Genesis 22 – The Test

Genesis 22: The Test

Background and Text: Genesis 22:1-19

Genesis 22:1 And he was after these things. And the Elohim (the Gods) tested [singular] Father-Of-A-Crowd (Avraham). And He said unto him, “Avraham!” And he said, “Behold, I am!” ²And He said, “Take, na, thy son, thine only that thou loved, He-Will-Laugh (Isaac). And walk. Walk unto Land of the Bitterness-of-Yehovah (Moriah). And ascend him there for an ascension upon one of the mountains that I will say unto thee.”

³And Avraham early-rose in the morning. And he bound his ass. And he took two of his youths with him, and Isaac his son. And he cleaved trees of ascension. And he stood. And he walked unto the place that the Gods said [singular] to him.

⁴In the third day, and Avraham lifted his eyes. And he saw the place from a distance. ⁵And Avraham said unto his youths, “Sit to you here with the ass. And the youth and I will walk unto so. And we have worshipped. And we have returned unto you.” ⁶And Avraham took trees of the ascension. And he put upon Isaac his son. And he took the fire and the meat-cleaver in his hand. And both of them walked together.

⁷And Isaac said unto Avraham his papa, and he said, “My Papa!” And he said, “Behold, I am, my son.” And he said, “Behold the fire and the trees! And where is the lamb for ascension?” ⁸And Avraham said, “Elohim will see to Himself the lamb for ascension, my son.” And both of them walked together.

⁹And they came unto the place that the Gods said to him. And Avraham built the altar there. And he ordered the trees. And he bound Isaac his son. And he put him upon the altar from above to the trees. ¹⁰And Avraham sent his hand. And he took the meat-cleaver to slaughter his son.

¹¹And Messenger Yehovah called unto him from the heavens. And He said, “Avraham! Avraham!” And he said, “Behold, I am.” ¹²And He said, “Do not send thy hand unto the youth! And do not do to him a blemish! For now I knew that thou art a fearer of Elohim! And thou did not spare thy son thine only from me.”

¹³And Avraham lifted his eyes. And he saw. And behold, another ram is caught in a thicket via his horns. And Avraham walked. And he took the ram. And he ascended him for an ascension under his son.

¹⁴And Avraham called the name of that place ‘Yehovah-Will-See,’ which he will say today, “Yehovah will see in the mountain!”

¹⁵And Messenger Yehovah called unto Avraham a second-time from the heavens. ¹⁶And He said, “Via me I swore,” Yehovah declared, “that because thou did this saying, and thou did not spare thy son thine only, ¹⁷that blessing I will bless thee and multiplying I will multiply thy seed as stars of the heavens and as sand that is upon the lip of the sea! And thy Seed will inherit the gate of His enemies! ¹⁸And all races of the land will bless-themselves via thy Seed [on the] heel-that thou hearkened into my voice!”

¹⁹And Avraham returned unto his youths. And they stood. And they walked together unto Well-Of-Oath. And Avraham dwelt in Well-Of-Oath.

²⁰And he was after these things. And He told to Avraham to say, “Behold, Queen childed—also he—sons to Snorer thy brother, ²¹Counsel his firstborn and Contempt his brother and They-Stood-A-Mighty-One the father of I-Will-Elevate ²²and As-Violence/Devil and His-Vision and Distinction-Of-Fertility and He-Will-Drip and They-Wasted-A-Mighty-One. ²³And They-Wasted-A-Mighty-One childed Multiplied-Decanting. Queen childed these eight to Snorer brother of Avraham, ²⁴and his concubine—and her name is They-Saw-What? And she childed—also he—He-Slaughtered and He-Burned and Thou-Wilt-Hush and Thy-Belly.

I. The Startling Command (verses 1-2)

The Bible declares that the Elohim (the Gods) tested Avraham. It does not give the purpose for the test in this section, but it does show that He does such things.

Avraham finally had a son of the promise. He loved his son, as Elohim attested (Elohim was a witness to this and said so). He now told him to take his son whom he loved, and go to the land of Moriah.

Elohim referred to Isaac as “thy son, thine only” as if Ishmael did not exist.

He told him to walk, then to ‘ascend’ his son for ascension in the same way that one would do an animal. Elohim would tell him upon which mountain to do this.

Questions

1. Does God test everyone?

2. Why did Elohim test him in this way?

3. Why does the Hebrew Bible use Elohim (meaning Gods instead of God)?

4. Why does the Hebrew Bible use ‘the Elohim’?

5. What does the Hebrew word na mean (verse 2)?

6. Why does Elohim refer to Isaac as Avraham’s only son when Avraham also had Ishmael?

7. What does “thy son, thine only that thou loved” mean?

8. Why is loved in the past tense?

9. Why must Avraham walk? Couldn’t he ride animals?

10. What was the name of the mountain where this event would take place?

11. What does “ascend him there” mean?

12. Did Elohim command Avraham to kill his son?

13. Did Elohim do right by commanding this?

II. Avraham’s Quick Response (verse 3)

Avraham rose early in the morning. He loaded the ass with the saddle and with provisions. Two youths and Isaac accompanied him.

Avraham split the wood for the sacrifice. He then stood up and went with the three unto the place Elohim told him.

Questions

1. Why did Avraham rise early in the morning?

2. Why didn’t Avraham ask another slave (perhaps a much younger man) to split the logs for him?

3. Why did Avraham take the other two youths?

4. How did Avraham know the right place to go?

5. Did Isaac wonder where they were going, and why?

III. The Fire and the Meat Cleaver (verses 4-6)

The journey took several days. Avraham saw the destination on the third day, still a distance away.

He told the two youths to stay with the ass while Isaac and he would go the rest of the way.

Avraham gave the reason for the journey: Isaac and he were going to worship, and both would return to the youths.

He loaded the trees for the ascension upon Isaac. Avraham took burning wood to light the fire, and a meat cleaver. They both walked together.

Questions

1. Did Avraham lie when he said, “I and the lad will go yonder and worship, and come again to you”?

2. Could the youths see Avraham and Isaac while they finished their journey?

3. Why didn’t the youths ask him where he was going?

4. What does so mean in “The youth and I will walk unto so”?

5. Why did Avraham say, “We have worshipped” rather than “We will worship”?

6. What does worship mean?

7. What are trees of the ascension?

8. Why did Avraham place the wood on Isaac instead of carrying it himself?

9. In what form was the fire that Avraham took?

10. What was the purpose of the meat cleaver?

11. Isn’t this a gruesome scene?

IV. The Question (verses 7-8)

Isaac became curious at this point. Sacrifices require sacrificial animals. They had brought none with them. Isaac said, “My Papa!” Avraham replied, “Behold, I am, my son.” Isaac observed, “Behold the fire and the trees! And where is the lamb for ascension?” Avraham told him, “Elohim will see to Himself the lamb for ascension, my son.” That must have satisfied Isaac; they both walked onward together.

Questions

1. What did Avraham mean by the reply, “Elohim will see to Himself the lamb for ascension”?

2. Why didn’t Avraham tell Isaac what he was about to do to him?

3. Did Avraham love Isaac?

V. The Grim Task (verses 9-10)

They finally arrived. Avraham built the altar. He ordered the trees—he set them in order so that they would burn just right. Then he tied up Isaac! He placed him upon the altar—upon the firewood trees!

