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.

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Judges 6 - Part 1

June 19, 2019


Good Evening, and welcome to Searching The Scriptures! This is Judges 6 - Part 1, and today’s date is June 19th, 2019. I will read Judges 6:1-6,


“And the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years. {2} And the hand of Midian prevailed against Israel: [and] because of the Midianites the children of Israel made them the dens which [are] in the mountains, and caves, and strong holds. {3} And [so] it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east, even they came up against them; {4} And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor ass. {5} For they came up with their cattle and their tents, and they came as grasshoppers for multitude; [for] both they and their camels were without number: and they entered into the land to destroy it. {6} And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the LORD.”


And The Children [ben:H1121] Of Israel [Yisra`el:H3478] Did Evil [ra`:H7451] In The Sight [`ayin:H5869] Of The Lord [Yehovah:H3068]


At the onset of Judges 6:1-6 we witness once again, the first turn of the cycle - or Israel’s rebellion - as we have seen in previous chapters. In fact the five Hebrew words in this first phrase, “And the children of Israel did evil in the sight of the LORD…” appear  7 times in the book of Judges alone, 9 times in 2 Kings, and once in 2 Chronicles  and Jeremiah. This is also the case with the next phrase, “...and the LORD delivered them...”  For this reason, I won’t be going over that material again, and so we will move forward to the last part of verse 1, 


Them Into The Hand [yad:H3027] Of Midian [Midyan:H4080]

The two words,  “them into the hand” and “Midian” occur in verse two of this chapter as well: 


And the hand [yad:H3027] of Midian [Midyan:H4080]

  prevailed against Israel: [and] because of the Midianites [Midyan:H4080]

 the children of Israel made them the dens which [are] in the mountains, and caves, and strong holds.”


We have also run across the word “hand,” in some of our earlier studies, in which God allowed the Israelites to fall “into the hand” of the king of Mesopotamia, Moab, and Canaan, and we will see more examples of this as we continue our journey in the book of Judges. Let’s proceed to the next phrase, which is comprised of two terms:


Prevailed [`azaz:H5810] Against Israel [Yisra`el:H3478]


We find these two words together in a passage that we ran across before, in which the tables are turned and Israel prevailed in Judges 3:10, through the efforts of Judge Othniel against the king of Mesopotamia; the same term “hand” is also included in this citation:


“And the Spirit of the LORD came upon him, and he judged Israel, and went out to war: and the LORD delivered Chushanrishathaim king of Mesopotamia into his hand [yad:H3027]; and his hand [yad:H3027]  prevailed [`azaz:H5810] against Chushanrishathaim.”


This word, “prevailed” is translated primarily as “strengthen,” or “prevail” and is used in Scripture to characterize God and/or His elect, as well as the non-elect, as these next passages illustrate:


Psalm 9:19 proclaims: “Arise, O LORD; let not man prevail [`azaz:H5810]: let the heathen be judged in thy sight.”

Psalm 52:7 likewise affirms: “Lo, [this is] the man [that] made not God his strength; but trusted in the abundance of his riches, [and] strengthened [`azaz:H5810]  himself in his wickedness.”


By contrast, Psalm 68:28 maintains: “Thy God hath commanded thy strength: strengthen [`azaz:H5810] , O God, that which thou hast wrought for us.”


The next phrase in Judges 6:2 consists of two terms:


[And] Because [paniym:G6440] Of The Midianites [Midyan:H4080]


We are going to learn quite a bit about the Midianites, as chapters 6-8 are devoted to them; incidentally, the word “because” is generally rendered as “before” or “face” predominantly.


We read in Judges 6:6 and 11, “And Israel was greatly impoverished because [paniym:G6440] of the Midianites [Midyan:H4080]; and the children of Israel cried unto the LORD. ... {11} And there came an angel of the LORD, and sat under an oak which [was] in Ophrah, that [pertained] unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide [it] from the Midianites.” [Midyan:H4080]


Judges 8:28 renders “because” as “before”:  “Thus was Midian [Midyan:H4080] subdued before [paniym:G6440]  the children of Israel, so that they lifted up their heads no more. And the country was in quietness forty years in the days of Gideon.”


Lastly, Exodus 2:15 utilizes the word, “from the face” instead of “because”: “Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face [paniym:G6440]  of Pharaoh, and dwelt in the land of Midian [Midyan:H4080]: and he sat down by a well.”


In some of our previous studies we examined the phrase, “the children [ben:H1121] of Israel [Yisra`el:H3478],” so I won’t repeat that information other than to remind us that this phrase can refer to either corporate Israel or the elect , depending on the context. So, let us move on to the next phrase, as we learn what the Israelites did, in light of their subjugation under the “hand of the Midianites” - and remember that this came about as a result of them doing “...evil in the sight of LORD...” as verse 1 explained.


Made [`asah:H6213] Them The Dens [minharah:H4492] Which [Are] In The Mountains [har:H2022] And Caves [m@`arah:H4631] And Strong Holds [metsad:H4679]


This last phrase in verse two, “...made them the dens which [are] in the mountains, and caves, and strong holds,” is made up of five words that only appear together here, so we will have to examine them separately.


The Dens [minharah:H4492]


This expression, “the dens” occurs only in this passage, so we have to consider its root word, which is “nahar” (H5102), which is a very fascinating word, and like so many in the Bible, certainly not what one might expect to find. It crops up in the following six citations, as “flow” or “flow together” and “lightened”:


In verse 5 of Psalm 34:3-9, this word is rendered as, “unto him and were lightened”: “O magnify the LORD with me, and let us exalt his name together. 4 I sought the LORD, and he heard me, and delivered me from all my fears.{5} They looked unto him, and were lightened: [nahar:H5102] and their faces were not ashamed. {6} This poor man cried, and the LORD heard [him], and saved him out of all his troubles. {7} The angel of the LORD encampeth round about them that fear him, and delivereth them. {8} O taste and see that the LORD [is] good: blessed [is] the man [that] trusteth in him. {9} O fear the LORD, ye his saints: for [there is] no want to them that fear him.”


Verse 2 of Isaiah  2:1-4 maintain: “The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. {2} And it shall come to pass in the last days, [that] the mountain of the LORD'S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow [nahar:H5102]  unto it. {3} And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem. {4} And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.”


Verse 5 of Isaiah 60:1-7 assert: “Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee. {2} For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee. {3} And the Gentiles shall come to thy light, and kings to the brightness of thy rising. {4} Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at [thy] side.{5}Then thou shalt see, and flow together [nahar:H5102], and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee. {6} The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall shew forth the praises of the LORD. {7} All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory.”


Verse 12 of Jeremiah 31:7-15 announce: “For thus saith the LORD; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O LORD, save thy people, the remnant of Israel. {8} Behold, I will bring them from the north country, and gather them from the coasts of the earth, [and] with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither. {9} They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim [is] my firstborn. {10} Hear the word of the LORD, O ye nations, and declare [it] in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd [doth] his flock. {11} For the LORD hath redeemed Jacob, and ransomed him from the hand of [him that was] stronger than he. {12} Therefore they shall come and sing in the height of Zion, and shall flow together [nahar:H5102] to the goodness of the LORD, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all. {13} Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. {14} And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the LORD.”


Verse 1 of Micah 4:1-5 likewise proclaims this same theme of salvation: “But in the last days it shall come to pass, [that] the mountain of the house of the LORD shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow [nahar:H5102]  unto it.”


By contrast Jeremiah 51:44 acknowledges the fall or defeat of Babylon which spiritually took place on May 21, 2011, and corresponds spiritually to the second “Great Tribulation” period, known as the 70-year Babylonian  captivity in which the king of Babylon (Belshazzar) was defeated by Cyrus (aka, Darius) the Medo-Persian ruler, as Daniel had prophesied when he interpreted the “handwriting on the wall” in Daniel 5:  “And I will punish Bel in Babylon, and I will bring forth out of his mouth that which he hath swallowed up: and the nations shall not flow together [nahar:H5102]  any more unto him: yea, the wall of Babylon shall fall.”


In the foregoing references, we see two main things in view: one, the salvation of all of God’s elect during the last part of the Great Tribulation, (1994-2011), also known as the “latter rain.” Secondly, we see the destruction of Babylon - or Satan’s kingdom - even though God used it to bring judgment upon Judah and Jerusalem during that 70-year period from 609 BC - 539 BC (which mirrors the judgment of God upon His own “house” first - or the end time institutional churches and denominations, worldwide and without exception, as 1 Peter 4:17 and its Old Testament counterpart, Jeremiah 25:29 record).


We will have to stop here today, but we will continue our investigation on Judges 6:2, Lord willing, in our next study.







Judges 6 - Part 2

June 21, 2019


Good Evening, and welcome to Searching The Scriptures! This is Judges 6 - Part 2, and today’s date is June 21st, 2019. I will read Judges 6:1-6,


“And the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years. {2} And the hand of Midian prevailed against Israel: [and] because of the Midianites the children of Israel made them the dens which [are] in the mountains, and caves, and strong holds. {3} And [so] it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east, even they came up against them; {4} And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor ass. {5} For they came up with their cattle and their tents, and they came as grasshoppers for multitude; [for] both they and their camels were without number: and they entered into the land to destroy it. {6} And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the LORD.”


In our last study wee were investigating verse two, and the term, “dens,” and we left off at the phrase, “...which [are] in the mountains, and caves, and strong holds. We discovered that the word, “dens” (minharah:H4492) only appears in this passage, and that its root or parent word is “nahar” (H5102) is used chiefly as “flow” or “flow together” and the six citations in which this term is found relate to the “latter rain,” when God saved the last of His elect, culminating on May 21, 2011, which was the start of the day of judgment, which is a prolonged period of time, during which God is judging the world (or Babylon) - or the kingdom of Satan - and simultaneously feeding God’s elect with more and more truth that He is revealing from His Word. With that little review, let’s continue our examination of the rest of verse two:


Which [Are] In The Mountains [har:H2022]

We have already considered the word, “mountains” in some of our earlier studies, so I won’t repeat that information, other than to remind us that spiritually “mountains” refer to “kingdoms” - and there are only two kingdoms in this world: the kingdom of God, and the kingdom of Satan, which had been overthrown by the Lord Jesus Christ as of May 21, 2011, as is now ruling this world with a “rod of iron,” as Revelation 19:15 sets forth. With that in mind, let us proceed to the next two terms : 


And Caves [m@`arah:H4631] And Strong Holds [metsad:H4679]


These two expressions only appear together again in verse 27 of Ezekiel 33:27-31, “caves” and “forts,” in which God is referring to His judgment which fell upon Judah and Jerusalem, starting in 609 BC - 539 BC, in which they were overthrown by Nebuchadrezzar and the Babylonians for their disobedience to God’s Word; this is known as the Babylonian captivity, which lasted 70 years, and spiritually, mirrors the Great Tribulation of our day (May 21, 1988 - May 21, 2011), during which judgment began at “the house of God” (1 Peter 4:17 and Jeremiah 25:29) - namely the institutional churches and denominations, worldwide and without exception: 


“Say thou thus unto them, Thus saith the Lord GOD; [As] I live, surely they that [are] in the wastes [chorbah:H2723] shall fall by the sword, and him that [is] in the open [paniym:H6440] field [sadeh:H7704] will I give to the beasts to be devoured, and they that [be] in the forts [metsad:H4679] and in the caves [m@`arah:H4631] shall die of the pestilence. {28} For I will lay the land most desolate, and the pomp of her strength shall cease; and the mountains of Israel shall be desolate, that none shall pass through. {29} Then shall they know that I [am] the LORD, when I have laid the land most desolate because of all their abominations which they have committed. {30} Also, thou son of man, the children of thy people still are talking against thee by the walls and in the doors of the houses, and speak one to another, every one to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the LORD. {31} And they come unto thee as the people cometh, and they sit before thee [as] my people, and they hear thy words, but they will not do them: for with their mouth they shew much love, [but] their heart goeth after their covetousness.” 


A Closer Look At Ezekiel 27:33


By taking a closer look at Ezekiel 33:27, one notices that there are two other words that God utilizes in conjunction with “caves” and “strongholds,” and these are the terms, “wastes,” (chorbah:H2723) and “open (paniym:H6440) field.” (sadeh:H7440)  These three “locations” are linked to three specific aspects of God’s judgment: “wastes” is associated with “fall[ing] by the sword;” the “open field” with being “devoured” by “beasts;” and “caves and forts” with death by “pestilence.” The number three, spiritually, had to do with “the purpose of God” and what is in view in these references has to do with, “the purpose of God” in executing His judgment upon Israel, and by extension, the institutional churches and denominations during the Great Tribulation, and now during our present day of judgment, with the world at large. The following Scriptures illustrate how God employs these three terms - “wastes,” “open field,” and “caves and forts”:


Waste [chorbah:H2723]


In these next citations the same word for “waste” is rendered, “desolate,” and “desolations,” respectively:  


Jeremiah 7:34 declares in no uncertain terms that salvation was no longer viable in all the churches and denominations as of May 21, 1988, when the Holy Spirit abandoned that formerly divine institution for their rebellion against His Law: “Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride: for the land shall be desolate.” [chorbah:H2723]


And Daniel 9:2 specifically pinpoints the 70-year captivity: “In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations [chorbah:H2723] of Jerusalem.” 


