••• to bring you this important (and timely) announcement
This is not the third installment of the discussion on Wisdom, Knowledge, and Understanding, though you will see some references to the concepts as we have some discussion about leadership. The message is timely because we remain in the throes of confusion and doubt which can lead to significant confrontation and division. We spoke some before the November US election about the need for leadership qualities that were not apparent in this year’s candidates. I read a good book years ago, the title of which might reflect thoughts that follow, but you will need to follow along to see how the message comes from Scripture.
First we will introduce a Hebrew word, Strong’s number h4421. מִלְחָמָה milḥâmâ. Strong gives the derivation as from:
H3898. I. לָחַם lāḥam verb (to fight, to do battle)
II. לָחַם lāḥam verb (to eat, to taste)
We have met this root before, in discussions about the word bread, h3899. לֶחֶם leḥem, a noun derived from the root. The EDBH entry for לחם:
p.131 לחם struggle for existence
CM לחם struggle for essentials (D45) [לאם organize; להם strike]
The first use of the root לחם indeed gives a pretty accurate picture of what we will be discussing:
Genesis 3:19
19 In the sweat of your face you shall eat bread
Till you return to the ground,
For out of it you were taken;
For dust you are,
And to dust you shall return.”
This, indeed, is the consequence of Adam’s actions.
Recall these Hebrew words can often be looked at multiple ways by deconstructing into parts and reconstructing, since the letters themselves have meaning. So, one way to look at this word is the way James Strong did, taking the root לחם and adding a mem מ prefix and a hehה suffix. Thus we have מ + לחם + ה.
And if we use the definitions of the letters we happen to have in the EDBH for מ and ה, which are given on p.299:
• The מ indicates that which emanates from an object or person
• The ה is the bearer of existence: היה. Its positive actuality (ה הידיעה) is the definite article. Its wavering existence is the ה השאלה. Where existence is dependent, as in the feminine form (ירדה) or in expressing a wish (נקומה), the ה is quiescent. It is also the element used for the causative moods of התפעל, הפעיל, הפעל. Added to a verb it also indicates activity that includes motion and is the equivalent of a ל before the verb (ל generally means “to, or toward”)
To see how this fits together, we would say that there is a situation that comes from (מ) and is dependent upon or moving toward (ה) a struggle for existence (לחם).
Another way to deconstruct/reconstruct this word as a conjoined/conjoint word is מלח + מה. Let’s see what that gives us.
p.140 מלח permeate/penetrate
CM מלח permeate (B65) [מלא fill to abundance; מלה fill]
+
p.136 מהה be unknown; doubt
CM מהה have/lack substance (B55) [מחח add substance]
However, this is one of several instances where, in all likelihood, if one is following the guidelines in the EDBH (pp.293-294), more than one Phonetic Cognate grouping should be combined. In this case, the other grouping that should be included is (B49) increase/decrease [מאה multiply; מחא strike; מחה erase; מעה disintegrate]
“DOUBT PERMEATES” – for now I will give just a few very important examples, but hope myself to get through all of them. Most commonly this word is translated as “war” or “battle,” and it would seem that the word is explaining the concept behind what leads to war/battle – uncertainty and fear. Indeed this is why we need good leaders, leaders with wisdom and knowledge and understanding. And it is why this entry is timely, with our current great division among “classes” in our society, as well as the current pandemic. Hopefully all will give a new Administration time, time to see results. And hopefully a new Administration will show results with Godlike leadership. On to a few examples of מלחמה, and then we will discuss a remarkable finding that I was led to in this word study (I assure you I am not smart enough to come up with it on my own).
Exodus 13:17
17 Then it came to pass, when Pharaoh had let the people go, that God did not lead them by way of the land of the Philistines, although that was near; for God said, “Lest perhaps the people change their minds when they see h4421. מִלְחָמָה milḥâmâ, and return to Egypt.”
Exodus 32:17-19 – the incident of the golden/molten calf
17 And when Joshua heard the noise of the people as they shouted, he said to Moses, “There is a noise of h4421. מִלְחָמָה milḥâmâ in the camp.”
18 But he said:
“It is not the noise of the shout of victory,
Nor the noise of the cry of defeat,
But the sound of singing I hear.”
19 So it was, as soon as he came near the camp, that he saw the calf and the dancing. So Moses’ anger became hot, and he cast the tablets out of his hands and broke them at the foot of the mountain.
Deuteronomy 1:19-46 – Israel’s Refusal to Enter the Land
19 “So we departed from Horeb, and went through all that great and terrible wilderness which you saw on the way to the mountains of the Amorites, as the LORD our God had commanded us. Then we came to Kadesh Barnea. 20 And I said to you, ‘You have come to the mountains of the Amorites, which the LORD our God is giving us. 21 Look, the LORD your God has set the land before you; go up and possess it, as the LORD God of your fathers has spoken to you; do not fear or be discouraged.’
22 “And every one of you came near to me and said, ‘Let us send men before us, and let them search out the land for us, and bring back word to us of the way by which we should go up, and of the cities into which we shall come.’
23 “The plan pleased me well; so I took twelve of your men, one man from each tribe. 24 And they departed and went up into the mountains, and came to the Valley of Eshcol, and spied it out. 25 They also took some of the fruit of the land in their hands and brought it down to us; and they brought back word to us, saying, ‘It is a good land which the LORD our God is giving us.’
26 “Nevertheless you would not go up, but rebelled against the command of the LORD your God; 27 and you complained in your tents, and said, ‘Because the LORD hates us, He has brought us out of the land of Egypt to deliver us into the hand of the Amorites, to destroy us. 28 Where can we go up? Our brethren have discouraged our hearts, saying, “The people are greater and taller than we; the cities are great and fortified up to heaven; moreover we have seen the sons of the Anakim there.” ’
29 “Then I said to you, ‘Do not be terrified, or afraid of them. 30 The LORD your God, who goes before you, He will fight for you, according to all He did for you in Egypt before your eyes, 31 and in the wilderness where you saw how the LORD your God carried you, as a man carries his son, in all the way that you went until you came to this place.’ 32 Yet, for all that, you did not believe the LORD your God, 33 who went in the way before you to search out a place for you to pitch your tents, to show you the way you should go, in the fire by night and in the cloud by day.
The Penalty for Israel’s Rebellion
34 “And the LORD heard the sound of your words, and was angry, and took an oath, saying, 35 ‘Surely not one of these men of this evil generation shall see that good land of which I swore to give to your fathers, 36 except Caleb the son of Jephunneh; he shall see it, and to him and his children I am giving the land on which he walked, because he wholly followed the LORD.’ 37 The LORD was also angry with me for your sakes, saying, “Even you shall not go in there. 38 Joshua the son of Nun, who stands before you, he shall go in there. Encourage him, for he shall cause Israel to inherit it.
39 ‘Moreover your little ones and your children, who you say will be victims, who today have no knowledge of good and evil, they shall go in there; to them I will give it, and they shall possess it. 40 But as for you, turn and take your journey into the wilderness by the Way of the Red Sea.’
41 “Then you answered and said to me, ‘We have sinned against the LORD; we will go up and fight, just as the LORD our God commanded us.’ And when everyone of you had girded on his weapons of h4421. מִלְחָמָה milḥâmâ, you were ready to go up into the mountain.