Avraham then sent his hand… He took the meat cleaver to slaughter his son!

Questions

1. Why did Isaac submit to being tied?

2. Did Avraham gag his son?

3. Why did he tie him in the first place?

4. Had Avraham slaughtered his son in this way, would not this have been a heinous (enormously and shockingly evil) crime? Would it not have been wrong and sinful?

5. How would you feel about someone coming at you with a meat cleaver when you are tied up?

VI. The Results of the Test (verses 11-12)

Messenger Yehovah (also known as the Angel Yehovah) called Avraham’s name twice: “Avraham! Avraham!” Avraham responded, “Behold, I am!” This Messenger Yehovah commanded him to not send his hand unto the youth. He also commanded him to not do to him a blemish!

This Messenger said, “For now I knew that thou art a fearer of Elohim! And thou did not spare thy son thine only from me.”

Questions

1. Why did Messenger Yehovah call Avraham’s name twice?

2. Why did the messenger tell him to stop after Elohim had told him to do this?

3. Didn’t Messenger Yehovah already know that Avraham was a fearer of Elohim?

4. Who is Messenger Yehovah, and how could a reader know this?

5. Would Avraham have killed Isaac?

VII. The Exchange (verse 13)

Avraham lifted his eyes. A ram was caught in a thicket by his horns. He was not damaged, but was stuck. Avraham walked to the ram, took it, and exchanged the animal and his son. He then ascended the animal on the altar.

Questions

1. Why did Avraham offer the caught ram (instead of letting it go, or instead of eating it)?

2. Why did Yehovah provide a ram instead of a lamb?

3. Explain under his son in “he ascended him for an ascension under his son”:

4. The text stated, “And behold, another ram is caught in a thicket via his horns.” Explain why the text states, “another”:

VIII. The Naming of the Place (verse 14)

It was Avraham who had said before that Yehovah will see to Himself the lamb for ascension. The animal caught was a ram, not a lamb.

Avraham now called that location Yehovah-Will-See. Yehovah will see in the mountain.

Questions

1. What was significant about the animal being a ram rather than a lamb?

2. This verse states, “Yehovah will see.” What will He see?

3. In what mountain will Yehovah see this Lamb?

IX. The Results of Obedience (verses 15-18)

Messenger Yehovah called a second time to Avraham from the heavens. He swore (vowed) via Himself.

Avraham had done two noble acts: He had

done the saying of Messenger Yehovah
not spared his son, his only.

Yehovah vowed to do the following:

He will bless Avraham.
He will multiply his seed as stars of the heavens and as sand that is upon the lip of the sea.

He also stated two results of these things:

His Seed will inherit the gate of His enemies.
All races of the land will bless themselves via His Seed.

All this was because Avraham had hearkened into His voice.

Questions

1. Why did Messenger Yehovah vow?

2. Why did Messenger Yehovah vow via Himself?

3. Do the stars of the heavens multiply?

4. Does the sand of the sea multiply?

5. Verse 17 states, “thy Seed will inherit the gate of His enemies.” Identify this Seed:

5. When will this Seed inherit the gate of His enemies, and why would the Seed want a gate?

6. Identify “all races of the land”:

7. What does “will bless themselves via thy Seed” mean?

8. Why will such good things occur, according to this text?

X. The Return (verse 19)

Avraham and Isaac returned back to the waiting youths. They all walked together unto Well-Of-Oath, Beersheba. Avraham dwelt there.

Questions

1. Perhaps now you can answer the question why Avraham took the youths with Isaac and him:

2. The text states that “they stood.” Who stood?

3. What was the topic of conversation as they walked to Beersheba?

4. Did Avraham like Beersheba?

XI. Names (verses 20-24)

Avraham had a brother named Nahor (which means snorer). His wife was Milcah, meaning Queen. Someone (identified only as he) told Avraham that Milcah had birthed sons, so that Nahor and Milcah now had children.

I have provided meanings for the names of the children. I can be certain of the meanings of some of the names, and I am less certain of the meanings of other names because I have very little information upon which to determine their meanings. Please know this as you read the meanings that I have proposed.

English Name	Proposed Meaning
Huz	Counsel
Buz	Contempt
Kemuel	They-Stood-A-Mighty-One
Aram	I-Will-elevate
Chesed	As-Violence/Devil
Hazo	His-Vision
Pildash	Distinction-Of-Fertility
Jidlaph	He-Will-Drip
Bethuel	They-Wasted-A-Mighty-One
Rebekah	Multiplied-Decanting
Reumah	They-Saw-What?
Tebah	He-Slaughtered
Gaham	He-Burned
Thahash	Thou-Wilt-Hush
Maacah	Thy-Belly

Questions

1. Why did folks name their children with such weird names?

2. Why would a parent name a baby Snorer?

3. What does decant mean?

4. What is a concubine?

5. How is Rebekah’s name prophetic?

February 4, 2009August 25, 2016

Psalm 004 with footnotes

Psalm 4

Literally Rendered with Footnotes

1. To the overcomer¹ via strummings.² A ballad³ to David.⁴

2. Answer/Humble⁵ me in my calling, Gods⁶ of my righteousness! Thou hast broadened⁷ to me in Tribulation.⁷ Favour me and hearken⁸-to my prayer.⁹

3. Sons of a man, unto what is my importance¹⁰ for calamity? ¹¹ Ye shall love emptiness! ¹² Ye shall seek a lie! ¹³ Cast-up! ¹⁴

4. And know ye that Yehovah has segregated¹⁵ a graced-one¹⁶ for Himself! Yehovah will hearken⁸ in my calling unto Him!

5. Shake-ye-with-anger! ¹⁷ And do not sin. Say¹⁸ ye in your heart¹⁹ upon your bed, and be ye silent! ²⁰ Cast-up! ²¹

6. Sacrifice-ye sacrifices²² of righteousness. And trust ye unto²³ Yehovah.²⁴

7. Many are saying, “Who will show us good?” Ensign²⁵ upon us a light of Thy faces, Yehovah.

8. Thou gave happiness in my heart. They²⁶ have increased from the time of their grain and their new-wine.²⁷

9. I will both lie down and I have slept²⁸ in peace. For Thou, Yehovah, alone shall make me dwell securely! ²⁹

NOTE: Some footnote topics cover numerous texts. They have been recorded, and will be copied into documents discussing those topics. If you see footnote repetition from one text to another, this will explain why.

¹ The root of overcomer according to Gesenius’ lexicon means to excel, be bright, be preeminent, be perpetual, be overseer, be enduring; to act as overseer or superintendent or director or chief. The noun form has the following acceptations (according to Gesenius): eminence, perpetuity, strength, victory, enduring, everlastingness; endurance in time, perpetual, continual, unto the end. Biblical usage, however, directed me toward overcomer, one who is victorious and who endures. This has connected with numerous other texts throughout the Bible.

² Guitars? I chose guitars since the Hebrew word indicated strummed instruments. Many stringed, strummed instruments can fit this description, so if you protest this choice, consider the options. The timing of the text will determine instrumental availability and existence.

³ A ballad is a story in song that tells of a person’s acts. While ballads can be mythical, Biblical ballads are never mythical, giving infallible information in their stories. Biblical ballads are nearly always future events, recorded as if they have already occurred.

