Bible Ministries International

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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 11 - Part 1

 August 30, 2021


Good evening, and welcome to Searching The Scriptures! This will be Judges 11 - Part 1 and today’s date is August 30, 2021. I’ll read from Judges 11:1-40,


Now Jephthah the Gileadite was a mighty man of valour, and he [was] the son of an harlot: and Gilead begat Jephthah. {2} And Gilead's wife bare him sons; and his wife's sons grew up, and they thrust out Jephthah, and said unto him, Thou shalt not inherit in our father's house; for thou [art] the son of a strange woman. {3} Then Jephthah fled from his brethren, and dwelt in the land of Tob: and there were gathered vain men to Jephthah, and went out with him. {4} And it came to pass in process of time, that the children of Ammon made war against Israel. {5} And it was so, that when the children of Ammon made war against Israel, the elders of Gilead went to fetch Jephthah out of the land of Tob: {6} And they said unto Jephthah, Come, and be our captain, that we may fight with the children of Ammon. {7} And Jephthah said unto the elders of Gilead, Did not ye hate me, and expel me out of my father's house? and why are ye come unto me now when ye are in distress? {8} And the elders of Gilead said unto Jephthah, Therefore we turn again to thee now, that thou mayest go with us, and fight against the children of Ammon, and be our head over all the inhabitants of Gilead. {9} And Jephthah said unto the elders of Gilead, If ye bring me home again to fight against the children of Ammon, and the LORD deliver them before me, shall I be your head? {10} And the elders of Gilead said unto Jephthah, The LORD be witness between us, if we do not so according to thy words. {11} Then Jephthah went with the elders of Gilead, and the people made him head and captain over them: and Jephthah uttered all his words before the LORD in Mizpeh. {12} And Jephthah sent messengers unto the king of the children of Ammon, saying, What hast thou to do with me, that thou art come against me to fight in my land? {13} And the king of the children of Ammon answered unto the messengers of Jephthah, Because Israel took away my land, when they came up out of Egypt, from Arnon even unto Jabbok, and unto Jordan: now therefore restore those [lands] again peaceably. {14} And Jephthah sent messengers again unto the king of the children of Ammon: {15} And said unto him, Thus saith Jephthah, Israel took not away the land of Moab, nor the land of the children of Ammon: {16} But when Israel came up from Egypt, and walked through the wilderness unto the Red sea, and came to Kadesh; {17} Then Israel sent messengers unto the king of Edom, saying, Let me, I pray thee, pass through thy land: but the king of Edom would not hearken [thereto]. And in like manner they sent unto the king of Moab: but he would not [consent]: and Israel abode in Kadesh. {18} Then they went along through the wilderness, and compassed the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and pitched on the other side of Arnon, but came not within the border of Moab: for Arnon [was] the border of Moab. {19} And Israel sent messengers unto Sihon king of the Amorites, the king of Heshbon; and Israel said unto him, Let us pass, we pray thee, through thy land into my place. {20} But Sihon trusted not Israel to pass through his coast: but Sihon gathered all his people together, and pitched in Jahaz, and fought against Israel. {21} And the LORD God of Israel delivered Sihon and all his people into the hand of Israel, and they smote them: so Israel possessed all the land of the Amorites, the inhabitants of that country. {22} And they possessed all the coasts of the Amorites, from Arnon even unto Jabbok, and from the wilderness even unto Jordan. {23} So now the LORD God of Israel hath dispossessed the Amorites from before his people Israel, and shouldest thou possess it? {24} Wilt not thou possess that which Chemosh thy god giveth thee to possess? So whomsoever the LORD our God shall drive out from before us, them will we possess. {25} And now [art] thou any thing better than Balak the son of Zippor, king of Moab? did he ever strive against Israel, or did he ever fight against them, {26} While Israel dwelt in Heshbon and her towns, and in Aroer and her towns, and in all the cities that [be] along by the coasts of Arnon, three hundred years? why therefore did ye not recover [them] within that time? {27} Wherefore I have not sinned against thee, but thou doest me wrong to war against me: the LORD the Judge be judge this day between the children of Israel and the children of Ammon. {28} Howbeit the king of the children of Ammon hearkened not unto the words of Jephthah which he sent him. {29} Then the Spirit of the LORD came upon Jephthah, and he passed over Gilead, and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh of Gilead he passed over [unto] the children of Ammon. {30} And Jephthah vowed a vow unto the LORD, and said, If thou shalt without fail deliver the children of Ammon into mine hands, {31} Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the LORD'S, and I will offer it up for a burnt offering. {32} So Jephthah passed over unto the children of Ammon to fight against them; and the LORD delivered them into his hands. {33} And he smote them from Aroer, even till thou come to Minnith, [even] twenty cities, and unto the plain of the vineyards, with a very great slaughter. Thus the children of Ammon were subdued before the children of Israel. {34} And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she [was his] only child; beside her he had neither son nor daughter. {35} And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the LORD, and I cannot go back. {36} And she said unto him, My father, [if] thou hast opened thy mouth unto the LORD, do to me according to that which hath proceeded out of thy mouth; forasmuch as the LORD hath taken vengeance for thee of thine enemies, [even] of the children of Ammon. {37} And she said unto her father, Let this thing be done for me: let me alone two months, that I may go up and down upon the mountains, and bewail my virginity, I and my fellows. {38} And he said, Go. And he sent her away [for] two months: and she went with her companions, and bewailed her virginity upon the mountains. {39} And it came to pass at the end of two months, that she returned unto her father, who did with her [according] to his vow which he had vowed: and she knew no man. And it was a custom in Israel, {40} [That] the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in a year.


In Judges, Chapter 11 we are introduced to Jephthah the Gileadite, the ninth Judge, who ruled from 1159 BC - 1153 BC. In the first three verses we learn about his background, which sets the stage for the rest of the chapter.





Jephthah [Yiphtach:H3316]


Jephthah signifies “God opens,” and apart Joshua 15:43 in which it is a name of a town, and 1 Samuel 12:1, it is only found in the Old Testament in Judges 11 and 12.


In 1 Samuel 12:1, as Samuel recounts the history of Israel, he mentions Jephthah: And the LORD sent Jerubbaal, and Bedan, and Jephthah [Yiphtach:H3316], and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled safe.


Jephthah is also listed in the “heroes of faith” in Hebrews 11:32, And what shall I more say? for the time would fail me to tell of Gedeon, and [of] Barak, and [of] Samson, and [of] Jephthae; [Iephthae:G2422] [of] David also, and Samuel, and [of] the prophets:


A Mighty Man [gibbowr:H1368] of Valour [chayil:H2428]


We learn, moreover, that Jephthah was ... a mighty man of valour… These two terms emerge in 48 other passages, and we will consider some of them:


As it turns out, we ran across these two words when we were covering Judges 6 with respect to Gideon in verse 12,


And the angel of the LORD appeared unto him, and said unto him, The LORD [is] with thee, thou mighty man [gibbowr:H1368] of valour. [chayil:H2428]  


This same appellation applies to Boaz in Ruth 2:1, And Naomi had a kinsman of her husband's, a mighty [gibbowr:H1368]  man of wealth [chayil:H2428], of the family of Elimelech; and his name [was] Boaz.


These two expressions also arise in verse 4 of  Hannah’s prayer in 1 Samuel 2:1-10 as of the mighty men and with strength: And Hannah prayed, and said, My heart rejoiceth in the LORD, mine horn is exalted in the LORD: my mouth is enlarged over mine enemies; because I rejoice in thy salvation. {2} [There is] none holy as the LORD: for [there is] none beside thee: neither [is there] any rock like our God. {3} Talk no more so exceeding proudly; let [not] arrogancy come out of your mouth: for the LORD [is] a God of knowledge, and by him actions are weighed. {4} The bows of the mighty men [gibbowr:H1368] [are] broken, and they that stumbled are girded with strength. [chayil:H2428] {5} [They that were] full have hired out themselves for bread; and [they that were] hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble. {6} The LORD killeth, and maketh alive: he bringeth down to the grave, and bringeth up. {7} The LORD maketh poor, and maketh rich: he bringeth low, and lifteth up. {8} He raiseth up the poor out of the dust, [and] lifteth up the beggar from the dunghill, to set [them] among princes, and to make them inherit the throne of glory: for the pillars of the earth [are] the LORD'S, and he hath set the world upon them. {9} He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail. {10} The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed.


2 Samuel 17:10 is a reference to King David and his mighty men; these terms are translated as [that is] valiant and him [are] valiant, along with [is] a mighty man: 


And he also [that is] valiant [ben:H1121][chayil:H2428], whose heart [is] as the heart of a lion, shall utterly melt: for all Israel knoweth that thy father [is] a mighty man [gibbowr:H1368], and [they] which [be] with him [are] valiant [chayil:H2428] men.


[Was] The Son [ben:H1121] Of An Harlot [ishshah:H802] [zanah:H2181] 


Additionally we are told that Jephthah …[was] the son of an harlot... and his father’s name was Gilead. These three words surface again in the following two Scriptures:


In Joshua 2:1 these three words are rendered as And Joshua the son [ben:H1121] of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot's [zanah:H2181] [ishshah:H802] house, named Rahab, and lodged there.


Verse 17 of Amos 7:7-17 includes these words as thy wife and shall be an harlot, along with and thy sons in this account of God’s judgment against His own house first. This occurred first when God brought the Assyrians to conquer the 10 northern tribes in 709 BC, and 100 years later in 609 BC, God utilized the Babylonians to come against Judah and Jerusalem.


Thus he shewed me: and, behold, the Lord stood upon a wall [made] by a plumbline, with a plumbline in his hand. {8} And the LORD said unto me, Amos, what seest thou? And I said, A plumbline. Then said the Lord, Behold, I will set a plumbline in the midst of my people Israel: I will not again pass by them any more: {9} And the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste; and I will rise against the house of Jeroboam with the sword. {10} Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words. {11} For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land. {12} Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there: {13} But prophesy not again any more at Bethel: for it [is] the king's chapel, and it [is] the king's court. {14} Then answered Amos, and said to Amaziah, I [was] no prophet, neither [was] I a prophet's son; but I [was] an herdman, and a gatherer of sycomore fruit: {15} And the LORD took me as I followed the flock, and the LORD said unto me, Go, prophesy unto my people Israel. {16} Now therefore hear thou the word of the LORD: Thou sayest, Prophesy not against Israel, and drop not [thy word] against the house of Isaac.  {17} Therefore thus saith the LORD; Thy wife [ishshah:H802] shall be an harlot [zanah:H2181] in the city, and thy sons [ben:H1121] and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land.

The last three words in verse 1 are: And Gilead begat Jephthah. These three terms are only found together again in verse 2:


And Gilead [Gil`ad:H1568] Begat [yalad:H3205] Jephthah [Yiphtach:H3316]


Judges 11:2, And Gilead's [Gil`ad:H1568] wife bare [yalad:H3205] him sons; and his wife's sons grew up, and they thrust out Jephthah [Yiphtach:H3316], and said unto him, Thou shalt not inherit in our father's house; for thou [art] the son of a strange woman.


We next read that when Gilead’s sons grew up, and they thrust out Jephthah, as was just noted. These two expressions are only found in this verse, so we will have to examine them separately.


Grew Up [gadal:H1431] 


The word, grew up, is another example of a term that is “pregnant” with numerous shades of meaning. It is primarily rendered as magnify, great, grow/grow up, and nourish up, along with a number of other synonyms as well. Here are some illustrations of how God employs this expression:


Job 7:17 renders this word as that thou shouldest magnify:  What [is] man, that thou shouldest magnify [gadal:H1431] him? and that thou shouldest set thine heart upon him?


And Psalm 104:1 incorporates this term as great: Bless the LORD, O my soul. O LORD my God, thou art very great; [gadal:H1431] thou art clothed with honour and majesty.


But in Psalm 144:12 this is translated as grown up: That our sons [may be] as plants grown up [gadal:H1431] in their youth; [that] our daughters [may be] as corner stones, polished [after] the similitude of a palace:



In Isaiah 1:2 God calls upon the heavens and the earth to bear witness to what He declares concerning judgment beginning at God’s house first: Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished [gadal:H1431] and brought up children, and they have rebelled against me.


Isaiah 9:3 expresses this word as increased: Thou hast multiplied the nation, [and] not increased [gadal:H1431] the joy: they joy before thee according to the joy in harvest, [and] as [men] rejoice when they divide the spoil.


Lastly, Lamentations 4:6 is another indictment against God’s corporate people, in which this expression emerges as is greater: For the punishment of the iniquity of the daughter of my people is greater [gadal:H1431] than the punishment of the sin of Sodom, that was overthrown as in a moment, and no hands stayed on her.


And They Thrust Out [garash:H1644] 


Well, let’s now consider the term, and they thrust out, or garash. This expression is translated in the main as drive out, cast out, and thrust out.


The first entry takes uc back to the Graden of Eden in Genesis 3:24, as God expels Adam and Eve from that pristine environment: So he drove out [garash:H1644] the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.


This is also the case with respect to Cain in Genesis 4:14, as he comments of God’s punishment: Behold, thou hast driven me out [garash:H1644] this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, [that] every one that findeth me shall slay me.


And in Genesis 21:10 God tells Abraham to hearken to Sarah his wife: Wherefore she said unto Abraham, Cast out [garash:H1644] this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, [even] with Isaac.


In Exodus 11:1 God tells Moses what will transpire shortly; please note how God doubles this word: And the LORD said unto Moses, Yet will I bring one plague [more] upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let [you] go, he shall surely [garash:H1644] thrust you out [garash:H1644] hence altogether.


Proverbs 22:10 maintains: Cast out [garash:H1644] the scorner, and contention shall go out; yea, strife and reproach shall cease.


Isaiah 57:20 is another reference in which this word is duplicated again: But the wicked [are] like the troubled [garash:H1644] sea, when it cannot rest, whose waters cast up [garash:H1644] mire and dirt.


Jonah 2:4 has to do with Christ under the wrath of God pictured by Jonah: Then I said, I am cast out [garash:H1644] of thy sight; yet I will look again toward thy holy temple.


Let’s stop here. Lord willing, we will continue our investigation of verse 2 in our next study.

Judges 11 - Part 2

 September 1, 2021


Good evening, and welcome to Searching The Scriptures! This will be Judges 11 - Part 2 and today’s date is September 1, 2021. I’ll read from Judges 11:1-3,


Now Jephthah the Gileadite was a mighty man of valour, and he [was] the son of an harlot: and Gilead begat Jephthah. {2} And Gilead's wife bare him sons; and his wife's sons grew up, and they thrust out Jephthah, and said unto him, Thou shalt not inherit in our father's house; for thou [art] the son of a strange woman. {3} Then Jephthah fled from his brethren, and dwelt in the land of Tob: and there were gathered vain men to Jephthah, and went out with him.


We are down to the latter part of verse 2, which  provides some background information regarding Jephthah...unto him, Thou shalt not inherit in our father's house; for thou [art] the son of a strange woman.


Unto Him, Thou Shalt Not Inherit [nahal:H5157] In Our Father's [ab:H1]  House [bayith:H1004] 


The three Hebrew words that make up the phrase, ...unto him, Thou shalt not inherit in our father's house...only surface together again in verse 18 of Jeremiah 3:1-25 There is a very curious situation that is being played out here. In Judges 11:2, Jephthah is being driven away by his half-brothers because he is the son of a  strange woman or son of a harlot, and according to their judgment, Jephthah has no inheritance in their father’s house as they insist. By contrast in Jeremiah 3, God is indicting national Israel, who He was married to, for play[ing] the harlot, which ultimately led to God’s divorcing the nation. Yet in verse 18 God is anticipating the time when both Judah and Israel (pointing to God’s elect) ...shall come together out of the land of the north... (typifying Babylon and the kingdom of Satan) to the land of Canaan (symbolizing the Kingdom of God), which God had promised to the fathers (Abraham, Isaac and Jacob) for an eternal inheritance. This would have taken place at the end of the Latter Rain, when God’s salvation program (and hence the Great Commission) was fulfilled, and the “day” of Judgment began. So we see quite a contrast between Jephthah’s half-brothers (who appear to signify the apostate churches and denominations which were the recipients of God’s judgment first), and God’s longsuffering and patience with His elect saints.


Jeremiah 3:1-25 records: They say, If a man put away [“divorces”] his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the LORD. {2} Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. {3} Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore's forehead, thou refusedst to be ashamed. {4} Wilt thou not from this time cry unto me, My father, thou [art] the guide of my youth? {5} Will he reserve [his anger] for ever? will he keep [it] to the end? Behold, thou hast spoken and done evil things as thou couldest. {6} The LORD said also unto me in the days of Josiah the king, Hast thou seen [that] which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot. {7} And I said after she had done all these [things], Turn thou unto me. But she returned not. And her treacherous sister Judah saw [it]. {8} And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also. {9} And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with stocks. {10} And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the LORD. {11} And the LORD said unto me, The backsliding Israel hath justified herself more than treacherous Judah. {12} Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; [and] I will not cause mine anger to fall upon you: for I [am] merciful, saith the LORD, [and] I will not keep [anger] for ever. {13} Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD. {14} Turn, O backsliding children, saith the LORD; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion: {15} And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding. {16} And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit [it]; neither shall [that] be done any more. {17} At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart. {18} In those days the house [bayith:H1004] of Judah shall walk with the house [bayith:H1004] of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers. {19} But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? and I said, Thou shalt call me, My father; and shalt not turn away from me. {20} Surely [as] a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD. {21} A voice was heard upon the high places, weeping [and] supplications of the children of Israel: for they have perverted their way, [and] they have forgotten the LORD their God. {22} Return, ye backsliding children, [and] I will heal your backslidings. Behold, we come unto thee; for thou [art] the LORD our God. {23} Truly in vain [is salvation hoped for] from the hills, [and from] the multitude of mountains: truly in the LORD our God [is] the salvation of Israel. {24} For shame hath devoured the labour of our fathers from our youth; their flocks and their herds, their sons and their daughters. {25} We lie down in our shame, and our confusion covereth us: for we have sinned against the LORD our God, we and our fathers, from our youth even unto this day, and have not obeyed the voice of the LORD our God.