42 “And the LORD said to me, ‘Tell them, “Do not go up nor fight, for I am not among you; lest you be defeated before your enemies.” ’ 43 So I spoke to you; yet you would not listen, but rebelled against the command of the LORD, and presumptuously went up into the mountain. 44 And the Amorites who dwelt in that mountain came out against you and chased you as bees do, and drove you back from Seir to Hormah. 45 Then you returned and wept before the LORD, but the LORD would not listen to your voice nor give ear to you.
46 “So you remained in Kadesh many days, according to the days that you spent there.
There are many examples, as noted, and both definitions seem to be perfectly appropriate, for in these situations doubt and confusion permeate the circumstances which bring about a struggle for existence, a “war.” Sometimes it might be a literal war, sometimes a spiritual one, sometimes (or maybe always) both. This was an incredible teaching in and of itself. But there is more, which fits in with some other recent things that have come about because one young person reached out [I am very grateful] and shared a resource I’ve not had access to before. And it fits with other things posted on the website years ago as you will see, other “witnesses,” which is both comforting and reinforcing.
So, here we go•••
There is a variation of מלחמה that occurs as מִלְחֲמֹת or as מִלְחֲמוֹת Note the difference is a Tav ending (with or without a vav). Before we dive into these passages, a reminder about the definitions we have of the letter Tav. The only thing EDBH mentions about Tav is that it can be added to three-letter roots to form nouns or adjectives (p.297).
•••••••
We will be speaking of kings and leaders – these are the principles to be applied, and to which Samuel refers:
Deuteronomy 17:14-20 – Principles Governing Kings
14 “When you come to the land which the LORD your God is giving you, and possess it and dwell in it, and say, I will set a king over me like all the nations that are around me,’ 15 you shall surely set a king over you whom the LORD your God chooses; one from among your brethren you shall set as king over you; you may not set a foreigner over you, who is not your brother. 16 But he shall not multiply horses for himself, nor cause the people to return to Egypt to multiply horses, for the LORD has said to you, You shall not return that way again.’ 17 Neither shall he multiply wives for himself, lest his heart turn away; nor shall he greatly multiply silver and gold for himself.
18 “Also it shall be, when he sits on the throne of his kingdom, that he shall write for himself a copy of this law in a book, from the one before the priests, the Levites. 19 And it shall be with him, and he shall read it all the days of his life, that he may learn to fear the LORD his God and be careful to observe all the words of this law and these statutes, 20 that his heart may not be lifted above his brethren, that he may not turn aside from the commandment to the right hand or to the left, and that he may prolong his days in his kingdom, he and his children in the midst of Israel.
•••••••
I remind you of the definitions of the letter Tav that we have previously discussed. The Tav here is being used as a mark, a sign, a symbol of truth. Recall that in Hebrew, if it says it is a symbol of perfection, it might be pointing toward the perfect example of negativity. Truth oftentimes comes across as very negative, not what we want to hear. Samuel speaks truth. See the discussion about King Saul, under 1 Samuel 13:19 – 14:1, and see 1 Samuel 8:6-22, where Samuel warns people about the nature of kings. As you read this section, you will note many failings of the kings, Saul, David, Solomon, that fit into what the LORD spoke through Samuel. Inflated hearts and hearts without discernment do not make for good leaders. Saul is a clear symbol of the issues of kingship.
ת – mark, sign or signature
ת – The symbol of truth and perfection
•••••••
Before listing the passages, we should note a switch from מלח + מה to either מלח +מת or מלח + מות.
The point made here is that yes, perhaps the ending Tav may be a feminine plural ending, at least sometimes, but there may well be a lot more meaning to it as well.
GV p.145 מתת cause death; p.145 מתה live on; p.138 מות die [end of life]
CM מתת limit (B54); מתה prolong (B73); מות limit/extend (B58)
•••••••
From Library AlHaTorah, Mikraot Gedolot – מקראות גדולות
Search for מלחמת with Prefixes
Tanakh (17 results)
1. Bemidbar 21:14 (Mikraot Gedolot)
עַל כֵּן יֵאָמַר בְּסֵפֶר מִלְחֲמֹת י״י אֶת וָהֵב בְּסוּפָה וְאֶת הַנְּחָלִים אַרְנוֹן.
Numbers 21:14-15
14 Therefore it is said in the Book of the Wars of the LORD:
“Waheb in Suphah,
The brooks of the Arnon,
15 And the slope of the brooks
That reaches to the dwelling of Ar,
And lies on the border of Moab.”
Doubt likely permeates your understanding of this passage. I am going to save this one for last, since we need to dig into some of the other words to make more sense of it•••
2. Shofetim 3:1 (Mikraot Gedolot)
וְאֵלֶּה הַגּוֹיִם אֲשֶׁר הִנִּיחַ י״י לְנַסּוֹת בָּם אֶת יִשְׂרָאֵל אֵת כׇּל אֲשֶׁר לֹא יָדְעוּ אֵת כׇּל מִלְחֲמוֹת כְּנָעַן.
Judges 3:1-6 – The Nations Remaining in the Land
1 Now these are the nations which the LORD left, that He might test Israel by them, that is, all who had not known any of the wars מִלְחֲמוֹת in Canaan 2 (this was only so that the generations of the children of Israel might be taught to know war מִלְחָמָ֑ה, at least those who had not formerly known it), 3 namely, five lords of the Philistines, all the Canaanites, the Sidonians, and the Hivites who dwelt in Mount Lebanon, from Mount Baal Hermon to the entrance of Hamath. 4 And they were left, that He might test Israel by them, to know whether they would obey the commandments of the LORD, which He had commanded their fathers by the hand of Moses. 5 Thus the children of Israel dwelt among the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. 6 And they took their daughters to be their wives, and gave their daughters to their sons; and they served their gods.
3. Shemuel I 13:22 (Mikraot Gedolot)
וְהָיָה בְּיוֹם מִלְחֶמֶת וְלֹא נִמְצָא חֶרֶב וַחֲנִית בְּיַד כׇּל הָעָם אֲשֶׁר אֶת שָׁאוּל וְאֶת יוֹנָתָן וַתִּמָּצֵא לְשָׁאוּל וּלְיוֹנָתָןבְּנוֹ.
1 Samuel 13:19 – 14:1
19 Now there was no blacksmith to be found throughout all the land of Israel, for the Philistines said, “Lest the Hebrews make swords or spears.” 20 But all the Israelites would go down to the Philistines to sharpen each man’s plowshare, his mattock, his ax, and his sickle; 21 and the charge for a sharpening was a pim for the plowshares, the mattocks, the forks, and the axes, and to set the points of the goads. 22 So it came about, on the day of battle מִלְחֲמוֹת, that there was neither sword nor spear found in the hand of any of the people who were with Saul and Jonathan. But they were found with Saul and Jonathan his son.
23 And the garrison of the Philistines went out to the pass of Michmash.
Jonathan Defeats the Philistines
1 Now it happened one day that Jonathan the son of Saul said to the young man who bore his armor, “Come, let us go over to the Philistines’ garrison that is on the other side.” But he did not tell his father.
