א Word of YHWH “Go show yourself רָאָה râ’â to Ahab [1K 18:1-2]
• 1 Kings 18:1-2 ESV 1 After many days the word (h1697. דָּבָר ḏâḇâr) of YHWH came to Elijah, in the third year, saying, “Go (h1980. הָלַךְ hâlaḵ), show (h7200. רָאָה râ’â) yourself to Ahab, and I will send rain upon the earth.” 2 So Elijah went (h1980. הָלַךְ hâlaḵ) to show (h7200. רָאָה râ’â) himself to Ahab. Now the famine was severe in Samaria.
• 1 Kings 18:1-4 BHS וַיְהִי֙ יָמִ֣ים רַבִּ֔ים וּדְבַר־יְהוָ֗ה הָיָה֙ אֶל־אֵ֣לִיָּ֔הוּ בַּשָּׁנָ֥ה הַשְּׁלִישִׁ֖ית לֵאמ֑רֹ לֵךְ הֵרָאֵ֣ה אֶל־אַחְאָ֔ב וְאֶתְּנָ֥ה מָטָ֖ר עַל־פְּנֵ֥י הָאֲדָמָֽה׃ 1 וַיֵּ֨לֶךְ֙ אֵֽלִיָּ֔הוּ לְהֵרָא֖וֹת אֶל־אַחְאָ֑ב וְהָרָעָ֖ב חָזָ֥ק בְּשׁמְֹרֽוֹן׃ 2 וַיִּקְרָ֣א אַחְאָ֔ב אֶל־עבַֹדְיָ֖הוּ אֲשֶׁ֣ר עַל־הַבָּ֑יִת וְעבַֹדְיָ֗הוּ הָיָ֥ה יָרֵ֛א אֶת־יְהוָ֖ה מְאֽדֹ׃ 3 וַיְהִי֙ בְּהַכְרִ֣ית אִיזֶ֔בֶל אֵ֖ת נְבִיאֵ֣י יְהוָ֑ה וַיִּקַּ֨ח עבַֹדְיָ֜הוּ מֵאָ֣ה נְבִאִ֗ים וַֽיַּחְבִּיאֵ֞ם חֲמִשִּׁ֥ים אִישׁ֙ בַּמְּעָרָ֔ה וְכִלְכְּלָ֖ם לֶ֥חֶם וָמָֽיִם׃ 4
In the first verse, both verbs are imperatives, YHWH giving Elijah a command. The word h7200. רָאָה râ’â show, is in the niphal stem, which can either be reflexive as the translator has chosen or as passive (BDB gives the niphal as “become visible, appear”). In the second verse, the imperative sense is gone, with simple action taking place or both verbs. In this case h7200. רָאָה râ’â remains in the niphal stem, but is an infinitive construct. The translation from the ESV here is reasonable. And we see an example, pointed out before, that Elijah follows YHWH’s instructions precisely. There is a reminder here that geographically the action is taking place in Samaria, the northern kingdom, and that the severity of the famine was great. We are in a third year of drought conditions, that is a severe hardship upon the people, which is a prelude to the next section where Ahab and Obadiah go seeking sustenance for the king’s livestock. [The rabbi suggests that one reason Elijah was to be with the widow was to see how the famine affected people.]
ב Obadiah fears YHWH, hid and fed YHWH’s prophets [1K 18:3-6]
• 1 Kings 18:3-6 ESV 3 And Ahab called Obadiah, who was over the household. (Now Obadiah feared YHWH greatly, 4 and when Yezebel cut off (h3772. כָּרַת ḵâraṯ) the prophets of YHWH, Obadiah took a hundred prophets and hid them by fifties in a cave and fed them with bread and water.) 5 And Ahab said to Obadiah, “Go through the land (h0776. אֶרֶץ ’ereṣ) to all the springs of water and to all the valleys. Perhaps we may find grass and save the horses and mules alive, and not lose some of the animals.” 6 So they divided the land (h0776. אֶרֶץ ’ereṣ) between them to pass through it. Ahab went in one direction (‘way’ – h1870. דֶּרֶךְ ḏereḵ) by himself, and Obadiah went in another direction (‘way’ – h1870. דֶּרֶךְ ḏereḵ) by himself.
We meet Obadiah, which is a combined-word name, “iah” in English is Yah (short for YHWH) plus Obad, from the verb h5647. עָבַד ‘âḇaḏ, to serve, thus his name means “servant of Yah.” And we will see just how great a servant of Yah he is. In 1K 19:18, in God’s discussion with Elijah at Horeb, we learn that YHWH will preserve a faithful remnant, “that have not bowed to Baal, and every mouth that has not kissed him.” We see here in verses 18:3-4, that Obadiah was an intermediary in helping make that happen, for a portion of that remnant.
The reader should appreciate the spot that Obadiah finds himself in. He is steward of the king’s household, a very hostile king and queen to those who love YHWH. Here it says “Yezebel cut off (h3772. כָּרַת ḵâraṯ) the prophets of YHWH.” The verb כָּרַת ḵâraṯ can indeed mean ‘cut off,’ and as discussed before, it could mean ‘cut a covenant with.’ If we look at the Hebrew, it is a hiphil stem, which BDB defines as “exterminate.” In v.13, the matching verse in the Chiastic structure, the verb used is h2026. הָרַג hârag̱, to smite or to slay. If there were any ambiguity in v. 4, it is clarified there.
So, in the same parenthetical clause, going between verses 3 and 4, we learn Obadiah feared YHWH greatly, Yezebel exterminated the prophets of Yah, and that Obadiah put his own life at risk to save a remnant of those “that have not bowed to Baal.” This is a man who was a true servant of Yah, risking his own life, no doubt under guidance of YHWH, to preserve a remnant, as the intermediary. Again we see the bread and water theme. And where ESV says Obadiah fed the prophets, the writer uses the word H3557. כּוּל kûl, which (among other meanings) the CWSBD says, “It is used of maintaining a supply of food or providing it in time of famine or difficult times (Gn 45:11; Ne 9:21).” Obadiah sustains כּוּל kûl the prophets of YHWH, in an ongoing fashion, putting himself at risk not only one time by hiding them, but in an ongoing fashion by continuing to provide for them bread and water.
There are literally more themes here that tie in than we can spend time on, such as his putting the prophets in two caves, fifty each, in order to increase the chance of survival of at least some (we see this theme with Jacob and his “two camps” as he returns to Canaan, and the possibility of confrontation with Esau, (Gn 32) even to naming one place Mahanaim [“two camps”]); another is the “fifties” which appear other places, most pertinently for our purposes, the commanders and fifties upon which Elijah calls down fire. (2K 1:9-16)
We must, however, focus on two very important themes, one of which will also bring us back to the “Yochanan the baptizer” and Eliyahu connection. That will come by way of this word H3557. כּוּל kûl. But, as we will spend more time in detail on that connection, we will set that aside briefly to talk about a big-picture thematic connection to reinforce our earlier discussions about intermediaries, servants. Think about Obadiah’s role as steward, steward to a king, steward to a king that believes differently from how he himself believes. He sustains a remnant of God’s people. Just quickly thinking, where else have we heard of such a situation? There are at least two other very good examples of such. First, shall we look briefly at Yosef. He was steward twice, once for Potiphar, and again for Pharaoh. Eventually he becomes the sustainer of the remnant of God’s people (and this is the above-mentioned Gn 45:11 verse from CWSBD, where h3557. כּוּל kûl appears).
