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 JUDGES 3 - PART 13: Air date: 10/5/2016

Good evening and welcome to Searching The Scriptures! This is Part 13 of Chapter 3 in the Book of Judges. I’ll read verses 12-15,

“And the children of Israel did evil again in the sight of the LORD: and the LORD strengthened Eglon the king of Moab against Israel, because they had done evil in the sight of the LORD. {13} And he gathered unto him the children of Ammon and Amalek, and went and smote Israel, and possessed the city of palm trees [Jericho]. {14} So the children of Israel served Eglon the king of Moab eighteen years. {15} But when the children of Israel cried unto the LORD, the LORD raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man lefthanded: and by him the children of Israel sent a present unto Eglon the king of Moab.” 

Over the course of our last few studies, we have been investigating the origins of Moab, Ammon, and Amalek, and we’re curious to understand the pronouncement of judgment in particular against Amalek, and so we have spent some time looking at Deu 25:17-19, which I’ll read again:

“Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt; {18} How he met thee by the way, and smote the hindmost of thee, [even] all [that were] feeble behind thee, when thou [wast] faint and weary; and he feared not God. {19} Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee [for] an inheritance to possess it, [that] thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget [it].”

From Under Heaven [shamayim:H8064]; Thou Shalt Not Forget [shakach:H7911] [It]

We’re down to the last phrase in Deu 25:19, “...that thou shalt blot out [machah:H4229] the remembrance of Amalek from under heaven; thou shalt not forget [it].” We find other examples of judgment in the Bible, in which God utilizes the word, “heaven” or “from under heaven” to emphasize the finality and complete destruction of those who are the objects of His divine wrath:

This is seen quite readily with regards to the worldwide scope of  the Flood in Gen 6:17,  “And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein [is] the breath of life, from under heaven; [shamayim:H8064] [and] every thing that [is] in the earth shall die.”

Similarly, Gen 19:24 records the destruction of Sodom and Gomorrah: “Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; [shamayim:H8064]”

In verse 14 of  Deu 9:13-14 and 18, God’s anger was directed towards His corporate people, had not Moses (as a type of Christ) interceded; notice also the usage of the same word “and blot out” as in Deu 25:19, “Furthermore the LORD spake unto me, saying, I have seen this people, and, behold, it [is] a stiffnecked people:{14} Let me alone, that I may destroy them, and blot out [machah:H4229] their name from under heaven:[shamayim:H8064] and I will make of thee a nation mightier and greater than they... {19} For I was afraid of the anger and hot displeasure, wherewith the LORD was wroth against you to destroy you. But the LORD hearkened unto me at that time also.”

Likewise in verse 17 of Deu 11:16-17 we read the following warning: “Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them;And [then] the LORD'S wrath be kindled against you, and he shut up the heaven, [shamayim:H8064] that there be no rain, and that the land yield not her fruit; and [lest] ye perish quickly from off the good land which the LORD giveth you.”

In verse 20 of Deu 29:18-20, God uses the same word “shall blot out” as well: “Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the LORD our God, to go [and] serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood; {19} And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst:{20} The LORD will not spare him, but then the anger of the LORD and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the LORD shall blot out [machah:H4229]  his name from under heaven. [shamayim:H8064]

I also want to bring to your attention a significant detail in Deu 29:18 involving the phrase “...lest there should be among you a root [sheresh:H8328] that beareth gall and wormwood;” The term, “among you a root” is also found in Isa 5:24, where it is rendered as “[so] their root”:

“Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, [so] their root [sheresh:H8328] shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised [na’ats:H5006] the word of the Holy One of Israel.”

Isa 5 is a historical parable regarding national Israel, who typifies the end time institutional churches and denominations that came under the wrath of God. What is noteworthy about this is that the same English word, “despised” (na’ats:H5005) [albeit with a different Strong’s #] describes Esau’s hatred of his birthright (which represents the Lord Jesus Christ) in Gen 25:32-24,

Gen 25:32-34, “And Esau said, Behold, I [am] at the point to die: and what profit shall this birthright do to me? {33} And Jacob said, Swear to me this day; and he sware unto him: and he sold [makar:H4376] his birthright [bekowrah:H1062] unto Jacob. {34} Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised [azah:H959][his] birthright.”

Heb 12:15-17 offers this commentary on Gen 25:32-24,

“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 [miaino:G3392]; {16} Lest there [be] any fornicator, or profane person [bebelos:H952], as Esau, who for one morsel of meat sold [apodidomi:G591] his birthright. [prototokia:G4415] {17} For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance [i.e., “salvation”], though he sought it carefully with tears.”

As I have noted before, Esau is a spiritual portrait of the churches and denominations, and they in turn are associated by God with “gall and wormwood” as we see from both Jer 9:15, and Jer 23:15 respectively, in which both of these terms are employed - just as in Deu 29:18,

Jer 9:15 solemnly declares: “Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will feed them, [even] this people, with wormwood, [la`anah:H3939] and give them water of gall [ro’sh:H7219] to drink.”

Jer 23:15 further adds, “Therefore thus saith the LORD of hosts concerning the prophets; Behold, I will feed them with wormwood, [la`anah:H3939] and make them drink the water of gall [ro’sh:H7219]: for from the prophets of Jerusalem is profaneness gone forth into all the land.”

I’ll make one last comment regarding Esau (and Amalek by extension), and then we’ll proceed with our study. In Heb 12:15-16, we find Esau depicted as a “fornicator”[pornos:H4205] and “profane person”[bebelos:H952] - and both of these epithets exemplify the sins of the churches and denominations - spiritual idolatry as well as unholiness (or disobedience) - the very same transgressions that Israel succumbed to as well.

Judges 3:13b-14

We next read in Jud 3:13b-14, regarding Eglon, the king of Moab:   “...And went [yalak:H3212] and smote [nakah:H5221] Israel [Yisra’el:H3478] and possessed [yarash:H3423] the city `iyr:H5892] of palm trees. [tamar:H8558/`Iyr hat-Tĕmariym:H5899] [Jericho]{14} So the children [ben:H1121] of Israel [Yisra’el:H3478]  served [`abad:H5647] Eglon [`Eglown:H5700] the king [melek:H4428] of Moab [Mow’ab:H4124] eighteen [shemoneh:H8083/`asar:H6240] years.”[shaneh:H8141] Many of these words we have already discussed, particularly in Jud 1, so I will skip down to the last part of verse 14, before we embark on verses 15-30, which as I have mentioned, is another of many historical parables, that we will encounter throughout the book of Jusdges, as God permits:

Eglon [`Eglown:H5700] The King [melek:H4428] Of Moab [Mow’ab:H4124] Eighteen [shemoneh:H8083/`asar:H6240] Years.”[shaneh:H8141] 

The name “Eglon” is an interesting one, in that it apparently signifies, “calf-like,” and appears 13 times in the Old Testament - 4 times pertaining to the king of Moab that we are presently considering, and 9 other times referring to the name of a city in Judah, and its king (who is unrelated to Eglon). The root word for Eglon is `egel (H5695), which is found 35 times and is rendered 33 times as “calf,” and 2 times as “bullock.” 

We also have to keep in mind that the Moabites represent the churches and denominations of our day that have come under the wrath of God on May 21, 1988 (at the onset of the Great Tribulation), as God had stipulated in both 1 Pet 4:17 and its Old Testament counterpart, Jer 25:29:

1 Pet 4:17 reveals: “For the time [is come] that judgment must begin at the house of God: and if [it] first [begin] at us, what shall the end [be] of them that obey not the gospel of God?”

Jer 25:15-18, and 27-29 likewise affirm this same truth: “For thus saith the LORD God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it. {16} And they shall drink, and be moved, and be mad, because of the sword that I will send among them. {17} Then took I the cup at the LORD'S hand, and made all the nations to drink, unto whom the LORD had sent me: {18} [To wit], Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as [it is] this day; ... {27} Therefore thou shalt say unto them, Thus saith the LORD of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you. {28} And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the LORD of hosts; Ye shall certainly drink. {29} For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished?...” 

Allow me to point out that in the Bible a “calf” or “calves” can either have a postive or negative connotation, depending on the context. It will be easier to detect this by going to the “root” or “parent” word of Eglon, which as I stated earlier is `egel (H5695). Here are some examples of how God utilizes this term:

In Exo 32:7-8, while Moses was on the mount for 40 days and 40 nights with God, we learn the following: “And the LORD said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted [themselves]: {8} They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These [be] thy gods, O Israel, which have brought thee up out of the land of Egypt.”

To think that the Israelites could quickly transgress God’s commandments, after having witnessed the 10 plagues in Egypt, and God’s mighty deliverance from Pharaoh and his army in the Red Sea seems inconceivable, unless we understand that the majority of Israelites were not saved - they might have left Egypt physically - but Egypt was still in their hearts, very much like Lot’s wife. So, as unregenerate peope will do, they turned back to a very popular set of Egyptian gods - the golden calves, as we also learn from 1 Kin 12:26-31, 

“And Jeroboam said in his heart, Now shall the kingdom return to the house of David: {27} If this people go up to do sacrifice in the house of the LORD at Jerusalem, then shall the heart of this people turn again unto their lord, [even] unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. {28} Whereupon the king took counsel, and made two calves [of] gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. {29} And he set the one in Bethel, and the other put he in Dan. {30} And this thing became a sin: for the people went [to worship] before the one, [even] unto Dan. {31} And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi.”

It looks like we are going to have to stop here today; Lord willing we will continue examining both the positive as well as the negative aspects of calves, as they relate to the meaning Eglon’s name.

JUDGES 3 - PART 14: Air Date: 10/11/2016

Good evening and welcome to Searching The Scriptures! This is Part 14 of Chapter 3 in the Book of Judges. I’ll read verses 14-15

“So the children of Israel served Eglon the king of Moab eighteen years. {15} But when the children of Israel cried unto the LORD, the LORD raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man lefthanded: and by him the children of Israel sent a present unto Eglon the king of Moab.” 

Verses On The Positive Aspects Of The Root Word Of Eglon’s Name

Toward the end of our last study, we began looking at the name of Eglon (`Eglown:H5700), the king of Moab, and we discovered that the root word that his name stems from is (`egel:H5695), which is rendered 33 times as “calf” and twice as “bullock.” This term (like so many in the Bible) offers both  negative as well as a positive connotations, and in our previous study, we looked at some of the negative aspects associated with this word. The following denote its positive nuances:

In Jer 31:18, this wrod is rendered “as a bullock,” and parabolically is describing the salvation of one of God’s elect, during the day of salvation: “I have surely heard Ephraim bemoaning himself [thus]; Thou hast chastised me, and I was chastised, as a bullock [`egel:H5695] unaccustomed [to the yoke]: turn thou me, and I shall be turned; for thou [art] the LORD my God.”

Eze 1:7 is a chapter that is describing the “glory of God,” in which this word is translated as “ of a calf’s”: “And their feet [were] straight feet; and the sole of their feet [was] like the sole of a calf's [`egel:H5695] foot: and they sparkled like the colour of burnished brass.”

Mal 4:2 is a beautiful verse pointing to the elect, Whom the Lord Jesus Christ (“the Sun of Righteousness”) has saved, from the foundation of the world:  “But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves [`egel:H5695] of the stall.”

I want to make one more remark, before we move into the historical parable involving judge Ehud and his dealings with king Eglon in verses 15-30, and it has to do with the “grandparent” word for Eglon, which is (`agol:H5696), which is always translated as “round.”  I mention this because in verse 17 we read that Eglon “...was a very fat man.” I won’t develop this now, but only to say that through this physical description, God has hidden spiritual truth, which Lord willing, He will show us, if that is His good pleasure.

So The Children Of Israel Served Eglon The King Of Moab Eighteen Years

In Jud 3:14 we read: “So the children of Israel served [`abad:H5647] Eglon the king of Moab eighteen [shemoneh:H8033/`asar:H6240] years.” [shaneh:H8141]  The term “eighteen years” also surfaces in connection with another judgment that God brought upon Israel that we find a little later in verse 8 of Jud 10:7-14, and notice the same term for “and also served,” in verse 10 as in Jud 3:14,

“And the anger of the LORD was hot against Israel, and he sold them into the hands of the Philistines, and into the hands of the children of Ammon. {8} And that year they vexed and oppressed the children of Israel: eighteen [shemoneh:H8033/`asar:H6240]  years [shaneh:H8141], all the children of Israel that [were] on the other side Jordan in the land of the Amorites, which [is] in Gilead. {9} Moreover the children of Ammon passed over Jordan to fight also against Judah, and against Benjamin, and against the house of Ephraim; so that Israel was sore distressed. {10} And the children of Israel cried unto the LORD, saying, We have sinned against thee, both because we have forsaken our God, and also served [`abad:H5647] Baalim. {11} And the LORD said unto the children of Israel, [Did] not [I deliver you] from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines? {12} The Zidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried to me, and I delivered you out of their hand. {13} Yet ye have forsaken me, and served other gods: wherefore I will deliver you no more. {14} Go and cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation.”

As far as I could tell, there are no other accounts in the Old Testament that specifically speak of an eighteen year period of oppression against Israel for their rebellion against God. However, in the New Testament, we find an intriguing account in Luke 13:10-11 of the Lord Jesus healing a woman, who had a “spirit (pneuma:G4151) of infirmity (astheneia:G769)” (spiritually pointing to sin), which she had for eighteen years, in which she was “bowed together” (sygkypto:G4794), and could not “lift up [herself]” (anakypto:G352) - whom the Lord healed - typifying the healing of one of God’s elect from spiritual bondage: 

“And he was teaching in one of the synagogues on the sabbath. {11} And, behold, there was a woman which had a spirit of infirmity eighteen [deka:G1176/kai:G2532/octo:G3638] years [etos:G2094], and was bowed together, and could in no wise lift up [herself]. {12} And when Jesus saw her, he called [her to him], and said unto her, Woman, thou art loosed from thine infirmity. {13} And he laid [his] hands on her: and immediately she was made straight, and glorified God. {14} And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day. {15} The Lord then answered him, and said, [Thou] hypocrite, doth not each one of you on the sabbath loose his ox or [his] ass from the stall, and lead [him] away to watering? {16} And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen [deka:G1176/kai:G2532/octo:G3638] years [etos:G2094], be loosed from this bond on the sabbath day? {17} And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.”

