There is no שׁיח root in EDBH, but as we commonly see it, it could be from שוח. Also, there is a שׂיח root.
Please recall we work here on a premise that each Hebrew letter has a meaning of its own. The meaning of a word is a combination of the meanings of the letters. That, of course, is why EDBH can make this statement:
In rearranging the letters, it may be possible to understand the words in more depth. The more “witnesses” we get, to help triangulate the meaning, the more we may be able to understand in English, what the author in Hebrew had in mind.
So, Strongs has the derivation of h4899. מָשִׁיחַ mâšiyaḥ as from h4886. מָשַׁח mâšaḥ.
This is helpful, and indeed one who is anointed is “separated out.”
Reminding the reader, the letters Vav and Yod do not greatly change the meaning of letter combinations, mainly affirming the meaning, securing it in place:
ו –
AHLB – to add or secure
TWHA – The symbol of completion, redemption, and transformation
DeviantArt – A nail, a peg, a hook, joining together, making secure, becoming bound(nailed to)
י –
AHLB – work, make and throw, functions of the hand
TWHA – The symbol of creation and the metaphysical
DeviantArt – A hand (closed or closing upon), to work, a deed done, a finished work
To separate something out is a fairly broad statement, and definitely one that would be good to narrow down some for some more targeted meaning. Thus the technique of looking at different rearrangements / permutations, and of course at any variants and cognates. There are far too many possibilities to look at each of them here. I am listing some obviously related words in TWOT and Strongs and will show the EDBH entry for שוח and שׂיח, as well as one cognate permutation of שוח, which is חשב (recall Vav is in the labials with ב and פ). If you have the book by now, please look up others.
▸ TWOT 2343.1 שׁוּחַ (shûaḥ) be bowed down, humble. h7743
Derivatives
2343.1a שׁוּחָה (shûḥâ) pit. h7745
2343.1b שִׁיחָה (shîḥâ) pit. h7882
2343.1c † שַׁחַת (shaḥat) pit, destruction, grave. h7845
The verb occurs only three times, always referring to humiliation or moral danger. It is, perhaps, a by-form of, which is similar in meaning.
שַׁחַת. Pit, destruction, grave, corruption. The RSV always translates “pit” or “Pit”, the NASB pit” except Ps 16:10; Ps 49:9 [H 10]; Ps 55:23 [H 24]; Isa 51:14. NIV substantially the same. The LXX translates with words for corruption or destruction eleven times, death five times, and pit three times-in those places where a verb “dig” is associated. The word occurs twenty-three times. It is obvious that the modern treatment differs considerably from the older.
It is usually held, indeed insisted upon, that the noun שׁוּחַ comes from the verb “dig a pit.” From there the word is taken to refer to a presumed netherworld deep below the earth. Such a derivation is possible; note נַחַת “rest” from נוּחַ “to rest.” However, equally possible is a derivation from שָׁחַת “to go to ruin,” note נַחַת “descent” from נָחַת”go down.” Quite possibly we are dealing here with two homonymous nouns, one from שׁוּחַ “sink down” (not really “dig”) and the other from שָׁחַת “go to ruin.”
The word is used three times in connection with a word for “dig” (Ps 7:15 [H 16]; 94:13; Prov 26:27) and five times where a pit is implied to serve as a trap (Isa 51:14; Ezek 19:4, 8; Job 9:31; Ps 9:15 [H 16]) It is used fourteen times in close connection with death, possible death, or the grave: Job 17:14; 33:18, 22, 24, 28, 30; Ps 16:10; 30:9 [H 10]; 49:9 [H 10]; 55:23 [H 24]; 103:4; Isa 38:17; Ezek 28:8; Jon 2:66.
