Following on Blog 113, now having gotten feedback from a couple of folks, hopefully, finally I can move along to this step. After we cover some of these “socially sensitive” topics, then there is a very large expanse to share with you.
I anticipate that this entry will drive some away. I anticipate that the next few entries will bring lots of uproar. I share these things because that is where I feel I am being led. May I simply say here that I have attempted to be honest, fair, and equal in my presentations. I have attacked both Christian and Jewish traditions even though I am definitely a product of Judeo-Christian upbringing. I have not “chosen” between one viewpoint or another because I personally believe that man-made traditions in both have muddied the waters of God’s teaching. We will come to that. There is a great deal of secrecy on both sides, secrecy that has a negative impact on people’s ability to understand God’s teaching, God’s Word (warning – my opinion). I believe very strongly the passage that states, “If you abide in my word, you are truly my learners, and you will know the truth, and the truth will make you free/deliver you.” My goal has been to find and to share truth. Few desire to hear the truth, as it is challenging. It is challenging to speak and challenging to receive. If I did not have faith that the truth would set free/deliver, it would be much easier simply not to speak.
With that introduction, and Blog 113 as a backdrop, we launch into the investigation of the Hebrew word רגל. In later blogs, we will share other words that may lead us to similar challenges of “In what world do you live?” Recall, please, as you read this and some future studies, that question, which arises from the discussion of the Log and the Speck in Blog 113, “In what world do you live?” Recall that you see through the eyes of the world of your making, based on circumstances and choices of your life, and that the person in front of you lives in a world that has evolved from their own circumstances and choices. Though you stand on the same ground, each has their own world.
We like to be around others of similar backgrounds because we think they can empathize with our way of thinking, but this is most often based on one characteristic that we share. We all have many secrets in our lives, skeletons in our closets:
https://commons.wikimedia.org/wiki/File:ChineseExclusionSkeletonCartoon.jpg#mw-jump-to-license
public domain
These are precisely the things we try to protect, to keep secret. They keep us from being who we were created to be. They hold us back. I said recently in a blog that keeping in the family what was in the family was very important because one of the LORD’s big Ten is honoring father and mother (“the first commandment with promise” Ephesians 6:1-3). I do not back away from that statement. We are absolutely to honor our parents. And there is much in Scripture about supporting and honoring our brothers and our sisters. No, I am talking about our own personal secrets; revealing our own weaknesses and our own failings, not placing blame on others. This was the failing of both Adam and Eve, not the disobedience, but the failure to be truthful that they had failed, instead playing the “blame game.” We are human. We do fail. We need to learn to recognize that in one another and be willing to forgive that in one another. And we need to be able to see where we have put up barriers by trying to protect our own secrets. So, we will share about רגל, and then there will be a very personal sharing. Long ago on this website I shared that I personally have broken all of “the big Ten” commandments, if looking from the perspective of the Sermon on the Mount. No, I have not (that I know of) murdered anyone, but I have wished someone dead. And some lack of restraint on my part, Heaven forbid, may have led to the death of another. In my life, in one way or another, I have caused harm to others, for which I am truly regretful. More of my personal story will come out here because I believe it is part of the Log removal that we must be able to do in order to give us clearer vision. On to רגל regel/ragal.
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Three verses that are related to the רגל concept.
⦁ Deuteronomy 11:24
24 Every place on which the sole of your foot רגל treads shall be yours. Your territory shall be from the wilderness to the Lebanon and from the River, the river Euphrates, to the western sea.
⦁ Joshua 1:3
3 Every place that the sole of your foot רגל will tread upon I have given to you, just as I promised to Moses.
⦁ Joshua 14:9
9 And Moses swore on that day, saying, ‘Surely the land on which your foot רגל has trodden shall be an inheritance for you and your children forever, because you have wholly followed the LORD my God.’
h7272. רֶגֶל reg̱el; from 7270; a foot (as used in walking); by implication, a step; by euphem. the pudenda: — x be able to endure, x according as, x after, x coming, x follow, ((broken-))foot((-ed, -stool)), x great toe, x haunt, x journey, leg, + piss, + possession, time.
AV (247) – feet 216, footstool + h1916 6, after 4, times 4, follow 4, piss + h4325 2, toes 2, journey 1, legs 1, misc 7;
foot
foot, leg
of God (anthropomorphic)
of seraphim, cherubim, idols, animals, table
according to the pace of (with prep)
three times (feet, paces)
h7270. רָגַל râg̱al; a primitive root; to walk along; but only in specifically, applications, to reconnoiter, to be a tale-bearer (i.e. slander); also (as denominative from 7272) to lead about: — backbite, search, slander, (e-)spy (out), teach to go, view.
AV (25) – spy 12, spy out 8, view 2, backbiteth 1, espy out 1, slandered 1;
to go on foot, spy out, foot it, go about, walk along, move the feet
(Qal) to be a tale-bearer, slander, go about
(Piel)
to slander
to go about as explorer, spy
(Tiphel) to teach to walk
We are about to proceed to an extensive investigation of the three two-letter combinations that make up the root רגל, and all (if I missed some, it is my human weakness, not intentional) combined to suggest a meaning. Before I do that I will share a bit of my “confession” because it pertains to the definitions shared above, and potential interpretations of Scripture that folks have been cautious about revealing, and the bigger question that is the title of this blog, “In what world do you live?” As you read down the list of definitions, you may see different potential understandings depending on “In what world do you live?”
See in the definitions for h7272. רֶגֶל reg̱el, a remark, “by euphem. the pudenda,” euphem. being short for euphemism. Webster definition for euphemism is “the substitution of an agreeable or inoffensive expression for one that may offend or suggest something unpleasant.” The example Webster’s gives is, “using ‘eliminate’ as a euphemism for ‘kill.’” Today we might call this “political correctness.” Euphemisms are also often used in situations that offend people’s sensibilities to bodily functions and reproductive activities.