Through these accounts we see that God is associating “eighteen years” with “the power of Satan” - as God allowed the Moabites - who spiritually represent the end-time institutional churches and denominations that have come under the judgment of God to afflict Israel, as part of the “oppression gear” in the cycle of rebellion>oppression>deliverance>rest that is so prevalent in the book of Judges.  Notice how the Savior underscores this in verse 16, and that His healing on the Sabbath day actually encapsulated the true essence of the (Saturday) Sabbath (i.e.: one cannot work for salvation as it is all predicated on the Work and Faith of the Lord Jesus Christ from the foundation of the world) as one reads in Isa 58:5-7 and 13-14,

“Is it such a fast [tsowm:H6685] [i.e., “the Gospel] that I have chosen? a day for a man to afflict his soul? [is it] to bow down his head as a bulrush, and to spread sackcloth and ashes [under him]? wilt thou call this a fast [tsowm:H6685] [i.e., “the Gospel] , and an acceptable day to the LORD? {6} [Is] not this the fast [tsowm:H6685]  [i.e., “the Gospel]  that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? {7} [Is it] not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? ... {13} If thou turn away thy foot from the sabbath, [from] doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking [thine own] words: {14} Then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken [it].”

Judges 3:15-30

In Judges 3:15-30 we read this interesting historical parable, in which God uses Ehud, the second judge of Israel, to deliver the Israelites from under the hand of the Moabites:

“But when the children of Israel cried unto the LORD, the LORD raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man lefthanded: and by him the children of Israel sent a present unto Eglon the king of Moab. {16} But Ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment upon his right thigh. {17} And he brought the present unto Eglon king of Moab: and Eglon [was] a very fat man. {18} And when he had made an end to offer the present, he sent away the people that bare the present. {19} But he himself turned again from the quarries that [were] by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him. {20} And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of [his] seat. {21} And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly: {22} And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out. {23} Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them. {24} When he was gone out, his servants came; and when they saw that, behold, the doors of the parlour [were] locked, they said, Surely he covereth his feet in his summer chamber. {25} And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took a key, and opened [them]: and, behold, their lord [was] fallen down dead on the earth. {26} And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirath. {27} And it came to pass, when he was come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them. {28} And he said unto them, Follow after me: for the LORD hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan toward Moab, and suffered not a man to pass over. {29} And they slew of Moab at that time about ten thousand men, all lusty, and all men of valour; and there escaped not a man. {30} So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years.”

Ehud The Son Of Gera, A Benjamite, A Man Lefthanded 

In Jud 3:15, God describes Ehud in a fivefold manner: “But when the children of Israel cried unto the LORD, the LORD raised them up a deliverer [yasha`:H3467] Ehud the son of Gera, a Benjamite, a man lefthanded: and by him the children of Israel sent a present unto Eglon the king of Moab.” 

Ehud is described as “a deliverer” (which is the word, “Savior”), as we saw in the case of the first judge, Othniel, and is applicable to all the judges. According to Strong’s, Ehud’s name means “I will give thanks” or “I will be praised,” but at this point, I have no way of verifying if this is really the case, as the root word for Ehud is the name of one of the sons of Simeon - Ohad (’Ohad:H161), which presumably is derived from an unused root signifying, “united,” which, again, I am unable to ascertain. We learn from Jud 3:15 that he is the son of Gera and a Benjamite, and according to 1 Chr 8:1-3, was the great-grandson of Benjamin:

“Now Benjamin begat Bela his firstborn, Ashbel the second, and Aharah the third, {2} Nohah the fourth, and Rapha the fifth. {3} And the sons of Bela were, Addar, and Gera, and Abihud,”

It’s curious that Ehud was “lefthanded,” (’itter:H334/yamiyn:H3225) in light of the fact that the term “Benjamite” (Ben-yemiyniy:H1145) signifies “son of my right hand.” The only other passage in which the word, “lefthanded” appears, is in Jud 20:16, which involves a battle between Benjamin and the inhabitants of Gibeah (26,700 men - of which 700 of them are depicted) versus all the other tribes of Israel (totalling 400,00 men) 

“Among all this people [there were] seven hundred chosen men lefthanded [’itter:H334/yad:H3027/yamiyn:H3225]; every one could sling stones at an hair [breadth], and not miss.”

By Him [Ehud] The Children Of Israel Sent [shalach:H7971] A Present [minchah:H4503]

We see that this account begins with Ehud bringing a present to Eglon. Perhaps this was something that was required annually, as we note with some of the other examples of political subugation. This term, “a present” (minchah:H4503) is used predominantly of  various kinds of “offerings” (“oblations,” “sacrifice,” and “meat”) 176 times given to the LORD, but it is rendered as “gift” or “present” 35 times. For instance, Jacob instructed his sons to do this to Joseph (who had not yet revealed his identitiy to his half-brothers) upon their second return into Egypt in Gen 43:11, 

“And their father Israel said unto them, If [it must be] so now, do this; take of the best fruits in the land in your vessels, and carry down the man a present [michah:H4503], a little balm, and a little honey, spices, and myrrh, nuts, and almonds: {12} And take double money in your hand; and the money that was brought again in the mouth of your sacks, carry [it] again in your hand; peradventure it [was] an oversight: {13} Take also your brother, and arise, go again unto the man: {14} And God Almighty give you mercy before the man [Joseph], that he may send away your other brother, and Benjamin. If I be bereaved [of my children], I am bereaved.”

It looks like we’ve run out of time for today’s lesson, so Lord willing, we will continue investigating this historical parable in our next study.

JUDGES 3 - PART 15: Air Date: 11/7/2016

Good evening and welcome to Searching The Scriptures! This is Part 15 of Chapter 3 in the Book of Judges. I’ll read verses 16-30,

“But Ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment upon his right thigh. {17} And he brought the present unto Eglon king of Moab: and Eglon [was] a very fat man. {18} And when he had made an end to offer the present, he sent away the people that bare the present. {19} But he himself turned again from the quarries that [were] by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him. {20} And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of [his] seat. {21} And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly: {22} And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out. {23} Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them. {24} When he was gone out, his servants came; and when they saw that, behold, the doors of the parlour [were] locked, they said, Surely he covereth his feet in his summer chamber. {25} And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took a key, and opened [them]: and, behold, their lord [was] fallen down dead on the earth. {26} And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirath. {27} And it came to pass, when he was come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them. {28} And he said unto them, Follow after me: for the LORD hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan toward Moab, and suffered not a man to pass over. {29} And they slew of Moab at that time about ten thousand men, all lusty, and all men of valour; and there escaped not a man. {30} So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years.”

But Ehud Made Him A Dagger Which Had Two Edges

We are continuing our examination of this unique historical parable regarding the second judge of Israel, Ehud and the manner in which he goes about to deliver the Israelites from their 18 year captivity to the Moabites, as a result of their rebellion against the LORD’s express commands. So we have entered in to the deliverance phase of the cycle of rebellion>oppression<deliverance>rest that permeates this wonderful book of the Bible. And it certainly is a joy for me to be able to dig out some of the marvelous gems that God has hidden in this particular book, and I pray that these studies are likewise a blessing for you too, and an encouragement to check me out as well. We have arrived at the phrase, “But Ehud [’Ehuwd:H164] made [`asah:H6213] him a dagger [chereb:H2719] which had two [shenayim:H8147] edges [peyah:H6366]…” which is comprised of five words. 

The term “made” in this verse contains a word which we have encountered already numerous times in our study of the book of Judges, appearing over 2600 times in the Bible, and it certainly qualifies as a word that is very pregnant with dozens of nuances. I’ll just mention one passage which we have already considered in Jud 2:10-11, where it is rendered, “which he had done,” and “did” respectively:

“And also all that generation were gathered unto their fathers: and there arose another generation after them, which knew not the LORD, nor yet the works which he had done [`asah:H6213] for Israel. {11} And the children of Israel did [`asah:H6213] evil in the sight of the LORD, and served Baalim:”

So we read that in the historical setting Ehud made a dagger with two edges, and immediately we are reminded of a passage like Heb 4:12,

“For the word of God [is] quick, and powerful, and sharper than any twoedged [distomos:G1366] sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart.”

Incidentally, this Greek compound term, G1366, is only found in two other citations in the New Testament, and is rendered, “twoedged” and “with two edges;” literally, it is comprised of two words - “two” and “mouths” (or “edges”), since it proceeds “out of his mouth” - referring to the Lord Jesus Christ - Who is indeed the eternal Word of God as well as the “...Word was made flesh, and dwelt among us…” (John 1:14a)

Rev 1:16 and 2:12 acknowledges: “And he had in his right hand seven stars: and out of his mouth went a sharp twoedged [distomos:G1366] sword: and his countenance [was] as the sun shineth in his strength…{2:12} And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges; [distomos:G1366]

Him A Dagger [chereb:H2719] 

We have run across the term rendered “him a dagger” (referring to the two-sided weapon Ehud fashioned) earlier in the book of Judges 1, in verses 8 and 25, 

“Now the children of Judah had fought against Jerusalem, and had taken it, and smitten it with the edge of the sword, [chereb:H2719] and set the city on fire. ... {25} And when he shewed them the entrance into the city, they smote the city with the edge of the sword;[chereb:H2719] but they let go the man and all his family.”

This word (H2719) is utilized in the Bible 413 times, and in the following ways:  “sword” (401x), “knife” (5x), “dagger” (3x), “axes” (1x), “mattocks” (1x), and “tool” (1x). You might also recall that in Jud 1 we explored an account concerning Simeon and Levi in Gen 34:25-26, where this word is mentioned twice, as “his sword,” and “of the sword” respectively: 

“And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword, [chereb:H2719] and came upon the city boldly, and slew all the males. {26} And they slew Hamor and Shechem his son with the edge of the sword, [chereb:H2719] and took Dinah out of Shechem's house, and went out.”

Which Had Two [shenayim:H8147]  Edges [peyah:H6366]

We see from verse 15 that Ehud is a “deliverer” (yasha`:H3567), and this same word is more commonly rendered as “save” or “savior” typifying the Lord Jesus Christ. Additionally, the “dagger” with two edges symbolizes the Word of God. The term, “edges” (peyah:H6366) only surfaces in verse 16, but its root word (peh:H6310) is found 498 times in the Old Testament in a variety of ways such as: “mouth” (340x), “commandment” (37x), “edge” (35x), “according” (22x), “word” (15x), “hole” (6x), “end” (3x), “appointment” (2x), “portion” (2x), “tenor” (2x), “sentence” (2x),  and 32 other miscellaneous translations. Here are a number of examples, which show how this word embodies both the Word as well as the Will of God:

In Num 12:8, God reproves Aaron and Miriam with these words: “With him [Moses] will I [God] speak mouth [H6310] to mouth, [peh:H6310] even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?”

Psa 78:1-2 explains that God wrote the Bible to be understood parabolically: “[Maschil of Asaph.] Give ear, O my people, [to] my law: incline your ears to the words of my mouth. [peh:H6310] {2} I will open my mouth [peh:H6310] in a parable: I will utter dark sayings of old:”

In Ecc 8:2, this term is translated as “commandment”: “I [counsel thee] to keep the king's commandment [peh:H6310], and [that] in regard of the oath of God.”

And Lev 24:12 renders it as “that the mind”: “And they put him in ward, that the mind [peh:H6310] of the LORD might be shewed them.”

2 Kin 2:9 records part of the last conversation that Elijah and his protege Elijah have together just before Elijah’s rapture into heaven, where our word is rendered “portion”: “And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion [peh:H6310] of thy spirit be upon me.”

Last, but by no means least, Jer 36:4, 6,17-18, 27, and 32  reveal how God wrote the Bible, by carefully dictating His Word to the Biblical writers: “Then Jeremiah called Baruch the son of Neriah: and Baruch wrote from the mouth [peh:H6310] of Jeremiah all the words of the LORD, which he had spoken unto him, upon a roll of a book. ... {6} Therefore go thou, and read in the roll, which thou hast written from my mouth, [peh:H6310] the words of the LORD in the ears of the people in the LORD'S house upon the fasting day: and also thou shalt read them in the ears of all Judah that come out of their cities. ... {17} And they asked Baruch, saying, Tell us now, How didst thou write all these words at his mouth? [peh:H6310] {18} Then Baruch answered them, He pronounced all these words unto me with his mouth, [peh:H6310] and I wrote [them] with ink in the book… {27} Then the word of the LORD came to Jeremiah, after that the king had burned the roll, and the words which Baruch wrote at the mouth [peh:H6310] of Jeremiah, saying, ... {32} Then took Jeremiah another roll, and gave it to Baruch the scribe, the son of Neriah; who wrote therein from the mouth [peh:H6310] of Jeremiah all the words of the book which Jehoiakim king of Judah had burned in the fire: and there were added besides unto them many like words.”