Open [paniym:H6440] Field [sadeh:H7704]


These next verses speak of God’s judgment in connection with the “open field”:


Jeremiah 9:22 reveals, “Speak, Thus saith the LORD, Even the carcases of men shall fall as dung upon the open [paniym:H6440]  field [sadeh:H7704], and as the handful after the harvestman, and none shall gather [them].”


In recalling the spiritual birth of the nation of Israel in this historical parable, Ezekiel 16:5 testifies: “None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open [paniym:H6440]  field [sadeh:H7704], to the lothing of thy person, in the day that thou wast born.”


Similarly, Ezekiel 29:5 proclaims: “And I will leave thee [thrown] into the wilderness, thee and all the fish of thy rivers: thou shalt fall upon the open [paniym:H6440] fields [sadeh:H7704]; thou shalt not be brought together, nor gathered: I have given thee for meat to the beasts of the field and to the fowls of the heaven.”


And Ezekiel 32:4 adds: “Then will I leave thee upon the land, I will cast thee forth upon the open [paniym:H6440] field [sadeh:H7704], and will cause all the fowls of the heaven to remain upon thee, and I will fill the beasts of the whole earth with thee.”


Caves [m@`arah:H4631]

There are two more verses that are very significant, and which contain the word for “caves”  or “den” (m@`arah:H4631), and we find them in Isaiah 2:19, and Jeremiah 7:11 respectively:


Isaiah 2:19 acknowledges: “And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.”


Jeremiah 7:11 asks this rhetorical question regarding “the house of God”: “Is this house, which is called by my name, become a den [m@`arah:H4631] of robbers in your eyes? Behold, even I have seen [it], saith the LORD.”


When one turns to the New Testament, we discover additional confirmation that God did exactly what He said He would, as the following citations record:


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


Matthew 24:15-16 corroborates what took place at God’s “house,” which is the “holy place”: “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) {16} Then let them which be in Judaea flee into the mountains:” [the kingdom of  God/ the Word of God]


Lastly, 2 Thessalonians 2:3-12 in fulfillment of Isaiah 14:12-15, explains who “the man of sin” is (Satan), and how God allowed him to control all churches and denominations worldwide, and without exception, at the time of the end - which is the “falling away,” or “apostasy” spoken of in verse 3:


“Let no man deceive you by any means: for [that day shall not come], except there come a falling away [apostasia:G646] first, and that man of sin be revealed, the son of perdition; {4} Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God  SITTETH [ “to sit” = “to rule”] in the temple of God, shewing himself that he is God. {5} Remember ye not, that, when I was yet with you, I told you these things? {6} And now ye know what withholdeth that he might be revealed in his time. {7} For the mystery of iniquity doth already work: only he who now letteth [will let], until he be taken out of the way. {8} And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: {9} [Even him], whose coming is after the working of Satan with all power and signs and lying wonders, {10} And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. {11} And for this cause God shall send them strong delusion, that they should believe a lie: {12} That they all might be damned who believed not the truth, but had pleasure in unrighteousness.”


Isaiah 14:12-15 states, and please note the use of the personal pronoun, “I” and the same wording as in 2 Thessalonians 2, “TO SIT,” or “TO RULE”:

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


Let’s stop here for today, and Lord willing, in our next study, we will take a look at verse 3.










Judges 6 - Part 3

June 24, 2019


Good Evening, and welcome to Searching The Scriptures! This is Judges 6 - Part 3, and today’s date is June 24, 2019. I will read Judges 6:1-6,


“And the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years. {2} And the hand of Midian prevailed against Israel: [and] because of the Midianites the children of Israel made them the dens which [are] in the mountains, and caves, and strong holds. {3} And [so] it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east, even they came up against them; {4} And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor ass. {5} For they came up with their cattle and their tents, and they came as grasshoppers for multitude; [for] both they and their camels were without number: and they entered into the land to destroy it. {6} And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the LORD.”


In verse two we understood that in the historical context Israel “...made them the dens which [are] in the mountains, and caves, and strong holds,” to escape the oppression that God had sent them, by means of the Midianites. Spiritually, we noted that the “dens” referred to the influx of the “great multitude” during the “latter rain.” The “mountains” relate to the kingdom of God and the Bible, that God’s elect were told to flee to the “mountains” in Matthew 24:15-16, since God’s judgment had begun at God’s “house,” which He had handed over to Satan (“the abomination of desolation”):


“When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) {16} Then let them be in Judaea flee into the mountains:”


We also discovered that the  “caves and strongholds” only appear together in Ezekiel 33:27, which is emphasizing God’s judgment on Israel historically (as we have witnessed so often in the book of Judges), which in turn, points parabolically to God abandoning the institutional churches and denominations worldwide, and without exception, at the start of the Great Tribulation on May 21, 1988. To this I would also like to add that the expression “strongholds” can also refer to a place of refuge, as these next citations describe:


And Strong Holds [metsad:H4679]


1 Samuel 23:14 is typical of what David (a type of Christ) was forced to do frequently, as he was being constantly pursued by Saul (picturing the churches and denominations) who wanted to kill him, out of jealousy: 


“And David abode in the wilderness in strong holds [metsad:H4679], and remained in a mountain in the wilderness of Ziph. And Saul sought him every day, but God delivered him not into his hand.”


This same word is rendered as, “[shall be] the munitions” in verse 16 of  Isaiah 33:14-16, 


“The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings? {15} He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil; {16} He shall dwell on high: his place of defence [shall be] the munitions [metsad:H4679] of rocks: bread shall be given him; his waters [shall be] sure.”


With that in mind, let’s proceed on to verse 3, 


“And [so] it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east, even they came up against them;” 


And [So] It Was When Israel [Yisra`el:H3478] Had Sown [zara`:H2232]


The two expressions, “Israel” and “sown” only surface again in two other places - Leviticus 12:2 and Jeremiah 31:27 respectively:


Speak unto the children of Israel [Yisra`el:H3478] , saying, If a woman have conceived seed [zara`:H2232] and born a man child: then she shall be unclean seven days; according to the days of the separation for her infirmity shall she be unclean.”


In this latter verse, we find both the verb and noun forms of “sowing” and  “seed”: “Behold, the days come, saith the LORD, that I will sow [zara`:H2232 - a verb] the house of Israel [Yisra`el:H3478] and the house of Judah with the seed [zera`:H2233 - a noun] of man, and with the seed [zera`:H2233 - a noun] of beast.” 


On a historical level, God used “the Midianites” and “the Amalekites,” along with the “children of the east” - three enemies simultaneously - to afflict Israel. These three foes also emerge in verse 33 of this chapter, as well as in Judges 7:12.  In verse three we find them destroying the crops which the Israelites had planted. Actually, God had previously warned Israel that He would do this very thing, according to these next citations: 


Verse 16 of Leviticus 26:13-16 offers this admonition, and once again, both the noun and verb forms are included here as well:  “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 [zara`:H2232 - a verb]  your seed [zera`:H2233 - a noun]  in vain, for your enemies shall eat it.”


Hosea 8:7 provides a similar warning: For they have sown [zara`:H2232 - a verb] the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up.”


Even They Came Up [`alah:H5927] Against Them


The last expression in verse 3 is: “...even they came up against them…,” in which the word, “even they came up” (`alah:H5927) might be familiar, since we have seen it a number of times in some of our earlier studies, as it is commonly translated as “go up,” or “come up.” As a matter of fact, it surfaces 7 other times just in this chapter alone in verses 5, 8, 13, 21,26, 28, and 35; notice too, the many ways that is rendered even in this one chapter: 


For they came up [`alah:H5927] with their cattle and their tents, and they came as grasshoppers for multitude; [for] both they and their camels were without number: and they entered into the land to destroy it. ... {8} That the LORD sent a prophet unto the children of Israel, which said unto them, Thus saith the LORD God of Israel, I brought you up [`alah:H5927]  from Egypt, and brought you forth out of the house of bondage; ... {13} And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where [be] all his miracles which our fathers told us of, saying, Did not the LORD bring us up [`alah:H5927]  from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites… {21} Then the angel of the LORD put forth the end of the staff that [was] in his hand, and touched the flesh and the unleavened cakes; and there rose up [`alah:H5927]  fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the LORD departed out of his sight. ... {26} And build an altar unto the LORD thy God upon the top of this rock, in the ordered place, and take the second bullock, and offer [`alah:H5927]  a burnt sacrifice with the wood of the grove which thou shalt cut down. ... {28} And when the men of the city arose early in the morning, behold, the altar of Baal was cast down, and the grove was cut down that [was] by it, and the second bullock was offered [`alah:H5927]  upon the altar [that was] built. ... {35} And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up [`alah:H5927]  to meet them.”


Let’s continue on to verse 4…


“And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor ass.”


And They Encamped [chanah:H2583]


The first Hebrew word in verse 4 is translated by the English phrase, “And they encamped...” This is the first time that we encounter this term in the book of Judges, and here are some of the ways that God employs this word, which is primarily rendered as the verbs “pitch,” and “encamp”:


In Jeremiah 52:4 it is used in connection with “the king of Babylon” (aka, “Satan”) as he infiltrated the churches and denominations spiritually at the start of the Great Tribulation (May 21, 1988); this word is rendered as “and pitched against it”: “And it came to pass in the ninth year of his reign, in the tenth month, in the tenth [day] of the month, [that] Nebuchadrezzar king of Babylon came, he and all his army, against Jerusalem, and pitched against it, [chanah:H2583] and built forts against it round about.”


By contrast, Psalm 27:3 speaks of God’s wonderful protection that overshadows His saints, according to His divine purposes for them: “Though an host should encamp [chanah:H2583] against me, my heart shall not fear: though war should rise against me, in this [will] I [be] confident.”


Against Them And Destroyed [shachath:H7843]


The next word, “against them and destroyed” we have seen in a previous Judges study, as it surfaces in Judges 2:19 in describing part of the all too familiar cycle of “rebellion>oppression>deliverance>rest” that runs all through the book of Judges; additionally, you might recall that in BMI’s previous series on annihilation, we spent a good bit of time investigating this term, which is primarily translated as “destroy” or “corrupt.” Judges 2:19 renders this word as “and corrupted”:


“And it came to pass, when the judge was dead, [that] they returned, and corrupted [shachath:H7843] [themselves] more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way.” 


The Increase [yebuwl:H2981] Of The Earth [’erets:H776]


The next phrase, “the increase of the earth,” as well as the rest of verse 4 details the destruction that Israel faced by these three opposing forces. Some other examples of the usage of these two words together include:


Earlier in today’s study as we were looking at verse 16 in Leviticus 26, regarding “sowing” and “seed,” and then in verse 20 we find these two words, “ “And your strength shall be spent in vain: for your land [’erets:H776] shall not yield her increase [yebuwl:H2981], neither shall the trees of the land [’erets:H776]  yield their fruits.”


Deuteronomy 11:17 maintains: “And [then] the LORD'S wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit [yebuwl:H2981]; and [lest] ye perish quickly from off the good land [’erets:H776] which the LORD giveth you.”


Haggai 1:10 further adds: “Therefore the heaven over you is stayed from dew, and the earth [’erets:H776]  is stayed [from] her fruit.” [yebuwl:H2981]


It looks like we will have to stop here, and Lord willing, pick this up in our next study.




Judges 6 - Part 4

June 26, 2019


Good Evening, and welcome to Searching The Scriptures! This is Judges 6 - Part 4, and today’s date is June 26, 2019. I will read Judges 6:1-6,


“And the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years. {2} And the hand of Midian prevailed against Israel: [and] because of the Midianites the children of Israel made them the dens which [are] in the mountains, and caves, and strong holds. {3} And [so] it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east, even they came up against them; {4} And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor ass. {5} For they came up with their cattle and their tents, and they came as grasshoppers for multitude; [for] both they and their camels were without number: and they entered into the land to destroy it. {6} And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the LORD.”


The Increase [yebuwl:H2981] Of The Earth [’erets:H776]


In our previous study we left off at the phrase in verse 4,  “the increase of the earth,” which along with the rest of verse 4, details the extent of the pillage that Israel received by these three united forces. Some other examples of the usage of these two words together include:


Leviticus 26:20 which states: “And your strength shall be spent in vain: for your land [’erets:H776] shall not yield her increase [yebuwl:H2981], neither shall the trees of the land [’erets:H776]  yield their fruits.”


In Deuteronomy 11:17 these two words are rendered “nor her fruit” and “land”: “And [then] the LORD'S wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit [yebuwl:H2981]; and [lest] ye perish quickly from off the good land [’erets:H776] which the LORD giveth you.”


