There are several related topics covered here. Hopefully the connections will become apparent to you, progressing through them.
Psalms 141:7 🧐 personal reflection (John19:36; Ex12:46; Nm9:12; Ps53:5)
7 כְּמֹ֤ו פֹלֵ֣חַ וּבֹקֵ֣עַ בָּאָ֑רֶץ נִפְזְר֥וּ עֲ֝צָמֵ֗ינוּ לְפִ֣י שְׁאֹֽול׃
Psalms 141:5-7
5 Let the righteous strike me;
It shall be a kindness.
And let him rebuke me;
It shall be as excellent oil;
Let my head not refuse it.
For still my prayer is against the deeds of the wicked.
6 Their judges are overthrown by the sides of the cliff,
And they hear my words, for they are sweet.
7 Our bones (h6106. עֶצֶם ‘eṣem) are scattered (h6340. פָּזַר p̱âzar) at the mouth (h6310. פֶּהp̱e) of the grave (h7585. שְׁאוֹל še’ôl),
As when one plows and breaks up the earth.
Psalms 53
TO THE CHOIRMASTER: ACCORDING TO MAHALATH. A MASKIL OF DAVID.
1 The fool says in his heart, “There is no God.”
They are corrupt, doing abominable iniquity;
there is none who does good. (see Mt19:17; Mk10:18; Lk18:19 & context)
2 God looks down from heaven
on the children of man
to see if there are any who understand,
who seek after God.
3 They have all fallen away;
together they have become corrupt;
there is none who does good,
not even one.
4 Have those who work evil no knowledge,
who eat up my people as they eat bread,
and do not call upon God?
5 There they are, in great terror,
where there is no terror!
For God scatters the bones of him who encamps (h2583. חָנָה ḥânâ) against you;
you put them to shame, for God has rejected them.
6 Oh, that salvation for Israel would come out of Zion!
When God restores the fortunes of his people,
let Jacob rejoice, let Israel be glad.
See below for roots
● h6310 h7585 ESV 😳
Numbers 16:30
30 But if the LORD creates something new, and the ground opens its mouth and swallows(h1104. בָּלַע ḇâla‘) them up with all that belongs to them, and they go down alive into Sheol, then you shall know that these men have despised the LORD.”
▸ Swallow h1104. בָּלַע ḇâla‘
And consider ב “in” + לע
GV p.132 לעע speak quickly; p.132 לעה tire [from exertion of swallowing]; p.130 לוע cry out; p.104 ילע swallow [chew] No DVs
CM לעע move slowly/quickly (D51); לעה retain/lose power (D42); לוע ignite emotion/interest (D46); ילע contain/expose (C25)
- Could be where “weeping and gnashing of teeth” comes from?
- And recall Gn4:10 “the voice of your brother’s blood cries out•••”
Psalms 141:7
7 As when one plows and breaks up the earth,
so shall our bones be scattered at the mouth of Sheol.
Isaiah 5:14
14 Therefore Sheol has enlarged its appetite
and opened its mouth beyond measure,
and the nobility of Jerusalem and her multitude will go down,
her revelers and he who exults in her.
Contrast between being “at the mouth” vs. swallowing (¿ at the brink ? – take or leave this thought – brink [Webster] Scandinavian origin akin to Old Norse brekka slope – ברך“blessing” – p.31 power growth; spur prosperity) – what seems a disaster is a blessing in that one is not swallowed up. (“You will surely die”)
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Perez is a very important person in history.
Perez (h6557. פֶּרֶץ p̱ereṣ) ESV
Genesis 38:24-30
24 About three months later Judah was told, “Tamar your daughter-in-law has been immoral. Moreover, she is pregnant by immorality.” And Judah said, “Bring her out, and let her be burned.” 25 As she was being brought out, she sent word to her father-in-law, “By the man to whom these belong, I am pregnant.” And she said, “Please identify whose these are, the signet and the cord and the staff.” 26 Then Judah identified them and said, “She is more righteous than I, since I did not give her to my son Shelah.” And he did not know her again.
27 When the time of her labor came, there were twins in her womb. 28 And when she was in labor, one put out a hand, and the midwife took and tied a scarlet thread on his hand, saying, “This one came out first.” 29 But as he drew back his hand, behold, his brother came out. And she said, “What a breach (h6556. פֶּרֶץ p̱ereṣ) you have made for yourself!” Therefore his name was called Perez (h6557. פֶּרֶץ p̱ereṣ). 30 Afterward his brother came out with the scarlet thread (h8144. שָׁנִי šâniy) on his hand, and his name was called Zerah (h2226. זֶרַחzeraḥ).
Genesis 46:12
12 The sons of Judah: Er, Onan, Shelah, Perez, and Zerah (but Er and Onan died in the land of Canaan); and the sons of Perez were Hezron (h2696. חֶצְרוֹן ḥeṣrôn) and Hamul (h2538. חָמוּל ḥâmûl).
Hezron h2696. חֶצְרוֹן ḥeṣrôn; from h2690. חָצַר ḥâṣar; court-yard – Hezron = “surrounded by a wall”
Hamul h2538. חָמוּל ḥâmûl; from h2550. חָמַל ḥâmal (have compassion/pity) Hamul = “spared”
[[Very important to see so many connections that the concept of phonetic cognates makes obvious. Here, for example, I will share some related roots roots and how you may be aware they are seen in Scripture and traditions. You can see how God brings to mind, for example, those who are poor, and in need, by having us avoid pork. It is a conscious reminder that we are to keep others in our mind.
