Judges 12 - Part 15

 March 11, 2022

Good evening, and welcome to Searching The Scriptures! This will be Judges 12 - Part 15 and today’s date is March 11, 2022. I’ll read from Judges 12:8-15,

And after him Ibzan of Bethlehem judged Israel. {9} And he had thirty sons, and thirty daughters, [whom] he sent abroad, and took in thirty daughters from abroad for his sons. And he judged Israel seven years. {10} Then died Ibzan, and was buried at Bethlehem. {11} And after him Elon, a Zebulonite, judged Israel; and he judged Israel ten years. {12} And Elon the Zebulonite died, and was buried in Aijalon in the country of Zebulun. {13} And after him Abdon the son of Hillel, a Pirathonite, judged Israel. {14} And he had forty sons and thirty nephews, that rode on threescore and ten ass colts: and he judged Israel eight years. {15} And Abdon the son of Hillel the Pirathonite died, and was buried in Pirathon in the land of Ephraim, in the mount of the Amalekites.

Today we are introduced to a new Judge in verse 11, Elon a Zebulonite, who ruled from 1146-1136 BC. So, let’s see what God might reveal to us, according to His good pleasure, which is always our prayer, even as we read in Psalm 119:18,

Open thou mine eyes, that I may behold wondrous things [pala’:H6381] out of thy law.

This word, wondrous things is the verb form of the noun Wonderful in Isaiah 9:6 that points to God the Son:

For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful [pele’:H6382], Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

Elon’s [’Eylown:H356] Name

Elon’s name conveys the idea of strength and might. It stems from the root word `ayil (H352) which is primarily translated as rams and is part of a “word-family” that includes rams (known for their power in their horns), oak or terebinth trees, posts (of a building) and mighty men, among others. Here are some illustrations of how God employs some of these nuances:

In Part 13 we spoke about Christ being the Temple, and all the elect in Him. Verse 21 of 1 Chronicles 29:10-21 incorporates this word, rams, upon completion of Solomon’s Temple in David’s prayer on this magnificent occasion: 

Wherefore David blessed the LORD before all the congregation: and David said, Blessed [be] thou, LORD God of Israel our father, for ever and ever. {11} Thine, O LORD, [is] the greatness, and the power, and the glory, and the victory, and the majesty: for all [that is] in the heaven and in the earth [is thine]; thine [is] the kingdom, O LORD, and thou art exalted as head above all. {12} Both riches and honour [come] of thee, and thou reignest over all; and in thine hand [is] power and might; and in thine hand [it is] to make great, and to give strength unto all. {13} Now therefore, our God, we thank thee, and praise thy glorious name. {14} But who [am] I, and what [is] my people, that we should be able to offer so willingly after this sort? for all things [come] of thee, and of thine own have we given thee. {15} For we [are] strangers before thee, and sojourners, as [were] all our fathers: our days on the earth [are] as a shadow, and [there is] none abiding. {16} O LORD our God, all this store that we have prepared to build thee an house for thine holy name [cometh] of thine hand, and [is] all thine own. {17} I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy thy people, which are present here, to offer willingly unto thee. {18} O LORD God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee: {19} And give unto Solomon my son a perfect heart, to keep thy commandments, thy testimonies, and thy statutes, and to do all [these things], and to build the palace, [for] the which I have made provision. {20} And David said to all the congregation, Now bless the LORD your God. And all the congregation blessed the LORD God of their fathers, and bowed down their heads, and worshipped the LORD, and the king. {21} And they sacrificed sacrifices unto the LORD, and offered burnt offerings unto the LORD, on the morrow after that day, [even] a thousand bullocks, a thousand rams [`ayil:H352], [and] a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel:

In fact, 1 Kings 6:31 describes one of the many facets of Solomon’s Temple, in which this word is translated as the lintel: And for the entering of the oracle he made doors [of] olive tree: the lintel [`ayil:H352] [and] side posts [were] a fifth part [of the wall].

By contrast, in 1 Samuel 15:22, Samuel poses this question to King Saul who had disobeyed God’s Word, which cost him to lose the throne: 

And Samuel said, Hath the LORD [as great] delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey [is] better than sacrifice, [and] to hearken than the fat of rams. [`ayil:H352]

Isaiah 1:11 reiterates God’s contempt for sacrifices which were merely offered by rote, thinking that they were an end in themselves, as opposed to their true spiritual significance regarding the sacrifice of the Messiah on behalf of His elect. This chapter is focused on God’s judgment commencing at His own house first: 

To what purpose [is] the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams [`ayil:H352], and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats.

Further down in Isaiah 1 in verse 29, this word is expressed as of the oaks,  as God continues His denunciation of His corporate people in verses 21-29,

How is the faithful [’aman:H539] city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers. {22} Thy silver is become dross, thy wine mixed with water: {23} Thy princes [are] rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them. {24} Therefore saith the Lord, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies: {25} And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin: {26} And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city. {27} Zion shall be redeemed with judgment, and her converts with righteousness. {28} And the destruction of the transgressors and of the sinners [shall be] together, and they that forsake the LORD shall be consumed. {29} For they shall be ashamed of the oaks [`ayil:H352] which ye have desired, and ye shall be confounded for the gardens that ye have chosen.

It is vitally important to recognize  that as long as Christ was present within the churches and denominations, they were considered faithful. This was not because of their faithfulness, but rather because of Christ’s Faithfulness. I’ve mentioned this before, but it bears repeating, that one of Christ’s Names is Faithful, or “full of Faith,” according to Revelation 1:5, 

And from Jesus Christ, [who is] the faithful witness, [and] the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,

Using the same Hebrew word in Isaiah 1:21 for faithful (’aman:H539), God uses this word to describe the moon in  Psalm 89:37, 

It shall be established for ever as the moon, and [as] a faithful [’aman:H539]   witness in heaven. Selah.

A related account to God’s judgment against His corporate people in Isaiah 1 is what we find in Genesis 35:8 which records the death of Rebekah’s nurse, whose name was Deborah; she was buried under an oak, that was named Allonbachuth:

But Deborah Rebekah's nurse died, and she was buried beneath Bethel under an oak [’allown:H437]: and the name of it was called Allonbachuth. [’Allown Bachuth:H439]

In one of my Searching The Scriptures Devotionals, titled, “Two Deborahs” I explore the spiritual significance of this outstanding verse. Briefly, this is a historical parable that signifies the following truths:

• Bethel literally means the House of God.
• Deborah’s name is derived from the Hebrew, dabar - the main term for Word.
• One of the main functions of the Word of God is to provide the milk of the Word according to 1 Peter 2:2, As newborn babes, desire the sincere milk of the word, that ye may grow thereby:
• The fact that Rebekah’s nurse, Deborah [Dabar] (portraying the Word of God) died, and she was buried beneath the House of God [Bethel] is monumentally important. It means that the Word of God (i.e., Christ) was no longer operating in all churches and denominations, worldwide, and without exception when the Great Tribulation began on May 21, 1988.
• The oak in view is our term, ’ayil (H352), which Judge Elon’s name is derived from.
• Allonbachuth, or oak of weeping further drives home the reality of what took place when the Holy Spirit departed from the churches, so God’s Word was effectively dead and buried in that formerly divine institution.

Incidentally, the two expressions, died [muwth:H4191] along with and she was buried [qabar:H4912] in Genesis 35:8 are the identical terms that described Judge Izban’s decease in Judges 12:10, that was discussed in Part 14 (along with the other Judges - Gideon, Tola, Jair, Jephthah, Ibzan, and Abdon) and as we shall see in verse 12, Elon as well:

And Elon the Zebulonite died [muwth:H4191], and was buried [qabar:H4912] in Aijalon in the country of Zebulun. 

On a positive note, Isaiah 61:3 renders this term rams as trees in verse 3 of Isaiah 61:1-3 which depicts the mission of the Lord Jesus Christ:

The Spirit of the Lord GOD [is] upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to [them that are] bound; {2} To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;{3} To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees [`ayil:H352] of righteousness, the planting of the LORD, that he might be glorified.

We are quite familiar with the sacrifice of Isaac on Mount Moriah, which God did not allow Abraham to complete, but commanded him to take the ram that had gotten entangled in a thicket by his horns and to sacrifice Him instead of Abraham’s only begotten son in Genesis 22:13, 

And Abraham lifted up his eyes, and looked, and behold behind [him] a ram caught in a thicket by his horns: and Abraham went and took the ram [`ayil:H352] , and offered him up for a burnt offering in the stead of his son.

A Zebulonite [Z@buwloniy:H2075]

We learn that Judge Elon was a Zebulonite, or one from the tribe of Zebulun [Z@buwluwn:H2074]. Zebulun was Leah’s 6th and last son (and Jacob’s 10th). Zebulun signifies to dwell with, as Genesis 30:20 explains:

And Leah said, God hath endued me [with] a good dowry; now will my husband dwell with [zabal:H2082] me, because I have born him six sons: and she called his name Zebulun. [Z@buwluwn:H2074]

What can we learn about the tribe of Zebulun? 

Because we are at the end of today’s lesson,  we will try to answer this question in our next study.

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Judges 12 - Part 16

 March 14, 2022

Good evening, and welcome to Searching The Scriptures! This will be Judges 12 - Part 16 and today’s date is March 14, 2022. I’ll read from Judges 12:8-15,

And after him Ibzan of Bethlehem judged Israel. {9} And he had thirty sons, and thirty daughters, [whom] he sent abroad, and took in thirty daughters from abroad for his sons. And he judged Israel seven years. {10} Then died Ibzan, and was buried at Bethlehem. {11} And after him Elon, a Zebulonite, judged Israel; and he judged Israel ten years. {12} And Elon the Zebulonite died, and was buried in Aijalon in the country of Zebulun. {13} And after him Abdon the son of Hillel, a Pirathonite, judged Israel. {14} And he had forty sons and thirty nephews, that rode on threescore and ten ass colts: and he judged Israel eight years. {15} And Abdon the son of Hillel the Pirathonite died, and was buried in Pirathon in the land of Ephraim, in the mount of the Amalekites.

We ended our last study with this question: What can we learn about the tribe of Zebulun? 

A Zebulonite [Z@buwloniy:H2075]

We discovered that Judge Elon was a Zebulonite, or one from the tribe of Zebulun [Z@buwluwn:H2074]. Zebulun was Leah’s 6th and last son (and Jacob’s 10th). Zebulun signifies to dwell with, as Genesis 30:20 explains:

And Leah said, God hath endued me [with] a good dowry; now will my husband dwell with [zabal:H2082] me, because I have born him six sons: and she called his name Zebulun. [Z@buwluwn:H2074]

Zebulun [Z@buwluwn:H2074]

The tribe of Zebulun has cropped up in our study of the book of Judges in chapters 4-6, as the following accounts reveal:

Judges 4:6 and 10 record that Judge Deborah (representing the Word of God) counsels Barak (typifying the Messiah) with this command from Jehovah  to gather ten thousand men (exemplifying the elect) from the tribes of Naphtali and Zebulun to fight against Sisera (portraying Satan) and his forces: 

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 and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun [Z@buwluwn:H2074]? ... {10} And Barak called Zebulun [Z@buwluwn:H2074] and Naphtali to Kedesh; and he went up with ten thousand men at his feet: and Deborah went up with him.

Judges 5 is the victory song in which Deborah and Barak sing about Jehovah’s victory over the kingdom of Satan. Zebulun (along with Naphtali) surfaces in verses 14 and 18, 

Out of Ephraim [was there] a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun [Z@buwluwn:H2074]  they that handle the pen of the writer. ... {18} Zebulun [Z@buwluwn:H2074] and Naphtali [were] a people [that] jeoparded their lives unto the death in the high places of the field.

