36. Following Dorsey’s Structure

Following the Structure

Dorsey admits in his book that there is one element of the first chiasm presented, titled Dorsey – Elijah [1K 17-2K 1] that is relatively weak, the one here labeled ש Reign of Jehoshaphat [1K 22:41-50], and its relation to ב Yahweh encourages Elijah in Sinai [1K 19:1-21]. We will not look at the area of ש Reign of Jehoshaphat [1K 22:41-50], but the structure presented in the previous Post serves as a good stepwise process to look at the narratives; we will follow that structure as an outline to the point of the writer’s Chiastic structure in this chapter, then move to the self-derived structure in the next.

Since the question posed to us related to Elijah, prayer, and the drought, the area from the first Dorsey chiasm will really be parts א and ב and ג. Part ד, of course, is the focus of the second chiasm, where we will expend most of our efforts, proceeding into more detail in the chiasm developed by the writer. We will draw in as well, some aspects of other parts, especially part ב from the first chiasm, to help clarify the points.

א Introduction: Elijah’s declaration, “There will be no rain! [1K 17:1] (Dorsey)

We have already spent a good bit of time on the prelude to this, Elijah’s name and list of character traits, his oath, and his standing in the Presence of YHWH. Three additional elements should be brought out.

● The first is: the declaration is apparently made face-to-face to Ahab, “Elijah [with his list of traits] said to Ahab.” This is a direct, face-to-face confrontation. And this again where John the baptizer is a “type” of Elijah, where John directly confronts Herod about marrying his brother’s wife “and for all the evil things that Herod had done.” (Mt 14:3-5; Mk 6:17-20; Lk 3:19)

This introduces another element of parallelism between John and Elijah. We understand the premise that God’s Will is in his word. (sample scriptures: Ec 8:2-3, 12:9-14; Is 55:10-11, 58:13-14, 65:12, 66:4; Jr 6:10; Mal 2:17.)

John’s confrontation of Herod was based upon the Word of God. (Lv 18:16, 20:21) We already have quoted the verses upon which Elijah’s confrontation of Ahab was based. (including Dt 11:13-17 and 1K 8:35) One further “witness” relative to this action is Phinehas [Pinchas]. (Nm 25:1-13) Particularly look at the wording of v. 11:

• Numbers 25:11 NASB 11 “Phinehas the son of Eleazar, the son of Aaron the priest, has turned away My wrath from the sons of Israel in that he was jealous with My jealousy among them, so that I did not destroy the sons of Israel in My jealousy. [Also note that Eliyahu (v.58) and Phinehas (v.54) are both mentioned in 1 Maccabees 2 as examples of zealousness for YHWH.]

We have already spoken of God’s wrath [and/or the synthetic design of Creation] needing to be satisfied. (e.g. Ek 5:13, 16:38-42)

● Secondly, it is interesting to note Elijah’s specific wording of “neither dew nor rain,” in light of David’s lamentation of Saul and Jonathan:

• 2 Samuel 1:21 ESV 21 “You mountains of Gilboa, let there be no dew or rain upon you, nor fields of offerings! For there the shield of the mighty was defiled, the shield of Saul, not anointed with oil.

Mountains are often symbolic of strong men. Gilboa is a combination of the word for heap and the word for swollen or boiling. This is a phrase symbolic of haughty men [Saul’s case, and perhaps hinting of the same toward Ahab]. Job 28:38 also speaks of both dew and rain and indicates that only God is in control of these. There is also a hint to the teaching of Moses, in his final song:

• Deuteronomy 32:1-3 1 “Give ear, O heavens, and I will speak, and let the earth hear the words of my mouth. 2 May my teaching drop as the •rain, my speech distill as the •dew, like gentle rain upon the tender grass, and like showers upon the herb. 3 For I will proclaim the name of YHWH; ascribe greatness to our God!

So often, the ideas must go back to Torah, the Foundation, the Instruction. Thus it is a reminder to Ahab to listen to the instruction of Torah.

● And finally, Elijah says, by the ESV, “except by my word.” The Hebrew says something poorly intelligible in English without an idiomatic understanding, “… for, if only toward mouth of my word.”

• 1 Kings 17:1 BHS וַיּאֹמֶר֩ אֵלִיָּ֨הוּ הַתִּשְׁבִּ֜י מִתּשָֹׁבֵ֣י גִלְעָד֮ אֶל־אַחְאָב֒ חַי־יְהוָ֞ה אֱלֹהֵ֤י יִשְׂרָאֵל֙ אֲשֶׁ֣ר עָמַ֣דְתִּי לְפָנָ֔יו אִם־יִהְיֶ֛ה הַשָּׁנִ֥ים הָאֵ֖לֶּה טַ֣ל וּמָטָ֑ר כִּ֖י 1 אִם־לְפִ֥י דְבָרִֽי׃ ס

The phrase לפה דבר occurs not infrequently, and where, in a typical example, the Literal Translation says:

• Exodus 34:27 LITV 27 “And Jehovah said to Moses, Write these words for yourself, for on the mouth of these words I will cut a covenant with you and with Israel.” ESV and NASB write “in accordance with these words,” which is likely a reasonable understanding. “… in regard to the saying of these words.”

In 1K 17:1, then, the translation used here appears reasonable. It was suggested in the presentation of the rabbi’s Midrash that this was an indication of Elijah’s desire for control and an indication of his acting on his own. Another interpretation could be that once again Elijah is stating [rather boldly in the face of a hostile king, like John the baptizer with Herod] that it is by his agency that YHWH is working, to make it clear to Ahab regarding his wrath, and that God will let him [Elijah] know when the drought will end, which in fact he does. (1K 18:1)

ב YHWH keeps his Prophet alive at the brook Cherith [1K 17:2-6] (Dorsey)

This section and the next are very clear examples of YHWH’s provision for Elijah, in the significant drought conditions. God is clearly involved in Elijah’s everyday life. This is one of the clear examples of Elijah following the instructions of the Father, when we first meet him:

• 1 Kings 17:2-5 2 And the word of YHWH came to him: 3 “Depart from here and turn eastward (h6924. קֶדֶם qeḏem) and hide yourself by the brook Cherith, which is east (h6440. פָּניִם p̱âniym) of the Jordan. 4 You shall drink from the brook, and I have commanded the ravens to feed you there.” 5 So he went and did according to the word of YHWH. He went and lived by the brook Cherith that is east (h6440. פָּניִם p̱âniym) of the Jordan.

We see “the word of YHWH came to him,” i.e. he is in communication (prayer) with YHWH. And he went and did what the Father told him to do, “according to the word of YHWH.” Another point worthy of mention is the brook named Cherith. The name is derived from the root verb, h3772. כָּרַת ḵâraṯ, which means to cut, most commonly used of cutting a covenant, making a covenant.*

Another interesting related word, “sound-alike word,” derived from the same verb, is “h3748. כְּרִיתוּת keriyṯûṯ: a noun meaning divorce. It is used metaphorically of YHWH’s asking where Israel’s certificate of divorce was. She should have had one to act so loosely.** ”

This metaphor would certainly apply here. Here again we see the mention of “east of Jordan,” discussed earlier. A note of teaching is that the word here translated as “east” is h6440. פָּניִם p̱âniym, which is translated as east 16 times of the 178 times the KJV uses the word east. It is one of he less common words for east. The word h6924. קֶדֶם qeḏem here translated as eastward is the most common word for east. Since h6440. פָּניִם p̱âniym most commonly means face, presence, and ‘before,’ the use of פָּניִם as ‘east’ comes from the Hebraic thought of the east, the direction of the sunrise, is “before” in terms of both body position, all of which was presented earlier. Thus, what is translated “east of the Jordan” twice in this passage, עַל־פְּנֵ֥י הַיַּרְדֵּֽן has a wide range of possibilities.

The Bible translator must make many decisions, which can definitely influence the interpretation that the reader may get, and which may steer the reader in different directions. These are simply points to note in reading in order to be aware, to be discerning. There are the so-called four levels of meaning of Scripture, the PaRDeS or Quadriga, and one must be aware that how the translator translates may affect not only the “simple” (the ‘P,’ Peshat פְּשָׁט or פַָּרשׁ Pâraš) or more direct meaning, but the other levels as well, including the metaphorical. Does פָּניִם p̱âniym here mean “east” or simply “in the presence of,” which could mean “near” the Jordan/Yarden, such as “in the Jordan/Yarden Valley?”

And then, if it does mean “before,” or “east” is it saying something about the past? And since Yarden means “descender” the construct phrase עַל־פְּנֵ֥י הַיַּרְדֵּֽן “toward the face/presence of the descender” could have metaphorical implications, including referencing humility. It always behooves the reader to be discerning, not reaching too far, extending from exegesis to eisegesis, but nevertheless being aware that hidden meaning may be present. The two most important points to remember are that the best interpreter of Scripture is Scripture [Where else have I heard/seen this?] and that to establish truth there must be two or more witnesses. So we should always look for at least one other passage to substantiate our tentative interpretation.

• 1 Kings 17:6 6 And the ravens brought him bread and meat in the morning, and bread and meat in the evening, and he drank from the brook.