 Of A Cubit [gomed:H1574] Length [’orek:H753]

The word rendered, “of a cubit” (gomed:H1574) in the phrase “of a cubit length” in Jud 3:16 is only found in this passage, and I was unable to verify its root or parent word, making it difficult to understand. However, we do know that it is referring to this “...dagger, which had two edges...” - and we recognize that this is a very clear illustration of the Word of God. Suffice it to say, that in the Bible, there are various kinds of cubits mentioned, each with varying lengths. And speaking of “length,” I would like to draw your attention to this interesting word in this phrase “of a cubit length.” It is Strong’s (’orek:H753), and we have run across this term previously in one of our earlier studies. In Jud 3 - Part 6 we were investigating the words  “to teach [lamad:H3925] them war [milchamah:H4421]” in Jud 3:1, which led us to a passage in 1 Sam 13:19-20 dealing with “ploughshares and pruninghooks,” which in turn, brought us to the root word of “his [plough]share”(macharesheth:H4282), or (charash:H2790), which is found in Psa 129:3, relating to Christ’s atonement prior to Creation:

“The plowers [charash:H2790] plowed [charash:H2790] upon my back: they made long [’arak:H748] their furrows. [ma`anah:H4618] [ma`anah:H4618].”

The expression, “they made long” (’arak:H748) in this verse is actually the root word for “length”(’orek:H753) here in Jud 3:16, and this term is used fairly extensively in the Old Testament to describe various aspects of the Tabernacle as well as the Temple and its furniture and accoutrements, which where measured in cubits (by God’s decree), as the subsequent passages exemplify:

In verse 2 of Zec 5:1-4 it is rendered “the length” (’orek:H753) in this intriguing passage that deals with the “roll” (or “scroll”) of the Word of God, which is “twenty cubits in length” and curiously, is characterized as having two sides (although this is not implicitly stated in the original) - as a“two-edged” sword or dagger - both of which are designed to “cut off,” indicating that there is no mercy available, since it is called “ the curse that goeth forth over the face of the whole earth” in verse 3: “Then I turned, and lifted up mine eyes, and looked, and behold a flying roll. {2} And he said unto me, What seest thou? And I answered, I see a flying roll; the length [’orek:H753] thereof [is] twenty cubits [’ammah:H520], and the breadth thereof ten cubits. [’ammah:H520]  {3} Then said he unto me, This [is] the curse that goeth forth over the face of the whole earth: for every one that stealeth shall be cut off [as] on this side according [kemow:H3644] to it; and every one that sweareth shall be cut off [as] on that side according [kemow:H3644] to it. {4} I will bring it forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name: and it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof.”

Quite the opposite portrayal appears in verse 2 of Zec 2:1-5, in which this word is rendered as, “thereof, and what [is] the length,” delineating the spiritual dimensions of the Kingdom of God (aka, “New Jerusalem”):  “I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand. {2} Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what [is] the breadth thereof, and what [is] the length [’orek:H753] thereof. {3} And, behold, the angel that talked with me went forth, and another angel went out to meet him, {4} And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited [as] towns without walls for the multitude of men and cattle therein: {5} For I, saith the LORD, will be unto her a wall of fire round about, and will be the glory in the midst of her.”

Well, on that glorious note, we will have to bring today’s lesson to a close. Lord willing, we will continue our examination of this magnificent historical parable in our next study.

JUDGES 3 - PART 16: Air Date: 11/14/2016

Good evening and welcome to Searching The Scriptures! This is Part 16 of Chapter 3 in the Book of Judges. I’ll read verses 16-30,

“But Ehud made him a dagger [chereb:H2719]which had two edges, of a cubit length; and he did gird [chagar:H2296] it under his raiment [mad:H4055] upon his right [yamiyn:H3225] thigh [yarek:3409]. {17} And he brought  the present unto Eglon king of Moab: and Eglon [was] a very fat man. {18} And when he had made an end to offer the present, he sent away the people that bare the present. {19} But he himself turned again from the quarries that [were] by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him. {20} And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of [his] seat. {21} And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly: {22} And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out. {23} Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them. {24} When he was gone out, his servants came; and when they saw that, behold, the doors of the parlour [were] locked, they said, Surely he covereth his feet in his summer chamber. {25} And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took a key, and opened [them]: and, behold, their lord [was] fallen down dead on the earth. {26} And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirath. {27} And it came to pass, when he was come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them. {28} And he said unto them, Follow after me: for the LORD hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan toward Moab, and suffered not a man to pass over. {29} And they slew of Moab at that time about ten thousand men, all lusty, and all men of valour; 

And He Did Gird It Under His Raiment

In our previous study we left off at the phrase, “and he did gird it under his raiment” referring to Ehud. This phrase contains two Hebrew terms, “and he did gird” (chagar:H2296) and “it under his raiment” (mad:H4055). One of the references in which H2296 appears is in 1 Sam 17:39 having to do with David (another great type of Christ) who is similarly attired - having been given both armor and a sword (the same terms also found in Jud 3:16)  by King Saul in preparation for combating Goliath:

“And David girded [chagar:H2296] his sword [chereb:H2719]  upon his armour [mad:H4055], and he assayed to go; for he had not proved [it]. And David said unto Saul, I cannot go with these; for I have not proved [them]. And David put them off him.”

Goliath also represents Satan, whom David kills, and we will see this same spiritual typology with Eglon and Ehud as we make our way through this historical parable.

In verse 3 of Psa 45:1-7, we find three of the same terms as in Jud 3:16 - “...and he did gird [chagar:H2296] it under his raiment [mad:H4055]...and thigh.” [yarek:3409]. This glorious psalm uniquely describes some of the majestic attributes and offices which the Lord Jesus Christ holds - such as “the King,” “the written Word (as proceeding from ‘the tongue’ - which is likened to a ‘pen’),” “God,” and by inference, as “the High Priest,” Who like the King, is “anointed...with oil” [ a picture of the Holy Spirit]: 

[To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves.] My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue [is] the pen of a ready writer. {2} Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever. {3} Gird [chagar:H2296]  thy sword [chereb:H2719] upon [thy] thigh, O [most] mighty, with thy glory and thy majesty. {4} And in thy majesty ride prosperously because of truth and meekness [and] righteousness; and thy right hand shall teach thee terrible things. {5} Thine arrows [are] sharp in the heart of the king's enemies; [whereby] the people fall under thee. {6} Thy throne, O God, [is] for ever and ever: the sceptre of thy kingdom [is] a right sceptre. {7} Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.”

This portrait of Christ as the “Divine Conqueror” reminds one of the Apostle John’s vision of the Lord Jesus Christ in Rev 19:11-16, in which Christ is ruling over the nations of the world “with a rod of iron” in this prolonged “day of judgment”:

“And I saw heaven opened, and behold a white horse; and he that sat upon him [was] called Faithful and True, and in righteousness he doth judge and make war. {12}  His eyes [were] as a flame of fire, and on his head [were] many crowns; and he had a name written, that no man knew, but he himself. {13} And he [was] clothed with a vesture dipped in blood: and his name is called The Word of God. {14} And the armies [which were] in heaven followed him upon white horses, clothed in fine linen, white and clean. {15} And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. {16} And he hath on [his] vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.”

And He Brought The Present

The phrase in verse 17, “and he brought (qarab:H7126) the present” (minchah:H4503) is comprised of two terms, which appear together in 22 passages, and is also repeated in verse 18, where it is rendered as “to offer” and “the present”:

“And when he had made an end to offer [qarab:H7127] the present [minchah:H4503], he sent away the people that bare the present.”

These two terms are normally used together in conjuction with various offerings in the Temple, with the exception of these two verses in Jud 3:17-18, in which this present is given to Eglon. There is only one other reference in Psa 72:10 which is found in an altogether diffrerent context - pertaining to God’s salvation program which extended to the ends of the earth (fuguratively speaking) prior to May 21, 2011 - when God closed the door to salvation, and the Great Commission ended; on that day salvation became unavailable, and mankind entered into a season of spiritual night time - which is a prolonged “day” of judgment:

“The kings of Tarshish and of the isles shall bring presents [minchah:H4503]: the kings of Sheba and Seba shall offer [qarab:H7127] gifts.”

And Eglon Was A Very Fat Man

We’re down to the last phrase in verse 17, “...and Eglon [`Eglown:H5700] [was] a very [m@`od:H3966] fat [bariy’:H1277] man.” [’iysh:H376] I mentioned in an earlier study that the name “Eglon” is an interesting one, in that it apparently signifies, “calf-like.” It’s root word is `egel (H5695), which is found 35 times and is rendered 33 times as “calf,” and 2 times as “bullock.” At that time in history, he was the king of the Moabites; spiritually Eglon represents Satan, while the Moabites typify the New Testament institutional churches that came under the wrath of God on May 21, 1988, at the outset of the Great Tribulation, when God allowed Satan to be in charge of them.

The term “fat” is used in only 13 verses (including Jud 3:17) but the context in which these passages are found amazingly underscore all three Great Tribulation periods, as the following verses illustrate:

The first six passages are found in Gen 41:2, 4-5, 7, 18, and 20, and this word, “fat” is translated as: “fat,” “fatfleshed,” and “rank.” These citations reveal the details of Joseph’s dreams during the first Great Tribulation period which lasted 7 years (or 84 months): “And, behold, there came up out of the river seven well favoured kine and fatfleshed; [bariy’:H1277] and they fed in a meadow. ... {4} And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat [bariy’:H1277] kine. So Pharaoh awoke. {5} And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank [bariy’:H1277] and good. ... {7} And the seven thin ears devoured the seven rank [bariy’:H1277] and full ears. And Pharaoh awoke, and, behold, [it was] a dream. ... {18} And, behold, there came up out of the river seven kine, fatfleshed [bariy’:H1277] and well favoured; and they fed in a meadow: ... {20} And the lean and the ill favoured kine did eat up the first seven fat [bariy’:H1277] kine:”

By the way, Acts 7:11 provides a commentary on these verses in Gen 41, and labels it “great [megas:G3173] affliction” [thlipsis:G2347] or “great tribulation”:  “Now there came a dearth [or “famine”] over all the land of Egypt and Chanaan, and great [megas:G3173]  affliction [thlipsis:G2347]: and our fathers found no sustenance.”

Incidentally, this expression, “great affliction” is rendered “great tribulation” in Mat 24:21, “For then shall be great [megas:G3173]  tribulation [thlipsis:G2347], such as was not since the beginning of the world to this time, no, nor ever shall be.”

On the other hand, Dan 1:15, in which this word is rendered “and fatter,” and relates to the second Great Tribulation period at the time of the 70-year (or 840 months) Babylonian captivity: “And at the end of ten days their countenances appeared fairer and fatter [bariy’:H1277] in flesh than all the children which did eat the portion of the king's meat.”

The final Great Tribulation period of our day lasted 23 years (or 8400 days), and is typified by the next three references, and all three Great Tribulation periods point to the “ spiritual famine” and rule of Satan within the New Testament churches that took place on May 21, 1988 and lasted until May 21, 2011, and then the judgment on the churches worldwide and without exception transitioned from the churches to the world at large:

The entire chapter of Eze 34 points to the disregard of the leaders within the churches during our day to spiritually feed those in the pews (since they are Satan’s ministers and no longer God’s overseers); in this verse, our term is translated as “them that are fed”:  “Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: [bariy’:H1277] [but] ye feed not the flock.”

In Hab 1:16, this word is rendered, “plenteous”:  “Therefore they sacrifice unto their net, and burn incense unto their drag; because by them their portion [is] fat, and their meat plenteous.” [bariy’:H1277]

Lastly, in Zec 11:16 (which parallels Eze 34)  this word is translated “of the fat”: “For, lo, I will raise up a shepherd in the land, [which] shall not visit those that be cut off, neither shall seek the young one, nor heal that that is broken, nor feed that that standeth still: but he shall eat the flesh of the fat, [bariy’:H1277] and tear their claws in pieces.”

There remain two others citations, in which we discover this term:

In 1 Kin 4:23, we find a description of the “meat” that was given to Solomon household on a daily basis,; once again our term is rendered “fat”: “ Ten fat [bariy’:H1277] oxen, and twenty oxen out of the pastures, and an hundred sheep, beside harts, and roebucks, and fallowdeer, and fatted fowl.”

This abundance of “meat” for Solomon (who represents in this context the Lord Jesus Christ) illustrates the “strong meat” of the Word of God, that God began to pour out during the Great Tribulation of our day, and coincides with the wonderful “pulse” that was given to Shadrach, Meshach, and Abednego with in the context of Dan 1:15, nourishing them with tremendous spiritual health and vitality:

The last of these 13 verses to consider, speaks of the wicked in Psa 73 - which in the main describes their desires, lifestyle, and ultimately, their destruction and annihilation; our word is translated “firm” in verse 4: “For [there are] no bands in their death: but their strength [is] firm.” [bariy’:H1277]

Lord willing, we will continue our investigation of Judges 3:18 in our next study.

JUDGES 3 - PART 17: Air Date: 12/12/2016

Good evening and welcome to Searching The Scriptures! This is Part 17 of Chapter 3 in the Book of Judges. I’ll read verses 16-30,

“But Ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment upon his right thigh. {17} And he brought  the present unto Eglon king of Moab: and Eglon [was] a very fat man. {18} And when he had made an end to offer the present, he sent away the people that bare the present. {19} But he himself turned again from the quarries that [were] by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him. {20} And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of [his] seat. {21} And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly: {22} And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out. {23} Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them. {24} When he was gone out, his servants came; and when they saw that, behold, the doors of the parlour [were] locked, they said, Surely he covereth his feet in his summer chamber. {25} And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took a key, and opened [them]: and, behold, their lord [was] fallen down dead on the earth. {26} And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirath. {27} And it came to pass, when he was come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them. {28} And he said unto them, Follow after me: for the LORD hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan toward Moab, and suffered not a man to pass over. {29} And they slew of Moab at that time about ten thousand men, all lusty, and all men of valour; {30} So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years.” 

