Bible Ministries International

Bible Studies

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

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

Text Studies

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JUDGES 3 - PART 25: Air Date: 3/8/2017  


Good evening and welcome to Searching The Scriptures! This is Part 25 of Chapter 3 in the Book of Judges, and today’s date is March 8, 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.”


In our last study we were investigating the term, “locked” (na`al:H5274) in verse 23: “Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked [na`al:H5274] them.” This word only appears in 5 other verses, besides Jud 3:23-24; these other passages can be categorized into two groups: one that conveys the idea of “putting on shoes” (i.e., “shod” - in order to cover one’s bare feet - representing one that is spiritually “barefoot” or “naked” - which has to do with God’s salvation program during the “day of salvation”); the second with “locking” or “bolting” a door shut. The first grouping is found in 2 Chr 28:15 and Eze 16:10 respectively,


2 Chr 28:15 recounts when Israel fought against Judah during the reign of wicked king Ahaz of Judah, and 200,000 of Judah were taken into captivity; however through a prophet, God instructed that they release them in the following manner: “And the men which were expressed by name rose up, and took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod [na`al:H5274] them, and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon asses, and brought them to Jericho, the city of palm trees, to their brethren: then they returned to Samaria.”


In Eze 16, God is reviewing how gracious He has been to Israel historically, and in verse 10, this word is rendered, “and shod”: “I clothed thee also with broidered work, and shod [na`al:H5274] thee with badgers' skin, and I girded thee about with fine linen, and I covered thee with silk.”

The second grouping includes the account of the rape of Tamar by Amnon in 2 Sam 13:7-8, which states:


“Then he [Amnon] called his servant that ministered unto him, and said, Put now this [woman][Tamar] 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.”


Song Of Solomon 4:12


The other passage that I would like to now address is Canticles (or Song of Solomon) 4:12, in which this word appears twice: once as “a garden inclosed” and “a spring shut up;” there is also a third metaphor in view, although it is not described by H5274 - it is “a fountain sealed


“A garden inclosed [na`al:H5274]  [is] my sister, [’achowth:H269] [my] spouse [kallah:H3618]; a spring shut up [na`al:H5274], a fountain [ma`yan:H4599] sealed. [chatham:H2856]


As I mentioned previously, the Song of Solomon is a parable highlighting the marriage union between Christ (the Bridegroom) and His eternal Church (the Bride). This chapter pinpoints various female anatomical characteristics in order to emphasize particular spiritual truths that God has hidden. The “Bride,” is also in view in verses 9-10, 12, and 5:1 by the two connected terms “my sister” and “[my] spouse,” as she typifies all the elect:


Can 4:9-10, “Thou hast ravished my heart, my sister, [’achowth:H269] [my] spouse [kallah:H3618]; thou hast ravished my heart with one of thine eyes, with one chain of thy neck. {10} How fair is thy love, my sister, [’achowth:H269] [my] spouse! [kallah:H3618] how much better is thy love than wine! and the smell of thine ointments than all spices!”


Can 5:1, “I am come into my garden, my sister, [’achowth:H269] [my] spouse [kallah:H3618]: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved.”


As I stated earlier, in verse 12, the “Bride” (all the elect) is referred to as “a garden inclosed,” “a spring shut up,” and “a fountain sealed.” Let’s consider each of these descriptions individually, and see, if by God’s grace, He might give us some understanding as to their spiritual significance. 


A Garden [gan:H1588] Inclosed [na`al:H5274] 


This Hebrew term, “garden” (gan:H1588) is found 42 times in the Old Testament, and is always translated as such. It is used in conjunction with the first garden mentioned in the Bible - the garden of Eden - where mankind was first tested, and failed. This word also appears 8 times in the Song of Solomon, in chapter 4, verses 12, and 15-16; also in 5:1, 6:2, and 8:13. Actually, Song of Solomon is the book with the second greatest number of references to “garden,” after the book of Genesis.


A garden [gan:H1588] inclosed [is] my sister, [my] spouse; a spring shut up, a fountain sealed. ... {15} A fountain of gardens, [gan:H1588] a well of living waters, and streams from Lebanon. {16} Awake, O north wind; and come, thou south; blow upon my garden, [gan:H1588] [that] the spices thereof may flow out. Let my beloved come into his garden, [gan:H1588] and eat his pleasant fruits.”


These next citations which include this term “garden” are centered on salvation (during the “day of salvation”) and God’s constant provision to nourish the souls of His people with spiritual “food and drink” during both the “day of salvation” as well as in our present “day of judgment,” and we could add, throughout eternity future:


Isa 51:3 declares, “For the LORD shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden [gan:H1588] of the LORD; joy and gladness shall be found therein, thanksgiving, and the voice of melody.”


Isa 58:11 also adds: “And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, [gan:H1588] and like a spring of water, whose waters fail not.”


Lastly, Jer 31:12 affirms, “Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the LORD, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; [gan:H1588] and they shall not sorrow any more at all.”



A Spring [gal:H1530] Shut Up [na`al:H5274] 


The word for “spring” carries some interesting connotations. Beside “spring” (which is only rendered as such in our verse), it can denote “heaps,” “waves,” and “billows” and can refer to the judgment on the churches, on the world presently, as well as on the Lord Jesus Christ, prior to Creation, as the “Lamb slain from the foundation of the world…” just to name a few. Most significantly, it is derived from a root word (galal:H1556), which we have encountered in some of our previous studies, as it is the term, “rolled away,” found for instance in verse 9 of Jos 5:1-9, in which God defines this word in this highly significant account; please note that it says three times (signifying the purpose of God) that Joshua (representing Christ) circumcised those who had been born during the 40-year sojourn, which spiritually corroborates that God is the only One who can spiritually circumcise the hearts of His elect, as Deu 30:6 insists,


“And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live.”


Jos 5:1-9 records, “And it came to pass, when all the kings of the Amorites, which [were] on the side of Jordan westward, and all the kings of the Canaanites, which [were] by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel. {2} At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time. {3} And Joshua [representing Christ - the Hebrew equivalent of “Jesus”] made him sharp knives, and circumcised the children of Israel at the hill of the foreskins. {4} And this [is] the cause why Joshua did circumcise: All the people that came out of Egypt, [that were] males, [even] all the men of war, died in the wilderness by the way, after they came out of Egypt. {5} Now all the people that came out were circumcised: but all the people [that were] born in the wilderness by the way as they came forth out of Egypt, [them] they had not circumcised. {6} 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. {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 [Gilgal:H1537] unto this day.” 


I’m going to stop here today. Lord willing, we will discuss the third metaphor, “a fountain [ma`yan:H4599]  sealed,” [chatham:H2856] in our next study, as we continue investigating this historical parable.





JUDGES 3 - PART 26: Air Date: 3/10/2017  


Good evening and welcome to Searching The Scriptures! This is Part 26 of Chapter 3 in the Book of Judges, and today’s date is March 10, 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.”


A Helpful Detour


In attempting to understand the spiritual meaning of the word, “locked” (na`al:H5274) in verses 23 and 24, we have taken a detour to investigate Can 4:12 - one of five verses that contain this same term; in fact, in Can 4:12 it is repeated twice, and in our previous study we looked at two of the three metaphors that describe this “woman” in Song of Solomon, as she represents the Bride of Christ: “a garden inclosed,” and “a spring shut up.”


“A garden inclosed [na`al:H5274]  [is] my sister, [’achowth:H269] [my] spouse [kallah:H3618]; a spring shut up [na`al:H5274], a fountain [ma`yan:H4599] sealed. [chatham:H2856]


A Fountain [ma`yan:H4599] Sealed. [chatham:H2856]


Today I would like us to consider the third metaphor, “a fountain sealed,” which is made up of two words that only appear together in this one verses, so, once again, we will have to consider them individually; I should also mention that this same word is found in Can 4:15, which I would like to examine further in our study today, as it too, is made up of three similar metaphors to verse 12: 


Can 4:15, “A fountain [ma`yan:H4599] of gardens [gan:H1588], a well [e’er:H875] of living [chay:H2416] waters [mayim:H4325], and streams [nazal:H5140] from Lebanon.” [Lebanown:H3844]



This term, “a fountain” (ma`yan:H4599) is found 23 times, and is translated in the following ways:  “fountain(16x), well (5x), andspringstwice. Like so many words that we have encountered in the Bible, it can have either a positive or negative connotation. Here are a few examples:


In Gen 7:11, it relates to the judgment of Noah’s flood, and is rendered as “were all the fountains”: “In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all the fountains [ma`yan:H4599] of the great deep broken up, and the windows of heaven were opened.”


In Psa 74:15 it is utilized in connection with the Red Sea, possibly the Flood, and the Jordan River: “Thou didst cleave the fountain [ma`yan:H4599] and the flood: thou driedst up mighty rivers.”


Psa 114:8, on the other hand spiritually represents Christ paying for sins at “...the foundation of the world,” and demonstrating that on the Cross in 33 AD - typified by Moses striking the Rock twice, from which the Israelites satiated their thirst - representing the abundant waters of the Gospel, which were so prevalent during “the day of salvation”: “Which turned the rock [into] a standing water, the flint into a fountain [ma`yan:H4599] of waters.”


Pro 8:24 is a veiled spiritual reference to Christ resurrecting from death and annihilation, prior to Creation: “When [there were] no depths, I was brought forth; when [there were] no fountains [ma`yan:H4599] abounding with water.”


Isa 12:3 beautifully illustrates how plentiful the “water of the Gospel” was during the 13,023 years of the “day of salvation”: “Therefore with joy shall ye draw water out of the wells [ma`yan:H4599] of salvation.”


Isa 41:18 also emphasizes this wonderful truth: “I will open rivers in high places, and fountains [ma`yan:H4599] in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water.”


Why Is The Fountain Sealed ?


In Can 4:12, we wonder why the fountain is “sealed”: “A garden inclosed [na`al:H5274] [is] my sister, [[my] spouse; a spring shut up [na`al:H5274], a fountain [ma`yan:H4599] sealed.” [chatham:H2856]


In order to answer this question, we want to see how God employs this term, “sealed” elsewhere in the Bible: 


In Est 8:8 it appears twice highlighting the principle that God’s Word cannot be changed in this historical parable:  “Write ye also for the Jews, as it liketh you, in the king's name, and seal [chatham:H2856] [it] with the king's ring: for the writing which is written in the king's name, and sealed [chatham:H2856] with the king's ring, may no man reverse.”


Job 9:7 points to “the day of judgment,” in which the spiritual “timekeepers” are no longer shining, underscoring that the “Light” of the Gospel has been extinguished: “Which commandeth the sun, and it riseth not; and sealeth up [chatham:H2856] the stars.”


Dan 12:4 and 9 are concerned with many end-time truths that God hid in the Bible, so that His people could not comprehend them, until our day, when He chose to reveal this information, when the “little book” (Rev 5) was opened by Christ, at the beginning of the Great Tribulation on May 21, 1988: “But thou, O Daniel, shut up [catham:H5640] the words, and seal [chatham:H2856] the book, [even] to the time of the end: many shall run to and fro, and knowledge shall be increased. ... {9} And he said, Go thy way, Daniel: for the words [are] closed up [catham:H5640] and sealed [chatham:H2856] till the time of the end.”


By the way, please note that the words, “shut up” and “are closed up” in Dan 12: 4 and 9 are quite significant, as they are translated “had stopped” in Gen 26:15 and 18, regarding the wells which Isaac’s father, Abraham had dug, which the Philistines “had stopped”: 


Gen 26:15 and 18-19 “For all the wells which his father's servants had digged in the days of Abraham his father, the Philistines had stopped [catham:H5640] them, and filled them with earth. ... {18} And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped [catham:H5640] them after the death of Abraham: and he called their names after the names by which his father had called them. {19} And Isaac's servants digged in the valley, and found there a well of springing water.[Remember this phrase...we will come back to it shortly.]


“Stopping up” these wells with rocks or dirt, would have prevented easy access to the fresh, clean water below; once these impediments were removed easy access to the water would again be restored. This illustrates the principle found in these very verses that God “blocked” spiritual access to many of the truths that have surfaced over the course of the last 28 years or so, for the edification of God’s elect in our generation.


A Closer Look At Song Of Solomon 4:15


Earlier in today’s study, I mentioned that we would take a closer look at Can 4:15, which also has three similar metaphors to Can 4:12, and also is referring to the “Bride” of Christ, or all the elect: “a fountain of gardens,” “a well of living waters,” and “and streams from Lebanon.”


Can 4:15, “A fountain [ma`yan:H4599] of gardens [gan:H1588], a well [e’er:H875] of living [chay:H2416] waters [mayim:H4325], and streams [nazal:H5140] from Lebanon.” [Lebanown:H3844]


Since we have already discussed “fountains” today, and “gardens” in a previous study, let’s focus on the second metaphor - “a well of living waters.”


A Well Of Living Waters


The only other passage in the Old Testament that contains the same three Hebrew words that make up this phrase is Gen 26:19, which I mentioned just a few minutes ago for you to keep in mind:


“And Isaac's servants digged in the valley, and found there a well [e’er:H875]  of springing [chay:H2416]  water.”[mayim:H4325]


When one compares this passage with Isa 12:3 and John 4, we see very clearly that what is in view is salvation, during “the day of salvation”:


“Therefore with joy shall ye draw water out of the wells [ma`yan:H4599] of salvation.”


Notice the “tie-in” to “Jacob’s well” in verse 6 of John 4:6-14, and that Jesus “sat” on the well - “sitting” is indicative of “ruling.” Christ is the “Ruler” or in charge of the well of salvation - He disperses the “water of life,” as He pleased: “Now Jacob's well was there. Jesus therefore, being wearied with [his] journey, sat thus on the well: [and] it was about the sixth hour. {7} There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. {8} (For his disciples were gone away unto the city to buy meat.) {9} Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. {10} Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. {11} The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? {12} Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? {13} Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: {14} But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.


Well, we have to stop here today; Lord willing, we will continue looking at Can 4:15 in our next study.







JUDGES 3 - PART 27: Air Date: 3/13/2017  


Good evening and welcome to Searching The Scriptures! This is Part 27 of Chapter 3 in the Book of Judges, and today’s date is March 13, 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.”


A Brief Summary


In attempting to understand the spiritual meaning of the word, “locked” (na`al:H5274) in verses 23 and 24, we have taken a detour to investigate Can 4:12 - one of five verses that contain this same term; in fact, in Can 4:12 it is repeated twice, and in our previous study we looked at the three metaphors that describe this “woman” in Song of Solomon, as she represents the Bride of Christ: “a garden inclosed,” “a spring shut up” and “a fountain sealed.”