In light of the discussion about finding another witness, and asking where else the reader has seen this, one would want to look at three possibilities in this verse: raven; bread and meat; and drinking from the brook, in order to see if there is some tie-in to other Biblical narratives. Of course, there is the raven in the passage about Noah, (Gn 8:7) which is a possible signal to look for other ties to Noah. If there is only that one signal, but no other words or themes that tie in to Noah, then one simply moves on. If there are other ties [two or more witnesses] then one must ask, what are the witnesses testifying to? What is the message the reader is to understand?

If one read “bread and meat in the morning, and bread and meat in the evening,” one would immediately want to go to the manna and quail passages in Torah (Ex 16; Nm 11; Dt 8, see also Ps 105, John 6) to see if there is a link, or if there are multiple links, that might apply to the Elijah message. And similarly, drinking from a brook. The first thought coming to the author’s mind is the “testing” of potential warriors to fight with Gideon and whether they “lap water like a dog.” (Jg 7:4-7) But the important thing to do is to follow up on these leads and others by using word clues, concordances, and study bibles with cross-references.

● If one wanted to check out the clue of drinking from a brook, one would not only search by those two English words, but also look up the Hebrew words, which a translator might have interpreted slightly differently. Here drank is h8354. שָׁתָה šâṯâ, and here brook is h5158. נַחַל naḥal. Both words occur pretty frequently (217 times and 141 times, respectively, in the KJV), so it would be very tedious to look up every occurrence of each of the words. But one could use electronic search for the combination h8354 + h5158. In this instance, there are only four occurrences of this combination of words [one is not always so fortunate]. Two of the occurrences are in this section, 1K 17:4 and 6. The other two should be checked out. One is 2K 3:17, a passage about Elisha, Elijah’s protégé, and one should read at least the immediate paragraph for context (2K 3:13-20) to see if there is a relation to the current passage. And it does appear there is at least a tie-in on the simple level, of YHWH’s provision.

The other reference verse is Psalm 110:7. If the reader will recall, we have already mentioned this Psalm twice in this writing, and it was not “preplanned,” so that should probably indicate a need to dig deeper there. In addition, since there was a “small voice” that brought to mind the Gideon passage, it should be investigated as well, and any others that come to mind. The goal at this point is exploration, research. The professional photographer may take a hundred photos to end up with a handful of proofs to show you, from which you choose your portrait. Explore thoroughly and then discard things that do not fit. From the Elisha passage in 2K 3, here is a small excerpt:

• 2 Kings 3:16-20 ESV 16 And he said, “Thus says YHWH, ‘I will make this dry streambed (h5158. נַחַל naḥal) full of pools.’ 17 For thus says YHWH, ‘You shall not see wind or rain, but that streambed (h5158. נַחַל naḥal) shall be filled with water, so that you shall drink (h8354. שָׁתָה šâṯâ), you, your livestock, and your animals.’ 18 This is a light thing in the sight of YHWH. He will also give the Moabites into your hand, 19 and you shall attack every fortified city and every choice city, and shall fell every good tree and stop up all springs of water and ruin every good piece of land with stones.” 20 The next morning, about the time of offering the sacrifice, behold, water came from the direction of Edom, till the country was filled with water.

First note that if we had only searched by the English “drink” and “brook,” this passage would not have come up. Another reason Strong’s numbers are so helpful for searches. Second, notice the tie-in to Ahab and Obadiah searching for water to preserve the livestock, (1K 18:5-7) which led to Obadiah’s encounter with Elijah. And, notice Elisha’s statement in, (2K 3:18) “This is a light thing in the sight of YHWH.” This is knowing YHWH; this is having total confidence, total faith, that the Creator of the universe can accomplish whatever it is that is necessary. This is the faith that Elijah had in the challenge at Mt. Carmel. [And which was perhaps somewhat “shaken” by the threat from Jezebel to take his life (in the form of an oath). Part of his “nature like ours.”]

The second part of 2K 3:18 is “He will also give the Moabites into your hand.” This is the continuation of the thought, “This is a light thing in the sight of YHWH.” Perhaps it is not such a far-fetched idea that the Gideon narrative that came to the author’s mind would also tie in, with this theme that YHWH did not want Gideon to conquer the Midianites with 32,000 men or even 10,000 men, lest Gideon and his people think it was of their own power. (Judges 7) YHWH narrowed the number to 300 by the drinking water test, to clearly demonstrate that the victory was his own doing, and not of man. As it turns out, the author had not recalled that it was a spring rather than a brook. The verb h8354. שָׁתָה šâṯâ is used, but a different source of water. One could easily think of many passages about drinking water, “living water,” etc.

However, for here and now, the point is to look for themes [thematic connections are the most critical point in studying Scripture, which allows for the improved understanding, using all the tools we have discussed] and to begin to trust one’s own “small voice” that might bring a passage to mind that a formal “search” might not. The “traditional” saying for looking for Intertextuality links is “Where have I heard/seen this before?” If we plug in our favorite word here for “before,” פָּניִם p̱âniym, and say in which “presence” have I heard [h8085. שָׁמַע šâma‘] or seen [h7200. רָאָה râ’â = “perceived”] this, we can see the “presence” as Spirit could apply here as well. Witnesses come in different forms, but must always be corroborated, confirmed, (Dt 19:15; 2Co 13:1) and though we may come to trust our inner guidance, still two witnesses from Scripture are needed to establish the truth. A point to be made here is that some teachers of the GS teach that there are many new ideas in the GS, from Jesus and from Paul and other Hebrew writers of the first century. In truth, as Solomon (1K 4:29-31) who was “wiser than all other men,” says in Ec 1:9-11, “there is nothing new under the sun.” He goes on in v.10 “Is there a thing of which it is said, “See, this is new”? It has been already in the ages before us.” That is why here the terminology HS and GS are used rather than traditional terminology.

Recall the cyclical thinking of the Hebrew people.*** When one understands this way of thinking, one can understand the one passage that will be shared here, which must be kept in mind in interpretation:

• Isaiah 46:8-11 ESV 8 “Remember this and stand firm, recall it to mind, you transgressors, 9 remember the former things of old; for I am God, and there is no other; I am God, and there is none like me, ● 10 declaring the end from the beginning and from ancient times things not yet done, saying, My counsel shall stand, and I will accomplish all my purpose,’ 11 calling a bird of prey from the east, the man of my counsel from a far country. I have spoken, and I will bring it to pass; I have purposed, and I will do it.

This website has made a big point about the necessity of two or more witnesses to establish truth. This concept fits precisely into the “cyclical worldview,” which will be seen here. First, note the multiple-witness concept references.# Here are two:

• Deuteronomy 19:15 ESV 15 A single witness shall not rise up against a man on account of any iniquity or any sin which he has committed; on the evidence of two or three witnesses a matter shall be confirmed.

• 2 Corinthians 13:1 NASB 1 This is the third time I am coming to you. Every fact [word] is to be confirmed by the testimony of two or three witnesses.

If one looks at the Hebrew words for truth, there are several based upon the root verb אָמַן (aāman) to confirm, support, uphold (Qal); to be established, be faithful (Niphal); to be certain [TWOT]. It is the word which gives us “Amen.” Yeshua frequently says, “Amen! Amen!” which the reader might be used to hearing as “Truly, truly I say…,” or “Verily, verily…” As the TWOT says in its article, “The basic root idea is firmness or certainty.” Other words used in that discussion are “constancy, continuance.” This is why God is Truth because he never changes, he is constant. Follow the logic here. If something is constant, stable, never-changing, then it is trustworthy and is therefore established as truth. One can keep coming back to it; it is a rock, a solid foundation.

Let’s look at the word for witness. The word [TWOT] is עֵד (aēd) h5707 witness. It comes from the root verb עוּד (aûd) h5749 to return, repeat. Another word in this family is עוֹד (aôd) h5750 a ‘going round,’ continuance. There are several others in the group meaning testimony, testimonies, witness, bear witness. They all come from this same root word meaning to return or repeat. Truth is established by two or three witnesses. This means if the same report is heard from multiple [honest] witnesses, then one has established a truth.

Look at those verses about cycles the reader was to review just above. The people would count on the repeatability of the cycles, cycles of days, cycles of weeks, of months, of seasons. These were Truth because one could count on them. Another translation of some of the words for truth is “faithfulness,” and that is one that is listed in the attributes of God. (Ex 34:6-7) A repeated witness establishes truth. The covenant is written on the heart. It is based upon faith, as was noted about Abraham.