Whether we are dealing with two words or one, cannot be proved. It is possible that the word “pit” came to mean “the grave”- graves in those times were usually caves dug into the rock-and then was extended to mean the corruption of the grave. Or there may have been two words originally. It seems clear that sometimes שַׁחַת refers to the grave and its decay. In Job 17:14 it is parallel to “the worm.” In Job 33:18-30 the subject is death by sword or disease. Ps 16:10, like 49:9 [H 10], refers to decay in death (cf. 49:14 [H 15]). Ps 55:23 [H 24] speaks of the “pit of corruption” (שַׁחַתבְּאֵר). There is no warrant here for the RSV “lowest pit.” The word בְּאֵר is used twenty-nine times out of thirty-three for a literal well. It just means a hole dug in the ground; here it is the pit of burial. This is the reference also of Ps 30:9 [H 10] where the dust of bodily decay is in the context. Isa 38:17 is almost a definition, בְּלִי שַׁחַת . The root of בְּלִי means “worn out.” The word בַּל is used for a negative. בְּלִי שַׁחַת is the place of total decay. The translation “grave” or “decay of the grave” fits very well most of these passages which do not refer to a pit dug for a trap. (For further treatment see under שָׁחַת)
R.L.H.
(▼ ▲ The root of בלי referred to in the next to last sentence of this TWOT entry is בלה. This root was seen in the last Post on The House of Levi, in looking up בלוי. Not to interrupt the train of thought, see ▼ ▲ below for further details.)
▸Strongs – as you read through, you may see it is questionable the meaning of “wealth” given by Strongs for h7744, h7746, and h7747.
▸ h7743. שׁוּחַ šûaḥ; a primitive root; to sink, literally or figuratively: — bow down, incline, humble.
AV (3) – bowed down 1, inclined 1, humbled 1;
to sink down, be bowed down, be humble
(Qal) to sink down
(Hiphil) of depression of the mind
▸ h7744. שׁוּחַ šûaḥ; from h7743. שׁוּחַ šûaḥ; dell; Shuach, a son of Abraham: — Shuah.
AV (2) – Shuah 2; Shuah = “wealth”
son of Abraham by his wife Keturah
▸ h7745. שׁוּחָה šûḥâ; from h7743. שׁוּחַ šûaḥ; a chasm: — ditch, pit.
AV (5) – pit 4, ditch 1;
pit
▸ h7746. שׁוּחָה šûḥâ; the same as h7745. שׁוּחָה šûḥâ; Shuchah, an Israelite: — Shuah.
AV (1) – Shuah 1; Shuah = “wealth”
a Judaite, brother of Chelub
also ‘Shuhah’
▸ h7747. שׁוּחִי šûḥîy; patronymic from h7744. שׁוּחַ šûaḥ; a Shuchite or descendant of Shuach: — Shuhite.
AV (5) – Shuhite 5; Shuhite = see Shua “wealth”
an ethnic appellative applied only to Bildad, the friend of Job
▸ h7748. שׁוּחָם šûḥâm; from h7743. שׁוּחַ šûaḥ; humbly; Shucham, an Israelite: — Shuham.
AV (1) – Shuham 1; Shuham = “pit-digger”
son of Dan and progenitor of the family of Shuhamites
▸ h7749. שׁוּחָמִי šûḥâmîy; patronymic from h7748. שׁוּחָם šûḥâm; a Shuchamite (collectively): — Shuhamites.
AV (2) – Shuhamites 2; Shuhamites = see Shuam “pit-digger”
descendants of Shuham, the son of Dan
▸ h7882. שִׁיחָה šiyḥâ; for h7745. שׁוּחָה šûḥâ; a pit-fall: — pit.
AV (3) – pit 2, variant 1;
pit
((( NOTICE – this is with Sin שׂ, not Shin שׁ (if there really is distinction)
▸ h7878. שִׂיחַ śîyaḥ; a primitive root; to ponder, i.e. (by implication) converse (with oneself, and hence, aloud) or (transitively) utter: — commune, complain, declare, meditate, muse, pray, speak, talk (with).