There is much in Scripture that refers to our world, in terms of normal bodily functions, that were clearly understood by early humans because they we living in their midst, both with animals, and with people. Our sensibilities have made attempts to cover up much of this. There is even much in Scripture pointing out these “sensibilities.” We will spend some time here before looking at the in-depth study of רגל. I believe it is important to understand how “The world in which we live” colors both our presentations and our receptions of communication. This example will point at EDBH and a Jewish tradition based upon Scripture, but definitely includes those of Christian background as well. It is not meant in any way to be accusatory, but rather a sharing of truth to set free. Look at these two roots, to begin with:
On p.295, EDBH notes that roots ending in א and ה, otherwise identical, “interchange.”
Notice that, though both are included in group (E5) neither is included in the list of phonetic cognates for the other. I cannot interpret others’ intentions. It is not my purpose to do so. But note that one refers to dung/excrement and one includes the word for God’s commands. For fear that people living in the world where their “mind is in the gutter,” an attempt might be made to avoid such comparisons. Another point of view by those not believing that there is a Creator and a Deity whose hand is involved in our lives, is that the “so-called commands of God” are nothing but excrement in their eyes.
My point is that God is in control of all movements and actions in Creation, and we do not need to be protective of this fact. God is big and can protect himself. We do need to respect God and honor God as we do mother and father, even more so. We are to fear the LORD (יהוה). And we should live our lives in such a way to do so. But if we hide the truth of his Word we only bring about confusion, which returns us to the primordial world of Genesis 1:1-2. His Word is here to help us OUT of confusion, not add to it. His Word brought about orderly Creation. Many lives have been lost over the confusion brought about by secrecy (again, warning! My opinion).
▸ h4325. מַיִם maiym; dual of a primitive noun (but used in a singular sense); water; figuratively, juice; by euphemism, urine, semen: — + piss, wasting, water(-ing, (-course, -flood, -spring)).
AV (582) – water 571, piss 2, waters + h6440 2, watersprings 2, washing 1, watercourse + h4161 1, waterflood 1, watering 1, variant 1;
water, waters
water
water of the feet, urine
of danger, violence, transitory things, refreshment (fig.)
▸ h7272. רֶגֶל reg̱el; from 7270; a foot (as used in walking); by implication, a step; by euphem. the pudenda: — x be able to endure, x according as, x after, x coming, x follow, ((broken-))foot((-ed, -stool)), x great toe, x haunt, x journey, leg, + piss, + possession, time.
AV (247) – feet 216, footstool + h1916 6, after 4, times 4, follow 4, piss + h4325 2, toes 2, journey 1, legs 1, misc 7;
footfoot, legof God (anthropomorphic)
of seraphim, cherubim, idols, animals, table
according to the pace of (with prep)
three times (feet, paces)
▸ h7890. שַׁיִן šaiyn; from an unused root meaning to urinate; urine: — piss.
AV (2) – variant 2;
urine
▸ h6675. צוֹאָה ṣô’â; or צֹאָה tsovah;: feminine of 6674; excrement; generally, dirt; figuratively, pollution: — dung, filth(-iness). Marg. for 2716.
AV (5) – dung 2, filthiness 2, filth 1;
filth, excrement
▸ h2755. חֲרֵי־יוֹנִים ḥărê-yôniym; from the plural of 2716 and the plural of 3123; excrements of doves (or perhaps rather the plural of a single word חֲרָאיוֹן charapyown; of similar or uncertain derivation), probably a kind of vegetable: — doves’ dung.
AV (2) – variant 2;
dung, doves’ dung
You can see why, perhaps, the approach has been to keep this separate:
⦁ Deuteronomy 23:12-14
12 “Also you shall have a place outside the camp, where you may go out; 13 and you shall have an implement among your equipment, and when you sit down outside, you shall dig with it and turn and cover your refuse. 14 For the LORD your God walks in the midst of your camp, to deliver you and give your enemies over to you; therefore your camp shall be holy, that He may see no unclean thing among you, and turn away from you.
Again, this is not an attack on anyone, but an attempt to pull down the veil that is over our eyes/the scales/the logs, to allow us to communicate at the weak-and-frail-human to weak-and-frail-human level. We are all in this boat together. We all eat and we all create waste. It is one of those cycles of life on earth. If we cease to do these things, existence here and now ends for us. Perhaps I am desensitized to these things because of “my world” as a medical person and myself having been exposed to them. Things that are part of “my world” are kept at a distance from others not living in the medical world. The boundaries have become more and more blurred. When I was young, there were no advertisements for feminine products or lingerie out there. And discussions of bodily functions are still couched in terms like “irregularity.” I’m not saying it is good or bad, but I am saying that how we were raised, the training that we have had, our life circumstances, the jobs we have held, all define our own little world and our sensibilities. Children today are exposed to far more than they were when I was young. One could easily say it is bad or it is good. “They know too much, too soon,” I often hear. I am not making a judgment about whether it is good or evil. I am pointing out that people living at the same time and place may live in “different worlds.” And we need to respect that there are different perspectives. And be sensitive to those perspectives. Yet we also need to be forthcoming about our own weaknesses and failures because it allows us to connect on a level that makes us equals, not “I am better than you.”
If you return to the listing of “curses” in Deuteronomy 28, you see one of the passages that refer to some very disgusting images, purposely. Read verses 52-57. Are these literal or not literal? We have a hard time even imagining such atrocities, but the sensitivities and refinements, the tenderness and delicateness are pointed out. And Lamentations points out a time of such great distress. We would prefer not to think about such things; Scripture reminds us that such is indeed possible. But take note in the Deuteronomy passage in verse 57, one of the references to “feet רגל” as in the genitalia, “the placenta that comes out from between her feet.”
I was in my earliest years raised in a household where it was clear that thoughts of sexuality were forbidden topics. I did transition in my adolescent years to a time where it was becoming more and more openly discussed, the sixties and seventies. But I cannot blame my weaknesses on the culture around me. I can only say that I was raised with teachings of restraint and I chose to set my own boundaries. (Remember “king in Israel” as an important phrase for a future discussion.)
