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 13

Air Date: September 29, 2017


“[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. ”


At the end of our last study we considered a number of verses that contained the two terms, “the righteous acts” (tsedaqah:H6666) and “of the LORD” (Yehovah:H3068), or the righteousness of the Lord Jesus Christ, which God granted to each of His chosen people during the “day of salvation.”  Here are a few more illustrations of how God utilizes these two words:


 Isaiah 5 is a parable that concerns the “end of the church age,” and these two terms appear in verse 7; I’ll read verses 1-7 for the sake of the context:: “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, and 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, 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 [Yehovah:H3068] 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 [tsedaqah:H6666], but behold a cry.”


These two words are also found in verse 7 of Isa 9:1-7, as “and with justice” and “of the LORD”: “Nevertheless the dimness [shall] not [be] such as [was] in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict [her by] the way of the sea, beyond Jordan, in Galilee of the nations. {2} The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. {3} Thou hast multiplied the nation, [and] not increased the joy: they joy before thee according to the joy in harvest, [and] as [men] rejoice when they divide the spoil. {4} For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian. {5} For every battle of the warrior [is] with confused noise, and garments rolled in blood; but [this] shall be with burning [and] fuel of fire. {6} For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. {7} Of the increase of [his] government and peace [there shall be] no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice [tsedaqah:H6666] from henceforth even for ever. The zeal of the LORD [Yehovah:H3068] of hosts will perform this.”


Lastly, Isaiah 48:1 also proclaims God’s condemnation against His corporate people: “Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah, which swear by the name of the LORD [Yehovah:H3068], and make mention of the God of Israel, [but] not in truth, nor in righteousness.” [tsedaqah:H6666]


The same word for “righteousness”“[even] the righteous acts” - is also repeated at the beginning of the next phrase that we want to investigate in the latter part of verse 11,

[Toward The Inhabitants] Of His Villages [perazown:H6520] In Israel [Yisra’el:H3478]


We are down to the latter part of verse 11, and the two Hebrew terms found in the English phrase: “...[toward the inhabitants] of his villages…” (perazown:H6520) and “in Israel” (Yisra’el:H3478 - “God’s power”). As I noted in some of our earlier studies, these two words only appear together in Judges 5:7 and 11,


“[The inhabitants of] the villages [perazown:H6520] ceased, they ceased in Israel [Yisra’el:H3478], until that I Deborah arose, that I arose a mother in Israel. ... {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 [perazown:H6520]  in Israel [Yisra’el:H3478]: then shall the people of the LORD go down to the gates.”


The “Villages” In Judges 5:7 And Judges 5:11


Judges 5:7 and 5:11 appear to contrast each other, so I want to spend some more time in study, before arriving at any conclusions, and Lord willing, for God to open our understanding, if He wills. I would like to summarize verses 1-11, once we finish with this verse.


When we were discussing verse 7 in Judges 5 - Part 8, I noted that the root word for “villages,” (paraz:H6518) is only found in verse 14 of Habakkuk 3:1-19, which bears repeating as it is speaking about this present “day of judgment” that we are now living in:


“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 [machats:H4272] 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. {15} Thou didst walk through the sea with thine horses, [through] the heap of great waters. {16} When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble: when he cometh up unto the people, he will invade them with his troops. {17} Although the fig tree shall not blossom, neither [shall] fruit [be] in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and [there shall be] no herd in the stalls: {18} Yet I will rejoice in the LORD, I will joy in the God of my salvation. {19} The LORD God [is] my strength, and he will make my feet like hinds' [feet], and he will make me to walk upon mine high places. To the chief singer on my stringed instruments.”


I would like to draw your attention to verse 13, in which the two terms, “thou woundest” and “the head,” crop up together in three other references, each related to our present, prolonged “day of judgment,” which began (with the defeat of Satan as well as the salvation of all the elect) on May 21, 2011:


In Judges 5:26, these two words are rendered as  “she smote off” and “his head”: “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 [machats:H4272]  his head [ro’sh:H7218], when she had pierced and stricken through his temples.”


Similarly, verse 21 of Psalm 68:21-23 declare: “But God shall wound [machats:H4272]  the head [ro’sh:H7218] 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.”


Likewise, Psalm 110:6 affirms: “He shall judge among the heathen, he shall fill [the places] with the dead bodies; he shall wound [machats:H4272]  the heads [ro’sh:H7218]  over many countries.”


Then Shall The People [`am:H5971] Of the LORD [Yehovah:H3068]


The next two words that we encounter are “then shall the people” and “of the LORD” in the last phrase in verse 11, which says: “... then shall the people of the LORD go down to the gates.” There are some 422 references in which these two terms are found together, but the exact wording, “the people of the LORD” shows up in seven other verses, besides here in Judges 5:11,


In Numbers 16:41, we read of the Israelites’ displeasure against Moses and Aaron regarding the death of Korah, Dathan, and Abiram, and the 250 princes that died for rebelling against the LORD - sadly underscoring their own spiritual blindness - and rekindling God’s just anger by sending a plague in which 14,700 of the people perished:  “But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people [`am:H5971]  of the LORD.” [Yehovah:H3068]



Verse 9 of Deuteronomy 27:1-10 underscores the monumental importance of obeying God’s Law - as a result of salvation - and never for salvation (during the “day of salvation”): “And Moses with the elders of Israel commanded the people, saying, Keep all the commandments which I command you this day. {2} And it shall be on the day when ye shall pass over Jordan unto the land which the LORD thy God giveth thee, that thou shalt set thee up great stones, and plaister them with plaister: {3} And thou shalt write upon them all the words of this law, when thou art passed over, that thou mayest go in unto the land which the LORD thy God giveth thee, a land that floweth with milk and honey; as the LORD God of thy fathers hath promised thee. {4} Therefore it shall be when ye be gone over Jordan, [that] ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaister them with plaister. {5} And there shalt thou build an altar unto the LORD thy God, an altar of stones: thou shalt not lift up [any] iron [tool] upon them. {6} Thou shalt build the altar of the LORD thy God of whole stones: and thou shalt offer burnt offerings thereon unto the LORD thy God: {7} And thou shalt offer peace offerings, and shalt eat there, and rejoice before the LORD thy God. {8} And thou shalt write upon the stones all the words of this law very plainly. {9} And Moses and the priests the Levites spake unto all Israel, saying, Take heed, and hearken, O Israel; this day thou art become the people [`am:H5971] of the LORD [Yehovah:H3068] thy God. {10} Thou shalt therefore obey the voice of the LORD thy God, and do his commandments and his statutes, which I command thee this day.” 


2 Samuel 1:12  records the reaction of Israel at the the death of king Saul and Jonathan his son, who were killed in battle: “And they mourned, and wept, and fasted until even, for Saul, and for Jonathan his son, and for the people [`am:H5971] of the LORD [Yehovah:H3068], and for the house of Israel; because they were fallen by the sword.”


Verse 21 of 2 Samuel 6:16-23 describe David’s response to one of his wives, Michal, who chided him for dancing exuberantly before the LORD, as the Ark returned to Jerusalem: “And as the ark of the LORD came into the city of David, Michal Saul's daughter looked through a window, and saw king David leaping and dancing before the LORD; and she despised him in her heart. {17} And they brought in the ark of the LORD, and set it in his place, in the midst of the tabernacle that David had pitched for it: and David offered burnt offerings and peace offerings before the LORD. {18} And as soon as David had made an end of offering burnt offerings and peace offerings, he blessed the people in the name of the LORD of hosts. {19} And he dealt among all the people, [even] among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece [of flesh], and a flagon [of wine]. So all the people departed every one to his house. {20} Then David returned to bless his household. And Michal the daughter of Saul came out to meet David, and said, How glorious was the king of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants, as one of the vain fellows shamelessly uncovereth himself! {21} And David said unto Michal, [It was] before the LORD, which chose me before thy father, and before all his house, to appoint me ruler over the people [`am:H5971] of the LORD [Yehovah:H3068], over Israel: therefore will I play before the LORD. {22} And I will yet be more vile than thus, and will be base in mine own sight: and of the maidservants which thou hast spoken of, of them shall I be had in honour. {23} Therefore Michal the daughter of Saul had no child unto the day of her death. 


Verse 6 of 2 Kings 9:1-10 includes these two expressions as well: “And Elisha the prophet called one of the children of the prophets, and said unto him, Gird up thy loins, and take this box of oil in thine hand, and go to Ramothgilead: {2} And when thou comest thither, look out there Jehu the son of Jehoshaphat the son of Nimshi, and go in, and make him arise up from among his brethren, and carry him to an inner chamber; {3} Then take the box of oil, and pour [it] on his head, and say, Thus saith the LORD, I have anointed thee king over Israel. Then open the door, and flee, and tarry not. {4} So the young man, [even] the young man the prophet, went to Ramothgilead. {5} And when he came, behold, the captains of the host [were] sitting; and he said, I have an errand to thee, O captain. And Jehu said, Unto which of all us? And he said, To thee, O captain. {6} And he arose, and went into the house; and he poured the oil on his head, and said unto him, Thus saith the LORD God of Israel, I have anointed thee king over the people [`am:H5971] of the LORD [Yehovah:H3068], [even] over Israel. {7} And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the LORD, at the hand of Jezebel. {8} For the whole house of Ahab shall perish: and I will cut off from Ahab him that pisseth against the wall, and him that is shut up and left in Israel: {9} And I will make the house of Ahab like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah: {10} And the dogs shall eat Jezebel in the portion of Jezreel, and [there shall be] none to bury [her]. And he opened the door, and fled.”


Verse 20 of Ezekiel 36:16-28 underscores God’s magnificent salvation program which ended on May 21, 2011: “Moreover the word of the LORD came unto me, saying, {17} Son of man, when the house of Israel dwelt in their own land, they defiled it by their own way and by their doings: their way was before me as the uncleanness of a removed woman. {18} Wherefore I poured my fury upon them for the blood that they had shed upon the land, and for their idols [wherewith] they had polluted it: {19} And I scattered them among the heathen, and they were dispersed through the countries: according to their way and according to their doings I judged them. {20} And when they entered unto the heathen, whither they went, they profaned my holy name, when they said to them, These [are] the people [`am:H5971] of the LORD [Yehovah:H3068], and are gone forth out of his land. {21} But I had pity for mine holy name, which the house of Israel had profaned among the heathen, whither they went. {22} Therefore say unto the house of Israel, Thus saith the Lord GOD; I do not [this] for your sakes, O house of Israel, but for mine holy name's sake, which ye have profaned among the heathen, whither ye went. {23} And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I [am] the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes. {24} For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land. {25} Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. {26} A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. {27} And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do [them]. {28} And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God.”


We’ll have to stop here, and Lord willing,  in our next study we will taker a look at the last two words in verse 11: “...go down to the gates.”

Judges 5 - Part 14

Air Date: October 2, 2017


“[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. ”


Today’s study begins with the last two Hebrew words in verse 11, in the phrase, “...go down to the gates”:


Go Down [yarad:H3381] To The Gates [sha`ar:H8179]


These two terms appear together in eight other citations:


Verse 52 of Deuteronomy 28:45-52 contains these two words, in the context of God’s curses upon Israel for her disobedience: “Moreover all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not unto the voice of the LORD thy God, to keep his commandments and his statutes which he commanded thee: {46} And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever. {47} Because thou servedst not the LORD thy God with joyfulness, and with gladness of heart, for the abundance of all [things]; {48} Therefore shalt thou serve thine enemies which the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all [things]: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. {49 The LORD shall bring a nation against thee from far, from the end of the earth, [as swift] as the eagle flieth; a nation whose tongue thou shalt not understand; 50 A nation of fierce countenance, which shall not regard the person of the old, nor shew favour to the young: 51 And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which [also] shall not leave thee [either] corn, wine, or oil, [or] the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. {52} And he shall besiege thee in all thy gates  [sha`ar:H8179], until thy high and fenced walls come down [yarad:H3381], wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee.”


Verse 28 Joshua 8:28-35 likewise includes these two words, in the account of the destruction of Ai, and the death of the king of Ai, and what Joshua did in the aftermath; once again the context of judgment is in view: 


“And Joshua burnt Ai, and made it an heap for ever, [even] a desolation unto this day. {29} And the king of Ai he hanged on a tree until eventide: and as soon as the sun was down [yarad:H3381], Joshua commanded that they should take his carcase down from the tree, and cast it at the entering of the gate [sha`ar:H8179] of the city, and raise thereon a great heap of stones, [that remaineth] unto this day. {30} Then Joshua built an altar unto the LORD God of Israel in mount Ebal, {31} As Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of whole stones, over which no man hath lift up [any] iron: and they offered thereon burnt offerings unto the LORD, and sacrificed peace offerings. {32} And he wrote there upon the stones a copy of the law of Moses, which he wrote in the presence of the children of Israel. {33} And all Israel, and their elders, and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, which bare the ark of the covenant of the LORD, as well the stranger, as he that was born among them; half of them over against mount Gerizim, and half of them over against mount Ebal; as Moses the servant of the LORD had commanded before, that they should bless the people of Israel. {34} And afterward he read all the words of the law, the blessings and cursings, according to all that is written in the book of the law. {35} There was not a word of all that Moses commanded, which Joshua read not before all the congregation of Israel, with the women, and the little ones, and the strangers that were conversant among them.”