AV (20) – talk 5, meditate 5, speak 4, complain 2, pray 1, commune 1, muse 1, declare 1;
to put forth, mediate, muse, commune, speak, complain, ponder, sing
(Qal)
to complain
to muse, meditate upon, study, ponder
to talk, sing, speak
(Polel) to meditate, consider, put forth thoughts
▸ h7879. שִׂיחַ śîyaḥ; from h7878. שִׂיחַ śîyaḥ; a contemplation; by implication, an utterance: — babbling, communication, complaint, meditation, prayer, talk.
AV (14) – complaint 9, meditation 1, prayer 1, talking 1, communication 1, babbling 1;
meditation, complaint, musing
plaint, complaint
following are dubious
musing
anxiety, trouble
talk
▸ h7880. שִׂיחַ śîyaḥ; from h7878. שִׂיחַ śîyaḥ; a shoot (as if uttered or put forth), i.e. (generally) shrubbery: — bush, plant, shrub.
AV (4) – bush 2, shrub 1, plant 1;
bush, plant, shrub
▸ h7881. שִׂיחָה śîyḥâ; feminine of h7879. שִׂיחַ śîyaḥ; reflection; be extension, devotion: — meditation, prayer.
AV (3) – meditation 2, prayer 1;
meditation, reflection, prayer, devotion, complaint, musing
complaint
musing, study (of object) )))
- Could think of שיח as ש “which is” or “exists” + חיה or חיי (there is no יח)
▸ TWOT 2255 שִׂיחַ (śîaḥ) I, meditate, muse, commune, speak, complain. Denominative verb. h7878
Parent Noun
2255a † שִׂיחַ (śîaḥ) meditation, complaint. h7879
2255b † שִׂיחָה (śîḥâ) meditation, prayer. h7881
2255c שֵׂחַ (śēaḥ) thought (Amos 4:13). h7808
The basic meaning of this verb seems to be “rehearse,” “repent,” or “go over a matter in one’s mind.” This meditation or contemplation may be done either inwardly or outwardly. Since English differentiates these two notions, the word is usually rendered “meditate,” or “talk.”
In the first instance it is used of silent reflection on God’s works (Ps 77:8 [H 7]; 9:12 [H 11]), and God’s word (Ps 119:15, 23, 27, 48, 78, 148). In the second instance it is used of rehearsing aloud God’s works (1 Chr 16:9; Ps 105:2; 145:15). If the subject, however, is painful, it is translated “to complain” (55:17 [H 18]; Job 7:11). One can “talk disparagingly” (Ps 69:12 [H 13]).
The word functions as the “key word” in Ps 77. Here the Psalmist transfers his complaint (v. 3 [H 4]) based on a contemplation (v. 6 [H 7]) of God’s absence in contrast to his past deeds precisely by meditating or talking of God’s deeds. In Prov 6:22 the son who has bound his father’s teaching to his heart will find that the teaching, in turn, will “talk” with him. (This is “in the father’s house.”)
שִׂיחַ. Meditation, complaint, communication, talking prayer, babbling. This noun appears fourteen times in the OT. It is derived from the verb with essentially the same meanings, namely, “meditation” (Ps 104:34; 1 Kgs 18:27, marg.); complaint (1 Sam 1:16; Job 7:13); talking (1 Kgs 18:27); communication (2 Kgs 9:11); prayer (Ps 64:1 [2]); and babbling (Prov 23:29). Prov 23:29, “Who hath babbling?” may also be translated, “Who hath troublesome-meditations?” The idea of the translation of the KJV, “babbling,” is “cause-for-continual-outward-complaining.”
שִׂיחָה. Meditation, prayer, devotion. This word appears only three times in the OT. Each time it represents pious meditation, e.g. in Ps 119:97 the Psalmist exults in his love for God’s Law and declares, “It is my meditation all the day!”
G.G.C.
▸ h7878. שִׂיחַ śîyaḥ; a primitive root; to ponder, i.e. (by implication) converse (with oneself, and hence, aloud) or (transitively) utter: — commune, complain, declare, meditate, muse, pray, speak, talk (with).
