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 9 - Part 38

November 23, 2020


Good evening, and welcome to Searching The Scriptures! This will be Judges 9 - Part 38 and today’s date is November 23, 2020. I’ll read from Judges 9:30-41,


And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled. {31} And he sent messengers unto Abimelech privily, saying, Behold, Gaal the son of Ebed and his brethren be come to Shechem; and, behold, they fortify the city against thee. {32} Now therefore up by night, thou and the people that [is] with thee, and lie in wait in the field: {33} And it shall be, [that] in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city: and, behold, [when] he and the people that [is] with him come out against thee, then mayest thou do to them as thou shalt find occasion. {34} And Abimelech rose up, and all the people that [were] with him, by night, and they laid wait against Shechem in four companies. {35} And Gaal the son of Ebed went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that [were] with him, from lying in wait. {36} And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as [if they were] men. {37} And Gaal spake again and said, See there come people down by the middle of the land, and another company come along by the plain of Meonenim. {38} Then said Zebul unto him, Where [is] now thy mouth, wherewith thou saidst, Who [is] Abimelech, that we should serve him? [is] not this the people that thou hast despised? go out, I pray now, and fight with them. {39} And Gaal went out before the men of Shechem, and fought with Abimelech. {40} And Abimelech chased him, and he fled before him, and many were overthrown [and] wounded, [even] unto the entering of the gate. {41} And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren, that they should not dwell  in Shechem.


We have arrived at verse 33 in our examination of Judges 9 and the battle strategy that Zebul is sharing with Abimelech the king.

And It Shall Be [hayah:H1961/TWOT:491*] [hi-yah]


The expression and it shall be is a unique one as in this instance it has to do with the idea of “it came to pass,” which is also how it is translated. Other usages include the conjugations to be or to have, as these next passages highlight:


Genesis 1:2-3, And the earth was [hayah:H1961/TWOT:491]

 without form, and void; and darkness [was] upon the face of the deep. And the Spirit of God moved upon the face of the waters. {3} And God said, Let there be [hayah:H1961/TWOT:491] light: and there was light.


Exodus 3:14 is especially relevant as it is used three times in connection with one of God’s Holy Names - the Ever-Existent One: And God said unto Moses, I AM [hayah:H1961/TWOT:491] THAT I AM [hayah:H1961/TWOT:491]: and he said, Thus shalt thou say unto the children of Israel, I AM [hayah:H1961/TWOT:491] hath sent me unto you.


As a pair of balances or scales on which identical weights are placed so that they remain perfectly balanced, God’s Holy attributes as well as His Divine Word achieve what can only be described as that which is Sublime.  


Leviticus 26:12 also presents this same balance with regard to God and His elect people: And I will walk among you, and will be [hayah:H1961/TWOT:491] your God, and ye shall be my people.


Numbers 10:2 translates this as them:that thou mayest use,  Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use [hayah:H1961/TWOT:491] them for the calling of the assembly, and for the journeying of the camps.


*Theological Wordbook of the Old Testament





And Deuteronomy 27:9 includes this as thou art become: And Moses and the priests the Levites spake unto all Israel, saying, Take heed, and hearken, O Israel; this day thou art become [hayah:H1961/TWOT:491] the people of the LORD thy God.


2 Samuel 3:17 renders this word as had communication: And Abner had communication [hayah:H1961/TWOT:491] with the elders of Israel, saying, Ye sought for David in times past [to be] king over you:


Isaiah 1:9 translates this word as we should have been, in this indictment that God is leveling against national Israel, who typify the end-time institutional churches and denominations:  


Except the LORD of hosts had left unto us a very small remnant, we should have been [hayah:H1961/TWOT:491] as Sodom, [and] we should have been like unto Gomorrah.


Joel 2:2 renders this as been: A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people and a strong; there hath not been [hayah:H1961/TWOT:491] ever the like, neither shall be any more after it, [even] to the years of many generations.


[That] In The Morning [boqer:H1242/TWOT:274c] [bow-care] As Soon As The Sun [shemesh:H8121/TWOT:2417a] [sheh-mesh] Is Up [zarach:H2224/TWOT:580] [zaw-raack]


The next phrase in verse 33 is  ...[that] in the morning, as soon as the sun is up, which consists of three words that only surface in the following two chapters:


Verse 22 of 2 Kings 3:1-27 translates these terms as in the morning and the sun shone: Now Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah, and reigned twelve years. {2} And he wrought evil in the sight of the LORD; but not like his father, and like his mother: for he put away the image of Baal that his father had made. {3} Nevertheless he cleaved unto the sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom. {4} And Mesha king of Moab was a sheepmaster, and rendered unto the king of Israel an hundred thousand lambs, and an hundred thousand rams, with the wool. {5} But it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel. {6} And king Jehoram went out of Samaria the same time, and numbered all Israel. {7} And he went and sent to Jehoshaphat the king of Judah, saying, The king of Moab hath rebelled against me: wilt thou go with me against Moab to battle? And he said, I will go up: I [am] as thou [art], my people as thy people, [and] my horses as thy horses. {8} And he said, Which way shall we go up? And he answered, The way through the wilderness of Edom. {9} So the king of Israel went, and the king of Judah, and the king of Edom: and they fetched a compass of seven days' journey: and there was no water for the host, and for the cattle that followed them. {10} And the king of Israel said, Alas! that the LORD hath called these three kings together, to deliver them into the hand of Moab! {11} But Jehoshaphat said, [Is there] not here a prophet of the LORD, that we may enquire of the LORD by him? And one of the king of Israel's servants answered and said, Here [is] Elisha the son of Shaphat, which poured water on the hands of Elijah. {12} And Jehoshaphat said, The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him. {13} And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, Nay: for the LORD hath called these three kings together, to deliver them into the hand of Moab. {14} And Elisha said, [As] the LORD of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee. {15} But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the LORD came upon him. {16} And he said, Thus saith the LORD, Make this valley full of ditches. {17} For thus saith the LORD, Ye shall not see wind, neither shall ye see rain; yet that valley shall be filled with water, that ye may drink, both ye, and your cattle, and your beasts. {18} And this is [but] a light thing in the sight of the LORD: he will deliver the Moabites also into your hand. {19} And ye shall smite every fenced city, and every choice city, and shall fell every good tree, and stop all wells of water, and mar every good piece of land with stones. {20} And it came to pass in the morning, when the meat offering was offered, that, behold, there came water by the way of Edom, and the country was filled with water. {21} And when all the Moabites heard that the kings were come up to fight against them, they gathered all that were able to put on armour, and upward, and stood in the border. {22} And they rose up early in the morning [boqer:H1242/TWOT:274c], and the sun [shemesh:H8121/TWOT:2417a] shone [zarach:H2224/TWOT:580]

upon the water, and the Moabites saw the water on the other side [as] red as blood: {23} And they said, This [is] blood: the kings are surely slain, and they have smitten one another: now therefore, Moab, to the spoil. {24} And when they came to the camp of Israel, the Israelites rose up and smote the Moabites, so that they fled before them: but they went forward smiting the Moabites, even in [their] country. {25} And they beat down the cities, and on every good piece of land cast every man his stone, and filled it; and they stopped all the wells of water, and felled all the good trees: only in Kirharaseth left they the stones thereof; howbeit the slingers went about [it], and smote it. {26} And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew swords, to break through [even] unto the king of Edom: but they could not. {27} Then he took his eldest son that should have reigned in his stead, and offered him [for] a burnt offering upon the wall. And there was great indignation against Israel: and they departed from him, and returned to [their own] land.


In this chapter one sees that God granted these three kings (Israel, Judah, and Edom) victory over the Moabites in spite of Elisha’s disdain for King Jehoram of Israel (Samaria) - Ahab’s son - because of his wickedness as he followed in the footsteps of his wicked father Ahab, and his wicked mother, Jezebel. The king of Edom is not mentioned per se, but Edom is related to the descendants of Esau who represent those who identify with the Kingdom of God, but are unsaved. There seems to be a ⅓ -⅔ ratio here, in which good King Jehoshaphat typifies the ⅓ , but this would need further evaluation to substantiate. We do know that Jehoshaphat, king of Judah, kept making alliances with Israel, and was rebuked for this as we read in 2 Chronicles 19:2-3,


And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the LORD? therefore [is] wrath upon thee from before the LORD. {3} Nevertheless there are good things found in thee, in that thou hast taken away the groves out of the land, and hast prepared thine heart to seek God. 


The other thing to keep in mind with regard to King Jehoshaphat is the battle that takes place in the valley of Jehoshaphat in which Judah is being attacked by three other armies - the Moabites, the Ammonites, and those of Mount Seir (or Edom), which points to our day in which the enemies of God’s elect end up killing each other because outwardly they seem united, but God is dividing Satan’s kingdom. We witnessed the same thing in Judges 7 with Gideon and the three forces that came against him, namely the Amalekites, the Midianites, and the children of the east. I’ll read 2 Chronicles 20:17 and 22-24,


Ye shall not [need] to fight in this [battle]: set yourselves, stand ye [still], and see the salvation of the LORD with you, O Judah and Jerusalem: fear not, nor be dismayed; to morrow go out against them: for the LORD [will be] with you. ... {22} And when they began to sing and to praise, the LORD set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah; and they were smitten. {23} For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy [them]: and when they had made an end of the inhabitants of Seir, every one helped to destroy another. {24} And when Judah came toward the watch tower in the wilderness, they looked unto the multitude, and, behold, they [were] dead bodies fallen to the earth, and none escaped.


The other account in which these three expressions crop up is in verse 4 of 2 Samuel 23:1-7, which spiritually points to the Lord Jesus Christ, Who is typified by the Sun as well as the Light, as well as the Morning, among other metaphors:  


Now these [be] the last words of David. David the son of Jesse said, and the man [who was] raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said, {2} The Spirit of the LORD spake by me, and his word [was] in my tongue. {3} The God of Israel said, the Rock of Israel spake to me, He that ruleth over men [must be] just, ruling in the fear of God. {4} And [he shall be] as the light of the morning [boqer:H1242/TWOT:274c], [when] the sun [shemesh:H8121/TWOT:2417a] riseth [zarach:H2224/TWOT:580], [even] a morning [boqer:H1242/TWOT:274c] without clouds; [as] the tender grass [springing] out of the earth by clear shining after rain. {5} Although my house [be] not so with God; yet he hath made with me an everlasting covenant, ordered in all [things], and sure: for [this is] all my salvation, and all [my] desire, although he make [it] not to grow. {6} But [the sons] of Belial [shall be] all of them as thorns thrust away, because they cannot be taken with hands: {7} But the man [that] shall touch them must be fenced with iron and the staff of a spear; and they shall be utterly burned with fire in the [same] place.


Verse 5 in the KJV seems to imply that David’s house (spiritually speaking) is “not so,” although in the historical context, we understand that Solomon was not saved and the kingdom was eventually divided. Jay P. Green renders 2 Samuel 23:5 this way in his Literal Version of the Bible (LITV):


For is not my house so with God? For He has made an everlasting covenant with me, ordered in all things, and sure; for all my salvation, and all my desire, will He not make it grow?


Spiritually we recognize that that cannot be the case as the house of David refers to Christ and all His elect, as we read for instance in Psalm 89:3-4, 19-20, 23-27, 35-37, in which the same word for as the sun in verse 36 is the identical word in Judges 9:33,  


I have made a covenant with my chosen, I have sworn unto David my servant, {4} Thy seed will I establish for ever, and build up thy throne to all generations. Selah. ... {19} Then thou spakest in vision to thy holy one, and saidst, I have laid help upon [one that is] mighty; I have exalted [one] chosen out of the people. {20} I have found David my servant; with my holy oil have I anointed 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. ... {35} Once have I sworn by my holiness that I will not lie unto David. {36} His seed shall endure for ever, and his throne as the sun [shemesh:H8121/TWOT:2417a]  before me. {37} It shall be established for ever as the moon, and [as] a faithful witness in heaven. Selah.


Let’s stop here. Lord willing, in our next study we will continue looking at the rest of verse 33, and we’ll start with the expression thou shalt rise early which is a key word that we want to look at closely. 

Judges 9 - Part 39

November 27, 2020


Good evening, and welcome to Searching The Scriptures! This will be Judges 9 - Part 39 and today’s date is November 27, 2020. I’ll read from Judges 9:30-41,


And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled. {31} And he sent messengers unto Abimelech privily, saying, Behold, Gaal the son of Ebed and his brethren be come to Shechem; and, behold, they fortify the city against thee. {32} Now therefore up by night, thou and the people that [is] with thee, and lie in wait in the field: {33} And it shall be, [that] in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city: and, behold, [when] he and the people that [is] with him come out against thee, then mayest thou do to them as thou shalt find occasion. {34} And Abimelech rose up, and all the people that [were] with him, by night, and they laid wait against Shechem in four companies. {35} And Gaal the son of Ebed went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that [were] with him, from lying in wait. {36} And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as [if they were] men. {37} And Gaal spake again and said, See there come people down by the middle of the land, and another company come along by the plain of Meonenim. {38} Then said Zebul unto him, Where [is] now thy mouth, wherewith thou saidst, Who [is] Abimelech, that we should serve him? [is] not this the people that thou hast despised? go out, I pray now, and fight with them. {39} And Gaal went out before the men of Shechem, and fought with Abimelech. {40} And Abimelech chased him, and he fled before him, and many were overthrown [and] wounded, [even] unto the entering of the gate. {41} And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren, that they should not dwell  in Shechem.


Recap Of What We Have Learned So Far In Judges 9


Let me begin by briefly recapping what we have learned thus far in Judges 9:


  • Abimelech enlists the help of his family in Shechem to anoint him king instead of the 70 sons of Gideon (Jerubbaal), which they do.
  • He obtains a sum of money and enlists the men of Shechem who assist him in killing his 70 half-brothers with the exception of the youngest, Jotham.
  • Jotham then goes atop Mount Gerizim and from that vantage point presents a parable to the men of Shechem regarding what they had done, and how they had forgotten all the good which Gideon had done for Shechem in delivering them from the Midianites.
  • Jotham ends his soliloquy by pronouncing a curse upon the men of Shechem, and intimates that this would result in a falling out between Abimelech and the men of Shechem which is precisely what happened after Abimelech had reigned three years (pointing to the purpose of God). Jotham then escapes to Beer, which signifies well (of water), and we do not hear from him again.  
  • Another faction arises when Gaal comes on the scene, and seeks to garner favor with the men of Shechem, desiring to reign over them, and challenges Abimelech to fight with him. 
  • These factions and divisiveness points to Satan’s kingdom being divided during our present day of judgment.
  • We are at the place of witnessing the battle strategy that Abimelech’s officer, Zebul offers to Abimelech so that he can overcome Gaal and his troops.


We are down to verse 33 and the phrase thou shalt rise early, which is the Hebrew verb, shakam (H7925) from which the identically spelled noun form shekem (H7926) or shoulder is derived, along with the name of the town Shechem (H7927), which is the location of Judges 9. Incidentally since we are approaching the Christmas season let me remind you that  shekem (H7926) or shoulder is the same word that we find in verse 6 of  Isaiah 9:6-7 which speaks of the birth of the Messiah, and His heavenly Kingdom which is superior to all other earthly kings and their kingdoms such as King Abimelech in our account, as Christ is indeed KING OF KINGS AND LORD OF LORDS (as we learn from Revelation 19:16): 


Isaiah 9:6-7 proclaims: For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder [shekem:H7926/TWOT:2386a] and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. {7} Of the increase of [his] government and peace [there shall be] no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.


Notice the reference to the throne of David, who is a great type of the Lord Jesus Christ. 


In some of our earlier lessons in Judges, I mentioned that Shechem can refer to a place for feeding sheep as well as the world itself, both of which exemplify our present day of judgment, in which God is both feeding His elect with the Bread of Life (according to John 21:16)  while simultaneously ruling this world with a rod of iron, as Revelation 19:15 affirms, in which the same Greek word poimaino (G4165) incorporates both of these ideas. Shechem was also the burial place of Joseph’s bones, as Joshua 24:32 asserts, and close to Hebron (or Mamre), which is where Abraham and Sarah, Isaac and Rebekah, and Jacob and Leah were buried (Rachel was buried in Bethlehem - or the House of Bread): 


And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for an hundred pieces of silver: and it became the inheritance of the children of Joseph. 