Haggai 1:10 likewise affirms: “Therefore the heaven over you is stayed from dew, and the earth [’erets:H776]  is stayed [from] her fruit.” [yebuwl:H2981]


Till Thou Come [bow:H935] Unto Gaza [`Azzah:H5804]


The next phrase, “till thou come unto Gaza” is comprised of two Hebrew words. Gaza was one of the 5 Philistine cities, and is a picture of the world, and those in the world are under God’s wrath - which is especially evident in our day - as the entire world is under His fierce judgment. These two terms only surface together again in three other places:


In Genesis 10:19, God describes the borders of the land of the Canaanites: “And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza [`Azzah:H5804]; as thou goest [bow:H935], unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha.”


Judges 16:1 is part of a long historical parable concerning Samson (who pictures Christ), and is this instance, goes to Gaza (i.e., “the world”), and has relations with a “harlot” (who typifies the elect that God saved out of the world): “Then went Samson to Gaza [`Azzah:H5804], and saw there an harlot, and went in [bow:H935] unto her.”


In Jeremiah 47:5, God links “baldness” (not having any hair - spiritually “hair” is associated with being under the headship of the Lord Jesus - so as not belonging to Him) with Gaza: “Baldness is come upon [bow:H935] Gaza; [`Azzah:H5804] Ashkelon is cut off [with] the remnant of their valley: how long wilt thou cut thyself?”


And Left [sha’ar:H7604] No Sustenance [michiah:H4241] For Israel [Yisra`el:H3478]


The next phrase, “...and left no sustenance for Israel…” is made up of three words which only appear together in this passage, so we will have to examine them individually:


And Left [sha’ar:H7604] 


The word, “and left” is primarily rendered as “leave,” or “remain.” Besides this reference, we encountered it previously in Judges 4:16, and we will see it again in Judges 7:3 respectively:


In Judges 4:16 this term is translated “left”: “But Barak pursued after the chariots, and after the host, unto Harosheth of the Gentiles: and all the host of Sisera fell upon the edge of the sword; [and] there was not a man left.” [sha’ar:H7604] 


And Judges 7:3 depicts part of the winnowing of Gideon’s army, in which this expression is rendered as “and there remained”: “Now therefore go to, proclaim in the ears of the people, saying, Whosoever [is] fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained [sha’ar:H7604] ten thousand.”


No Sustenance [michiah:H4241]


The degree of God’s chastisement against Israel is underscored by the words “and left no sustenance,” here in verse 4, and later in verse 6 we read that “...Israel was greatly impoverished…” which we can understand in the historical context, however we want to keep in mind that the spiritual time frame that is in view is the Great Tribulation, and what was one of the chief characteristics of that “time and season” with regard to national Israel, who represents the institutional churches and denominations that came under the wrath of GodLet’s read Amos 8:11-12, and notice Who (God) was responsible for sending that “famine...of hearing the words of the LORD”:


“Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD: {12} And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the LORD, and shall not find [it].” 


The following references contain this same term, “sustenance” (H4241), which is predominantly rendered as “reviving” or “quick” (i.e., “alive” or “living”):


In Genesis 45:5 Joseph comforts his half-brothers and Benjamin with these words, in which this term is rendered as “to preserve life”: “Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life.” [michyah:H4241]


And Ezra 9:8-9 acknowledges: “And now for a little space grace hath been [shewed] from the LORD our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving [michyah:H4241] in our bondage. {9} For we [were] bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving [michyah:H4241], to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem.”


Neither Sheep [seh:H7716] Nor Ox [showr:H7794]  Nor Ass [chamowr:H2453]


The severe judgment that Israel was subjected to, was equivalent to the directive that God had commanded them to obey, with regards to the nearby nations that they were to overthrow in the land of Canaan by killing all that breathed - a serious sign that God’s judgment is not to be taken lightly at all - as the following citations delineate, in which all three terms, “...sheep...ox...and ass” are utilized together:


Joshua 6:20-21 recounts: “So the people shouted when [the priests] blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. {21} And they utterly destroyed all that [was] in the city, both man and woman, young and old, and ox [showr:H7794], and sheep [seh:H7716], and ass [chamowr:H2453], with the edge of the sword.”


Similarly, 1 Samuel 15:3 commands:  “Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox [showr:H7794] and sheep [seh:H7716], camel and ass.” [chamowr:H2453]


The massacre at Nob - sanctioned by Saul and carried out single-handedly by Doeg the Edomite in 1 Samuel 22 is a historical parable relating to the corporate churches, which Saul typifies; please note the same reference to “oxen...asses ...and sheep”: “And Nob, the city of the priests, smote he with the edge of the sword, both men and women, children and sucklings, and oxen [showr:H7794], and asses [chamowr:H2453], and sheep [seh:H7716], with the edge of the sword.” 


Let’s now turn our attention to verse 5:


“For they came up with their cattle and their tents, and they came as grasshoppers for multitude; [for] both they and their camels were without number: and they entered into the land to destroy it.”

For They Came Up [`alah:H5927] With Their Cattle [miqneh:H4735] And Their Tents [’ohel:H168]


The first phrase in verse 5 is “For they came up with their cattle and their tents…” and consists of three Hebrew terms, the first of which, “For they came up” (`alah:H5927) was discussed in verse 3, so let’s investigate the other two - “with their cattle” and “and their tents”:


With Their Cattle [miqneh:H4735] And Their Tents [’ohel:H168]


Both of these words appear together in Genesis 4:20, for instance: 


“And Adah bare Jabal: he was the father of such as dwell in tents [’ohel:H168], and [of such as have] cattle.” [miqneh:H4735] 


Tending to “cattle” and living “in tents” is indicative of a nomadic lifestyle, down to our present day. You might also recall what Hebrews 11:8-10 states regarding the lifestyle of the patriarchs, which spiritually points to the transitory nature of this life - symbolized by a temporary structure, like a tent - as well as the task of “feeding cattle” (or sheep) whenever somebody was saved during the day of salvation, and by extension, this spiritual feeding is  of paramount importance during our current day of judgment:


“By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. {9} By faith he sojourned in the land of promise, as [in] a strange country, dwelling in tabernacles [which are “tents”] with Isaac and Jacob, the heirs with him of the same promise: {10} For he looked for a city which hath foundations, whose builder and maker [is] God.”


In 2 Chronicles 14:12-15 we learn what good king Asa and his army did after God gave him a tremendous victory over the Ethiopians, in which both of these words surface in verse 15:

“So the LORD smote the Ethiopians before Asa, and before Judah; and the Ethiopians fled. {13} And Asa and the people that [were] with him pursued them unto Gerar: and the Ethiopians were overthrown, that they could not recover themselves; for they were destroyed before the LORD, and before his host; and they carried away very much spoil. {14} And they smote all the cities round about Gerar; for the fear of the LORD came upon them: and they spoiled all the cities; for there was exceeding much spoil in them. {15} They smote also the tents [’ohel:H168] of cattle [miqneh:H4735], and carried away sheep and camels in abundance, and returned to Jerusalem.” 


So here in Judges 6:5, the tables are turned as God brings the Midianites, and the Amalekites, and the children of the east with their “tents” and “cattle” to presumably destroy Israel.


Lord willing, in our next study, we will continue our investigation of the rest of verse 5:




Judges 6 - Part 5

June 26, 2019


Good Evening, and welcome to Searching The Scriptures! This is Judges 6 - Part 5, and today’s date is June 228, 2019. I will read Judges 6:1-6,


“And the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years. {2} And the hand of Midian prevailed against Israel: [and] because of the Midianites the children of Israel made them the dens which [are] in the mountains, and caves, and strong holds. {3} And [so] it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east, even they came up against them; {4} And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor ass. {5} For they came up with their cattle and their tents, and they came as grasshoppers for multitude; [for] both they and their camels were without number: and they entered into the land to destroy it. {6} And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the LORD.”


We are down to the second part of verse 5, which describes these three foes who came against Israel, by God’s design: “...and they came as grasshoppers for multitude; [for] both they and their camels were without number: and they entered into the land to destroy it.” 


And They Came [bow:H935] [bow:H935] As [day:H1767] Grasshoppers [’arbeh:H697] For Multitude [rob:H7230]


We have already reviewed the word, “and they came”  in verse 4, so let’s consider the words, “as,” “grasshoppers” and  “for multitude” which are referring to the “Midianites,” the “Amalekites,” and the “children of the east.”  These three terms only appear together in this verse, so we will have to discuss them separately, and see if God will open our eyes to their spiritual meaning.


Grasshoppers [’arbeh:H697] 


This expression, “grasshoppers” is rendered as “locusts” 20 times and 4 times as “grasshoppers(s).” We will encounter it again in Judges 7:12, which is a similar passage to Judges 6:5,


“And the Midianites and the Amalekites and all the children of the east lay along in the valley like grasshoppers [’arbeh:H697] for multitude; and their camels [were] without number, as the sand by the sea side for multitude.”


 H697 stems from the root or parent word, “rabah” (H7235), which is translated primarily as “multiply” or “increase.” This reminds us of the plague of locusts - one of the 10 plagues - that God brought upon Egypt to show His mighty power, as one discovers in Exodus 10:4 and 12-14 for instance: 


“Else, if thou refuse to let my people go, behold, to morrow will I bring the locusts [’arbeh:H697] into thy coast: ... {12} And the LORD said unto Moses, Stretch out thine hand over the land of Egypt for the locusts [’arbeh:H697], that they may come up upon the land of Egypt, and eat every herb of the land, [even] all that the hail hath left. {13} And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all [that] night; [and] when it was morning, the east wind brought the locusts. [’arbeh:H697] {14} And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous [were they]; before them there were no such locusts [’arbeh:H697]  as they, neither after them shall be such.”


Additionally, we also find this same word in Deuteronomy 28, which is a chapter that lists God’s blessings and curses, which are contingent on obedience or disobedience to God’s commands as verse 15 explains; the term, “for the locust” surfaces in verse 38:


“But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee: ... {38} Thou shalt carry much seed out into the field, and shalt gather [but] little in; for the locust [’arbeh:H697]  shall consume it.” 


We understand that the “locusts” are indicative of God’s judgment. Furthermore the  Israelites were being chastised by these three heathen enemies for 7 years for their disobedience to His Word, which is why they are being referred to as “grasshoppers” or “locusts.” By contrast, God’s elect during our present day of judgment, are also likened to “locusts” as we read in Revelation 9:1-11, as God is working in and through them to declare that this world is under the wrath of God, and to “feed” God’s elect with the Word - even as He did with His people during the day of salvation:


“And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. {2} And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. {3} And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. {4} And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. {5} And to them it was given that they should not kill them, but that they should be tormented five months: and their torment [was] as the torment of a scorpion, when he striketh a man. {6} And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. {7} And the shapes of the locusts [were] like unto horses prepared unto battle; and on their heads [were] as it were crowns like gold, and their faces [were] as the faces of men. {8} And they had hair as the hair of women, and their teeth were as [the teeth] of lions. {9} And they had breastplates, as it were breastplates of iron; and the sound of their wings [was] as the sound of chariots of many horses running to battle. {10} And they had tails like unto scorpions, and there were stings in their tails: and their power [was] to hurt men five months. {11} And they had a king over them, [which is] the angel of the bottomless pit, whose name in the Hebrew tongue [is] Abaddon, but in the Greek tongue hath [his] name Apollyon.”


For Multitude [rob:H7230]


Let’s now move on to the next expression, “for multitude,” which is most often translated as “multitude,” or “abundance;” once again we find it employed in Judges 7:12 twice, (along with the term “like grasshoppers”):


“And the Midianites and the Amalekites and all the children of the east lay along in the valley like grasshoppers  for multitude [rob:H7230]; and their camels [were] without number, as the sand by the sea side for multitude.” [rob:H7230]


Quite often this word is used to describe some of God’s infinitely holy characteristics, as Job 37:23 maintains, in which it is translated as “and in plenty”: “[Touching] the Almighty, we cannot find him out: [he is] excellent in power, and in judgment, and in plenty [rob:H7230] of justice: he will not afflict.”


In Psalm 106:7, we are reminded of Israel’s failure to remember “the “multitude” of God’s “mercies”: “Our fathers understood not thy wonders in Egypt; they remembered not the multitude [rob:H7230] of thy mercies; but provoked [him] at the sea, [even] at the Red sea.”


Lamentations 1:5 reiterates this same sin, and the consequences for doing so: “Her adversaries are the chief, her enemies prosper; for the LORD hath afflicted her for the multitude [rob:H7230] of her transgressions: her children are gone into captivity before the enemy.”


Deuteronomy 28:62 echoes this as well: “And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; [rob:H7230] because thou wouldest not obey the voice of the LORD thy God.”


In Deuteronomy 10:22, God’s blessings upon His people is in evidence, as He fulfilled His promises to the patriarchs: “Thy fathers went down into Egypt with threescore and ten persons; and now the LORD thy God hath made thee as the stars of heaven for multitude.” [rob:H7230]


Lastly Psalm 37:11, emphasizes the eternal inheritance that God’s chosen saints will enjoy throughout eternity: “But the meek shall inherit the earth; and shall delight themselves in the abundance [rob:H7230] of peace.”