“A garden inclosed [na`al:H5274] [is] my sister, [my] spouse; a spring shut up [na`al:H5274], a fountain [ma`yan:H4599] sealed. [chatham:H2856]


In our previous study we also considered two of the three metaphors in Can 4:15, which are similar to the three in verse 12, and also relate to the “Bride” of Christ,” (or all the elect): “a fountain of gardens,” “a well of living waters,” and “and streams from Lebanon”:


Can 4:15, “A fountain [ma`yan:H4599] of gardens [gan:H1588], a well [e’er:H875] of living [chay:H2416] waters [mayim:H4325], and streams [nazal:H5140] from Lebanon.” [Lebanown:H3844]





And Streams [nazal:H5140] From Lebanon [Lebanown:H3844]


Today we want to examine the last metaphor, “...and streams from Lebanon,” before proceeding on to verse 24 of Judges 3. The two terms, “and streams” and “from Lebanon,” only appear in one other verse - in verse 14 of Jer 18:1-17 


“The word which came to Jeremiah from the LORD, saying, {2} Arise, and go down to the potter's house, and there I will cause thee to hear my words. {3} Then I went down to the potter's house, and, behold, he wrought a work on the wheels. {4} And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make [it]. {5} Then the word of the LORD came to me, saying, {6} O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay [is] in the potter's hand, so [are] ye in mine hand, O house of Israel. {7} [At what] instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy [it]; {8} If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. {9} And [at what] instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant [it]; {10} If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them. {11} Now therefore go to, speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus saith the LORD; Behold, I frame evil against you, and devise a device against you: return ye now every one from his evil way, and make your ways and your doings good. {12} And they said, There is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart. {13} Therefore thus saith the LORD; Ask ye now among the heathen, who hath heard such things: the virgin of Israel hath done a very horrible thing. {14} Will [a man] leave the snow of Lebanon [Lebanown:H3844] [which cometh] from the rock of the field? [or] shall the cold flowing [nazal:H5140] waters that come from another place be forsaken? {15} Because my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways [from] the ancient paths, to walk in paths, [in] a way not cast up; {16} To make their land desolate, [and] a perpetual hissing; every one that passeth thereby shall be astonished, and wag his head. {17} I will scatter them as with an east wind before the enemy; I will shew them the back, and not the face, in the day of their calamity.”


From the context we see that judgment against national Israel (who typify the churches and denominations of our day) is clearly in view. The word that is rendered as “streams” in Can 4:15 is translated, “flowing” in Jer 18:14; and “Lebanon” in Can 4:15 is likewise rendered, “of Lebanon” in Jer 18:14. The spiritual picture in Can 4:15 points to the Bride of Christ (all the elect), as we have discussed; similarly the rhetorical question regarding leaving the “...snow of Lebanon...” or forsaking  “...the cold flowing waters from another place…” is answered by verse 15, 


“Because my people [God’s corporate people] hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways [from] the ancient paths, to walk in paths, [in] a way not cast up;”


In Jer 18, Lebanon exemplifies Christ, or the believers within the kingdom of God, as we learn from the following citations:


Can 5:15, speaking symbolically of Christ reveals, “His legs [are as] pillars of marble, set upon sockets of fine gold: his countenance [is] as Lebanon, [Lebanown:H3844] excellent as the cedars.”


Psa 92:12, “The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon.” [Lebanown:H3844]


In the same manner, the Hebrew word “streams” in the phrase, “...and streams [nazal:H5140] from Lebanon” in Can 4:15 refers to the “water of the Gospel” and for a word that is only found 16 times in the Old Testament, it is replete with many different nuances: flood (3x),flow(3x), stream(2x), pour out(1x), distil (1x), melted(1x), drop (1x), running waters (1x), flow out (1x), pour down(1x), and once as gush out.” Here are some examples: 


In Deu 32:2 we read: “My doctrine shall drop as the rain, my speech shall distil [nazal:H5140] as the dew, as the small rain upon the tender herb, and as the showers upon the grass:”


Psa 78:16 translates this words as “streams”: “He brought streams [nazal:H5140] also out of the rock, and caused waters to run down like rivers.”


In Can 4:16, it is rendered as “thereof may flow out”: “Awake, O north wind; and come, thou south; blow upon my garden, [that] the spices thereof may flow out. [nazal:H5140] Let my beloved come into his garden, and eat his pleasant fruits.”


Isa 44:3 employs this term as “For I will pour water upon him that is thirsty, and floods [nazal:H5140] upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring:”

Isa 45:8 renders it as “pour down”: “Drop down, ye heavens, from above, and let the skies pour down [nazal:H5140] righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it.”


Recapitulation: Can 4:12 and 4:15


I would like to try and recapitulate what we have gleaned with regard to the spiritual or parabolic significance of Ehud (remember that he represents Christ) “shutting” and “locking” the parlour doors, after having killed Eglon (a picture of Satan). In Judges 3 - Part 25, we considered the term “locked” (na`al:H5274) in verse 23: “Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked [na`al:H5274] them.” I made the point in that lesson that this word only appears in 5 other verses, besides Jud 3:23-24, and these other passages can be categorized into two groups: one that conveys the idea of “putting on shoes” - which has to do with God’s salvation program during the “day of salvation”); the second, with “locking” or “bolting” a door shut, which is most interesting because of all the other information that we have learned in other parts of the Bible regarding the spiritual meaning of a “shut door,” insofar as salvation is concerned.


Secondly, we must keep in mind that what Ehud (representing Christ) did, after having killed Eglon (typifying Satan), the king of the Moabites is highly significant with regards to the timeline of Biblical Calendar of history. This historical parable 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 our present (prolonged) “day of judgment” commenced. Historically this was also typified by 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 (which spiritually matched the end of our 23-year Great Tribulation period (May 21, 1988 - May 21, 2011).


Thirdly, taking into consideration the three descriptions related to the Bride of Christ in Can 4:15 we discover that these terms are indicative of salvation:


  • “A fountain of gardens”
  • “a well of living waters”
  • “and streams from Lebanon”


In Can 4:12, we also find similar terms, which also relate very definitely to salvation... 


  • “A garden”
  • “a  spring”
  • “a fountain”


...but the difference lies in the fact that they are modified by the words, “inclosed” (na`al:H5274), “shut up” (na`al:H5274), and “sealed” (chatham:H2856). 


Judges 3:24


On that extremely sad note, let’s move on to verse 24, which I will quote along with verse 23, because I want to point out that God is employing the same words in both of these citations:


“{23} Then Ehud went forth [yatsa’:H3318] through the porch, and shut the doors [deleth:H1817] of the parlour [`aliyah:H5944] upon him, and locked [na`al:H5274] them. 


{24} When he [Ehud] was gone out  [yatsa’:H3318], his [Eglon] servants came; and when they saw that, behold, the doors [deleth:H1817] of the parlour [`aliyah:H5944] [were] locked [na`al:H5274] they said, Surely he covereth his feet in his summer chamber.”


I’ll have to stop here, and pick this up in our next study, Lord willing.














JUDGES 3 - PART 28: Air Date: 3/15/2017  


Good evening and welcome to Searching The Scriptures! This is Part 28 of Chapter 3 in the Book of Judges, and today’s date is March 15, 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.”


We are down to verse 24, which states: 


When he [Ehud] was gone out, his [Eglon’s] servants came; and when they saw that, behold, the doors of the parlour [were] locked, they said, Surely he [Eglon] covereth his feet in his summer chamber.”


We know that Ehud represents Christ and he has just slain Eglon, the king of the Moabites (typifying Satan), and having locked the doors of the “parlour” where all of this transpired, he escapes. We also learned that this parabolically coincides with the beginning of the “day of judgment” (May 21, 2011), and the end of the “time and season” of the “day of salvation.”  In the historical context, Eglon’s servants return to find the parlour doors locked, and they assume that Eglon is resting. I mentioned in Part 20 that I was not sure of the spiritual implications of the servants “going out,” in Jud 3:19,


“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.” 


Likewise, I am still unsure of the “return” of these servants. We do know, nonetheless, they they must represent either devils, or the non-elect, since Eglon typifies Satan, and they are “his servants,” as we read , for instance, in Rom 6:16,


“Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?”


I will have to keep studying this issue, praying that if it is God’s will, He might open our understanding concerning this. 


His Servants [`ebed:H5650] Came [bow’:H935]; And When They Saw [ra`ah:H7200] 


Continuing on in verse 24, we encounter the phrase: “...his (referring to Eglon’s) servants came; and when they saw…” which is comprised of three Hebrew words. These three terms appear together in four other citations, and I have chosen one of them which is actually quite similar to our account here in Judges 3, in that it too, involves judgment - in this case, upon false gods - and specifically, Baal worship; keep in mind that Satan is the “father of lies,” and hence all false worship stems from under his influence. Let’s examine verse 23 of 2 Kin 10:18-27, in which God used Jehu the king of Israel (an unsaved man), to employ a ruse in order to bring judgment upon the worshippers of Baal:


“And Jehu gathered all the people together, and said unto them, Ahab served Baal a little; [but] Jehu shall serve him much. {19} Now therefore call unto me all the prophets of Baal, all his servants, and all his priests; let none be wanting: for I have a great sacrifice [to do] to Baal; whosoever shall be wanting, he shall not live. But Jehu did [it] in subtilty, to the intent that he might destroy the worshippers of Baal. {20} And Jehu said, Proclaim a solemn assembly for Baal. And they proclaimed [it]. {21} And Jehu sent through all Israel: and all the worshippers of Baal came, so that there was not a man left that came not. And they came into the house of Baal; and the house of Baal was full from one end to another. {22} And he said unto him that [was] over the vestry, Bring forth vestments for all the worshippers of Baal. And he brought them forth vestments. {23} And Jehu went [bow’:H935], and Jehonadab the son of Rechab, into the house of Baal, and said unto the worshippers of Baal, Search, and look [ra`ah:H7200] that there be here with you none of the servants [`ebed:H5650] of the LORD, but the worshippers of Baal only. {24} And when they went in to offer sacrifices and burnt offerings, Jehu appointed fourscore men without, and said, [If] any of the men whom I have brought into your hands escape, [he that letteth him go], his life [shall be] for the life of him. {25} And it came to pass, as soon as he had made an end of offering the burnt offering, that Jehu said to the guard and to the captains, Go in, [and] slay them; let none come forth. And they smote them with the edge of the sword; and the guard and the captains cast [them] out, and went to the city of the house of Baal. {26} And they brought forth the images out of the house of Baal, and burned them. {27} And they brake down the image of Baal, and brake down the house of Baal, and made it a draught house unto this day.”


Since we have already discussed the words, “parlour,” “doors,” and “locked,” in verse 23, I won't go over that material again, so we can proceed to the last part of verse 24,


They Said [’amar:H559], Surely He Covereth [cacak:H5526] His Feet [regel:H7272] In His Summer [meqerah:H4747] Chamber [cheder:H2315]


The two terms, “...surely he covereth” and “his feet” are only found together in verse 23 of 1 Sam 24:1-22, having to do with king Saul who was intent on killing his son-in-law, David: 


“And it came to pass, when Saul was returned from following the Philistines, that it was told him, saying, Behold, David [is] in the wilderness of Engedi. {2} Then Saul took three thousand chosen men out of all Israel, and went to seek David and his men upon the rocks of the wild goats. {3} And he came to the sheepcotes by the way, where [was] a cave; and Saul went in to cover [cacak:H5526] his feet [regel:H7272]: and David and his men remained in the sides of the cave. {4} And the men of David said unto him, Behold the day of which the LORD said unto thee, Behold, I will deliver thine enemy into thine hand, that thou mayest do to him as it shall seem good unto thee. Then David arose, and cut off the skirt of Saul's robe privily. {5} And it came to pass afterward, that David's heart smote him, because he had cut off Saul's skirt. {6} And he said unto his men, The LORD forbid that I should do this thing unto my master, the LORD'S anointed, to stretch forth mine hand against him, seeing he [is] the anointed of the LORD. {7} So David stayed his servants with these words, and suffered them not to rise against Saul. But Saul rose up out of the cave, and went on [his] way. {8} David also arose afterward, and went out of the cave, and cried after Saul, saying, My lord the king. And when Saul looked behind him, David stooped with his face to the earth, and bowed himself. {9} And David said to Saul, Wherefore hearest thou men's words, saying, Behold, David seeketh thy hurt? {10} Behold, this day thine eyes have seen how that the LORD had delivered thee to day into mine hand in the cave: and [some] bade [me] kill thee: but [mine eye] spared thee; and I said, I will not put forth mine hand against my lord; for he [is] the LORD'S anointed. {11} Moreover, my father, see, yea, see the skirt of thy robe in my hand: for in that I cut off the skirt of thy robe, and killed thee not, know thou and see that [there is] neither evil nor transgression in mine hand, and I have not sinned against thee; yet thou huntest my soul to take it. {12} The LORD judge between me and thee, and the LORD avenge me of thee: but mine hand shall not be upon thee. {13} As saith the proverb of the ancients, Wickedness proceedeth from the wicked: but mine hand shall not be upon thee. {14} After whom is the king of Israel come out? after whom dost thou pursue? after a dead dog, after a flea. {15} The LORD therefore be judge, and judge between me and thee, and see, and plead my cause, and deliver me out of thine hand. {16} And it came to pass, when David had made an end of speaking these words unto Saul, that Saul said, [Is] this thy voice, my son David? And Saul lifted up his voice, and wept. {17} And he said to David, Thou [art] more righteous than I: for thou hast rewarded me good, whereas I have rewarded thee evil. {18} And thou hast shewed this day how that thou hast dealt well with me: forasmuch as when the LORD had delivered me into thine hand, thou killedst me not. {19} For if a man find his enemy, will he let him go well away? wherefore the LORD reward thee good for that thou hast done unto me this day. {20} And now, behold, I know well that thou shalt surely be king, and that the kingdom of Israel shall be established in thine hand. {21} Swear now therefore unto me by the LORD, that thou wilt not cut off my seed after me, and that thou wilt not destroy my name out of my father's house. {22} And David sware unto Saul. And Saul went home; but David and his men gat them up unto the hold.”


Over and over again in the book of Judges we will continue to see this recurring theme of rebellion>judgment>repentance>rest, even as God reminds us of His prerogative to bring chastisement when His corporate people disobey (andf this would also apply to individual believers as well, as Heb 12 specifies). The death of Eglon coincides spiritually with the death of Belshazzar (king of Babylon) in 539 BC, at the hand of the Medo-Persian king Cyrus, even though God used Babylon for 70 years to bring judgment on Israel - typifying the command to leave the churches and denominations, as God poured out His wrath upon them, as on May, 21, 1988.   