Just like the Lord Jesus is King of Kings, and the line of David goes directly to Christ, so too Joseph was the Governor in Egypt as we read in Acts 7:10, and he too typifies Christ as he stored up grain (representing the Word of God spiritually) not only for Egypt in the historical setting (typifying the Great Tribulation) but for his father, Jacob, as well as his eleven brothers as we read in Acts 7:10-16,


And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house. {11} Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance. {12} But when Jacob heard that there was corn in Egypt, he sent out our fathers first. {13} And at the second [time] Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharaoh. {14} Then sent Joseph, and called his father Jacob to [him], and all his kindred, threescore and fifteen souls. {15} So Jacob went down into Egypt, and died, he, and our fathers, {16} And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor [the father] of Sychem. 


The expression government in both Isaiah 9:6 and 7 is significant because it is the word misrah (H4951) from sarah (H8289), which is only used twice, and rendered as power. It should be noted that the word Israel is derived from H8289. You might recall that God changed Jacob’s name to Israel, incorporating the two-fold ideas of a prince as well as power, according to Genesis 32:28,


And he said, Thy name shall be called no more Jacob, but Israel [Yisrael:H3478/TWOT:2287a] for as a prince hast thou power [sarah:H8280/TWOT:2287] with God and with men, and hast prevailed.


Furthermore the appellation Prince [sar:H8269/TWOT:2295a] in the title Prince of Peace or Sar-Shalom, stems from the word to govern or have dominion which is sarar (H8323/TWOT:2295).


Thou Shalt Rise Early [shakam:H7925/TWOT:2386]


Let’s now turn our attention to this term, thou shalt rise early or shakam in Judges 9:33, which as we will discover has to do with getting up early in order to accomplish a particular task, and also involves diligence or perseverance in achieving that endeavor as well. We have encountered this expression in some of our previous lessons as the next citations illustrate:


Judges 6:28 and 38 teach: And when the men of the city arose early [shakam:H7925/TWOT:2386] 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 upon the altar [that was] built. ... {38} And it was so: for he rose up early [shakam:H7925/TWOT:2386] on the morrow, and thrust the fleece together, and wringed the dew out of the fleece, a bowl full of water.


Judges 7:1 similarly adds: Then Jerubbaal, who [is] Gideon, and all the people that [were] with him, rose up early [shakam:H7925/TWOT:2386]  and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley.


Most significantly this term is utilized numerous times in conjunction with God’s command to hear and obey His Word which God’s people did not do; all of these references are in the Book of Jeremiah, which is not surprising, as it speaks continually about judgment beginning at God’s own house first. These passages are repetitive but the reason they are is because God is driving home this point over an over again so nobody can possibly misconstrue the fact that He commences His judgment at His own house first, before enveloping the world at large, which is where it resides today:


Verses 13 and 25 of Jeremiah 7:13-15 and 25-28 translate this term as rising up early:  And now, because ye have done all these works, saith the LORD, and I spake unto you, rising up early [shakam:H7925/TWOT:2386]

 and speaking, but ye heard not; and I called you, but ye answered not; {14} Therefore will I do unto [this] house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. {15} And I will cast you out of my sight, as I have cast out all your brethren, [even] the whole seed of Ephraim... {25} Since the day that your fathers came forth out of the land of Egypt unto this day I have even sent unto you all my servants the prophets, daily rising up early  [shakam:H7925/TWOT:2386] and sending [them]: {26} Yet they hearkened not unto me, nor inclined their ear, but hardened their neck: they did worse than their fathers. {27} Therefore thou shalt speak all these words unto them; but they will not hearken to thee: thou shalt also call unto them; but they will not answer thee. {28} But thou shalt say unto them, This [is] a nation that obeyeth not the voice of the LORD their God, nor receiveth correction: truth is perished, and is cut off from their mouth.


Likewise verse 7 of Jeremiah 11:7-14 records:  For I earnestly protested unto your fathers in the day [that] I brought them up out of the land of Egypt, [even] unto this day, rising early [shakam:H7925/TWOT:2386] and protesting, saying, Obey my voice. {8} Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded [them] to do; but they did [them] not. {9} And the LORD said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. {10} They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. {11} Therefore thus saith the LORD, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. {12} Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. {13} For [according to] the number of thy cities were thy gods, O Judah; and [according to] the number of the streets of Jerusalem have ye set up altars to [that] shameful thing, [even] altars to burn incense unto Baal. {14} Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear [them] in the time that they cry unto me for their trouble.


This is repeated  in verses 3-4 of  Jeremiah 25:3-11, From the thirteenth year of Josiah the son of Amon king of Judah, even unto this day, that [is] the three and twentieth year, the word of the LORD hath come unto me, and I have spoken unto you, rising early [shakam:H7925/TWOT:2386] and speaking; but ye have not hearkened. {4} And the LORD hath sent unto you all his servants the prophets, rising early [shakam:H7925/TWOT:2386] and sending [them]; but ye have not hearkened, nor inclined your ear to hear. {5} They said, Turn ye again now every one from his evil way, and from the evil of your doings, and dwell in the land that the LORD hath given unto you and to your fathers for ever and ever: {6} And go not after other gods to serve them, and to worship them, and provoke me not to anger with the works of your hands; and I will do you no hurt. {7} Yet ye have not hearkened unto me, saith the LORD; that ye might provoke me to anger with the works of your hands to your own hurt. {8} Therefore thus saith the LORD of hosts; Because ye have not heard my words, {9} Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. {10} Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. {11} And this whole land shall be a desolation, [and] an astonishment; and these nations shall serve the king of Babylon seventy years.


Verse 19 of Jeremiah 29:17-19 continues this refrain of judgment: Thus saith the LORD of hosts; Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so evil. {18} And I will persecute them with the sword, with the famine, and with the pestilence, and will deliver them to be removed to all the kingdoms of the earth, to be a curse, and an astonishment, and an hissing, and a reproach, among all the nations whither I have driven them:{19} Because they have not hearkened to my words, saith the LORD, which I sent unto them by my servants the prophets, rising up early [shakam:H7925/TWOT:2386] and sending [them]; but ye would not hear, saith the LORD.


Verse 33 of Jeremiah 32:28-36 further adds:  Therefore thus saith the LORD; Behold, I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadrezzar king of Babylon, and he shall take it: {29} And the Chaldeans, that fight against this city, shall come and set fire on this city, and burn it with the houses, upon whose roofs they have offered incense unto Baal, and poured out drink offerings unto other gods, to provoke me to anger. {30} For the children of Israel and the children of Judah have only done evil before me from their youth: for the children of Israel have only provoked me to anger with the work of their hands, saith the LORD. {31} For this city hath been to me [as] a provocation of mine anger and of my fury from the day that they built it even unto this day; that I should remove it from before my face, {32} Because of all the evil of the children of Israel and of the children of Judah, which they have done to provoke me to anger, they, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem. {33} And they have turned unto me the back, and not the face: though I taught them, rising up early [shakam:H7925/TWOT:2386] {34} But they set their abominations in the house, which is called by my name, to defile it. {35} And they built the high places of Baal, which [are] in the valley of the son of Hinnom, to cause their sons and their daughters to pass through [the fire] unto Molech; which I commanded them not, neither came it into my mind, that they should do this abomination, to cause Judah to sin.  


Lastly, Jeremiah 44:4 acknowledges: Howbeit I sent unto you all my servants the prophets, rising early [shakam:H7925/TWOT:2386] and sending [them], saying, Oh, do not this abominable thing that I hate.


We will have to conclude today’s study as we have run out of time. Lord willing in our next lesson we'll continue our investigation of verse 33.

Judges 9 - Part 40

January 18, 2021


Good evening, and welcome to Searching The Scriptures! This will be Judges 9 - Part 40 and today’s date is January 18, 2021. I’ll read from Judges 9:30-41,


And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled. {31} And he sent messengers unto Abimelech privily, saying, Behold, Gaal the son of Ebed and his brethren be come to Shechem; and, behold, they fortify the city against thee. {32} Now therefore up by night, thou and the people that [is] with thee, and lie in wait in the field: {33} And it shall be, [that] in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city: and, behold, [when] he and the people that [is] with him come out against thee, then mayest thou do to them as thou shalt find occasion. {34} And Abimelech rose up, and all the people that [were] with him, by night, and they laid wait against Shechem in four companies. {35} And Gaal the son of Ebed went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that [were] with him, from lying in wait. {36} And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as [if they were] men. {37} And Gaal spake again and said, See there come people down by the middle of the land, and another company come along by the plain of Meonenim. {38} Then said Zebul unto him, Where [is] now thy mouth, wherewith thou saidst, Who [is] Abimelech, that we should serve him? [is] not this the people that thou hast despised? go out, I pray now, and fight with them. {39} And Gaal went out before the men of Shechem, and fought with Abimelech. {40} And Abimelech chased him, and he fled before him, and many were overthrown [and] wounded, [even] unto the entering of the gate. {41} And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren, that they should not dwell  in Shechem.


Recap Of What We Have Learned So Far In Judges 9


Let me begin by briefly recapping what we have learned thus far in Judges 9:


  • Abimelech enlists the help of his family in Shechem to anoint him king instead of the 70 sons of Gideon (Jerubbaal), which they do.
  • He obtains a sum of money and enlists the men of Shechem who assist him in killing his 70 half-brothers with the exception of the youngest, Jotham.
  • Jotham then goes atop Mount Gerizim and from that vantage point presents a parable to the men of Shechem regarding what they had done, and how they had forgotten all the good which Gideon had done for Shechem in delivering them from the Midianites.
  • Jotham ends his soliloquy by pronouncing a curse upon the men of Shechem, and intimates that this would result in a falling out between Abimelech and the men of Shechem which is precisely what happened after Abimelech had reigned three years (pointing to the purpose of God). Jotham then escapes to Beer, which signifies well (of water), and we do not hear from him again.  
  • Another faction arises when Gaal comes on the scene, and seeks to garner favor with the men of Shechem, desiring to reign over them, and challenges Abimelech to fight with him. 
  • These factions and divisiveness points to Satan’s kingdom being divided during our present day of judgment.
  • We are at the place of witnessing the battle strategy that Abimelech’s officer, Zebul offers to Abimelech so that he can overcome Gaal and his troops.


We are down to the latter part of verse 33: ...and set upon the city: and, behold, [when] he and the people that [is] with him come out against thee, then mayest thou do to them as thou shalt find occasion. 


And Set [pashat:H6584/TWOT:1845] Upon The City [`iyr:H5892/TWOT:1587a, 1615]


The first two words that we want to investigate are and set or pashat  along with upon the city, or `iyr, and they only appear together in these next four citations:


In verse 44 of this same chapter one learns:  And Abimelech, and the company that [was] with him, rushed forward [pashat:H6584/TWOT:1845] , and stood in the entering of the gate of the city [`iyr:H5892/TWOT*:1587a, 1615]: and the two [other] companies ran upon [pashat:H6584/TWOT:1845] all [the people] that [were] in the fields, and slew them.


Then in Judges 20:37 we read: And the liers in wait hasted, and rushed [pashat:H6584/TWOT:1845] upon Gibeah; and the liers in wait drew [themselves] along, and smote all the city [`iyr:H5892/TWOT:1587a, 1615] with the edge of the sword.


2 Chronicles 25:13 records:  But the soldiers of the army which Amaziah sent back, that they should not go with him to battle, fell [pashat:H6584/TWOT:1845] upon the cities [`iyr:H5892/TWOT:1587a, 1615] of Judah, from Samaria even unto Bethhoron, and smote three thousand of them, and took much spoil.


And 2 Chronicles 28:18 states: The Philistines also had invaded [pashat:H6584/TWOT:1845] the cities [`iyr:H5892/TWOT:1587a, 1615] of the low country, and of the south of Judah, and had taken Bethshemesh, and Ajalon, and Gederoth, and Shocho with the villages thereof, and Timnah with the villages thereof, Gimzo also and the villages thereof: and they dwelt there.


Incidentally, as I was researching the word for city or cities, I ran across one of its derivatives that is included in this same “word family,” but it has an entirely different meaning from that of a “city with walls,” which is how this word is generally translated. `Iyr  [earr] consists of three Hebrew letters (reading from right to left) - עִיר - Ain/Jod/Resh, the 16th, 10th, and 20th letters of the Hebrew alphabet respectively. 


*Theological Wordbook of the Old Testament (TWOT)

This related word is identically spelled except that it has a Vau וּ as the middle letter instead of a Jod: עוּר - Ain/Vau/Resh (the 16th, 6th and 20th letters of the Hebrew alphabet, reading from right to left) and it is pronounced oor. It signifies being awakened, aroused, and excited, in a variety of contexts. Here are a few examples, one of which we encountered in Judges 5:12 in which this expression, awake is repeated four times in the “Song of Deborah and Barak” which takes up that entire chapter:


Awake, [`uwr:H5782/TWOT:1587] awake, [`uwr:H5782/TWOT:1587] Deborah: awake, [`uwr:H5782/TWOT:1587] awake, [`uwr:H5782/TWOT:1587] utter a song: arise, Barak, and lead thy captivity [shebiy:H7628/TWOT:2311a] captive [shabah:H2311/TWOT:2311], thou son of Abinoam.


I know I’m digressing a bit here, but please note the related terms, and lead thy captivity and captive. These two terms are highly significant, and they are also found in Psalm 68:18, which is quoting Judges 5:12,


Thou hast ascended on high, thou hast led captivity [shebiy:H7628/TWOT:2311a] captive [shabah:H2311/TWOT:2311]: thou hast received gifts for men; yea, [for] the rebellious also, that the LORD God might dwell [among them]. 


We can go one step further because the terms he led captivity and captive in both Judges 5:12 and Psalm 68:18 are also found in verse 8 of Ephesians 4:4-10,


[There is] one body, and one Spirit, even as ye are called in one hope of your calling; {5} One Lord, one faith, one baptism, {6} One God and Father of all, who [is] above all, and through all, and in you all. {7} But unto every one of us is given grace according to the measure of the gift of Christ. {8} Wherefore he saith, When he ascended up on high, he led captivity [aichmaloteuo:G162] captive [aichmalosia:G161], and gave gifts unto men. {9} (Now that he ascended [anabaino:G305], what is it but that he also descended [katabaino:G2597]  first into the lower parts of the earth? {10} He that descended [katabaino:G2597] is the same also that ascended [anabaino:G305] up far above all heavens, that he might fill all things.)


In Ephesians 4:9-10 we discover the additional terms, ascended or anabaino and descended or katabaino, which are the identical terms found in John 1:51, which ties into Jacob’s dream in Genesis 28:12 about the angels ascending or `alah and descending or yarad the “Ladder,” Who is Christ, or the Word of God:


And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending [anabaino:G305] and descending [katabaino:G2597] upon the Son of man.


And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending [`alah:H5927/TWOT:1624] and descending [yarad:H3391/TWOT:909] on it.


Well, let’s return to this word awake or `uwr that we discovered was part of the word family for city/cities: 


Awake [`uwr:H5782/TWOT:1587] 


The following Scriptures includes this same term, `uwr:   


In verse 11 of Deuteronomy 32:11-12 it is translated as stirreth up: As an eagle stirreth up [`uwr:H5782/TWOT:1587] her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings:


This is also the case in 1 Chronicles 5:26 in which we see God actively involved in creating certain historical events to transpire, and thus forming history in the process, in accordance with His perfect will for the purpose of deliverance or judgment: 


And the God of Israel stirred up [`uwr:H5782/TWOT:1587]  the spirit of Pul king of Assyria, and the spirit of Tilgathpilneser king of Assyria, and he carried them away, even the Reubenites, and the Gadites, and the half tribe of Manasseh, and brought them unto Halah, and Habor, and Hara, and to the river Gozan, unto this day.


2 Chronicles 21:16 similarly records: Moreover the LORD stirred up [`uwr:H5782/TWOT:1587] against Jehoram the spirit of the Philistines, and of the Arabians, that [were] near the Ethiopians:


Ezra 1:1 and 5 render this term as stirred up and had raised respectively:  Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up [`uwr:H5782/TWOT:1587] the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and [put it] also in writing, saying, ... {5} Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all [them] whose spirit God had raised [`uwr:H5782/TWOT:1587], to go up to build the house of the LORD which [is] in Jerusalem.


Job 14:12 expresses this word as be raised out:  So man lieth down, and riseth not: till the heavens [be] no more, they shall not awake, nor be raised out [`uwr:H5782/TWOT:1587] of their sleep.

 

And Joel 3:12 speaks of our current day of judgment, and translates this as be wakened: Let the heathen be wakened [`uwr:H5782/TWOT:1587], and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about.


Zechariah 13:7 employs this expression as awake in the context of Christ being smitten, stricken and afflicted (as Isaiah 53:4 vividly reminds us): Awake, O sword, against my shepherd, and against the man [that is] my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.


On that somber note we will have to conclude today’s study. Lord willing, in our next lesson, we will continue our progress in verse 33.

