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 5 - Part 1

Air Date: August 16, 2017


“Then sang Deborah and Barak the son of Abinoam on that day, saying, {2} Praise ye the LORD for the avenging of Israel, when the people willingly offered themselves. {3} Hear, O ye kings; give ear, O ye princes; I, [even] I, will sing unto the LORD; I will sing [praise] to the LORD God of Israel. {4} LORD, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water. {5} The mountains melted from before the LORD, [even] that Sinai from before the LORD God of Israel. {6} In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied, and the travellers walked through byways. {7} [The inhabitants of] the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel. {8} They chose new gods; then [was] war in the gates: was there a shield or spear seen among forty thousand in Israel? {9} My heart [is] toward the governors of Israel, that offered themselves willingly among the people. Bless ye the LORD. {10} Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way. {11} [They that are delivered] from the noise of archers in the places of drawing water, there shall they rehearse the righteous acts of the LORD, [even] the righteous acts [toward the inhabitants] of his villages in Israel: then shall the people of the LORD go down to the gates. {12} Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam. {13} Then he made him that remaineth have dominion over the nobles among the people: the LORD made me have dominion over the mighty. {14} Out of Ephraim [was there] a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer. {15} And the princes of Issachar [were] with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben [there were] great thoughts of heart. {16} Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart. {17} Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches. {18} Zebulun and Naphtali [were] a people [that] jeoparded their lives unto the death in the high places of the field. {19} The kings came [and] fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money. {20} They fought from heaven; the stars in their courses fought against Sisera. {21} The river of Kishon swept them away, that ancient river, the river Kishon. O my soul, thou hast trodden down strength. {22} Then were the horsehoofs broken by the means of the pransings, the pransings of their mighty ones. {23} Curse ye Meroz, said the angel of the LORD, curse ye bitterly the inhabitants thereof; because they came not to the help of the LORD, to the help of the LORD against the mighty. {24} Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent. {25} He asked water, [and] she gave [him] milk; she brought forth butter in a lordly dish. {26} She put her hand to the nail, and her right hand to the workmen's hammer; and with the hammer she smote Sisera, she smote off his head, when she had pierced and stricken through his temples. {27} At her feet he bowed, he fell, he lay down: at her feet he bowed, he fell: where he bowed, there he fell down dead. {28} The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot [so] long in coming? why tarry the wheels of his chariots? {29} Her wise ladies answered her, yea, she returned answer to herself, {30} Have they not sped? have they [not] divided the prey; to every man a damsel [or] two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, [meet] for the necks of [them that take] the spoil? {31} So let all thine enemies perish, O LORD: but [let] them that love him [be] as the sun when he goeth forth in his might. And the land had rest forty years.


Then Sang [shiyr:H7891] Deborah And Barak The Son Of Abinoam [“My Father is delight”] On That Day, Saying,


Let’s begin by investigating the term, “Then sang” (shiyr:H7891), since we have already considered the rest of the words in Judges 5:1, 


“Then sang Deborah and Barak the son of Abinoam on that day, saying,”


This word is found 87 times, and translated in the following manner: “sing (41x), singer(37x), singing men (4x), singing women (4x),  and once as behold.” The Bible has much to say about singing, starting with the fact that Christ Himself is called the “Chief Musician,” (natsach:H5329) used over 50 times in the Psalms alone. Although a different Hebrew word is employed, Zephaniah 3:17 acknowledges,


“The LORD thy God in the midst of thee [is] mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing.”[rinnah:G7440]


Additionally, David (a great type of Christ), and an accomplished musician in his own right, was a key figure in establishing the role of music as well as singing in the Old Testament Temple worship, as 1 Chronicles 15:16-22 record,


“And David spake to the chief of the Levites to appoint their brethren [to be] the singers with instruments of musick, psalteries and harps and cymbals, sounding, by lifting up the voice with joy. {17} So the Levites appointed Heman the son of Joel; and of his brethren, Asaph the son of Berechiah; and of the sons of Merari their brethren, Ethan the son of Kushaiah; {18} And with them their brethren of the second [degree], Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and Unni, Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Elipheleh, and Mikneiah, and Obededom, and Jeiel, the porters. {19} So the singers, Heman, Asaph, and Ethan, [were appointed] to sound with cymbals of brass; {20} And Zechariah, and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries on Alamoth; {21} And Mattithiah, and Elipheleh, and Mikneiah, and Obededom, and Jeiel, and Azaziah, with harps on the Sheminith to excel. {22} And Chenaniah, chief of the Levites, [was] for song: he instructed about the song, because he [was] skilful.”



The church age also recognized the special place that music and singing held in worship, and even down to our present day, believers maintain the vital role of faithful music and singing, (along with prayer, and Bible study) to glorify the Godhead, and edify the saints, as we read in 1 Chronicles 16:9 and 23,


“Sing [shiyr:H7891]   unto him, sing psalms unto him, talk ye of all his wondrous works. ... {23} Sing [shiyr:H7891]  unto the LORD, all the earth; shew forth from day to day his salvation.”


The term “Then sang” (shiyr:H7891) in Judges 5:1 is used one other time in verse 3, and rendered as “I, [even] I, will sing”: “Hear, O ye kings; give ear, O ye princes; I, [even] I, will sing [shiyr:H7891]  unto the LORD; I will sing [praise] to the LORD God of Israel.”


As I mentioned earlier, this word  also surfaces in Exodus 15:1 and 21 as “I will sing” and “Sing” respectively:  “Then sang Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing [shiyr:H7891]  unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea. ... {21} And Miriam answered them, Sing [shiyr:H7891]  ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.”


In Psalm 68:1-35 this term appears in verses 4, 25, and 32: “[[To the chief Musician, A Psalm [or] Song of David.]] Let God arise, let his enemies be scattered: let them also that hate him flee before him. {2} As smoke is driven away, [so] drive [them] away: as wax melteth before the fire, [so] let the wicked perish at the presence of God. {3} But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice. {4} Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him. {5} A father of the fatherless, and a judge of the widows, [is] God in his holy habitation. {6} God setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a dry [land]. {7} O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah: {8} The earth shook, the heavens also dropped at the presence of God: [even] Sinai itself [was moved] at the presence of God, the God of Israel. {9} Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary. {10} Thy congregation hath dwelt therein: thou, O God, hast prepared of thy goodness for the poor. {11} The Lord gave the word: great [was] the company of those that published [it]. {12} Kings of armies did flee apace: and she that tarried at home divided the spoil. {13} Though ye have lien among the pots, [yet shall ye be as] the wings of a dove covered with silver, and her feathers with yellow gold. {14} When the Almighty scattered kings in it, it was [white] as snow in Salmon. {15} The hill of God [is as] the hill of Bashan; an high hill [as] the hill of Bashan. {16} Why leap ye, ye high hills? [this is] the hill [which] God desireth to dwell in; yea, the LORD will dwell [in it] for ever. {17} The chariots of God [are] twenty thousand, [even] thousands of angels: the Lord [is] among them, [as in] Sinai, in the holy [place]. {18} Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, [for] the rebellious also, that the LORD God might dwell [among them]. {19} Blessed [be] the Lord, [who] daily loadeth us [with benefits, even] the God of our salvation. Selah. {20} [He that is] our God [is] the God of salvation; and unto GOD the Lord [belong] the issues from death. {21} But God shall wound the head of his enemies, [and] the hairy scalp of such an one as goeth on still in his trespasses. {22} The Lord said, I will bring again from Bashan, I will bring [my people] again from the depths of the sea: {23} That thy foot may be dipped in the blood of [thine] enemies, [and] the tongue of thy dogs in the same. {24} They have seen thy goings, O God; [even] the goings of my God, my King, in the sanctuary. {25} The singers went before, the players on instruments [followed] after; among [them were] the damsels playing with timbrels. {26} Bless ye God in the congregations, [even] the Lord, from the fountain of Israel. {27} There [is] little Benjamin [with] their ruler, the princes of Judah [and] their council, the princes of Zebulun, [and] the princes of Naphtali. {28} Thy God hath commanded thy strength: strengthen, O God, that which thou hast wrought for us. {29} Because of thy temple at Jerusalem shall kings bring presents unto thee. {30} Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people, [till every one] submit himself with pieces of silver: scatter thou the people [that] delight in war. {31} Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God. {32} Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord; Selah: {33} To him that rideth upon the heavens of heavens, [which were] of old; lo, he doth send out his voice, [and that] a mighty voice. {34} Ascribe ye strength unto God: his excellency [is] over Israel, and his strength [is] in the clouds. {35} O God, [thou art] terrible out of thy holy places: the God of Israel [is] he that giveth strength and power unto [his] people. Blessed [be] God.”


We read in Judges 5:2 “Praise ye the LORD for the avenging of Israel, when the people willingly offered themselves.”


Lord willing, we will investigate verse 2 in our next Bible study.







                                                               Judges 5 - Part 2

          Air Date: August 18, 2017


“Then sang Deborah and Barak the son of Abinoam on that day, saying, {2} Praise ye the LORD for the avenging of Israel, when the people willingly offered themselves. {3} Hear, O ye kings; give ear, O ye princes; I, [even] I, will sing unto the LORD; I will sing [praise] to the LORD God of Israel.


Praise [barak:H1288] Ye The LORD [Yehovah:H3068]  


We left off at verse two in Judges 5. The term for “praise” in Judges 5:2 is also rendered in verse 9,  as “bless,” and in verse 24, as “be blessed”: 


“My heart [is] toward the governors of Israel, that offered themselves willingly among the people. Bless [barak:H1288]  ye the LORD. ... {24} Blessed [barak:H1288] above women shall Jael the wife of Heber the Kenite be, blessed [barak:H1288] shall she be above women in the tent.”


This same word also appears as “blessed” two other times in the book of Judges:


In Judges 13:24 we read about Samson: “And the woman bare a son, and called his name Samson: and the child grew, and the LORD blessed [barak:H1288] him.”


And in Judges 17:2, we learn about the man Micah: “And he said unto his mother, The eleven hundred [shekels] of silver that were taken from thee, about which thou cursedst, and spakest of also in mine ears, behold, the silver [is] with me; I took it. And his mother said, Blessed  [barak:H1288]  [be thou] of the LORD, my son.”


Genesis 12:3 speaks about God’s blessing upon Abraham: And I will bless  [barak:H1288]  them that bless [barak:H1288] thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.  [barak:H1288] 


In Genesis 14:20, Melchisedec (i.e., Christ) blesses “the most high God” (or Himself) for having allowed Abraham to vanquish his enemies: And blessed [barak:H1288] 

 be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.”


For The Avenging [para:H6544/[par`ah:H6546] Of Israel [Yisra`el:H3478]




The three words that make up the phrase, “...for the avenging of Israel…” are only found in this verse. Israel’s victory is attributed to God, as evidenced by the worshipful expression that we just looked at, “Praise ye the LORD…” as He worked through Judge Deborah, Barak, and Jael to accomplish His purposes in the cycle of rebellion>oppression>deliverance>rest that we have seen repeatedly in this book. There are two distinct words that are spelled identically which are translated by the English phrase “for the avenging”: (para:H6544) and (par`ah:H6546); there is also another term (pera`:H6545) that is also spelled identically to the first two, which is translated as “locks” (“hair”), and H6546 is the feminine form of this term, “locks.” H6545 appears in only two passages:


The first one is in Numbers 6:5, in which it is rendered as “and shall let the locks,” referring to the Nazarite vow: “All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth [himself] unto the LORD, he shall be holy, [and] shall let the locks [pera`:H6545] of the hair of his head grow.”


The second is in Ezekiel 44:20, “Neither shall they shave their heads, nor suffer their locks [pera`:H6545] to grow long; they shall only poll their heads.”


The root word, (para`:H6544), on the other hand, is predominantly rendered as: “refuse,” “uncover” or “naked;” Here are a few illustrations:


In Exodus 5:4, this word is translated as “let” (or “release”) “And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let [para:H6544] the people from their works? get you unto your burdens.”


In Exodus 32:25, it is rendered as “[were naked” and “had made them naked”: “And when Moses saw that the people [were] naked [para:H6544]; (for Aaron had made them naked [para:H6544]  unto [their] shame among their enemies:)”


Leviticus 10:6 expresses this word as “uncover”: “And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover [para:H6544]  not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled.”


Incidentally, taking the above into consideration, Jay P. Green in his “Interlinear Bible” renders this verse as: “For the loosing of locks of hair in Israel; for the willing offering of the people, bless Jehovah!”


On the other hand, H6546, appears in verse 42 of Deuteronomy 32:1-47, which, by the way is another “song”:


“Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. 2 My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: 3 Because I will publish the name of the LORD: ascribe ye greatness unto our God. 4 [He is] the Rock, his work [is] perfect: for all his ways [are] judgment: a God of truth and without iniquity, just and right [is] he. 5 They have corrupted themselves, their spot [is] not [the spot] of his children: [they are] a perverse and crooked generation. 6 Do ye thus requite the LORD, O foolish people and unwise? [is] not he thy father [that] hath bought thee? hath he not made thee, and established thee? 7 Remember the days of old, consider the years of many generations: ask thy father, and he will shew thee; thy elders, and they will tell thee. 8 When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. 9 For the LORD'S portion [is] his people; Jacob [is] the lot of his inheritance. 10 He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye. 11 As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: 12 [So] the LORD alone did lead him, and [there was] no strange god with him. 13 He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock; 14 Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape. 15 But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered [with fatness]; then he forsook God [which] made him, and lightly esteemed the Rock of his salvation. 16 They provoked him to jealousy with strange [gods], with abominations provoked they him to anger. 17 They sacrificed unto devils, not to God; to gods whom they knew not, to new [gods that] came newly up, whom your fathers feared not. 18 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, shall destroy both the young man and the virgin, the suckling [also] with the man of gray hairs. 26 I said, I would scatter them into corners, I would make the remembrance of them to cease from among men: 27 Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, [and] lest they should say, Our hand [is] high, and the LORD hath not done all this. 28 For they [are] a nation void of counsel, neither [is there any] understanding in them. 29 O that they were wise, [that] they understood this, [that] they would consider their latter end! 30 How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the LORD had shut them up? 31 For their rock [is] not as our Rock, even our enemies themselves [being] judges. 32 For their vine [is] of the vine of Sodom, and of the fields of Gomorrah: their grapes [are] grapes of gall, their clusters [are] bitter: 33 Their wine [is] the poison of dragons, and the cruel venom of asps. 34 [Is] not this laid up in store with me, [and] sealed up among my treasures? 35 To me [belongeth] vengeance, and recompence; their foot shall slide in [due] time: for the day of their calamity [is] at hand, and the things that shall come upon them make haste. 36 For the LORD shall judge his people, and repent himself for his servants, when he seeth that [their] power is gone, and [there is] none shut up, or left. 37 And he shall say, Where [are] their gods, [their] rock in whom they trusted, 38 Which did eat the fat of their sacrifices, [and] drank the wine of their drink offerings? let them rise up and help you, [and] be your protection. 39 See now that I, [even] I, [am] he, and [there is] no god with me: I kill, and I make alive; I wound, and I heal: neither [is there any] that can deliver out of my hand. 40 For I lift up my hand to heaven, and say, I live for ever. 41 If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me. 42 I will make mine arrows drunk with blood, and my sword shall devour flesh; [and that] with the blood of the slain and of the captives, from the beginning of revenges [par`ah:H6546]  upon the enemy. 43 Rejoice, O ye nations, [with] his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, [and] to his people. 44 And Moses came and spake all the words of this song in the ears of the people, he, and Hoshea the son of Nun. 45 And Moses made an end of speaking all these words to all Israel: 46 And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law. 47 For it [is] not a vain thing for you; because it [is] your life: and through this thing ye shall prolong [your] days in the land, whither ye go over Jordan to possess it.”


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









                                                               Judges 5 - Part 3

Air Date: August 22, 2017


“Then sang Deborah and Barak the son of Abinoam on that day, saying, {2} Praise ye the LORD for the avenging of Israel, when the people willingly offered themselves. {3} Hear, O ye kings; give ear, O ye princes; I, [even] I, will sing unto the LORD; I will sing [praise] to the LORD God of Israel.