This is but one episode in many about King Saul, his self-focus, and how God is pointing out the kind of leader we should have and shouldn’t have. To get all the points about King Saul, you really have to read extensively. I will just point out his jealousy of David, and even of his son Jonathan. He has no self-confidence, counts on the opinions of others to build him up, and acts-out his insufficient heart. See e.g. 1S18:7-8, 21:1, 29:5. Saul is written of as a very poor example of leadership, starting in chapter 9 of 1 Samuel, and all through the remainder of 1 and2 Samuel. He schemes against those he fears.
4. Shemuel I 18:17 (Mikraot Gedolot)
וַיֹּאמֶר שָׁאוּל אֶל דָּוִד הִנֵּה בִתִּי הַגְּדוֹלָה מֵרַב אֹתָהּ אֶתֶּן לְךָ לְאִשָּׁה אַךְ הֱיֵה לִי לְבֶן חַיִל וְהִלָּחֵם מִלְחֲמוֹת י״י וְשָׁאוּל אָמַר אַל תְּהִי יָדִי בּוֹ וּתְהִי בוֹ יַד פְּלִשְׁתִּים.
1 Samuel 18:17-22 – David Marries Michal
17 Then Saul said to David, “Here is my older daughter Merab; I will give her to you as a wife. Only be valiant for me, and fight the LORD’S battles מִלְחֲמוֹת.” For Saul thought, “Let my hand not be against him, but let the hand of the Philistines be against him.”
18 So David said to Saul, “Who am I, and what is my life or my father’s family in Israel, that I should be son-in-law to the king?” 19 But it happened at the time when Merab, Saul’s daughter, should have been given to David, that she was given to Adriel the Meholathite as a wife.
20 Now Michal, Saul’s daughter, loved David. And they told Saul, and the thing pleased him. 21 So Saul said, “I will give her to him, that she may be a snare to him, and that the hand of the Philistines may be against him.” Therefore Saul said to David a second time, “You shall be my son-in-law today.”
22 And Saul commanded his servants, “Communicate with David secretly, and say, ‘Look, the king has delight in you, and all his servants love you. Now therefore, become the king’s son-in-law.’ ”
HERE it seems is a perfect example of this keyword מלחמת, a “flag” נס nês, showing that Saul is demonstrating this “scheming” way of thinking. It is not that David fought righteous battles that prevented his building the Temple, but the kinds of scheming he did against Uriah and Nabal (and in these instances at least his schemes involve future wives, and interesting that Saul’s scheme also involves his daughter who is to become David’s wife. Not sure of the significance of that, at this time. See 10. Keywords for discussion on נס nês. A keyword is often simply a flag to an important passage, just as some of us spoke about how Selah in the Psalms will point to a key verse/message.
5. Shemuel I 25:28 (Mikraot Gedolot)
שָׂא נָא לְפֶשַׁע אֲמָתֶךָ כִּי עָשֹׂה יַעֲשֶׂה י״י לַאדֹנִי בַּיִת נֶאֱמָן כִּי מִלְחֲמוֹת י״י אֲדֹנִי נִלְחָם וְרָעָה לֹא תִמָּצֵא בְךָמִיָּמֶיךָ.
1 Samuel 25:23-28
23 Now when Abigail saw David, she dismounted quickly from the donkey, fell on her face before David, and bowed down to the ground. 24 So she fell at his feet and said: “On me, my lord, on me let this iniquity be! And please let your maidservant speak in your ears, and hear the words of your maidservant. 25 Please, let not my lord regard this scoundrel Nabal. For as his name is, so is he: Nabal is his name, and folly is with him! But I, your maidservant, did not see the young men of my lord whom you sent. 26 Now therefore, my lord, as the LORD lives and as your soul lives, since the LORD has held you back from coming to bloodshed בְדָמִ֔ים and from avenging yourself with your own hand, now then, let your enemies and those who seek harm for my lord be as Nabal. 27 And now this present which your maidservant has brought to my lord, let it be given to the young men who follow my lord. 28 Please forgive the trespass of your maidservant. For the LORD will certainly make for my lord an enduring house, because my lord fights the battles מִלְחֲמוֹת of the LORD, and evil is not found in you throughout your days.
bloodshed בְדָמִ֔ים SEE DISCUSSION in LogandSpeck.com 10. Keywords and 14. Synthetic Grasp of Life about דמים, “bloodguilt.”
This also really helps explain מלחמת
6. Shemuel II 8:10 (Mikraot Gedolot)
וַיִּשְׁלַח תֹּעִי אֶת יוֹרָם בְּנוֹ אֶל הַמֶּלֶךְ דָּוִד לִשְׁאׇל לוֹ לְשָׁלוֹם וּלְבָרְכוֹ עַל אֲשֶׁר נִלְחַם בַּהֲדַדְעֶזֶר וַיַּכֵּהוּ כִּי אִישׁ מִלְחֲמוֹת תֹּעִי הָיָה הֲדַדְעָזֶר וּבְיָדוֹ הָיוּ כְּלֵי כֶסֶף וּכְלֵי זָהָב וּכְלֵי נְחֹשֶׁת.
2 Samuel 8:9-11
9 When Toi king of Hamath heard that David had defeated all the army of Hadadezer, 10 then Toi sent Joram his son to King David, to greet him and bless him, because he had fought against Hadadezer and defeated him (for Hadadezer had been at war מִלְחֲמוֹת with Toi); and (Joram) brought with him articles of silver, articles of gold, and articles of bronze. 11 King David also dedicated these to the LORD, along with the silver and gold that he had dedicated from all the nations which he had subdued—
SEE the explanation below at 1 Chronicles 18:9-10•••
7. Yeshayahu 30:32 (Mikraot Gedolot)
וְהָיָה כֹּל מַעֲבַר מַטֵּה מוּסָדָה אֲשֶׁר יָנִיחַ י״י עָלָיו בְּתֻפִּים וּבְכִנֹּרוֹת וּבְמִלְחֲמוֹת תְּנוּפָה נִלְחַם [בָּם] (בה).
Isaiah 30:29-33
29 You shall have a song
As in the night when a holy festival is kept,
And gladness of heart as when one goes with a flute,
To come into the mountain of the LORD,
To the Mighty One of Israel.
30 The LORD will cause His glorious voice to be heard,
And show the descent of His arm,
With the indignation of frustration
And the flame of a devouring fire,
Scattering, tempest, and hailstones.
31 For through the voice of the LORD
Assyria will be beaten down,
As He strikes with the rod.
32 And every place where the staff of punishment passes,
Which the LORD lays on him,
It will be with tambourines and harps;
And in battles וּבְמִלְחֲמוֹת of brandishing He will fight with it.
33 For Tophet established of old,
Yes, for the king it is prepared.
He has made deep and large;
Its pyre, fire with much wood;
The breath נִשְׁמַ֤ת of the LORD, like a stream of brimstone,
Kindles it.
We cannot go into this here and now, but note the breath of the LORD here with a Tav ending, an important flag, once again.
8. Yeshayahu 42:13 (Mikraot Gedolot)
י״י כַּגִּבּוֹר יֵצֵא כְּאִישׁ מִלְחָמוֹת יָעִיר קִנְאָה יָרִיעַ אַף יַצְרִיחַ עַל אֹיְבָיו יִתְגַּבָּר.