Judges 9 - Part 41

January 22, 2021


Good evening, and welcome to Searching The Scriptures! This will be Judges 9 - Part 41 and today’s date is January 20, 2021. I’ll read from Judges 9:30-41,


And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled. {31} And he sent messengers unto Abimelech privily, saying, Behold, Gaal the son of Ebed and his brethren be come to Shechem; and, behold, they fortify the city against thee. {32} Now therefore up by night, thou and the people that [is] with thee, and lie in wait in the field: {33} And it shall be, [that] in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city: and, behold, [when] he and the people that [is] with him come out against thee, then mayest thou do to them as thou shalt find occasion. {34} And Abimelech rose up, and all the people that [were] with him, by night, and they laid wait against Shechem in four companies. {35} And Gaal the son of Ebed went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that [were] with him, from lying in wait. {36} And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as [if they were] men. {37} And Gaal spake again and said, See there come people down by the middle of the land, and another company come along by the plain of Meonenim. {38} Then said Zebul unto him, Where [is] now thy mouth, wherewith thou saidst, Who [is] Abimelech, that we should serve him? [is] not this the people that thou hast despised? go out, I pray now, and fight with them. {39} And Gaal went out before the men of Shechem, and fought with Abimelech. {40} And Abimelech chased him, and he fled before him, and many were overthrown [and] wounded, [even] unto the entering of the gate. {41} And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren, that they should not dwell  in Shechem.


We have arrived at the latter part of verse 33, as we continue our examination of this verse. Let’s begin with the first word, And behold, which is an interjection,  emphasizing what is to follow, as Zebul offers his battle strategy to Abimelech.


And Behold [hinneh:H2009/TWOT*:510a]


The following represent some of the ways that this term, and behold, or hinneh  is employed in the Old Testament. It surfaces over 1000 times, although when you look up  the Strong’s number (H2009), there are only 17 entries. The reason for this discrepancy lies in the fact that often times this word, hinneh, is used as an aphix, meaning it is joined to another word either at the beginning of a word (which would make it a prefix) or at the end of a word (which would make it  a suffix), and sometimes even in the middle (which would make it an infixe).


A good example of this is found in Genesis 19:19-21, in which this expression is rendered as behold in verses 19-20 and then as see in verse 21 in this dialogue between the Lord and Lot:  Behold [hinneh:H2009/TWOT:510a]  now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die: {20} Behold [hinneh:H2009/TWOT:510a] now, this city [is] near to flee unto, and it [is] a little one: Oh, let me escape thither, ([is] it not a little one?) and my soul shall live. {21} And he said unto him, See [hinneh:H2009/TWOT:510a],  I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken.


One sees this in Hebrew (for example in the transliteration found in the Hebrew interlinear Bible on qbible.com) but not in the KJV, in which the word behold or hinneh is joined to the term now or na’ (H4994/TWOT:1269) by a hyphen to form hinneh-na in verses 19 and 20; however in verse 21 it is hinneh all by itself. This is why Strong’s Concordance does not include verses 19-20, but only verse 21 in its list of 17 entries for this word hinneh (H2009). 


*Theological Wordbook of the Old Testament


I mention this to bring it to your attention, recognizing that all Bible study tools - the work of fallible men -  have their respective pros and cons - which is why it is helpful to have a number of them on hand because they each serve a different purpose, and are a great assist to the earnest student of the Bible.


In Genesis 6:17 this is again translated as and behold or hinneh by itself:  And, behold, [hinneh:H2009/TWOT:510a] I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein [is] the breath of life, from under heaven; [and] every thing that [is] in the earth shall die.


1 Samuel 14:43 also renders this as [and] lo: Then Saul said to Jonathan, Tell me what thou hast done. And Jonathan told him, and said, I did but taste a little honey with the end of the rod that [was] in mine hand, [and], lo [hinneh:H2009/TWOT:510a], I must die.


And Jeremiah 18:3 expresses this as and, behold: Then I went down to the potter's house, and, behold [hinneh:H2009/TWOT:510a], he wrought a work on the wheels.


The next phrase, [when] he and the people that [is] with him come out against thee, then mayest thou do, is comprised of three main words:


[When] He And The People [`am:H5971/TWOT:1640a,e] That [Is] With Him Come Out [yatsa:H3381/TWOT:893] Against Thee, Then Mayest Thou Do [`asah:H6213/TWOT:1708, 1709]


These terms appear together in 13 other passages, as the following Scriptures illustrate. Curiously, half of these citations have to do with the great deliverance from Egypt - undoubtedly the greatest miracle in the Old Testament -  which spiritually highlights the salvation of all the elect within the Body of Christ.


In fact, Exodus 17:6 is a parabolic portrait of that incomprehensible salvation which God secured for each of His beloved saints at the foundation of the world that the exodus typifies, in which these three words surface together:  Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come [yatsa:H3381/TWOT:893] water out of it, that the people [`am:H5971/TWOT:1640a,e] may drink. And Moses did [`asah:H6213/TWOT:1708, 1709] so in the sight of the elders of Israel.


Symbolizing the great High Priest (after the order of Melchizedek) Aaron was given this command with regard to the atonement, (which in turn typified what Christ accomplished at the foundation of the world) in Leviticus 16:24, And he shall wash his flesh with water in the holy place, and put on his garments, and come forth [yatsa:H3381/TWOT:893], and offer [`asah:H6213/TWOT:1708, 1709] his burnt offering, and the burnt offering of the people [`am:H5971/TWOT:1640a,e], and make an atonement for himself, and for the people. [`am:H5971/TWOT:1640a,e]


Upon hearing of the great deliverance from Egypt, Jethro, Moses’ father-in-law both rejoices and offers a burnt offering and sacrifices in Exodus 18:1 and 10-12, 


When Jethro, the priest of Midian, Moses' father in law, heard of all that God had done [`asah:H6213/TWOT:1708, 1709] for Moses, and for Israel his people [`am:H5971/TWOT:1640a,e], [and] that the LORD had brought [yatsa:H3381/TWOT:893] Israel out [yatsa:H3381/TWOT:893] of Egypt;...{10} And Jethro said, Blessed [be] the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians. {11} Now I know that the LORD [is] greater than all gods: for in the thing wherein they dealt proudly [he was] above them. {12} And Jethro, Moses' father in law, took a burnt offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses' father in law before God.


Verse 19 of Deuteronomy 7:16-19 further records: And thou shalt consume all the people which the LORD thy God shall deliver thee; thine eye shall have no pity upon them: neither shalt thou serve their gods; for that [will be] a snare unto thee. {17} If thou shalt say in thine heart, These nations [are] more than I; how can I dispossess them? {18} Thou shalt not be afraid of them: [but] shalt well remember what the LORD thy God did unto Pharaoh, and unto all Egypt; {19} The great temptations which thine eyes saw, and the signs, and the wonders, and the mighty hand, and the stretched out arm, whereby the LORD thy God brought thee out [yatsa:H3381/TWOT:893]: so shall the LORD thy God do [`asah:H6213/TWOT:1708, 1709] unto all the people [`am:H5971/TWOT:1640a, e] of whom thou art afraid.


In spite of the magnitude of this great deliverance and the 10 plagues that preceded it, Deuteronomy 9:12 presents this sad commentary: And the LORD said unto me, Arise, get thee down quickly from hence; for thy people [`am:H5971/TWOT:1640a, e] which thou hast brought forth [yatsa:H3381/TWOT:893] out of Egypt have corrupted [themselves]; they are quickly turned aside out of the way which I commanded them; they have made [`asah:H6213/TWOT:1708, 1709] them a molten image.


Verse 16 of Nehemiah 8:13-16 recounts the discovery and implementation of one of the three main feasts - the feast of tabernacles or the feast of the Bible, as we have subsequently learned -  that the Israelites were to commemorate yearly: 


And on the second day were gathered together the chief of the fathers of all the people, the priests, and the Levites, unto Ezra the scribe, even to understand the words of the law. {14} And they found written in the law which the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month: {15} And that they should publish and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as [it is] written. {16} So the people [`am:H5971/TWOT:1640a, e]  went forth [yatsa:H3381/TWOT:893], and brought [them], and made [`asah:H6213/TWOT:1708, 1709] themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim.


By the way, Nehemiah 8:14 is referring to the command in Leviticus 23:41-43,  And ye shall keep it a feast unto the LORD seven days in the year. [It shall be] a statute for ever in your generations: ye shall celebrate it in the seventh month. {42} Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths: {43} That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I [am] the LORD your God.


Verse 4 of Jeremiah 11:1-5  is another passage that extols the wonder of the exodus, which is also rooted in God’s promise to the patriarchs, which He so gloriously fulfilled: The word that came to Jeremiah from the LORD, saying, {2} Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; {3} And say thou unto them, Thus saith the LORD God of Israel; Cursed [be] the man that obeyeth not the words of this covenant, {4} Which I commanded your fathers in the day [that] I brought them forth [yatsa:H3381/TWOT:893] out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do [`asah:H6213/TWOT:1708, 1709] them, according to all which I command you: so shall ye be my people [`am:H5971/TWOT:1640a, e], and I will be your God: {5} That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as [it is] this day. Then answered I, and said, So be it, O LORD.


Lastly, Daniel in his prayer of supplication to the Lord mentions this astounding deliverance in Daniel 9:15, And now, O Lord our God, that hast brought [yatsa:H3381/TWOT:893] thy people [`am:H5971/TWOT:1640a, e] forth [yatsa:H3381/TWOT:893] out of the land of Egypt with a mighty hand, and hast gotten [`asah:H6213/TWOT:1708, 1709] thee renown, as at this day; we have sinned, we have done wickedly.


In reading over the foregoing citations I was reminded of that noteworthy declaration regarding this stupendous event in Deuteronomy 4:32-38,


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 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; {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.


To Them As Thou [yad:H3027/TWOT:844] Shalt Find Occasion [matsa’:H4672/TWOT:1231] 


The last two Hebrew terms in verse 33 are rendered by the words, to them as thou and shalt find occasion, typically rendered as hand or yad and found, or matsa.’ They surface together in 44 other references, and we will just consider some of them, in the interest of time:


We will see these two terms again, once we arrive at Judges 15:15,  Lord willing, with respect to Samson’s incredible prowess: And he found [matsa’:H4672/TWOT:1231] a new jawbone of an ass, and put forth his hand [yad:H3027/TWOT:844], and took it, and slew a thousand men therewith. 


Earlier in today’s study we considered Nehemiah 8:14 with regard to the feast of tabernacles, or the Feast of the Bible, in which these two words emerge as well: 


And they found [matsa’:H4672/TWOT:1231] written in the law which the LORD had commanded by [yad:H3027/TWOT:844] Moses, that the children of Israel should dwell in booths in the feast of the seventh month:


Genesis 8:9 utlilizes these two words with respect to the dove and Noah while on the Ark:  But the dove found [matsa’:H4672/TWOT:1231] no rest for the sole of her foot, and she returned unto him into the ark, for the waters [were] on the face of the whole earth: then he put forth his hand [yad:H3027/TWOT:844], and took her, and pulled her in unto him into the ark.


And Genesis 33:10 records part of Jacob’s conversation with Esau: And Jacob said, Nay, I pray thee, if now I have found [matsa’:H4672/TWOT:1231]  grace in thy sight, then receive my present at my hand [yad:H3027/TWOT:844]: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me.


Similarly, Genesis 39:4 acknowledges the trust that Potiphar had in Joseph’s character and work ethic because of the Lord’s blessing: And Joseph found [matsa’:H4672/TWOT:1231] grace in his sight, and he served him: and he made him overseer over his house, and all [that] he had he put into his hand. [yad:H3027/TWOT:844]


Similarly, Genesis 47:29 includes these two expressions in the account of Joseph witnessing his father Jacob’s death, and deathbed request: And the time drew nigh that Israel must die: and he called his son Joseph, and said unto him, If now I have found [matsa’:H4672/TWOT:1231] grace in thy sight, put, I pray thee, thy hand [yad:H3027/TWOT:844] under my thigh, and deal kindly and truly with me; bury me not, I pray thee, in Egypt:


2 Kings 9:35 employs these words in describing the gruesome death of Queen Jezebel - one of the two most wicked women in the Bible: And they went to bury her: but they found [matsa’:H4672/TWOT:1231] no more of her than the skull, and the feet, and the palms of [her] hands. [yad:H3027/TWOT:844]


Psalm 21:8 speaks of our current day of judgment: Thine hand [yad:H3027/TWOT:844]  shall find out [matsa’:H4672/TWOT:1231]  all thine enemies: thy right hand shall find out [matsa’:H4672/TWOT:1231]  those that hate thee.


With that sobering passage in mind we will have to conclude today’s study. Lord willing, in our next lesson, we will proceed to verse 34, 


And Abimelech rose up, and all the people that [were] with him, by night, and they laid wait against Shechem in four companies. 

Judges 9 - Part 42

January 27, 2021


Good evening, and welcome to Searching The Scriptures! This will be Judges 9 - Part 42 and today’s date is January 27, 2021. I’ll read from Judges 9:30-41,


And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled. {31} And he sent messengers unto Abimelech privily, saying, Behold, Gaal the son of Ebed and his brethren be come to Shechem; and, behold, they fortify the city against thee. {32} Now therefore up by night, thou and the people that [is] with thee, and lie in wait in the field: {33} And it shall be, [that] in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city: and, behold, [when] he and the people that [is] with him come out against thee, then mayest thou do to them as thou shalt find occasion. {34} And Abimelech rose up, and all the people that [were] with him, by night, and they laid wait against Shechem in four companies. {35} And Gaal the son of Ebed went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that [were] with him, from lying in wait. {36} And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as [if they were] men. {37} And Gaal spake again and said, See there come people down by the middle of the land, and another company come along by the plain of Meonenim. {38} Then said Zebul unto him, Where [is] now thy mouth, wherewith thou saidst, Who [is] Abimelech, that we should serve him? [is] not this the people that thou hast despised? go out, I pray now, and fight with them. {39} And Gaal went out before the men of Shechem, and fought with Abimelech. {40} And Abimelech chased him, and he fled before him, and many were overthrown [and] wounded, [even] unto the entering of the gate. {41} And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren, that they should not dwell  in Shechem.


We have arrived at verse 34 in our examination of  Judges 9. All but the last two words in this verse we have already considered previously.  These last two terms are:


In Four [’arba`:H702/TWOT:2106a] Companies [ro’sh:H7218/TWOT:2097]


These two expressions are found in 9 other citations as we will shortly examine. Keep in mind that ‘arba` is the number four, and spiritually the number four typifies universality or the four points of the compass. Ro’sh is the 20th letter of the Hebrew alphabet ( רֹ), and the letter-word translated as head primarily:


Genesis 2:10 states: And a river went out of Eden to water the garden; and from thence it was parted, and became into four [’arba`:H702/TWOT:2106a]  heads. [ro’sh:H7218/TWOT:2097]


Exodus 38:19 reveals:  And their pillars [were] four [’arba`:H702/TWOT:2106a], and their sockets [of] brass four [’arba`:H702/TWOT:2106a]; their hooks [of] silver, and the overlaying of their chapiters [ro’sh:H7218/TWOT:2097] and their fillets [of] silver.


Likewise 1 Kings 7:19 records: And the chapiters that [were] upon the top [ro’sh:H7218/TWOT:2097] of the pillars [were] of lily work in the porch, four [’arba`:H702/TWOT:2106a] cubits.


1 Chronicles 7:7 maintains: And the sons of Bela; Ezbon, and Uzzi, and Uzziel, and Jerimoth, and Iri, five; heads [ro’sh:H7218/TWOT:2097]

 of the house of [their] fathers, mighty men of valour; and were reckoned by their genealogies twenty and two thousand and thirty and four. [’arba`:H702/TWOT:2106a]


1 Chronicles 27:1 and 5 declare: Now the children of Israel after their number, [to wit], the chief [ro’sh:H7218/TWOT:2097]  fathers and captains of thousands and hundreds, and their officers that served the king in any matter of the courses, which came in and went out month by month throughout all the months of the year, of every course [were] twenty and four [’arba`:H702/TWOT:2106a] thousand. ... {5} The third captain of the host for the third month [was] Benaiah the son of Jehoiada, a chief priest: and in his course [were] twenty and four thousand.


Isaiah 17:6 asserts: Yet gleaning grapes shall be left in it, as the shaking of an olive tree, two [or] three berries in the top [ro’sh:H7218/TWOT:2097]

 of the uppermost bough, four [’arba`:H702/TWOT:2106a] [or] five in the outmost fruitful branches thereof, saith the LORD God of Israel.


Ezekiel 10:11 offers this description: When they went, they went upon their four [’arba`:H702/TWOT:2106a] sides; they turned not as they went, but to the place whither the head [ro’sh:H7218/TWOT:2097] looked they followed it; they turned not as they went.