1 Samuel 21:10-15 “And David arose, and fled that day for fear of Saul, and went to Achish the king of Gath. {11} And the servants of Achish said unto him, [Is] not this David the king of the land? did they not sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands? {12} And David laid up these words in his heart, and was sore afraid of Achish the king of Gath. {13} And he changed his behaviour before them, and feigned himself mad in their hands, and scrabbled on the doors of the gate [sha`ar:H8179], and let his spittle fall down [yarad:H3381] upon his beard. {14} Then said Achish unto his servants, Lo, ye see the man is mad: wherefore [then] have ye brought him to me? {15} Have I need of mad men, that ye have brought this [fellow] to play the mad man in my presence? shall this [fellow] come into my house?”


 This is also the case in 2 Kings 7:1-2, and 12-19, in which these two terms surface in verse 13: “Then Elisha said, Hear ye the word of the LORD; Thus saith the LORD, To morrow about this time [shall] a measure of fine flour [be sold] for a shekel, and two measures of barley for a shekel, in the gate of Samaria. {2} Then a lord on whose hand the king leaned answered the man of God, and said, Behold, [if] the LORD would make windows in heaven, might this thing be? And he said, Behold, thou shalt see [it] with thine eyes, but shalt not eat thereof. ... {12} And the king arose in the night, and said unto his servants, I will now shew you what the Syrians have done to us. They know that we [be] hungry; therefore are they gone out of the camp to hide themselves in the field, saying, When they come out of the city, we shall catch them alive, and get into the city. {13} And one of his servants answered and said, Let [some] take, I pray thee, five of the horses that remain, which are left in the city, (behold, they [are] as all the multitude of Israel that are left in it: behold, [I say], they [are] even as all the multitude of the Israelites that are consumed:) and let us send and see. {14} They took therefore two chariot horses; and the king sent after the host of the Syrians, saying, Go and see. {15} And they went after them unto Jordan: and, lo, all the way [was] full of garments and vessels, which the Syrians had cast away in their haste. And the messengers returned, and told the king. {16} And the people went out, and spoiled the tents of the Syrians. So a measure of fine flour was [sold] for a shekel, and two measures of barley for a shekel, according to the word of the LORD. {17} And the king appointed the lord on whose hand he leaned to have the charge of the gate [sha`ar:H8179]: and the people trode upon him in the gate [sha`ar:H8179], and he died, as the man of God had said, who spake when the king came down [yarad:H3381] to him. {18} And it came to pass as the man of God had spoken to the king, saying, Two measures of barley for a shekel, and a measure of fine flour for a shekel, shall be to morrow about this time in the gate of Samaria: {19} And that lord answered the man of God, and said, Now, behold, [if] the LORD should make windows in heaven, might such a thing be? And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof.”



Again in verse 19 of 2 Kings 11:1-21, we read about the events that led up to the crowning of Jehoash at 7 years of age, in which the same two words are found in verse 19 - including the death of wicked queen Athaliah; (the parallel account is found in verse 20 of 2 Chronicles 23: “And when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the seed royal. {2} But Jehosheba, the daughter of king Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him from among the king's sons [which were] slain; and they hid him, [even] him and his nurse, in the bedchamber from Athaliah, so that he was not slain. {3} And he was with her hid in the house of the LORD six years. And Athaliah did reign over the land. {4} And the seventh year Jehoiada sent and fetched the rulers over hundreds, with the captains and the guard, and brought them to him into the house of the LORD, and made a covenant with them, and took an oath of them in the house of the LORD, and shewed them the king's son. {5} And he commanded them, saying, This [is] the thing that ye shall do; A third part of you that enter in on the sabbath shall even be keepers of the watch of the king's house; {6} And a third part [shall be] at the gate of Sur; and a third part at the gate behind the guard: so shall ye keep the watch of the house, that it be not broken down. {7} And two parts of all you that go forth on the sabbath, even they shall keep the watch of the house of the LORD about the king. {8} And ye shall compass the king round about, every man with his weapons in his hand: and he that cometh within the ranges, let him be slain: and be ye with the king as he goeth out and as he cometh in. {9} And the captains over the hundreds did according to all [things] that Jehoiada the priest commanded: and they took every man his men that were to come in on the sabbath, with them that should go out on the sabbath, and came to Jehoiada the priest. {10} And to the captains over hundreds did the priest give king David's spears and shields, that [were] in the temple of the LORD. {11} And the guard stood, every man with his weapons in his hand, round about the king, from the right corner of the temple to the left corner of the temple, [along] by the altar and the temple. {12} And he brought forth the king's son, and put the crown upon him, and [gave him] the testimony; and they made him king, and anointed him; and they clapped their hands, and said, God save the king. {13} And when Athaliah heard the noise of the guard [and] of the people, she came to the people into the temple of the LORD. {14} And when she looked, behold, the king stood by a pillar, as the manner [was], and the princes and the trumpeters by the king, and all the people of the land rejoiced, and blew with trumpets: and Athaliah rent her clothes, and cried, Treason, Treason. {15} But Jehoiada the priest commanded the captains of the hundreds, the officers of the host, and said unto them, Have her forth without the ranges: and him that followeth her kill with the sword. For the priest had said, Let her not be slain in the house of the LORD. {16} And they laid hands on her; and she went by the way by the which the horses came into the king's house: and there was she slain. {17} And Jehoiada made a covenant between the LORD and the king and the people, that they should be the LORD'S people; between the king also and the people. {18} And all the people of the land went into the house of Baal, and brake it down; his altars and his images brake they in pieces thoroughly, and slew Mattan the priest of Baal before the altars. And the priest appointed officers over the house of the LORD. {19} And he took the rulers over hundreds, and the captains, and the guard, and all the people of the land; and they brought down [yarad:H3381] the king from the house of the LORD, and came by the way of the gate [sha`ar:H8179] of the guard to the king's house. And he sat on the throne of the kings. {20} And all the people of the land rejoiced, and the city was in quiet: and they slew Athaliah with the sword [beside] the king's house. {21} Seven years old [was] Jehoash when he began to reign.”

The next account in which these two terms crop up is in verse 15 of Nehemiah 3, which is a most interesting chapter that deals with the rebuilding of the “wall” of Jerusalem - typifying salvation - during the “day of salvation.” What is especially noteworthy are the various “gates,” (10 in all), 6 towers, and other landmarks around the periphery of the wall, and the various people that are named, who were assigned a particular segment of the wall to repair, and one wonders in fascination what the spiritual meaning of all of these details might signify? 


“Then Eliashib the high priest rose up with his brethren the priests, and they builded the sheep gate; they sanctified it, and set up the doors of it; even unto the tower of Meah they sanctified it, unto the tower of Hananeel. {2} And next unto him builded the men of Jericho. And next to them builded Zaccur the son of Imri. {3} But the fish gate did the sons of Hassenaah build, who [also] laid the beams thereof, and set up the doors thereof, the locks thereof, and the bars thereof. {4} And next unto them repaired Meremoth the son of Urijah, the son of Koz. And next unto them repaired Meshullam the son of Berechiah, the son of Meshezabeel. And next unto them repaired Zadok the son of Baana. {5} And next unto them the Tekoites repaired; but their nobles put not their necks to the work of their Lord. {6} Moreover the old gate repaired Jehoiada the son of Paseah, and Meshullam the son of Besodeiah; they laid the beams thereof, and set up the doors thereof, and the locks thereof, and the bars thereof. {7} And next unto them repaired Melatiah the Gibeonite, and Jadon the Meronothite, the men of Gibeon, and of Mizpah, unto the throne of the governor on this side the river. {8} Next unto him repaired Uzziel the son of Harhaiah, of the goldsmiths. Next unto him also repaired Hananiah the son of [one of] the apothecaries, and they fortified Jerusalem unto the broad wall. {9} And next unto them repaired Rephaiah the son of Hur, the ruler of the half part of Jerusalem. {10} And next unto them repaired Jedaiah the son of Harumaph, even over against his house. And next unto him repaired Hattush the son of Hashabniah. {11} Malchijah the son of Harim, and Hashub the son of Pahathmoab, repaired the other piece, and the tower of the furnaces. {12} And next unto him repaired Shallum the son of Halohesh, the ruler of the half part of Jerusalem, he and his daughters. {13} The valley gate repaired Hanun, and the inhabitants of Zanoah; they built it, and set up the doors thereof, the locks thereof, and the bars thereof, and a thousand cubits on the wall unto the dung gate. {14} But the dung gate repaired Malchiah the son of Rechab, the ruler of part of Bethhaccerem; he built it, and set up the doors thereof, the locks thereof, and the bars thereof. {15} But the gate of [sha`ar:H8179] the fountain repaired Shallun the son of Colhozeh, the ruler of part of Mizpah; he built it, and covered it, and set up the doors thereof, the locks thereof, and the bars thereof, and the wall of the pool of Siloah by the king's garden, and unto the stairs that go down  [yarad:H3381] from the city of David. {16} After him repaired Nehemiah the son of Azbuk, the ruler of the half part of Bethzur, unto [the place] over against the sepulchres of David, and to the pool that was made, and unto the house of the mighty. {17} After him repaired the Levites, Rehum the son of Bani. Next unto him repaired Hashabiah, the ruler of the half part of Keilah, in his part. {18} After him repaired their brethren, Bavai the son of Henadad, the ruler of the half part of Keilah. {19} And next to him repaired Ezer the son of Jeshua, the ruler of Mizpah, another piece over against the going up to the armoury at the turning [of the wall]... 

It looks like we’ll have to stop here today, even though were in the middle of this passge. Lord willing, we’ll pick this up in our next lesson, and as I mentioned, I will try to summarize verses 1-11, before moving on to verse 12.




Judges 5 - Part 16

Air Date: October 6, 2017


Then sang [shiyr:H7891] Deborah and Barak the son of Abinoam on that day, saying, {2} Praise [barak:H1288] ye the LORD for the avenging of Israel, when the people willingly offered themselves. {3} Hear, O ye kings (melek:H4428); give ear, O ye princes [razan:H7336] ; I, [even] I, will sing [shiyr:H7891] unto the LORD; I will sing [zamar:H2167] [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 [barak:H1288] 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.”


Summary Of Verses 1-11 (Cont.)


Today I would like to pick up where we left off in our last lesson - summarizing verses 1-11, and so let’s proceed with verse 7:


  • Verse 7:  “[The inhabitants of] the villages ceased [chadal:H2308], they ceased [chadal:H2308] in Israel, until that I Deborah arose, [quwm:H6965] that I arose [quwm:H6965] a mother in Israel.”


In this passage we see the same term “ceased” (chadal:H2308) twice, and this is the same word, “unoccupied,” in verse 6, with regard to the cessation of salvation during the Great Tribulation in the churches and denominations (and after May 21, 2011 in the world at large).

The two terms, “they ceased” and “in Israel” only surface together in 1 Kings 22:6, and the parallel account in 2 Chronicles 18:5, having to do with Micaiah’s stance to uphold the Word of God - underscoring the difference between “true prophets” and “false prophets.” 

The next word, “arose” - relating to Judge Deborah - is also repeated. You might recall that Deborah typifies the Word of God, Who is the Lord Jesus Christ, and He was resurrected twice.

 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 Galatians 4:22-28 maintains.


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


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, hence there was “war in the gates.” The number “forty thousand” (40 X 1000) represents the “completeness of testing” for Israel during this time. The rhetorical question about the “shield” (pointing to God’s protection and blessing) and the “spear” (pointing to the execution of God’s judgment) was noticeably absent during this time that spiritually related to the Great Tribulation in the churches and denominations. 


  • Verse 9:  My heart [is] toward the governors of Israel, that offered themselves willingly among the people. Bless ye the LORD. 


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.  


Some other examples of how God employs this word translated as “lawgiver” or “governor” (chaqaq:H2710) which points to the Lord Jesus Christ and His Word in the first instance, are found in verse 10 of Genesis 49:8-12, Proverbs 8:29, and Isaiah 33:22.


Once again, we see the phrase, “that offered themselves willingly” (nadab:H5068) as in verse two, 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. Please note the phrase, “bless ye the LORD” that we saw in vertse 2 earlier. 


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


The next three references pertain to believers - typified by those who “speak” truth, who are on “white (a picture of redemption) donkeys” (represent mankind by nature), and that are involved in the judgment process (as God and His elect are involved in the judgment process). Lastly, those who “walk by the way” alludes to the “way” of the Lord Jesus Christ - the Word of God.


  • Verse 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.”


Once again those whom God has regenerated have been set free from the “noise” (which is the “voice”) of the Law of God (since all who are unsaved are married to the Law), and because they are unfaithful to their “Husband,” they will subject to the “archers” (the Triune God) who will bring them into judgment, and ultimately annihilation. The “true believers” are the ones who “rehearse” or “commemorate” the “righteousness of God” (Christ), as we see for example when Stephen acknowledged God’s dealings with the nation of Israel in Acts 7, “at the places of water” - a term signifying thosw who “draw” the water of life - for the spiritually thirsty during the “day of salvation” - and now during thois prolonged day of judgment -  for the spiritually thirsty “sheep” that they might be properly fed and nourished by the rich fodder of the Word of God. The “gates” in this context can either indicate spiritual blessing or judgment, as they point to the Lord Jesus Christ.


“Doubling Up” Of Phrases And Words


One last note before we move on to verse 12, that I want to make you aware of, although you might have already noticed this. Judges 5  is filled with phrases and words that are repeated twice, and sometimes three times, which is quite unusual for this many words in the same chapter, although at times, one can find one word repeated dozens of time in the same chapter. Here, in 11 verses that are 9 different “sets” of different words or phrases: 


  • In verse 1 and 3, the word “sing” [shiyr:H7891].
  • In verse 2 and 9 the phrase,“praise/bless [barak:H1288] ye the LORD [Yehovah:H3068].”
  • Likewise in verses 2 and 9, the phrase, “willingly offered” [nadab:H5068]
  • In verse 3 and 5, the phrase “the LORD [Yehovah:H3068] God [elohiym:H430] of Israel [Yisra’el:H3478].”
  • In verse 4 the term, “dropped” [nataph:H5197] is utilized twice.
  • In verses 5 and 11, the word “villages” [perazown:H6520]
  • In verses 6 and 7, the term “unoccupied”/ “ceased” [chadal:H2308]
  • In verse 7, “arose” [quwm:H6965] is repeated.
  • In verse 11 “the righteous acts” (“righteousness”) [tsedaqah:H6666] is repeated.