Isaiah 42:10-13
10 Sing to the LORD a new song,
And His praise from the ends of the earth,
You who go down to the sea, and all that is in it,
You coastlands and you inhabitants of them!
11 Let the wilderness and its cities lift up their voice,
The villages that Kedar inhabits.
Let the inhabitants of Sela sing,
Let them shout from the top of the mountains.
12 Let them give glory to the LORD,
And declare His praise in the coastlands.
13 The LORD shall go forth like a mighty man;
He shall awaken (His) zeal like a man of war מִלְחָמוֹת.
He shall cry out, yes, shout aloud;
He shall prevail against His enemies.
Note that the “His” is an added word. Sometimes the LORD acts in and of Himself, often it is by way of messengers.
9. Tehillim 46:10 (Mikraot Gedolot)
מַשְׁבִּית מִלְחָמוֹת עַד קְצֵה הָאָרֶץ קֶשֶׁת יְשַׁבֵּר וְקִצֵּץ חֲנִית עֲגָלוֹת יִשְׂרֹף בָּאֵשׁ.
Psalms 46:8-10 (see full Psalm above)
8 Come, behold the works of the LORD,
Who has made desolations in the earth.
9(10H) He makes wars מִלְחָמוֹת cease to the end of the earth;
He breaks the bow and cuts the spear in two;
He burns the chariot in the fire.
10 Be still, and know that I am God;
I will be exalted among the nations,
I will be exalted in the earth!
10. Tehillim 140:3 (Mikraot Gedolot)
אֲשֶׁר חָשְׁבוּ רָעוֹת בְּלֵב כׇּל יוֹם יָגוּרוּ מִלְחָמוֹת.
Psalms 140:1-5 –
To the Chief Musician. A Psalm of David.
1 Deliver me, O LORD, from evil men;
Preserve me from violent men,
2 Who plan חשב evils in heart;
They continually gather together (for) war מִלְחָמוֹת.
3 They sharpen their tongues like a serpent;
The poison of asps is under their lips.
Selah
4 Keep me, O LORD, from the hands of the wicked;
Preserve me from violent men,
Who have purposed to make my steps stumble.
5 The proud have hidden a snare for me, and cords;
They have spread a net by the wayside;
They have set traps for me.
Selah
p.90 חשב join; combine separate items;; CM engage/disengage (A23)
11. Divrei HaYamim I 18:10 (Mikraot Gedolot)
וַיִּשְׁלַח אֶת הֲדוֹרָם בְּנוֹ אֶל הַמֶּלֶךְ דָּוִיד [לִשְׁאׇל] (לשאול) לוֹ לְשָׁלוֹם וּלְבָרְכוֹ עַל אֲשֶׁר נִלְחַם בַּהֲדַדְעֶזֶרוַיַּכֵּהוּ כִּי אִישׁ מִלְחֲמוֹת תֹּעוּ הָיָה הֲדַדְעָזֶר וְכֹל כְּלֵי זָהָב וָכֶסֶף וּנְחֹשֶׁת.
1 Chronicles 18:9-10
9 Now when Tou king of Hamath heard that David had defeated all the army of Hadadezer king of Zobah, 10 he sent Hadoram his son to King David, to greet him and bless him, because he had fought against Hadadezer and defeated him (for Hadadezer had been at war מִלְחָמוֹת with Tou); and Hadoram brought with him all kinds of articles of gold, silver, and bronze.
This is likely one of the clearest explanations – actually reads “for he had been a man of wars of Tou” or “man of permeating/penetrating to death of Tou.” Which is what the LORD has been saying of David.
Tou תעו is from
GV p.287 תעע cheat; p.287 תעה stray without rest
CM תעע press harmfully (D22); תעה move aimlessly (D3)
12. Divrei HaYamim I 22:8 (Mikraot Gedolot)
וַיְהִי עָלַי דְּבַר י״י לֵאמֹר דָּם לָרֹב שָׁפַכְתָּ וּמִלְחָמוֹת גְּדֹלוֹת עָשִׂיתָ לֹא תִבְנֶה בַיִת לִשְׁמִי כִּי דָּמִים רַבִּיםשָׁפַכְתָּ אַרְצָה לְפָנָי.
1 Chronicles 22:7-8
7 And David said to Solomon: “My son, as for me, it was in my mind to build a house to the name of the LORD my God; 8 but the word of the LORD came to me, saying, You have shed much blood and have made great wars וּמִלְחָמוֹת; you shall not build a house for My name, because you have shed much blood on the earth in My sight.
13. Divrei HaYamim I 26:27 (Mikraot Gedolot)
מִן הַמִּלְחָמוֹת וּמִן הַשָּׁלָל הִקְדִּישׁוּ לְחַזֵּק לְבֵית י״י.
1 Chronicles 26:26-28
26 This Shelomith and his brethren were over all the treasuries of the dedicated things which King David and the heads of fathers’ houses, the captains over thousands and hundreds, and the captains of the army, had dedicated. 27 Some of the spoils won in battles הַמִּלְחָמוֹת they dedicated to maintain the house of the LORD. 28 And all that Samuel the seer, Saul the son of Kish, Abner the son of Ner, and Joab the son of Zeruiah had dedicated, every dedicated thing, was under the hand of Shelomith and his brethren.
14. Divrei HaYamim I 28:3 (Mikraot Gedolot)
וְהָאֱלֹהִים אָמַר לִי לֹא תִבְנֶה בַיִת לִשְׁמִי כִּי אִישׁ מִלְחָמוֹת אַתָּה וְדָמִים שָׁפָכְתָּ.
1 Chronicles 28:1-6
1 Now David assembled at Jerusalem all the leaders of Israel: the officers of the tribes and the captains of the divisions who served the king, the captains over thousands and captains over hundreds, and the stewards over all the substance and possessions of the king and of his sons, with the officials, the valiant men, and all the mighty men of valor. 2 Then King David rose to his feet and said, “Hear me, my brethren and my people: I had it in my heart to build a house of rest for the ark of the covenant of the LORD, and for the footstool of our God, and had made preparations to build it. 3 But God said to me, ‘You shall not build a house for My name, because you have been a man of war מִלְחָמוֹת and have shed blood.’ 4 However the LORD God of Israel chose me above all the house of my father to be king over Israel forever, for He has chosen Judah to be the ruler. And of the house of Judah, the house of my father, and among the sons of my father, He was pleased with me to make me king over all Israel. 5 And of all my sons (for the LORD has given me many sons) He has chosen my son Solomon to sit on the throne of the kingdom of the LORD over Israel. 6 Now He said to me, ‘It is your son Solomon who shall build My house and My courts; for I have chosen him to be My son, and I will be his Father.
15. Divrei HaYamim II 12:15 (Mikraot Gedolot)
וְדִבְרֵי רְחַבְעָם הָרִאשֹׁנִים וְהָאַחֲרוֹנִים הֲלֹא הֵם כְּתוּבִים בְּדִבְרֵי שְׁמַעְיָה הַנָּבִיא וְעִדּוֹ הַחֹזֶה לְהִתְיַחֵשׂוּ מִלְחֲמוֹת רְחַבְעָם וְיָרׇבְעָם כׇּל הַיָּמִים.
▸ 2 Chronicles 12:15 NKJV
15 The acts of Rehoboam, first and last, are they not written in the book of Shemaiah the prophet, and of Iddo the seer concerning genealogies? And there were wars מִלְחָמוֹת between Rehoboam and Jeroboam all their days.