Notice the common thread in these is:
h2715. חֹר ḥôr; or (fully) חוֹר chowr; from [h2787. חָרַר ḥârar; a primitive root; to glow, i.e. literally (to melt, burn, dry up)]; properly, white or pure (from the cleansing or shining power of fire (compare [h2751. חֹרִי ḥôrîy – white bread]); hence (figuratively) noble (in rank)
▸ GV p.90 חרר parch [dry through extreme heat]; p.88 חרה sensitize [to external influence]; p.88 חרא evacuate [void]; p.77 חור [open] whiten; p.154 נחר snort
DV אחר – p.90 חרר parch [dry through extreme heat]; p.88 חרה sensitize [to external influence]; p.77 חור [open] whiten > p.8 אחר delay; lag behind No other DVs
CM חרר isolate (A54); חרה and חרא absorb/expel (A51); חור expose/conceal (A8); נחרdischarge smoothly/violently (D61); (אחר no cognates listed)
A few more very important points to be made here. The first is that the word “unclean” in English is a very unfortunate translation of the word טמא, h2930. טָמֵא ṭâmê’. Here, we will spend a little time on h2930. טָמֵא ṭâmê’ and then go back to its importance in understanding חר. As we look at these next six roots, be considering טמ as setting aside for a time, to see the connections. You will need to look up the references (always in context) and not necessarily take the EDBH wording or the individual translation’s wording.
This family relates to the “refining fire” of God, the trials in our lives that bring us along toward spiritual maturity.
Before we move to the next word, recall that with letter rearrangement a מ in a word can be positioned as a prefix meaning (p.299 -מ that which emanates from an object or person). Of course, this is related to the original concept of water and flow, so something “flowing from.”
חרם is something that is “dedicated to God,” something that is not for us, but to be set aside, to reserve for God. We often do not understand it. King Saul misunderstood this concept and thus the kingship was removed from him. Read 1 Samuel 15. חרם here is “devoted to destruction.” Saul’s idea was to preserve the finest of the booty and the sacrifice them to God. The misunderstanding is that what God says is devoted to destruction, i.e. separated out for him alone, is not the same as sacrifices that are done for mankind’s benefit. See also Achan and his actions in Joshua 7, which led to defeat of Israel at Ai. When something is חרם, we have no authority over it. It is given to God with no benefit to mankind, other than the recognition of obedience for separating from it. ]]
Numbers 26:19-20
19 The sons of Judah were Er and Onan; and Er and Onan died in the land of Canaan. 20 And the sons of Judah according to their clans were: of Shelah, the clan of the Shelanites; of Perez, the clan of the Perezites (h6558. פַּרְצִי p̱arṣîy); of Zerah, the clan of the Zerahites.
Note these are different from the Perizzites, one of the nations to be driven out of Canaan, spelled with ז instead of צ, but obviously, seen here, a parallel.
EDBH פרז open; break through; ESD separate; CWSBD warrior, a throng, a village; Clines warrior. ((From Post 43. All Those Nations))
Numbers 33:19-20 – part of the re-telling of the wilderness journey•••
19 And they set out from Rithmah and camped at Rimmon-perez. 20 And they set out from Rimmon-perez and camped at Libnah.
h7428. רִמֹּן פֶּרֶץ rimôn p̱ereṣ – Rimmon-parez = “pomegranate of the breach”
Ruth 4:11-12
11 And all the people who were at the gate, and the elders, said, “We are witnesses. The LORD make the woman who is coming to your house like Rachel and Leah, the two who built the house of Israel; and may you prosper in Ephrathah and be famous in Bethlehem. 12 May your house be like the house of Perez, whom Tamar bore to Judah, because of the offspring which the LORD will give you from this young woman.”
Ruth 4:18-22
18 Now this is the genealogy of Perez: Perez begot Hezron; 19 Hezron begot Ram, and Ram begot Amminadab; 20 Amminadab begot Nahshon, and Nahshon begot Salmon; 21 Salmon begot Boaz, and Boaz begot Obed; 22 Obed begot Jesse, and Jesse begot David.
2 Samuel 6:6-8
6 And when they came to Nachon’s threshing floor, Uzzah put out his hand to the ark of God and took hold of it, for the oxen stumbled. 7 Then the anger of the LORD was aroused against Uzzah, and God struck him there for his error; and he died there by the ark of God. 8 And David became angry because of the LORD’s outbreak (h6556. פֶּרֶץ p̱ereṣ) against Uzzah; and he called the name of the place Perez Uzzah to this day.
Similar genealogy information in 1 Chr. 2:4,5; 4:1; 9:4; 27:3. Recall, each name tells a part of the things that were occurring.
Nehemiah 11:4-6
4 Also in Jerusalem dwelt some of the children of Judah and of the children of Benjamin.
The children of Judah: Athaiah the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalalel, of the children of Perez; 5 and Maaseiah the son of Baruch, the son of Col-Hozeh, the son of Hazaiah, the son of Adaiah, the son of Joiarib, the son of Zechariah, the son of Shiloni. 6 All the sons of Perez who dwelt at Jerusalem were four hundred and sixty-eight valiant men.