This same Truth is repeated many times in Scripture. This is all about having to live it by faith, belief. This is precisely why Gideon had to be successful with 300 men, not 32,000 nor 10,000. It had to be obvious that there was a higher power, YHWH, at work. Man cannot believe that he is in control. He is not… Scripture is replete with examples to prove this point:

• Leviticus 26:8 ESV 8 Five of you shall chase a hundred, and a hundred of you shall chase ten thousand, and your enemies shall fall before you by the sword. (refs: Ex 23:28; Dt. 7:20, 32:30; Josh. 23:10; Judg 7:16-20; 2K 7:5-7; Is. 30:17)

• Jeremiah 31:31-34 ESV 31 “Behold, the days are coming, declares YHWH, when I will make a בְּרִ֥ית חֲדָשָֽׁה [renewed covenant] with the house of Israel and the house of Judah, 32 not like [the covenant] הַבְּרִ֡ית that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, [my covenant] בְּרִיתִ֗י that they broke, though I was their husband, declares YHWH. 33 For this is (the covenant) הַבְּרִ֡ית that I will make with the house of Israel after those days, declares YHWH: I will put my law/teaching [h8451. תּוֹרָה tôrâ] within them, ● and I will write it on their hearts. And I will be their God, and they shall be my people. 34 And no longer shall each one teach his neighbor and each his brother, saying, ‘Know YHWH,’ for they shall all know me, from the least of them to the greatest, declares YHWH. For I will forgive their iniquity, and I will remember their sin no more.”##

If you have read this passage carefully, though it is possible that it has been partially realized, it is clearly not fully realized. Look at verse 34: “… no longer shall each one teach his neighbor and each his brother, saying, ‘Know YHWH,’ for they shall all know me, from the least of them to the greatest…” Does anyone doubt that Yermiyahu was a true prophet? The test of a true prophet is whether the prophecy comes true. (Dt 18:22) Do those who say we are in the “new covenant” believe we no longer need to teach because all know YHWH? Indeed it may be written on hearts, but is it being lived out? Is this faith of Abraham and Gideon and Eliyahu being demonstrated? And does it apply to “all?” This passage is reflected in 2 Corinthians:

• 2 Corinthians 3 1 Are we beginning to commend ourselves again? Or do we need, as some do, letters of recommendation to you, or from you? 2 You yourselves are our letter of recommendation, written on our hearts, to be known and read by all. 3 And you show that you are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but ●on tablets of human hearts. 4 Such is the confidence that we have through Christ toward God. 5 Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God, 6 who has made us sufficient to be ministers of a καινός διαθήκη / בְּרִ֥ית חֲדָשָֽׁה , [renewed covenant] not of the letter but of the Spirit. For the letter kills, but the Spirit gives life. 7 Now if the ministry of death, carved in letters on stone, came with such glory that the Israelites could not gaze at Moses’ face because of its glory, which was being brought to an end, 8 will not the ministry of the Spirit have even more glory? 9 For if there was glory in the ministry of condemnation, the ministry of righteousness must far exceed it in glory. 10 Indeed, in this case, what once had glory has come to have no glory at all, because of the glory that surpasses it. 11 For if what was being brought to an end came with glory, much more will what is permanent have glory. 12 Since we have such a hope, we are very bold, 13 not like Moses, who would put a veil over his face so that the Israelites might not gaze at the outcome/goal of what was being brought to an end. 14 But their minds were hardened. For to this day, when they read the παλαιός διαθήκη (ancient covenant), that same veil remains unlifted, because only through Christ is it taken away. 15 Yes, to this day whenever Moses is read a veil lies over their hearts. 16 But when one turns (g1994. ἐπιστρέφω epistrephō) to κύριος kúrios, the veil is removed. 17 Now κύριος kúrios is the Spirit, and where the Spirit of κύριος kúrios is, there is freedom. 18 And we all, with unveiled face, beholding the glory of κύριος kúrios, are being transformed into the same image from one degree of glory to another. For this comes from κύριος kúrios who is the Spirit.

[Hopefully it is clear at this point why the writer has chosen to put in the original wording when “Lord” is used in Scripture – authors may easily confuse the references.] g3820. παλαιός palaios; from g3819. πάλαι palai; ancient, of old; probably another form for g3825. πάλιν palin; probably from the same as g3823. πάλη palē (through the idea of oscillatory repetition)

There is clear reference to Deuteronomy 30:15-20 in this passage. The directive: “Choose life!” As Torah gets written on our hearts, through faith we walk in the Father’s instruction, given from the beginning. It is all part of the ongoing cycle of renewal.

Pause for a moment now and think of how this may relate to what has been said. Recall there were examples from both the HS and GS given about the synthetic worldview. Notice also that the discussion about Gideon and others, regarding faith, reflects verse five, our not being sufficient in ourselves to claim anything. The “ministry of righteousness” in verse eight is precisely what we’ve been covering, עמֵֹ֖ד לִפְנֵ֥י יְהוָֽה standing in the Presence of YHWH, having the indwelling Spirit, and we follow that Spirit, that is, we do as Yeshua said (John 14:15-21. This passage ties it all together so, so well.) and keep the commandments/teaching that we have been given, then the expected consequences of our actions can be changed. How does Paul say it? “When one turns to κύριος kúrios…” Turning, repentance, accepting the Spirit within us.

● ● ● Returning to the word search, recall we saw Psalm 110 come up again. The Psalm is only seven verses, so the entire Psalm is likely the context to be reviewed. It seems as well there might be a similar theme, it might be expressed well by quoting the first verse:

• Psalm 110:1 ESV A Psalm of David. 1 YHWH says to אָדוֹן ’ādôn: “Sit at my right hand (h3225. ימִָין yâmîyn; from h3231. יָמַן yâman), until I make your enemies your footstool.”

Here will proceed another postulate from the writer, with witnesses for support, which the reader must weigh/consider in order to discern for herself/himself. First note that this first verse of Ps 110 is one of the most quoted or referred-to in the GS###, thus of much significance. Second, note there are connections to the Psalm in the HS (1K 22:13-23; 2Ch 18:12-22), which are a part of the Ahab narrative included in Dorsey’s overview chiasm, and which relate to false witnesses, prophets of un-truth. The reader is encouraged to review all these references. Third, recall the typical Intertextuality technique of “hinting to the Scriptures,” where a small quotation refers to the whole. Recall then, our initial Chiastic structure introduction borrowed from Dr. J.R Miller, which was of Ps 110 [the search done was simply for a figure representing Chiastic structure. The search was not done specifically for Ps 110, and all the interconnections were not noted until later].

In looking back at Dr. Miller’s chiasm of 110 [since it is such a short Psalm, it serves as an excellent teaching technique], notice the central focus is verse four. This background noted, we will together wade into the postulate, which involves several steps.

Yeshua challenged scribes and Pharisees alike with the first colon [per typical English translations]: “The Lord says to my Lord,” which is well covered in the verses above. Typical English renderings make it even more “challenging,” but the more literal Hebrew is YHWH says to my h0113. אָדוֹן ’âḏôn (lord, master). This will not be our focus here, but there is much, as noted in the Word Patterns figure and in the discussion about who Obadiah’s lord/master is, thus a connection.

Our main focus on verse one will be on the second colon, “Sit at my right hand…” The word for “sit” is h3427. יָשַׁב yâšaḇ. Sit, יָשַׁב yâšaḇ, which also means “dwell,” is one of the “positions” mentioned early on that could be an indication of being in prayer or being “in the Presence.” Another typical translation of יָשַׁב yâšaḇ is “abide.” (Look to John 15 for several examples of “abide in me.”) And, recall even earlier, that this word may be the verb from which Tishbe (Elijah the Tishbite, of Tishbe, of Gilead) is derived.

Notice the word for right hand, h3225. ימִָין yâmîyn. This is an excerpt from the CWSBD on: “h0541. אָמַן ’āman: A verb meaning to go to the right or to use the right hand. This word is identical to yāman (h3231) and is related to the noun yemāniy (h3233), meaning right hand. In the Old Testament (HS) , this word is always used with its opposite, śāma’l, meaning to go to the left or to use the left hand. Lot could choose which direction he wanted to go (Gen. 13:9). God would guide Israel where they needed to go (Isa. 30:21). God commanded Ezekiel to go the way God directed him (Ezek. 21:16[21]).” [underline by writer]

The writer’s apologies if any confusion is introduced here, in trying to be as faithful as possible to the witnesses available, as there seems to be a measure of difference between sources, for which, as always we will turn to yet another “witness.” Please ignore differences in English spelling between sources, as different resources choose to notate Hebrew pronunciation differently. In the TWOT, אָמַן (aāman) h0541 is the same as CWSBD h0541. אָמַן ’āman, one of several reasons Strong’s numbers are important for those not native to Hebrew. Previously covered was a discussion about this family of words having to do with truth and faithfulness. 

The initial part of the entry for TWOT on “116 אָמַן (aāman) h0541 to confirm, support, uphold (Qal); to be established, be faithful (Niphal); to be certain, i.e. to believe in Hiphil). (ASV, RSV usually the same. One notable exception is Gen 15:6 where RSV has “believed,” while ASV has “believed in.”)”

CWSBD has a listing for h0539 which corresponds to the TWOT listing [please see Appendix 1]: “h0539. אָמַן ’āman: A verb meaning to be firm, to build up, to support, to nurture, or to establish. The primary meaning is that of providing stability and confidence, like a baby would find in the arms of a parent. It is used to signify support of a pillar (2 Kgs. 18:16); nurture and nourishment (Num. 11:12; Ruth 4:16; thus, a nurse, 2 Sam. 4:4); cradling in one’s arms (Isa. 60:4); a house firmly founded (1 Sam. 2:35; 25:28); a secure nail that finds a solid place to grip (Isa. 22:23); a lasting permanence (Ps. 89:28[29]; with negative particle, Jer. 15:18). Metaphorically, the word conveys the notion of faithfulness and trustworthiness, such that one could fully depend on (Deut. 7:9; Job 12:20; Ps. 19:7[8]; Isa. 55:3; Mic. 7:5). Therefore, the word can also signify certitude or assurance (Deut. 28:66; Job 24:22; Hos. 5:9) and belief, in the sense of receiving something as true and sure (Gen. 15:6; Ex. 4:5; 2 Chr. 20:20; Ps. 78:22; Isa. 53:1; Jon. 3:5).”