[For] Both They And Their Camels [gamal:H1581] Were Without Number [micpar:H4557]


The next two words in verse 5 are: “[for] both they and their camels” and “were without number;” they are only found together again in Judges 7:12, as we see once again the close affinity between Judges 6:5 and Judges 7:12,


“And the Midianites and the Amalekites and all the children of the east lay along in the valley like grasshoppers for multitude; and their camels [gamal:H1581] [were] without number [micpar:H4557], as the sand by the sea side for multitude.” 


And They Entered [bow:H935] Into The Land [’erets:H776] To Destroy It [shachath:H7843]


The last phrase in verse 5, “...and they entered into the land to destroy it,” contains three words that we have already considered in this series, so I won’t go over that material again, except to say that the intent of these three opposing forces was to “destroy” or as it is frequently translated, “corrupt” Israel because God was chastising them for 7 years - a number that signifies the “perfection” of whatever is in view - namely chastisement by the hand of God. So, with that in mind let’s proceed on to verse 6:


“And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the LORD.”


Was Greatly [m@`od:H3966] Impoverished [dalal:H1809] And The Children [ben:H1121] Of Israel [Yisra`el:H3478] Cried [za`aq:H2199] Unto The LORD ]Yehovah:H3068]


The two words “was greatly” and  “impoverished” are only found together in two other citations, which help us to see the extent of their suffering under the heel of these three heathen nations - and you will recall that the number three, points to “the purpose of God”:


These two words surface in verse 8 of Psalm 79:1-13, as “for we are brought low” and “very.” I will quote this psalm in its entirety as it ties into Judges 6:6-7, and we see the cycle of “rebellion>chastisement> deliverance>rest” transition from “chastisement” to “deliverance” as Israel acknowledges their sin, and cries out to God for His mercy; spiritually this has to do with God’s judgment beginning at His own “house”:


“[A Psalm of Asaph.] O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps. {2} The dead bodies of thy servants have they given [to be] meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth. {3} Their blood have they shed like water round about Jerusalem; and [there was] none to bury [them]. {4} We are become a reproach to our neighbours, a scorn and derision to them that are round about us. {5} How long, LORD? wilt thou be angry for ever? shall thy jealousy burn like fire? {6} Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name. {7}For they have devoured Jacob, and laid waste his dwelling place. {8} O remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought [dalal:H1809] very [m@`od:H3966]  low. [dalal:H1809] {9} Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name's sake. {10} Wherefore should the heathen say, Where [is] their God? let him be known among the heathen in our sight [by] the revenging of the blood of thy servants [which is] shed. {11} Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die; {12} And render unto our neighbours sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord. {13} So we thy people and sheep of thy pasture will give thee thanks for ever: we will shew forth thy praise to all generations.”

 

Psalm 142:6 also contain these same two expressions: “Attend unto my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I.”


And The Children [ben:H1121] Of Israel [Yisra`el:H3478] Cried [za`aq:H2199] Unto The LORD ]Yehovah:H3068]


We have run across the last phrase in verse 6, “...and the children of Israel cried unto Jehovah.” numerous times already in the book of Judges, so in our next study we will pick up with verse 7. 









Judges 6 - Part 6

July 1, 2019


Good Evening, and welcome to Searching The Scriptures! This is Judges 6 - Part 6, and today’s date is July 1, 2019. I will read Judges 6:7-11,


“And it came to pass, when the children of Israel cried unto the LORD because of the Midianites, {8} That the LORD sent a prophet unto the children of Israel, which said unto them, Thus saith the LORD God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage; {9} And I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drave them out from before you, and gave you their land; {10} And I said unto you, I [am] the LORD your God; fear not the gods of the Amorites, in whose land ye dwell: but ye have not obeyed my voice. {11} And there came an angel of the LORD, and sat under an oak which [was] in Ophrah, that [pertained] unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide [it] from the Midianites.”


We have already considered the terms in verse 7 in some of our previous lessons, as we see the cycle of “rebellion>oppression>deliverance>rest” begin to turn once again from “oppression” to “deliverance,” as the Israelites cry out to God because of the domination of the Midianites. With that in mind, let’s begin by focusing on verse 8, and the first phrase, which consists of three main words: 


That The LORD [Yehovah:H3068] Sent [shalach:H7971] A Prophet [’iysh:H376] [nabiy’:H5030]


This phrase is found repeatedly throughout the Old Testament, as the LORD would frequently send His prophets to declare His holy commandments to His corporate people, as Jeremiah 25:4 portrays, which sadly they rebuffed:


And the LORD [Yehovah:H3068]  hath sent [shalach:H7971] unto you all his servants the prophets [nabiy’:H5030], rising early and sending [shalach:H7971]  [them]; but ye have not hearkened, nor inclined your ear to hear.”

The other equally sinful illustration in which these three terms appear, concerns false prophets - purporting to be God’s true prophets - as Jeremiah 14:14-15 discloses: 


Then the LORD [Yehovah:H3068]  said unto me, The prophets [nabiy’:H5030] prophesy lies in my name: I sent [shalach:H7971] them not, neither have I commanded them, neither spake unto them: they prophesy unto you a false vision and divination, and a thing of nought, and the deceit of their heart. {15} Therefore thus saith the LORD [Yehovah:H3068]  concerning the prophets [nabiy’:H5030] that prophesy in my name, and I sent [shalach:H7971] them not, yet they say, Sword and famine shall not be in this land; By sword and famine shall those prophets [nabiy’:H5030] be consumed.”


The “prophet” in verse 8 that God sent to “the children of Israel” remains unnamed, but nonetheless tells them a statement that emerges from time to time in the Old Testament, but not with all five of the following Hebrew words together as we find here in Judges 6:8,  


I Brought You Up [`alah:H5927] From Egypt [Mitsrayim:H4714] And Brought You Forth [yatsa’:H3318] Out Of The House [bayith:H1004] Of Bondage [`ebed:H5650]


A  good example of this is found in Joshua 24:17, in which four of these same words are expressed:


“For the LORD our God, he [it is] that brought us up [`alah:H5927] and our fathers out of the land of Egypt [Mitsrayim:H4714], from the house [bayith:H1004] of bondage [`ebed:H5650], and which did those great signs in our sight, and preserved us in all the way wherein we went, and among all the people through whom we passed:”


Incidentally, you might remember that back in Judges 2:1 we encountered a similar declaration by “the angel of Jehovah” (Who is the Lord Jesus Christ), which spiritually underscores God’s tremendous redemption program during the day of salvation, as Egypt typifies slavery to sin and Satan, so to be delivered from that “house of bondage,” is the very essence of God’s election plan: 


“And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up [`alah:H5927] out of Egypt [Mitsrayim:H4714], and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you.”


This singular portrait of God’s miraculous deliverance is also highlighted in Deuteronomy 4:32-40, and remains one of the greatest examples of both the nature of salvation in the Bible - and God’s unparalleled power in implementing it:


“For ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and [ask] from the one side of heaven unto the other, whether there hath been [any such thing] as this great thing [is], or hath been heard like it? {33} Did [ever] people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live? {34} Or hath God assayed to go [and] take him a nation from the midst of [another] nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretched out arm, and by great terrors, according to all that the LORD your God did for you in Egypt [Mitsrayim:H4714] before your eyes? {35} Unto thee it was shewed, that thou mightest know that the LORD he [is] God; [there is] none else beside him. {36} Out of heaven he made thee to hear his voice, that he might instruct thee: and upon earth he shewed thee his great fire; and thou heardest his words out of the midst of the fire. {37} And because he loved thy fathers, therefore he chose their seed after them, and brought thee out in his sight with his mighty power out of Egypt [Mitsrayim:H4714]; {38} To drive out nations from before thee greater and mightier than thou [art], to bring thee in, to give thee their land [for] an inheritance, as [it is] this day. {39} Know therefore this day, and consider [it] in thine heart, that the LORD he [is] God in heaven above, and upon the earth beneath: [there is] none else. {40} Thou shalt keep therefore his statutes, and his commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong [thy] days upon the earth, which the LORD thy God giveth thee, for ever.”


As we make our way down in this chapter we will run into verse 13, in which Gideon alludes to this fact as he speaks with “the angel of the LORD,” lamenting Israel’s present predicament, not realizing that God is going to be using him to deliver Israel once again:  


“And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where [be] all his miracles which our fathers told us of, saying, Did not the LORD bring us up [`alah:H5927]  from Egypt?[Mitsrayim:H4714] but now the LORD hath forsaken us, and delivered us into the hands of the Midianites.”


Verse 9: “And I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drave them out from before you, and gave you their land;”


And I Delivered [natsal:H5337] You Out Of The Hand [yad:H3027] Of The Egyptians [Mitsrayim:H4714] 


The first phrase in verse 9 consists of 3 Hebrew words, “And I delivered you out of the hand of the Egyptians…” and once again God is accentuating His mercy in delivering His corporate people (who typify the elect spiritually) from their Egyptian taskmasters (who represent the kingdom of Satan). These three words are found together in some other passages, such as in Exodus 3:8,


“And I am come down to deliver [natsal:H5337] them out of the hand [yad:H3027] of the Egyptians [Mitsrayim:H4714] and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.”


And Out Of The Hand [yad:H3027] Of All That Oppressed You [lachats:H3905]


The next two terms convey the similar idea, and surface in three other citations, one of which we have already considered in Judges 2:18, which again is describing part of the all too familiar cycle of: "rebellion>oppression>deliverance>rest":


“And when the LORD raised them up judges, then the LORD was with the judge, and delivered them out of the hand [yad:H3027] of their enemies all the days of the judge: for it repented the LORD because of their groanings by reason of them that oppressed[lachats:H3905]them and vexed them.”


And Drave Them Out [garash:H1644] From Before You [paniym:H6440] And Gave [nathan:H5414] You Their Land [’erets:H776]


The last phrase in verse 9 is comprised of four words that we have already considered individually, and they only appear together again in Exodus 23:31, in which God is delineating the boundaries of the “Promised Land,” which spiritually exemplifies the Kingdom of God:


“And I will set thy bounds from the Red sea even unto the sea of the Philistines, and from the desert unto the river: for I will deliver [nathan:H5414] the inhabitants of the land [’erets:H776] into your hand; and thou shalt drive them out  [garash:H1644] before [paniym:H6440] thee.”


Let’s now turn our attention to verse 10, “And I said unto you, I [am] the LORD your God; fear not the gods of the Amorites, in whose land ye dwell: but ye have not obeyed my voice.”


We have already looked at each of these words either individually or in phrases in some of our earlier lessons, and God’s exhortation “...but you have not obeyed my voice.” is reminiscent of what we saw in Judges 2:1-3,


“And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you. {2} And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this? {3} Wherefore I also said, I will not drive them out from before you; but they shall be [as thorns] in your sides, and their gods shall be a snare unto you.


At this junction we are going to be introduced once again to the “angel of the LORD” (“Christ”), even as He puts in His appearance in Judges 2:1 and 5:23; this time He speak with Gideon, who will be the judge at this time during the years 1247-1207 BC, according to the Biblical calendar:


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


And Sat [yashab:H3427] Under An Oak [‘’elah:H424] Which [Was] In Ophrah [`Ophrah :H6084]


Let’s begin with the phrase, “...and sat under an oak which [was] in Ophrah,” which consists of three Hebrew terms. We have seen the first one, “yashab” (H3427) many, many times already in the book of Judges, as it is translated primarily, as, “dwell,” “inhabit,” “sit,” and “abide.”  We learn from Joshua 18:21-23 that “Ophrah” was one of the towns pertaining to the tribe of Benjamin:


“Now the cities of the tribe of the children of Benjamin according to their families were Jericho, and Bethhoglah, and the valley of Keziz, {22} And Betharabah, and Zemaraim, and Bethel, {23} And Avim, and Parah, and Ophrah...” [`Ophrah :H6084]


And Sat [yashab:H3427] Under An Oak [’elah:H424] 


The two expressions “and sat” and “under an oak” only appear together in verse 14 of 1 Kings 13:1-32, which is another historical parable, in which a “prophet” lies to another “prophet,” causing him to disobey the commandment of the LORD:


“And went after the man of God, and found him sitting  [yashab:H3427] under an oak [’elah:H424]: and he said unto him, [Art] thou the man of God that camest from Judah? And he said, I [am].”


I’m afraid we are going to have to stop here today, and Lord willing, in our next study take a closer look at this term, “under an oak,” to see what God has in view spiritually.









