Crossing the Jordan and Recompense
2 Samuel 19:36(37H)
36 Your servant a little way will go across (h5674. עָבַר ‘âḇar) the Jordan (h3383. יַרְדֵּןyarḏên) with the king. And why should the king repay (h1580. גָּמַל g̱âmal) me with such a reward (h1578. גְּמוּלָה g̱emûlâ)?
2 Samuel 19:37
37 כִּמְעַ֞ט יַעֲבֹ֧ר עַבְדְּךָ֛ אֶת־הַיַּרְדֵּ֖ן אֶת־הַמֶּ֑לֶךְ וְלָ֨מָּה֙ יִגְמְלֵ֣נִי הַמֶּ֔לֶךְ הַגְּמוּלָ֖ה הַזֹּֽאת׃
2 Samuel 19:31-39
31 And Barzillai (h1271. בַּרְזִלַּי ḇarzilay) the Gileadite came down from Rogelim and went across the Jordan with the king, to escort him across the Jordan. 32 Now Barzillai (h1271. בַּרְזִלַּי ḇarzilay) was a very aged man, eighty years old. And he had provided the king with supplies while he stayed at Mahanaim, for he was a very rich man. 33 And the king said to Barzillai (h1271. בַּרְזִלַּי ḇarzilay), “Come across with me, and I will provide for you while you are with me in Jerusalem.”
34 But Barzillai (h1271. בַּרְזִלַּי ḇarzilay) said to the king, “How long have I to live, that I should go up with the king to Jerusalem? 35 I am today eighty years old. Can I discern between the good and bad? Can your servant taste what I eat or what I drink? Can I hear any longer the voice of singing men and singing women? Why then should your servant be a further burden to my lord the king? 36 Your servant will go a little way across the Jordan with the king. And why should the king repay me with such a reward? 37 Please let your servant turn back again, that I may die in my own city, near the grave of my father and mother. But here is your servant Chimham; let him cross over with my lord the king, and do for him what seems good to you.”
38 And the king answered, “Chimham shall cross over with me, and I will do for him what seems good to you. Now whatever you request of me, I will do for you.” 39 Then all the people went over the Jordan. And when the king had crossed over, the king kissed Barzillai (h1271. בַּרְזִלַּי ḇarzilay) and blessed him, and he returned to his own place.
Barzillai (2S19:31-37) בר + זל
• בַּר-[idiom] old, son.
• בַּר-son.
• בַּר-choice, clean, clear, pure.
• בָּר-corn, wheat.
• בַּר-field.
• בֹּר-cleanness, pureness.
• בֹּר-[idiom] never so, purely.
h1247. בַּר ḇar (8 occ.); (Aramaic);; h1248. בַּר ḇar (4 occ.); borrowed (as a title);; h1249. בַּר ḇar (7 occ.); from h1305. בָּרַר ḇârar;; h1250. בָּר ḇâr (14 occ.); or בַּר bar; from h1305. בָּרַר ḇârar;; h1251. בַּר ḇar (8 occ.); (Aramaic);; h1252. בֹּר ḇôr (6 occ.); from h1305. בָּרַרḇârar;;
GV p.32 ברר cleanse [eliminate unfit material]; p.31 ברה rejuvenate [restore physical health]; p.31 ברא open [actualize]; p.23 בור dig [clear pit]; p.26 ביר isolate [tall structure]
DV p.20 באר – p.32 ברר cleanse [eliminate unfit material]; p.31 ברה rejuvenate [restore physical health]; p.31 ברא open [actualize]; p.23 בור dig [clear pit] > p.20 באר clarify; go from dark to light
DV p.2 אבר – p.32 ברר cleanse [eliminate unfit material]; p.31 ברא open [actualize]; p.23 בור dig [clear pit]; p.26 ביר isolate [tall structure] > p.2 אבר soar above protectively
DV בהר – p.32 ברר cleanse [eliminate unfit material]; p.31 ברה rejuvenate [restore physical health]; p.23 בור dig [clear pit] > p.22 בהר enlighten; shine
DV הבר – p.32 ברר cleanse [eliminate unfit material] > p.55 הבר analyze
CM ברר separate out (B42); ברה and ברא emerge from constraints (B37); בורundermine (B20); ביר free from control (B27); באר and בהר highlight/expose (B1); אבר and בהר expose/conceal (A8)
For בור see h0952, h0953
+
•זל none
¿ consider תִּזַּ֥ל HAPAX Dt 32:2 ALSO see conjoined words at bottom → Barzellai
GV p.67 זלל lower [debase]; p.65 זול degenerate [diminish]; p.153 נזל flow [move liquids]
DV p.6 אזל – p.67 זלל lower [debase]; p.65 זול degenerate [diminish] > p.6 אזלdisappear; go away No other DVs
CM זלל raise/lower (E20); זול descend (E6); נזל release (D82); אזלweaken/strengthen (A25)
- Barzillai separates himself out by diminishing himself.