Jer 25:9-13 solemnly declares: “Therefore thus saith the LORD of hosts; Because ye have not heard my words, {9} Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. {10} Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. {11} And this whole land shall be a desolation, [and] an astonishment; and these nations shall serve the king of Babylon seventy years. {12} And it shall come to pass, when seventy years are accomplished, [that] I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. {13} And I will bring upon that land all my words which I have pronounced against it, [even] all that is written in this book, which Jeremiah hath prophesied against all the nations.”


Lord willing, in our next study, we will move on to verse 25.










JUDGES 3 - PART 29: Air Date: 3/17/2017  


Good evening and welcome to Searching The Scriptures! This is Part 29 of Chapter 3 in the Book of Judges, and today’s date is March 17, 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.”


In His Summer [meqerah:H4747] Chamber [cheder:H2315]


Let’s consider the last two words in verse 24, before proceeding to verse 25: “...in his summer chamber.” We visited the term, “in his summer”(meqerah:H4747) in verse 20, as it only appears in these two verses. It stems from a root word (qar:H7119), which helps to clarify in the historical context what is implied by “summer,” - a “cold” or cool place to refresh oneself - and only appears in the following three references: 


In Pro 17:27 it is translated as, “is of an excellent spirit” [in conjunction with another term (yaqar:H3368) which is commonly rendered as “precious” or “costly”]: “He that hath knowledge spareth his words: [and] a man of understanding is of an excellent [yaqar:H3368/qar:H7119] spirit.”


Pro 25:25 renders this word as “[As] cold”: “[As] cold [qar:H7119] waters to a thirsty soul, so [is] good news from a far country.”


Jer 18:14, “Will [a man] leave the snow of Lebanon [which cometh] from the rock of the field? [or] shall the cold [qar:H7119] flowing waters that come from another place be forsaken?”


Spiritually we understand that the last two verses speak of “cold” (qar:H7119) “waters” (mayim:H4325), which portray the refreshing “water of life,” that was so plentiful and abundant during the “latter rain.” You might also recall in Part 27 when we were investigating the phrase, “streams from Lebanon” (one of three descriptions of the Bride of Christ) in Can 4:15, we considered verse 14 of Jer 18:1-17, in the phrase, “...[or] shall the cold [qar:H7119] flowing [nazal:H5140] waters [mayim:H4325]...” which again typify the wonderful “water of life.”


On the other hand, in Pro 17:27 H7119 is translated, is of an excellent [yaqar:H3368/qar:H7119] spirit,” referring to an individual who “hath knowledge” (“knowledge” of the Word of God) and a “man of understanding” (“understanding” of the Word of God). The first part of this “compound” Hebrew word is “yaqar”(H3368), which I mentioned earlier is more commonly rendered as “costly,” or “precious,” relating to the priceless nature of God’s redemption, as we read, for example, in Isa 28:16, where it appears as “a precious”:


Isa 28:16, “Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious [yagar:H3368] corner [stone], a sure foundation: he that believeth shall not make haste.”


Needless to say, we are concerned with the spiritual representation of “summer,” which we have understood to be related to harvest time, which denotes, in particular, the “time and season” known as the “latter rain.” (This period of time extended from 1994-2011, and  witnessed the greatest influx of elect into the Kingdom of God -  prior to the closing of the door of salvation on May 21, 2011.) It also coincides with the time frame leading up to the death of Eglon (exemplifying Satan’s defeat by the Lord Jesus Christ on May 21, 2011), who ruled over “Israel” (i.e., the institutional churches and denominations) for 18 years. I pointed out in Part 14  that the historical parable in Luke 13:10-17 gives us much spiritual insight into these “eighteen years,” (which does not appear anywhere else in the Bible, except in Judges 10, in which God allowed the Philistines and Ammonites to rule over Israel for 18 years):


“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.”


What is noteworthy in this historical parable is that God is associating “eighteen years” with “whom Satan hath bound” - 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. 


There is another aspect regarding “summer” that I would like to elaborate on, concerning two types of weapons or instruments. One is the “two-edged” Word of God (Heb 4:12) or “sword of the Spirit” (Eph 6:17) which has always been the means that God employed during the “day of salvation.” Secondly, during our current “day of judgment,” there is another kind of harvest taking place (since May 21, 2011) which involves a different instrument - a “sickle” - an instument with one blade, as we read in Rev 14:18-20,


“And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. {19} And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast [it] into the great winepress of the wrath of God. {20} And the winepress was trodden without the city, and blood [i.e., “death”] came out of the winepress, even unto the horse bridles, by the space of a thousand [and] six hundred furlongs.”


“Chamber” [cheder:H2315] Vs. “Parlour” [`aliyah:H5944]


By the way, in Judges 3:24, there is a different word that God used in place of “summer parlour” (`aliyah:H5944) found in Judges 3:20, it is summer “chamber” (cheder:H2315). 

Why does God makes this distinction? In Part 20 we considered some of the ways that God uses the term, “parlour,” (`aliyah:H5944), which surfaces 4 times in Judges 3; it is also rendered as a “chamber” (12x), going up(2x), ascent(1x), and once as loft,” for a total of 20 times. The following are some of the ways that God employs this term, both is a positive sense, as well as in a negative way:





“Parlour” [`aliyah:H5944]


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,”


In 2 Kin 23:12, however, 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.”


In Jer 22:1-9,and 13-17, “Thus saith the LORD; Go down to the house of the king of Judah, and speak there this word, {2} And say, Hear the word of the LORD, O king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people that enter in by these gates: {3} Thus saith the LORD; Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place. {4} For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people. {5} But if ye will not hear these words, I swear by myself, saith the LORD, that this house shall become a desolation. {6} For thus saith the LORD unto the king's house of Judah; Thou [art] Gilead unto me, [and] the head of Lebanon: [yet] surely I will make thee a wilderness, [and] cities [which] are not inhabited. {7} And I will prepare destroyers against thee, every one with his weapons: and they shall cut down thy choice cedars, and cast [them] into the fire. {8} And many nations shall pass by this city, and they shall say every man to his neighbour, Wherefore hath the LORD done thus unto this great city? {9} Then they shall answer, Because they have forsaken the covenant of the LORD their God, and worshipped other gods, and served them… {13} Woe unto him that buildeth his house by unrighteousness, and his chambers [`aliyah:H5944] by wrong; [that] useth his neighbour's service without wages, and giveth him not for his work; {14} That saith, I will build me a wide house and large chambers [`aliyah:H5944], and cutteth him out windows; and [it is] cieled with cedar, and painted with vermilion. {15} Shalt thou reign, because thou closest [thyself] in cedar? did not thy father eat and drink, and do judgment and justice, [and] then [it was] well with him? {16} He judged the cause of the poor and needy; then [it was] well [with him: was] not this to know me? saith the LORD. {17} But thine eyes and thine heart [are] not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence, to do [it].”


1Kin 17:19, 23 recounts the historical parable of the widow woman (typifying the unsaved elect) and her son that Elijah had ministered to, in which this word is translated “into a loft,” and “out of the chamber”: “And he said unto her, Give me thy son. And he took him out of her bosom, and carried him up into a loft, [`aliyah:H5944] where he abode, and laid him upon his own bed. ... {23} And Elijah took the child, and brought him down out of the chamber [`aliyah:H5944] into the house, and delivered him unto his mother: and Elijah said, See, thy son liveth.”


2 Chr 9:4 records the profound impression that Solomon (a figure of Christ) made upon the Queen of Sheba (a type of the elect), in which this term is rendered “and his ascent”: “And the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel; his cupbearers also, and their apparel; and his ascent [`aliyah:H5944] by which he went up into the house of the LORD; there was no more spirit in her.”


Psa 104:3 and 13 also declares, “Who layeth the beams of his chambers [`aliyah:H5944] in the waters: who maketh the clouds [representing the judgment of the Word of God] his chariot: who walketh upon the wings of the wind: ... {13} He watereth the hills from his chambers: [`aliyah:H5944] the earth is satisfied with the fruit of thy works.


The thrust of these verses highlight both the positive as well as the negative spiritual aspects of the Great Tribulation, typified by the 18-year rule of Eglon (i.e., “Satan”) over Israel (the corporate churches). During the actual 23 years (or 8400 days) of its duration, two dominant and opposing forces were engaged: one, unparalleled worldwide deception; and two, the greatest Gospel penetration the world had even seen (nor would ever see again)!


Well, it looks like we’ll have to stop here today. Lord willing, we will take a look at this other term, “chamber” (cheder:H2315) in our next study.




JUDGES 3 - PART 30: Air Date: 3/20/2017  


Good evening and welcome to Searching The Scriptures! This is Part 30 of Chapter 3 in the Book of Judges, and today’s date is March 20, 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.”


“Chamber” [cheder:H2315] Vs. “Parlour” [`aliyah:H5944] (Cont.)


In our previous study we began looking at two words: “summer parlour,” in which the term, “parlour” (`aliyah:H5944) appears in Judges 3:20, 23, and 24.The other term is “summer chamber” (cheder:H2315), in which, “chamber” is only found in verse 24. In our last study we focused on  `aliyah (H5944), and we noted that spiritually it can refer, among other things, to:


  • spiritual healing (or salvation) 
  • the Body of Christ (typified by Solomon’s Temple)
  • Solomon himself (who represents the Lord Jesus Christ) 
  • the apostasy in national Israel at times, which prefigures the end of God’s usage of the divine institution of the local churches. 


Today I stated that we would consider this second word, “chamber” (cheder:H2315), if God would be gracious to give us further understanding.


“Chamber” [cheder:H2315] 


This word “chamber” (cheder:H2315) is rendered in the following ways, denoting greater “privacy” or intimacy (as in a bedroom):  chamber(21x), inner(4x), bedchamber” (with G4296) (3x),bedchamber” (with G4904) (3x), inward parts (2x), innermost parts (2x), parlours(1x), south(1x), and once as within.” This term has a root or parent word (chadar:H2314) which is spelled identically, and helps us to see why G2315 expresses a greater degree of confidentiality or secrecy; it only appears in one passage, which speaks of God’s judgment against national Israel (as they typify the churches and denominations), and it is located in verse 14 of Eze 21:1-15, where it is rendered as “which entereth into their privy chambers.”:


“And the word of the LORD came unto me, saying, {2} Son of man, set thy face toward Jerusalem, and drop [thy word] toward the holy places, and prophesy against the land of Israel, {3} And say to the land of Israel, Thus saith the LORD; Behold, I [am] against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked. {4} Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of his sheath against all flesh from the south to the north: {5} That all flesh may know that I the LORD have drawn forth my sword out of his sheath: it shall not return any more. {6} Sigh therefore, thou son of man, with the breaking of [thy] loins; and with bitterness sigh before their eyes. {7} And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt answer, For the tidings; because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak [as] water: behold, it cometh, and shall be brought to pass, saith the Lord GOD. {8} Again the word of the LORD came unto me, saying, {9} Son of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished: {10} It is sharpened to make a sore slaughter; it is furbished that it may glitter: should we then make mirth? it contemneth the rod of my son, [as] every tree. {11} And he hath given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, to give it into the hand of the slayer. {12} Cry and howl, son of man: for it shall be upon my people, it [shall be] upon all the princes of Israel: terrors by reason of the sword shall be upon my people: smite therefore upon [thy] thigh. {13} Because [it is] a trial, and what if [the sword] contemn even the rod? it shall be no [more], saith the Lord GOD. {14} Thou therefore, son of man, prophesy, and smite [thine] hands together, and let the sword be doubled the third time, the sword of the slain: it [is] the sword of the great [men that are] slain, which entereth into their privy chambers. [chadar:H2314]  {15} I have set the point of the sword against all their gates, that [their] heart may faint, and [their] ruins be multiplied: ah! [it is] made bright, [it is] wrapped up for the slaughter.”


In reading this passage was immediately reminded of the incisive words of Heb 4:12-13,


“For the word of God [is] quick, 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.”


These next citations illustrate how God utilizes the term “cheder” (H2315):


In verse 25 of Deu 32:18-25, it is translated as “within,” in this chapter which conveys the gist of Rom 9:6-8, 


“Not as though the word of God hath taken none effect. For they [are] not all Israel, which are of Israel: {7} Neither, because they are the seed of Abraham, [are they] all children: but, In Isaac shall thy seed be called. {8} That is, They which are the children of the flesh, these [are] not the children of God: but the children of the promise are counted for the seed.”


Deu 32:18-25 annouces: “Of the Rock [that] begat thee thou art unmindful, and hast forgotten God that formed thee. {19} And when the LORD saw [it], he abhorred [them], because of the provoking of his sons, and of his daughters. {20} And he said, I will hide my face from them, I will see what their end [shall be]: for they [are] a very froward generation, children in whom [is] no faith. {21} They have moved me to jealousy with [that which is] not God; they have provoked me to anger with their vanities: and I will move them to jealousy with [those which are] not a people; I will provoke them to anger with a foolish nation. {22} For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. {23} I will heap mischiefs upon them; I will spend mine arrows upon them. {24} [They shall be] burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust. {25} The sword without, and terror within [cheder:H2315], shall destroy both the young man and the virgin, the suckling [also] with the man of gray hairs.” 


Jud 15:1 curiously reveals: “But it came to pass within a while after, in the time of wheat harvest, that Samson visited his wife with a kid; and he said, I will go in to my wife into the chamber. [cheder:H2315] But her father would not suffer him to go in.”


Verse 27 of Pro 7:4-5, 10, and 21-27 refer parabolically to the end time corporate church - as a “harlot” - which came under the judgment of God: “Say unto wisdom, Thou [art] my sister; and call understanding [thy] kinswoman: {5} That they may keep thee from the strange woman, from the stranger [which] flattereth with her words. … {7} And beheld among the simple ones, I discerned among the youths, a young man void of understanding, {8} Passing through the street near her corner; and he went the way to her house, {9} In the twilight, in the evening, in the black and dark night: {10} And, behold, there met him a woman [with] the attire of an harlot, and subtil of heart. ... {21} With her much fair speech she caused him to yield, with the flattering of her lips she forced him. {22} He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks; {23} Till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it [is] for his life. {24} Hearken unto me now therefore, O ye children, and attend to the words of my mouth. {25} Let not thine heart decline to her ways, go not astray in her paths. {26} For she hath cast down many wounded: yea, many strong [men] have been slain by her. {27} Her house [is] the way to hell [“the grave” and annihilation], going down to the chambers [cheder:H2315] of death.” 


