I encourage you to go back to Post #12 Levels of Meaning and read for background before this update. It will give some important background information that will not be repeated here, but will be the foundation we build upon here, AND will show how much more insight some of the more recent understanding shared on LogAndSpeck has given along the path toward “fullness,” though the horizon remains forever before us. And then finally, I want to share one powerful recent revelation. Let us gradually work toward that example. As I have worked on this, it appears it will be three “installments,” the powerful revelation being the third, though to me, all of this is very powerful and unanticipated.
As noted, h6508. פַּרְדֵּס p̱arḏês is an actual word in Scripture.
h6508. פַּרְדֵּס p̱arḏês; of foreign origin; a park: — forest, orchard.
I hope you have noticed through the many months of sharing here on L&S that many times when Strongs has listed “of foreign origin,” it seems more accurate to indicate that the concepts shared here of combinations of roots to derive words may have been more “foreign” to Mr. Strong, than necessarily coming from another language. These techniques appear to be very much a common method used in Hebraic Scripture (hopefully you have witnessed this). So, h6508. פַּרְדֵּס p̱arḏês was noted in Post #12 to be a Biblical word, which is also used as the acronym for the four different levels of meaning. We will not here go into detail, but perhaps the discussions about trees and some of the associated meanings, starting in Blog #44. A Brief Hebrew Lesson / A Life Lesson, might connect with the idea of PaRDeS, orchard, park, garden•••
First let’s look at the three times Pardes is used, look at the context and any interactions, and then dive deeper into what the roots of its derivation mean.
Nehemiah 2:1-8
1 In the month of Nisan (will revisit Nisan later), in the twentieth year of King Artaxerxes, when wine was before him, I took up the wine and gave it to the king. Now I had not been sad in his presence. 2 And the king said to me, “Why is your face sad, seeing you are not sick? This is nothing but sadness (h7455. רֹעַ rôa‘) of the heart (h3820. לֵב lêḇ).” Then I was very much afraid (h3372. יָרֵא yârê’). 3 I said to the king, “Let the king live forever! Why should not my face be sad, when the city, the place of my fathers’ graves, lies in ruins, and its gates have been destroyed by fire?” 4 Then the king said to me, “What are you requesting?” So I prayed to the God of heaven. 5 And I said to the king, “If it pleases the king, and if your servant has found favor in your sight, that you send me to Judah, to the city of my fathers’ graves, that I may rebuild it.” 6 And the king said to me (the queen sitting beside him), “How long will you be gone, and when will you return?” So it pleased the king to send me when I had given him a time. 7 And I said to the king, “If it pleases the king, let letters be given me to the governors of the province Beyond the River, that they may let me pass through until I come to Judah, 8 and a letter to Asaph, the keeper of the king’s forest (h6508. פַּרְדֵּס p̱arḏês), that he may give me timber to make beams (h7136. קָרָה qârâh) for the gates of the fortress (h1002. בִּירָה ḇiyrâ) of the temple (h1004. בַּיִת ḇayiṯ), and for the wall of the city, and for the house (h1004. בַּיִת ḇayiṯ) that I shall occupy (h0935. בּוֹא bô’).” And the king granted me what I asked, for the good hand of my God was upon me.
h7136. קָרָה qârâh; a primitive root; to light upon
A brief aside here. A good friend of mine is working hard on back-translating the Greek scriptures to Hebrew, and then back into English with a more Hebraic understanding. Recall in Post #28. Log and Speck Revisited, we explored the word קורה, from this root קרה. My friend has proposed this translation of Matthew 7:3:
Matthew 7:3
And why do you look to tear apart your brother’s understanding, but do not consider the connection (the fitting together) in your own understanding?
This is precisely the question I have been trying to raise, and my friend has hit the nail on the head! I am sharing with my friend’s permission.
h1002. בִּירָה ḇiyrâ; of foreign origin; a castle or palace
We will look at the Variant family with ירה in it later – consider this as ב + ירה. Your “fortress” may be living in the teaching you have grown up with••• just recall our many discussions about assumptive reasoning and test your “fortress” in the refining fire.