And When He Had Made An End To Offer The Present

We are down to verse 18 in our examination of this historical parable in Judges 3, so let’s consider the first Hebrew word, which in English is the phrase, “And when he [Ehud] had made an end” (kalah:H3615), and continuing to read it states “to offer the present.” In our last study we considered these two words “to offer” (qarab:H7126) and “the present” (minchah:H4503), and they are repeated here in verse 18 as “to offer” (qarab:H7126) and “the present”(minchah:H4503). We learned that together these two terms are found, in the main, with regard to various offerings made in the Temple. However, as we know, God has undoubtedly hidden spiritual truth within this actual event. The term, “And when he had made an end” (kalah:H3615) is rendered in the following ways: “consume” (57x), “end” (44x), “finish” (20x), “fail” (18x), “accomplish” (12x), “done” (9x), “spend” (8x), “ended” (7x), “determined” (4x), “away” (3x), “fulfil” (3x), “fainteth” (2x), “destroy” (2x), “left” (2x), “waste” (2x), and in 13 other miscellaneous ways. Once again we find this word “pregnant” with many nuances, but we still want to find out what God has in view parabolically. To do that let’s examine some of the ways in which He utilizes this God-breathed term:

In Gen 2:1-2, this word is rendered as “were finished” and “ended” respectively: “Thus the heavens and the earth were finished [kalah:H3615], and all the host of them. {2} And on the seventh day God ended [kalah:H3615] his work which he had made; and he rested on the seventh day from all his work which he had made.” 

Gen 41:30 translates this term as “shall consume,” in this passage which is referring to the first Great Tribulation period of Joseph’s day: “And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume [kalah:H3615] the land;”

1Sam 3:12 renders this term as, “I will also make an end,”refer to the judgment upon the New Testament institutional churches, which began on May 21, 1988: “In that day I will perform against Eli all [things] which I have spoken concerning his house: when I begin, I will also make an end.”[kalah:H3615]

We find a similar portrayal in Lam 4:11, “The LORD hath accomplished [kalah:H3615] his fury; he hath poured out his fierce anger, and hath kindled a fire in Zion, and it hath devoured the foundations thereof.”

This is also repeated in the case of Eze 20:8, 13, and 21, and please note the threefold mention of Israel’s rebellion, and God’s punishment for it: “But they rebelled against me, and would not hearken unto me: they did not every man cast away the abominations of their eyes, neither did they forsake the idols of Egypt: then I said, I will pour out my fury upon them, to accomplish [kalah:H3615] my anger against them in the midst of the land of Egypt.... {13} But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which [if] a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume [kalah:H3615] them… {21} Notwithstanding the children rebelled against me: they walked not in my statutes, neither kept my judgments to do them, which [if] a man do, he shall even live in them; they polluted my sabbaths: then I said, I would pour out my fury upon them, to accomplish [kalah:H3615] my anger against them in the wilderness.”

In Est 7:7, on the 17th day of the 2nd month (corresponding to May 21, 2011, and the same day on Noah’s calendar, when God shut him and his family in the Ark), Haman (a picture of Satan) was defeated: “And the king arising from the banquet of wine in his wrath [went] into the palace garden: and Haman stood up to make request for his life to Esther the queen; for he saw that there was evil determined [kalahH3615] against him by the king [Ahasuerus - representing God].”

From the example of Est 7:7, and considering that Eglon is a type of Satan, his “death” would relate to the defeat of Satan, when the  Lord Jesus Christ, upon His arrival as “a thief in the night,”  began to rule this world (“with a rod of iron”) on May 21, 2011. Haman, like Eglon, also represents Satan, and forfeited his life by the decree of King Ahasuerus (who typifies God), when he was hanged that very day.

He Sent Away [shalach:H7971] The People [`am:H5971]

In the historical setting, whatever protocol was employed in giving the gift to Eglon came to a conclusion, and we read in Jud 3:18 that Ehud, “...sent away the people that bare the present.” The two terms “he sent away” and “the people” are found 91 times together in the Old Testament, and in the book of Exodus some 18 times, as the famous expression “let my people go,” as in Exo 9:13,  

“And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people [`am:H5971] go [shalach:H7971], that they may serve me.”

Three Important Aspects Surrounding The Words “He Sent Away The People”

1. We have learned that the Exodus exemplifies the total redemption of the Body of Christ which occurred on May 21, 2011. This dramatically underscores the reality that not one Israelite remained in the land of Egypt - all were delivered, including even Joseph’s bones - which typify the elect [and could also be a veiled reference to those believers who have “fallen asleep (“died”) in Christ”] and Joseph in turn, is a magnificent figure of the Lord Jesus Christ. 

2. Thus the defeat of Satan (characterized by Eglon’s imminent death), as well as the deliverance of all the elect, in the words, “he sent away the people” marks the singular importance of May 21, 2011, which some have casually dismissed by claiming that it was relevant, but they’re really not sure why. The following citations focus on the significance of “bones” in the Old as well as the New Testament in this regard:

Exo 13:19, “And Moses took the bones [`etsem:H6106] of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones [`etsem:H6106] away hence with you.”

The New Testament comments on this in Heb 11:22, “By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones. [osteon:G3747]

Concerning the institution of the Passover, at midnight preceding the Exodus we read, among other commands, in Exo 12:46, “In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone [`etsem:H6106] thereof.”

As the fulfillment of the Passover Lamb, John 19:36 declares concerning Christ: “For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken.”

Eph 5:30-32 further explains that as members of the Body of Christ, the elect are referred to as His “flesh” and as His “bones” harkening back to Gen 2:23, “For we are members of his body, of his flesh, and of his bones [osteon:G3747]. {31} For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. {32} This is a great mystery: but I speak concerning Christ and the church.”

Spiritually speaking, Gen 2:23 pictures Adam as Christ, and Eve, as the Body of Christ, establishing perhaps the greatest theme to flow throughout the entire Word of God: “And Adam said, This [is] now bone [`etsem:H6106] of my bones, [`etsem:H6106] and flesh of my flesh: she shall be called Woman, because she was taken out of Man.”

3. The third point that I would like to address with regard to the terms “he sent away the people,” surfaces in the completion of the Temple (pointing to its spiritual fulfillment on May 21, 2011) which God had mandated Solomon to perform, which appears in two parallel accounts, in which the “dedication of the altar” took place first (for seven days), followed by the Feast of Tabernacles(which occurred during the next seven days):

The first one surfaces in 1 Kin 8:65-66, “And at that time Solomon held a feast [of Tabernacles/Ingathering], and all Israel with him, a great congregation, from the entering in of Hamath unto the river of Egypt, before the LORD our God, seven days and seven days, [even] fourteen days. {66} On the eighth day he sent [shalach:H7971] the people [`am:H5971] away [shalach:H7971]: and they blessed the king, and went unto their tents joyful and glad of heart for all the goodness that the LORD had done for David his servant, and for Israel his people.”

In verse 8 of 2 Chr 7:8-11, we also find these two terms: “Also at the same time Solomon kept the feast seven days, and all Israel with him, a very great congregation, from the entering in of Hamath unto the river of Egypt. {9} And in the eighth day they made a solemn assembly: for they kept the dedication of the altar seven days, and the feast [of Tabernacles/Ingathering] seven days. {10} And on the three and twentieth day of the seventh month he sent [shalach:H7971] the people [`am:H5971] away [shalach:H7971] into their tents, glad and merry in heart for the goodness that the LORD had shewed unto David, and to Solomon, and to Israel his people. {11} Thus Solomon finished the house of the LORD, and the king's house: and all that came into Solomon's heart to make in the house of the LORD, and in his own house, he prosperously effected.” 

We’ll have to stop here today, and Lord willing, we’ll pick up in verse 19 in our next study.

JUDGES 3 - PART 18: Air Date: 2/20/2017

Good evening and welcome to Searching The Scriptures! This is Part 18 of Chapter 3 in the Book of Judges, and today’s date is February 20, 2017;  we left off  at verses 18-20 in this historical parable, which declare:

“ And when he [Ehud] had made an end to offer the present, he sent away the people that bare the present.{19} But he himself turned again from the quarries that [were] by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him. {20} And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of [his] seat.

But He Himself Turned Again From The Quarries That [Were] By Gilgal

In the historical account we learn that Ehud “sent away the people,” which we learned in our last study spiritually exemplifies the Exodus - a monumental portrait of the entire Body of Christ being delivered from bondage to sin (Egypt) and death. The next verse (19) starts out with an unusual statement regarding Ehud (who typifies Christ), and is comprised of three words: “But he himself turned again [shuwb:H7725] from the quarries [peciyl:H6456] that [were] by Gilgal [Gilgal:H1537]…” Let’s consider the location of Gilgal first.

That [Were] By Gilgal [Gilgal:H1537]

Gilgal was the first encampment that the Israelites stayed at, once they crossed over the Jordan River, located to the east of Jericho as we read in Jos 5:6-10,

“For the children of Israel walked forty years in the wilderness, till all the people [that were] men of war, which came out of Egypt, were consumed, because they obeyed not the voice of the LORD: unto whom the LORD sware that he would not shew them the land, which the LORD sware unto their fathers that he would give us, a land that floweth with milk and honey.{7} And their children, [whom] he raised up in their stead, them Joshua circumcised: for they were uncircumcised, because they had not circumcised them by the way. {8} And it came to pass, when they had done circumcising all the people, that they abode in their places in the camp, till they were whole [“healed”]. {9} And the LORD said unto Joshua, This day have I rolled away [galal:H1556] the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day. {10} And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho.” 

I mentioned in an earlier study that Gilgal stems from a root word in verse 9, “have I rolled away,”(galal:H1556) referring to the “reproach of Egypt,” which underscores not only the great deliverance of the Body of Christ from Egypt, but also the fact that God brought them safely into the Promised Land (a picture of the New Heavens and New Earth). Gilgal is noteworthy as Saul was crowned king there, and Samuel ministered there as well. However, like Bethel (“the house of God”) it can typify the end-time institutional churches and denominations that came under God’s wrath,on May 21, 1988, at the start of the final Great Tribulation of our day, as the subsequent citations highlight:

Hos 9:15, “All their wickedness [is] in Gilgal: [Gilgal:H1537] for there I hated them: for the wickedness of their doings I will drive them out of mine house, I will love them no more: all their princes [are] revolters.”

Amos 4:4, “Come to Bethel, and transgress; at Gilgal [Gilgal:H1537] multiply transgression; and bring your sacrifices every morning, [and] your tithes after three years:”

Amo 5:5, “But seek not Bethel, nor enter into Gilgal, [Gilgal:H1537] and pass not to Beersheba: for Gilgal [Gilgal:H1537] shall surely go into captivity, and Bethel shall come to nought.”

As I indicated Gilgal was the first encampment on the western side of Jordan, and it was there that Joshua encountered “...a man...with his sword drawn in his hand…” who revealed Himself to be the “... captain of the host of the LORD…” [the Lord Jesus Christ - “...a man of war...”(Exo 15:3)], according to Jos 5:13-15, prior to the supernatural conquest of Jericho:

“And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, [Art] thou for us, or for our adversaries? {14} And he said, Nay; but [as] captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant? {15} And the captain of the LORD'S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest [is] holy. And Joshua did so.”

In turn, the destruction of Jericho, in which the Israelites encompassed the city 13 times is a dramatic picture of the 13,000th  anniversary of the creation of the world, which took place in 1988, when Christ spiritually “returned” to bring judgment upon His own “house,” as 1 Pet 4:17 insists; its Old Testament counterpart, Jer 25:29, makes the same point, but takes it a step further to include the transition of judgment upon the world at large on May 21, 2011: 

1Pet 4:17, “For the time [is come] that judgment must begin at the house of God: and if [it] first [begin] at us, what shall the end [be] of them that obey not the gospel of God?”

Jer 25:29, “For, lo, I begin to bring evil on the city which is called by my name, [i.e., “Jerusalem” - denoting the churches and denominations under God’s wrath]  and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts.”

It’s significant that the judgment upon the churches [i.e., “Idumea” or “Edom” (same as “Adam”) or “Esau” or “Mt. Seir”] as well as the world at large on May 21, 2011, is also in view with respect to this term, “have I rolled away,”(galal:H1556) as verse 4 of Isa 34:1-5 reveals:

“Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. {2} For the indignation of the LORD [is] upon all nations, and [his] fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. {3} Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. {4} And all the host of heaven shall be dissolved, and the heavens shall be rolled together [galal:H1556] as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling [fig] from the fig tree. {5} For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment.”

Isa 34:4 is one of the dozen or so parallel verses to Mat 24:29, found in both the Old and New Testaments that establish the fact that immediately following the 23-year (8400 day) Great Tribulation of our day (May 21, 1988 - May 21, 2011), God shut “the door” to salvation [as He had done 7000 years earlier, when He shut Noah and his family in the Ark (a picture of Christ’s salvation) on the 17th day of the second month] enveloping this world in a new “time and season” of spiritual “night,” as He began to rule this world  “with a rod of iron” during this prolonged “day of judgment”:

Mat 24:29 states: “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 from heaven, and the powers of the heavens shall be shaken:”

From The Quarries [peciyl:H6456]

The spiritual identification of Gilgal with God’s judgment on the corporate churches and denominations of our day, also surfaces with regard to the term, “from the quarries” (peciyl:H6456) in a unique way on a spiritual plane, as this particular term is only translated as “quarries” here in Jud 3:19 and verse 26; all the other 21 times it is rendered as: “graven images” or “carved images,” as the following references portray:

In Deu 12:1-3, God made this decree, in which this word is translated “the graven images” in verse 3:  “These [are] the statutes and judgments, which ye shall observe to do in the land, which the LORD God of thy fathers giveth thee to possess it, all the days that ye live upon the earth. {2} Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree: {3} And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images [peciyl:H6456] of their gods, and destroy the names of them out of that place.”