[Art] The Son [ben:H1121] Of A Strange [’acher:H312] Woman [ishshah:H802]


The next phrase in verse 2 also consists of three expressions, ...[art] the son of a strange woman...which is found in the subsequent five citations:


Genesis 4:25 records:  And Adam knew his wife [ishshah:H802]

 again; and she bare a son [ben:H1121], and called his name Seth: For God, [said she], hath appointed me another [’acher:H312] seed instead of Abel, whom Cain slew.


Verse 6 of Deuteronomy 13:6-11 issues this grave warning:  If thy brother, the son [ben:H1121] of thy mother, or thy son [ben:H1121], or thy daughter, or the wife [ishshah:H802] of thy bosom, or thy friend, which [is] as thine own soul, entice thee secretly, saying, Let us go and serve other [’acher:H312] gods, which thou hast not known, thou, nor thy fathers; {7} [Namely], of the gods of the people which [are] round about you, nigh unto thee, or far off from thee, from the [one] end of the earth even unto the [other] end of the earth; {8} Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him: {9} But thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people. {10} And thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage. {11} And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you.


Verse 22 of 1 Kings 3:16-28 is a historical parable involving King Solomon and two harlots: Then came there two women, [that were] harlots, unto the king, and stood before him. {17} And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house. {18} And it came to pass the third day after that I was delivered, that this woman was delivered also: and we [were] together; [there was] no stranger with us in the house, save we two in the house. {19} And this woman's child died in the night; because she overlaid it. {20} And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom. {21} And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear. {22} And the other [’acher:H312]  woman [ishshah:H802] said, Nay; but the living [is] my son [ben:H1121], and the dead [is] thy son [ben:H1121]. And this said, No; but the dead [is] thy son [ben:H1121] , and the living [is] my son. [ben:H1121]  Thus they spake before the king. {23} Then said the king, The one saith, This [is] my son that liveth, and thy son [is] the dead: and the other saith, Nay; but thy son [is] the dead, and my son [is] the living. {24} And the king said, Bring me a sword. And they brought a sword before the king. {25} And the king said, Divide the living child in two, and give half to the one, and half to the other. {26} Then spake the woman whose the living child [was] unto the king, for her bowels 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]. {27} Then the king answered and said, Give her the living child, and in no wise slay it: she [is] the mother thereof. {28} And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God [was] in him, to do judgment.


Verse 18 of Jeremiah 7:1-34 is another chapter in which God is denouncing His corporate people for their gross infidelity to Him - their Divine Husband - as He unleashes His righteous sentence against them: 


The word that came to Jeremiah from the LORD, saying, {2} Stand in the gate of the LORD'S house, and proclaim there this word, and say, Hear the word of the LORD, all [ye of] Judah, that enter in at these gates to worship the LORD. {3} Thus saith the LORD of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. {4} Trust ye not in lying words, saying, The temple of the LORD, The temple of the LORD, The temple of the LORD, [are] these. {5} For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; {6} [If] ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: {7} Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. {8} Behold, ye trust in lying words, that cannot profit. {9} Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; {10} And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? {11} Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen [it], saith the LORD. {12} But go ye now unto my place which [was] in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. {13} And now, because ye have done all these works, saith the LORD, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; {14} Therefore will I do unto [this] house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. {15} And I will cast you out of my sight, as I have cast out all your brethren, [even] the whole seed of Ephraim. {16} Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. {17} Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? {18} The children [ben:H1121]  gather wood, and the fathers kindle the fire, and the women [ishshah:H802] knead [their] dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other [’acher:H312]  gods, that they may provoke me to anger. {19} Do they provoke me to anger? saith the LORD: [do they] not [provoke] themselves to the confusion of their own faces? {20} Therefore thus saith the Lord GOD; Behold, mine anger and my fury shall be poured out upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the ground; and it shall burn, and shall not be quenched. {21} Thus saith the LORD of hosts, the God of Israel; Put your burnt offerings unto your sacrifices, and eat flesh. {22} For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices: {23} But this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you. {24} But they hearkened not, nor inclined their ear, but walked in the counsels [and] in the imagination of their evil heart, and went backward, and not forward. {25} Since the day that your fathers came forth out of the land of Egypt unto this day I have even sent unto you all my servants the prophets, daily rising up early and sending [them]: {26} Yet they hearkened not unto me, nor inclined their ear, but hardened their neck: they did worse than their fathers. {27} Therefore thou shalt speak all these words unto them; but they will not hearken to thee: thou shalt also call unto them; but they will not answer thee. {28} But thou shalt say unto them, This [is] a nation that obeyeth not the voice of the LORD their God, nor receiveth correction: truth is perished, and is cut off from their mouth. {29} Cut off thine hair, [O Jerusalem], and cast [it] away, and take up a lamentation on high places; for the LORD hath rejected and forsaken the generation of his wrath. {30} For the children of Judah have done evil in my sight, saith the LORD: they have set their abominations in the house which is called by my name, to pollute it. {31} And they have built the high places of Tophet, which [is] in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded [them] not, neither came it into my heart. {32} Therefore, behold, the days come, saith the LORD, that it shall no more be called Tophet, nor the valley of the son of Hinnom, but the valley of slaughter: for they shall bury in Tophet, till there be no place. {33} And the carcases of this people shall be meat for the fowls of the heaven, and for the beasts of the earth; and none shall fray [them] away. {34} Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride: for the land shall be desolate.


Hosea 3:1-5 presents yet another portrait of Israel’s flagrant rebellion which is differentiated from God’s redeemed Bride, who is the unworthy recipient of God’s undeserved grace and mercy; this theme of spiritual adultery and its consequences and God’s unfailing love is found interwoven throughout the three chapters that make up the Book of Hosea. 


Then said the LORD unto me, Go yet, love a woman [ishshah:H802] beloved of [her] friend, yet an adulteress, according to the love of the LORD toward the children [ben:H1121] of Israel, who look to other [’acher:H312] gods, and love flagons of wine. {2} So I bought her to me for fifteen [pieces] of silver, and [for] an homer of barley, and an half homer of barley: {3} And I said unto her, Thou shalt abide for me many days; thou shalt not play the harlot, and thou shalt not be for [another] man: so [will] I also [be] for thee. {4} For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and [without] teraphim: {5} Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days.


This brings us to verse 3: Then Jephthah fled from his brethren, and dwelt in the land of Tob: and there were gathered vain men to Jephthah, and went out with him.



I think we’ll stop here, as we are almost out of time. Lord willing, in our next study we will take a closer look at verse 3.

Judges 11 - Part 3

 September 3, 2021


Good evening, and welcome to Searching The Scriptures! This will be Judges 11 - Part 3 and today’s date is September 3, 2021. I’ll read from Judges 11:1-3,


Now Jephthah the Gileadite was a mighty man of valour, and he [was] the son of an harlot: and Gilead begat Jephthah. {2} And Gilead's wife bare him sons; and his wife's sons grew up, and they thrust out Jephthah, and said unto him, Thou shalt not inherit in our father's house; for thou [art] the son of a strange woman. {3} Then Jephthah fled from his brethren, and dwelt in the land of Tob: and there were gathered vain men to Jephthah, and went out with him.


Today we want to start by examining verse 3:


Fled [barach:H1272] From [paniym:H6440] His Brethren [’ach:H251]


Let’s consider the first phrase in this verse in which Jephthah ...fled from his brethren...which consists of three expressions too. If this phrase sounds familiar it is because we encountered it in Judges 9:21 with respect to Gideon’s  sole surviving son, Jotham; these terms are rendered as ran away, for fear, and his brother:


And Jotham ran away [barach:H1272], and fled, and went to Beer, and dwelt there, for fear [paniym:H6440] of Abimelech his brother. [’ach:H251]


In Genesis 35 these words emerge in verses 1 and 7 as thee when thou fleddest/when he fled, from the face, and thy brother/his brother: And God said unto Jacob, Arise, go up to Bethel, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest [barach:H1272] from the face [paniym:H6440]  of Esau thy brother. [’ach:H251] ... {7} And he built there an altar, and called the place Elbethel: because there God appeared unto him, when he fled [barach:H1272]  from the face [paniym:H6440]  of his brother. [’ach:H251]



In 1 Kings 2:7 David charges Solomon with some “unfinished business” that he wants him to take care of: Now the days of David drew nigh that he should die; and he charged Solomon his son, saying, {2} I go the way of all the earth: be thou strong therefore, and shew thyself a man; {3} And keep the charge of the LORD thy God, to walk in his ways, to keep his statutes, and his commandments, and his judgments, and his testimonies, as it is written in the law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself: {4} That the LORD may continue his word which he spake concerning me, saying, If thy children take heed to their way, to walk before me in truth with all their heart and with all their soul, there shall not fail thee (said he) a man on the throne of Israel. {5} Moreover thou knowest also what Joab the son of Zeruiah did to me, [and] what he did to the two captains of the hosts of Israel, unto Abner the son of Ner, and unto Amasa the son of Jether, whom he slew, and shed the blood of war in peace, and put the blood of war upon his girdle that [was] about his loins, and in his shoes that [were] on his feet. {6} Do therefore according to thy wisdom, and let not his hoar head go down to the grave in peace. {7} But shew kindness unto the sons of Barzillai the Gileadite, and let them be of those that eat at thy table: for so they came to me when I fled [barach:H1272] because [paniym:H6440] of Absalom thy brother. [’ach:H251]


The next phrase in verse 3 is ...and dwelt in the land of Tob... which consists of three Hebrew expressions:


And Dwelt [yashab:H3427] In The Land [’erets:H776] Of Tob [Towb:H2897] 


These three terms are only found together in this verse, but the first two, ...and dwelt in the land… appear together in 245 other citations. Let’s examine some of them, and then we can take a closer look at the land of Tob, where Jephthah resided.


And Dwelt [yashab:H3427]  In The Land [’erets:H776]


Genesis 4:16 records, And Cain went out from the presence of the LORD, and dwelt [yashab:H3427] in the land [’erets:H776] of Nod, on the east of Eden.


Likewise Genesis 13:12 states this with regard to Abram and Lot: Abram dwelled [yashab:H3427]  in the land [’erets:H776]  of Canaan, and Lot dwelled [yashab:H3427]  in the cities of the plain, and pitched [his] tent toward Sodom.


In Genesis 47:4, 6, 11, and 27 these two terms surface multiple times in this chapter: They said moreover unto Pharaoh, For to sojourn in the land [’erets:H776]  are we come; for thy servants have no pasture for their flocks; for the famine [is] sore in the land [’erets:H776] of Canaan: now therefore, we pray thee, let thy servants dwell [yashab:H3427] in the land [’erets:H776]  of Goshen. ... {6} The land [’erets:H776] of Egypt [is] before thee; in the best of the land [’erets:H776]  make thy father and brethren to dwell [yashab:H3427]; in the land [’erets:H776] of Goshen let them dwell [yashab:H3427]: and if thou knowest [any] men of activity among them, then make them rulers over my cattle. ... {11} And Joseph placed [yashab:H3427] his father and his brethren, and gave them a possession in the land [’erets:H776] of Egypt, in the best of the land [’erets:H776], in the land [’erets:H776] of Rameses, as Pharaoh had commanded. ... {27} And Israel dwelt [yashab:H3427] in the land [’erets:H776] of Egypt, in the country of Goshen; and they had possessions therein, and grew, and multiplied exceedingly.


Joshua 24:13 acknowledges: And I have given you a land [’erets:H776]  for which ye did not labour, and cities which ye built not, and ye dwell [yashab:H3427] in them; of the vineyards and oliveyards which ye planted not do ye eat.


Isaiah 42:10 extols: Sing unto the LORD a new song, [and] his praise from the end of the earth [’erets:H776], ye that go down to the sea, and all that is therein; the isles, and the inhabitants [yashab:H3427] thereof.


1 Samuel 2 is Hannah’s prayer, and in verse 8 these two terms are included: He raiseth up the poor out of the dust, [and] lifteth up the beggar from the dunghill, to set [yashab:H3427]  [them] among princes, and to make them inherit the throne of glory: for the pillars of the earth [’erets:H776]  [are] the LORD'S, and he hath set the world upon them.


The silence of Job’s “friends” in Job 2:13 speaks volumes, as it reveals the inexpressible magnitude of his grief, as he typifies the Savior under the wrath of God at ... the foundation of the world:  


So they sat down [yashab:H3427] with him upon the ground [’erets:H776] seven days and seven nights, and none spake a word unto him: for they saw that [his] grief was very great.


Psalm 33:8 accentuates how infinitesimally small man is, in comparison to The One, True, Living God of the Bible, Who is Eternal, Omniscient, and Omnipresent: Let all the earth [’erets:H776]  fear the LORD: let all the inhabitants [yashab:H3427] of the world stand in awe of him.


Isaiah 9:2 catapults us into the New Testament, and by extension, the Great Commission that was fulfilled as of May 21, 2011, The people that walked in darkness have seen a great light: they that dwell [yashab:H3427] in the land of the shadow of death, upon them hath the light shined.


These next passages highlight our present “day” of judgment:


Jeremiah 51:29 and 43 maintain this regarding Babylon, which typifies the world under God’s wrath as it is now: And the land [’erets:H776]  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. [yashab:H3427] ... {43} Her cities are a desolation, a dry land, and a wilderness, a land [’erets:H776] wherein no man dwelleth [yashab:H3427], neither doth [any] son of man pass thereby.


Joel 2:1 underscores this same theme: Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants [yashab:H3427] of the land [’erets:H776] tremble: for the day of the LORD cometh, for [it is] nigh at hand;


Nahum 1:5 likewise affirms: The mountains quake at him, and the hills melt, and the earth [’erets:H776] is burned at his presence, yea, the world, and all that dwell [yashab:H3427] therein.


This is also the case in Zephaniah 1:18,  Neither their silver nor their gold shall be able to deliver them in the day of the LORD'S wrath; but the whole land [’erets:H776] shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell [yashab:H3427] in the land. [’erets:H776] 


Isaiah 24 is a chapter that is definitely focused on this current “day” of judgment, and these two words emerge in verses 1, 5-6, and 17, Behold, the LORD maketh the earth [’erets:H776]  empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants [yashab:H3427]  thereof. ... {5} The earth [’erets:H776] also is defiled under the inhabitants [yashab:H3427] thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. {6} Therefore hath the curse devoured the earth [’erets:H776], and they that dwell [yashab:H3427] therein are desolate: therefore the inhabitants [yashab:H3427] of the earth [’erets:H776] are burned, and few men left. ... {17} Fear, and the pit, and the snare, [are] upon thee, O inhabitant [yashab:H3427] of the earth. [’erets:H776] 


Jeremiah 25:29-30 pinpoint God’s judgment that began at His own house first on May 21, 1988, but then on May 21, 2011 it transitioned to the world at large where it has remained ever since: 


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 [yashab:H3427] of the earth [’erets:H776], 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 [yashab:H3427] of the earth. [’erets:H776] 


Isaiah 51:6 is an excellent reminder of what the child of God can anticipate in the New Heavens and New Earth, as God concludes the “day” of judgment: Lift up your eyes to the heavens, and look upon the earth [’erets:H776] beneath: for the heavens shall vanish away like smoke, and the earth [’erets:H776] shall wax old like a garment, and they that dwell [yashab:H3427] therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished.


Now we want to consider the location that Jephthah fled to, namely Tob.


Tob [Towb:H2897]


The term, Tob, only emerges again in verse 5 of this chapter, and twice in 2 Samuel 10: 6 and 8, where it is found as Ishtob (in the KJV). Ishtob (H382) is a compound word that is made up of Ish (’iysh:H376) or man/men and Tob (Towb:H2897)


Judges 11:5 declares: And it was so, that when the children of Ammon made war against Israel, the elders of Gilead went to fetch Jephthah out of the land of Tob: [Towb:H2897]


2 Samuel 10:6 and 8 reveal: And when the children of Ammon saw that they stank before David, the children of Ammon sent and hired the Syrians of Bethrehob, and the Syrians of Zoba, twenty thousand footmen, and of king Maacah a thousand men, and of Ishtob [’Iysh-Towb:H382] twelve thousand men. ... {8} And the children of Ammon came out, and put the battle in array at the entering in of the gate: and the Syrians of Zoba, and of Rehob, and Ishtob [’Iysh-Towb:H382], and Maacah, [were] by themselves in the field.


What is the significance of Tob? We have learned that often a name denotes spiritual meaning. In this case both (the root or) parent word (towb:H2896), along with the “grandparent” word (towb:H2895) are identically spelled and indicate good, as the following references show:


Good [towb:H2896]


H2896 is a noun that has many connotations, which I like to refer to as being “pregnant with meaning;” it is found over 550 times in the Old Testament.


Genesis 1:4 renders this as [it was] good: And God saw the light, that [it was] good:[towb:H2896] and God divided the light from the darkness.


Ecclesiastes 7:14 expresses this word as of prosperity and joyful: In the day of prosperity [towb:H2896] be joyful, [towb:H2896] but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him.


Isaiah 39:2 translates this as and the precious: And Hezekiah was glad of them, and shewed them the house of his precious things, the silver, and the gold, and the spices, and the precious [towb:H2896] ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not.


Nahum 3:4 renders this as of the wellfavoured: Because of the multitude of the whoredoms of the wellfavoured [towb:H2896] harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts.


By contrast, the “grandparent” word for Tob is the verb form and occurs only 33 times, primarily as well, good, and please as these next Scriptures affirm:


Well [towb:H2895]


Numbers 24:1 and 5 renders this as it pleased and goodly: And when Balaam saw that it pleased [towb:H2895] the LORD to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward the wilderness. ... {5} How goodly [towb:H2895] are thy tents, O Jacob, [and] thy tabernacles, O Israel!


Song of Solomon 4:10 expresses this as much better: How fair is thy love, my sister, [my] spouse! how much better [towb:H2895] is thy love than wine! and the smell of thine ointments than all spices!