Verse 4 of Pro 24:1-6, asserts: “Be not thou envious against evil men, neither desire to be with them. {2} For their heart studieth destruction, and their lips talk of mischief. {3} Through wisdom is an house builded; and by understanding it is established: {4} And by knowledge shall the chambers [cheder:H2315] be filled with all precious and pleasant riches. {5} A wise man [is] strong; yea, a man of knowledge increaseth strength. {6} For by wise counsel thou shalt make thy war: and in multitude of counsellors [there is] safety.” 


Isa 26:20 speaks of our present prolonged “day of judgment”: “Come, my people, enter thou into thy chambers, [cheder:H2315] and shut thy doors 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.


Joe 2:16, “Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber [cheder:H2315], and the bride out of her closet.”


Allow me to sum up the differences between these two terms “parlour,” (`aliyah:H5944) and “chambers” (cheder:H2315). For the most part, the former is used to describe physical buildings (even though what is transpiring inside has great spiritual signification). The latter term, however, is more concerned with what is taking place spiritually in the “heart” or “mind,” and thus is more concealed, even though many of the same positive and negative spiritual implications are being revealed.




JUDGES 3 - PART 31: Air Date: 3/22/2017  


Good evening and welcome to Searching The Scriptures! This is Part 31 of Chapter 3 in the Book of Judges, and today’s date is March 22, 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.”


Jud 3:25


We have arrived at Jud 3:25, which states: “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 They Tarried [chuwl:H2342] Till They Were Ashamed [buwsh:H954]


The first phrase in Jud 3:25 is comprised of two words: “And they tarried...” (chuwl:H2342) along with “...till they were ashamed…” (buwsh:H954). The term, “And they tarried” (chuwl:H2342) is a reference to Eglon’s, “servants” who would either be devils or the non-elect, as Eglon represents Satan. This word (H2342) is translated in a variety of ways: pain(6x), formed (5x),bring forth (4x), pained (4x), tremble(4x), travail(4x),dance(2x), calve (2x), grieved (2x), grievous (2x), wounded (2x),shake (2x), and 23 other miscellaneous words. 


In seeing how God utilizes this multi-faceted word, I was reminded of the discussion that the Savior had with the two Gadarene demoniacs in Mat 8, Mark 5, and in Luke 8. In each of these historical parables we find the devils (or “legion”) that had taken up residency in these two men, making a specific plea to the Lord Jesus, regarding the issue of “torment”: 


Mark 5:7 states: “And cried with a loud voice, and said, What have I to do with thee, Jesus, [thou] Son of the most high God? I adjure thee by God, that thou torment [basanizo:G928] me not.”


Luke 8:28 further maintains, “When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, [thou] Son of God most high? I beseech thee, torment [basanizo:G928] me not.”


Only in Mat 8:29 do we find the additional information “...art thou come hither ...before the time”: “And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come [erchomai:G2064] hither [hode:G5602] to torment [basanizo:G928] us [hemas:G2248] before [pro:G4253] the time?”[kairos:G2540]


“Basanizo”(G928) is rendered “torment” in ¾ of the places where it appears; the other ¼ it is translated once as pain,” once as toss,” once as vex,” and lastly, once as toil.” The reason I made this little digression is because these accounts deal with devils, and in particular the timing of the “day of judgment,” which the devils had some knowledge about. Secondly, the spiritual time frame in view in Judges 3 matches that of the “...days after the tribulation…” as Mark 13:24 insists, which coincides with the defeat of Satan (i.e., Eglon) on May 21, 2011, and the darkening of the spiritual “timekeepers,” indicative of the closing of the door to salvation, and the commencement of a prolonged “day of judgment”:


“But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light,” 


Although “basanizo” (G928) is a Greek word, and “chuwl” (H2342) is a Hebrew term, they are similar. Note the following passages that also contain this term, “basanizo” (G928): 


In verse 5 of Rev 9:1-6, it is rendered as, “they should be tormented”: “And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. {2} And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. {3} And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. {4} And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. {5} And to them it was given that they should not kill them, but that they should be tormented [basanizo:G928] five months: and their torment [was] as the torment of a scorpion, when he striketh a man. {6} And in those days shall men seek death [i.e., “death in Christ” or salvation], and shall not find it; and shall desire to die, and death shall flee from them.” 


In verse 10 of Rev 14:8-11 it is translated as “he shall be tormented”: “And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. {9} And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive [his] mark in his forehead, or in his hand, {10} The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented [basanizo:G928] with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: {11} And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.”


Lastly we read in Rev 20:10, in which this term again appears as “shall be tormented”: “And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet [are], and shall be tormented [basanizo:G928] day and night for ever and ever.”


These next citations include the term, “And they tarried” (chuwl:H2342) in Jud 3:25, but notice how it is rendered in many of the following passages, complementing what we saw with regards to the Greek word “basanizo” (G928) or “tormented” above: 


Gen 8:10 records what Noah did (in the historical context), after he sent out the dove the first time, in which this word is And he stayed [chuwl:H2342] yet other seven days; and again he sent forth the dove out of the ark;”


In Deu 2:25, it is expressed as “and be in anguish,” in which God paved the way for the Israelites to prevail over the other heathen nations (as long as they obeyed Him): “This day will I begin to put the dread of thee and the fear of thee upon the nations [that are] under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish [chuwl:H2342] because of thee.”


In 1 Sam 31:3, we read that king Saul (who typifies the corporate church under God’s wrath) was “wounded” in battle: “And the battle went sore against Saul, and the archers hit him; and he was sore wounded [chuwl:H2342] of the archers.”


In Est 4:4 it is rendered as “grieved”: “So Esther's maids and her chamberlains came and told [it] her. Then was the queen exceedingly grieved;[chuwl:H2342] and she sent raiment to clothe Mordecai, and to take away his sackcloth from him: but he received [it] not.”


This word is repeated in Psa 29:8 as “shaketh”:  “The voice of the LORD shaketh [H2342] the wilderness; the LORD shaketh [chuwl:H2342] the wilderness of Kadesh.”


Psa 55:4, “My heart is sore pained [chuwl:H2342] within me: and the terrors of death are fallen upon me.”


Psa 114:7 translates this word as “tremble”: “Tremble, [chuwl:H2342] thou earth, at the presence of the Lord, at the presence of the God of Jacob;”


Verse 8 of Isa 13:6-13 is a chapter that depicts our current “day of judgment” (as of May 21, 2011): “Howl ye; for the day of the LORD [is] at hand; it shall come as a destruction from the Almighty. {7} Therefore shall all hands be faint, and every man's heart shall melt: {8} And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain [chuwl:H2342] as a woman that travaileth: they shall be amazed one at another; their faces [shall be as] flames. {9} Behold, the day of the LORD cometh, cruel both with wrath and fierce anger, to lay the land desolate: and he shall destroy the sinners thereof out of it. {10} For the stars of heaven and the constellations thereof shall not give their light: the sun shall be darkened in his going forth, and the moon shall not cause her light to shine. {11} And I will punish the world for [their] evil, and the wicked for their iniquity; and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible. {12} I will make a man more precious than fine gold; even a man than the golden wedge of Ophir. {13} Therefore I will shake the heavens, and the earth shall remove out of her place, in the wrath of the LORD of hosts, and in the day of his fierce anger.”


Till They Were Ashamed  [buwsh:H954]


The second part of this first phrase in Jud 3:25 is “till they were ashamed,” which is predominant rendering of this word:


In Psa 6:10 - a messianic psalm -  “Let all mine enemies be ashamed [buwsh:H954] and sore vexed: let them return [and] be ashamed [buwsh:H954] suddenly.”


Likewise, Psa 31:17 contrasts the wicked and the righteous:Let me not be ashamed, [buwsh:H954] O LORD; for I have called upon thee: let the wicked be ashamed, [buwsh:H954] [and] let them be silent in the grave.”


Psa 44:7 also adds, “But thou hast saved us from our enemies, and hast put them to shame [buwsh:H954] that hated us.”


Well, we’ll have to stop here today, and pick this up in our next study, Lord willing.






JUDGES 3 - PART 32: Air Date: 3/24/2017  


Good evening and welcome to Searching The Scriptures! This is Part 32 of Chapter 3 in the Book of Judges, and today’s date is March 24, 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 They Tarried [chuwl:H2342] Till They Were Ashamed [buwsh:H954]


In our last study we began looking at the two terms, “And they tarried till they were ashamed…,”  having to do with Eglon’s servants, and keep in mind that Eglon, the king of the Moabites is a portrait of Satan, as he ruled in the institutional chuches and denominations that came under the wrath of God, as of May, 21, 1988, at the start of the final Great Tribulation period. We also noted that the the word, “And they tarried...” (chuwl:H2342) can be utilized in a positive sense - and applicable to believers or even Christ Himself - but in about ⅔ (41 out of 62 verses) in which it appears it is quite negative, as is rendered in these accounts as:  pain(6x), bring forth (4x), pained(4x), tremble (4x), travail(4x), grieved (2x), grievous(2x),wounded(2x), shake(2x), “fear” (2x), “anguish” (1x),“rest” (1x), “look” (1x), “shapen” (1x), “afraid” (1x), “driveth away” (1x), “sorrow” (1x), “sorrowful” (1x), and “abide” (1x).  Jer 51:29 is an outstanding illustration of God’s judgment on the kingdom of Satan (i.e., Babylon), which began (as 1 Pet 4:17 pronounces) on May 21, 1988 on all the churches and denominations, worldwide, and without exception, and then transitioned to the world at large, on May 21, 2011,


“And the land shall tremble and sorrow: [chuwl:H2342] for every purpose of the LORD shall be performed against Babylon, to make the land of Babylon a desolation without an inhabitant.”


H2342 conveys the “fear” and “torment” which the devils who inhabited the two Gadarene men, expressed to the Lord Jesus, regarding “the day of judgment” in Mat 8:29,

“And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?”


Till They Were Ashamed [buwsh:H954]


In our previous study, we also considered a few passages that contained the words, “...till they were ashamed...” (buwsh:H954), and here are a few more examples:


It is rendered as “[so] long” in Jud 5:28, with regard to mother of Sisera’s question concerning the return of her son (who also typifies Satan, whom Jael had killed), which we will encounter, Lord willing, in Judges 4: “The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot [so] long [buwsh:H954] in coming? why tarry the wheels of his chariots?   


Depicting the “day of judgment,” the spiritual “sun” (exemplifying Christ as the Light) in Isa 24:23, is rendered “ashamed” (even as the “moon” - typifying the Word of God is similarly “confounded”): “Then the moon shall be confounded, and the sun ashamed, [buwsh:H954] when the LORD of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously.”


In Isa 65:13 it is translated as “but ye shall be ashamed”: “Therefore thus saith the Lord GOD, Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed:” [buwsh:H954]


Likewise in Isa 66:5, it is rendered as “and they shall be ashamed”: “Hear the word of the LORD, ye that tremble at his word; Your brethren that hated you, that cast you out for my name's sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed.” [buwsh:H954]


Jer 17:13, and 18 renders this word as both as both “ashamed” and “confounded”: “O LORD, the hope of Israel, all that forsake thee shall be ashamed, [buwsh:H954] [and] they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters. ... {18} Let them be confounded [buwsh:H954] that persecute me, but let not me be confounded: [buwsh:H954] let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction.”


Jer 20:11 further adds:  “But the LORD [is] with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed; [buwsh:H954] for they shall not prosper: [their] everlasting confusion shall never be forgotten.”


Lastly, Jer 51:47 makes this declaration concerning the kingdom of Satan: “Therefore, behold, the days come, that I will do judgment upon the graven images of Babylon: and her whole land shall be confounded, [buwsh:H954] and all her slain shall fall in the midst of her.”


Before moving on to the next phrase in Jud 3:25, I want to mention that both of these terms H2342 and H954 only appear together in one other citation - in verse 4 of Isa 23:1-18, in which Tyre represents Babylon (or the kingdom of Satan) to which Israel (spiritually representing the churches and denominations) has been in captivity to for 70 years (which is the 2nd Great Tribulation period spoken of in the Bible from 609 BC - 539 BC); these terms are translated as “be thou ashamed” (chuwl:H2342) and “I travail” (buwsh:H954) repsectively:


“The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. {2} Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. {3} And by great waters the seed of Sihor, the harvest of the river, [is] her revenue; and she is a mart of nations. {4} Be thou ashamed [buwsh:H954]

O Zidon: for the sea hath spoken, [even] the strength of the sea, saying, I travail [chuwl:H2342],  not, nor bring forth children, neither do I nourish up young men, [nor] bring up virgins. {5} As at the report concerning Egypt, [so] shall they be sorely pained at the report of Tyre. {6} Pass ye over to Tarshish; howl, ye inhabitants of the isle. {7} [Is] this your joyous [city], whose antiquity [is] of ancient days? her own feet shall carry her afar off to sojourn. {8} Who hath taken this counsel against Tyre, the crowning [city], whose merchants [are] princes, whose traffickers [are] the honourable of the earth? {9} The LORD of hosts hath purposed it, to stain the pride of all glory, [and] to bring into contempt all the honourable of the earth. {10} Pass through thy land as a river, O daughter of Tarshish: [there is] no more strength. {11} He stretched out his hand over the sea, he shook the kingdoms: the LORD hath given a commandment against the merchant [city], to destroy the strong holds thereof. {12} And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. {13} Behold the land of the Chaldeans; this people was not, [till] the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; [and] he brought it to ruin. {14} Howl, ye ships of Tarshish: for your strength is laid waste. {15} And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. {16} Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. {17} And it shall come to pass after the end of seventy years, that the LORD will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. {18} And her merchandise and her hire shall be holiness to the LORD: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the LORD, to eat sufficiently, and for durable clothing.”


And Behold He Opened Not The Doors


The next phrase we want to investigate is: “...and, behold, he opened [pathach:H6605] not the doors… ”[deleth:H1817] which is comprised of two terms, and they are found together in 13 other citations. Let’s consider a few of them:


Jud 19:27 is another historical parable chronicling God’s judgment on the end-time churches and denominations of our day - typified by the dead concubine - in which we read: “And her lord rose up in the morning, and opened [pathach:H6605] the doors [deleth:H1817] of the house, and went out to go his way: and, behold, the woman his concubine was fallen down [naphal:H5307]  [at] the door of the house, and her hands [were] upon the threshold.” 


In both Jud 3:25 and Jud 19:27, the expression, “was fallen down” is employed with regard to Eglon as well as this concubine:


Jud 3:25b “...therefore they took a key, and opened [them]: and, behold, their lord [was] fallen down [naphal:H5307] dead on the earth.”


I’m afraid we’re going to have to stop here, and resume this study, next week, the Lord permitting.

 






JUDGES 3 - PART 33: Air Date: 3/27/2017  


Good evening and welcome to Searching The Scriptures! This is Part 33 of Chapter 3 in the Book of Judges, and today’s date is March 27, 2017. I’ll read verses 25-31 of this historical parable:  


“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. {31} And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox goad: and he also delivered Israel.”