 They That Handle [mashak:H4900]  The Pen Of The Writer

There are some qualities with regard to Zebulun in the Scriptures that we want to keep in mind, in order to try to understand the spiritual nature of this phrase: “...out of Zebulun they that handle the pen of the writer.” 

• One thing to recall is found in Deuteronomy 27:11-13, and I would like to draw your attention to verse 13 in particular, in which 6 of the tribes - including  Zebulun and Naphtali were to curse:

“And Moses charged the people the same day, saying, {12} These shall stand upon mount Gerizim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin: {13} And these shall stand upon mount Ebal to curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.”

We encountered the term “they that handle” in Judges 4:6-7, in which it is rendered as “And I will draw,” which is also set in the context of judgment, as Judge Deborah (typifying the Word of God) “will draw” Sisera to Barak and his forces: 

“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 and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun? {7} And I will draw  [mashak:H4900] unto thee to the river Kishon Sisera, the captain of Jabin's army, with his chariots and his multitude; and I will deliver him into thine hand.”

• There is also another aspect to this word, “and I will draw,” which is rendered as “soundeth long” in Exodus 19:13, which ties in to our present, prolonged “day of judgment,” in which we are to “feed sheep” with the Word of God, in the midst of God ruling this world “with a rod of iron”:

“There shall not an hand touch it, but he shall surely be stoned, or shot through; whether [it be] beast or man, it shall not live: when the trumpet [yowbel:H3104]  jubilee [not trumpet] soundeth long, [mashak:H4900] they shall come up to the mount.”

Mr. Camping made the point that “yowbel” (H3104) should always be translated as “jubilee” - not “trumpet” pointing to the proclamation of liberty from sin and Satan which was fulfilled on May 21, 2011, when all of God’s elect were brought safely into the Kingdom of God.

• We also read this statement in 1 Chronicles 12:33 (even though this is occuring during the reign of David):

“Of Zebulun, [Zebuwluwn:H2074] such as went forth to battle, expert in war, with all instruments of war, fifty thousand, which could keep rank: [they were] not of double [leb:H3820] heart.” [leb:H3820] 

In verse 2 of Psalm 12:1-4, we discover God’s definition of a “double heart,” which has to do with the following: “speaking vanity,” “speaking with flattering lips,” “speaking proud things,” and “with our tongue will we prevail”:

[To the chief Musician upon Sheminith, A Psalm of David.] Help, LORD; for the godly man ceaseth; for the faithful fail from among the children of men.  {2} They speak vanity every one with his neighbour: [with] flattering lips [and] with a double [leb:H3820] heart [leb:H3820] do they speak. {3} The LORD shall cut off all flattering lips, [and] the tongue [lashown:H3956] that speaketh proud things: {4} Who have said, With our tongue [lashown:H3956] will we prevail; our lips [are] our own: who [is] lord over us?”

This is also picked up in the New Testament, in James 1:8 and 4:8, respectively:

James 1:8 maintains, “A double minded [dipsychos:G1374] man [is] unstable in all his ways.”

And James 4:8 likewise adds: “Draw nigh to God, and he will draw nigh to you. Cleanse [your] hands, [ye] sinners; and purify [your] hearts, [ye] double minded.” [dipsychos:G1374]

In conclusion, we can understand this phrase  “...out of Zebulun they that handle the pen of the writer” - to refer to believers in the “day of judgment” who are participating in the judgment process, by proclaiming the curses found in the Bible with respect to the non-elect. These same individuals are also not “double-hearted” or “double-minded,” but are intent on proclaiming the Truth, as God  has placed His Word, as it were, in their hearts, and in their mouths, in order to “feed” God’s sheep.

There is another spiritual aspect regarding the tribe of Zebulun that appears in Genesis 49:13,in which we learn,

Zebulun shall dwell at the haven of the sea; and he [shall be] for an haven of ships; and his border [shall be] unto Zidon.

This is also picked up in Isaiah 9:1, in which the tribe of Naphtali is also included; please note the affiliation with Galilee of the nations: Nevertheless the dimness [shall] not [be] such as [was] in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict [her by] the way of the sea, beyond Jordan, in Galilee of the nations.

Isaiah 9:1 is quoted in Matthew 4:12-13, and 15-17, as Jesus began His ministry and spent much time teaching and ministering in the environs of the Sea of Galilee: 

Now when Jesus had heard that John was cast into prison, he departed into Galilee; {13} And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim: ... {15} The land of Zabulon, and the land of Nephthalim, [by] the way of the sea, beyond Jordan, Galilee of the Gentiles; {16} The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. {17} From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

The Sea of Galilee is also the location in which the Master recruited the 12 Apostles as we read in Mark 1:16-20,

Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers. {17} And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. {18} And straightway they forsook their nets, and followed him. {19} And when he had gone a little further thence, he saw James the [son] of Zebedee, and John his brother, who also were in the ship mending their nets. {20} And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him.

The Sea Of Galilee Is Also The Sea Of Tiberias And Also The Sea Of Kinneroth (The Harp)

In light of the fact that Jesus’ ministry centered around the Sea of Galilee - which is also associated with the Gentiles, along with the tribes of Zebulun and Naphtali, we are not surprised to learn that this lake (it is not a sea) is also referred to in Scripture as the Sea of Tiberias, but even more importantly, the Sea of Kinneroth, (H3672) which is the plural form for harp or kinnowr (H3658). Incidentally the Sea of Kinneroth is also in the shape of a harp! In the Bible the term harp spiritually identifies with the Word of God, as the following citations reveal:

Verse 4 of Psalm 49:1-4 acknowledge: [To the chief Musician, A Psalm for the sons of Korah.] Hear this, all [ye] people; give ear, all [ye] inhabitants of the world: {2} Both low and high, rich and poor, together. {3} My mouth [God’s “Mouth”] shall speak of wisdom [Christ is the Wisdom of God]; and the meditation of my heart [shall be] of understanding. {4} I will incline mine ear to a parable [the entire Bible is a parable]: I will open my dark saying [i.e., a parable] upon the harp. [kinnowr:H3658]

Verse 5 of Psalm 98:1-5 includes this expression harp twice: [A Psalm.] O sing unto the LORD a new song; for he hath done marvellous things: his right hand, and his holy arm, hath gotten him the victory. {2} The LORD hath made known his salvation: his righteousness hath he openly shewed in the sight of the heathen. {3} He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God. {4} Make a joyful noise unto the LORD, all the earth: make a loud noise, and rejoice, and sing praise. {5} Sing unto the LORD with the harp [kinnowr:H3658]; with the harp [kinnowr:H3658], and the voice of a psalm.

Isaiah 24:8 is set in the context of our present “day” of judgment and speaks of the cessation of the harp, in the sense that there is no more mirth, rejoicing or joy that would normally accompany salvation, because the Great Commission was fulfilled on May 21, 2011:

The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp [kinnowr:H3658] ceaseth.

Lord willing, in our next study we will continue to learn more about Judge Elon, the Zebulonite.

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Judges 12 - Part 17

 March 16, 2022

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Good evening, and welcome to Searching The Scriptures! This will be Judges 12 - Part 17 and today’s date is March 16, 2022. I’ll read from Judges 12:8-15,

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And after him Ibzan of Bethlehem judged Israel. {9} And he had thirty sons, and thirty daughters, [whom] he sent abroad, and took in thirty daughters from abroad for his sons. And he judged Israel seven years. {10} Then died Ibzan, and was buried at Bethlehem. {11} And after him Elon, a Zebulonite, judged Israel; and he judged Israel ten years. {12} And Elon the Zebulonite died, and was buried in Aijalon in the country of Zebulun. {13} And after him Abdon the son of Hillel, a Pirathonite, judged Israel. {14} And he had forty sons and thirty nephews, that rode on threescore and ten ass colts: and he judged Israel eight years. {15} And Abdon the son of Hillel the Pirathonite died, and was buried in Pirathon in the land of Ephraim, in the mount of the Amalekites.

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We have arrived at the last part of verse 11 in our examination of Judges 12, in which we learn that Elon the Zebulonite judged Israel ten years, and the two terms, judged and Israel are repeated. Spiritually the number ten points to the “completion of whatever is in view,” which in this case would be this decade when Elon the Zebulonite ruled. And we discovered that the tribe of Zebulun is identified with God’s elect people in both the Old as well as the New Testaments. Furthermore, God worked in and through His people during that very long “day” of salvation, even as He continues to work in tandem with them during our present “day” of judgment.  These two expressions, judged and Israel are found in 37 verses, some of which we have already listed in our earlier studies in this chapter. These two words also sum up the entire period of the Judges which goes beyond just the book of Judges because it includes the book of 1 Samuel, and the last two judges mentioned therein, Eli and Samuel respectively. The total period of the Judges lasted 360 years (1407 BC - 1047 BC). However in Acts 13:20 we read that the period of the Judges lasted 450 years:

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And after that he gave [unto them] judges about the space of four hundred [tetrakosioi:G5071] and [kai:G2532] fifty years [etos:G2094], until Samuel the prophet.  

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There are also two other notices in the New Testament that include the words, four hundred, and, along with years. These citations have to do with the duration of Israel’s stay in Egypt (1877 BC - 1447 BC)

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Acts 7:6 states: And God spake on this wise, That his [Abraham’s] seed should sojourn in a strange land; and that they should bring them into bondage, and entreat [them] evil four hundred [tetrakosioi:G5071] years. [etos:G2094]

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However in Galatians 3:17 a different figure for this time period is given: And this I say, [that] the covenant, that was confirmed before of God in Christ, the law, which was four hundred [tetrakosioi:G5071] and [kai:G2532] thirty years [etos:G2094] after, cannot disannul, that it should make the promise of none effect.

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How does one reconcile these two different figures with respect to the Israelites’ say in Egypt?

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Acts 7:6 is quoting verse 13 of Genesis 15:13-14 in which God is disclosing this time information to Abram: 

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And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land [that is] not theirs, and shall serve them; and they shall afflict them four [’arba`:H702] hundred [me’ah:H3967] years [shaneh:H8141]; {14} And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

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This is also corroborated in Exodus 12:40-41, Now the sojourning of the children of Israel, who dwelt in Egypt, [was] four [’arba`:H702]  hundred [me’ah:H3967] and thirty [sh@lowshiym:H7970] years. [shaneh:H8141] {41} And it came to pass at the end of the four [’arba`:H702]  hundred [me’ah:H3967] and thirty [sh@lowshiym:H7970]  years [shaneh:H8141], even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt.

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Historical Background Of Israel In Egypt

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In the case of the Israelites’ stay in Egypt the four hundred years  was the length of the affliction, in which they were in servitude to the Egyptians. It did not include the first thirty years, when Joseph was ruling as Prime Minister under Pharaoh, of whom Joseph has this to say, under divine inspiration, in Genesis 45:8,

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So now [it was] not you [that] sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.   

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It was this detail that Moses did not take into consideration (because God had not opened his eyes to it) when we read what he did after Israel had been in Egypt 390 years.  Moses would have been 40 years of age (in 1487 BC), when he (correctly) understood that God would be using him to deliver the Israelites from under their Egyptian overlords, as Acts 7:22-35 records:

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And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. {23} And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. {24} And seeing one [of them] suffer wrong, he defended [him], and avenged him that was oppressed, and smote the Egyptian: {25} For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not. {26} And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? {27} But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us? {28} Wilt thou kill me, as thou diddest the Egyptian yesterday? {29} Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons. {30} And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush. {31} When Moses saw [it], he wondered at the sight: and as he drew near to behold [it], the voice of the Lord came unto him, {32} [Saying], I [am] the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold. {33} Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground. {34} I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt. {35} This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send [to be] a ruler and a deliverer by the hand of the angel which appeared to him in the bush. 

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However, his timing was off by 40 years, because God still had to prepare him for the last 40 year period of his life when all that he had learned from tending sheep in the wilderness of Midian would serve him as he led some million and a half to two million Israelites across the desert.