Judges 21:25
25 In those days there was no king in Israel; everyone did what was right in his own eyes.
I was never “wanton” in my practices, but was certainly rebellious based upon how I was taught as a youngster. I had a tendency to focus on things sexual far too much. In choosing life partners, physical relationship carried too much weight. My “world” was a world viewed through the eyes of sexuality. And we are certainly awash in that world, with marketers exploiting it in every possible way. Yet, I cannot blame the “world,” but only myself for choices I have made. I personally have been the cause of dissolution of marriage because of “my world,” which has caused pain in the lives of others. I have isolated myself/separated myself as “unclean” for that reason, as best as I can, living a very celibate lifestyle (see Matthew 19:12) for many years now. Short of being alone on a desert island one cannot totally isolate oneself from those of the opposite sex, so reminders exist all around us. And thus more opportunity for restraint. And we come back to the cognate meaning of (E5) control movement/action seen with צוא and צוה. A large part of the instruction of Scripture is in exercising self-restraint in order not to hurt others. But we can also go to the other extreme, as seen in the book of Job, moving too far in a direction, to the point of “self-righteousness.” Life is about a balance, which must be centered around humility. In the next few blog entries I hope to talk more about that. But for now, we need to get to the promised dissection of רגל, and then tie that into our question of “In what world do you live?” To follow is the long list of roots related to the three groups of cognate permutations connected to רגל, cognate permutations of רג, of גל, and of רל. I show it all for your seeing how involved the study is, in order to try to be as accurate as possible, but also so that you can see how, depending on what world in which you live, you might see sexual references or references to a humble impact on the world. And then I will try to tie this to a fellow in Numbers named Balaam/Bil’am and his downfall. He was a prophet of God, but lived in a world that influenced him to act without restraint. He brings a big message to us. On to רגל, and my interpretation of the root.
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רג cognate permutations
No guarantees that I have not missed some
Note there is one group that are cognate permutations with “male,” indicated by the male symbol ♂
p.3 אגר (collect; store for safe keeping) CM concentrate energy (A15)
p.10 אכר (plow; turn soil over) CM concentrate energy (A15)
p.56 הגר (isolate from social contact) CM concentrate energy (A15)
Hagar, mother of Ishmael
p.58 הכר (estrange) CM concentrate energy (A15)
p.74 חגר (gird; tie a belt) CM concentrate energy (A15)
p.88 חקר (dig for essence; investigate) CM concentrate energy (A15)
p.179 עגר (forage) CM concentrate energy (A15)
p.185 עכר (trouble; make unclean) CM concentrate energy (A15)
p.191 עקר (uproot; retard development) CM concentrate energy (A15)
p.16 ארג (weave; join parallel threads) CM force alignment (A50)
p.17 ארך (prolong; extend) CM force alignment (A50)
p.61 הרג (kill; murder) CM force alignment (A50)
p.88 חרג (gnash teeth) CM force alignment (A50)
p.89 חרך (weaken by singeing) CM force alignment (A50)
p.90 חרק (grind) CM force alignment (A50)
p.192 ערג (thirst for water) CM force alignment (A50)
p.192 ערך (parallel; strange items in juxtaposition) CM force alignment (A50)
p.193 ערק (gnaw; bite) CM force alignment (A50)
EDBH lists בגר (free of parents) CM free from control (B27), but there is no
entry for בגר (in modern Hebrew it means mature)
p.26 ביר (isolate tall structure) CM free from control (B27)
p.26 בכר (force our; free productive elements) CM free from control (B27)
p.30 בקר (distinguish differences) CM free from control (B27)
p.196 פגר (abandon; divorce from active life) CM free from control (B27)
EDBH lists פקר (be ownerless) CM free from control (B27), but there is no
entry for פקר (in modern Hebrew it means packer)
p.31 ברך (power growth; spur prosperity) CM separate and develop (B40)
p.32 ברק (flash light) CM separate and develop (B40)
p.206 פרך (separate; divide) CM separate and develop (B40)
p.207 פרק (divide) CM separate and develop (B40)
p.135 מגר (cast down and destroy) CM discard (B53)
p.139 מכר (relinquish; sell) CM discard (B53)
p.143 מרג (penetrate) CM penetrate (B70)
p.144 מרך (disintegrate by boiling) CM penetrate (B70)
p.144 מרק (penetrate; scour) CM penetrate (B70)
p.35 גבר (overpower; control through physical strength) CM cover/uncover
(C7)
p.38 גור (live fearfully) CM cover/uncover (C7)
p.42 גפר (protect from seepage) CM cover/uncover (C7)
p.115 כבר (empower to remove) CM cover/uncover (C7)
p.117 כור (purify; repair and correct) CM cover/uncover (C7)
p.122 כפר (cover; protect) CM cover/uncover (C7)
p.223 קבר (bury in the ground) CM cover/uncover (C7)
p.226 קור (dig for source and connection) CM cover/uncover (C7)
p.36 גדר (enclose; keep out) CM envelop (C13)
p.113 יתר (stretch) CM envelop (C13)
p.115 כדר (encircle) CM envelop (C13)
p.126 כתר (encircle) CM envelop (C13)
p.224 קדר (darken; become overcast) CM envelop (C13)
p.227 קטר (screen out) CM envelop (C13)
p.37 גהר (stretch over) CM extend/contain (C16)
p.42 גער (rebuke; inhibit) CM extend/contain (C16)
p.99 יאר (collect water) CM extend/contain (C16)
p.102 יהר (exceed limits) CM extend/contain (C16)
p.107 יער (collect liquids; drench) CM extend/contain (C16)
p.230 קער (contain; collect and hold) CM extend/contain (C16)
p.39 גזר (cut up; divide into pieces) CM expand/limit (C22)
p.106 יסר (restrain; set limits) CM expand/limit (C22)
p.108 יצר (compress; form) CM expand/limit (C22)
In the family of the root for Egypt מצרים
p.112 ישר (straighten) CM expand/limit (C22)
p.117 כזר (savage) CM expand/limit (C22)
p.126 כשר (prepare; connect properly) CM expand/limit (C22)
p.232 קצר (shorten) CM expand/limit (C22)
p.41 גמר (conclude) CM effect change (C33)
p.105 ימר (exchange) CM effect change (C33)
p.120 כמר (excite) CM effect change (C33)
p.42 גרב (cover) CM contact (C38)
p.43 גרף (collect; bring together scattered items) CM contact (C38)
p.233 קרב (come close) CM contact (C38)
p.43 גרד (scrape off; scratch) CM remove (C39)
p.110 ירד (descend) CM remove (C39)
Root for Jordan
p.110 ירט (descend quickly) CM remove (C39)
p.124 כרת (cut off) CM remove (C39)