Lastly, Jeremiah 32:41 includes this as them to do them good:  Yea, I will rejoice over them to do them good, [towb:H2895] and I will plant them in this land assuredly with my whole heart and with my whole soul.


On that wonderful note, we will have to conclude today’s study. Lord willing, in our next lesson we will continue researching the rest of verse 3.

Judges 11 - Part 4

 September 13, 2021


Good evening, and welcome to Searching The Scriptures! This will be Judges 11 - Part 4 and today’s date is September 13, 2021. I’ll read from Judges 11:1-4,


Now Jephthah the Gileadite was a mighty man of valour, and he [was] the son of an harlot: and Gilead begat Jephthah. {2} And Gilead's wife bare him sons; and his wife's sons grew up, and they thrust out Jephthah, and said unto him, Thou shalt not inherit in our father's house; for thou [art] the son of a strange woman. {3} Then Jephthah fled from his brethren, and dwelt in the land of Tob: and there were gathered vain men to Jephthah, and went out with him. {4} And it came to pass in process of time, that the children of Ammon made war against Israel.


We have arrived at the latter part of verse 3, in which we find Jephthah fleeing to the land of Tob, which signifies good, prosperity, or well favoured as we discovered in our last lesson. Additionally God informs us that Jephthah was not alone: ... and there were gathered vain men to Jephthah, and went out with him.

Who are these vain men who accompanied Jephthah? Do you remember what Jephthah’s name signifies? God opens. So, Lord willing, may God help us to understand in what way God opens and what is it that He opens and why, in this intriguing historical parable.


This first phrase, ...and there were gathered vain men… is comprised of three words that only appear together here in Judges 11:3. 


And There Were Gathered [laqat:H3950] Vain [reyq:H7386] Men [’enowsh:H582] To Jephthah 


And There Were Gathered [laqat:H3950]  


Let’s take a closer look at the expression and there were gathered or laqat, which only surfaces in 33 other references; here are some of the ways that God employs this word, which is mostly translated as gather/gather up, and to a lesser degree as glean:

By the way, we encountered this term in Judges 1:7, in which it is translated as gatheredAnd Adonibezek said, Threescore and ten kings, having their thumbs and their great toes cut off, gathered [laqat:H3950] [their meat] under my table: as I have done, so God hath requited me. And they brought him to Jerusalem, and there he died.


In Ruth 2 this word is significantly expressed as glean 10 times in verses 2-3, 7-8, 15-19, and 23, 


And Ruth the Moabitess said unto Naomi, Let me now go to the field, and glean [laqat:H3950] ears of corn after [him] in whose sight I shall find grace. And she said unto her, Go, my daughter. {3} And she went, and came, and gleaned [laqat:H3950] in the field after the reapers: and her hap was to light on a part of the field [belonging] unto Boaz, who [was] of the kindred of Elimelech. ... {7} And she said, I pray you, let me glean [laqat:H3950] and gather after the reapers among the sheaves: so she came, and hath continued even from the morning until now, that she tarried a little in the house. {8} Then said Boaz unto Ruth, Hearest thou not, my daughter? Go not to glean [laqat:H3950] in another field, neither go from hence, but abide here fast by my maidens: ... {15} And when she was risen up to glean, [laqat:H3950] Boaz commanded his young men, saying, Let her glean [laqat:H3950] even among the sheaves, and reproach her not: {16} And let fall also [some] of the handfuls of purpose for her, and leave [them], that she may glean [laqat:H3950] [them], and rebuke her not. {17} So she gleaned [laqat:H3950] in the field until even, and beat out that she had gleaned: [laqat:H3950] and it was about an ephah of barley. {18} And she took [it] up, and went into the city: and her mother in law saw what she had gleaned: [laqat:H3950] and she brought forth, and gave to her that she had reserved after she was sufficed. {19} And her mother in law said unto her, Where hast thou gleaned [laqat:H3950] to day? and where wroughtest thou? blessed be he that did take knowledge of thee. And she shewed her mother in law with whom she had wrought, and said, The man's name with whom I wrought to day [is] Boaz. ... {23} So she kept fast by the maidens of Boaz to glean [laqat:H3950] unto the end of barley harvest and of wheat harvest; and dwelt with her mother in law.


Now we want to turn our attention to the two words, vain men:


Vain [reyq:H7386] Men [’enowsh:H582] 


We actually encountered these two terms, back in verse 4 of Judges 9:4-5 concerning the vain persons who followed Abimelech, which is how these words are rendered:


And they gave him threescore and ten [pieces] of silver out of the house of Baalberith, wherewith Abimelech hired vain [reyq:H7386] and light persons [’enowsh:H582], which followed him. {5} And he went unto his father's house at Ophrah, and slew his brethren the sons of Jerubbaal, [being] threescore and ten persons, upon one stone: notwithstanding yet Jotham the youngest son of Jerubbaal was left; for he hid himself.


The only other place in which these two words surface again is in verse 7 of 2 Chronicles 13:1-18 which records the battle between Abijah king of Judah, and Jeroboam, king of Israel:


Now in the eighteenth year of king Jeroboam began Abijah to reign over Judah. {2} He reigned three years in Jerusalem. His mother's name also [was] Michaiah the daughter of Uriel of Gibeah. And there was war between Abijah and Jeroboam. {3} And Abijah set the battle in array with an army of valiant men of war, [even] four hundred thousand chosen men: Jeroboam also set the battle in array against him with eight hundred thousand chosen men, [being] mighty men of valour. {4} And Abijah stood up upon mount Zemaraim, which [is] in mount Ephraim, and said, Hear me, thou Jeroboam, and all Israel; {5} Ought ye not to know that the LORD God of Israel gave the kingdom over Israel to David for ever, [even] to him and to his sons by a covenant of salt? {6} Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, is risen up, and hath rebelled against his lord. {7} And there are gathered unto him vain [reyq:H7386] men [’enowsh:H582], the children of Belial, and have strengthened themselves against Rehoboam the son of Solomon, when Rehoboam was young and tenderhearted, and could not withstand them. {8} And now ye think to withstand the kingdom of the LORD in the hand of the sons of David; and ye [be] a great multitude, and [there are] with you golden calves, which Jeroboam made you for gods. {9} Have ye not cast out the priests of the LORD, the sons of Aaron, and the Levites, and have made you priests after the manner of the nations of [other] lands? so that whosoever cometh to consecrate himself with a young bullock and seven rams, [the same] may be a priest of [them that are] no gods. {10} But as for us, the LORD [is] our God, and we have not forsaken him; and the priests, which minister unto the LORD, [are] the sons of Aaron, and the Levites [wait] upon [their] business: {11} And they burn unto the LORD every morning and every evening burnt sacrifices and sweet incense: the shewbread also [set they in order] upon the pure table; and the candlestick of gold with the lamps thereof, to burn every evening: for we keep the charge of the LORD our God; but ye have forsaken him. {12} And, behold, God himself [is] with us for [our] captain, and his priests with sounding trumpets to cry alarm against you. O children of Israel, fight ye not against the LORD God of your fathers; for ye shall not prosper. {13} But Jeroboam caused an ambushment to come about behind them: so they were before Judah, and the ambushment [was] behind them. {14} And when Judah looked back, behold, the battle [was] before and behind: and they cried unto the LORD, and the priests sounded with the trumpets. {15} Then the men of Judah gave a shout: and as the men of Judah shouted, it came to pass, that God smote Jeroboam and all Israel before Abijah and Judah. {16} And the children of Israel fled before Judah: and God delivered them into their hand. {17} And Abijah and his people slew them with a great slaughter: so there fell down slain of Israel five hundred thousand chosen men. {18} Thus the children of Israel were brought under at that time, and the children of Judah prevailed, because they relied upon the LORD God of their fathers. 


We wonder about these vain men who followed Jephthah, since the foregoing accounts paint a picture that is not very flattering, even to the point of calling these individuals, the children of Belial in 2 Chronicles 13:7. We will have to see if God will give us any more information concerning these individuals that we do not read much about, as this chapter is focused on Jephthah and the men of Gilead, as the elders of Gilead wanted Jephthah to be their captain, and fight against the Ammonites.


This brings us to the last term in verse three, ...and when out... in the phrase ...and went out with him with respect to the vain men:


And Went Out [yatsa’:H3318] 


This expression, and went out or yatsa’ is found in over 1000 verses, and we will just consider a few illustrations of how God employs this word:


We will encounter this word again in this chapter in verses 31, 34, and 36, in which it is translated as that whatsoever cometh forth, came out, and hath proceeded out: 


Then it shall be, that whatsoever cometh forth [yatsa’:H3318] of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the LORD'S, and I will offer it up for a burnt offering. ... {34} And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out [yatsa’:H3318] to meet him with timbrels and with dances: and she [was his] only child; beside her he had neither son nor daughter. ... {36} And she said unto him, My father, [if] thou hast opened thy mouth unto the LORD, do to me according to that which hath proceeded out  [yatsa’:H3318] of thy mouth; forasmuch as the LORD hath taken vengeance for thee of thine enemies, [even] of the children of Ammon.


Numbers 30:2 is the very Scripture that Jephthah was bound by; moreover,  he was encouraged by his own daughter to make good on his vow, even though it meant his only daughter’s death; this term is rendered here as that proceedeth out:    


If a man vow a vow unto the LORD, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out [yatsa’:H3318] of his mouth.


Verse 4 states: And it came to pass in process of time, that the children of Ammon made war against Israel.


And It Came To Pass [hayah:H1961] In Process Of Time [yowm:H3117]


The first two expressions in verse 4 are: And it came to pass along with in process of time. Incidentally, And it came to pass or hayah is the verb to exist or to be/become. It is also God’s Name as He declared to Moses in Exodus 3:14, three times (reminding us of the Triune Godhead): 


And God said unto Moses, I AM [hayah:H1961] THAT I AM: [hayah:H1961] and he said, Thus shalt thou say unto the children of Israel, I AM [hayah:H1961] hath sent me unto you.  


On the other hand, the word in process of time is yowm, which is generally rendered as day - consisting of 24 hours. Both of these words are found together in 14 other citations, as the following passages illustrate; there are also two other citations that we have yet to study in the book of Hebrews in Judges 14:17 and Judges 19:30 respectively: 


In Judges 14:17 we learn about what Samson’s wife did to entice him to tell her the riddle; these terms appear as days and lasted, along with and it came to pass: And she wept before him the seven days [yowm:H3117], while their feast lasted [hayah:H1961]: and it came to pass [hayah:H1961] on the seventh day, that he told her, because she lay sore upon him: and she told the riddle to the children of her people.


Judges 19:30 renders these as And it was so along with from the day and day: And it was so [hayah:H1961], that all that saw it said, There was no such deed done nor seen from the day [yowm:H3117] that the children of Israel came up out of the land of Egypt unto this day [yowm:H3117]: consider of it, take advice, and speak [your minds].


Genesis 4:14 includes these words as this day and it shall come to pass [hayah:H1961], as Cain replies to God’s decree for him: Behold, thou hast driven me out this day [yowm:H3117] from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass [hayah:H1961], [that] every one that findeth me shall slay me.


Exodus 8:22 renders these as day and shall be: as And I will sever in that day [yowm:H3117] the land of Goshen, in which my people dwell, that no swarms [of flies] shall be [hayah:H1961] there; to the end thou mayest know that I [am] the LORD in the midst of the earth.


Verse 9 of Deuteronomy 27:9-10 translates these as day and thou art become: And Moses and the priests the Levites spake unto all Israel, saying, Take heed, and hearken, O Israel; this day [yowm:H3117] thou art become [hayah:H1961] the people of the LORD thy God. {10} Thou shalt therefore obey the voice of the LORD thy God, and do his commandments and his statutes, which I command thee this day.


In Hosea 3:3 these words are recorded as days and be as Hosea speaks to his second wife, under divine inspiration: And I said unto her, Thou shalt abide for me many days [yowm:H3117]; thou shalt not play the harlot, and thou shalt not be [hayah:H1961] for [another] man: so [will] I also [be] for thee.


Joel 2:2 speaks of our present “day” of judgment, in which a day is repeated along with been: A day [yowm:H3117] of darkness and of gloominess, a day [yowm:H3117] of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been [hayah:H1961]  ever the like, neither shall be any more after it, [even] to the years of many generations.


What is it that ...came to pass in the process of time? In the historical context we learn that ...the children of Ammon made war against Israel. Keep in mind that this was a judgment from God as we are reminded back in Judges 10:7,


And the anger of the LORD was hot against Israel, and he sold them into the hands of the Philistines, and into the hands of the children of Ammon.


However, as this chapter continues to unfold we will see that Jephthah has been raised up by God in order to deliver Israel from the children of Ammon.


That The Children [ben:H1121] Of Ammon [`Ammown:H5893] Made War [lacham:H3898] Against Israel [Yisra’el:H3478]


The last phrase in verse 4 is made up of four expressions that only emerge again in the following four references, three of which are in the book of Judges: 


Judges 10:9 makes this declaration:  Moreover the children [ben:H1121] of Ammon [`Ammown:H5893] passed over Jordan to fight [lacham:H3898] also against Judah, and against Benjamin, and against the house of Ephraim; so that Israel [Yisra’el:H3478] was sore distressed.


Judges 11:5 and 27 further add: And it was so, that when the children [ben:H1121]  of Ammon [`Ammown:H5893] made war [lacham:H3898] against Israel [Yisra’el:H3478], the elders of Gilead went to fetch Jephthah out of the land of Tob: ... {27} Wherefore I have not sinned against thee, but thou doest me wrong to war [lacham:H3898] against me: the LORD the Judge be judge this day between the children [ben:H1121] of Israel [Yisra’el:H3478] and the children [ben:H1121] of Ammon. [`Ammown:H5893] 


The last entry is found in 1 Samuel 14:47, So Saul took the kingdom over Israel [Yisra’el:H3478], and fought [lacham:H3898]  against all his enemies on every side, against Moab, and against the children [ben:H1121] of Ammon [`Ammown:H5893], and against Edom, and against the kings of Zobah, and against the Philistines: and whithersoever he turned himself, he vexed [them].


Let’s stop here. Lord willing, in our next study we will move on to verse 5, And it was so, that when the children of Ammon made war against Israel, the elders of Gilead went to fetch Jephthah out of the land of Tob:

Judges 11 - Part 5

 September 15, 2021

Good evening, and welcome to Searching The Scriptures! This will be Judges 11 - Part 5 and today’s date is September 15, 2021. I’ll read from Judges 11:5-11,


And it was so, that when the children of Ammon made war against Israel, the elders of Gilead went to fetch Jephthah out of the land of Tob: {6} And they said unto Jephthah, Come, and be our captain, that we may fight with the children of Ammon. {7} And Jephthah said unto the elders of Gilead, Did not ye hate me, and expel me out of my father's house? and why are ye come unto me now when ye are in distress? {8} And the elders of Gilead said unto Jephthah, Therefore we turn again to thee now, that thou mayest go with us, and fight against the children of Ammon, and be our head over all the inhabitants of Gilead. {9} And Jephthah said unto the elders of Gilead, If ye bring me home again to fight against the children of Ammon, and the LORD deliver them before me, shall I be your head? {10} And the elders of Gilead said unto Jephthah, The LORD be witness between us, if we do not so according to thy words. {11} Then Jephthah went with the elders of Gilead, and the people made him head and captain over them: and Jephthah uttered all his words before the LORD in Mizpeh.


Today we want to start with verse 5 and following, as we learn that the elders of Gilead pay a visit to Tob to beseech Jephthah in the words of verse 6: ...Come, and be our captain, that we may fight with the children of Ammon. Since we have already discussed the same words that appear in the first part of verse 5 that we saw in verse 4, let’s take a look at the latter part of verse 5, beginning with the phrase, ...the elders of Gilead...


The Elders [zaqen:H2205] Of Gilead [Gil`ad:H1568] 


The terms, the elders and of Gilead only emerge in this chapter, in which they are found in verses 7-11,


And Jephthah said unto the elders [zaqen:H2205] of Gilead [Gil`ad:H1568], Did not ye hate me, and expel me out of my father's house? and why are ye come unto me now when ye are in distress? {8} And the elders [zaqen:H2205] of Gilead [Gil`ad:H1568] said unto Jephthah, Therefore we turn again to thee now, that thou mayest go with us, and fight against the children of Ammon, and be our head over all the inhabitants of Gilead. [Gil`ad:H1568]  {9} And Jephthah said unto the elders [zaqen:H2205] of Gilead [Gil`ad:H1568], If ye bring me home again to fight against the children of Ammon, and the LORD deliver them before me, shall I be your head? {10} And the elders [zaqen:H2205] of Gilead [Gil`ad:H1568]  said unto Jephthah, The LORD be witness between us, if we do not so according to thy words. {11} Then Jephthah went with the elders [zaqen:H2205] of Gilead [Gil`ad:H1568], and the people made him head and captain over them: and Jephthah uttered all his words before the LORD in Mizpeh. 