Lastly, Ezekiel 40:1 affirms: In the five and twentieth year of our captivity, in the beginning [ro’sh:H7218/TWOT:2097] of the year, in the tenth [day] of the month, in the fourteenth [’arba`:H702/TWOT:2106a] year after that the city was smitten, in the selfsame day the hand of the LORD was upon me, and brought me thither.


I don’t fully understand the spiritual identity of Abimelech, however his infighting  with Gaal is certainly picturing the division that is occurring in our present day of judgment, as Satan’s kingdom is being divided, so at the minimum they would relate to Satan’s kingdom. Gaal appears to be representative of the churches and denominations that for some time have become completely identified with the world, or Satan’s kingdom. The reason I say that is because Gaal’s name (Ga`al:H1603) is identically spelled to the word that is rendered as abhor or loathe, or ga`al (H1602/TWOT:369) and it surfaces in the following 10 Scriptures. What’s curious about these passages is that they are referring to the corporate house of God spiritually or to the non-elect, with one exception. This one exception is found in verse 44 of Leviticus 26:3-15, 30 and 43-44 which has God’s elect in view during the time of the 70-year Babylonian captivity (840 months) which mirrors the Great Tribulation period (8400 days) of our day (May 21, 1988 - May 21, 2011). This chapter like a number of others in the Old Testament is highlighting the blessings of obedience and the curses for breaking God’s Law. This term, abhor or ga`al crops up in verses 15, 30, and 43-44:


If ye walk in my statutes, and keep my commandments, and do them; {4} Then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit. {5} And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in your land safely. {6} And I will give peace in the land, and ye shall lie down, and none shall make [you] afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land. {7} And ye shall chase your enemies, and they shall fall before you by the sword. {8} And five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight: and your enemies shall fall before you by the sword. {9} For I will have respect unto you, and make you fruitful, and multiply you, and establish my covenant with you. {10} And ye shall eat old store, and bring forth the old because of the new. {11} And I will set my tabernacle among you: and my soul shall not abhor you. {12} And I will walk among you, and will be your God, and ye shall be my people. {13} 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 [ga`al:H1602/TWOT:369] my judgments, so that ye will not do all my commandments, [but] that ye break my covenant: ... {30} And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor [ga`al:H1602/TWOT:369] you. ... {43} The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred [ga`al:H1602/TWOT:369] my statutes. {44} And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor [ga`al:H1602/TWOT:369]  them, to destroy them utterly, and to break my covenant with them: for I [am] the LORD their God.


Verse 21 of 2 Samuel 1:17-27 renders these words as is vilely cast away. In this portion of Scripture David laments for Saul as the LORD’S anointed and his three sons. Please bear in mind that Saul also exemplifies judgment beginning at God’s house first (as we read in 1 Peter 4:17): 


And David lamented with this lamentation over Saul and over Jonathan his son:{18} (Also he bade them teach the children of Judah [the use of] the bow: behold, [it is] written in the book of Jasher.) {19} The beauty of Israel is slain upon thy high places: how are the mighty fallen! {20} Tell [it] not in Gath, publish [it] not in the streets of Askelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph. {21} Ye mountains of Gilboa, [let there be] no dew, neither [let there be] rain, upon you, nor fields of offerings: for there the shield of the mighty is vilely cast away [ga`al:H1602/TWOT:369], the shield of Saul, [as though he had] not [been] anointed with oil. {22} From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty. {23} Saul and Jonathan [were] lovely and pleasant in their lives, and in their death they were not divided: they were swifter than eagles, they were stronger than lions. {24} Ye daughters of Israel, weep over Saul, who clothed you in scarlet, with [other] delights, who put on ornaments of gold upon your apparel. {25} How are the mighty fallen in the midst of the battle! O Jonathan, [thou wast] slain in thine high places. {26} I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women. {27} How are the mighty fallen, and the weapons of war perished!


However in verse 10 of  Job 21 this word is translated as and faileth. This chapter is dealing with the wicked, or the non-elect: Their bull gendereth, and faileth [ga`al:H1602/TWOT:369] not; their cow calveth, and casteth not her calf.


The context of Jeremiah 14 is once again indicative of God’s judgment against His corporate people. Jeremiah 14:19 affirms: Hast thou utterly rejected Judah? hath thy soul lothed [ga`al:H1602/TWOT:369] Zion? why hast thou smitten us, and [there is] no healing for us? we looked for peace, and [there is] no good; and for the time of healing, and behold trouble!


Ezekiel 16:45 once again includes this word as lotheth (twice): Thou [art] thy mother's daughter, that lotheth [ga`al:H1602/TWOT:369] her husband and her children; and thou [art] the sister of thy sisters, which lothed [ga`al:H1602/TWOT:369] their husbands and their children: your mother [was] an Hittite, and your father an Amorite.

  

With that in view let’s move on to verse 35, and if God opens my understanding some more regarding Abimelech (remembering that he is a both a murderer and a usurper) we can add to our spiritual understanding of who he typifies:


Verse 35:  And Gaal the son of Ebed went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that [were] with him, from lying in wait. 


We have already considered the terms And Gaal the son of Ebed earlier in this chapter, so let’s begin with the two words, went out, and stood:


Went Out [yatsa’:H3318/TWOT:893] And Stood [`amad:H5975/TWOT:1637]


Here are some of the ways that God utilizes these two terms:


We actually ran across this expression back in Judges 3:19 with regard to judge Ehud (representing Christ) who killed Eglon (a type of Satan), the king of the Moabites which also points to the defeat of Satan on May 21, 2011:  But he himself turned again from the quarries that [were] by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood [`amad:H5975/TWOT:1637] by him went out [yatsa’:H3318/TWOT:893]  from him.


These two words also are included in verses 17 and 20-21 of 2 Chronicles 20 in the battle of Jehoshaphat which also points to our day, in which Satan’s kingdom is being divided and the enemies of God’s elect are fighting with one another even as we witness this with Gaal and Abimelech: 


Ye shall not [need] to fight in this [battle]: set yourselves, stand [`amad:H5975/TWOT:1637]  ye [still], and see the salvation of the LORD with you, O Judah and Jerusalem: fear not, nor be dismayed; to morrow go out [yatsa’:H3318/TWOT:893]  against them: for the LORD [will be] with you. ... {20} And they rose early in the morning, and went forth [yatsa’:H3318/TWOT:893]  into the wilderness of Tekoa: and as they went forth [yatsa’:H3318/TWOT:893], Jehoshaphat stood [`amad:H5975/TWOT:1637] and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his prophets, so shall ye prosper. {21} And when he had consulted with the people, he appointed [`amad:H5975/TWOT:1637]   singers unto the LORD, and that should praise the beauty of holiness, as they went out [yatsa’:H3318/TWOT:893]  before the army, and to say, Praise the LORD; for his mercy [endureth] for ever.


These two words are expressed as went forth/out and stand/stood with the exception of verse 21, in which stand/stood is rendered he appointed. 


Jeremiah 15:1 translates these as Then said the LORD unto me, Though Moses and Samuel stood [`amad:H5975/TWOT:1637] before me, [yet] my mind [could] not [be] toward this people: cast [them] out of my sight, and let them go forth. [yatsa’:H3318/TWOT:893] 


In The Entering [pethach:H6607/TWOT:1854a] Of The Gate [sha`ar:H8179/TWOT:2437a] Of The City [`iyr:H5892/TWOT:1587a, 1615]


The next three words that we want to investigate are: in the entering of the gate.


These three terms will also appear together in Judges 9:44, And Abimelech, and the company that [was] with him, rushed forward, and stood in the entering [pethach:H6607/TWOT:1854a] of the gate [sha`ar:H8179/TWOT:2437a]  of the city [`iyr:H5892/TWOT:1587a, 1615]: and the two [other] companies ran upon all [the people] that [were] in the fields, and slew them.

  

Joshua 8:29 emphasizes God’s judgment as well: And the king of Ai he hanged on a tree until eventide: and as soon as the sun was down, Joshua commanded that they should take his carcase down from the tree, and cast it at the entering [pethach:H6607/TWOT:1854a] of the gate [sha`ar:H8179/TWOT:2437a]  of the city [`iyr:H5892/TWOT:1587a, 1615], and raise thereon a great heap of stones, [that remaineth] unto this day.


Joshua 20:4 explains the protocol for one who fled to one of the cities of refuge for protection: And when he that doth flee unto one of those cities shall stand at the entering [pethach:H6607/TWOT:1854a] of the gate [sha`ar:H8179/TWOT:2437a] of the city [`iyr:H5892/TWOT:1587a, 1615] , and shall declare his cause in the ears of the elders of that city, they shall take him into the city unto them, and give him a place, that he may dwell among them.


Proverbs 1:21 refers to Wisdom (as Christ is the Wisdom of God according to 1 Corinthians 1:24): She crieth in the chief place of concourse, in the openings [pethach:H6607/TWOT:1854a] of the gates: [sha`ar:H8179/TWOT:2437a] in the city [`iyr:H5892/TWOT:1587a, 1615] she uttereth her words, [saying],


Jeremiah 1:15 utilizes these expressions in yet another account of judgment against Judah and Jerusalem (who typify judgment beginning at God’s house first): For, lo, I will call all the families of the kingdoms of the north, saith the LORD; and they shall come, and they shall set every one his throne at the entering [pethach:H6607/TWOT:1854a] of the gates [sha`ar:H8179/TWOT:2437a] of Jerusalem, and against all the walls thereof round about, and against all the cities [`iyr:H5892/TWOT:1587a, 1615]  of Judah.


We have run out of time, so we will have to stop here. Lord willing, in our next study we will continue our examination of verse 35.

Judges 9 - Part 43

January 29, 2021


Good evening, and welcome to Searching The Scriptures! This will be Judges 9 - Part 43 and today’s date is January 29, 2021. I’ll read from Judges 9:30-41,


And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled. {31} And he sent messengers unto Abimelech privily, saying, Behold, Gaal the son of Ebed and his brethren be come to Shechem; and, behold, they fortify the city against thee. {32} Now therefore up by night, thou and the people that [is] with thee, and lie in wait in the field: {33} And it shall be, [that] in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city: and, behold, [when] he and the people that [is] with him come out against thee, then mayest thou do to them as thou shalt find occasion. {34} And Abimelech rose up, and all the people that [were] with him, by night, and they laid wait against Shechem in four companies. {35} And Gaal the son of Ebed went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that [were] with him, from lying in wait. {36} And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as [if they were] men. {37} And Gaal spake again and said, See there come people down by the middle of the land, and another company come along by the plain of Meonenim. {38} Then said Zebul unto him, Where [is] now thy mouth, wherewith thou saidst, Who [is] Abimelech, that we should serve him? [is] not this the people that thou hast despised? go out, I pray now, and fight with them. {39} And Gaal went out before the men of Shechem, and fought with Abimelech. {40} And Abimelech chased him, and he fled before him, and many were overthrown [and] wounded, [even] unto the entering of the gate. {41} And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren, that they should not dwell  in Shechem.


In Part 42 we left off at the last half of verse 35, ...and Abimelech rose up, and the people that [were] with him, from lying in wait. The only words that we have not examined in this verse previously are: the people and lying in wait. 


The People [`am:H5971/TWOT:1640a, e] & Lying In Wait [ma’arab:H3993/TWOT:156e]


These two expression are only found together again in Joshua 8:9, in which they are rendered as the people, and lie in ambush: 


Joshua therefore sent them forth: and they went to lie in ambush [ma’arab:H3993/TWOT:156e], and abode between Bethel and Ai, on the west side of Ai: but Joshua lodged that night among the people. [`am:H5971/TWOT:1640a, e] 


One interesting fact to note about this term, lying in wait or lie in ambush is that it, along with its derivatives, is used extensively as a war strategy, and for this reason it is found most frequently in the book of Judges, and secondly, in the book of Joshua. Actually, we have already seen its root word, ’arab (H693/TWOT:156) in Judges 9:25, 32, and 34 as some form of lie in wait:


And the men of Shechem set liers in wait [’arab:H693/TWOT:156] for him in the top of the mountains, and they robbed all that came along that way by them: and it was told Abimelech. ... {32} Now therefore up by night, thou and the people that [is] with thee, and lie in wait [’arab:H693/TWOT:156] in the field: ... {34} And Abimelech rose up, and all the people that [were] with him, by night, and they laid wait [’arab:H693/TWOT:156] against Shechem in four companies. 


Additionally, we will see it one more time in Judges 9:43,


And he took the people, and divided them into three companies, and laid wait [’arab:H693/TWOT:156] in the field, and looked, and, behold, the people [were] come forth out of the city; and he rose up against them, and smote them.


Let’s now proceed to verse 36, And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as [if they were] men.


Saw [ra`ah:H7200/TWOT:2095] & The People [`am:H5971/TWOT:1640a, e]


The two terms, saw and the people are found together in over 100 citations, and we will consider a number of them:


They will also crop up again in verses 43 and 48 of this same chapter: And he took the people [`am:H5971/TWOT:1640a, e], and divided them into three companies, and laid wait in the field, and looked [ra`ah:H7200/TWOT:2095], and, behold, the people [were] come forth out of the city; and he rose up against them, and smote them. ... {48} And Abimelech gat him up to mount Zalmon, he and all the people that [were] with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it, and laid [it] on his shoulder, and said unto the people [`am:H5971/TWOT:1640a, e] that [were] with him, What ye have seen [ra`ah:H7200/TWOT:2095] me do, make haste, [and] do as I [have done].


These two terms are used fairly frequently in connection with God Himself, as  Exodus 3:7 acknowledges; for emphasis God doubles this same word for see, by the phrase I have surely seen: And the LORD said, I have surely [ra`ah:H7200/TWOT:2095]  seen [ra`ah:H7200/TWOT:2095] the affliction of my people [`am:H5971/TWOT:1640a, e] which [are] in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;


And Exodus 4:31 captures the response from God’s people in recognition of His kindness to them: And the people [`am:H5971/TWOT:1640a, e] believed: and when they heard that the LORD had visited the children of Israel, and that he had looked [ra`ah:H7200/TWOT:2095] upon their affliction, then they bowed their heads and worshipped.


Psalm 60:3 makes this declaration: Thou hast shewed [ra`ah:H7200/TWOT:2095] thy people [`am:H5971/TWOT:1640a, e] hard things: thou hast made us to drink the wine of astonishment.


Psalm 97:6 adds: The heavens declare his righteousness, and all the people [`am:H5971/TWOT:1640a, e] see [ra`ah:H7200/TWOT:2095] his glory.


Seeing a vision of the holiness of God compelled Isaiah to utter the following in Isaiah 6:5, and  9-10,  Then said I, Woe [is] me! for I am undone; because I [am] a man of unclean lips, and I dwell in the midst of a people [`am:H5971/TWOT:1640a, e] of unclean lips: for mine eyes have seen [ra`ah:H7200/TWOT:2095] the King, the LORD of hosts. ... {9} And he said, Go, and tell this people, Hear ye indeed, but understand not; and see [ra`ah:H7200/TWOT:2095]  ye indeed [ra`ah:H7200/TWOT:2095] , but perceive not. {10} Make the heart of this people [`am:H5971/TWOT:1640a, e] fat, and make their ears heavy, and shut their eyes; lest they see [ra`ah:H7200/TWOT:2095]  with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.


Please note in verse 9 another doubling of the term see in the phrase see ye indeed.


Jeremiah 23:13 encapsulates God’s assessment of His corporate people: And I have seen [ra`ah:H7200/TWOT:2095] folly in the prophets of Samaria; they prophesied in Baal, and caused my people [`am:H5971/TWOT:1640a, e] Israel to err.


The next two expressions that we want to examine in verse 36 are:


There Come Down [yarad:H3381/TWOT:909] & People [`am:H5971/TWOT:1640a, e]


The terms there come down and people occur in 38 verses together. As a matter of fact we have run across these two terms in both Judges 5 which is Judge Deborah and Barak’s victory song,  and also in Judges 7:4-5 concerning Gideon and his three hundred men that were victorious over the combined forces of the Amalekites, Midianites, and the children of the east who ended up killing each other, which God orchestrated: 


And the LORD said unto Gideon, The people [`am:H5971/TWOT:1640a, e]

 [are] yet [too] many; bring them down [yarad:H3381/TWOT:909]  unto the water, and I will try them for thee there: and it shall be, [that] of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go. {5} So he brought down [yarad:H3381/TWOT:909] the people [`am:H5971/TWOT:1640a, e] unto the water: and the LORD said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink.