There are many nuances of the narrative [mostly of Yosef] between Gn 37 and Gn 45, too detailed to go into, but one interesting and important parallel is the role Yehudah has to play, offering to sacrifice himself for his younger half-brother Benjamin, in order to preserve Ya’akov = Israel. Here again is an intermediary risking his life to preserve his brothers, his people. [One basis for respecting even authorities we do not agree with. (Ro 13:1-7) We cannot see God’s plan.]
The other very, very interesting companion theme is the steward Mordecai in the book of Esther. Here, Mordecai and Esther together preserve the Hebrew people. Here again, Esther has to risk her life to approach the king. Actually, the writer has looked closely at the book of Esther, and there are numerous and robust parallels with the Elijah narratives, including, but not limited to, her “standing in the presence of” the king. She has to go through a purification process before she can first come into his presence (sanctification, consecration, becoming righteous symbolically). She cannot, even after being the king’s favorite and queen, stand in his presence without invitation, which is when she does risk her life.
Enough said about those two “witnesses,” without going into more detail. The keyword h3557. כּוּל kûl takes us to another very, very important passage that is so critical in tying together so many threads in understanding Eliyahu. This will be a very detailed discussion because there are so many threads to bring in, some of which have been discussed and some of which have been awaiting this point. It is very important for the reader to see two entire chapters as context for this discussion, Malachi 3 and 4. We will not walk through each verse, only point out important words, and give the reader the gist of the theme.
• Malachi 3 ESV 1 “Behold, I send my messenger, and he will ●prepare (h6437. פָּנָה p̱ânâ) the way (h1870. דֶּרֶךְ ḏereḵ) before me. And YHWH whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says YHWH of hosts. 2 But who can ●endure (h3557. כּוּל kûl) the day of his coming, and who can stand (h5975. עָמַד ‘âmaḏ) when he appears (h7200. רָאָה râ’â)? For he is like a refiner’s (h6884. צָרַף ṣârap̱) fire and like fullers’ soap. 3 He will sit as a refiner (h6884. צָרַף ṣârap̱ – root from which Zarephath is derived) and purifier of silver, and he will purify the sons of Levi and refine them like gold and silver, and they will bring offerings (h4503. מִנְחָה minḥâ) in righteousness (h6666. צְדָקָה ṣeḏâqâ) to YHWH. 4 Then the offering (h4503. מִנְחָה minḥâ) of Judah and Jerusalem will be pleasing to YHWH as in the days of old and as in former years. 5 “Then I will draw near to you for judgment. I will be a swift witness (h5707. עֵד ‘êḏ) against the sorcerers, against the adulterers, against those who swear falsely, against those who oppress the hired worker in his wages, the widow and the fatherless, against those who thrust aside the sojourner (h1616. גֵּר g̱êr), and do not fear (h3372. יָרֵא yârê’) me, says YHWH of hosts. 6 ✺“For I YHWH do not change; therefore you, O children of Jacob, are not consumed (h3615. כָּלָה ḵâlâ).✺ 7 From the days of your fathers you have {turned aside} (h5493. סוּר sûr) from my statutes and have not kept them. Return (h7725. שׁוּב šûḇ) to me, and I will return (h7725. שׁוּב šûḇ) to you, says YHWH you say, ‘How have we robbed you?’ In your tithes and contributions. 9 You are cursed with a curse, for you are robbing me, the whole nation of you. 10 Bring the full tithe into the storehouse, that there may be food in my house. And thereby put me to the test, says YHWH of hosts, if I will not open the windows of heaven for you and pour down for you a blessing until there is no more need. 11 I will rebuke the devourer (h0398. אָכַל ’âḵal) for you, so that it will not destroy the fruits of your ●soil (h0127. אֲדָמָה ’ăḏâmâ), and your vine in the field shall not fail to bear, says YHWH of hosts. 12 Then all nations will call you blessed, for you will be a land (h0776. אֶרֶץ ’ereṣ) of delight, says YHWH of hosts. 13 “Your words have been hard against me, says YHWH. But you say, ‘How have we spoken against you?’ 14 You have said, It is vain to serve (h5647. עָבַד ‘âḇaḏ) God. What is the profit of our keeping his charge or of walking (h1980. הָלַךְ hâlaḵ) as in mourning before [ מִפְּנֵ֖י according to the presence of (construct)] YHWH of hosts? 15 And now we call the arrogant blessed. Evildoers not only prosper but they put God to the test and they escape.’” 16 Then those who feared (h3373. יָרֵא yârê’) YHWH spoke (h1696. דָּבַר ḏâḇar) with one another. YHWH {paid attention} (h7181. קָשַׁב qâšaḇ) and heard (h8085. שָׁמַע šâma‘) them, and a book of remembrance was written before him of those who feared (h3373. יָרֵא yârê’) YHWH and esteemed his name. 17 “They shall be mine, says YHWH of hosts, in the day when I make up my treasured possession, and I will spare (h2550. חָמַל ḥâmal) them as a man spares (h2550. חָמַל ḥâmal) his son who serves (h5647. עָבַד ‘âḇaḏ) him. 18 Then once more you shall {see the distinction} (h7200. רָאָה râ’â) between the righteous (h6662. צַדִּיק ṣaḏiyq) and the wicked, between one who serves (h5647. עָבַד ‘âḇaḏ) God and one who does not serve (h5647. עָבַד ‘âḇaḏ) him.
• Malachi 4 ESV 1 “For behold, the day is coming, burning like an oven, when all the arrogant and all evildoers will be stubble (h7179. קשׁ qš) [gathered?]. The day that is coming shall set them ablaze, says YHWH of hosts, so that it will leave them neither root nor branch. 2 But for you who fear (h3373. יָרֵא yârê’) my name, the sun of righteousness (h6666. צְדָקָה ṣeḏâqâ) shall rise (h2224. זָרַח zâraḥ) with healing in its wings. You shall go out leaping like calves from the stall. 3 And you shall tread down the wicked, for they It Is Written 311 will be ashes (h0665. אֵפֶר ’êp̱er) under the soles of your feet, on the day when I act, says YHWH of hosts. 4 “Remember the law (h8451. תּוֹרָה tôrâ) of my servant (h5650. עֶבֶד ‘eḇeḏ) Moses, the statutes and rules that I commanded him at Horeb for all Israel. 5 “Behold, I will send you Elijah the prophet before the great and awesome day of YHWH comes. 6 And he will turn (h7725. שׁוּב šûḇ) the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land (h0776. אֶרֶץ ’ereṣ) with a ✺{decree of utter destruction} (h2764. חֵרֶם ḥêrem).” [“utter destruction ” is not “cut short”].
The reader can see that many of the words identified in Malachi 3-4 have already been discussed in our covering Eliyahu, which of course are connections to the Eliyahu narrative. There are a few highlighted words that have not yet been discussed, which will be covered here, to help make the picture clearer, and further tie in to Eliyahu.
● h6437. פָּנָה p̱ânâ Here interpreted as “prepare,” and critical in linking to Yochanan the baptizer, “Behold, I send my messenger, and he will prepare the way before me,” h6437. פָּנָה p̱ânâ is also critical in understanding all of the message of Eliyahu, and all of the focus of the final Chiastic structures shown. There are multiple elements here to be explored. Recall our major focus on “Presence,” h6440. פָּניִם p̱âniym. The Hebrew root word for h6440. פָּניִם p̱âniym is h6437. פָּנָה p̱ânâ.