In Mr. Camping’s booklet on pages 14-15 of  The Biblical Calendar of History,  he names and dates this benevolent Pharaoh as well as some of the others that ruled: (bold text is mine for emphasis):

“1888 B.C. – Sesostris III  became  Pharaoh.  He  was  part  of the Middle

Kingdom or 12th Dynasty of Egypt.  His father, Sesostris II, probably had 

reigned during  the previous  19 years  and possibly came to an untimely

death.

1886 B.C. – Joseph became Prime Minister or Grand  Vizier of Egypt under

Sesostris III.

1877 B.C. –  The  family  of  Joseph  came  to  Egypt  and took up residence

in the  land of Goshen.  The city of Avaris (Zoan in the Bible), which later

was called Tanis or Qantir, was their capital.

1850 B.C. – Sesostris III  died  after  an exceedingly  successful reign of 38

years.  He was succeeded by another great 12th Dynasty Pharaoh named Amenemhet III.  Under his reign  Joseph continued as Prime Minister.  A canal bearing Joseph’s name was  constructed at this time.

1806 B.C. – Joseph died.

1802 B.C. – Amenemhet III died after a 48 year reign.  During his reign 

Egypt  was  prosperous,  tranquil  and  productive.  He was succeeded  by

Amenemhet IV  who reigned for  the brief period of 9 years.  During  his reign

there was much internal strife for royal supremacy.

1791 B.C. – Amenemhet IV  died  and  was succeeded  by  the  last Pharaoh of

the 12th Dynasty, Sebeknefrure.

1787 B.C. – Sebeknefrure’s  brief reign  of 4 years ended and with it ended

the 12th Dynasty.  The 13th Dynasty began.  The reigns of succeeding Pharaohs

were short  and the empire began  to dissolve.  The Israelites, who  no doubt

are  the “Hyksos” of  Archaeological fame, took advantage of the internal

struggles to acquire a strong hand  in the Egyptian government and  indeed

some of them may have reigned as Pharaohs during this period.

1580 B.C. (approx.) – Several  dynasties  have  ruled  over  Egypt since 1787

B.C.  At this time Ahmose I began to reign as the first king  of  the  18th 

Dynasty.  He  forcibly  began  to remove the Israelites  (Hyksos)  from 

political  power.  The  most war-like Israelites were  driven from the  land

and the  Israelitish nation began to be  severely oppressed.  Either this

Pharaoh  or a closely succeeding  Pharaoh such  as  Thutmose I could  well

have been the king who “did not know Joseph” (Exodus 1:8).”

I know I’ve taken a detour here, but I wanted to show that this same discrepancy between the 400 years and 430 years respectively of Israel’s time in Egypt also applies to the 360 years and 450 years regarding the period of the Judges. Both are correct, but we are curious to know, in which way? On page 16 of The Biblical Calendar of History, Mr. Camping showed that the period of the Judges can be viewed  from two vantage points. The first in the actual number of years in which the Judges ruled and in which the “land” (of Canaan - typifying the Kingdom of God) had rest, which totals 360 years. You might recall the cycle that is so prevalent throughout this book, namely: rebellion>oppression>deliverance>rest. The second involves the number of years in which Israel was under “oppression” by one of its enemies, which totals 111 years. When you add both of these numbers, 360 +111 = 471. 

I’ll repeat  Acts 13:20, And after that he gave [unto them] judges about [hose:G5613] the space of [hose:G5613] four hundred [tetrakosioi:G5071] and [kai:G2532] fifty years [etos:G2094], until Samuel the prophet.  

It’s interesting that the terms about and the space of  are the identical Greek word adverb, hos (G5613), only doubled, so we can understand that 471 would qualify to be about the space of four hundred and fifty years.

We then read in verse Judges 12:12,   And Elon the Zebulonite died, and was buried in Aijalon in the country of Zebulun.

In  some of our earlier studies we looked at all these expressions in this verse, except for Aijalon, which we now want to address:

In Aijalon [’Ayalown:H357]

In Judges 12:12 we are told that Judges Elon died and was buried in Aijalon, which is in the country of Zebulun. What is noteworthy is the fact that Elon’s name is identically spelled to Aijalon in Hebrew (with the exception of the vowel pointing). Do you recall what Elon’s (’Eylown:H356) name signifies? His name conveys the idea of strength and might. It stems from the root word `ayil (H352) which is primarily translated as rams and is part of a “word-family” that includes rams (known for their power in their horns), oak or terebinth trees, posts (of a building) and mighty men, among others. 

We are almost out of time in today’s study. So, Lord willing, in our next lesson we will consider some other spiritual nuances related to this place, Aijalon, where Judge Elon was buried.

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Judges 12 - Part 18

 March 18, 2022

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Good evening, and welcome to Searching The Scriptures! This will be Judges 12 - Part 18 and today’s date is March 18, 2022. I’ll read from Judges 12:8-15,

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And after him Ibzan of Bethlehem judged Israel. {9} And he had thirty sons, and thirty daughters, [whom] he sent abroad, and took in thirty daughters from abroad for his sons. And he judged Israel seven years. {10} Then died Ibzan, and was buried at Bethlehem. {11} And after him Elon, a Zebulonite, judged Israel; and he judged Israel ten years. {12} And Elon the Zebulonite died, and was buried in Aijalon in the country of Zebulun. {13} And after him Abdon the son of Hillel, a Pirathonite, judged Israel. {14} And he had forty sons and thirty nephews, that rode on threescore and ten ass colts: and he judged Israel eight years. {15} And Abdon the son of Hillel the Pirathonite died, and was buried in Pirathon in the land of Ephraim, in the mount of the Amalekites.

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In Aijalon [’Ayalown:H357]

In Judges 12:12 we are told that Judge Elon died and was buried in Aijalon, which is in the country of Zebulun, and I mentioned that in today’s study we would explore the spiritual significance of this location. What is noteworthy about the term Aijalon is the fact that Elon’s name is identically spelled to it in Hebrew (with the exception of the vowel pointing). Do you recall what Elon’s (’Eylown:H356) name signifies? His name conveys the idea of strength and might. It stems from the root word `ayil (H352) which is primarily translated as rams and is part of a “word-family” or “word-cluster” that includes rams (known for their power in their horns), oak or terebinth trees, posts (of a building), mighty men, arches, deer, and doe.  Our word, Aijalon, literally means the field of deer (a male deer or stag). There are 12 words in total in this particular “word-family,” and I’m going to be utilizing the numbering system found in the Theological Wordbook of the Old Testament (TWOT), and their corresponding Strong’s numbers. The expressions in this “word-cluster”  are numbered as 45a-k in the TWOT. I will list the TWOT number first, and then the Strong’s #. This one example will show how the TWOT functions, but it only references the Hebrew/Aramaic words, not the Greek. It is an excellent Bible study tool for the very reason that it provides all the various words in a particular “word-cluster” at-a-glance which is very useful to know. Strongs Exhaustive Concordance does not give you all of these various words in one spot, although they can be found in Strong’s, which is why I’ll give both numbers: 

1. TWOT45a/’uwl:H193

This term is only found in two verses. One of them is Psalm 73:24 in speaking of the wicked or foolish, in which this expression is translated but their strength: For [there are] no bands in their death: but their strength [TWOT45a/’uwl:H193] [is] firm.

2. TWOT45b - ’uwl:H193/’ayil:H352

This expression is primarily rendered as ram, but in the case of 2 Kings 24:15 it is as the mighty, who went in to the Babylonian captivity, when Nebuchaddrezzar conquered Jerusalem and Judah - a spiritual portrait of God’s judgment beginning at His own house first:

And he carried away Jehoiachin to Babylon, and the king's mother, and the king's wives, and his officers, and the mighty [TWOT45b - ’uwl:H193/’ayil:H352] of the land, [those] carried he into captivity from Jerusalem to Babylon.

3. TWOT45c/’ulam:H197

In Joel 2:17 this word is expressed as the porch: Let the priests, the ministers of the LORD, weep between the porch [TWOT45c/’ulam:H197]

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?

4. TWOT45d-g/’ayil:H352

The next four entries in the TWOT are numbered 45e-g and correspond to `ayil (H352), which the TWOT breaks down into the following categories:

               4.   45d:  ram

               5.   45e:  posts

                  6.   45f: mighty men

                  7.  45g: oaks

In Part 15 we considered some of the verses that contain this expression, but it might prove helpful to go over some of these again, in light of how the TWOT lays out this  “word-family.” I’ll just mention one verse from each of the above categories (45d-g) for the sake of time:

In Genesis 22:13, the term ram surfaces twice: And Abraham lifted up his eyes, and looked, and behold behind [him] a ram [TWOT45d/’ayil:H352]

 caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.

The second entry is is Ezekiel 40, which mentions the expression post(s) more than any other chapter in the Old Testament - 18 times - in describing this spiritual Temple, which undoubtedly carries great parabolic significance:

Ezekiel 40:10, 14, 16, 21, 24, 26, 29, 31, 33-34, 36-38, 48-49 record: And the little chambers of the gate eastward [were] three on this side, and three on that side; they three [were] of one measure: and the posts [TWOT45e/’ayil:H352] had one measure on this side and on that side. ... {14} He made also posts [TWOT45e/’ayil:H352]  of threescore cubits, even unto the post [TWOT45e/’ayil:H352]  of the court round about the gate. ... {16} And [there were] narrow windows to the little chambers, and to their posts [TWOT45e/’ayil:H352] within the gate round about, and likewise to the arches: and windows [were] round about inward: and upon [each] post [TWOT45e/’ayil:H352]  [were] palm trees. ... {21} And the little chambers thereof [were] three on this side and three on that side; and the posts [TWOT45e/’ayil:H352]  thereof and the arches thereof were after the measure of the first gate: the length thereof [was] fifty cubits, and the breadth five and twenty cubits. ... {24} After that he brought me toward the south, and behold a gate toward the south: and he measured the posts [TWOT45e/’ayil:H352]  thereof and the arches thereof according to these measures. ... {26} And [there were] seven steps to go up to it, and the arches thereof [were] before them: and it had palm trees, one on this side, and another on that side, upon the posts [TWOT45e/’ayil:H352]  thereof. ... {29} And the little chambers thereof, and the posts [TWOT45e/’ayil:H352]  thereof, and the arches thereof, according to these measures: and [there were] windows in it and in the arches thereof round about: [it was] fifty cubits long, and five and twenty cubits broad. ... {31} And the arches thereof [were] toward the utter court; and palm trees [were] upon the posts [TWOT45e/’ayil:H352]  thereof: and the going up to it [had] eight steps. ... {33} And the little chambers thereof, and the posts [TWOT45e/’ayil:H352]  thereof, and the arches thereof, [were] according to these measures: and [there were] windows therein and in the arches thereof round about: [it was] fifty cubits long, and five and twenty cubits broad. {34} And the arches thereof [were] toward the outward court; and palm trees [were] upon the posts [TWOT45e/’ayil:H352]  thereof, on this side, and on that side: and the going up to it [had] eight steps. ... {36} The little chambers thereof, the posts [TWOT45e/’ayil:H352]  thereof, and the arches thereof, and the windows to it round about: the length [was] fifty cubits, and the breadth five and twenty cubits… {37} And the posts [TWOT45e/’ayil:H352]  thereof [were] toward the utter court; and palm trees [were] upon the posts [TWOT45e/’ayil:H352]  thereof, on this side, and on that side: and the going up to it [had] eight steps. {38} And the chambers and the entries thereof [were] by the posts [TWOT45e/’ayil:H352]  of the gates, where they washed the burnt offering. ... {48} And he brought me to the porch of the house, and measured [each] post [TWOT45e/’ayil:H352]  of the porch, five cubits on this side, and five cubits on that side: and the breadth of the gate [was] three cubits on this side, and three cubits on that side. {49} The length of the porch [was] twenty cubits, and the breadth eleven cubits; and [he brought me] by the steps whereby they went up to it: and [there were] pillars by the posts [TWOT45e/’ayil:H352], one on this side, and another on that side.

