We ended blog 13. Complacency with an addendum that jumped out at me as I was reading. I want to continue with a related topic which has been part of my ongoing study, once again using the techniques in the Etymological Dictionary of Biblical Hebrew Clark/Hirsch. Hopefully you will be able to see how so much clarity is added to God’s word. First, a repeat of the addendum in 13:
Deuteronomy 23:3-6
3 “No Ammonite or Moabite may enter the assembly of the LORD. Even to the tenth generation, none of them may enter the assembly of the LORD forever, 4 because they did not meet you with bread and with water on the way, when you came out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you. 5 But the LORD your God would not listen to Balaam; instead the LORD your God turned the curse into a blessing for you, because the LORD your God loved you. 6 You shall not seek their peace or their prosperity all your days forever.
We will follow that with a prayer that is somewhat familiar to people from most any background, but memorized by many, many of the followers of ‘The Way.’ It is known variously as “The Lord’s Prayer” and as the “Our Father.” There are two versions in the B’rit Hadashah:
Matthew 6:9-13
9 Pray then like this:
“Our Father in heaven,
hallowed be your name.
10 Your kingdom come,
your will be done,
on earth as it is in heaven.
11 Give us this day our daily bread,
12 and forgive us our debts,
as we also have forgiven our debtors.
13 And lead us not into temptation,
but deliver us from evil.
Luke 11:2-4
2 And he said to them, “When you pray, say:
“Father, hallowed be your name.
Your kingdom come.
3 Give us each day our daily bread,
4 and forgive us our sins,
for we ourselves forgive everyone who is indebted to us.
And lead us not into temptation.”
This is where we return briefly to mention “assumptive reasoning,” which we have discussed many times before. Is this prayer so familiar to people that there is no thought put into what it really means? We are focusing just the one highlighted phrase. Why would we ask God to lead us not into temptation unless it is something that God might be inclined to do? Recall, as we have said throughout, Jesus/Yeshua was Jewish, coming from the Hebraic tradition. That tradition is built around God’s word. Let us look at where this particular phrase might come from. I am going to present to you three witnesses. The first witness is Solomon. I encourage you to read the entire discussion in Post 17. Testing. If you don’t have time right now, scroll down to the discussion about Solomon, which begins with his vision in 1 Kings 3. He did not ask for all that God gave him, but God gave even more abundantly (Ep3:20). With the abundance was a testing, as there always is. See again the subtitle of the website Understanding the Revelation of Life in Scripture.
The second witness I give you quickly, is manna. Primarily I will have you focus on:
Exodus 16:4-5
4 Then the LORD said to Moses, “Behold, I am about to rain bread from heaven for you, and the people shall go out and gather a day’s portion every day, that I may test them, whether they will walk in my law or not. 5 On the sixth day, when they prepare what they bring in, it will be twice as much as they gather daily.”
With the provisions that God gives also comes a test, a responsibility to use those gifts wisely ((see Luke 12:48)).
I will also mention that Appendix 1 has some discussion about manna, which was done before I had much knowledge of the techniques in the EDBH, so is likely in need of major revisions. Come away from that with some understanding of the relationship among the four English words mentioned in the title.
Now, the primary focus of the discussion to show you how basic is this idea to the understanding of life. We have not only seen this perspective in the B’rit Hadashah, but in First Kings and in Exodus, but now we will go back and study in great depth using Hirsch’s techniques, all the way to the beginning of civilization as we know it, with is right after the flood that destroyed what was before, and that brought a new covenant between man and God. In the flood, the world was destroyed.
Japheth יפת
Genesis 5:32
32 And Noah was five hundred years old, and Noah begot Shem, Ham, and Japheth.
There was an incident that occurred in the mid-portion of chapter nine of Genesis as Noah became a “man of the ground (h0127. אֲדָמָה ’ăḏâmâ).” There has been much discussion about what actually occurred, and you likely have your own opinions about what happened. We are not addressing that today. What we are here to discuss is Noah’s response to what happened. There was a curse and a blessing. Many times in Scripture we note there is a balancing of blessings and curses. Life is always like that. In being given free will, the freedom to make our own choices, we must realize there is always an up-side and a down-side. Each choice has positive and negative consequences.
We are about to find out through Japheth the up-side of what looks to us like a down-side. (Philippians 4:11-13 for Paul’s interpretation.)) To follow is a very detailed use of tools we have discussed and in particular, using Hirsch’s techniques. So you can be looking for it, as you read through, I tell you the “punch line” ahead of time. It reflects the idea of taking up one’s cross daily. Noah indicates that his desire for his oldest, his firstborn, the one who carries on the traditions of the family, is that he will be kept humble by the everyday trials of life. Look for it.