When The People [`am:G5971] Willingly Offered [nadab:H5068] Themselves


We are continuing our examination of this victory “song” in Judges, chapter 5, and we left off at the last phrase in verse two: “...when the people willingly offered themselves,” which is made up of two words. Both of these terms are found in Judges 5:9, and in two other chapters as well:


Judges 5:9 similarly declares that the “governors” of Israel in particular, “...offered themselves willingly”: “My heart [is] toward the governors of Israel, that offered themselves willingly [nadab:H5068] among the people. [`am:G5971] Bless ye the LORD.”


In verses 9, 14, and 17 of 1 Chronicles 29:1-30, these two terms surface three times in this account in which David addresses the nation (i.e., “the congregation”) with regard to all that he and the people - by God’s allowance -  gave for the construction of this magnificent Temple (symbolizing the Lord Jesus Christ) as Solomon (who was crowned King the second time) began to reign in his own right. (David and Solomon reigned jointly from 971 BC - 967 BC. David died in 967, and immediately following hs death, the foundation of the Temple was laid, according to the Biblical timeline, as Mr. Camping pointed out in “Time Has An End,” pg. 251)


“Furthermore David the king said unto all the congregation, Solomon my son, whom alone God hath chosen, [is yet] young and tender, and the work [is] great: for the palace [is] not for man, but for the LORD God. {2} Now I have prepared with all my might for the house of my God the gold for [things to be made] of gold, and the silver for [things] of silver, and the brass for [things] of brass, the iron for [things] of iron, and wood for [things] of wood; onyx stones, and [stones] to be set, glistering stones, and of divers colours, and all manner of precious stones, and marble stones in abundance. {3} Moreover, because I have set my affection to the house of my God, I have of mine own proper good, of gold and silver, [which] I have given to the house of my God, over and above all that I have prepared for the holy house, {4} [Even] three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, to overlay the walls of the houses [withal]: {5} The gold for [things] of gold, and the silver for [things] of silver, and for all manner of work [to be made] by the hands of artificers. And who [then] is willing to consecrate his service this day unto the LORD? {6} Then the chief of the fathers and princes of the tribes of Israel, and the captains of thousands and of hundreds, with the rulers of the king's work, offered willingly, {7} And gave for the service of the house of God of gold five thousand talents and ten thousand drams, and of silver ten thousand talents, and of brass eighteen thousand talents, and one hundred thousand talents of iron. {8} And they with whom [precious] stones were found gave [them] to the treasure of the house of the LORD, by the hand of Jehiel the Gershonite. {9} Then the people [`am:G5971]  rejoiced, for that they offered willingly [nadab:H5068], because with perfect heart they offered willingly  [nadab:H5068] to the LORD: and David the king also rejoiced with great joy. {10} Wherefore David blessed the LORD before all the congregation: and David said, Blessed [be] thou, LORD God of Israel our father, for ever and ever. {11] Thine, O LORD, [is] the greatness, and the power, and the glory, and the victory, and the majesty: for all [that is] in the heaven and in the earth [is thine]; thine [is] the kingdom, O LORD, and thou art exalted as head above all. {12} Both riches and honour [come] of thee, and thou reignest over all; and in thine hand [is] power and might; and in thine hand [it is] to make great, and to give strength unto all. {13} Now therefore, our God, we thank thee, and praise thy glorious name. {14} But who [am] I, and what [is] my people [`am:G5971], that we should be able to offer so willingly [nadab:H5068] after this sort? for all things [come] of thee, and of thine own have we given thee. {15} For we [are] strangers before thee, and sojourners, as [were] all our fathers: our days on the earth [are] as a shadow, and [there is] none abiding. {16} O LORD our God, all this store that we have prepared to build thee an house for thine holy name [cometh] of thine hand, and [is] all thine own. {17} I know also, my God, that thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered [nadab:H5068] all these things: and now have I seen with joy thy people [`am:G5971], which are present here, to offer willingly [nadab:H5068] unto thee. {18} O LORD God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee: {19} And give unto Solomon my son a perfect heart, to keep thy commandments, thy testimonies, and thy statutes, and to do all [these things], and to build the palace, [for] the which I have made provision. {20} And David said to all the congregation, Now bless the LORD your God. And all the congregation blessed the LORD God of their fathers, and bowed down their heads, and worshipped the LORD, and the king. {21} And they sacrificed sacrifices unto the LORD, and offered burnt offerings unto the LORD, on the morrow after that day, [even] a thousand bullocks, a thousand rams, [and] a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel: {22} And did eat and drink before the LORD on that day with great gladness. And they made Solomon the son of David king the second time, and anointed [him] unto the LORD [to be] the chief governor, and Zadok [to be] priest. {23} Then Solomon sat on the throne of the LORD as king instead of David his father, and prospered; and all Israel obeyed him. {24} And all the princes, and the mighty men, and all the sons likewise of king David, submitted themselves unto Solomon the king. {25} And the LORD magnified Solomon exceedingly in the sight of all Israel, and bestowed upon him [such] royal majesty as had not been on any king before him in Israel. {26} Thus David the son of Jesse reigned over all Israel. {27} And the time that he reigned over Israel [was] forty years; seven years reigned he in Hebron, and thirty and three [years] reigned he in Jerusalem. {28} And he died in a good old age, full of days, riches, and honour: and Solomon his son reigned in his stead. {29} Now the acts of David the king, first and last, behold, they [are] written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer, {30} With all his reign and his might, and the times that went over him, and over Israel, and over all the kingdoms of the countries.”


Verse 2 of Nehemiah 11 also contains these two terms. I’ll also read some of the historical background leading up to this verse, beginning with the “rehearsal” of all of God’s mercies toward Israel - in spite of their rebellion -  in Nehemiah 9:36-38, 10:28-30, and 11:1-2 with respect to Israel’s renewed commitment to be faithful to God’s Word under the leadership of Nehemiah and Ezra:


“Behold, we [are] servants this day, and [for] the land that thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we [are] servants in it: {37} And it yieldeth much increase unto the kings whom thou hast set over us because of our sins: also they have dominion over our bodies, and over our cattle, at their pleasure, and we [are] in great distress. {38} And because of all this we make a sure [covenant], and write [it]; and our princes, Levites, [and] priests, seal [unto it]... {10:28-30} And the rest of the people, the priests, the Levites, the porters, the singers, the Nethinims, and all they that had separated themselves from the people of the lands unto the law of God, their wives, their sons, and their daughters, every one having knowledge, and having understanding; {29} They clave to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God's law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and his judgments and his statutes; {30} And that we would not give our daughters unto the people of the land, nor take their daughters for our sons:..{11:1-2} And the rulers of the people dwelt at Jerusalem: the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts [to dwell] in [other] cities. {2} And the people [`am:G5971 blessed all the men, that willingly offered [nadab:H5068] themselves to dwell at Jerusalem.”


Hear [shama`:H8085] O Ye Kings [melek:H4428], Give Ear [’azan:H238] O Ye Princes [razan:H7336]

We have encountered the word, “hear” in our earlier studies in the book of Judges, in some very significant passages - Judges 2:2, 17, 20, and 3:4 that highlight the first phase in the cycle of rebellion>oppresion>deliverance>rest:


“And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed [shama`:H8085] my voice: why have ye done this? ... {17] And yet they would not hearken [shama`:H8085]  unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the way which their fathers walked in, obeying [shama`:H8085] the commandments of the LORD; [but] they did not so... {20} And the anger of the LORD was hot against Israel; and he said, Because that this people hath transgressed my covenant which I commanded their fathers, and have not hearkened [shama`:H8085] unto my voice;... {3:4} And they were to prove Israel by them, to know whether they would hearken [shama`:H8085] unto the commandments of the LORD, which he commanded their fathers by the hand of Moses.”


Moreover we will certainly run across this term again, as we continue our study in the book of Judges, and even in this same chapter - in verse 16 - in which it is translated as “to hear”:


“Why abodest thou among the sheepfolds, to hear [shama`:H8085]  the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart.”


However, the word, “give ear” (’azan:H238)is only found in the book of Judges in this solitary verse.

 

The terms, “kings” and “princes” do appear in four other citations together. Spiritually, these two words exemplify genuine believers, as verses 4-5 of Proverbs 31:1-7 maintain, 


“The words of king Lemuel, the prophecy that his mother taught him. {2} What, my son? and what, the son of my womb? and what, the son of my vows? {3} Give not thy strength unto women, nor thy ways to that which destroyeth kings [melek:H4428]. {4} [It is] not for kings [melek:H4428], O Lemuel [Lemuw’el:H3927 - (lemow:H3926) and (’el:H410) - his name means “for God”], [it is] not for kings [melek:H4428] to drink wine; nor for princes [razan:H7336] strong drink: {5} Lest they drink, and forget the law, and pervert the judgment of any of the afflicted. {6} Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts. {7} Let him drink, and forget his poverty, and remember his misery no more.”


A similar usage of this term - applied to God’s elect - is also expressed in Proverbs 25:2,


“[It is] the glory of God to conceal a thing [dabar:H1697]: but the honour of kings melek:H4428] [is] to search out a matter.” [dabar:H1697]


Notice, too, the grave warning in Proverbs 31:3, “Give not thy strength unto women, nor thy ways to that which destroyeth kings. [melek:H4428]  The reason I mention this is because this was the main problem that Solomon had in marrying 700 wives and 300 concubines, and was the chief sin of the people, as we just read earlier in Nehemiah 10:30, in which the people and leaders committed themselves to be obedient to God is this critical area: 


“And that we would not give our daughters unto the people of the land, nor take their daughters for our sons:”


In fact, Ezra 9:1-15 goes to great length in highlighting this most grievous sin:


“Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, [doing] according to their abominations, [even] of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. {2} For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of [those] lands: yea, the hand of the princes and rulers hath been chief in this trespass. {3} And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied. {4} Then were assembled unto me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonied until the evening sacrifice. {5} And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the LORD my God, {6} And said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over [our] head, and our trespass is grown up unto the heavens. {7} Since the days of our fathers [have] we [been] in a great trespass unto this day; and for our iniquities have we, our kings, [and] our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as [it is] this day. {8} And now for a little space grace hath been [shewed] from the LORD our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. {9} For we [were] bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. {10] And now, O our God, what shall we say after this? for we have forsaken thy commandments, {11] Which thou hast commanded by thy servants the prophets, saying, The land, unto which ye go to possess it, is an unclean land with the filthiness of the people of the lands, with their abominations, which have filled it from one end to another with their uncleanness. {12} Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their wealth for ever: that ye may be strong, and eat the good of the land, and leave [it] for an inheritance to your children for ever. {13} And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities [deserve], and hast given us [such] deliverance as this; {14} Should we again break thy commandments, and join in affinity with the people of these abominations? wouldest not thou be angry with us till thou hadst consumed [us], so that [there should be] no remnant nor escaping? {15} O LORD God of Israel, thou [art] righteous: for we remain yet escaped, as [it is] this day: behold, we [are] before thee in our trespasses: for we cannot stand before thee because of this.”  


This issue is also addressed in Nehemiah 13:23-2, citing in the process Solomon’s sins (Incidentally, Solomon pictures the end-time institutional churches and denominations): “In those days also saw I Jews [that] had married wives of Ashdod, of Ammon, [and] of Moab: {24} And their children spake half in the speech of Ashdod, and could not speak in the Jews' language, but according to the language of each people. {25} And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, [saying], Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves. {26} Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel: nevertheless even him did outlandish women cause to sin. {27} Shall we then hearken unto you to do all this great evil, to transgress against our God in marrying strange wives?”


We’re going to have to stop here, as we’ve run out of time. Lord willing, we’ll pick this up in our next study, and we’ll continue our investigation of the phrase, “...Hear, O ye kings; give ear, O ye princes…”









                                                                Judges 5 - Part 4

Air Date: August 23, 2017


“Then sang Deborah and Barak the son of Abinoam on that day, saying, {2} Praise ye the LORD for the avenging of Israel, when the people willingly offered themselves. {3} Hear, O ye kings; give ear, O ye princes; I, [even] I, will sing unto the LORD; I will sing [praise] to the LORD God of Israel.



O Ye Kings [melek:H4428]...O Ye Princes [razan:H7336] (Cont.)


In our last study we considered Proverbs 31:4, which was one out of 4 references (besides Judges 5:3) that contain the two terms, “kings” and “princes,” and we discovered that it provides a definition for understanding who “kings” and “princes” are spiritually - namely elect believers. This is also confirmed in the New Testament with regard to “kings” as well, according to Revelation 1:5-6,


“And from Jesus Christ, [who is] the faithful witness, [and] the first begotten of the dead, and the prince of the kings [basileus:G935] of the earth. Unto him that loved us, and washed us from our sins in his own blood, {6} And hath made us kings [basileus:G935]  and priests unto God and his Father; to him [be] glory and dominion for ever and ever. Amen.”


Before moving on, I’ll mention the other three passages in which both terms are found together:


Psalm 2:2 declares: The kings [melek:H4428] of the earth set themselves, and the rulers [razan:H7336] take counsel together, against the LORD, and against his anointed, [saying],”


Proverbs 8:15, By me kings [melek:H4428]  reign, and princes [razan:H7336]  decree justice.”


Habakkuk 1:10, “And they shall scoff at the kings [melek:H4428], and the princes [razan:H7336]  shall be a scorn unto them: they shall deride every strong hold; for they shall heap dust, and take it.”


Hear [shama`:H8085] O Ye Kings [melek:H4428]


Let’s now consider the two words in the phrase, “Hear O ye kings.” The words, “hear” and “kings” are found in over a120 citations, two of which are germane to our study:


Psalm 138:4 extols, All the kings [melek:H4428]  of the earth shall praise thee, O LORD, when they hear [shama`:H8085] the words of thy mouth.”


And Verse 15 of Isaiah 52:7-10, and 15, also contain these two words - rendered as “the kings” and “and [that] which they had not heard” in this citation which speaks about the “great multitude” that God brought in from all over the world during the “time and season” of the “latter rain”: “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! {8} Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion. {9} Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed Jerusalem. {10} The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. ... {15} So shall he sprinkle many nations; the kings [melek:H4428] shall shut their mouths at him: for [that] which had not been told them shall they see; and [that] which they had not heard [shama`:H8085] shall they consider.” 


Give Ear [’azan:H238] O Ye Princes [razan:H7336]


As I stated in our last study, the terms, “give ear” and “O ye princes,” are only found together in Judges 5:3, so we will have to consider “give ear” by itself, since we have already looked at those citations which contain the term “princes”: 


Exodus 15:26 declares, “And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear [’azan:H238] to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I [am] the LORD that healeth thee.”


Verse 1 of Psalm 78:1-7 similarly affirms: “[Maschil of Asaph.] Give ear [’azan:H238], O my people, [to] my law: incline your ears to the words of my mouth.  {2} I will open my mouth in a parable: I will utter dark sayings of old: {3} Which we have heard and known, and our fathers have told us. {4} We will not hide [them] from their children, shewing to the generation to come the praises of the LORD, and his strength, and his wonderful works that he hath done. {5} For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children: {6} That the generation to come might know [them, even] the children [which] should be born; [who] should arise and declare [them] to their children: {7} That they might set their hope in God, and not forget the works of God, but keep his commandments: {8} And might not be as their fathers, a stubborn and rebellious generation; a generation [that] set not their heart aright, and whose spirit was not stedfast with God.”


Verse 1 of Psalm 49:1-3 likewise exhorts: “[To the chief Musician, A Psalm for the sons of Korah.] Hear this, all [ye] people; give ear [’azan:H238], all [ye] inhabitants of the world: {2} Both low and high, rich and poor, together. {3} My mouth shall speak of wisdom; and the meditation of my heart [shall be] of understanding.”