The third entry is in Exodus 15:15, which is the victory song that the Israelies sang as they celebrated God’s victory over the Pharaoh Thutmosis III and the entire Egyptian army, in which this word is translated the mighty men: 

Then the dukes of Edom shall be amazed; the mighty men [TWOT45f/’ayil:H352] of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away.

The fourth entry, for instance, emerges in Isaiah 61:3, in which this expression is rendered trees: 

To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees [TWOT45g/’ayil:H352]  of righteousness, the planting of the LORD, that he might be glorified.

8. TWOT 45h/’elah:H424

The next word in this “word cluster” is expressed as an oak. We actually ran across this word when we were learning about Gideon in Judges 6:11, when the angel of Jehovah appeared to him:

And there came an angel of the LORD, and sat under an oak [TWOT 45h/’elah:H424] which [was] in Ophrah, that [pertained] unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide [it] from the Midianites.

9. TWOT 45i/ ’elon:H436

The 9th expression is rendered as plain in the Authorized Version, (KJV) but should be translated oak. It is found in 1 Samuel 10:3 as Samuel instructed Saul who was newly anointed as King: 

Then shalt thou go on forward from thence, and thou shalt come to the plain the oak [TWOT 45i/ ’elon:H436] of Tabor, and there shall meet thee three men going up to God to Bethel, one carrying three kids, and another carrying three loaves of bread, and another carrying a bottle of wine: 

10. TWOT45j/’elam:H361

The 10th term in this “word - family” that we have been examining today is only found, curiously, in Ezekiel 40, and always rendered as arches, having to do with this spiritual Temple, and only in verses 16, 21-22, 24-26, 29-31, 33-34, and 36,

And [there were] narrow windows to the little chambers, and to their posts within the gate round about, and likewise to the arches [TWOT45j/’elam:H361]: and windows [were] round about inward: and upon [each] post [were] palm trees. ... {21} And the little chambers thereof [were] three on this side and three on that side; and the posts thereof and the arches thereof [TWOT45j/’elam:H361] were after the measure of the first gate: the length thereof [was] fifty cubits, and the breadth five and twenty cubits. {22} And their windows, and their arches [TWOT45j/’elam:H361], and their palm trees, [were] after the measure of the gate that looketh toward the east; and they went up unto it by seven steps; and the arches [TWOT45j/’elam:H361] thereof [were] before them. ... {24} After that he brought me toward the south, and behold a gate toward the south: and he measured the posts thereof and the arches [TWOT45j/’elam:H361] thereof according to these measures. {25} And [there were] windows in it and in the arches [TWOT45j/’elam:H361] thereof round about, like those windows: the length [was] fifty cubits, and the breadth five and twenty cubits. {26} And [there were] seven steps to go up to it, and the arches [TWOT45j/’elam:H361] thereof [were] before them: and it had palm trees, one on this side, and another on that side, upon the posts thereof. ... {29} And the little chambers thereof, and the posts thereof, and the arches [TWOT45j/’elam:H361] thereof, according to these measures: and [there were] windows in it and in the arches [TWOT45j/’elam:H361] thereof round about: [it was] fifty cubits long, and five and twenty cubits broad. {30} And the arches [TWOT45j/’elam:H361] round about [were] five and twenty cubits long, and five cubits broad. {31} And the arches [TWOT45j/’elam:H361] thereof [were] toward the utter court; and palm trees [were] upon the posts thereof: and the going up to it [had] eight steps. ... {33} And the little chambers thereof, and the posts thereof, and the arches [TWOT45j/’elam:H361] thereof, [were] according to these measures: and [there were] windows therein and in the arches [TWOT45j/’elam:H361] thereof round about: [it was] fifty cubits long, and five and twenty cubits broad. {34} And the arches [TWOT45j/’elam:H361] thereof [were] toward the outward court; and palm trees [were] upon the posts thereof, on this side, and on that side: and the going up to it [had] eight steps. ... {36} The little chambers thereof, the posts thereof, and the arches [TWOT45j/’elam:H361] thereof, and the windows to it round about: the length [was] fifty cubits, and the breadth five and twenty cubits.

I hate to stop right in the middle of this study, as we do have two more words to still discuss, but we will have to pick this up in our next study, Lord willing.

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Judges 12 - Part 19

 March 21, 2022

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Good evening, and welcome to Searching The Scriptures! This will be Judges 12 - Part 19 and today’s date is March 21, 2022. I’ll read from Judges 12:8-15,

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And after him Ibzan of Bethlehem judged Israel. {9} And he had thirty sons, and thirty daughters, [whom] he sent abroad, and took in thirty daughters from abroad for his sons. And he judged Israel seven years. {10} Then died Ibzan, and was buried at Bethlehem. {11} And after him Elon, a Zebulonite, judged Israel; and he judged Israel ten years. {12} And Elon the Zebulonite died, and was buried in Aijalon in the country of Zebulun. {13} And after him Abdon the son of Hillel, a Pirathonite, judged Israel. {14} And he had forty sons and thirty nephews, that rode on threescore and ten ass colts: and he judged Israel eight years. {15} And Abdon the son of Hillel the Pirathonite died, and was buried in Pirathon in the land of Ephraim, in the mount of the Amalekites.

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In Judges 12:12 we learn that Judges Elon died and was buried in Aijalon, which is in the country of Zebulun. What is noteworthy about the term Aijalon is the fact that Elon’s name is identically spelled to it in Hebrew (with the exception of the vowel pointing). Do you recall what Elon’s (’Eylown:H356) name signifies? His name conveys the idea of strength and might. It stems from the root word `ayil (H352) which is primarily translated as rams and is part of a “word-family” or “word-cluster” that includes rams (known for their power in their horns), oak or trees, posts (of a building), mighty men, arches, deer, and doe.  Our word, Aijalon, literally means the field of deer (a male deer or stag). There are 12 words in total in this particular “word-family,” and in our previous study we looked at 10 of them, using both the numbering system found in the Theological Wordbook of the Old Testament (TWOT), and their corresponding Strong’s numbers. Here are the remaining two entries:

11. TWOT45k/’ayyal:H354

The 11th term in this “word -cluster” is translated as hart, (i.e., a male deer or stag), and is found in 11 citations. Here are a few examples of how God employs this word:

In 1 Kings 4:22-23 the word, harts, is included in the list of nine food items (that convey spiritual nourishment) for King Solomon’s household: And Solomon's provision for one day was thirty measures of fine flour, and threescore measures of meal, {23} Ten fat oxen, and twenty oxen out of the pastures, and an hundred sheep, beside harts [’ayyal:H354], and roebucks, and fallowdeer, and fatted fowl.

Psalm 42:1 renders this expression As the hart in this picture of the spiritual longing that God’s saints have for the Word of God: [To the chief Musician, Maschil, for the sons of Korah.] As the hart [’ayyal:H354] panteth after the water brooks, so panteth my soul after thee, O God.

Song of Solomon 2:9 and 17 express this word again as hart that portrays the Savior as the Bridegroom: My beloved is like a roe or a young hart [’ayyal:H354]: behold, he standeth behind our wall, he looketh forth at the windows, shewing himself through the lattice. ... {17} Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart [’ayyal:H354] upon the mountains of Bether.

Similarly Song of Solomon 8:14 paints this same picture of the Messiah: Make haste, my beloved, and be thou like to a roe or to a young hart [’ayyal:H354] upon the mountains of spices.

Verse 6 of Isaiah 35:1-10 links this term with the joy of salvation, in which this is translated as an hart. Here we see the life-giving water of salvation flow into the parched desert of those whose souls were held captive to sin and to Satan to relieve their spiritual thirst with cool, refreshing Water of Life, even as the Master explained to the woman at the well in John 4:13-14,

Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: {14} But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.

Isaiah 35:1-10 declares:  The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. {2} It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the LORD, [and] the excellency of our God. {3} Strengthen ye the weak hands, and confirm the feeble knees. {4} Say to them [that are] of a fearful heart, Be strong, fear not: behold, your God will come [with] vengeance, [even] God [with] a recompence; he will come and save you. {5} Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. {6} Then shall the lame [man] leap as an hart [’ayyal:H354], and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert. {7} And the parched ground shall become a pool, and the thirsty land springs of water: in the habitation of dragons, where each lay, [shall be] grass with reeds and rushes. {8} And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it [shall be] for those: the wayfaring men, though fools, shall not err [therein]. {9} No lion [Satan as a “roaring lion”] shall be there, nor [any] ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk [there]: {10} And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.

This beautiful passage also reminds us of the healing of the lame man in verse 8 of Acts 3:1-10, whom Peter and John encountered in front of the Temple during the ninth hour (3 PM) of prayer :

Now Peter and John went up together into the temple at the hour of prayer, [being] the ninth [hour]. {2} And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple; {3} Who seeing Peter and John about to go into the temple asked an alms. {4} And Peter, fastening his eyes upon him with John, said, Look on us. {5} And he gave heed unto them, expecting to receive something of them. {6} Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk. {7} And he took him by the right hand, and lifted [him] up: and immediately his feet and ankle bones received strength. {8} And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. {9} And all the people saw him walking and praising God: {10} And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him. 

By contrast, verse 6 of Lamentations 1:1-12 speaks of corporate Israel, and by extension the New Testament churches and denominations, that came under the wrath of God for their spiritual idolatry: 

How doth the city sit solitary, [that was] full of people! [how] is she become as a widow! she [that was] great among the nations, [and] princess among the provinces, [how] is she become tributary! {2} She weepeth sore in the night, and her tears [are] on her cheeks: among all her lovers she hath none to comfort [her]: all her friends have dealt treacherously with her, they are become her enemies. {3} Judah is gone into captivity because of affliction, and because of great servitude: she dwelleth among the heathen, she findeth no rest: all her persecutors overtook her between the straits. {4} The ways of Zion do mourn, because none come to the solemn feasts: all her gates are desolate: her priests sigh, her virgins are afflicted, and she [is] in bitterness. {5} Her adversaries are the chief, her enemies prosper; for the LORD hath afflicted her for the multitude of her transgressions: her children are gone into captivity before the enemy. {6} And from the daughter of Zion all her beauty is departed: her princes are become like harts [’ayyal:H354]  [that] find no pasture, and they are gone without strength before the pursuer. {7} Jerusalem remembered in the days of her affliction and of her miseries all her pleasant things that she had in the days of old, when her people fell into the hand of the enemy, and none did help her: the adversaries saw her, [and] did mock at her sabbaths. {8} Jerusalem hath grievously sinned; therefore she is removed: all that honoured her despise her, because they have seen her nakedness: yea, she sigheth, and turneth backward. {9} Her filthiness [is] in her skirts; she remembereth not her last end; therefore she came down wonderfully: she had no comforter. O LORD, behold my affliction: for the enemy hath magnified [himself]. {10} The adversary hath spread out his hand upon all her pleasant things: for she hath seen [that] the heathen entered into her sanctuary, whom thou didst command [that] they should not enter into thy congregation. {11} All her people sigh, they seek bread; they have given their pleasant things for meat to relieve the soul: see, O LORD, and consider; for I am become vile. {12} [Is it] nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the LORD hath afflicted [me] in the day of his fierce anger.