p.233 קרד (cut off) CM remove (C39)
p.43 גרה (enrage; conflict) CM limit activity (C40)
p.43 גרע (diminish value or number) CM limit activity (C40)
p.110 ירא (fear; call to constant attention) CM limit activity (C40)
p.110 ירה (cast; shoot) CM limit activity (C40)
Root for Torah
p.110 ירח (impact) CM limit activity (C40)
Root for moon and Jericho
p.111 ערע (restrict; limit space) CM limit activity (C40)
p.124 כרה (expose) CM limit activity (C40)
p.124 כרע (kneel; limit height) CM limit activity (C40)
p.232 קרא (summon; cause change in direction) CM limit activity (C40)
p.233 קרה (occur; meet without prior intent) CM limit activity (C40)
p.233 קרח (cohere) CM limit activity (C40)
p.234 קרע (tear; pull in opposite directions) CM limit activity (C40)
p.43 גרז (cut off) CM sever (C41)
p.43 גרס (bend to break) CM sever (C41)
p.44 גרש (dismiss) CM sever (C41)
p.44 גרשׂ (grind) CM sever (C41)
p.111 ירש (dispossess; remove) CM sever (C41)
p.124 כרס (cut up) CM sever (C41)
p.124 כרשׂ (break up) CM sever (C41)
p.233 קרס (bend until near break) CM sever (C41)
p.234 קרץ (pinch off; cut) CM sever (C41)
p.234 קרש (wall off; restrict access) CM sever (C41)
p.43 גרל allocate (CM none listed)
p.43 גרם (lever motion) CM stagger access (C42)
p.123 כרם (work on terrace-like terrain) CM stagger access (C42)
p.233 קרם (spread) CM stagger access (C42)
p.44 גרר (swirl around) CM encircle (C43)
p.124 כרר (round) CM encircle (C43)
p.234 קרר (cool) CM encircle (C43)
p.100 יגר (fear) CM express concern (C48)
p.109 יקר (value) CM express concern (C48)
The unit of money, the Talent, is ככר, which would fit in this cognate group,
but there is no ככר root. Strongs and EDBH indicate it comes from כרר.
p.110 ירך (extend) CM extend (C60)
p.111 ירק (cast down) CM extend (C60)
EDBH lists כרך (envelop) CM extend (C60), but there is no entry for כרך
(Modern Hebrew translation for כרך is volume.)
p.46 דבר (combine separate items into one) CM combine single objects (D8)
p.49 דור (live contemporaneously) CM combine single objects (D8)
p.94 טבר (center) CM combine single objects (D8)
p.95 טור (line up) CM combine single objects (D8)
p.284 תור (search for separate items CM combine single objects (D8)
p.288 תפר (sew; connect pieces of material) CM combine single objects (D8)
p.46 דגר (emit piercing noise) CM penetrate (D13)
p.53 דקר (pierce; penetrate sharply CM penetrate (D13)
p.53 דרג (step up) CM move forward incrementally (D37)
p.53 דרך (step forward; progress toward a goal) CM move forward
incrementally (D37)
p.149 נגר (flow downward) CM separate (D72)
p.157 נכר (isolate; recognize individuality) CM separate (D72)
p.162 נקר (penetrate) CM separate (D72)
engage in/block movement (E18) ♂
p.67 זכר (store in memory; remember) CM engage in/block movement (E18) ♂
p.167 סגר (close an opening) CM engage in/block movement (E18)
p.170 סיר (contain; enclose and protect) CM engage in/block movement (E18)
p.171 סכר (seal a closure) CM engage in/block movement (E18)
p.216 ציר (connect) CM engage in/block movement (E18)
Also part of the family of the root for Egypt
p.256 שגר (cast forth; expel) CM though the same family, a pretty much the
same meaning, here it is listed as block/express movement (E18)
p.261 שיר (sing out: express thoughts in poetic form) CM block/express
movement (E18)
p.262 שכר (get drunk; express unreal thoughts) CM block/express movement
(E18)
p.270 שקר (lie deliberately; express falsehood) CM block/express movement
(E18)
p.278 שׂכר (compensate; fill void) CM block/express movement (E18)
p.280 שׂקר (look penetratingly) CM block/express movement (E18)
p.233 קרן project upward (CM none listed)
p.71 זרק (cast away) CM release/restrain (E33)
p.222 צרך (need; require) CM release/restrain (E33)
p.271 שרק (whistle; emit sounds) CM release/restrain (E33)
p.280 שׂרג (tangle growth) CM release/restrain (E33)
Serug שׂרוג is Abram’s great-grandfather
p.281 שׂרך (cross strings) CM release/restrain (E33)
p.281 שׂרק (comb) CM release/restrain (E33)
p.238 רבך (soften by cooking) CM soften (E69)
p.238 רבק (fatten; add to soft flesh) CM soften (E69)
p.238 רגב (lump; dig out chunks) CM add to base (E71)
p.244 רכב (place astride) CM add to base (E71)
p.249 רקב (be moldy) CM add to base (E71)
p.239 רגז (tremble due to fear) CM move due to outside pressure (E72)
p.239 רגש (agitate; move people to ask) CM move due to outside pressure
(E72)
p.244 רכס (connect artificially; move elements into position) CM reworded somewhat here – same thought – move caused without (E72)
p.245 רכש (acquire and accumulate inanimate possessions) CM move due to
outside pressure (E72)
p.239 רגל (learn step by step) CM move carefully (E73)
p.244 רכל (peddle) CM move carefully (E73)
p.239 רגם (pelt; throw stones) CM cast (E74)
p.249 רכם (cast threads; embroider) CM cast (E74)
p.239 רגן quarrel; encourage complaint (CM none listed)
p.239 רגע (restrain; cease movement) CM move/restrain elements (E75)
p.244 ריח (separate particles) CM move/restrain elements (E75)
p.249 רקה (thin out) CM move/restrain elements (E75)
p.249 רקח (mix particles) CM move/restrain elements (E75)
p.260 רקע (crush; forcibly flatten) CM move/restrain elements (E75)
p.243 רחק be distant (no cognates listed)
p.245 רמך direct speed (no cognates listed)
p.249 רקד dance; move in frolicking motion (no cognates listed)
p.251 רתק join together (no cognates listed)
••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••
רג
concentrate energy (A15)
force alignment (A50)
free from control (B27)
separate and develop (B40)
discard (B53)
penetrate (B70)
cover/uncover (C7)
envelop (C13)
extend/contain (C16)
expand/limit (C22)
effect change (C33)
contact (C38)
remove (C39)
limit activity (C40)
sever (C41)
allocate (none listed)
stagger access (C42)
encircle (C43)
express concern (C48)
extend (C60)
combine single objects (D8)
penetrate (D13)
move forward incrementally (D37)
separate (D72)
engage in/block movement (E18) ♂
project upward (no cognates listed)
release/restrain (E33)
soften (E69)
add to base (E71)
move due to outside pressure (E72)
move carefully (E83)
cast (E74)
quarrel; encourage complaint (no cognates listed)
move/restrain elements (E75)
be distant (no cognates listed)
direct speed (no cognates listed)
dance; move in frolicking motion (no cognates listed)
join together (no cognates listed)
••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••
Next, need to look at לג and לר
Neither ר nor ל are used in the interchange system.