Ecclesiastes 2:1-11 – (The Vanity of Self-Indulgence)
1 I said in my heart, “Come now, I will test you with pleasure; enjoy yourself.” But behold, this also was vanity. 2 I said of laughter, “It is mad,” and of pleasure, “What use is it?” 3 I searched with my heart how to cheer my body with wine—my heart still guiding me with wisdom—and how to lay hold on folly, till I might see what was good for the children of man to do under heaven during the few days of their life. 4 I made great works. I built houses and planted vineyards for myself. 5 I made myself gardens and parks (h6508. פַּרְדֵּס p̱arḏês), and planted in them all kinds of fruit trees. 6 I made myself pools from which to water the forest (h3293. יַעַר ya‘ar) of growing trees. 7 I bought male and female slaves, and had slaves who were born in my house (h1004. בַּיִת ḇayiṯ). I had also great possessions of herds and flocks, more than any who had been before me in Jerusalem. 8 I also gathered for myself silver and gold and the treasure of kings and provinces. I got singers (h7891. שִׁיר šiyr – root later), both men and women, and many concubines, the delight of the sons of man.
9 So I became great and surpassed all who were before me in Jerusalem. Also my wisdom remained with me. 10 And whatever my eyes desired I did not keep from them. I kept my heart from no pleasure, for my heart found pleasure in all my toil (h5999. עָמָל ‘âmâl), and this was my reward for all my toil (h5999. עָמָל ‘âmâl). 11 Then I considered all that my hands had done and the toil (h5999. עָמָל ‘âmâl) I had expended in doing it, and behold, all was vanity and a striving after wind, and there was nothing to be gained under the sun.
h3293. יַעַר ya‘ar; from an unused root probably meaning to thicken with verdure; a copse of bushes; hence, a forest
Above and below we have spoken and will speak of the root p.110 ירה cast; shoot (teach). A cognate of ירה is p.111 ירע restrict; limit space. CM for these is limit activity (C40). Obviously יער is ירע in a different order. p.107 יער collect liquids; drench;; CM extend/contain (C16). Consider all of these together.
h5999. עָמָל ‘âmâl; from h5998. עָמַל ‘âmal; toil, i.e. wearing effort; hence, worry, wheth. of body or mind
This is not the toil discussed in Gn3:1, of Adam. The first usage is:
- Genesis 41:51
- 51 Joseph called the name of the firstborn Manasseh. “For,” he said, “God has made me forget all my hardship (h5999. עָמָל ‘âmâl) and all my father’s house.”
Song of Songs 4:9-15
9 You have captivated my heart, my sister, my bride;
you have captivated my heart with one glance of your eyes,
with one jewel of your necklace.
10 How beautiful is your love, my sister, my bride!
How much better is your love than wine,
and the fragrance of your oils than any spice!
11 Your lips drip nectar, my bride;
honey and milk are under your tongue;
the fragrance of your garments is like the fragrance of Lebanon.
12 A garden locked is my sister, my bride,
a spring locked, a fountain sealed.
13 Your shoots are an orchard (h6508. פַּרְדֵּס p̱arḏês) of pomegranates
with all choicest fruits,
henna with nard (h5373. נֵרְדְּ nêreḏe),
14 nard (h5373. נֵרְדְּ nêreḏe) and saffron, calamus and cinnamon,
with all trees of frankincense (h3828. לְבוֹנָה leḇônâ),
myrrh and aloes,
with all choice spices—
15 a garden fountain, a well of living water,
and flowing streams from Lebanon.
h5373. נֵרְדְּ nêreḏe; of foreign origin; nard, an aromatic
p.162 נרד overpower with scent
GV p.239 רדד flatten [render pliable]; p.239 רדה dominate [humble to another’s control]; p.240 רוד humble; p.110 ירד descend; p.162 נרד overpower with scent /nard oil/ No DVs
CM רדד be compliant and susceptible (E76); רדה control (E77); רוד spread (E68); ירדremove (C39); (נרד no cognates)
h3828. לְבוֹנָה leḇônâ; or לְבֹנָה lbonah; from h3835. לָבַן lâḇan; frankincense (from its whiteness or perhaps that of its smoke)
It is certainly possible that לבונה is from p.128 לבן whiten; purify, as in Strongs.