Matthew 1:1-6
1 The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.
2 Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, 3 and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Ram, 4 and Ram the father of Amminadab, and Amminadab the father of Nahshon, and Nahshon the father of Salmon, 5 and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, 6 and Jesse the father of David the king.
And David was the father of Solomon by the wife of Uriah,
Luke 3:23-37
23 Jesus, when he began his ministry, was about thirty years of age, being the son (as was supposed) of Joseph, the son of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri, 28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, 29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, 31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, 32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, the son of Nahshon, 33 the son of Amminadab, the son of Admin, the son of Arni, the son of Hezron, the son of Perez, the son of Judah, 34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, 35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 36 the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,
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When we see “contaminate,” we immediately jump to the “unclean” and “defiled” thought. Look first at these verses, thinking “separate,” and consider as well, the interactions with the roots all listed above.
① losing purity; defiling
Numbers 6:12 the context is a person who has taken a vow of separation, a “so-called” Nazirite, who has taken a pledge of some sort, and the vow of separation is interrupted by an event. The “interruption” of the person’s pledge is the “defilement.” If we pledge to do something and life interrupts the fulfillment of the pledge, we start over again from the beginning of the pledge. We don’t continue as if nothing happened. There is a recognition that life happens, things interrupt the flow of what we intended, but that does not relieve us of our obligation to fulfill our vows. ((See also Ezekiel in Blog 68 L&S, Right Side and Left Side, and note things that “bind” us.))
Numbers 6:12
12 He shall consecrate to the LORD the days of his separation, and bring a male lamb in its first year as a trespass offering; but the former days shall be lost, because his separation was defiled (h2930. טָמֵא ṭâmê’).
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Genesis 43:33
33 And they sat before him, the firstborn according to his birthright and the youngest according to his youth; and the men looked in astonishment (h8539. תָּמַהּ ṯâmah) at one another.
This cognate h8539. תָּמַהּ ṯâmah is also sometimes translated as “marvel.” An awareness came to them that something out of the ordinary was going on. They do not know at this point that the “Egyptian” before them is their brother Joseph, but they are aware that they have been seated in birth order. This is an awareness, or recognition of something “special.” [The woman’s separation at the time of her monthly cycle was not due to “dirtiness,” but a recognition that there are things going on in life, “God moments,” that we cannot control, that we may not understand, and that we pause to recognize such (we “lose independence”).] See the further discussion under Leviticus 7:15-21 below.
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Leviticus 11:43
43 You shall not make yourselves abominable with any creeping thing that creeps; nor shall you make yourselves unclean (h2930. טָמֵא ṭâmê’) with them, lest you be defiled (h2933. טָמָה ṭâmâ) by them.
Each of these requires some explanation. “Creeping thing” and “creeps” are from the root p.271 שרץ swarm; move independently in great numbers. Focus on the “lose independence” cognate meaning. We can lose our independence to God, which is part of God’s definition of “good,” but we can also lose our independence to things that “swarm,” like “movements,” where we lose our focus on God’s perspective. It is a caution not to get swept up in things of the world that swarm around us. They can take us away from, separate from, our purpose in life. Don’t get “caught up” in them.
② being bound; losing freedom
Leviticus 19:31
31 ‘Give no regard to mediums and familiar spirits; do not seek after them, to be bound(h2930. טָמֵא ṭâmê’) by them: I am the LORD your God.
Leviticus 19:31
31 אַל־תִּפְנ֤וּ אֶל־הָאֹבֹת֙ וְאֶל־הַיִּדְּעֹנִ֔ים אַל־תְּבַקְשׁ֖וּ לְטָמְאָ֣ה בָהֶ֑ם אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃
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Genesis 7:2
2 You shall take to yourself from every clean animal by sevens, male and female, and from the animal that is not clean (h2889. טָהוֹר ṭâhôr) by two, man and wife.
Genesis 7:2
2 מִכֹּ֣ל ׀ הַבְּהֵמָ֣ה הַטְּהוֹרָ֗ה תִּֽקַּח־לְךָ֛ שִׁבְעָ֥ה שִׁבְעָ֖ה אִ֣ישׁ וְאִשְׁתֹּ֑ו וּמִן־הַבְּהֵמָ֡ה אֲ֠שֶׁר לֹ֣א טְהֹרָ֥ה הִ֛וא שְׁנַ֖יִםאִ֥ישׁ וְאִשְׁתֹּֽו׃
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Leviticus 7:15-21 This is difficult to read without thinking “dirty,” but consider it as saying separated out for a time, and if we include something that is to be considered separate for a time, we also have to be “bound,” separate, for a time. Think of Miriam, in Nm12. Aaron pleads for her not to be as one dead (like חרם), but the LORD’s response is as separation for a set time (verse 14). It is an encouragement for us to let things play out, to allow the natural processes of Creation work. It is in the time of being separate that we most hear God, we take time to reflect. We are asked to let God to do his “heart work.” Some words to remember here. When you read “eat,” it is אכל, which is to consume or partake. And when you read “flesh,” recall it is בשׂר, which is also tidings or news (sometimes “good tidings,” but not always). We are to take note of what the offering is all about. Another, perhaps unfortunate translation that has become part of the vernacular is “peace offering,” which sounds like we are trying to placate God’s anger. It is a free will offering, a voluntary offering of recognition of God’s blessings. It is from the root שלם, “harmonize; complete;” it is a thank you. We are to partake “in the moment,” at the time, we are to stop and be aware of God’s goodness, and then give it over to God and move on. Then it is “devoted to God,” on the third day, burned with fire.