One of Judah’s most faithful kings, Josiah, certainly put these commands into practice, as 2 Chr 34:1-7 asserts; this term is rendered as “and the carved images” in verses 3 and 4, and “the graven images” in verse 7:

“Josiah [was] eight years old when he began to reign, and he reigned in Jerusalem one and thirty years. {2} And he did [that which was] right in the sight of the LORD, and walked in the ways of David his father, and declined [neither] to the right hand, nor to the left. {3} For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves, and the carved images [peciyl:H6456], and the molten images. {4} And they brake down the altars of Baalim in his presence; and the images, that [were] on high above them, he cut down; and the groves, and the carved images [peciyl:H6456], and the molten images, he brake in pieces, and made dust [of them], and strowed [it] upon the graves of them that had sacrificed unto them. {5} And he burnt the bones of the priests upon their altars, and cleansed Judah and Jerusalem. {6} And [so did he] in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali, with their mattocks round about. {7} And when he had broken down the altars and the groves, and had beaten the graven images [peciyl:H6456] into powder, and cut down all the idols throughout all the land of Israel, he returned [shuwb:H7725] to Jerusalem.”

Incidentally the term, “he returned” in the phrase, “...he returned to Jerusalem” that I just quoted from 2 Chr 34:7, is the identical word that we find in Jud 3:19, “But he [Ehud] himself turned again…” This word also appears in verse 58 of Psa 78:55-58, in which it is rendered, “with their graven images” in this segment of this historical parable (regarding national Israel) which pertains to the time of the Judges that we are currently studying:  

“He cast out the heathen also before them, and divided them an inheritance by line, and made the tribes of Israel to dwell in their tents. {56} Yet they tempted and provoked the most high God, and kept not his testimonies: {57} But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow. {58} For they provoked him to anger with their high places, and moved him to jealousy with their graven images.” [peciyl:H6456] 

Lastly in Isa 42:8, God unequivocally declares, “I [am] the LORD: that [is] my name: and my glory will I not give to another, neither my praise to graven images.” [peciyl:H6456] 

But He Himself Turned Again [shuwb:H7725]

This last verse can be applied most definitely to the Lord Jesus Christ - Whom Ehud represents spiritually - which is why He would not turn his attention or worship idols, as we also saw in the case of King Josiah. There is only one other passage that contains the two words together, “but he himself turned again” (shuwb:H7725) and “from the quarries” (peciyl:H6456) besides Jud 3:19 and 2 Chr 34:7, and that is in verse 7 of Mic 1:1-7, and is translated as “and all the graven images” (peciyl:H6456) and “they shall return” (shuwb:H7725) - once again pointing to the end of the “era of the church age”:

“The word of the LORD that came to Micah the Morasthite in the days of Jotham, Ahaz, [and] Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem. {2} Hear, all ye people; hearken, O earth, and all that therein is: and let the Lord GOD be witness against you, the Lord from his holy temple. {3} For, behold, the LORD cometh forth out of his place, and will come down, and tread upon the high places of the earth. {4} And the mountains shall be molten under him, and the valleys shall be cleft, as wax before the fire, [and] as the waters [that are] poured down a steep place. {5} For the transgression of Jacob [is] all this, and for the sins of the house of Israel. What [is] the transgression of Jacob? [is it] not Samaria? and what [are] the high places of Judah? [are they] not Jerusalem? {6} Therefore I will make Samaria as an heap of the field, [and] as plantings of a vineyard: and I will pour down the stones thereof into the valley, and I will discover the foundations thereof. {7} And all the graven images [peciyl:H6456]  thereof shall be beaten to pieces, and all the hires thereof shall be burned with the fire, and all the idols thereof will I lay desolate: for she gathered [it] of the hire of an harlot, and they shall return [shuwb:H7725] to the hire of an harlot.”

Well, we’ll have to stop here  today, and resume with verse 20 in our next lesson, Lord willing.

JUDGES 3 - PART 19: Air Date: 2/22/2017

Good evening and welcome to Searching The Scriptures! This is Part 19 of Chapter 3 in the Book of Judges, and today’s date is February 22, 2017; and we are discussing verses 19-20 in this historical parable:

“But he himself turned again from the quarries that [were] by Gilgal, and said, I have a secret errand [dabar:H1697] unto thee, O king: who said, Keep silence. And all that stood by him went out from him. {20} And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message [dabar:H1697] from God unto thee. And he arose out of [his] seat.”

I Have A Secret [cether:H5643] Errand [dabar:H1697] Unto Thee, O King [melek:H4428]

What transpires next in the historical context is a brief conversation between Ehud (who typifies Christ) and Eglon (who represents Satan), the king of the Moabites. You might recall that the Moabites were related to Israel, as they were the descendants, along with the Ammonites, of Lot through his own daughters, as one learns from Gen 19. Both the Moabites and the Ammonites exemplify the institutional churches and denominations that came under the wrath of God as of May 21, 1988. The three Hebrew terms embodied in this English phrase, “I have a secret errand unto thee, O king…” are only found together in one other highly significant passage - in Jer 37:17 - with another king -  Zedekiah, king of Judah, who is told by Jeremiah that he will capitulate to yet another king - “the king of Babylon,” who is a figure of Satan, like Eglon; spiritually this points to God’s command to leave the churches and denominations (as God’s judgment fell upon them, as 1 Pet 4:17 teaches), as they came under the rulership of  Satan, according to God’s sovereign decree:

“Then Zedekiah the king [melek:H4428] sent, and took him out: and the king [melek:H4428] asked him secretly [cether:H5643] in his house, and said, Is there [any] word [dabar:H1697] from the LORD? And Jeremiah said, There is: for, said he, thou shalt be delivered into the hand of the king [melek:H4428] of Babylon.” 

What’s interesting about the words, “errand” or “I have a message” (in verse 20) is that they are the same Hebrew term, for “word” (dabar:H1697). By selecting this specific term, God is showcasing the Word of God, even as He did with the dagger with “two edges,” secretly hidden on Ehud’s right thigh, since the Bible is characterized as a “twoedged” sword. The terms, “I have a secret” (cether:H5643) and “errand” (dabar:H1697) in this situation have to do with judgment, but they can also indicate blessing, as verse 114 of  Psa 119 maintains. Keep in mind that  Psalm 119 - the longest one in the Bible - is focused entirely on the Word of God. Thus, we see in both cases the dual nature of the Bible, concerning judgment as well as mercy, which in itself is an astounding truth since the words of the Bible can provide two diametrically opposite outcomes: spiritual life as well as spiritual death.

Psa 119:114 translates “I have a secret” as “Thou are my hiding place,” and “errand” (or “ I have a messsage”)  as “in thy word”: “Thou [art] my hiding place [cether:H5643] and my shield: I hope in thy word.” [dabar:H1697]

Who Said, Keep Silence

Referring to Eglon,  the latter part of verse 19 states, “...who said, Keep silence. [hacah:H2013] And all that stood by him went out from him.” 

In the historical setting we can imagine why the king said this, and why he might not want his attendants to be privy to such matters. Kings were always suspicious and had to be extremely cautious because of the likelihood that others (even within their own family) might want to usurp their authority, by either killing them or putting them in prison; as a result they had to be very guarded about intelligence getting into the wrong hands which might compromise their security and power. You might recall in the book of Esther, that Bigthan and Teresh (two chamberlains) attempted to do something similar to King Ahasuerus, and were unsuccessful due to God having placed His servant Mordecai in a position to learn of their plot, and thus he was able to alert his cousin Esther the queen, who in turn, warned the king of their evil intentions in Est 2:21-23,

“In those days, while Mordecai sat in the king's gate, two of the king's chamberlains, Bigthan and Teresh, of those which kept the door, were wroth, and sought to lay hand on the king Ahasuerus. {22} And the thing was known to Mordecai, who told [it] unto Esther the queen; and Esther certified the king [thereof] in Mordecai's name. {23} And when inquisition was made of the matter, it was found out; therefore they were both hanged on a tree: and it was written in the book of the chronicles before the king.” 

However, we are concerned about the spiritual meaning behind this command, “Keep silence.” [hacah:H2013], which is a root word that is found 7 other times in the Old Testament, besides here in Jud 3:19. It is rendered in the following ways: “keep silence” (3x), “hold your peace” (2x), “hold your tongue” (1x), “still” (1x), and  “silence” (1x). 

In Num 13:30 we learn of Joshua’s attempt to encourage the other ten tribes to trust God and conquer the land of Canaan which God had promised to them, in spite of what they saw with their physical eyes (i.e., “walking by sight” instead of “walking by faith”); this term is rendered here as “stilled”: “And Caleb stilled [hacah:H2013] the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it.”

Neh 8:11 is set against the backdrop of the seventh month as Mr. Camping pointed out in Time Has An End [(on pages 207-214) in which the blowing of the “ram’s horn,” on the first day of the month signified the Jubilee (or the proclamation of the Gospel to free people spiritually from their bondage to sin and Satan)], along with the Day of Atonement (on the 10th day - pointing parabolically to Christ’s work, prior to Creation), as well as the Feast of Tabernacles (pointing spiritually to the end of the world lasted from the 15th day of the month through the 22nd). According to verse 17b, the Feast of Tabernacles had not been observed since the time of Joshua, “...for since the days of Jeshua the son of Nun unto that day had not the children of Israel done so. And there was very great gladness. So the Levites stilled all the people, saying, Hold your peace, [hacah:H2013] for the day [is] holy; neither be ye grieved.”

Amos 6 has to do with God’s judgment on the institutional churches and denominations, and in verse 6 this word is rendered as “Hold thy tongue”: “And a man's uncle shall take him up, and he that burneth him, to bring out the bones out of the house, and shall say unto him that [is] by the sides of the house, [Is there] yet [any] with thee? and he shall say, No. Then shall he say, Hold thy tongue: [hacah:H2013] for we may not make mention of the name of the LORD.”

In similar fashion, Amo 8:3 translates this term as “with silence”: “And the songs of the temple shall be howlings in that day, saith the Lord GOD: [there shall be] many dead bodies in every place; they shall cast [them] forth with silence.” [hacah:H2013]

The judgment on the institutional churches and denominations (May 21, 1988)  as well as on the world at large (May 21, 2011) is in view in Zep 1, and in verse 7, this word is expressed as “Hold thy peace”: “Hold thy peace [hacah:H2013] at the presence of the Lord GOD: for the day of the LORD [is] at hand: for the LORD hath prepared a sacrifice, he hath bid his guests.”

In a chapter that deals with the fulfillment of the Great Commission, verse 13 of Zec 2 renders this term as “Be silent”: “Be silent, [hacah:H2013] O all flesh, before the LORD: for he is raised up out of his holy habitation.”

Hab 2:20, like Jud 3:19, translates this expression as “keep silence”: “But the LORD [Yehovah:H3068] [is] in his holy [qodesh:H6944] temple [heykal:H1964]: let all the earth keep silence [hacah:H2013] before him.” 

But The LORD [Yehovah:H3068] [Is] In His Holy [qodesh:H6944] Temple [heykal:H1964]

Please note the intriguing phase in this reference besides the term “keep silence”: “But the LORD is in his holy temple…”

 The New Testament also reminds us of the spiritual nature of “silence” in Heaven in Rev 8:1, pertaining to the “times and seasons,” when virtually nobody was saved during the first 2300 days of the Great Tribulation (May 21, 1988 - September 7,1994), which is typified by a “half an hour”:

“And when he had opened the seventh seal, there was silence [sige:G4602] in heaven about the space of half an hour.”

This phrase, “But the LORD is in his holy temple…” is comprised of three Hebrew words. This unique expression is only  found in two other passages,  which deal with Christ being under the wrath of God, and our current “day of judgment,” respectively.

Jon 2:7 reveals, “When my soul fainted [H5848] within me I remembered the LORD: [Yehovah:H3068] and my prayer came in unto thee, into thine holy [H6944] temple.” [heykal:H1964]

Psa 11:4-5 affirm, “The LORD [Yehovah:H3068] [is] in his holy [qodesh:H6944] temple, [heykal:H1964] the LORD'S throne [is] in heaven: his eyes behold, his eyelids [H6079] try, [bachan:H974] the children of  men. {5} The LORD trieth  [bachan:H974] the righteous: but the wicked and him that loveth violence his soul.

So we see that in these three verses (Hab 2:20, Jon 2:7, Psa 11:4), God is making a correlation between “being in His holy Temple” with Christ being judged (prior to Creation) and the “fiery trial” that believers are currently enduring, as they too, are appearing as it were “...before the judgment seat of Christ…” according to 2 Cor 5:10,

“For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.”

There is one other similar phrase that I want to draw your attention to in Mal 3:1-3, which is set within the “day of judgment;” it is the three -fold  phrase in verse 1: “...me: and the Lord [adown’:H113] ...come [bow’:H935]..to his temple [heykal:H1964]…”:

“Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts. {2} But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' soap: {3} And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.”

The LORD Trieth [bachan:H974] The Righteous

I know that I’m getting far afield from our study, but because this is so pertinent to our day, I think this digression is an important one. Here are a few more citations that pertain to this matter of God trying His people during this prolonged “day of judgment;” notice the recurring theme of “silver and gold” that is in view, as God is purifying His saints during these days of severe testing:

Job 23:10 asserts, “But he knoweth the way that I take: [when] he

 hath tried [bachan:H974] me, I shall come forth as gold.”

Psa 17:3 likewise states; notice also the allusion to (spiritual) night time: “Thou hast proved [bachan:H974] mine heart; thou hast visited [me] in the night; thou hast tried me [tsaraph:H6884], [and] shalt find nothing; I am purposed [that] my mouth shall not transgress.”

Psa 66:10 also adds, “For thou, O God, hast proved [bachan:H974] us: thou hast tried us [tsaraph:H6884] as silver is tried.”

Pro 17:3 further  maintains, “The fining pot [is] for silver, and the furnace for gold: but the LORD trieth [bachan:H974] the hearts.”