AV (20) – talk 5, meditate 5, speak 4, complain 2, pray 1, commune 1, muse 1, declare 1;
to put forth, mediate, muse, commune, speak, complain, ponder, sing
(Qal)
to complain
to muse, meditate upon, study, ponder
to talk, sing, speak
(Polel) to meditate, consider, put forth thoughts
▸ h7879. שִׂיחַ śîyaḥ; from 7878; a contemplation; by implication, an utterance: — babbling, communication, complaint, meditation, prayer, talk.
AV (14) – complaint 9, meditation 1, prayer 1, talking 1, communication 1, babbling 1;
meditation, complaint, musing
plaint, complaint
following are dubious
musing
anxiety, trouble
talk
▸ h7880. שִׂיחַ śîyaḥ; from h7878. שִׂיחַ śîyaḥ; a shoot (as if uttered or put forth), i.e. (generally) shrubbery: — bush, plant, shrub.
AV (4) – bush 2, shrub 1, plant 1;
bush, plant, shrub
▸ h7881. שִׂיחָה śîyḥâ; feminine of 7879; reflection; be extension, devotion: — meditation, prayer.
AV (3) – meditation 2, prayer 1;
meditation, reflection, prayer, devotion, complaint, musing
complaint
musing, study (of object)
▸ h7807. שַׁח šaḥ; from 7817; sunk, i.e. downcast: — + humble. (with Shin)
AV (1) – humble 1;
low, lowly
▸ h7808. שֵׂחַ śêaḥ; for 7879; communion, i.e. (reflexively) meditation: — (with Sin) thought.
AV (1) – thought 1;
thought
▸ h7816. שְׁחוּת šeḥûṯ; from 7812; pit: — pit.
AV (1) – pit 1;
pit
▸ h7817. שָׁחַח šâḥaḥ; a primitive root; to sink or depress (reflexive or causative): — bend, bow (down), bring (cast) down, couch, humble self, be (bring) low, stoop.
AV (21) – bow down 5, cast down 4, bring down 3, brought low 2, bow 2, bending 1, couch 1, humbleth 1, low 1, stoop 1;
to bow, crouch, bow down, be bowed down
(Qal)
to be bowed down, be prostrated, be humbled
to bow (in homage)
to bow (of mourner)
to crouch (of wild beast in lair)
(Niphal) to be prostrated, be humbled, be reduced, be weakened, proceed humbly, be bowed down
(Hiphil) to prostrate, lay low, bow down
(Hithpolel) to be cast down, be despairing
▸ h7811. שָׂחָה śâḥâ; a primitive root; to swim; causatively, to inundate: — (make to) swim.
AV (3) – swim 3;
to swim
(Qal) swim (participle)
(Hiphil) to make to swim
▸ h7812. שָׁחָה šâḥâ; a primitive root; to depress, i.e. prostrate (especially reflexive, in homage to royalty or God): — bow (self) down, crouch, fall down (flat), humbly beseech, do (make) obeisance, do reverence, make to stoop, worship.
AV (172) – worship 99, bow 31, bow down 18, obeisance 9, reverence 5, fall down 3, themselves 2, stoop 1, crouch 1, misc 3;
to bow down
(Qal) to bow down
(Hiphil) to depress (fig)
(Hithpael)
to bow down, prostrate oneself
before superior in homage
before God in worship
before false gods
before angel
▸ h7813. שָׂחוּ śâḥû; from h7811. שָׂחָה śâḥâ; a pond (for swimming): — to swim in.
AV (1) – swim 1;
swimming
▸ GV p.259 שׁחח bow [low]; p.259 שׁחה bow [lower body to the ground]; p.257 שׁוחlower; p.111 ישׁח cramp No DVs
▸ GV p.276 שׂחח speak [carefully]; p.276 שׂחה swim; p.277 שׂיח grow [and develop] No DVs
▸ CM שחח and שׂחח continue/curtail movement (E8); שחה and שׂחה continue/abort energetic movement (E2); שוח control movement/action (E5); ישח emerge and separate (C18); שׂיח heighten attention (E17)
Sometimes we catch things at a point between bud and blossom.