Leviticus 7:15-21
15 The flesh of the sacrifice of his peace offering for thanksgiving shall be eaten the same day it is offered. He shall not leave any of it until morning. 16 But if the sacrifice of his offering is a vow or a voluntary offering, it shall be eaten the same day that he offers his sacrifice; but on the next day the remainder of it also may be eaten; 17 the remainder of the flesh of the sacrifice on the third day must be burned with fire. 18 And if any of the flesh of the sacrifice of his peace offering is eaten at all on the third day, it shall not be accepted, nor shall it be imputed to him; it shall be an abomination to him who offers it, and the person who eats of it shall bear guilt.
19 ‘The flesh that touches any unclean thing shall not be eaten. It shall be burned with fire. And as for the (clean) flesh, all who are clean may eat of it. 20 But the person who eats the flesh of the sacrifice of the peace offering that (belongs) to the LORD, while he is unclean, that person shall be cut off from his people. 21 Moreover the person who touches any unclean thing, such as human uncleanness, an unclean animal, or any abominable unclean thing, and who eats the flesh of the sacrifice of the peace offering that (belongs) to the LORD, that person shall be cut off from his people.'”
Leviticus 7:19
19 וְהַבָּשָׂ֞ר אֲשֶׁר־יִגַּ֤ע בְּכָל־טָמֵא֙ לֹ֣א יֵֽאָכֵ֔ל בָּאֵ֖שׁ יִשָּׂרֵ֑ף וְהַ֨בָּשָׂ֔ר כָּל־טָהֹ֖ור יֹאכַ֥ל בָּשָֽׂר׃
In בְּכָל־טָמֵא֙, the translation completely drops the ב, “in” – might better say “in a measure of temporary separation.”
And see some recent discussions on טמא and טהור•••
Finally, we get to
Bones h6106. עֶצֶם ‘eṣem; from h6105. עָצַם ‘âṣam; a primitive root; to bind fast, i.e. close (the eyes); intransitively, to be (causatively, make) powerful or numerous
① strengthening
Numbers 22:6 context is Balak and Balaam – big message, also big context
6 Therefore please come at once, curse this people for me, for they are too mighty (h6099. עָצוּם ‘âṣûm) for me. Perhaps I shall be able to defeat them and drive them out of the land, for I know that he whom you bless is blessed, and he whom you curse is cursed.”
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Exodus 1:7
7 But the children of Israel were fruitful and increased abundantly, multiplied and grew exceedingly mighty (h6105. עָצַם ‘âṣam); and the land was filled with them.
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Deuteronomy 8:14-17 ideally begin v.11 – trying to limit length here
14 when your heart is lifted up, and you forget the LORD your God who brought you out of the land of Egypt, from the house of bondage; 15 who led you through that great and terrible wilderness, in which were fiery serpents and scorpions and thirsty land where there was no water; who brought water for you out of the flinty rock; 16 who fed you in the wilderness with manna, which your fathers did not know, that He might humble you and that He might test you, to do you good in the end— 17 then you say in your heart, ‘My power and the might (h6108. עֹצֶם ‘ôṣem) of my hand have gained me this wealth.’
- Seems it might be where we are currently.
② increasing numerically
Numbers 32:1 – (The Tribes Settling East of the Jordan – Deut. 3:12–22)
1 Now the children of Reuben and the children of Gad had a very great (h6099. עָצוּם ‘âṣûm) multitude of livestock; and when they saw the land of Jazer and the land of Gilead, that indeed the region was a place for livestock,••• context
③ shutting; closing
Isaiah 33:15-16
15 He who walks righteously and speaks uprightly,
He who despises the gain of oppressions,
Who gestures with his hands, refusing bribes,
Who stops his ears from hearing of bloodshed,
And shuts (h6105. עָצַם ‘âṣam) his eyes from seeing evil:
16 He will dwell on high;
His place of defense will be the fortress of rocks;
Bread will be given him,
His water will be sure.
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Deuteronomy 25:4
4 “You shall not muzzle (h2629. חָסַם ḥâsam) an ox while it treads out (the grain). ((Don’t try to force your way. Turn the other cheek. God has a plan. One of several ways to interpret this, but fits today’s message, including Numbers 32 above and how Moses and Joshua handled this attitude.))
④ vigor
Isaiah 40:29
29 He gives power to the weak,
And to (those who have) no might He increases strength (h6109. עָצְמָה ‘oṣmâ).
⑤ bone
Numbers 24:8
8 “God brings him out of Egypt;
He has strength like a wild ox;
He shall consume the nations, his enemies;
He shall break (h1633. גָּרַם g̱âram) their bones (h6106. עֶצֶם ‘eṣem)
And pierce (them) with his arrows.
▸ h6106. עֶצֶם ‘eṣem; from h6105. עָצַם ‘âṣam; a bone (as strong); by extension, the body; figuratively, the substance
Checked any parallels between גרם or רגם or מגר or מרג or גמר and פרץ or פרז or פזר (and of course many more possibilities if use all sibilants and all labials for פרץ and all palatals for גרם). – no occurrences using these consonants.
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Genesis 49:14-15
14 “Issachar is a strong (h1634. גֶּרֶם g̱erem) donkey,
Lying down between two burdens;
15 He saw that rest was good,
And that the land was pleasant;
He bowed his shoulder to bear a burden,
And became a band of slaves.