John 3:30 He must increase, but I must decrease.
- This, this is the goal. But wait, there is more to learn from John’s example. See Numbers 35:16 below for the explanation of consequences. And at the very bottom how that ties into the message of John and the sending out of the Teacher. ◈
▸ h1271. בַּרְזִלַּי ḇarzilay; from h1270. בַּרְזֶל ḇarzel; iron-hearted; Barzillai, the name of three Israelites: — Barzillai.
AV (12) – Barzillai 12; Barzillai = “my iron”
a Gileadite leader who helped David defeat Absalom’s rebellion
a priest, son-in-law to Barzillai the Gileadite
an Israelite from Mahalath whose son Adriel married Michal, Saul’s daughter
⦁ Numbers 35:16
16 But if he strikes him with an iron (h1270. בַּרְזֶל ḇarzel) implement, so that he dies, he (is) a murderer; the murderer shall surely be put to death.
Numbers 35:16
16 וְאִם־בִּכְלִ֨י בַרְזֶ֧ל ׀ הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַֽ ה֑וּא מֹ֥ות יוּמַ֖ת הָרֹצֵֽחַ׃
⦁ Leviticus 24:12
12 Then they put him in custody (h4929. מִשְׁמָר mišmâr), that the mind of the LORD might be shown (h6567. פָּרַשׁ p̱âraš) to them.
Leviticus 24:12
12 וַיַּנִּיחֻ֖הוּ בַּמִּשְׁמָ֑ר לִפְרֹ֥שׁ לָהֶ֖ם עַל־פִּ֥י יְהוָֽה׃ פ
- Showing the cognate permutation and cognate concepts
||
⦁ Deuteronomy 3:5
5 All these cities (were) fortified (h1219. בָּצַר ḇâṣar) with high walls, gates, and bars, besides a great many rural towns.
Deuteronomy 3:5
5 כָּל־אֵ֜לֶּה עָרִ֧ים בְּצֻרֹ֛ות חוֹמָ֥ה גְבֹהָ֖ה דְּלָתַ֣יִם וּבְרִ֑יחַ לְבַ֛ד מֵעָרֵ֥י הַפְּרָזִ֖י הַרְבֵּ֥ה מְאֹֽד׃
- Showing both the permutation concept and the cognate concept
- And please forgive this writer, for many such examples have likely been overlooked previously. The learning never stops.
Notice פרז and פרץ in the cognates of ברז. We have looked at פרץ previously:
◈ John the Baptizer was indeed iron, living in the wilderness, eating what he could find in the land, purposely dressing in what was uncomfortable. He saw, discerned, the truth in his statement “He must increase, I must decrease,” just as did Barzillai. But he was the iron implement. And he used “the iron implement” against Herod, crucifying Herod publicly, thus the definitive consequence:
Numbers 35:16
16 But if he strikes him with an iron (h1270. בַּרְזֶל ḇarzel) implement, so that he dies, he (is) a murderer; the murderer shall surely be put to death.
Numbers 35:16
16 וְאִם־בִּכְלִ֨י בַרְזֶ֧ל ׀ הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַֽ ה֑וּא מֹ֥ות יוּמַ֖ת הָרֹצֵֽחַ׃
- The writer has bolded “die” מות three times in this verse.
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.
John the Baptizer was as wise as a serpent. He was also tough as nails, an iron implement. But he was not as harmless as a dove. Rather than public crucifixion of Herod, should John have taken the opportunity explained in Mark 6:20 to talk with him one-on-one?
Mark 6:20
20 for Herod revered John, knowing that he (was) a just and holy man, and he protected him. And when he heard him, he did many things, and heard him gladly.
Matthew 18:15-17
15 “Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. 16 But if he will not hear, take with you one or two more, that ‘by the mouth of two or three witnesses every word may be established.’ (Dt17:6, 19:15) 17 And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.
What is our lesson for today? How many are being publicly crucified in either the public media or social media? The consequence of public crucifixion is “death” for the one crucifying (recall we have spoken recently, death may be physical death or may be a death of one’s spirit, or even a death of one’s own reputation). If someone sins against us, we are to “tell him his fault between you and him alone.” John might have gained Herod as a brother and changed history. Instead, he “struck him with an iron implement.”
The very last resort should be going public. And social media is every bit as public as the newspaper or the radio or television news.