Therefore They Took [laqach:H3947] A Key [maphteach:H4668] And Opened [pathach:H6605] [Them]


In our last study, we left off at the phrase in verse 25, “...therefore they [Eglon’s servants] took a key, and opened [them]:..., referring to the doors of the parlour, which Ehud (a type of Christ) had locked (foreshadowing the end of God’s salvation program), after killing Eglon. We have understood that Eglon, was the king of the Moabites, and they represent the end-time institutional churches and denominations that came under the wrath of God, as God installed Satan to rule there for the duration of the Great Tribulation (23 years or 8400 days - from May 21, 1988 - May 21, 2011), as we read in 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 [to “sit” signifies “ruling”] in the temple of God, shewing himself that he is God.


Satan, of course, has also desired to be “like God,” as we learn from Isa 14:12-15, and please note the five-fold usage of the personal pronoun, “I”:


“How art thou fallen from heaven, O Lucifer, son of the morning! [how] art thou cut down to the ground, which didst weaken the nations! {13} For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: {14} I will ascend above the heights of the clouds; I will be like the most High. {15} Yet thou shalt be brought down to hell, to the sides of the pit.


Ehud killing Eglon represents Christ vanquishing Satan on May 21, 2011, as the Great Tribulation came to a close, and the “day of judgment” was ushered in, commencing the final “time and season” in the Biblical Timeline of History. 


In Jud 3:25b we witness Eglon’s servants (those within the churches and denominations), who attempt to open the “door” (to salvation) by a “key” - which spiritually would point to false gospels, as we read in Luke 11:52, 


“Woe unto you, lawyers! for ye have taken away the key [kleis:G2807] of knowledge [gnosis:G1108]: ye entered not in yourselves, and them that were entering in ye hindered.”


The word for “key” (kleis:G28007) in this passage is the only one in the New Testament, and it is only found in 5 other verses, four of which appear in the book of Revelation, and notice who is in charge of the “key”(s):


Rev 1:18 declares, “I [am] he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys [kleis:G2807] of hell and of death.”


Likewise Rev 3:7 also affirms, “And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key [kleis:G2807] of David, he that openeth, and no man shutteth; and shutteth, and no man openeth;”


Rev 9:1 adds, “And the fifth angel sounded, and I saw a star [i.e., “Christ”] fall from heaven unto the earth: and to him was given the key [kleis:G2807] of the bottomless pit.”


Lastyly, Rev 20:1 further reveals, “And I saw an angel [i.e., “Christ”] come down from heaven, having the key [kleis:G2807] of the bottomless pit and a great chain in his hand.”

 

It goes without saying that the true “key of knowledge” is contained in the Word of God, and God alone has the power to shut or open the “door to salvation,” as His particular “times and seasons” call for, as we read in the only other Old Testament citation in which the two terms in Jud 3:25b are employed -  “a key” (maphteach:H4668) as well as “and opened” - (pathach:H6605) as verse 22 of Isa 22:20-23 reveals; actually this is the only Hebrew word for “key” in the entire Old Testament:


“And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: {21} And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. {22} And the key [maphteach:H4668] of the house of David will I lay upon his shoulder; so he shall open [pathach:H6605], and none shall shut; and he shall shut, and none shall open. {23} And I will fasten him [as] a nail in a sure place; and he shall be for a glorious throne to his father's house.”


In the historical account this concerns a faithful man by the name of Eliakim (’Elaqiym:H471), who exemplifies the Lord Jesus Christ. 


And, Behold, Their Lord [’adown:H113] [Was] Fallen Down [naphal:H5307] 


In Jud 19:26-27, there is a similar account to what we find in Jud 3:25; as I mentioned in a previous study. Judges 19 is a historical parable regarding the abuse and death of this concubine, who typifies the end time institutional churches and denominations that fell under the wrath of God. In Jud 19:26-27 we read the following, in which the same terms for “opened,” “was fallen down” and “lord” are utilized as in Jud 3:25,


 “Then came the woman in the dawning of the day, and fell down [naphal:H5307] at the door of the man's house where her lord [’adown:H113] [was], till it was light. {27} And her lord [’adown:H113] rose up in the morning, and opened [pethach:H6605] the doors of the house, and went out to go his way: and, behold, the woman his concubine was fallen down [naphal:H5307] [at] the door [pethach:H6607 - same as H6605: “he opened”/ “and opened” in Jud 3:25] of the house, and her hands [were] upon the threshold.”


Dead [muwth:H4191] On The Earth [‘erets:H776] 


The next two words that we want to consider in Jud 3:25 are “dead on the earth” describing how Eglon’s servants found their master, once they unlocked the parlour doors. Again what is so interesting is that we find yet another almost identical account in Jud 4:21 involving the death of Sisera - another type of Satan - the captain of Jabin’s army, by the hand of  a woman named, Jael; this also reminds us of Gen 3:15, in which God predicts the “bruising of” Satan’s head by Christ, and by contrast, the “bruising of” Christ’s heel by Satan:


“Then Jael Heber's wife took a nail of the tent, and took an hammer in her hand, and went softly unto him, and smote the nail into his temples, and fastened it into the ground: [‘erets:H776] for he was fast asleep and weary. So he died.” [muwth:H4191] 


Lord willing, we can look forward to see what the LORD might teach us concerning this in Judges 4. 


Jud 3:26


We read in Jud 3:26, “And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirath.” 


And Ehud Escaped [malat:H4422] While They Tarried [mahahh:H4102]


The terms, “escaped” (used twice) and “while they tarried” only appear together in this verse, so we will have to look at them individually. “Escaped” (malat:H4422) is found translated primarly as, “escape,” “deliver,” or “save,” and we have to bear in mind that Ehud is a “deliverer,” (even though this is a different word) as are all the judges, and in that role he typifies the Savior; Jud 3:15 declares:


“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.” 


Here are some of the ways that God utilizes this term, “escaped” (malat:H4422), which we can understand in the historical setting, why Ehud would have fled, but we are really interested in the spiritual meaning of this, and how it relates to the Lord Jesus, as Ehud is a type of Christ:


Interestingly, we find this term used in connection with Lot and his two daughters and wife that escaped Sodom in Gen 19:17, 19, 20 and 22, in which it is employed 5 times: 


“And it came to pass, when they had brought them forth abroad, that he said, Escape [malat:H4422] for thy life; look not behind thee, neither stay thou in all the plain; escape [malat:H4422] to the mountain, lest thou be consumed. ... {19} Behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life; and I cannot escape [malat:H4422] to the mountain, lest some evil take me, and I die: {20} Behold now, this city [is] near to flee unto, and it [is] a little one: Oh, let me escape [malat:H4422] thither, ([is] it not a little one?) and my soul shall live. ... {22} Haste thee, escape [malat:H4422] thither; for I cannot do any thing till thou be come thither. Therefore the name of the city was called Zoar.” 


We also read in Psa 124:7 this very significant acknowledgment regarding those whom God had redeemed during the “day of salvation”: “Our soul is escaped [malat:H4422] as a bird out of the snare of the fowlers: the snare is broken, and we are escaped.” [malat:H4422]


Ecc 7:26 is another allusion to the apostate corporate church: “And I find more bitter than death the woman, whose heart [is] snares and nets, [and] her hands [as] bands: whoso pleaseth God shall escape [malat:H4422] from her; but the sinner shall be taken by her.”


Jer 38:18 likewise commmands what will happen to those who insist on remaining in their local churches that came under the wrath of God: “But if thou wilt not go forth to the king of Babylon's princes, then shall this city be given into the hand of the Chaldeans, and they shall burn it with fire, and thou shalt not escape out [malat:H4422]of their hand.”


Jer 51:6, 45 further warns to flee from God’s judgment that first began “at the house of God”: “Flee out of the midst of Babylon, and deliver [malat:H4422] every man his soul: be not cut off in her iniquity; for this [is] the time of the LORD'S vengeance; he will render unto her a recompence. ... {45} My people, go ye out of the midst of her, and deliver [malat:H4422] ye every man his soul from the fierce anger of the LORD.”


I will close today’s lesson with the beautiful promise that God gives His elect people in Isa 46:4, “And [even] to [your] old age I [am] he; and [even] to hoar hairs will I carry [you]: I have made, and I will bear; even I will carry, and will deliver [H4422] [you].”


Lord willing, we will continue to examine this matter of Ehud fleeing in our next study.








JUDGES 3 - PART 34: Air Date: 3/29/2017  


Good evening and welcome to Searching The Scriptures! This is Part 34 of Chapter 3 in the Book of Judges, and today’s date is March 29, 2017. I’ll read verses 25-31 of this historical parable:  


“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. {31} And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox goad: and he also delivered Israel.”


Correction


I want to make a correction regarding a point I made in our previous study (#33) regarding the word “escape” or “deliver,” when I quoted Jer 38:18 and Jer 51:6 and 45,


Jer 38:18 likewise commmands what will happen to those who insist on remaining in their local churches that came under the wrath of God: “But if thou wilt not go forth to the king of Babylon's princes, then shall this city be given into the hand of the Chaldeans, and they shall burn it with fire, and thou shalt not escape out [malat:H4422]of their hand.”


Jer 51:6, 45 further warns to flee from God’s judgment that first began “at the house of God”: “Flee out of the midst of Babylon, and deliver [malat:H4422] every man his soul: be not cut off in her iniquity; for this [is] the time of the LORD'S vengeance; he will render unto her a recompence. ... {45} My people, go ye out of the midst of her, and deliver [malat:H4422] ye every man his soul from the fierce anger of the LORD.”


By quoting these passages back-to-back, I might have given the impression that to flee the churches and denominations was equivalent to “...deliver every man his soul….” which has to do with redemption. This is not the case at all, as physically leaving a local church would be considered a “work,” and we know that salvation is dependent - not on our works - but on the Work and Faith of the Lord Jesus Christ. When believers understood the command to leave the churches and denominations, they did so, out of obedience - and certainly not because that act could somehow provide them with the robe of Christ’s righteousness.


While They Tarried [mahahh:H4102]


We are investigating verse 26, in an attempt to unravel the spiritual meaning of Ehud’s “escape,” (malat:H4422) which is mentioned twice in this verse, as I noted in our last study. The word, “while they tarried” (mahahh:H4102) is a different word than what we saw in verse 25: “and they tarried” (chuwl:H2342), which we discovered was a term that had to with “pain” or “fear”of the non-elect (even if they are not aware of it), who are under the wrath of God in this prolonged “day of judgment.” This other word (mahahh:H4102) conveys a “delay” or “passage of time,” as the following citations reveal:


This term appears in Gen 19:16, as “lingered”: “And while he [Lot] lingered, [mahahh:H4102] the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him without the city.”


We also find it in conjunction with Jud 19:8, regarding the concubine (who pictures the apostate corporate church): “And he [the concubine’s lord] arose early in the morning on the fifth day to depart: and the damsel's father said, Comfort thine heart, I pray thee. And they [the concubine and her lord] tarried [mahahh:H4102] until afternoon, and they did eat both of them.”


In verse 9 of Isa 29:1-14, it is rendered as “stay,” in this passage that outlines God’s judgment on the institutional churches and denominations (typified by Jerusalem or “Ariel,” which is mentioned 5 times in this imprecation, which is further highlighted by the word, “Woe,”): “Woe to Ariel, to Ariel, the city [where] David dwelt! add ye year to year; let them kill sacrifices. {2} Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be unto me as Ariel. {3} And I will camp against thee round about, and will lay siege against thee with a mount, and I will raise forts against thee. {4} And thou shalt be brought down, [and] shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust. {5} Moreover the multitude of thy strangers shall be like small dust, and the multitude of the terrible ones [shall be] as chaff that passeth away: yea, it shall be at an instant suddenly. {6} Thou shalt be visited of the LORD of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire. {7} And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. {8} It shall even be as when an hungry [man] dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, [he is] faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. {9} Stay [mahahh:H4102] yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. {10} For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. {11} And the vision of all is become unto you as the words of a book that is sealed, which [men] deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it [is] sealed: {12} And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. {13} Wherefore the Lord said, Forasmuch as this people draw near [me] with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: {14} Therefore, behold, I will proceed to do a marvellous work among this people, [even] a marvellous work and a wonder: for the wisdom of their wise [men] shall perish, and the understanding of their prudent [men] shall be hid.”


Verse 10 quotes Isa 6:9-10 - one of the most important verses in the entire Bible, and one that appears ½ dozen times in the New Testament - underscoring the spiritual blindness that God Himself has brought upon this formerly divine institution, and the end result of that punishment is expressed in Isa 29:14b, “...for the wisdom of their wise [men] shall perish, and the understanding of their prudent [men] shall be hid.”


Isa 6:9-10 solemnly affirms: “And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. {10} Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”


One last passage we can consider is Hab 2:3, in which this term H4102 is translated as “though it tarry”[mahahh:H4102 - “it will not tarry” at the end of the verse is a different word altogether]: “For the vision [is] yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, [mahahh:H4102] wait for it; because it will surely come, it will not tarry”[’achar:H309]


And Passed Beyond [`abar:H5674]  The Quarries [peciyl:H6456]


The next two words, “and passed beyond the quarries” are only found together in this English phrase. If you recall, we discovered that “quarries” is only translated this way in Jud 3:19 and here in verse 26. Everywhere else (21x) it is rendered as “graven images” or “carved images,” as we see from Jer 51:47-58, in which God is judging Babylon (or the kingdom of Satan), in which this term appears as “upon the graven images,” and “upon her graven images;” please note the recurring theme of God judging Babylon, which he had previously used to bring retribution against Israel (representing the churches and denominations of our day) during the 70 year Babylonian captivity, and then at the end of that period, having defeated Satan (spiritually represented by Eglon in this account), He then judges Babylon, as verse 49 maintains:


“Therefore, behold, the days come, that I will do judgment upon the graven images of Babylon: and her whole land shall be confounded, and all her slain shall fall in the midst of her. {48} Then the heaven and the earth, and all that [is] therein, shall sing for Babylon: for the spoilers shall come unto her from the north, saith the LORD. {49} As Babylon [hath caused] the slain of Israel to fall, so at Babylon shall fall the slain of all the earth. {50} Ye that have escaped the sword, go away, stand not still: remember the LORD afar off, and let Jerusalem come into your mind. {51] We are confounded, because we have heard reproach: shame hath covered our faces: for strangers are come into the sanctuaries of the LORD'S house. {52} Wherefore, behold, the days come, saith the LORD, that I will do judgment upon her graven images: and through all her land the wounded shall groan. {53} Though Babylon should mount up to heaven, and though she should fortify the height of her strength, [yet] from me shall spoilers come unto her, saith the LORD. {54} A sound of a cry [cometh] from Babylon, and great destruction from the land of the Chaldeans: {55} Because the LORD hath spoiled Babylon, and destroyed out of her the great voice; when her waves do roar like great waters, a noise of their voice is uttered: {56} Because the spoiler is come upon her, [even] upon Babylon, and her mighty men are taken, every one of their bows is broken: for the LORD God of recompences shall surely requite. {57} And I will make drunk her princes, and her wise [men], her captains, and her rulers, and her mighty men: and they shall sleep a perpetual sleep, and not wake, saith the King, whose name [is] the LORD of hosts. {58} Thus saith the LORD of hosts; The broad walls of Babylon shall be utterly broken, and her high gates shall be burned with fire; and the people shall labour in vain, and the folk in the fire, and they shall be weary.”