▸ h1634. גֶּרֶם g̱erem; from h1633. גָּרַם g̱âram; a bone (as the skeleton of the body)
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Psalms 6:1-3
To the Chief Musician. With stringed instruments. On an eight-stringed harp. A Psalm of David.
1 O LORD, do not rebuke me in Your anger,
Nor chasten me in Your hot displeasure.
2 Have mercy on me, O LORD, for I am weak;
O LORD, heal me, for my bones (h6106. עֶצֶם ‘eṣem) are troubled.
3 My soul (h5315. נֶפֶשׁ nep̱eš) also is greatly troubled;
But You, O LORD—how long (עַד־מָתָֽי)?
▸ עַד־מָתָֽי Until when?
▸ h5704. עַד ‘aḏ; properly, the same as 5703 (used as a preposition, adverb or conjunction; especially with a preposition); as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)
• עַד-eternity, ever(-lasting, -more), old, perpetually, [phrase] world without end.
• עַד-against, and, as, at, before, by (that), even (to), for(-asmuch as), (hither-) to, [phrase] how long, into, as long (much) as, (so) that, till, toward, until, when, while, ([phrase] as) yet.
• עַד-[idiom] and, at, for, (hither-) to, on till, (un-) to, until, within.
• עַד-prey.
• עֵד-witness.
• עֵד-filthy.
h5704. עַד ‘aḏ; h5710. עָדָה ‘âḏâ; 226 occurrences
GV p.179 עדד tear off [pieces]; p.180 עדה decorate [adorn]; p.180 עוד endure [continue]; p.106 יעד arrange [set specifics] No DVs.
CM עדד pierce (A31); עדה retain/relinquish (A57); עוד constrain by external force (A2); יעדbring together (C49)
As I stumble along, my blind self, working on this small project, I had just been looking at טמא and thus the English “filthy” word stood out to me. I searched for English “filthy” in NKJV. It translates עד only one time, so I went to that occurrence. See ◈ below•••
▸ h4970. מָתַי mâṯay; from an unused root meaning to extend; properly, extent (of time) – only 3 occurrences noted in Strongs?
CWSBD- H4970. מָתַי māṯay: An interrogative adverb of time meaning when, how long. Used alone or with le on the front, it means when (Gen. 30:30; Ex. 8:9[5]). With ‘aḏ- on the front, it has the sense of how long, until when (Ex. 10:3, 7; Num . 14:27; 1 Sam. 1:14; 1 Kgs. 18:21; Hos. 8:5).
Concordance H4970. מָתַי māṯay adv.
(when, how long)
Gen. 30:30; Ex. 8:9(5); 10:3,7; Num. 14:27; 1 Sam. 1:14; 1 Kgs. 18:21; Neh. 2:6; Job 7:4; Ps. 6:3(4); 41:4(5); 42:2(3); 74:10; 80:4(5); 82:2; 90:13; 94:3,8; 101:2; 119:82,84; Prov. 1:22; 6:9; 23:35; Isa. 6:1; Jer. 4:14,21; 12:4; 23:26; 31:22; 47:5; Dan. 8:13; 12:6; Hos. 8:5; Amos 8:5; Hab. 2:6; Zech. 1:12.
⑥ essence
Psalms 139:15-16
15 My frame (h6108. עֹצֶם ‘ôṣem) was not hidden from You,
When I was made in secret,
And skillfully wrought in the lowest parts of the earth.
16 Your eyes saw my substance yet unformed (h1564. גֹּלֶם g̱ôlem).
And in Your book they all were written,
The days fashioned for me,
When as (yet there were) none of them.
▸ h6108. עֹצֶם ‘ôṣem; from h6105. עָצַם ‘âṣam
▸ h1564. גֹּלֶם g̱ôlem; from h1563. גָּלַם g̱âlam
⑦ law suit evidence
Isaiah 41:21-24
21 “Present your case,” says the LORD.
“Bring forth your strong (h6110. עַצֻּמָה ‘aṣumâ) (reasons),” says the King of Jacob.
22 “Let them bring forth and show us what will happen;
Let them show the former things, what they were,
That we may consider them,
And know the latter end of them;
Or declare to us things to come.
23 Show the things that are to come hereafter,
That we may know that you (are) gods;
Yes, do good or do evil,
That we may be dismayed and see it together.
24 Indeed you are nothing,
And your work is nothing;
(He who) chooses you is an abomination.
▸ h6110. עַצֻּמָה ‘aṣumâ; feminine of h6099. עָצוּם ‘âṣûm; or עָצֻם ‘atsum; passive participle of h6105. עָצַם ‘âṣam
||
Psalms 10:9-10 of the wicked
9 He lies in wait secretly, as a lion in his den;
He lies in wait to catch the poor;
He catches the poor when he draws him into his net.
10 So he crouches, he lies low,
That the helpless may fall by his strength (h6099. עָצוּם ‘âṣûm).
⑧ invincibility
Psalms 68:33-35
33 To Him who rides on the heaven of heavens, which were of old!
Indeed, He sends out His voice, a mighty (h5797. עֹז ‘ôz) voice.
34 Ascribe strength to God;
His excellence is over Israel,
And His strength is in the clouds.
35(36H) O God, You are more awesome than Your holy places.