These two words also show up in verse 2 of Joel 3:1-17 which details the battle of Jehoshaphat which typifies our current day of judgment, and once again the enemies of God are fighting against each other and eventually will destroy each other in the process. The only victors are God’s elect, and only by virtue of the fact that Christ is fighting on their behalf:


For, behold, in those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem, {2} I will also gather all nations, and will bring them down [yarad:H3381/TWOT:909] into the valley of Jehoshaphat, and will plead with them there for my people [`am:H5971/TWOT:1640a, e]

 and [for] my heritage Israel, whom they have scattered among the nations, and parted my land. {3} And they have cast lots for my people; and have given a boy for an harlot, and sold a girl for wine, that they might drink. {4} Yea, and what have ye to do with me, O Tyre, and Zidon, and all the coasts of Palestine? will ye render me a recompence? and if ye recompense me, swiftly [and] speedily will I return your recompence upon your own head; {5} Because ye have taken my silver and my gold, and have carried into your temples my goodly pleasant things: {6} The children also of Judah and the children of Jerusalem have ye sold unto the Grecians, that ye might remove them far from their border. {7} Behold, I will raise them out of the place whither ye have sold them, and will return your recompence upon your own head: {8} And I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the Sabeans, to a people far off: for the LORD hath spoken [it]. {9} Proclaim ye this among the Gentiles; Prepare war, wake up the mighty men, let all the men of war draw near; let them come up: {10} Beat your plowshares into swords, and your pruninghooks into spears: let the weak say, I [am] strong. {11} Assemble yourselves, and come, all ye heathen, and gather yourselves together round about: thither cause thy mighty ones to come down, O LORD. {12} Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about. {13} Put ye in the sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness [is] great. {14} Multitudes, multitudes in the valley of decision: for the day of the LORD [is] near in the valley of decision. {15} The sun and the moon shall be darkened, and the stars shall withdraw their shining. {16} The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD [will be] the hope of his people, and the strength of the children of Israel. {17} So shall ye know that I [am] the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.


2 Chronicles 20:14-25 is a parallel account to Joel 3, even though the two terms that we are considering do not surface in this chapter. This portion of Scripture is an answer to King Jehoshaphat’s prayer earlier in this chapter as he pleaded with God for His help as the combined forces of the Ammonites, Moabites, and Edomites were advancing upon Judah. Please note that God says that the battle is his, and as a result, there is no need for Judah to fight.


Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, came the Spirit of the LORD in the midst of the congregation; {15} And he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat, Thus saith the LORD unto you, Be not afraid nor dismayed by reason of this great multitude; for the battle [is] not yours, but God's. {16} To morrow go ye down against them: behold, they come up by the cliff of Ziz; and ye shall find them at the end of the brook, before the wilderness of Jeruel. {17} Ye shall not [need] to fight in this [battle]: set yourselves, stand ye [still], and see the salvation of the LORD with you, O Judah and Jerusalem: fear not, nor be dismayed; to morrow go out against them: for the LORD [will be] with you. {18} And Jehoshaphat bowed his head with [his] face to the ground: and all Judah and the inhabitants of Jerusalem fell before the LORD, worshipping the LORD. {19} And the Levites, of the children of the Kohathites, and of the children of the Korhites, stood up to praise the LORD God of Israel with a loud voice on high. {20} And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his prophets, so shall ye prosper. {21} And when he had consulted with the people, he appointed singers unto the LORD, and that should praise the beauty of holiness, as they went out before the army, and to say, Praise the LORD; for his mercy [endureth] for ever. {22} And when they began to sing and to praise, the LORD set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah; and they were smitten. {23} For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy [them]: and when they had made an end of the inhabitants of Seir, every one helped to destroy another. {24} And when Judah came toward the watch tower in the wilderness, they looked unto the multitude, and, behold, they [were] dead bodies fallen to the earth, and none escaped. {25} And when Jehoshaphat and his people came to take away the spoil of them, they found among them in abundance both riches with the dead bodies, and precious jewels, which they stripped off for themselves, more than they could carry away: and they were three days in gathering of the spoil, it was so much.


The next phrase in verse 36 is from the top of the mountains, which we have already investigated in some of our earlier studies, so let's move on to the next two words which are: 


Seest [ra`ah:H7200/TWOT:2095] & The Shadow [tsel:H6738/TWOT:1921a]


These two expressions only surface together again in Jonah 4:5, which is another reference to our present day of judgment,


So Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shadow [tsel:H6738/TWOT:1921a], till he might see [ra`ah:H7200/TWOT:2095]  what would become of the city.


This brings us to the last two words in verse 36,


Of The Mountains [har:H2022/TWOT:517a] [As If They Were] Men [’enowsh:H582/TWOT:136a]


These two terms are included in 12 other passages, and here are three of them that illustrate some of the ways that God utilizes them:


Joshua 10:6 records the plea of the Gibeonites (who represent God’s elect) to Joshua and the elders of Israel to help them defeat the Amorites who were being attacked by the kings of the Amorites: 


And the men [’enowsh:H582/TWOT:136a] of Gibeon sent unto Joshua to the camp to Gilgal, saying, Slack not thy hand from thy servants; come up to us quickly, and save us, and help us: for all the kings of the Amorites that dwell in the mountains [har:H2022/TWOT:517a]  are gathered together against us.


And in 1 Chronicles 12:8 they are translated the same way: And of the Gadites there separated themselves unto David into the hold to the wilderness men of might, [and] men [’enowsh:H582/TWOT:136a]

 of war [fit] for the battle, that could handle shield and buckler, whose faces [were like] the faces of lions, and [were] as swift as the roes upon the mountains; [har:H2022/TWOT:517a] 


Ezekiel 22 is a chapter that deals with God’s judgment against His own house first, and in verse 9 we learn: In thee are men  [’enowsh:H582/TWOT:136a] that carry tales to shed blood: and in thee they eat upon the mountains [har:H2022/TWOT:517a]: in the midst of thee they commit lewdness.


Let’s stop here. Lord willing, in our next study, we will examine verse 37, And Gaal spake again and said, See there come people down by the middle of the land, and another company come along by the plain of Meonenim. 

Judges 9 - Part 44

February 3, 2021


Good evening, and welcome to Searching The Scriptures! This will be Judges 9 - Part 44 and today’s date is February 3, 2021. I’ll read from Judges 9:30-41,


And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled. {31} And he sent messengers unto Abimelech privily, saying, Behold, Gaal the son of Ebed and his brethren be come to Shechem; and, behold, they fortify the city against thee. {32} Now therefore up by night, thou and the people that [is] with thee, and lie in wait in the field: {33} And it shall be, [that] in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city: and, behold, [when] he and the people that [is] with him come out against thee, then mayest thou do to them as thou shalt find occasion. {34} And Abimelech rose up, and all the people that [were] with him, by night, and they laid wait against Shechem in four companies. {35} And Gaal the son of Ebed went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that [were] with him, from lying in wait. {36} And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as [if they were] men. {37} And Gaal spake again and said, See there come people down by the middle of the land, and another company come along by the plain of Meonenim. {38} Then said Zebul unto him, Where [is] now thy mouth, wherewith thou saidst, Who [is] Abimelech, that we should serve him? [is] not this the people that thou hast despised? go out, I pray now, and fight with them. {39} And Gaal went out before the men of Shechem, and fought with Abimelech. {40} And Abimelech chased him, and he fled before him, and many were overthrown [and] wounded, [even] unto the entering of the gate. {41} And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren, that they should not dwell  in Shechem.


Today’s study will focus on verse 37, and this ongoing conversation between Gaal and Zebul. The phrase spake again and said is comprised of three Hebrew words:

Spake [dabar:H1696/TWOT:399] Again [yacaph:H3254/TWOT:876] And Said [’amar:H559/TWOT:118]


These three terms surface together again in the following 12 passages and the words dabar and ’amar are highly significant words in Scripture. Dabar is primarily rendered as speak (the verb form) or word (the noun that stems from the verb form); it is fertile with 85 different connotations. ’Amar is found over 5000 times in the Old Testament, and predominantly as said. Both expressions are intimately identified with the Bible - the Word of God - because God is always speaking through His blessed Word. Moreover the glorious Person of the Lord Jesus Christ is indeed the Word... made flesh. 


Verse 29 of Genesis 18:23-32 is part of Abraham’s petition to God to spare Sodom and Gomorrah on behalf of his nephew Lot and his family: And Abraham drew near, and said [’amar:H559/TWOT:118], Wilt thou also destroy the righteous with the wicked? {24} Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that [are] therein? {25} That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right? {26} And the LORD said [’amar:H559/TWOT:118], If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. {27} And Abraham answered and said [’amar:H559/TWOT:118], Behold now, I have taken upon me to speak unto the Lord, which [am but] dust and ashes: {28} Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for [lack of] five? And he said [’amar:H559/TWOT:118], If I find there forty and five, I will not destroy [it]. {29} And he [God] spake [dabar:H1696/TWOT:399] unto him [Abraham] yet again [yacaph:H3254/TWOT:876], and said [’amar:H559/TWOT:118], Peradventure there shall be forty found there. And he said [’amar:H559/TWOT:118], I will not do [it] for forty's sake. {30} And he said [’amar:H559/TWOT:118] [unto him], Oh let not the Lord be angry, and I will speak: [dabar:H1696/TWOT:399]  Peradventure there shall thirty be found there. And he said [’amar:H559/TWOT:118], I will not do [it], if I find thirty there. {31} And he said [’amar:H559/TWOT:118], Behold now, I have taken upon me to speak [dabar:H1696/TWOT:399]  unto the Lord: Peradventure there shall be twenty found there. And he said [’amar:H559/TWOT:118], I will not destroy [it] for twenty's sake. {32} And he said, Oh let not the Lord be angry, and I will speak [dabar:H1696/TWOT:399]  yet but this once: Peradventure ten shall be found there. And he said [’amar:H559/TWOT:118], I will not destroy [it] for ten's sake.


Do you happen to note how both said or ’amar and speak or dabar crop up in this exchange between the LORD and Abraham, aside from the three words in verse 29?  


Exodus 10:29 records one of the last conversations that Moses had with Pharaoh Thutmosis III: And Moses said [’amar:H559/TWOT:118], Thou hast spoken [dabar:H1696/TWOT:399]  well, I will see thy face again [yacaph:H3254/TWOT:876] no more.


In verse 26 of  Deuteronomy 3:23-28 Moses implores the LORD to enter the Promised Land at last, but God denies that request, but does allow him to at least see the Land from atop Mt. Pisgah:  


And I besought the LORD at that time, saying, {24} O Lord GOD, thou hast begun to shew thy servant thy greatness, and thy mighty hand: for what God [is there] in heaven or in earth, that can do according to thy works, and according to thy might? {25} I pray thee, let me go over, and see the good land that [is] beyond Jordan, that goodly mountain, and Lebanon. {26} But the LORD was wroth with me for your sakes, and would not hear me: and the LORD said [’amar:H559/TWOT:118] unto me, Let it suffice thee; speak [dabar:H1696/TWOT:399] no more [yacaph:H3254/TWOT:876]  unto me of this matter. {27} Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold [it] with thine eyes: for thou shalt not go over this Jordan. {28} But charge Joshua, and encourage him, and strengthen him: for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see.


Verse 8 of Deuteronomy 20:1-8 lists a number of stipulations that God made with regard to Israel’s troops as they prepared to go into battle, some of which repeated in Judges 7 as God gave similar instructions to Gideon’s army that God whittled down from 32,000 to 300 men: 


When thou goest out to battle against thine enemies, and seest horses, and chariots, [and] a people more than thou, be not afraid of them: for the LORD thy God [is] with thee, which brought thee up out of the land of Egypt. {2} And it shall be, when ye are come nigh unto the battle, that the priest shall approach and speak unto the people, {3} And shall say unto them, Hear, O Israel, ye approach this day unto battle against your enemies: let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them; {4} For the LORD your God [is] he that goeth with you, to fight for you against your enemies, to save you. {5} And the officers shall speak unto the people, saying, What man [is there] that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it. {6} And what man [is he] that hath planted a vineyard, and hath not [yet] eaten of it? let him [also] go and return unto his house, lest he die in the battle, and another man eat of it. {7} And what man [is there] that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her. {8} And the officers shall speak [dabar:H1696/TWOT:399] further [yacaph:H3254/TWOT:876]  unto the people, and they shall say [’amar:H559/TWOT:118], What man [is there that is] fearful and fainthearted? let him go and return unto his house, lest his brethren's heart faint as well as his heart.


Verse 17 of 1 Samuel 3:11-18 includes these three terms in this historical parable (which spans chapters 2-4):  in which God informs Samuel that judgment must begin at God’s own house first (1 Peter 4:17), typified by Eli and his two wicked sons: 


And the LORD said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. {12} In that day I will perform against Eli all [things] which I have spoken concerning his house: when I begin, I will also make an end. {13} For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not. {14} And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever. {15} And Samuel lay until the morning, and opened the doors of the house of the LORD. And Samuel feared to shew Eli the vision. {16} Then Eli called Samuel, and said, Samuel, my son. And he answered, Here [am] I. {17} And he said, What [is] the thing that [the LORD] hath said [’amar:H559/TWOT:118]  unto thee? I pray thee hide [it] not from me: God do so to thee, and more also [yacaph:H3254/TWOT:876], if thou hide [any] thing [dabar:H1696/TWOT:399]  from me of all the things [dabar:H1696/TWOT:399]  that he said [’amar:H559/TWOT:118]  unto thee. {18} And Samuel told him every whit, and hid nothing from him. And he said, It [is] the LORD: let him do what seemeth him good.


Verse 10 of 2 Samuel 14:10 records part of the conversation with a wise woman from Tekoa who was put up by the commander of David’s army, Joab, by means of a scheme, to ask King David to recall his son Absalom from banishment, after he had killed Amnon (another one of David’s sons) for raping Absalom’s sister Tamar:  


And the king said [’amar:H559/TWOT:118], Whosoever saith [dabar:H1696/TWOT:399]  [ought] unto thee, bring him to me, and he shall not touch thee any more. [yacaph:H3254/TWOT:876]   {11} Then said she, I pray thee, let the king remember the LORD thy God, that thou wouldest not suffer the revengers of blood to destroy any more, lest they destroy my son. And he said, [As] the LORD liveth, there shall not one hair of thy son fall to the earth. {12} Then the woman said, Let thine handmaid, I pray thee, speak [one] word unto my lord the king. And he said, Say on. {13} And the woman said, Wherefore then hast thou thought such a thing against the people of God? for the king doth speak this thing as one which is faulty, in that the king doth not fetch home again his banished. {14} For we must needs die, and [are] as water spilt on the ground, which cannot be gathered up again; neither doth God respect [any] person: yet doth he devise means, that his banished be not expelled from him. {15} Now therefore that I am come to speak of this thing unto my lord the king, [it is] because the people have made me afraid: and thy handmaid said, I will now speak unto the king; it may be that the king will perform the request of his handmaid. {16} For the king will hear, to deliver his handmaid out of the hand of the man [that would] destroy me and my son together out of the inheritance of God. {17} Then thine handmaid said, The word of my lord the king shall now be comfortable: for as an angel of God, so [is] my lord the king to discern good and bad: therefore the LORD thy God will be with thee. {18} Then the king answered and said unto the woman, Hide not from me, I pray thee, the thing that I shall ask thee. And the woman said, Let my lord the king now speak. {19} And the king said, [Is not] the hand of Joab with thee in all this? And the woman answered and said, [As] thy soul liveth, my lord the king, none can turn to the right hand or to the left from ought that my lord the king hath spoken: for thy servant Joab, he bade me, and he put all these words in the mouth of thine handmaid: {20} To fetch about this form of speech hath thy servant Joab done this thing: and my lord [is] wise, according to the wisdom of an angel of God, to know all [things] that [are] in the earth. {21} And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again.