Lastly, Zec 13:9 sums up this doctrine beautifully, in referring to the elect remaining on earth presently, as the “third part”: “And I will bring the third part through the fire, and will refine them [tsaraph:H6884] as silver is refined, and will try [bachan:H974] them as gold is tried: [bachan:H974] 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.”

There is another word that appears in three of the above citations that  bears acknowledging; it is a similar (but unrelated) term to bachan (H974)  - tsaraph:H6884 - which is most commonly rendered as “try,” (11x), but also as: “founder” (5x), “goldsmith” (5x), “refine” (3x), “refiner” (2x), “melt” (2x), “pure” (2x), “purge away” (1x), “casteth” (1x),  and once as “finer.” So the similarity between these two words is quite striking; moreover, by employing this other word, God is further underscoring the nature of the “fiery trial” that He is lovingly putting His people through during these difficult days. Lord permitting, we will continue with the last part of verse 19 in our next study.

JUDGES 3 - PART 20: Air Date: 2/24/2017

Good evening and welcome to Searching The Scriptures! This is Part 20 of Chapter 3 in the Book of Judges, and today’s date is February 24, 2017. We have arrived at verses 19-21 in this historical parable, which state:

“But he himself turned again from the quarries that [were] by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him. {20} And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of [his] seat. {21} And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly:”

And All That Stood [`amad:H5975] By Him Went Out [yatsa’:H3318] From Him

We left off at the last phrase in verse 19, which states, “And all that stood [`amad:H5975] by him went out [yatsa’:H3318] from him.” Here we see, as I have stated in an earlier lesson, that Eglon’s servants leave in order that Ehud can declare his “secret errand” to the king privately. I’m not sure of the spiritual implications of this event. Eglon we know is a picture of Satan, and so his servants would represent “devils.” Why are they going out? Perhaps their departure points to Haman’s (another portrait of Satan) “10 sons” that succeeded him after his death on the 17th day of the 2nd month? Lord willing, we may be able to glean some more insights when we get down to verse 24, when these same servants return to the summer parlour to find Eglon dead. 

In any event, these two Hebrew words `amad (H5975) and yatsa’ (H3318) appear together in 38 other references, many of which are found in chapters that deal with judgment, death, or sin. One notable example, in which these two terms are found, is in 1 Sam 17:8, regarding Goliath - who like Eglon - is a type or figure of Satan, and by reading further we read of his demise at the hands of David - who like Ehud -  represents the Lord Jesus Christ:

“And he stood [`amad:H5975] and cried unto the armies of Israel, and said unto them, Why are ye come out [yatsa’:H3318]  to set [your] battle in array? [am] not I a Philistine, and ye servants to Saul? choose you a man for you, and let him come down to me.”  

He Was Sitting [yashab:H3427] In A Summer [meqerah:H4747] Parlour [`aliyah:H5944]

We then find the two men alone, as Eglon was “...sitting in a summer parlour…”  To “sit” in the Bible refers spiritually to “ruling,” and we learned previously that Eglon - the king of the Moabites (they represent the institutional churches and denominations that came under the wrath of God) had been sovereignly placed by God over the Israelites for 18 years, as punishment for Israel’s rebellion - the second phase in the cycle of “rebellion>oppression>deliverance> and rest,” which characterizes the Book of Judges. The word, “summer” is only found in verses 20 and 24 of Judges 3. The term, “parlour,” (`aliyah:H5944) on the other hand surfaces 4 times in this chapter; altogether in the Old Testament, it is rendered as a “chamber” (12x), “parlour” (4x), “going up” (2x), “ascent” (1x), and once as “loft.”  The following are some of the ways that God employs this term:

In 2 Kin 4:10-11, it is translated twice as “chamber” in the touching account of the Shunammite woman and her husband who were moved by God to prepare this room for Elisha’s use: “Let us make a little chamber, [`aliyah:H5944] I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be, when he cometh to us, that he shall turn in thither. {11} And it fell on a day, that he came thither, and he turned into the chamber, [`aliyah:H5944] and lay there.”

With regard to the divine blueprints of the Temple which God had given to David, who in turn relayed them to his son, Solomon according to 1 Chr 28:11, which maintains, “Then David gave to Solomon his son the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers [`aliyah:H5944] thereof, and of the inner parlours thereof, and of the place of the mercy seat,”

The above examples are positive in nature, however in 2 Kin 23:12, God employs this word in the context of judgment (once again foreshadowing the “end of the institutional churches and denominations”), having to do with good king Josiah’s zeal to obey and uphold the Word of God: “And the altars that [were] on the top of the upper chamber [`aliyah:H5944] of Ahaz, which the kings of Judah had made, and the altars which Manasseh had made in the two courts of the house of the LORD, did the king beat down, and brake [them] down from thence, and cast the dust of them into the brook Kidron.”

And Ehud [Ehud:H164] Said [amar:H559] I Have A Message [dabar:H1697] From God Unto Thee

We are now going to witness - in the same context of judgment - the demise of Eglon (a representation of Satan) by the Word of God in a fourfold manner. Fourfold in this way:

• Ehud (portraying the Lord Jesus Christ) “said” (he speaks)
• He said: “I have ‘a message’” [“a word” - (dabar:H1697)  found 807 times in the Old Testament )...
•  “...from God [plural - the triune God - (elohiym:H430)] unto thee.”
•  Lastly, Ehud is going to use his “...dagger which had  two edges...” [ (Jud 3:16) typifying again the Word of God] to literally kill Eglon. 

Reading this, one is of course  reminded of that magnificent declaration in Heb 4:12-13,

“For the word of God [is] quick [i.e., “alive”], and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart. {13} Neither is there any creature that is not manifest in his sight: but all things [are] naked and opened unto the eyes of him with whom we have to do.” 

And He Arose [quwm:H6965] Out Of His Seat [kicce’:H3678]

The last phrase in Jud 3:20 is: “And he arose [quwm:H6965] out of his seat.”[kicce’:H3678]

Certainly Ehud’s statement would have piqued Eglon’s curiosity, but it also underscores a deeper truth - namely that it was God (whether Eglon was mindful of this or not) who put Eglon in power over the Jews for 18 years; however, he is about to not only lose that rule, but also his very life. So he stands up to hear what God has to say to him. We see the same turn of events with regard to the fall of the Babylonian empire (a portait of the kingdom of Satan) - which God used to judge Israel for 70 years -  by Darius the Mede (representing Christ) in 539 BC. The spiritual principle in view here is, in this example, encapsulated in Jer 25:9-12,

“Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land [Judah and Jerusalem - picturing the New Testament institutional churches and denominations], and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. {10} Moreover I [God] will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. {11} And this whole land shall be a desolation, [and] an astonishment; and these nations shall serve the king of Babylon seventy years. {12} And it shall come to pass, when seventy years are accomplished, [that] I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations.”

The same word, “and he arose” (quwm:H6965) in Jud 3:20 is found in Neh 9:3-5, three times, which illustrates the respect and allegiance which God and His Word demand: “And they stood up [quwm:H6965] in their place, and read in the book of the law of the LORD their God [one] fourth part of the day; and [another] fourth part they confessed, and worshipped the LORD their God. {4} Then stood up [quwm:H6965] upon the stairs, of the Levites, Jeshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, [and] Chenani, and cried with a loud voice unto the LORD their God. {5} Then the Levites, Jeshua, and Kadmiel, Bani, Hashabniah, Sherebiah, Hodijah, Shebaniah, [and] Pethahiah, said, Stand up [quwm:H6965] [and] bless the LORD your God for ever and ever: and blessed be thy glorious name, which is exalted above all blessing and praise.

The term “seat” (kicce’:H3678) is only translated this way 7 times, and once as “and a stool” (found in 2 Kin 4:10 when we were discussing the “chamber” that the Shunammite had prepared for Elisha earlier in this study); 127 other times it is rendered as “throne,” as these next citations exemplify:

Psa 9:7 speaks to our day in particular: “But the LORD shall endure for ever: he hath prepared his throne [kicce:H3678] for judgment.”

Likewise Psa 11:4 affirms, “The LORD [is] in his holy temple, the LORD'S throne [kicce:H3678] [is] in heaven: his eyes behold, his eyelids try, the children of men.”

Referring to Satan’s wicked ambitions we read in Isa 14:13, “For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne [kicce:H3678] above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north:”

And Ehud  [Ehud:H164] Put Forth [shalach:H7971] His Left [semo’wl:H8040] Hand [yad:H3027]

Jud 3:21 reveals, “And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly:”  

Let’s consider the first phrase, “And Ehud put forth his left hand…” This is somewhat curious as the two terms, “left” (semo’wl:H8040) and “hand” (yad:H3027) are different that what we saw back in Jud 3:15, when I made the point in lesson #14 that Ehud, though “lefthanded” was a Benjaminite, (which ironically signifies, “son of my right hand”): 

“But when the children of Israel cried unto the LORD, the LORD raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man lefthanded [’itter:H334] [yamiyn:H3225]: and by him the children of Israel sent a present unto Eglon the king of Moab.”

Previously, I had also pointed out that this word, “lefthanded” (’itter:H334/yad:H3027/yamiyn:H3225) only appears in one other account, and it so happens that it too, is in the book of Judges - in Jud 20:15-16 - in a very unique historical parable concerning 700 chosen lefthanded men - depicting true believers, which if God enables us to get there, we will investigate in greater detail:

“And the children of Benjamin were numbered at that time out of the cities twenty and six thousand [13 X 2 X 1000] men that drew sword, beside the inhabitants of Gibeah, which were numbered seven hundred chosen men. {16} Among all this people [there were] seven hundred [7 X 100] chosen men lefthanded; every one could sling stones at an hair [breadth], and not miss.”

However, we also want to bear in mind that the “right hand” is a picture of the Lord Jesus Christ, Who is seated “..at my [God’s] right hand” as Psa 110:1 so majestically asserts,

“[A Psalm of David.] The LORD said unto my Lord, Sit thou at my right hand [yamiyn:H3225 - the same term found in Jud 3:15], until I make thine enemies thy footstool.”

This idea is also stressed in the New Testament, as Mat 25:33-34 and 41 explain, “And he shall set the sheep on his right hand [dexios:G1188], but the goats on the left. [euonymos:G2176] {34} Then shall the King say unto them on his right hand [dexios:G1188], Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: ... {41} Then shall he say also unto them on the left hand [euonymos:G2176], Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:”

Lord willing, in our next study we will continue examining Jud 3:21.

JUDGES 3 - PART 21: Air Date: 2/27/2017

Good evening and welcome to Searching The Scriptures! This is Part 21 of Chapter 3 in the Book of Judges, and today’s date is February 27, 2017. I’ll read verses 21-23 of this historical parable:

“And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly: {22} And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out. {23} Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them.”

And Took [laqach:H3947] The Dagger [chereb:H2719] From His Right [yamiyn:H3225] Thigh [yarek:H3409]

In our last study, we left off at the phrase in verse 21, “...and took the dagger from his right thigh…,” which is comprised of four Hebrew words.

The Dagger [chereb:H2719] And Thigh [yarek:H3409] 

Let’s first consider the two words, “dagger” [only translated as such in this chapter three times (verses 16, 21, and 22) but 401 times it is rendered as “sword”)] and “thigh.” We find an example of these two words together in verse 3 of Psa 45:1-6, which majestically portrays some of the glorious attributes of the Lord Jesus Christ,Who is typified as the victorious Conquerer over His enemies:

“[To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves.] My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue [is] the pen of a ready writer. {2} Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever. {3} Gird thy sword  [chereb:H2719] upon [thy] thigh [yarek:H3409], O [most] mighty, with thy glory and thy majesty. {4} And in thy majesty ride prosperously because of truth and meekness [and] righteousness; and thy right hand shall teach thee terrible things. {5} Thine arrows [are] sharp in the heart of the king's enemies; [whereby] the people fall under thee. {6} Thy throne, O God, [is] for ever and ever: the sceptre of thy kingdom [is] a right sceptre.”

Please note in verse 6 the uniquely powerful affirmation by God the Father of the deity of the Lord Jesus Christ, and to make sure that the reader understands that Christ is the One He is referring to, this verse is quoted in Heb 1:8, with the addition of the phrase, “But unto the Son…”:

“But unto the Son [he saith], Thy throne, O God, [is] for ever and ever: a sceptre of righteousness [is] the sceptre of thy kingdom.”

In parallel fashion to Psa 45:3, we find the “twoedged” or “sharp” sword also in view in Rev 19:15-16, along with the “thigh” of the Lord Jesus Christ, as He is represented again as the Divine Victor, which is taking place today, during this current “day of judgment”: 

Rev 19:15-16, “And out of his mouth goeth a sharp sword [rhomphaia:G4501], that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.{16} And he hath on [his] vesture and on his thigh [meros:G3382] a name written, KING OF KINGS, AND LORD OF LORDS.”

Looking at this from another perspective, this Hebrew word “thigh”(yarek:H3409) is also associated with the reproductive organs, which symbolize spirtual life, as we read in Exo 1:5, where it is translated as “of the loins”: 

“And all the souls that came out of the loins [yarek:H3409]of Jacob were seventy souls: for Joseph was in Egypt [already].”

Similarly, we find in the historical parable of Abraham’s servant swearing to Abraham - by placing his hand under Abraham’s thigh - that he will find a wife for Isaac in verses 2 and 9 of Gen 24:1-9. In this account, we discover that Abraham represents God the Father, and Isaac, God the Son; the “wife” pictures all the elect, and possibly the “one that ruled over all that he had” (i.e., “the eldest servant”) represents God the Holy Spirit: 

“And Abraham was old, [and] well stricken in age: and the LORD had blessed Abraham in all things. {2} And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh [yarek:H3409]: {3} And I will make thee swear by the LORD, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell: {4} But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac. {5} And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest? {6} And Abraham said unto him, Beware thou that thou bring not my son thither again. {7} The LORD God of heaven, which took me from my father's house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence. {8} And if the woman will not be willing to follow thee, then thou shalt be clear from this my oath: only bring not my son thither again. {9} And the servant put his hand under the thigh [yarek:H3409] of Abraham his master, and sware to him concerning that matter.”

