies answered her, yea, she returned answer to herself, {30} Have they not sped? have they [not] divided the prey; to every man a damsel [or] two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, [meet] for the necks of [them that take] the spoil? {31} So let all thine enemies perish, O LORD: but [let] them that love him [be] as the sun when he goeth forth in his might. And the land had rest forty years.”


Ladies [sarah:H8282]


The next word that we come across in Judges 5:29 is “ladies” or “princesses.” However we want to bear in mind that these “ladies” are part of Satan’s kingdom, just as their mistress - the “mother of Sisera.”  This Hebrew word “sarah” (H8282) is identically spelled to “Sarah” (H8283) - Abraham’s wife - as we note how God changed her name (as He did with Abraham’s from “exalted father” to “father of a multitude” in Genesis 17:5 - in this same chapter) in Genesis 17:15,


“And God said unto Abraham, As for Sarai [Saray:H8297] thy wife, thou shalt not call her name Sarai [Saray:H8297], but Sarah [Sarah:H8283] [shall] her name [be].”


Sarai [Saray:H8297]  apparently means “princess” and Sarah [sarah:H8283] also signifies a “princess” or “noble woman.” I’m not sure what the difference is? We do know however, that God changed Sarah’s name after Ishmael was born, which occurred in this same chapter, and immediately following verse 15, we read these magnificent statements in Genesis 17:16, 19, and 21 concerning Sarah, and please note the three-fold references to the “covenant” (or Gospel) that would be established through Isaac (who pictures the Lord Jesus Christ):


“And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be [a mother] of nations; kings of people shall be of her. ... {19} And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant [i.e., “Gospel”] with him for an everlasting covenant [i.e., “Gospel”], [and] with his seed after him. ... {21} But my covenant [i.e., “Gospel”]  will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.


Abraham and Sarah were the progenitors of the nation of Israel, but even more significantly, the spiritual “figureheads” of the Body of Christ (as they typify the Kingdom of God and the Word of God) as we read about in Galatians 4:21-31,


“Tell me, ye that desire to be under the law, do ye not hear the law? {22} For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. {23} But he [who was] of the bondwoman was born after the flesh; but he of the freewoman [was] by promise. {24} Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. {25} For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. {26} But Jerusalem which is above is free, which is the mother of us all. {27} For it is written, Rejoice, [thou] barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. {28} Now we, brethren, as Isaac was, are the children of promise. {29} But as then he that was born after the flesh persecuted him [that was born] after the Spirit, even so [it is] now. {30} Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. {31} So then, brethren, we are not children of the bondwoman, but of the free.”


Answered Her [`anah:H6030]


The expression, “answered her” regarding Sisera’s mother’s “wise ladies” is primarily rendered this way, and to a much lesser degree as: “hear,” “sing,” “shout,” “testify,” “cry,” “witness,” “give,” and “speak.” It is a different term than the second “answer” (’emer:H561) in verse 29. The following are some interesting illustrations of how God has chosen to employ this term:


Zechariah 13:9 proclaims: “And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear [`anah:H6030] them: I will say, It [is] my people: and they shall say, The LORD [is] my God.”


1 Samuel 28:15 records Saul's encounter - with whom he presumes is Samuel - who had previously died: “And Samuel said to Saul, Why hast thou disquieted me, to bring me up? And Saul answered, I am sore distressed; for the Philistines make war against me, and God is departed from me, and answereth [`anah:H6030]  me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayest make known unto me what I shall do.”


This word also surfaces in the book of Job 4 times - with regard to Satan -  in which it is rendered again as “answered”:


Job 1:7 and 9 state: “And the LORD said unto Satan, Whence comest thou? Then Satan answered [`anah:H6030] the LORD, and said, From going to and fro in the earth, and from walking up and down in it. ... {9} Then Satan answered [`anah:H6030] the LORD, and said, Doth Job fear God for nought?”


Likewise we see the same pattern in Job 2:2 and 4, “And the LORD said unto Satan, From whence comest thou? And Satan answered [`anah:H6030] the LORD, and said, From going to and fro in the earth, and from walking up and down in it. ... {4} And Satan answered [`anah:H6030] the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life.”


Isaiah 14 is a chapter that deals with Satan (aka: “the king of Babylon” in verse 4) and in verse 10 this word emerges as, “All they shall speak”: “All they shall speak [`anah:H6030] and say unto thee, Art thou also become weak as we? art thou become like unto us?”