●ESD h6437. פָּנָה p̱ânâ; a primitive root; to turn; by implication, to face, i.e. appear, look, etc.: — appear, at (even-)tide, behold, cast out, come on, x corner, dawning, empty, go away, lie, look, mark, pass away, prepare, regard, (have) respect (to), (re-)turn (aside, away, back, face, self), x right (early). AV (135) – turn 53, look 42, prepare 6, regard 4, respect 4, look back 4, turn away 2, turn back 2, misc 16;
●CWSBD H6437. פָּנָה pānāh: A verb meaning to turn. It is used in various contexts. It has the following basic meanings: to turn toward (plus ’el) (Judg. 6:14; Isa. 13:14; Jer. 50:16); to turn in a direction (plus ‘al) (Gen. 24:10); to turn from, away (plus min [H4480]) (Gen. 18:22); to turn with the goal, intention of doing something (Num. 21:33; Deut. 1:7; 1 Kgs. 10:13; Eccl. 2:12); to take a specific direction, north, south, etc. (Ex. 16:10; Num. 16:42[17:7]; Josh. 15:7). In its intensive and causative stems, it may mean to turn, remove, or put something out of the way (Judg. 15:4; Jer. 48:39; Zeph. 3:15). It Is Written 312 In its passive use, it refers to being turned (Jer. 49:8). It is found in many figurative or idiomatic expressions: to turn to God in worship and time of need (Isa. 45:22); to turn and follow one’s own desires (Isa. 53:6); to turn toward evening, for evening to come (Gen. 24:63); likewise for morning to come (Ex. 14:27). To turn to persons can mean to regard them compassionately, to give consideration to them (2 Sam. 9:8); it is used of inanimate things as well (Eccl. 2:11). [writer’s underlines]
● from the Concordance, the connected verses already noted: H6437. פָּנָה pānāh verb (to turn away, to turn toward, to consider) Gn 18:22; 1K 17:3; Is 40:3; Mal 3:1. Also note connections to Mt 3:3; Mk 1:3; Lk 3:4; John 1:23, which we will cover. A partial TWOT listing for H6437. פָּנָה pānāh was given early in the Idioms section, when focusing on לִפְנֵי . The verb entry follows:
●TWOT 1782 פָּנָה (pānâ) turn. Derivatives 1782a † פָּניִם (pānîm) face. [1782b † לִפְנֵי (lipnê) before.] – paragraph is included above 1782c פְּנִימָה (penîmâ) toward the inside. 1782d † פְּנִימִי (penîmî) inner. The frequency with which פָּנָה , and even more its derivatives, occurs in the OT is attested by KB p. 76, who notes that the root appears twenty-one hundred times in the OT. The basic meaning of the verb, which appears most frequently in the Qal stem, is “to turn,” but here it may assume a number of nuances. For example, פָּנָה may mean “to turn towards” a direction (Deut 2:3); a person (Jer 50:16); a thing (Ex 16:10). It may mean “to turn back” (Josh 8:20); “to turn from” (Gen 18:22); “to turn around” (Ex 2:12); “to look for, expect” (Hag 1:9); “to pay attention to, consider” (Job 6:28). … Bibliography: Dahood, M., “Hebrew-Ugaritic Lexicography VIII,” Bib 51:391-404, esp. pp. 399, 400. Johnson, A. R., “Aspects of the Use of the Term פנגם in the O.T.,” in Festschrift Otto Eissfeldt zum 60 Geburtstage, ed. J. Fueck, Halle: Niemeyer, 1947, pp. 155-59., The Vitality of the Individual in the Thought of Ancient Israel, Cardiff. University of Wales, 1949, pp. 42ff. Lohse, E., “prosōpon” in TDNT, VI, pp. 768-780. Oppenheim, A., “Idiomatic Accadian,” JAOS 61:251-71, esp. pp. 256-58 for pânu. Speiser, E. A., “The Biblical Idiom PāNI´M HōLE KI´M” in The 75th Anniversary Volume of the JQR, pp. 515-17. TDNT, VI, pp. 771-75. THAT, II, pp. 432-60. V.P.H.
●EDBH The primary meaning for פנה listed is “turn to and focus attention.” There are sixteen Scriptural examples given; a few of the meanings given, in context of those listed verses, are: turning, changing direction, Dt 31:18; readying for a purpose, Gn 24:31; turning to, accepting, Nm 16:15; expression, mood, Gn 32:20(21H)
•Deuteronomy 31:18 ESV 18 And I will surely hide my face in that day because of all the evil that they have done, because they have turned to other gods.
•Genesis 24:31 ESV 31 He said, “Come in, O blessed of YHWH. Why do you stand outside? For I have prepared the house and a place for the camels.” •Numbers 16:15 ESV 15 And Moses was very angry and said to YHWH, “Do not respect their offering. I have not taken one donkey from them, and I have not harmed one of them.”
• Genesis 32:20 ESV 20 and also say, ‘Behold, your servant Jacob is behind us.’ ” For he said, “I will appease him with the present that goes before me, and afterward I will see his face; perhaps he will accept me.”
We have also already seen in:
• Malachi 3:1 ESV 1 “Behold, I send my messenger, and he will ●prepare (h6437. פָּנָה p̱ ânâ) the way (h1870. דֶּרֶךְ ḏereḵ) before me…” And one of the listed verses from the CWSBD concordance is: • Isaiah 40:3 ESV 3 A voice cries: “In the wilderness ●prepare (h6437. פָּנָה p̱ ânâ) the way (h1870. דֶּרֶךְ ḏereḵ) of YHWH; make straight in the desert a highway for our God. Is 40:3 references: Malachi 3:1 and Isaiah 57:14.
• Isaiah 57:14 ESV 14 And it shall be said, “Build up, build up, ●prepare the way, remove every obstruction from my people’s way.” Some more examples of the use of h6437. פָּנָה p̱ ânâ, and then a discussion.
• Genesis 24:49 ESV 49 Now then, if you are going to show steadfast love and faithfulness to my master, tell me; and if not, tell me, that I may ●turn to the right hand or to the left.”
• Exodus 2:12 ESV 12 He ●looked this way and that, and seeing no one, he struck down the Egyptian and hid him in the sand. • Exodus 7:23 ESV 23 Pharaoh ●turned and went into his house, and he did not take even this to heart.
• Exodus 32:11-15 ESV 11 But Moses implored YHWH his God and said, “O YHWH, why does your wrath burn hot against your people, whom you have brought out of the land of Egypt with great power and with a mighty hand? 12 Why should the Egyptians say, ‘With evil intent did he bring them out, to kill them in the mountains and to consume them from the face of the earth’? Turn (h7725. שׁוּב šûḇ) from your burning anger and relent (h5162. נָחַם nâḥam) from this disaster against your people. 13 Remember Abraham, Isaac, and Israel, your servants, to whom you swore by your own self, and said to them, I will multiply your offspring as the stars of heaven, and all this land that I have promised I will give to your offspring, and they shall inherit it forever.’” 14 And YHWH relented (h5162. נָחַם nâḥam) from the disaster that he had spoken of bringing on his people. 15 Then Moses ●turned and went down from the mountain with the two tablets of the testimony in his hand, tablets that were written on both sides; (See Ek 2:9-10; Re 5:1) on the front and on the back they were written. [Of interest is that h5162. נָחַם nâḥam is the word most frequently substituted by the Greek word for repent, g3340. μετανοέω metanoeō, in the Septuagint [LXX]. Its meaning is listed as “think differently.”]
• Psalms 69:16-21 ESV 16 Answer me, O YHWH, for your steadfast love is good; according to your abundant mercy, ●turn to me. 17 Hide not your face/presence (h6440. פָּניִם p̱âniym) from your servant (h5650. עֶבֶד ‘eḇeḏ); for I am in distress; make haste to answer me. 18 Draw near to my soul (h5315. נֶפֶשׁ nep̱ eš), redeem me; ransom me because of my enemies! 19 You know my reproach, and my shame and my dishonor; my foes are all known to you. 20 Reproaches have broken my heart, so that I am in despair. I looked for pity, but there was none, and for comforters (h5162. נָחַם nâḥam), but I found none. 21 They gave me poison for food, and for my thirst they gave me sour wine to drink.