One wonders who the elders of Gilead represent spiritually, as Gilead can represent that which is spiritually good or profitable, hence the appellation, balm of Gilead, pointing ultimately to the Lord Jesus Christ and His atonement. By contrast, Gilead can also refer to God’s judgment beginning at His own house first. These next citations are indicative of each of these opposing spiritual realities respectively with regard to the word elders, old, or ancient, which is how it is primarily translated:


The Elders [zaqen:H2205]


Verses 16 and 28 of Joel 2:15-32 render these word as the elders and your old men, with God’s mercy in view: 


Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: {16} Gather the people, sanctify the congregation, assemble the elders [zaqen:H2205], gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. {17} Let the priests, the ministers of the LORD, weep between the porch and the altar, and let them say, Spare thy people, O LORD, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where [is] their God? {18} Then will the LORD be jealous for his land, and pity his people. {19} Yea, the LORD will answer and say unto his people, Behold, I will send you corn, and wine, and oil, and ye shall be satisfied therewith: and I will no more make you a reproach among the heathen: {20} But I will remove far off from you the northern [army], and will drive him into a land barren and desolate, with his face toward the east sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savour shall come up, because he hath done great things. {21} Fear not, O land; be glad and rejoice: for the LORD will do great things. {22} Be not afraid, ye beasts of the field: for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig tree and the vine do yield their strength. {23} Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first [month]. {24} And the floors shall be full of wheat, and the fats shall overflow with wine and oil. {25} And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. {26} And ye shall eat in plenty, and be satisfied, and praise the name of the LORD your God, that hath dealt wondrously with you: and my people shall never be ashamed. {27} And ye shall know that I [am] in the midst of Israel, and [that] I [am] the LORD your God, and none else: and my people shall never be ashamed. {28} And it shall come to pass afterward, [that] I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men [zaqen:H2205] shall dream dreams, your young men shall see visions: {29} And also upon the servants and upon the handmaids in those days will I pour out my spirit. {30} And I will shew wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. {31} The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come. {32} And it shall come to pass, [that] whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call.


By contrast, verse 1, and 11-12 of Ezekiel 8:1-18 and verse 6 of Ezekiel 9:1-7 translate this word as either elders, ancient(s), and old, with God’s judgment in view:  


And it came to pass in the sixth year, in the sixth [month], in the fifth [day] of the month, [as] I sat in mine house, and the elders [zaqen:H2205] of Judah sat before me, that the hand of the Lord GOD fell there upon me. {2} Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. {3} And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where [was] the seat of the image of jealousy, which provoketh to jealousy. {4} And, behold, the glory of the God of Israel [was] there, according to the vision that I saw in the plain. {5} Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. {6} He said furthermore unto me, Son of man, seest thou what they do? [even] the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, [and] thou shalt see greater abominations. {7} And he brought me to the door of the court; and when I looked, behold a hole in the wall. {8} Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. {9} And he said unto me, Go in, and behold the wicked abominations that they do here. {10} So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. {11} And there stood before them seventy men of the ancients [zaqen:H2205] of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. {12} Then said he unto me, Son of man, hast thou seen what the ancients [zaqen:H2205] of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The LORD seeth us not; the LORD hath forsaken the earth. {13} He said also unto me, Turn thee yet again, [and] thou shalt see greater abominations that they do. {14} Then he brought me to the door of the gate of the LORD'S house which [was] toward the north; and, behold, there sat women weeping for Tammuz. {15} Then said he unto me, Hast thou seen [this], O son of man? turn thee yet again, [and] thou shalt see greater abominations than these. {16} And he brought me into the inner court of the LORD'S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, [were] about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east. {17} Then he said unto me, Hast thou seen [this], O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. {18} Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, [yet] will I not hear them. {9:1} He cried also in mine ears with a loud voice, saying, Cause them that have charge over the city to draw near, even every man [with] his destroying weapon in his hand. {2} And, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them [was] clothed with linen, with a writer's inkhorn by his side: and they went in, and stood beside the brasen altar. {3} And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which [had] the writer's inkhorn by his side; {4} And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. {5} And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: {6} Slay utterly old [zaqen:H2205] [and] young, both maids, and little children, and women: but come not near any man upon whom [is] the mark; and begin at my sanctuary. Then they began at the ancient men [zaqen:H2205] which [were] before the house. {7} And he said unto them, Defile the house, and fill the courts with the slain: go ye forth. And they went forth, and slew in the city.


Went [yalak:H3212] [yah-LACHK] To Fetch [laqach:H3947] [lah-KAHCK]


Reading further in verse 5 we come across the expressions went and to fetch as the elders of Gilead went to the land of Tob  to implore Jephthah to help them fight against the Ammonites.These two terms emerge in 76 other citations, and we’ll take a look at some of them:


We encountered these two expressions back in Judges 4:6, in which they appear as go along with and take as Judge Deborah (who typifies the Word of God) commands Barak (who represents the Lord Jesus Christ) to enlist the ten thousand men (who picture the elect) to fight against Sisera (who portrays Satan): 


And she sent and called Barak the son of Abinoam out of Kedeshnaphtali, and said unto him, Hath not the LORD God of Israel commanded, [saying], Go [yalak:H3212] and draw toward mount Tabor, and take [laqach:H3947] with thee ten thousand men of the children of Naphtali and of the children of Zebulun?

 

These two words are also found four times in Genesis 22:2-3, 6, and 13 which records the events surrounding the sacrifice of Isaac, as God's commanded Abraham; they are expressed as take and get or take and went: 


And he said, Take now  [laqach:H3947] thy son, thine only [son] Isaac, whom thou lovest, and get thee [yalak:H3212] into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of. {3} And Abraham rose up early in the morning, and saddled his ass, and took  [laqach:H3947] two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went  [yalak:H3212] unto the place of which God had told him. ... {6} And Abraham took  [laqach:H3947] the wood of the burnt offering, and laid [it] upon Isaac his son; and he took  [laqach:H3947] the fire in his hand, and a knife; and they went  [yalak:H3212]  both of them together. ... {13} And Abraham lifted up his eyes, and looked, and behold behind [him] a ram caught in a thicket by his horns: and Abraham went  [yalak:H3212]  and took  [laqach:H3947] the ram, and offered him up for a burnt offering in the stead of his son.


Genesis 24:38 and 51 incorporates these words as Abraham’s servant seeks a wife (who represents the elect) for Isaac (who typifies Christ as the Bridegroom): But thou shalt go [yalak:H3212] unto my father's house, and to my kindred, and take [laqach:H3947] a wife unto my son. ... {51} Behold, Rebekah [is] before thee, take [her] [yalak:H3212] , and go [yalak:H3212] , and let her be thy master's son's wife, as the LORD hath spoken.


Genesis 27:9, and 13-14 employ these terms in the account of Rebekah making a meal that Isaac had asked Esau to make for him: Go  [yalak:H3212]  now to the flock, and fetch  [laqach:H3947]  me from thence two good kids of the goats; and I will make them savoury meat for thy father, such as he loveth: ... {13} And his mother said unto him, Upon me [be] thy curse, my son: only obey my voice, and go  [yalak:H3212]  fetch  [laqach:H3947]  me [them]. {14} And he went  [yalak:H3212], and fetched  [laqach:H3947], and brought [them] to his mother: and his mother made savoury meat, such as his father loved.


Numbers 16:46 utilizes these two words in conjunction with an offering for sin, in order to appease God’s fierce judgment: And Moses said unto Aaron, Take  [laqach:H3947] a censer, and put fire therein from off the altar, and put on incense, and go  [yalak:H3212] quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the LORD; the plague is begun.


In Joshua 9:4 and 11 the Gibeonites (who typify the elect) used deceitful means in order to avert God’s judgment: They did work wilily, and went [yalak:H3212] and made as if they had been ambassadors, and took  [laqach:H3947] old sacks upon their asses, and wine bottles, old, and rent, and bound up; ... {11} Wherefore our elders and all the inhabitants of our country spake to us, saying, Take [laqach:H3947] victuals with you for the journey, and go [yalak:H3212] to meet them, and say unto them, We [are] your servants: therefore now make ye a league with us.


Let’s now proceed to examine verse 6:


And they said unto Jephthah, Come, and be our captain, that we may fight with the children of Ammon. 


Come [yalak:H3212] & Our Captain [qatsiyn:H7101]


We have just considered the term come or yalak, and the word captain, or qatsiyn are only found together again in verse 11 of this chapter, so let’s investigate the expression captain (pointing spiritually to the Lord Jesus), whom Jephthah represents. Before we look at some of those references that include this word, captain, it just occurred to me that the same accusation which Jephthah’s half-brothers leveled against him being the son of a harlot or the son of a strange woman (which was true) was also hurled at the Savior in the latter part of John 8:41 (which was false): 


Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, [even] God. 


Our Captain [qatsiyn:H7101]


The expression captain emerges in 10 other references as the subsequent passages illustrate:


Verse 24 of Joshua 10:22-25 records the victory that Joshua’s army had over five kings as they conquered the land of Canaan; spiritually that represents the power of the Gospel to plunder Satan’s kingdom, thereby releasing his spiritual captives: 


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 [qatsiyn:H7101] 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 of them. {25} And Joshua said unto them, Fear not, nor be dismayed, be strong and of good courage: for thus shall the LORD do to all your enemies against whom ye fight.


On the other hand, verse 7 of  Proverbs 6:7-8 extols the qualities of the ant (exemplifying God’s elect), in which this word is translated as guide: Which having no guide, [qatsiyn:H7101] overseer, or ruler, {8} Provideth her meat in the summer, [and] gathereth her food in the harvest.


Proverbs 25:15 expresses it is a prince:  By long forbearing is a prince [qatsiyn:H7101] persuaded, and a soft tongue breaketh the bone.


Isaiah 1:10 translates it as ye rulers, reminding us of what we read in Revelation  Hear the word of the LORD, ye rulers [qatsiyn:H7101] of Sodom; give ear unto the law of our God, ye people of Gomorrah.


This verse reminds us of what we read in Revelation 11:8, in which Jerusalem (where Christ was crucified) pictures the New Testament churches and denominations, whom the Lord equates spiritually to Sodom (symbolizing great wickedness) and Egypt (indicating spiritual slavery to sin and Satan):


 And their dead bodies [shall lie] in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.


On that solemn note, we will have to conclude today’s study. Lord willing, in our next lesson we will take a look at verse 7.

Judges 11 - Part 6

 September 17, 2021


Good evening, and welcome to Searching The Scriptures! This will be Judges 11 - Part 6 and today’s date is September 17, 2021. I’ll read from Judges 11:5-11,


And it was so, that when the children of Ammon made war against Israel, the elders of Gilead went to fetch Jephthah out of the land of Tob: {6} And they said unto Jephthah, Come, and be our captain, that we may fight with the children of Ammon. {7} And Jephthah said unto the elders of Gilead, Did not ye hate me, and expel me out of my father's house? and why are ye come unto me now when ye are in distress? {8} And the elders of Gilead said unto Jephthah, Therefore we turn again to thee now, that thou mayest go with us, and fight against the children of Ammon, and be our head over all the inhabitants of Gilead. {9} And Jephthah said unto the elders of Gilead, If ye bring me home again to fight against the children of Ammon, and the LORD deliver them before me, shall I be your head? {10} And the elders of Gilead said unto Jephthah, The LORD be witness between us, if we do not so according to thy words. {11} Then Jephthah went with the elders of Gilead, and the people made him head and captain over them: and Jephthah uttered all his words before the LORD in Mizpeh.


We have arrived at verse 7 in our study of Judges 11, as Jephthah questions the elders of Gilead. Let’s begin with the phrase, ...Did not ye hate me… and the main word is hate, or in Hebrew, sane’:


Hate [sane’:H8139] 


This expression appears in 138 other verses, and we will consider some of these:


In verse 27 of Genesis 26:1-31 we find the identical question that Jephthah (a type of Christ) utters to the elders of Gilead but in this account it is between Isaac (another representation of Christ) and Abimelech, the king of the Philistines in Gerar; verse 16 explains that the Philistines sent Isaac away even as Jephthah was cast out of his father’s house by his half-brothers, because he was the son of a harlot or the son of a strange woman, as I mentioned in our previous study. This also parallels the Jews’ slanderous accusation against the Lord’s supernatural birth which they did not understand in John 8:41,


Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, [even] God. 

  

Genesis 26:1-31 reveals: And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar. {2} And the LORD appeared unto him, and said, Go not down into Egypt; dwell in the land which I shall tell thee of: {3} Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father; {4} And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; {5} Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws. {6} 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 at a window, 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. {12} Then Isaac sowed in that land, and received in the same year an hundredfold: and the LORD blessed him. {13} And the man waxed great, and went forward, and grew until he became very great: {14} For he had possession of flocks, and possession of herds, and great store of servants: and the Philistines envied him. {15} For all the wells which his father's servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth. {16} And Abimelech said unto Isaac, Go from us; for thou art much mightier than we. {17} And Isaac departed thence, and pitched his tent in the valley of Gerar, and dwelt there. {18} And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham: and he called their names after the names by which his father had called them. {19} And Isaac's servants digged in the valley, and found there a well of springing water. {20} And the herdmen of Gerar did strive with Isaac's herdmen, saying, The water [is] ours: and he called the name of the well Esek; because they strove with him. {21} And they digged another well, and strove for that also: and he called the name of it Sitnah. {22} And he removed from thence, and digged another well; and for that they strove not: and he called the name of it Rehoboth; and he said, For now the LORD hath made room for us, and we shall be fruitful in the land. {23} And he went up from thence to Beersheba. {24} And the LORD appeared unto him the same night, and said, I [am] the God of Abraham thy father: fear not, for I [am] with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake. {25} And he builded an altar there, and called upon the name of the LORD, and pitched his tent there: and there Isaac's servants digged a well. {26} Then Abimelech went to him from Gerar, and Ahuzzath one of his friends, and Phichol the chief captain of his army. {27} And Isaac said unto them, Wherefore come ye to me, seeing ye hate [sane’:H8139] me, and have sent me away from you? {28} And they said, We saw certainly that the LORD was with thee: and we said, Let there be now an oath betwixt us, [even] betwixt us and thee, and let us make a covenant with thee; {29} That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou [art] now the blessed of the LORD. {30} And he made them a feast, and they did eat and drink. {31} And they rose up betimes in the morning, and sware one to another: and Isaac sent them away, and they departed from him in peace.


This same theme of hate is also evident between Joseph and his half-brothers in Genesis 37:4-5, and 8, in which this word surfaces three times in this passage as hated: 


And when his brethren saw that their father loved him more than all his brethren, they hated [sane’:H8130] him, and could not speak peaceably unto him. {5} And Joseph dreamed a dream, and he told [it] his brethren: and they hated [sane’:H8130] him yet the more. ... {8} And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated [sane’:H8130] him yet the more for his dreams, and for his words.


Psalm 34:21 maintains: Evil shall slay the wicked: and they that hate [sane’:H8130] the righteous shall be desolate.


2 Samuel 19:6 records the statement that Joab (who exemplifies Satan) made to King David with regard to Absalom (whom Joab had killed against David’s express command) as he accuses David of loving his enemies, as the Bible commands. Then by wicked insinuation, he charges King David with hating his friends. Please note that this term is used twice in verse 6: once as thine enemies followed by, and hatest:   


And Joab came into the house to the king, and said, Thou hast shamed this day the faces of all thy servants, which this day have saved thy life, and the lives of thy sons and of thy daughters, and the lives of thy wives, and the lives of thy concubines; {6} In that that thou lovest thine enemies, [sane’:H8130] and hatest [sane’:H8130] thy friends. For thou hast declared this day, that thou regardest neither princes nor servants: for this day I perceive, that if Absalom had lived, and all we had died this day, then it had pleased thee well.


As we continue our excursion in the book of Judges, we will encounter this word again in Judges 14:16 and Judges 15:2 respectively, when we get to Samson: 


And Samson's wife wept before him, and said, Thou dost but hate [sane’:H8130] me, and lovest me not: thou hast put forth a riddle unto the children of my people, and hast not told [it] me. And he said unto her, Behold, I have not told [it] my father nor my mother, and shall I tell [it] thee?...{15:2} And her father said, I verily thought that thou hadst utterly [sane’:H8130] hated [sane’:H8130] her; therefore I gave her to thy companion: [is] not her younger sister fairer than she? take her, I pray thee, instead of her.


We have already considered the three terms in the next phrase, ...me and expel me out of  my father’s house… which appeared together in verse 2 of this chapter, so let’s proceed to look at the next phrase, which is comprised of the two main words, 


Are Ye Come [bo’:H935] & Ye Are In Distress [tsarar:H6887] 


Both of these terms emerge in the following three citations:


Verse 9 of Numbers 10:1-10 includes these two words as ye go and that oppresseth in this portion of Scripture in which God is giving instructions regarding the making and usage of the trumpets of silver: And the LORD spake unto Moses, saying, {2} Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps. {3} And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation. {4} And if they blow [but] with one [trumpet], then the princes, [which are] heads of the thousands of Israel, shall gather themselves unto thee. {5} When ye blow an alarm, then the camps that lie on the east parts shall go forward. {6} When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys. {7} But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm. {8} And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations. {9} And if ye go [bo’:H935] to war in your land against the enemy that oppresseth [tsarar:H6887] you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies. {10} Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I [am] the LORD your God.


In Esther 8:1 these terms are translated as enemy and came which takes place after Haman (who typifies Satan) was hanged: On that day did the king Ahasuerus give the house of Haman the Jews' enemy [tsarar:H6887] unto Esther the queen. And Mordecai came [bo’:H935] before the king; for Esther had told what he [was] unto her.


In 2 Samuel 20:3 these are expressed as came and them, but went along with shut up,  as we learn what David did with respect to his ten concubines that had been left to care for the palace, when Absalom’s coup was taking place, and David had to flee for his life: 


And David came [bo’:H935] to his house at Jerusalem; and the king took the ten women [his] concubines, whom he had left to keep the house, and put them in ward, and fed them, but went [bo’:H935] not in unto them. So they were shut up [tsarar:H6887] unto the day of their death, living in widowhood.

 

This brings us to verse 8, which declares: And the elders of Gilead said unto Jephthah, Therefore we turn again to thee now, that thou mayest go with us, and fight against the children of Ammon, and be our head over all the inhabitants of Gilead. 


Once again the elders of Gilead appeal to Jephthah to help them fight against the Ammonites. 


We Turn Again [shuwb:H7725] & That Thou Mayest Go [halak:H1980]


The two main words we turn again and that thou mayest go surface in 30 other references and we will examine some of them in the time we have remaining. These expressions are employed by God is a wide variety of contexts:


In Genesis 8:3 they emerge as returned and continually regarding the decreasing water level of Noah’s flood: And the waters returned [shuwb:H7725] from off the earth continually [halak:H1980] [shuwb:H7725]: and after the end of the hundred and fifty days the waters were abated.