TWOT references h0539 in two verses, Dt 7:9 and Is 8:2, indicating meanings as ‘faithful’ and ‘reliable.’ Typically Strong’s numbers are consistent across sources, although some newer references, having taken into consideration findings from Qumran, do show variations. The writer’s Strong’s Concordance book agrees with the CWSBD listing. Both CWSBD and TWOT seem somewhat hesitant to link these two verbs, although their spelling is identical. ESD says of h0539 “once interchangeable with h0541.” [Is 30:21] The typical method this author uses to help resolve these variances is to turn to the EDBH. EDBH has some clear connections to be noted here (EDBH lists only verbs, no nouns): EDBH אמן depend upon; rely upon Derivational variants: מנן distance; מנה apportion; מון define > אמן sidle to the right. Gradational variants: מנן distance; מנה apportion; מון define; ימן sidle right.

There appears to be a relationship between “right hand” and truth, faithfulness. Further exploration within Ps 110 and beyond may help the reader discern, consider and make a choice, “Does the right hand stand for truth?” If the reader reviewed the two passages above, (1K 22:13-23; 2Ch 18:12-22) from the longer Ahab narrative, one will see YHWH sitting on the throne, and the host standing beside him “on his right hand and on his left.” One spirit comes forth and says, “I will go out, and will be a lying spirit in the mouth of all his prophets.” This is countered by a true prophesy by a true prophet of God, Micaiah, and is really a continuation of the narrative about Elijah. Tie this to the parable in Mt 25:31-46, the judgment of the righteous on the right hand and the cursed on the left. Also, tying together the two following verses suggests a link between truth and right hand:

• Mark 16:19 ESV 19 So then κύριος kúrios Jesus, after he had spoken to them, was taken up into heaven and sat down at the right hand of God.

• John 18:37 ESV 37 Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.”

Our country has a tradition of swearing to tell the truth in court (or in taking an oath of office) by placing the left hand on the Bible and raising the right hand, swearing “to tell the truth, the whole truth, and nothing but the truth, so help you God.” Undoubtedly the tradition was Scriptural in its origin. Two Scriptural witnesses support this practice. (Is 62:8-9; Re 10:5-7) In the discussion about “cutting short,” early in this essay, this Daniel passage was shared.

• Daniel 12:7 ESV  7 And I heard the man clothed in linen, who was above the waters of the stream; he raised his right hand and his left hand toward heaven and swore by him who lives forever that it would be for a time, times, and half a time, and that when the shattering of the power of the holy people comes to an end all these things would be finished. [3-1/2]

Here, both hands are raised. Some would say this reflects the two sides, justice and mercy. Let’s jump forward for a moment to the Chiastic central focus of Ps 110:

• Psalms 110:4 ESV 4 YHWH has sworn and will not change his mind, “You are a priest (h3548. כּהֵֹן ḵôhên) forever after the order of Melchizedek.”

We see here, with the same wording as in Is 62:8 referred to just above, YHWH swearing. Miller’s chiasm notes “YHWH makes an unbreakable oath.” What is this oath? “You are a priest forever, after the order of Melchizedek.”

Here we go to look at words again. First, a look at h3548. כּהֵֹן ḵôhên. Excerpt from TWOT: כּהֶֹן” . Chief ruler, priest. The underlying verbal root of כּהֶֹן does not appear in the OT and is of unknown etymology (KB, p. 424). In light of its early secular usage, the idea of כהן might be of “serving as a minister” (cf. S. R. Driver, Notes on the Hebrew Text of the Books of Samuel pp. 284-85). Four summaries, pertaining to the time of the United Kingdom, mention both Levitical high priests and, simultaneously, others who occupy a similarly designated office of 1) כּהֵֹן Kgs 4:5; 2 Sam 8:18; 20:26; 1 Chr 18:16, 17). Zabud son of Nathan was “principal officer” under Solomon (1 Kgs 4:5, KJV). During the lapse between the earlier and later lists under David, the occupancy of this second type of כּהֵֹן office shifts from David’s own sons (2 Sam 8:18) to Ira the Jairite (20:26). This is doubly significant, for the former were necessarily nonlevitical, and their replacement by the latter suggests responsibilities adversely affected by the intervening failures of the king’s sons. כּהֵֹן seems therefore to connote “confidential advisor” (KD, Samuel p. 369); cf. the further description of Zabud as “king’s friend” and of David’s sons as, literally, “the first ones at the king’s hand” in the parallel passage (1 Chr 18:17; n.b., liberal criticism here dismisses Chr as a later attempt to disguise an originally non-levitical priesthood, ICC, Samuel, p. 310).” [the writer’s underline]

And Melchizedek is certainly of a non-Levitical priesthood. Looking at Melchizedek, first the derivation of the name, and then referent Scriptures, we can understand meaning and importance. ESD h4442. מַלְכִּי־צֶדֶק malḵiy-ṣeḏeq; from h4428 and h6664; king of right; Malki-Tsedek, an early king in Palestine: — Melchizedek.

•from h4428. מֶלֶךְ meleḵ; from h4427; a king: — king, royal. + h6664. צֶדֶק ṣeḏeq; from h6663; the right (natural, moral or legal); also (abstractly) equity or (figuratively) prosperity: — x even, (x that which is altogether) just(-ice), ((un-))right(-eous) (cause, – ly, -ness). AV (116) – righteousness 77, just 11, justice 10, righteous 8, righteously 3, right 3, righteous cause 1, unrighteousness 1, misc 2;▸

Passages are Gn 14:17-18; our Ps 110:4 verse, and then multiple times in the book of Hebrews 5:5-10, 6:19-20, and the entire seventh chapter (7:1-28). Verses referred to in relation to this priesthood are Zechariah 6:12-13 and Revelation 1:4-6 and 5:9-10. Zechariah speaks of the Branch, the Messiah, who sits on his throne, as both priest and king. The two Revelation passages refer to Messiah’s people being made “a kingdom and priests to our God.” Thus the king is a priest of righteousness and his people are heirs to his promise. Returning to the first verse of Ps 110, look, please, at the ending colon of the first verse, “until I make your enemies your footstool.” We are to be confident that YHWH will conquer our foes, our troubles. We are to rest in that assurance. And of course parts of this verse are quoted extensively in the HS, thus it behooves the reader to read those passages also, several overlapping with those above about “sitting at the right hand.” (Mt 22:44, 26:64; Mk 12:36; Lk 20:42, 43; Acts 2:34, 35; 1Co 15:25; Ep 1:20-22; Col 3:1; He 1:3, 1:13, 2:8, 8:1, 10:12-13, 12:2; 1P 3:22)

There are also other references to putting enemies under one’s feet. (Ps. 8:6; 18:38; Josh. 10:24) If we are righteous, and if Elijah was righteous, enemies are a footstool, “under our feet.” Is the right hand Truth, faithfulness, righteousness? Let the reader decide.

If one looks at the rest of Ps 110, it is of course a Messianic prophecy, but has many parallels to Eliyahu’s narrative, as well: • Psalms 110:2-3 NASB 2 YHWH will stretch forth Your strong scepter from Zion, saying, “Rule in the midst of Your enemies.” 3 Your people will volunteer freely in the day of Your power; In holy array, from the womb of the dawn, Your youth are to You as the dew.

• Psalms 110:5-7 NASB אֲדנָֹי 5 ’ăḏônây is at Your right hand; He will shatter kings in the day of His wrath. 6 He will judge among the nations, He will fill them with corpses, He will shatter the chief men over a broad country. 7 He will drink from the brook by the wayside; Therefore He will lift up His head. YHWH stretches forth a strong scepter in Elijah; in the day of his power, the people volunteer freely. YHWH is with Elijah in truth, he shatters king’s and prophets. He judges and fills with corpses.

Interesting that Elijah did drink from the brook by the wayside. Another clue to follow is the second half of the verse in 110:7 in which drinking from the brook appears. Why? Because especially in poetry, but often in more prosaic passages as well, the structure is set up as parallelism. Thus 110:7a and 110:7b are likely saying the same thing in a somewhat different way [two witnesses from a different vantage-point]. What is the second half? • Psalm 110:7b ESV “… therefore he will lift up his head.” At first read, it certainly looks like a word of encouragement. It sounds something like, “even in what seems like your darkest hour, your troubles will be overcome, you will drink from the Living Water, and you will be able to lift up your head. Even if you have been brought very low, he is with you, and you will again be exalted.