By contrast, verse 23 of 1 Kings 2:13-23 sets forth this narrative involving one of Solomon’s brothers, Adonijah, who seeks to underhandedly take the crown away from King Solomon by requesting Bathsheba to ask Solomon for permission to marry one of David’s widows, Abishag, after David’s decease: 


And Adonijah the son of Haggith came to Bathsheba the mother of Solomon. And she said, Comest thou peaceably? And he said, Peaceably. {14} He said moreover, I have somewhat to say unto thee. And she said, Say on. {15} And he said, Thou knowest that the kingdom was mine, and [that] all Israel set their faces on me, that I should reign: howbeit the kingdom is turned about, and is become my brother's: for it was his from the LORD. {16} And now I ask one petition of thee, deny me not. And she said unto him, Say on. {17} And he said, Speak, I pray thee, unto Solomon the king, (for he will not say thee nay,) that he give me Abishag the Shunammite to wife. {18} And Bathsheba said, Well; I will speak for thee unto the king. {19} Bathsheba therefore went unto king Solomon, to speak unto him for Adonijah. And the king rose up to meet her, and bowed himself unto her, and sat down on his throne, and caused a seat to be set for the king's mother; and she sat on his right hand. {20} Then she said, I desire one small petition of thee; [I pray thee], say me not nay. And the king said unto her, Ask on, my mother: for I will not say thee nay. {21} And she said, Let Abishag the Shunammite be given to Adonijah thy brother to wife. {22} And king Solomon answered and said unto his mother, And why dost thou ask Abishag the Shunammite for Adonijah? ask for him the kingdom also; for he [is] mine elder brother; even for him, and for Abiathar the priest, and for Joab the son of Zeruiah. {23} Then king Solomon sware by the LORD, saying [’amar:H559/TWOT:118], God do so to me, and more [yacaph:H3254/TWOT:876] also, if Adonijah have not spoken [dabar:H1696/TWOT:399]  this word against his own life. {24} Now therefore, [as] the LORD liveth, which hath established me, and set me on the throne of David my father, and who hath made me an house, as he promised, Adonijah shall be put to death this day. {25} And king Solomon sent by the hand of Benaiah the son of Jehoiada; and he fell upon him that he died.


1 Kings 12:14 (and the parallel verse in 2 Chronicles 10:14) highlight Rehoboam's decision to listen to the counsel of his peers rather than the wise counsel of his father’s (Solomon’s) older advisors: And spake [dabar:H1696/TWOT:399]  to them after the counsel of the young men, saying [’amar:H559/TWOT:118], My father made your yoke heavy, and I will add [yacaph:H3254/TWOT:876]  to your yoke: my father [also] chastised you with whips, but I will chastise you with scorpions.


Lastly, Ecclesiastes 1:16 maintains:  I communed [dabar:H1696/TWOT:399]  with mine own heart, saying [’amar:H559/TWOT:118], Lo, I am come to great estate, and have gotten more [yacaph:H3254/TWOT:876] wisdom than all [they] that have been before me in Jerusalem: yea, my heart had great experience of wisdom and knowledge.


By the way, the name Joseph (Yowceph:H3130) is part of the “word family” of yacaph (H3254/TWOT:876) or add, more, and increase. As a matter of fact, Joseph is the future tense of this term, yacaph  (H3254//TWOT:876). Both of these expressions are found in verse 24 of  Genesis 30:23-24, in which these are rendered as Joseph and shall add respectively:


And she [Rachel] conceived, and bare a son; and said, God hath taken away my reproach: {24} And she called his name Joseph [Yowceph:H3130]; and said, The LORD shall add [yacaph:H3254/TWOT:876]  to me another son.   


Notice too the contrast in verse 23, God hath taken away my reproach compared to The Lord shall add to me another son, in verse 24.


The next two words that we have not considered already is the phrase, by the middle of the land:


By The Middle [tabbuwr:H2872/TWOT:790a] Of The Land [’erets:H776/TWOT:167]


Both of these words only surface together again in verse 12 of Ezekiel 38:1-3 and 11-23, which speaks of the Great Tribulation as well as our present day of judgment; please note that the first three verses refer to Gog and Magog, which is a reference to the kingdom of Satan:


And the word of the LORD came unto me, saying, {2} Son of man, set thy face against Gog, the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him, {3} And say, Thus saith the Lord GOD; Behold, I [am] against thee, O Gog, the chief prince of Meshech and Tubal:...{11} And thou shalt say, I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates, {12} To take a spoil, and to take a prey; to turn thine hand upon the desolate places [that are now] inhabited, and upon the people [that are] gathered out of the nations, which have gotten cattle and goods, that dwell in the midst [tabbuwr:H2872/TWOT:790a] of the land. [’erets:H776/TWOT:167] {13} Sheba, and Dedan, and the merchants of Tarshish, with all the young lions thereof, shall say unto thee, Art thou come to take a spoil? hast thou gathered thy company to take a prey? to carry away silver and gold, to take away cattle and goods, to take a great spoil? {14} Therefore, son of man, prophesy and say unto Gog, Thus saith the Lord GOD; In that day when my people of Israel dwelleth safely, shalt thou not know [it]? {15} And thou shalt come from thy place out of the north parts, thou, and many people with thee, all of them riding upon horses, a great company, and a mighty army: {16} And thou shalt come up against my people of Israel, as a cloud to cover the land; it shall be in the latter days, and I will bring thee against my land, that the heathen may know me, when I shall be sanctified in thee, O Gog, before their eyes. {17} Thus saith the Lord GOD; [Art] thou he of whom I have spoken in old time by my servants the prophets of Israel, which prophesied in those days [many] years that I would bring thee against them? {18} And it shall come to pass at the same time when Gog shall come against the land of Israel, saith the Lord GOD, [that] my fury shall come up in my face. {19} For in my jealousy [and] in the fire of my wrath have I spoken, Surely in that day there shall be a great shaking in the land of Israel; {20} So that the fishes of the sea, and the fowls of the heaven, and the beasts of the field, and all creeping things that creep upon the earth, and all the men that [are] upon the face of the earth, shall shake at my presence, and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground. {21} And I will call for a sword against him throughout all my mountains, saith the Lord GOD: every man's sword shall be against his brother. {22} And I will plead against him with pestilence and with blood; and I will rain upon him, and upon his bands, and upon the many people that [are] with him, an overflowing rain, and great hailstones, fire, and brimstone. {23} Thus will I magnify myself, and sanctify myself; and I will be known in the eyes of many nations, and they shall know that I [am] the LORD.


We need to stop here as we have run out of time. Lord willing, in our next study we will continue examining verse 37.

Judges 9 - Part 45

February 8, 2021


Good evening, and welcome to Searching The Scriptures! This will be Judges 9 - Part 45 and today’s date is February 8, 2021. I’ll read from Judges 9:30-41,


And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled. {31} And he sent messengers unto Abimelech privily, saying, Behold, Gaal the son of Ebed and his brethren be come to Shechem; and, behold, they fortify the city against thee. {32} Now therefore up by night, thou and the people that [is] with thee, and lie in wait in the field: {33} And it shall be, [that] in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city: and, behold, [when] he and the people that [is] with him come out against thee, then mayest thou do to them as thou shalt find occasion. {34} And Abimelech rose up, and all the people that [were] with him, by night, and they laid wait against Shechem in four companies. {35} And Gaal the son of Ebed went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that [were] with him, from lying in wait. {36} And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as [if they were] men. {37} And Gaal spake again and said, See there come people down by the middle of the land, and another company come along by the plain of Meonenim. {38} Then said Zebul unto him, Where [is] now thy mouth, wherewith thou saidst, Who [is] Abimelech, that we should serve him? [is] not this the people that thou hast despised? go out, I pray now, and fight with them. {39} And Gaal went out before the men of Shechem, and fought with Abimelech. {40} And Abimelech chased him, and he fled before him, and many were overthrown [and] wounded, [even] unto the entering of the gate. {41} And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren, that they should not dwell  in Shechem.


We have arrived at the last few words in verse 37 ...and another company come along by the plain of Meonenim. 


And Another [’echad:H259/TWOR:61] Company [ro’sh:H7218/TWOT:2097]


Let’s consider the two terms, and another or ’echad along with company, or ro’sh. They surface together in 30 verses, and we will take a look at a few of them. We also want to keep in mind that these two forces Abimelech and his troops and Gaal and his soldiers represent spiritual pictures of Satan’s kingdom, and are fighting each other. We have seen this scenario played out  previously in the battle of Jehoshaphat (as he and Judah faced the combined armies of the Moabites, Ammonites, and Edomites) as well as the the forces of  the 

Amalekites, Midianites and children of the east, that opposed Gideon (typifying Christ) and his 300 men (the elect) in Judges 7.


We will see these two words again in Judges 9:53 which describes the death of Abimelech at the hand of a woman, reminding us of Sisera (symbolizing Satan) who was killed by Jael (exemplifying the elect) in Judges 4, in which these two words are rendered and a certain and head, indicative of judgment: 


And a certain [’echad:H259/TWOR:61] woman cast a piece of a millstone upon Abimelech's head [ro’sh:H7218/TWOT:2097], and all to brake his skull.


The theme of sacrifice for sin, or atonement is seen in verse 15 of  Exodus 29:15-18; these words are expressed as one and the head: Thou shalt also take one [’echad:H259/TWOR:61] ram; and Aaron and his sons shall put their hands upon the head [ro’sh:H7218/TWOT:2097] of the ram. {16} And thou shalt slay the ram, and thou shalt take his blood, and sprinkle [it] round about upon the altar. {17} And thou shalt cut the ram in pieces, and wash the inwards of him, and his legs, and put [them] unto his pieces, and unto his head. {18} And thou shalt burn the whole ram upon the altar: it [is] a burnt offering unto the LORD: it [is] a sweet savour, an offering made by fire unto the LORD.


1 Samuel 13:17-18 is similar to Judges 9:37 and is translated the same: And the spoilers came out of the camp of the Philistines in three companies: [ro’sh:H7218/TWOT:2097] one [’echad:H259/TWOR:61] company [ro’sh:H7218/TWOT:2097] turned unto the way [that leadeth to] Ophrah, unto the land of Shual: {18} And another [’echad:H259/TWOR:61]  company [ro’sh:H7218/TWOT:2097]  turned the way [to] Bethhoron: and another [’echad:H259/TWOR:61] company [ro’sh:H7218/TWOT:2097]  turned [to] the way of the border that looketh to the valley of Zeboim toward the wilderness.


Verse 14 of Isaiah 9:14-17 renders these words as head and in one in this passage that speaks about God's judgment starting at His own house first: 


Therefore the LORD will cut off from Israel head [ro’sh:H7218/TWOT:2097] and tail, branch and rush, in one [’echad:H259/TWOR:61] day. {15} The ancient and honourable, he is the head; and the prophet that teacheth lies, he is the tail. {16} For the leaders of this people cause them to err; and they that are led of them are destroyed. {17} Therefore the Lord shall have no joy in their young men, neither shall have mercy on their fatherless and widows: for every one is an hypocrite and an evildoer, and every mouth speaketh folly. For all this his anger is not turned away, but his hand is stretched out still.


Verse 19 of Ezekiel  21:1-32 expresses these as out of one and [it] at the head in this chapter that also speaks of God's judgment against His own house, typified by Judah and Jerusalem in the first instance, and secondly by the churches and denominations at the start of the Great Tribulation on May 21, 1988:


And the word of the LORD came unto me, saying, {2} Son of man, set thy face toward Jerusalem, and drop thy word toward the holy places, and prophesy against the land of Israel, {3} And say to the land of Israel, Thus saith the LORD; Behold, I am against thee, and will draw forth my sword out of his sheath, and will cut off from thee the righteous and the wicked. {4} Seeing then that I will cut off from thee the righteous and the wicked, therefore shall my sword go forth out of his sheath against all flesh from the south to the north. {5}That all flesh may know that I the LORD have drawn forth my sword out of his sheath: it shall not return any more. {6} Sigh therefore, thou son of man, with the breaking of thy loins; and with bitterness sigh before their eyes.{7} And it shall be, when they say unto thee, Wherefore sighest thou? that thou shalt answer, For the tidings; because it cometh: and every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water: behold, it cometh, and shall be brought to pass, saith the Lord GOD. {8} Again the word of the LORD came unto me, saying, {9} Son of man, prophesy, and say, Thus saith the LORD; Say, A sword, a sword is sharpened, and also furbished: {10} It is sharpened to make a sore slaughter; it is furbished that it may glitter: should we then make mirth? it contemneth the rod of my son, as every tree. {11} And he hath given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, to give it into the hand of the slayer. {12} Cry and howl, son of man: for it shall be upon my people, it shall be upon all the princes of Israel: terrors by reason of the sword shall be upon my people: smite therefore upon thy thigh. {13} Because it is a trial, and what if the sword contemn even the rod? it shall be no more, saith the Lord GOD. {14}Thou therefore, son of man, prophesy, and smite thine hands together, and let the sword be doubled the third time, the sword of the slain: it is the sword of the great men that are slain, which entereth into their privy chambers. {15} I have set the point of the sword against all their gates, that their heart may faint, and their ruins be multiplied: ah! it is made bright, it is wrapped up for the slaughter. {16} Go thee one way or other, either on the right hand, or on the left, whithersoever thy face is set. {17} I will also smite mine hands together, and I will cause my fury to rest: I the LORD have said it. {18} The word of the LORD came unto me again, saying, {19} Also, thou son of man, appoint thee two ways, that the sword of the king of Babylon may come: both twain shall come forth out of one [’echad:H259/TWOR:61]  land: and choose thou a place, choose [it] at the head [ro’sh:H7218/TWOT:2097] of the way to the city. {20} Appoint a way, that the sword may come to Rabbath of the Ammonites, and to Judah in Jerusalem the defenced. {21} For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made his arrows bright, he consulted with images, he looked in the liver. {22} At his right hand was the divination for Jerusalem, to appoint captains, to open the mouth in the slaughter, to lift up the voice with shouting, to appoint battering rams against the gates, to cast a mount, and to build a fort. {23} And it shall be unto them as a false divination in their sight, to them that have sworn oaths: but he will call to remembrance the iniquity, that they may be taken. {24} Therefore thus saith the Lord GOD; Because ye have made your iniquity to be remembered, in that your transgressions are discovered, so that in all your doings your sins do appear; because, I say, that ye are come to remembrance, ye shall be taken with the hand. {25} And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, {26} Thus saith the Lord GOD; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. {27} I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. {28} And thou, son of man, prophesy and say, Thus saith the Lord GOD concerning the Ammonites, and concerning their reproach; even say thou, The sword, the sword is drawn: for the slaughter it is furbished, to consume because of the glittering: {29} Whiles they see vanity unto thee, whiles they divine a lie unto thee, to bring thee upon the necks of them that are slain, of the wicked, whose day is come, when their iniquity shall have an end. {30} Shall I cause it to return into his sheath? I will judge thee in the place where thou wast created, in the land of thy nativity. {31} And I will pour out mine indignation upon thee, I will blow against thee in the fire of my wrath, and deliver thee into the hand of brutish men, and skilful to destroy. {32} Thou shalt be for fuel to the fire; thy blood shall be in the midst of the land; thou shalt be no more remembered: for I the LORD have spoken it.


Verse 11 of Hosea 1:1-11 renders these words as themselves one and head:  

The word of the LORD that came unto Hosea, the son of Beeri, in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah, and in the days of Jeroboam the son of Joash, king of Israel. {2} The beginning of the word of the LORD by Hosea. And the LORD said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, [departing] from the LORD. {3} So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son. {4} And the LORD said unto him, Call his name Jezreel [i.e., “God sows”]; for yet a little [while], and I will avenge the blood of Jezreel [i.e., “God sows”]upon the house of Jehu, and will cause to cease the kingdom of the house of Israel. {5} And it shall come to pass at that day, that I will break the bow of Israel in the valley of Jezreel. [i.e., “God sows”] {6} And she conceived again, and bare a daughter. And [God] said unto him, Call her name Loruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away. {7} But I will have mercy upon the house of Judah, and will save them by the LORD their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen. {8} Now when she had weaned Loruhamah, she conceived, and bare a son. {9} Then said [God], Call his name Loammi: for ye [are] not my people, and I will not be your [God]. {10} Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, [that] in the place where it was said unto them, Ye [are] not my people, [there] it shall be said unto them, [Ye are] the sons of the living God. {11} Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one [’echad:H259/TWOR:61] head [ro’sh:H7218/TWOT:2097], and they shall come up out of the land: for great [shall be] the day of Jezreel. [i.e., “God sows”]


This chapter once again is focused upon God’s judgment upon His own house first (1 Peter 4:17) exemplified by both Israel and Judah. Historically we have learned that God’s wrath fell upon Israel first in 709 BC, when God orchestrated the Assyrians to come against Israel (i.e., the northern kingdom or Samaria). Then exactly 100 years later in 609 BC God utilized the Babylonians under Nebuchadrezzar to overcome  Jerusalem and Judah, as part of the 70-year Babylonian captivity. That period of 70 years (or 840) months was the second Great Tribulation period mentioned in the Bible. You might recall that the first Great Tribulation (or “great affliction”) period took place when Joseph was made prime minister of Egypt, and it lasted 7 years (“of famine”) or 84 months. Both of these tribulation periods are also linked to the final Great Tribulation period of our day (May 21,1988 - May 21, 2011) which lasted 8400 days (or 23 years - a number that points to judgment). Notice how all of these time periods have the number 84 as a prime factor in view.