Verse 6 states …all her beauty is departed… which ties into the historical parable found in 1 Samuel chapters 3-4, concerning God’s judgment that began at His own house first, when Eli the priest was judging Israel (for 40 years - a spiritual number that has to do with testing). Eli’s two sons, Hophni and Phineas were wicked priests who foolishly brought the Ark of the Covenant into the battlefield as Israel was fighting against the Philistines, and the Philistines ended up capturing the Ark and defeating Israel.  Both Eli’s sons died in the fray. When Eli  heard the news that the Ark of God was captured and the death of his two sons, he fell over backwards, breaking his neck in the process and died. At the same time Phineas’ wife was in labor and when she heard that her husband and father-in-law had died, and that the Ark had been confiscated by the Philistines she responded in 1 Samuel 4:22-22,

And about the time of her death the women that stood by her said unto her, Fear not; for thou hast born a son. But she answered not, neither did she regard [it]. {21} And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband. {22} And she said, The glory is departed from Israel: for the ark of God is taken.

12. TWOT45l/’ayyala:H355

The 12th and last term in this “word-family” is the feminine form of hart, which surfaces in 8 references, and is always rendered hind(s), as the following Scriptures illustrate:

Genesis 49:21 offers this description of the tribe of Naphtali as type of God’s elect, even as we noted with Zebulun; the goodly words that the elect speak are the words of eternal life: Naphtali [is] a hind [’ayyala:H355] let loose: he giveth goodly words.

In Psalm 18:33, a Messianic psalm, David, under divine inspiration acknowledges: He maketh my feet like hinds' [’ayyala:H355]  [feet], and setteth me upon my high places.

In Psalm 29:9, God’s voice or Word is in view: The voice of the LORD maketh the hinds  [’ayyala:H355] to calve, and discovereth the forests: and in his temple doth every one speak of [his] glory.

Song of Solomon 2:7 (and the parallel verse in Song of Solomon 3:5) is another spiritual portrait of Christ as the Bridegroom: I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds [’ayyala:H355] of the field, that ye stir not up, nor awake [my] love, till he please.

Lastly, verse 19 of Habakkuk 3:17-19 is currently taking place in the “day” of judgment: Although the fig tree shall not blossom, neither [shall] fruit [be] in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and [there shall be] no herd in the stalls: {18} Yet I will rejoice in the LORD, I will joy in the God of my salvation. {19} The LORD God [is] my strength, and he will make my feet like hinds' [’ayyala:H355] [feet], and he will make me to walk upon mine high places. To the chief singer on my stringed instruments.

We have to stop here, as we have run out of time today. Lord willing, in our next study we will proceed to examine verse 13.

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Judges 12 - Part 20

 March 25, 2022

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Good evening, and welcome to Searching The Scriptures! This will be Judges 12 - Part 20 and today’s date is March 25, 2022. I’ll read from Judges 12:8-15,

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And after him Ibzan of Bethlehem judged Israel. {9} And he had thirty sons, and thirty daughters, [whom] he sent abroad, and took in thirty daughters from abroad for his sons. And he judged Israel seven years. {10} Then died Ibzan, and was buried at Bethlehem. {11} And after him Elon, a Zebulonite, judged Israel; and he judged Israel ten years. {12} And Elon the Zebulonite died, and was buried in Aijalon in the country of Zebulun. {13} And after him Abdon the son of Hillel, a Pirathonite, judged Israel. {14} And he had forty sons and thirty nephews, that rode on threescore and ten ass colts: and he judged Israel eight years. {15} And Abdon the son of Hillel the Pirathonite died, and was buried in Pirathon in the land of Ephraim, in the mount of the Amalekites.

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We are down to verse 13 and a new judge appears on the scene  …Abdon the son of Hillel, a Piranthonite… Judge Abdon ruled for eight years, from 1136 BC - 1128 BC. Let’s see what God will reveal to us spiritually about him, beginning with his name.

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Abdon [`Abdon:H5658]

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Abdon’s name stems from the root, `abad [H5647/TWOT*1553], which is primarily translated as the verb serve; in other words he is identified by his name as a servant, as are all of God’s elect, as they follow their Master, as one reads for example, in Mark 13:34-37, 

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*Theological Wordbook Of The Old Testament (TWOT)

[For the Son of man is] as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. {35} Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the 

cockcrowing, or in the morning: {36} Lest coming suddenly he find you sleeping. {37} And what I say unto you I say unto all, Watch.

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The following passages illustrate God’s usage of this term, serve:

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Verse 23 of Genesis 25:21-23 includes this term as shall serve in this citation in which God divides the entire human race into two spiritual categories:  And Isaac intreated the LORD for his wife, because she [was] barren: and the LORD was intreated of him, and Rebekah his wife conceived. {22} And the children struggled together within her; and she said, If [it be] so, why [am] I thus? And she went to enquire of the LORD. {23} And the LORD said unto her, Two nations [are] in thy womb, and two manner of people shall be separated from thy bowels; and [the one] people shall be stronger than [the other] people; and the elder [Esau] shall serve [`abad:H5647/TWOT1553] the younger.  [Jacob]

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We find a commentary on this account in (verse 12 of) Romans 9:6-18, which leads into a very important discussion on the nature of salvation:

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Not as though the word of God hath taken none effect. For they [are] not all Israel, which are of Israel: {7} Neither, because they are the seed of Abraham, [are they] all children: but, In Isaac shall thy seed be called. {8} That is, They which are the children of the flesh, these [are] not the children of God: but the children of the promise are counted for the seed. {9} For this [is] the word of promise, At this time will I come, and Sara shall have a son. {10} And not only [this]; but when Rebecca also had conceived by one, [even] by our father Isaac; {11} (For [the children] being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) {12}  It was said unto her, The elder shall serve the younger. {13} As it is written, Jacob have I loved, but Esau have I hated. {14} What shall we say then? [Is there] unrighteousness with God? God forbid. {15} For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. {16} So then [it is] not of him that willeth, nor of him that runneth, but of God that sheweth mercy. {17} For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. {18} Therefore hath he mercy on whom he will [have mercy], and whom he will he hardeneth.

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In verse 13 of Deuteronomy 5:12-15 this word is expressed as thou shalt labour:  Keep the sabbath day to sanctify it, as the LORD thy God hath commanded thee. {13} Six days thou shalt labour [`abad:H5647/TWOT1553], and do all thy work: {14} But the seventh day [is] the sabbath of the LORD thy God: [in it] thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that [is] within thy gates; that thy manservant and thy maidservant may rest as well as thou. {15} And remember that thou wast a servant in the land of Egypt, and [that] the LORD thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the LORD thy God commanded thee to keep the sabbath day.

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In this passage God is also focusing on the nature of the true Gospel - which excludes any work or human effort - but is predicated altogether on the Work and Faith of the Lord Jesus Christ at …the foundation of the world. This is the spiritual import of the 7th day Sabbath in which God specifically gave the command to not work. The gravity of this command is illustrated by the man that picked up a few sticks on the Sabbath in Numbers 15:32-36 during the wilderness sojourn:

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And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the sabbath day. {33} And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation. {34} And they put him in ward, because it was not declared what should be done to him. {35} And the LORD said unto Moses, The man shall be surely put to death: all the congregation shall stone him with stones without the camp. {36} And all the congregation brought him without the camp, and stoned him with stones, and he died; as the LORD commanded Moses.  

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The Difference Between The Seventh Day Sabbath And The First Day Sabbath

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It should be noted that there is a marked difference between the seventh day Sabbath and the first day (or Sunday) Sabbath that God initiated when Christ rose from the dead very early in the morning on Resurrection Sunday. Whereas the seventh day Sabbath was a day in which labor was to cease, by contrast Sunday was to be a day of intense spiritual labor or activity.

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Here are some more Scriptures that contain this Hebrew word (`abad:H5647/TWOT1553) for serve:

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In verse 18 of 2 Chronicles 2:17-18 we discover some of the workforce that Solomon enlisted to help in the manual labor and oversight that was required in order to provide specific raw materials for the Temple; this word is rendered to set a work:  

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And Solomon numbered all the strangers that [were] in the land of Israel, after the numbering wherewith David his father had numbered them; and they were found an hundred and fifty thousand and three thousand and six hundred. {18} And he set threescore and ten thousand of them [to be] bearers of burdens, and fourscore thousand [to be] hewers in the mountain, and three thousand and six hundred overseers to set [`abad:H5647/TWOT1553] the people a work. [`abad:H5647/TWOT1553]

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By contrast, verse 21 of Isaiah 28:16-21 includes this expression as and bring to pass, in this passage which speaks of God’s judgment against His corporate people: 

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Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner [stone], a sure foundation: he that believeth shall not make haste. {17} Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. {18} And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. {19} From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only [to] understand the report. {20} For the bed is shorter than that [a man] can stretch himself [on it]: and the covering narrower than that he can wrap himself [in it]. {21} For the LORD shall rise up as [in] mount Perazim, he shall be wroth as [in] the valley of Gibeon, that he may do his work, his strange work; and bring to pass [`abad:H5647/TWOT1553] his act, his strange act.

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The next verse in which this word emerges as an husbandman [which literally is a combination of three terms (a man that tills the soil)] that we now want to consider, in verse 5 of Zechariah 13:1-9. This chapter is replete with information regarding God’s judgment beginning at His own house first, some of the prophecies concerning the Savior, and once again we see the twin classification of the elect as well as the non-elect, who are represented by the third part and  two parts respectively: 

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In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness. {2} And it shall come to pass in that day, saith the LORD of hosts, [that] I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land. {3} And it shall come to pass, [that] when any shall yet prophesy, then his father and his mother that begat him shall say unto him, Thou shalt not live; for thou speakest lies in the name of the LORD: and his father and his mother that begat him shall thrust him through when he prophesieth. {4} And it shall come to pass in that day, [that] the prophets shall be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive: {5} But he shall say, I [am] no prophet, I [am] an husbandman [`abad:H5647/TWOT1553]; for man taught me to keep cattle from my youth. {6} And [one] shall say unto him, What [are] these wounds in thine hands? Then he shall answer, [Those] with which I was wounded [in] the house of my friends. {7} Awake, O sword, against my shepherd, and against the man [that is] my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. {8} And it shall come to pass, [that] in all the land, saith the LORD, two parts therein shall be cut off [and] die; but the third shall be left therein. {9} And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It [is] my people: and they shall say, The LORD [is] my God.

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The Son [ben:H1121] of Hillel [Hillel:H1985]

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Judges 12:13 informs us that Judge Abdon (whose name signifies servant) is the son of Hillel, or the son of Praise. The reason I say that is because the name Hillel is identically spelled (with the exception of the vowel pointing) to halal [halal:H1984/TWOT499, 500], which is primarily rendered as praise, glory, and boast, and in 10 other ways as well; it is indeed a word that is pregnant with meaning. One illustration that comes to mind is in 2 Samuel 22:4, in which this is translated as worthy to be praised: 

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I will call on the LORD, [who is] worthy to be praised [halal:H1984/TWOT499, 500]: so shall I be saved from mine enemies.

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We really do not have enough time today to investigate this expression further as we are close to the end of the program, so Lord willing, in our next lesson we will take a closer look at this word.

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Judges 12 - Part 21

 March 28, 2022

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Good evening, and welcome to Searching The Scriptures! This will be Judges 12 - Part 21 and today’s date is March 28, 2022. I’ll read from Judges 12:8-15,

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And after him Ibzan of Bethlehem judged Israel. {9} And he had thirty sons, and thirty daughters, [whom] he sent abroad, and took in thirty daughters from abroad for his sons. And he judged Israel seven years. {10} Then died Ibzan, and was buried at Bethlehem. {11} And after him Elon, a Zebulonite, judged Israel; and he judged Israel ten years. {12} And Elon the Zebulonite died, and was buried in Aijalon in the country of Zebulun. {13} And after him Abdon the son of Hillel, a Pirathonite, judged Israel. {14} And he had forty sons and thirty nephews, that rode on threescore and ten ass colts: and he judged Israel eight years. {15} And Abdon the son of Hillel the Pirathonite died, and was buried in Pirathon in the land of Ephraim, in the mount of the Amalekites.