The water as a picture of judgment is also in view in  Exodus 15:19, as Pharaoh (exemplifying Satan) along with the entire Egyptian army were drowned in the Sea of Reeds by the awesome power of God, in which these words emerge as brought again and went:    


For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought again [shuwb:H7725] the waters of the sea upon them; but the children of Israel went [halak:H1980] on dry [land] in the midst of the sea.


Both of these expressions are also found in the unique historical parable that is taking place between Jacob and Esau in Genesis 32:6, And the messengers returned [shuwb:H7725] to Jacob, saying, We came to thy brother Esau, and also he cometh [halak:H1980] to meet thee, and four hundred men with him.


These next three citations underscore the reality of death and the grave which is the significance of “hell”:


Job 16:22 includes these words as then I shall go and return: When a few years are come, then I shall go [halak:H1980] the way [whence] I shall not return. [shuwb:H7725] 


Psalm 78:39 translates these as that passeth away along with and cometh not again:  For he remembered that they [were but] flesh; a wind that passeth away [halak:H1980], and cometh not again. [shuwb:H7725] 


Ecclesiastes 3:20 acknowledges: All go [halak:H1980] unto one place; all are of the dust, and all turn [shuwb:H7725] to dust again. [shuwb:H7725] Deuteronomy 23:14 records these as walketh and in thee, and turn away: For the LORD thy God walketh [halak:H1980] in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy: that he see no unclean thing in thee, and turn away [shuwb:H7725] from thee.


2 Kings 5:10 is the account of the historical parable regarding the spiritual cleansing that salvation brings, as typified by the healing of Naaman the Syrian’s leprosy (which is a portrait of sin nature) and another illustration that the Gospel included the Gentiles as well: 


And Elisha sent a messenger unto him, saying, Go [halak:H1980] and wash in Jordan seven times, and thy flesh shall come again [shuwb:H7725] to thee, and thou shalt be clean.


Both of these expressions also show up as go forward and go back in verse 9 of 2 Kings 20:8-11 with respect to the sign that King Hezekiah had asked the LORD for regarding his healing:   


And Hezekiah said unto Isaiah, What [shall be] the sign that the LORD will heal me, and that I shall go up into the house of the LORD the third day? {9} And Isaiah said, This sign shalt thou have of the LORD, that the LORD will do the thing that he hath spoken: shall the shadow go forward [halak:H1980] ten degrees, or go back [shuwb:H7725] ten degrees? {10} And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. {11} And Isaiah the prophet cried unto the LORD: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz.


Lastly, Jeremiah 11:10 and 23:14 respectively have to do with the reason that God’s judgment fell on His own house first; these are d as they are turned back and went, along with and walk and doth return: 


They are turned back [shuwb:H7725] to the iniquities of their forefathers, which refused to hear my words; and they went [halak:H1980] after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers… {23:14} I have seen also in the prophets of Jerusalem an horrible thing: they commit adultery, and walk [halak:H1980] in lies: they strengthen also the hands of evildoers, that none doth return [shuwb:H7725]  from his wickedness: they are all of them unto me as Sodom, and the inhabitants thereof as Gomorrah.


We have to conclude today’s lesson as we have run out of time. Lord willing, in our next study, we will examine the rest of verse 8.

Judges 11 - Part 7

 September 22, 2021


Good evening, and welcome to Searching The Scriptures! This will be Judges 11 - Part 7 and today’s date is September 22, 2021. I’ll read from Judges 11:5-11,


And it was so, that when the children of Ammon made war against Israel, the elders of Gilead went to fetch Jephthah out of the land of Tob: {6} And they said unto Jephthah, Come, and be our captain, that we may fight with the children of Ammon. {7} And Jephthah said unto the elders of Gilead, Did not ye hate me, and expel me out of my father's house? and why are ye come unto me now when ye are in distress? {8} And the elders of Gilead said unto Jephthah, Therefore we turn again to thee now, that thou mayest go with us, and fight against the children of Ammon, and be our head over all the inhabitants of Gilead. {9} And Jephthah said unto the elders of Gilead, If ye bring me home again to fight against the children of Ammon, and the LORD deliver them before me, shall I be your head? {10} And the elders of Gilead said unto Jephthah, The LORD be witness between us, if we do not so according to thy words. {11} Then Jephthah went with the elders of Gilead, and the people made him head and captain over them: and Jephthah uttered all his words before the LORD in Mizpeh.


We have arrived at the latter part of verse 8, and the only two (main) words that we have not researched thus far in this chapter are the terms our head and the inhabitants in the phrase, ...and fight against the children of Ammon, and be our head over all the inhabitants of Gilead.


Our Head [ro’sh:H7218] & The Inhabitants [yashab:H3427]


You might recall that we encountered these two expressions at the end of Chapter 10:18 which was the last verse in that chapter: 


And the people [and] princes of Gilead said one to another, What man [is he] that will begin to fight against the children of Ammon? he shall be head [ro’sh:H7218] over all the inhabitants [yashab:H3427] of Gilead.

The term, head, is a very significant word in the Bible, as it exemplifies the Lord Jesus Christ. We also recognize that Jephthah the judge or deliverer (one of the heroes of faith in Hebrews 11) is also a type of the Savior.  As I have mentioned in other studies, ro’sh (resh) is the 20th “letter-word” of the Hebrew alphabet . The following New Testament passages display its Greek equivalent, head or kephale (G2776), from which we get a number of English words such as encephalitis (inflammation of the brain) that contains this word which is written in English with a “c” and not a “k” as it is in Greek.


Verse 18 of Colossians 1:15-18 presents this remarkable multi-faceted portrait of God the Son:


Who is the image of the invisible God, the firstborn of every creature: {16} For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether [they be] thrones, or dominions, or principalities, or powers: all things were created by him, and for him: {17} And he is before all things, and by him all things consist. {18} And he is the head [kephale:G2776] of the body, the church: who is the beginning, the firstborn from the dead; that in all [things] he might have the preeminence.


This is also picked up in verse 22 of Ephesians 1:15-23, Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, {16} Cease not to give thanks for you, making mention of you in my prayers; {17} That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: {18} The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, {19} And what [is] the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, {20} Which he wrought in Christ, when he raised him from the dead, and set [him] at his own right hand in the heavenly [places], {21} Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: {22} And hath put all [things] under his feet, and gave him [to be] the head [kephale:G2776] over all [things] to the church, {23} Which is his body, the fulness of him that filleth all in all.


These next Scriptures illustrate some of the ways that God employs this expression:


In 2 Samuel 23:8 it is translated that sat and chief, referring to the head of David’s three mightiest captains:  These [be] the names of the mighty men whom David had: The Tachmonite that sat [yashab:H3427] in the seat, chief [ro’sh:H7218] among the captains; the same [was] Adino the Eznite: [he lift up his spear] against eight hundred, whom he slew at one time.


Verses 9 and 12 of 1 Kings 21:1-14 render these terms as and set along with on high in this historical parable involving wicked King Ahab and his wife Jezebel (representing the churches and denominations that came under God’s wrath) and Naboth who exemplifies God’s elect:  


And it came to pass after these things, [that] Naboth the Jezreelite had a vineyard, which [was] in Jezreel, hard by the palace of Ahab king of Samaria. {2} And Ahab spake unto Naboth, saying, Give me thy vineyard, that I may have it for a garden of herbs, because it [is] near unto my house: and I will give thee for it a better vineyard than it; [or], if it seem good to thee, I will give thee the worth of it in money. {3} And Naboth said to Ahab, The LORD forbid it me, that I should give the inheritance of my fathers unto thee. {4} And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers. And he laid him down upon his bed, and turned away his face, and would eat no bread. {5} But Jezebel his wife came to him, and said unto him, Why is thy spirit so sad, that thou eatest no bread? {6} And he said unto her, Because I spake unto Naboth the Jezreelite, and said unto him, Give me thy vineyard for money; or else, if it please thee, I will give thee [another] vineyard for it: and he answered, I will not give thee my vineyard. {7} And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, [and] eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite. {8} So she wrote letters in Ahab's name, and sealed [them] with his seal, and sent the letters unto the elders and to the nobles that [were] in his city, dwelling with Naboth. {9} And she wrote in the letters, saying, Proclaim a fast, and set [yashab:H3427] Naboth on high [ro’sh:H7218]  among the people: {10} And set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And [then] carry him out, and stone him, that he may die. {11} And the men of his city, [even] the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them, [and] as it [was] written in the letters which she had sent unto them. {12} They proclaimed a fast, and set [yashab:H3427] Naboth on high [ro’sh:H7218] among the people. {13} And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, [even] against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died. {14} Then they sent to Jezebel, saying, Naboth is stoned, and is dead.


Verse 9 of 2 Kings 1:1-17 occurs after the deaths of wicked king Ahab and his wife Jezebel; among other truths in this chapter, the ⅓ - ⅔ ratio is quite evident. Spiritually, in this context,  the ⅓ (the last captain and his 50 men) are indicative of God’s elect (although at other times ⅓ can represent those within the churches and denominations). The ⅔ ratio is comprised of the other two captains and their 50 men apiece, and they correspond to the non-elect. These terms appear in verse 9 as he sat and the top, referring to the Prophet Elijah:


Then Moab rebelled against Israel after the death of Ahab. {2} And Ahaziah fell down through a lattice in his upper chamber that [was] in Samaria, and was sick: and he sent messengers, and said unto them, Go, enquire of Baalzebub the god of Ekron whether I shall recover of this disease. {3} But the angel of the LORD said to Elijah the Tishbite, Arise, go up to meet the messengers of the king of Samaria, and say unto them, [Is it] not because [there is] not a God in Israel, [that] ye go to enquire of Baalzebub the god of Ekron? {4} Now therefore thus saith the LORD, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die. And Elijah departed. {5} And when the messengers turned back unto him, he said unto them, Why are ye now turned back? {6} And they said unto him, There came a man up to meet us, and said unto us, Go, turn again unto the king that sent you, and say unto him, Thus saith the LORD, [Is it] not because [there is] not a God in Israel, [that] thou sendest to enquire of Baalzebub the god of Ekron? therefore thou shalt not come down from that bed on which thou art gone up, but shalt surely die. {7} And he said unto them, What manner of man [was he] which came up to meet you, and told you these words? {8} And they answered him, [He was] an hairy man, and girt with a girdle of leather about his loins. And he said, It [is] Elijah the Tishbite. {9} Then the king sent unto him a captain of fifty with his fifty. And he went up to him: and, behold, he sat [yashab:H3427] on the top [ro’sh:H7218] of an hill. And he spake unto him, Thou man of God, the king hath said, Come down. {10} And Elijah answered and said to the captain of fifty, If I [be] a man of God, then let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven, and consumed him and his fifty. {11} Again also he sent unto him another captain of fifty with his fifty. And he answered and said unto him, O man of God, thus hath the king said, Come down quickly. {12} And Elijah answered and said unto them, If I [be] a man of God, let fire come down from heaven, and consume thee and thy fifty. And the fire of God came down from heaven, and consumed him and his fifty. {13} And he sent again a captain of the third fifty with his fifty. And the third captain of fifty went up, and came and fell on his knees before Elijah, and besought him, and said unto him, O man of God, I pray thee, let my life, and the life of these fifty thy servants, be precious in thy sight. {14} Behold, there came fire down from heaven, and burnt up the two captains of the former fifties with their fifties: therefore let my life now be precious in thy sight. {15} And the angel of the LORD said unto Elijah, Go down with him: be not afraid of him. And he arose, and went down with him unto the king. {16} And he said unto him, Thus saith the LORD, Forasmuch as thou hast sent messengers to enquire of Baalzebub the god of Ekron, [is it] not because [there is] no God in Israel to enquire of his word? therefore thou shalt not come down off that bed on which thou art gone up, but shalt surely die. {17} So he died according to the word of the LORD which Elijah had spoken. And Jehoram reigned in his stead in the second year of Jehoram the son of Jehoshaphat king of Judah; because he had no son.


Job 29 is another historical parable that is centered around the Lord Jesus, typified by Job, and his life prior to His afflictions (which corresponds to Christ’s Atonement for sin at... the foundation of the world) and in the last verse of this chapter these words are expressed as and sat and chief:  


I chose out their way, and sat [yashab:H3427] chief [ro’sh:H7218], and dwelt as a king in the army, as one [that] comforteth the mourners.


Verse 6 of Jeremiah 22:1-12 describes God’s judgment that began at His own house first as Jeremiah pronounced to the King of Judah: these words are included as unto me, [and] the head along with inhabited:


Thus saith the LORD; Go down to the house of the king of Judah, and speak there this word, {2} And say, Hear the word of the LORD, O king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people that enter in by these gates: {3} Thus saith the LORD; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place. {4} For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people. {5} But if ye will not hear these words, I swear by myself, saith the LORD, that this house shall become a desolation. {6} For thus saith the LORD unto the king's house of Judah; Thou [art] Gilead unto me, [and] the head [ro’sh:H7218] of Lebanon: [yet] surely I will make thee a wilderness, [and] cities [which] are not inhabited. [yashab:H3427] {7} And I will prepare destroyers against thee, every one with his weapons: and they shall cut down thy choice cedars, and cast [them] into the fire. {8} And many nations shall pass by this city, and they shall say every man to his neighbour, Wherefore hath the LORD done thus unto this great city? {9} Then they shall answer, Because they have forsaken the covenant of the LORD their God, and worshipped other gods, and served them. {10} Weep ye not for the dead, neither bemoan him: [but] weep sore for him that goeth away: for he shall return no more, nor see his native country. {11} For thus saith the LORD touching Shallum the son of Josiah king of Judah, which reigned instead of Josiah his father, which went forth out of this place; He shall not return thither any more: {12} But he shall die in the place whither they have led him captive, and shall see this land no more.


Let’s proceed to verse 9: And Jephthah said unto the elders of Gilead, If ye bring me home again to fight against the children of Ammon, and the LORD deliver them before me, shall I be your head? 


Deliver [nathan:H5414] & Them Before [paniym:H6440] 


The only words that we haven't considered previously in verse 9 are: deliver or nathan and them before or paniym. The subsequent references indicate some of the ways that God utilizes these two expressions: 


Verse 43 of Genesis 41:40-45 reveals Joseph’s promotion as the second ruler in all the land of Egypt; these terms are expressed as he made and before him: 


Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou. {41} And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. {42} And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; {43} And he made [nathan:H5414] him to ride in the second chariot which he had; and they cried before him, [paniym:H6440] Bow the knee: and he made [nathan:H5414] him [ruler] over all the land of Egypt. {44} And Pharaoh said unto Joseph, I [am] Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt. {45} And Pharaoh called Joseph's name Zaphnathpaaneah; and he gave him to wife Asenath the daughter of Potipherah priest of On. And Joseph went out over [all] the land of Egypt.


Exodus 23:31 reveals God’s plan for Israel’s conquest of the land of Canaan, which symbolizes the penetration of the Gospel into Satan’s spiritual prison house to set the captives (God’s elect) free; these words are translated as I will deliver [nathan:H5414] and before:  


And I will set thy bounds from the Red sea even unto the sea of the Philistines, and from the desert unto the river: for I will deliver [nathan:H5414] the inhabitants of the land into your hand; and thou shalt drive them out before [paniym:H6440]  thee.


In Exodus 34:33 these are rendered as them he put and his face: And [till] Moses had done speaking with them, he put [nathan:H5414] a vail on his face. [paniym:H6440] 


Nehemiah 9:8 highlights God's faithfulness to His redeemed people, in which these words appear as before and to give:  And foundest his [Abraham’s] heart faithful before thee, and madest a covenant with him to give the land of the Canaanites, the Hittites, the Amorites, and the Perizzites, and the Jebusites, and the Girgashites, to give [it, I say], to his seed, and hast performed thy words; for thou [art] righteous:


2 Kings 5:1 records the account of another soldier - Naaman, the great Syrian general - who had leprosy (picturing sin nature) and his deliverance from that awful disease (an illustration of salvation); these words are included with and had given:  Now Naaman, captain of the host of the king of Syria, was a great man with [paniym:H6440] his master, and honourable, because by him the LORD had given [nathan:H5414] deliverance unto Syria: he was also a mighty man in valour, [but he was] a leper.


Lastly, verse 11 of Joel 2:1-11 speaks of our current day of judgment and these terms are translated as shall utter and before:   


Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for [it is] nigh at hand; {2} A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been ever the like, neither shall be any more after it, [even] to the years of many generations. {3} A fire devoureth before them; and behind them a flame burneth: the land [is] as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them. {4} The appearance of them [is] as the appearance of horses; and as horsemen, so shall they run. {5} Like the noise of chariots on the tops of mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array. {6} Before their face the people shall be much pained: all faces shall gather blackness. {7} They shall run like mighty men; they shall climb the wall like men of war; and they shall march every one on his ways, and they shall not break their ranks: {8} Neither shall one thrust another; they shall walk every one in his path: and [when] they fall upon the sword, they shall not be wounded. {9} They shall run to and fro in the city; they shall run upon the wall, they shall climb up upon the houses; they shall enter in at the windows like a thief. {10} The earth shall quake before them; the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining: {11} And the LORD shall utter [nathan:H5414] his voice before [paniym:H6440] his army: for his camp [is] very great: for [he is] strong that executeth his word: for the day of the LORD [is] great and very terrible; and who can abide it? 


Well on that solemn note we will have to conclude today’s study. Lord willing, in our next study we will move on to verse 10. 

Judges 11 - Part 8

  September 24, 2021


Good evening, and welcome to Searching The Scriptures! This will be Judges 11 - Part 8 and today’s date is September 24, 2021. I’ll read from Judges 11:5-11,


And it was so, that when the children of Ammon made war against Israel, the elders of Gilead went to fetch Jephthah out of the land of Tob: {6} And they said unto Jephthah, Come, and be our captain, that we may fight with the children of Ammon. {7} And Jephthah said unto the elders of Gilead, Did not ye hate me, and expel me out of my father's house? and why are ye come unto me now when ye are in distress? {8} And the elders of Gilead said unto Jephthah, Therefore we turn again to thee now, that thou mayest go with us, and fight against the children of Ammon, and be our head over all the inhabitants of Gilead. {9} And Jephthah said unto the elders of Gilead, If ye bring me home again to fight against the children of Ammon, and the LORD deliver them before me, shall I be your head? {10} And the elders of Gilead said unto Jephthah, The LORD be witness between us, if we do not so according to thy words. {11} Then Jephthah went with the elders of Gilead, and the people made him head and captain over them: and Jephthah uttered all his words before the LORD in Mizpeh.