Note Ex26:1, Ex28:4, Ex28:8, and Ex28:27 are all Tabernacle connections. And look at the cognates.
Please look all of these over; dig as deeply as you like. It seems that humility and cleverness may be some of the defining characteristics of this kind of being separate, which rather sounds like the instructions given to some ones that were sent:
⦁ Matthew 10:16
16 “Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents and harmless as doves.
- Indeed that combination does draw the attention of others, separates out, and can have an impact upon others. And there is much about “connectedness,” that is important in the Tabernacle (משכן/אהל) and in the messiah concept. The “house” or “tent” in which you dwell in regard to the concept of messiah should separate from “the world” in terms of drawing close to God, but at the same time should strengthen connectedness.
Would you not think that this would be the type of person that the LORD (יהוה) would desire as his representative? Follow with this writer for a moment. King David is called the man after God’s own heart (1 Samuel 13:14, repeated Acts 13:22). Why is this so? David most certainly was not perfect. He committed adultery and was responsible for the death of Uriah trying to cover his guilt in the adultery, he lived for a time with Israel’s enemies, the Philistines, he feigned madness, and he plotted a slaughter of many innocent people (see for example 1S25 – Nabal and Abigail). He recognized his failings and confessed them, he changed his direction. He was given many humbling/humiliating experiences in his life, having the king throw a spear at him, being hunted by the king, having to live in caves. He was humbled, he wrote many of the Psalms with which we connect, his crying out in his soul. He lost four of his beloved sons during his lifetime. He was clever in making his way through life and stayed in close contact with the LORD. The one to be a messiah/“anointed” would be of the house of David, having the characteristics of David. Surely David was a great warrior, but that did not endear him to God:
⦁ 1 Chronicles 22:6-10
6 Then he called for his son Solomon, and charged him to build a house for the LORD God of Israel. 7 And David said to Solomon: “My son, as for me, it was in my mind to build a house to the name of the LORD my God; 8 but the word of the LORD came to me, saying, You have shed much blood and have made great wars; you shall not build a house for My name, because you have shed much blood on the earth in My sight. 9 Behold, a son shall be born to you, who shall be a man of rest; and I will give him rest from all his enemies all around. His name shall be Solomon, for I will give peace and quietness to Israel in his days. 10 He shall build a house for My name, and he shall be My son, and I will be his Father; and I will establish the throne of his kingdom over Israel forever.’
It was his repentant heart, the fact that he had failed, been humbled, humbled himself, and turned himself over to the hand of God that endeared him. It is this nature of David that is to persist in the house of David. (See 2S7:4-16; 1K2:33; 2Chr21:7.) To carry out the understanding of the covenant, we are to have a heart for the one that is struggling. We are to feel “connection.” We are not to separate from those who are hurting. In that way we bring life to their spirit, not death.
This is the instruction to whom would be in the house of David:
⦁ Jeremiah 21:12
12 O house of David! Thus says the LORD:
“Execute judgment in the morning;
And deliver (him who is) (the) plundered
Out of the hand of the oppressor,
Lest My fury go forth like fire
And burn so that no one can quench it,
Because of the evil of your doings.
Not only are we not to oppress others, but we are to deliver those who are plundered and oppressed. And•••
⦁ Zechariah 12:7-10
7 “The LORD will save the tents of Judah first, so that the glory of the house of Davidand the glory of the inhabitants of Jerusalem shall not become greater than that of Judah. 8 In that day the LORD will defend the inhabitants of Jerusalem; the one who is feeble among them in that day (shall be) like David, and the house of David shall be like God, like the angel of the LORD before them. 9 It shall be in (that) day that I will seek to destroy all the nations that come against Jerusalem.
10 “And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on me whom they pierced. Yes, they will mourn for him as one mourns for (his) only (son), and grieve for him as one grieves for a firstborn.