• Psalms 86:14-17 ESV 14 O God, insolent men have risen up against me; a band of ruthless men seeks my life, and they do not set you before them. 15 But you, O אֲדנָֹי ’aḏōnāy, are a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness. 16 ●Turn to me and be gracious to me; give your strength to your servant, and save the son of your maidservant. 17 Show me a sign of your favor, that those who hate me may see and be put to shame because you, YHWH, have helped me and comforted (h5162. נָחַם nâḥam) me.
Hopefully the reader gets a “feel” for the Hebrew word h6437. פָּנָה p̱ânâ. As with many Hebrew words, it carries multiple English meanings at the same time. Just as h8085. שָׁמַע šâma‘ means to hear intelligently, with the implication of attention and obedience, the concepts with h6437. פָּנָה p̱ânâ can be to consider something mentally, and then make a decision and turn, take action based upon that decision. It is not so different from the multiple meanings of our own English word, to turn, but in English we less often include multiple meanings at once. Also similar to Hebrew, many English idioms are created with ‘turn:’ e.g. turn a deaf ear, turn a hand, turn a blind eye, turn a hair, turn back clock, turncoat, turnabout and turnaround.
So, when h6437. פָּנָה p̱ânâ is used in “turn to me,” it suggests, consider me, make a decision, and act accordingly. When Malachi and Isaiah, use h6437. פָּנָה p̱ânâ, translated as “prepare,” the one hearing is to consider, make a decision, and change direction based upon that decision. Now we are prepared [recall this is an exegesis/Midrash, looking at possible interpretations of Scripture, based partly on the peshat/perush meanings but also looking at possible allegorical or hidden meanings] to reconsider Abba’s instructions to Elijah at the beginning of chapter 17 of 1 Kings:
• 1 Kings 17:2-3 2 And the word of YHWH came to him: 3 “Depart (h1980. הָלַךְ hâlaḵ) from here (h2088. זֶה zeh) and ●turn (h6437. פָּנָה p̱ânâ) eastward (h6924. קֶדֶם qeḏem) and hide (h5641. סָתַר sâṯar) yourself by the brook (h5158. נַחַל naḥal) Cherith, which is east (h6440. פָּניִם p̱âniym) of the Jordan [to descend].
• 1 Kings 17:3 BHS לֵ֣ךְ מִזֶּ֔ה וּפָנִ֥יתָ לְּךָ֖ קֵ֑דְמָה וְנִסְתַּרְתָּ֙ בְּנַ֣חַל כְּרִ֔ית אֲשֶׁ֖ר עַל־פְּנֵ֥י הַיַּרְדֵּֽן׃ 3
An excerpt from CWSBD: “h2088. זֶה zeh: A masculine demonstrative pronoun meaning this, these; this is, are; this (person), they. Used alone, the word may mean this one (man) (Gen. 5:29; Ex. 10:7; 1 Sam. 10:27); an event, concept, action (Ex. 13:8; Job 15:17; Prov. 24:12; Eccl. 1:17).” The combination of h6437. פָּנָה p̱ ânâ + h1980. הָלַךְ hâlaḵ + h2088. זֶה zeh occurs only one other time in the תַּנָךְ , in the narrative about Gideon (another link): Judges 6:14 ESV 14 And YHWH ●{turned toward} him and said, “●Go in ●this your strength and deliver Israel from the hand of Midian. Have I not sent you?”
If we put together the thoughts and word studies previously covered, the reader could see how a meaning on one level could be, “Walk from your current concept, consider, make a decision, and go toward antiquity; cover yourself in the living water of the covenant, received in the presence of humility” [or something along those lines].
The reader can see how the Sages of the Hebrew people are able to give very meaningful spiritual messages from these writings. But lest the modern-day reader thinks this is too far-fetched, three passages from the GS are suggested for enlightenment:
- The parable of sower and its accompanying explanation and discussion in Mt 13:1-23. The parable is also covered in Mark and Luke. (Mk 4:1-20 and Lk 8:4-15)It is also helpful to read the accompanying Parables with each of the synoptic gospels for context and understanding.
- Immediately following that in Mt is the parable of the weeds, which is followed by its explanation(See Mt 13:24-43).
- Peter’s vision and the understanding gained from it in Acts 10 (entire chapter), its retelling in Acts 11:1-18 and Acts 15:1-21.
Let’s briefly look at the GS usage (important connections), and then return to our Malachi words before returning to the Elijah narrative. Isaiah 40:3 is quoted fully or in part in all four Gospels. There are very, very few instances where a thought is repeated in all four Gospels, because they do indeed come from different perspectives. Without excessively belaboring the point, according to other thoughts shared by this writer before, in a phrase “What is said, what is not said,” Scripture not infrequently uses multiple witnesses of the same event. And the variations among the versions are often pointing to a very important message. As noted, references are descriptive of Yochanan the baptizer, and occur in Mt 3:3; Mk 1:3; Lk 3:4; and John 1:23.
The three Synoptics all use the phrase “prepare the way;” John does not. They all repeat make straight the paths. Only Mark includes the Malachi phrase, “Behold, I send my messenger before your face [presence] [paraphrase].” Based upon this “What is said, what is not said” teaching, of course all of it is important, but the two differences, what is said in Mark, and what is not said in John, are most critical. So one goes back to the originals in Isaiah and Malachi, reads the context, and makes certain one understands. The three focused points would be: messenger [intermediary], prepare (h6437. פָּנָה p̱ânâ), and presence (h6440. פָּניִם p̱âniym).
By the way, none of the quotations in our English translations of the GS actually get the idea right. Is 40:3 says that the voice cries, “In the wilderness prepare the way of YHWH.” All GS translations say the voice of one in the wilderness cries, “Prepare the way…” This is a critical point because it is not the messenger who is to speak in the wilderness, but that YHWH often uses wilderness experiences to prepare his way, i.e., to get us to “consider, make a decision, and move in a new direction.” (e.g. Hosea 2:14; the entire forty-year Exodus narrative; Yeshua Mt 4; Mk 1; Lk 4. 436 Gn 32:22-32)[Thus Elijah on Horeb.] Also of note is that at the time that Jacob wrestled with a man/God at the Yabbok, (Gn 32:22-32) he calls the place Peniel (also listed as Penuel). [ESD] h6439. פְּנוּאֵל p̱enû’êl; or (more properly,) פְּנִיאֵל Pniylel; is derived from h6437. פָּנָה p̱ânâ and h0410. אֵל ’êl. One has to understand the entire history of Ya’akov, of course, to understand the significance of this moment. His name, Ya’akov, means “supplanter,” and for most of his life to this point, he has been a very controlling person, not without attempts by God to show him how difficult it is to be manipulated by another controlling person [father-in-law Laban] – the chapters (Gn 29-31) just leading up to this incident and the Galeed incident (Eliyahu… of Gilead)]. However, this “wrestling with God” leaves him forever changed in his walk and wins him the new name Israel [God prevails]. The name Peniel is frequently given the meaning “face of God” because of the translations of:
• Genesis 32:30 ESV 30 So Jacob called the name of the place Peniel, saying, “For I have seen God face to face, and yet my life has been delivered.”
Peniel could also mean “turns to God,” which is what happens here. We have seen the word h7200. רָאָה râ’â numerous times before. Here it is translated “seen,” but it often means any type of encounter. And of course “face” is our word h6440. פָּניִם p̱âniym.