This word also appears in verse 30 of Nehemiah 9:16-37, in which we see a “rehearsal” of God’s kindness to the nation, in spite of their ongoing rebellion:


“But they and our fathers dealt proudly, and hardened their necks, and hearkened not to thy commandments, {17} And refused to obey, neither were mindful of thy wonders that thou didst among them; but hardened their necks, and in their rebellion appointed a captain to return to their bondage: but thou [art] a God ready to pardon, gracious and merciful, slow to anger, and of great kindness, and forsookest them not. {18} Yea, when they had made them a molten calf, and said, This [is] thy God that brought thee up out of Egypt, and had wrought great provocations; {19} Yet thou in thy manifold mercies forsookest them not in the wilderness: the pillar of the cloud departed not from them by day, to lead them in the way; neither the pillar of fire by night, to shew them light, and the way wherein they should go. {20} Thou gavest also thy good spirit to instruct them, and withheldest not thy manna from their mouth, and gavest them water for their thirst. 21 Yea, forty years didst thou sustain them in the wilderness, [so that] they lacked nothing; their clothes waxed not old, and their feet swelled not. {22} Moreover thou gavest them kingdoms and nations, and didst divide them into corners: so they possessed the land of Sihon, and the land of the king of Heshbon, and the land of Og king of Bashan. {23} Their children also multipliedst thou as the stars of heaven, and broughtest them into the land, concerning which thou hadst promised to their fathers, that they should go in to possess [it]. {24} So the children went in and possessed the land, and thou subduedst before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the people of the land, that they might do with them as they would. {25} And they took strong cities, and a fat land, and possessed houses full of all goods, wells digged, vineyards, and oliveyards, and fruit trees in abundance: so they did eat, and were filled, and became fat, and delighted themselves in thy great goodness. {26} Nevertheless they were disobedient, and rebelled against thee, and cast thy law behind their backs, and slew thy prophets which testified against them to turn them to thee, and they wrought great provocations. {27} Therefore thou deliveredst them into the hand of their enemies, who vexed them: and in the time of their trouble, when they cried unto thee, thou heardest [them] from heaven; and according to thy manifold mercies thou gavest them saviours, who saved them out of the hand of their enemies. {28} But after they had rest, they did evil again before thee: therefore leftest thou them in the hand of their enemies, so that they had the dominion over them: yet when they returned, and cried unto thee, thou heardest [them] from heaven; and many times didst thou deliver them according to thy mercies; {29} And testifiedst against them, that thou mightest bring them again unto thy law: yet they dealt proudly, and hearkened not unto thy commandments, but sinned against thy judgments, (which if a man do, he shall live in them;) and withdrew the shoulder, and hardened their neck, and would not hear. {30} Yet many years didst thou forbear them, and testifiedst against them by thy spirit in thy prophets: yet would they not give ear [’azan:H238]: therefore gavest thou them into the hand of the people of the lands. {31} Nevertheless for thy great mercies' sake thou didst not utterly consume them, nor forsake them; for thou [art] a gracious and merciful God. {32} Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy, let not all the trouble seem little before thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people, since the time of the kings of Assyria unto this day. {33} Howbeit thou [art] just in all that is brought upon us; for thou hast done right, but we have done wickedly: {34} Neither have our kings, our princes, our priests, nor our fathers, kept thy law, nor hearkened unto thy commandments and thy testimonies, wherewith thou didst testify against them. {35} For they have not served thee in their kingdom, and in thy great goodness that thou gavest them, and in the large and fat land which thou gavest before them, neither turned they from their wicked works. {36} Behold, we [are] servants this day, and [for] the land that thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we [are] servants in it: {37} And it yieldeth much increase unto the kings whom thou hast set over us because of our sins: also they have dominion over our bodies, and over our cattle, at their pleasure, and we [are] in great distress.”


Verses 2 and 10 of Isa 1:1-10 utilize this term as well in this portrait of the “end of the church age”: “The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah. {2} Hear, O heavens, and give ear [’azan:H238], O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me. {3} The ox knoweth his owner, and the ass his master's crib: [but] Israel doth not know, my people doth not consider. {4} Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward. {5} Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint. 6 From the sole of the foot even unto the head [there is] no soundness in it; [but] wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. {7} Your country [is] desolate, your cities [are] burned with fire: your land, strangers devour it in your presence, and [it is] desolate, as overthrown by strangers. {8] And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city. {9} Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, [and] we should have been like unto Gomorrah. {10} Hear the word of the LORD, ye rulers of Sodom; give ear [’azan:H238] unto the law of our God, ye people of Gomorrah.”


In stark contrast, Isaiah 64:4 renders this word as “nor perceived by the ear: “For since the beginning of the world [men] have not heard, nor perceived by the ear [’azan:H238], neither hath the eye seen, O God, beside thee, [what] he hath prepared for him that waiteth for him.”


I, [Even] I, Will Sing [shiyr:H7891] Unto The LORD [Yehovah:H3068]


Let’s now turn our attention to the two Hebrew words in the next phrase in verse 3, “...I, [even] I, will sing unto the LORD…” We have already seen that Judges 5 parallels the victory song in Exodus 15, and elsewhere in Scripture. These two terms also appear in verse 23 of 1 Chronicles 16, as well as in a number of the Psalms especially; they also underscore in the historical setting the exuberance and joy that the Israelites experienced from having been delivered from their 20-year subjugation to Jabin, king of Canaan; spiritually this would also point to all of God’s elect being delivered by May 21, 2011, and Satan (typified by Sisera) being vanquished. The historical setting in 1 Chronicles is that of the Ark of the Covenant being returned to Jerusalem:


“Then on that day David delivered first [this psalm] to thank the LORD into the hand of Asaph and his brethren.{8} Give thanks unto the LORD, call upon his name, make known his deeds among the people. {9} Sing unto him, sing psalms unto him, talk ye of all his wondrous works. {10} Glory ye in his holy name: let the heart of them rejoice that seek the LORD. {11} Seek the LORD and his strength, seek his face continually. {12} Remember his marvellous works that he hath done, his wonders, and the judgments of his mouth; {13} O ye seed of Israel his servant, ye children of Jacob, his chosen ones. {14} He [is] the LORD our God; his judgments [are] in all the earth. {15} Be ye mindful always of his covenant; the word [which] he commanded to a thousand generations; {16} [Even of the covenant] which he made with Abraham, and of his oath unto Isaac; {17} And hath confirmed the same to Jacob for a law, [and] to Israel [for] an everlasting covenant, {18} Saying, Unto thee will I give the land of Canaan, the lot of your inheritance; {19} When ye were but few, even a few, and strangers in it. {20} And [when] they went from nation to nation, and from [one] kingdom to another people; {21} He suffered no man to do them wrong: yea, he reproved kings for their sakes, {22} [Saying], Touch not mine anointed, and do my prophets no harm. {23} Sing [shiyr:H7891] unto the LORD, [Yehovah:H3068]

 all the earth; shew forth from day to day his salvation. {24} Declare his glory among the heathen; his marvellous works among all nations. {25} For great [is] the LORD, and greatly to be praised: he also [is] to be feared above all gods. {26} For all the gods of the people [are] idols: but the LORD made the heavens. {27} Glory and honour [are] in his presence; strength and gladness [are] in his place. {28} Give unto the LORD, ye kindreds of the people, give unto the LORD glory and strength. {29} Give unto the LORD the glory [due] unto his name: bring an offering, and come before him: worship the LORD in the beauty of holiness. {30} Fear before him, all the earth: the world also shall be stable, that it be not moved. {31} Let the heavens be glad, and let the earth rejoice: and let [men] say among the nations, The LORD reigneth. {32} Let the sea roar, and the fulness thereof: let the fields rejoice, and all that [is] therein. {33} Then shall the trees of the wood sing out at the presence of the LORD, because he cometh to judge the earth. {34} O give thanks unto the LORD; for [he is] good; for his mercy [endureth] for ever. {35} And say ye, Save us, O God of our salvation, and gather us together, and deliver us from the heathen, that we may give thanks to thy holy name, [and] glory in thy praise. {36} Blessed [be] the LORD God of Israel for ever and ever. And all the people said, Amen, and praised the LORD.”


I Will Sing [zamar:H2167] [Praise] To The LORD [Yehovah:H3068] God [’elohiym:H430] Of Israel [Yisra’el:H3478]


The last phrase in verse 3 states: “...I will sing [praise] to the LORD God of Israel,” which includes four words. Let’s consider the term, “I will sing” (zamar:H2167) since it is a different word from “...I, even I will sing” (shiyr:H7891). It also appears frequently in the Psalms, and surfaces 45 times in the following manner: “praise” (26x), “sing” (16x), “sing psalms” (2x), and once as “sing forth.” This is an example from Psalm 98:4-5,


“Make a joyful noise unto the LORD, all the earth: make a loud noise, and rejoice, and sing [zamar:H2167] praise. {5} Sing [zamar:H2167] unto the LORD with the harp; with the harp, and the voice of a psalm.”


What is unique about this word is that it has an identically spelled root word (zamar:H2168) that is only found in three citations, and always translated as “prune”:


Leviticus 25:3-4 record: “Six years thou shalt sow thy field, and six years thou shalt prune [zamar:H2168] thy vineyard, and gather in the fruit thereof; {4} But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the LORD: thou shalt neither sow thy field, nor prune [zamar:H2168] thy vineyard.”


H2168 also appears in Isaiah 5:6, which is a very important chapter describing God’s judgment upon the end-time institutional churches and denominations that came inder the wrath of God, as of May 21, 1988: “And I will lay it waste: it shall not be pruned [zamar:H2168], nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.”


Unfortunately, I won’t have time to develop this further today, so, Lord willing, we will revisit this chapter in our next study.

 















                                                            Judges 5 - Part 5

Air Date: August 25, 2017


“ Hear, O ye kings; give ear, O ye princes; I, [even] I, will sing unto the LORD; I will sing [praise] to the LORD God of Israel. {4} LORD, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water. {5} The mountains melted from before the LORD, [even] that Sinai from before the LORD God of Israel.”


I, [Even] I, Will Sing [shiyr:H7891] Unto The LORD [Yehovah:H3068]


In our last study we were considering some of the passages that contain the two terms H7891 and H3068 together, and we ran out of time, so I was not able to read 1 Chronicles 16:7-36, in which these two expressions surface in verse 23. The historical setting in which this is taking place is the return of the Ark of the Covenant to Jerusalem:


“Then on that day David delivered first [this psalm] to thank the LORD into the hand of Asaph and his brethren. {8} Give thanks unto the LORD, call upon his name, make known his deeds among the people. {9} Sing unto him, sing psalms unto him, talk ye of all his wondrous works. {10} Glory ye in his holy name: let the heart of them rejoice that seek the LORD. {11} Seek the LORD and his strength, seek his face continually. {12} Remember his marvellous works that he hath done, his wonders, and the judgments of his mouth; {13} O ye seed of Israel his servant, ye children of Jacob, his chosen ones. {14} He [is] the LORD our God; his judgments [are] in all the earth. {15} Be ye mindful always of his covenant; the word [which] he commanded to a thousand generations; {16} [Even of the covenant] which he made with Abraham, and of his oath unto Isaac; {17} And hath confirmed the same to Jacob for a law, [and] to Israel [for] an everlasting covenant, {18} Saying, Unto thee will I give the land of Canaan, the lot of your inheritance; {19} When ye were but few, even a few, and strangers in it. {20} And [when] they went from nation to nation, and from [one] kingdom to another people; {21} He suffered no man to do them wrong: yea, he reproved kings for their sakes, {22} [Saying], Touch not mine anointed, and do my prophets no harm. {23} Sing [shiyr:H7891] unto the LORD, [Yehovah:H3068]0

 all the earth; shew forth from day to day his salvation. {24} Declare his glory among the heathen; his marvellous works among all nations. {25} For great [is] the LORD, and greatly to be praised: he also [is] to be feared above all gods. {26} For all the gods of the people [are] idols: but the LORD made the heavens. {27} Glory and honour [are] in his presence; strength and gladness [are] in his place. {28} Give unto the LORD, ye kindreds of the people, give unto the LORD glory and strength. {29} Give unto the LORD the glory [due] unto his name: bring an offering, and come before him: worship the LORD in the beauty of holiness. {30} Fear before him, all the earth: the world also shall be stable, that it be not moved. {31} Let the heavens be glad, and let the earth rejoice: and let [men] say among the nations, The LORD reigneth. {32} Let the sea roar, and the fulness thereof: let the fields rejoice, and all that [is] therein. {33} Then shall the trees of the wood sing out at the presence of the LORD, because he cometh to judge the earth. {34} O give thanks unto the LORD; for [he is] good; for his mercy [endureth] for ever. {35} And say ye, Save us, O God of our salvation, and gather us together, and deliver us from the heathen, that we may give thanks to thy holy name, [and] glory in thy praise. {36} Blessed [be] the LORD God of Israel for ever and ever. And all the people said, Amen, and praised the LORD.”


I Will Sing [zamar:H2167] [Praise] To The LORD [Yehovah:H3068] God [’elohiym:H430] Of Israel [Yisra’el:H3478]


The last phrase in Judges 5:3 states: “...I will sing [praise] to the LORD God of Israel,” which includes four words. Let’s consider the term, “I will sing” (zamar:H2167) since it is a different word from “...I, even I will sing” (shiyr:H7891). It also appears frequently in the Psalms, and surfaces 45 times in the following manner: “praise” (26x), “sing” (16x), “sing psalms” (2x), and once as “sing forth.” This is an example from Psalm 98:4-5,


“Make a joyful noise unto the LORD, all the earth: make a loud noise, and rejoice, and sing [zamar:H2167] praise. {5} Sing [zamar:H2167] unto the LORD with the harp; with the harp, and the voice of a psalm.”


What is unique about this word is that it has an identically spelled root word (zamar:H2168) that is only found in three citations, and always translated as “prune”:


Leviticus 25:3-4 record: “Six years thou shalt sow thy field, and six years thou shalt prune [zamar:H2168] thy vineyard, and gather in the fruit thereof; {4} But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the LORD: thou shalt neither sow thy field, nor prune [zamar:H2168] thy vineyard.”


H2168 also appears in verse 6 of  Isaiah 5:1-30, which is a very important chapter describing God’s judgment upon the end-time institutional churches and denominations that came under the wrath of God, as of May 21, 1988: “Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: {2} And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. {3} And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. {4 } What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?  {5 }And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof,  it shall be eaten up; [and] break down the wall thereof, and it shall be trodden down: {6} And I will lay it waste: it shall not be pruned [zamar:H2168], nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. {7} For the vineyard of the LORD of hosts [is] the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. {8} Woe unto them that join house to house, [that] lay field to field, till [there be] no place, that they may be placed alone in the midst of the earth! {9} In mine ears [said] the LORD of hosts, Of a truth many houses shall be desolate, [even] great and fair, without inhabitant. {10 } Yea, ten acres of vineyard shall yield one bath, and the seed of an homer shall yield an ephah. {11} Woe unto them that rise up early in the morning, [that] they may follow strong drink; that continue until night, [till] wine inflame them! {12} And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the LORD, neither consider the operation of his hands. {13} Therefore my people are gone into captivity, because [they have] no knowledge: and their honourable men [are] famished, and their multitude dried up with thirst. {14} Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it. {15} And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled: {16} But the LORD of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness. {17} Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat. {18} Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope: {19} That say, Let him make speed, [and] hasten his work, that we may see [it]: and let the counsel of the Holy One of Israel draw nigh and come, that we may know [it]! {20} Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! {21} Woe unto [them that are] wise in their own eyes, and prudent in their own sight! {22} Woe unto [them that are] mighty to drink wine, and men of strength to mingle strong drink: {23 } Which justify the wicked for reward, and take away the righteousness of the righteous from him! {24} Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, [so] their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel. {25} Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases [were] torn in the midst of the streets. For all this his anger is not turned away, but his hand [is] stretched out still. {26 } And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly: {27} None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken: {28} Whose arrows [are] sharp, and all their bows bent, their horses' hoofs shall be counted like flint, and their wheels like a whirlwind: {29} Their roaring [shall be] like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry [it] away safe, and none shall deliver [it]. {30} And in that day they shall roar against them like the roaring of the sea: and if [one] look unto the land, behold darkness [and] sorrow, and the light is darkened in the heavens thereof.”