Recently, the writer shared an entry on the house of Levi. And it had already been referred to in Blog 91. Parapet around your Roof. There was discussion about straight talk, speaking Truth, but we can only be effective in that truth-speaking with one whom we have a connection. More about that is in the house of Levi entry. And the writer is in the midst of the ממנו investigation referred-to last in Blog 91. There may be a connection to this idea of “straight talk,” “speaking Truth,” but more later on that.
▼ ▲ And now the reference to בלי from בלה:
① decaying
Genesis 11:5-9
5 But the LORD came down to see the city and the tower which the sons of men had built. 6 And the LORD said, “Indeed the people are one and they all have one language, and this is what they begin to do; now nothing that they propose to do will be withheld from them. 7 Come, let Us go down and there confuse (h1101. בָּלַל ḇâlal) their language, that they may not understand one another’s speech.” 8 So the LORD scattered them abroad from there over the face of all the earth, and they ceased building the city. 9 Therefore its name is called Babel (h0894. בָּבֶל ḇâḇel), because there the LORD confused (h1101. בָּלַל ḇâlal) the language of all the earth; and from there the LORD scattered them abroad over the face of all the earth.
② wearing out
Deuteronomy 29:2-9
2 Now Moses called all Israel and said to them: “You have seen all that the LORD did before your eyes in the land of Egypt, to Pharaoh and to all his servants and to all his land— 3 the great trials which your eyes have seen, the signs, and those great wonders. 4 Yet the LORD has not given you a heart to perceive and eyes to see and ears to hear, to this very day. 5(4H) And I have led you forty years in the wilderness. Your clothes have not worn out (h1086. בָּלָה ḇâlâ) on you, and your sandals have not worn out (h1086. בָּלָה ḇâlâ) on your feet. 6 You have not eaten bread, nor have you drunk wine or similar drink, that you may know that I am the LORD your God. 7 And when you came to this place, Sihon king of Heshbon and Og king of Bashan came out against us to battle, and we conquered them. 8 We took their land and gave it as an inheritance to the Reubenites, to the Gadites, and to half the tribe of Manasseh. 9 Therefore keep the words of this covenant, and do them, that you may prosper in all that you do.
||
Psalms 73:18-20 (of the boastful and wicked)
18 Surely You set them in slippery places;
You cast them down to destruction.
19 Oh, how they are (brought) to desolation, as in a moment!
They are utterly consumed with terrors (h1091. בַּלָּהָה ḇalâhâ).
20 As a dream when (one) awakes,
So, Lord, when You awake,
You shall despise their image.
③ outlasting
Psalms 49:13-15
13 This is the way of those who (are) foolish,
And of their posterity who approve their sayings.
Selah
14(15H) Like sheep they are laid in the grave;
Death shall feed on them;
The upright shall have dominion over them in the morning;
And their beauty shall wax old (h1086. בָּלָה ḇâlâ) in the grave, far from their dwelling.
15 But God will redeem my soul from the power of the grave,
For He shall receive me.
Selah
||
Psalms 92:10
10(11H) But you have exalted my horn like that of the wild ox;
you have poured over (h1101. בָּלַל ḇâlal) me fresh oil.
④ not having
Exodus 14:11
11 Then they said to Moses, “Is it because (הַֽמִבְּלִ֤י h1097. בְּלִי ḇelîy) (there were) no graves in Egypt, have you taken us away to die in the wilderness? Why have you so dealt with us, to bring us up out of Egypt?
⑤ debauchery
Leviticus 18:23
23 Nor shall you mate with any animal, to defile yourself with it. Nor shall any woman stand before an animal to mate with it. It (is) perversion (h8397. תֶּבֶל ṯeḇel).
⑥ terror
Isaiah 17:12-14
12 Woe to the multitude of many people
(Who) make a noise like the roar of the seas,
And to the rushing of nations
(That) make a rushing like the rushing of mighty waters!
13 The nations will rush like the rushing of many waters;
But (God) will rebuke them and they will flee far away,
And be chased like the chaff of the mountains before the wind,
Like a rolling thing before the whirlwind.