Judges 6 - Part 7

July 3, 2019


Good Evening, and welcome to Searching The Scriptures! This is Judges 6 - Part 7, and today’s date is July 3, 2019. I will read Judges 6:11-16,


“And there came an angel of the LORD, and sat under an oak which [was] in Ophrah, that [pertained] unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide [it] from the Midianites. {12} And the angel of the LORD appeared unto him, and said unto him, The LORD [is] with thee, thou mighty man of valour. {13} And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where [be] all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites. {14} And the LORD looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? {15} And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family [is] poor in Manasseh, and I [am] the least in my father's house. {16} And the LORD said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man.”


At the close of our last study we began examining verse 1, in which we discovered that the “angel of the LORD” (or Christ) “...sat under an oak which [was] in Ophrah, that [pertained] unto Joash the Abiezrite…” 


And Sat [yashab:H3427] Under An Oak [’elah:H424] 


The two expressions “and sat” and “under an oak” only appear together in verse 14 of 1 Kings 13:1-32, which is a historical parable concerning disobedience to God’s Word, even when one is the unwitting victim of deceit: 


“And went after the man of God, and found him sitting  [yashab:H3427]  under an oak [’elah:H424] and he said unto him, [Art] thou the man of God that camest from Judah? And he said, I [am].” 


But for the time being, let’s first consider how God utilizes these two words individually; I’ll start with “under an oak,” and I want to spend some extra time today in order to investigate this seemingly nondescript word for two reasons. One, is reveals why it is so critical to search out each “God-breathed” word which God has filled to overflowing with spiritual truth. Secondly it is essential to understanding the spiritual atmosphere and timeframe that God is presenting in chapters 6-8, which as I have mentioned previously, has to do with the Great Tribulation (from May 21, 1988 - May 21, 2011). 


Under An Oak [’elah:H424] 


This expression is found 11 other times, besides Judges 6:11 and 13 (which is the only citation in which the “angel of the LORD” is present) and is primarily rendered as “oak,” and it is used in some very interesting contexts. For example, in verse 4 of Genesis 35:1-4 it appears in connection with the “false gods” that belonged to some in Jacob’s household, and which he buried under an “oak” near the city of Shechem:


“And God said unto Jacob, Arise, go up to Bethel, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother. {2} Then Jacob said unto his household, and to all that [were] with him, Put away the strange gods that [are] among you, and be clean, and change your garments: {3} And let us arise, and go up to Bethel [i.e., “the house of God”]; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went. {4} And they gave unto Jacob all the strange gods which [were] in their hand, and [all their] earrings which [were] in their ears; and Jacob hid them under the oak [’elah:H424] which [was] by Shechem.”


In 2 Samuel 18:9-10 and 14 we learn that an “oak” was the means that snared Absalom by his hair, and from which he would meet his death at the hands of Joab, the captain of David’s army, for attempting to overthrow his father, and in so doing, went against David’s order to not kill him:


“And Absalom met the servants of David. And Absalom rode upon a mule, and the mule went under the thick boughs of a great oak [’elah:H424], and his head caught hold of the oak [’elah:H424], and he was taken up between the heaven and the earth; and the mule that [was] under him went away. {10} And a certain man saw [it], and told Joab, and said, Behold, I saw Absalom hanged in an oak. [’elah:H424]... {14} Then said Joab, I may not tarry thus with thee. And he took three darts in his hand, and thrust them through the heart of Absalom, while he [was] yet alive in the midst of the oak.” [’elah:H424]


By the way, the identical word for “hanged” (talah:H8518) in verse 10 surfaces in Deuteronomy 21:22-23, as “and thou hang” and “for he that is hanged” respectively:


“And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang [talah:H8518] him on a tree: {23} His body shall not remain all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged [talah:H8518]  [is] accursed of God;) that thy land be not defiled, which the LORD thy God giveth thee [for] an inheritance.”


The next entry in which this term, “oak” surfaces is in 1Chronicles 10:12-14, having to do with the death of Saul and his three sons,


“They arose, all the valiant men, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh [Yabesh:H3003], and buried their bones under the oak [’elah:H424] in Jabesh [Yabesh:H3003], and fasted seven days. {13} So Saul died for his transgression which he committed against the LORD, [even] against the word of the LORD, which he kept not, and also for asking [counsel] of [one that had] a familiar spirit, to enquire [of it]; {14} And enquired not of the LORD: therefore he slew him, and turned the kingdom unto David the son of Jesse.”


Once again we see that death is associated with an “oak.” Additionally, Saul represents the end-time churches and denominations that came under the wrath of God at the start of the Great Tribulation on May 21, 1988; the spiritual atmosphere that surrounds this account is also highlighted twice by the location of “Jabesh” (Yabesh:H3003), which is a word that is identically spelled to the  term, “dry,” (yabesh:H3002) which is also found, among other places, in Numbers 11:6 and Ezekiel 37:2 and 4 respectively:


Numbers 11:6 underscores the spiritual condition that was so prevalent amongst corporate Israel in the wilderness, and this word is translated as, “[is] dried away”: “But now our soul [is] dried away [yabesh:H3002]: [there is] nothing at all, beside this manna, [before] our eyes.”


Verses 2 and 4 of Ezekiel 37:1-14 include this word, and likewise accentuate the extent of this dryness in this vision, which could possibly relate to our current day as we witness an elongated “drawing” process that involves various “stages,” in which God is granting those whom He saved prior to May 21, 2011, to begin to recognize the spiritual transformation that has occurred in their lives:


“The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which [was] full of bones, {2} And caused me to pass by them round about: and, behold, [there were] very many in the open valley; and, lo, [they were] very dry. [yabesh:H3002] {3} And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest. {4} Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry [yabesh:H3002] bones, hear the word of the LORD. {5} Thus saith the Lord GOD unto these bones; Behold, I will cause breath to enter into you, and ye shall live: {6} And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I [am] the LORD. {7} So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. {8} And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but [there was] no breath in them. {9} Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain, that they may live. {10} So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. {11} Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. {12} Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. {13} And ye shall know that I [am] the LORD, when I have opened your graves, O my people, and brought you up out of your graves, {14} And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken [it], and performed [it], saith the LORD.”


Isaiah 1 is a chapter that is dealing with God’s judgment against national Israel for her rebellion against God’s Word, and as such typifies God’s wrath which fell upon His own “house” (according to 1 Peter 4:17 and its Old Testament counterpart, Jeremiah 25:29) I’ll read verses 28-31, and in verse 30 we find our word, rendered as, “For ye shall be as an oak”: 


“And the destruction of the transgressors and of the sinners [shall be] together, and they that forsake the LORD shall be consumed. {29} For they shall be ashamed of the oaks [’ayil:H352] which ye have desired, and ye shall be confounded for the gardens that ye have chosen. {30} For ye shall be as an oak [’elah:H424] whose leaf fadeth, and as a garden that hath no water. {31} And the strong shall be as tow, and the maker of it as a spark, and they shall both burn together, and none shall quench [them].”


In case you are wondering about the term, “of the oaks,” (’ayil:H352) in verse 29, it is actually the root or parent word of our word, H424, and curiously is translated almost always as “ram(s).” 


The next verse in which this term “oak” is found is in verse 13 of Isaiah 6:9-13 (verse 9 and 10 are quoted about a half a dozen times in the New Testament, underscoring their spiritual significance) which similarly highlighting God’s judgment against His formerly divine institution - the end-time New Testament institutional churches and denominations; it is rendered, “as a teil tree,” in verse 13, and please note the very next word, “and as an oak,” (’allown:H437) which has the same root word as H424, and is prominently featured in Genesis 35 - the first reference of this term, “oak” that  I mentioned at the start of today’s study -  which I would like to explore more fully in our next study, Lord willing:


“And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. {10} Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. {11} Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, {12} And the LORD have removed men far away, and [there be] a great forsaking in the midst of the land. {13} But yet in it [shall be] a tenth, and [it] shall return, and shall be eaten: as a teil tree [’elah:H424], and as an oak, [’allown:H437] whose substance [is] in them, when they cast [their leaves: so] the holy seed [shall be] the substance thereof.” 


The next passage we want to consider is verse 13 of Ezekiel 6:11-14, which again is speaking about God’s judgment that is directed toward national Israel, and by extension to the end-time institutional churches and denominations: 

Thus saith the Lord GOD; Smite with thine hand, and stamp with thy foot, and say, Alas for all the evil abominations of the house of Israel! for they shall fall by the sword, by the famine, and by the pestilence. {12} He that is far off shall die of the pestilence; and he that is near shall fall by the sword; and he that remaineth and is besieged shall die by the famine: thus will I accomplish my fury upon them. {13} Then shall ye know that I [am] the LORD, when their slain [men] shall be among their idols round about their altars, upon every high hill, in all the tops of the mountains, and under every green tree, and under every thick oak [’elah:H424], the place where they did offer sweet savour to all their idols. {14} So will I stretch out my hand upon them, and make the land desolate, yea, more desolate than the wilderness toward Diblath, in all their habitations: and they shall know that I [am] the LORD.”


In conclusion, the last citation in which this term, “oak” shows up is in verse 13 of Hosea 4:13-14, in which it is rendered as, “and elms;” additionally we witness the inclusion of the related term, H437, as we saw in Isaiah 6:13, 


“They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks [’allown:H437] and poplars and elms [’elah:H424], because the shadow thereof [is] good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. {14} I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people [that] doth not understand shall fall.” 


Lord willing, in our next study, we will continue our examination of this parallel word, “under oaks” in Genesis 35, which will further substantiate the doctrine of judgment beginning at God’s “house” first.












Judges 6 - Part 8

July 5, 2019


Good Evening, and welcome to Searching The Scriptures! This is Judges 6 - Part 8, and today’s date is July 5, 2019. I will read Judges 6:11-16,


“And there came an angel of the LORD, and sat under an oak [’elah:H424] which [was] in Ophrah, that [pertained] unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide [it] from the Midianites. {12} And the angel of the LORD appeared unto him, and said unto him, The LORD [is] with thee, thou mighty man of valour. {13} And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where [be] all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites. {14} And the LORD looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? {15} And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family [is] poor in Manasseh, and I [am] the least in my father's house. {16} And the LORD said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man.”


In our previous study, we looked at all the references that included the term, “oak” that we find in Judges 6:11. And what did we discover? All of those references were related to either “false gods,” “death,” “spiritual dryness,” and God’s “judgment” against His corporate people for their rebellion. I also mentioned that we would take a look at another related word to “oak” in Judges 6:11. This term is also rendered as “oak,” and both words appear together in Isaiah 6:13, as was noted in Part 7, in which they are translated in the following manner: “as a teil tree,”  along with “and as an oak” respectively: 


“But yet in it [shall be] a tenth, and [it] shall return, and shall be eaten: as a teil tree [’elah:H424], and as an oak, [’allown:H437] whose substance [is] in them, when they cast [their leaves: so] the holy seed [shall be] the substance thereof.” 


Keep in mind that both expressions share the same root word: “ ’ayil” (H352); in the case of the former it is the parent word, and with the latter, the “grandparent” word.  


I also said that we would consider the word “ ’allown” (H437) in Genesis 35:8, as it also highlights in a veiled way, God’s judgment that began at His own “house” first (according to 1 Peter 4:17); I’ll begin reading verses 6-8,


“So Jacob came to Luz, which [is] in the land of Canaan, that [is], Bethel [Beyth-’El:H1008], he and all the people that [were] with him. {7} And he built there an altar, and called the place Elbethel [’El-Beyth-’El:H416 - “the God of the house of God”] because there God appeared unto him, when he fled from the face of his brother. {8} But Deborah [debowrah:H1683]  Rebekah's nurse [yanaq:H3243] died, and she was buried beneath Bethel [Beyth-’El:H1008] under an oak [’allown:H437]: and the name of it was called Allonbachuth.” [’Allown Bakuwth:H439 - “the oak of mourning”]


Whom Does Rebekah Represent?


In order to understand the significance of the name “Deborah”, we will first say a little about “Rebekah.” We learn from Genesis 24:60 that Rebekah pictures the “woman” - that is, historically the nation of Israel, through whom Christ would come and spiritually, the body of true believers, for whom Christ made payment for at “...the foundation of the world.”


“And they blessed Rebekah , and said unto her, Thou art our sister, be thou [the mother] of thousands of millions [myriads, or ten thousands], and let thy seed [zera`:H2233] possess the gate of those which hate them.” 


Speaking of Rebekah’s husband, Isaac, Hebrews 11:18 reveals the same truth: 


“Of whom it was said, That in Isaac shall thy seed [sperma:G4690] be called:” 


Thus, Rebekah also corresponds to the “woman” in Genesis 3:15, which uses the Hebrew word for “seed” as in Genesis 24:60: 


“And I will put enmity between thee [Satan] and the woman, and between thy seed [zera`:H2233] [unbelievers] and her seed [zera`:H2233] [Christ]; it shall bruise thy head, and thou shalt bruise his heel.” 


Galatians 3:16 also comments on this: “Now to Abraham and his seed [sperma:G4690] were the promises made. He saith not, And to seeds [sperma:G4690], as of many; but as of one, And to thy seed, [sperma:G4690] which is Christ.” 