⁴ David literally means beloved, but comes from a root supposedly meaning to boil. It is more like a lover, showing intense passion (not necessarily bad if the relationship is appropriate).

⁵ The same Hebrew word that means answer also means humble (both verbs). Context normally distinguishes between two definitions of words that are spelled the same way, but I have found numerous texts using this word in which I cannot distinguish; they are both equally true! Yehovah designed the language, and He sovereignly made sure those two words were that closely linked. Thus, I now frequently render that Hebrew word with ‘answer/humble’ so that the reader can see this.

⁶ Elohim means gods. When Elohim refers to Yehovah, it is describing Him as being all the true Gods there are. He is God of the mountains, God of the heavens, God of the seas, God of fruitfulness, God of justice, etc. The word is still plural, but normally demands a singular verb. When Elohim refers to false gods, it can also take a singular verb (when those referring to elohim are speaking of their gods), but often takes plural verb forms.

⁷ Broadened and Tribulation have a common concept. Tribulation has the flavour of a tight squeeze: being put into a bind. Broadening, on the other hand, has the opposite flavour. This is the provision of an escape so that the bind and tight squeeze are (at least temporarily) stopped. The Hebrew word for broadway or boulevard is the noun form of this word.

⁸ Hearken is not the same as hear; it also includes doing. The Hebrew uses a verb form of ear, also, which is more akin to hearing.

⁹ Prayer (of this type) comes from a root verb meaning to intervene, interpose, pray, to mediate, judge, to intercede. The main flavour can be described this way: rolling out details in order to properly determine what is appropriate. The Bible has several different words describing different types of prayer. This is the most common.

¹⁰ Glory means weight or importance. Its use is exactly like the English idiom, “Man, that’s heavy!” used by Hippies, and showing that something was important.

¹¹ The Hebrew word is cleemah. I quickly saw the sound-relationship between cleemah and calamity. I thus render this as calamity.

¹² Emptiness (Hebrew, reek) is one of several descriptions of an idol!

¹³ Lie is almost always singular in the Bible. The Bible seems to refer to one lie in particular. We researched this lie, and determined (to our satisfaction) that it referred to the original lie: that man, by knowing good and evil, can be as Elohim (Gods). Determine this for yourself.

¹⁴ Selah literally means cast-up, referring to mounting road base up for highway building. Highways are built higher than the surrounding lands so that they will not easily be washed out during heavy rains. Readers have usually not considered the importance of highways in the End Times (a great mistake!). Yehovah will conduct many back to Mount Zion, routing them over highways He has prepared. Selah texts (highway texts) give vital information to returners so that they can survive on the way.

¹⁵ Segregation is not always evil. Yehovah segregates for the purpose of service. He segregated Israel from the other races so that Israel can serve the other races, bringing His Word and His Truth to them by means of teachings in the form of show-and-tell.

¹⁶ Grace is a fervent, ardent zeal by which one is actuated. Defined a little simpler, grace is a very strong, burning zeal (conviction and drive to do something) by which one is motivated to take action regarding anything. That action can be on behalf of someone or something, or it can be against someone or something. It is like a mother who is both protecting her baby from an attacker (grace toward her baby) and is attacking the attacker at the same time (grace against the attacker). Many have rightly heard that Salvation is by grace (though few know what this means), but very few know that damnation is by the very same grace! Yehovah’s fervency and zeal is against those who spurn the price He paid in His grace, and who spurn His grace.

You must determine who this graced-one is.

¹⁷ Shake-with-anger is all in this word! It indicates a strong trembling, but also indicates a very strong anger.

¹⁸ The command, Say, is present, but the text does not indicate what to say.

¹⁹ Your is plural, while heart is singular (the same is true for your and bed). Folks involved will have a single heart. The heart is usually the mind in the Bible, though it can also be the center of something.

²⁰ The Hebrew word dōm seems directly related to the English word dumb (silent); I consider their definitions the same.

²¹ Footnote 14 describes about Selah. Being silent is a vital, life-saving command! What is occurring?

²² With some exceptions, sacrifices include blood being shed. (Some sacrifices are of grains and breads.) When a command to sacrifice occurs, the reader can know that the price is very high.

²³ Unto shows direction toward the target. Trusting in Yehovah is not the same as trusting unto Yehovah. In shows that the persons are already settled regarding Yehovah. Unto shows that the persons are not necessarily initially settled that way.

²⁴ Yehovah is a contraction (abbreviation) of the three tenses of the Hebrew verb, to be:

He will be, He is, He was

Yēhēyĕh+Hōvĕh+Häyäh

Take just the bold letters (if your program allows you to see bold), and you will have

Yĕhōväh

which is the correct pronunciation of His Name, and which means He will be, is, was. This also defines part of His Character (changelessness) and existence status (He always was, is and always will be).

²⁵ I constructed the verb ensign because I could not find another way to show the act of constructing and demonstrating a sign. Signify would not give the right flavour. A sign is nearly always miraculous, and if it isn’t miraculous it is so unlikely that its probability is nearly zero.

²⁶ See if you can identify the objects of this and all pronouns.

²⁷ New wine is always potently alcoholic. It has a sharp flavour, whereas aged wine is much smoother. It is never non-alcoholic grape juice.

²⁸ The second verb (slept) is past-tense because it shows result. In the Hebrew language, when a past-tense action follows a future-tense act, it is because it will certainly follow once the future act is done. For example, one might say in English, “I will go to the store, and I will pick up some bread.” Biblical Hebrew would word it, “I will go to the store, and I have picked up some bread.” This construction shows certainty that the past-tense action will follow the future-tense action.

²⁹ Be sure to establish the timing of this entire Psalm.

February 4, 2009August 25, 2016

Psalm 002 with footnotes

Psalm 2

Literally Rendered with Footnotes

1. Why have races¹ raged? ² And folks³ will meditate⁴ emptiness! ⁵

2. Kings of land⁶ shall position⁷ themselves. And rulers⁸ ‘secreted’ ⁹ unified concerning Yehovah¹⁰ and concerning His Messiah:¹¹

3. “We shall break their bonds! ¹² And we have slung their ropes¹³ from us!”

4. Sitter¹⁴ in the heavens shall laugh! ¹⁵ My Lords⁴⁶ shall deride¹⁶ at them!

5. Then He shall speak unto them via His nose.^{17 or 18} And He will terrify them via His heat! ^{17 or 18}

6. “And I—I ¹⁹ poured²⁰ my king upon Zion the mountain of my holy-[One]!” ²¹

7. “I will scroll ²² unto a statute of Yehovah. He said unto me, ‘Thou art My son! I, today, I begat Thee! ²³

8. Ask from me, and I will give races, thine inheritance,²⁴ and disappearings²⁵ of land, thy possession! ²⁶

9. Thou wilt shepherd²⁷ them with a rod of iron. Thou wilt shatter them like vessels²⁸ of the potter!’” ²⁹

10. “And now, kings, be prudent!³⁰ Be ye corrected,³¹ judges³² of land! ³³

11. Serve³⁴ ye Yehovah via³⁵ fear! ³⁶ And circle-dance³⁷ ye with trembling! ³⁸

12. Kiss-ye [the] Son³⁹ lest He will be infuriated, and ye have damned a way! ⁴⁰ For His nose¹⁷ will burn⁴¹ as a little!” ⁴²

Happy⁴³ are all refugees⁴⁴ in Him! ⁴⁵

Regarding the accuracy of these conclusions: Were I gifted by the Spirit of Yehovah to do this work, it would be infallible, as was the case for all ministerially gifted persons in the Bible. No true prophet of God ever erred while prophesying. No true teacher of God ever taught any erroneous teaching. The standards of God have not changed, and the Spirit of God hasn’t weakened over the centuries. Since I am not gifted, my conclusions contain numerous errors, and must be considered and challenged if you (the reader) will not be deceived. I know some answers are correct, but I will have to change some answers as I learn more and as folks like you show me that my proposed answers need changing. If you don’t like this factor of uncertainty, ask Yehovah to give me a ministerial gift along these lines in His Word so that I can give infallible responses. If He does so, you will then be responsible to believe whatever He communicates through me. In the meantime, don’t be a sucker.