14 Then behold, at eventide, trouble (h1091. בַּלָּהָה ḇalâhâ)!
(And) before the morning, he (is) no more.
This (is) the portion of those who plunder us,
And the lot of those who rob us.
||
Exodus 3:19-20
19 But I am sure that the king of Egypt will not let you go, no, not even by a mighty hand. 20 So I will stretch out My hand and strike Egypt with all My wonders (h6381. פָּלָא pālā’) which I will do in its midst; and after that he will let you go.
⑦ no; not
Deuteronomy 17:18-20
18 “Also it shall be, when he sits on the throne of his kingdom, that he shall write for himself a copy of this law in a book, from the one before the priests, the Levites. 19 And it shall be with him, and he shall read it all the days of his life, that he may learn to fear the LORD his God and be careful to observe all the words of this law and these statutes, 20 that his heart may not (h1115. בִּלְתִּי ḇilṯiy) be lifted above his brethren, that he may not (h1115. בִּלְתִּי ḇilṯiy) turn aside from the commandment to the right hand or to the left, and that he may prolong his days in his kingdom, he and his children in the midst of Israel.
Deuteronomy 17:20
20 לְבִלְתִּ֤י רוּם־לְבָבוֹ֙ מֵֽאֶחָ֔יו וּלְבִלְתִּ֛י ס֥וּר מִן־הַמִּצְוָ֖ה יָמִ֣ין וּשְׂמֹ֑אול לְמַעַן֩ יַאֲרִ֨יךְ יָמִ֧ים עַל־מַמְלַכְתֹּ֛ו ה֥וּאוּבָנָ֖יו בְּקֶ֥רֶב יִשְׂרָאֵֽל׃ ס
- (See Pages Deuteronomy 17:18-20 for בלתי exploration.)
⑧ worthless (2 roots)
Deuteronomy 13:12-15
12 “If you hear someone in one of your cities, which the LORD your God gives you to dwell in, saying, 13(14H) ‘Corrupt (h1100. בְּלִיַּעַל ḇelîya‘al) men have gone out from among you and enticed the inhabitants of their city, saying, “Let us go and serve other gods”‘—which you have not known— 14 then you shall inquire, search out, and ask diligently. And if it is indeed true and certain that such an abomination was committed among you, 15 you shall surely strike the inhabitants of that city with the edge of the sword, utterly destroying it, all that is in it and its livestock—with the edge of the sword.
Deuteronomy 13:14 “Sons of Belial”
14 יָצְא֞וּ אֲנָשִׁ֤ים בְּנֵֽי־בְלִיַּ֨עַל֙ מִקִּרְבֶּ֔ךָ וַיַּדִּ֛יחוּ אֶת־יֹשְׁבֵ֥י עִירָ֖ם לֵאמֹ֑ר נֵלְכָ֗ה וְנַעַבְדָ֛ה אֱלֹהִ֥ים אֲחֵרִ֖ים אֲשֶׁ֥רלֹא־יְדַעְתֶּֽם׃
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Psalms 41:4-9
4 I said, “LORD, be merciful to me;
Heal my soul, for I have sinned against You.”
5 My enemies speak evil of me:
“When will he die, and his name perish?”
6 And if he comes to see (me), he speaks lies;
His heart gathers iniquity to itself;
(When) he goes out, he tells it.
7 All who hate me whisper together against me;
Against me they devise my hurt.
8(9H) “An evil (h1100. בְּלִיַּעַל ḇelîya‘al) disease (h1697. דָּבָר ḏâḇâr),” (they say), “clings to him.
And (now) that he lies down, he will rise up no more.”
9 Even my own familiar friend in whom I trusted,
Who ate my bread,
Has lifted up (his) heel against me.
⑨ except (2 roots)
Genesis 41:44
44 Pharaoh also said to Joseph, “I (am) Pharaoh, and without (h1107. בִּלְעֲדֵי ḇil‘ăḏê) your consent no man may lift his hand or foot in all the land of Egypt.”