So how are we to understand that Ehud, the “deliverer” (typifying Christ) “passed beyond” these “graven images” (i.e., “quarries”), and “escaped unto Seirath”? We aleady have discussed the term, “escaped,” or “delivered,” so let’s investigate the words, “passed beyond” and also “Seirath”:


And Passed Beyond [`abar:H5674] 


H5674 is a common word found over 500 times in the Old Testament, and translated in numerous ways, and usually as “pass over” or “pass by,” etc.; it surfaces all throughout the book of Judges, and one passage is certainly noteworthy, found in Jud 2:20, where it is rendered as “hath transgressed”:


“And the anger of the LORD was hot against Israel; and he said, Because that this people hath transgressed [`abar:H5674] my covenant which I commanded their fathers, and have not hearkened unto my voice;” 


This is also the way these next passages translate this term as well, which I think will help us to see the spiritual signification of what is in view:


In verse 24 of  1 Sam 2:22-25 we encounter Eli’s weak reproof of his sons’ wicked behavior, as priests: “Now Eli was very old, and heard all that his sons did unto all Israel; and how they lay with the women that assembled [at] the door of the tabernacle of the congregation. {23} And he said unto them, Why do ye such things? for I hear of your evil dealings by all this people.  {24} Nay, my sons; for [it is] no good report that I hear: ye make the LORD'S people to transgress. [`abar:H5674] {25} If one man sin against another, the judge shall judge him: but if a man sin against the LORD, who shall intreat for him? Notwithstanding they hearkened not unto the voice of their father, because the LORD would slay them.”


This is also the case with king Saul, who admitted his sin to the prophet Samuel in 1 Sam 15:24, “And Saul said unto Samuel, I have sinned: for I have transgressed [`abar:H5674] the commandment of the LORD, and thy words: because I feared the people, and obeyed their voice.”


Let’s look at a few more Scriptures, and then we will have to end today’s study


Hos 8:1 announces: “[Set] the trumpet to thy mouth. [He shall come] as an eagle against the house of the LORD, because they have transgressed [`abar:H5674] my covenant, and trespassed against my law.”


Jon 2:3 is another most interesting verse, where this term is rendered “passed over”: “For thou hadst cast me into the deep, in the midst of the seas; and the floods compassed me about: all thy billows and thy waves passed over [`abar:H5674] me.”


However in Mic 7:18, this term is used to express God’s mercy, during the “day of salvation which lasted 13,023 years: “Who [is] a God like unto thee, that pardoneth iniquity, and passeth by [`abar:H5674] the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth [in] mercy.”


Well, on that wonderful note, we will have to bring today’s study to a close. Lord willing, we will continue examining this fascinating historical parable in our next study.


  



JUDGES 3 - PART 35: Air Date: 3/31/2017  


Good evening and welcome to Searching The Scriptures! This is Part 35 of Chapter 3 in the Book of Judges, and today’s date is March 31, 2017. I’ll read verses 25-31 of this historical parable:  


“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. {31} And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox goad: and he also delivered Israel.”


A Review


We left off in our previous study at the latter part of verse 26: “...and [Ehud] passed beyond the quarries, and escaped unto Seirath.” We have discovered that the spirtual timeline in view here corresponds to May 21, 2011, in which Satan (“Eglon”) was “killed” by the Word of God (the “twoedged dagger”), and thus defeated by Christ (“Ehud”); after which, Ehud (Christ) “escapes” (is “delivered”) while Eglon’s servants “tarried” (a word denoting great fear and pain spiritually). 


A Closer Look At The Word `Abar (H5674)


We then see that Ehud (Christ) “passes beyond” the “quarries” (everywhere else rendered as “graven images” or “carved images”). Frequently God repeats the command of Exo 20:3-5, with regard to idols, or false gods:


“Thou shalt have no other gods before me. {4} Thou shalt not make unto thee any graven image, or any likeness [of any thing] that [is] in heaven above, or that [is] in the earth beneath, or that [is] in the water under the earth: {5} Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God [am] a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me;”


In our previous study we noted that this word (H5674) can also be translated as a form of the word “transgress,” and is also associated with being under the wrath of God, as Jon 2:3 renders this term as, “passed over,” which I quoted in our last lesson


“For thou hadst cast me into the deep, in the midst of the seas; and the floods compassed me about: all thy billows and thy waves passed over (`abar:H5674) me;”


Here are some other verses that include this word, and also highlight the wrath of God. I think it will be useful to spend the extra time in looking at these passages, in order to see the spiritual dimension that God has hidden here:


In verse 1 of Ezr 1:1-4 (also in 2 Chr 36:22) we recognize that Cyrus represents the Lord Jesus Christ who had defeated Satan, even as Cyrus had defeated Belshazzar, king of Babylon: “Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation [literally, “caused a voice to pass” - `abar:H5674/qowl:H6963] throughout all his kingdom, and [put it] also in writing, saying, {2} Thus saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which [is] in Judah. {3} Who [is there] among you of all his people? his God be with him, and let him go up to Jerusalem, which [is] in Judah, and build the house of the LORD God of Israel, (he [is] the God,) which [is] in Jerusalem. {4} And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that [is] in Jerusalem.”


Dan 5:30-31 substantiates this as well (as he is also known by the names, “Darius,” “Artaxerxes,” and “Hystespes,” as Mr. Camping pointed out on page 282, of Time Has An End): 

“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.”


Psa 88:16, “Thy fierce wrath goeth over [`abar:H5674] me; thy terrors have cut me off.”


Psa 78:21, 59, 62 state: “Therefore the LORD heard [this], and was wroth: [`abar:H5674] so a fire was kindled against Jacob, and anger also came up against Israel; ... {59} When God heard [this], he was wroth, [`abar:H5674] and greatly abhorred Israel: ... {62} He gave his people over also unto the sword; and was wroth [`abar:H5674] with his inheritance.”


Psa 38:4 likewise affirms, “For mine iniquities are gone over [`abar:H5674] mine head: as an heavy burden they are too heavy for me.”


Psa 42:7also adds, “Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone [`abar:H5674] over me.”


And verse 8 of Nah 1:1-8 renders this term, as “with an overrunning”: “The burden of Nineveh. The book of the vision of Nahum the Elkoshite. {2} God [is] jealous, and the LORD revengeth; the LORD revengeth, and [is] furious; the LORD will take vengeance on his adversaries, and he reserveth [wrath] for his enemies. {3} The LORD [is] slow to anger, and great in power, and will not at all acquit [the wicked]: the LORD hath his way in the whirlwind and in the storm, and the clouds [are] the dust of his feet. {4} He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth. {5} The mountains quake at him, and the hills melt, and the earth is burned at his presence, yea, the world, and all that dwell therein. {6} Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him. {7} The LORD [is] good, a strong hold in the day of trouble; and he knoweth them that trust in him.{8} But with an overrunning [`abar:H5674] flood he will make an utter end of the place thereof, and darkness shall pursue his enemies.”


In similar fashion, verse 2 of Zep 2:1-3 issues this warning in anticipation of the “day of judgment”: “Gather yourselves together, yea, gather together, O nation not desired; {2} Before the decree bring forth, [before] the day pass [`abar:H5674] as the chaff, before the fierce anger of the LORD come upon you, before the day of the LORD'S anger come upon you. {3}Seek ye the LORD, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD'S anger.”


Exo 12:12 also renders this term as “For I will pass” recounting  the plague of the firstborn/passover:For I will pass [`abar:H5674] through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I [am] the LORD.” 


Lastly, 2 Sam 15:23 reveals this very unique account, which parallels what we find in the New Testament, as Christ passed over this same brook, Kidron, to enter the Garden of Gethsemane, and note the threefold usage of this term: “And all the country wept with a loud voice, and all the people passed over:[`abar:H5674] the king also himself passed over [`abar:H5674] the brook Kidron, and all the people passed over, [`abar:H5674] toward the way of the wilderness.”


On the heels of Christ’s “high priestly prayer” in John 17, we are confronted with these words in John 18:1-2, “When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples. {2} And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.”


I don’t have time to devlop all the implications of these two accounts, as David is a great type of Christ, but I merely wanted to make you aware of this stupendous spiritual parallel.


And Escaped Unto Seirath [S@`iyrah:H8167]


What about Ehud fleeing to Seirath, which is only found once in this verse? It’s root word is spelled identically, and found in only two places:


Lev 4:28, “Or if his sin, which he hath sinned, come to his knowledge: then he shall bring his offering, a kid [s@`iyrah:H8166] of the goats, a female without blemish, for his sin which he hath sinned.”


Also Lev 5:6 states: “And he shall bring his trespass offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a kid [s@`iyrah:H8166] of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin.”


Unfortunately, I don’t gave enough time to develop this with the time we have left, so we will have to continue examing this in our next study on Monday, Lord willing.

  






JUDGES 3 - PART 36: Air Date: 4/3/2017  


Good evening and welcome to Searching The Scriptures! This is Part 36 of Chapter 3 in the Book of Judges, and today’s date is April 3, 2017. I’ll read verses 25-31 of this historical parable:  


“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. {31} And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox goad: and he also delivered Israel.”


And Passed Beyond The Quarries


By God’s mercy, we are slowly beginning to see the spiritual picture that God is portraying in this historical account. As I noted in our previous study, we have discovered that the spiritual timeline in view here corresponds to May 21, 2011, in which Satan (“Eglon”) was “killed” by the Word of God (the “twoedged dagger”), and thus defeated by Christ (“Ehud”); after which, Ehud (Christ) “escapes” (i.e., is “delivered”) while Eglon’s servants “tarried” (a word denoting great fear and pain spiritually). While Eglon’s servants “tarried” (another word to express a “delay,” (an extended period of time - like our present situation) to open the parlour doors the Ehud “passed beyond” (a term signifying God’s judgment) upon the “carved images” or “carved idols” (i.e., “the quarries”) in which all unsaved mankind [and their “idols of the heart” (Eze 14)] - whether in the churches or outside of the churches - are under God’s fierce wrath. Then we learn that Ehud…


...Escaped Unto Seirath


As I noted in our last study the term “Seriath” (S@`iryah:H8167) is only found here, but its identically spelled root word appears in two passages as a “female kid”(“goat”):

It is found in verse 28 of Lev 4:27-31, rendered as “a kid” - with regard to a “sin through ignorance” by “anyone of the common people”: “And if any one of the common people sin through ignorance, while he doeth [somewhat against] any of the commandments of the LORD [concerning things] which ought not to be done, and be guilty; {28} Or if his sin, which he hath sinned, come to his knowledge: then he shall bring his offering, a kid [s@`iyrah:H8167] of the goats, a female without blemish, for his sin which he hath sinned. {29} And he shall lay his hand upon the head of the sin offering, and slay the sin offering in the place of the burnt offering. {30} And the priest shall take of the blood thereof with his finger, and put [it] upon the horns of the altar of burnt offering, and shall pour out all the blood thereof at the bottom of the altar. {31} And he shall take away all the fat thereof, as the fat is taken away from off the sacrifice of peace offerings; and the priest shall burn [it] upon the altar for a sweet savour unto the LORD; and the priest shall make an atonement for him, and it shall be forgiven him.”


Likewise it surfaces in verse 6 of Lev 5:1-6 as “or a kid”: “And if a soul sin, and hear the voice of swearing, and [is] a witness, whether he hath seen or known [of it]; if he do not utter [it], then he shall bear his iniquity. {2} Or if a soul touch any unclean thing, whether [it be] a carcase of an unclean beast, or a carcase of unclean cattle, or the carcase of unclean creeping things, and [if] it be hidden from him; he also shall be unclean, and guilty. {3} Or if he touch the uncleanness of man, whatsoever uncleanness [it be] that a man shall be defiled withal, and it be hid from him; when he knoweth [of it], then he shall be guilty. {4} Or if a soul swear, pronouncing with [his] lips to do evil, or to do good, whatsoever [it be] that a man shall pronounce with an oath, and it be hid from him; when he knoweth [of it], then he shall be guilty in one of these. {5} And it shall be, when he shall be guilty in one of these [things], that he shall confess that he hath sinned in that [thing]: {6} And he shall bring his trespass offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a kid [s@`iyrah:H8167] of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin.”


Ehud goes to Seirath - which is a place related to sacrifice for sins - as the foregoing passages explain. However, we do need to differentiate what kind of sacrifice is in view and for whom. Since the time frame in view is our current “day of judgment,” it cannot relate to Christ’s sacrifice for His people that He accomplished prior to the foundation of the world, as we read about, for example, in the following references:


Heb 10:5 (quoting Isa 40:6) maintains, “Wherefore when he cometh into the world, he saith, Sacrifice [thysia:G2378] and offering thou wouldest not, but a body hast thou prepared me:” 


Similarly, Psa 40:6 reveals, Sacrifice [zebach:H2077] and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.”


The Non-Elect Are Their Own Sacrifice


The only other “sacrifice” that the Bible speaks about, in relationship to the non-elect, is their own.  In other words, they themsleves, are the sacrifice, since they do not have a Savior, as the subsequent citations teach:


Eze 39:17-21, “And, thou son of man, thus saith the Lord GOD; Speak unto every feathered fowl, and to every beast of the field, Assemble yourselves, and come; gather yourselves on every side to my sacrifice [zebach:H2077] that I do sacrifice [zabach:H2076] for you, [even] a great sacrifice [zebach:H2077] upon the mountains of Israel, that ye may eat flesh, and drink blood. {18} Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, of bullocks, all of them fatlings of Bashan. {19} And ye shall eat fat till ye be full, and drink blood till ye be drunken, of my sacrifice which I have sacrificed for you.  {19} And ye shall eat fat till ye be full, and drink blood till ye be drunken, of my sacrifice which I have sacrificed [zabach:H2076] for you. {20} Thus ye shall be filled at my table with horses and chariots, with mighty men, and with all men of war, saith the Lord GOD. {21} And I will set my glory among the heathen, and all the heathen shall see my judgment that I have executed, and my hand that I have laid upon them.