In the New Testament, we also find references to “spiritual” (re-)birth, as in Jam 1:18 and the familiar dialogue between Nicodemus and the Savior in John 3:1-7,respectively:

“Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.”

“There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: {2} The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. {3} Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. {4} Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? {5} Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and [of] the Spirit, he cannot enter into the kingdom of God. {6} That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. {7} Marvel not that I said unto thee, Ye must be born again.” 

There is another curious reference in which this term “thigh” or “loins” (yarek:H3409) is used; it is found in Exo 25:31, which is describing the parts of the golden “menorah” (or “candlestick”), and it is translated as “his shaft”: “And thou shalt make a candlestick [of] pure gold: [of] beaten work shall the candlestick be made: his shaft, [yarek:H3409] and his branches, his bowls, his knops, and his flowers, shall be of the same.”

We recognize that the candlestick personifies the Lord Jesus Christ, Who is the “Light” of the world (John 9:5) and it was always to remain lit (by virtue of the abundant supply of pure olive oil - typifying the Holy Spirit) in the Temple 24/7. God also associates spiritual “light” with spiritual “life,” as we read in both the Old and New Testaments: 

Pro 6:23 reveals, “For the commandment [is] a lamp [niyr:H5216]; and the law [is] light [’owr:H216]; and reproofs of instruction [are] the way of life:” [chay:H2416]

Joh 1:4 likewise affirms, “In him was life [zoe:H2222]; and the life [zoe:H2222] was the light of men.”

From His Right [yamiyn:H3225] 

Let’s briefly consider the term, “from his right” (yamiyn:H3225), referring to Ehud’s thigh in the historical context, keeping in mind that Ehud typifies the Savior. This word is rendered in the following ways: “hand” (105x), “right” (24x), “side” (5x), “south” (3x),and  twice as “lefthanded” (with H334); spiritually it points to the Person of the Lord Jesus Christ, according to the following citations:

This word appears in verse 4 of Psa 45, which I quoted earlier:  “And in thy majesty ride prosperously because of truth and meekness [and] righteousness; and thy right hand [yamiyn:H3225] shall teach thee terrible things.”

In the Psa 110 series, this term surfaced twice in verse 1 as well as in verse 5, and we learned in that study that after Christ rose from death and annihilation (prior to the foundation of the world), He sat down “on the right hand” - keeping in mind that the “hand” represents the will, and Christ always obeyed the Word of God perfectly: 

“[A Psalm of David.] The LORD said unto my Lord, Sit thou at my right hand,[yamiyn:H3225] until I make thine enemies thy footstool. ... {5} The Lord at thy right hand [yamiyn:H3225] shall strike through kings in the day of his wrath.”

Exo 15:6, “Thy right hand,[yamiyn:H3225] O LORD, is become glorious in power: thy right hand, [yamiyn:H3225] O LORD, hath dashed in pieces the enemy.”

Deu 33:2, “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 [yamiyn:H3225] [went] a fiery law for them.”

Isa 48:13 further declares, “Mine hand also hath laid the foundation of the earth, and my right hand [yamiyn:H3225] hath spanned the heavens: [when] I call unto them, they stand up together.”

I’m going to have to stop here today, as I want to discuss the end of verse 21 and verse 22 together in our next lesson, Lord willing, as they pertain to the death of Eglon.

JUDGES 3 - PART 22: Air Date: 3/1/2017

Good evening and welcome to Searching The Scriptures! This is Part 22 of Chapter 3 in the Book of Judges, and today’s date is March 1, 2017. I’ll read verses 21-23 of this historical parable:

“And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly: {22} And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out. {23} Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them.”

And Thrust [taqa`:H8628] It Into His Belly [beten:H990]

The last phrase that we want to investigate in Jud 3:21 is: “...and thrust it into his belly,” which as I mentioned at the close of our last study, I would like to investigate today, along with verse 22. In the historical setting we understand what is happening. Spiritually, we also recognize that Ehud as a type of Christ has defeated Eglon (a figure of Satan). It’s worth noting that this word, “belly” (beten:H990) is also translated by a number of different expressions: “belly” (30x), “womb” (31x), “body” (8x), “within” (2x), “born” (1x). It’s significant that both “womb” and “belly” are rendered as such almost the same number of times. The term for “belly” is the same word that God employs in Jon 2:2, and He defines it as “hell,” which is the grave:

“And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly [beten:H990] of hell [she’owl:H7585] cried I, [and] thou heardest my voice.”

This verse supports the idea that in killing Satan, his kingdom (of spiritual darkness and death) was given a fatal blow. This is similar to what we read in Gen 3:15, in which God foreshadows Satan’s ultimate fate; I have included, for the sake of clarity, who or what the pronouns are alluding to, as well as some of the other nouns, as this passage can be somewhat confusing:

“And I [God] will put enmity [or “hatred”] between thee [Satan] and the woman [the elect], and between thy [Satan’s] seed [the non-elect] and her [the elect’s] seed [This is speaking of Christ - see Gal 3:16 below]; it [should read “he” - “Christ”] shall bruise thy [Satan’s] head, and thou [Satan] shalt bruise his [Christ’s] heel.”

The “head” blow is fatal, whereas the “heel” would be minor in comparison, and related to the “demonstration” that occurred at the Cross in 33 AD, which is a dramatic illustration, of what took place when Christ actually paid for the sins of His elect, prior to the foundation of this universe. (Rev 13:8). One should not think that Christ’s mental, emotional, and physical sufferings during the events leading up to and including the Cross were in any way lessened, by reason of the fact that He was not paying for sins at that time, as we glean from a passage like Psa 22:14-18 (a messianic psalm) which was historically fulfilled in 33 AD, but spiritually gives us 14 critically important insights regarding what transpired in the atonement at the foundation of the world, which is beyond the scope of our present study:

“I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. [me`ah:H4578]5 {15} My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou [God] hast brought me into the dust of death. {16} For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet. {17} I may tell all my bones: they look [and] stare upon me. {18} They part my garments among them, and cast lots upon my vesture.”  

Incidentally, the word, “of my bowels” in verse 14 is significant, since it appears in Jon 1:17 and 2:1, as “was in the belly,” and “belly,” respectively: 

 “Now the LORD had prepared a great fish to swallow up Jonah. And Jonah was in the belly [me`ah:H4578] of the fish three days and three nights.”

“Then Jonah prayed unto the LORD his God out of the fish's belly,” [me`ah:H4578]

And Thrust [taqa`:H8628] 

Let’s briefly consider the word, “and thrust” in the phrase, “...and thrust it into his belly,” as I would like to move on to the other specifics related to Eglon’s death:

In Jdg 4:21, this term is rendered as “unto him and smote”: “Then Jael Heber's wife took a nail of the tent, and took an hammer in her hand, and went softly unto him, and smote [taqa`:H8628] the nail into his temples, and fastened it into the ground: for he was fast asleep and weary. So he died.”

However, this word is predominantly translated as a derivative of “blow,” such as when various trumpets were “blown” either as signals for the Israelites, or on special feast days, or to signify victory, as we’re going to witness, when we get down to verse 27 of Jud 3, (in addition to the accounts of Gideon and Samson):

“And it came to pass, when he was come, that he blew [taqa`:H8628] a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them.”

Alright let’s now examine the unusual phrases in Jud 3:22 with regard to the specific details that God gives us regarding Eglon’s death, and the spiritual meaning behind of each of them, if God permits:

• And The Haft Also Went In After The Blade
• And The Fat Closed Upon The Blade
• So He Could Not Draw Out The Dagger Out Of His Belly
• And The Dirt Came Out

And The Haft [nitstsab:H5325] Also Went In [bow’:H935] After [’achar:H310] The Blade [lahab:H3851]

The term for “and the haft...” is only found here, so let’s take a look at its identically spelled root (or parent word), natsab(H5324), to see if God might grant us further understanding as to what He has in mind spiritually; this word is translated as follows:  “stand” (34x), “set” (12x), “officers” (6x), “set up” (7x), “upright” (2x), “appointed” (1x), “deputy” (1x), “erected” (1x), “establish” (1x), “Huzzab” (1x), and in 9 other miscellaneous ways.

Exo 15:8 describes the crossing of the Red Sea, in between the towering walls of water,  “And with the blast of thy nostrils the waters were gathered together, the floods stood upright [natsab:H5324] as an heap, [and] the depths were congealed in the heart of the sea.”

In Num 16:27, it is rendered as “and stood” in this passage:  “So they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out, and stood [natsab:H5324] in the door of their tents, and their wives, and their sons, and their little children.”

Num 22:31 presents this term as “standing”: “Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing [natsab:H5324] in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face.”

Psa 119:89  LAMED. “For ever, O LORD, thy word is settled [natsab:H5324] in heaven.”

Pro 15:25 “The LORD will destroy the house of the proud: but he will establish [natsab:H5324] the border of the widow.”

These example illustrate that “the haft” (or handle) of Ehud’s dagger - typifying the Word of God - “stands firm,” or is “established,” or “settled” with regard to whether it is exacting either judgment or mercy (the latter having taken place during “the day of salvation”).

And The Fat [cheleb:H2459] Closed [cagar:H5462] Upon [b@`ad:H1157] The Blade [lahab:H3851

This next phrase is also quite revealing, “...and the fat closed upon the blade...” The term, “blade” referring to Ehud’s dagger - represents “the sword of the Spirit” again - and is expressed by these connotations: “flame” (8x), “blade” (2x), “glittering” (1x), and once as “bright.” Here are a few examples, in which we see that God associates Himself with fire, as He is indeed, “...a consuming fire,” according to Heb 12:29,  

In Jud 13:20, we learn about God’s appearance to Samson’s father and mother: “For it came to pass, when the flame [lahab:H3851] went up toward heaven from off the altar, that the angel of the LORD ascended in the flame [lahab:H3851] of the altar. And Manoah and his wife looked on [it], and fell on their faces to the ground.”

In a chapter that deals with our present “day of judgment,” this term is translated as “[shall be as] flames” in Isa 13:8, “And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces [shall be as] flames.” [lahab:H3851]

Likewise in Isa 30:30, we read this same language of divine retribution, in which this word is translated as “and [with] the flame”: “And the LORD shall cause his glorious voice to be heard, and shall shew the lighting down of his arm, with the indignation of [his] anger, and [with] the flame [lahab:H3851] of a devouring fire, [with] scattering, and tempest, and hailstones.”

Isa 66:15 also presents this same theme, and this term appears as “with flames”: “For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames [lahab:H3851] of fire.”

And The Fat [cheleb:H2459] Closed [cagar:H5462] 

The words “...and the fat…” and “...enclosed” are only found together in verse 10 of Psa 17:9-14, which depicts the wicked, 

“From the wicked that oppress me, [from] my deadly enemies, [who] compass me about. {10} They are inclosed [cagar:H5462] in their own fat [cheleb:H2459]: with their mouth they speak proudly. {11} They have now compassed us in our steps: they have set their eyes bowing down to the earth; {12} Like as a lion [that] is greedy of his prey, and as it were a young lion lurking in secret places. {13} Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, [which is] thy sword: {14} From men [which are] thy hand, O LORD, from men of the world, [which have] their portion in [this] life, and whose belly thou fillest with thy hid [treasure]: they are full of children, and leave the rest of their [substance] to their babes.” 

Regarding “peace offerings” in Lev 3:12-17, the same word, “fat” is repeated five times in  Lev 3:12-17, and verse 16 explicitly maintains that the “fat” (the choicest part of the animal) was to be reserved for the LORD exclusively:   

“And if his offering [be] a goat, then he shall offer it before the LORD. {13} And he shall lay his hand upon the head of it, and kill it before the tabernacle of the congregation: and the sons of Aaron shall sprinkle the blood thereof upon the altar round about.{14} And he shall offer thereof his offering, [even] an offering made by fire unto the LORD; the fat [cheleb:H2459] that covereth the inwards, and all the fat that [is] upon the inwards, {15} And the two kidneys, and the fat [cheleb:H2459] that [is] upon them, which [is] by the flanks, and the caul above the liver, with the kidneys, it shall he take away. {16} And the priest shall burn them upon the altar: [it is] the food of the offering made by fire for a sweet savour: all the fat [cheleb:H2459] [is] the LORD'S. {17} [It shall be] a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat [cheleb:H2459] nor blood.”

I’m afraid we’re going to have to stop here today, and return to this very unique spiritual portrait in our next study.

JUDGES 3 - PART 23: Air Date: 3/3/2017

Good evening and welcome to Searching The Scriptures! This is Part 23 of Chapter 3 in the Book of Judges, and today’s date is March 3, 2017. I’ll read verses 21-23 of this historical parable:

“And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly: {22} And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out. {23} Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them.” [Jdg 3:24-25 KJV] 24 When he was gone out, his servants came; and when they saw that, behold, the doors of the parlour [were] locked, they said, Surely he covereth his feet in his summer chamber. 25 And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took a key, and opened [them]: and, behold, their lord [was] fallen down dead on the earth.