We have arrived at verse 10 in which the elders of Gilead  affirm their commitment to make Jephthah their head and captain, by fighting against the Ammonites. The only words that we have not considered in this verse are those in the last phrase, The LORD be witness between us, if we do not so according to thy words, which is made up of four main words:


The Lord [Yehovah:H3068] Be Witness [shama`:H8085] Between Us, If We Do [`asah:H6213] Not So According To Thy Words [dabar:H1697]


These four expressions are found together in eight other citations, as the following Scriptures reveal:


Verse 3 of Jeremiah 40:1-5 renders these terms as Now Jehovah/against Jehovah, [it], and done, obeyed, and thing respectively:  The word that came to Jeremiah from the LORD, after that Nebuzaradan the captain of the guard had let him go from Ramah, when he had taken him being bound in chains among all that were carried away captive of Jerusalem and Judah, which were carried away captive unto Babylon. {2} And the captain of the guard took Jeremiah, and said unto him, The LORD thy God hath pronounced this evil upon this place.  {3} Now the LORD [Yehovah:H3068]  hath brought [it], and done [`asah:H6213] according as he hath said: because ye have sinned against the LORD [Yehovah:H3068], and have not obeyed  [shama`:H8085] his voice, therefore this thing [dabar:H1697] is come upon you. {4} And now, behold, I loose thee this day from the chains which [were] upon thine hand. If it seem good unto thee to come with me into Babylon, come; and I will look well unto thee: but if it seem ill unto thee to come with me into Babylon, forbear: behold, all the land [is] before thee: whither it seemeth good and convenient for thee to go, thither go. {5} Now while he was not yet gone back, [he said], Go back also to Gedaliah the son of Ahikam the son of Shaphan, whom the king of Babylon hath made governor over the cities of Judah, and dwell with him among the people: or go wheresoever it seemeth convenient unto thee to go. So the captain of the guard gave him victuals and a reward, and let him go.


In Deuteronomy 12 God lays out a number of laws and statutes that He commanded Israel to follow and in verse 28 (-32) these words are expressed as and hear, words, thou doest, and of the LORD:


Observe and hear [shama`:H8085] all these words [dabar:H1697] which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou doest [`asah:H6213] [that which is] good and right in the sight of the LORD [Yehovah:H3068] thy God. {29} When the LORD thy God shall cut off the nations from before thee, whither thou goest to possess them, and thou succeedest them, and dwellest in their land; {30} Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou enquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise. {31} Thou shalt not do so unto the LORD thy God: for every abomination to the LORD, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods. {32} What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.


Psalm 103:1-22 is a lovely psalm that extols God's mercies toward His redeemed saints and the last three closing verses (20-22) begin with the refrain Bless the LORD or Bless ye the LORD,  as do the first two verses. Our four terms are included in verse 20 as such:  Jehovah, that do, his commandments/of his word, and hearkening:   


[A Psalm] of David.] Bless the LORD, O my soul: and all that is within me, [bless] his holy name. {2} Bless the LORD, O my soul, and forget not all his benefits: {3} Who forgiveth all thine iniquities; who healeth all thy diseases; {4} Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies; {5} Who satisfieth thy mouth with good [things; so that] thy youth is renewed like the eagle's. {6} The LORD executeth righteousness and judgment for all that are oppressed. {7} He made known his ways unto Moses, his acts unto the children of Israel. {8} The LORD [is] merciful and gracious, slow to anger, and plenteous in mercy. {9} He will not always chide: neither will he keep [his anger] for ever. {10} He hath not dealt with us after our sins; nor rewarded us according to our iniquities. {11} For as the heaven is high above the earth, [so] great is his mercy toward them that fear him. {12} As far as the east is from the west, [so] far hath he removed our transgressions from us. {13} Like as a father pitieth [his] children, [so] the LORD pitieth them that fear him. {14} For he knoweth our frame; he remembereth that we [are] dust. {15} [As for] man, his days [are] as grass: as a flower of the field, so he flourisheth. {16} For the wind passeth over it, and it is gone; and the place thereof shall know it no more. {17} But the mercy of the LORD [is] from everlasting to everlasting upon them that fear him, and his righteousness unto children's children; {18} To such as keep his covenant, and to those that remember his commandments to do them. {19} The LORD hath prepared his throne in the heavens; and his kingdom ruleth over all. {20} Bless the LORD, [Yehovah:H3068] ye his angels, that excel in strength, that do [`asah:H6213] his commandments [dabar:H1697], hearkening [shama`:H8085] unto the voice of his word. [dabar:H1697]  {21} Bless ye the LORD, all [ye] his hosts; [ye] ministers of his, that do his pleasure. {22} Bless the LORD, all his works in all places of his dominion: bless the LORD, O my soul.


Deuteronomy 31 is a chapter in which God has Moses commission Joshua to take his place because he was not able to enter into the Promised Land, which typifies Heaven. The reason for this is not that Moses was not saved, but because Moses is a great representation of the Bible as the Law of God. The purpose of the Bible - as the Law of God - only serves to condemn mankind because nobody (other than the Lord Jesus) could keep it perfectly. This is why we read in 2 Corinthians 3:6, ...for the letter killeth...


Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.


We know the Bible is a twoedged sword as Hebrews 4:12 testifies:


For the word of God [is] quick [“living”], and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart.


As a twoedged sword the Word of God is capable of cutting to either salvation (grace) when that was still possible, or damnation.  In 2 Corinthians 3:6 these two edges of the Sword are described figuratively as the letter killeth and the Spirit giveth life. 


I’ll read Deuteronomy 31:1-13; these  four words surface in verse 12 as they may hear, the LORD, to do, and the words:





And Moses went and spake these words unto all Israel. {2} And he said unto them, I [am] an hundred and twenty years old this day; I can no more go out and come in: also the LORD hath said unto me, Thou shalt not go over this Jordan. {3} The LORD thy God, he will go over before thee, [and] he will destroy these nations from before thee, and thou shalt possess them: [and] Joshua, he shall go over before thee, as the LORD hath said. {4} And the LORD shall do unto them as he did to Sihon and to Og, kings of the Amorites, and unto the land of them, whom he destroyed. {5} And the LORD shall give them up before your face, that ye may do unto them according unto all the commandments which I have commanded you. {6} Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he [it is] that doth go with thee; he will not fail thee, nor forsake thee. {7} And Moses called unto Joshua, and said unto him in the sight of all Israel, Be strong and of a good courage: for thou must go with this people unto the land which the LORD hath sworn unto their fathers to give them; and thou shalt cause them to inherit it. {8} And the LORD, he [it is] that doth go before thee; he will be with thee, he will not fail thee, neither forsake thee: fear not, neither be dismayed. {9} And Moses wrote this law, and delivered it unto the priests the sons of Levi, which bare the ark of the covenant of the LORD, and unto all the elders of Israel. {10} And Moses commanded them, saying, At the end of [every] seven years, in the solemnity of the year of release, in the feast of tabernacles, {11} When all Israel is come to appear before the LORD thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. {12} Gather the people together, men, and women, and children, and thy stranger that [is] within thy gates, that they may hear [shama`:H8085], and that they may learn, and fear the LORD [Yehovah:H3068]  your God, and observe to do [`asah:H6213] all the words [dabar:H1697] of this law: {13} And [that] their children, which have not known [any thing], may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over Jordan to possess it.


Jeremiah 11 is another chapter that chronicles God’s judgment beginning at His own house first. Verse 6 of Jeremiah 11:1-17 contains our four expressions: Then the LORD, words, hear, along with and do:



The word that came to Jeremiah from the LORD, saying, {2} Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; {3} And say thou unto them, Thus saith the LORD God of Israel; Cursed [be] the man that obeyeth not the words of this covenant, {4} Which I commanded your fathers in the day [that] I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: {5} That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as [it is] this day. Then answered I, and said, So be it, O LORD. {6} Then the LORD [Yehovah:H3068] said unto me, Proclaim all these words [dabar:H1697] in the cities of Judah, and in the streets of Jerusalem, saying, Hear [shama`:H8085] ye the words [dabar:H1697] of this covenant, and do [`asah:H6213] them. {7} For I earnestly protested unto your fathers in the day [that] I brought them up out of the land of Egypt, [even] unto this day, rising early and protesting, saying, Obey my voice. {8} Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded [them] to do; but they did [them] not. {9} And the LORD said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. {10} They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. {11} Therefore thus saith the LORD, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. {12} Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. {13} For [according to] the number of thy cities were thy gods, O Judah; and [according to] the number of the streets of Jerusalem have ye set up altars to [that] shameful thing, [even] altars to burn incense unto Baal. {14} Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear [them] in the time that they cry unto me for their trouble. {15} What hath my beloved to do in mine house, [seeing] she hath wrought lewdness with many, and the holy flesh is passed from thee? when thou doest evil, then thou rejoicest. {16} The LORD called thy name, A green olive tree, fair, [and] of goodly fruit: with the noise of a great tumult he hath kindled fire upon it, and the branches of it are broken. {17} For the LORD of hosts, that planted thee, hath pronounced evil against thee, for the evil of the house of Israel and of the house of Judah, which they have done against themselves to provoke me to anger in offering incense unto Baal.


God’s judgment against His outward representation of the Kingdom of God on earth is also very evident in 1 Samuel 3 which is part of a historical parable that spans sections of chapters 2 and 5, as well as 3-4 in their entirety: Verse 11 of 8-12 includes these terms as: And the LORD, will do, a thing, and that heareth:


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 [Yehovah:H3068]  said to Samuel, Behold, I will do [`asah:H6213] a thing [dabar:H1697] in Israel, at which both the ears of every one that heareth [shama`:H8085] 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.  


We have time to look at one more account which underscores this same theme of judgment against God’s corporate house first in verse 13 of 2 Kings 22:1-20, in the context of learning about the reign of good King Josiah of Judah; once again these words crop up as Jehovah, the words, hearkened, and to do:


Josiah [was] eight years old when he began to reign, and he reigned thirty and one years in Jerusalem. And his mother's name [was] Jedidah, the daughter of Adaiah of Boscath. {2} And he did [that which was] right in the sight of the LORD, and walked in all the way of David his father, and turned not aside to the right hand or to the left. {3} And it came to pass in the eighteenth year of king Josiah, [that] the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the LORD, saying, {4} Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the LORD, which the keepers of the door have gathered of the people: {5} And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the LORD: and let them give it to the doers of the work which [is] in the house of the LORD, to repair the breaches of the house, {6} Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. {7} Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. {8} And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the LORD. And Hilkiah gave the book to Shaphan, and he read it. {9} And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the LORD. {10} And Shaphan the scribe shewed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. {11} And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. {12} And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king's, saying, {13} Go ye, enquire of the LORD [Yehovah:H3068]  for me, and for the people, and for all Judah, concerning the words of this book that is found: for great [is] the wrath of the LORD [Yehovah:H3068] that is kindled against us, because our fathers have not hearkened [shama`:H8085] unto the words [dabar:H1697] of this book, to do [`asah:H6213] according unto all that which is written concerning us. {14} So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they communed with her. {15} And she said unto them, Thus saith the LORD God of Israel, Tell the man that sent you to me, {16} Thus saith the LORD, Behold, I will bring evil upon this place, and upon the inhabitants thereof, [even] all the words of the book which the king of Judah hath read: {17} Because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the works of their hands; therefore my wrath shall be kindled against this place, and shall not be quenched. {18} But to the king of Judah which sent you to enquire of the LORD, thus shall ye say to him, Thus saith the LORD God of Israel, [As touching] the words which thou hast heard; {19} Because thine heart was tender, and thou hast humbled thyself before the LORD, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me; I also have heard [thee], saith the LORD. {20} Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place. And they brought the king word again.


Let’s stop here. Lord willing, in our next study we will examine verse 11.

Judges 11 - Part 9

 September 27, 2021


Good evening, and welcome to Searching The Scriptures! This will be Judges 11 - Part 9 and today’s date is September 27, 2021. I’ll read from Judges 11:5-11,


And it was so, that when the children of Ammon made war against Israel, the elders of Gilead went to fetch Jephthah out of the land of Tob: {6} And they said unto Jephthah, Come, and be our captain, that we may fight with the children of Ammon. {7} And Jephthah said unto the elders of Gilead, Did not ye hate me, and expel me out of my father's house? and why are ye come unto me now when ye are in distress? {8} And the elders of Gilead said unto Jephthah, Therefore we turn again to thee now, that thou mayest go with us, and fight against the children of Ammon, and be our head over all the inhabitants of Gilead. {9} And Jephthah said unto the elders of Gilead, If ye bring me home again to fight against the children of Ammon, and the LORD deliver them before me, shall I be your head? {10} And the elders of Gilead said unto Jephthah, The LORD be witness between us, if we do not so according to thy words. {11} Then Jephthah went with the elders of Gilead, and the people made him head and captain over them: and Jephthah uttered all his words before the LORD in Mizpeh.


In our examination of Judges 11 we have arrived at verse 11 and the only terms that we have not looked at in our previous lessons are found in the phrase ...uttered all his words before the LORD in Mizpeh, which consists of five words, and we will consider all of them, except Mizpeh for now. 


Uttered [dabar:H1696 - verb] All His Words [dabar:H1697 - noun - stems from the verb] Before [paniym:H6440] The Lord [Yehovah:H3068]


These four expressions only surface together in two other places:


The first reference is in verse 4 of 1 Kings 2:1-4 in which David charges his son Solomon prior to David’s death which was imminent and recorded later in this chapter; these words are rendered Jehovah, his word, he spake, and before:


Now the days of David drew nigh that he should die; and he charged Solomon his son, saying, {2} I go the way of all the earth: be thou strong therefore, and shew thyself a man; {3} And keep the charge of the LORD thy God, to walk in his ways, to keep his statutes, and his commandments, and his judgments, and his testimonies, as it is written in the law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself: {4} That the LORD [Yehovah:H3068] may continue his word [dabar:H1697] which he spake [dabar:H1696] concerning me, saying, If thy children take heed to their way, to walk before [paniym:H6440] me in truth with all their heart and with all their soul, there shall not fail thee (said he) a man on the throne of Israel.


The other entry in which these four words emerge is in verse 5 of Jeremiah 34:1-22, in which they are translated as before, have pronounced, the word, and Jehovah: 


The word which came unto Jeremiah from the LORD, when Nebuchadnezzar king of Babylon, and all his army, and all the kingdoms of the earth of his dominion, and all the people, fought against Jerusalem, and against all the cities thereof, saying, {2} Thus saith the LORD, the God of Israel; Go and speak to Zedekiah king of Judah, and tell him, Thus saith the LORD; Behold, I will give this city into the hand of the king of Babylon, and he shall burn it with fire: {3} And thou shalt not escape out of his hand, but shalt surely be taken, and delivered into his hand; and thine eyes shall behold the eyes of the king of Babylon, and he shall speak with thee mouth to mouth, and thou shalt go to Babylon. {4} Yet hear the word of the LORD, O Zedekiah king of Judah; Thus saith the LORD of thee, Thou shalt not die by the sword: {5} [But] thou shalt die in peace: and with the burnings of thy fathers, the former kings which were before [paniym:H6440] thee, so shall they burn [odours] for thee; and they will lament thee, [saying], Ah lord! for I have pronounced the word [dabar:H1697], saith the LORD. [Yehovah:H3068] {6} Then Jeremiah the prophet spake all these words unto Zedekiah king of Judah in Jerusalem, {7} When the king of Babylon's army fought against Jerusalem, and against all the cities of Judah that were left, against Lachish, and against Azekah: for these defenced cities remained of the cities of Judah. {8} [This is] the word that came unto Jeremiah from the LORD, after that the king Zedekiah had made a covenant with all the people which [were] at Jerusalem, to proclaim liberty unto them; {9} That every man should let his manservant, and every man his maidservant, [being] an Hebrew or an Hebrewess, go free; that none should serve himself of them, [to wit], of a Jew his brother. {10} Now when all the princes, and all the people, which had entered into the covenant, heard that every one should let his manservant, and every one his maidservant, go free, that none should serve themselves of them any more, then they obeyed, and let [them] go. {11} But afterward they turned, and caused the servants and the handmaids, whom they had let go free, to return, and brought them into subjection for servants and for handmaids. {12} Therefore the word of the LORD came to Jeremiah from the LORD, saying, {13} Thus saith the LORD, the God of Israel; I made a covenant with your fathers in the day that I brought them forth out of the land of Egypt, out of the house of bondmen, saying, {14} At the end of seven years let ye go every man his brother an Hebrew, which hath been sold unto thee; and when he hath served thee six years, thou shalt let him go free from thee: but your fathers hearkened not unto me, neither inclined their ear. {15} And ye were now turned, and had done right in my sight, in proclaiming liberty every man to his neighbour; and ye had made a covenant before me in the house which is called by my name: {16} But ye turned and polluted my name, and caused every man his servant, and every man his handmaid, whom ye had set at liberty at their pleasure, to return, and brought them into subjection, to be unto you for servants and for handmaids. {17} Therefore thus saith the LORD; Ye have not hearkened unto me, in proclaiming liberty, every one to his brother, and every man to his neighbour: behold, I proclaim a liberty for you, saith the LORD, to the sword, to the pestilence, and to the famine; and I will make you to be removed into all the kingdoms of the earth. {18} And I will give the men that have transgressed my covenant, which have not performed the words of the covenant which they had made before me, when they cut the calf in twain, and passed between the parts thereof, {19} The princes of Judah, and the princes of Jerusalem, the eunuchs, and the priests, and all the people of the land, which passed between the parts of the calf; {20} I will even give them into the hand of their enemies, and into the hand of them that seek their life: and their dead bodies shall be for meat unto the fowls of the heaven, and to the beasts of the earth. {21} And Zedekiah king of Judah and his princes will I give into the hand of their enemies, and into the hand of them that seek their life, and into the hand of the king of Babylon's army, which are gone up from you. {22} Behold, I will command, saith the LORD, and cause them to return to this city; and they shall fight against it, and take it, and burn it with fire: and I will make the cities of Judah a desolation without an inhabitant.