Regarding Hebrew words: If you see what appears to be computer nonsense when a Hebrew word is being discussed, your computer does not have the font to view it. If you desire to see the same article with the Hebrew word being visible and correct, let me know; I will send you a PDF form of the same document. (You will need an Adobe Acrobat reader to see it, which is freely available from the Adobe web site.)

¹ A race is a large group of individuals who are all the offspring of the same ancestral mother and father. The Hebrew word h¨, goy, only means race or nation (a nation is a race, and is always a race in the Bible; never a country). The term gentile is another way translators render goy. They are then expressing the meaning, an individual of another race besides Israel. I don’t fully disagree with this definition, but it actually means a race, and should always be viewed that way. One more way translators translated goy was heathen. They reserved this rendering for texts in which the heathen was doing an idolatrous (or some other evil) practice. I am always against the rendering heathen because it carries with it an editorial that the word itself does not carry.

² This shows a tumult, a chaotic, angry or frightened crowd.

³ I rendered this word folks to indicate cultural groups. The lexicographers seem to have a difficult time distinguishing this word from the regular word for people, peoples. I gained the impression that it referred to cultural groups, and found folks (as in folk art) was close to its meaning.

⁴ A meditation is usually a deep, relaxed thought. It is sometimes pictured by rumination in ruminants (like sheep and cattle) that chew, swallow, then bring up what they swallow into another stomach area to again ingest more. One who Biblically meditates on the Word of God thinks carefully about it literally, desiring to understand its implications and connections.

In other texts, however, it is a deep thought that precedes and accompanies a plot.

⁵ Terms of emptiness and vanity always refer to idolatry in the Bible (unless a container is being discussed). Idols are even called the vanity of the races. Any plot against Yehovah is considered an emptiness since it is an idolatrous plot that will never go anywhere.

⁶ This Hebrew word means land. Translators often rendered it earth as if it referred to the whole planet, but it only means land. It can refer to all the land (above the water) on the earth, or it can refer to a particular land. It usually refers to Israel when it is not modified.

⁷ This act of positioning has to do with taking a stand (literally), setting oneself in a place, determined to hold that position.

⁸ Rulers means bosses, leaders (like clan leaders), warlords.

⁹ I have coined a verb from the word secret. (One may already exist.) This indicates getting together in secret to plan secret plans.

¹⁰ Yehovah is a contraction (abbreviation) of the three tenses of the Hebrew verb, to be:

He will be, He is, He was

Yēhēyĕh+Hōvĕh+Häyäh

Take just the bold letters (if your program allows you to see bold), and you will have

Yĕhōväh

¹¹ Messiah is a transliteration (making a word in one language that sounds similar to the word in another language) of Meshiakh, the Hebrew being 8jh!A7n. It literally means one anointed, referring to the act in which a prophet pours olive oil (in large amounts) over the head of someone to designate that that person has been chosen and empowered to do a task (whether good or bad). It is drawn from what some shepherds do with their sheep, using oil to keep bugs and problems from the sheep’s ears and face so that the sheep can graze with little distraction. Yehovah’s Messiah is the One Yehovah anointed to be and do very specific salvational and redemptive functions, as well as rule His People Israel.

¹² Bonds come from a verb with the following acceptations: to chasten, admonish, to instruct, to discipline.Thus, these bonds are moral in nature, and they restrain from sin, violence, immorality, etc.

¹³ Ropes comes from a verb meaning to wind, weave, weave together. These folks feel tied!

¹⁴ You might carefully consider Psalm 110:1 in light of this text.

¹⁵ While related to the name Isaac, it isn’t spelled exactly the same. The lexicographer showed these acceptations: to laugh (usually in contempt or derision), play, mock, to sport. I don’t think this will be funny!

¹⁶ This word has the following acceptations: to mock, deride, ridicule. These are strong reactions from the Living God!

¹⁷ The nose is most often used to describe great anger. It is often combined with a word having the following root meaning: to be hot with vexation, furious, burn, become angry, be kindled, be incensed. The heat of the nose is a ‘childism’ (a word or expression that a child can understand more easily than an adult), since a child held close can feel the heat of an adult’s nose. This also pictures an angry bull on a cool day, with the heat of its nose being one of the major symptoms of its anger. The English expression, “He has his nose out of joint” at least brings the nose into the picture, and “Man, is he hot!” combines heat with anger. Yehovah’s anger is shown through His nose. No fire-breathing dragon can match!

¹⁸ This word has the following root meaning: to be hot with vexation, furious, burn, become angry, be kindled, be incensed. It is combined with the nose to describe great anger. The heat of the nose is a ‘childism’ (a word or expression that a child can understand more easily than an adult), since a child held close can feel the heat of an adult’s nose. This also pictures an angry bull on a cool day, with the heat of its nose being one of the major symptoms of its anger. The English expression, “He has his nose out of joint” at least brings the nose into the picture, and “Man, is he hot!” combines heat with anger. Yehovah’s anger is shown through His nose. Even Leviathan’s fury doesn’t match this!

¹⁹ Past- and future-tense verbs have built-in pronouns. I note when a pronoun is supplied in addition to the built-in pronoun by placing the two same pronouns. Thus doubling is a great emphasizer (that translators just ignored).

²⁰ This word has the following lexicographic acceptations: to pour out (as a libation), pour, offer, cast (metal images); to anoint. The last acceptation isn’t right, since another word (Mashakh) means to anoint.

This text gives a picture as if Yehovah is making an idol: He is metal casting His image on Mount Zion—the difference being that His image is truly a Living God! It also gives another picture: He is pouring a libation (a sacrifice that is in the form of a liquid, usually referring to a wine sacrifice) on Mount Zion!

²¹ (Technical Explanation) Translators ignored the Hebrew construction of a noun followed by an adjective with a connected pronominal ending, choosing to render it as if it were a noun with a pronominal ending followed by an adjective. This ignores Biblical Hebrew grammar rules. The adjective that has a pronominal ending becomes a nominal adjective (an adjective that behaves as a noun). An English example of this is the adjective green. “The grass was green.” Yet it can become as a noun: “They golfed on the green.” I maintain that the two following examples greatly differ:

His Holy mountain

Mountain of His Holy-[one]

The first describes who owns the holy mountain. The second shows that the holy one that he owns in turn owns the mountain.

I do not know why translators have traditionally ignored the Hebrew grammar. I refuse to ignore what I see in the Hebrew. I believe that the Word of God (in the original manuscripts) is infallible. Why should I ignore anything?