Yea, She Returned [shuwb:H7725]


The next word in Judges 5:29 is “yea, she returned,” which we considered in some of our earlier lessons in Judges 2 and 3, so I won’t develop this again, other than to quote these verses:


Judges 2:19 reveals, “And it came to pass, when the judge was dead, [that] they returned, [shuwb:H7725] and corrupted [themselves] more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way.”


Judges 3:19, “But he himself turned again [shuwb:H7725] from the quarries that [were] by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him.”

 

Answer [’emer:H561] & Answered Her [`anah:H6030]


The last word, “answer,” is different from “answered her” that we considered earlier in this verse, and is predominantly translated as “words;” actually both of them are found together in two other citations:


In Job 32:14, they are rendered as, “neither will I answer” and “him with your speeches”: “Now he hath not directed [his] words against me: neither will I answer [`anah:H6030] him with your speeches.” [’emer:H561]


Proverbs 22:21 renders these terms as, “words” and “that thou mightest answer” respectively: “That I might make thee know the certainty of the words [’emer:H561] of truth; that thou mightest answer [`anah:H6030] the words [’emer:H561] of truth to them that send unto thee?”


Summary


In Part 51, I mentioned that God connects the two terms “looked out” (shaqaph:H8259) and “at a window” (challown:H2474) with the sentence of judgment. We also learned that Sisera’s mother’s words (under divine inspiration), “...why tarry” and “the wheels” (of his chariots) have to do with “time.” From today’s study we can add that the “sentence of judgment” according to God’s timing, fell on Satan and his kingdom - typified by “the mother of Sisera” and her “ladies,” on May 21, 201, which marked the beginning of this current prolonged “day of judgment.”


Lord willing, in our next study we will concentrate on verse 30, which curiously declares: “Have they not sped? have they [not] divided the prey; to every man a damsel [or] two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, [meet] for the necks of [them that take] the spoil?”





Judges 5 - Part 54

June 12, 2019


Good Evening, and welcome to Searching The Scriptures! This is Judges 5 - Part 54, and today’s date is June 12th, 2019. I will read Judges 5:28-31,


“The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot [so] long in coming? why tarry the wheels of his chariots? {29} Her wise ladies answered her, yea, she returned answer to herself, {30} Have they not sped? have they [not] divided the prey; to every man a damsel [or] two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, [meet] for the necks of [them that take] the spoil? {31} So let all thine enemies perish, O LORD: but [let] them that love him [be] as the sun when he goeth forth in his might. And the land had rest forty years.”


Today we want to take a look at verse 30, in the hope that God will enable us to spiritually see what He has hidden in this strange verse, as Psalm 119:18 affirms; this should always be our constant prayer whenever  we approach His most holy and blessed Word:


“Open thou mine eyes, that I may behold wondrous things out of thy

law.”


Have They Not Sped [matsa’:H4672], Have They Not Divided [chalaq:H2505]


Let’s consider these first two terms in verse 30, “Have they not sped” and “have they not divided,” which appear together in the following verses (besides here in Judges 5:30):


The first reference in which these two terms are found together is in verse 4 of 1 Chronicles 24:1-18, which records the division of the priests into 24 courses; these words are translated in verse 4 as “found” (matsa’:H4672) along with “and [thus] were they divided” (chalaq:H2505)


“Now [these are] the divisions of the sons of Aaron. The sons of Aaron; Nadab, and Abihu, Eleazar, and Ithamar. {2} But Nadab and Abihu died before their father, and had no children: therefore Eleazar and Ithamar executed the priest's office. {3} And David distributed them, both Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar, according to their offices in their service. {4} And there were more chief men found [matsa’:H4672] of the sons of Eleazar than of the sons of Ithamar; and [thus] were they divided. [chalaq:H2505] Among the sons of Eleazar [there were] sixteen chief men of the house of [their] fathers, and eight among the sons of Ithamar according to the house of their fathers. {5} Thus were they divided by lot, one sort with another; for the governors of the sanctuary, and governors [of the house] of God, were of the sons of Eleazar, and of the sons of Ithamar. {6} And Shemaiah the son of Nethaneel the scribe, [one] of the Levites, wrote them before the king, and the princes, and Zadok the priest, and Ahimelech the son of Abiathar, and [before] the chief of the fathers of the priests and Levites: one principal household being taken for Eleazar, and [one] taken for Ithamar. {7} Now the first lot came forth to Jehoiarib, the second to Jedaiah, {8} The third to Harim, the fourth to Seorim, {9} The fifth to Malchijah, the sixth to Mijamin, {10} The seventh to Hakkoz, the eighth to Abijah, {11} The ninth to Jeshua, the tenth to Shecaniah, {12} The eleventh to Eliashib, the twelfth to Jakim, {13} The thirteenth to Huppah, the fourteenth to Jeshebeab, {14} The fifteenth to Bilgah, the sixteenth to Immer, {15} The seventeenth to Hezir, the eighteenth to Aphses, {16} The nineteenth to Pethahiah, the twentieth to Jehezekel, {17} The one and twentieth to Jachin, the two and twentieth to Gamul, {18} The three and twentieth to Delaiah, the four and twentieth to Maaziah.”