Consider also לב + ונה
• לֵב-[phrase] care for, comfortably, consent, [idiom] considered, courag(-eous), friend(-ly), ((broken-), (hard-), (merry-), (stiff-), (stout-), double) heart(-ed), [idiom] heed, [idiom] I, kindly, midst, mind(-ed), [idiom] regard(-ed), [idiom] themselves, [idiom] unawares, understanding, [idiom] well, willingly, wisdom.
• לֵב-heart.
GV p.127 לבב conjoin [in central core]; p.128 לבה enthuse; p.127 לבא arouse; p.129 לובcenter
DV לאב – p.127 לבב conjoin [in central core]; p.128 לבה enthuse; p.127 לבא arouse > p.127 לאב scorn; mock
DV להב – p.127 לבב conjoin [in central core]; p.128 לבה enthuse; p.127 לבא arouse > p.128 להב flame
CM לבב and לוב encompass (D47); לבה and לבא ignite emotions/interest (D46); לאב and להב impact negatively (D41)
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As we progress in this update on PaRDeS, we will be speaking a good bit about deeper understanding and spiritual levels in Scripture. Using my friend’s thought above and looking at this consideration, why do we take illegally our brother’s enthusiasm/heart, and not carefully assess our own assumptions? Do we really understand what Scripture says, or are we standing on a couple of thousand years of fighting between different perspectives? This is a challenge to all to remember something said by many, but most recently as “the weightier matters of the teaching: justice and mercy and faithfulness.” In what way do we practice justice and mercy and faithfulness when we extort/take illegally another’s center, their very heart? We are to have hearts of flesh, not of stone. See the first verse listed above for ינה:
Exodus 22:21 “You shall not wrong (h3238. יָנָה yânâ) a sojourner or oppress him, for you were sojourners in the land of Egypt. read its context vv.16-31 – it is all about “the weightier matters of the teaching.” We are all sojourners••• Not one has the answer.
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h6508. פַּרְדֵּס p̱arḏês ⇔ פר + דס
• פַּר-([phrase] young) bull(-ock), calf, ox. Strongs h6499. פַּר p̱ar; or פָּר par; from h6565. פָּרַרp̱ârar; 127 occurrences
GV p.207 פרר separate [out parts]; p.206 פרה produce; p.205 פרא free [of control]; p.199 פור invalidate [undermine proper proceeding]; p.196 פאר distinguish [stand out]
DV פאר – p.207 פרר separate [out parts] > p.196 פאר distinguish [stand out]
DV אפר – p.207 פרר separate out parts > p.15 אפר cover No other DVs
CM פרר separate out (B42); פרה and פרא emerge from constraints (B37); פור undermine (B20); פאר expose; highlight (B1); אפר expose/conceal (A8)
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I have searched for all of the typical roots that would give us דס, which follow the usual pattern, and there is only one, which I will share. I will also point out that I am currently doing an exploration on the reverse, סד, which is providing much fruit – at some point to be shared, hopefully. At this time, note that there are no GVs דסס, דסה, דוס,ידס,דיס, נדס. Also of DV possibilities, there is no אדס, דאס, דהס. This is very unusual, to the point of attention-getting. The only root to which we could refer is הדס, below, which is the myrtle tree, and the Hebrew name of Esther, Queen Esther, surrounded in the celebration of Purim.
🤔 didn’t we just see פור above??
- h6332. פּוּר pûr; also (plural) פּוּרִים Puwriym; or פֻּרִים Puriym; from 6331; a lot (as by means of a broken piece): — Pur, Purim.
- AV (8) – Purim 5, Pur 3; Pur or Purim = “lot” or “piece”
- See Esth. 3:7; 9:24,26,28,29,31,32.
(( If you know the Book of Esther, you will know the Queen did undermine proper proceeding. Contrast Esther with the other Queen in chapter 1. ))
① myrtle; type of shrub
Isaiah 41:17-20
17 “The poor and needy seek water, but there is none,
Their tongues fail for thirst.
I, the LORD, will hear them;
I, the God of Israel, will not forsake them.