LORD [Yehovah:H3068] When Thou Wentest Out [yatsa’:H3318] Of Seir [Se`iyr:H8165]


The next phrase in verse 4 states: “LORD, when thou wentest out of Seir…” which is comprised of three terms that only appear in this verse. We have already considered the term, “went thou wentest out,” in some of our earlier lessons, and the location, “Seir” occurs only in this verse in the entire book of Judges. We learn the following about “Seir” in these next verses:


Genesis 32:3 records, “And Jacob sent messengers before him to Esau [Esav:H6215]  his brother unto the land of Seir [Se`iyr:H8165], the country of Edom.” [’Edom:H123 - incidentally, the same as Adom:H122 (“red” or “ruddy”) - the same as ’Adam:H121 (the first man) - the same as ’Adam:H120, (“man”or “men”) - the same as ’Adam:H119, (“dyed red,” “red,” or “ruddy”)]


Likewise, Genesis 36:8 reveals: “Thus dwelt Esau [Esav:H6215] in mount Seir [Se`iyr:H8165]: Esau Esav:H6215]  [Esav:H6215] [is] Edom.” [’Edom:H123]


Deuteronomy 2:5 further adds, “Meddle not with them; for I will not give you of their land, no, not so much as a foot ; because I have given mount Seir  [Se`iyr:H8165] unto Esau [Esav:H6215] for] a possession.”


Along with the term “Teman” and a few others, “Seir” and  “Edom” refer to Esau, and Esau spiritually typifies the end-time churches and denominations that were the first object of God’s wrath, according to 1 Peter 4:17-18, that commenced on May 21, 1988, and then transitioned to the world at large on May 21, 2011:


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

When Thou Marchedst Out [tsa`ad:H6805] Of The Field [sadeh:H7704] Of Edom [’Edom:H123]


The next phrase, “...when thou marchedst out of the field of Edom…” is very similar in content. The expression, “when thou marchedst out “ (tsa`ad:H6805) is only found in the book of Judges in this verse. The term rendered “of the field” (sadeh:H7704) appearts again in verse 18, and we saw it earlier when we were covering Judges, chapter 1, in verse 14, with regard to Achsah, Caleb’s daughter, whom we discovered, exemplified the churches and congregations as well:


In Judges 1:14, this word is rendered as “a field”: “And it came to pass, when she came [to him], that she moved him to ask of her father a field [sadeh:H7704]: and she lighted from off [her] ass; and Caleb said unto her, What wilt thou?”


An in Judges  5:18 we find it translated as “of the field”:  “Zebulun and Naphtali [were] a people [that] jeoparded their lives unto the death in the high places of the field.”[sadeh:H7704] 


In both of the foregoing phrases  -“when the wentest out of Seirand “when thou marchedst out of the field of Edom” - God is leaving or departing His external representation of the kingdom of God on earth for 1955 years. 


The Earth [’erets:H776] Trembled [ra`ash:H7493] And The Heavens [shamayim:H8064] Dropped [nataph:H5197]


The two terms in the next phrase, “the earth” and “trembled” appear in a variety of contexts regarding judgment - on Christ, on Pharaoh and his army, on our present “day of judgment,” and on the churches and denominations - just to mention a few -  as we see from this next portion of Scripture in verse 21 of Jeremiah 49:7-22, in which God associates God’s judgment on Esau, and his synonyms - Edom, Teman, and Bozrah - with what happened in the Red Sea: 


“Concerning Edom, thus saith the LORD of hosts; [Is] wisdom no more in Teman? is counsel perished from the prudent? is their wisdom vanished? {8} Flee ye, turn back, dwell deep, O inhabitants of Dedan; for I will bring the calamity of Esau upon him, the time [that] I will visit him. {9} If grapegatherers come to thee, would they not leave [some] gleaning grapes? if thieves by night, they will destroy till they have enough. {10}But I have made Esau bare, I have uncovered his secret places, and he shall not be able to hide himself: his seed is spoiled, and his brethren, and his neighbours, and he [is] not. {11} Leave thy fatherless children, I will preserve [them] alive; and let thy widows trust in me. {12} For thus saith the LORD; Behold, they whose judgment [was] not to drink of the cup have assuredly drunken; and [art] thou he [that] shall altogether go unpunished? thou shalt not go unpunished, but thou shalt surely drink [of it]. {13} For I have sworn by myself, saith the LORD, that Bozrah shall become a desolation, a reproach, a waste, and a curse; and all the cities thereof shall be perpetual wastes. {14} I have heard a rumour from the LORD, and an ambassador is sent unto the heathen, [saying], Gather ye together, and come against her, and rise up to the battle. {15} For, lo, I will make thee small among the heathen, [and] despised among men. {16} Thy terribleness hath deceived thee, [and] the pride of thine heart, O thou that dwellest in the clefts of the rock, that holdest the height of the hill: though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith the LORD. {17} Also Edom shall be a desolation: every one that goeth by it shall be astonished, and shall hiss at all the plagues thereof. {18} As in the overthrow of Sodom and Gomorrah and the neighbour [cities] thereof, saith the LORD, no man shall abide there, neither shall a son of man dwell in it. {19} Behold, he shall come up like a lion from the swelling of Jordan against the habitation of the strong: but I will suddenly make him run away from her: and who [is] a chosen [man, that] I may appoint over her? for who [is] like me? and who will appoint me the time? and who [is] that shepherd that will stand before me? {20} Therefore hear the counsel of the LORD, that he hath taken against Edom; and his purposes, that he hath purposed against the inhabitants of Teman: Surely the least of the flock shall draw them out: surely he shall make their habitations desolate with them. {21} The earth [’erets:H776]  is moved [ra`ash:H7493] at the noise of their fall, at the cry the noise thereof was heard in the Red sea. {22} Behold, he shall come up and fly as the eagle, and spread his wings over Bozrah: and at that day shall the heart of the mighty men of Edom be as the heart of a woman in her pangs.”


And The Heavens [shamayim:H8064] Dropped [nataph:H5197]


All four identical Hebrew words, “...the earth trembled, and the heavens dropped…” also appear together in verse 8 of Psalm 68:1-8,


[To the chief Musician, A Psalm [or] Song of David.] Let God arise, let his enemies be scattered: let them also that hate him flee before him. {2} As smoke is driven away, [so] drive [them] away: as wax melteth before the fire, [so] let the wicked perish at the presence of God. {3} But let the righteous be glad; let them rejoice before God: yea, let them exceedingly rejoice. {4} Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him. {5} A father of the fatherless, and a judge of the widows, [is] God in his holy habitation. {6} God setteth the solitary in families: he bringeth out those which are bound with chains: but the rebellious dwell in a dry [land]. {7} O God, when thou wentest forth before thy people, when thou didst march through the wilderness; Selah: {8} The earth [’erets:H776] shook [ra`ash:H7493], the heavens [shamayim:H8064] also dropped  [nataph:H5197] at the presence of God: [even] Sinai itself [was moved] at the presence of God, the God of Israel.”


I think we will stop here today, and Lord willing, pick this up in our next study.














                                                                Judges 5 - Part 6

              Air Date: August 28, 2017


“ Hear, O ye kings; give ear, O ye princes; I, [even] I, will sing unto the LORD; I will sing [praise] to the LORD God of Israel. {4} LORD, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water. {5} The mountains melted from before the LORD, [even] that Sinai from before the LORD God of Israel.”


In our previous study, we left off at the last phrase in verse 4, “... the clouds also dropped water;” all three of these terms only appear together in Judges 5:4, although “the clouds” and “water” do appear together in a half a dozen passages, which we will presently consider; afterwards we can look at the term, “also dropped.”  Bear in mind that the following descriptions occur after LORD wentest out of  Seir” and “marchedst out of the field of Edom,” in other words, after God began to judge His “house” - the end-time institutional churches and denominations: “the earth trembled,” “the heavens dropped,” “the clouds also dropped water,” and “the mountains melted.” 


The Earth [’erets:H776] Trembled [ra`ash:H7493]


As I mentioned in our previous study, the two words, “the earth” and “trembled” appear in a variety of contexts each having to do with judgment - on Christ, on Pharaoh and his army, on our present “day of judgment,” and on the churches and denominations, typified by the terms, “Esau,” “Teman,” “Bozrah,” and “Edom.” We looked at verse 21 of Jeremiah 49:7-22, in which these words are rendered as, “the earth” and “is moved.” Notice, too, how God associated the impact of God’s judgment upon the corporate church with the Red Sea, which symbolizes “hell,” or the grave:


 The earth [’erets:H776]  is moved [ra`ash:H7493] at the noise of their fall, at the cry the noise thereof was heard in the Red sea. 


And The Heavens [shamayim:H8064] Dropped [nataph:H5197]


The two expressions, “and the heavens” and “dropped” only appear together in Judges 5:4, so we will have to consider them individually. 


Dropped [nataph:H5197]


In keeping with the theme of the “end of the church age,” - typified by Seir and Edom - in Judges 5:4, Proverbs 5:3 likens the end-time institutional churches and denominations as a “strange woman,” whose “lips” give the (deceitful) appearance of offering the Word of God (i.e., “honeycomb”)


“For the lips of a strange woman drop [nataph:H5197] [as] an honeycomb, and her mouth [is] smoother than oil:”


By contrast, in Song of Solomon 4:11, the lips of the Bride of Christ, actually do deliver Truth - associated by “honey and milk” - symbolizing the Kingdom of God: “Thy lips, O [my] spouse, drop [nataph:H5197] [as] the honeycomb: honey and milk [are] under thy tongue; and the smell of thy garments [is] like the smell of Lebanon.”


Verse 16 of Amos 7:10-17 is a good example of one of God’s prophets “dropping” or “prophesying” against Israel - once again representing the end-time institutional churches and denominations:


“Then Amaziah the priest of Bethel [“house of God”] sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words. {11] For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land. {12} Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there: {13} But prophesy not again any more at Bethel: for it [is] the king's chapel, and it [is] the king's court. {14} Then answered Amos, and said to Amaziah, I [was] no prophet, neither [was] I a prophet's son; but I [was] an herdman, and a gatherer of sycomore fruit: {15} And the LORD took me as I followed the flock, and the LORD said unto me, Go, prophesy unto my people Israel. {16} Now therefore hear thou the word of the LORD: Thou sayest, Prophesy not against Israel, and drop [nataph:H5197]  not [thy word] against the house of Isaac. {17} Therefore thus saith the LORD; Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land.”


And The Heavens [shamayim:H8064]


“Heaven” or “the heavens” can represent the source of eithert blessing or judgment, as we see in these next citations:


In verse 28 of Genesis 27:26-29 we read of Isaac blessing whom he assumes is Esau (who turns out to be Jacob): 


“And his father Isaac said unto him, Come near now, and kiss me, my son. {27} And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son [is] as the smell of a field which the LORD hath blessed: {28} Therefore God give thee of the dew of heaven [shamayim:H8064], and the fatness of the earth, and plenty of corn and wine: {29} Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother's sons bow down to thee: cursed [be] every one that curseth thee, and blessed [be] he that blesseth thee.”


On the other hand, in Genesis 7:11, 19, and 23 quite a different scene is being projected:


“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 of the great deep broken up, and the windows of heaven [shamayim:H8064] were opened. ... {19} And the waters prevailed exceedingly upon the earth; and all the high hills, that [were] under the whole heaven [shamayim:H8064], were covered. ... {23} And every living substance was destroyed which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven [shamayim:H8064]; and they were destroyed from the earth: and Noah only remained [alive], and they that [were] with him in the ark.”

The Clouds [`ab:H5645] … Water [mayim:H4325]


These two words, “the clouds” and “water” surface in six other citations; we also want to keep in mind that spiritually “clouds” represent the Word of God (judgment or mercy) and likewise, “waters,” can refer to either salvation or judgment.


In verse 12 (which parallels Psalm 18:11) of 2 Samuel 22:1-12, we find these two terms in verse 12, as, “[and] thick clouds” and “waters;” Note that king Saul also typifies the end-time institutional churches and denominations that came under God’s wrath, and David represents the Lord Jesus Christ (who is also typified here as being under God’s wrath prior to Creation) as Saul attempts to kill him - even as the religious leaders in Jesus’ day tried to kill Christ as well. Actually the congregations did end up killing God’s elect spiritually by excommuncating them, or asking them to leave because they tried to uphold the truths of the Bible against the dogmas and creeds of their particular denomination: 


“And David spake unto the LORD the words of this song in the day [that] the LORD had delivered him out of the hand of all his enemies, and out of the hand of Saul: {2} And he said, The LORD [is] my rock, and my fortress, and my deliverer; {3} The God of my rock; in him will I trust: [he is] my shield, and the horn of my salvation, my high tower, and my refuge, my saviour; thou savest me from violence. {4} I will call on the LORD, [who is] worthy to be praised: so shall I be saved from mine enemies. {5} When the waves of death compassed me, the floods of ungodly men made me afraid; {6} The sorrows of hell compassed me about; the snares of death prevented me; {7} In my distress I called upon the LORD, and cried to my God: and he did hear my voice out of his temple, and my cry [did enter] into his ears. {8} Then the earth [’erets:H776] shook and trembled [ra`ash:H7493]; the foundations of heaven moved and shook, because he was wroth. {9} There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it. {10] He bowed the heavens also, and came down; and darkness [was] under his feet. {11} And he rode upon a cherub, and did fly: and he was seen upon the wings of the wind. {12} And he made darkness pavilions round about him, dark waters [mayim:H4325], [and] thick clouds [`ab:H5645] of the skies.”


Please note also the same terms in verse 8, “Then the earth” (’erets:H776) and “trembled” (ra`ash:H7493) as in Judges 5:4, “the earth” (’erets:H776) and “trembled” (ra`ash:H7493), along with the word, “of heaven” (shamayim:H8064), which “moved and shook” because of God’s fierce anger.


Verse 5: “The mountains melted from before the LORD, [even] that Sinai from before the LORD God of Israel.”


The Mountains [har:H2022] Melted [nazal:H5140]


The words “mountains” (exemplifying “kingdoms”) and “melted” do not appear together, except in Judges 5:5, so once again, we will have to examine them separately. Since Mount Sinai (Ciynay:H5514) is also in view, we can start with some of the passages that include it:


Verse 18 of Exodus 19:16-20 records this most awesome spectacle of God’s power and might: “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 [har:H2022], and the voice of the trumpet 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. [har:H2022]{18} And mount [har:H2022] Sinai [Ciynay:H5514] 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 [har:H2022] quaked greatly. {19} And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice. {20} And the LORD came down upon mount [har:H2022] Sinai,[Ciynay:H5514] on the top of the mount [har:H2022]: and the LORD called Moses [up] to the top of the mount [har:H2022]; and Moses went up.”


We find a commentary to the above passage in Hebrews 12:14-29, in which a warning concerning Esau is also in view, in which the grand emphasis is on our current “day of judgment” in which God is shaking not just the “earth” (as He did on Sinai) but “heaven” as well, to determine those who truly belong to Him - who are typified by “gold, silver, and precious stones,” and who will be able to endure - by God’s enabling -  the “fiery trial” that He has kindled, since May 21, 2011: “Follow peace with all [men], and holiness, without which no man shall see the Lord: {15} Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble [you], and thereby many be defiled; {16} Lest there [be] any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. {17} For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears. {18} For ye are not come unto the mount [oros:G3735] 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:) {22} But ye are come unto mount [oros:G3735] Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, {23} To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, {24} And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than [that of] Abel. {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.


There is a further reference to “Esau/Edom/Teman”- as well as to “mountains” in Obadiah 1:1-21, “The vision of Obadiah. Thus saith the Lord GOD concerning Edom; We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle. {2} Behold, I have made thee small among the heathen: thou art greatly despised. {3} The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation [is] high; that saith in his heart, Who shall bring me down to the ground? {4} Though thou exalt [thyself] as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the LORD. {5} If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grapegatherers came to thee, would they not leave [some] grapes? {6} How are [the things] of Esau searched out! [how] are his hidden things sought up! {7} All the men of thy confederacy have brought thee [even] to the border: the men that were at peace with thee have deceived thee, [and] prevailed against thee; [they that eat] thy bread have laid a wound under thee: [there is] none understanding in him. {8} Shall I not in that day, saith the LORD, even destroy the wise [men] out of Edom, and understanding out of the mount of Esau? {9} And thy mighty [men], O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter. {10} For [thy] violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever. {11} In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou [wast] as one of them. {12} But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress. {13} Thou shouldest not have entered into the gate of my people in the day of their calamity; yea, thou shouldest not have looked on their affliction in the day of their calamity, nor have laid [hands] on their substance in the day of their calamity; {14] Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress. {15} For the day of the LORD [is] near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head. {16} For as ye have drunk upon my holy mountain, [so] shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been. {17} But upon mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall possess their possessions. {18} And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be [any] remaining of the house of Esau; for the LORD hath spoken [it]. {19} And [they of] the south shall possess the mount of Esau; and [they of] the plain the Philistines: and they shall possess the fields of Ephraim, and the fields of Samaria: and Benjamin [shall possess] Gilead. {20} And the captivity of this host of the children of Israel [shall possess] that of the Canaanites, [even] unto Zarephath; and the captivity of Jerusalem, which [is] in Sepharad, shall possess the cities of the south. {21} And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD'S.”