Rebekah is also identified with Sarah, the “freewoman” in the historical parable of Galatians 4:22-31.


Whom Does Deborah Typify?


We have seen that Rebekah symbolizes the body of true believers as well as the nation of Israel, through which the Savior would one day appear according to John 1:14, 


“And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.” 


The name “Deborah” (debowrah:H1683) is the same as the Hebrew word for “bee” (H1682) and is also related to two identical Hebrew words that are most commonly translated as “speak” (dabar:H1696) and “word” (dabar:H1697).  The fact that God gives us the additional information that Deborah was Rebekah’s nurse is quite significant. 


The Hebrew word for “nurse” is found in a number of other passages and conveys the idea of a woman breast-feeding an infant. Spiritually, however, we are to understand this as a picture of salvation and the spiritual nourishment a Christian derives from the Scriptures, as 1 Peter 2:2 affirms, 


“As newborn babes, desire the sincere [genuine] milk of the word, that ye may grow thereby:” 


Alluding to “…Jerusalem which is above…”, Isaiah 66:11-12 teaches:


“That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the LORD, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees.”


And Deuteronomy 33:19 states, “They shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck of the abundance of the seas, and of treasures hid in the sand.”


These verses focus on the Gospel going out to the “nations of the elect” during the day of salvation, resulting in an abundant “catch”, or “net” full of “153”  fish (as we read in John 21:11) which is typified by “the abundance of the seas” and “treasures hid in the sand”. Consider the promise God made to Jacob in Genesis 32:12 and previously to Abraham and Isaac: 


“And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.”


Let me reiterate what we have learned thus far. We have seen the intimate connection that God is highlighting spiritually between Rebekah and her nurse, Deborah. Rebekah symbolizes the Kingdom of God, and Deborah, the Word of God, represent both salvation and spiritual nourishment, which were the means whereby God saved His elect, prior to the beginning of judgment day on May 21, 2011. 1 Peter 1:23 underscores this truth as well: 


Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.”

 

What is the Meaning of the Death and Burial of Deborah the Nurse at Bethel?


What is the spiritual import that Deborah (representing the Word of God) died and was buried “under an oak”, which is called the “oak of mourning”? In this passage and the other seven passages where this particular Hebrew word for “oak” (allown:H0347) is employed, God’s judgment is being emphasized. Let’s look at just one of these citations found in Hosea 4:12-13, and bear in mind that this is being directed toward “my people”:


“My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks [’allown:H437]: and poplars and elms [’elah:H424], because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery.” 


Notice that Bethel (“the house of God”) surfaces in both accounts of Deborah the prophetess as well as Deborah, Rebekah’s nurse. 


Genesis 35:8 says, “But Deborah Rebekah’s nurse died, and she was buried beneath Bethel under an oak: and the name of it was called Allonbachuth.” 


And Judges 4:4-5 states,


“And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time. And she dwelt under the palm tree of Deborah between Ramah [or “high place”] and Bethel [or “house of God”] in mount Ephraim: and the children of Israel came up to her for judgment.” 


How are we to understand the spiritual ramifications of the death of Deborah, Rebekah’s nurse? Remember that Deborah (or dabar) represents the Word of God – the Bible; and, as such, it typifies both salvation and spiritual growth, as we saw from 1 Peter 2:2.  


But how can the death of Deborah in Genesis 35:8 be the death of the Word of God? How is it possible for the Word of God to die? Doesn’t 1 Peter 1:23 affirm, “Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever? 


Nonetheless we read in Genesis 35:8 that Deborah died and was buried “beneath Bethel”, which means “the house of God”. The word “beneath” does not appear in the original Hebrew, so it could be that it is implied. Again we must seek to answer this question: How is it possible for the Word of God to die, and to be buried “[beneath] the house of God”


We know that the “house of God” in this context can only be identified with the external representation of the kingdom of God and not with the “eternal church”, the “body of Christ”. Thus, Bethel symbolizes “Jerusalem which now is” according to Galatians 4:25, 


“For this Agar [or Hagar] is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.” 


She is also called the “church in the wilderness” in Acts 7:38. To be “in bondage” (douleuo:G1398) is also referred to as being “in Egypt” and is an illustration of being enslaved to sin (or unsaved) as the following verses point out:


Joshua 24:17 reveals: “For the LORD our God, he it is that brought us up and our fathers out of the land of Egypt, from the house of bondage, and which did those great signs in our sight, and preserved us in all the way wherein we went, and among all the people through whom we passed:”


Bethel Comes under God’s Judgment


We have seen that initially Bethel represented the holy place where God appeared and spoke to Jacob and where God made certain promises to him (even as He had done with Abraham and Isaac) regarding the “land” as well as “his seed”. It was there that Jacob was also commanded to build an altar to God. How then could this place degenerate so badly that the Word of God would be killed and buried beneath it? 


Ironically, Jeremiah 2:21 poses the same question: “Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me?” 


What is being described here is none other than the death of the institutional churches and denominations of our day, as predicted throughout the Bible and symbolized by Bethel, “the house of God.” The Word of God “died” for all practical purposes at Bethel - i.e.,: all the churches and denominations - worldwide, and without exception - because God abandoned them as of May 21, 1988, and never used them again as the external representation of the Kingdom of God on earth, even as He divorced Israel officially when Christ hung on the Cross, and the veil of the Temple was rent from “top to bottom.”


Lord willing, we will continue searching out verse 11 and the rest of chapter 6 in our next study.











Judges 6 - Part 9

July 8, 2019


Good Evening, and welcome to Searching The Scriptures! This is Judges 6 - Part 9, and today’s date is July 8, 2019. I will read Judges 6:11-16,


“And there came an angel of the LORD, and sat under an oak which [was] in Ophrah, that [pertained] unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide [it] from the Midianites. {12} And the angel of the LORD appeared unto him, and said unto him, The LORD [is] with thee, thou mighty man of valour. {13} And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where [be] all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites. {14} And the LORD looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? {15} And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family [is] poor in Manasseh, and I [am] the least in my father's house. {16} And the LORD said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man.”


In Part 7 we discovered that all references where the term, “oak” (H424) appears were related to either “false gods,” “death,” “spiritual dryness,” and God’s “judgment” against His corporate people for their rebellion. I also mentioned that there is only one other passage in which the words, “and sat” (yashab:H3427) and “under an oak” (’elah:H424) surface together, and that is in verse 14 of 1 Kings 13, which is another historical parable pertaining to deception, and located once again in Bethel, which as we have learned, means “the house of God.”  I will begin reading in 1 Kings 12:26-33 and down through Chapter 13 for the sake of the context, and please note the great wickedness of Jeroboam, king of Samaria, and how God punished him:


"And Jeroboam said in his heart, Now shall the kingdom return to the house of David: {27} If this people go up to do sacrifice in the house of the LORD at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah.{28} Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. {29} And he set the one in Bethel, and the other put he in Dan. {30} And this thing became a sin: for the people went to worship before the one, even unto Dan. {31} And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. {32} And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. {33} So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. {13:1} And, behold, there came a man of God out of Judah by the word of the LORD unto Bethel: and Jeroboam stood by the altar to burn incense.{2} And he cried against the altar in the word of the LORD, and said, O altar, altar, thus saith the LORD; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men's bones shall be burnt upon thee.{3} And he gave a sign the same day, saying, This is the sign which the LORD hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out.{4} And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.{5} The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the LORD.{6} And the king answered and said unto the man of God, Intreat now the face of the LORD thy God, and pray for me, that my hand may be restored me again. And the man of God besought the LORD, and the king's hand was restored him again, and became as it was before.{7} And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward.{8} And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place:{9} For so was it charged me by the word of the LORD, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest.{10} So he went another way, and returned not by the way that he came to Bethel. {11} Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. {12} And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah.{13} And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, {14} And went after the man of God, and found him sitting [yashab:H3427] under an oak [’elah:H424]: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. {15} Then he said unto him, Come home with me, and eat bread. {16} And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: {17} For it was said to me by the word of the LORD, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest.{18} He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the LORD, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. {19} So he went back with him, and did eat bread in his house, and drank water. {20} And it came to pass, as they sat at the table, that the word of the LORD came unto the prophet that brought him back: {21} And he cried unto the man of God that came from Judah, saying, Thus saith the LORD, Forasmuch as thou hast disobeyed the mouth of the LORD, and hast not kept the commandment which the LORD thy God commanded thee, {22} But camest back, and hast eaten bread and drunk water in the place, of the which the LORD did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. {23} And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back.

{24} And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. {25} And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. {26} And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the LORD: therefore the LORD hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the LORD, which he spake unto him. {27} And he spake to his sons, saying, Saddle me the ass. And they saddled him. {28} And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. {29} And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him.{30} And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! {31} And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: {32} For the saying which he cried by the word of the LORD against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass.{33} After this thing Jeroboam returned not from his evil way, but made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became one of the priests of the high places. {34} And this thing became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth."


Without doing an in-depth analysis of this historical parable, we can at the minimum, recognize how God is associating spiritual deception, lies, and the worship of false gods with this “oak,” (not unlike  Genesis 35, when Jacob buried the false gods and earrings of his household under the “oak” which was in Shechem, and Shechem is in close proximity to Ophrah), and of course with Bethel, “the house of God,” which came under the wrath of God, and typifies the end-time institutional churches and denominations. The next phrase that we want to consider is...


Which Was In Ophrah [`Ophrah:H6084] 


Ophrah (H6084) is the feminine form for “fawn” (`opher:H6082), and we are going to run across it again in the following passages. So we will have to wait and see if these other Scriptures reinforce the same idea that Ophrah is synonymous with the worship of false gods, as we will encounter a little later in this chapter. 


In Judges 6:24 we learn: “Then Gideon built an altar there unto the LORD, and called it Jehovahshalom: unto this day it [is] yet in Ophrah of the Abiezrites.”


Judges 8:27 and 32 also state: “And Gideon made an ephod thereof, and put it in his city, [even] in Ophrah: and all Israel went thither a whoring after it: which thing became a snare unto Gideon, and to his house. ... {32} And Gideon the son of Joash died in a good old age, and was buried in the sepulchre of Joash his father, in Ophrah of the Abiezrites.”


Lastly, Judges 9:5 asserts: “And he went unto his father's house at Ophrah, and slew his brethren the sons of Jerubbaal [i.e., “Gideon”] [being] threescore and ten persons, upon one stone: notwithstanding yet Jotham the youngest son of Jerubbaal was left; for he hid himself.”


That Pertained Unto Joash [Yow’ash:H3101] The Abiezerite [’Abiy ha-`Ezriy:H33] 


“Joash” signifies “given by the LORD,” and the term “the Abiezerite” means “my father is help.” It only is found in three verses which I just quoted - Judges 6:11 and 24, and 8:32.


And His Son [ben:H1121] Gideon [Gid`own:H1439] Threshed [chabat:H2251] Wheat [chittah:H2406]


We are now introduced to Gideon, the next Judge, whose name means  and we find him “threshing wheat,” and his name stands for “hewer,” which stems from a root word (gada`:H1438) that denotes “cutting  down” or “hewing down.” The two words, “threshed” and “wheat” are only found together in this verse, so we will have to consider them separately.


Threshed [chabat:H2251] 


The idea of “threshing” wheat involves separating the edible grain from the husk, and eventually from the chaff. This would have done by hand with a stick or some other instrument, prior to modern agricultural machinery that does this automatically, as these next citations show (without examining their parabolic connotations):


In Ruth 2:17 we learn about a day in the life of Ruth who was doing this very thing during barley harvest: “So she gleaned in the field until even, and beat out [chabat:H2251] that she had gleaned: and it was about an ephah [over half a bushel] of barley.”


And Isaiah 28:27 likewise maintains: “For the fitches are not threshed with a threshing instrument, neither is a cart wheel turned about upon the cummin; but the fitches are beaten out [chabat:H2251]  with a staff, and the cummin with a rod.”


This process is also mentioned by John the Baptist in connection with the Messiah in Matthew 3:11-12,  


“I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and [with] fire: {12} Whose fan [is] in his hand, and he will throughly purge his floor, and gather his wheat [sitos:G4621] into the garner; but he will burn up the chaff [achryon:G892] with unquenchable fire.”


This is also reminiscent of what we read, for example, in the parable of the sower in Matthew 13:25 and 29-30, in which the same term for “wheat” is employed along with the word, “tares,” as opposed to “chaff”:


“But while men slept, his enemy came and sowed tares [zizanion:G2215] among the wheat, and went his way. ... {29} But he said, Nay; lest while ye gather up the tares [zizanion:G2215], ye root up also the wheat with them. {30} Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares [zizanion:G2215] , and bind them in bundles to burn them: but gather the wheat into my barn.”