Let’s proceed with our examination of verse 12. I’ll read verse 12-13,


“Awake, awake, Deborah [i.e., The Word of God]: awake, awake, utter a song: arise, Barak [i.e. “lightning” - Christ], 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.”


Awake [`uwr:H5782] Awake [`uwr:H5782] Deborah [Debowrah:H1683] Awake [`uwr:H5782]   Awake [`uwr:H5782] 


Once again we see not only a another example of “doubling up,” but a quadrupling of this word, “awake” - in relationship to Deborah, who typifies the Word of God. We have also learned that the number 4 has to do with the “farthest extremity” of what is in view (like the four points of a compass); incidentally The term, “utter” is the root word for Deborah, as she  (and Barak) utter this victory song. Here are some of the ways in which God employs this word, “awake” - and please note the recurring theme of judgment:


Psalm 7:6, “Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake [`uwr:H5782] for me [to] the judgment [that] thou hast commanded.”


Psalm 35:23, Stir up [`uwr:H5782] thyself, and awake to my judgment, [even] unto my cause, my God and my Lord.”


Isaiah 51:9 and 17 repeat this term a number of times in connection with God’s judgment which first began at the “house of God”: “Awake, [`uwr:H5782] awake, [`uwr:H5782] put on strength, O arm of the LORD; awake, [`uwr:H5782] as in the ancient days, in the generations of old. [Art] thou not it that hath cut Rahab, [and] wounded the dragon? ... {17} Awake, [`uwr:H5782] awake, [`uwr:H5782] stand up, O Jerusalem, which hast drunk at the hand of the LORD the cup of his fury; thou hast drunken the dregs of the cup of trembling, [and] wrung [them] out.”


Isaiah 52:1 speaks of the salvation of all the Bride of Christ on May 21, 2011: “Awake, [`uwr:H5782] awake;[`uwr:H5782] put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean.”


Lastly Isaiah 64:7 is a passage that explains why man is incapable of effecting his own salvation, during the “day of salvation”: “And [there is] none that calleth upon thy name, that stirreth up [`uwr:H5782] himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities.


 Utter [dabar:H1696] A Song [shiyr:7891]


The two expressions, “utter” and “a song” also appear in the following passages:


Deuteronomy 31:16-30 sets up the background for the “song” (in chapter 32) that Moses (and his successor, Joshua) would teach to the children of Israel - as a witness against them (this is also reiterated in Chapter 32:44 as well):  “And the LORD said unto Moses, Behold, thou shalt sleep with thy fathers; and this people will rise up, and go a whoring after the gods of the strangers of the land, whither they go [to be] among them, and will forsake me, and break my covenant which I have made with them. {17} Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say in that day, Are not these evils come upon us, because our God [is] not among us? {18} And I will surely hide my face in that day for all the evils which they shall have wrought, in that they are turned unto other gods. {19} Now therefore write ye this song for you, and teach it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel. {20} For when I shall have brought them into the land which I sware unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant. {21} And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about, even now, before I have brought them into the land which I sware. {22} Moses therefore wrote this song the same day, and taught it the children of Israel. {23} And he gave Joshua the son of Nun a charge, and said, Be strong and of a good courage: for thou shalt bring the children of Israel into the land which I sware unto them: and I will be with thee. {24} And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished, {25} That Moses commanded the Levites, which bare the ark of the covenant of the LORD, saying, {26} Take this book of the law, and put it in the side of the ark of the covenant of the LORD your God, that it may be there for a witness against thee. {27} For I know thy rebellion, and thy stiff neck: behold, while I am yet alive with you this day, ye have been rebellious against the LORD; and how much more after my death? {28} Gather unto me all the elders of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to record against them. {29} For I know that after my death ye will utterly corrupt [yourselves], and turn aside from the way which I have commanded you; and evil will befall you in the latter days; because ye will do evil in the sight of the LORD, to provoke him to anger through the work of your hands. {30} And Moses spake [dabar:H1696] in the ears of all the congregation of Israel the words  [dabar:H1697] of this song [shiyr:7891], until they were ended.”


We also read in 2 Samuel 22:1 (and the parallel verse in Psalm 18:1) “And David spake [dabar:H1696]  unto the LORD the words [dabar:H1697] of this song [shiyr:7891] in the day [that] the LORD had delivered him out of the hand of all his enemies, and out of the hand of Saul:”


Arise [quwm:H6965] Barak [Baraq:H1301] And Lead Thy Captivity [shebiy:H7628] Captive [shabah:H7617] Thou Son [beb:H1121] Of Abinoam [’Abiyno`am:H42]


The next phrase refers to Barak, and says: “...arise, Barak and lead thy captivity captive, thou son of Abinoam, and once again, we see the same word, “arise.” In Chapter 4 we also discovered that “Abinoam” means “father of my delight,” and Barak (a type of Christ) is indeed the Son of the “Father of my delight” as He always delighted to do the will of God, as Psalm 40:7-8 testifies:


“Then said I, Lo, I come: in the volume of the book [it is] written of me, {8} I delight to do thy will, O my God: yea, thy law [is] within my heart.”


The phrase, “and lead thy captivity captive” also occurs in verse 18 Psalm 68:17-23,


“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.”


Ephesians 4:7-10 quotes this in the New Testament as well: “But unto every one of us is given grace according to the measure of the gift of Christ. {8} Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. {9} (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? {10} He that descended is the same also that ascended up far above all heavens, that he might fill all things.)”


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






Judges 5 - Part 17

Air Date: October 9, 2017



“Awake, awake, Deborah [i.e., The Word of God]: awake, awake, utter a song: arise, Barak [i.e. “lightning” - Christ], 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.”


At the close of our last study we were introduced to the second half of verse 13, “...arise, Barak and lead thy captivity captive, thou son of Abinoam.” We have understood that Barak represents Christ, and He had plundered  Satan’s dominion to set those who are His elect free. They were imprisoned spiritually in Satan’s kingdom - and slaves to sin and Satan - until God set them free by atoning for their sins prior to the foundation of the world. One of the most beautiful passages that affirms this deliverance is Isaiah 61:1-3,


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


Throughout the “day of salvation,” Christ applied His salvation to their dead souls, resurrecting their souls, and breathing eternal life into their souls, transforming them into “new creatures in Christ,” as  2 Corinthians 5:17 underscores,


“Therefore if any man [be] in Christ, [he is] a new creature: old things are passed away; behold, all things are become new.”


Arise [quwm:H6965] Barak [Baraq:H1301] And Lead Thy Captivity [shebiy:H7628] Captive [shabah:H7617] Thou Son [beb:H1121] Of Abinoam [’Abiyno`am:H42]


So today I would like for us to take a closer look at this phrase, as well as the two other passages, in which it is mentioned - namely verse 18 of Psalm 68:17-23, and verse 8 of Ephesians 4:7-10, repectively:


“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 [`alah:H5927] on high [marowm:H4791], thou hast led captivity [shebiy:H7628] captive [shabah:H7617]: thou hast received gifts [laqach:H3947] for men [’adam:H120]; yea, [for] the rebellious also [carar:H4737], that the LORD [Yahh:H3050] God [’elohiym:H430] might dwell [shakan:H7931] [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.”


Ephesians 4:7-10 quotes this in the New Testament as well: “But unto every one of us is given grace according to the measure of the gift of Christ. {8} Wherefore [dio:G1352] he saith [lego:G3004], When he ascended [anabaino:G305] up [eis:G1519] on high [hypsos:G5311], he led captivity [aichmaloteou:G162] captive [aichmalosia:G161], and [kai:G2532] gave [didomi:G1325] gifts [doma:G1390] unto men. [anthropos:G444] {9} (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? {10} He that descended is the same also that ascended up far above all heavens, that he might fill all things.)”


Another Word Bridge


Because this verse appears twice in the Old Testament and then is quoted in the New Testament, we have a “word bridge” between the Hebrew words and the corresponding Greek words, which Lord willing, should amplify our understanding, as God wills.


Arise [quwm:H6965] Barak [Baraq:H1301]/Thou Hast Ascended [`alah:H5927]/When He Ascended [anabaino:G305]


The first term that we want to investigate is the word, “arise” (in Judges 5:12), comparing that with “thou hast ascended” (in Psalm 68:18), and then with the Greek term, “when he ascended.” We also wonder why God chose two different Hebrew words in Judges 5:12 and Psalm 68:18 for “arise” and “thou hast ascended”? In order to discover the answer to this question, let’s consider the following citations in which both of these terms appear, to see the ways in which they are similar or diverse. The are found in 35 passages, and we will look at some of them:


The background of 1 Chronicles 21:18 has to do with God’s command to David (through the prophet Gad) to  build an altar upon which he was to sacrifice bunrt offerings in order to stop the plague which killed 70,000 Israelites. David had chosen this third option, out of three which God had given him, for his sin of numbering Israel. This precise location - the threshingfloor of Ornan the Jebusite (or inhabitant of Jerusalem) was the spot in which the foundation of Solomon’s Temple was laid, and almost 1000 years earlier, Abraham sacrificed Isaac on Mt. Moriah: “Then the angel of the LORD commanded Gad to say to David, that David should go up [`alah:H5927], and set up [quwm:H6965] an altar unto the LORD in the threshingfloor of Ornan the Jebusite.”


Keep in mind that the “altar” as well as the “sacrifices,” that were burned upon it  - both of which were purchased “at a price” by King David - represent the Lord Jesus Christ, as does David himself.


Verse 3 of Psalm 24:1-10 contains these two expressions, and notice who it is that  “shall stand” “in his holy place?”: “[A Psalm of David.] The earth [is] the LORD'S, and the fulness thereof; the world, and they that dwell therein. {2} For he hath founded it upon the seas, and established it upon the floods. {3} Who shall ascend [`alah:H5927]  into the hill of the LORD? or who shall stand [quwm:H6965] in his holy place? {4} He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. {5} He shall receive the blessing from the LORD, and righteousness from the God of his salvation. {6} This [is] the generation of them that seek him, that seek thy face, O Jacob. Selah. {7} Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. {8} Who [is] this King of glory? The LORD strong and mighty, the LORD mighty in battle. {9} Lift up your heads, O ye gates; even lift [them] up, ye everlasting doors; and the King of glory shall come in. {10}Who is this King of glory? The LORD of hosts, he [is] the King of glory. Selah.”


Verse 2 of Psalm 40:1-8 similarly reveals salvation from the grave and annihilation - typified by the “horrible pit” and “miry clay” to being established upon the “Rock” - the Lord Jesus Christ: “[To the chief Musician, A Psalm of David.] I waited patiently for the LORD; and he inclined unto me, and heard my cry. {2} He brought me up [`alah:H5927] also out of an horrible pit, out of the miry clay, and set [quwm:H6965] my feet upon a rock [Christ], [and] established my goings. {3} And he hath put a new song in my mouth, [even] praise unto our God: many shall see [it], and fear, and shall trust in the LORD. {4} Blessed [is] that man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies. {5} Many, O LORD my God, [are] thy wonderful works [which] thou hast done, and thy thoughts [which are] to us-ward: they cannot be reckoned up in order unto thee: [if] I would declare and speak [of them], they are more than can be numbered. {6} Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required. {7} Then said I, Lo, I come: in the volume of the book [it is] written of me, {8} I delight to do thy will, O my God: yea, thy law [is] within my heart.”


Also in Proverbs 30:4, we see the same language of “ascending” and “descending,” along with God’s creative power and majesty: “Who hath ascended up [`alah:H5927] into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established [quwm:H6965] all the ends of the earth? what [is] his name, and what [is] his son's name, if thou canst tell?”


Lastly we can look at Judges 16:3, which I won’t develop until we get there, Lord willing, other than to say that Samson is a picture of Christ in this historical parable, in which he is in the Philistine city of Gaza (which represents “hell” or the grave), and he arises at midnight (which indicates the time of judgment) and carries the door, posts, and bar of the city gate all the way to Hebron - a portrait of Christ plundering Satan’s kingdom to set His elect free - and place them in the Kingdom of God: 


And Samson lay till midnight, and arose [`alah:H5927] at midnight, and took the doors of the gate of the city, and the two posts, and went away with them, bar and all, and put [them] upon his shoulders, and carried them up [quwm:H6965] to the top of an hill that [is] before Hebron.”


When He Ascended [anabaino:G305]


Now let’s turn our attention to the Greek counterpart in our “word bridge” - “When he ascended” (anabaino:G305) in verse 8 of Ephesians 4:7-10. Here are some of the ways that God employs this term: 


In John 1:51, we learn of Christ’s words to Nathanael: “And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending [anabaino:G305] and descending [katabaino:G2597] upon the Son of man.”


Verse 13 of John 3:12-21 records Jesus’ words to Nicodemus: “ If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you [of] heavenly things?{13} And no man hath ascended up [anabaino:G305] to heaven, but he that came down [katabaino:G2597]  from heaven, [even] the Son of man which is in heaven. {14} And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: {15} That whosoever believeth in him should not perish, but have eternal life. {16} For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. {17} For God sent not his Son into the world to condemn the world; but that the world through him might be saved. {18} He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. {19} And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. {20} For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. {21} But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.”