Noah’s youngest son is Ham, not mentioned by name in these three verses. Canaan is the son of Ham.
Genesis 9:24-27
24 When Noah awoke from his wine and knew what his youngest son had done to him, 25 he said,
“Cursed be Canaan;
a servant of servants shall he be to his brothers.”
26 He also said,
“Blessed be the LORD, the God of Shem;
and let Canaan be his servant.
27 May God enlarge Japheth,
and let him dwell in the tents of Shem,
and let Canaan be his servant.”
First some quick definitions to facilitate the discussion. Ham is h2526. חָם ḥâm, from p.82 חמם glow; project extreme heat. Whatever Ham did, it was done in marked anger (fury) against his father, Noah, and/or his mother.
Second, recall we have discussed before the meaning of the word for “son” h1121. בֵּן ḇên carries with it an idea of p.28 בנן understand.
And Canaan h3667. כְּנַעַן ḵena‘an has been discussed before as a humbling or a subduing. It may also carry with it a lot deeper meaning, if it is looked at as a compound word, which it likely is: כן + ען.
p.120 כנן establish a firm beginning + p.188 ענן fructify through rain clouds.
We all like sunny skies, but as the old saying goes, “into every life a little rain must fall.” And we have discussed that rain reflects God’s teaching.
And Shem h8035. שֵׁם šêm, the father of all Semitic peoples, is from the family of words GV שמם desolate; שמה identify; שום place; נשם breathe. Both שמה and שום include as a part of their definition the idea of naming. Shem, as firstborn, identifies the character of the family, based in Hebrew thought, upon the character of the parents.
Japheth we are diving deeply into. Today’s notes will be just what we can discern from his descendants and their situations in Scripture. In another Blog, we will look deeply into the meaning of the name. This will be enough of a beginning for today.
● JAPHETH
Genesis 10:1-5 – Nations Descended from Noah
1 These are the generations of the sons of Noah, Shem, Ham, and Japheth. Sons were born to them after the flood.
2 The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. 3 The sons of Gomer: Ashkenaz, Riphath, and Togarmah. 4 The sons of Javan: Elishah, Tarshish, Kittim, and Dodanim. 5 From these the coastland peoples spread in their lands, each with his own language, by their clans, in their nations. ESV cross-references: For v. 1-5, see 1 Chr. 1:5-7; Ezek. 38:1-6
1 Chronicles 1:5-7
5 The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. 6 The sons of Gomer: Ashkenaz, Riphath, and Togarmah. 7 The sons of Javan: Elishah, Tarshish, Kittim, and Rodanim.
Strong’s comment: h1721. דֹּדָנִים ḏôḏâniym; or (by orthographical error) רֹדָנִיםRodaniym (1 Chron. 1:7), ro-daw-neem«; a plural of uncertain derivation; Dodanites, or descendants of a son of Javan: — Dodanim. AV (2) – Dodanim 2; Dodanim or Rodanim = “leaders”
Ezekiel 38:1-6 – Prophecy Against Gog
1 The word of the LORD came to me: 2 “Son of man, set your face toward Gog, of the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him 3 and say, Thus says the Lord GOD: Behold, I am against you, O Gog, chief prince of Meshech and Tubal. 4 And I will turn you about and put hooks into your jaws, and I will bring you out, and all your army, horses and horsemen, all of them clothed in full armor, a great host, all of them with buckler and shield, wielding swords. 5 Persia, Cush, and Put are with them, all of them with shield and helmet; 6 Gomer and all his hordes; Beth-togarmah from the uttermost parts of the north with all his hordes—many peoples are with you.