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The Son [ben:H1121] of Hillel [Hillel:H1985]

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At the close of our last study we began looking at Judge Abdon’s lineage. Judges 12:13 informs us that Judge Abdon (you might recall that his name signifies servant) is the son of Hillel, or the son of Praise. The reason I say that is because the name Hillel is identically spelled (with the exception of the vowel pointing) to halal [halal:H1984/TWOT499, 500], which is primarily rendered as praise, glory, and boast, and in 10 other ways as well; it is indeed a word that is pregnant with meaning. One illustration that comes to mind is in 2 Samuel 22:4, in which this is translated as worthy to be praised: 

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I will call on the LORD, [who is] worthy to be praised [halal:H1984/TWOT499, 500]: so shall I be saved from mine enemies.

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Halal [H1984/TWOT499,500]

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I mentioned that this expression, halal, is primarily rendered as  praise, glory, and boast, which refers to the gist of TWOT500 but there is also another nuance of this term which is to shine. This is the thrust of TWOT499, even though Strong’s Concordance classifies both of these meanings under one Strong’s # which is H1984.

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To Shine [H1984/TWOT499,500]

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Incidentally, a derivative of this word to shine (which is almost identical in spelling) helps us to better understand Isaiah 14:12 and the significance of Lucifer’s name,

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How art thou fallen from heaven, O Lucifer [heylel:H1966], son of the morning! [how] art thou cut down to the ground, which didst weaken the nations!

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The late Jay P. Green, Sr. correctly translates the phrase, O Lucifer, son of the morning… as Oh shining star, son of the dawn… Lucifer stems from the Latin word for “light bringer.” It’s worth noting that in verse 14 of 2 Corinthians 11-15 this aspect of Satan’s nature is exposed as he is a counterfeit of the True Light, Who is the Lord Jesus Christ:

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For such [are] false apostles, deceitful workers, transforming themselves into the apostles of Christ. {14} And no marvel; for Satan himself is transformed into an angel of light. {15} Therefore [it is] no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.

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The most deceptive counterfeit is that which contains the most amount of truth.

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These next citations are examples of the verb to shine: 

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Job 29:3  refers to the Lord Jesus Christ spiritually, as represented by Job, before He was afflicted (as Christ came under the wrath of God at…the foundation of the world): 

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When his candle shined [halal:H1984/TWOT499,500]

 upon my head, [and when] by his light I walked [through] darkness;

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Job 31:26 also translates this as it shined: If I beheld the sun when it shined [halal:H1984/TWOT499,500], or the moon walking [in] brightness;

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From BMI’s series on Matthew 24:29 we learned that sun is a picture of the Lord Jesus Christ, and the moon (that reflects the sun) typifies the Word of God:

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Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall [their Great Commission has ended] from heaven, and the powers of the heavens shall be shaken: [all who are not truly saved, will be “shaken out”]

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There are about a dozen similar passages in both the Old and New Testaments that highlight these same truths, and one of them is in Isaiah 13:10, in which this expression surfaces as give in the phrase …not give their light… 

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For the stars of heaven and the constellations thereof shall not give [halal:H1984/TWOT499,500] their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine.

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 Praise, Glory, Boast [halal:H1984/TWOT499,500]

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The second major connotation of the word halal, from which Judge Abdon’s father’s name Hillel stems from, conveys the nuances of praise, glory, and boast as the subsequent Scriptures indicate:

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As King David neared the end of his life, and after Solomon began to reign, we read the following regarding the division of ministries among the Levites in 1 Chronicles 23:3-6, in which this word is translated again as praised,

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 Now the Levites were numbered from the age of thirty years and upward: and their number by their polls, man by man, was thirty and eight thousand. {4} Of which, twenty and four thousand [were] to set forward the work of the house of the LORD; and six thousand [were] officers and judges: {5} Moreover four thousand [were] porters; and four thousand praised [halal:H1984/TWOT499,500] the LORD with the instruments which I made, [said David], to praise [therewith]. {6} And David divided them into courses among the sons of Levi, [namely], Gershon, Kohath, and Merari.

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We can only imagine the beauty of this kind of worship as all the Scriptures are meant to be sung - not just the Psalms - as God has included a musical score in each verse of the Bible that is governed by a series of “divisions” relating to sentence structure, syllables and symbols that are grammatical as well as musical in nature. This idea of speaking as well as singing the Scriptures is also confirmed in the New Testament in Ephesians 5:19 and Colossians 3:16 respectively:

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Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;

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Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.

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Here are some more examples of how God utilizes this Hebrew word for praise, glory, and boast: 

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Curiously, in verse 4 of Psalm 75:4-8 our words is expressed as unto the fools and deal not foolishly: I said unto the fools [halal:H1984/TWOT499,500], Deal not foolishly [halal:H1984/TWOT499,500]: and to the wicked, Lift not up the horn: {5} Lift not up your horn on high: speak [not with] a stiff neck. {6} For promotion [cometh] neither from the east, nor from the west, nor from the south. {7} But God [is] the judge: he putteth down one, and setteth up another. {8} For in the hand of the LORD [there is] a cup, and the wine is red; it is full of mixture; and he poureth out of the same: but the dregs thereof, all the wicked of the earth shall wring [them] out, [and] drink [them].

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Psalm 97:7 translates this expression as that boast: Confounded be all they that serve graven images, that boast [halal:H1984/TWOT499,500] themselves of idols: worship him, all [ye] gods.

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Psalm 150:1-6 is unique, not only because it is the last Psalm, but it also repeats this word 13 times - three of which are in verse 1 - more than any other chapter: 

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Praise [halal:H1984/TWOT499,500]  ye the LORD. Praise [halal:H1984/TWOT499,500]  God in his sanctuary: praise [halal:H1984/TWOT499,500] him in the firmament of his power. {2} Praise [halal:H1984/TWOT499,500] him for his mighty acts: praise [halal:H1984/TWOT499,500] him according to his excellent greatness. {3} Praise [halal:H1984/TWOT499,500]  him with the sound of the trumpet: praise [halal:H1984/TWOT499,500]  him with the psaltery and harp. {4} Praise [halal:H1984/TWOT499,500]  him with the timbrel and dance: praise him with stringed instruments and organs. {5} Praise [halal:H1984/TWOT499,500]  [halal:H1984/TWOT499,500] him upon the loud cymbals: praise [halal:H1984/TWOT499,500]  him upon the high sounding cymbals. {6} Let every thing that hath breath praise [halal:H1984/TWOT499,500]  the LORD. Praise [halal:H1984/TWOT499,500]  ye the LORD.

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A Piranthonite [Pir`athowniy:H6553]

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Going back to our verse in Judges 12:13 we discover that Judge Abdon was a Pirathonite. This adjective stems from the proper noun Pirathon [Pir`athown:H6552]. These expressions are derived from a “word family” in which three different connotations emerge.

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Of Revenges [par`ah:H6546/TWOT1822a]

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The first one is found only in verse 42 of Deuteronomy 32:36-43 which is part of  a very lengthy song that Moses rehearsed before the children of Israel in this chapter and is a song of judgment (for the most part) against God’s corporate people; this term is expressed as of revenges in verse 42:

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For the LORD shall judge his people, and repent himself for his servants, when he seeth that [their] power is gone, and [there is] none shut up, or left. {37} And he shall say, Where [are] their gods, [their] rock in whom they trusted, {38} Which did eat the fat of their sacrifices, [and] drank the wine of their drink offerings? let them rise up and help you, [and] be your protection. {39} See now that I, [even] I, [am] he, and [there is] no god with me: I kill, and I make alive; I wound, and I heal: neither [is there any] that can deliver out of my hand. {40} For I lift up my hand to heaven, and say, I live for ever. {41} If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me. {42} I will make mine arrows drunk with blood, and my sword shall devour flesh; [and that] with the blood of the slain and of the captives, from the beginning of revenges [par`ah:H6546/TWOT1822a] upon the enemy. {43} Rejoice, 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. 

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Locks (Of Hair) [pera`:H6545/TWOT1822a,1823a]

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The next nuance that we find involves the locks of one’s hair with respect to the Nazarite vow and also with regard to the Levites in two notices: Numbers 6:5 and Ezekiel 44:20 respectively:

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All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth [himself] unto the LORD, he shall be holy, [and] shall let the locks [pera`:H6545/TWOT1822a,1823a] of the hair of his head grow.

 Neither shall they shave their heads, nor suffer their locks [pera`:H6545/TWOT1822a,1823a] to grow long; they shall only poll their heads.

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The third characteristic of this “word-cluster” denotes a few different ideas, so I think that I will wait to discuss those in our next study. Lord willing, I’ll try to make sense of the spiritual reality that God has hidden with respect to this word Pirathon.

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Judges 12 - Part 22

 March 30, 2022

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Good evening, and welcome to Searching The Scriptures! This will be Judges 12 - Part 22 and today’s date is March 30, 2022. I’ll read from Judges 12:8-15,

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And after him Ibzan of Bethlehem judged Israel. {9} And he had thirty sons, and thirty daughters, [whom] he sent abroad, and took in thirty daughters from abroad for his sons. And he judged Israel seven years. {10} Then died Ibzan, and was buried at Bethlehem. {11} And after him Elon, a Zebulonite, judged Israel; and he judged Israel ten years. {12} And Elon the Zebulonite died, and was buried in Aijalon in the country of Zebulun. {13} And after him Abdon the son of Hillel, a Pirathonite, judged Israel. {14} And he had forty sons and thirty nephews, that rode on threescore and ten ass colts: and he judged Israel eight years. {15} And Abdon the son of Hillel the Pirathonite died, and was buried in Pirathon in the land of Ephraim, in the mount of the Amalekites.

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A Piranthonite [Pir`athowniy:H6553]

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We have landed on the word, a Pirathonite, referring to Judge Abdon, and in our last lesson we discovered that this term is part of a “word-family” that expresses three different connotations. Let’s review the first two, and then we’ll address the last one, in the hope that God will reveal the spiritual meaning of this particular “word-cluster” as it relates to Judge Abdon. 

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Of Revenges [par`ah:H6546/TWOT1822a]

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The first one only surfaces in verse 42 of Deuteronomy 32:36-43 which is part of  a very lengthy song that Moses rehearsed before the children of Israel in this chapter and is a song of judgment (for the most part) against God’s corporate people; this term is expressed as of revenges in verse 42:

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For the LORD shall judge his people, and repent himself for his servants, when he seeth that [their] power is gone, and [there is] none shut up, or left. {37} And he shall say, Where [are] their gods, [their] rock in whom they trusted, {38} Which did eat the fat of their sacrifices, [and] drank the wine of their drink offerings? let them rise up and help you, [and] be your protection. {39} See now that I, [even] I, [am] he, and [there is] no god with me: I kill, and I make alive; I wound, and I heal: neither [is there any] that can deliver out of my hand. {40} For I lift up my hand to heaven, and say, I live for ever. {41} If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me. {42} I will make mine arrows drunk with blood, and my sword shall devour flesh; [and that] with the blood of the slain and of the captives, from the beginning of revenges [par`ah:H6546/TWOT1822a] upon the enemy. {43} Rejoice, 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. 

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Along our journey in the book of Judges we have seen over and over again a recurring cycle of rebellion>oppression>deliverance>rest. Whenever Israel would violate God’s Word, God would chastise them by bringing judgment upon them, by means of a heathen nation. However, when that judgment was completed, God would then raise up a deliverer - a Judge (pointing to the Lord Jesus Christ spiritually) - who would then free His corporate people from the oppressor, and then there would be a time of rest or tranquility.