This is certainly a recurring theme, from the entire book of Job, to the Messiah’s frequent teaching of “he who is humble(d) will be exalted, and he who exalts himself will be humbled.” Keep this in mind, as an impression that you get from the reading. But that impression must be backed up with witnesses to establish the Truth. [Examples (always look at context): Mt 23:12; Lk 14:11 and 18:14; look at this theme in Is 2]  

As we think of our experience from reading/being taught Scripture, a thought comes about the dreams of the cupbearer and the baker who were in Pharaoh’s prison with Yosef. This is the entire chapter 40 of Genesis, and is a critical piece in Yosef being exalted to second in command of Pharaoh from the lowest, in prison. Yosef’s interpretation of the two dreams includes the phrase “lift up your head,” but one is favorable, the other unfavorable. And the one that is unfavorable involves birds. So, this should, if nothing else, put us on alert and encourage us to “dig deeper” with our research. The first step is to look at the words there, and {lift up} is a different Hebrew verb, h5375. נָשָׂא nāśā’. This does not mean it does not apply, but makes it somewhat less likely to be applicable and should lead us to do our combined word search, looking at the words for {lift up} h7311. רוּם rûm and head h7218. ראֹשׁ rô’š, as they occur together.

Search for h7311 + h7218 in the same verse yields eight occurrences. Two occur in Ezra; the first, in Er 3:12 does not seem applicable at all. The second, Er 9:5-6 is about pride and humiliation and prayer, so it certainly has potential (which means read the context to understand more). Job 22:12, the next hit, is speaking of the nature of God, which is pertinent to all things in Scripture, but not very focused on our specific topic. Next we have two additional occurrences in the Psalms that appear to be exactly the same “turn of phrase,” that we have in Ps 110:7: Ps 3:3 and 27:6.

First we look at the heading of the Psalms and see that each of the three is a “Psalm of David.” That is encouraging in a way, because we see this is a “personal idiom” that he uses, not just one time. And it is encouraging in that we know that he is a man after God’s own heart as opposed to his own heart [Nm 15:39 – parallels (1S 13:14; Ac 13:22: see also Jr 3:15) “right in man’s own eyes” (Dt 12:8; Judg 17:6, 21:25; see Jr 13:10)].

But, it is good to recall the need for another witness besides David. We should read the entire Psalm 3 and Psalm 27 for contextual understanding. Two more occurrences are found in Ezekiel, 6:13 and 17:22. While at first glance, they do not seem to apply, it does warrant a further look because of some known Biblical symbolism we mentioned earlier, as mountains representing strong men, and in light of the knowledge that Ezekiel uses much symbolic language, shares visions, etc. Trees are also frequent symbols for men.

• Ezekiel 6:13 LITV 13 And you shall know that I am YHWH when their slain shall be in the midst of their idols all around their altars, on every ●high hill, in all the ●tops of the mountains, and under every green tree, and under every leafy oak, (the place where they gave there a soothing aroma to all their idols).

• Ezekiel 17:22 LITV 22 So says אֲדנָֹי ’aḏōnāy YHWH: I will also take, even I, of the ●top of the ●highest cedar and I will set it; I will crop off a tender one from the first of its young twigs, and I will plant it on a high and lofty mountain.

If one looks at context, the Ek 6 passage is speaking of idols and the haughty hearts of men being brought down. The Ek 17 passage is talking about the opposite, that YHWH himself will lift up one who will lead, as a Messianic prophecy. And now, it seems that even the Yosef passages, looking at both sides of lifting up the head may be pertinent. Hopefully this has not seemed too much of a diversion from the main path. The point is when a seemingly significant connection is found, one must go the step(s) further, as necessary, to see if it clarifies the situation or not.

The analogy was used earlier of the photographer taking many shots to show you a few proofs, from which you choose one. This extensive investigation may “feel” worrisome to you. The point is to gather all the pieces, take all the photos, and then see which ones really seem to fit together and make sense. Chase the leads, but do not expect them all to pan out. The threads have to fit in the tapestry – the “big picture.” [Thematic Connections – recurrent themes]

The reason for using Scripture to interpret Scripture is so that it is certain to fit with all else. If it truly contradicts, does not fit with the “big picture,” you have come up with an incorrect hypothesis.

● Back to 1K 17:6 and Raven h6158. ערֵֹב ‘ôrêḇ

 

https://en.wikipedia.org/wiki/Forest_raven

An understanding of the derivation of the word for raven is good. ESD lists: h6158. ערֵֹב ‘ôrêḇ; or עוֹרֵב ‘owreb; from 6150; a raven (from its dusky hue): — raven.

•from h6150. עָרַב ‘âraḇ; a primitive root (identical with 6148 through the idea of covering with a texture); to grow dusky at sundown: — be darkened, (toward) evening. = h6148. עָרַב ‘âraḇ; a primitive root; to braid, i.e. intermix; technically, to traffic (as if by barter); also or give to be security (as a kind of exchange): — engage, (inter-)meddle (with), mingle (self), mortgage, occupy, give pledges, be(-come, put in) surety, undertake.

The CWSBD gives more background: h6158. ערֵֹב ‘orēḇ: A masculine noun designating a raven. It refers to several species of large crows, given its name because of its cry, a harsh sound. It has a voracious appetite. It was considered unclean, not edible by Israelites (Lev. 11:15; Deut. 14:14). God feeds it (Job 38:41; Ps. 147:9); paradoxically, ravens fed Elijah, the man of God (1 Kgs. 17:4, 6), rather than eating the food themselves. It had both admirable (Song 5:11); and detestable characteristics (Prov. 30:17; Isa. 34:11).

And the TWOT does not include the word for raven, but does include h6150. עָרַב ‘âraḇ for evening, and a portion of its commentary notes: ” עֶרֶב is found 131 times in the OT. The phrase ‘there was an evening and there was a morning’ occurs six times in the creation narrative (Gen 1:5, 8, 13, 19, 23, 31), delimiting the six days of divine creative activity.” That reminds the reader how the ravens brought food morning and evening.

This word h6158. ערֵֹב ‘orēḇ occurs 10 times in the HS . Gn 8:7 is the one referred to earlier, tying to Noah.▸▸ The CWSBD summary gives a good indication about the Lv and Dt verses, a clear indication this is an unclean bird, not to be eaten.

Job paints a rather beautiful picture (God speaking to Job): • Job 38:41 LITV 41 Who provides food for the raven, when its young ones cry to God and wander about without food?

Here is a very clear “intermediary” picture. God provides food for the raven, who in turn provide for their young. But the raven is a true scavenger, not hunting its own prey, but tends to follow hunters who leave traces of carcasses from which the raven can feed. [A gleaning, of sorts.] Ps 147:9 paints a very similar picture to Job, but looking at context, it is a song of praise which paints a picture of the complex interdependency of all of Creation, and how it is all under control of the One Living God.

• Proverbs 30:17 ESV 17 The eye that mocks a father and scorns to obey a mother will be picked out by the ravens of the valley and eaten by the vultures.

The verse in Proverbs ties much together, in rounding out a picture. The first is obvious, which is that the raven eats from carcasses. The second is a reference to the Ten Words:

• Exodus 20:12 ESV 12 “Honor your father and your mother, that your days may be long in the land that YHWH your God is giving you.”

Paul calls this the “first commandment with a promise,” and dissecting it (Ep 6:2-4), it means that those who honor their parents (and their teaching) live long; those that do not, do not live long, thus scavengers will eat of them – there are many verses that refer to birds (and dogs) eating corpses, including the Yosef interpretation of the baker’s dream discussed earlier:

• Genesis 40:19 ESV 19 In three days Pharaoh will lift up your head—from you!—and hang you on a tree. And the birds will eat the flesh from you.” (See 1K 14:11, 16:4, 21:24 – note Ahab here, and dogs there and in 21:19 and 22:37, and dogs with Jezebel, 1K 21:23, 2K 9:10 and 9:36)

Such imagery of birds and dogs eating one’s carcass is a sign of not living out a full life, and being dishonored in not being buried. [relate that to the world leaving the bodies of the two witnesses in Re 11 unburied, even rejoicing, and God resurrecting them]. Song of Songs is beautiful poetry, with many interpretations of the imagery. It is felt by some to be representative of God as the male figure and his people as the bride. Verse 5:11 indicate his hair [locks] is as black as a raven. Interestingly, the word for “locks” is used only in SS 5:2 and 5:11, but is derived from a word meaning harvest. Recall this is very poetic, very symbolic language.

Though it may be a positive indicator as the CWSBD summary suggests, it could also be pointing to the two aspects of God we have discussed earlier, his mercy and his justice. Could it be saying that his chief characteristic (h7218. ראֹשׁ rô’š) is gold [mostly a positive image in Scripture, although Pr 17:3 and Pr 27:21 point to refining of gold as “testing”], but his “harvest” will be as dark a time as the raven scavenging many corpses? Again many interpretations exist for this poetry. • [odd wording, SS 5:11 – “His head is the finest gold; his locks are wavy, black as a ●raven.” When one describes a head as a color, is not one usually describing the hair?]

The last verse in the non-Hebraic version of HS with h6158. ערֵֹב ‘orēḇ is Is 34:11, the context of which is the day of judgment for Edom (another name for Esau, twin brother of Ya’akov). In context, it is much as we have been speaking, Edom will be a wasteland inhabited not by people but by wild things and scavengers. And now we will go to the first h6158. ערֵֹב ‘orēḇ reference, with the background we now have gathered,

• Genesis 8:6-9 ESV 6 At the end of forty days Noah opened the window of the ark that he had made 7 and sent forth a ●raven. It went to and fro until the waters were dried up from the earth. 8 Then he sent forth a dove from him, to see if the waters had subsided from the face (h6440. פָּניִם p̱âniym) of the ground (h0127. אֲדָמָה ’ăḏâmâ). 9 But the dove found no place to set her foot, and she returned to him to the ark, for the waters were still on the face of the whole earth. So he put out his hand and took her and brought her into the ark with him.