Bolded -> in Ezekiel; underlined -> not in Ezekiel
•h1586. גֹּמֶר g̱ômer
p.41 גמר conclude CM effect change
•h4031. מָגוֹג mâg̱ôg̱; (from h1463. גּוֹג gôg̱)
p.135 מגג melt into liquid form CM dissolve
•h4074. מָדַי mâḏay
GV p.136 מדד measure; p.136 מוד prolong
CM מדד limit; מוד limit/extend
h3120. יָוָן yâwân; probably from the same as h3196. יַיִן yaiyn
p.102 יון mire
GV p.105 ינה extort [take illegally]; p.102 יון mire; p.103 יין press out [press grapes]
CM ינה dominate; יון hold firmly; יין press
•h8422. תּוּבַל tûḇal; or תֻּבַל Tubal
p.284 תוה mark; set bounds
GV p.283 תהה confuse [react to uncertainty]; p.284 תוה mark [set bounds]
CM תהה press harmfully תוה press to expand/weaken
+
GV p.27 בלל mix [new element into existing ones]; p.27 בלה decay [wither]; p.26 בלא wear out; p.22 בול lump [together]; p.99 יבל bring home; p.147 נבל wither [prevent growth]
DV אבל – p.27 בלל mix [new element into existing ones]; p.27 בלה decay [wither]; p.26 בלאwear out; p.22 בול lump [together] > p.1 אבל lack wholeness
CM בלל integrate disparate elements; בלה and בלא separate out completely; בולcombine/separate; אבל restrain
•h4902. מֶשֶׁךְ mešeḵ
p.144 משך pull in CM mingle
•h8494. תִּירָס ṯiyrâs
(There is no תרס – more likely a compound word תי + רס, but meaning likely tied to p.289 תרש search, CM penetrate – pc’s דרש seek; תרז root deeply; דרס trample) – see h8659. תַּרְשִׁישׁ ṯaršiyš below – there is a p.260 רשש break; crush
GV p.250 רשש break [crush]; p.250 רשה control [act arbitrarily]; p.242 רוש impoverish; p.111 ירש dispossess [remove]
DV ראש – p.250 רשש break [crush]; p.250 רשה control [act arbitrarily] > p.237 ראש begin; animate
CM רשש break into small pieces; רשה satisfy/harm; רוש control; ירש sever; ראש move energetically
p.284 תוה mark; set bounds
GV p.283 תהה confuse [react to uncertainty]; p.284 תוה mark [set bounds]
CM תהה press harmfully תוה press to expand/weaken
+
p.246 רסס crush
GV p.246 רסס crush; p.241 רוס control
CM רסס break into small pieces; רוס control
•h0813. אַשְׁכְּנַז ’ašḵenaz
p.18 אשך enclose CM hold back
+
GV p.153 נזה move [sporadically]; p.151 נוז combine
CM נזה move in opposition; נוז strengthen; weaken
•h7384. רִיפַת rîyp̱aṯ; or (probably by orthographical error) דִּיפַת Diyphath
p.244 ריר flow (EDBH Lv15:3; 1S21:14; Jb6:6)
¿ DV p.17 ארר isolate and bring ruin; weaken internally ?
CM (ריר no cognates); ארר isolate
AND/OR
GV p.(no entry) דהה mute [colors]; p.48 דוה feel ill [have emotional pain]; p.50 דיה suffice [limit]; p.149 נדה distance
CM (דהה no entry); דוה press to expand/weaken; דיה strengthen/weaken; נדה establish/separate
p.149 נדה listed as GV with נדד distance and נוד separate
GV p.149 נדד distance [separate]; p.149 נדה distance; p.151 נוד separate [keep away from others; put in isolation]
CM (נדד no cognates); נדה establish/separate; נוד move/separate
+
GV p.210 פתת break [into pieces]; p.209 פתה open [be receptive to new ideas]; p.209 surprise [be unprepared]; p.199 פות swivel [hinge]; p.107 יפת wonder [be open and receptive]; p.160 נפת flow [honey-like]
CM פתת isolate components; פתה and פתא react to externals; (פות none listed); יפת be open and receptive; נפת move/separate
•h8425. תּוֹגַרְמָה tôg̱armâ; or תֹּגַרְמָה Togarmah
See below בֵּ֚ית תֹּֽוגַרְמָ֔ה Beth-togarmah
•h0473. אֱלִישָׁה ’elîyšâ
1 Kings 19:16 ¿¿??
16 Also you shall anoint Jehu the son of Nimshi as king over Israel. And Elisha (h0477. אֱלִישָׁע ’elîyšâ‘) the son of Shaphat of Abel Meholah you shall anoint as prophet in your place.
p.9 איל strengthen
GV p.10 אלל deny [obstruct development]; p.10 אלה master [combine elements for control]; p.5 אול vacillate [lack clarity of purpose]; p.99 יאל decide [initiate action; begin a process]; p.9 איל strengthen
CM אלל encourage/deny growth; אלה develop/decline; אול restrain; איל move directly/circularly; יאל activate/deactivate
+
p.112 ישע save; grant essence of existence
GV שעע smoothen [care; stroke]; p.266 שעה turn to [briefly]; p.258 שוע entreat [call for help against threats to possessions]; p.112 ישע redeem [save; grant essence of existence]
CM שעע continue/curtail movement; שעה continue/abort energetic movement; שוע control movement/action; ישע separate
AND/OR
p.111 ישה exist
GV ישׁה – p.274 שׂהה tarry [meander]; p.257 שׁוה level [set evenly and smoothly]; p.111 ישׁה exist; p.163 נשׁה obligate [give up rights]
CM שׂהה continue/curtail movement; שוה control movement/action; ישה emerge and separate; נשׁה move in opposition
•h8659. תַּרְשִׁישׁ ṯaršiyš ((Jonah)) (¿ Saul/Paul of Tarsus ? אבר wings)
p.288 תרש search CM penetrate
And see h8494. תִּירָס ṯiyrâs above
h3794. כִּתִּיִּים kittîym
p.126 כתת pulverize
GV p.126 כתת pulverize; ¿ p.157 נכת isolate [store] ?