Come [bow:H935/TWOT:212] & The Plain [elon:H436/TWOT:45i]


The next two expressions that we want to investigate are: come and the plain, in the remaining phrase in verse 37: ...come along by the plain of Meonenim. Lastly we will consider the spiritual implications of the term Meonenim. The words, come and the plain only surface together again in the following three references; the first two relate to Abram (Abraham), and the third to King Saul:


Verse 18 of Genesis 13:14-18 renders these two terms as and came and in the plain: And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: {15} For all the land which thou seest, to thee will I give it, and to thy seed for ever. {16} And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, [then] shall thy seed also be numbered. {17} Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee. {18} Then Abram removed [his] tent, and came [bow:H935/TWOT:212] and dwelt in the plain [elon:H436/TWOT:45i]

 of Mamre, which [is] in Hebron, and built there an altar unto the LORD.


You might recall that this incident occurred after Abraham and Lot went their separate ways. God’s promise to Abraham is in view which actually harkens back to the promise given in Genesis 3 to the seed of the woman (historically Eve, but spiritually it concerns the elect, and points altogether to the Lord Jesus Christ the Seed, as Galatians 3:16-18 clarifies:


Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. {17} And this I say, [that] the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. {18} For if the inheritance [be] of the law, [it is] no more of promise: but God gave [it] to Abraham by promise.


Verse 13 of Genesis 14:13-16 recounts another battle that took place in which Lot and his family and goods were taken captive, and the subsequent rescue that ensued, by Abraham and his trained men: And there came [bow:H935/TWOT:212] one that had escaped, and told Abram the Hebrew; for he dwelt in the plain [elon:H436/TWOT:45i] of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these [were] confederate with Abram. {14} And when Abram heard that his brother was taken captive, he armed his trained [servants], born in his own house, three hundred and eighteen, and pursued [them] unto Dan. {15} And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which [is] on the left hand of Damascus. {16} And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people. 


Verse 3 of 1 Samuel 10:1-6 chronicles the selection of Saul as the first king of Israel, in which these two words are translated as and thou shalt come along with one or and another:  Then Samuel took a vial of oil, and poured [it] upon his head, and kissed him, and said, [Is it] not because the LORD hath anointed thee [to be] captain over his inheritance? {2} When thou art departed from me to day, then thou shalt find two men by Rachel's sepulchre in the border of Benjamin at Zelzah; and they will say unto thee, The asses which thou wentest to seek are found: and, lo, thy father hath left the care of the asses, and sorroweth for you, saying, What shall I do for my son? {3} Then shalt thou go on forward from thence, and thou shalt come [bow:H935/TWOT:212]  to the plain of Tabor, and there shall meet thee three men going up to God to Bethel, one [elon:H436/TWOT:45i] carrying three kids, and another [elon:H436/TWOT:45i] carrying three loaves of bread, and another [elon:H436/TWOT:45i] carrying a bottle of wine: {4} And they will salute thee, and give thee two [loaves] of bread; which thou shalt receive of their hands. {5} After that thou shalt come to the hill of God, where [is] the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy: {6} And the Spirit of the LORD will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man.


We will have to stop here, as we have run out of time. Lord willing, in our next study we will consider the very interesting word, Meonenim.

Judges 9 - Part 46

February 10, 2021


Good evening, and welcome to Searching The Scriptures! This will be Judges 9 - Part 46 and today’s date is February 10, 2021. I’ll read from Judges 9:30-41,


And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled. {31} And he sent messengers unto Abimelech privily, saying, Behold, Gaal the son of Ebed and his brethren be come to Shechem; and, behold, they fortify the city against thee. {32} Now therefore up by night, thou and the people that [is] with thee, and lie in wait in the field: {33} And it shall be, [that] in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city: and, behold, [when] he and the people that [is] with him come out against thee, then mayest thou do to them as thou shalt find occasion. {34} And Abimelech rose up, and all the people that [were] with him, by night, and they laid wait against Shechem in four companies. {35} And Gaal the son of Ebed went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that [were] with him, from lying in wait. {36} And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as [if they were] men. {37} And Gaal spake again and said, See there come people down by the middle of the land, of Meonenim. {38} Then said Zebul unto him, Where [is] now thy mouth, wherewith thou saidst, Who [is] Abimelech, that we should serve him? [is] not this the people that thou hast despised? go out, I pray now, and fight with them. {39} And Gaal went out before the men of Shechem, and fought with Abimelech. {40} And Abimelech chased him, and he fled before him, and many were overthrown [and] wounded, [even] unto the entering of the gate. {41} And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren, that they should not dwell  in Shechem.





Meonenim [`anan:H6049/TWOT:1655, 1656]


Let’s begin by looking at the last word in verse 37, which is Meonenim, which is primarily expressed as observer of times or soothsayer as these next citations illustrate. You will recall that one of the two troops that Gaal saw came down by the plain of Meonenim.


Verse 10 of Deuteronomy 18:9-14 forbids this kind of wicked practice: When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations. {10} There shall not be found among you [any one] that maketh his son or his daughter to pass through the fire, [or] that useth divination, [or] an observer of times [`anan:H6049/TWOT:1655, 1656], or an enchanter, or a witch, {11} Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer. {12} For all that do these things [are] an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee. {13} Thou shalt be perfect with the LORD thy God. {14} For these nations, which thou shalt possess, hearkened unto observers of times, and unto diviners: but as for thee, the LORD thy God hath not suffered thee so [to do].


Incidentally we ran across this practice in our previous lesson (Part 45) in Ezekiel 21:21, keeping in mind that the king of Babylon is a reference to Satan:  


For the king of Babylon stood at the parting of the way, at the head of the two ways, to use divination: he made his arrows bright, he consulted with images, he looked in the liver. 


Isaiah 2:6 likewise warns: Therefore thou hast forsaken thy people the house of Jacob, because they be replenished from the east, and [are] soothsayers [`anan:H6049/TWOT:1655, 1656]  like the Philistines, and they please themselves in the children of strangers.


And verse 3 of Isaiah 57:1-4 presents God’s assessment of the bankrupt spiritual condition of His corporate people: The righteous perisheth, and no man layeth [it] to heart: and merciful men [are] taken away, none considering that the righteous is taken away from the evil [to come]. {2} He shall enter into peace: they shall rest in their beds, [each one] walking [in] his uprightness. {3} But draw near hither, ye sons of the sorceress [`anan:H6049/TWOT:1655, 1656],  the seed of the adulterer and the whore. {4} Against whom do ye sport yourselves? against whom make ye a wide mouth, [and] draw out the tongue? [are] ye not children of transgression, a seed of falsehood,


Lastly, verse 9 of Jeremiah 27:8-11 pinpoints God’s strategy to begin judgment at His own house first, which was the exact opposite of what the false prophets were declaring to the people; this word is translated as  And it shall come to pass, [that] the nation and kingdom which will not serve the same Nebuchadnezzar the king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I punish, saith the LORD, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand {9} Therefore hearken not ye to your prophets, nor to your diviners, nor to your dreamers, nor to your enchanters,[H6049] nor to your sorcerers, which speak unto you, saying, Ye shall not serve the king of Babylon: {10} For they prophesy a lie unto you, to remove you far from your land; and that I should drive you out, and ye should perish. {11} But the nations that bring their neck under the yoke of the king of Babylon, and serve him, those will I let remain still in their own land, saith the LORD; and they shall till it, and dwell therein.


Please note that in this passage the four-fold repetition of the king of Babylon, who is Satan. In conclusion we see how God is using the terms in verse 37 to emphasize His judgment which started at His own house first, and then transitioned to the world at large, where it is fixed today. Presently God is dismantling Satan’s kingdom from within, as it were imploding, and Satan is actually destroying His own kingdom as the various factions in his kingdom typified by Gaal and Abimelech, destroy each other in the process, as we shall see.


Let’s now consider verse 38: 

Then said Zebul unto him, Where [is] now thy mouth, wherewith thou saidst, Who [is] Abimelech, that we should serve him? [is] not this the people that thou hast despised? go out, I pray now, and fight with them. 


Zebul’s chiding response to Gaal is in reference to what Gaal had asserted earlier in verses 28-29,


And Gaal the son of Ebed said, Who [is] Abimelech, and who [is] Shechem, that we should serve him? [is] not [he] the son of Jerubbaal? and Zebul his officer? serve the men of Hamor the father of Shechem: for why should we serve him? {29} And would to God this people were under my hand! then would I remove Abimelech. And he said to Abimelech, Increase thine army, and come out.


Now [epo:H645/TWOT:144] [ay-pho]


The term, now in the question where [is] now thy mouth surfaces 15 times, and primarily as now, and to a lesser degree as where and here, as the following passages indicate:


Verses 33 and 37 of Genesis 27:30-37 render these words as where and now respectively: And it came to pass, as soon as Isaac had made an end of blessing Jacob, and Jacob was yet scarce gone out from the presence of Isaac his father, that Esau his brother came in from his hunting. {31} And he also had made savoury meat, and brought it unto his father, and said unto his father, Let my father arise, and eat of his son's venison, that thy soul may bless me. {32} And Isaac his father said unto him, Who [art] thou? And he said, I [am] thy son, thy firstborn Esau. {33} And Isaac trembled very exceedingly, and said, Who? Where [epo:H645/TWOT:144] [ay-pho]

[is] he that hath taken venison, and brought [it] me, and I have eaten of all before thou camest, and have blessed him? yea, [and] he shall be blessed. {34} And when Esau heard the words of his father, he cried with a great and exceeding bitter cry, and said unto his father, Bless me, [even] me also, O my father. {35} And he said, Thy brother came with subtilty, and hath taken away thy blessing. {36} And he said, Is not he rightly named Jacob? for he hath supplanted me these two times: he took away my birthright; and, behold, now he hath taken away my blessing. And he said, Hast thou not reserved a blessing for me? {37} And Isaac answered and said unto Esau, Behold, I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him: and what shall I do now [epo:H645/TWOT:144] [ay-pho] unto thee, my son?


Job 9:24 likewise declares:  The earth is given into the hand of the wicked: he covereth the faces of the judges thereof; if not, where [epo:H645/TWOT:144] [ay-pho], [and] who [is] he?


Verse 15 of Job 17:1-16 also translates this word as now: My breath is corrupt, my days are extinct, the graves [are ready] for me. {2} [Are there] not mockers with me? and doth not mine eye continue in their provocation? {3} Lay down now, put me in a surety with thee; who [is] he [that] will strike hands with me? {4} For thou hast hid their heart from understanding: therefore shalt thou not exalt [them]. {5} He that speaketh flattery to [his] friends, even the eyes of his children shall fail. {6} He hath made me also a byword of the people; and aforetime I was as a tabret. {7} Mine eye also is dim by reason of sorrow, and all my members [are] as a shadow. {8} Upright [men] shall be astonied at this, and the innocent shall stir up himself against the hypocrite. {9} The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger. {10} But as for you all, do ye return, and come now: for I cannot find [one] wise [man] among you. {11} My days are past, my purposes are broken off, [even] the thoughts of my heart. {12} They change the night into day: the light [is] short because of darkness. {13} If I wait, the grave [is] mine house: I have made my bed in the darkness. {14} I have said to corruption, Thou [art] my father: to the worm, [Thou art] my mother, and my sister. {15} And where [is] now [epo:H645/TWOT:144] [ay-pho] my hope? as for my hope, who shall see it? {16} They shall go down to the bars of the pit, when [our] rest together [is] in the dust. 





Verse 12 of Isaiah 19:1-15 also expresses this term as (the second) where: The burden of Egypt. Behold, the LORD rideth upon a swift cloud, and shall come into Egypt: and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it. {2} And I will set the Egyptians against the Egyptians: and they shall fight every one against his brother, and every one against his neighbour; city against city, [and] kingdom against kingdom. {3} And the spirit of Egypt shall fail in the midst thereof; and I will destroy the counsel thereof: and they shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the wizards. {4} And the Egyptians will I give over into the hand of a cruel lord; and a fierce king shall rule over them, saith the Lord, the LORD of hosts. {5} And the waters shall fail from the sea, and the river shall be wasted and dried up. {6} And they shall turn the rivers far away; [and] the brooks of defence shall be emptied and dried up: the reeds and flags shall wither. {7} The paper reeds by the brooks, by the mouth of the brooks, and every thing sown by the brooks, shall wither, be driven away, and be no [more]. {8} The fishers also shall mourn, and all they that cast angle into the brooks shall lament, and they that spread nets upon the waters shall languish. {9} Moreover they that work in fine flax, and they that weave networks, shall be confounded. {10} And they shall be broken in the purposes thereof, all that make sluices [and] ponds for fish. {11} Surely the princes of Zoan [are] fools, the counsel of the wise counsellors of Pharaoh is become brutish: how say ye unto Pharaoh, I [am] the son of the wise, the son of ancient kings? {12} Where [are] they? Where [epo:H645/TWOT:144] [ay-pho] [are] thy wise [men]? and let them tell thee now, and let them know what the LORD of hosts hath purposed upon Egypt. {13} The princes of Zoan are become fools, the princes of Noph are deceived; they have also seduced Egypt, [even they that are] the stay of the tribes thereof. {14} The LORD hath mingled a perverse spirit in the midst thereof: and they have caused Egypt to err in every work thereof, as a drunken [man] staggereth in his vomit. {15} Neither shall there be [any] work for Egypt, which the head or tail, branch or rush, may do. 


The next two words that we want to investigate is the  term, thy mouth or peh, which is also the 17th letter of the Hebrew alphabet, signifying mouth and the word, thou saidst, or ’amar:


Thy Mouth [peh:H6310/TWOT:1738] & Thou Saidst [’amar:H559/TWOT:118]


These two expressions are found together in 85 citations, and we will take a look at some of them:


In Exodus 4:10-11 And Moses said [’amar:H559/TWOT:118]

 unto the LORD, O my Lord, I [am] not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I [am] slow of speech [peh:H6310/TWOT:1738], and of a slow tongue. {11} And the LORD said [’amar:H559/TWOT:118] unto him, Who hath made man's mouth [peh:H6310/TWOT:1738]? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD?


Numbers 22:18, 28, and 38 likewise reveal: And Balaam answered and said [’amar:H559/TWOT:118]  unto the servants of Balak, If Balak would give me his house full of silver and gold, I cannot go beyond the word [peh:H6310/TWOT:1738] of the LORD my God, to do less or more. ... {28} And the LORD opened the mouth [peh:H6310/TWOT:1738] of the ass, and she said [’amar:H559/TWOT:118] unto Balaam, What have I done unto thee, that thou hast smitten me these three times? ... {38} And Balaam said [’amar:H559/TWOT:118] unto Balak, Lo, I am come unto thee: have I now any power at all to say any thing? the word that God putteth in my mouth [peh:H6310/TWOT:1738], that shall I speak.


Numbers 23:5, 12, and 16 add: And the LORD put a word in Balaam's mouth [peh:H6310/TWOT:1738], and said [’amar:H559/TWOT:118], Return unto Balak, and thus thou shalt speak. ... {12} And he answered and said [’amar:H559/TWOT:118], Must I not take heed to speak that which the LORD hath put in my mouth [peh:H6310/TWOT:1738] ? ... {16} And the LORD met Balaam, and put a word in his mouth [peh:H6310/TWOT:1738], and said [’amar:H559/TWOT:118], Go again unto Balak, and say thus.


Joshua 6:10 translates these again as saying and I bid along with mouth with regard to circling around the walls of Jericho, which is a spiritual portrait of the end of the world: And Joshua had commanded the people, saying [’amar:H559/TWOT:118], Ye shall not shout, nor make any noise with your voice, neither shall [any] word proceed out of your mouth [peh:H6310/TWOT:1738], until the day I bid [’amar:H559/TWOT:118] you shout; then shall ye shout.


1 Samuel 2:1 utilizes these same words as well: And Hannah prayed, and said [’amar:H559/TWOT:118], My heart rejoiceth in the LORD, mine horn is exalted in the LORD: my mouth [peh:H6310/TWOT:1738] is enlarged over mine enemies; because I rejoice in thy salvation. 


1 Kings 17:24 acknowledges the Shunnamite’s opinion of Elijah, after God used him to resurrect her dead son: And the woman said [’amar:H559/TWOT:118] to Elijah, Now by this I know that thou [art] a man of God, [and] that the word of the LORD in thy mouth [peh:H6310/TWOT:1738] [is] truth.


By contrast, 1 Kings 22:13 and 22 records the “lying spirit” in the mouth of all the false prophets that the King of Israel was relying upon: And the messenger that was gone to call Micaiah spake unto him, saying [’amar:H559/TWOT:118], Behold now, the words of the prophets [declare] good unto the king with one mouth [peh:H6310/TWOT:1738]: let thy word, I pray thee, be like the word of one of them, and speak [that which is] good. ... {22} And the LORD said [’amar:H559/TWOT:118]  unto him, Wherewith? And he said [’amar:H559/TWOT:118], I will go forth, and I will be a lying spirit in the mouth [peh:H6310/TWOT:1738] of all his prophets. And he said [’amar:H559/TWOT:118], Thou shalt persuade [him], and prevail also: go forth, and do so.