²² The Hebrew word sefer is normally translated book. Yet it always refers to a scroll. The verb root has the following lexicographic acceptations: to accurately count, recount, relate, to number, take account of, reckon, rehearse, declare. This is the purpose of a written document.

A scroll differs from a book in a vital way. A book is bound in such a way that the pages can be easily turned, and several pages can be viewed together. A page can also be removed and/or lost without being obviously missing. A scroll, on the other hand, has pages tied one to another, a page to only two neighbours at the most. Pages distant from each other cannot be easily accessed. If a page is missing, the scroll falls into two segments. The scroll’s intent is to be read through consecutively, while a book may be spot-read in various places (possibly ignoring contexts). While the scroll is far less ‘handy’ for many types of study, it is far more excellent presenting data in a continuous manner. Even modern computers using scrolling.

²³ Do not assume that you know to what this refers! Make sure you know by an appropriate cross-reference.

²⁴ Try this to obtain the sense: “I will give races to thee for thy inheritance.”

²⁵ The Hebrew word x3p#t, ephess, has the following lexicographic acceptations: to cease, break, come to an end, finality. It is not the same as cease in Shabbat, however. It is more like a Hebrew word for zero. When combined with eretz, land, it indicates those places where the land stops and waters begin. I rendered it disappearings to show this and to distinguish it from the more commonly used edges or ends of the land (a different word).

²⁶ Possession is a ‘childism’, a word that is more easily understood by a child than by an adult. It literally means a grasping. I left possession in place because that is a right understanding of the word.

²⁷ While some translations use break for this word, claiming the Hebrew root to be eer, I noted the following textual citation:

Revelation 2:27 And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers even as I received of my Father.

Thus, I determined that the correct root is her meaning to pasture, tend, graze, feed, to shepherd. Curiously, the first acceptation for the Greek word cited in Revelation 2:27 for rule means to feed, to tend a flock, keep sheep! Thus, the Greek needs to be likewise adjusted!

²⁸ I used Revelation 2:27 to determine that vessels should be plural. The Hebrew spelling of the construct case (a technical and frequently used Hebrew form that always assumes an of between that word and the next noun) allows for both the singular and the plural, and the context would have to determine which is in view.

²⁹ (Exactly why will He shatter them in this manner? Think!)

³⁰ This Hebrew word has the following lexicographic acceptations: to be prudent, be circumspect, wisely understand, prosper, to look at or upon, have insight, to give attention to, consider, ponder, have comprehension. A person who is prudent is very considerate and diligent, carefully determining the best possible course of action or inaction.

³¹ This Hebrew word has the following lexicographic acceptations: to be chastened, admonished; to be instructed, disciplined. I used corrected because it takes from all the acceptations.

³² A judge is one who renders a decision based on presented evidence. A judge who has the Spirit of Yehovah is one who renders a right decision based on Truth (which includes all the facts).

These judges are secular (and/or idolatrous). Yehovah is giving them warning.

³³ This Hebrew word means land. Translators often rendered it earth as if it referred to the whole planet, but it only means land. It can refer to all the land (above the water) on the earth, or it can refer to a particular land. It usually refers to Israel when it is not modified.

Judges of land (or, judges of a land) refer to land judges. Yehovah is a heavens Judge!

³⁴ Service and slavery are hardly distinguishable in the Bible. While slavery always has an evil connotation in English, it does not automatically carry with it that connotation in Hebrew. Everyone is a slave: some to sin, others to righteousness, but all are slaves. Some were slaves to other human masters, and some were over slaves, but all in the Bible have masters. Thus, servant and slave cannot be easily distinguished in the Bible (if at all).

³⁵ I often use via in translations for the Hebrew prefix c (the letter beit). Normally, this prefix supposedly means in, into, with, through. It often shows the means of something occurring if it isn’t showing location (in, into, with). While through can show the means, it can also reflect piercing (which is changing location from the outside to the inside). The Latin/English word via best declares by means of, and this is a very useful and appropriate rendering for many cases of the prefix c (the letter beit).

Serving Yehovah in fear and serving Him with fear are not as strong as serving Him by means of fear.

³⁶ Fear (as of God) in the Bible never means ‘reverential awe’ since this is far too weak a definition. It is a very strong emotional and ethical response against bringing wrath against oneself by displeasing another, along with a knowledge of what terrible things that other can do,and is often combined with a very strong emotional and ethical desire to please another if that other is good, along with a knowledge of the good things that other can do. The proper fear of Yehovah always prods a person to refuse to sin, and to do good works.

³⁷ Acceptations of the word lyg (geel) or lwg (gool) supposedly include to rejoice, exult, be glad, to tremble (from fear). I disagree. I maintain that the root actually is llg, galal, meaning to roll, roll away, roll down, roll together, and in this form meaning to roll-dance or to circle-dance. I especially found this connection in the famous modern Hebrew song, “Hava, Nagilla” meaning “Come-on! We will circle-dance!” with nagilla being (I propose) from the root above.

Circle-dancing is a group expression of joy.

³⁸ This form of trembling is very strong.

³⁹ The is added. The Hebrew word r8c, bar, is an alternative word for son (the normal word being i3c, ben) made famous in the expression, bar mitzvah, ‘son of the commandment’. Since Son did not have the before it, a specific Son is in mind. (Otherwise, it would read, “Kiss a son.”)

⁴⁰ Damned a way makes no sense in English. The Hebrew word for damn has the following acceptations: perish, vanish, go astray, be destroyed, be exterminated, to blot out, do away with. Since another word rightly covers blot out, I have chosen another acceptation that combines perish with do away with. This is to damn. This word goes beyond execution, having to do with the everlasting state of destruction for some, and the total destruction for objects. Perish doesn’t quite have the force of this word.

While this way is not defined or described, it is often mentioned in the Bible. Folks who destroy this way for themselves will be damned. (The way itself cannot be destroyed or damned.)

⁴¹ This burning is truly a fire-type burning. He is far more frightening and deadly than any fire-breathing dragon (mythical), or even than Leviathan (real)!

⁴² This burning as a little is small compared to the great burning of the Lake of Fire and Sulfur!

⁴³ Happy gives the sense of this word more than blessed, since blessed is covered with a much more frequently used different word. While some find fault with the origins of the word happy, it is a good word, describing one who is content, settled and pleased.

⁴⁴ This word means to seek refuge, to flee for protection.

⁴⁵ Why in the world would refugees in Him be happy? If you understand this, you understand much. (Don’t spiritualize.)

February 3, 2009August 24, 2016

Matthew 2 Literally Rendered

(See Accompanying Matthew 2 Questions and Proposed Answers on this site.)

Matthew 2:1 Now Yeshua, having been born in Beth-Lehem of Judaea in the days of Herod the king, behold Magi from the east arrived at Jerusalem ²saying, “Where is he who has been born king of the Jews? For we saw His star in the east and are come to worship Him.” ³But Herod the king, having heard, was troubled, and all Jerusalem with him. ⁴And having gathered together all the chief priests and scribes of the people, he inquired of them where the Messiah should be born. ⁵And they said to him, “In Beth-Lehem of Judaea. For thus it has been written by the prophet: ⁶ ‘And thou Bethlehem, land of Judah, in no wise art least among the governors of Judah. For a leader shall go forth out of thee’ who shall shepherd my People Israel.”