Zep 1:7-8 adds, “Hold thy peace at the presence of the Lord GOD: for the day of the LORD [is] at hand: for the LORD hath prepared a sacrifice, [zebach:H2077] he hath bid his guests. {8} And it shall come to pass in the day of the LORD'S sacrifice, [zebach:H2077] that I will punish the princes, and the king's children, and all such as are clothed with strange apparel.[They lack the “robe” of Christ’s righteousness.]


Jer 46:10 also declares, “For this [is] the day of the Lord GOD of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord GOD of hosts hath a sacrifice [zebach:H2077] in the north country by the river Euphrates. [i.e., Babylon]

Lastly, Rev 19:11-21 portrays this as well:  “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. {17} And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God; {18} That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all [men, both] free and bond, both small and great. {19} And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. {20} And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. {21} And the remnant were slain with the sword of him that sat upon the horse, which [sword] proceeded out of his mouth: and all the fowls were filled with their flesh.”


Judges 3:27


We next read in verse 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.”


And It Came To Pass, When He Was Come [bow’:H935] That He Blew [taqa`:H8628] A Trumpet [showfar:H7782] In The Mountain [har:H2022] Of Ephraim [Ephrayim:H669]


Now, what’s interesting about this is that the word for “trumpet” is really the word, “showfar” and the “showfar” was the ram’s horn (H7782). This emitted a loud blast, and if we go to Exo 19:16-20 we read there, and by the way, it’s mentioned a few times as “trumpet,” but it’s the “showfar,” - the ram’s horn:


“And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet [showfar:H7782] exceeding loud; so that all the people that [was] in the camp trembled. {17} And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount. {18} And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. {19} And when the voice of the trumpet [showfar:H7782] sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice. {20} And the LORD came down upon mount Sinai, on the top of the mount: and the LORD called Moses [up] to the top of the mount; and Moses went up.”


So, in our next study we want to look at this a little more closely, because it’s a similar account to what we find in chapter 4, where we read about Deborah and Barak, and the army that they fought against.













JUDGES 3 - PART 37: Air Date: 4/17/2017  


Good evening and welcome to Searching The Scriptures! This is Part 37 of Chapter 3 in the Book of Judges, and today’s date is April 17, 2017. I’ll read verses 25-31 of this historical parable:  


“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. {31} And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox goad: and he also delivered Israel.”


Seirath And The Mountain Of Ephraim


In our last study, we began looking at Ehud on his way to Seirath, in the vicinity of Mount Ephraim, where he blows the “ram’s horn” or (showfar:H7782), and the children of Israel follow him down the mountain, as he proclaims, in verse 28a: “And he said unto them, Follow after me: for the LORD hath delivered your enemies the Moabites into your hand.” 


Correction


Before looking at this event more closely, I want to make a correction regarding something I said in our previous study (Judges 3 - Part 36), in which I stated the following:  “Ehud goes to Seirath - which is a place related to sacrifice for sins - as the foregoing passages explain. However, we do need to differentiate what kind of sacrifice is in view and for whom. Since the time frame in view is our current “day of judgment,” it cannot relate to Christ’s sacrifice for His people that He accomplished prior to the foundation of the world…” This last statement is what I want to correct. It is true that Seirath (s@`iyrah:H8167) (which is spelled identically to (s@`iyrah:H8166) - a female kid - has to do with sacrifice for sin. And because we are living in this prolonged “day of judgment,” salvation is no longer attainable, and the non-elect are their own sacrifice, since they do not have a Savior. However the spiritual picture that I believe God is portraying here is that of Ehud (representing Christ) with all the elect (typified by “the children of Israel”) at Seirath (identifying with Christ’s sacrifice for their sin) on Mount Ephraim (`Ephrayim:H668) - signifying “double fruitfulness.” Remember, too, that mountains refer to “kingdoms.” Ehud blows the “trumpet” or ram’s horn (showfar:7782), indicating judgment, and this is also substantiated in other places in Scripture having to do with God’s retribution and victory on behalf of His people in the following examples: Exo 19 (which I’ll read again, since it’s been a few weeks since that last study), the battle of Jericho and Gideon’s “300” against the Midianites, in which the term “showfar” (showfar:H7782) and “blow” (taqa`:H3628) is also utilized. So the children of Israel (or “the elect”) follow Ehud (Christ) down the mountain (picturing the “kingdom of God”) and vanquish their enemies - the Moabites - which in this account, exemplify both the unsaved in the churches as well as in the world at large, corresponding to our present situation today.


That He [Ehud] Blew [taqa`:H8628] A Trumpet [showfar:H7782] 


Although the term “showfar” can be used to warn of judgment (most notably as believers did with regard to May 21, 2011), it is also utilized in connection with joy (in a worshipful celebration), as a proclamation, as an alarm, or to gather the people to an assembly, or on a feast day, etc.


Exo 19:16-20 reveals: “And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet [showfar:H7782] exceeding loud; so that all the people that [was] in the camp trembled. {17} And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount. {18} And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. {19} And when the voice of the trumpet [showfar:H7782] sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice. {20} And the LORD came down upon mount Sinai, on the top of the mount: and the LORD called Moses [up] to the top of the mount; and Moses went up.”


In the New Testament, in Heb 12:18-21, and 25-29, we find a commentary on Exo 19: 


“For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, {19} And the sound of a trumpet, and the voice of words; which [voice] they that heard intreated that the word should not be spoken to them any more: {20} (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: {21} And so terrible was the sight, [that] Moses said, I exceedingly fear and quake:) ... {25} See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more [shall not] we [escape], if we turn away from him that [speaketh] from heaven: {26} Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. {27} And this [word], Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. {28} Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: {29} For our God [is] a consuming fire”


On the other hand, Jos 6:4, 8-9, 13, 16, and 20 recount how God allowed the Israelites to conquer Jericho, in which we find the terms “blow” (taqa:H8628) and “ram’s horns” (showfar:H7782) together; keep in mind that the 13 times in which they encircled the wall of the city points to the 13,000th anniversary of Creation in 1988, which was the start of the final Great Tribulation of our day on May 21, 1988: 


“And seven priests shall bear before the ark seven trumpets [showfar:H7782] 

 of rams' horns: and the seventh day ye shall compass the city seven times, and the priests shall blow [taqa`:H8628] with the trumpets. [showfar:H7782] ... {8} And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets [showfar:H7782] of rams' horns passed on before the LORD, and blew [taqa`:H8628] with the trumpets [showfar:H7782]: and the ark of the covenant of the LORD followed them. {9} And the armed men went before the priests that blew [taqa`:H8628] [taqa`:H8628] with the trumpets [showfar:H7782], and the rereward came after the ark, [the priests] going on, and blowing [taqa`:H8628] with the trumpets. [showfar:H7782] ... {13} And seven priests bearing seven trumpets [showfar:H7782] of rams' horns before the ark of the LORD went on continually, and blew [taqa`:H8628] with the trumpets [showfar:H7782]: and the armed men went before them; but the rereward came after the ark of the LORD, [the priests] going on, and blowing [taqa`:H8628] with the trumpets. [showfar:H7782]  ... {16} And it came to pass at the seventh time, when the priests blew [taqa`:H8628]  with the trumpets, [showfar:H7782] Joshua said unto the people, Shout; for the LORD hath given you the city. ... {20} So the people shouted when [the priests] blew [taqa`:H8628] with the trumpets [showfar:H7782]:and it came to pass, when the people heard the sound of the trumpet [showfar:H7782], and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.”


Similarly we find the same usage of these two words in Judges 7:18-20, and 22, which is another historical parable relating to our current “day of judgment,” which if God allows us to, we will investigate: When I blow [taqa`:H8628] with a trumpet [showfar:H7782], I and all that [are] with me, then blow [taqa`:H8628] ye the trumpets [showfar:H7782] also on every side of all the camp, and say, [The sword] of the LORD, and of Gideon. {19} So Gideon, and the hundred men that [were] with him, came unto the outside of the camp in the beginning of the middle watch; and they had but newly set the watch: and they blew [taqa`:H8628] the trumpets [showfar:H7782], and brake the pitchers that [were] in their hands. {20} And the three companies blew [taqa`:H8628] the trumpets [showfar:H7782], and brake the pitchers, and held the lamps in their left hands, and the trumpets [showfar:H7782] in their right hands to blow [taqa`:H8628]  [withal]: and they cried, The sword of the LORD, and of Gideon. ... {22} And the three hundred blew [taqa`:H8628] the trumpets [showfar:H7782], and the LORD set every man's sword against his fellow, even throughout all the host: and the host fled to Bethshittah in Zererath, [and] to the border of Abelmeholah, unto Tabbath.”


Joshua Like Ehud And Gideon Are “Types” Of Christ


In the foregoing chapters one sees again how Joshua, Ehud, and Gideon are all “types” of the Lord Jesus Christ, and they were also involved in battles against enemy forces - ultimately emphasizing the battle between the kingdom of God and the kingdom of Satan - resulting in the defeat of Satan on May 21, 2011, as we noted with Ehud killing king Eglon earlier; and now Ehud (“Christ”) gathers “the children of Israel” (“God’s elect”) and comes down from Mount Ephraim (“the kingdom of God” - “double fruitfulness”) to defeat the remainder of the Moabites (picturing those in Satan’s kingdom).  


Ehud (As Christ The Deliverer) Is Highlighted


Additionally, please note the focal point on Ehud (as Christ) in the language of verse 27b and 28a especially: “...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...” 


You also might recall that the Lord Jesus appeared as “captain of the LORD’s host” (or army) to Joshua (who also typifies Christ) prior to the assault of Jericho in Jos 5:13-15,


“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.”


Ehud likewise exemplifies Christ, Who is indeed a great “man of war,” as we read in Exo 15:3, “The LORD [is] a man of war: the LORD [is] his name.”


Isa 55:4 beautifully sums up Christ in this manner: “Behold, I have given him [for] a witness to the people, a leader and commander to the people.”


Throughout the New Testament, we find the Lord Jesus uttering these same words time and time again, as we see from a passage like John 12:26, “If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will [my] Father honour.”


I think we’ll stop here today, and continue examining the rest of this historical parable in our next study, Lord willing.





   




JUDGES 3 - PART 38: Air Date: 4/19/2017  


Good evening and welcome to Searching The Scriptures! This is Part 38 of Chapter 3 in the Book of Judges, and today’s date is April 19, 2017. I’ll read verses 25-31 of this historical parable:  


“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. {31} And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox goad: and he also delivered Israel.”


 For The LORD [Yehovah:H3068] Hath Delivered [nathan:H5414] Your Enemies [’oyeb:H341] The Moabites [Mow’ab:H4124] Into Your Hand [yad:H3027]


In our last study we left off at the phrase in verse 28: “...for the LORD hath delivered your enemies the Moabites into your hand…” which as I’ve mentioned numerous times before, is the third phase of the cycle of “rebellion >oppression>deliverance>rest,” which is found throughout this book. We have also looked at these same Hebrew words in some of our previous studies, so I won’t spend time doing so now, so let us proceed to the next phrase: 


 And Took [lakad:H3920] The Fords [ma`abar:H4569] Of Jordan [Yarden:H3383] 


In Jos 4:23-24, God makes a significant contrast between the Red Sea and the Jordan River which we need to keep in mind: “For the LORD your God dried up the waters of Jordan from before you, until ye were passed over, as the LORD your God did to the Red sea, which he dried up from before us, until we were gone over: {24} That all the people of the earth might know the hand of the LORD, that it [is] mighty: that ye might fear the LORD your God for ever.”


Both the Red Sea as well as the Jordan River typify “Hell” (which is the “grave”), which is why the priests, bearing the Ark of the Covenant were commanded to pass over first, since the Ark represents the Lord Jesus Christ, who died and was annihilated for the sins of His people, “...from the foundation of the world,” as the “firstborn” or “firstbegotten from the dead.”


The terms, “the fords”(ma`abar:H4569) and “of Jordan” (Yarden:H3383) only appear together in two other citations:


The first one is in verse 7 of Jos 2:1-7, with regards to the ploy that Rahab perpetrated to deceive the king of Jericho who was looking for the two spies that Rahab had hid under the stalks of flax on the roof of her house, which was situated on the city wall: “And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot's house, named Rahab, and lodged there. {2} And it was told the king of Jericho, saying, Behold, there came men in hither to night of the children of Israel to search out the country. {3} And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country. {4} And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they [were]: {5} And it came to pass [about the time] of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them. {6} But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof. {7} And the men pursued after them the way to Jordan [Yarden:H3383] unto the fords [ma`abar:H4569]: and as soon as they which pursued after them were gone out, they shut the gate.”


The other passage is in verses 5 and 6 of Judges 12:1-6, which I won’t elaborate on, until we get to that chapter, if the Lord wills: “And the men of Ephraim gathered themselves together, and went northward, and said unto Jephthah, Wherefore passedst thou over to fight against the children of Ammon, and didst not call us to go with thee? we will burn thine house upon thee with fire. {2} And Jephthah said unto them, I and my people were at great strife with the children of Ammon; and when I called you, ye delivered me not out of their hands. {3} And when I saw that ye delivered [me] not, I put my life in my hands, and passed over against the children of Ammon, and the LORD delivered them into my hand: wherefore then are ye come up unto me this day, to fight against me? {4} Then Jephthah gathered together all the men of Gilead, and fought with Ephraim: and the men of Gilead smote Ephraim, because they said, Ye Gileadites [are] fugitives of Ephraim among the Ephraimites, [and] among the Manassites. {5} And the Gileadites took the passages [ma`abar:H4569] of Jordan [Yarden:H3383] before the Ephraimites: and it was [so], that when those Ephraimites which were escaped said, Let me go over; that the men of Gilead said unto him, [Art] thou an Ephraimite? If he said, Nay; {6} Then said they unto him, Say now Shibboleth: and he said Sibboleth: for he could not frame to pronounce [it] right. Then they took him, and slew him at the passages [ma`abar:H4569] of Jordan [Yarden:H3383]: and there fell at that time of the Ephraimites forty and two thousand.”