It looks like we’ll have to stop here today, and Lord willing, continue our investigtion of Judges 5 in our next study.















                                                               Judges 5 - Part 7

Air Date: August 30, 2017


“In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied, and the travellers walked through byways. {7} [The inhabitants of] the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel. {8} They chose new gods; then [was] war in the gates: was there a shield or spear seen among forty thousand in Israel? {9} My heart [is] toward the governors of Israel, that offered themselves willingly among the people. Bless ye the LORD. {10} Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way. {11} [They that are delivered] from the noise of archers in the places of drawing water, there shall they rehearse the righteous acts of the LORD, [even] the righteous acts [toward the inhabitants] of his villages in Israel: then shall the people of the LORD go down to the gates.”


We have arrived at verse 6 in this victory “song” that is celebrating the defeat of Sisera (spiritually typifying the demise of Satan on May 21, 2011) by Judge Deborah (who represents the Word of God), Barak (who exemplifies Christ), and Jael (picturing God’s elect).


In The Days [yowm:H3117] Of Shamgar [Shamgar:H8044] The Son [ben:H1121] Of Anath [`Anath:H6067]


The first phrase in verse six states: “In the days of Shamgar the son of Anath…” in which we are re-intoduced to this Judge, Shamgar, that we actually know very little about, as he is only found mentioned in Judges 3:31,


“And after him was Shamgar  the son of Anath [identically spelled to `anah (H6030) - mostly rendered as “answer”] which slew of the Philistines six hundred men with an ox goad: and he also delivered Israel.”


Along with Ehud, his predecessor, they judged Israel during the 80-year period between 1367 BC - 1287 BC. It might be helpful to review what we discussed about in study 39 of Judges 3: 


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]


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 3:31, 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 Judges 3, 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 normally used to prod cattle!), reminding us of one of the  aspects of the Word of God, as found in 2 Timothy 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 prior to the foundation of the world. This is evident by the frequency of passages and detailed descriptions of the “burnt bullock.” Ezekiel 1:10 also provides an indepth portrait of the four “living creatures” - each highlighting a particular spiritual attribute: (Note: 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):


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


Isaiah 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 Deuteronomy 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.”


In The Days [yowm:H3117] Of Jael [Ya’el:H3278] The Highways [’orach:H734] Were Unoccupied [chadal:H2308]


With that “refresher” in mind, let’s proceed with the rest of verse 6: “...in the days of Jael, the highways were unoccupied…” Even though Shamgar and Jael are spoken of together in this verse, they represent two distinct periods of time, as I mentioned earlier in today’s study. Shamgar and Ehud ruled from  1367 BC - 1287 BC, whereas Jael belongs to  the next 40-year period (1287 BC - 1247 BC) in which Deborah and Barak were the deliverers. (All of these dates are taken from The Biblical Calendar of History  by Mr. Camping, on page 16). And truly we can praise God for using his servant to discover this wonderful calendar that God has inserted in the Bible, as it has been a tremendous assist in allowing God’s people to understand His “times and seasons” which form the basis for how God has dealt with His elect.


The Highways [’orach:H734] Were Unoccupied [chadal:H2308]


The two terms “the highways” and “were unoccupied” are only found together in one other verse, and I might add, a very important verse:

We read in verse 11 of Genesis 18:8-15, in which these two terms are translated as “and it ceased” and “after the manner”: “And they [the three “guests” -  the Trinity appearing as three men] said unto him, Where [is] Sarah thy wife? And he [Abraham] said, Behold, in the tent. {10} And he [God] said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard [it] in the tent door, which [was] behind him. {11} Now Abraham and Sarah [were] old [and] well stricken in age; [and] it ceased [chadal:H2308] to be with Sarah after the manner [’orach:H734] of women. {12} Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also? {13} And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old? {14} Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son. {15} Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.”

Romans 4:16-21 is a commentary on Genesis 18:8-15, “(As it is written, I have made thee a father of many nations,) before him whom he believed, [even] God, who quickeneth [“makes alive”] the dead, and calleth those things which be not as though they were. {18} Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. {19} And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: [Sarah was 90 - ten years younger]{20}  He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; {21} And being fully persuaded that, what he had promised, he was able also to perform.”


So in what way does Genesis 18:11 - “Now Abraham and Sarah [were] old [and] well stricken in age; [and] it ceased [chadal:H2308] to be with Sarah after the manner [’orach:H734] of women.” - relate spiritually to Judges 5:6, “...the highways were unoccupied…”?  This is obviously an important issue that requires an answer from Scripture, but let’s first consider what the next phrase in this sentence might mean to see if we can find further confirmation, or if God is highlighting another truth.  


And The Travellers [halak:H1980] Walked [yalak:H3212] Through Byways [`aqalqal:H6128/nathyib:H5410]


We have encountered the two words “and the travellers” and “walked” in some of our earlier studies, as they are quite common, and are similar to each other. An example is Judges 4:8-9, in which both terms are used in each of these verses in this conversation between Judge Deborah and Judge Barak. “Halak”(H1980) is translated as “with me then I will go” in verse 8; and in verse 9 it is rendered as “that thou takest.”  “Yalak”(H3212), on the other hand, is expressed as: “unto her, If thou wilt go, but if thou wilt not go,” “with me, [then] I will not go,” “go,” and “and went”:


Judges 4:8-9, “And Barak said unto her, If thou wilt go [yalak:H3212] with me, then I will go [halak:H1980]: but if thou wilt not go [yalak:H3212]  with me, [then] I will not go. [yalak:H3212] {9} And she said, I will surely go [yalak:H3212] with thee: notwithstanding the journey that thou takest [halak:H1980] shall not be for thine honour; for the LORD shall sell Sisera into the hand of a woman. And Deborah arose, and went [yalak:H3212] with Barak to Kedesh.”


Let’s turn our attention to this next word, “through byways,” which is actually comprised of two distinct terms, since they only appear in the book of Judges in this verse.


Through Byways [`aqalqal:H6128/nathyib:H5410]


Let’s  examine “nathyib”(H5410) first. It is translated primarly, as “path(s)” as the following passages indicate:


Job 19:8 spiritually refers to Christ under the wrath of God: “He hath fenced up my way that I cannot pass, and he hath set darkness in my paths.” [nathyib:H5410]


Likewise, Lamentations 3:9 also reveals, “He hath inclosed my ways with hewn stone, he hath made my paths  [nathyib:H5410] crooked.”


Psalm 119:35 declares, “Make me to go in the path [nathyib:H5410] of thy commandments; for therein do I delight.”


And Jeremiah 18:15 maintains, “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, [nathyib:H5410]  [in] a way not cast up;”


The other term “`aqalqal” (H6128) only appears in Psalm 125:5, as “unto their crooked ways”:


“As for such as turn aside unto their crooked ways [`aqalqal:H6128], the LORD shall lead them forth with the workers of iniquity: [but] peace [shall be] upon Israel.”


The root or parent word for “`aqalqal” (H6128) only appears in one citation as well, in Habakkuk 1:4 as “therefore wrong”: 

“Therefore the law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong [`aqal:H6127] judgment proceedeth.”


I’m afraid we’re going to have to stop here as we’ve run out of time. Lord willing, we’ll continue this study in our next lesson.
















                                                               Judges 5 - Part 8

Air Date: September 1, 2017


“In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied, and the travellers walked through byways. {7} [The inhabitants of] the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel. {8} They chose new gods; then [was] war in the gates: was there a shield or spear seen among forty thousand in Israel? {9} My heart [is] toward the governors of Israel, that offered themselves willingly among the people. Bless ye the LORD. {10} Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way. {11} [They that are delivered] from the noise of archers in the places of drawing water, there shall they rehearse the righteous acts of the LORD, [even] the righteous acts [toward the inhabitants] of his villages in Israel: then shall the people of the LORD go down to the gates.”


Conclusion Regarding: “The Highways [’orach:H734] Were Unoccupied [chadal:H2308] And The Travellers [halak:H1980] Walked [yalak:H3212] Through Byways [`aqalqal:H6128/nathyib:H5410]”


At the end of our last lesson we began investigating the last two phrases (containing five Hebrew words) in verse 6: “...the highways were unoccupied, and the travellers walked through byways.” As I mentioned in that study, we are curious as to the spiritual significance of these two phrases. This is also another wonderful example of why it is mandatory to “compare spiritual with spiritual” in order to arrive at Truth. Those who dismiss this principle out of hand are cutting themselves off from the fountainhead of truth, as they are only able to attain the “surface” or “literal” understanding of what the verse says. However, when these same individuals run across the obvious exceptions - such as when John the Baptist announces that Jesus is “...the Lamb of God which taketh away the sins of the world,” - or the “beast” with “ten horns,” and “ten crowns” in Revelation 13:1 - they are forced to admit that these passages are speaking parabolically; so they have developed a principle (that is contrary to the Bible) that unless God specifically states that He is speaking figuratively, one is to understand the meaning of a verse or passage to be “literal” in nature.  In this case people travelled in those days on smaller “byways” and not on the “main routes.” Really? Is this all it means factually and geographically? Is that all God wants His people to know? And if so, how does that relate to me or you today, in the year 2017? How does that impact my spiritual life or yours today? Is not the Bible timeless in all that it declares to every generation of believers throughout history as spiritual “meat and drink”? Or is this just “filler” that God is inserting in the Bible? No, it is not, and there are “no fillers” in the Bible.


If you recall in the first phrase the two terms, “the highways (’orach:H734) were unoccupied (chadal:H2308), only appeared together in Genesis 18:11 - an exceptionally significant verse:


“Now Abraham and Sarah [were] old [and] well stricken in age; [and] it ceased [chadal:H2308] to be with Sarah after the manner [’orach:H734] of women.”


The word, “highway” is primarily translated as “way” or “path” as we see for example in Psalm 16:11,


“Thou wilt shew me the path [’orach:H734] of life: in thy presence [is] fulness of joy; at thy right hand [there are] pleasures for evermore.” 


The “way” of course refers to the “way of salvation,” during “the day of salvation,” as we read regarding the Work and Faith of the Lord Jesus Christ in verse 6 of  John 14:4-6, in which the Greek word, “the way” (hodos:G3598) appears three times:


“And whither I go ye know, and the way [hodos:G3598] ye know. {5} Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way [hodos:G3598] ? {6} Jesus saith unto him, I am the way [hodos:G3598], the truth, and the life: no man cometh unto the Father, but by me.”


So when we discover that the “highway” “ceased” (“were unoccupied”), what is God telling us? Spiritually he is making the point that salvation has ended - in the same way that Sarah “ceased” having babies due to her advanced age. The other fact to remember is that this took place in the days of Judge Shamgar (who followed Judge Ehud who killed Eglon - typifying Satan), and “in the days of Jael” (who killed Sisera - another representation of Satan). This also correlates to our present day, when Satan was defeated on May 21, 2011, by the Lord Jesus Christ, as the Great Tribulation of our day ended, and “the day of judgment” commenced, in which God would be ruling our present world with a “rod of iron.” Furthermore, this parallels the 70-year Great Tribulation of Judah that ended very abruptly when Cyrus/Darius the Medo-Persian ruler overthrew Babylon in one night (as a “thief in the night”), according to Daniel 5:30-31,


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.” 


A similar portrayal relates to the death of Haman (another type of Satan) on the 17th day of the 2nd month (corresponding to May 21, 2011, which was the same day) in Esther 7:10,


“So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king's wrath pacified.”


Furthermore, this same word, “ceased” or “were unoccupied”  (chadal:H2308) appears two more times in verse 7, emphasizing the tremendous importance that this term conveys spiritually with respect to the end of salvation:


“[The inhabitants of] the villages ceased, [chadal:H2308]  they ceased [chadal:H2308]  in Israel, until that I Deborah arose, that I arose a mother in Israel”

 

And The Travellers [halak:H1980] Walked [yalak:H3212] Through Byways [`aqalqal:H6128/nathyib:H5410]”


I noted in our previous study, that in the second phrase, “...and the travellers walked through byways,” the terms “and the travellers” and “walked” are common words in the Old Testament. What is the difference between the “highway” (“way” or “path”)  - pointing to the end of salvation - and the “byways”? You might recollect that this term, “byways” is comprised of two distinct words:`aqalqal (H6128) and nathyib (H5410). The latter is similar to the word, “highway,” and is predominantly rendered as “path(s).” The former, only appears in Psalm 125:5, as “unto their crooked ways”:


“As for such as turn aside unto their crooked ways [`aqalqal:H6128], the LORD shall lead them forth with the workers of iniquity: [but] peace [shall be] upon Israel.”


Moreover, the root or parent word for “`aqalqal” (H6128) only appears in one citation as well, in Habakkuk 1:4, and is rendered there as “therefore wrong”: 


“Therefore the law is slacked, and judgment doth never go forth: for the wicked doth compass about the righteous; therefore wrong [`aqal:H6127] judgment proceedeth.”


So taking these two words together spiritually,  we see that they are describing a “crooked path.”  I’ll try to summarize this: there are no people being saved on the “highway,” (since all the elect have been saved) and those who are on “byways” are actually on a “crooked path,” which only leads to their destruction. I am reminded of the admonition in Proverbs 14:12 (which uses a different word for “way(s),” but expresses the same idea:


“There is a way which seemeth right unto a man, but the end thereof [are] the ways of death.”


Let’s now consider verse 7: 


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


Let’s start by looking at the word “the villages,” (perazown:H6520) since the other term, “[the inhabitants of]” is not in the original.


[The Inhabitants Of] The Villages [perazown:H6520] Ceased [chadal:H2308]


The word, “the villages” is found one other time in verse 11 of this chapter, in which it is translated as “ [toward the inhabitants] of his villages,”  and “towards the inhabitants” is not in the original here as well:


“[They that are delivered] from the noise of archers in the places of drawing water, there shall they rehearse the righteous acts of the LORD, [even] the righteous acts [toward the inhabitants] of his villages [perazown:H6520] in Israel: then shall the people of the LORD go down to the gates.”


Actually this term, “of his villages” (perazown:H6520) stems from a root or parent word, which is also used one time - in verse 14 of Habakkuk 3:1-14; as a matter of fact, the term, “the head” in verse 13 is the identical word, “the head” in verse 14:


“A prayer of Habakkuk the prophet upon Shigionoth. {2} O LORD, I have heard thy speech, [and] was afraid: O LORD, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy. {3} God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise. {4} And [his] brightness was as the light; he had horns [coming] out of his hand: and there [was] the hiding of his power. {5} Before him went the pestilence, and burning coals went forth at his feet. {6} He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways [are] everlasting. {7} I saw the tents of Cushan in affliction: [and] the curtains of the land of Midian did tremble. {8} Was the LORD displeased against the rivers? [was] thine anger against the rivers? [was] thy wrath against the sea, that thou didst ride upon thine horses [and] thy chariots of salvation? {9} Thy bow was made quite naked, [according] to the oaths of the tribes, [even thy] word. Selah. Thou didst cleave the earth with rivers. {10] The mountains saw thee, [and] they trembled: the overflowing of the water passed by: the deep uttered his voice, [and] lifted up his hands on high. {11} The sun [and] moon stood still in their habitation: at the light of thine arrows they went, [and] at the shining of thy glittering spear. {12} Thou didst march through the land in indignation, thou didst thresh the heathen in anger. {13} Thou wentest forth for the salvation of thy people, [even] for salvation with thine anointed; thou woundedst the head [ro’sh:H7218] out of the house of the wicked, by discovering the foundation unto the neck. Selah. {14} Thou didst strike through with his staves the head [ro’sh:H7218]  of his villages [paraz:H6518]: they came out as a whirlwind to scatter me: their rejoicing [was] as to devour the poor secretly.”