Lastly, 2 Kings 2:9 recounts Elisha’s final conversation with Elijah prior to his departure into heaven, which typifies the glorified bodily resurrection of all of  God’s elect on the very last day of our present day of judgment; these two terms are rendered said and portion: And it came to pass, when they were gone over, that Elijah said [’amar:H559/TWOT:118] unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, [’amar:H559/TWOT:118],I pray thee, let a double portion [peh:H6310/TWOT:1738] of thy spirit be upon me.


Incidentally these two words will crop again in the book of Judges in chapters 11, 18, and 21. Now we want to proceed to the next two terms which are: the people and despised. These two expressions surface in the subsequent five references:


The People [‘am:H5971/TWOT:1640a,e] & Despised [ma’as:H3988/TWOT:1139, 1140]


1 Samuel 8:7 renders these as people and rejectedAnd the LORD said unto Samuel, Hearken unto the voice of the people [‘am:H5971/TWOT:1640a,e] in all that they say unto thee: for they have not rejected [ma’as:H3988/TWOT:1139, 1140]

 thee, but they have rejected [ma’as:H3988/TWOT:1139, 1140]

 me, that I should not reign over them.


Isaiah 8:6 translates these as people and refuseth: Forasmuch as this people [‘am:H5971/TWOT:1640a,e] refuseth [ma’as:H3988/TWOT:1139, 1140]

 the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah's son;


Jeremiah 6:19 expresses these as people and rejected: Hear, O earth: behold, I will bring evil upon this people [‘am:H5971/TWOT:1640a,e], [even] the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected [ma’as:H3988/TWOT:1139, 1140] it.


And Jeremiah 33:24 maintains: Considerest thou not what this people [‘am:H5971/TWOT:1640a,e] have spoken, saying, The two families which the LORD hath chosen, he hath even cast them off? thus they have despised [‘am:H5971/TWOT:1640a,e] my people [‘am:H5971/TWOT:1640a,e], that they should be no more a nation before them.


Hosea 4:6 My people [‘am:H5971/TWOT:1640a,e] are destroyed for lack of knowledge: because thou hast rejected [‘am:H5971/TWOT:1640a,e]  knowledge, I will also reject [‘am:H5971/TWOT:1640a,e] thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.


I think we will have to stop here today. Lord willing, in our next study we will continue our examination of verse 38.

Judges 9 - Part 47

February 12, 2021


Good evening, and welcome to Searching The Scriptures! This will be Judges 9 - Part 47 and today’s date is February 12, 2021. I’ll read from Judges 9:30-41,


And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled. {31} And he sent messengers unto Abimelech privily, saying, Behold, Gaal the son of Ebed and his brethren be come to Shechem; and, behold, they fortify the city against thee. {32} Now therefore up by night, thou and the people that [is] with thee, and lie in wait in the field: {33} And it shall be, [that] in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city: and, behold, [when] he and the people that [is] with him come out against thee, then mayest thou do to them as thou shalt find occasion. {34} And Abimelech rose up, and all the people that [were] with him, by night, and they laid wait against Shechem in four companies. {35} And Gaal the son of Ebed went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that [were] with him, from lying in wait. {36} And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as [if they were] men. {37} And Gaal spake again and said, See there come people down by the middle of the land, of Meonenim. {38} Then said Zebul unto him, Where [is] now thy mouth, wherewith thou saidst, Who [is] Abimelech, that we should serve him? [is] not this the people that thou hast despised? go out, I pray now, and fight with them. {39} And Gaal went out before the men of Shechem, and fought with Abimelech. {40} And Abimelech chased him, and he fled before him, and many were overthrown [and] wounded, [even] unto the entering of the gate. {41} And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren, that they should not dwell  in Shechem.


We have arrived at the latter part of verse 38, and since we have already considered the word, now, in a previous study let’s focus on the two terms, go out along with and fight. They appear together in 18 other citations, and we will examine some of them, keeping in mind that they represent the division that is taking place within the kingdom of Satan, in which the kingdom destroys itself, according to Matthew 12:25-26,


And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: {26} And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?


Go Out [yasa:3318/TWOT:893] & And Fight [laham:H3898/TWOT:1104,1105] 


Actually these two terms also crop up in the very next verse in Judges 9:39,


And Gaal went out [yasa:3318/TWOT:893] before the men of Shechem, and fought [laham:H3898/TWOT:1104,1105] with Abimelech.


Exodus 17:9 likewise records Moses’ instructions to Joshua as they prepared to battle the Amalekites: And Moses said unto Joshua, Choose us out men, and go out [yasa:3318/TWOT:893], fight [laham:H3898/TWOT:1104,1105] with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand.


Numbers 21:23 presents yet another account of warfare between Israel and the Amorites: And Sihon would not suffer Israel to pass through his border: but Sihon gathered all his people together, and went out [yasa:3318/TWOT:893]  against Israel into the wilderness: and he came to Jahaz, and fought [laham:H3898/TWOT:1104,1105] against Israel.


Numbers 22:11 is Balak’s (the king of the Moabites) evil desire against the Israelites upon hearing of Israel’s victory over the Amorites, foolishly prreseuming that if he employed Balaam to curse Israel his wicked motive would be realized; in this passage these terms are rendered as come out and overcome: Behold, [there is] a people come out [yasa:3318/TWOT:893]  of Egypt, which covereth the face of the earth: come now, curse me them; peradventure I shall be able to overcome [laham:H3898/TWOT:1104,1105]  them, and drive them out.


1 Samuel 8:20 reveals the rebellion of Israel in wanting an earthly king instead of LORD God to rule over them in a theocracy: That we also may be like all the nations; and that our king may judge us, and go out [yasa:3318/TWOT:893]  before us, and fight [laham:H3898/TWOT:1104,1105] our battles.


In the battle of the valley of Jehoshaphat which portrays our current day of judgment 2 Chronicles 20:17 highlights that God is the One that fights on behalf of King Jehoshaphat and Judah (who typify God’s elect), and that unlike most other battles, the Israelites do not need to fight in this one: 


Ye shall not [need] to fight [laham:H3898/TWOT:1104,1105] in this [battle]: set yourselves, stand ye [still], and see the salvation of the LORD with you, O Judah and Jerusalem: fear not, nor be dismayed; to morrow go out [yasa:3318/TWOT:893] against them: for the LORD [will be] with you.


Lastly Zechariah 14:3 reiterates this truth as well:  Then shall the LORD go forth [yasa:3318/TWOT:893], and fight [laham:H3898/TWOT:1104,1105]  against those nations, as when he fought in the day of battle.


An Important Detour: Comparing Strong’s Exhaustive Concordance With The Theological Wordbook Of The Old Testament (TWOT) 


Incidentally, this term fight  or laham is a good illustration of why the Theological Wordbook of the Old Testament (TWOT) is superior to Strong’s Exhaustive Concordance, in my humble opinion. Even though two Hebrew words are identically spelled, Strong’s assigns them two different Strong’s numbers, which can be very confusing. Strong’s definitions might allude to the various derivatives in this “word family” but without showing the precise Hebrew spelling of each of the derivatives and their associated meanings this important information is not readily seen. I will try to explain. Strong’s has this to say about this word fight or laham (H3898): 


“a primitive root; to feed on; figuratively, to consume; by implication, to battle (as destruction):devour, eat, × ever, fight(-ing), overcome, prevail, (make) war(-ring).”


Please note that the words in bold (after the long “dash” mark) are the ways that this word is translated in the KJV.


Now let’s see how the Theological Wordbook of the Old Testament (TWOT) explains this Hebrew word, which like most Hebrew words is comprised of three Hebrew consonants, known as a shoresh, which in the case of this word fight, or laham is: (reading from right to left) lamed/he/mem, which are the 13th, 5th, and 14th letters of the Hebrew alphabet respectively. This TWOT number is 1104 (a different numbering system than Strong’s) and here is what one finds under that number 1104:

1104         לָחַם (laham) I, fight, do battle


1104a       לָחַם (lahem) war (?)  Only in Judges 5:8.


1104b       לָחַוְם (lehum) intestine, bowels(?)


1104c       מִלְחָמָה (milhama) battle, war



The fact that one can see the spelling of all the derivatives in this “word family” “at a glance” and  their respective meanings is not only helpful but equally as important, saves time. 


By the way, this is similar to the superiority of the Englishman’s Greek or Hebrew Concordance over that of Strong’s Exhaustive Concordance. Using this same Hebrew word (H3898) for fight we learn from the back of Strong’s (above) that it is translated in the following eight ways: fight (149x), to war (10x), make war (8x), eat (5x), overcome (2x), devoured (1x), ever (1x), prevail (1x).  In order to fully grasp these meanings one would have to flip from the back of Strong’s to the middle of Strong’s to find devour in the “D” section, and then once you find that word devour, you have to make sure that it corresponds to H3898, because there are eight other Strong numbers that are also rendered as devour! So you have to do this “back and forth” with each of these eight nuances. Let’s say it takes you 5 minutes to do just one word; if you multiply that by 7 you will have spent 35 minutes just in searching. But if you had an Englishman’s Greek or Hebrew Concordance which is coded to the Strong’s numbers, all you would have to do is turn to H3898 in the Hebrew volume and voila` you have all eight usages on one page “at a glance.” That is the beauty of the Englishman’s Greek and Hebrew Concordance.  The Theological Wordbook of the Old Testament goes one step further by (once again) listing all the derivatives in this fight word family, as well as their respective meanings as I have shown above. I trust that this little detour may have shed some light on these Bible study aids. And again I need to repeat that all of these tools have their pros and cons and serve different functions. The more you can understand their usefulness and how they can assist your own individual learning style, along your personal spiritual journey, the more they can be of value to you, and provide new avenues to enrich your study of God’s Holy Word.


I do want to mention one other thing having to do with the shoresh which is the root of every Hebrew word, made up primarily of three consonants. Spiritually this term is exceedingly significant because God uses this same term to point to the Lord Jesus Christ, as Isaiah 11:1 and 10, and 53:2 maintain. If you forget everything I say in this lesson, please remember this next point, which is crucial:


Root [sheresh:H8328/TWOT:2471a] 


Isaiah 11:1, 10 affirm: And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: [sheresh:H8328/TWOT:2471a] ... {10} And in that day there shall be a root [sheresh:H8328/TWOT:2471a] of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.


And Isaiah 53:2 acknowledges the same: For he shall grow up before him as a tender plant, and as a root [sheresh:H8328/TWOT:2471a] out of a dry ground: he hath no form nor comeliness; and when we shall see him, [there is] no beauty that we should desire him.


It is amazing that Christ Himself is indeed the Root of Jesse (David) as revealed by the Biblical Calendar, as well as the Root out of a dry ground. And this analogy of the root forms the very basis for each one of the 8,674 Hebrew words in the Old Testament, which are based on 3,067 roots or shoresh. This would also correspond to 5,624 Greek words found in the New Testament, as the Greek alphabet is derived from the Hebrew alphabet.  


On that note let’s return to our study at hand. Since we have already investigated all the words in verse 39, let’s proceed to verse 40 which states:


And Abimelech chased him, and he fled before him, and many were overthrown [and] wounded, [even] unto the entering of the gate. 


Chased [radap:H7291/TWOT:2124] & Him And He Fled [nus:H5127/TWOT:1327] 


The two words, chased along with him and he fled, surface together in 12 other references. Actually we have already encountered these two expressions previously in both Judges 1:6 and 8:12 respectively, which was quite a while ago, so it might be good to revisit how God has chosen to adopt these two terms:


Judges 1:6 records: But Adonibezek fled [nus:H5127/TWOT:1327]; and they pursued [radap:H7291/TWOT:2124] after him, and caught him, and cut off his thumbs and his great toes.


And Judges 8:12 likewise maintains: And when Zebah and Zalmunna fled [nus:H5127/TWOT:1327], he pursued [radap:H7291/TWOT:2124] after them, and took the two kings of Midian, Zebah and Zalmunna, and discomfited all the host.


Here are a few more examples of these two words:


Leviticus 26:17 and 36 highlight the consequences of disobeying God’s Word as God announced to His corporate people: And I will set my face against you, and ye shall be slain before your enemies: they that hate you shall reign over you; and ye shall flee [nus:H5127/TWOT:1327] when none pursueth [radap:H7291/TWOT:2124]  you. ... {36} And upon them that are left [alive] of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee [nus:H5127/TWOT:1327], as fleeing from a sword; and they shall fall when none pursueth. [radap:H7291/TWOT:2124] 


This warning in Leviticus 26:17 and 36 is also underscored in Proverbs 28:1, as God emphasizes the distinction between the wicked (or non-elect) and the righteous (the elect): The wicked flee [nus:H5127/TWOT:1327] when no man pursueth [radap:H7291/TWOT:2124]: but the righteous are bold as a lion.

 

2 Samuel 24:13 records God’s question to David (through the prophet Gad) to choose between three different judgment scenarios: So Gad came to David, and told him, and said unto him, Shall seven years of famine come unto thee in thy land? or wilt thou flee [nus:H5127/TWOT:1327] three months before thine enemies, while they pursue [radap:H7291/TWOT:2124] 

 thee? or that there be three days' pestilence in thy land? now advise, and see what answer I shall return to him that sent me.


Isaiah 17:13 also maintains: The nations shall rush like the rushing of many waters: but [God] shall rebuke them, and they shall flee [nus:H5127/TWOT:1327]  far off, and shall be chased [radap:H7291/TWOT:2124] as the chaff of the mountains before the wind, and like a rolling thing before the whirlwind.


 

Him And Many [rab:H7227/TWOT:2099a,b] Were Overthrown [napal:H5307/TWOT:1392] And Wounded [halal:H2491/TWOT:660a]


The next three terms in the phrase, ...him and many were overthrown and wounded are found in the following four citations:


1 Chronicles 5:22 asserts:  For there fell [napal:H5307/TWOT:1392]  down many [rab:H7227/TWOT:2099a,b] slain [halal:H2491/TWOT:660a] , because the war [was] of God. And they dwelt in their steads until the captivity.


And 2 Chronicles 13:17 states: And Abijah and his people slew them with a great [rab:H7227/TWOT:2099a,b] slaughter: so there fell down [napal:H5307/TWOT:1392]  slain [halal:H2491/TWOT:660a]  of Israel five hundred thousand chosen men.


Verse 26 of Proverbs 7:5-27 shows the progression of one who is slain spiritually by the false gospels that the harlot or strange woman seductively offers: 


That they may keep thee from the strange woman, from the stranger [which] flattereth with her words. {6} For at the window of my house I looked through my casement, {7} And beheld among the simple ones, I discerned among the youths, a young man void of understanding, {8} Passing through the street near her corner; and he went the way to her house, {9} In the twilight, in the evening, in the black and dark night: {10} And, behold, there met him a woman [with] the attire of an harlot, and subtil of heart. {11} (She [is] loud and stubborn; her feet abide not in her house: {12} Now [is she] without, now in the streets, and lieth in wait at every corner.) {13} So she caught him, and kissed him, [and] with an impudent face said unto him, {14} [I have] peace offerings with me; this day have I payed my vows. {15} Therefore came I forth to meet thee, diligently to seek thy face, and I have found thee. {16} I have decked my bed with coverings of tapestry, with carved [works], with fine linen of Egypt. {17} I have perfumed my bed with myrrh, aloes, and cinnamon. {18} Come, let us take our fill of love until the morning: let us solace ourselves with loves. {19} For the goodman [is] not at home, he is gone a long journey: {20} He hath taken a bag of money with him, [and] will come home at the day appointed. {21} With her much fair speech she caused him to yield, with the flattering of her lips she forced him. {22} He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks; {23} Till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it [is] for his life. {24} Hearken unto me now therefore, O ye children, and attend to the words of my mouth. {25} Let not thine heart decline to her ways, go not astray in her paths. {26} For she hath cast down [napal:H5307/TWOT:1392]  many [rab:H7227/TWOT:2099a,b] wounded [halal:H2491/TWOT:660a]: yea, many strong [men] have been slain by her. {27} Her house [is] the way to hell, going down to the chambers of death.


Well on that somber note we will have to conclude today’s study. But I do what to clarify something I mentioned at the beginning of the program, when I was discussing the two terms go out and fight in Judges 9:38. I got tongue tied over the Amalekites and Amorites so I apologize for that. My commentary regarding Numbers 21:23 and Numbers 22:11 is correct. Thank you.