In Mizpeh [Mitspah:H4709]


The term in Mizpeh is where the Israelites were stationed, and it was also the location of  Jephthah’s home, according to Judges 10:17 and Judges 11:34 respectively: 


Then the children of Ammon were gathered together, and encamped in Gilead. And the children of Israel assembled themselves together, and encamped in Mizpeh. [Mitspah:H4709]


And Jephthah came to Mizpeh [Mitspah:H4709] unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she [was his] only child; beside her he had neither son nor daughter.


Perhaps you recall that in one of our earlier studies (Judges 10 - Part 22) it was noted that Mizpeh is derived from the word, watchtower, which is identically spelled (except for the vowel pointings), as is only found in two highly significant chapters, both of which spiritually relate to this present “day” of judgment. In Part 22 one of them was mentioned which is the battle of Jehoshaphat in 2 Chronicles 20, and in verse 24, we find the term the watchtower:


And when Judah came toward the watch tower [mitspeh:H4707] in the wilderness, they looked unto the multitude, and, behold, they [were] dead bodies fallen to the earth, and none escaped. 


The other account is in verse 8 of Isaiah 21:1-10, that concerns the fall of Babylon (or Satan’s kingdom) which God is systematically dividing today as Mark 3:24-26 states:


And if a kingdom be divided against itself, that kingdom cannot stand. {25} And if a house be divided against itself, that house cannot stand. {26} And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. 


Isaiah 21:1-10 reveals:


The burden of the desert of the sea. As whirlwinds in the south pass through; [so] it cometh from the desert, from a terrible land. {2} A grievous vision is declared unto me; the treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O Elam: besiege, O Media; all the sighing thereof have I made to cease. {3} Therefore are my loins filled with pain: pangs have taken hold upon me, as the pangs of a woman that travaileth: I was bowed down at the hearing [of it]; I was dismayed at the seeing [of it]. {4} My heart panted, fearfulness affrighted me: the night of my pleasure hath he turned into fear unto me. {5} Prepare the table, watch in the watchtower, eat, drink: arise, ye princes, [and] anoint the shield. {6} For thus hath the Lord said unto me, Go, set a watchman, let him declare what he seeth. {7} And he saw a chariot [with] a couple of horsemen, a chariot of asses, [and] a chariot of camels; and he hearkened diligently with much heed: {8} And he cried, A lion: My lord, I stand continually upon the watchtower [mitspeh:H4707] in the daytime, and I am set in my ward whole nights: {9} And, behold, here cometh a chariot of men, [with] a couple of horsemen. And he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken unto the ground. {10} O my threshing, and the corn of my floor: that which I have heard of the LORD of hosts, the God of Israel, have I declared unto you.

Let’s proceed to verse 12 and the question that Jephthah poses to the King of Ammon: And Jephthah sent messengers unto the king of the children of Ammon, saying, What hast thou to do with me, that thou art come against me to fight in my land?


Sent [shalach:H7971] Messengers [malak:H4397] Unto The King [melek:H4428]


These three terms ...sent messengers unto the king... appear together in 19 other verses three of which surface in this chapter as the dialogue between Jephthah and the King of Ammon continues via their messengers in verses 14, 17, and 19,


And Jephthah sent [shalach:H7971]  messengers [malak:H4397] again unto the king [melek:H4428] of the children of Ammon: ... {17} Then Israel sent [shalach:H7971]  messengers [malak:H4397] unto the king [melek:H4428] of Edom, saying, Let me, I pray thee, pass through thy land: but the king [melek:H4428] of Edom would not hearken [thereto]. And in like manner they sent [shalach:H7971]  unto the king [melek:H4428]

 of Moab: but he would not [consent]: and Israel abode in Kadesh. ... {19} And Israel sent [shalach:H7971] messengers [malak:H4397] unto Sihon king [melek:H4428] of the Amorites, the king [melek:H4428]

 of Heshbon; and Israel said unto him, Let us pass, we pray thee, through thy land into my place.


One other account that is quite significant because it has to do with God’s judgment beginning at His own house first, is found in verse 3 of Jeremiah 27:1-22,


In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word unto Jeremiah from the LORD, saying, {2} Thus saith the LORD to me; Make thee bonds and yokes, and put them upon thy neck, {3} And send [shalach:H7971]  them to the king of Edom, and to the king of Moab, and to the king of the Ammonites, and to the king of Tyrus, and to the king of Zidon, by the hand of the messengers [malak:H4397]  which come to Jerusalem unto Zedekiah king of Judah; {4} And command them to say unto their masters, Thus saith the LORD of hosts, the God of Israel; Thus shall ye say unto your masters; {5} I have made the earth, the man and the beast that [are] upon the ground, by my great power and by my outstretched arm, and have given it unto whom it seemed meet unto me. {6} And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant; and the beasts of the field have I given him also to serve him. {7} And all nations shall serve him, and his son, and his son's son, until the very time of his land come: and then many nations and great kings shall serve themselves of him. {8} 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 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. {9} Therefore hearken not ye to your prophets, nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers, which speak unto you, saying, Ye shall not serve the king of Babylon: {10} For they prophesy a lie unto you, to remove you far from your land; and that I should drive you out, and ye should perish. {11} But the nations that bring their neck 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 under the yoke of the king of Babylon, and serve him and his people, and live. {13} Why will ye die, thou and thy people, by the sword, by the famine, and by the pestilence, as the LORD hath spoken against the nation that will not serve the king of Babylon? {14} Therefore hearken not unto the words of the prophets that speak unto you, saying, Ye shall not serve the king of Babylon: for they prophesy a lie unto you. {15} For I have not sent them, saith the LORD, yet they prophesy a lie in my name; that I might drive you out, and that ye might perish, ye, and the prophets that prophesy unto you. {16} Also I spake to the priests and to all this people, saying, Thus saith the LORD; Hearken not to the words of your prophets that prophesy unto you, saying, Behold, the vessels of the LORD'S house shall now shortly be brought again from Babylon: for they prophesy a lie unto you. {17} Hearken not unto them; serve the king of Babylon, and live: wherefore should this city be laid waste? {18} But if they [be] prophets, and if the word of the LORD be with them, let them now make intercession to the LORD of hosts, that the vessels which are left in the house of the LORD, and [in] the house of the king of Judah, and at Jerusalem, go not to Babylon. {19} For thus saith the LORD of hosts concerning the pillars, and concerning the sea, and concerning the bases, and concerning the residue of the vessels that remain in this city, {20} Which Nebuchadnezzar king of Babylon took not, when he carried away captive Jeconiah the son of Jehoiakim king of Judah from Jerusalem to Babylon, and all the nobles of Judah and Jerusalem; {21} Yea, thus saith the LORD of hosts, the God of Israel, concerning the vessels that remain [in] the house of the LORD, and [in] the house of the king of Judah and of Jerusalem; {22} They shall be carried to Babylon, and there shall they be until the day that I visit them, saith the LORD; then will I bring them up, and restore them to this place. 


Let’s stop here. Lord willing, in our next study we will continue our investigation of verse 12.

 Judges 11 - Part 10

   October 1, 2021


Good evening, and welcome to Searching The Scriptures! This will be Judges 11 - Part 10 and today’s date is October 1, 2021. I’ll read from Judges 11:12-23,


And Jephthah sent messengers unto the king of the children of Ammon, saying, What hast thou to do with me, that thou art come against me to fight in my land? {13} And the king of the children of Ammon answered unto the messengers of Jephthah, Because Israel took away my land, when they came up out of Egypt, from Arnon even unto Jabbok, and unto Jordan: now therefore restore those [lands] again peaceably. {14} And Jephthah sent messengers again unto the king of the children of Ammon: {15} And said unto him, Thus saith Jephthah, Israel took not away the land of Moab, nor the land of the children of Ammon: {16} But when Israel came up from Egypt, and walked through the wilderness unto the Red sea, and came to Kadesh; {17} Then Israel sent messengers unto the king of Edom, saying, Let me, I pray thee, pass through thy land: but the king of Edom would not hearken [thereto]. And in like manner they sent unto the king of Moab: but he would not [consent]: and Israel abode in Kadesh. {18} Then they went along through the wilderness, and compassed the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and pitched on the other side of Arnon, but came not within the border of Moab: for Arnon [was] the border of Moab. {19} And Israel sent messengers unto Sihon king of the Amorites, the king of Heshbon; and Israel said unto him, Let us pass, we pray thee, through thy land into my place. {20} But Sihon trusted not Israel to pass through his coast: but Sihon gathered all his people together, and pitched in Jahaz, and fought against Israel. {21} And the LORD God of Israel delivered Sihon and all his people into the hand of Israel, and they smote them: so Israel possessed all the land of the Amorites, the inhabitants of that country. {22} And they possessed all the coasts of the Amorites, from Arnon even unto Jabbok, and from the wilderness even unto Jordan. {23} So now the LORD God of Israel hath dispossessed the Amorites from before his people Israel, and shouldest thou possess it?


We have arrived at the latter part of verse 12, ...saying, What hast thou to do with me, that thou art come against me to fight in my land? This verse begins an exchange between Jephthah and the King of Ammon via their messengers that lasts through verse 28.


Thou Art Come [bow’:H935] Me To Fight [lacham:H3898] In My Land [’erets:H776]


Let’s consider the following three words in Jephthah’s question that he poses to the King of Ammon; these terms are only found together again in verse 8 of Joshua 24:1-28 in which Joshua rehearses God’s gracious dealings with Israel, prior to his death, in the end of this chapter; notice the warning to national Israel that they cannot serve God, without first being saved:


And Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before God. {2} And Joshua said unto all the people, Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, [even] Terah, the father of Abraham, and the father of Nachor: and they served other gods. {3} And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac. {4} And I gave unto Isaac Jacob and Esau: and I gave unto Esau mount Seir, to possess it; but Jacob and his children went down into Egypt. {5} I sent Moses also and Aaron, and I plagued Egypt, according to that which I did among them: and afterward I brought you out. {6} And I brought your fathers out of Egypt: and ye came unto the sea; and the Egyptians pursued after your fathers with chariots and horsemen unto the Red sea. {7} And when they cried unto the LORD, he put darkness between you and the Egyptians, and brought the sea upon them, and covered them; and your eyes have seen what I have done in Egypt: and ye dwelt in the wilderness a long season. {8} And I brought [bow’:H935]  you into the land of the Amorites, which dwelt on the other side Jordan; and they fought [lacham:H3898]  with you: and I gave them into your hand, that ye might possess their land [’erets:H776]; and I destroyed them from before you. {9} Then Balak the son of Zippor, king of Moab, arose and warred against Israel, and sent and called Balaam the son of Beor to curse you: {10} But I would not hearken unto Balaam; therefore he blessed you still: so I delivered you out of his hand. {11} And ye went over Jordan, and came unto Jericho: and the men of Jericho fought against you, the Amorites, and the Perizzites, and the Canaanites, and the Hittites, and the Girgashites, the Hivites, and the Jebusites; and I delivered them into your hand. {12} And I sent the hornet before you, which drave them out from before you, [even] the two kings of the Amorites; [but] not with thy sword, nor with thy bow. {13} And I have given you a land for which ye did not labour, and cities which ye built not, and ye dwell in them; of the vineyards and oliveyards which ye planted not do ye eat. {14} Now therefore fear the LORD, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the LORD. {15} And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that [were] on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD. {16} And the people answered and said, God forbid that we should forsake the LORD, to serve other gods; {17} For the LORD our God, he [it is] that brought us up and our fathers out of the land of Egypt, from the house of bondage, and which did those great signs in our sight, and preserved us in all the way wherein we went, and among all the people through whom we passed: {18} And the LORD drave out from before us all the people, even the Amorites which dwelt in the land: [therefore] will we also serve the LORD; for he [is] our God. {19} And Joshua said unto the people, Ye cannot serve the LORD: for he [is] an holy God; he [is] a jealous God; he will not forgive your transgressions nor your sins. {20} If ye forsake the LORD, and serve strange gods, then he will turn and do you hurt, and consume you, after that he hath done you good. {21} And the people said unto Joshua, Nay; but we will serve the LORD. {22} And Joshua said unto the people, Ye [are] witnesses against yourselves that ye have chosen you the LORD, to serve him. And they said, [We are] witnesses. {23} Now therefore put away, [said he], the strange gods which [are] among you, and incline your heart unto the LORD God of Israel. {24} And the people said unto Joshua, The LORD our God will we serve, and his voice will we obey. {25} So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem. {26} And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that [was] by the sanctuary of the LORD. {27} And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it hath heard all the words of the LORD which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God. {28} So Joshua let the people depart, every man unto his inheritance.


This brings us to verse 13: And the king of the children of Ammon answered unto the messengers of Jephthah, Because Israel took away my land, when they came up out of Egypt, from Arnon even unto Jabbok, and unto Jordan: now therefore restore those [lands] again peaceably.


The reply that the King of Ammon sent back to Jephthah was an accusation that Israel had taken away the land of the King of Ammon, after God had delivered them out of Egypt. We have already run across the words in the first part of the verse, so the next two words that we want to investigate are: ...when they came up and out of Egypt... 


When They Came Up [`alah:H5927] Out Of Egypt [Mitsrayim:H4714]


These two terms surface in 79 other citations, as the following examples illustrate:


Psalm 81:10 pronounces: I [am] the LORD thy God, which brought [`alah:H5927] thee out of the land of Egypt [Mitsrayim:H4714]: open thy mouth wide, and I will fill it.


Jeremiah 11:7 declares: For I earnestly protested unto your fathers in the day [that] I brought them up [`alah:H5927] out of the land of Egypt [Mitsrayim:H4714], [even] unto this day, rising early and protesting, saying, Obey my voice.


And Hosea 12:13 affirms: And by a prophet the LORD brought [`alah:H5927] Israel out of Egypt [Mitsrayim:H4714], and by a prophet was he preserved.


The next three locations - Arnon, Jabbok, and Jordan - are only found together in this verse, so we will have to research them individually.


From Arnon [’Arnon:H769] 


This proper noun also surfaces three more times in this chapter in verses 18, 22, and 26 respectively:


Then they went along through the wilderness, and compassed the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and pitched on the other side of Arnon, [’Arnon:H769] but came not within the border of Moab: for Arnon [’Arnon:H769] [was] the border of Moab. ... {22} And they possessed all the coasts of the Amorites, from Arnon [’Arnon:H769] even unto Jabbok, and from the wilderness even unto Jordan. ... {26} While Israel dwelt in Heshbon and her towns, and in Aroer and her towns, and in all the cities that [be] along by the coasts of Arnon, [’Arnon:H769] three hundred years? why therefore did ye not recover [them] within that time?


The Root Word For Arnon Is Sing [ranan:H7442] 


Curiously, the root or parent word for Arnon is ranan (H7442). This expression is primarily rendered as sing (- aloud, - for joy), shout (-aloud, - for joy), and cry, (-ieth), and cry out. The following passages represent some of the ways that God employs this term, which can be used in both a positive or negative sense, or to put it another way, with respect to salvation or with respect to judgment:


Deuteronomy 32:43 expresses this as rejoice:  Rejoice, [ranan:H7442] O ye nations, [with] his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, [and] to his people.


Psalm 67:4 renders this as and sing for joy:  O let the nations be glad and sing for joy: [ranan:H7442] for thou shalt judge the people righteously, and govern the nations upon earth. Selah.


Psalm 78:65 translates this as that shouteth: Then the Lord awaked as one out of sleep, [and] like a mighty man that shouteth [ranan:H7442] by reason of wine.


Isaiah 16:10 includes this term as singing: And gladness is taken away, and joy out of the plentiful field; and in the vineyards there shall be no singing, [ranan:H7442] neither shall there be shouting: the treaders shall tread out no wine in [their] presses; I have made [their vintage] shouting to cease.


Likewise Isaiah 65:14 translates this as shall sing:  Behold, my servants shall sing [ranan:H7442] for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit.


The reason why singing is so significant is because it is intimately associated with our present “day” of judgment, as we read in 2 Chronicles 20:17 and 21-22, regarding the battle of Jehoshaphat. Please note how the singing and praising that God commanded served to glorify God Who was solely responsible for this incredible victory:


Ye shall not need to fight in this battle: set yourselves, stand ye still, and see the salvation of the LORD with you, O Judah and Jerusalem: fear not, nor be dismayed; to morrow go out against them: for the LORD will be with you.{21} And when he had consulted with the people, he appointed singers unto the LORD, and that should praise the beauty of holiness, as they went out before the army, and to say, Praise the LORD; for his mercy endureth for ever. {22} And when they began to sing and to praise, the LORD set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah; and they were smitten.


Let’s now turn our attention to the next location - Jabbok. Here again we find an interesting tie-in to our present “day” of judgment, which as we have understood is a prolonged period of judgment, not just a 24-hour day, as God’s people have been corrected by the Word of God, since this is one of the aspects of the Bible as outlined in 2 Timothy 3:16,


All scripture [is] given by inspiration of God, and [is] profitable for doctrine, for reproof, for correction, for instruction in righteousness: {17} That the man of God may be perfect, throughly furnished unto all good works.


When one searches the Bible carefully one finds Biblical validation that at times God uses the term day to indicate a much longer span of time than 24 hours, even though this is by and large how He employs this word. For example, the following two passages can be offered from the New Testament:


2 Peter 3:8 teaches: But, beloved, be not ignorant of this one thing, that one day [is] with the Lord as a thousand years, and a thousand years as one day.