John 7:8, 10, and 14, Go [anabaino:G305] ye up [anabaino:G305] unto this feast: I go [anabaino:G305] not up [anabaino:G305] yet unto this feast; for my time is not yet full come. ... {10} But when his brethren were gone up, [anabaino:G305] then went [anabaino:G305] he also up [anabaino:G305] unto the feast, not openly, but as it were in secret. ... {14} Now about the midst of the feast Jesus went up [anabaino:G305] into the temple, and taught.”


Acts 2:34, “For David is not ascended [anabaino:G305] into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand,”


Verse 23 of Acts 7:20-29 chronicles some of the events when Moses was 40 years of age: “In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months: {21} And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. {22} And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. {23} And when he was full forty years old, it came [anabaino:G305] into his heart to visit his brethren the children of Israel {24} And seeing one [of them] suffer wrong, he defended [him], and avenged him that was oppressed, and smote the Egyptian: {25} For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not. {26} And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? {27} But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us? {28} Wilt thou kill me, as thou diddest the Egyptian yesterday? {29} Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.”.


In Acts 20:11 we read about the historical parable concerning the young man Eutychus who fell asleep from the “third loft” during Paul’s lengthy sermon one evening: “When he therefore was come up again, [anabaino:G305] and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. {12} And they brought the young man alive, and were not a little comforted.”


Verse 6 of Romans 10:4-7 maintains, “For Christ [is] the end of the law for righteousness to every one that believeth. {5} For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. {6} But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend [anabaino:G305] into heaven? (that is, to bring [katago:G2609] Christ down [katago:G2609]  [from above]:) {7} Or, Who shall descend [katabaino:G2597]  into the deep? (that is, to bring up  [anabaino:G305] Christ again  [anabaino:G305]  from the dead.)”


In verse 9 of 1 Corinthians 2:7-14 this word is rendered as “have entered”: “Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: {7} But we speak the wisdom of God [Christ - 1 Corinthians 1:24] in a mystery, [“parable”] [even] the hidden [wisdom], which God ordained before the world unto our glory: {8} Which none of the princes of this world knew: for had they known [it], they would not have crucified the Lord of glory. {9} But as it is written, Eye hath not seen, nor ear heard, neither have entered [anabaino:G305] into the heart of man, the things which God hath prepared for them that love him. {10} But God hath revealed [them] unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things  of God. {11} For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. {12} Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. {13} Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. {14} But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know [them], because they are spiritually discerned.”


We will have to conclude today’s study, and Lord willing continue this “word bridge” in our next lesson.

Judges 5 - Part 18

Air Date: October 11, 2017



“Awake, awake, Deborah [i.e., The Word of God]: awake, awake, utter a song: arise, Barak [i.e. “lightning” - Christ], 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.”


Arise [quwm:H6965] Barak [Baraq:H1301] And Lead Thy Captivity [shebiy:H7628] Captive [shabah:H7617] (Cont.)


In our previous study we began comparing the phrase in verse 12, “...arise, Barak, and lead thy captivity captive…” which is also found in two other places, constituting a “word bridge”:


Psalm 68:18 declares: “Thou hast ascended [`alah:H5927] on high [marowm:H4791], thou hast led captivity [shebiy:H7628] captive [shabah:H7617]: thou hast received gifts [laqach:H3947] for men [’adam:H120]; yea, [for] the rebellious also [carar:H4737], that the LORD [Yahh:H3050] God [’elohiym:H430] might dwell [shakan:H7931] [among them].”


And Ephesians 4:8 like wise maintains: “Wherefore [dio:G1352] he saith [lego:G3004], When he ascended [anabaino:G305] up [eis:G1519] on high [hypsos:G5311], he led captivity [aichmaloteou:G162] captive [aichmalosia:G161], and [kai:G2532] gave [didomi:G1325] gifts [doma:G1390] unto men.” [anthropos:G444] 


In looking at the two Hebrew terms - “arise” (H6965) and “thou hast ascended” (H5927) - which are similar in many ways, we discovered that the former has to with “establishing” something figuratively or spiritually, whereas the focus of the latter with  “ascending” or “going up” figuratively or spiritually. In this respect, the latter is closer in meaning to its Greek equivalent, “when he ascended” (G305). 


I would like to focus on Psalm 68:18 and Ephesians 4:8 and Judges 5:12 specifically:


Thou Son [ben:H1121] Of Abinoam [’Abiyno`am:H42]


I’ve mentioned this before, but it  bears repeating regarding Barak, being “the son of Abinoam” (or “Father of my delight”). The fact that this appelation is repeated four times (in Judges 4:6, 12, 5:1, and 5:12) is significant, as the number four (if it has any spiritual importance at at all) points to “universality” of the “farthest extremity” of whatever is in view, like the four points of a compass. This title,  “the son of Abinoam” is not merely genealogical but is full of spiritual richness as we suspect, which is conveyed by some of the words in the surrounding context in each of these passages: 


Judges 4:6 reveals, “And she sent and called Barak the son [ben:H1121] 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?” 


Judges 4:12 also highlights Mt. Tabor: “And they shewed Sisera that Barak the son [ben:H1121]  of Abinoam was gone up to mount Tabor.”


Judges 5:1 makes this declaration: “Then sang Deborah and Barak the son [ben:H1121] of Abinoam on that day, saying,”


And lastly, Judges 5:12 proclaims: “Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son [ben:H1121] of Abinoam”


After the Israelites crossed the Jordan River, and entered into the Promised Land (Canaan) both Naphtali and Zebulun, along with four other tribes were part of a group that were commanded to pronounce “curses” from atop Mt. Ebal, (The other six tribes were directed to pronounce “blessings” on the opposite mountain - Mt. Gerizim.) as we read in Deuteronomy 27:13, 


And these shall stand upon mount Ebal to curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.”


The pronouncement of these curses identifies with “the day of judgment,” when Sisera (a type of Satan) was killed by Jael (exemplifying the elect) and his “nine hundred chariots of iron” were vanquished Barak and “ten thousand men” from the nearby tribes of Zebulun and Naphtali. 


I’ll read Judges 4:6 again, “And she sent and called Barak the son [ben:H1121] 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?” 


Kedesh (Kedeshnaphtali) [Qedesh:H6943 - from (qedesh:H6942)]


We also learned from Judges 4:6, that Deborah called Barak out of “Kadeshnaphtali” (H6943 - only used once as such, and 11 other times as “Kadesh”). H6943 is identically spelled to H6942, which is the term “sanctify” or “hallow” or we could say “holy place,” as we know that the Lord Jesus came from the “holy place” or Heaven to redeem His elect, who are represented by “ten thousand men” which is a number that has to do with the “completeness” of whatever is in view, and in this case, the completeness of all the elect, as these next verses show:


Jude 14 speaks our our present “day of judgment” in which God and His elect are involved in the judgment process: “And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands [myrias:G3461] of his saints, {15} To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard [speeches] which ungodly sinners have spoken against him.”


Deuteronomy 33:1-3 further adds: “And this [is] the blessing, wherewith Moses the man of God blessed the children of Israel before his death. {2} And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands [rebabah:H7233] of saints: from his right hand [went] a fiery law for them. {3} Yea, he loved the people; all his saints [are] in thy hand: and they sat down at thy feet; [every one] shall receive of thy words.”


Tabor [Tabowr:H8396]


Tabor is derived from a root word (tebar:H8406) that is closely related [it’s an Aramaic word and corresponds to the Hebrew term, “shabar”(H7665) and only appears in Daniel 2:42, as the word, “broken,”] describing the image in Nebuchadnezzar’s dream, which God enabled Daniel to both understand, as well as to interpret. Here are some of the ways that this word, “broken” - typified by Mt. Tabor - is utilized in the context of setting the “captives free”:


Leviticus 26:13 proclaims, “ I [am] the LORD your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken [shabar:H7665] the bands of your yoke, and made you go upright.”


And Psalm 107:16 affirms, “ For he hath broken [shabar:H7665] the gates of brass, and cut the bars of iron in sunder.”


Psalm 124:7 also adds, “Our soul is escaped as a bird out of the snare of the fowlers: the snare is broken, [shabar:H7665] and we are escaped.” 


Ezekiel 34:16 underscores God’s great care for His redeemed people: “I will seek that which was lost, and bring again that which was driven away, and will bind up [that which was] broken, [shabar:H7665] and will strengthen that which was sick: but I will destroy the fat and the strong; I will feed them with judgment.”


And Lead Thy Captivity [shebiy:H7628] Captive [shabah:H7617] 


Now we also want to consider the two terms “and lead thy captivity” (H7628) and “captive” (H7617) in Judges 5:12 and Psalm 68:18 which contain the identical Hebrew Strong numbers and are found five more times in the remaining four citations: 


Verse 1 of Numbers 21:1-3 says: “And [when] king Arad the Canaanite, which dwelt in the south, heard tell that Israel came by the way of the spies; then he fought against Israel, and took [shabah:H7617] [some] of them prisoners.” [shebiy:H7628] {2} And Israel vowed a vow unto the LORD, and said, If thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities. {3} And the LORD hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities: and he called the name of the place Hormah. “


Verse 10 of Deuteronomy 21:10-14 utilizes these two terms with regard to taking a wife from the spoils of war: “When thou goest forth to war against thine enemies, and the LORD thy God hath delivered them into thine hands, and thou hast taken [shabah:H7617] them captive, [shebiy:H7628] {11} And seest among the captives a beautiful woman, and hast a desire unto her, that thou wouldest have her to thy wife; {12} Then thou shalt bring her home to thine house; and she shall shave her head, and pare her nails; {13} And she shall put the raiment of her captivity from off her, and shall remain in thine house, and bewail her father and her mother a full month: and after that thou shalt go in unto her, and be her husband, and she shall be thy wife. {14} And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not make merchandise of her, because thou hast humbled her.”


In 2 Chronicles 6:34-38, which is part of Solomon’s prayer, which he offered to the LORD at the completion of the Temple: “If thy people go out to war against their enemies by the way that thou shalt send them, and they pray unto thee toward this city which thou hast chosen, and the house which I have built for thy name; {35} Then hear thou from the heavens their prayer and their supplication, and maintain their cause. {36} If they sin against thee, (for [there is] no man which sinneth not,) and thou be angry with them, and deliver them over before [their] enemies, and they carry them away captives unto a land far off or near;  {37} Yet [if] they bethink themselves in the land whither they are carried captive [shabah:H7617], and turn and pray unto thee in the land of their captivity [shebiy:H7628], saying, We have sinned, we have done amiss, and have dealt wickedly; {38} If they return to thee with all their heart and with all their soul in the land of their captivity [shebiy:H7628], whither they have carried them captives [shabah:H7617], and pray toward their land, which thou gavest unto their fathers, and [toward] the city which thou hast chosen, and toward the house which I have built for thy name: {39} Then hear thou from the heavens, [even] from thy dwelling place, their prayer and their supplications, and maintain their cause, and forgive thy people which have sinned against thee. {40} Now, my God, let, I beseech thee, thine eyes be open, and [let] thine ears [be] attent unto the prayer [that is made] in this place. {41} Now therefore arise, O LORD God, into thy resting place, thou, and the ark of thy strength: let thy priests, O LORD God, be clothed with salvation, and let thy saints rejoice in goodness. {42} O LORD God, turn not away the face of thine anointed: remember the mercies of David thy servant.”`


Lastly 2 Chronicles 28 is a chapter that describes the wicked reign of king Ahaz, and in verse 17 we learn: “For again the Edomites had come and smitten Judah, and carried away [shabah:H7617] captives.” [shebiy:H7628]


He Led Captivity [aichmaloteou:G162] Captive [aichmalosia:G161]


The two equivalent terms in Ephesians 4:8 are only found togther in this verse, so we will have to look at them individually:


He Led Captivity [aichmaloteou:G162] 


G162 appears in only one other verse - 2 Timothy 3:6, 


“For of this sort are they which creep into houses, and lead captive [aichmaloteou:G162]  silly women laden with sins, led away with divers lusts,”


G162 stems from a root word, which is “aichmalotos” (G164), which in turn, is only found in one verse - one very significant verse, I might add, in which it is translated as “the captives”:


Luke 4:18, “The Spirit of the Lord [is] upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, [aichmaloteou:G164] and recovering of sight to the blind, to set at liberty them that are bruised,”


This passage would also serve as another “word bridge,” since it is quoting Isaiah 61:1, and the expression, “to the captives” (H7617) is the same word that is found in both Judges 5:12 and Psalm 68:18:


“The Spirit of the Lord GOD [is] upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives [shabah:H7617], and the opening of the prison to [them that are] bound;”


Captive [aichmalosia:G161]


Our next term, G161 appears twice in a sole passage - verse 10 of Revelation 13:1-10 - and has the identical root word as G162


“And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. {2} And the beast which I saw was like unto a leopard, and his feet were as [the feet] of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. {3} And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. {4} And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who [is] like unto the beast? who is able to make war with him? {5} And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty [and] two months. {6} And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven. {7} And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations. {8} And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. {9} If any man have an ear, let him hear. {10} He that leadeth into captivity [aichmalosia:G161]

 shall go into captivity [aichmalosia:G161]: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.”


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






Judges 5 - Part 19

Air Date: October 13, 2017



“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.”