GV p.27 בלל mix [new element into existing ones]; p.27 בלה decay [wither]; p.26 בלאwear out; p.22 בול lump [together]; p.99 יבל bring home; p.147 נבל wither [prevent growth]
DV אבל – p.27 בלל mix [new element into existing ones]; p.27 בלה decay [wither]; p.26 בלא wear out; p.22 בול lump [together] > p.1 אבל lack wholeness
DV בהל – p.27 בלל mix [new element into existing ones]; p.27 בלה decay [wither]; p.26 בלא wear out > p.21 בהל shock
¿ DV הבל – p.27 בלל mix [new element into existing ones]; p.27 בלה decay [wither]; p.26 בלא wear out > p.55 הבל lack value ? No באל, but would be cognate with בהלAND בעל (Baal).
CM בלל integrate disparate elements (B30); בלה and בלא separate out completely (B28); בול combine/separate (B17); יבל express control (C5); נבל weaken; lose essence (D66); אבל and הבל restrain (A5); בהל have/lack control (B11)
In Blog 92. House of Levi, there was an AlHaTorah search for בלוי, as in looking for “in Levi.” Three verses were found, one being 2 Chronicles 31:19, translated as “among the Levites.” The other two were Jeremiah 38:12-13. See the full passage in the previous post. Notice the old בלוא clothes סחבה. Notice also that סחב is a cognate permutation of p.90 חשב join; combine separate items, which was just reviewed above.
Old clothes – pit (Jeremiah38) – just looked at שוח as lowering into pit. Jeremiah was cast into a pit and was lifted out/elevated with the help of the old clothes. 🤔
Restraint ● באש with חשב•••
•בש from:
GV p.33 בשש disappoint; p.23 בוש deceive [and disillusion]; p.100 יבש firm up [dry]
DV באש – p.33 בשש disappoint; p.23 בוש deceive [and disillusion] > p.20 באש foul; arouse disgust No other DVs
CM בשש act in extreme manner (B22); בוש act negatively (B15); יבש compress/release (C8); באש lack substance (B2) [פחז lack stability]
- [There are p.24 בזה scorn and p.29 בצה muddy [mire];; CM reveal (B21)]
Simeon and Levi Gn49:7 פוץ scattered
Babel Gn 11:4 פוץ dispersed
Adam Eve Gn2:25 not restrained יתבששו this is hithpolel, “not disappointed in themselves,” “not ashamed.” This is talking about “self-restraint,” based upon the instructions from the LORD (יהוה). BDB lists the root as בוש. The writer will not presently wrestle with this, only note בוש and פוץ are phonetic cognates
חשב is as p.299 “ח serves to restrict the very motion created by the ע,” plus שב.
- The writer encourages you to look up all the places the referent words appear. In Gn1:11, it is h6212 (and notice its relationship with the water of God’s teaching). In Exodus 12:22, it is hyssop h0231. For both of them think of this definition “grow independently.”
•שב none
BUT שׁב actually occurs 47 times in BHS, most commonly showing as שׁוב in critical apparatus, but occasionally as ישׁב
GV p.253 שׁבב repeat return; p.253 שׁבה capture [increase by absorbing]; p.256 שׁובreturn [move backward]; p.111 ישׁב rest [settle down; dwell in peace]; p.163 נשׁב blow
DV שׁאב – p.253 שׁבב repeat return; p.253 שׁבה capture [increase by absorbing]; p.256 שׁוב return [move backward] > p.252 שׁאב draw in No other DVs
CM שׁבב and שׁוב move in/out (E3); שׁבה control movement/action (E5); ישׁב lead forward/astray (C56); נשׁב blow (D88); שׁאב pull in/project out (E1)
- Note that שוב means to return or turn back, sometimes translated as repent.
The writer has done no study on what the Jewish sages consider to be the messiah concept, purposely, to see whether concepts arrived at here by independent investigation using their methods and techniques coincide with theirs. This has been some meandering through a field of interest, that the reader may ponder as well, what really does it mean to be messiah/anointed?
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