They Ceased  [chadal:H2308] In Israel [Yisra’el:H3478]


The two terms, “they ceased” and “in Israel” are only found together in two other parallel citations, which have everything to do with false prophecy versus true prophecy:


1 Kings 22:6 acknowledges, “Then the king of Israel [Yisra’el:H3478] gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramothgilead to battle, or shall I forbear [chadal:H2308] ? And they said, Go up; for the Lord shall deliver [it] into the hand of the king.”


The parallel account to 1 Kings 22:6 surfaces in 2 Chronicles 18:5, “Therefore the king of Israel [Yisra’el:H3478] gathered together of prophets four hundred men, and said unto them, Shall we go to Ramothgilead to battle, or shall I forbear [chadal:H2308] ? And they said, Go up; for God will deliver [it] into the king's hand.”


It might be helpful in this situation to consider the context of this event, in order to appreciate  how this issue of false prophecy verses true prophecy played out; I’ll read from 2 Chronicles 18:1-34,


“Now Jehoshaphat had riches and honour in abundance, and joined affinity with Ahab. {2} And after [certain] years he went down to Ahab to Samaria. And Ahab killed sheep and oxen for him in abundance, and for the people that [he had] with him, and persuaded him to go up [with him] to Ramothgilead. {3} And Ahab king of Israel said unto Jehoshaphat king of Judah, Wilt thou go with me to Ramothgilead? And he answered him, I [am] as thou [art], and my people as thy people; and [we will be] with thee in the war. {4} And Jehoshaphat said unto the king of Israel, Enquire, I pray thee, at the word of the LORD to day. {5} Therefore the king of Israel gathered together of prophets four hundred men, and said unto them, Shall we go to Ramothgilead to battle, or shall I forbear? And they said, Go up; for God will deliver [it] into the king's hand. {6} But Jehoshaphat said, [Is there] not here a prophet of the LORD besides, that we might enquire of him? {7} And the king of Israel said unto Jehoshaphat, [There is] yet one man, by whom we may enquire of the LORD: but I hate him; for he never prophesied good unto me, but always evil: the same [is] Micaiah the son of Imla. And Jehoshaphat said, Let not the king say so. {8} And the king of Israel called for one [of his] officers, and said, Fetch quickly Micaiah the son of Imla. {9} And the king of Israel and Jehoshaphat king of Judah sat either of them on his throne, clothed in [their] robes, and they sat in a void place at the entering in of the gate of Samaria; and all the prophets prophesied before them. {10} And Zedekiah the son of Chenaanah had made him horns of iron, and said, Thus saith the LORD, With these thou shalt push Syria until they be consumed. {11} And all the prophets prophesied so, saying, Go up to Ramothgilead, and prosper: for the LORD shall deliver [it] into the hand of the king. {12} And the messenger that went to call Micaiah spake to him, saying, Behold, the words of the prophets [declare] good to the king with one assent; let thy word therefore, I pray thee, be like one of theirs, and speak thou good. {13} And Micaiah said, [As] the LORD liveth, even what my God saith, that will I speak. {14} And when he was come to the king, the king said unto him, Micaiah, shall we go to Ramothgilead to battle, or shall I forbear? And he said, Go ye up, and prosper, and they shall be delivered into your hand. {15} And the king said to him, How many times shall I adjure thee that thou say nothing but the truth to me in the name of the LORD? {16} Then he said, I did see all Israel scattered upon the mountains, as sheep that have no shepherd: and the LORD said, These have no master; let them return [therefore] every man to his house in peace. {17} And the king of Israel said to Jehoshaphat, Did I not tell thee [that] he would not prophesy good unto me, but evil? {18} Again he said, Therefore hear the word of the LORD; I saw the LORD sitting upon his throne, and all the host of heaven standing on his right hand and [on] his left. {19} And the LORD said, Who shall entice Ahab king of Israel, that he may go up and fall at Ramothgilead? And one spake saying after this manner, and another saying after that manner. {20} Then there came out a spirit, and stood before the LORD, and said, I will entice him. And the LORD said unto him, Wherewith? {21} And he said, I will go out, and be a lying spirit in the mouth of all his prophets. And [the LORD] said, Thou shalt entice [him], and thou shalt also prevail: go out, and do [even] so. {22} Now therefore, behold, the LORD hath put a lying spirit in the mouth of these thy prophets, and the LORD hath spoken evil against thee. {23} Then Zedekiah the son of Chenaanah came near, and smote Micaiah upon the cheek, and said, Which way went the Spirit of the LORD from me to speak unto thee? {24} And Micaiah said, Behold, thou shalt see on that day when thou shalt go into an inner chamber to hide thyself. {25} Then the king of Israel said, Take ye Micaiah, and carry him back to Amon the governor of the city, and to Joash the king's son; {26} And say, Thus saith the king, Put this [fellow] in the prison, and feed him with bread of affliction and with water of affliction, until I return in peace. {27} And Micaiah said, If thou certainly return in peace, [then] hath not the LORD spoken by me. And he said, Hearken, all ye people. {28} So the king of Israel and Jehoshaphat the king of Judah went up to Ramothgilead. {29} And the king of Israel said unto Jehoshaphat, I will disguise myself, and will go to the battle; but put thou on thy robes. So the king of Israel disguised himself; and they went to the battle. {30} Now the king of Syria had commanded the captains of the chariots that [were] with him, saying, Fight ye not with small or great, save only with the king of Israel. {31} And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, It [is] the king of Israel. Therefore they compassed about him to fight: but Jehoshaphat cried out, and the LORD helped him; and God moved them [to depart] from him. {32} For it came to pass, that, when the captains of the chariots perceived that it was not the king of Israel, they turned back again from pursuing him. {33} And a [certain] man drew a bow at a venture, and smote the king of Israel between the joints of the harness: therefore he said to his chariot man, Turn thine hand, that thou mayest carry me out of the host; for I am wounded. {34} And the battle increased that day: howbeit the king of Israel stayed [himself] up in [his] chariot against the Syrians until the even: and about the time of the sun going down he died.”


Until That I Deborah [Debowrah:H1683] Arose [quwm:H6965]


The two terms, “until that I Deborah” and “arose” only appear in the book of Judges, in three other places (besides here in Judges 5:7) in the following passages, two of which we have already considered in Chapter 4:


Judges 4:9 and 14 reveal: “And she said, I will surely go with thee: notwithstanding the journey that thou takest shall not be for thine honour; for the LORD shall sell Sisera into the hand of a woman. And Deborah [Debowrah:H1683] arose [quwm:H6965], and went with Barak to Kedesh. ... {14} And Deborah [Debowrah:H1683] said unto Barak, Up [quwm:H6965]; for this [is] the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him.”


And Judges 5:12 affirms: “Awake, awake, Deborah [Debowrah:H1683]: awake, awake, utter a song: arise [quwm:H6965], Barak, and lead thy captivity captive, thou son of Abinoam.”


I think we’ll have to stop here. Lord willing, we’ll consider the last phrase, “...that I arose a mother in Israel” in verse 7 in our next study, and then I’ll try to tie up some of these loose ends, as God wills: 






















                                                                Judges 5 - Part 9

Air Date: September 5, 2017


“In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied, and the travellers walked through byways. {7} [The inhabitants of] the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel. {8} They chose new gods; then [was] war in the gates: was there a shield or spear seen among forty thousand in Israel? {9} My heart [is] toward the governors of Israel, that offered themselves willingly among the people. Bless ye the LORD. {10} Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way. {11} [They that are delivered] from the noise of archers in the places of drawing water, there shall they rehearse the righteous acts of the LORD, [even] the righteous acts [toward the inhabitants] of his villages in Israel: then shall the people of the LORD go down to the gates.”


That I Arose [quwm:H6965] A Mother [’em:H517] In Israel [Yisra’el:H3478]


At the end of our last study we began looking at the phrase, “...until that I Deborah [Debowrah:H1683] arose [quwm:H6965]…,” in verse 7, which as I mentioned, is only found in 5 references, and all are in the book of Judges: 4:9, 4:14, twice in 5:7, and in 5:12. These two terms are highly significant spiritually, as Deborah typifies the Word of God. You might recall from Judges 4, that her name is identical to the word for “bee” (debowrah:H1682), and “bee,” in turn, stems from the root word, “speak,” (dabar:H1696), which is identically spelled as “Word” (dabar:1697). Just as God repeated the term, “ceased,” (chadal:H2308) in verse 7, He likewise did the same with the word, “arose” (quwm:H6965). The doubling of this term, “arose” - which has to do with resurrection - is said in connection to Deborah, who represents the Word of God. And Who is the Word of God? The Lord Jesus Christ. And did the Word of God resurrect twice? Yes, He did - once prior to the foundation of our universe in the Atonement -  and secondly in 33 AD when He was not bearing sin, but demonstrating or manifesting what had already taken place prior to Creation. Additionally, Deborah (i.e., “the Word of God”) is also referred to as “...a mother in Israel.” And you will recall that Sara is also typified as a “mother” (and Abraham  would be the “father”), spoken of as “Jerusalem above” - which is “the mother of us all,” as we learn from Galatians 4:22-28,


“For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. {23} But he [who was] of the bondwoman was born after the flesh; but he of the freewoman [was] by promise. {24} Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. {25} For this Agar is mount Sinai in Arabia, and answereth [“corresponds”] to Jerusalem which now is, and is in bondage with her children. {26} But Jerusalem which is above is free, which is the mother [meter:G3384] of us all. {27} For it is written, Rejoice, [thou] barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. {28} Now we, brethren, as Isaac was, are the children of promise.”


Verse 27 is a quotation from Isaiah 54:1, in which the term, “O barren” refers to Sara: “Sing, O barren [`aqar:H6135], thou [that] didst not bear; break forth into singing, and cry aloud, thou [that] didst not travail with child: for more [are] the children of the desolate than the children of the married wife, saith the LORD.”


And in Genesis 11:30, the same Hebrew word for “barren” is employed: “But Sarai was barren [`aqar:H6135]; she [had] no child.”


This is also seen spiritually in Psalm 113:9, in which the same word for “mother” as in Judges 5:7 appears, along with the word, “He maketh the barren woman”: He maketh the barren woman [`aqar:H6135] to keep house, [and to be] a joyful mother [’em:H517] of children. Praise ye the LORD.”


Verse 8 states: “They chose new gods; then [was] war in the gates: was there a shield or spear seen among forty thousand in Israel?”


They Chose [bachar:H977] New [chadash:H2319] Gods [’elohiym:H430]


The phrase “they chose new Gods” reflects the apostasy and rebellion against God’s Word that led to God’s judgment against Israel, by allowing Jabin, king of Canaan and the commander of his army, Sisera, in Chapter 4 to oppress them for 20 years. The same two terms also appear in these next verses:


Joshua 24:15-16 testifies, “And if it seem evil unto you to serve the LORD, choose [bachar:H977]  you this day whom ye will serve; whether the gods [’elohiym:H430] which your fathers served that [were] on the other side of the flood, or the gods [’elohiym:H430] of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD.”


In Judges 10:11-14, God makes this emphatic declaration: “And the LORD said unto the children of Israel, [Did] not [I deliver you] from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines? {12} The Zidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried to me, and I delivered you out of their hand. {13} Yet ye have forsaken me, and served other gods: wherefore I will deliver you no more. {14} Go and cry unto the gods [’elohiym:H430] which ye have chosen [bachar:H977]; let them deliver you in the time of your tribulation.”


We see this as well in verse 17 of Deuteronomy 32:15-17, in which just the terms “new” and “gods” are utilized: “But Jeshurun [“pleasing” - another term for Israel] waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered [with fatness]; then he forsook God [which] made him, and lightly esteemed the Rock of his salvation. {16} They provoked him to jealousy with strange [gods], with abominations provoked they him to anger. {17} They sacrificed unto devils, not to God; to gods [’elohiym:H430] whom they knew not, to new [chadash:H2319]  [gods that] came newly up, whom your fathers feared not.”


Then [Was] War [lachem:H3901] In The Gates [sha`ar:H8179]


These next two words, “then [was] war” and “in the gates” - reiterates the consequence of Israel’s rebellion against God’s Word, resulting in oppression - the second phase in this cycle of “rebellion>oppression>deliverance>rest” that we have become quite familar with in the book of Judges.  These two terms only appear together except here, necessitating us to investigate them individually.


Then [Was] War [lachem:H3901]


This word for “then [was] war,” is only found in this verse, but its identically spelled root word, “lacham”(H3989) in found throughout the Old Testament. We saw it, for example a number of times in Judges 1, and we will see it again in this chapter, when we get down to verses 19-20, in which the cycle moves into the “deliverance” phase:


“The kings came [and] fought [lacham:H3989], then fought [lacham:H3989] the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money. {20} They fought [lacham:H3989] from heaven; the stars in their courses fought [lacham:H3989]  against Sisera.”


In The Gates [sha`ar:H8179]


The term, “in the gates,” is the most frequently used word for “gate” in the Old Testament. One illustration of its usage is found in verse 15 of  Ezekiel 21:1-15, in which “the point of the ‘Sword’ (God’s Word)”  is pointed at all the gates of Jerusalem in judgment for their spiritual wickedess - and Jerusalem typifies the end-time institutional churches and denominations that came under the wrath of God on May 21, 1988 -  according the Bibical Timeline; then, as we have learned, this judgment extended to the world at large as of May 21, 2011, and this is where we currently find ourselves:


“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. {15} I have set the point of the sword against all their gates [sha`ar:H8179], that [their] heart may faint, and [their] ruins be multiplied: ah! [it is] made bright, [it is] wrapped up for the slaughter.”


Was There A Shield [magen:H4043] Or Spear [romach:H7420] Seen [ra’ah:H7200] Among Forty [’arba`iym:H705] Thousand [’eleph:H505] In Israel? [Yisra’el:H3478]


The remaining phrase in verse 8 poses a question: “...was there a shield or spear seen among forty thousand in Israel?” This would have taken place after the choosing “of new gods,” which God had, over and over again expressed to His corporate people, not to do, or incur God’s wrath which came in the form of “oppression” from Jabin, king of Canaan and Sisera, the commander of his army. The number 40 points to “testing,” and the number 1000 (like the number 10 or 100) signifies completeness, so this can be viewed as the “complete testing” of Israel to see if they would obey God. Just as God tested Adam and Eve, national Israel, as well as the New Testament churches and denominations, this is His “modus operandi” up to our present day. And the reason for the testing in the historical context lies in the principle that God established back in Judges 2:20-22, in which He sets forth the cycle of “rebellion>oppression>deliverance>rest” that I refer to frequently:


“And the anger of the LORD was hot against Israel; and he said, Because that this people hath transgressed my covenant which I commanded their fathers, and have not hearkened unto my voice; {21} I also will not henceforth drive out any from before them of the nations which Joshua left when he died: {22} That through them I may prove [nacah:H5254] Israel, whether they will keep the way of the LORD to walk therein, as their fathers did keep [it], or not.”


Was There A Shield [magen:H4043] 


Spiritually, the “shield” can refer to God Himself, as He cares and protects His elect people, as the following passages instruct:


Genesis 15:1 affirms: “After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I [am] thy shield [magen:H4043], [and] thy exceeding great reward.”


Deuteronomy 33:29 likewise declares, “Happy [art] thou, O Israel: who [is] like unto thee, O people saved by the LORD, the shield [magen:H4043] of thy help, and who [is] the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places.”


This same truth is repeated in Psalm 18:2, 30, and 35, “The LORD [is] my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler  [magen:H4043], and the horn of my salvation, [and] my high tower. ... {30} [As for] God, his way [is] perfect: the word of the LORD is tried: he [is] a buckler [magen:H4043] to all those that trust in him. ... {35} Thou hast also given me the shield  [magen:H4043] of thy salvation: and thy right hand hath holden me up, and thy gentleness hath made me great.”