The God of Israel is He who gives strength (h5797. עֹז ‘ôz) and power (h8592. תַּעֲצֻמָהṯa‘ăṣumâ) to His people.
Blessed be God!
▸ h5797. עֹז ‘ôz; or (fully) עוֹז ‘owz; from h5810. עָזַז ‘âzaz
▸ h8592. תַּעֲצֻמָה ṯa‘ăṣumâ; from h6105. עָצַם ‘âṣam; a primitive root; to bind fast
◈ Isaiah 64:6
6(5H) But we are all (h3605. כֹּל ḵôl) like an unclean (h2931. טָמֵא ṭâmê’) (thing),
And all (h3605. כֹּל ḵôl) our righteousnesses (h6666. צְדָקָה ṣeḏâqâ) (are) like filthy rags;
We all fade as a leaf,
And our iniquities, like the wind,
Have taken us away.
Isaiah 64:5
5 וַנְּהִ֤י כַטָּמֵא֙ כֻּלָּ֔נוּ וּכְבֶ֥גֶד עִדִּ֖ים כָּל־צִדְקֹתֵ֑ינוּ וַנָּ֤בֶל כֶּֽעָלֶה֙ כֻּלָּ֔נוּ וַעֲוֹנֵ֖נוּ כָּר֥וּחַ יִשָּׂאֻֽנוּ׃
GV p.179 עדד tear off [pieces]; p.180 עדה decorate [adorn]; p.180 עוד endure [continue]; p.106 יעד arrange [set specifics] No DVs.
CM עדד pierce (A31); עדה retain/relinquish (A57); עוד constrain by external force (A2); יעדbring together (C49)
Note there is no נדע. One possible direction someone took with this is a would-be cognate for נדע, which would be נדה, which means p.149 “distance”;; CM establish/separate. Again we are speaking of separation, and one use of נדה is of the separation of the menstruating woman. This brings that part full circle. Another interesting potential connection would be the rearranged עדן, p.180 delight; satisfy all needs;; CM rely and gratify, which is cognate with אדן p.4 sustain; provide base, the root for “lord, master” – adon, Adonai.
An equally tenable translation would be that (and recall the frequent challenge here to כלevery time meaning “all” – see:
GV p.119 כלל complete [by including everything]; p.118 כלה strive [to attain]; p.118 כלאrestrain [prevent]; p.116 כול contain [a measured quantity]; p.104 יכל prevail; p.156 נכל plot [harm; endanger through veiled acts]
DV p.9 אכל – p.119 כלל complete [by including everything]; p.118 כלה strive [to attain] > p.9 אכל consume No other DVs – BUT see היכל just below
CM כלל encircle (C26); כלה and כלא contain/expose (C25); כול express control (C5); יכל(none listed); נכל (none listed); אכל move directly/circularly (A11) )
We contain a measured quantity preparing to be temporarily separated.
((See Ps14, “there is none who does good,” repeated in all three synoptic gospels the “rich young man” focusing on keeping some of the commandments misses the point, just as the prophets – see Mt23:23; Ps33:5; Mic6:8; Zch7:9))
The measure of the focus of our weakening / our search for sustenance in our cleansing are like an eternal covering/protection.
((This is my own interpretation as I am led today 10/24/2021, but seems to fit very well, as I pause, with the message in the Arush book I recommended recently (Blog #69), The Universal Garden of Emuna.))
righteousnesses (h6666. צְדָקָה ṣeḏâqâ)
And consider צד + קה
GV p.212 צדד turn aside [flank]; p.212 צדה focus [target]; p.214 צוד trap [execute a planned act] No DVs
CM צדד impact negatively (E38); צדה search for sustenance (E39); צוד act surreptitiously/openly (E4)
+
GV p.224 קהה stunt [weaken]; p.225 קוה gather [to act; strive to a particular goal]; p.225 קואvomit; p.109 יקה weaken [from age]; p.161 נקה cleanse [protect through effort]
¿ DV אקה – p.224 קהה stunt [weaken]; p.225 קוה gather [to act; strive to a particular goal] > p.16 אקה be wild ?
¿ DV קאה – p.224 קהה stunt [weaken]; p.225 קוה gather [to act; strive to a particular goal]; p.225 קוא vomit > p.223 קאה spew ? No other DVs
CM קהה increase/reduce (C15); קוה and קוא concentrate (C3); יקה weaken (C47); נקה affect physically (D69); אקה isolate (A32); קאה extend (C1) – C1 & C15 should be combined
((NOTE that in A32 is p.73 חגה break a flat surface; create unevenness – related to חג“Feast” – the feasts are, again, a measured time of separation ))
- Turning aside and being weakened••• separation
Now, of course, we must look to see if/how this fits in context.
Isaiah 63:15 – 64:12 – (A Prayer of Penitence)
15 Look down from heaven,
And see from Your habitation, holy and glorious.
Where are Your zeal and Your strength,
The yearning of Your heart and Your mercies toward me?
Are they restrained?
16 Doubtless You are our Father,
Though Abraham was ignorant of us,
And Israel does not acknowledge us.
You, O LORD, are our Father;
Our Redeemer from Everlasting is Your name.
17 O LORD, why have You made us stray from Your ways,
And hardened our heart from Your fear?
Return for Your servants’ sake,
The tribes of Your inheritance.