18 I will open rivers in desolate heights,
And fountains in the midst of the valleys;
I will make the wilderness a pool of water,
And the dry land springs of water.
19 I will plant in the wilderness the cedar and the acacia tree,
The myrtle (h1918. הֲדַס hăḏas) and the oil tree;
I will set in the desert the cypress tree and the pine
And the box tree together,
20 That they may see and know,
And consider and understand together,
That the hand of the LORD has done this,
And the Holy One of Israel has created it.
- ((Obvious words to study here are all the types of trees in v.19, and the four parallel verbs in v.20: see, know, consider, and understand))
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Leviticus 23:39-43
39 ‘Also on the fifteenth day of the seventh month, when you have gathered in the fruit of the land, you shall keep the feast of the LORD for seven days; on the first day there shall be a sabbath-rest, and on the eighth day a sabbath-rest. 40 And you shall take for yourselves on the first day the fruit of beautiful trees, branches of palm trees, the boughs of leafy trees, and willows of the brook; and you shall rejoice before the LORD your God for seven days. 41 You shall keep it as a feast to the LORD for seven days in the year. It shall be a statute forever in your generations. You shall celebrate it in the seventh month. 42 You shall dwell in booths for seven days. All who are native Israelites shall dwell in booths, 43 that your generations may know that I made the children of Israel dwell in booths when I brought them out of the land of Egypt: I am the LORD your God.'” ◆see Nehemiah passage just below the Septuagint screenshot
Leviticus 23:40
40 וּלְקַחְתֶּ֨ם לָכֶ֜ם בַּיֹּ֣ום הָרִאשֹׁ֗ון פְּרִ֨י עֵ֤ץ הָדָר֙ כַּפֹּ֣ת תְּמָרִ֔ים וַעֲנַ֥ף עֵץ־עָבֹ֖ת וְעַרְבֵי־נָ֑חַל וּשְׂמַחְתֶּ֗ם לִפְנֵ֛ייְהוָ֥ה אֱלֹהֵיכֶ֖ם שִׁבְעַ֥ת יָמִֽים׃
Isaiah 41:19
19 θήσω εἰς τὴν ἄνυδρον γῆν κέδρον καὶ πύξον καὶ μυρσίνην καὶ κυπάρισσον καὶ λεύκην, †
◆ Nehemiah 8:13-15 – NKJV The Feast of Tabernacles cf. Lev. 23:33–43)
13 Now on the second day the heads of the fathers’ houses of all the people, with the priests and Levites, were gathered to Ezra the scribe, in order to understand the words of the Law. 14 And they found written in the Law, which the LORD had commanded by Moses, that the children of Israel should dwell in booths during the feast of the seventh month, 15 and that they should announce and proclaim in all their cities and in Jerusalem, saying, “Go out to the mountain, and bring olive branches, branches of oil trees, myrtle branches, palm branches, and branches of leafy trees, to make booths, as it is written.”
Nehemiah 8:15
15 וַאֲשֶׁ֣ר יַשְׁמִ֗יעוּ וְיַעֲבִ֨ירוּ קֹ֥ול בְּכָל־עָרֵיהֶם֮ וּבִירוּשָׁלִַ֣ם לֵאמֹר֒ צְא֣וּ הָהָ֗ר וְהָבִ֨יאוּ֙ עֲלֵי־זַ֨יִת֙ וַעֲלֵי־עֵ֣ץ שֶׁ֔מֶןוַעֲלֵ֤י הֲדַס֙ וַעֲלֵ֣י
תְמָרִ֔ים וַעֲלֵ֖י עֵ֣ץ עָבֹ֑ת לַעֲשֹׂ֥ת סֻכֹּ֖ת כַּכָּתֽוּב׃ פ
- Look at the Greek words in Strongs that have the μυρ beginning and see some important points, first a tie in to anointing, second, a tie to the cognate meaning “expand strongly,” third, myrrh, and fourth, “applying perfumed oil” (we will look at nard later.)
▸ g3460. Μύρα Myra; of uncertain derivation; Myra, a place in Asia Minor: — Myra.