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We begin with לר/רל – should be fewer cognate listings.
•לר none
•רל none
Remember the name Ariel אריאל, alias Jerusalem (lion of God) esp. Jr29:1-2
Very, very few of either:
לר/רל cognate permutations
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limit (A68)
חרל p.89 (protect) limit (A68)
ערל p.192 (restrict power; lose control) limit (A68)
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גרל p.43 allocate (no cognates)
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move carefully (E73)
רגל p.239 (learn step by step) move carefully (E73)
רכך p.244 (peddle) move carefully (E73)
be weak and sensitive (E86)
רחל p.243 (be delicate) be weak and sensitive (E86)
רעל p.246 (quiver; confuse) be weak and sensitive (E86)
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limit (A68)
allocate (no cognates)
move carefully (E73)
be weak and sensitive (E86)
לר/רל Perhaps – proceed humbly
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Next לג/גל cognate permutations
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move directly/circularly (A11)
אגל p.2 (drip) move directly/circularly (A11)
איל p.9 (strengthen) move directly/circularly (A11)
אכל p.9 (consume) move directly/circularly (A11)
חיל p.79 (enable; concentrate power and resources) move directly/circularly
(A11)
חכל p.80 (sparkle; emit color) move directly/circularly (A11)
עגל p.179 (circle) move directly/circularly (A11)
עכל (no entry – not in Scripture) (digest) move directly/circularly (A11)
- In modern Hebrew from Google translation עכל = digested
עקל p.191 (deviate from straight path) move directly/circularly (A11)
move piecemeal (A61)
הלך p.59 (walk; progress step by step toward a goal) move piecemeal (A61)
חלק p.81 (divide and smooth) move piecemeal (A61)
עלג p.185 (stammer; speak haltingly) move piecemeal (A61)
עלק p.187 (suck out) move piecemeal (A61)
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strengthen/weaken (B29)
בלג p.27 (strengthen) strengthen/weaken (B29)
בלק p.27 (destroy; render uninhabitable) strengthen/weaken (B29)
פלג p.21 (divide; disrupt) strengthen/weaken (B29)
פלק (no entry – not in Scripture) (encircle) strengthen/weaken (B29)
- ¿ In Google translation to modern Hebrew פלק = fleck, which seems to be simply an English transliteration ?
determine (B66)
מלך p.140 (consult; consider differing views) determine (B66)
מלק p.141 (remove head) determine (B66)
פגל p.196 separate; reject as unfit (no cognates)
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activate/deactivate (C2)
גאל p.34 (release; purge) activate/deactivate (C2)
גחל p.39 (extract charred coal) activate/deactivate (C2)
געל p.42 (empty; release from protective cover) activate/deactivate (C2)
יאל p.99 (initiate action; begin a process) activate/deactivate (C2)
יחל p.103 (expect progress) activate/deactivate (C2)
יעל p.106 (progress; flourish) activate/deactivate (C2)
כחל p.117 (project color; paint) activate/deactivate (C2)
קהל p.225 (gather to implement plan) activate/deactivate (C2)
express control (C5)
גבל p.35 (border) express control (C5)
גול p.38 (rejoice) express control (C5)
יבל p.99 (bring home) express control (C5)
כבל p.114 (restrain) express control (C5)
כול p.116 (contain a measured quantity) express control (C5)
כפל p.122 (double) express control (C5)
קבל p.223 (counter; be opposite) express control (C5)
- The root for Jewish mysticism, Kabbalah
קול p.225 (sound; multiply noise) express control (C5)
extend/retard (C11)
גדל p.36 (increase; expand) extend/retard (C11)
כתל p.125 (wall off) extend/retard (C11)
קטל p.227 (slay; kill) extend/retard (C11)
- This root is the basis of the division of Hebrew verbs into “perfect” (completed action) and “imperfect” (action not yet completed) aspects. The most nearly parallel to English “tenses” is that qatal קטל translates to past tense and yiqtol יקטל is either present or future tense. You have seen in some of the listings some wording like vayyiqtol/wayyiqtol, in which the Vav before the verb may change its aspect when in a series of verbs. Not to go too deeply, simply note how the meaning listed here could apply to that usage: something has happened or is still happening, which can apply to “life” as well.
apply force (C20)
גזל p.39 (snatch) apply force (C20)
כסל p.121 (be stubborn and foolish) apply force (C20)
- Must note that there is also a very positive aspect to this root, which the above definition does not take into consideration – “hope” or “unshakable trust.” It is also sometimes translated as “confidence,” and we have spoken before about the importance of the line between confidence and arrogance. As is often the case, we should consider the spectrum.