In our last few studies we have been comparing the second part of verse 12, “...arise, Barak, and lead thy captivity captive, thou son of Abinoam.” with Psalm 68:18a and Ephesians 4:8a, pointing to the deliverance of all of God’s elect on May 21, 2011, which coincided with the death of Sisera (a type of Satan), at the end of the Great Tribilation of our day. Today I would like to address verse 13, beginning with the term, “Then he made him that remaineth,” or as we find in Jay P. Green’s Interlinear Bible, “Then tread upon the remnant…,” (sariyd:H8300) that is found in 28 verses, and is translated in these ways:  remain(12x), remaining(9x), left (3x), remnant(2x), alive(1x), and once asrest,” as the following passages maintain:


Then He Made Him That Remaineth [sariyd:H3800] And Have Dominion [radah:H7287]


The One in view having “dominion over the nobles” and “...over the mighty” is Barak (who represents Christ) and Christ is also in view in verse 19 of Numbers 24:15-24 in  Balaam’s parable, uttered in front of Balak, king of the Moabites, on multiple occasions; this is the only reference in which the two terms H3800 and H7287 are found togeether:


“And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said: {16} He hath said, which heard the words of God, and knew the knowledge of the most High, [which] saw the vision of the Almighty, falling [into a trance], but having his eyes open: {17} I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth. {18} And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly. {19} Out of Jacob shall come he that shall have dominion [radah:H7287], and shall destroy him that remaineth [sariyd:H8300] of the city. {20} And when he looked on Amalek, he took up his parable, and said, Amalek [was] the first of the nations; but his latter end [shall be] that he perish for ever. {21} And he looked on the Kenites [descendants of Cain], and took up his parable, and said, Strong is thy dwellingplace, and thou puttest thy nest in a rock. {22} Nevertheless the Kenite shall be wasted, until Asshur shall carry thee away captive. {23} And he took up his parable, and said, Alas, who shall live when God doeth this! {24} And ships [shall come] from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish for ever.”


The “Star” and “Sceptre” is referring to the Lord Jesus Christ, and in “killing” the Moabites (typifying the churches and denominations) we see another allusion to the end of the church age, along with “the children of Sheth” (or “Seth” - who normally would picture believers saved out of the latter rain, but in this context to God’s judgment on His corporate people who seek to be identified with the Kingdom of God.) Please note the reference to Amalek in this passage, as we will encounter him shortly in Judges 5:14,


“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.”  


Most of the passages which contain this word, “Then he made him that remaineth” (sariyd:H8300) are describing the total eradication of a heathen city or nation, as God explicitly commanded, as these next citations show:


Regarding Og, king of Bashan we read in Numbers 21:35, “So they smote him, and his sons, and all his people, until there was none left him alive [sariyd:H3800]: and they possessed his land.” 


This was also the case in Ai as Joshua 8:21-22 recounts: “And when Joshua and all Israel saw that the ambush had taken the city, and that the smoke of the city ascended, then they turned again, and slew the men of Ai. {22} And the other issued out of the city against them; so they were in the midst of Israel, some on this side, and some on that side: and they smote them, so that they let none of them remain [sariyd:H3800] or escape.”


2 Kings 10:11 records a similar event: “So Jehu slew all that remained of the house of Ahab in Jezreel, and all his great men, and his kinsfolks, and his priests, until he left him none remaining.” [sariyd:H8300]


Verse 22 of Lam 2:13-22 also describes God’s judgment, which began at His own “house,” and is transalted as “nor remained”: “What thing shall I take to witness for thee? what thing shall I liken to thee, O daughter of Jerusalem? what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? for thy breach [is] great like the sea: who can heal thee? {14} Thy prophets have seen vain and foolish things for thee: and they have not discovered thine iniquity, to turn away thy captivity; but have seen for thee false burdens and causes of banishment. {15} All that pass by clap [their] hands at thee; they hiss and wag their head at the daughter of Jerusalem, [saying, Is] this the city that [men] call The perfection of beauty, The joy of the whole earth? {16} All thine enemies have opened their mouth against thee: they hiss and gnash the teeth: they say, We have swallowed [her] up: certainly this [is] the day that we looked for; we have found, we have seen [it]. {17} The LORD hath done [that] which he had devised; he hath fulfilled his word that he had commanded in the days of old: he hath thrown down, and hath not pitied: and he hath caused [thine] enemy to rejoice over thee, he hath set up the horn of thine adversaries. {18} Their heart cried unto the Lord, O wall of the daughter of Zion, let tears run down like a river day and night: give thyself no rest; let not the apple of thine eye cease. {19} Arise, cry out in the night: in the beginning of the watches pour out thine heart like water before the face of the Lord: lift up thy hands toward him for the life of thy young children, that faint for hunger in the top of every street. {20} Behold, O LORD, and consider to whom thou hast done this. Shall the women eat their fruit, [and] children of a span long? shall the priest and the prophet be slain in the sanctuary of the Lord? {21} The young and the old lie on the ground in the streets: my virgins and my young men are fallen by the sword; thou hast slain [them] in the day of thine anger; thou hast killed, [and] not pitied. {22} Thou hast called as in a solemn day my terrors round about, so that in the day of the LORD'S anger none escaped nor remained [sariyd:H8300]: those that I have swaddled and brought up hath mine enemy consumed.”


In a few instances, we do find this word in connection with the “elect remnant,” or genuine believers:


Isaiah 1:9 acknowledges, “Except the LORD of hosts had left unto us a very small remnant, [sariyd:H8300] we should have been as Sodom, [and] we should have been like unto Gomorrah.”


And Jeremiah 31:2 adds, “Thus saith the LORD, The people [which were] left [sariyd:H8300] of the sword found grace in the wilderness; [even] Israel, when I went to cause him to rest.”


Joel 2:32 highlights  the wonderful hope of salvation during “the day of salvation”: “And it shall come to pass, [that] whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant [sariyd:H8300] whom the LORD shall call.”


Have Dominion/Made Me Have Dominion [radah:H7287]


The words in the two parallel phrases, “have dominion over the nobles” and “made me have dominion over the mighty” only appear together here in Judges 5:13, so we we’ll have to examine them individually, starting with the term H7287, which we already earlier in Numbers 24:19. It is rendered 27 times in the following manner: “rule” (13x), “dominion” (9x), “take” (2x), and once as: “prevaileth,” “reign,” and ruler,” as the subsequent Scriptures underscore:


In verse 8 of Psalm 72:1-8, this term is rendered as “He shall have dominion,” and Solomon represents the Lord Jesus Christ: “[A Psalm for Solomon.] Give the king thy judgments, O God, and thy righteousness unto the king's son. {2} He shall judge thy people with righteousness, and thy poor with judgment. {3] The mountains shall bring peace to the people, and the little hills, by righteousness. {4} He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor. {5} They shall fear thee as long as the sun and moon endure, throughout all generations. {6} He shall come down like rain upon the mown grass: as showers [that] water the earth. {7} In his days shall the righteous flourish; and abundance of peace so long as the moon endureth. {8} He shall have dominion [radah:H7287] also from sea to sea, and from the river unto the ends of the earth.”


Notice too, in verses 5 and 7 the refrain “as long as the sun and moon endure,” and “so long as the moon endureth” which pinpoints God’s imposed limitation regarding the “time and season” of the light of the “sun” (or Christ) and the “moon” (typifying the Word of God) to shine, as Matthew 24:29 underccores:


“Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:”


Psalm 110:2 likewise highlights our current “day of judgment,” in which God is ruling this world with a rod of iron: “The LORD shall send the rod of thy strength out of Zion: rule [radah:H7287] thou in the midst of thine enemies.”


Verse 17 of Leviticus 26:13-17 warns: “I [am] the LORD your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bands of your yoke, and made you go upright. {14} But if ye will not hearken unto me, and will not do all these commandments; {15} And if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, [but] that ye break my covenant: {16} I also will do this unto you; I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart: and ye shall sow your seed in vain, for your enemies shall eat it.{17} And I will set my face against you, and ye shall be slain before your enemies: they that hate you shall reign [radah:H7287] over you; and ye shall flee when none pursueth you.”


Psalm 49:14 speaks of the elect eternal position of the resurrected bodies of the elect over the brevity of unsaved man’s temporal and corporal existence: “Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion [radah:H7287] over them in the morning; and their beauty shall consume in the grave from their dwelling”.


Over The Nobles [’addiyr:H117]


Here are some examples of the next term, “over the nobles”:


Exodus 15 is a “victory song” much like Judges 5, and in verse 10 this word is expressed as “in the mighty,” in which the Red Sea - a portrait of “hell” or the grave -  is in view  “Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty [’addiyr:H117] waters.”


Also a little further down in Judges 5, in verse 25, it is rendered as “in a lordly,”  as Sisera asks Jael for some water to quench his thirst: “He asked water, [and] she gave [him] milk; she brought forth butter in a lordly [’addiyr:H117] dish.”


In verse 8 of 1 Samuel  4:5-11, we read of the Philistines’ reaction to (the sinful act of) the wicked priests -  Hophni and Phineas - as they brazenly defied God by bringing the Ark of the Covenant onto the battlefield, which is another historical parable depicting the “end of the church age”: “And when the ark of the covenant of the LORD came into the camp, all Israel shouted with a great shout, so that the earth rang again. {6} And when the Philistines heard the noise of the shout, they said, What [meaneth] the noise of this great shout in the camp of the Hebrews? And they understood that the ark of the LORD was come into the camp. {7} And the Philistines were afraid, for they said, God is come into the camp. And they said, Woe unto us! for there hath not been such a thing heretofore. {8} Woe unto us! who shall deliver us out of the hand of these mighty [’addiyr:H117]  Gods? these [are] the Gods that smote the Egyptians with all the plagues in the wilderness. {9} Be strong, and quit yourselves like men, O ye Philistines, that ye be not servants unto the Hebrews, as they have been to you: quit yourselves like men, and fight. {10} And the Philistines fought, and Israel was smitten, and they fled every man into his tent: and there was a very great slaughter; for there fell of Israel thirty thousand footmen. {11} And the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, were slain.”


Verses 1 and 9 of Psalm 8:1-9 render this term as “how excellent” in this magnificent chapter: “[To the chief Musician upon Gittith, A Psalm of David.] O LORD our Lord, how excellent [is] thy name in all the earth! who hast set thy glory above the heavens. {2} Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. {3} When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; {4} What is man, that thou art mindful of him? and the son of man, that thou visitest him? {5} For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. {6} Thou madest him to have dominion over the works of thy hands; thou hast put all [things] under his feet: {7} All sheep and oxen, yea, and the beasts of the field; {8} The fowl of the air, and the fish of the sea, [and whatsoever] passeth through the paths of the seas. {9} O LORD our Lord, how excellent [is] thy name in all the earth!”



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

Judges 5 - Part 20

Air Date: October 16, 2017


“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.”  


We have come down to verse 14, and the first phrase that we want to consider today is:


Out Of Ephraim [‘Ephrayim:H669] [Was There] A Root [sheresh:H8328] Of Them Against Amalek [`Amaleq:H6002]


These three terms don’t appear together, except in this verse; however the first two words, “out of Ephraim” and “a root” do surface together in one other citation - Hosea 9:16. I’ll pick up the context starting with Hosea 8:14 and Hosea 9:1-17. One thing to keep in mind is that Ephraim represents the 10 northern tribes, with their capital in Samaria; whereas Judah and Benjamin, the 2 southern tribes, had their capital in Jerusalem. God punished both of them for their rebellion against Him. Notice God’s indictment of them both in Hosea 8:14. First, Ephraim was destroyed by the Assyrians in 709 BC; and later Judah, by the Babylonians in 609 BC at the start of the second Great Tribulation period which lasted 70 years (609 BC - 539 BC), during which Jerusalem was overthrown in 587 BC. I bring this up as you will notice that Assyria, along with Egypt (a spiritual reference indicating slavery to sin and to Satan) is mentioned: 


“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. {9:1} Rejoice not, O Israel, for joy, as [other] people: for thou hast gone a whoring from thy God, thou hast loved a reward upon every cornfloor. {2} The floor and the winepress shall not feed them, and the new wine shall fail in her. {3} They shall not dwell in the LORD'S land; but Ephraim [‘Ephrayim:H669]  shall return to Egypt, and they shall eat unclean [things] in Assyria. {4} They shall not offer wine [offerings] to the LORD, neither shall they be pleasing unto him: their sacrifices [shall be] unto them as the bread of mourners; all that eat thereof shall be polluted: for their bread for their soul shall not come into the house of the LORD. {5} What will ye do in the solemn day, and in the day of the feast of the LORD? {6} For, lo, they are gone because of destruction: Egypt shall gather them up, Memphis shall bury them: the pleasant [places] for their silver, nettles shall possess them: thorns [shall be] in their tabernacles. {7} The days of visitation are come, the days of recompence are come; Israel shall know [it]: the prophet [is] a fool, the spiritual man [is] mad, for the multitude of thine iniquity, and the great hatred. {8} The watchman of Ephraim [‘Ephrayim:H669]  [was] with my God: [but] the prophet [is] a snare of a fowler in all his ways, [and] hatred in the house of his God. {9} They have deeply corrupted [themselves], as in the days of Gibeah: [therefore] he will remember their iniquity, he will visit their sins. {10} I found Israel like grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first time: [but] they went to Baalpeor, and separated themselves unto [that] shame; and [their] abominations were according as they loved. {11} [As for] Ephraim [‘Ephrayim:H669], their glory shall fly away like a bird, from the birth, and from the womb, and from the conception. {12} Though they bring up their children, yet will I bereave them, [that there shall] not [be] a man [left]: yea, woe also to them when I depart from them! {13} Ephraim [‘Ephrayim:H669], as I saw Tyrus, [is] planted in a pleasant place: but Ephraim [‘Ephrayim:H669] shall bring forth his children to the murderer. {14} Give them, O LORD: what wilt thou give? give them a miscarrying womb and dry breasts. {15} All their wickedness [is] in Gilgal: for there I hated them: for the wickedness of their doings I will drive them out of mine house, I will love them no more: all their princes [are] revolters. {16} Ephraim [‘Ephrayim:H669] is smitten, their root [sheresh:H8328] is dried up, they shall bear no fruit: yea, though they bring forth, yet will I slay [even] the beloved [fruit] of their womb. {17} My God will cast them away, because they did not hearken unto him: and they shall be wanderers among the nations.”