Noah and the flood, of course are a major picture of judgment. The drought predicted by Elijah is judgment. The raven from Noah goes “to and fro” until the waters are dried up, eating all the carrion, erasing the remains of an old civilization, a civilization suffering its consequences. Without cleaning that up, how can Noah begin to rebuild a new civilization? The ravens for Elijah may also be both a symbol of judgment (the drought) and of an anticipated new beginning [after the drought has passed, dependent upon Mt. Carmel and the people’s repentance]. The one יָסַף passage with ravens is Luke 12:24. Luke 12:22-34 is the context (in some translations headed “Do Not Be Anxious”) in which this verse appears in the GS:

• Luke 12:24 24 “Consider the ravens: they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds!”

GS passages are frequently such good passages to help clarify what some of the Hebrew passages were referring to, and vice-versa; it is so important to look in the Hebrew Scriptures for clarification of what someone in the GS means. HS and GS are so interwoven, not going to the other for understanding, especially not going to HS for understanding of something said in GS leaves one open for grave misunderstanding. Yeshua is most commonly giving commentary on the HS. [Where else have I heard this? Especially, where have I heard this before? they confirm one another. So many of Yeshua’s messages seem obscure unless one makes the connections with Intertextuality. It requires spending time, but the pay-offs are tremendous. Another quick example to look at, Mt, Mk and Lk all tell of Yeshua speaking of old and new wineskins. Search for “burst + wineskins” to see the context of the one place this appears in HS . Does it add remarkable understanding?]

Whenever possible, it is good to have a witness from both. In particular, the words of Yeshua, who is the Living Word, shed much light. This passage in Luke takes the fact that all of Yeshua’s listeners would have known, that ravens are scavengers and unclean (not food), but that they are cared for in the world just as those who are “acceptable,” that God provides for them, (see Mt 5:45) and that they have purpose, which in Eliyahu’s case was to be the intermediaries to provide for him. And undoubtedly the raven is metaphorical for Eliyahu himself, “the sojourner,” not quite fitting in, but having a purpose and being provided for. [It is also important to note here that it might not literally be “ravens” that bring food and water to Elijah, perhaps being totally figurative language which can occur even in the peshat/perush, “simple” level. Since ravens are unclean, it could potentially be Gentiles [unclean for God’s people at that time] who supply him, just as he is God’s agent for supplying to the widow who is Gentile.] It is not the intent to write this much detail on each verse or passage henceforth, but to have shown the reader the process one might go through to get more out of her/his Bible study.

ג Elijah demonstrates YHWS’s power in Phoenicia [1K 17:7-24] (Dorsey)

● Themes: extravagant use of meager supplies before God’s miraculous provision; prophet’s action repeated three times

As noted, there will be less detail included here, looking more at the overall themes pointed out by Dorsey’s chiasm and a couple of very important points to our themes of prayer, mercy with judgment, intermediaries, and obedience (righteousness).

• 1 Kings 17:8-10 8 Then the word of YHWH came to him, 9 “Arise, go to Zarephath, which belongs to Sidon, and dwell there. Behold, I have commanded a widow there to feed you.” 10 So he arose and went to Zarephath. And when he came to the gate of the city, behold, a widow was there gathering sticks. And he called to her and said, “Bring me a little water in a vessel, that I may drink.”

Here we see Eliyahu’s obedience, doing exactly as the word of YHWH instructs him. We also note that where previously for sustaining Eliyahu, ravens were the intermediary, now it is to be a gentile widow [we’ve already discussed the Lk 4 reference]. She is “commanded” to feed Eliyahu. Interesting it is not until the end of this passage, in verse 24, that she finally verbally recognizes that he is a “man of God.” [“Now I know that you are a man of God, and that the word of YHWH in your mouth is truth.”] Perhaps other than the raising of her son, everything else had seemed to her as “normal,” that it seemed that the ongoing provision of oil and flour miraculously by God may simply have seemed to her a result of having a man in the house. Normal, everyday stuff (that few of us recognize as God’s provision). Maybe another reason James says Elijah was “a man with a nature like ours.” (James 5:17) Perhaps he seemed, “just a man.”

By the way, gathering sticks should trigger one to think of the man gathering sticks on the Sabbath. (gathering sticks: four occurrences, Num 15:32-36 and 1K 17:10 and 12) In Numbers, the man is:

1. Not trusting God’s provision,
2. Not following the Sabbath command,
3. Executed as a result of the judgment of not following that command. (see “devoted for destruction discussion later)

Again, in the Elijah narrative, we are seeing mercy demonstrated. Elijah provides mercy for the widow as an intermediary; God ‘cuts short’ the drought as mercy.

• 1 Kings 17:11-16 ESV 11 And as she was going to bring it, he called to her and said, “Bring me a morsel of bread in your hand.” 12 And she said, “As YHWH your God lives, I have nothing baked, only a handful of flour in a jar and a little oil in a jug. And now I am gathering a couple of sticks that I may go in and prepare it for myself and my son, that we may eat it and die.” 13 And Elijah said to her, “Do not fear; go and do as you have said. But first make me a little cake of it and bring it to me, and afterward make something for yourself and your son. 14 For thus says YHWH, the God of Israel, ‘The jar of flour shall not be spent, and the jug of oil shall not be empty, until the day that YHWH sends rain (h1653. גֶּשֶׁם g̱ešem) upon (h6440. פָּניִם p̱âniym) the earth (h0127. אֲדָמָה ’ăḏâmâ).’” [ עַל־פְּנֵ֥י הָאֲדָמָֽה on, upon the presence of the ăḏâmâ] 15 And she went and did as Elijah said. And she and he and her household ate for many days. 16 The jar of flour was not spent, neither did the jug of oil become empty, according to the word of YHWH that he spoke by Elijah.

[“The presence of the ’ăḏâmâ” and “dust” h6083. עָפָר ‘âp̱âr likely have special significance, based upon their appearance at the creation of mankind. We will share more detail on this, partly here and at a later point. However, the overall significance may await another time, as it is likely quite extensive. For now, it is important to share the creation of man passage:

● Genesis 2:5-9 5 When no bush of the field was yet in the land (h0776. אֶרֶץ ’ereṣ) and no small plant of the field had yet sprung up—for YHWH God had not caused it to rain on the land (h0776. אֶרֶץ ’ereṣ), and there was no man to work the ground (h0127. אֲדָמָה ’ăḏâmâ), 6 and a mist was going up from (h4480. מִן min) the land (h0776. אֶרֶץ ’ereṣ) and was watering the whole face (h6440. פָּניִם p̱âniym) of the ground (h0127. אֲדָמָה ’ăḏâmâ)— 7 then YHWH God formed the man of dust (h6083. עָפָר ‘âp̱âr) from (h4480. מִן min) the ground (h0127. אֲדָמָה ’ăḏâmâ) and breathed into his nostrils the breath of life, and the man became a living creature. 8 And YHWH God planted a garden in Eden, in the east (h6924. קֶדֶם qeḏem), and there he put the man whom he had formed. 9 And {out of} (h4480. מִן min – from) the ground (h0127. אֲדָמָה ’ăḏâmâ) YHWH God made to spring up every tree that is pleasant to the sight and good for food. The tree of life was in the midst of the garden, and the tree of the knowledge of good and evil.

There are two most frequently used words interpreted in English as land, ground, earth: h0776. אֶרֶץ ’ereṣ and h0127. אֲדָמָה ’ăḏâmâ. The reader can see both used in this passage. It is this writer’s interpretation that there is a very special meaning to אֲדָמָה ’ăḏâmâ, which will likely be another full investigation in itself. Simply notice that throughout, this writer has tried to point out where אֲדָמָה ’ăḏâmâ appears, and most especially the phrase h0127. אֲדָמָה ’ăḏâmâ h6440. פָּניִם p̱âniym, usually translated as the face of the earth or the surface of the earth. אֲדָמָה ’ăḏâmâ is related to h0120. אָדָם ’âḏâm, man, and h1818. דָּם ḏâm, blood. In addition, there may be special significance to the word dust, h6083. עָפָר ‘âp̱âr, with mankind having been made from the dust of the earth h0127. אֲדָמָה ’ăḏâmâ h6083. עָפָר ‘âp̱âr. When we get to the discussion of the challenge on Mt. Carmel, h6083. עָפָר ‘âp̱âr will be a part of that discussion.]

Take notice that the word for rain here, h1653. גֶּשֶׁם g̱ešem, is different from the word used for rain in verse one, when Eliyahu said there will be neither dew nor rain h4306. מָטָר mâṭâr. The ESD, CWSBD, and TWOT definitions really do not help distinguish between them. h4306. מָטָר mâṭâr is used in the verses we looked at together in the discussion “neither dew nor rain,” so it could be that the author is specifically focusing on a reference to those verses.▸▸▸ The EDBH give the meaning of גשם as “rain heavily,” and based upon the listed cognate meaning as maximize/minimize, seems to focus on amount [but it is not the word used in juxtaposition to the word for gentle rain in Dt 32:2]. On the other hand, מטר in the EDBH has a listed meaning of “descend from height.” There are no cognates listed for this word, but the author of EDBH uses the verb form as “to send down,” so it may be more focused on the physical act of descending, where גשם is more focused on amount.