⁷Then Herod, having secretly called the magi, inquired accurately of them the time of the appearing star. ⁸And having sent them to Bethlehem, he said, “Having gone, accurately inquire for the little child. And when ye shall have found, bring word back to me that I also, having come, may do homage to him.” ⁹And they, having heard the king, went away.

And behold, the star that they saw in the east pro-led them, until, having come, it stood over where the little child was. ¹⁰And they rejoiced an exceedingly great joy, having seen the star. ¹¹And having come into the house, they found the little child with Miriam His mother. And having fallen down, they worshipped Him. And having opened their treasures, they presented to Him gifts—gold and frankincense and myrrh. ¹²And they withdrew by another way into their own country, having been admonished in a dream not to return to Herod.

¹³Now they, having withdrawn, behold an angel of Yehovah appears in a dream to Joseph, saying, “Having risen, take and flee into Egypt with the little child and his Mama. And be there until I tell thee. For Herod is about to seek the little child and destroy him.”

¹⁴And he, having risen, took and withdrew into Egypt with the little child and His mother by night, ¹⁵and was there until the death of Herod so that what was spoken by Yehovah through the prophet might be fulfilled, saying, “I called to my son from Egypt.”

¹⁶Then Herod was greatly enraged, having seen that he was mocked by the Magi. And having sent, he put to death all the boys from two years old and under who were in Bethlehem and in all its borders according to the time that he had accurately inquired from the Magi. ¹⁷Then that which was spoken by Jeremiah the prophet was fulfilled, saying, ¹⁸ “A voice in Rama was heard: lamentation, weeping of bitternesses. Rachel is weeping concerning her sons. She is refusing to be consoled concerning her sons. For they aren’t!”

¹⁹But Herod having died, behold an angel of Yehovah appears to Joseph in Egypt in a dream, ²⁰saying, “Having risen, take and go into the Land of Israel with the little child and his Mama. For they who were seeking the life of the little child have died.” ²¹And he, having risen, took and came into the Land of Israel with the little child and his Mama. ²²But he was afraid to go there, having heard that Archelaus reigns over Judaea instead of Herod his father. And he withdrew into the parts of the Galilee, having been divinely instructed in a dream. ²³And having come, he dwelt in a city called Nazareth so that what was spoken by the prophets, that he shall be called a Nazarene, should be fulfilled.

February 3, 2009July 5, 2017

Psalm 023 – Another Look

Psalm 23: Another Look

With Questions and Proposed Answers

The Text

¹A ballad to David. Yehovah is my shepherd. I shall not lack. ²He will couch me in pastures of green. He will lead me beside waters of rests. ³He will restore my being. He will conduct me in the cartpaths of righteousness for the sake of His Name. ⁴Indeed when I will walk in Death-Shadow Valley, I will not fear bad. For Thou art with me. Thy rod and Thy staff—they will console me. ⁵Thou shalt order a table to my faces in front of my afflicters. Thou hast greased my head with oil. My cup is abundance. ⁶Only good and grace will chase me all the days of my lives. And I will dwell in the House of Yehovah to the length of days.

Questions and Proposed Answers

1. a) Why is this a ballad? Since a ballad tells a story in song, this song will be sung during the Millennium. It describes a particular set of events that has good guys and bad, danger and rescue, and other aspects typical of an American Western.

1. b) Is this ballad about David? No. David is a prophet. True prophets rarely speak of themselves in their prophecies, but always state what Yehovah commands them to state regarding any topic of Yehovah’s choosing. Particular statements later in this Psalm describe what cannot refer to David if this Psalm is understood literally. For example, verse two uses the verb couch, which only describes a physical position of a four-footed animal at rest.

1. c) Why are some Psalm writers identified, while others are not? A reader can compare or contrast the Biblically described experiences of the named writers with their Psalms, in some cases, to correctly conclude that the events are not about their writers. The reader can then begin to understand that the Psalms must refer to another, and then consider who. Some Psalm writers are not identified in the Psalms, but are identified elsewhere, in the ‘New Testament’, for example:

Acts 4:25 Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things?

Psalm 2:1 Why do the heathen rage, and the people imagine a vain thing?

Not all Biblical writers must be identified for the texts to be the Word of God. Yehovah has a vital purpose for the identification, if they are identified.

1. d) Who is saying, “Yehovah is my shepherd”? To answer this question, one must be identified who will dwell in the House of Yehovah to the length of days. If an individual person dwells in His House, a bedroom must be provided unless he sleeps on the floor. The House of Yehovah is not that large, and won’t be that large. Only the appropriate priests can even enter the House of Yehovah. What priest can sleep inside it? Jerusalem the city will be where the House of Yehovah is located, so the city won’t dwell in the House of Yehovah. Israel as a nation, however, will continually dwell in the House of Yehovah, since a priest of Israel will enter and work in this House on a continual basis throughout the Millennium. Whatever one Israeli does, being part of Israel, he or she represents all of Israel, just as David did when he took on Goliath. If, when one Israeli sins, all Israel has sinned, if one Israeli will always be occupying the House of Yehovah throughout the Millennium, Israel will dwell in the House of Yehovah throughout the Millennium. Thus, I propose that Israel is the dweller. Israel is described as a singular ‘sheep’ in Jeremiah 50:17.

1. e) If Israel is the speaker, what does “Yehovah is my shepherd” mean? How is the speaker being viewed? The speaker is being viewed as a sheep, and Yehovah is being viewed as a shepherd over this sheep. Yehovah is therefore doing for this sheep as a good human shepherd would do for his sheep. Some shepherds have even given their lives for their sheep.

1. f) What do shepherds do? They have a range of responsibilities, including directing the sheep to good grazing, good water supplies and shelter when necessary. They must tend the sheep during lambing, if necessary. They must guard the sheep from predators. They must tend sick or wounded sheep, and either keep sheep from wandering or seek them out. They must shear them. They must deal with sheep that cause harm to the flock.

1. g) What are the implications of being shepherded by Yehovah? Since Yehovah’s shepherding would be absolutely perfect, any sheep under His care will prosper, be protected, be always directed to the best places, and will produce very good wool.

1. h) Does this mean that anyone being shepherded by God now will always prosper and be in good health? This text does not refer to being shepherded by Yehovah at the present time. Saints are vulnerable to disease, attack, deprivation and many other things. This Psalm refers to another time and another individual (like Israel, the people) when Yehovah will do these things in an absolute way. The Bible is not designed for application to one’s life, but for one to apply himself to it. The Bible will only make consistent sense to the degree that it is taken literally (unless it otherwise specifies).

1. i) Does Yehovah’s being the speaker’s shepherd eliminate Him from being the shepherd of others? No. He can be the shepherd of more than one.

1. j) Can another sheep rightly declare everything in this Psalm? This can apply to another sheep if it will also dwell in the House of Yehovah to the length of days. I know of no other group that will dwell there, however. The other races and peoples will live in their own lands that have been suitably designed for them. They will freely come to visit the House of Yehovah, but how could they dwell in it? No other priests are allowed to enter. This Psalm is only for one group.