One other word we have encountered before but not really spoken about is here translated as “life,” h5315. נֶפֶשׁ nep̱eš. It is not unusual for it to be translated as life, but its most common translation is “soul.” One way to look at this passage, in the spiritual sense, is that Ya’akov wrestled in his soul with the Spirit of God, and God prevailed; thus he wins the name Israel because he “makes the decision (he wrestles/considers, decides, and acts upon it, h6437. פָּנָה p̱ânâ)” to face Esau. He does not run; he trusts God. God prevails. Perhaps Peniel suggests choosing God’s path, or “choosing God.” As noted, henceforth his walk was changed, that is, he limped (h6760. צָלַע ṣâla‘) because of his ‘hip’ (h3409. יָרֵךְ yârêḵ). The writer encourages the reader to look up all the Hebrew words in this verse:
• Genesis 32:25 When the man saw that he did not prevail against Jacob, he touched his hip socket, and Jacob’s hip was put out of joint as he wrestled with him. Note that hip is the word for thigh and also “side.”
Note that socket is really the word for “hollow,” which is also the word for the palm of the hand, and the word from which the head-covering for Jewish men, the kippa, is derived. Recall also that an idiom for swearing an oath is to put one’s hand under the thigh. [Granted it is another word for hand, h3027. יָד yâḏ, not h3709. כַּף ḵap̱ , but the euphemism likely means ‘genitals’] In looking at multiple meanings, these, plus the word H5060. נָגַע nāg̱a‘, “touched,” just as touched in English can have many nuances, and is used in idiomatic speech, could lead one to interpret, on a more spiritual level, that wrestling in his Spirit with God, his perspective, his “side,” was “touched,” changed… he considered, he decided, and he acted as per God’s leading.
• • • This idea of “making a choice” is very important. The same idea applies for h5162. נָחַם nâḥam mentioned above. Just as the Greek word for repent indicates to “think differently,” so does h5162. נָחַם nâḥam. One of its earliest uses here as “regretted” demonstrates this idea. It can be to comfort and to be sorry, but it is a change in direction of thought:
• Genesis 6:6 ESV 6 And YHWH ●regretted that he had made man on the earth, and it grieved him to his heart.
●●● Other words from Malachi 3-4
● ESD h7179. קשׁ qš; from h7197. קָשַׁשׁ qâšaš [gather]; straw (as dry): — stubble.
•from h7197. קָשַׁשׁ qâšaš; a primitive root; to become sapless through drought; used only as denominative from 7179; to forage for straw, stubble or wood; figuratively, to assemble: — gather (selves) (together). AV (8) – gather 6, gather together 2; to gather, assemble, collect, gather stubble or sticks
- (Qal) to gather together
- (Poel) to gather stubble (Hithpoel) to gather oneself together
h7197. קָשַׁשׁ qâšaš is the word used in the earlier discussion about “gathering sticks,” of the widow, (1K 17:10-12) and the “Sabbath-breaker.” (Nm 15:32-33) It is also used of gathering the straw for bricks in Ex 5:7 and 5:12. The only other occurrence of h7197. קָשַׁשׁ qâšaš is in Zep 2:1, a judgment prophesy.
● h0665. אֵפֶר ’êp̱er Ashes – there is a strong tie-in between h0665. אֵפֶר ’êp̱er, ashes, and h6083. עָפָר ‘âp̱âr, dust. There will be more discussion of dust later, as noted. Here, simply make the connection so that it can be brought back to mind that this is another connection between Malachi 4 and Eliyahu.
אֵפֶר ’êp̱er and עָפָר ‘âp̱âr are phonetic cognates, as one might expect, and as so listed in EDBH. EDBH lists the primary meaning of אפר as “cover” and the primary meaning of עפר as “cover with earthy substance.” The cognate meaning for both is “expose/conceal.” In addition, the two are used together as “dust and ashes” in numerous passages. (Gn 18:27; Job 30:19, 42:6; Ek 27:30) The Gn 18:27 passage is part of the discussion of Abraham’s prayer in the Presence of YHWH regarding Sodom and Gomorrah, whereby Abraham humbles himself saying, “Who am I but dust and ashes?” EDBH also lists אפר as a derivational variant of “H6565. פָּרַר pārar: A verb meaning to break, to divide, to frustrate. This word is often used in conjunction with a covenant or agreement.” [CWSBD excerpts.] And “h6083. עָפָר ‘âp̱âr is used similarly in some circumstances, such as the remains of a destroyed city in Ek 26:4 and being pulverized into powder Dt 9:21. Both are used individually with sackcloth as signs of mourning. (Job 16:15; Lm 2:10; h6083. עָפָר ‘âp̱âr) (Est 4:1, 4:3; Is 58:5; Jr 6:26; Dn 9:3; Jonah 3:6; h0665. אֵפֶר ’êp̱er note another tie to Esther)
✺h2764. חֵרֶם ḥêrem
We began with Exodus 34:6-7, getting firmly in mind YHWH’s nature, directly as he spoke it. He is justice and he is mercy. And this does not change. Ya’akov is not consumed, even though by the design of Creation, he should be. Look at Malachi 4:6, the very last word of the non-Hebrew TaNaKh [the Hebrew תַּנָךְ is ordered differently, the book of 2 Chronicles being the last book]. The word is h2764. חֵרֶם ḥêrem, here translated as “decree of utter destruction.” Often h2764. חֵרֶם ḥêrem is translated as “devoted for destruction.” h2764. חֵרֶם ḥêrem, with its verbal root word h2763. חָרַם ḥâram, is one of those critical words for understanding God, Creation, Scripture, and life. We will spend some time on this word. As we get a grasp on this word, we begin to understand that it is completely God’s purview to determine whether mercy is appropriate in any circumstance.
The foundational characteristics of the nature of Creation are laid out in the first four books of Scripture, Genesis, Exodus, Leviticus, and Numbers. Deuteronomy is a retelling of those characteristics (Deuteronomy is Greek for second telling or parsing out of the laws or nature of Creation.) The remainder of the Bible are further means of retelling instructions on how to live life in Creation, including the coming of Messiah as the “Word become flesh,” to help us better to see what it would look like to live as the instructions say to live. And if one becomes familiar with all of Scripture, one can see it is all tightly woven together in one tapestry telling the same information, that we are to hear and follow. It is “instructions for living.” Just as we understand what in our physical world as “the law of gravity,” Scripture gives us the “laws for life.” We know that if we step off a high cliff, due to the “law” of gravity, we will fall and likely die. Based upon the instructions, or “laws” of Creation, spelled out in Scripture, just as death is the result of gravity and a fall, death is also the result of putting to test these laws of Creation.
If there is something that is designated as h2764. חֵרֶם ḥêrem, it is “devoted for destruction.” Break these rules and we die. [It is in this sense that in eating from the tree that was forbidden to Adam, he would “surely die.” (Gn 2:17)] We tend not to be as aware of these consequences as we are of gravity, for example, because God is constantly at work being his merciful self, trying to give us just enough consequences to have us learn, but not allowing our completely deserved utter destruction. This was reviewed in the Synthetic Apprehension of Life chapter. It is reality, whether or not individuals choose to see it. Here we will share a few verses about h2764. חֵרֶם ḥêrem, but there are a number more. There are instances, such as Saul, first king of Israel, losing favor with God because he did not destroy all that he was told to destroy.