As an illustration of one of these “courses,” you might recall what we read about John the Baptist’s father, Zacharias, who was a priest, in Luke 1:5,


“There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia (“Abijah” - the 8th course): and his wife [was] of the daughters of Aaron, and her name [was] Elisabeth.”


The next citation, in which these two words surface is in verse 2 of Psalm 36:1-12, regarding the wicked (non-elect) versus the righteous (the elect), in which “divideth” is rendered as “flattereth”:


“[To the chief Musician, [A Psalm] of David the servant of the LORD.] The transgression of the wicked saith within my heart, [that there is] no fear of God before his eyes.{2} For he flattereth [chalaq:H2505] himself in his own eyes, until his iniquity be found [matsa’:H4672] to be hateful. {3} The words of his mouth [are] iniquity and deceit: he hath left off to be wise, [and] to do good. {4} He deviseth mischief upon his bed; he setteth himself in a way [that is] not good; he abhorreth not evil. {5} Thy mercy, O LORD, [is] in the heavens; [and] thy faithfulness [reacheth] unto the clouds.{6} Thy righteousness [is] like the great mountains; thy judgments [are] a great deep: O LORD, thou preservest man and beast. {7} How excellent [is] thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings. {8} They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures. {9} For with thee [is] the fountain of life: in thy light shall we see light. {10} O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart. {11} Let not the foot of pride come against me, and let not the hand of the wicked remove me. {12} There are the workers of iniquity fallen: they are cast down, and shall not be able to rise.”


Lastly, we read in Proverbs 28:23,


“He that rebuketh a man afterwards shall find [matsa’:H4672] more favour than he that flattereth [chalaq:H2505] with the tongue.”


Have They Not Divided [chalaq:H2505] And The Prey [shalal:H7998]


We also discover that the word, “have they not divided” and “the prey” surface in 9 other passages; here are a few examples:


Once again we see a reference to the “victory song” in verse 9 of Exodus 15:9-12, 19 and 21: “The enemy said, I will pursue, I will overtake, I will divide [chalaq:H2505] the spoil [shalal:H7998]; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them. {10} Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. {11} Who [is] like unto thee, O LORD, among the gods? who [is] like thee, glorious in holiness, fearful [in] praises, doing wonders? {12} Thou stretchedst out thy right hand, the earth swallowed them. ... {19} For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought again the waters of the sea upon them; but the children of Israel went on dry [land] in the midst of the sea. ... {21} And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.”


Zechariah 14:1-3 is set in the context of our current “day of judgment,” in which these two terms appear in verse 1: “Behold, the day of the LORD cometh, and thy spoil [shalal:H7998] shall be divided  [chalaq:H2505] in the midst of thee. {2} For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city. {3} Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle.”


Similarly, we can also turn to Psalm 68:1-21, in which these two words are found in verse 12: “[To the chief Musician, A Psalm [or] Song of David.] Let God arise, let his enemies be scattered: let them also that hate him flee before him. {2} As smoke is driven away, [so] drive [them] away: as wax melteth before the fire, [so] let the wicked perish at the presence of God. {3} But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice. {4} Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him. {5} A father of the fatherless, and a judge of the widows, [is] God in his holy habitation. {6} God setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a dry [land]. {7} O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah: {8} The earth shook, the heavens also dropped at the presence of God: [even] Sinai itself [was moved] at the presence of God, the God of Israel. {9} Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary. {10} Thy congregation hath dwelt therein: thou, O God, hast prepared of thy goodness for the poor. {11} The Lord gave the word: great [was] the company of those that published [it]. {12} Kings of armies did flee apace: and she that tarried at home divided [chalaq:H2505] the spoil. [shalal:H7998] {13} Though ye have lien among the pots, [yet shall ye be as] the wings of a dove covered with silver, and her feathers with yellow gold. {14} When the Almighty scattered kings in it, it was [white] as snow in Salmon. {15} The hill of God [is as] the hill of Bashan; an high hill [as] the hill of Bashan. {16} Why leap ye, ye high hills? [this is] the hill [which] God desireth to dwell in; yea, the LORD will dwell [in it] for ever. {17} The chariots of God [are] twenty thousand, [even] thousands of angels: the Lord [is] among them, [as in] Sinai, in the holy [place]. {18} Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, [for] the rebellious also, that the LORD God might dwell [among them]. {19} Blessed [be] the Lord, [who] daily loadeth us [with benefits, even] the God of our salvation. Selah. {20} [He that is] our God [is] the God of salvation; and unto GOD the Lord [belong] the issues from death. {21} But God shall wound the head of his enemies, [and] the hairy scalp of such an one as goeth on still in his trespasses.”