In Jay P. Green’s Interlinear Bible Judges 5:14a is rendered this way: “Out of Ephraim [came they] whose root [was] in Amalek,” as opposed to against Amalek.” There are many verses that speak of Ephraim’s (or Israel’s) sin and, like Judah, they both spiritually typify the churches and denominations that came under the wrath of God, as of May 21, 1988. I also tried looking for a direct “tie-in” between Ephraim and Amalek, but I was not able to find any verses to confirm this. However, when we recognize that Amalek was the grandson of Esau, then we can begin to see what God has in mind, by the association between Ephraim and Amalek:


Of Them Against Amalek [`Amaleq:H6002]


In Genesis 36:12 and 16 we learn: “And Timna was concubine to Eliphaz Esau's son; and she bare to Eliphaz Amalek: [`Amaleq:H6002] these [were] the sons of Adah Esau's wife… {16} Duke Korah, duke Gatam, [and] duke Amalek  [`Amaleq:H6002]: these [are] the dukes [that came] of Eliphaz in the land of Edom; these [were] the sons of Adah.”


Amalek is also mentioned in Balaam’s parable in Numbers 24:20 is this very significant statement, when we consider that there are only two spirtual “nations” in view - the elect and the non-elect: “And when he looked on Amalek, [`Amaleq:H6002] he took up his parable, and said, Amalek [`Amaleq:H6002] [was] the first of the nations; but his latter end [shall be] that he perish for ever.”


Deuteronomy 25:17-19 also provides some pertinent details; please note the frightening accusation at the end of verse 18, “and he feared not God”: “Remember what Amalek [`Amaleq:H6002] did unto thee by the way, when ye were come forth out of Egypt; {18} How he met thee by the way, and smote the hindmost of thee, [even] all [that were] feeble behind thee, when thou [wast] faint and weary; and he feared not God. {19} Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee [for] an inheritance to possess it, [that] thou shalt blot out the remembrance of Amalek [`Amaleq:H6002] from under heaven; thou shalt not forget [it].”


This is also corroborated by 1 Samuel 15:2 and 18 as well: “Thus saith the LORD of hosts, I remember [that] which Amalek [`Amaleq:H6002] did to Israel, how he laid [wait] for him in the way, when he came up from Egypt… {18} And the LORD sent thee [king Saul] on a journey, and said, Go and utterly destroy the sinners [chatta’:H2400] the Amalekites [`Amaleq:H6002], and fight against them until they be consumed.”


 After [’achar:H0310] Thee Benjamin [Binyamiyn:H1144] Among Thy People [`am:H5971]


The three terms in the next phrase only appear together in this verse, however, as with the preceding phrase, the first two words are found in four other verses; most notably is verse 8 of Hosea 5:1-15, and notice again the constant repetition of Israel, Ephraim and Judah:


“Hear ye this, O priests; and hearken, ye house of Israel; and give ye ear, O house of the king; for judgment [is] toward you, because ye have been a snare on Mizpah, and a net spread upon Tabor. {2} And the revolters are profound to make slaughter, though I [have been] a rebuker of them all. {3} I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou committest whoredom, [and] Israel is defiled. {4} They will not frame their doings to turn unto their God: for the spirit of whoredoms [is] in the midst of them, and they have not known the LORD. {5} And the pride of Israel doth testify to his face: therefore shall Israel and Ephraim fall in their iniquity; Judah also shall fall with them. {6} They shall go with their flocks and with their herds to seek the LORD; but they shall not find [him]; he hath withdrawn himself from them. {7] They have dealt treacherously against the LORD: for they have begotten strange children: now shall a month devour them with their portions. {8} Blow ye the cornet in Gibeah, [and] the trumpet in Ramah: cry aloud [at] Bethaven, after thee [’achar:H0310], O Benjamin [Binyamiyn:H1144]. {9} Ephraim shall be desolate in the day of rebuke: among the tribes of Israel have I made known that which shall surely be. {10} The princes of Judah were like them that remove the bound: [therefore] I will pour out my wrath upon them like water. {11} Ephraim [is] oppressed [and] broken in judgment, because he willingly walked after the commandment. {12} Therefore [will] I [be] unto Ephraim as a moth, and to the house of Judah as rottenness. {13} When Ephraim saw his sickness, and Judah [saw] his wound, then went Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal you, nor cure you of your wound. {14} For I [will be] unto Ephraim as a lion, and as a young lion to the house of Judah: I, [even] I, will tear and go away; I will take away, and none shall rescue [him]. {15} I will go [and] return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.”


In verse 8, three cities are mentioned - Gibeah, Ramah, and Bethaven - in connection with Benjamin. Gibeah was the location, where the man’s concubine was abused all night and left for dead in Judges 19. Ramah was the “high place” (situated on a hill) where (both true and) false worship took place, and Bethaven signifies the “house of sin,” where the worship of two (golden) calves (as in Egypt) took place, according to verse 5, as well as 8 and 9 of Hosea 10:1-15; note again the repetition of Israel, Samaria, Ephraim, and Judah, among others that are mentioned as well:


“Israel [is] an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the goodness of his land they have made goodly images. {2} Their heart is divided; now shall they be found faulty: he shall break down their altars, he shall spoil their images. {3} For now they shall say, We have no king, because we feared not the LORD; what then should a king do to us? {4} They have spoken words, swearing falsely in making a covenant: thus judgment springeth up as hemlock in the furrows of the field. {5} The inhabitants of Samaria shall fear because of the calves of Bethaven: for the people thereof shall mourn over it, and the priests thereof [that] rejoiced on it, for the glory thereof, because it is departed from it. {6} It shall be also carried unto Assyria [for] a present to king Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his own counsel. {7} [As for] Samaria, her king is cut off as the foam upon the water. {8} The high places also of Aven, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us. {9} O Israel, thou hast sinned from the days of Gibeah: there they stood: the battle in Gibeah against the children of iniquity did not overtake them. {10} [It is] in my desire that I should chastise them; and the people shall be gathered against them, when they shall bind themselves in their two furrows. {11} And Ephraim [is as] an heifer [that is] taught, [and] loveth to tread out [the corn]; but I passed over upon her fair neck: I will make Ephraim to ride; Judah shall plow, [and] Jacob shall break his clods. {12} Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for [it is] time to seek the LORD, till he come and rain righteousness upon you. {13} Ye have plowed wickedness, ye have reaped iniquity; ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men. {14} Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as Shalman spoiled Betharbel in the day of battle: the mother was dashed in pieces upon [her] children. {15} So shall Bethel (“house of God”) do unto you because of your great wickedness: in a morning shall the king of Israel utterly be cut off.”


We’ll have to stop here for today, and Lord willing continue with the next phrase, “out of Machir came down governors…”







Judges 5 - Part 21

Air Date: October 18, 2017


“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.”  


We have landed on verse 14, in our study of Judges 5 and the phrase,


Out Of Machir [Makiyr:H4353] Came Down [yarad:H3381] Governors [chaqaq:H2710]


Once again, these three terms only appear together here, so we will have to look at them separately.


Out Of Machir [Makiyr:H4353]


We read of Machir, the son of Manasseh, one of the two sons of Joseph in these next passages: 


Genesis 50:23 states, “And Joseph saw Ephraim's children of the third [generation]: the children also of Machir [Makiyr:H4353] the son of Manasseh [Menashsheh:H4519] were brought up upon Joseph's knees.”


We also read about the blessing of Jacob upon all the tribes prior to his death, and specifically upon the tribe of Joseph (he was given two tribes: Ephraim and Manasseh) - who typifies the Savior - as we learn from Genesis 49:22-26,  Joseph [Yowceph:H3130] [is] a fruitful bough, [even] a fruitful bough by a well; [whose] branches run over the wall: {23} The archers have sorely grieved him, and shot [at him], and hated him: {24} But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty [God] of Jacob; (from thence [is] the shepherd, the stone of Israel:) {25} [Even] by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: {26} The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph [Yowceph:H3130], and on the crown of the head of him that was separate from his brethren.”


Came Down [yarad:H3381] 


The word, “came down” in our phrase, “...out of Machir came down governors…” we have seen previously used a number of times in the book of Judges, and as recently as in verses 14-15 of this same chapter, in which it is translated as “went down” and “lighted down” repectively, concerning Barak (a type of Christ) and Sisera (a figure of Satan):


“And Deborah said unto Barak, Up; 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 [yarad:H3381] from mount Tabor, and ten thousand men after him. {15} And the LORD discomfited Sisera, and all [his] chariots, and all [his] host, with the edge of the sword before Barak; so that Sisera lighted down [yarad:H3381] off [his] chariot, and fled away on his feet.”


Even though it does not include this same word (H3381), we read of a similar blessing to that of Jacob by Moses in Deu 33:1-4, “And this [is] the blessing, wherewith Moses the man of God blessed the children of Israel before his death. {2} And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand [signifying Christ] [went] a fiery law for them. {3} Yea, he loved the people; all his saints [are] in thy hand: and they sat down at thy feet; [every one] shall receive of thy words. {4} Moses commanded us a law, [even] the inheritance of the congregation of Jacob.”


I think we can understand the reference to Machir - since he is Joseph’s grandson - to also represent Christ in this instance, in the same way that Amalek was Esau’s grandson. We also recognize that Christ came down from where? From Heaven or the Kingdom of God as both Savior and “Lawgiver,” as  the next word, “governors” spiritually highlights. 


Governors [chaqaq:H2710]


Actually in Judges 5 - Part 10 we considered this term “governors” (chaqaq:H2710), which we encountered previously in verse 9:


“My heart [is] toward the governors [chaqaq:H2710] of Israel, that offered themselves willingly among the people. Bless ye the LORD.”


This word is predominantly rendered as “lawgiver” pointing to the Lord Jesus Christ in the first instance, and secondly to the Bible which is the Divine Lawbook, as these next citations testify, in which God’s elect will obey, and those within the corporate church that under His wrath, cannot:


Verse 13 of Job 19:23-24 expresses this word as “they were printed”: “Oh that my words were now written! oh that they were printed [chaqaq:H2710] in a book. {24} That they were graven with an iron pen and lead in the rock for ever!”


In verse 30 of Isaiah 30:8-11, this term appears 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: {9} That this [is] a rebellious people, lying children, children [that] will not hear the law of the LORD: {10} Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: {11} Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.”


And Isaiah 33:22 renders this word as “our lawgiver”: “For the LORD [is] our judge, the LORD [is] our lawgiver, [chaqaq:H2710] the LORD [is] our king; he will save us.”


I’m also reminded of some New Testament passages that speak of the “Word” or “Law” “coming down” from Heaven:


Verse 17 of James 1:17-27 teaches: “Every good gift and every perfect gift is from above, and cometh down [katabaino:G2597] from the Father of lights, with whom is no variableness, neither shadow of turning. {18} Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. {19} Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: {20} For the wrath of man worketh not the righteousness of God. {21} Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. {22} But be ye doers of the word, and not hearers only, deceiving your own selves. {23} For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: {24} For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. {25} But whoso looketh into the perfect law of liberty, and continueth [therein], he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. {26} If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion [is] vain. {27} Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, [and] to keep himself unspotted from the world.”


John 3:13 powerfully affirms the divinity of the Lord Jesus Christ: “And no man hath ascended up to heaven, but he that came down [katabaino:G2597] from heaven, [even] the Son of man which is in heaven.”


John 6:32-68 is a chapter that contains  the most occurences of this Greek word (G2597): “Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. {33} For the bread of God is he which cometh down [katabaino:G2597]  from heaven, and giveth life unto the world. {34} Then said they unto him, Lord, evermore give us this bread. {35} And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. {36} But I said unto you, That ye also have seen me, and believe not. {37} All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. {38} For I came down [katabaino:G2597]  from heaven, not to do mine own will, but the will of him that sent me. {39} And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. {40} And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. {41} The Jews then murmured at him, because he said, I am the bread which came down [katabaino:G2597]  from heaven. {42} And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down [katabaino:G2597]  from heaven? {43} Jesus therefore answered and said unto them, Murmur not among yourselves. {44} No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. {45} It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. {46} Not that any man hath seen the Father, save he which is of God, he hath seen the Father. {47} Verily, verily, I say unto you, He that believeth on me hath everlasting life. {48} I am that bread of life. {49} Your fathers did eat manna in the wilderness, and are dead. {50} This is the bread which cometh down [katabaino:G2597]  from heaven, that a man may eat thereof, and not die. {51} I am the living bread which came down [katabaino:G2597]  from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. {52} The Jews therefore strove among themselves, saying, How can this man give us [his] flesh to eat? {53} Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. {54} Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. {55} For my flesh is meat indeed, and my blood is drink indeed. {56} He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. {57} As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. {58} This is that bread which came down [katabaino:G2597]  from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever. {59} These things said he in the synagogue, as he taught in Capernaum. {60} Many therefore of his disciples, when they had heard [this], said, This is an hard saying; who can hear it? {61} When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you? {62} [What] and if ye shall see the Son of man ascend up where he was before? {63} It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, [they] are spirit, and [they] are life. {64} But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. {65} And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. {66} From that [time] many of his disciples went back, and walked no more with him. {67} Then said Jesus unto the twelve, Will ye also go away? {68} Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.