• 1 Samuel 15:19-23 ESV 19 Why then did you not obey the voice of YHWH? Why did you pounce on the spoil and do what was evil in the sight of YHWH?” 20 And Saul said to Samuel, “I have obeyed the voice of YHWH. I have gone on the mission on which YHWH sent me. I have brought Agag the king of Amalek, and I have •{devoted} the Amalekites {to destruction} (h2763. חָרַם ḥâram). 21 But the people took of the spoil, sheep and oxen, the best of the •{things devoted to destruction} (h2764. חֵרֶם ḥêrem), to sacrifice to YHWH your God in Gilgal.” 22 And Samuel said, “Has YHWH as great delight in burnt offerings and sacrifices, as in obeying the voice of YHWH? Behold, to obey is better than sacrifice, and to listen than the fat of rams. 23 For rebellion is as the sin of divination, and presumption is as iniquity and idolatry. Because you have rejected the word of YHWH, he has also rejected you from being king.” What were the guidelines that he was supposed to have followed? • Deuteronomy 7:26 ESV 26 And you shall not bring an abominable thing into your house and become •{devoted to destruction} (h2764. חֵרֶם ḥêrem) like it. You shall utterly detest and abhor it, for it is •{devoted to destruction} (h2764. חֵרֶם ḥêrem).
• Leviticus 27:29 ESV 29 No one • devoted (h2764. חֵרֶם ḥêrem), who is to be •{devoted for destruction} (h2763. חָרַם ḥâram) from mankind, shall be ransomed; he shall surely be put to death.
• Deuteronomy 13:12-18 ESV 12 “If you hear in one of your cities, which YHWH your God is giving you to dwell there, 13 that certain worthless fellows have gone out among you and have drawn away the inhabitants of their city, saying, ‘Let us go and serve other gods,’ which you have not known, 14 then you shall inquire and make search and ask diligently. And behold, if it be true and certain that such an abomination has been done among you, 15 you shall surely put the inhabitants of that city to the sword, •{devoting it to destruction} (h2763. חָרַם ḥâram), all who are in it and its cattle, with the edge of the sword. 16 You shall gather all its spoil into the midst of its open square and burn the city and all its spoil with fire, as a whole burnt offering to YHWH your God. It shall be a heap forever. It shall not be built again. 17 None of the •{devoted things} (h2764. חֵרֶם ḥêrem) shall stick to your hand, •that YHWH may turn from the fierceness of his anger and show you mercy• and have compassion on you and multiply you, as he swore to your fathers, 18 if you obey the voice of YHWH your God, keeping all his commandments that I am commanding you today, and doing what is right in the sight of YHWH your God. [underline added]
Before we go any further, let’s bring this talk to a level of current understanding. There are really two different categories, if you want to think about it that way. They really are the same, but may be easier initially to understand if thought about separately. We will call one conduct and the other idols. When one looks very closely, they all blend together. But it is really the two different levels of Creation, the physical and the spiritual. We see the spiritual because it is reflected in the physical. Scripture says God looks on the heart, (1S 16:7; 1K 8:39; 1Ch 28:9; Ps 44:21, 139:1-16; Jr 12:3, 17:10; John 2:24-25) which means he sees what is in our spirit, our desires. One of the most wellknown discourses of Yeshua (Jesus, the Messiah/Christ) is the Sermon on the Mount, the longer, more detailed version is in Matthew. (Mt 5-7; Lk 6:17-49 has a shorter version)
In Mt 5:21-30, he speaks about this application. The instructions in the teaching, the Torah, are not to commit murder, but Yeshua says that the anger that rises within you that you “feel like murdering” condemns you, devotes you to destruction, because this is the offense on the spiritual level, which might or might not be played out on the physical level. (see the true wording of Ex 21:14, reflected here) The same he says of adultery and lust. Lust is the offense on the spiritual level, which might get played out on the physical level. The purpose of his instruction is to change your heart. His words are teaching, that help us focus on areas of spiritual growth. Our behavior or conduct can only truly improve when our desires are directed in a more Godly direction.
So, we go back to idols and conduct. The conduct is how we interact in the world, with the people around us. The idols are the nature or direction of our heart, our desires. Both must be a focus of our attention. Following a bunch of rules on a physical level doesn’t really work because we are so susceptible to temptation of all sorts on the spiritual level, the level of “desires,” idols. We spoke earlier of God’s desires, his Will, were defined in Torah, the design of creation. His desire is that our will be as his Will. (as in Mt 16, also Mt 7:21*,11:25-26,12:50*, 21:28-32, 26:39-42; Mk 14:36; Lk 10:21, 22:42; John 6:39-40, 8:44) The way to be successful is to allow the Spirit of God to work within us. And that is what Yeshua came to demonstrate. Very close to the end of the entire Bible, in chapters 21 and 22 of Revelation, there is a partial listing of things that will keep us from dwelling with God in eternity. It is symbolized as a city, this place of dwelling with God in eternity, and one is either able to enter into the city or not (that is, not חֵרֶם ḥêrem or חֵרֶם ḥêrem):
• Revelation 21:7-8 ESV 7 The one who overcomes will have this heritage, and I will be his God and he will be my son. 8 But as for the cowardly, the faithless, the detestable, as for murderers, the sexually immoral, sorcerers, idolaters, and all liars, their portion will be in the lake that burns with fire and sulfur, which is the second death.”
• Revelation 21:27 ESV 27 But nothing unclean will ever enter it, nor anyone who does what is detestable or false, but only those who are written in the Lamb’s book of life.
• Revelation 22:15 ESV 15 Outside are the dogs and sorcerers and the sexually immoral and murderers and idolaters, and everyone who loves and practices falsehood.
This “overcoming” is being able to withstand the temptations that are all around us, which we are too weak to do on our own, but which the Spirit of God gives us the strength to do. This having the Spirit of God, Holy Spirit, רוּחַ הַקּדֶֹשׁ , ruach hakodesh, indwelling is not possible without making the decision to ask for that indwelling, and then working to make it happen. If we bring things into our life that are חֵרֶם ḥêrem, devoted to destruction, those things make us חֵרֶם ḥêrem, devoted to destruction. God is holy and is unable to allow these things or these people in his Presence. His Presence, his Spirit, cannot dwell within us in the presence of חֵרֶם ḥêrem. This is precisely the point von Rad was making.*
It is often difficult for mankind to make the connection between the actions or conduct that they display and the consequences thereof, as most often it is not instant like stepping off the cliff, after the flood [before that, Adam and Have and Cain did see a quick justice]. [There are certainly examples of swift action later in Scripture, e.g. Nadab and Abihu, (Lv 10:1-3) Ananias and Sapphira (Acts 5:1-11) and Lot’s wife. (Gn 19:26, also noted in Lk 17:32) Most often, God is patient with us, giving us opportunity to change our direction.