16. Divrei HaYamim II 16:9 (Mikraot Gedolot)
כִּי י״י עֵינָיו מְשֹׁטְטוֹת בְּכׇל הָאָרֶץ לְהִתְחַזֵּק עִם לְבָבָם שָׁלֵם אֵלָיו נִסְכַּלְתָּ עַל זֹאת כִּי מֵעַתָּה יֵשׁ עִמְּךָ מִלְחָמוֹת.
▸ 2 Chronicles 16:7-9 – Hanani’s Message to Asa
7 And at that time Hanani the seer came to Asa king of Judah, and said to him: “Because you have relied on the king of Syria, and have not relied on the LORD your God, therefore the army of the king of Syria has escaped from your hand. 8 Were the Ethiopians and the Lubim not a huge army with very many chariots and horsemen? Yet, because you relied on the LORD, He delivered them into your hand. 9 For the eyes of the LORD run to and fro throughout the whole earth, to show Himself strong on behalf of those whose heart is loyal to Him. In this you have done foolishly; therefore from now on you shall have wars מִלְחָמוֹת.”
17. Divrei HaYamim II 32:6 (Mikraot Gedolot)
וַיִּתֵּן שָׂרֵי מִלְחָמוֹת עַל הָעָם וַיִּקְבְּצֵם אֵלָיו אֶל רְחוֹב שַׁעַר הָעִיר וַיְדַבֵּר עַל לְבָבָם לֵאמֹר.
2 Chronicles 32:1-7
1 After these deeds of faithfulness, Sennacherib king of Assyria came and entered Judah; he encamped against the fortified cities, thinking to win them over to himself. 2 And when Hezekiah saw that Sennacherib had come, and that his purpose was to make war against Jerusalem, 3 he consulted with his leaders and commanders to stop the water from the springs which were outside the city; and they helped him. 4 Thus many people gathered together who stopped all the springs and the brook that ran through the land, saying, “Why should the kings of Assyria come and find much water?” 5 And he strengthened himself, built up all the wall that was broken, raised it up to the towers, and built another wall outside; also he repaired the Millo in the City of David, and made weapons and shields in abundance. 6 Then he set military מִלְחָמוֹת captains over the people, gathered them together to him in the open square of the city gate, and gave them encouragement, saying, 7 “Be strong and courageous; do not be afraid nor dismayed before the king of Assyria, nor before all the multitude that is with him; for there are more with us than with him.
Not only are they words that act as a “flag,” a keyword, but also they are “permeation to the death.” It is scheming, as with Saul against David (1S19:9-10), or as with David against Nabal (context leading up to the above passage begins at 1S25:1; note especially 1S25:22). It is as with the serpent and Adam and Eve, scheming to set their own definitions of Good and Evil. Only God has the Knowledge of Good and Evil and we are to live by God’s definitions. If we eat of that tree, try to establish our own way of looking at things,
Genesis 2:17 but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die (h4191. מוּת mûṯ).”
It is time to change our own hearts, to give up scheming. It is time for us to look at a system that has worked here for over two-hundred years. It is time for peace in our land. It does not come from the top down. It comes from the bottom up. It is time for us to say that we will give one another the grace that the LORD gives to us. If not, the most positive system in our world will surely die. Speak words of peace to one another.
NOW BACK TO THE FIRST מלחמת PASSAGE
1. Bemidbar 21:14 (Mikraot Gedolot)
עַל כֵּן יֵאָמַר בְּסֵפֶר מִלְחֲמֹת י״י אֶת וָהֵב בְּסוּפָה וְאֶת הַנְּחָלִים אַרְנוֹן.
Numbers 21:14-15
14 Therefore it is said in the Book of the Wars מִלְחֲמֹת of the LORD:
“Waheb in Suphah,
The brooks of the Arnon,
15 And the slope of the brooks
That reaches to the dwelling of Ar,
And lies on the border of Moab.”
Numbers 21:14-15
14 עַל־כֵּן֙ יֵֽאָמַ֔ר בְּסֵ֖פֶר מִלְחֲמֹ֣ת יְהוָ֑ה אֶת־וָהֵ֣ב בְּסוּפָ֔ה וְאֶת־הַנְּחָלִ֖ים אַרְנֹֽון׃
15 וְאֶ֨שֶׁד֙ הַנְּחָלִ֔ים אֲשֶׁ֥ר נָטָ֖ה לְשֶׁ֣בֶת עָ֑ר וְנִשְׁעַ֖ן לִגְב֥וּל מוֹאָֽב׃
People have pondered, is there a lost book, the Book of the Wars of the Lord? Where is Waheb? What does this mean, the slope of the brooks that reaches to the dwelling of Ar? Plenty of “doubt” here•••
בְּסֵפֶר מִלְחֲמֹת
We have looked thoroughly at מלחמת. “Permeating/penetrating to the death,” death of relationship, death of spiritual connection•••
Let’s take a look at בספר.
Is it ב + ספר, “in book,” or is it בס + פר?
BDB has for ב:
בְּ GLOSS in, on, at; with; through; among; when; in exchange for
+
p.174 ספר combine separate items; tally sums;; CM unify/separate (E14)
(From which comes “to cipher”)
OR
GV p.28 בסס trample [roll in muck]; p.23 בוס tread down [upon an object]
DV אבס – p.28 בסס trample [roll in muck]; p.23 בוס tread down [upon an object] > p.2 אבסfeed; digest food
CM בסס act in extreme manner (B22); בוס act negatively (B15); אבס expedite/limit support
+
GV p.207 פרר separate [out parts]; p.206 פרה produce; p.205 פרא free [of control]; p.199 פור invalidate [undermine proper proceeding]; p.196 פאר distinguish [stand out]
DV פאר – p.207 פרר separate [out parts] > p.196 פאר distinguish [stand out]
DV אפר – p.207 פרר separate out parts > p.15 אפר cover
CM פרר separate out (B42); פרה and פרא emerge from constraints (B37); פור undermine (B20); פאר expose; highlight (B1); אפר expose/conceal (A8)
I’m doing this as I go, so bear with me. Something like dissecting out the flaws wesee in one another and focusing on those, “trampling” on them, rather than lookingat one another as whole people with good and bad as we each have, and focusingon the gifts the good LORD has given us to contribute to the whole.