כשל p.125 (stumble; fall) apply force (C20)
- Also sometimes translated as weak or feeble, and we must recall the truth that “whoever humbles himself shall be exalted; the one who exalts himself shall be humbled.” (See one of several examples in Zechariah 12:8.) The entire sense of (C20) is best seen as a measure of how much/how little force, i.e. a measure of force, as in ripping off the bandaid versus removing it slowly. In what manner does change occur, rapidly or slowly? If a wound is to be “uncovered” what is the approach? The old analogy of how to cook a live frog.
- The flood was replaced by the cycles. A cataclysmic event transitioned to much smaller cyclic events from which we are to learn (be it what is built into earthly cycles or the religious traditions man has built into yearly calendars). The cycles maintain balance. The cycles educate us.
add/reduce (C23)
גלב p.39 (shave) add/reduce (C23)
ילף p.104 (fall off) add/reduce (C23)
כלב p.118 (contain) add/reduce (C23)
- This is Caleb, and also “dog,” which is also male cult prostitute
כלף p.119 (chisel; level) add/reduce (C23)
קלף (no entry) (peel) add/reduce (C23)
- קלף translates as “Judaica” in modern Hebrew
absorb/issue (C24)
גלד p.40 (enclose; cover) absorb/issue (C24)
- This is Gilead and Galeed “heap”
ילד p.104 (give birth; bring child from the womb into the open world) absorb/
issue (C24)
קלט p.228 (absorb; hold together) absorb/issue (C24)
- Leviticus 22:23
- 23 Either a bull or a lamb that has any limb too long or too short you may offer as a freewill offering, but for a vow it shall not be accepted.
- h7038. קָלַט qâlaṭ; a primitive root; to maim: — lacking in his parts.
- AV (1) – lacking in his parts 1;
- (Qal) to be stunted, be handicapped, be deformed (of a sacrificial animal lacking body parts)
- EDBH lists as “undivided hoof,” and cities of refuge are h5892. עִיר ‘îyr h4733. מִקְלָט miqlâṭ
contain/expose (C25)
גלה p.40 (expose; bare) contain/expose (C25)
גלה p.40 (reveal; uncover) contain/expose (C25)
גלח p.40 (remove hair; expose unprotected skin) contain/expose (C25)
ילע p.104 (swallow; chew) contain/expose (C25)
כלא p.118 (restrain; prevent) contain/expose (C25)
כלה p.118 (strive to attain) contain/expose (C25)
קלה p.228 (restrain; devalue) contain/expose (C25)
קלח p.228 (contain) contain/expose (C25)
קלע p.228 (cast out) contain/expose (C25)
- See tabernacle curtains, Exodus 27:9
encircle (C26)
גלל p.40 (rotate; roll) encircle (C26)
- Galilee גליל, Gilgal גלגל, hill of the Skull Gulgolet גלגלת
ילל p.104 (howl) encircle (C26)
כלל p.119 (complete by including everything) encircle (C26)
קלל p.228 (diminish substance; lessen material things) encircle (C26)
- “curse” – and see the “rods” מקל in Gn30:38, that Jacob peeled to alter the lambs
lack form/value (C27)
גלם p.40 (lack form) lack form/value (C27)
- This is Gollum in the Lord of the Rings Trilogy and the Hobbit
כלם p.119 (shame; be morally unworthy) lack form/value (C27)
separate (C28)
גלש p.40 (winnow) separate (C28)
קלס p.228 (speak pointedly) separate (C28)
כלש p.229 (thin) separate (C28)
קלע p.228 cast out (no cognates)
provide/deny sustenance (C31)
גמל p.41 (mature; develop completely) provide/deny sustenance (C31)
קמל p.229 (wither; deny sustenance) provide/deny sustenance (C31)
גרל p.43 allocate (no cognates)
יגל p.100 shudder from fear (no cognates listed)
יכל p.104 prevail (no cognates listed)
- These two יגל/יכל should be together and have a cognate meaning. I make an “educated guess” at overwhelm (C_)
ילק p.104 feed greedily (no cognates)
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raise high in the sky (D11)
דגל p.46 (signal) raise high in the sky (D11)
דקל p.52 (grow tall; raise) raise high in the sky (D11)
תכל p.285 (color sky blue) raise high in the sky (D11)
move quickly (D26)
דלג p.50 (jump) move quickly (D26)
דלק p.51 (pursue) move quickly (D26)
act energetically (D44)
לאך p.127 (serve; work which completes goal) act energetically (D44)
להג p.128 (study intensively) act energetically (D44)
להק p.129 (gather together for study) act energetically (D44)
לחך p.131 (lick vigorously) act energetically (D44)
לעג p.132 (deride; scorn) act energetically (D44)
לגם p.128 absorb (no cognates)
לוג p.129 liquefy (no cognates)
- Note listed as GV is לגג lick, but has no entry. לגג would be cognate with לקק. In modern Hebrew, לגג = to the roof. In Scripture, also rooftop or housetop, having looked at Dt22:8 before, the parapet around the rooftop:
If you allow “full/lacking spelling,” which brings in Vav or Yod in the middle of the word, then “to Gog” is added.