• 2 Peter 3:9-10 NASB 9 κύριος kúrios is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance. 10 But the day of κύριος kúrios will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up. (see Ecc. 8:11; Is. 30:18; Ek. 18:23, 32; 33:11; Hab. 2:3; Luke 18:7; Heb. 10:37-38; Rev. 2:21)
1S 2:12-36 and 4:3-18 tell of Eli, a man of God (but not a good father) and his two ill-behaved sons. God gave warning to Eli to correct the abominable conduct of his sons, and Eli made only a halfhearted effort. In the end, they all died “swiftly,” although YHWH had been very patient in giving time for repentance. This type of scenario is only seen by us if we have heightened awareness of God’s teaching in Scripture, or through hindsight, when we say, “I wish I had…” Eli, Hophni and Phinehas were “devoted to destruction.” The Father’s first response was mild, and measured. First, the behavior of his sons “got back to Eli,” through people’s concerns. The a man of God came and gave the word of YHWH to Eli. Still inadequate response. And finally there is no alternative left than death. There were multiple witnesses to Eli, but an inadequate response. Eli was complacent toward the anticipated consequences of Creation’s structure. Let us look at three passages that will tie this discussion of חֵרֶם ḥêrem to our Elijah narrative. The first is the prime example of Deuteronomy 7:26 – bringing something into your life that is detestable, devoted to destruction, makes one devoted to destruction oneself. And if the reader reads this closely, and even a larger context, one will see that this applies in ever-widening circles. That is, Israel lost a battle because one person had stolen something devoted to destruction. His conduct not only devoted him for destruction, but made it so that God could not go fight the battle for Israel. God could not be in the presence of the חֵרֶם ḥêrem. The nation had to bring justice on the perpetrator for the health of the nation. [mentioned in the “Synthetic” chapter, here more detail]
• 1
• Joshua 7:11-15 ESV 11 Israel has sinned; they have transgressed my covenant that I commanded them; they have taken some of the •{devoted things} (h2764. חֵרֶם ḥêrem); they have stolen and lied and put them among their own belongings. 12 Therefore the people of Israel cannot stand before their enemies. They turn their backs before their enemies, because they have become •{devoted for destruction} (h2764. חֵרֶם ḥêrem). I will be with you no more, unless you destroy the •{devoted things} (h2764. חֵרֶם ḥêrem) from among you. 13 Get up! Consecrate the people and say, ‘Consecrate yourselves for tomorrow; for thus says YHWH, God of Israel, “There are •{devoted things} (h2764. חֵרֶם ḥêrem) in your midst, O Israel. You cannot stand before your enemies until you take away the •{devoted things} (h2764. חֵרֶם ḥêrem) from among you.” 14 In the morning therefore you shall be brought near by your tribes. And the tribe that YHWH takes by lot shall come near by clans. And the clan that YHWH takes shall come near by households. And the household that YHWH takes shall come near man by man. 15 And he who is taken with the •{devoted things} (h2764. חֵרֶם ḥêrem) shall be burned with fire, he and all that he has, because he has transgressed the covenant of YHWH, and because he has done an outrageous thing in Israel.’”
• Joshua 22:20 ESV Did not Achan the son of Zerah break faith in the matter of the •{devoted things} (h2764. חֵרֶם ḥêrem), and wrath fell upon all the congregation of Israel? And he did not perish alone for his iniquity.’” How does the story of Achan and his חֵרֶם ḥêrem tie to our Elijah discussion? Persist with this explanation, which takes a few steps. This is where Yehoshua, the leader of the Israelites at the time, asks Achan for a confession:
• Joshua 7:19-21 ESV 19 Then Yehoshua said to Achan, “My son, give glory to YHWH God of Israel and give praise to him. And tell me now what you have done; do not hide it from me.” 20 And Achan answered Yehoshua, “Truly I have sinned against YHWH God of Israel, and this is what I did: 21 when I saw among the spoil a beautiful cloak (h0155. אַדֶּרֶת ’aḏereṯ) from Shinar, and 200 shekels of silver, and a bar of gold weighing 50 shekels, then I coveted (h2530. חָמַד ḥâmaḏ) them and took them. And see, they are hidden (h2934. טָמַן ṭâman) in the earth (h0776. אֶרֶץ ’ereṣ) inside my tent, with the silver underneath.” [underline added] Two things are underlined to bring them to your attention.
First notice the word “coveted.” This is the lust for things that makes it into an idol. If one looks at what are commonly known as the “Ten Commandments,” what Scripture actually calls the Ten Words (h1697 דָּבָר dāḇār h6235 עֶשֶׂר ‘eśer), (Dt 4:13, 10:4) one notices this coveting, h2530. חָמַד ḥâmaḏ, is something we are not to do, it being something that separates us from God.
The other underlined part takes more explanation. First, note that Shinar is a plain in Babylon where the Tower of Babel was built. The Tower is the great symbol of man’s desire to control his own destiny without an overseeing God. The reader is likely aware that it was Babel that caused the dispersion of people into groups speaking many different languages. (Gn 10:9-19, 11:1-9) Babylon in Scripture is symbolic of “the world,” worldly values, Godless values. So when Achan covets something from Shinar, Scripture is telling us that he covets something “of the world,” and that he puts that desire above God’s instruction to destroy it, because it is חֵרֶם ḥêrem. If you go back to the 1 Samuel 15 verses quoted just above, it is obedience that is primary with God, even more than sacrifice. But we must dig even deeper.
• Joshua 7:21 BHS וָאֵ֣רֶאה* בַשָּׁלָ֡ל אַדֶּ֣רֶת שִׁנְעָר֩ אַחַ֨ת טוֹבָ֜ה וּמָאתַ֧יִם שְׁקָלִ֣ים כֶּ֗סֶף וּלְשׁ֨וֹן זָהָ֤ב אֶחָד֙ חֲמִשִּׁ֤ים שְׁקָלִים֙ מִשְׁקָלֹ֔ו וָֽאֶחְמְדֵ֖ם וָֽאֶקָּחֵ֑ם וְהִנָּ֨ם טְמוּנִ֥ים בָּאָ֛רֶץ בְּת֥וֹךְ הָאָֽהֳלִ֖י וְהַכֶּ֥סֶף תַּחְתֶּֽיהָ׃
The BDB parsing of the BHS says of אַדֶּרֶת : splendor, glory; robe, mantle; it is a construct form. A most literal translation might say, “and I saw among the spoil the splendor/glory of Shinar (desires of the world), one good/desirable, and …” Let’s look at the word h0155. אַדֶּרֶת ’aḏereṯ:
TWOT excerpt אָדַר * 28 (aādar) to be majestic (occurs twice in the Niphal and once in the Hiphil). Derivatives 28a אֶדֶר (aeder) glory, magnificence; mantle, cloak. 28b † אַדִיר (aaddîr) majestic. 28c † אַדֶּרֶת (aadderet) glory, cloak. Basically, this root connotes that which is superior to something else, and, therefore, that which is majestic. Because of the infrequent verbal usage in Hebrew and its occurrence in predominantly poetic passages, אָדַר may be a North Canaanite loanword. … This root is frequently used in reference to God. Moses sings that God showed that he was mighty in holiness by delivering the people from Egypt (Ex 15:10). Here the idea of superior power is set forth (cf. v. 6). His demonstrated power over Egypt made his majesty known and feared by the Philistines (1 Sam 4:8). Although the sin of the Israelities caused sporadic defeats, God’s eternal sovereignty subsequently overcame those kings who claimed temporary superiority (Ps 136:18). God’s name is acclaimed as glorious over all in power and majesty (8:1 [H 2]). His exclusive lordship (power) over oceanic waves (93:4) and mountains (76:4 [H 5]) is rightly expressed by אָדַר. Not only is God exalted, but he sovereignly exalts other things, e.g. his law (Isa 42:21) whose majesty God will vindicate. God raised up Israel and clothed her with majesty. Ezekiel uses the figures of a vine and tree to describe how God cuts off and exalts Israel at will (Ezek 17:8, 23; cf. Zech 11:3). אַדִיר . Mighty, majestic (adj.); noble, principal, stately. … אַדֶּרֶת . Mantle, cloak, majesty (noun); noble, majestic (adj.). The noun and adjective are used interchangeably (Ezek 17:8, 23; Zech 11:3). The noun “mantle” is at first surprising, but it refers to a costly robe (Josh 7:21) or prophets’ mantle, etc. (2 Kgs 2:8). Bibliography: Ahlstrom, G., “aOR,” VT 17: 1-2. L.J.C.