וָהֵב בְּסוּפָה
We have a couple of directions we could go with והב. A word that begins with vav as a prefix would have the vav translated as “and, but, or thus.” So we would have ו + הב, or, looking at EDBH p.62, we could turn to יהב. Either way, we end in the same Variant family
GV p.55 הבב offer sacrifice; p.55 הבה bring [forth]; p.101 יהב give [provide]
DV אהב – p.55 הבב offer sacrifice; p.55 הבה bring [forth] > p.4 אהב love; devote completely to another
CM הבב act eagerly (A1); הבה hide/reveal (A3); יהב open up (C44); (אהב none)
בְּסוּפָה
Here we can go with ב + סופה as Strong’s does, and Strong’s associates סופה with סוף, the Sea of Suph (the Red Sea in common parlance)
BDB has for ב:
בְּ GLOSS in, on, at; with; through; among; when; in exchange for
+
p.169 סוף limit
GV p.175 ספף enter; p.174 ספה heap [combine for negative purpose]; p.174 ספא feed [animals; provide fodder]; p.169 סוף limit; p.105 יסף increase [continue]
DV p.175 ספף enter; p.174 ספה heap [combine for negative purpose] > p.14 אסף gather [collect from inappropriate place]
CM ספף and סוף move in/out (E3); ספה and ספא control movement/action (E5); יסף lead forward/astray (C56); אסף engage/disengage (A23)
OR
בס + ופה
בס we looked at above
GV p.28 בסס trample [roll in muck]; p.23 בוס tread down [upon an object]
DV אבס – p.28 בסס trample [roll in muck]; p.23 בוס tread down [upon an object] > p.2 אבסfeed; digest food
CM בסס act in extreme manner (B22); בוס act negatively (B15); אבס expedite/limit support
ופה could be “and פה” or pointing to יפה, both of which, once again, lead in the same direction, to the same Variant family:
GV p.197 פהה open [initiate]; p.197 פוה [be here] locate; p.197 פוא be here [locate]; p.107 יפה project [beauty; excite the senses]; ¿ p.159 נפה sift repeatedly ?
DV פאה – p.197 פהה open [initiate]; p.197 פוה [be here] locate > p.196 פאה divide sections
DV אפה – p.197 פהה open [initiate] ((EDBH actually has open/close, the CM)) > p.14 אפהcover with crust; bake
CM פהה open/close (B9); פוה and פוא gather in (B14); יפה concentrate (C3); נפהmove/speak directly; פאה burst forth (B25); אפה hide/reveal (A3)
Some ideas that run through my head are, of course, only for you to ponder, to see if they resonate with the Spirit inside of you. Whichever of numerous “theories” you believe as to why the Israelites had to spend four hundred years in Egypt, it is clear that one thing that the LORD reminds them of repeatedly is “remember you were slaves once in Egypt.” There was a clear message they were to get, which is that we are to put ourselves in another person’s shoes, try to see things from their perspective. If it is a connection with the Sea of Suph, think how it must have felt that they escaped Egypt and felt a breath of freedom, and then found themselves backed up, trapped, at the “limit” of their freedom, with the Sea “limiting” them and Pharaoh’s army in hot pursuit (Ex14:10-12). And it could connect well with one of our first passages above:
Exodus 13:17
17 Then it came to pass, when Pharaoh had let the people go, that God did not lead them by way of the land of the Philistines, although that was near; for God said, “Lest perhaps the people change their minds when they see h4421. מִלְחָמָה milḥâmâ, and return to Egypt.”
Another thought is that it is a revealing, an expediting of the people seeing the LORD’s support. It is an opening to a whole new way of life. Isn’t it true that we often don’t have a breakthrough in life until our backs are up against a wall?
הַנְּחָלִים אַרְנוֹן
הַנְּחָלִים
As before, multiple thoughts to consider here. First, the ים is a masculine plural ending, so we should always simply consider it as that. In addition, following with the oft-repeated idea in LogAndSpeck of “multiple witnesses,” a plural, or repeat, suggests additional witnesses. You will recall in Post 2. Multiple Witnesses, that a plurality of witnesses establishes truth. Fit that with this root (remember the roots are verbs, so this is “to perfect; to clear,” not adjectives):
p.104 ימם perfect; clear
GV p.137 מום [fault] disable; p.104 ימם [perfect] clear; p.102 יום ascend; ¿ p.152 נום sleep ?
DV p.137 מום fault [disable] > p.135 מאם lack
CM (מום no cognates); ימם perfect (C62); יום establish (C45); (מאם no cognates); (נום no cognates)
The remainder of the word is הנחל, either ה + נחל as Strong’s and BDB list it, the definitive article heh ה = “the” and נחל ➔
p.154 נחל flow; move downward;; CM initiate/arrest movement (D77)
We have already spoken of all the references to things that flow coming from God, rain, rivers, streams, etc., the “living water.” Interesting that this word is primarily interpreted as “inheritance” in English, in Scripture. Those around us “inherit” what flows down from us. A very interesting thought. If we have a bad attitude today, it rubs off. If we have a smile on our face, it can be infectious.
A word more about the heh ה, then, in light of what we just said. Do you see the broader perspective now, from the EDBH definition of heh ה:
• The ה is the bearer of existence: היה. Its positive actuality (ה הידיעה) is the definite article. Its wavering existence is the ה השאלה. Where existence is dependent, as in the feminine form (ירדה) or in expressing a wish (נקומה), the ה is quiescent. It is also the element used for the causative moods of התפעל, הפעיל, הפעל. Added to a verb it also indicates activity that includes motion and is the equivalent of a ל before the verb
This “flowing” is the bearer of existence, the very Spirit within us, that we share.
The other way to look at הנחל is הן + חל. Once again, we are “deconstructing andreconstructing” words in different ways to get at how the Hebrew works, with theletters themselves having meaning.
• הֵן
GV p.60 הנן grant [bestow]; p.60 הנה present [a new idea]; p.58 הון acquire [sufficient means]; p.58 הין measure
CM הנן grant/withdraw (A46); הנה bring about (A44); הון form (A6); הין contain (A13)
+
•חֹל
GV p.81 חלל profane [act against]; p.80 חלה weaken [retard development]; p.76 חול begin [enter]; p.79 חיל enable [concentrate power and resources]; p.103 יחל expect [progress]; ¿ p.154 נחל flow [move downward] ? Not part of GV in EDBH but fits patterns (((NOTE Nm36:2 inheriting; passing through generations)))
CM חלל encourage/deny growth (A34); חלה develop/decline (A33); חול restrain (A5); חילmove directly/circularly (A11); יחל activate/deactivate (C2); נחל initiate/arrest movement (D77)
Our “giving, bestowing” of whatever spirit is within us can either encourage or deny growth in others; it can bring about development or decline; it can activate or deactivate. How we present ourselves to the world has an impact on others. (And it can be far-reaching like the “butterfly effect” – see 14. Synthetic Grasp of Life). We have a huge impact on the world••• let us make it a positive one.
אַרְנוֹן
This is given as a name of a river. There are not a lot of potential variations here, but we should try to discern the meaning of the name, as it will tell us of the nature or character of what is being described. אר + נון
•אר
GV p.17 ארר isolate [and bring ruin; weaken internally]; p.16 ארה contain [take and hold]; p.6 אור light [illuminate]; p.99 יאר collect [water]; p.146 נאר cast off contemptuously
CM ארר isolate (A54); ארה absorb/expel (A51); אור expose/conceal (A8); יארextend/contain (C16); נאר discharge smoothly/violently (D61)
+
נון
p.156 נין perpetuate through progeny; reproduce;; CM preserve (D71)
Am I sounding like a broken record? It feels like this is reminding, reminding, reminding that how we deal with things inside ourselves and then pass along to others reproduces, so why not make it illuminate rather than “discharging violently?”