And in Hebrews 3:7-9 forty years is likened to a day:  Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, {8} Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: {9} When your fathers tempted me, proved me, and saw my works forty years.


Jabbok [Yabboq:H2999]


This term is only found in six other citations. We will encounter this location again in Judges 11:22, 


And they possessed all the coasts of the Amorites, from Arnon even unto Jabbok, [Yabboq:H2999] and from the wilderness even unto Jordan.




The very first entry in which this term crops up has to do with Jacob in Genesis 32:22,


And he rose up that night, and took his two wives, and his two womenservants, and his eleven sons, and passed over the ford Jabbok. [Yabboq:H2999]


This account is very important as it is sandwiched in between two notable events that underscore two exceedingly vital aspects of salvation. The first has to do with the very unusual encounter with Jacob’s brother, Esau, and the many presents that Jacob offers to appease him, calling him Lord, which Chris Mc Cann in his Genesis study has carefully explained points to Esau representing the Law of God, which Jacob (typifying Christ’s sacrifice in the first instance and by extension, God’s elect) offers to him. The other account is Jacob “wrestling” with God (a spiritual portrait of beseeching God for salvation during the “day” of salvation.)


The Root Word For Jabbok is Empty Or Make Void [baqaq:H1238] 


Once again we discover that Jabbok has a parent or root word that it stems from, which helps to elucidate its spiritual connotation. This is the term empty or make void, which is baqaq (H1238) . It only appears in six other passages, and we will take a look at a few of them, all of which underscore either God’s judgment against His own house first, or against the world at large, which is presently taking place today:


With regard to the former we read this in verse 7 of  Jeremiah 19:1-13, in which this expression is rendered as And I will make void:  Thus saith the LORD, Go and get a potter's earthen bottle, and [take] of the ancients of the people, and of the ancients of the priests; {2} And go forth unto the valley of the son of Hinnom, which [is] by the entry of the east gate, and proclaim there the words that I shall tell thee, {3} And say, Hear ye the word of the LORD, O kings of Judah, and inhabitants of Jerusalem; Thus saith the LORD of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. {4} Because they have forsaken me, and have estranged this place, and have burned incense in it unto other gods, whom neither they nor their fathers have known, nor the kings of Judah, and have filled this place with the blood of innocents; {5} They have built also the high places of Baal, to burn their sons with fire [for] burnt offerings unto Baal, which I commanded not, nor spake [it], neither came [it] into my mind: {6} Therefore, behold, the days come, saith the LORD, that this place shall no more be called Tophet, nor The valley of the son of Hinnom, but The valley of slaughter. {7} And I will make void [baqaq:H1238]  the counsel of Judah and Jerusalem in this place; and I will cause them to fall by the sword before their enemies, and by the hands of them that seek their lives: and their carcases will I give to be meat for the fowls of the heaven, and for the beasts of the earth. {8} And I will make this city desolate, and an hissing; every one that passeth thereby shall be astonished and hiss because of all the plagues thereof. {9} And I will cause them to eat the flesh of their sons and the flesh of their daughters, and they shall eat every one the flesh of his friend in the siege and straitness, wherewith their enemies, and they that seek their lives, shall straiten them. {10} Then shalt thou break the bottle in the sight of the men that go with thee, {11} And shalt say unto them, Thus saith the LORD of hosts; Even so will I break this people and this city, as [one] breaketh a potter's vessel, that cannot be made whole again: and they shall bury [them] in Tophet, till [there be] no place to bury. {12} Thus will I do unto this place, saith the LORD, and to the inhabitants thereof, and [even] make this city as Tophet: {13} And the houses of Jerusalem, and the houses of the kings of Judah, shall be defiled as the place of Tophet, because of all the houses upon whose roofs they have burned incense unto all the host of heaven, and have poured out drink offerings unto other gods.


Isaiah 24 is a chapter that is focused on God’s judgment against the world today and these two expressions surface in verses 1 and 3 as empty and shall be utterly emptied to highlight the all encompassing extent of God’s retribution:



Behold, the LORD maketh the earth empty, [baqaq:H1238] and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof. ... {3} The land shall be utterly [baqaq:H1238] emptied, [baqaq:H1238] and utterly spoiled: for the LORD hath spoken this word.


We have run out of time, so in our next study, Lord willing, we will consider the last location, Jordan, and the rest of verse 13.

Judges 11 - Part 11

 October 11, 2021


Good evening, and welcome to Searching The Scriptures! This will be Judges 11 - Part 11 and today’s date is October 11, 2021. I’ll read from Judges 11:12-23,


And Jephthah sent messengers unto the king of the children of Ammon, saying, What hast thou to do with me, that thou art come against me to fight in my land? {13} And the king of the children of Ammon answered unto the messengers of Jephthah, Because Israel took away my land, when they came up out of Egypt, from Arnon even unto Jabbok, and unto Jordan: now therefore restore those [lands] again peaceably. {14} And Jephthah sent messengers again unto the king of the children of Ammon: {15} And said unto him, Thus saith Jephthah, Israel took not away the land of Moab, nor the land of the children of Ammon: {16} But when Israel came up from Egypt, and walked through the wilderness unto the Red sea, and came to Kadesh; {17} Then Israel sent messengers unto the king of Edom, saying, Let me, I pray thee, pass through thy land: but the king of Edom would not hearken [thereto]. And in like manner they sent unto the king of Moab: but he would not [consent]: and Israel abode in Kadesh. {18} Then they went along through the wilderness, and compassed the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and pitched on the other side of Arnon, but came not within the border of Moab: for Arnon [was] the border of Moab. {19} And Israel sent messengers unto Sihon king of the Amorites, the king of Heshbon; and Israel said unto him, Let us pass, we pray thee, through thy land into my place. {20} But Sihon trusted not Israel to pass through his coast: but Sihon gathered all his people together, and pitched in Jahaz, and fought against Israel. {21} And the LORD God of Israel delivered Sihon and all his people into the hand of Israel, and they smote them: so Israel possessed all the land of the Amorites, the inhabitants of that country. {22} And they possessed all the coasts of the Amorites, from Arnon even unto Jabbok, and from the wilderness even unto Jordan. {23} So now the LORD God of Israel hath dispossessed the Amorites from before his people Israel, and shouldest thou possess it?


We are down to the latter part of verse 13...and unto Jordan: now therefore restore those [lands] again peaceably. 


And Unto Jordan [Yarden:H3383]


The expression, Jordan, referring  to the Jordan river appears in the Old Testament in 163 other citations. We  encountered this term in a number of other chapters in the book of Judges, and we will run into it again in verse 22 of this chapter, and then again in Chapter 12. For this reason I will only mention one notable passage in Joshua 3:7-17. In these verses Jordan surfaces 10 times (spiritually denoting completeness of whatever is in view), and 11 times in the entire chapter (spiritually representing Christ's first coming after 11,000 years from Creation.) Christ was baptized in the Jordan River, which typifies “hell” - which is the grave and annihilation - and then he rose up out of the water, symbolizing the resurrection at...the foundation of the world as we read in Matthew 3:13-17,


Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. {14} But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? {15} And Jesus answering said unto him, Suffer [it to be so] now: for thus it becometh us to fulfil all righteousness. Then he suffered him. {16} And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: {17} And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.


Joshua 3:7-17 records: And the LORD said unto Joshua, This day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee. {8} And thou shalt command the priests that bear the ark of the covenant, saying, When ye are come to the brink of the water of Jordan [Yarden:H3383] ye shall stand still in Jordan. [Yarden:H3383] {9} And Joshua said unto the children of Israel, Come hither, and hear the words of the LORD your God. {10} And Joshua said, Hereby ye shall know that the living God is among you, and that he will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites. {11} Behold, the ark of the covenant of the Lord of all the earth passeth over before you into Jordan. [Yarden:H3383] {12} Now therefore take you twelve men out of the tribes of Israel, out of every tribe a man. {13} And it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the LORD, the Lord of all the earth, shall rest in the waters of Jordan [Yarden:H3383] that the waters of Jordan [Yarden:H3383] shall be cut off from the waters that come down from above; and they shall stand upon an heap. {14} And it came to pass, when the people removed from their tents, to pass over Jordan [Yarden:H3383] and the priests bearing the ark of the covenant before the people; {15} And as they that bare the ark were come unto Jordan [Yarden:H3383], and the feet of the priests that bare the ark were dipped in the brim of the water, (for Jordan overfloweth all his banks all the time of harvest,) {16} That the waters which came down from above stood and rose up upon an heap very far from the city Adam, that is beside Zaretan: and those that came down toward the sea of the plain, even the salt sea, failed, and were cut off: and the people passed over right against Jericho. {17} And the priests that bare the ark of the covenant of the LORD stood firm on dry ground in the midst of Jordan [Yarden:H3383] and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan. [Yarden:H3383]


The last phrase...therefore restore those [lands] again peaceably is made up of two words, that emerge together again in 22 other Scriptures, as the subsequent notices indicate:


Therefore Restore Those [Lands] Again [shuwb:H7725] Peaceably [shalowm:H7965]


Verse 14 of 1 Samuel 7:3-15 includes these two terms which are translated as were restored and peace:


And Samuel spake unto all the house of Israel, saying, If ye do return unto the LORD with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the LORD, and serve him only: and he will deliver you out of the hand of the Philistines. {4} Then the children of Israel did put away Baalim and Ashtaroth, and served the LORD only. {5} And Samuel said, Gather all Israel to Mizpeh, and I will pray for you unto the LORD. {6} And they gathered together to Mizpeh, and drew water, and poured it out before the LORD, and fasted on that day, and said there, We have sinned against the LORD. And Samuel judged the children of Israel in Mizpeh. {7} And when the Philistines heard that the children of Israel were gathered together to Mizpeh, the lords of the Philistines went up against Israel. And when the children of Israel heard it, they were afraid of the Philistines. {8} And the children of Israel said to Samuel, Cease not to cry unto the LORD our God for us, that he will save us out of the hand of the Philistines. {9}And Samuel took a sucking lamb, and offered it for a burnt offering wholly unto the LORD: and Samuel cried unto the LORD for Israel; and the LORD heard him. {10} And as Samuel was offering up the burnt offering, the Philistines drew near to battle against Israel: but the LORD thundered with a great thunder on that day upon the Philistines, and discomfited them; and they were smitten before Israel. {11} And the men of Israel went out of Mizpeh, and pursued the Philistines, and smote them, until they came under Bethcar. {12} Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Ebenezer, saying, Hitherto hath the LORD helped us. {13} So the Philistines were subdued, and they came no more into the coast of Israel: and the hand of the LORD was against the Philistines all the days of Samuel. {14} And the cities which the Philistines had taken from Israel were restored [shuwb:H7725] to Israel, from Ekron even unto Gath; and the coasts thereof did Israel deliver out of the hands of the Philistines. And there was peace [shalowm:H7965] between Israel and the Amorites. {15}And Samuel judged Israel all the days of his life.


Verses 17 and 28 of 1 Kings 22:1-34 renders these words as return and peace:  


Now Jehoshaphat had riches and honour in abundance, and joined affinity with Ahab. {2} And after certain years he went down to Ahab to Samaria. And Ahab killed sheep and oxen for him in abundance, and for the people that he had with him, and persuaded him to go up with him to Ramothgilead.

{3} And Ahab king of Israel said unto Jehoshaphat king of Judah, Wilt thou go with me to Ramothgilead? And he answered him, I am as thou art, and my people as thy people; and we will be with thee in the war. {4} And Jehoshaphat said unto the king of Israel, Enquire, I pray thee, at the word of the LORD to day. {5} Therefore the king of Israel gathered together of prophets four hundred men, and said unto them, Shall we go to Ramothgilead to battle, or shall I forbear? And they said, Go up; for God will deliver it into the king's hand. {6} But Jehoshaphat said, Is there not here a prophet of the LORD besides, that we might enquire of him? {7}And the king of Israel said unto Jehoshaphat, There is yet one man, by whom we may enquire of the LORD: but I hate him; for he never prophesied good unto me, but always evil: the same is Micaiah the son of Imla. And Jehoshaphat said, Let not the king say so. {8} And the king of Israel called for one of his officers, and said, Fetch quickly Micaiah the son of Imla. {9} And the king of Israel and Jehoshaphat king of Judah sat either of them on his throne, clothed in their robes, and they sat in a void place at the entering in of the gate of Samaria; and all the prophets prophesied before them. {10} And Zedekiah the son of Chenaanah had made him horns of iron, and said, Thus saith the LORD, With these thou shalt push Syria until they be consumed. {11} And all the prophets prophesied so, saying, Go up to Ramothgilead, and prosper: for the LORD shall deliver it into the hand of the king. {12} And the messenger that went to call Micaiah spake to him, saying, Behold, the words of the prophets declare good to the king with one assent; let thy word therefore, I pray thee, be like one of theirs, and speak thou good. {13} And Micaiah said, As the LORD liveth, even what my God saith, that will I speak. {14} And when he was come to the king, the king said unto him, Micaiah, shall we go to Ramothgilead to battle, or shall I forbear? And he said, Go ye up, and prosper, and they shall be delivered into your hand. {15} And the king said to him, How many times shall I adjure thee that thou say nothing but the truth to me in the name of the LORD? {16} Then he said, I did see all Israel scattered upon the mountains, as sheep that have no shepherd: and the LORD said, These have no master; let them return [shuwb:H7725]  therefore every man to his house in peace. [shalowm:H7965]  {17} And the king of Israel said to Jehoshaphat, Did I not tell thee that he would not prophesy good unto me, but evil?

{18} Again he said, Therefore hear the word of the LORD; I saw the LORD sitting upon his throne, and all the host of heaven standing on his right hand and on his left. {19} And the LORD said, Who shall entice Ahab king of Israel, that he may go up and fall at Ramothgilead? And one spake saying after this manner, and another saying after that manner. {20} Then there came out a spirit, and stood before the LORD, and said, I will entice him. And the LORD said unto him, Wherewith? {21} he said, I will go out, and be a lying spirit in the mouth of all his prophets. And the LORD said, Thou shalt entice him, and thou shalt also prevail: go out, and do even so. {22} Now therefore, behold, the LORD hath put a lying spirit in the mouth of these thy prophets, and the LORD hath spoken evil against thee. {23} Then Zedekiah the son of Chenaanah came near, and smote Micaiah upon the cheek, and said, Which way went the Spirit of the LORD from me to speak unto thee? {24} And Micaiah said, Behold, thou shalt see on that day when thou shalt go into an inner chamber to hide thyself. {25} Then the king of Israel said, Take ye Micaiah, and carry him back to Amon the governor of the city, and to Joash the king's son; {26} And say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I return in peace. {27} And Micaiah said, If thou certainly return [shuwb:H7725] in peace [shalowm:H7965], then hath not the LORD spoken by me. And he said, Hearken, all ye people. {28} So the king of Israel and Jehoshaphat the king of Judah went up to Ramothgilead. {29} And the king of Israel said unto Jehoshaphat, I will disguise myself, and will go to the battle; but put thou on thy robes. So the king of Israel disguised himself; and they went to the battle. {30} Now the king of Syria had commanded the captains of the chariots that were with him, saying, Fight ye not with small or great, save only with the king of Israel. {31} And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, It is the king of Israel. Therefore they compassed about him to fight: but Jehoshaphat cried out, and the LORD helped him; and God moved them to depart from him. {32} For it came to pass, that, when the captains of the chariots perceived that it was not the king of Israel, they turned back again from pursuing him. {33} And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: therefore he said to his chariot man, Turn thine hand, that thou mayest carry me out of the host; for I am wounded. {34} And the battle increased that day: howbeit the king of Israel stayed himself up in his chariot against the Syrians until the even: and about the time of the sun going down he died.


On a more positive note, verse 8 of Psalm 85:1-13 is a most beautiful depiction of God’s salvation program when that was still available; at the same time one can’t help but detect a critical warning in verse 8, in which these terms are expressed as peace and turn again:  


[To the chief Musician, A Psalm for the sons of Korah.] LORD, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob. {2} Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. {3} Thou hast taken away all thy wrath: thou hast turned [thyself] from the fierceness of thine anger. {4} Turn us, O God of our salvation, and cause thine anger toward us to cease. {5} Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations? {6} Wilt thou not revive us again: that thy people may rejoice in thee? {7} Shew us thy mercy, O LORD, and grant us thy salvation. {8} I will hear what God the LORD will speak: for he will speak peace [shalowm:H7965] unto his people, and to his saints: but let them not turn again [shuwb:H7725] to folly. {9} Surely his salvation [is] nigh them that fear him; that glory may dwell in our land. {10} Mercy and truth are met together; righteousness and peace have kissed [each other]. {11} Truth shall spring out of the earth; and righteousness shall look down from heaven. {12} Yea, the LORD shall give [that which is] good; and our land shall yield her increase. {13} Righteousness shall go before him; and shall set [us] in the way of his steps.


Verse 6 of Malachi 2:1-9 constitutes another grave exhortation to the leaders (clergy) of God’s corporate people that came under His wrath spiritually at the beginning of the Great Tribulation, as God brought His judgment to bear, began at His own house first (according to 1 Peter 4:17 and multiple historical parables). These words are rendered as me in peace, along with and did turn many away:


And now, O ye priests, this commandment [is] for you. {2} If ye will not hear, and if ye will not lay [it] to heart, to give glory unto my name, saith the LORD of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay [it] to heart. {3} Behold, I will corrupt your seed, and spread dung upon your faces, [even] the dung of your solemn feasts; and [one] shall take you away with it. {4} And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the LORD of hosts. {5} My covenant was with him of life and peace; and I gave them to him [for] the fear wherewith he feared me, and was afraid before my name. {6} The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace [shalowm:H7965] and equity, and did turn many away [shuwb:H7725] from iniquity. {7} For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he [is] the messenger of the LORD of hosts. {8} But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the LORD of hosts. {9} Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the law.


We have to conclude today’s study as we have run out of time. Lord willing we will begin with verse 15 in our next study, since we have already considered the terms in verse 14 in some of our earlier studies.