CM כתת push together; נכת isolate because of difference (see cognates)
+
p.102 יום ascend
GV p.137 מום [fault] disable; p.104 ימם [perfect] clear; p.102 יום ascend
DV p.137 מום fault [disable] > p.135 מאם lack
¿ p.152 נום sleep ? Not listed in GV in EDBH, but could fit the pattern Ps. 76:5(6); 121:3,4; Isa. 5:27; 56:10; Nah. 3:18; Prov. 23:21.
CM (מום no cognates); ימם perfect; יום establish; (מאפ no cognates); (נום no cognates)
•h1721. דֹּדָנִים ḏôḏâniym; or (by orthographical error) רֹדָנִים Rodaniym
p.47 דדד move nipples
GV p.47 דדד move [nipples]; p.47 דדה lurch; דדא sway; p.48 דוד support [service needs]; p.101 ידד love; p.149 נדד distance [separate]
GV נדד – p.149 נדד distance [separate]; p.149 נדה distance; p.151 נוד separate [keep away from others; put in isolation]
CM (דדד none); דדה move haltingly; דדא move haltingly; ידד bring together; דודsupport/disorder; נדה establish/separate
AND/OR
p.239 רדד render pliable
GV p.239 רדד flatten [render pliable]; p.239 רדה dominate [humble to another’s control]; p.240 רוד humble; p.110 ירד descend; p.162 נרד overpower with scent /nard oil/
CM רדד be compliant and susceptible; רדה control; רוד spread; ירד remove; (נרד no cognates)
+
p.152 נום sleep No cognates
•h3568. כּוּשׁ kûš
p.117 כוש lessen in value CM compress/release
•h6316. פּוּט pûṭ
No פוט, but p.199 פות swivel; hinge
GV p.210 פתת break [into pieces]; p.209 פתה open [be receptive to new ideas]; p.209 surprise [be unprepared]; p.199 פות swivel [hinge]; p.107 יפת wonder [be open and receptive] ((this is Japheth)); p.160 נפת flow [honey-like]
CM פתת isolate components; פתה and פתא react to externals; (פות none listed); יפת be open and receptive; נפת move/separate
•h6539. פָּרַס p̱âras
p.207 פרס break apart and scatter CM break and spread
•h1004. בַּיִת ḇayiṯ
+
•h8425. תּוֹגַרְמָה tôg̱armâ; or תֹּגַרְמָה Togarmah
p.26 בית protect; contain
p.33 בתת cut off [define]; p.33 בתה destroy [lay waste]; p.26 בית protect [contain]
CM בתת isolate components; בתה react to externals; בית protect/endanger
+
p.283 תגה sadden CM strengthen/weaken
(pc דכא crush; דכה humble; דגה multiply; דיה suffice; תכה weaken; תקע force into place)
+
p.245 רמה hurl up in a targeted fashion
GV p.245 רמם raise [from low level]; p.245 רמה hurl [up in a targeted fashion]; p.241 רוםelevate [for exalted goal]
DV ארם – p.245 רמם raise [from low level]; p.241 רום elevate [for exalted goal] > p.17 ארםrise
CM (רמם none); רמה cast; רום elevate; ארם combine/separate
Whether being made soft and pliable by life’s circumstances or being toughened by life’s tests, we are under God’s direction. And as a poster on our Social Worker’s office door used to say, “life can change in an instant.” We have to take the bad with the good, as Paul indicated. We have to “endure:”
1 Corinthians 4:11-14
11 To the present hour we hunger and thirst, we are poorly dressed and buffeted and homeless, 12 and we labor, working with our own hands. When reviled, we bless; when persecuted, we endure; 13 when slandered, we entreat. We have become, and are still, like the scum of the world, the refuse of all things.
14 I do not write these things to make you ashamed, but to admonish you as my beloved children.
Philippians 4:11-13
11 Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. 12 I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. 13 I can do all things through him who strengthens me.
See also 2 Corinthians 11:24-30.
Noah’s curse and blessing (two sides of the same coin) are that we get a good start by understanding the lessons that life teaches. May we be humble in our approach to life. Life’s circumstances will teach us. We will receive the consequences of our choices. May the lessons of Japheth’s way of life (one of “troubles”) instruct you in your “tent.” May you learn, in order that you may not be led into temptation. This is another reiteration of the message of “All those nations.” Do not think too highly of yourself. Love your neighbor.
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