18 Your holy people have possessed it but a little while;
Our adversaries have trodden down Your sanctuary.
19 We have become like those of old, over whom You never ruled,
Those who were never called by Your name.
1 Oh, that You would rend the heavens!
That You would come down!
That the mountains might shake at Your presence—
2 As fire burns brushwood,
As fire causes water to boil—
To make Your name known to Your adversaries,
That the nations may tremble at Your presence!
3 When You did awesome things for which we did not look,
You came down,
The mountains shook at Your presence.
4 For since the beginning of the world
Men have not heard nor perceived by the ear,
Nor has the eye seen any God besides You,
Who acts for the one who waits for Him.
5 You meet him who rejoices and does righteousness,
Who remembers You in Your ways.
You are indeed angry, for we have sinned—
In these ways we continue;
And we need to be saved.
6 But we are all like an unclean thing,
And all our righteousnesses are like filthy rags;
We all fade as a leaf,
And our iniquities, like the wind,
Have taken us away.
7 And there is no one who calls on Your name,
Who stirs himself up to take hold of You;
For You have hidden Your face from us,
And have consumed us because of our iniquities.
8 But now, O LORD,
You are our Father;
We are the clay, and You our potter;
And all we are the work of Your hand.
9 Do not be furious, O LORD,
Nor remember iniquity forever;
Indeed, please look—we all are Your people!
10 Your holy cities are a wilderness,
Zion is a wilderness,
Jerusalem a desolation.
11 Our holy and beautiful temple,
Where our fathers praised You,
Is burned up with fire;
And all our pleasant things are laid waste.
12 Will You restrain Yourself because of these things, O LORD?
Will You hold Your peace, and afflict us very severely?
Please interpret for yourself. Indeed, to me, it fits perfectly. Isaiah seems to be saying that there is a realization that all these terrible things that have happened, the loss of the holy cities, the desolation of Jerusalem, the destruction and burning of the “holy and beautiful temple” are but “temporary separations” for a greater eternal good.
I do want to look a bit more closely at verse 63:17, where Isaiah says, “Why have you made us stray from your ways, and hardened our heart from your fear?” Certainly we have examples in Exodus where the LORD (יהוה) says he will harden Pharaoh’s heart, in the sense that he actually strengthens Pharaoh’s resolve to defy the LORD. (See Ex4:21, 7:3, 14:4). And we are told ourselves not to harden our own hearts against our brothers (Dt15:7). Isaiah always seems to provide great insight.
The translation above is NKJV. Below are BHS and ESV.
Isaiah 63:17 BHS
17 לָ֣מָּה תַתְעֵ֤נוּ יְהוָה֙ מִדְּרָכֶ֔יךָ תַּקְשִׁ֥יחַ לִבֵּ֖נוּ מִיִּרְאָתֶ֑ךָ שׁ֚וּב לְמַ֣עַן עֲבָדֶ֔יךָ שִׁבְטֵ֖י נַחֲלָתֶֽךָ׃
Isaiah 63:17 ESV
17 O LORD, why do you make us wander (h8582. תָּעָה ṯâ‘â) from your ways
and harden (h7188. קָשַׁח qâšaḥ) our heart, so that we fear you not?
Return for the sake of your servants,
the tribes of your heritage.
BDB:
תעה
GLOSS qal: err; wander; niphal: be led astray; hiphil: cause to err
PARSING Hebrew, verb, hiphil, imperfect, 2nd person, masculine, singular, pronomial suffix: 1st person, common, plural
קשׁח
GLOSS hiphil: make hard; treat cruelly
PARSING Hebrew, verb, hiphil, imperfect, 2nd person, masculine, singular
Exodus 4:21 NKJV
21 And the LORD said to Moses, “When you go back to Egypt, see that you do all those wonders before Pharaoh which I have put in your hand. But I will harden (h2388. חָזַק ḥâzaq) his heart, so that he will not let the people go.
Exodus 4:21
21 וַיֹּ֣אמֶר יְהוָה֮ אֶל־מֹשֶׁה֒ בְּלֶכְתְּךָ֙ לָשׁ֣וּב מִצְרַ֔יְמָה רְאֵ֗ה כָּל־הַמֹּֽפְתִים֙ אֲשֶׁר־שַׂ֣מְתִּי בְיָדֶ֔ךָ וַעֲשִׂיתָ֖ם לִפְנֵ֣יפַרְעֹ֑ה וַאֲנִי֙ אֲחַזֵּ֣ק אֶת־לִבֹּ֔ו וְלֹ֥א יְשַׁלַּ֖ח אֶת־הָעָֽם׃
BDB
חזק
GLOSS qal: be strong; strengthen; piel: make strong; strengthen; hithpael: seize; keep hold of; hiphil: prove oneself strong
PARSING Hebrew, verb, piel, imperfect, 1st person, common, singular
Exodus 7:3-5
3 And I will harden (h7185. קָשָׁה qâšâ) Pharaoh’s heart, and multiply My signs and My wonders in the land of Egypt. 4 But Pharaoh will not heed you, so that I may lay My hand on Egypt and bring My armies and My people, the children of Israel, out of the land of Egypt by great judgments. 5 And the Egyptians shall know that I am the LORD, when I stretch out My hand on Egypt and bring out the children of Israel from among them.”