וְאֶ֨שֶׁד֙ הַנְּחָלִ֔ים
וְאֶ֨שֶׁד֙
Two options here: ו + אשד and וא + שד
The vav as prefix serves as conjunction, BDB:
וְ GLOSS and; also; but; so; then
From our definitions list:
ו – to add or secure
ו – The symbol of completion, redemption, and transformation
Once again we think back to 2. Multiple Witnesses. When there are two or more witnesses saying the same thing (“and”) it adds, secures, completes. When it is “but,” this is a witness in a different direction (we spoke of “false witnesses” in 2. Multiple Witnesses. [Think of the trial of Yeshua/Jesus (Mt26:57-68; Mk14:53-65).]
+
p.17 אשד pour down;; CM abound/lack (A55)
¿ DV אשד – p.256 שדד ravage [destroy mechanically]; p.256 שדה produce [nourishment]; p.257 שוד harm [cause injury] -> p.17 אשד pour down ?
See the remainder of the family of Variants below, under שד
OR
וא again, no roots begin with vav, so we look to yod. Before we get to וא, let’s remind ourselves of yod meaning:
י – work, make and throw, functions of the hand
י – The symbol of creation and the metaphysical
In your heart, not your head, think of the commonalities between these two definitions. This is Hebrew, not Greek. Think of how לחם, the struggle for existence, Adam’s consequence, his work, is both physical and metaphysical, of the hand and of the spirit.
p.99 יאה befit; be appropriate;; CM extend (C1)
+
(There have been weeks and weeks of work on שד, and no chance here to even touch the tip of the iceberg. It is powerful and throughout the Hebrew Scriptures. We will share someday.)
•שד – (first note, even though אשד is spelled with a shin, I have included both shin and sin here for reasons we have previously covered.)
GV p.256 שדד ravage [destroy mechanically]; p.256 שדה produce [nourishment]; p.257 שוד harm [cause injury]
GV p.274 שׂדד furrow [plow field in orderly manner]; p.274 שׂדה produce [food; sustain]; p.275 שׂוד cover [with plaster]
¿ DV אשד – p.256 שדד ravage [destroy mechanically]; p.256 שדה produce [nourishment]; p.257 שוד harm [cause injury] -> p.17 אשד pour down ?
DV שׂהד – p.274 שׂדד furrow [plow field in orderly manner]; p.274 שׂדה produce [food; sustain]; p.275 שׂוד cover [with plaster > p.274 שׂהד corroborate; support
CM שדד and שׂדד impact negatively (E38); שדה and שׂדה search for sustenance (E39); שודand שׂוד act surreptitiously/openly (E4); אשד abound/lack (A55); שׂהד support/undermine (E50)
Again, it is befitting that we support and nourish others, surreptitiously or openly. But if we undermine, cause injury, that extends to others••• our behaviors get replicated, are “inherited,” taking on a life of their own.
נָטָ֖ה לְשֶׁ֣בֶת עָ֑ר
נָטָ֖ה
p.155 נטה spread over surface; deviate
GV p.151 נוט shake up [totter; shake]; p.155 נטה spread [over surface; deviate]
CM נוט move/separate (D64); נטה establish/separate (D74)
לְשֶׁ֣בֶת
Let’s begin with what Strong’s and BDB say:
לְ GLOSS to, toward; for; in regard to; of, about
+
h3427. יָשַׁב yâšaḇ
ישׁב GLOSS qal: sit; dwell; remain, stay; niphal: be inhabited; piel: inhabit; hiphil: cause to sit; cause to dwell; hophal: be made to dwell
PARSING Hebrew, verb, qal, infinitive construct
I remind those of you out there who are critics, I am making no attempt to look atanything but roots. In particular, there is no attempt to look at conjugation or stem orgender or anything other than the letters as represented on the page, and the rootsthey may be associated with. And I am not asking you yo believe what is writtenhere, only that you are honest enough with yourself to be willing to question anyassumptive reasoning you may bring to the table. Just look at what is here andsearch the spirit within you. If it resonates, great. If it does not, then move on. I’monly asking for a spirit of open ears to hear, open heart to consider.
I do believe we must accept that the beginning of the word is the prefix lamed ל, as there is only one root beginning with לש, which is לשד.
Let’s remind ourselves of our definitions•••
ל – authority, yoke, tie or bind; as prefix – to, toward
ל – The symbol of teaching and purpose
The only comment in EDBH is within the definition for heh ה, that it indicates activity that includes motion.
Ponder in you heart how teaching and purpose may lead others toward something. Also note in Benner’s writing that the symbol, lamed ל, came from the shape of a shepherd’s staff, guiding the sheep. If we look at לשבת at face value, we can see how Strong and BDB might see the ישב derivation. But if we look at face value, notice first the Tav ending, which we discussed earlier as a “mark,” a “sign,” perhaps an indication of something noteworthy. And then, שבת is itself a root (which we know as Shabbat or Sabbath):
p.254 שבת stop work; curtail activity before completion
CM שבת act surreptitiously/openly (E4)
A couple of comments on this before we move on. First, we saw this Cognate grouping (E4) just above when looking at שד. Keep that in mind.
Think about what the practice of Sabbath really means. The Hebrew people have practiced it as a part of how they live and what they pass down to their children as a regular routine for thousands of years. What does the practice of “curtailing an activity before completion” teach us? It teaches us self control. We all lead busy lives. We all have things that we desire to do, to accomplish, to buy, whatever. If one observes Sabbath, one says “no” to one’s desires. Not forever. But a pause. If one takes this concept and looks at it in the broader perspective, you can see how it applies to an old saying your mother undoubtedly said, “Before you answer, stop and count to ten.” It is the pause that allows us to hear the Spirit within saying, “Maybe I should word that differently,” “Maybe I misunderstood what the other said,” “Am I considering what their background is,” “Have I walked in their shoes?” Think of how this Sabbath concept fits with the theme of this entire website, log and speck:
Matthew 7:1-5
1 “Judge not, that you be not judged. 2 For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. 3 Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? 4 Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? 5 You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.
עָ֑ר
GV p.193 ערר isolate; p.192 ערה bare [make sensitive; absorb impressions]; p.182 עורawaken [absorb external impulse]; p.107 יער collect [liquids; drench]; p.159 נער shake off [discard]
CM ערר isolate (A54); ערה absorb/expel (A51); עור expose/conceal (A8); יער extend/contain (C16); נער discharge smoothly/violently (D61)
Are we here being reminded to separate ourselves from the passion of the moment, or our judgment altogether, take a deep breathe, consider the other, and “discharge “ our thoughts smoothly rather than violently?? Use the Sabbath concept in all aspects of life. Forestall the “road rage,” or even everyday sideways glances. The more self-control we use, the fewer consequences we end up having to deal with. Spoken as one who has had lots of consequences to deal with. But if you are “Hebrew,” meaning:
p.178 עבר cross over to other side; move to different condition
CM עבר expose/conceal (A8)
If you have “moved to a different condition,” if you have chosen to live your life for God, then you will expose to the world a different way of living. You will try to let others see God in you.
One more line in the little poem in Numbers 21:14-15. I apologize for the lengthy entry.
וְנִשְׁעַ֖ן לִגְב֥וּל מוֹאָֽב
וְנִשְׁעַ֖ן
Strong’s/BDB present as
וְ GLOSS and; also; but; so; then
+
h8172. שָׁעַן šâ‘an
שׁען GLOSS niphal: support oneself; lean
PARSING Hebrew, verb, niphal, consecutive perfect, 3rd person, masculine, singular
There is not a yod root that would work, so we can stick with the conjunction vav.