לקק p.133 ingest; lap liquids with tongue (no cognates)
- Part of the conjoined word Amalek עמלק
gather (D54)
לכד p.131 (seize) gather (D54)
- Root for the Likud political party in Israel
לקט p.133 (glean; collect isolated or abandoned objects) gather (D54)
be prominent (D55)
למג p.131 (stand out; be rare) be prominent (D55)
למך p.132 (lead) be prominent (D55)
לקח p.133 receive; take (no cognates)
לקש p.133 delay (no cognates)
לתך p.133 dry measure (no cognates)
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move lower (E19)
זלג p.67 (move from one place to another) move lower (E19)
סלק (no entry) (remove) move lower (E19)
- Occurs in Scripture only in Aramaic as “ascend”
- In modern Hebrew סלק = beet
שלג p.263 (snow) move lower (E19)
שלך p.263 (throw down) move lower (E19)
לגם p.128 absorb (no cognates)
acquire/lose prized object (E37)
סגל p.167 (elect; be exclusive) acquire/lose prized object (E37)
סכל p.171 (absorb and use unreliable knowledge) acquire/lose prized object/
item (E37)
סקל p.175 (remove) acquire/lose prized object (E37)
צקל p.221 (cover; protect) acquire/lose prized object (E37)
שגל p.255 (acquire mate) acquire/lose prized object (E37)
שכל p.262 (lose; be bereft) acquire/lose prized object (E37)
שקל p.269 (weigh out) acquire/lose prized object (E37)
שׂכל p.277 (understand; absorb information and adapt to needs) acquire/lose
prized possession (E37)
move carefully (E73)
רגל p.239 (learn step-by-step) move carefully (E73)
רכל p.244 (peddle) move carefully (E73)
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move directly/circularly (A11)
move piecemeal (A61)
strengthen/weaken (B29)
determine (B66)
separate; reject as unfit (no cognates)
activate/deactivate (C2)
express control (C5)
extend/retard (C11)
apply force (C20)
add/reduce (C23)
absorb/issue (C24)
contain/expose (C25)
encircle (C26)
lack form/value (C27)
separate (C28)
cast out (no cognates)
provide/deny sustenance (C31)
overwhelm (C_)
allocate (no cognates)
feed greedily (no cognates)
raise high in the sky (D11)
move quickly (D26)
act energetically (D44)
liquefy (no cognates)
ingest; lap liquids with tongue (no cognates)
gather (D54)
be prominent (D55)
receive; take (no cognates)
delay (no cognates)
dry measure (no cognates)
absorb (no cognates)
move lower (E19)
absorb (no cognates)
acquire/lose prized object (E37)
move carefully (E73)
גל Perhaps – encourage/dishearten
Personal Impression (draw your own conclusions):
Think of ל to/toward + רג ¿ have impact ?
רג Have impact
לר Proceed humbly
לג Encourage/dishearten
The key is the balance, the knowing the boundary for each circumstance, between encouragement and disheartening-Teddy Roosevelt “Walk softly and carry a big stick.”
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It may be, depending upon the world in which you live, that there were roots that led you toward the more euphemistic meanings related to sexual organs. And, from examples shared, Scripture certainly includes some references that are euphemisms. But it certainly does not necessarily mean that is the primary meaning. I continue my personal saga for one more sad, but true comment. If you look up the word “cum” in Webster’s, there are three definitions given, two of which are common everyday usage with no euphemistic meaning, and a third, shown here.
Somewhere (no recollection of where, this being over sixty years ago), my best friend and I, of later grade-school age (too young to be focused on such things) came across this word cum and noted that it meant to come to the height or orgasm. We were in the same class that year, and were so “in that world” that each time the teacher or a classmate said aloud in the classroom the word “come,” a pretty common word when you are focusing on it, would give each other a “knowing glance.” Far too young to be focused on such, nonetheless that was “the world in which we were living” at that time. Having lived in that world, I could look down the list of roots above and give you a “knowing glance” that might have the slightest tendency toward sexual innuendo. We like the excitement of such. It is “forbidden fruit,” which somehow draws us to it. [One reason I believe secrecy is dangerous.] I share the personal story to make the point that there are many things that we have in common, many things that we may hide in secrecy, many things for which we may feel guilt, but they color our perception of the world. It is “the world in which we live,” and restraint is a necessary part of that world, always keeping “the other” in mind, because
the impact upon the other may bring either encouragement or disheartening. And “peoples” can be conquered by such.
- EDBH p.239 רגל learn step by step;; CM move carefully (E73)
Which, then brings us to Balaam/Bil’am, a prophet of God, but whose “world” was the world of the love of money. To understand, you should read Numbers chapters 22-24. And after that his conclusion in Numbers 31:8-16. As you read, remember the root for prophet:
1.) expressing God’s word
Genesis 20:7
7 Now therefore, restore the man’s wife; for he is a prophet (h5030. נָבִיא nâḇîy’), and he will pray for you and you shall live. But if you do not restore her, know that you shall surely die, you and all who are yours.” (Choose life.)
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Exodus 7:1-2 – notice here the suggestion of “translator,” Aaron perhaps knowing better how to speak to Pharaoh.
1 So the LORD said to Moses: “See, I have made you as God to Pharaoh, and Aaron your brother shall be your prophet (h5030. נָבִיא nâḇîy’). 2 You shall speak all that I command you. And Aaron your brother shall tell Pharaoh to send the children of Israel out of his land.
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Deuteronomy 18:21-22
21 And if you say in your heart, ‘How shall we know the word which the LORD has not spoken?’— 22 when a prophet (h5030. נָבִיא nâḇîy’) speaks in the name of the LORD, if the thing does not happen or come to pass, that is the thing which the LORD has not spoken; the prophet (h5030. נָבִיא nâḇîy’) has spoken it presumptuously; you shall not be afraid of him.
2.) preparing to receive God’s word
Numbers 11:24-25
24 So Moses went out and told the people the words of the LORD, and he gathered the seventy men of the elders of the people and placed them around the tabernacle. 25 Then the LORD came down in the cloud (בענן h6051. עָנָן ‘ânân), and spoke to him, and took of the Spirit that was upon him, and placed the same upon the seventy {elders; and it happened}, like resting (כנוח h5117. נוּחַ nûaḥ) the Spirit upon them, and they prophesied (h5012. נָבָא nâḇâ’), although they never did so again.
Numbers 11:24-25
24 וַיֵּצֵ֣א מֹשֶׁ֗ה וַיְדַבֵּר֙ אֶל־הָעָ֔ם אֵ֖ת דִּבְרֵ֣י יְהוָ֑ה וַיֶּאֱסֹ֞ף שִׁבְעִ֥ים אִישׁ֙ מִזִּקְנֵ֣י הָעָ֔ם וַֽיַּעֲמֵ֥ד אֹתָ֖ם סְבִיבֹ֥תהָאֹֽהֶל׃
25 וַיֵּ֨רֶד יְהוָ֥ה ׀ בֶּעָנָן֮ וַיְדַבֵּ֣ר אֵלָיו֒ וַיָּ֗אצֶל מִן־הָר֨וּחַ֙ אֲשֶׁ֣ר עָלָ֔יו וַיִּתֵּ֕ן עַל־שִׁבְעִ֥ים אִ֖ישׁ {הַזְּקֵנִ֑ים וַיְהִ֗י} כְּנֹ֤וחַ עֲלֵיהֶם֙ הָר֔וּחַ וַיִּֽתְנַבְּא֖וּ וְלֹ֥א יָסָֽפוּ׃
Some important learning to be gleaned here; then we will wrap up Balaam/Bil’am. In Numbers 11:25, the phonetic cognates of נבא are highlighted. I want particularly to point out the idea of “preparing to receive God’s word.” Note the two words in bold, “in the cloud,” and “like resting,” (and in particular resting the Spirit upon them. Clouds play important roles in Scripture, as does resting. And our friend Noah נח is from this family:
- • נֹחַ-Noah.