Of note the area in Egypt where the Israelites lived, Goshen, is from the same root as גשם . Goshen will be mentioned later. EDBH מטר – descend from height Explanation/commentary:

1. Raining (Ex 16:4 הנני ממטיר לכם also Ps 78:24)
2. Sending down (Ps 11:6 (פחים ימטר על רשעים)

••••••• Rain as Teaching is a common Biblical metaphor.

Excerpt from Dictionary of Biblical Imagery.*#

It is thus within the context of obedience to God’s law that the Israelites receive promises of God’s giving them “rains in their season,” so that the “land shall yield its produce” (Lev 26:4 NRSV; see also Deut 11:14; 28:12, 24; cf. 1 Kings 8:36). ••• Metaphoric references to rain follow the same contours as the literal references. Most uses are positive, but a vigorous minor thread pictures ill fortune of various types as a raining down. On the positive side, godly teaching can “drop like the rain” (•Deut 32:2 NRSV), and righteousness can rain from the skies (Is 45:8). When a ruler rules justly it is like “gleaming from the rain on the grassy land” (2 Sam 23:4 NRSV). On the negative side, God rains his fierce anger upon the wicked (Job 20:23) as well as coals of fire and sulfur on them (Ps 11:6). A “wife’s quarreling is a continual dripping of rain” (Prov 19:13 NRSV)–tedious, monotonous and relentless. And “a ruler who oppresses the poor is a beating rain that leaves no food” (Prov 28:3 NRSV). [writer’s underline] • Deuteronomy 32:1-3 ESV 1 “Give ear, O heavens, and I will speak, and let the earth hear the words of my mouth. •2 May my teaching drop as the rain (h4306. מָטָר mâṭâr), [ref: Isa. 55:10, 11; Job 29:22, 23] my speech distill as the dew (h2919. טַל ṭal; from h2926. טָלַל ṭâlal to cover), like {gentle rain} (h8164. שָׂעִיר śâ‘îyr; formed the same as h8163. שָׂעִיר śâ‘îyr from h8175. שָׂעַר śâ‘ar; fear) upon the tender grass, and like showers (h7241. רָבִיב râḇîyḇ; from h7231. רָבַב râḇaḇ; increase) upon the herb. 3 For I will proclaim the name of YHWH; ascribe greatness to our God!

• Isaiah 55:10-11 ESV 10 “For as the rain (h1653. גֶּשֶׁם g̱ešem) and the snow come down from heaven and do not return there but water the earth (h0776. אֶרֶץ ’ereṣ), making it bring forth and sprout, giving seed to the sower and bread to the eater, 11 so shall my word (h1697. דָּבָר ḏâḇâr) be that goes out from my mouth (h6310. פֶּה p̱e); •it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it.•

• Job 29:21-25 ESV 21 “Men listened to me and waited and kept silence for my counsel. 22 After I spoke they did not speak again, and my word (h4405. מִלָּה milâ; from h4448. מָלַל mâlal; speak, utter) dropped (h5197. נָטַף nâṭap̱ ; a primitive root; to ooze, i.e. distil gradually) upon them. 23 They waited for me as for the rain (h4306. מָטָר mâṭâr), and they opened their mouths as for the {spring rain} (h4456. מַלְקוֹשׁ malqôš; from h3953. לָקַשׁ lâqaš; a primitive root; to gather the after crop). 24 I smiled on them when they had no confidence, and the light of my face (h6440. פָּניִם p̱âniym) they did not cast down. 25 I chose their way and sat as chief, and I lived like a king among his troops, like one who comforts mourners.

[Word search examples, for:

• h1697 Word + h4306 Rain:
• Only two hits 1K 17:1, 18:1, those in our passage.
• h1696 + h4306 None
• h4405 + h4306 None
• h1697 + h4305:

• Exodus 16:4 4 Then YHWH said to Moses, “Behold, I am about to •rain (h4305. מָטַר mâṭar) bread from heaven for you, and the people shall go out and gather a day’s •portion (h1697. דָּבָר ḏâḇâr) every day, that I may test them, whether they will walk in my law (teaching – h8451. תּוֹרָה tôrâ) or not.

• h1696 + h4305 None
• h4405 + h4305 None
• h4406 + h4305 None]

You can see that the rain, being the teaching of God’s Word, can bring fertile ground, and his people can do much when they receive his Word. On the other hand, if the people are not listening, why should he speak? Will he indeed withdraw his guidance, insight, from those who turn to other god’s/idols? Indeed he will withdraw from nations and from individuals under certain circumstances. (1S 28:15-17; 2Ch 32:24-25->32:31 (Dt 8:2); Job 36:5-12; Ek 5:11, 10:15-22, 16:27; Ho 5:1-7, 9:11-14; Joel 3:14-15)

See the Parable of the Sower and its explanation. (Mt 13; Mk 4; Lk 8) And, recall that in the explanation, the “word” Yeshua was   referring to was the Hebrew Scriptures, the HS. No GS was in existence at that time. John the baptizer taught from the Hebrew Scriptures, as did all the writers in the GS . There are many other metaphors for teaching, which can only get minimal comment here. In Ex 16:4, raining bread for a daily portion, the word for portion is the word h1697. דָּבָר ḏâḇâr, meaning “word.” This theme is carried further in John 6:22-71, and relates to Dt 8:3, Mt 4:4; Lk 4:4; and John 4:34. Again, another large topic for discussion.

• Hebrews 6:1-12 ESV 1 Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, 2 and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment. 3 And this we will do if God permits. 4 For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, 5 and have tasted the goodness of the word of God and the powers of the age to come, 6 and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. 7 For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. 8 But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned. 9 Though we speak in this way, yet in your case, beloved, we feel sure of better things—things that belong to salvation. 10 For God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do. 11 And we desire each one of you to show the same earnestness to have the full assurance of hope until the end, 12 so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises. [writer’s underline] The metaphor is that the rain is the teaching, the instruction, h8451. תּוֹרָה tôrâ, man is the land; we are to use the teaching to be fruitful, to enlighten others.

• Exodus 16:4 ESV 4 Then YHWH said to Moses, “Behold, I am about to •rain (H4305. מָטַר māṭar) bread [refs: Neh. 9:15; Ps. 78:24, 25; 105:40; John 6:31, 32; 1 Cor. 10:3] from heaven for you, and the people shall go out and gather a day’s portion (h1697. דָּבָר ḏâḇâr) every day, that I may test them, whether they will walk in my Torah or not.

• h1697. דָּבָר ḏâḇâr Is the Hebrew word for “word.” The Father sends down his word for us to gather each day, the bread from heaven, which is also the Word [John 1:1-5, 1:14, 6:25-58] It is not clear why the author uses a different word for rain in this section, except perhaps to highlight that which is in 1K 17:1 and 18:1, relating to the passages listed. A major theme, if not the primary theme of Scripture, is YHWH’s teaching, h8451. תּוֹרָה tôrāh, and our learning (or not) from his teaching. Another point to be made from this section is the wording in verse 17:16, “according to the word of YHWH that he spoke by Eliyahu.” It is a reinforcement that YHWH speaks by Eliyahu. The point of YHWH’s provision, pointed out by Dorsey, is fairly obvious, the ongoing supply of flour and oil. It is also God’s provision, the answer to Eliyahu’s prayer, to resurrect the widow’s son. We do need to look at the wording here, to see once again, a different presentation of “prayer.”

• 1 Kings 17:17-24 ESV 17 After this the son of the woman, the mistress of the house, became ill. And his illness was so severe that there was no breath left in him. 18 And she said to Elijah, “What have you against me, O man of God? You have come to me to bring my sin to remembrance and to cause the death of my son!” 19 And he said to her, “Give me your son.” And he took him from her arms and carried him up into the upper chamber where he lodged, and laid him on his own bed. 20 And he cried to YHWH, “O YHWH my God, have you brought calamity even upon the widow with whom I sojourn, by killing her son?” 21 Then he stretched himself upon the child three times and cried to YHWH, “O YHWH my God, let this child’s life come into him again.” 22 And YHWH listened to the voice of Elijah. And the life of the child came into him again, and he revived. 23 And Elijah took the child and brought him down from the upper chamber into the house and delivered him to his mother. And Elijah said, “See, your son lives.” 24 And the woman said to Elijah, “Now I know that you are a man of God, and that the word of YHWH in your mouth is truth.”