A Closer Look At “Prey” [shalal:H7998]


Since the word, “prey” or “spoil” is utilized four times (which is a number whose spiritual meaning can signify “universality” or the 4 points of the compass) in this verse, it might behoove us to take a closer look at it, since it is associated with “divers colours” three times, and also of  “needlework” twice. We witness the kingdom of Satan (typified by “the mother of Sisera”) desiring that the “prey” (Barak and his forces in the historical context - typifying God’s elect) fall into the hands of Sisera and his officers.  


Of Divers Colours [tseba`:H6648]


The expression, “of divers colours” is only found in this verse, and apparently stems from an unused root word meaning “to dip,” which I am not able to verify. Curiously, it shows up three times in this verse.


Of Needlework [riqmah:H7553]


The word, “of needlework,” appears in 11 other passages, and spiritually points to the elect who have been clothed with the “robe” of Christ’s righteousness:


In 1 Chronicles 29:2 we learn: “Now I have prepared with all my might for the house of my God the gold for [things to be made] of gold, and the silver for [things] of silver, and the brass for [things] of brass, the iron for [things] of iron, and wood for [things] of wood; onyx stones, and [stones] to be set, glistering stones, and of divers colours, [riqmah:H7553] and all manner of precious stones, and marble stones in abundance.”


Please note how H7553 is translated as “and of divers colours,” referring to the, “glistering,” “precious,” and “marble” stones which went into the design of this magnificent Temple, which exemplifies the Lord Jesus Christ in all of His Holy beauty and splendor - as well as the Body of Christ -  His eternal Bride.


Verse 14 of Psalm 45:13-14 likewise paints a similar spiritual portrait of the Bride of Christ, in which this term is expressed as “in raiment of needlework”: “The king's daughter [is] all glorious within: her clothing [is] of wrought gold. {14} She shall be brought unto the king in raiment of needlework: [riqmah:H7553] the virgins her companions that follow her shall be brought unto thee.”


Ezekiel 16:10, 13, and 18 further develops this parabolic portrait: “I [God] clothed thee [national Israel] also with broidered work, [riqmah:H7553] and shod thee with badgers' skin, and I girded thee about with fine linen, and I covered thee with silk. ... {13} Thus wast thou decked with gold and silver; and thy raiment [was of] fine linen, and silk, and broidered work; [riqmah:H7553] thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom…{18} And tookest thy broidered [riqmah:H7553] garments, and coveredst them: and thou hast set mine oil and mine incense before them. ”


It looks like we will have to stop here today, and, Lord willing in our next study,

continue our examination of verse 30. 

Judges 5 - Part 55

June 14, 2019


Good Evening, and welcome to Searching The Scriptures! This is Judges 5 - Part 55, and today’s date is June 14th, 2019. I will read Judges 5:28-31,


“The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot [so] long in coming? why tarry the wheels of his chariots? {29} Her wise ladies answered her, yea, she returned answer to herself, {30} Have they not sped? have they [not] divided the prey; to every man a damsel [or] two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, [meet] for the necks of [them that take] the spoil? {31} So let all thine enemies perish, O LORD: but [let] them that love him [be] as the sun when he goeth forth in his might. And the land had rest forty years.”


Of Divers Colours [tseba`:H6648]


We have learned that “The mother of  Sisera” represents the kingdom of Satan, and we see her desire expressed in verse 30 over those within the kingdom of God. Those within the kingdom of God are referred to as the “prey” or “spoil,”  and are modified by the terms, “a prey of divers colours,” “a prey of divers colours of needlework,” and “of divers colours of needlework on both sides,” referring to the robe of Christ’s righteousness. In thinking msome more about this word, “of divers colours” which is only found in this verse, I was reminded of some other instances in which we find the same English word, but a different Hebrew word. For example, you might recall the “coat of [many] colours” that Jacob had made for Joseph (Genesis 37:3), or the colored garment which Tamar (and all the king's daughters who were virgins wore - exemplifying the elect), as we read in 2 Samuel 13:18, respectively; this is a different Strong’s number (pac:H6446) altogether, but nonetheless, is spiritually applicable:


“Now Israel loved Joseph more than all his children, because he [was] the son of his old age: and he made him a coat of [many] colours.” [pac:H6446]


“And [she had] a garment of divers colours [pac:H6446]

 upon her: for with such robes were the king's daughters [that were] virgins apparelled. Then his servant brought her out, and bolted the door after her.”  