 And Out Of Zebulun [Zebuwluwn:H2074] They That Handle [mashak:H4900] The Pen [shebet:H7626] Of The Writer [caphar:H5608]


The last phrase in verse 14 says: “... and out of Zebulun they that handle the pen of the writer.”

Once again these words are not found together, but here, with the exception of the first two words: “and out of Zebulun” and “they that handle” which only surface together in Judges 4:6-7,


“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  [mashak:H4900] toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun? [Zebuwluwn:H2074] {7} And I will draw [mashak:H4900] unto thee to the river Kishon Sisera, the captain of Jabin's army, with his chariots and his multitude; and I will deliver him into thine hand.


This citation acknowledges God’s command through Judge Deborah (she typifies the Word of God) to Barak (a type of the Lord Jesus) to take 10,000 men of the tribes of Naphtali and Zebulun (because of their proximity) to fight against Sisera and his forces. 

It looks like we’ll have to stop here, and continue with the rest of verse 14 in our next study.


Judges 5 - Part 22

Air Date: October 20, 2017


“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.” 


In our previous study we left off at the last part of verse 14, with regards to the tribe of Zebulun in the phrase  “...they that handle the pen of the writer.”  You will recall that Zebulun, along with Naphtali were the two tribes that Judge Deborah had told Barak would help him to fight against Sisera and his army. Let’s begin by looking at the term, “they that handle,” as we attempt to discover the spiritual meaning of this curious phrase and why God chose to single out Zebulun with respect to the declaration, “...they that handle the pen of the writer.” 


They That Handle [mashak:H4900] 


This Hebrew word, “they that handle,” is utilized in some significant citations as the succeeding verses reveal:


We encountered this word earlier in Judges 4:6-7, in which it is rendered in verse 7, as “And I will draw”: “And she sent and called Barak the son of Abinoam out of Kedeshnaphtali, and said unto him, Hath not the LORD God of Israel commanded, [saying], Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun?{7} And I will draw [mashak:H4900] unto thee to the river Kishon Sisera, the captain of Jabin's army, with his chariots and his multitude; and I will deliver him into thine hand.” 


In verse 28 of Genesis 37:23-28, this term is translated as “and they drew”: “And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, [his] coat of [many] colours that [was] on him; {24} And they took him, and cast him into a pit: and the pit [was] empty, [there was] no water in it. {25} And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry [it] down to Egypt. {26} And Judah said unto his brethren, What profit [is it] if we slay our brother, and conceal his blood? {27} Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he [is] our brother [and] our flesh. And his brethren were content. {28} Then there passed by Midianites merchantmen; and they drew [mashak:H4900] and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty [2 = “caretakers of the Gospel” X 10 = “the completion of whatever is in view”] [pieces] of silver: and they brought Joseph into Egypt.”


Exodus 12:21-28 describes the institution of the Passover and the Feast of Unleavened Bread - both of which point to the Atonement of Christ prior to the foundation of the world, and in verse 21, this word is rendered, “draw out”: “Then Moses called for all the elders of Israel, and said unto them, Draw out [mashak:H4900] and take you a lamb according to your families, and kill the passover. {22} And ye shall take a bunch of hyssop, and dip [it] in the blood that [is] in the bason, and strike the lintel and the two side posts with the blood that [is] in the bason; and none of you shall go out at the door of his house until the morning. {23} For the LORD will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite [you]. {24} And ye shall observe this thing for an ordinance to thee and to thy sons for ever. {25} And it shall come to pass, when ye be come to the land which the LORD will give you, according as he hath promised, that ye shall keep this service. {26} And it shall come to pass, when your children shall say unto you, What mean ye by this service? {27} That ye shall say, It [is] the sacrifice of the LORD'S passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head and worshipped. {28} And the children of Israel went away, and did as the LORD had commanded Moses and Aaron, so did they.”


Prior to Moses receiving the 10 Commandments in Exodus 20, chapter 19 describes the events leading up to God’s fearfully awesome descent on top of Mount Sinai, and in verse 13 of Exodus 19:10-13, and 16-19 this word is expressed as “soundeth long,” in this account, of which Hebrews 12:18-21, and 25-29 provide an important commentary, relating it to our present, “day of judgment,”: “And the LORD said unto Moses, Go unto the people, and sanctify them to day and to morrow, and let them wash their clothes, {11} And be ready against the third day: for the third day the LORD will come down in the sight of all the people upon mount Sinai. {12} And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, [that ye] go [not] up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death: {13} There shall not an hand touch it, but he shall surely be stoned, or shot through; whether [it be] beast or man, it shall not live: when the trumpet jubilee [yowbel:H3104 - should always be translated as “jubilee” - pointing to the proclamation of liberty from sin and Satan] soundeth long, [mashak:H4900] they shall come up to the mount… {16} And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet [showfar:H7782 - should always be translated as “ram’s horn”] ram’s horn exceeding loud; so that all the people that [was] in the camp trembled. {17} And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount. {18} And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. {19} And when the voice of the trumpet [showfar:H7782 - should always be translated as “ram’s horn” ] ram’s horn sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice.”


Similarly, Joshua 6:1-5 describes the assault on the city of “palm trees” as Jericho signifies: “Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in. {2} And the LORD said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, [and] the mighty men of valour. {3} And ye shall compass the city, all [ye] men of war, [and] go round about the city once. Thus shalt thou do six days. {4} And seven priests shall bear before the ark seven trumpets of rams' horns [(showfar:H7782) - should always  be translated “ram’s(s’) horns”] of the jubilees [yobel:H3104 - should always be translated as “jubilee” - pointing to the proclamation of liberty from sin and Satan] and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets with the rams’ horns [(showfar:H7782) - should always  be translated “ram’s(s’) horns”]  {5} And it shall come to pass, that when they make a long [mashak:H4900] [blast] with the ram's [yobel:H3104 - should always be translated as “jubilee”] horn of jubilee, [and] when ye hear the sound of the trumpet rams’ horn [(showfar:H7782) - should always  be translated “ram’s horn”], all the people shall shout with a great shout [teruwah:H8643]; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him.”


Mr. Camping went into quite a bit of detail regarding the incorrect usage of these three words, and this information can be found on pages 237-242 of his book, Time Has An End. Well, let’s look at at two more verses, and then we’ll move on to our next word:


Jeremiah 31:3 declares God’s great love for each of His elect: “The LORD hath appeared of old unto me, [saying], Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn [mashak:H4900] thee.”


Verse 4 of Hosea 11:1-8  proclaims, “When Israel [was] a child, then I loved him, and called my son out of Egypt. {2} [As] they called them, so they went from them: they sacrificed unto Baalim, and burned incense to graven images.  {3} I taught Ephraim also to go, taking them by their arms; but they knew not that I healed them.  {4}  I drew [mashak:H4900] them with cords of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, and I laid meat unto them.... {5} He shall not return into the land of Egypt, but the Assyrian shall be his king, because they refused to return. {6} And the sword shall abide on his cities, and shall consume his branches, and devour [them], because of their own counsels. {7} And my people are bent to backsliding from me: though they called them to the most High, none at all would exalt [him]. {8} How shall I give thee up, Ephraim? [how] shall I deliver thee, Israel? how shall I make thee as Admah? [how] shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together.” 


The Pen [shebet:H7626]


The next term that we want to investigate is word “the pen” in the phrase, “...they that handle the pen of the writer.” It is only rendered as “the pen” in this verse, as far as I could tell. In every other instance, it’s rendered as either “tribe,” “rod,” or “sceptre,” etc., as the following citations reveal:


As I’ve mentioned before, Genesis 49 has to do with Jacob’s blessing on each of his children - as the heads of their 12 tribes - and this word surfaces in verses 10 and 28 as “the scepte” and “tribes” respectively: The sceptre [shebet:H7626 - typifying the Lord Jesus Christ as “the lion of the tribe of Judah”] shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh [“Christ”] come; and unto him [shall] the gathering of the people [be]. ... {28} All these [are] the twelve tribes [shebet:H7626] of Israel: and this [is it] that their father spake unto them, and blessed them; every one according to his blessing he blessed them.”


Numbers 24:17 - which is part of Balaam’s parable - also pictures Christ as “The Sceptre”: “I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre [shebet:H7626] shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.”


Deuteronomy 5:23, “And it came to pass, when ye heard the voice out of the midst of the darkness, (for the mountain did burn with fire,) that ye came near unto me, [even] all the heads of your tribes, [shebet:H7626] and your elders;”


Reminding us of Hebrews 12:15-17, verses 18 and 21 of Deuteronomy 29:14-23 utilize this expression as well: “Neither with you only do I make this covenant and this oath; {15} But with [him] that standeth here with us this day before the LORD our God, and also with [him] that [is] not here with us this day: {16} (For ye know how we have dwelt in the land of Egypt; and how we came through the nations which ye passed by; {17} And ye have seen their abominations, and their idols, wood and stone, silver and gold, which [were] among them:) {18} Lest there should be among you man, or woman, or family, or tribe, [shebet:H7626] whose heart turneth away this day from the LORD our God, to go [and] serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood; {19} And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst: {20} The LORD will not spare him, but then the anger of the LORD and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the LORD shall blot out his name from under heaven. {21} And the LORD shall separate him unto evil out of all the tribes [shebet:H7626] of Israel, according to all the curses of the covenant that are written in this book of the law: {22} So that the generation to come of your children that shall rise up after you, and the stranger that shall come from a far land, shall say, when they see the plagues of that land, and the sicknesses which the LORD hath laid upon it; {23} [And that] the whole land thereof [is] brimstone, and salt, [and] burning, [that] it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom, and Gomorrah, Admah, and Zeboim, which the LORD overthrew in his anger, and in his wrath:”


We’re going to have to stop here, and Lord willing, pick this up in our next lesson.





Judges 5 - Part 23

Air Date: October 23, 2017


“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.” 


In our previous study we were looking at the term “the pen” in the last phrase of verse 14: “... and out of Zebulun they that handle the pen of the writer.” Because of time, I was unable to consider some of the other citations that contain this word, and so we can do so now. I previously remarked that this word, “the pen,” is only translated this way, in this verse. In every other passage, it is rendered as “tribe,” “sceptre,” or “rod,” etc. We also want to discover, Lord willing,  the spiritual implications of this phrase as it relates to the tribe of Zebulun.


The Pen [shebet:H7626] (Cont.)


Verse 9 of Psalm 2:4 is a most important psalm as it alludes to Christ being slain from the foundation of the world, and our present “day of judgment,” in which Christ is indeed ruling the world with ‘with a rod’ of iron,” which is how this is worded; at the same time, God is also “feeding” His people spiritually, as the word, “shall rule” [in Revelation 19:15 - “poimaino” (G4165)] carries this dual meaning: 


Thou shalt break them with a rod [shebet:H7626] of iron; thou shalt dash them in pieces like a potter's vessel.”


Psalm 23:4 announces: “Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou [art] with me; thy rod [nacak:H7626] and thy staff they comfort me.


Psalm 45:6 extols the authority of the Lord Jesus, as “King of kings, and LORD of lords”:  “Thy throne, O God, [is] for ever and ever: the sceptre [nacak:H7626] of thy kingdom [is] a right sceptre.” [nacak:H7626]


Verse 2 of Psalm 74:1-2 also has in view the Atonement that was offered prior to Creation: “Remember thy congregation, [which] thou hast purchased of old; the rod [nacak:H7626] of thine inheritance, [which] thou hast redeemed; this mount Zion, wherein thou hast dwelt.”


Verse 4 of Isaiah 11:4 provides this description of the Savior: “But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod [nacak:H7626] of his mouth, and with the breath of his lips shall he slay the wicked.”


Lamentations 3:1 points to Christ under the wrath of God from the foundation of the world: “I [am] the man [that] hath seen affliction by the rod [nacak:H7626] of his wrath.”


Of The Writer [caphar:H5608]


The next term we want to examine is “of the writer”:


In Psalm 79:13, it is rendered as “we will shew forth”: “So we thy people and sheep of thy pasture will give thee thanks for ever: we will shew forth [caphar:H5608] thy praise to all generations.”


In Ezekiel 9:2-3, it is translated as “with a writer’s” and “which had the writer’s”: “And, behold, six men came from the way of the higher gate, which lieth toward the north, and every man a slaughter weapon in his hand; and one man among them [was] clothed with linen, with a writer's [caphar:H5608] inkhorn by his side: and they went in, and stood beside the brasen altar. {3} And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which [had] the writer's [caphar:H5608] inkhorn by his side;”


On the other hand, in Jeremiah 33:22, it is rendered as “cannot be numbered”: “As the host of heaven cannot be numbered, [caphar:H5608] neither the sand of the sea measured: so will I multiply the seed of David my servant, and the Levites that minister unto me.”


As I mentioned earlier today, Psalm 2:7 is a reference to the Atonement “from the foundation of the world,” and this word is expressed as”: “I will declare [caphar:H5608] the decree: the LORD hath said unto me, Thou [art] my Son; this day have I begotten thee.”


In Psalm 22:17, 22, 30, this term is rendered in three different ways:I may tell [caphar:H5608] all my bones [referring to the “members” of the Body of Christ]: they look [and] stare upon me. ... {22} I will declare [caphar:H5608] thy name unto my brethren: in the midst of the congregation will I praise thee. ... {30} A seed shall serve him; it shall be accounted [caphar:HH5608] to the Lord for a generation.”


Psalm 40:5 “Many, O LORD my God, [are] thy wonderful works [which] thou hast done, and thy thoughts [which are] to us-ward: they cannot be reckoned up in order unto thee: [if] I would declare and speak [of them], they are more than can be numbered.” [caphar:H5608]


So How Can One Spiritually Understand “...Out Of Zebulun They That Handle The Pen Of The Writer.” 