1. k) Doesn’t this eliminate every other reader of the Psalms, except Jews, from reading this Psalm, since it isn’t pertinent? This Psalm cannot be pertinent to any living Jews today, since it is describing Tribulation and Millennium events. It does what most prophecies do, giving Truth regarding the plan of Yehovah. Few Biblical prophecies apply to us in our time, but they are still Truth and must still be learned. Folks who insist upon applying texts to themselves will never understand the Word of God, and do not believe or receive the Truth.

1. l) The speaker states, “I shall not lack.” Has he lacked before? Yes! No matter who the speaker is, he or she has lacked before, being experienced with bad (verse 4).

1. m) What will the speaker not lack? This is described in the following verses: grazing, water, rest, safety, righteousness, consolation, oil, a full cup, good and grace. The inference is anything.

1. n) What is ‘Israel’? Israel can refer directly to Jacob; it is the name that Yehovah gave to him when they wrestled. It is also the name by which he will be exclusively called in the Millennium. Israel can also refer to the land that Yehovah promised to Avraham, Isaac and Jacob. Israel can also refer to the nation (the same as the race), all who directly descend from Jacob. Israel can also refer to more than just the direct descendants by referring to the ‘people of Israel’. Ruth was a Moabitess, yet she became part of the People of Israel. Israel can also refer to the northern split in the kingdom, with Judah being the southern. Israel is the name given at the blessing by Yehovah, and therefore is a blessing to Jacob and the people of Jacob (especially those in faith, since the others will be cut off nevertheless). Israel cannot refer to the general category of all folks together in faith. Some claim that ‘the Israel of God’ refers to the popular ‘church’, and this violates the texts. The wife of Yehovah refers to Jerusalem:

Ezekiel 16:2 Son of man, cause Jerusalem to know her abominations, 3And say, Thus saith the Lord Yehovah unto Jerusalem; Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother an Hittite…. 8Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness. Yea, I sware unto thee, and entered into a covenant with thee, saith the Lord Yehovah, and thou becamest mine.

2. a) What does “He will couch me” mean? The couching position is the restful position of four-footed creatures, when their legs are either in front of them or folded under them while their belly is on the ground. Yehovah will place this sheep in this position.

2. b) Why does Yehovah have to do this couching? The sheep either has been wounded or starved, or it is being told to couch there. Verse 3 indicates a needed restoration, telling me that the sheep has been wounded or starved.

2. c) A sheep that is couched cannot do much grazing. What is the benefit of being couched in pastures of green? Since pastures are plural, this sheep is being moved so that it can do grazing while it is recuperating. The text shows movement, since the sheep is being led beside waters of rests.

2. d) What does “He will lead me beside waters of rests” indicate? The rests are plural, showing that the sheep and the shepherd are on the move. The sheep is now tired, whereas it was previously in bad condition, lacking what was necessary for life.

2. e) Why will the Shepherd lead the sheep beside waters of rests rather than bringing water to the sheep, or taking the sheep into waters of rests? The Shepherd is strengthening the sheep by good exercise. Bringing the sheep water would provide no exercise. Bringing the sheep into waters could endanger the weakened animal. Sheep do not do well in swiftly moving waters. They can lose their footing, fall in and drown.

2. f) Where are the shepherd and the sheep going? The text does not say, but because of the destination of the House of Yehovah, it sounds like they are going back to the Land of Israel, to Mount Zion where the city of Jerusalem will be located, in which is found the House of Yehovah.

3. a) What does “He will restore my being” mean? This sheep cannot get entirely better on its own. The being is any combination of the body, soul and spirit. This shepherd must do for the sheep what naturally would not occur; the sheep would naturally die.

3. b) What are cartpaths, and what do they show? They are paths made by ox drawn carts, showing that others have traveled there before. These paths are not new, and are often very old.

3. c) What is a cartpath of righteousness? It is an old path that has been traveled by others who are ‘in the way of’ righteousness.

3. d) Why does this sheep need to be conducted in this righteousness cartpath if the path is clearly cut into the territory? Other paths divert from this righteousness path, so that the shepherd needs to guide this sheep to keep it from wandering from the path on which he has been commanded to walk.

3. e) For whose sake is the Shepherd conducting the sheep in the righteousness cartpath? The Shepherd is doing this for the sake of His own Name.

3. f) How is this for the sake of His own Name? The Shepherd has a Name that is associated with His reputation, that He does not want ruined. If this sheep either dies or never makes it to the House of Yehovah, the Shepherd’s reputation will be destroyed. Yehovah promised Avraham certain things, including a very large offspring and the Land of Israel. Were Avraham returned to the Land of Israel after his resurrection, only to find it devoid of his offspring, he would find Yehovah unfaithful. Israel must be turned to righteousness before Messiah will return. If Israel is not turned to righteousness, Messiah will not return and Avraham will still be waiting for the fulfillment of the promises.

3. g) Isn’t the Shepherd also doing this for the sake of this sheep? The text does not say so!

3. h) Identify the Shepherd’s Name: This Name is a person: Yeshua. Israel the people is being conducted by Yehovah the Father for the sake of Yeshua. The Name is declared to be a person in a number of texts, including the following:

Isaiah 30:27 Behold, the name of Yehovah cometh from far. Burning is His anger, and the burden thereof is heavy! His lips are full of indignation, and His tongue is as a devouring fire.

4. a) This sheep has now been restored. It knows that it will walk in Death-Shadow Valley. What is this valley? It is a place where attackers can easily hide and attack with immunity, since it is known for its high rock ledges on either side of the valley. Actual Death-Shadow valleys exist, and one particular place seems to be being described in this text. This is apparently the only way this sheep can come to return to Jerusalem. The Shepherd will completely protect this sheep.

4. b) Why will the sheep not fear bad, walking through Death-Shadow Valley? The Shepherd is with this sheep, and the Shepherd is not susceptible to harm or to defenselessness.

4. c) The Shepherd’s rod and staff are used to console the sheep. Why would the sheep need consolation? The sheep is not exhibiting fear of the circumstances, so the consolation is not because of fear that isn’t present. It must be because of loss and/or suffering that the sheep has endured. This area must be very dangerous, especially if the Shepherd were not present.

4. d) What uses do a shepherd’s rod and staff have? They are used as tools for walking on dangerously stony or unstable ground and for dealing with sheep, either to pull them out of binds or to ‘convince’ them to do as the shepherd directs. This sheep is being conducted in cartpaths of righteousness, so I do not assume that it is wandering. The rod and staff, then, can be used against enemies that would attempt to destroy the sheep. It can also be used for miracles:

Exodus 4:20 And Moses took his wife and his sons. And he set them upon an ass. And he returned to the land of Egypt. And Moses took the rod of God in his hand.

It is called ‘the rod of God’ because he will do miracles with it:

Exodus 7:9 When Pharaoh shall speak unto you, saying, “Show a miracle for you!” then thou shalt say unto Aaron, “Take thy rod, and cast it before Pharaoh, and it shall become a serpent!”

This rod is also mentioned in terms of the End Times:

Psalms 110:2 Yehovah shall send the rod of thy strength out of Zion.

Yehovah’s rod proceeds out of His mouth:

Isaiah 11:4 But with righteousness shall He judge the poor. And He will reprove with equity for the meek of the earth. And He shall smite the earth with the rod of his mouth. And with the breath of His lips shall He slay the wicked.