And Suffered  [nathan:H5414] Not A Man [’iysh:H376] To Pass Over [`abar:H5674]


The last phrase in verse 28 that we want to consider, along with verse 29, is: “... and suffered not a man to pass over,”  which is comprised of three words. {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.” I included verse 29 since it repeats the point that not one man escaped - all of these 10,000 men were killed, in the historical context. We have also learned that the number 10 (or any of its multiples - 100, 1000, 10,000, etc.) spiritually has to do with “completeness,” and in this case - the complete number of all the non-elect that will die and be annihilated. These three terms also appear in one other citation -  in verse 2 of Deu 17:1-7, 


“Thou shalt not sacrifice unto the LORD thy God [any] bullock, or sheep, wherein is blemish, [or] any evilfavouredness: for that [is] an abomination unto the LORD thy God. {2} If there be found among you, within any of thy gates which the LORD thy God giveth [nathan:H5414] thee, man [’iysh:H376] or woman, that hath wrought wickedness in the sight of the LORD thy God, in transgressing [`abar:H5674]

 his covenant, {3} And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded; {4} And it be told thee, and thou hast heard [of it], and enquired diligently, and, behold, [it be] true, [and] the thing certain, [that] such abomination is wrought in Israel: {5} Then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, [even] that man or that woman, and shalt stone them with stones, till they die. {6} At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; [but] at the mouth of one witness he shall not be put to death. {7} The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So thou shalt put the evil away from among you.”


Two of these three words in Jud 3:28 - “not a man” (’iysh:H376) and “to pass over” (`abar:H5674) also are found in verses 10 and 12 of Jer 9:1-26, in connection with the end of salvation - both with regard to the churches and denominations in the first instance (beginning on May 21, 1988), and secondly, in alluding to the world at large (as of May 21, 2011):


“Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people! {2} Oh that I had in the wilderness a lodging place of wayfaring men; that I might leave my people, and go from them! for they [be] all adulterers, an assembly of treacherous men. {3} And they bend their tongues [like] their bow [for] lies: but they are not valiant for the truth upon the earth; for they proceed from evil to evil, and they know not me, saith the LORD. {4} Take ye heed every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders. {5} And they will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak lies, [and] weary themselves to commit iniquity. {6} Thine habitation [is] in the midst of deceit; through deceit they refuse to know me, saith the LORD. {7} Therefore thus saith the LORD of hosts, Behold, I will melt them, and try them; for how shall I do for the daughter of my people? {8} Their tongue [is as] an arrow shot out; it speaketh deceit: [one] speaketh peaceably to his neighbour with his mouth, but in heart he layeth his wait. {9} Shall I not visit them for these [things]? saith the LORD: shall not my soul be avenged on such a nation as this? {10} For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are burned up, so that none [’iysh:H376] can pass through [them] [`abar:H5674]; neither can [men] hear the voice of the cattle; both the fowl of the heavens and the beast are fled; they are gone. {11} And I will make Jerusalem heaps, [and] a den of dragons; and I will make the cities of Judah desolate, without an inhabitant. {12} Who [is] the wise man [’iysh:H376], that may understand this? and [who is he] to whom the mouth of the LORD hath spoken, that he may declare it, for what the land perisheth [and] is burned up like a wilderness, that none passeth through [`abar:H5674]? {13} And the LORD saith, Because they have forsaken my law which I set before them, and have not obeyed my voice, neither walked therein; {14} But have walked after the imagination of their own heart, and after Baalim, which their fathers taught them: {15} Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will feed them, [even] this people, with wormwood, and give them water of gall to drink. {16} I will scatter them also among the heathen, whom neither they nor their fathers have known: and I will send a sword after them, till I have consumed them. {17} Thus saith the LORD of hosts, Consider ye, and call for the mourning women, that they may come; and send for cunning [women], that they may come: {18} And let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with waters. {19} For a voice of wailing is heard out of Zion, How are we spoiled! we are greatly confounded, because we have forsaken the land, because our dwellings have cast [us] out. {20} Yet hear the word of the LORD, O ye women, and let your ear receive the word of his mouth, and teach your daughters wailing, and every one her neighbour lamentation. {21} For death is come up into our windows, [and] is entered into our palaces, to cut off the children from without, [and] the young men from the streets. {22} Speak, Thus saith the LORD, Even the carcases of men shall fall as dung upon the open field, and as the handful after the harvestman, and none shall gather [them]. {23} Thus saith the LORD, Let not the wise [man] glory in his wisdom, neither let the mighty [man] glory in his might, let not the rich [man] glory in his riches: {24} But let him that glorieth glory in this, that he understandeth and knoweth me, that I [am] the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these [things] I delight, saith the LORD. {25} Behold, the days come, saith the LORD, that I will punish all [them which are] circumcised with the uncircumcised; {26} Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all [that are] in the utmost corners, that dwell in the wilderness: for all [these] nations [are] uncircumcised, and all the house of Israel [are] uncircumcised in the heart.”


Lord willing, in our next lesson, we will continue examining the end of this chapter.




JUDGES 3 - PART 39

Air Date: 4/21/2017  


Good evening and welcome to Searching The Scriptures! This is Part 39 of Chapter 3 in the Book of Judges, and today’s date is April 21, 2017. I’ll read verses 25-31 of this historical parable:  


“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. {31} And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox goad: and he also delivered Israel.”


So Moab [Mow`ab:H4124] Was Subdued [kana`:H3665] That Day [yowm:H3117] Under The Hand [yad:H3027] Of Israel [Yisra’el:H3478]


We have arrived at the conclusion of chapter 3, and we learn from verse 30 that Moab was “subdued” (kana`:H3665) “that day” (yowm:H3117) by Judge (“deliverer”) Ehud and the children of Israel. As Mr. Camping pointed out in his books, Adam When and Time Has An End - in which he outlines the Bibical Calendar of History found in the Bible - the dates for this period of time spanned 80 years (1367 BC - 1287 BC), in which Ehud and Shamgar fulfilled their role as judges in God’s plan. Mr. Camping further noted that the period of Judges lasted 360 years, in which Israel was dominated for a total of 111 years, by other nations as the second phase of the cycle of rebellion>oppression>deliverance>rest was initiated; additionally he discovered that there are two different time frames co-existing in the chronology of the Judges: one is based on the number of years that a judge ruled, and the other regarding the number of years that Israel was oppressed by another nation.


The two terms, “subdued” (kana`:H3665) and “that day” (yowm:H3117) occur in eight verses, two of which are found in the book of Judges, besides here in Jud 3:30,


In Jud 4:23 we read: “So God subdued [kana`:H3665] on that day [yowm:H3117]  Jabin the king of Canaan before the children of Israel.”


Likewise, Jud 8:28 maintains, “Thus was Midian subdued [kana`:H3665] before the children of Israel, so that they lifted up their heads no more. And the country was in quietness forty years in the days [yowm:H3117] of Gideon.”


Verse 3 of Deu 9:1-5 reveals God’s explanation for allowing the cycle of rebellion>oppression>deliverance>rest to take place: “Hear, O Israel: Thou [art] to pass over Jordan this day, to go in to possess nations greater and mightier than thyself, cities great and fenced up to heaven, {2} A people great and tall, the children of the Anakims, whom thou knowest, and [of whom] thou hast heard [say], Who can stand before the children of Anak! {3} Understand therefore this day [yowm:H3117], that the LORD thy God [is] he which goeth over before thee; [as] a consuming fire he shall destroy them, and he shall bring them down [kana`:H3665] before thy face: so shalt thou drive them out, and destroy them quickly, as the LORD hath said unto thee. {4} Speak not thou in thine heart, after that the LORD thy God hath cast them out from before thee, saying, For my righteousness the LORD hath brought me in to possess this land: but for the wickedness of these nations the LORD doth drive them out from before thee. {5} Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land: but for the wickedness of these nations the LORD thy God doth drive them out from before thee, and that he may perform the word which the LORD sware unto thy fathers, Abraham, Isaac, and Jacob.” 


Deu 9 goes on to chronicle Israel’s continual rebellion, and Moses’ constant intercession on their behalf, as a great representation of the Lord Jesus Christ; the end of verse 5 is especially relevant, as God pronounces His faithfulness to the patriarchs, and ultimately to their Seed, Who is the Lord Jesus Christ, as we read in Gal 3:16,


“Now to Abraham and his seed [sperma:G4690 - hence are Eglish term, “sperm”] were the promises made. He saith not, And to seeds [sperma:G4690], as of many; but as of one, And to thy seed [sperma:G4690], which is Christ.” 


Incidentally, this particular detail highlights the amazing accuracy and faithfulness of the Bible, in its original God-breathed languages, over the course of some 1500 years or so, from the time that Moses, under divine inspiration, penned the book of Genesis, and Paul, the book of Galatians.



Judges 3:31


The last verse in this chapter states,


And after [’achar:H310] him [Ehud] was Shamgar [Shamgar:H8044] the son [ben:H1121] of Anath [`Anath:H6067], which slew [nakah:H5221] of the Philistines [Pelishtiy:H6430] six [shesh:H8337] hundred [me’ah:H3967] men [’iysh:H376] with an ox [baqar:H1241] goad [malmad:H4451]: and he also delivered [yasha`:H3467] Israel.”[Yisra’el:H3478]


This citation along with Jud 5:6 are the only references to this judge, Shamgar, who served, along with Ehud, during this 80 year period; additionally, these are the only references to the Philistines in the book of Judges; they appear overwhelmingly, in the books of 1 and 2 Samuel. 


“In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied, and the travellers walked through byways.”


Which Slew [nakah:H5221] Of The Philistines [Pelishtiy:H6430] 


The two terms, “which slew” (nakah:H5221) and “of the Philistines” (Pelishtiy:H6430) appears numerous times in one of the most famous historical parables, involving David and Goliath the Philistine, found in verses, 26, 36, 46, 49-50, and 57 of 1 Sam 17:


“And David spake to the men that stood by him, saying, What shall be done to the man that killeth [nakah:H5221] this Philistine [Pelishtiy:H6430], and taketh away the reproach from Israel? for who [is] this uncircumcised Philistine [Pelishtiy:H6430], that he should defy the armies of the living God? ... {36} Thy servant slew [nakah:H5221] both the lion and the bear: and this uncircumcised Philistine [Pelishtiy:H6430] shall be as one of them, seeing he hath defied the armies of the living God. ... {46} This day will the LORD deliver thee into mine hand; and I will smite [nakah:H5221]  thee, and take thine head from thee; and I will give the carcases of the host of the Philistines [Pelishtiy:H6430]  this day unto the fowls of the air, and to the wild beasts of the earth; that all the earth may know that there is a God in Israel. ... {49} And David put his hand in his bag, and took thence a stone, and slang [it], and smote [nakah:H5221] the Philistine [Pelishtiy:H6430]  in his forehead, that the stone sunk into his forehead; and he fell upon his face to the earth. {50} So David prevailed over the Philistine with a sling and with a stone, and smote [nakah:H5221]  the Philistine [Pelishtiy:H6430], and slew him; but [there was] no sword in the hand of David. ... {57} And as David returned from the slaughter [nakah:H5221] of the Philistine [Pelishtiy:H6430], Abner took him, and brought him before Saul with the head of the Philistine [Pelishtiy:H6430] in his hand.”


Six [shesh:H8337] Hundred [me’ah:H3967] Men [’iysh:H376]


The number “six” spiritually, is a reference to “work” - and because Shamgar is one of the “judges” he typifies the Lord Jesus Christ; furthermore, the “work” in view is not an allusion to salvation - in this instance - but rather to death, as the Philistines in this context represent the non-elect, who are under the condemnation of God during our present “day of judgment,” and eventually will be annihilated. 


With An Ox [baqar:H1241] Goad [malmad:H4451]


The two words, “with an ox” and “goad” only appear together in Jud 3:30, and “goad”  is only found once in this same passage. The root word for “goad” (lamad:H3925) is interesting, as it is spelled identically, except for one letter that is added; actually we ran across this term at the begining of this chapter in verse 2, in which it is translated as “to teach,”:


“Only that the generations of the children of Israel might know, to teach [lamad:H3925] them war, at the least such as before knew nothing thereof;”

 

There is an emphasis on discipline or chastisement, when one considers that this “goad” would have been a sharp instrument used to effectively prod cattle!), reminding us of one of the aspects of the Word of God, as found in 2 Tim 3:16-17,


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


Also keep in mind that there a number of different terms for “ox” or “bullock,” and they exemplify the sacrifice of the Lord Jesus Christ for His elect people; this is evident by the frequency of passages and detailed descriptions of the “burnt bullock.” Eze 1:10 also provides an indepth portrait of the four “living creatures” - each highlighting a particular spiritual attribute (again, this is a different words for “ox,”): 


“As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox [showr:H7794] on the left side; they four also had the face of an eagle.”


Here are a few other examples of how God uses this word, “lamed” (H3925) - the root word for “goad” (malmad:H4451):


Psa 94:10 and 12 state: “He that chastiseth the heathen, shall not he correct? he that teacheth [lamed:H3925] man knowledge, [shall not he know]? ... {12} Blessed [is] the man whom thou chastenest, O LORD, and teachest [lamed:H3925] him out of thy law;”


Likewise, Psa 119:71 declares, “[It is] good for me that I have been afflicted; that I might learn [lamed:H3925] thy statutes.”


Isa 48:17 further adds, “Thus saith the LORD, thy Redeemer, the Holy One of Israel; I [am] the LORD thy God which teacheth [lamed:H3925] thee to profit, which leadeth thee by the way [that] thou shouldest go.”


In verse 19 of Deu 11:16-28, this word is rendered as “and ye shall teach;” and this directive took place prior to the Israelites’ entrance into Canaan, as God issued these commands by Moses, under divine inspiration: “Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them; {17} And [then] the LORD'S wrath be kindled against you, and he shut up the heaven, 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. {18} Therefore shall ye lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes. {19} And ye shall teach [lamed:H3925] them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up. {20} And thou shalt write them upon the door posts of thine house, and upon thy gates: {21} That your days may be multiplied, and the days of your children, in the land which the LORD sware unto your fathers to give them, as the days of heaven upon the earth. {22} For if ye shall diligently keep all these commandments which I command you, to do them, to love the LORD your God, to walk in all his ways, and to cleave unto him; {23} Then will the LORD drive out all these nations from before you, and ye shall possess greater nations and mightier than yourselves. {24} Every place whereon the soles of your feet shall tread shall be yours: from the wilderness and Lebanon, from the river, the river Euphrates, even unto the uttermost sea shall your coast be. {25} There shall no man be able to stand before you: [for] the LORD your God shall lay the fear of you and the dread of you upon all the land that ye shall tread upon, as he hath said unto you. {26} Behold, I set before you this day a blessing and a curse; {27} A blessing, if ye obey the commandments of the LORD your God, which I command you this day: {28} And a curse, if ye will not obey the commandments of the LORD your God, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known.”


Well, on that ominous note, we will bring today’s lesson to a close, and Lord willing, we will start chapter 4 in our next study on Monday, April 24th.