Or Spear [romach:H7420] 


Even though the term for “spear” (like the “shield”) has to do with weapons of ancient warfare, it can represent what is taking place during “the day of judgment, in which God (along with His elect) defeat the kingdom of Satan - for daring to come against His corporate people -  even though, He utilized the kingdom of Satan to bring judgment against His own “house” - namely the churches and denominations - typified by Jerusalem and Judah - as we see in verse 10 of Joel 3:1-16, where this word is rendered, “into spears”:


“For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, {2} I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead [“judge” is a better translation] with them there for my people and [for] my heritage Israel, whom they have scattered among the nations, and parted my land. {3} And they have cast lots for my people; and have given a boy for an harlot, and sold a girl for wine, that they might drink. {4} Yea, and what have ye to do with me, O Tyre, and Zidon, and all the coasts of Palestine? will ye render me a recompence? and if ye recompense me, swiftly [and] speedily will I return your recompence upon your own head; {5} Because ye have taken my silver and my gold, and have carried into your temples my goodly pleasant things: {6} The children also of Judah and the children of Jerusalem have ye sold unto the Grecians, that ye might remove them far from their border. {7} Behold, I will raise them out of the place whither ye have sold them, and will return your recompence upon your own head: {8} And I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the Sabeans, to a people far off: for the LORD hath spoken [it]. {9} Proclaim ye this among the Gentiles; Prepare war, wake up the mighty men, let all the men of war draw near; let them come up: {10} Beat your plowshares into swords, and your pruninghooks into spears [romach:H7420] : let the weak say, I [am] strong. {11} Assemble yourselves, and come, all ye heathen, and gather yourselves together round about: thither cause thy mighty ones to come down, O LORD. {12} Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about. {13} Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness [is] great. {14} Multitudes, multitudes in the valley of decision: for the day of the LORD [is] near in the valley of decision. {15} The sun and the moon shall be darkened, and the stars shall withdraw their shining. {16} The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD [will be] the hope of his people, and the strength of the children of Israel. {17} So shall ye know that I [am] the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. {18} And it shall come to pass in that day, [that] the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the LORD, and shall water the valley of Shittim. {19} Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence [against] the children of Judah, because they have shed innocent blood in their land. {20} But Judah shall dwell for ever, and Jerusalem from generation to generation. {21} For I will cleanse their blood [that] I have not cleansed: for the LORD dwelleth in Zion.”


Lord willing, we’ll have to pick this up in our next study.








Judges 5 - Part 10

Air Date: September 7, 2017


“In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied, and the travellers walked through byways. {7} [The inhabitants of] the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel. {8} They chose new gods; then [was] war in the gates: was there a shield or spear seen among forty thousand in Israel? {9} My heart [is] toward the governors of Israel, that offered themselves willingly among the people. Bless ye the LORD. {10} Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way. {11} [They that are delivered] from the noise of archers in the places of drawing water, there shall they rehearse the righteous acts of the LORD, [even] the righteous acts [toward the inhabitants] of his villages in Israel: then shall the people of the LORD go down to the gates.”


In our examination of Judges 5 - this victory song of Deborah and Barak - we are down to verse 9, and this first phrase:


My Heart [leb:H3820] [Is] Toward The Governors [chaqaq:H2710] Of Israel [Yisra’el:H3478]


My Heart [leb:H3820] 


The “heart” is a term that connotes the the “mind,” “will,” and “understanding” primarily. It also reflects the spiritual status of a person - saved or unsaved - as the case may be, as we read in Proverbs 4:23, “


“Keep thy heart [leb:H3820] with all diligence; for out of it [are] the issues of life.”


Living as we are in  “the day of judgment,” this principle is in evidence in a passage such as Revelation 22:11, even though the word, “heart” is not mentioned, as God utilizes the terms, “righteous” and “holy” to describe the nature of the  elect, and “unjust” and “filthy” to characterize the spiritual status of the non-elect: 


“He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.”


Another aspect to consider is that - whatever the true nature residing in the heart happens to be - it will without fail, be revealed in a person’s words and actions, as the Lord described in Luke 6:43-49,


“For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. {44} For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. {45} A good man out of the good treasure of his heart [kardia:G2588] bringeth forth that which is good; and an evil man out of the evil treasure of his heart [kardia:G2588] bringeth forth that which is evil: for of the abundance of the heart [kardia:G2588]   his mouth speaketh. {46} And why call ye me, Lord, Lord, and do not the things which I say? {47} Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like: {48} He is like a man which built an house, and digged deep, and laid the foundation on a rock [Christ]: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock. {49} But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.”


In Judges 5:9, the term “my heart” (leb:H3820) alludes to Judge Deborah’s “heart” (or saved spiritual nature), and we have to keep in mind that she exemplifies the Word of God, as we read in Proverbs 4:4, 


“He taught me also, and said unto me, Let thine heart [leb:H3820] retain my words [dabar:H1697]: keep my commandments, and live.”


By contrast, Jeremiah 13:10 solemnly pronounces: “This evil people, which refuse to hear my words [dabar:H1697], which walk in the imagination of their heart [leb:H3820], and walk after other gods, to serve them, and to worship them, shall even be as this girdle, which is good for nothing.”


[Is] Toward The Governors [chaqaq:H2710] Of Israel [Yisra’el:H3478]


The object of Deborah’s “heart” or “mind” is the next term we want to investigate, and it is rendered by the English phrase, “[is] toward the governors…” (chaqaq:H2710). It appears 19 times in the following ways:  lawgiver(6x), governor(2x), decree (2x), “to grave” (“engrave”) (2x), portray(2x), and once as law,” “printed,” “set,” “note,” and appoint.” This word also crops up in Judges 5:14 as “governors” in connection with Machir (Makiyr:H4353), the eldest son of Manasseh, one of the sons of Joseph: 


“Out of Ephraim [was there] a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors [chaqaq:H2710], and out of Zebulun they that handle the pen of the writer.”

Here are some other examples of how God employs this word translated as “lawgiver” or “governor” which points to the Lord Jesus Christ and His Word in the first instance, as we note from verse 10 of Genesis 49:8-12, in which this term surfaces, as “nor a lawgiver” in this spiritual portrait of “the Lion of the tribe of Judah”:


“Judah, thou [art he] whom thy brethren shall praise: thy hand [shall be] in the neck of thine enemies; thy father's children shall bow down before thee. {9} Judah [is] a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? {10} The sceptre shall not depart from Judah, nor a lawgiver [chaqaq:H2710] from between his feet, until Shiloh [“Christ”] come; and unto him [shall] the gathering of the people [be]. {11} Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: {12} His eyes [shall be] red with wine, and his teeth white with milk.”


Here are some other usages of this word:


In verse 29 of  Proverbs 8:22-30, it is expressed as “when he appointed” in this marvelous parable regarding Christ (“the Wisdom of God” - 1 Corinthians 1:24) making atonement for His chosen people prior to the foundation of the world: “The LORD possessed me in the beginning of his way, before his works of old. {23} I was set up from everlasting, from the beginning, or ever the earth was. {24} When [there were] no depths, I was brought forth; when [there were] no fountains abounding with water. {25} Before the mountains were settled, before the hills was I brought forth: {26} While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. {27} When he prepared the heavens, I [was] there: when he set a compass upon the face of the depth: {28} When he established the clouds above: when he strengthened the fountains of the deep: {29} When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed [chaqaq:H2710] the foundations of the earth: {30} Then I was by him, [as] one brought up [with him]: and I was daily [his] delight, rejoicing always before him;”


In Job 19:23, it is rendered as “Oh that my words were now written! oh that they were printed [chaqaq:H2710]  in a book!”


Isa 30:8 translates it as “and note”: “Now go, write it before them in a table, and note [chaqaq:H2710]  it in a book, that it may be for the time to come for ever and ever:”


And in Isaiah 33:22, it appears again as “[is] our lawgiver”: “For the LORD [is] our judge, the LORD [is] our lawgiver [chaqaq:H2710], the LORD [is] our king; he will save us.”


Lastly, Isaiah 49:16 tenderly highlights God’s incomparable love for the Bride of Christ, in which this term is rendered as “Behold I have graven”: “Behold, I have graven [chaqaq:H2710] thee upon the palms of [my] hands; thy walls [are] continually before me.”


That Offered Themselves Willingly [nadab:H5068] Among The People [`am:H5971]


The next word in verse 9 is: “...that offered themselves willingly among the people….” We saw this term in Part 3 of this chapter, with regard to God’s people who participated in the defeat of Sisera (“Satan”), particularly those from Zebulun and Naphtali, as we learned from Judges 4:6 and 5:18,


“And she sent and called Barak the son of Abinoam out of Kedeshnaphtali, and said unto him, Hath not the LORD God of Israel commanded, [saying], Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun?...{5:18} Zebulun and Naphtali [were] a people [that] jeoparded their lives unto the death in the high places of the field.”


However, we’re also going to learn that some of the other tribes are mentioned as well in verses 14-17, which we can discuss further when we get there, Lord willing:


“Out of Ephraim [was there] a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer. {15} And the princes of Issachar [were] with Deborah; even Issachar, and also Barak: he was sent on foot into the valley. For the divisions of Reuben [there were] great thoughts of heart. {16} Why abodest thou among the sheepfolds, to hear the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart. {17} Gilead abode beyond Jordan: and why did Dan remain in ships? Asher continued on the sea shore, and abode in his breaches.”


The same word, “......that offered themselves willingly…” (nadab:H5068) also appears in Exodus 25:2, and 35:21, and 29: “Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly [nadab:H5068] with his heart ye shall take my offering…{35:21} And they came, every one whose heart stirred him up, and every one whom his spirit made willing, [and] they brought the LORD'S offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments. ... {29} The children of Israel brought a willing offering unto the LORD, every man and woman, whose heart made them willing to bring for all manner of work, which the LORD had commanded to be made by the hand of Moses.”


Lord willing, we will take a closer look at these three categories in our next study, tomorrow, Lord willing.













                                                               Judges 5 - Part 11

Air Date: September 8, 2017


“In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied, and the travellers walked through byways. {7} [The inhabitants of] the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel. {8} They chose new gods; then [was] war in the gates: was there a shield or spear seen among forty thousand in Israel? {9} My heart [is] toward the governors of Israel, that offered themselves willingly among the people. Bless ye the LORD. {10} Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way. {11} [They that are delivered] from the noise of archers in the places of drawing water, there shall they rehearse the righteous acts of the LORD, [even] the righteous acts [toward the inhabitants] of his villages in Israel: then shall the people of the LORD go down to the gates.”


    Bless Ye [barak:H1288] The LORD [Yehovah:H3068]


The last two words in verse 9, “Bless ye” and “Jehovah” we considered earlier in verse 2, so I won’t go over that information again; instead let’s move on to verse 10, which states: 


Verse 10: “Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way.” 


Speak [siyach:H7878] 


Let’s consider this word, “speak,” which is one of a number of Hebrew words that are translated as such, but not found very often in the Old Testament. This particular one appears in 20 places, and is primarly translated as “talk,” “meditate,” and “speak,” but like so many that we have encountered, it is quite “pregnant” with meaning, since its seven other synonyms are related to some form of speech.  Let’s look at some illustrations of how God uses this multi-faceted word:


On the occasion of the return of the Ark of the Covenant to Jerusalem, this term is rendered in 1 Chronicles 16:9 as “unto him talk,”: “Sing unto him, sing psalms unto him, talk [siyach:H7878] ye of all his wondrous works.”


Verse 11 of Job 7:1-11 renders this word, as “I will complain” in this historical parable in which Job - typifying Christ - is under the wrath of God: “[Is there] not an appointed time to man upon earth? [are not] his days also like the days of an hireling? {2} As a servant earnestly desireth the shadow, and as an hireling looketh for [the reward of] his work: {3} So am I made to possess months of vanity, and wearisome nights are appointed to me. {4} When I lie down, I say, When shall I arise, and the night be gone? and I am full of tossings to and fro unto the dawning of the day. {5} My flesh is clothed with worms and clods of dust; my skin is broken, and become loathsome. {6} My days are swifter than a weaver's shuttle, and are spent without hope. {7} O remember that my life [is] wind: mine eye shall no more see good. {8} The eye of him that hath seen me shall see me no [more]: thine eyes [are] upon me, and I [am] not. {9} [As] the cloud is consumed and vanisheth away: so he that goeth down to the grave shall come up no [more]. {10} He shall return no more to his house, neither shall his place know him any more.{11} Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain [siyach:H7878] in the bitterness of my soul.”


Psalm 55:17 translates this word as, “I will pray”: “Evening, and morning, and at noon, will I pray [siyach:H7878], and cry aloud: and he shall hear my voice.”


In Psalm 77:12 it is expressed again as “and talk”: “I will meditate also of all thy work, and talk [siyach:H7878] of thy doings.”


And Psalm 143:5 translates this as “I muse”: “I remember the days of old; I meditate on all thy works; I muse (“thoughtfully consider”) [siyach:H7878] on the work of thy hands.”


Verse 22 of Proverbs 6:20-23 also renders this as “it shall talk”: “My son, keep thy father's commandment, and forsake not the law of thy mother: {21} Bind them continually upon thine heart, [and] tie them about thy neck. {22} When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and [when] thou awakest, it shall talk [siyach:H7878]  with thee. {23} For the commandment [is] a lamp; and the law [is] light; and reproofs of instruction [are] the way of life:”


Lastly, in verse 8 of Isaiah 53:3-12 this is expressed as “and who shall declare,” in yet another historical parable of Christ under God’s judgment: “He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were [our] faces from him; he was despised, and we esteemed him not. {4} Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. {5} But he [was] wounded for our transgressions, [he was] bruised for our iniquities: the chastisement of our peace [was] upon him; and with his stripes we are healed. {6} All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. {7} He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.{8} He was taken from prison and from judgment: and who shall declare [siyach:H7878]  his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. {9} And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither [was any] deceit in his mouth. {10} Yet it pleased the LORD to bruise him; he hath put [him] to grief: when thou shalt make his soul an offering for sin, he shall see [his] seed, he shall prolong [his] days, and the pleasure of the LORD shall prosper in his hand. {11} He shall see of the travail of his soul, [and] shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. {12} Therefore will I divide him [a portion] with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.”


I’ll read verse 10 again: “Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way.” 


So who are these that are commanded to speak in verse 10? They fall into three “groupings”:


  1. Ye that ride on white asses
  2. Ye that sit in judgment
  3. And walk by the way


Ye That Ride [rakab:H7392] On White [tsachor:H6715 - only used here] Asses [’athown:H860]


The word “white” in this phrase is only used here, and its root word is also only found in one other reference - in Ezekiel 27:18 - in which it is translated “white”: 


“Damascus [was] thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white [tsachar:H6713] wool.” 


The word, “wool” (tsemer:H6785) in this context can refer to sins being forgiven (during the “day of salvation”) as Isaiah 1:18 reveals: 


“Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.” [tsemer:H6785]


Ezekiel 34:3 is set against the backdrop of the “end of the church age,” in which the pastors abdicated their God-given responsibility to “feed...the flock,” and became unwitting dupes of Satan, as he ruled in the churches and denominations during the duration of the 23-year Great Tribulation period: “Ye eat the fat, and ye clothe you with the wool (as wolves in “sheep’s clothing) [tsemer:H6785], ye kill them that are fed: [but] ye feed not the flock.


The two other words, “ye that ride” and “asses” only surface in the following three accounts:


In verses 22 and 30 of Numbers 22:22-30 these terms are found in the historical parable of Balaam - the wicked soothsayer - and his donkey: “And God's anger was kindled because he went: and the angel of the LORD stood in the way for an adversary against him. Now he was riding [rakab:H7392] upon his ass [’athown:H860], and his two servants [were] with him. {23} And the ass saw the angel of the LORD standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. {24} But the angel of the LORD stood in a path of the vineyards, a wall [being] on this side, and a wall on that side. {25} And when the ass saw the angel of the LORD, she thrust herself unto the wall, and crushed Balaam's foot against the wall: and he smote her again. {26} And the angel of the LORD went further, and stood in a narrow place, where [was] no way to turn either to the right hand or to the left. {27} And when the ass saw the angel of the LORD, she fell down under Balaam: and Balaam's anger was kindled, and he smote the ass with a staff. {28} And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? {29} And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. {30} And the ass said unto Balaam, [Am] not I thine ass [’athown:H860], upon which thou hast ridden [rakab:H7392] ever since [I was] thine unto this day? was I ever wont to do so unto thee? And he said, Nay. And God's anger was kindled because he went: and the angel of the LORD stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants [were] with him.”