During the era of the church age (from May 22, 33 AD - May 21, 1988) Satan sowed “tares” in the congregations, that were indistinguishable from the wheat, which is why the LORD said to wait until “the time of harvest” for the two to be separated. God accomplished this by commanding His people to flee the churches and denominations, which were being ruled by Satan, and “flee to the mountains,” or the Kingdom of God or the Word of God, as Matthew 24:15-16 command:


“When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) {16} Then let them which be in Judaea flee into the mountains:”






Judges 6 - Part 10

July 10, 2019


Good Evening, and welcome to Searching The Scriptures! This is Judges 6 - Part 10, and today’s date is July 10, 2019. I will read Judges 6:11-16,


“And there came an angel of the LORD, and sat under an oak which [was] in Ophrah, that [pertained] unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide [it] from the Midianites. {12} And the angel of the LORD appeared unto him, and said unto him, The LORD [is] with thee, thou mighty man of valour. {13} And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where [be] all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites. {14} And the LORD looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? {15} And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family [is] poor in Manasseh, and I [am] the least in my father's house. {16} And the LORD said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man.”


Wheat [chittah:H2406]


At the conclusion of our last study I was about to mention the term, “wheat” as we find that Gideon “threshed wheat” in verse 11, but we ran out of time. So let’s pick up form there. “Wheat” can typify God’s elect or the Word of God: (we make bread from wheat, and bread exemplifies Christ, Who is the “Bread of Life.”) This also seen in Song of Solomon 7:2, as well as in Psalm 81:16 respectively:


Referring to the Bride of Christ, Song of Solomon 7:2 announces: “Thy navel [is like] a round goblet, [which] wanteth not liquor: thy belly [is like] an heap of wheat [chittah:H2406]

 set about with lilies.”


Psalm 81:16 makes this declaration with regard to the Word of God, which is also typified by honey, as found in the account of Samson finding “honey” in the carcase of the lion (i.e.. Christ) that he had killed earlier: “He should have fed them also with the finest of the wheat [chittah:H2406]: and with honey out of the rock should I have satisfied thee.”


Once again we want to keep in mind that Gideon (his name meas “hewer”) - and He is a type of the Lord Jesus Christ - and He “threshed wheat.” You might recall that to “thresh wheat” is to separate the edible grain from the non-edible husk or chaff. Spiritually the “wheat” denotes God’s elect, and the “chaff” the non-elect.

This is what the Lord Jesus was doing during the Great Tribulation (May 21, 1988 - May 21, 2011), as He instituted the mechanism for this dichotomy by giving the command for God’s elect to leave the churches and denominations, as we read for instance in Matthew 13:30,


“Let both [“wheat and tares” - a similar analogy to “wheat” and “chaff”] grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them [death and annihilation]: but gather the wheat into my barn.” [the kingdom of God]


By The Wine Press [gath:H1660]


“By the winepress” is the next expression that we want to research. This word in Hebrew is “gath” and it forms part of the compound term, “Gethsemane” (G1068) in the New Testament, which is Aramaic, and is comprised of “gath” (H1660), which is this word, “by the winepress” in Judges 6:11 along with the word, “shemen” (H8081), or “oil” as it is predominantly rendered; in other words, an “oil press.” The function is the same: grapes are being crushed in the winepress, and olives in the oil press. God employs this term, “gath” (H1660), in four other citations, in which it is translated as, “winepress(s),” “press” or “wine fat”:

In verse 15 of Nehemiah 13:15-21, Nehemiah addresses a problem which he saw on the (Saturday) sabbath, and swiftly went about to resolve it “In those days saw I in Judah [some] treading wine presses  [gath:H1660]

 on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all [manner of] burdens, which they brought into Jerusalem on the sabbath day: and I testified [against them] in the day wherein they sold victuals. {16} There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem. {17} Then I contended with the nobles of Judah, and said unto them, What evil thing [is] this that ye do, and profane the sabbath day? {18} Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath. {19} And it came to pass, that when the gates of Jerusalem began to be dark before the sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the sabbath: and [some] of my servants set I at the gates, [that] there should no burden be brought in on the sabbath day. {20} So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice. {21} Then I testified against them, and said unto them, Why lodge ye about the wall? if ye do [so] again, I will lay hands on you. From that time forth came they no [more] on the sabbath.” 


Verse 2 of Isaiah 63:1-6 on the other hand pictures Christ’s atonement for His people at “...the foundation of the world”: “Who [is] this that cometh from Edom, with dyed garments from Bozrah? this [that is] glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. {2} Wherefore [art thou] red in thine apparel, and thy garments like him that treadeth in the winefat?  [gath:H1660] {3} I have trodden the winepress alone [puwrah:H6333]; and of the people [there was] none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. {4} For the day of vengeance [is] in mine heart, and the year of my redeemed is come. {5} And I looked, and [there was] none to help; and I wondered that [there was] none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me. {6} And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth. 


Verse 15 of Lamentations 1:15 utilizes this term in connection with God’s judgment on “Judah,” and “Jerusalem” who exemplify the churches and denominations that came under the wrath of God at the start of the Great Tribulation on May 21, 1988: “How doth the city sit solitary, [that was] full of people! [how] is she become as a widow! she [that was] great among the nations, [and] princess among the provinces, [how] is she become tributary! {2} She weepeth sore in the night, and her tears [are] on her cheeks: among all her lovers she hath none to comfort [her]: all her friends have dealt treacherously with her, they are become her enemies. {3} Judah is gone into captivity because of affliction, and because of great servitude: she dwelleth among the heathen, she findeth no rest: all her persecutors overtook her between the straits. {4} The ways of Zion do mourn, because none come to the solemn feasts: all her gates are desolate: her priests sigh, her virgins are afflicted, and she [is] in bitterness. {5} Her adversaries are the chief, her enemies prosper; for the LORD hath afflicted her for the multitude of her transgressions: her children are gone into captivity before the enemy. {6} And from the daughter of Zion all her beauty is departed: her princes are become like harts [that] find no pasture, and they are gone without strength before the pursuer. {7} Jerusalem remembered in the days of her affliction and of her miseries all her pleasant things that she had in the days of old, when her people fell into the hand of the enemy, and none did help her: the adversaries saw her, [and] did mock at her sabbaths. {8} Jerusalem hath grievously sinned; therefore she is removed: all that honoured her despise her, because they have seen her nakedness: yea, she sigheth, and turneth backward. {9} Her filthiness [is] in her skirts; she remembereth not her last end; therefore she came down wonderfully: she had no comforter. O LORD, behold my affliction: for the enemy hath magnified [himself]. {10} The adversary hath spread out his hand upon all her pleasant things: for she hath seen [that] the heathen entered into her sanctuary, whom thou didst command [that] they should not enter into thy congregation. {11} All her people sigh, they seek bread; they have given their pleasant things for meat to relieve the soul: see, O LORD, and consider; for I am become vile. {12} [Is it] nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the LORD hath afflicted [me] in the day of his fierce anger. {13} From above hath he sent fire into my bones, and it prevaileth against them: he hath spread a net for my feet, he hath turned me back: he hath made me desolate [and] faint all the day. {14} The yoke of my transgressions is bound by his hand: they are wreathed, [and] come up upon my neck: he hath made my strength to fall, the Lord hath delivered me into [their] hands, [from whom] I am not able to rise up.{15} The Lord hath trodden under foot all my mighty [men] in the midst of me: he hath called an assembly against me to crush my young men: the Lord hath trodden the virgin, the daughter of Judah, [as] in a winepress.” [gath:H1660] 


Likewise Joel 3: 2, and 12-1 anticipates the “day of judgment” which began on May 21, 2011, when as we read in verse 15 (paralleling Matthew 24:29), the spiritual “timekeepers” no longer shine the light of the Gospel, because the “day of salvation” has ended: “I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and [for] my heritage Israel, whom they have scattered among the nations, and parted my land. ... {12} Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about.{13} Put ye in the sickle, for the harvest is ripe: come, get you down; for the press [gath:H1660]  is full, the fats overflow; for their wickedness [is] great. {14} Multitudes, multitudes in the valley of decision: for the day of the LORD [is] near in the valley of decision. {15} The sun and the moon shall be darkened, and the stars shall withdraw their shining. {16} The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD [will be] the hope of his people, and the strength of the children of Israel.”

A Closer Look At Isaiah 63:3 And A Second Word For “Winepress” [puwrah:H6333]


Perhaps you noticed the words, “the winepress alone” in Isaiah 63:3. This is actually a different Hebrew word from the term, “gath” (H1660) in Judges 6:11. Nonetheless I want to make a small detour to focus on this for a minute, because it highlights an important truth that one must always keep in mind when studying the Bible. I had never thought too much about this term “the winepress alone,” as I was more concerned with the word, “alone, ” but as it turns out, it is simply the term, “the winepress.” And I can see why the translators would have included this word, “alone,” as the very next phrase supports this fact: “...and of the people [there was] none with me…” But I was curious as to whether this second word for “winepress” was related to the one in Judges 6:11, and it is not. Yet what I discovered that is very significant about this second word “puwrah” (H6333), is its root word, which is “puwr” (H6331). It only surfaces in three references, and to my amazement (and I’m constantly being amazed at what God is revealing in our day), is rendered in two accounts as “bringeth to nought” and “broken.” This is of course precisely one of the truths that we have learned concerning the penalty for the sins of the elect that the Savior experienced in BMI’s 25-part series on The Lamb Slain From The Foundation Of The World. These two Scriptures are found in  Psalm 33:10 and Ezekiel 17:19,


Psalm 33:10, “The LORD bringeth  [puwr:H6331] the counsel of the heathen to nought [puwr:H6331]: he maketh the devices of the people of none effect.”


Ezekiel 17:19, “Therefore thus saith the Lord GOD; [As] I live, surely mine oath that he hath despised, and my covenant that he hath broken [puwr:H6331], even it will I recompense upon his own head.”


The last passage is in verse 33 of Psalm 89:20-29 which speaks of “David,” as a type of the Lord Jesus Christ, and emphasizes the fact that though He was “brought to nought” and “broken” in the Atonement at “...the foundation of the world,” However, He did not remain in that state, but was resurrected to life again, as He is the essence of Eternal Life, as this word is rendered in verse 33 as “will I not utterly take from him” in the phrase: “Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail”: “I have found David my servant; with my holy oil have I anointed him: {21} With whom my hand shall be established: mine arm also shall strengthen him. {22} The enemy shall not exact upon him; nor the son of wickedness afflict him. {23} And I will beat down his foes before his face, and plague them that hate him. {24} But my faithfulness and my mercy [shall be] with him: and in my name shall his horn be exalted. {25} I will set his hand also in the sea, and his right hand in the rivers. {26} He shall cry unto me, Thou [art] my father, my God, and the rock of my salvation. {27} Also I will make him [my] firstborn, higher than the kings of the earth. {28} My mercy will I keep for him for evermore, and my covenant shall stand fast with him. {29} His seed also will I make [to endure] for ever, and his throne as the days of heaven….{33} Nevertheless my lovingkindness will I not utterly take [puwr:H6331] from him, nor suffer my faithfulness to fail. 


Let’s stop here and we will continue our examination of Judges 6:11 in our next study.

  

Judges 6 - Part 11

July 12, 2019


Good Evening, and welcome to Searching The Scriptures! This is Judges 6 - Part 11, and today’s date is July 12, 2019. I will read Judges 6:11-16,


“And there came an angel of the LORD, and sat under an oak which [was] in Ophrah, that [pertained] unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide [it] from the Midianites. {12} And the angel of the LORD appeared unto him, and said unto him, The LORD [is] with thee, thou mighty man of valour. {13} And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where [be] all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites. {14} And the LORD looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? {15} And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family [is] poor in Manasseh, and I [am] the least in my father's house. {16} And the LORD said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man.”


In our last study we left off at the last phrase in verse 11,


To Hide [nuwc:H5127] [It] From [paniym:H6440] The Midianites [Midyan:H4080]


These three words only appear together in this verse, but the first two terms are found in a number of passages, including Judges 4:15, in which they are rendered as “before” (paniym:H6440) and “fled away” (nuwc:H5127); we will also run across these two expressions in other places as we journey through the book of Judges.


To Hide [nuwc:H5127] It From [paniym:H6440] 


“And the LORD discomfited Sisera, and all [his] chariots, and all [his] host, with the edge of the sword before [paniym:H6440] Barak; so that Sisera lighted down off [his] chariot, and fled away [nuwc:H5127] on his feet.”


To Hide [nuwc:H5127]  & The Midianites [Midyan:H4080]


Additionally the words, “to hide” and “the Midianites” show up in only one other citation, namely Judges 8:12, as “fled” and “of Midian,” speaking of Gideon’s exploits:


“And when Zebah and Zalmunna fled [nuwc:H5127], he pursued after them, and took the two kings of Midian [Midyan:H4080], Zebah and Zalmunna, and discomfited all the host.”