[A personal interpretation of being as innocent as doves, which the reader can feel free to accept or reject, is that indulging in what others share that should have been handled privately is equally guilty. Look up the discussion here, and its Biblical references. Leviticus 19:16; Psalms 34:13; Proverbs 11:13, 20:19; Exodus 23:1, 23:7. https://en.wikipedia.org/wiki/Lashon_hara
As you read the Wikipedia article, this definition of the term lashon hara: “derogatory speech about a person, which emotionally or financially damages them or lowers them in the estimation of others. Lashon hara differs from defamation in that lashon hara can consist of truthful speech as well as lies.
Please let that sink in: it “can consist of truthful speech as well as lies.”
Public crucifixion of another person brings consequences back upon the one crucifying (even if it is true). The Teacher has taught the correct way to deal with confrontations: Matthew 18:15-17. This reflects the Barzillai character. This is turning the other cheek. This is wise yet innocent. And it does take some iron will/strength to restrain your feelings, your hurt, your frustration with others. Barzillai refuses repayment for his kindnesses and passes along to another. “He must increase; I must decrease.” We have the benefit of seeing both sides of John the Baptist/Baptizer. We can be all three, wise, innocent, and strong. Our strength is best shown in restraint, turning the other cheek.
A “Post Script” – regarding Tabernacle connection. The writer was looking to see whether there was a Tabernacle connection with “iron.” If you search your Bible for “iron” in the Tabernacle, you will not find it. You will find gold, silver, bronze, and of course the acacia wood, but no sign of iron.
But, here is a share of some current learning exercises about the letters being “broken up, scattered,” yet still with the meaning. There will be more in the future. Previously we had a discussion about the separation and rejoining of the word שם in the discussion of Noah and his sons (Blog # 51. Look for the Name). This is a continuation of that study. Indeed is appears to be a common, hidden, finding in Scripture, when one looks at the Hebrew. For the reader, this should reinforce two things, 1.) the importance of looking at the original language, and 2.) looking at the rule shared in great depth in the very first Post on the website: 01. Leave Scripture Unchanged.
Searching AlHaTorah, ב ר ז occurs 155 times with maximum spacing of two words between. The occurrence shared below, from Exodus 35 is a command of the LORD to the people, but note that it is couched in “free will” language: “Whoever is of a willing heart…” Thus, to this writer, the sense is as of iron somewhat separated. That is, it is a command (h6680. צָוָה ṣâwâ), but the words have to do with a willing heart. Iron appears here, but is somewhat “scattered.” Notice the cognate meaning of ברז, “break and spread.” Here ברז itself is broken and spread. (Sometime for interest look at the LORD’s intervention with the iron chariots in Joshua 17 and especially Judges 4. And notice the judge in Judges four is Deborah from p.46 דבר combine separate items into one. She, like the Word (דבר), brings out the strength of the LORD.) And note the command has to do with what is to be brought to the Tabernacle, the Mishkan, the world where God can dwell with us. After you read this, ask yourself how our culture is currently doing in this regard. John did not separate his “iron” in confronting Herod publicly.
20. Shemot 35:4 (Mikraot Gedolot) the words with ברז
וַיֹּאמֶר מֹשֶׁה אֶל כׇּל עֲדַת בְּנֵי יִשְׂרָאֵל לֵאמֹר זֶה הַדָּבָר אֲשֶׁר צִוָּה י״י לֵאמֹר.
Exodus 35:4 BHS showing the letters ב ר ז
4 וַיֹּ֣אמֶר מֹשֶׁ֔ה אֶל־כָּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל לֵאמֹ֑ר זֶ֣ה הַדָּבָ֔ר אֲשֶׁר־צִוָּ֥ה יְהוָ֖ה לֵאמֹֽר׃
Exodus 35:4-9 the English for the words
4 And Moses spoke to all the congregation of the children of Israel, saying, “This is the thing which the LORD commanded (h6680. צָוָה ṣâwâ), saying: 5 ‘Take from among you an offering to the LORD. Whoever is of a willing heart, let him bring it as an offering to the LORD: gold, silver, and bronze; 6 blue, purple, and scarlet thread, fine linen, and goats’ hair; 7 ram skins dyed red, badger skins, and acacia wood; 8 oil for the light, and spices for the anointing oil and for the sweet incense; 9 onyx stones, and stones to be set in the ephod and in the breastplate.
Exodus 35:4 BHS
4 וַיֹּ֣אמֶר מֹשֶׁ֔ה אֶל־כָּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל לֵאמֹ֑ר זֶ֣ה הַדָּבָ֔ר אֲשֶׁר־צִוָּ֥ה יְהוָ֖ה לֵאמֹֽר׃
Exodus 35:4
4 And Moses spoke to all the congregation of the children of Israel, saying, “This is the thing which the LORD commanded, saying:
Notice also, in using this technique, that עבר for crossing over, for Hebrew, appears here as the congregation of the children of Israel.
(An acknowledgment to a very thoughtful young woman, Beth Reisfeld, whose ideas on גמל have been inspirational.)
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