- h5146. נֹחַ naḥ; h5118. נוּחַ nûaḥ; h5117. נוּחַ nûaḥ
- GV p.153 נחח please [satisfy]; p.153 נחה satisfy [lead to self-endorsed goal]; p.151 נוח rest [stop movement]
- ¿ DV p.12 אנח – p.153 נחח please [satisfy]; p.153 נחה satisfy [lead to self-endorsed goal]; p.151 נוח rest [stop movement] > p.12 אנח sigh; voice complaint. ? No other DVs
- CM נחח impact physically/emotionally (D76); נחה move to desired end (D57); move/rest (D62); אנח bring about (A44)
I really hope you have read all the details for Balaam/Bil’am. I will point out a few points that I believe are important to this discussion, but you may have discovered others important for your life.
- We have discussed here before God’s commitment to Free Will, and when we desire something SO much that we pray for it repeatedly, even when it is not part of God’s plan, God allows it, but steps back and allows the rule of consequences to determine the outcome. The results are our doing, not God’s. We mentioned it previously in regard to steadfast prayers for children in barren women, but there are other examples like this one. Bil’am received a clear “no” answer the first time. God does not “change his mind” like mankind does. [Bil’am himself knows this and vocalizes it in Numbers 23:19.] But God’s answer remains unchanged in some circumstances. (See 2 Corinthians 12:7-10 esp. note “three times”) Remember the second part of the definition for צוה “command,” which is “delegate authority while retaining control.” In circumstances such as with Paul, God’s plan overrides, “retaining control.” We will look a bit more at Bil’am below.
- The second, we briefly mentioned above, but Bil’am’s interaction with Balak, looking like a monetary negotiation, clearly indicates the world of money in which he lives.
- Tied to the discussion about נבא above is the idea of both receiving communication from God and passing it along. Bil’am receives communication from God in numerous ways in these three chapters. One is clearly his wrestling/negotiating with God (and NOT overcoming as Jacob did). Another important one to point out is his donkey. There are three things that a “talking donkey” might indicate. The first is that (God certainly has the power if so desired) the donkey actually spoke. The second is that Bil’am had visions/hallucinations. And the third (probably most likely, which reflects how you and I can get God’s communication) is that the donkey was being unusually stubborn that day, and Bil’am, being one who was able to “see” signs in the world around him (like Moses and burning bushes) was interpreting this stubbornness as a communication from God.
- The other curious thing is that Bil’am made a big show of his pronunciations of God’s perspective in public, but in private/secret, told Balak the back-door way to conquer the nation of Israel that the LORD had worked so hard to train (this being explained in Numbers 31:16), which was by way of sexuality. Which brings us back to our topic.
I particularly want you to see the occurrences of רגל in the passage with Bil’am and the donkey.
Numbers 22:25-33
25 And when the donkey saw the Angel of the LORD, she pushed herself against the wall and crushed Balaam’s foot (h7272. רֶגֶל reg̱el) against the wall; so he struck her again. 26 Then the Angel of the LORD went further, and stood in a narrow place where there was no way to turn either to the right hand or to the left. 27 And when the donkey saw the Angel of the LORD, she lay down under Balaam; so Balaam’s anger was aroused, and he struck the donkey with his staff.
28 Then the LORD opened the mouth of the donkey, and she said to Balaam, “What have I done to you, that you have struck me these three times (h7272. רֶגֶל reg̱el)?”
29 And Balaam said to the donkey, “Because you have abused me. I wish there were a sword in my hand, for now I would kill you!”
30 So the donkey said to Balaam, “Am I not your donkey on which you have ridden, ever since I became yours, to this day? Was I ever disposed to do this to you?”
And he said, “No.”
31 Then the LORD opened Balaam’s eyes, and he saw the Angel of the LORD standing in the way with His drawn sword in His hand; and he bowed his head and fell flat on his face. 32 And the Angel of the LORD said to him, “Why have you struck your donkey these three times (h7272. רֶגֶל reg̱el)? Behold, I have come out to stand against you, because your way is perverse before Me. 33 The donkey saw Me and turned aside from Me these three times (h7272. רֶגֶל reg̱el). If she had not turned aside from Me, surely I would also have killed you by now, and let her live.”
The important thing I want you to see is that once רגל is foot, and three times its plural is translated as “times.” רגל as noted before is p.239 learn step-by-step;; move carefully (E73), but it bears repeating. Going “by foot” or “on foot,” step-by-step, clearly has something to do with time. See this favorite verse of mine:
Genesis 33:14 NKJV
14 Please let my lord go on ahead before his servant. I will lead on slowly at a pace(h7272. רֶגֶל reg̱el) which the livestock that go before me, and the children, are able to endure (h7272. רֶגֶל reg̱el), until I come to my lord in Seir.”
In the King James Version, my favorite for this verse, it is translated as:
Genesis 33:14
14 Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according (h7272. רֶגֶל reg̱el) as the cattle that goeth before me and the children be able to endure (h7272. רֶגֶל reg̱el), until I come unto my lord unto Seir.
Softly. Again we are back to humility and Teddy Roosevelt’s quotation.
Balaam/Bil’am appears to have lived in the world of carnal pleasures, money and sex. Perhaps easy for me to recognize because I’ve lived there. Just because you recognize God’s communication does not mean you transmit it (transmitting is not just words, but how one lives their life, thank you Mema!)
In what world do you live?
Ⓒ copyright LogAndSpeck December 2022. Please cite if copying