Dorsey points out the “three times” comment (three is one of those “completeness” numbers), and we see two things in regard to Elijah saying, “O YHWH my God…” First note that he “cried to YHWH,” the word being h7121. קָרָא qârâ’, which is one of the words frequently used (though certainty not exclusively) for prayer. But what does Eliyahu do “three times?” He “stretched himself upon the child.” What does this mean? Is it a form of CPR (Cardio-Pulmonary Resuscitation)? “Then he stretched himself upon the child three times…” (2K 4:34-35; Acts 20:10) Especially if one looks at the 2K 4:34-35 reference, it almost sounds like CPR. But this would lead the reader and the persons present to think this was an act of man, not an act of God; the woman clearly gets the picture that this is an act of God. Let’s look at the wording:

• 1 Kings 17:21 BHS וַיִּתְמדֵֹ֤ד עַל־הַיֶּ֨לֶד֙ שָׁלֹ֣שׁ פְּעָמִ֔ים וַיִּקְרָ֥א אֶל־יְהוָ֖ה וַיּאֹמַ֑ר יְהוָ֣ה אֱלֹהָ֔י תָּ֥שָׁב נָ֛א נֶפֶֽשׁ־הַיֶּ֥לֶד הַזֶּ֖ה עַל־קִרְבּֽוֹ׃

The word used is h4058. מָדַד mâḏaḏ. Almost always it means “measured.” This is the only time that translators interpret it as “stretched out.” The verb form here is hitpael, which is a reflexive form, so Eliyahu is doing it to himself. ESD h4058. מָדַד mâḏaḏ; a primitive root: properly, to stretch; by implication, to measure (as if by stretching a line); figuratively, to be extended: — measure, mete, stretch self. AV (51) – measure 47, mete out 2, mete 1, stretched 1

• 2 Kings 4:34-35 ESV 34 Then he went up and lay on the child, putting his mouth on his mouth, his eyes on his eyes, and his hands on his hands. And as he {stretched himself upon} (h1457. גָּהַר g̱âhar) him, the flesh of the child became warm. 35 Then he got up again and walked once back and forth in the house, and went up and {stretched himself upon} (h1457. גָּהַר g̱âhar) him. The child sneezed seven times, and the child opened his eyes.

• 2 Kings 4:34-35 BHS וַיַּ֜עַל וַיִּשְׁכַּ֣ב עַל־הַיֶּ֗לֶד וַיָּשֶׂם֩ פִּ֨יו עַל־פִּ֜יו וְעֵינָ֤יו עַל־עֵינָיו֙ וְכַפָּ֣יו עַל־כַּפָּ֔ו* וַיִּגְהַ֖ר עָלָ֑יו וַיָּ֖חָם בְּשַׂ֥ר הַיָּלֶֽד׃ 34 וַיָּ֜שָׁב וַיֵּ֣לֶךְ בַּבַּ֗יִת אַחַ֥ת הֵ֨נָּה֙ וְאַחַ֣ת הֵ֔נָּה וַיַּ֖עַל וַיִּגְהַ֣ר עָלָ֑יו וַיְזוֹרֵ֤ר הַנַּ֨עַר֙ עַד־שֶׁ֣בַע פְּעָמִ֔ים וַיִּפְקַ֥ח הַנַּ֖עַר אֶת־עֵינָיֽו׃ 35

The verb h1457. גָּהַר g̱âhar here in verses 34 and 35 is a standard qal form, not the reflexive hitpael. The preposition is על , which can have numerous meanings (on; towards; beside; against; according to; more than; before; because) as discussed before. The better phrasing might be “… he crouched over him,” “he crouched on/upon him,” or “he crouched toward him.” It may be misleading to phrase this in a similar fashion to the hitpael מָדַד mâḏaḏ in 1K 17:21.

• 1 Kings 18:42 ESV 42 So Ahab went up to eat and to drink. And Elijah went up to the top of Mount Carmel. And he {bowed himself down} (h1457. גָּהַר g̱âhar) on the earth and put his face between his knees.

• 1 Kings 18:42 BHS *וַיַּעֲלֶ֥ה אַחְאָ֖ב לֶאֱכ֣לֹ וְלִשְׁתּ֑וֹת וְאֵ֨לִיָּ֜הוּ עָלָ֨ה אֶל־ר֤אֹשׁ הַכַּרְמֶל֙ וַיִּגְהַ֣ר אַ֔רְצָה וַיָּ֥שֶׂם פָּנָ֖יו בֵּ֥ין בִּרְכָּֽו׃

The verb h1457. גָּהַר g̱âhar here is a standard qal form, and h0776. אֶרֶץ ’ereṣ has no definite article prefix, but a directional ה suffix. The BDB gives the meaning for גָּהַר g̱âhar as bend or crouch. So really the phrasing should be “… and he bent to earth,” a simple statement of a posture of prayer (no reflexive voice meaning “himself”).

CWSBD • h4058. מָדַד māḏaḏ: A verb meaning to measure, to mete out, to stretch. It serves as a general term for various types and ways of measurement: distance or area (Num. 35:5; Deut. 21:2; Ezek. 40:5, 6, 8, 20); an amount of grain of any kind, sand, the heavens, etc. (Ruth 3:15; Isa. 40:12; Jer. 31:37; 33:22; Hos. 1:10[2:1]); counting out payment for something (Isa. 65:7). It is used to line up, measure off, and tally up prisoners of war for life or death (2 Sam. 8:2). It refers to God’s actions of deliverance for His people as He measures them out for victory (Ps. 60:6[8]; 108:7[8]). It indicates Elijah’s action as he “measured himself out,” stretched himself over the widow’s son to heal him (1 Kgs. 17:21). It is probably the preferred reading in Job 7:4, indicating the way the nights continued to drag on.

• h1457. גָּהַר gāhar: A verb meaning to crouch down, to bend. It is used to describe Elijah’s posture in prayer on Mount Carmel as he beseeches YHWH for rain (1 Kgs. 18:42). It describes Elisha’s crouching over or stretching himself out on the Shunammite’s dead son in order to restore him to life (2 Kgs. 4:34, 35).

If we look to the EDBH at מדד , there is not the sense given of stretching oneself out: מדד – measure length or distance Explanation/commentary:

1. Measuring (Nm 35:5 ומדותם מחוץ לעיר also Dt 6:5)
2. Measured garment (Lv 6:3 (ידו בד ולבש הכהן 3. Great stature (Nm 13:32 (אנשי מדות 4. Estimating tribute (NHL 5:4/sp המלך לוינוגרד כסף למידת – Soncino Press)

• Gradational variant: מדד measure; מוד prolong
• Cognate meaning: limit [phonetic cognates (B54): מטט waver; מתת cause death]

What is the purpose of this lengthy look at the Hebrew wording? It proves nothing, but it is simply brought to mind that the reader may consider two factors. The first is why a different verb is used in 1K 17:21 than in 1K 18:42 and 2K 4:34-35; the second is why the reflexive voice is used in 1K 17:21 and not in the other two places. These points are made simply that the reader might consider whether Eliyahu, in the case of the son of the widow of Zarephath, was “measuring himself,” in effect “testing to see whether he could do this, in the power of YHWH.” [three times = “completely”] The writer is not stating this is the case, but raising the question for the reader. Perhaps it fits with the woman’s response to Elijah in verse 24.

And we will put this chiasm section to rest simply by quoting the first half of verse 22: “And YHWH listened to the voice of Eliyahu.” This clearly fits the description James gives in Ja 5:16b: “The prayer of a righteous person has great power as it is working.” We now move to the central section of Dorsey’s chiasm, ” ד contest between YHWH and Baal proposed [1K 18:1-19].” This is also the section that the writer used to develop his own Chiastic structure. The following sections will be from the structure developed by this writer, entitled “Obadiah (servant of Yah) [1K 18:1-19].” The following Post will begin to focus on the points to which the chiasms are pointing.

 

 

 

 

* including the “Ten Commandments” – see Ex 34:27 quoted just above

** CWSBD [i.e., following other gods] Isa. 50:1; Jer. 3:8

*** Gn 1:14-19, 8:22; Ex 3:13-14; Dt 11:11-12; Job 38:33; Ps 74:16-17, 89:34-37, 148:1-6; Ec 3:1-8, 3:11; Jr 31:35-37, 33:10-21, 33:25-26; John 1:1-5, 8:58; He 1:10-12, 13:8; Re 1:4, 1:8, 21:6, 22:13, for examples.

# Nm 35:30; Dt 17:6-7, 19:15; Mt 18:16-18; John 8:13-19; 2Co 13:1

## refs: Luke 22:20; 2 Cor. 3:6; 1 Cor. 11:25; Heb. 8:8, 13; [ver. 14; Heb. 9:15]

### Mt 20:21-23), Mt 22:43-45; (Mk 10:35-40), Mk 12:35-37, 16:19; Lk 20:42-43; Ac 2:34-35; He 1:1-14, 10:11-18.

▸ h6664. צֶדֶק ṣeḏeq is obviously one of those several related righteousness words spoken of earlier, more than once.

▸▸ Other verses are: Lv 11:15; Dt 14:14; our two in 1K 17:4 and 17:6; Job 38:41; Ps 147:9; Pr 30:17; SS 5:11; Is 34:11. 

▸▸▸  Also note that Dt 32:2, one of those dew/rain passages also includes yet another rain word, h8164. שָׂעִיר śâ‘îyr, for “gentle rain.”

*# Dictionary of Biblical Imagery, Tremper Longman, III, Leland Ryken, James C. Wilhoit, 1998, IVP Academic, an imprint of InterVarsity Press, Downer’s Grove, IL.

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