Translators use the words “cloak, mantle, garment, and robe” in the several versions this author has access to. But a question, how much sense does it make to bury a cloak in the ground? Though many modern translations give “hidden” for h2934. טָמַן ṭâman, the TWOT and the JPS Tanakh**, say “buried.” It seems that “hidden in the earth” IS buried, so why not be more clear? Would a “beautiful cloak” not spoil being buried?*** Perhaps it is just meaning some majestic or glorious things “of the world,” such as things we try to bury, keep hidden, whatever we idolize and don’t want to be known.
How this ties to Eliyahu is that this same word, h0155. אַדֶּרֶת ’aḏereṯ, is used in 1K 19:13, with Elijah’s encounter with God on Horeb. There are several aspects of this encounter at Horeb that invite much deeper exploration, but we mention only two. First, where ESV translates “sound of a low whisper,” other translations may say “a still, small voice,” “a gentle blowing,” or a “gentle whisper.” Another possibility is “the sound of a crushing silence.” Already discussed is how this might relate to Zch 4:6. It is in the silence that we are able to hear YHWH speak. In this, there are definitely some agreements with the rabbi’s commentary. The second aspect is with אַדֶּרֶת ’aḏereṯ, as there may be a play on words, with both meanings, of wrapping his face in the cloak, but also, having been wrapped up in the “majesty,” the wind, the earthquake, the fire. Yes, there was a turning point with the Mt. Carmel incident, but wasn’t much of the learning, the teaching, the preparation work [getting people’s hearts ready], done in the three and half years of God speaking in the silence of the affliction of the drought / famine, both for the people and for Elijah?
• 1 Kings 19:12-13 ESV 12 And after the earthquake a fire, but YHWH was not in the fire. And after the fire the sound of a low whisper. 13 And when Elijah heard it, he wrapped (h3874. לוּט lûṭ) his face (h6440. פָּניִם p̱âniym) in his cloak (h0155. אַדֶּרֶת ’aḏereṯ) and went out and stood at the entrance of the cave. And behold, there came a voice to him and said, “What are you doing here, Elijah?”
• Isaiah 25:7 ESV 7 And he will swallow up on this mountain the covering (h3875. לוֹט lôṭ HAPAX from h3874. לוּט lûṭ) that is cast (h3874. לוּט lûṭ) over all peoples, the veil (h4541. מַסֵּכָה masêḵâ – image) that is spread (h5259. נָסַךְ nâsaḵ HAPAX – from pour out) over all nations. (NOT same word as Moshe’s veil Ex 34:33-35)
• 2 The second חֵרֶם ḥêrem verse directly relating to the Elijah narrative is part of Dorsey’s “bigpicture” chiasm,
• 1 Kings 20:42 – to Ahab, of Ben-hadad 42 And he said to him, “Thus says YHWH, ‘Because you have let go out of your hand the man whom I had {devoted to destruction} (h2764. חֵרֶם ḥêrem), therefore your life shall be for his life, and your people for his people.’”
We will not go into great detail at this time, but the general picture is that Ahab was a very weak and unrighteous ruler. He is guilty of the same poor judgment that King Saul used in the 1S 15 discussion we saw before. Saul spared King Agag, who was devoted to destruction. (Samuel corrected that error [1S 15:33]) Here, Ahab spares Ben-hadad, who was devoted to destruction. We see the consequence, as listed in Torah, that as a result now Ahab’s life has become חֵרֶם ḥêrem. In this Chiastic structure of Dorsey’s it is prior to the central focus of Naboth’s vineyard. The occurrence with Ben-hadad is bad, but there is worse to come. [Did you notice in that list at the end of Revelation the “cowardly? Remember, this is about פָּנָה p̱ ânâ, making a choice, as Jacob did at Peniel.]
• 3 And the final חֵרֶם ḥêrem verse to point out, relating to the Elijah encounters, is:
• 1 Chronicles 2:7 ESV 7 The son of Carmi [“my vineyard,” from h3754. כֶּרֶם ḵerem]: Achan [means “troubler”], the •troubler (h5916. עָכַר ‘âḵar) of Israel, who broke faith in the matter of the {devoted thing} (h2764. חֵרֶם ḥêrem). There are links/potential links here. The most obvious is:
• 1 Kings 18:17-18 ESV 17 When Ahab saw Eliyahu, Ahab said to him, “Is it you, you •troubler (h5916. עָכַר ‘âḵar) of Israel?” 18 And he answered, “I have not •troubled (h5916. עָכַר ‘âḵar) Israel, but you have, and your father’s house, because you have abandoned the commandments of YHWH and followed the Baals.
The second connection is “vineyard.” Recall the Chiastic focus on Naboth’s vineyard episode; also Noah planted a vineyard after the flood, with disastrous consequences. (Gn 9:20-27) Third is that h3754. כֶּרֶם ḵerem and h2764. חֵרֶם ḥêrem (pronounced cherem with the guttural “ch”) sound much alike, though according to EDBH, they are not phonetic cognates. It may be simply an audible reminder, that reinforces the connection both with Naboth’s vineyard / Ahab, as well as with Noah, and what transpired after Noah planted a vineyard. A few more words about h2764. חֵרֶם ḥêrem. It is God’s purview, not mankind’s. “Vengeance is mine…” (Vengeance is mine refs: Ps 94:1; Is 1:24; 59:18; Nah 1:2; Cited Ro 12:19; He 10:30)
• Deuteronomy 32:34-38 ESV 34 “‘Is not this laid up in store with me, sealed up in my treasuries? 35 Vengeance (h5359. נָקָם nâqâm) is mine, and recompense (h8005. שִׁלֵּם šilêm – HAPAX*), for the time when their foot shall slip; for the day of their calamity is at hand, and their doom comes swiftly.’ 36 For YHWH will vindicate his people and have compassion (‘relent’ – h5162. נָחַם nâḥam) on his servants, when he sees that their power is gone and there is none remaining, bond or free. 37 Then he will say, Where are their gods, the rock in which they took refuge, 38 who ate the fat of their sacrifices and drank the wine of their drink offering? Let them rise up and help you; let them be your protection! [[*The hapax legomenon h8005. שִׁלֵּם šilêm is derived from h7999. שָׁלַם šâlam, which occurs 121 times, but has a variety of meanings]]
One major reason David is known as a man after God’s own heart is because he understood this principal that vengeance and recompense are YHWH’s purview, as covered earlier, in several circumstances. Pay attention to how much of Scripture, full chapters in many cases, is devoted to understanding this concept. It is highly important.
●●● As much has transpired since the introduction to this section, here is the last half of
• 1K 18:6 ESV … Ahab went in one direction (‘way’ – h1870. דֶּרֶךְ ḏereḵ) by himself, and Obadiah went in another direction (‘way’ – h1870. דֶּרֶךְ ḏereḵ) by himself.
This is simply pointed out that the wording is such as to easily be a double entendre – it can have spiritual as well as physical implications. Of the 705 times h1870. דֶּרֶךְ ḏereḵ appears, the following are its meaning as translated: way 590, toward 31, journey 23, manner 8, misc 53. Notice that “direction” only falls within the miscellaneous category. Next, the discussion will progress to completing the focused Chiastic structure laid out by this writer, sections ג through ת.
* See Post on Synthetic Grasp of Life. Gerhard von Rad, Old Testament Theology, The Theology of Israel’s Historical Traditions, 2005, Prince Press, Peabody, MA.
** JPS Hebrew-English Tanakh, The Traditional Hebrew Text and the New JPS Translation, 1999, The Jewish Publication Society, Philadelphia.
*** There could be a tie-in here to Jr 13:1-10, though not certain.
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