AV (1) – Myra 1; Myra = “myrrh: myrtle juice”
an important town in Lycia, on the southwest coast of Asia Minor, on the river Andriacus, 2.5 miles (4 km) from the mouth
▸ g3461. μυρίας myrias; from 3463; a ten-thousand; by extension, a “myriad” or indefinite number: — ten thousand.
AV (9) – ten thousand times ten thousand 2, two hundred thousand thousand + g1417 2, innumerable multitude 1, ten thousand 1, innumerable company 1, fifty thousand + g3902 1, thousands 1;
ten thousand
an innumerable multitude, an unlimited number
innumerable hosts
▸ g3462. μυρίζω myrizō; from 3464; to apply (perfumed) unguent to: — anoint.
AV (1) – anoint 1;
to anoint
▸ g3463. μύριοι myrioi; plural of an apparently primary word (properly, meaning very many); ten thousand; by extension, innumerably many: — ten thousand.
AV (3) – ten thousand 3;
innumerable, countless
ten thousand
▸ g3464. μύρον myron; probably of foreign origin (compare h4753, h4666); “myrrh”, i.e. (by implication) perfumed oil: — ointment.
AV (14) – ointment 14;
ointment
“The myrtle tree coined its name back in Ancient Greece, derived from the word ‘myrtos’ meaning ‘sprig’.”
https://tree2mydoor.com/blogs/content/myrtle-tree-symbolism
Notice sprig, branch, relationships with trees, gardens•••
And notice the three cognates of הדס:
Before going any farther, stop and consider what these words bring to mind in you, from your background of reading Scripture. This is how it works. And if you have very little history of having read Scripture, you may have little connection. How sad for you, for it is in the interconnections where you begin to see true messages, get the depth, the “meat” of what is being taught.
Before looking up a single verse listed above, let your mind go to Bible passages you are familiar with. They will not all be correct associations, but it’s OK not to be right every time. The point is to make mental connections. Expand your thoughts beyond just the one verse in front of you. Get away from only reading the headline; connect with what lies behind the headline. What Bible passage has lentils in it? Who do you connect the lentils to? What do you know about that person? Are there questions in your head about what that person means in our history and how they fit into our modern world?
Are there passages or names that include or mean sneezing? What is their importance? And what does the middle one bring to mind. Certainly the Hebrew name of the “New” Testament for readers of the Greek Scriptures, but look at all the other connections, some maybe fitting in, some maybe not, like “the renewing of our mind,” and like times of festivals and celebrations at the new moon, and maybe the city of Jericho. Expand your mind. Begin to look from a more “big picture” perspective. Take the view from 30,000 feet.
After you have thus opened your mind to possibilities, then the next step is to begin to look at the individual verses in the listings. Once you have done that, you will see the connection made in the mind of the writer of the EDBH and the people to whom it refers. But if you still have questions about other possible meanings or connections, don’t take just their connections. Look up more for yourself; see if you get more understanding. For example, with sneezing, I had two thoughts initially. One connected to Leviathan, which is likely what the Job verse will point to. And another was an ancestor named Nahor (נחר) which means “snort.” And mentally Leviathan takes me to pictures, connections, of parables, and even of fables we have had shared with us about dragons, like in fairy tales and in the Hobbit and in Shrek. What dragons do we have to slay? Do they seem impossible? We don’t know what all portrayals are accurate to Scripture in those parables we have been given, but it piques the curiosity perhaps enough to go to Scripture and check out the connections. I did (after going to the verses, not before) find a connection I need to follow. In Job 41:20, discussing Leviathan, there is a word obviously derived from the root נחר, Nahor’s name. What does this tell us about the nature of Nahor? And what animals do you mentally connect with “snorting?” Are not horses, in movies especially, frequently depicted as snorting? Horses are powerful beasts in Scripture and in life. Allow your mind to make some connections and then go to what the Word actually says. This is where the Strongs numbers are very helpful. After the word is found in the referent passage and connected to a Strongs number, the other occurrences of the same or related words are easy to look up for English speakers. For those somewhat familiar with Hebrew, the Mikraot Gedolot searches we have used on the AlHaTorah site are very helpful.
Stopping here for now. We will explore the three roots that are cognate with הדס and much more upcoming•••
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