In our examination of Judges 5:30, I realized that I had forgotten to address the phrase, ...to every man a damsel [or] two…, which I will now do, before proceeding to the last phrase in verse 30, “...[meet] for the necks of [them that take] the spoil?”


To Every [ro’sh:H7218] Man [geber:H1397] A Damsel [racham:H7356] [Or] Two [rachamah:H7361]


This phrase is comprised of four Hebrew terms; let’s consider the first two:


To Every [ro’sh:H7218] Man [geber:H1397]


These two words only appear together in two other references, besides Judges 5:30,


The first one surfaces in 1 Chronicles 24:4, which we looked at earlier, as it contained the two terms, “found” [or “sped” (matsa’:H4672)] and “and this were they divided” (chalaq:H2505) along with “to every” and “man,” which is rendered as “chief” and “men”:


“And there were more chief [ro’sh:H7218] men [geber:H1397] found of the sons of Eleazar than of the sons of Ithamar; and [thus] were they divided. Among the sons of Eleazar [there were] sixteen chief men [ro’sh:H7218]  of the house of [their] fathers, and eight among the sons of Ithamar according to the house of their fathers.”


The second citation is in verse 12 of 1 Chronicles 26:12, in which these words are rendered as  “[even] among the chief” and “men”: 


Among these [were] the divisions of the porters, [even] among the chief [ro’sh:H7218] men [geber:H1397], [having] wards one against another, to minister in the house of the LORD.


A Damsel [racham:H7356] [Or] Two [rachamah:H7361]


The word for “damsel” is only translated this way in this verse; every other time it is rendered primarily as “mercy,” or “compassion;” the term, “two” which is a feminine noun, stems from “damsel,” which is a male noun. Here are some examples of how God utilizes this word:


In 1 Kings 3:26 in the account of the two harlots this term is rendered, “for her bowels”: “Then spake the woman whose the living child [was] unto the king, for her bowels [racham:H7356] yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, [but] divide [it].”


In 1 Chronicles 21:13, this word is expressed as “[are] his mercies”: “And David said unto Gad, I am in a great strait: let me fall now into the hand of the LORD; for very great [are] his mercies: [racham:H7356]  but let me not fall into the hand of man.”


Given the above information, we wonder what the spiritual meaning of  “a damsel” might be? In the historical context, women very often were part of “the spoils of war” as we read, for instance, in Numbers 31:9-11, 14-18, and 23, in which one finds some of the stipulations that God commanded (through Moses) regarding these heathen women, when the Israelites fought against the Midianites:


“And the children of Israel took [all] the women of Midian captives, and their little ones, and took the spoil of all their cattle, and all their flocks, and all their goods. {10} And they burnt all their cities wherein they dwelt, and all their goodly castles, with fire. {11} And they took all the spoil, and all the prey, [both] of men and of beasts… {14} And Moses was wroth with the officers of the host, [with] the captains over thousands, and captains over hundreds, which came from the battle. {15} And Moses said unto them, Have ye saved all the women alive? {16} Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the LORD in the matter of Peor, and there was a plague among the congregation of the LORD. {17} Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him. {18} But all the women children, that have not known a man by lying with him, keep alive for yourselves. ... {23} Every thing that may abide the fire, ye shall make [it] go through the fire, and it shall be clean: nevertheless it shall be purified with the water of separation: and all that abideth not the fire ye shall make go through the water.”


The two terms, “a damsel [or] two,” highlights the number “two” of course, which is associated spiritually with the elect.  You might recall Jesus sending out the apostles, “by two and two,” as Mark 6:7 records:


“And he called [unto him] the twelve, and began to send them forth by two [dyo:G1417] and two; [dyo:G1417] and gave them power over unclean spirits;”


The fact that “a damsel [or] two,” is referring to women in particular is a further spiritual illustration of the elect, as we saw very definitely with Jael, and the fulfillment of Judge Deborah’s prophecy concerning her in Judges 4:9,


“And she said, I will surely go with thee: notwithstanding the journey that thou takest shall not be for thine honour; for the LORD shall sell Sisera into the hand of a woman. And Deborah arose, and went with Barak to Kedesh.” 