Exodus 7:3
3 וַאֲנִ֥י אַקְשֶׁ֖ה אֶת־לֵ֣ב פַּרְעֹ֑ה וְהִרְבֵּיתִ֧י אֶת־אֹתֹתַ֛י וְאֶת־מוֹפְתַ֖י בְּאֶ֥רֶץ מִצְרָֽיִם׃
BDB
קשׁה
GLOSS qal: be heavy; be difficult; niphal: be hard-pressed; piel: become difficult; hiphil: make difficult
PARSING Hebrew, verb, hiphil, imperfect, 1st person, common, singular
Exodus 14:4-6
4 Then I will harden (h2388. חָזַק ḥâzaq) Pharaoh’s heart, so that he will pursue them; and I will gain honor over Pharaoh and over all his army, that the Egyptians may know that I am the LORD.” And they did so.
5 Now it was told the king of Egypt that the people had fled, and the heart of Pharaoh and his servants was turned against the people; and they said, “Why have we done this, that we have let Israel go from serving us?” 6 So he made ready his chariot and took his people with him.
Exodus 14:4
4 וְחִזַּקְתִּ֣י אֶת־לֵב־פַּרְעֹה֮ וְרָדַ֣ף אַחֲרֵיהֶם֒ וְאִכָּבְדָ֤ה בְּפַרְעֹה֙ וּבְכָל־חֵילֹ֔ו וְיָדְע֥וּ מִצְרַ֖יִם כִּֽי־אֲנִ֣י יְהוָ֑הוַיַּֽעֲשׂוּ־כֵֽן׃
BDB
חזק
GLOSS qal: be strong; strengthen; piel: make strong; strengthen; hithpael: seize; keep hold of; hiphil: prove oneself strong
PARSING Hebrew, verb, piel, consecutive perfect, 1st person, common, singular
If you read the early chapters of Exodus, before the departure from Egypt, you see that Pharaoh does indeed take a harder stance against the Israelites after the first attempts at intervention by Moshe/Moses and Aharon/Aaron, forcing them to gather their own straw for making bricks and not lowering their quotas.
And notice in the verses above, with BDB interpretation, the LORD is actively strengthening Pharaoh to defy him.
The verse in Exodus 4 is part of the discussion between the LORD (יהוה) and Moshe/Moses at the burning bush. The discussion about bringing the people out of Egypt is begun by this statement:
Exodus 3:9
9 Now therefore, behold, the cry (h6818. צַעֲקָה ṣa‘ăqâ) of the children of Israel has come to me, and I have also seen the oppression with which the Egyptians oppress them.
h6818. צַעֲקָה ṣa‘ăqâ; from h6817. צָעַק ṣâ‘aq
h6817. צָעַק ṣâ‘aq; a primitive root; to shriek; (by implication) to proclaim (an assembly): — x at all, call together, cry (out), gather (selves) (together).
Then the two words used for the LORD causing Pharaoh to harden his heart, noting the purpose is “that the Egyptians may know that I am the LORD.”
If you see our country, our world, wandering, straying without rest, it is part of the pattern, of cycles. If you see our hearts having been and/or being hardened, it is anticipated. The truth is that God hears the cry when there is energetic reaction to opposing stimuli. And if you know your Scripture, you will know that some of the plagues in Egypt affected all, even the Israelites in Goshen. And some affected only the people of Pharaoh. If we do cry out collectively, we should be in expectation of some plagues, even as God’s people our lives will be changed. But it is the answer. And we are led, of course to Jeremiah, the so-called “weeping prophet,” who told us wisely two things. First, we will be in Babylon for a time, but we should build houses and plant gardens and eat their produce (Jr29:4-5, 29:28). And also he told us:
Jeremiah 29:11
11 For I know the plans I have for you, declares the LORD, plans for welfare and not for evil, to give you a future and a hope.
Note that the word here translated as “welfare” h7965. שָׁלוֹם šâlôm, which we covered above. His plan for us us “completeness.”
Just a couple more points. Perhaps you noticed at the beginning of this entry a note about 🧐personal reflection. I share what is behind it even though you may hereafter consider me as befitting Mad Magazine. Note the title “Scattered Bones,” and the study of broken bones. This has been an interest of mine for some time because of my own personal history. I have already shared that my past is full of transgressions against scriptural commandments. I have also had a few episodes of orthopaedic injuries/broken bones in my life. It has seemed to me that there has been a time relationship between some of my more significant transgressions and my injuries, and indeed, perhaps between the intensity of transgression and the intensity of injury. I recently thought more about this as I was watching a video at a small group meeting. The speaker was speaking about some of the key factors he has seen in people’s lives that build faith. One was “Pivotal circumstances.” Numerous examples were discussed on the video, and in the small group. I can only share a very pivotal circumstance in my faith journey, which was when I sustained a broken back, together with other significant orthopaedic injuries. It was definitely a time of “separation,” a temporary time apart. There were plenty of cries aloud, and it was definitely a time of great reflection, and a major jump forward on my faith journey. Because I had seen what I thought might be a pattern in my life, I wanted to investigate. I share some of it with you above. I also mention that you might consider Jacob’s “limp” after his wrestling with God Gn32:22-32. ((At some point we may need to look at Ezekiel 37, about bones and sinew and flesh•••))
When we truly cry out, the LORD responds, perhaps not on our timeline (But You, O LORD—how long (עַד־מָתָֽי)?), but he responds. We may need a temporary separation in order to prosper us and not harm us (Jr29:11).
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