It is highly significant that this term, “to hide” is only translated this way in this verse because it is primarily rendered as “flee” or “flee away.” Moreover, the word “it” is in italics, and does not appear in the original Hebrew - referring presumably to “hiding the wheat” in the historical context. But, as always, we are interested in the spiritual dimension, which God has indeed, “hidden” (no pun intended). So, without the word “it,” and utilizing the term “flee,” we can read this verse as: “Gideon threshed wheat by the winepress, to flee from the Midianites.” The Midianites were the enemies of Israel, even though God had used them to bring judgment against Israel, but now the tide is turned, and God is using Gideon (as he typifies the Lord Jesus) to spearhead the battle which will take us through chapters 6-8. The “threshing of wheat” refers to the separation of the elect from the non-elect during the Great Tribulation, as God’s judgment began at His own “house” first, and the Gospel went out with great impetus to reach the “nations of the elect,” fulfilling the Great Commission. The “threshing of wheat” in proximity to the “winepress” is also highlighting the fact that the “winepress” represents the next major “time and season” on the Biblical timeline having to do with judgment which transitioned from the churches to the world at large on May 21, 2011, intitiating our current day of judgment. The Greek term for “winepress” (lenos:G3025) surfaces in Revelation 14:19-20, and 19:15 four times:


Revelation 14:19-20 declares:“And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast [it] into the great winepress [lenos:G3025] of the wrath of God. {20} And the winepress [lenos:G3025]  was trodden without the city, and blood came out of the winepress [lenos:G3025] , even unto the horse bridles, by the space of a thousand [and] six hundred furlongs.”


And Revelation 19:15 further adds:“And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress [lenos:G3025]  of the fierceness and wrath of Almighty God.”


Moving ahead to verse 12 we read:


Verse 12: “And the angel of the LORD appeared unto him, and said unto him, The LORD [is] with thee, thou mighty man of valour.”


[Is] With Thee Thou Mighty [gibbowr:H1368] Man Of Valour [chayil:H2428]


We have  already considered all the words in this verse already, except for the last two terms, “[is] with thee thou mighty” and “man of valour,” so I won’t go over that material again. These two expressions are found in a number of passages that highlight various “mighty men of valour” and we will take a look at just a few of them, starting with the only other reference in the book of Judges, found in Judges 11:1, concerning one of the “heroes of faith” that we read about in Hebrews 11 - Jephthah the Gileadite:


“Now Jephthah the Gileadite was a mighty man [gibbowr:H1368]  of valour [chayil:H2428], and he [was] the son of an harlot: and Gilead begat Jephthah.”


We also learn that Boaz (another type of Christ) in Ruth 2:1 was given this epithet as well: “And Naomi had a kinsman of her husband's, a mighty [gibbowr:H1368] man of wealth [chayil:H2428], of the family of Elimelech; and his name [was] Boaz.”


David too is a tremendous spiritual portrait of the Savior as 2 Samuel 17:10 mentions and in fact, he had an army of  “mighty men of valour”: And he also [that is] valiant [ben:H1121] [chayil:H2428], whose heart [is] as the heart of a lion, shall utterly melt: for all Israel knoweth that thy father [is] a mighty man [gibbowr:H1368], and [they] which [be] with him [are] valiant [chayil:H2428] men.”


Verse 13 states: “And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where [be] all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites.”


Unto Him Oh [biy:H994] My Lord [’adown:H113]


Gideon’s response to the “angel of LORD” begins with the exclamation, “unto him, Oh my Lord” which is made up of two terms that are normally found with regard to a person and a king or a priest, but this is the only instance in which these two terms depict a person speaking with “the angel of the LORD.” Gideon has not yet recognized (although he will shortly) Who this Person really is, that is conversing with him. Here are a few examples of how God employs these two words together:


In Genesis 44:18 Judah speaks to the prime minister of Egypt through an interpreter, not realizing it is his younger half-brother, Joseph: “Then Judah came near unto him, and said, Oh [biy:H994] my lord [’adown:H113], let thy servant, I pray thee, speak a word in my lord's [’adown:H113] ears, and let not thine anger burn against thy servant: for thou [art] even as Pharaoh.”


And in Numbers 12:11, Aaron approaches his younger brother with great trepidation after the LORD had afflicted their sister Miriam with “temporary” leprosy: “And Aaron said unto Moses, Alas [biy:H994], my lord [’adown:H113], I beseech thee, lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned.”


1 Samuel 1:26 records part of the conversation between Hannah and Eli the priest, as she “lends” her son Samuel in service to the LORD: “And she said, Oh [biy:H994] my lord [’adown:H113], [as] thy soul liveth, my lord [’adown:H113], I [am] the woman that stood by thee here, praying unto the LORD.”


Us And Where [Be] All His Miracles [pala’H6381]


The next word that we want to examine is “miracles,” which is more commonly rendered as “wondrous works” or “marvelous works,” as these next citations illustrate:


The only other place in Judges where this particular term crops up is in Judges 13:19, in which it is rendered as “wondrously”: “So Manoah took a kid with a meat offering, and offered [it] upon a rock unto the LORD: and [the angel] did wondrously [pala’:H6381]; and Manoah and his wife looked on.”


We have to stop here, as we have run out of time. Lord willing, we will continue our examination of Judges 6:13 in our next lesson.







Judges 6 - Part 12

July 15, 2019


Good Evening, and welcome to Searching The Scriptures! This is Judges 6 - Part 12, and today’s date is July 15, 2019. I will read Judges 6:11-16,


“And there came an angel of the LORD, and sat under an oak which [was] in Ophrah, that [pertained] unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide [it] from the Midianites. {12} And the angel of the LORD appeared unto him, and said unto him, The LORD [is] with thee, thou mighty man of valour. {13} And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where [be] all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites. {14} And the LORD looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? {15} And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family [is] poor in Manasseh, and I [am] the least in my father's house. {16} And the LORD said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man.”


Us And Where [Be] All His Miracles [pala’H6381]


In our last study we had to abruptly end our study as we were considering the word “miracles” in verse 13, which is more commonly rendered as “wondrous works” or “marvelous works,” as these next citations illustrate:


The only other place in Judges where this particular term crops up is in Judges 13:19, in which it is rendered as “wondrously”: “So Manoah took a kid with a meat offering, and offered [it] upon a rock unto the LORD: and [the angel] did wondrously [pala’:H6381]; and Manoah and his wife looked on.”


Jeremiah 32:27 poses this rhetorical question, in which this expression is rendered as “too hard”: “Behold, I [am] the LORD, the God of all flesh: is there any thing too hard [pala’:H6381] for me?”


And Exodus 34:10 translates this word as “marvels”: “And he said, Behold, I make a covenant: before all thy people I will do marvels [pala’:H6381], such as have not been done in all the earth, nor in any nation: and all the people among which thou [art] shall see the work of the LORD: for it [is] a terrible thing that I will do with thee.”


Psalm 40:5 likewise extols: “Many, O LORD my God, [are] thy wonderful [pala’:H6381] 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.”


Psalm 106:7 expresses this word as “not thy wonders”: “Our fathers understood not thy wonders [pala’:H6381] in Egypt; they remembered not the multitude of thy mercies; but provoked [him] at the sea, [even] at the Red sea.”


Most significantly we see this term translated as “wondrous things” in Psalm 119:18, which should be the prayer of every child of God whenever they open the Bible to read or study - in order to recognize the hidden spiritual meaning that God has encapsulated in every word and verse -  pertaining to some aspect of the Lord Jesus Christ and His glorious Gospel of grace:


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


It’s also worth noting that the word, “Wonderful” in Isaiah 9:6 is identically spelled as this word:


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


Which Our Fathers [ab:H1] Told [caphar:H5608] Us Of Saying [’amar:H559]


The next phrase in verse 13 consists of three Hebrew terms: “which our fathers told us of saying,” which only surface together again in Genesis 37:10, 


And he told [caphar:H5608]  [it] to his father [ab:H1], and to his brethren: and his father [ab:H1], rebuked him, and said [’amar:H559]

 unto him, What [is] this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?”


Gideon’s allusion to God’s deliverance from Egypt is contrasted with Joseph’s dreams which prefigure what was to take place as Jacob and his family eventually moved to Egypt to escape the physical famine of their day, according to God’s directive, prior to their miraculous deliverance, according to God’s timetable for His corporate people, which Gideon is recollecting. This of course also highlights the first “Great Tribulation” (or “Great Affliction”) of Joseph’s day, which lasted 7 years or 84 months (1879 BC - 1872 BC) and you might recall that the number “84” is also spiritually identified with the other two “Great Tribulation” periods, namely the 70-year Babylonian captivity (840 months: 609 BC - 539 BC), and its spiritual counterpart, the 23-year (8400 days) period of our day which lasted from May 21, 1988 - May 21, 2011, and exemplifies the spiritual famine that was occurring, as we read in Amos 8:11-12,


“Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD: {12} And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the LORD, and shall not find [it].”[matsa’:H4672]


Incidentally, this term, “and shall not find [it]” is the same word in verse 13 that is translated as “...be with us, why then is all this befallen…” as Gideon laments over what had happened to Israel, which leads into the very next question that Gideon utters, “...Did not the LORD bring us up from Egypt?” These three terms are also found in verse 8 of this chapter, and in our previous studies, so let’s consider the next phrase, which consists of the following two expressions:


But Now The LORD [Yehovah:H3068] Hath Forsaken Us [natash:H5023]


These two terms surface in 8 passages altogether, three of which are positive, emphasizing that God truly does not forsake His elect, as we read, for instance, in Psalm 94:14, in which these two words appear as “For the LORD,” and “will not cast off”:


For the LORD [Yehovah:H3068] will not cast off [natash:H5023]  his people, neither will he forsake his inheritance.”


Nonetheless, God did absolutely forsake His corporate people as the subsequent passages indicate:


Numbers 11:31, is a curious passage that includes these two terms, which are rendered as “from the LORD,” and “and let them fall” referring to the provision of quail that God sent to the murmuring Israelites: “And there went forth a wind from the LORD [Yehovah:H3068], and brought quails from the sea, and let [them] fall [natash:H5023] by the camp, as it were a day's journey on this side, and as it were a day's journey on the other side, round about the camp, and as it were two cubits [high] upon the face of the earth.”


Jeremiah 7:29 utters this command: “Cut off thine hair, [O Jerusalem], and cast [it] away, and take up a lamentation on high places; for the LORD [Yehovah:H3068] hath rejected and forsaken [natash:H5023] the generation of his wrath.”


Jeremiah 15:6 is God’s response to Israel’s rebellion: Thou hast forsaken me [natash:H5023], saith the LORD [Yehovah:H3068], thou art gone backward: therefore will I stretch out my hand against thee, and destroy thee; I am weary with repenting.”


Jeremiah 23:33 likewise affirms: “And when this people, or the prophet, or a priest, shall ask thee, saying, What [is] the burden of the LORD [Yehovah:H3068]? thou shalt then say unto them, What burden? I will even forsake [natash:H5023] you, saith the LORD.” [Yehovah:H3068]


Verse 22 of 1 Samuel 12:20-25 contains these two words in this warning that Samuel presents to Israel: “And Samuel said unto the people, Fear not: ye have done all this wickedness: yet turn not aside from following the LORD, but serve the LORD with all your heart; {21} And turn ye not aside: for [then should ye go] after vain [things], which cannot profit nor deliver; for they [are] vain. {22} For the LORD [Yehovah:H3068] will not forsake [natash:H5023] his people for his great name's sake: because it hath pleased the LORD [Yehovah:H3068] to make you his people. {23} Moreover as for me, God forbid that I should sin against the LORD in ceasing to pray for you: but I will teach you the good and the right way: {24} Only fear the LORD, and serve him in truth with all your heart: for consider how great [things] he hath done for you. {25} But if ye shall still do wickedly, ye shall be consumed, both ye and your king.”


And Delivered [nathan:H5414] Us Into The Hands [kaph:H3709] Of The Midianites [Midyan:H4080]


The last phrase is verse 13 consists of three terms, and they only appear together in this verse, however the last two words are also found in verse 14, which we now want to consider, but before we do that let’s first examine this term, “us into the hands,” which is a term that appears for the first time in the book of Judges in this verse:


Us Into The Hands [kaph:H3709] 


As we think about this expression, we want to keep in mind that the “hand” like the “foot,” is spiritually representative of one’s will. So to be given over to the “hands of the Midianites” for 7 oppressive years was to be given over to their will, as a chastisement from God as has been stated frequently. Here are some illustrations of how God uses this word:


Verse 72 of Psalm 78:68-72 contains this word, and is translated as, “of his hand” speaking of God’s care for His beloved sheep: “Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim:{68} But chose the tribe of Judah, the mount Zion which he loved. {69} And he built his sanctuary like high [palaces], like the earth which he hath established for ever. {70} He chose David also his servant, and took him from the sheepfolds: {71} From following the ewes great with young he brought him to feed Jacob his people, and Israel his inheritance. {72} So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands.” [kaph:H3709] 


Moving on to verse 14 we read:


Verse 14:  “And the LORD looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?”


I think we’ll have to stop here, as we have run out of time. Lord willing, in our next study we will continue to examine the rest of verse 14.