And The Haft [nitstsab:H5325] Also Went In [bow’:H935] After [’achar:H310] The Blade [lahab:H3851] And The Fat [cheleb:H2459] Closed [cagar:H5462] Upon [b@`ad:H1157] The Blade [lahab:H3851

We have been considering the first part of verse 22, “And the haft also went in after the blade; and the fat closed upon the blade…” Before proceeding ahead with the second part of verse 22, it might be a good idea to summarize what we have learned thus far spiritually, in verses 21-22a. The “blade” or “flame” in view is the Word of God. It pierces Eglon’s (a type of Satan) “belly,” which relates to “hell,” which is the grave, since Satan’s kingdom is characterized by both spiritual as well as physical darkness and death (annihilation). The dagger’s “haft” (or handle), signifies the truth that God’s Word “stands” permanently throughout eternity - having defeated forever the kingdom of Satan - and the “blade” has so firmly penetrated the “fat,” that it cannot be removed. We also learned that the “fat,” in turn, belongs to the LORD, which in this case is referring to Eglon’s fat (as he exemplifies Satan). This also underscores the principle that Satan, as well as those in his kingdom (the non-elect) must forfeit their lives in order to make atonement for their sin, since they do not have a Savior; in essence, they themselves are the sacrifice. By contrast, believers are also a sacrifice - “a living sacrifice” - as Rom 12:1-2 asserts,

“I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, [which is] your reasonable service. {2} And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what [is] that good, and acceptable, and perfect, will of God.”

With that in mind, let’s continue our investigation of the last remaining phrase in verse 22:

And The Dirt [parshedon:H6574] Came Out [yatsa’:H3318]

The term, “...and the dirt…” is only found in this passage, making its spiritual meaning difficult to ascertain. Let’s re-consider the word, “belly” for a moment, because this was the entry point of the dagger, as I think this will aid us in seeing what God is highlighting with regard to the “dirt.” On a biological level, we know this would be undigested food or fecal matter, but what is the spiritual application that God wants to highlight? Keep in mind that the term “belly” (beten:H990), is also rendered almost the same number of times as “womb.” One very significant passage in this regard is Gen 25:23-24 (and its New Testament commentary in Rom 9) in which Isaac’s wife Rebekah, is asking the LORD about the struggling twins in her womb; I’ll read the context from verses 21-28: 

“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 [beten:H990], 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 shall serve the younger. {24} And when her days to be delivered were fulfilled, behold, [there were] twins in her womb. [beten:H990] {25} And the first came out red, all over like an hairy garment; and they called his name Esau. {26] And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob: and Isaac [was] threescore years old when she bare them. {27} And the boys grew: and Esau was a cunning hunter, a man of the field [“of the world”]; and Jacob [was] a plain man [“a genuine believer”], dwelling in tents. {28} And Isaac loved Esau, because he did eat of [his] venison: but Rebekah loved Jacob.”

The reason why this passage is so important lies in the fact that it explains that God has divided the human race into two distinct groups, and looks at mankind on that basis alone: those within either the kingdom of God, or those within the kingdom of Satan. And what is the means that God has utilized to create this division? It is His Word - the “sword of the Spirit” - which has caused this dramatic separation. Incidentally, God underscores this dynamic paradigm throughout the Bible, starting with the atonement, which took place - outside of time - and prior to the creation of our universe.

This dichotomy is apparent with respect to the wicked, for example, in Psa 58:3, 

“The wicked are estranged from the womb: they go astray as soon as they be born, [beten:H990] speaking lies.”

By contrast, we read the following concerning Christ (in the first instance, since this is a Messianic psalm), as well as His elect (since their sin was already covered from the foundation of the world) when God is His sovreignty would apply His saving faith to their souls, according to His divine wisdom and timing:

“But thou [art] he that took me out of the womb: [beten:H990] thou didst make me hope [when I was] upon my mother's breasts. {10} I was cast upon thee from the womb: thou [art] my God from my mother's belly.” [beten:H990]

Going back to Eglon, there is a significant verse in Job 40:16 about “behemoth” which states:

“Lo now, his [“behemoth’s”] strength [is] in his loins, and his force [is] in the navel of his belly.” [beten:H990]

I am grateful to the LORD for Guy Berry’s studies in the book of Job for some 4 ½ years (since the summer of 2011); in Job 40, he shows that “behemoth” is a spiritual portrait of Satan ruling in the institutional chuches and denominations during the 23 years (8400 days) of the Great Tribulation of our day. 

This verse also pinpoints the source of Satan’s “strength” - having to do with his “loins” (seat of reproduction -  the “father” of all lies) and “belly” (typified by the “womb” as well, and the grave) which God allowed to be greatly amplified during the Great Tribulation, as the “man of sin” took his seat (position of authority) in the Temple as we learn from 2 Thes 2:3-4,

“Let no man deceive you by any means: for [that day shall not come], except there come a falling away first, and that man of sin be revealed, the son of perdition; {4} Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.”

Then Ehud [’Ehuwd:H164] Went Forth [yatsa:H3318] through The Porch [micderown:H4528]

I’m not sure what the first part of verse 23 is alluding to spiritually, “Then Ehud went forth through the porch…” Part of the problem is that the term for “porch,” is only used this verse, and it’s root word apparently stems from a Hebrew word that is the same as “ceder” (H5468), according to the blueletterbible.org, but I am unable to verify this. However, if this happens to be accurate, “ceder” (H5468) only surfaces in one other passage - in Job 10:22 - where it is translated as “without any order”:

“A land of darkness, as darkness [itself; and] of the shadow of death, without any order,[ceder:H5468] and [where] the light [is] as darkness.” 

This citation is quite revealing, as we consider the timeline in view. The death of Eglon (who represents Satan) by Ehud (typifying Christ) corresponds to May 21, 2011, which in turn is the spiritual fulfillment of Cyrus the Medo-Persian king defeating Belshazzar, the king of Babylon at the end of the 70-year captivity (of that 2nd Great Tribulation period), which ended in 539 BC. Cyrus came as “a thief in the night,” typifying the Lord Jesus Christ’s present rule (“with a rod of iron”) and this marked the beginning of a prolonged “day of judgment,” which is characterized by spiritual night, indicating that the Light of the Gospel (which shined brilliantly for 13,023 years) was now extinguished, and this world became a vast spiritual graveyard. 

It looks like we’re going to have to stop here today. Lord willing, on Monday, March 6, we will continue our examination of the last phrase in verse 23, “... and shut the doors of the parlour upon him, and locked them” which should be most interesting. 

JUDGES 3 - PART 24: Air Date: 3/6/2017

Good evening and welcome to Searching The Scriptures! This is Part 24 of Chapter 3 in the Book of Judges, and today’s date is March 6, 2017. I’ll read verses 21-25 of this historical parable:

“And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly: {22} And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out. {23} Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them. {24} When he was gone out, his servants came; and when they saw that, behold, the doors of the parlour [were] locked, they said, Surely he covereth his feet in his summer chamber. {25} And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took a key, and opened [them]: and, behold, their lord [was] fallen down dead on the earth.”

And Shut [cagar:H5462] The Doors [deleth:H1817] Of The Parlour [`aliyah:H5944] Upon Him, And Locked [na`al:H5274] Them 

We have arrived at the last phrase in verse 23, which recounts what Ehud (representing Christ) did, after having killed Eglon (typifying Satan), the king of the Moabites: “...and shut the doors of the parlour upon him, and locked them.” This phrase consists of four Hebrew words, and we’re especially interested about these doors being “shut” and even “locked,” in light of the fact that this historical account parallels what took place on May 21, 2011, when Christ overcame Satan, as He began to rule this world “with a rod of iron” and this prolonged “day of judgment” commenced, which in turn, symbolized the defeat of Belshazzar, king of Babylon (depicting Satan) by Cyrus the Medo-Persian ruler (picturing Christ), in accordance with Daniel’s interpretation of the “handwriting on the wall” of the palace in Dan 5:17-31, which occurred in 539 BC, at the end of the 70-year Babylonian captivity:

“Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation. {18} O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: {19} And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. {20} But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: {21} And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling [was] with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and [that] he appointeth over it whomsoever he will. {22} And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; {23} But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath [is], and whose [are] all thy ways, hast thou not glorified: {24} Then was the part of the hand sent from him; and this writing was written. {25} And this [is] the writing that was written, MENE, MENE, TEKEL, UPHARSIN. {26} This [is] the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. {27} TEKEL; Thou art weighed in the balances, and art found wanting. {28} PERES; Thy kingdom is divided, and given to the Medes and Persians. {29} Then commanded Belshazzar, and they clothed Daniel with scarlet, and [put] a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. {30} In that night was Belshazzar the king of the Chaldeans slain. {31} And Darius the Median took the kingdom, [being] about threescore and two years old.”

As a historical sidenote, Mr. Camping made the point (in Time Has An End, pgs. 278-279) that both Ezr 6:14 and Dan 6:28 highlight the fact that Darius is also known as Cyrus, as well as Artaxerxes, according to the Biblical record, and that in Ezr 6:14 the “and” separating these various titles should actually be rendered “even”:

“And the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished [it], according to the commandment of the God of Israel, and according to the commandment of Cyrus, and [“even”] Darius, and [“even”] Artaxerxes king of Persia.”

Cyrus’ rise to power was also ordained by God, in order to fulfill God’s purpose to have the Temple rebuilt, as Isa 44:28 reveals: “That saith of Cyrus, [He is] my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.”

Dan 6:28 likewise affirms, “So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian.”

Mr. Camping further stated that these names were actually titles like “Pharaoh” or “Caesar” and that his actual name was Hystespes, which matches the archaelogical record.

And Shut [cagar:H5462] The Doors [deleth:H1817]

Let’s take a closer look at the two terms, “and shut” (cagar:H5462) and “doors” (deleth:H1817), which appear together in 19 citations; here are a few examples to consider that are spiritually aligned with our current “day of judgment”:

Gen 19:6, and 10 declare: “And Lot went out at the door unto them, and shut [cagar:H5462] the door [deleth:H1817] after him, ... {10} But the men put forth their hand, and pulled Lot into the house to them, and shut [cagar:H5462] to the door.”[deleth:H1817] 

This last phrase, “shut to the door” reminds us of verse 25 of Luke 13:23-28, as well as verse 10 in Mat 25:6-13, concerning the parable of the 10 virgins, respectively, 

“Then said one unto him, Lord, are there few that be saved? And he said unto them, {24} Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. {25} When once the master of the house is risen up, and hath shut [apokleio:G608] to the door [thyra:G2374], and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are: {26} Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. {27} But he shall say, I tell you, I know you not whence ye are; depart from me, all [ye] workers of iniquity. {28} There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you [yourselves] thrust out.”

“And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. {7} Then all those virgins arose, and trimmed their lamps. {8} And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. {9} But the wise answered, saying, [Not so]; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. {10} And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door [thyra:G2374] was shut. [kleio:G2808 - root word of apokleio:G608] {11} Afterward came also the other virgins, saying, Lord, Lord, open to us. {12} But he answered and said, Verily I say unto you, I know you not. {13} Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.”

Likewise Ecc 12 is concerned with this same spiritual “time and season,” which is introduced to us in verses 1-2, and then these two words that we are examining, “and shut” (cagar:H5462) and “doors” (deleth:H1817) surface together in verse 4: “Remember now thy Creator in the days of thy youth, while the evil days [i.e.,the prolonged “day of judgment”] come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; {2} While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain: [one of 11 other verses like Mat 24:29 that teach the end of salvation after “the rain” - i.e., “the latter rain” - which took place during the last 17 years of the Great Tribulation]...{4} And the doors [deleth:H1817] shall be shut [cagar:H5462] in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of musick shall be brought low;”

Lastly, verse 20 of Isa 26:20-21 emphasizes this same time frame, and these two words appear again: “Come, my people, enter thou into thy chambers, and shut [cagar:H5462] thy doors [deleth:H1817] about thee: hide thyself as it were for a little moment, until the indignation be overpast. {21} For, behold, the LORD cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain.”

Of The Parlour [`aliyah:H5944] Upon Him, And Locked [na`al:H5274] Them 

In lesson # 20, I mentioned the word “parlour,” (`aliyah:H5944) that can refer to an “upper chamber” or room and we noted a few examples of this, in which this term can be used in a negative or positive sense. So with that in mind, let’s proceed to investigate the word, “locked” in relationship to the “doors”: Besides Jud 3:23-24, this term is only used in connection with a “door” in 2 Sam 13:17-18 in the historical parable of Amnon raping Absalom’s sister, Tamar, which I have never worked on, so I’m unsure of what that account represents parabolically, but I will quote it nonetheless:

We read there: “Then he called his servant that ministered unto him, and said, Put now this [woman] out from me, and bolt [na`al:H5274] the door [deleth:H1817] after her. {18} And [she had] a garment of divers colours upon her: for with such robes were the king's daughters [that were] virgins apparelled. Then his servant brought her out, and bolted [na`al:H5274] the door [deleth:H1817] after her.”

There are a few references that relate to “being shod” [or “putting on shoes” (which points to salvation), since being barefoot is akin to being spiritually naked]. The only other passage that might help us with regard to the “door of salvation” being “locked” - as opposed to just being “shut” - as the Judges’ account highlights, is a verse that is found in Canticles (or “Song of Solomon” - representing  the marriage between Christ the Bridegroom and His Bride). The verse we want to consider is 4:12, and I’ll read verses 12-16, but again, I won’t be able to comment on this, as I would like to study this further, as the word, “locked” is translated twice in verse 12, as “inclosed” (alluding to a “garden”), and “shut up” (referring to “a spring”); additionally, there is also another metaphor as well - “a fountain” - which is described by a completely different word, “sealed”:

“A garden inclosed [is] my sister, [my] spouse; a spring shut up, a fountain sealed. {13} Thy plants [are] an orchard of pomegranates, with pleasant fruits; camphire, with spikenard, {14} Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices: {15} A fountain of gardens, a well of living waters, and streams from Lebanon. {16} Awake, O north wind; and come, thou south; blow upon my garden, [that] the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits.”

Lord willing, we will continue our search for spiritual truth in the Book of Judges.