In verse 24 of 2 Kings 4:16-24 this two words appear again in this beautiful historical parable, in which the Shunammite completely distaught about the unexpected death of her young son, goes to see Elisha: “And he [Elisha] said, About this season, according to the time of life, thou shalt embrace a son. And she said, Nay, my lord, [thou] man of God, do not lie unto thine handmaid. {17} And the woman conceived, and bare a son at that season that Elisha had said unto her, according to the time of life. {18} And when the child was grown, it fell on a day, that he went out to his father to the reapers. {19} And he said unto his father, My head, my head. And he said to a lad, Carry him to his mother.{20} And when he had taken him, and brought him to his mother, he sat on her knees till noon, and [then] died. {21} And she went up, and laid him on the bed of the man of God, and shut [the door] upon him, and went out. {22} And she called unto her husband, and said, Send me, I pray thee, one of the young men, and one of the asses, that I may run to the man of God, and come again. {23} And he said, Wherefore wilt thou go to him to day? [it is] neither new moon, nor sabbath. And she said, [It shall be] well.{24} Then she saddled an ass [rakab:H7392], and said to her servant, Drive, and go forward; slack not [thy] riding [rakab:H7392]  for me, except I bid thee.”


Zechariah 9:9 foretells of the Lord Jesus Christ, as He entered Jerusalem on Palm Sunday in front of the worshipful crowd, thus instigating the religious leaders to take steps to hasten his death, under God’s sovereignity: “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he [is] just, and having salvation; lowly, and riding [rakab:H7392] upon an ass, and upon a colt the foal of an ass.” [rakab:H7392] 


Ye That Sit [yashab:H3427] In Judgment [mad:H4055]


In this next phrase “ye that sit” and “in judgment” are only found together here, so we will have to consider them individually, and in the case of “ye that sit,” we have encountered this term before in some of our previous lessons, according to the following passages:


In Judges 2:2 it is expressed as “with the inhabitants”: “And ye shall make no league with the inhabitants [yashab:H3427] of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this?”


Likewise, in Judges 3:20 it is rendered as “unto him; and he was sitting”: “And Ehud came unto him; and he was sitting [yashab:H3427]  in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of [his] seat.”


Also we find these two terms in both Judges 4:2 and 5, highlighting where Judge Deborah and Sisera were residing: “And the LORD sold them into the hand of Jabin king of Canaan, that reigned in Hazor; the captain of whose host [was] Sisera, which dwelt in Harosheth of the Gentiles. ... {5} And she dwelt under the palm tree of Deborah between Ramah and Bethel in mount Ephraim: and the children of Israel came up to her for judgment.”


These next citations illustrate how God utilizes this word, “judgment”:


In Judges 3:16 it appears as “But Ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment [mad:H4055] upon his right thigh.”

In 1 Samuel 17:39 it is identified as “upon his armour”: “And David girded his sword upon his armour [mad:H4055], and he assayed to go; for he had not proved [it]. And David said unto Saul, I cannot go with these; for I have not proved [them]. And David put them off him.”


Similarly, in 1 Samuel 18:4, it appears as “and his garments”: “And Jonathan stripped himself of the robe that [was] upon him, and gave it to David, and his garments [mad:H4055], even to his sword, and to his bow, and to his girdle.”


Verse 9 of Job 11:7-10 renders it as “the measure”: “Canst thou by searching find out God? canst thou find out the Almighty unto perfection? {8} [It is] as high as heaven; what canst thou do? deeper than hell; what canst thou know? {9} The measure [mad:H4055] thereof [is] longer than the earth, and broader than the sea. {10} If he cut off, and shut up, or gather together, then who can hinder him?”


And Walk [halak:H1980] By The Way [derek:H1870]


The next two words make up the English phrase, “and walk” and “by the way,” which we have also noted in Judges 2:17, and also 4:9, respectively:


“And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the way [derek:H1870] which their fathers walked in [halak:H1980], obeying the commandments of the LORD; [but] they did not so.


“And she said, I will surely [halak:H1980] go with thee: notwithstanding the journey [derek:H1870] that thou takest  [halak:H1980] shall not be for thine honour; for the LORD shall sell Sisera into the hand of a woman. And Deborah arose, and went with Barak to Kedesh.”


The subsequent references also contain these two terms:


Genesis 28:20-21 includes these expressions as well: “And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way [derek:H1870] that I go [halak:H1980], and will give me bread to eat, and raiment to put on, {21}So that I come again to my father's house in peace; then shall the LORD be my God: {22} And this stone, which I have set [for] a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee.” 

Lastly, Psalm 1:1 beautifully announces this truth: “Blessed [is] the man that walketh [halak:H1980] not in the counsel of the ungodly, nor standeth in the way [derek:H1870]  of sinners, nor sitteth in the seat of the scornful.”


Lord willing, we will continue our examination of this victory song in our next study.





Judges 5 - Part 12

Air Date: September 27, 2017


“In the days of Shamgar the son of Anath, in the days of Jael, the highways were unoccupied, and the travellers walked through byways. {7} [The inhabitants of] the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel. {8} They chose new gods; then [was] war in the gates: was there a shield or spear seen among forty thousand in Israel? {9} My heart [is] toward the governors of Israel, that offered themselves willingly among the people. Bless ye the LORD. {10} Speak, ye that ride on white asses, ye that sit in judgment, and walk by the way. {11} [They that are delivered] from the noise of archers in the places of drawing water, there shall they rehearse the righteous acts of the LORD, [even] the righteous acts [toward the inhabitants] of his villages in Israel: then shall the people of the LORD go down to the gates.”


In our examination of Judges 5, we are down to verse 11 in this victory song of Deborah and Barak, and the first phrase is comprised of three Hebrew words: 


 [They That Are Delivered] From The Noise [qowl:H6963] Of Archers [chatsats:H2686] In The Places Of Drawing Water [mash’ab:H4857]


These three terms are only found together in this verse, so we will have to investigate them individually:


 [They That Are Delivered] From The Noise [qowl:H6963] 


We have seen this word before in some of our earlier lessons in Judges 2, and will will encounter this term all throughout the rest of the book of Judges as well. I’ll read Judges 2:2, 4, and 20 to refresh our memories, in which this word is rendered “voice” three times; I’ll also read verses 21-23 , in which God reveals what He is going to do to Israel for their disobdience to His Word:


“And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice:[qowl:H6963] why have ye done this? ... {4} And it came to pass, when the angel of the LORD spake these words unto all the children of Israel, that the people lifted up their voice, [qowl:H6963] and wept. ... {20} And the anger of the LORD was hot against Israel; and he said, Because that this people hath transgressed my covenant which I commanded their fathers, and have not hearkened unto my voice; [qowl:H6963] {21} I also will not henceforth drive out any from before them of the nations which Joshua left when he died: {22} That through them I may prove Israel, whether they will keep the way of the LORD to walk therein, as their fathers did keep [it], or not. {23} Therefore the LORD left those nations, without driving them out hastily; neither delivered he them into the hand of Joshua.”


Of Archers [chatsats:H2686] 


This word only appears in verse 21 of Job 21:7-33 that speaks of unsaved man’s brief life and subsequent death and annihilation, and Proverbs 30:27 as “is cut off in the midst,” and “all of them by bands” repectively:


“Wherefore do the wicked live, become old, yea, are mighty in power? {8} Their seed is established in their sight with them, and their offspring before their eyes. {9} Their houses [are] safe from fear, neither [is] the rod of God upon them. {10} Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf. {11} They send forth their little ones like a flock, and their children dance. {12} They take the timbrel and harp, and rejoice at the sound of the organ. {13} They spend their days in wealth, and in a moment go down to the grave. {14} Therefore they say unto God, Depart from us; for we desire not the knowledge of thy ways. {15} What [is] the Almighty, that we should serve him? and what profit should we have, if we pray unto him? {16} Lo, their good [is] not in their hand: the counsel of the wicked is far from me. {17} How oft is the candle of the wicked put out! and [how oft] cometh their destruction upon them! [God] distributeth sorrows in his anger. {18} They are as stubble before the wind, and as chaff that the storm carrieth away. {19} God layeth up his iniquity for his children: he rewardeth him, and he shall know [it]. {20} His eyes shall see his destruction, and he shall drink of the wrath of the Almighty. {21} For what pleasure [hath] he in his house after him, when the number of his months is cut off in the midst? [chatsats:H2686]  {22} Shall [any] teach God knowledge? seeing he judgeth those that are high. {23} One dieth in his full strength, being wholly at ease and quiet. {24} His breasts are full of milk, and his bones are moistened with marrow. {25} And another dieth in the bitterness of his soul, and never eateth with pleasure. {26} They shall lie down alike in the dust, and the worms shall cover them. {27} Behold, I know your thoughts, and the devices [which] ye wrongfully imagine against me. {28} For ye say, Where [is] the house of the prince? and where [are] the dwelling places of the wicked? {29} Have ye not asked them that go by the way? and do ye not know their tokens, {30} That the wicked is reserved to the day of destruction? they shall be brought forth to the day of wrath. {31} Who shall declare his way to his face? and who shall repay him [what] he hath done? {32} Yet shall he be brought to the grave, and shall remain in the tomb. {33} The clods of the valley shall be sweet unto him, and every man shall draw after him, as [there are] innumerable before him.”


“The locusts have no king, yet go they forth all of them by bands;” [chatsats:H2686]


In The Places Of Drawing Water [mash’ab:H4857]


This next expression, “in the places of drawing water” is only found in our verse, but its root word appears 19 times as “draw” or “drawer;” here are a few illustrations of how God employs it:


Joshua 9:21, 23, and 27 recounts the Israelites’ promise to the Gibeonites, who typify the elect; in each case, this word is translated as “and drawers”: “And the princes said unto them, Let them live; but let them be hewers of wood and drawers [mash’ab:H7579] of water unto all the congregation; as the princes had promised them. ... {23} Now therefore ye [are] cursed, and there shall none of you be freed from being bondmen, and hewers of wood and drawers [mash’ab:H7579] of water for the house of my God. ... {27} And Joshua made them that day hewers of wood and drawers [mash’ab:H7579] of water for the congregation, and for the altar of the LORD, even unto this day, in the place which he should choose.”


In 2 Samuel 23:16 we read the account of David’s “three mighty men” who hazarded their lives to obtain some water for him from the well of Bethlehem (i.e., the “house of Bread”): “And David [was] then in an hold, and the garrison of the Philistines [was] then [in] Bethlehem. {15} And David longed, and said, Oh that one would give me drink of the water of the well of Bethlehem, which [is] by the gate! {16} And the three mighty men brake through the host of the Philistines, and drew [mash’ab:H7579] water out of the well of Bethlehem, that [was] by the gate, and took [it], and brought [it] to David: nevertheless he would not drink thereof, but poured it out unto the LORD. {17} And he said, Be it far from me, O LORD, that I should do this: [is not this] the blood of the men that went in jeopardy of their lives? therefore he would not drink it. These things did these three mighty men.”


In verse 3 of Isaiah 12:1-6 this term is rendered as “shall ye draw”: “And in that day thou shalt say, O LORD, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me. {2} Behold, God [is] my salvation; I will trust, and not be afraid: for the LORD JEHOVAH [is] my strength and [my] song; he also is become my salvation. {3} Therefore with joy shall ye draw water out of the wells of salvation. {4} And in that day shall ye say, Praise the LORD, call upon his name, declare his doings among the people, make mention that his name is exalted. {5} Sing unto the LORD; for he hath done excellent things: this [is] known in all the earth. {6} Cry out and shout, thou inhabitant of Zion: for great [is] the Holy One of Israel in the midst of thee.”  


The next phrase for our consideration in verse 11 is: “...there shall they rehearse the righteous acts of the LORD…”


There Shall They Rehearse [tanah:H8567] The Righteous Acts [tsedaqah:H6666] Of The LORD [Yehovah:H3068]


This phrase is also made up of three terms, which only appear together in this citation, so let’s look at H8567 first, then we can investigate “the righteous acts” and “of Jehovah” which are found together in 48 passages.


There Shall They Rehearse [tanah:H8567]


H8567 surfaces in one other verse - Judges 11:40 - in which it is rendered as “to lament;” I won’t develop this now, as we will get to this intriguing chapter, Lord willing, about Jephthah and his vow:


“[That] the daughters of Israel went yearly to lament [tanah:H8567] the daughter of Jephthah the Gileadite four days in a year.”


Actually the root word (tanah:H8566) for “there shall they rehearse” (tanah:H8567) is identically spelled as H8567, and is found in verse 9-10 of Hosea 8:1-14, as “hath hired,” and “Yea though they have hired” respectively:


“[Set] the trumpet to thy mouth. [He shall come] as an eagle against the house of the LORD, because they have transgressed my covenant, and trespassed against my law. {2} Israel shall cry unto me, My God, we know thee. {3} Israel hath cast off [the thing that is] good: the enemy shall pursue him.{4} They have set up kings, but not by me: they have made princes, and I knew [it] not: of their silver and their gold have they made them idols, that they may be cut off. {5} Thy calf, O Samaria, hath cast [thee] off; mine anger is kindled against them: how long [will it be] ere they attain to innocency? {6} For from Israel [was] it also: the workman made it; therefore it [is] not God: but the calf of Samaria shall be broken in pieces. {7} For they have sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up. {8} Israel is swallowed up: now shall they be among the Gentiles as a vessel wherein [is] no pleasure. {9} For they are gone up to Assyria, a wild ass alone by himself: Ephraim hath hired [tanah:H8566] lovers. {10} Yea, though they have hired [tanah:H8566] among the nations, now will I gather them, and they shall sorrow a little for the burden of the king of princes. {11} Because Ephraim hath made many altars to sin, altars shall be unto him to sin. {12} I have written to him the great things of my law, [but] they were counted as a strange thing. {13} They sacrifice flesh [for] the sacrifices of mine offerings, and eat [it; but] the LORD accepteth them not; now will he remember their iniquity, and visit their sins: they shall return to Egypt. {14} For Israel hath forgotten his Maker, and buildeth temples; and Judah hath multiplied fenced cities: but I will send a fire upon his cities, and it shall devour the palaces thereof.”


The Righteous Acts [tsedaqah:H6666] Of The LORD [Yehovah:H3068]


As I mentioned, the two terms “the righteous acts” and “of Jehovah” are found in 48 passages, so let’s examine a few on them:


In Genesis 15:6 - a verse that can be easily misinterpreted -  we read that righteousness was imputed to Abraham by God: “And he believed in the LORD [Yehovah:H3068]; and he [God] counted it to him for righteousness.” [tsedaqah:H6666] 


Romans 4:9 “[Cometh] this blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith [Christ’s not Abraham’s] was reckoned to Abraham for righteousness.”


Deuteronomy 9:4-6 makes the point that God’s promises and mercies toward His corporate people as well as His elect were never dependent on them in any way: “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. {6} Understand therefore, that the LORD thy God giveth thee not this good land to possess it for thy righteousness; for thou [art] a stiffnecked people.”


One of two Old Testament verses that speaks about the “faith” (or “faithfulness”) of Christ is in 1 Samuel 26:23, “The LORD [Yehovah:H3068] render to every man his righteousness [tsedaqah:H6666] and his faithfulness: [’emunah:H530] for the LORD [Yehovah:H3068] delivered thee into [my] hand to day, but I would not stretch forth mine hand against the LORD'S [Yehovah:H3068] anointed.”


This is further corroborated by the language of Isaiah 61:10, “I will greatly rejoice in the LORD, [Yehovah:H3068] my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, [tsedaqah:H6666] as a bridegroom decketh [himself] with ornaments, and as a bride adorneth [herself] with her jewels.”


Psalm 24:5 also concurs: “He shall receive the blessing from the LORD [Yehovah:H3068], and righteousness [tsedaqah:H6666]  from the God of his salvation.”


God’s sovereign control over salvation, during the “day of salvation” is also revealed in Isaiah 45:8, “Drop down, ye heavens, from above, and let the skies pour down righteousness: [tsedaqah:H6666]  let the earth open, and let them bring forth salvation, and let righteousness [tsedaqah:H6666]  spring up together; I the LORD [Yehovah:H3068]  have created it.”


This is why verse 24 of Jeremiah 9:23-24 proclaims, “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.”


These two verses are quoted as part of 1 Corinthians 1:26-29: “For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, [are called]: {27} But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; {28} And base things of the world, and things which are despised, hath God chosen, [yea], and things which are not, to bring to nought things that are: {29} That no flesh should glory in his presence.”


On that glorious note, we will have to bring today’s study to a close., and Lord willing, pick this up in our next lesson.