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Locks (Of Hair) [pera`:H6545/TWOT1822a,1823a]

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The next nuance that we find curiously involves the locks of one’s hair with respect to the Nazarite vow and also with regard to the Levites in two notices: Numbers 6:5 and Ezekiel 44:20 respectively. In the former (like Samson which we will explore in more detail, Lord permitting)  part of the Nazarite vow included the command to not cut one’s hair, since this symbolized obedience to Christ, and Christ was the only One who perfectly fulfilled all the requirements of the Nazarite vow. Samson represents the Lord Jesus spiritually.  (Incidentally, the Nazarite vow is not to be confused with the fact that Christ hailed from the the town of Nazareth, making Him a Nazarene):

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All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth [himself] unto the LORD, he shall be holy, [and] shall let the locks [pera`:H6545/TWOT1822a,1823a] of the hair of his head grow.

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1 Corinthians 11:3-7 helps us to understand that spiritually the Wife’s (Bride) long hair is a representation of her obedience to her Husband (Christ), which Samson typifies:

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But I would have you know, that the head of every man is Christ; and the head of the woman [is] the man; and the head of Christ [is] God. {4} Every man praying or prophesying, having [his] head covered, dishonoureth his head. {5} But every woman that prayeth or prophesieth with [her] head uncovered dishonoureth her head: for that is even all one as if she were shaven. {6} For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. {7} For a man indeed ought not to cover [his] head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.

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However, insofar as the Levites were concerned, they were prohibited by God to let their hair grow out: 

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Neither shall they shave their heads, nor suffer their locks [pera`:H6545/TWOT1822a,1823a] to grow long; they shall only [kacam:H3697/TWOT1013] poll [kacam:H3697/TWOT1013] their heads.

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This presents a different parabolic portrait that I don’t quite understand at the moment as the shaving of the head can refer to taking a vow or as part of the protocol for cleansing leprosy (which typifies sin). The expression they shall only and poll is a duplication of the word poll that is only found in this verse, drawing attention to this word and we wonder why this is?  The term, poll, has a derivative that only surfaces in verse 13 of Psalm 80:1-19  as doth waste in this Psalm that is also focused on God’s judgment against His own house first, typified by the vineyard  which is synonymous with the end-time churches and denominations:

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[To the chief Musician upon Shoshannimeduth (“A Testimony Concerning The Lilies”) A Psalm of Asaph.] Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest [between] the cherubims, shine forth. {2} Before Ephraim and Benjamin and Manasseh stir up thy strength, and come [and] save us. {3} Turn us again, O God, and cause thy face to shine; and we shall be saved. {4} O LORD God of hosts, how long wilt thou be angry against the prayer of thy people? {5} Thou feedest them with the bread of tears; and givest them tears to drink in great measure. {6} Thou makest us a strife unto our neighbours: and our enemies laugh among themselves. {7} Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved. {8} Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it. {9} Thou preparedst [room] before it, and didst cause it to take deep root, and it filled the land. {10} The hills were covered with the shadow of it, and the boughs thereof [were like] the goodly cedars. {11} She sent out her boughs unto the sea, and her branches unto the river. {12} Why hast thou [then] broken down her hedges, so that all they which pass by the way do pluck her? {13} The boar out of the wood doth waste [kircem:H3765/TWOT1013b] it, and the wild beast of the field doth devour it. {14} Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine; {15} And the vineyard which thy right hand hath planted, and the branch [that] thou madest strong for thyself. {16} [It is] burned with fire, [it is] cut down: they perish at the rebuke of thy countenance. {17} Let thy hand be upon the man of thy right hand, upon the son of man [whom] thou madest strong for thyself. {18} So will not we go back from thee: quicken [“make alive spiritually”] us, and we will call upon thy name. {19} Turn us again, O LORD God of hosts, cause thy face to shine; and we shall be saved. 

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Notice that in verses 3, 7, and 19 the same refrain has to do with God’s sovereignty in salvation during the “day” of salvation. The preceding phrase, quicken [“make alive spiritually”] us, and we will call upon thy name aids us in understanding what God intends by the statement in Romans 10:13,

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For whosoever shall call upon the name of the Lord shall be saved. 

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Let’s consider the third connotation of the root word for Piranthonite, which is rendered predominantly as refuse, uncover, naked, and avenging. We ran across this term when we were researching Judges 5:2, in which it surfaced as for the avenging  in this victory song that Barak (a picture of Christ) and Judge Deborah (symbolizing the Word of God) sang over the defeat of Sisera (who typifies Satan). It relates to the first connotation that we looked at earlier in today’s study in Deuteronomy 42:42 that was expressed as of revenges. 

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Judges 5:2, Praise ye the LORD for the avenging [para`:H6544/TWOT:1822, 1823] of Israel, when the people willingly offered themselves.

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For The Avenging [para`:H6544/TWOT:1822, 1823]

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These next citations illustrate how God utilizes this expression: 

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Verse 4 of Exodus 5:1-4 translates this word as let in which Pharaoh is blaming Moses for hindering the workflow of the Israelites slaves, when he requested that Pharaoh allow the Israelites to go into the wilderness to sacrifice to Jehovah for three days, by the phrase, Let my people go… in which this word let is an entirely different word:  

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And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast unto me in the wilderness. {2} And Pharaoh said, Who [is] the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go. {3} And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days' journey into the desert, and sacrifice unto the LORD our God; lest he fall upon us with pestilence, or with the sword. {4} And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let [para`:H6544/TWOT:1822, 1823] the people from their works? get you unto your burdens.

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On the other hand, verse 25 of  Exodus 32:19-28 renders this term as naked twice in this verse:  And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. {20} And he took the calf which they had made, and burnt [it] in the fire, and ground [it] to powder, and strawed [it] upon the water, and made the children of Israel drink [of it]. {21} And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? {22} And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they [are set] on mischief. {23} For they said unto me, Make us gods, which shall go before us: for [as for] this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. {24} And I said unto them, Whosoever hath any gold, let them break [it] off. So they gave [it] me: then I cast it into the fire, and there came out this calf. {25} And when Moses saw that the people [were] naked [para`:H6544/TWOT:1822, 1823]; (for Aaron had made them naked [para`:H6544/TWOT:1822, 1823] unto [their] shame among their enemies:) {26} Then Moses stood in the gate of the camp, and said, Who [is] on the LORD'S side? [let him come] unto me. And all the sons of Levi gathered themselves together unto him. {27} And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, [and] go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. 28 And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men.

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Verse 6 of Leviticus 10:1-7 expresses this in a different way - as uncover, in this account of the sin and Nadab and Abihu, underscoring that any other type of sacrifice that is a departure from the Word of God results in death and annihilation, and like the man that picked up a few sticks in Numbers 15, that death was immediate: 

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And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not. {2} And there went out fire from the LORD, and devoured them, and they died before the LORD. {3} Then Moses said unto Aaron, This [is it] that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace. {4} And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them, Come near, carry your brethren from before the sanctuary out of the camp. {5} So they went near, and carried them in their coats out of the camp; as Moses had said. {6} And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover [para`:H6544/TWOT:1822, 1823] not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled. {7} And ye shall not go out from the door of the tabernacle of the congregation, lest ye die: for the anointing oil of the LORD [is] upon you. And they did according to the word of Moses.

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One other passage that is a commentary of sorts regarding what we just read concerning the sin of Nadab and Abihu is found in  Proverbs 15:32, that translates this word as He that refuseth: He that refuseth [para`:H6544/TWOT:1822, 1823] instruction despiseth his own soul: but he that heareth reproof getteth understanding.

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Let’s stop here as we have run out of time today, and we will pick this up in our next study, Lord willing.

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Judges 12 - Part 23

 April 1, 2022

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Good evening, and welcome to Searching The Scriptures! This will be Judges 12 - Part 23 and today’s date is April 1, 2022. I’ll read from Judges 12:8-15,

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And after him Ibzan of Bethlehem judged Israel. {9} And he had thirty sons, and thirty daughters, [whom] he sent abroad, and took in thirty daughters from abroad for his sons. And he judged Israel seven years. {10} Then died Ibzan, and was buried at Bethlehem. {11} And after him Elon, a Zebulonite, judged Israel; and he judged Israel ten years. {12} And Elon the Zebulonite died, and was buried in Aijalon in the country of Zebulun. {13} And after him Abdon the son of Hillel, a Pirathonite, judged Israel. {14} And he had forty sons and thirty nephews, that rode on threescore and ten ass colts: and he judged Israel eight years. {15} And Abdon the son of Hillel the Pirathonite died, and was buried in Pirathon in the land of Ephraim, in the mount of the Amalekites.

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The Spiritual Significance Of Piranthonite

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Over the course of the last two studies we have spent some time looking at the word Pirathonite, with respect to Judge Abdon. I will try to summarize what we have learned regarding the spiritual significance of this expression:

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This particular “word-cluster” conveys a number of important truths. One of them to bear in mind, is that each Judge is a deliverer, representing the Lord Jesus Christ Who is both Judge and Deliverer (i.e., Savior), as the following citations reveal:

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Acts 10:42 acknowledges: And he commanded us to preach unto the people, and to testify that it is he which was ordained of God [to be] the Judge of quick and dead.

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And Romans 11:26 reveals: And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

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The “word-family” that Pirathon[ite] stems from includes the following nuances:  

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• Judgment of God’s corporate people as well as the non-elect.
• Obedience to the Word of God.
• To not refuse God’s Word or God’s will.

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These characteristics can also be seen in two other relevant Scriptures:

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The first one is in Hebrews 12:25-29 is which the term refuse not is key:

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See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more [shall not] we [escape], if we turn away from him that [speaketh] from heaven: {26} Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. {27} And this [word], Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. {28} Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: {29} For our God [is] a consuming fire.

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The second one involves the death of Ezekiel’s wife, in which Ezekiel is told not to mourn or grieve over his loss. This has to be understood spiritually (not physically) because this is another historical parable concerning God’s judgment commencing at His own house first (Jeremiah 25:29) and then transitioning to the world at large (as in our present “day” of judgment). In this parable Ezekiel’s wife represents corporate Israel that rebelled against God’s Word, and Ezekiel typifies the spiritual Husband of corporate Israel, God Himself. I’ll read Ezekiel 24:15-24,

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Also the word of the LORD came unto me, saying, {16} Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. {17} Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not [thy] lips, and eat not the bread of men. {18} So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. {19} And the people said unto me, Wilt thou not tell us what these [things are] to us, that thou doest [so]? {20} Then I answered them, The word of the LORD came unto me, saying, {21} Speak unto the house of Israel, Thus saith the Lord GOD; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. {22} And ye shall do as I have done: ye shall not cover [your] lips, nor eat the bread of men. {23} And your tires [shall be] upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another. {24} Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I [am] the Lord GOD.

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With that in mind let’s proceed to verse 14 as we learn more about Judge Abdon’s forty sons and 30 nephews:  And he had forty sons and thirty nephews, that rode on threescore and ten ass colts: and he judged Israel eight years. 

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And He Had [hayah:H1961/TWOT:491] 

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What is most interesting about the verb, And he had, or hayah is the fact that it is not merely the verb to be, but also one of the names of God Himself - I AM  as He declared to Moses three times in verse 14 of Exodus 3:10-15,

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Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt. {11} And Moses said unto God, Who [am] I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? {12} And he said, Certainly I will be with thee; and this [shall be] a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain. {13} And Moses said unto God, Behold, [when] I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What [is] his name? what shall I say unto them? {14} And God said unto Moses, I AM [hayah:H1961/TWOT:491] THAT I AM [hayah:H1961/TWOT:491]: and he said, Thus shalt thou say unto the children of Israel, I AM [hayah:H1961/TWOT:491] hath sent me unto you. {15} And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this [is] my name for ever, and this [is] my memorial unto all generations.