If the sheep is Israel, the sheep will have been beaten with the Assyrian’s rod:

Isaiah 10:24 Therefore thus saith the Lord Yehovah of hosts, “My people that dwellest in Zion, be not afraid of the Assyrian! He shall smite thee with a rod, and shall lift up his staff against thee, after the manner of Egypt. ²⁵For yet a very little while, and the indignation shall cease, and mine anger in their destruction. ²⁶And Yehovah of hosts shall stir up a scourge for him according to the slaughter of Midian at the rock of Oreb. And as his rod was upon the sea, so shall he lift it up after the manner of Egypt. ²⁷And it shall come to pass, in that day, that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck. And the yoke shall be destroyed because of the anointing.

Yehovah’s rod will be against His enemies. His staff, on the other hand, has also been used in miracles:

Judges 6:21 Then the angel of Yehovah put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes. And there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of Yehovah departed out of his sight.

The staff is used in walking, and pictures something upon which one can lean (depend), but in the above text it is used in provision (the fire of the acceptable sacrifice, for example). If the staff is faulty or weak, it can do much damage:

Isaiah 36:6 Lo, thou trustest in the staff of this broken reed, on Egypt; whereon if a man lean, it will go into his hand, and pierce it. So is Pharaoh king of Egypt to all who trust in him.

The sheep will find consolation in Yehovah’s staff, since it is fully dependable.

4. e) The previous statement was, “For Thou art with me” (present tense). Yet the rod and staff “will console me” (future tense). Why doesn’t the text read, “Thy rod and Thy staff—they console me”? Yehovah will use these items when necessary, like when they enter into Death-Shadow Valley. Justice has not yet come, and enemies are still around.

4. f) In many fairy tales and occult stories, rods and staves are used to cast spells, make light in the darkness, etc. Don’t texts like Psalm 23:4 have the potential for backing up the occult in these ways? Most occult stories and fairy tales seem to be directly linked to the Bible, describing what the Bible states, but in a manner not used in the Bible. For example, the Bible speaks of necromancers, and gives an example by having a witch bring Samuel from the dead. These texts, when put through the popular imaginations, have given rise to occult stories, like the search for the ‘holy grail’. The Bible is designed so that it can be used properly or improperly with equal ease, so that only one who desires Truth will see Truth. Psalm 23:4 can result in occult stories, or it can be read with Yehovah’s miraculous hand (or mouth) in mind on behalf of this sheep (Israel).

5. a) What is strange about verse 5’s use of table? Sheep do not utilize tables. This does not refer to a flat table land, but to some furniture for food.

5. b) What does “order a table to my faces” mean? The Shepherd will set up and prepare a place of food directly in front of the sheep while the sheep is watching.

5. c) Why will the Shepherd do this in front of the sheep’s afflicters? This is the beginning of payback to these afflicters. They will see all Yehovah’s provision for this sheep, yet will be unable or fearful to attack the sheep.

5. d) What does order mean? It means to arrange.

5. e) What is the purpose of greasing the sheep’s head with oil? It is normally used to keep bugs from safely landing and laying eggs or bothering the sheep. Even if Lord Fly (the meaning of BaalZvuv which is turned into Beelzebub in English) tries to distract the sheep, the grease will disallow any landing on the sheep’s head.

5. f) Explain, “My cup is abundance”: The easiest way to explain this is to look at other cups in the Bible:

Psalm 11:6 Upon the wicked He shall rain snares, fire and brimstone, and an horrible tempest—the portion of their cup.

Psalm 75:8 For in the hand of Yehovah is a cup, and the wine is red. It is full of mixture. And He poureth out of the same. But the dregs thereof—all the wicked of the earth shall wring out, drink.

Ezekiel 23:33 Thou shalt be filled with drunkenness and sorrow, with the cup of astonishment and desolation, with the cup of thy sister Samaria.

The cup refers to what has been prepared for anyone. The sheep’s cup is abundance, not fury, desolation or shock. This fits the beginning text, “I shall not lack.”

6. a) Why is chase used in “Only good and grace will chase me all the days of my lives”? The sheep was being chased for destruction before the Shepherd began leading the sheep. Many chasers attempted to round up the sheep for slaughter. Now, only good and grace will chase the sheep!

6. b) If good and grace do the chasing, what will happen to the sheep? The sheep will always be pursued by these two wonderfully delightful aspects of Yehovah’s character. No matter where this sheep goes or does, good and grace will catch the sheep and bring good and grace.

6. c) What is good? This is a description of Yehovah Himself. All good comes from Him. It is the opposite of bad, and can be more easily described using this. Bad is some form of harm or destruction, so good would be something that is fruitful (in a useful way) and that builds. Messiah is called good, and this is a form of calling Him deity.

6. d) What is grace? First, it is not ‘unmerited favour’, since this describes mercy, not grace. Fervent, ardent zeal that actuates one toward or against another is grace, or put another way, a very strong and active, burning zeal that motivates someone to act on behalf of, or against another is grace. This word can describe a good action or a destructive action. Since grace is doing the chasing with good, only the good side of grace will chase this sheep.

6. e) Why is the word lives plural? Every individual, including this speaker, has more than one life. Before a baby is born, the baby has a life inside its mother’s womb. Once it is born, it has a life as a dependent breastfeeder. It then develops a new life as a toddler, then as a young child. The life of a teenager is again different, as well as the life of an adult, then a senior adult. In the meantime, the life as a father is different from the life as a husband. There are also lives after death: everlasting life being one, and everlasting damnation being another. If the speaker is Israel, Israel also has a number of lives. Israel will be responsible for teaching the world the Word of God, showing His plan through every aspect of dress, conduct, food, and so on, and by direct handling of the texts.

6. f) How long will these lives last? They will continue to the length of days, discussed in the next question.

6. g) To what does the ‘length of days’ refer? It refers to the period of time during which days continue on this planet. No Temple will be present on the New Earth, so this text does not refer to that period of time. Days will continue through the Millennium and after it has ended, when the great attempted rebellion lead by Satan occurs.

6. h) What does “I will dwell in the House of Yehovah to the length of days” show? Israel (if Israel is the sheep) will never be ousted from the House of Yehovah. During the time of the Assyrian’s false prophet, Israel was ousted from the House of God (Matthew 24 describes this). It will never happen again.

February 2, 2009July 5, 2017

Psalm 001 Literal Text

Psalm 1

Literally Rendered with footnotes

(See Psalm 001 Footnotes document)

1. Happy¹ is the man who didn’t walk² in the counsel ³ of culpable-ones,⁴ and didn’t stand in the way⁵ of sinners,⁶ and didn’t sit in the settlement⁷ of scorners.

2. But rather his delight⁸ is in the Teaching⁹ of Yehovah.¹⁰ And he will meditate daily and night¹¹ in His Teaching⁹.¹²

3. And he shall be like a tree planted upon splittings¹³ of waters whose fruit he will give in his time. And his leaf will not wither. And all that he will do will prosper.¹⁴

4. Not so¹⁵ are the culpable-ones,⁴ but rather are like the chaff¹⁶ that the wind will drive-away.

5. Therefore the culpable-ones⁴ will not stand¹⁷ in the judgment,¹⁸ and sinners in the congregation of righteous-[ones].¹⁹

6. For Yehovah¹⁰ knows the way²⁰ of righteous-ones. And the way of culpable-ones shall perish.²¹