[Meet] For The Necks [tsavva’r:H6677] Of [Them That Take] The Spoil [shalal:H7998]


This brings us to the last phrase in verse 30 that we now want to turn our attention to: “...[meet] for the necks of [them that take] the spoil?”  Actually this is only comprised of two words, and one of them, “the spoil” we have already discussed, since it is found three other times in this verse as “prey;”  so let’s concentrate on the expression, “for the necks,” alluding to the victors of any given battle. It is found a total of 42 times, and always as “neck” or “necks,” as the following passages testify:


In Joshua 10:16-24, we find it inserted in the context of another battle in which Joshua and his forces (representative again of Christ and His elect) come to the aid of the Gibeonites (who had deceitfully sued for peace with the Israelites previously, though they were their neighbors). Five Amorite kings had joined forces to come against the Gibeonites for their alliance with Israel, but Israel prevailed against them, as this verse highlights: 


“ But these five kings fled, and hid themselves in a cave at Makkedah. {17} And it was told Joshua, saying, The five kings are found hid in a cave at Makkedah. {18} And Joshua said, Roll great stones upon the mouth of the cave, and set men by it for to keep them: {19} And stay ye not, [but] pursue after your enemies, and smite the hindmost of them; suffer them not to enter into their cities: for the LORD your God hath delivered them into your hand. {20} And it came to pass, when Joshua and the children of Israel had made an end of slaying them with a very great slaughter, till they were consumed, that the rest [which] remained of them entered into fenced cities. {21} And all the people returned to the camp to Joshua at Makkedah in peace: none moved his tongue against any of the children of Israel. {22} Then said Joshua, Open the mouth of the cave, and bring out those five kings unto me out of the cave. {23} And they did so, and brought forth those five kings unto him out of the cave, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, [and] the king of Eglon. {24} And it came to pass, when they brought out those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks [tsavva’r:H6677] of them.”


Habakkuk 3:13 depicts the salvation of all of God’s elect on May 21, 2011, coinciding with the simultaneous defeat of Satan (known as ‘the head out of the house of the wicked’): “Thou wentest forth for the salvation of thy people, [even] for salvation with thine anointed; thou woundedst the head out of the house of the wicked, by discovering the foundation unto the neck. [tsavva’r:H6677] Selah.”


By contrast, Jeremiah 27:8 and 11-12 explain that if Israel did not submit to the king of Babylon (“Satan”), they would be destroyed, which typifies God’s mandate to flee the churches and denominations on May 21, 1988, when God’s judgment against His own “house” began (as 1 Peter 4:17 and its Old Testament equivalent, Jeremiah 25:29, maintain):


“And it shall come to pass, [that] the nation and kingdom which will not serve the same Nebuchadnezzar the king of Babylon, and that will not put their neck [tsavva’r:H6677]  under the yoke of the king of Babylon, that nation will I punish, saith the LORD, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand. ... {11} But the nations that bring their neck [tsavva’r:H6677]  under the yoke of the king of Babylon, and serve him, those will I let remain still in their own land, saith the LORD; and they shall till it, and dwell therein. {12} I spake also to Zedekiah king of Judah according to all these words, saying, Bring your necks [tsavva’r:H6677]  under the yoke of the king of Babylon, and serve him and his people, and live.”


Verse 48 of Deuteronomy 28:47-58 is a citation that warns of God’s judgment against corporate Israel for their continual disobedience to God’s Word, which was fulfilled by the Assyrians who conquered the 10 northern tribes (Samaria) in 709 BC, and later by the Babylonians in 609 BC, who came against the southern kingdom (Judah and Benjamin): “Because thou servedst not the LORD thy God with joyfulness, and with gladness of heart, for the abundance of all [things];{48} Therefore shalt thou serve thine enemies which the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all [things]: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. {49} The LORD shall bring a nation against thee from far, from the end of the earth, [as swift] as the eagle flieth; a nation whose tongue thou shalt not understand; {50} A nation of fierce countenance, which shall not regard the person of the old, nor shew favour to the young: {51} And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which [also] shall not leave thee [either] corn, wine, or oil, [or] the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. {52} And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee. {53} And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the LORD thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee: {54} [So that] the man [that is] tender among you, and very delicate, his eye shall be evil toward his brother, and toward the wife of his bosom, and toward the remnant of his children which he shall leave: {55} So that he will not give to any of them of the flesh of his children whom he shall eat: because he hath nothing left him in the siege, and in the straitness, wherewith thine enemies shall distress thee in all thy gates. {56} The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter, {57} And toward her young one that cometh out from between her feet, and toward her children which she shall bear: for she shall eat them for want of all [things] secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates. {58} If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, THE LORD THY GOD;”


Why don’t we stop here, and Lord willing, we will resume our study next time, by looking at the concluding verse (31) in Chapter 5, “So let all thine enemies perish, O LORD: but [let] them that love him [be] as the sun when he goeth forth in his might. And the land had rest forty years.”