But we can look at נש + ען for further understanding.
GV p.164 נשש obligate; p.163 נשה obligate [give up rights]; p.162 נשא deceive; p.152 נושweaken [be dependent]
DV אנש – p.164 נשש obligate; p.163 נשה obligate [give up rights]; p.152 נוש weaken [be dependent] > p.13 אנש cause weakness; be frail
CM נשש focus attention (D87); נשה and נשא move in opposition (D81); נושstrengthen/weaken (D79); אנש impact negatively (A47)
+
GV p.188 ענן fructify [through rain clouds]; p.189 ענה respond [make dependent]; p.181 עוןtime [to advantage; benefit for specific time periods]; p.184 appear [emerge]
CM ענן grant/withdraw (A46); ענה bring about (A44); עון form (A6); עין contain (A13)
Even though the Israelites were slaves in Egypt, they lived in the most fertile areas the Nile River delta, the land of Goshen (see the green). Though they worked very hard at their brick-making job and building jobs for the Egyptians, they had gotten somewhat spoiled by the lifestyle of not having as much a struggle for existence for their food (see, e.g. Nm11:4-6). The area was well-watered. And recall that the Nile itself was one of the Egyptian “gods.” Part of the Wilderness time was to learn their dependence on God, the provider of all things.
You will recall our discussion about rain and God’s teaching and provision, mentionof the early rains and the latter rains in Canaan, droughts and deluges. Part of thepoint is to learn how dependent we are on the ongoing sustenance of our Creator. Why bring this up here and now? This root above, ענן fructify through rain clouds, is the root for the “Pillar of Cloud” that led the Israelites through the Wilderness in thedaytime. To me (again search your heart), this is about realizing that God is trustworthy, that we can “lean” on God for ongoing support. It is about faith, reliability, emunah. We are not to rely on our own strength or the strength of “gods” that we have created, but on the One that created us.
לִגְב֥וּל
Again, Strong’s and BDB
לְ GLOSS to, toward; for; in regard to; of, about
+
h1366. גְּבוּל g̱eḇûl; or (shortened) גְּבֻל gbul; from h1379. גָּבַל g̱âḇal
p.35 גבל border;; CM גבל express control
OR
We can look at גב + ול
GV p.34 גבב curve upward; p.34 גבה rise high [through concentration of elements]; p.34 גבאconcentrate [fluids]; p.37 גוב pierce [dig]; p.100 יגה till [the land]; p.147 נגב strike; penetrate
CM גבב and גוב enclose (C4); גבה and גבא concentrate (C3); יגב prepare (C46); נגב thrust and penetrate (D67)
+
p.104 ילל howl;; CM ילל encircle (C26)
In following with the line of thinking shared above, the time in the wilderness and not only God’s provision but God’s protection (such as a Pillar of Fire at night) the best explanation I can give for this combination is to go to a couple of reference verses (listed in EDBH):
1 Samuel 4:19
19 And his daughter-in-law, the wife of Phinehas, was with child, about to bear. And she heard the report of the taking of the ark of God, and that her father-in-law and her husband had died. And she bowed and wailed (ללת), for her pains had turned in on her.
Deuteronomy 32:9-14
9 But the LORD’S portion is his people,
Jacob his allotted heritage.
10 “He found him in a desert land,
and in the howling (ילל) waste of the wilderness;
he encircled him, he cared for him,
he kept him as the apple of his eye.
11 Like an eagle that stirs up its nest,
that flutters over its young,
spreading out its wings, catching them,
bearing them on its pinions,
12 the LORD alone guided him,
no foreign god was with him.
13 He made him ride on the high places of the land,
and he ate the produce of the field,
and he suckled him with honey out of the rock,
and oil out of the flinty rock.
14 Curds from the herd, and milk from the flock,
with fat of lambs,
rams of Bashan and goats,
with the very finest of the wheat—
and you drank foaming wine made from the blood of the grape.
Much of the presentation of the exodus from Egypt is in terms of childbirth. The blood around the door at Passover, not exiting until morning (Ex12:22) Israel being described as God’s firstborn (Ex4:22-23), and the picture of dependence, as a newborn, in the wasteland of “the World” as above. The LORD encircles and protects the newborn nation in the wilderness, as in swaddling clothes in a stable. It is a new and foreign environment and the newborn must be nurtured and taught.
מוֹאָֽב
How very interesting that we see Moab here. Moab is the son of Lot, by way of incestuous relationship with his daughter. On the border of Moab••• definitely a “howling wilderness,” a relationship to be protected from, enclosed from. Traditionally, Moab is given as (Strong’s) h4124. מוֹאָב mô’âḇ; from a prolonged form of the prepositional prefix מ – and h0001. אָב ’âḇ = father.
The root for the “prolonged form” of the prefix is:
p.137 מון define group or species
GV p.141 מנן hold back; p.141 מנה apportion [divide and limit]; p.137 מון define [group or species]; p.105 ימן sidle [to the] right
DV אמן – p.141 מנן distance [hold back]; p.141 מנה apportion [divide and limit]; p.137 מון define [group or species] > p.11 אמן depend upon; rely upon
DV מאן – p.141 מנן distance [hold back] > p.135 מאן refuse
CM (מנן no cognates); מנה give/withhold (B67); (מון no cognates); ימן hide (C53); (אמןno cognates); (מאן no cognates)
Lot and his descendants, the Moabites and the Ammonites get a lot of discussion in Scripture, which we cannot get into now. Suffice it to say they represent much that is “a wilderness” in this world, where we must depend on the LORD, our Creator.
I suppose the message I get, and search your own heart, is that we should be turning to God to define for us what is good and what is evil, and doing our very best to live our lives, depending upon God’s definitions, not seeking our own knowledge of good and evil. Therein we surely die, spiritually if not physically. And why are there no leaders? Is it because we do not want them, we do not desire principled leaders to live following God’s guidance? Again, these were God’s guidelines for a king:
Deuteronomy 17:14-20 – Laws Concerning Israel’s Kings
14 “When you come to the land that the LORD your God is giving you, and you possess it and dwell in it and then say, ‘I will set a king over me, like all the nations that are around me,’ 15 you may indeed set a king over you whom the LORD your God will choose. One from among your brothers you shall set as king over you. You may not put a foreigner over you, who is not your brother. 16 Only he must not acquire many horses for himself or cause the people to return to Egypt in order to acquire many horses, since the LORD has said to you, ‘You shall never return that way again.’ 17 And he shall not acquire many wives for himself, lest his heart turn away, nor shall he acquire for himself excessive silver and gold.
18 “And when he sits on the throne of his kingdom, he shall write for himself in a book a copy of this law, approved by the Levitical priests. 19 And it shall be with him, and he shall read in it all the days of his life, that he may learn to fear the LORD his God by keeping all the words of this law and these statutes, and doing them, 20 that his heart may not be lifted up above his brothers, and that he may not turn aside from the commandment, either to the right hand or to the left, so that he may continue long in his kingdom, he and his children, in Israel.
Likely we get the leaders we deserve, or at least they probably will not surpass what we expect of them. But we cannot expect more of them than we expect of ourselves. If we work on our own self control and expect our leaders to do the same, perhaps we will rub off on one another.
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