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


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


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


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


“And she sent and called Barak the son of Abinoam out of Kedeshnaphtali, and said unto him, Hath not the LORD God of Israel commanded, [saying], Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun? {7} And I will draw  [mashak:H4900] unto thee to the river Kishon Sisera, the captain of Jabin's army, with his chariots and his multitude; and I will deliver him into thine hand.”


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


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


I mentioned in out last study that Mr. Camping made the point that “yowbel” should always be translated as “jubilee” - pointing to the proclamation of liberty from sin and Satan which was fulfilled on May 21, 2011, when all of God’s elect were brought safely into the Kingdom of God.


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


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


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


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


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


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


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


The same word for “tongue”  is also found in verse 1 of Psalm 45:1-6, in a positive way. In this glorious affirmation of God the Son we find the same term, rendered “the pen” (shebet:H7626) in our phrase, but in verse 6, it is translated as “sceptre” twice; the same term for “of the writer” in Judges 5:14 is expressed as “writer” here in Psalm 45:1. Additionally, there is another Hebrew word, which is worded as “[is] the pen,” (`et:H5842) and God equates this term with “my tongue” referring to the Lord Jesus Christ (represented by David) and the Word of God:


“[To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves.] My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue [lashown:H3956] [is] the pen [`et:H5842] of a ready writer. [caphar:H5608] {2} Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever. {3} Gird thy sword upon [thy] thigh, O [most] mighty, with thy glory and thy majesty. {4} And in thy majesty ride prosperously because of truth and meekness [and] righteousness; and thy right hand shall teach thee terrible things. {5} Thine arrows [are] sharp in the heart of the king's enemies; [whereby] the people fall under thee. {6} Thy throne, O God, [is] for ever and ever: the sceptre [nacak:H7626] of thy kingdom [is] a right sceptre.” [nacak:H7626] 


Verse 24 of Job 19:23-24 contains the identical word for “pen” as found in Psalm 45:1, Oh that my words [millah:H4405] were now written! oh that they were printed [chaqaq:H2710 - same word as “lawgiver” or “governor”]  in a book! {24} That they were graven with an iron pen [`et:H5842] and lead in the rock for ever! 


Similarly, in 2 Samuel 23:1-2 we find the same terms “and his word” and “was in my tongue”: “Now these [be] the last words of David. David the son of Jesse said, and the man [who was] raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said, {2} The Spirit of the LORD spake by me, and his word [millah:H4405] [was] in my tongue”  [lashown:H3956] 


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

On that wonderful note, we’ll stop here, and Lord willing, continue our study in the book of Judges in our next lesson.




Judges 5 - Part 24

Air Date: October 25, 2017


“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.” 


In our examination of Judges 5, we have arrived at verses 14-18 in a section that deals with 9 of the 12 tribes of Israel, and we have found both positive as well as negative statements with respect to the various tribes that we have considered thus far. We also wonder why Reuben and Issachar are repeated twice, as well as Manasseh - even though he is not mentioned directly - but indirectly through his grandson (Machir), and great-grandson (Gilead). So we are faced with a number of questions that require answers, if God graciously sees fit to open our understanding to them. Let’s begin with the phrase,


And The Princes [sar:H8269] Of Issachar [Yissaskar:H3485] [Were] With Deborah [Debowrah:H1683]


These terms only appear together in this one verse, so, once again we will have to consider them individually to see what God might reveal, according to His will. And we always have to keep this principle in mind that we are absolutely dependent on Him for anything that we might discover - and this should keep us very humble and prayerful - as we beseech God for His wisdom to understand the parabolic meaning of His Word.


Issachar [Yissaskar:H3485] - A Closer Look


I think we’ll start by looking at Issachar first, as there are some very intriguing pronouncements that God makes concerning him, which Lord willing, will enable us to get a better understanding of who he represents spiritually as well as his connection to Deborah, Barak, and Zebulun, as well as some of the other tribes in Judges 5.


In Genesis 30:14-18, we read of the events leading up to the birth of Issachar (Yissakar:H3485): 


“And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to Leah, Give me, I pray thee, of thy son's mandrakes. {15} And she said unto her, [Is it] a small matter that thou hast taken my husband? and wouldest thou take away my son's mandrakes also? And Rachel said, Therefore he shall lie with thee to night for thy son's mandrakes. {16} And Jacob came out of the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me; for surely I have hired thee with my son's mandrakes. And he lay with her that night. {17} And God hearkened unto Leah, and she conceived, and bare Jacob the fifth son. {18} And Leah said, God hath given me my hire [sakar:H7939], because I have given my maiden to my husband: and she called his name Issachar.


Issachar’s name (pronounced “Eesushar”)  is made up of two words, “lifting up or bearing up” (nasa’:H5375) and the main term, which is found in verse 18, rendered “my hire” (sakar:H7939) (or “reward”), and is pronounced “suhar.” This reminds us of “recompense of the reward” that we read about in the following three passages - all from the book of Hebrews:


Verse 2 of Hebrews 2:1-4 admonishes, “Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let [them] slip. {2} For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward [misthapodosia:G3405]; {3} How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard [him]; {4} God also bearing [them] witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?”


Verse 35 of Hebrews 10:35-39 also exhorts, “Cast not away therefore your confidence, which hath great recompence of reward. [misthapodosia:G3405] {36} For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. {37} For yet a little while, and he that shall come will come, and will not tarry. {38} Now the just shall live by faith: but if [any man] draw back, my soul shall have no pleasure in him. {39} But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.”


Likewise, verse 26 of  Hebrews 11:24-26 affirm: “By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; {25} Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; {26} Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.” [misthapodosia:G3405]


From these scriptures, one notes, how applicable they are to our current situation, as we too, await the “recompence of the reward” who is God Himself, as the root word for this term G3405, describes, which is only found in Hebrews 11:6, in an extremely significant citation, and is expressed as “a rewarder”:


“But without faith [it is] impossible to please [him]: for he that cometh to God must believe that he is, and [that] he is a rewarder [misthapodotes:G3406] of them that diligently seek him.” 


This is also substantiated by what we find in Genesis 15:1, which brings us full circle back to Issachar, as the word, “reward’ in this glorious verse, is the main word (sakar:H7939) that we saw earlier in Issachar’s compound name: “After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I [am] thy shield, [and] thy exceeding great reward.” [sakar:H7939]


In Genesis 49:13-15 we find the blessing of Jacob upon Issachar - Leah’s 5th son that she bore to Jacob -  and Jacob’s 9th: 


Zebulun shall dwell at the haven of the sea; and he [shall be] for an haven of ships; and his border [shall be] unto Zidon. {14} Issachar [is] a strong ass couching down between two burdens: {15} And he saw that rest [was] good, and the land that [it was] pleasant; and bowed his shoulder to bear, and became a servant unto tribute.”


 Issachar [Yissakar:H3485] [Is] A Strong [gerem:H1634] Ass [chamowr:H2543]


With that background, let’s investigate the first term in the phrase, “Issachar [is] a strong ass…,” which is this word, “strong,” which appears in four other citations as well, and stems from an identically spelled root word (garam:H1633), signifying “to break or gnaw bones.”


2 Kings 9:13 records when Jehu was crowned king, in accordance with God’s command: “Then they hasted, and took every man his garment, and put [it] under him on the top [gerem:H1634] of the stairs, and blew with trumpets, saying, Jehu is king.”


We read in Job 40:15-18 concerning “behemoth” (or Satan), in which this word is rendered, “his bones” (in the second occurence): “Behold now behemoth, which I made with thee; he eateth grass as an ox. {16} Lo now, his strength [is] in his loins, and his force [is] in the navel of his belly. {17} He moveth his tail like a cedar: the sinews of his stones are wrapped together. {18} His bones [`etsem:H6106] [are as] strong pieces of brass; his bones [gerem H1634] [are] like bars of iron.”


Proverbs 17:22 also states, “A merry heart doeth good [like] a medicine: but a broken spirit drieth the bones.” [gerem:H1634]


And Proverbs 25:15 maintains, “By long forbearing is a prince persuaded, and a soft tongue breaketh the bone.” [gerem:H1634]


 Ass [chamowr:H2543]


We have already considered the next word, “ass,”  in some of our past studies in the book of Judges before, as it refers to usaved mankind, as we read, for example, in Exodus 13:13, and 34:20, 


“And every firstling of an ass [chamowr:H2543] thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the firstborn of man among thy children shalt thou redeem… {34:20} But the firstling of an ass [chamowr:H2543] thou shalt redeem with a lamb: and if thou redeem [him] not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty.”


In Zechariah 9:9 we recognize the fulfillment of this prophecy when the Lord Jesus entered Jerusalem on “Palm Sunday,” riding on two donkeys, representing the elect - and the number 2 typifies the “custodians of the Gospel”: “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 upon an ass, [chamowr:H2543] and upon a colt the foal of an ass.”


Couching Down [rabats:H7257] Between Two Burdens [mishpath:H4942]


The next phrase in Genesis 49:14, is: “...crouching down between two burdens,” which is comprised of two terms. Actually, the word, “between two burdens” is only found in one other place - and it so happens to be in Judges 5:16, where it is rendered as “the sheepfolds”:


“Why abodest thou among the sheepfolds [mishpath:H4942], to hear the bleatings of the flocks? For the divisions of Reuben [there were] great searchings of heart.”


In John 10:16 the Lord makes reference to “other sheep” - other than the “lost sheep of the house of Israel” (Matthew 15:24) to whom He was sent. We also know that the other “fold” would include those saved in the “early (Pentecostal) rain” (marking the beginning of the church age) as well as the “latter rain” (the last 17 years of the Great Tribulation):  


“And other sheep I have, which are not of this fold:[auleG833] them also I must bring, and they shall hear my voice; and there shall be one fold, [poimne:G4167] [and] one shepherd.”


Couching Down [rabats:H7257]


These next verses illustrate how God utilizes this term, “couching down,” as it relates to “sheep,” and we have to keep in mind that “sheep” typify people, as we read in Ezekiel 34, and in this context, God’s elect:


“And ye my flock, the flock of my pasture, [are] men, [and] I [am] your God, saith the Lord GOD.” 


Song of Solomon 1:7 states, “Tell me, O thou whom my soul loveth, where thou feedest, where thou makest [thy flock] to rest [rabats:H7257] at noon: for why should I be as one that turneth aside by the flocks of thy companions?”


And Jeremiah 33:12 proclaims: “Thus saith the LORD of hosts; Again in this place, which is desolate without man and without beast, and in all the cities thereof, shall be an habitation of shepherds causing [their] flocks to lie down.” [rabats:H7257]


Ezekiel 34:14-15 highlights God’s faithfulness to uphold all His promises to His people: “I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be: there shall they lie [rabats:H7257] in a good fold, and [in] a fat pasture shall they feed upon the mountains of Israel. {15} I will feed my flock, and I will cause them to lie down, [rabats:H7257] saith the Lord GOD.”


Zephaniah 3:13 provides this beautiful portrait of God’s redeemed people: “The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, [rabats:H7257] and none shall make [them] afraid.”


Genesis 49:15 spiritually pictures the Lord Jesus Christ as the “suffering Servant”: And he [Issachar] saw that rest [was] good, and the land that [it was] pleasant; and bowed his shoulder to bear, and became a servant unto tribute.”


And He Saw [ra’ah:H7200] That Rest [menuwchah:H4496] [Was] Good [towb:H2896]


The two words, “that rest” and “was good” only appear in two other citations, and we’ll look at one of them - in 1 Kings 8:56 - in Solomon’s prayer in the dedication of the newly built Temple, which exemplifies the completion of the Great Commission on May 21, 2011,


“Blessed [be] the LORD, that hath given rest [menuwchah:H4496] unto his people Israel, according to all that he promised: there hath not failed one word of all his good [towb:H2896] promise, which he promised by the hand of Moses his servant.”


And The Land [’erets:H776] That [It Was] Pleasant [na`em:H5276]


The terms, “and the land” and “that it [was] pleasant” are only found together in this passage, so we will have to examine them separately:


In Exodus 3:7-8 we find God revealing to Moses what He is planning to do with His corporate people: “And the LORD said, I have surely seen the affliction of my people which [are] in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; {8} And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land [’erets:H776] unto a good land [’erets:H776] and a large, unto a land [’erets:H776]  flowing with milk [typifying the “milk of the Word”] and honey [representing the sweetness of the Word of God]; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.”


That [It Was] Pleasant [na`em:H5276]


This expression appears in 7 other places, but we will just look at one of them - in verse 6 of Psalm 141:1-10, which again emphasizes the “sweetness” of the words of the Bible: 


“[A Psalm of David.] LORD, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee. {2} Let my prayer be set forth before thee [as] incense; [and] the lifting up of my hands [as] the evening sacrifice. {3} Set a watch, O LORD, before my mouth; keep the door of my lips. {4} Incline not my heart to [any] evil thing, to practise wicked works with men that work iniquity: and let me not eat of their dainties. {5} Let the righteous smite me; [it shall be] a kindness: and let him reprove me; [it shall be] an excellent oil, [which] shall not break my head: for yet my prayer also [shall be] in their calamities. {6} When their judges are overthrown in stony places, they shall hear my words; for they are sweet. [na`em:H5276] {7} Our bones are scattered at the grave's mouth, as when one cutteth and cleaveth [wood] upon the earth. {8} But mine eyes [are] unto thee, O GOD the Lord: in thee is my trust; leave not my soul destitute. {9} Keep me from the snares [which] they have laid for me, and the gins of the workers of iniquity. {10} Let the wicked fall into their own nets, whilst that I withal escape.”


I think we’ll stop here, and continue our investigation of Issachar in out next study.