 







Judges 5 - Part 56


Good Evening, and welcome to Searching The Scriptures! This is Judges 5 - Part 56, and today’s date is June 17th, 2019. I will read Judges 5:28-31,


“The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot [so] long in coming? why tarry the wheels of his chariots? {29} Her wise ladies answered her, yea, she returned answer to herself, {30} Have they not sped? have they [not] divided the prey; to every man a damsel [or] two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, [meet] for the necks of [them that take] the spoil? {31} So let all thine enemies perish, O LORD: but [let] them that love him [be] as the sun when he goeth forth in his might. And the land had rest forty years.”


We have arrived at the last verse in Chapter 5, which today’s study will be devoted to.


The first phrase in verse 31 is comprised of three Hebrew words, which also appear together in two other passages:


So Let All Thine Enemies [’oyeb:H341] Perish [’abad:H6] O LORD [Yehovah:H3068]


Psalm 37:20 declares: “But the wicked shall perish [’abad:H6], and the enemies [’oyeb:H341] of the LORD [Yehovah:H3068] [shall be] as the fat of lambs: they shall consume; into smoke shall they consume away.”


And Psalm 92:9 also adds: “For, lo, thine enemies, [’oyeb:H341] O LORD, [Yehovah:H3068]  for, lo, thine enemies [’oyeb:H341] shall perish; [’abad:H6] all the workers of iniquity shall be scattered.”


These verses certainly fit our present day of judgment since May 21, 2011,  in which the entire world is under God’s judgment, and  dovetail with the defeat of Sisera which Judges 5 is celebrating. Revelation 19:15 characterizes this prolonged period that we are living in this way: 


“And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule [poimaino:G4165] them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.”


The term, “shall rule” is quite significant, as it expresses a dual purpose that is taking place today. God is feeding the non-elect with judgment, as this term is translated as such 4 times, which is a number that spiritually points to “universality” or the 4 points of the compass. However, this same word is also rendered 7 times as “feed,” as God’s elect are nourished with the “the words of eternal life” (John 6:68) that God continues to lovingly disclose to His people for their edification and comfort.


But Let Them That Love [’ahab:H157]


The next word that we want to explore in verse 31 is “but let them that love.” Let’s consider some of the ways that God utilizes this Hebrew term, which is rendered as “love” for the most part:


Joshua 22:5 commands: “But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love [’ahab:H157] the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul.”


Psalm 5:11 acknowledges: “But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love [’ahab:H157]  thy name be joyful in thee.”


Song of Solomon 1:3 also adds: “Because of the savour of thy good ointments thy name [is as] ointment poured forth, therefore do the virgins love [’ahab:H157]  thee.”


These passages reiterate one of the overarching themes that surfaces all throughout the Bible, namely that love for God is measured by obedience to His Word, as John 14:15 stipulates, so succinctly:


If ye love me, keep my commandments.” 


God’s elect will do so, as He works in their lives “...both to will and to do of [his] good pleasure.” as Philippians 2:13 states.


Him [Be] As The Sun [shemesh:H8121] When He Goeth Forth [yatsa’:H3318]


The next two words that we want to investigate in Judges 5:31 are: “...him be as the sun,” and “when he goeth forth.” These two terms appear in 12 citations, and we will consider a few of them:


Verse 4 of Psalm 19:1-11 translates these two terms as “is gone out” and “for the sun.” This magnificent affirmation reveals, among other truths that the “heavens declare the glory of God,” and likens the “s-u-n” to a “bridegroom,” and as a “strong man to run a race” - and all of these figures typify the Lord Jesus Christ, and by extension in Judges 5:31, that God’s elect are also likened to the “s-u-n” (as well as to the “S-o-n”):


[To the chief Musician, A Psalm of David.] The heavens declare the glory of God; and the firmament sheweth his handywork. {2} Day unto day uttereth speech, and night unto night sheweth knowledge. {3} [There is] no speech nor language, [where] their voice is not heard. {4} Their line is gone out [yatsa’:H3318] through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun, [shemesh:H8121] {5} Which [is] as a bridegroom coming out of his chamber, [and] rejoiceth as a strong man to run a race. {6} His going forth [is] from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof. {7} The law of the LORD [is] perfect, converting the soul: the testimony of the LORD [is] sure, making wise the simple. {8} The statutes of the LORD [are] right, rejoicing the heart: the commandment of the LORD [is] pure, enlightening the eyes. {9} The fear of the LORD [is] clean, enduring for ever: the judgments of the LORD [are] true [and] righteous altogether. {10} More to be desired [are they] than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. {11} Moreover by them is thy servant warned: [and] in keeping of them [there is] great reward.”