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Forty [’arba`yim:H705] Sons [ben:G1121/TWOT:254] And Thirty [sh@lowshiym:H7970/TWOT:2403d] Nephews (Grandsons) [ben:G1121/TWOT:254]

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We learn that Judge Abdon had forty sons and thirty nephews. I’m not sure why the KJV translators chose to render the word for son or grandson as nephews, and I was not able to check out the Hebrew letters in each of these. Jay P. Green Sr. translates the term nephews as grandsons. Even though God separates forty sons and thirty grandsons, He combines them by saying that they …rode on threescore and ten (70) ass colts. We also know that 40 is a number that has to do with testing, and 30 (10 X 3) with the purpose of God. 70 (7 X 10) has to do with the complete perfection of whatever is in view, which in this case would refer to Abdon’s progeny. 

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Threescore And Ten [shib`yim:H7657/TWOT2318a]

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Here are some examples of how God uses seventy or threescore and ten which is a most significant number in both the Old and New Testaments:

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Numbers 11:11-17 records Moses’ plea to God, and God’s gracious response in meeting this need of His servant: And Moses said unto the LORD, Wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me? {12} Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers? {13} Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh, that we may eat. {14} I am not able to bear all this people alone, because [it is] too heavy for me. {15} And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness. {16} And the LORD said unto Moses, Gather unto me seventy [shib`yim:H7657/TWOT2318a] men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee. {17} And I will come down and talk with thee there: and I will take of the spirit which [is] upon thee, and will put [it] upon them; and they shall bear the burden of the people with thee, that thou bear [it] not thyself alone.

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In Luke 10:1-2 we note the commissioning of the “other” seventy which is the New Testament version of the Old Testament seventy: 

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After these things the Lord appointed other seventy [hebdomekanta:G1440] also, and sent them two and two before his face into every city and place, whither he himself would come. {2} Therefore said he unto them, The harvest truly [is] great, but the labourers [are] few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.

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The Hebrew word for seventy is also in view in Exodus 1:5 from which all the 12/13 tribes emerged to form the nation of Israel, even as there were 12/13 apostles that Christ selected in the New Testament: 

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And all the souls that came out of the loins of Jacob were seventy [shib`yim:H7657/TWOT2318a]  souls: for Joseph was in Egypt [already].

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That Rode [rakab:H7392/TWOT:2163] & Ass Colts [`ayir:H5895/TWOT:1616a]

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The next two expressions, that rode and ass colts only surface together in Judges 10:4 with respect to Judge Jair’s thirty sons as well as in the magnificent prophecy of Zechariah 9:9 exemplifying the Messiah: 

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And he had thirty sons that rode [rakab:H7392/TWOT:2163]  on thirty ass colts [`ayir:H5895/TWOT:1616a], and they had thirty cities, which are called Havothjair unto this day, which [are] in the land of Gilead.

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Zechariah 9:9, Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he [is] just, and having salvation; lowly, and riding [rakab:H7392/TWOT:2163] upon an ass, and upon a colt [`ayir:H5895/TWOT:1616a] the foal of an ass.

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By the way,  Zechariah 9:9 is quoted in verse 5 of Matthew 21:1-11 as it records Christ’s triumphal entry into Jerusalem:

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And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, {2} Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose [them], and bring [them] unto me. {3} And if any [man] say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. {4} All this was done, that it might be fulfilled which was spoken by the prophet, saying, {5} Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. {6} And the disciples went, and did as Jesus commanded them, {7} And brought the ass, and the colt, and put on them their clothes, and they set [him] thereon. {8} And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed [them] in the way. {9} And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed [is] he that cometh in the name of the Lord; Hosanna in the highest. {10} And when he came into Jerusalem, all the city was moved, saying, Who is this? {11} And the multitude said, This is Jesus the prophet of Nazareth of Galilee.

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We need to stop here as we have run out of time. Lord willing, in our next lesson, we will move on to verse 15, which closes out this chapter. 

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Judges 12 - Part 24

 April 11, 2022

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Good evening, and welcome to Searching The Scriptures! This will be Judges 12 - Part 24 and today’s date is April 11, 2022. I’ll read from Judges 12:8-15,

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And after him Ibzan of Bethlehem judged Israel. {9} And he had thirty sons, and thirty daughters, [whom] he sent abroad, and took in thirty daughters from abroad for his sons. And he judged Israel seven years. {10} Then died Ibzan, and was buried at Bethlehem. {11} And after him Elon, a Zebulonite, judged Israel; and he judged Israel ten years. {12} And Elon the Zebulonite died, and was buried in Aijalon in the country of Zebulun. {13} And after him Abdon the son of Hillel, a Pirathonite, judged Israel. {14} And he had forty sons and thirty nephews, that rode on threescore and ten ass colts: and he judged Israel eight years. {15} And Abdon the son of Hillel the Pirathonite died, and was buried in Pirathon in the land of Ephraim, in the mount of the Amalekites.

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We have arrived at the last verse in this chapter, and the only terms that we have not considered thus far are the last four Hebrew words translated as … in the land of Ephraim, in the mount of the Amalekites.

And Was Buried [qabar:H6912] & Of Ephraim [’Ephrayim:H669]

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It is interesting to note that other significant individuals in the Bible were also buried in the land of Ephraim, as the following Scriptures reveal:

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In Joshua 24:33 we learn of the death and burial of Eleazar: And Eleazar the son of Aaron died; and they buried [qabar:H6912]  him in a hill [that pertained to] Phinehas his son, which was given him in mount Ephraim. [’Ephrayim:H669]

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Judges 2:8-9 (and the parallel verse in Joshua 24:30) record the death and burial of Joshua: And Joshua the son of Nun, the servant of the LORD, died, [being] an hundred and ten years old. {9} And they buried [qabar:H6912] him in the border of his inheritance in Timnathheres, in the mount of Ephraim [’Ephrayim:H669], on the north side of the hill Gaash.

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We have known for some time that Joshua is a great type of the Lord Jesus Christ; in fact the Greek name Jesus is derived from the Hebrew Joshua or Jehoshua, which means Jehovah saves. This also comports with what we read about the Lord Jesus in Matthew 1:21.

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And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. 

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On the other hand, Eleazar (or Lazarus in Greek), the son of Aaron succeeded his father in the office of High Priest after his father died. His name signifies God helps.  So we see that both Joshua and Eleazar represent the Lord Jesus in His role as Savior (“Sacrifice”) as well as High Priest (after the order of Melchisedec). You might remember that Abdon’s name means Servant, and he was the son of Hillel, or Son of Praise, besides being a Deliverer/Judge.

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Of Ephraim [’Ephrayim:H669]

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You might recall that Ephraim is the plural form for Ephrath or Ephratah which is Bethlehem, or House of Bread,  and signifies fruitfulness. Although it can refer to the non-elect or corporate Israel who adhered to a works-gospel, as we saw with the men of Ephraim in some of our earlier studies; in this context it would highlight God’s elect as the following Scriptures indicate:

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Deuteronomy 33:2 and 17 acknowledge: And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand [went] a fiery law for them. ... {17} His glory [is like] the firstling of his bullock, and his horns [are like] the horns of unicorns: with them he shall push the people together to the ends of the earth: and they [are] the ten thousands of Ephraim, and they [are] the thousands of Manasseh.

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The expression ten thousands referring to God’s elect is also picked up in Jude 14, And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints,

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In The Mount [hor:G2022] Of The Amalekites [`Amaleqiy:H6003]

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The last two terms only surface together again in Numbers 14:45, in which they are rendered Then the Amalekites and hill: Then the Amalekites [`Amaleqiy:H6003]

came down, and the Canaanites which dwelt in that hill [hor:G2022], and smote them, and discomfited them, [even] unto Hormah. It is important to keep in mind that the Amalekites were the descendants of one Esau’s sons as we read in Genesis 36:12,

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And Timna was concubine to Eliphaz Esau's son; and she bare to Eliphaz Amalek: these [were] the sons of Adah Esau's wife.

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Exodus 17 records a battle between Israel and the Amalekites, in which the term Amalek crops up numerous times in verses 8-16,

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Then came Amalek, and fought with Israel in Rephidim. {9} And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand. {10} So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill. {11} And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed. {12} But Moses' hands [were] heavy; and they took a stone, and put [it] under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun. {13} And Joshua discomfited Amalek and his people with the edge of the sword. {14} And the LORD said unto Moses, Write this [for] a memorial in a book, and rehearse [it] in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven. {15} And Moses built an altar, and called the name of it Jehovahnissi: {16} For he said, Because the LORD hath sworn [that] the LORD [will have] war with Amalek from generation to generation.

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Amalek is also mentioned as part of Balaam’s parable in verse 20 of Numbers 24: 14-20,

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And now, behold, I go unto my people: come [therefore, and] I will advertise thee what this people [Israel - pointing to God’s elect in this context] shall do to thy people [the Moabites historically that point to the churches and denominations under God’s wrath] in the latter days. {15} And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said: {16} He hath said, which heard the words of God, and knew the knowledge of the most High, [which] saw the vision of the Almighty, falling [into a trance], but having his eyes open: {17} I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star [Christ] out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth. {18} And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly. {19} Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city. {20} And when he looked on Amalek, he took up his parable, and said, Amalek [was] the first of the nations; but his latter end [shall be] that he perish for ever.

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In Parts 21- 23 the significance of Pirathon (which was where Abdon was buried) was discussed, and the “word-cluster” that it stems from includes the following nuances that exemplify Christ and His elect people:  

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• Judgment of God’s corporate people as well as the non-elect.
• Obedience to the Word of God.
• To not refuse God’s Word or God’s will.

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So we can understand that Abdon was buried in a location identified with Christ and His elect … in Pirathon in the land of Ephraim, in which Ephraim also relates to the House of Bread (Bethlehem) as well as the ten thousands of His saints. However the world that surrounds the enclave of the genuine children of God is the world of the Amalekites - the world of Esau or Edom, who is Adam or mankind. It is the world that is characterized by what one reads in 1 John 2:16-17,

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 For all that [is] in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. {17} And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever. 

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It is this sin cursed world from which the child of God has been delivered from (as well as from his own sin) as Ephesians 2:11-22 testifies:

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Wherefore remember, that ye [being] in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; {12} That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: {13} But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. {14} For he is our peace, who hath made both one, and hath broken down the middle wall of partition [between us]; {15} Having abolished in his flesh the enmity, [even] the law of commandments [contained] in ordinances; for to make in himself of twain one new man, [so] making peace; {16} And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: {17} And came and preached peace to you which were afar off, and to them that were nigh. {18} For through him we both have access by one Spirit unto the Father. {19} Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; {20} And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner [stone]; {21} In whom all the building fitly framed together groweth unto an holy temple in the Lord: {22} In whom ye also are builded together for an habitation of God through the Spirit.

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It is a world that exemplifies the works of the flesh, instead of the fruit of the Spirit, as Galatians 5:19-26 reveals:

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Now the works of the flesh are manifest, which are [these]; Adultery, fornication, uncleanness, lasciviousness, {20} Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, {21} Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told [you] in time past, that they which do such things shall not inherit the kingdom of God. {22} But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, {23} Meekness, temperance: against such there is no law. {24} And they that are Christ's have crucified the flesh with the affections and lusts. {25} If we live in the Spirit, let us also walk in the Spirit. {26} Let us not be desirous of vain glory, provoking one another, envying one another. 

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It is a world whose inhabitants have chosen to see their birthright (Christ) for a bowl of lentils as Esau did, and later lost the blessing of eternal life because God had decreed in Romans 9:11-13,

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(For [the children] being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) {12}  It was said unto her, The elder shall serve the younger. {13} As it is written, Jacob have I loved, but Esau have I hated.

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Additionally, Hebrews 12:15-17 comments on the tragedy of Esau or Edom, who is Adam, and refers to all unsaved mankind:

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Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble [you], and thereby many be defiled; {16} Lest there [be] any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. {17} For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

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On that very poignant note we have to conclude today’s study and Chapter 12. Lord willing, in our next study we will begin looking at Samson - one of the heroes of faith - which will take us through the next four chapters. 

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