Malachi 4:2 is another glorious assertion concerning God’s beloved saints: “But unto you that fear my name shall the Sun [shemesh:H8121]  of righteousness arise with healing in his wings; and ye shall go forth [yatsa’:H3318], and grow up as calves of the stall.”


Isaiah 13:10 is one of a dozen or so verses, in both the Old and New Testaments that highlight our present day of judgment, in which the “sun,” and the “moon” and the “stars” are spiritually “darkened,” and thus are no longer shining the light of the Gospel of salvation, as they did during the 13,023 years of the “day of salvation,” since all of the elect were saved by May 21, 2011:  “For the stars of heaven and the constellations thereof shall not give their light: the sun [shemesh:H8121]  shall be darkened in his going forth [yatsa’:H3318], and the moon shall not cause her light to shine.”


In His Might [gebuwrah:H1369]


The spectacular power and energy of the “sun... going forth” is amplified by the next word, “in his might.” This term surfaces 61 times in the Old Testament, and is rendered primarily as “might,” “strength,” and “power,” as the following references beautifully underscore:


Deuteronomy 3:24 makes this proclamation, in which this term is rendered as, “according to thy might”: “O Lord GOD, thou hast begun to shew thy servant thy greatness, and thy mighty hand: for what God [is there] in heaven or in earth, that can do according to thy works, and according to thy might?” [gebuwrah:H1369]



1 Chronicles 29:11-12 likewise translates this word as, “and the power” in verse 11, and  “Thine, O LORD, [is] the greatness, and the power [gebuwrah:H1369], and the glory, and the victory, and the majesty: for all [that is] in the heaven and in the earth [is thine]; thine [is] the kingdom, O LORD, and thou art exalted as head above all. {12} Both riches and honour [come] of thee, and thou reignest over all; and in thine hand [is] power and might [gebuwrah:H1369]; and in thine hand [it is] to make great, and to give strength unto all.”


Psalm 21:13 renders this expression as “thy power”: “Be thou exalted, LORD, in thine own strength: [so] will we sing and praise thy power.” [gebuwrah:H1369]


Psalm 145:4, and 11-12 also translate this word as “mighty acts” as well as “power”: “One generation shall praise thy works to another, and shall declare thy mighty acts. [gebuwrah:H1369] ... {11} They shall speak of the glory of thy kingdom, and talk of thy power [gebuwrah:H1369]; {12} To make known to the sons of men his mighty acts [gebuwrah:H1369], and the glorious majesty of his kingdom.”


Speaking of the Lord Jesus Christ, Isaiah 11:2 expresses this term as “and might”:“And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might [gebuwrah:H1369], the spirit of knowledge and of the fear of the LORD;”


In Jeremiah 10:6 this word is also translated as “in might”: “Forasmuch as [there is] none like unto thee, O LORD; thou [art] great, and thy name [is] great in might.” [gebuwrah:H1369]


Lastly, Jeremiah 16:21 also renders this as “and my might”: “Therefore, behold, I will this once cause them to know, I will cause them to know mine hand and my might [gebuwrah:H1369]; and they shall know that my name [is] The LORD.”


And The Land ['erets:H776]  Had Rest [shaqat:H8252] Forty ['arba`yim:H705] Years [shaneh:H8141]


The last phrase in verse 31 concludes chapter 5, and is comprised of four Hebrew words, “...And the land had rest forty years.”  These four words only appear  together in the two subsequent accounts in the book of Judges, having to do with this aspect of the cycle of  “rebellion>oppression>deliverance>rest.” 


In Judges 3:11 we learn: “And the land ['erets:H776] had rest [shaqat:H8252]  forty ['arba`yim:H705] years. [shaneh:H8141] And Othniel the son of Kenaz died.”


Similarly, Judges 8:28 declares: “Thus was Midian subdued before the children of Israel, so that they lifted up their heads no more. And the country ['erets:H776]  was in quietness [shaqat:H8252]  forty ['arba`yim:H705] years [shaneh:H8141] in the days of Gideon.” 


As we approach Judges 6, this cycle will be repeated once again very distinctly.