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February 10, 2018 · 11:10 AM

FIGURES OF SPEECH


HEBREW HONEYCOMB

William Andrew Dillard
IN FIGURES OF SPEECH

In every language known to mankind, there is no shortage of figures of speech that serve to color, emphasize, and deepen the points of thought being presented. The Bible, far from being an exception to this, is a repository of dozens of kinds, and multiple usages of practically all of them.
Unfortunately, many students of the Word have not been exposed to a survey of the Bible from a “figures of language” viewpoint. So, some chap will roar in negative reply that the Bible must always be interpreted literally. Really? So, the Bible says “All flesh is grass.” What grass is your flesh: Bermuda or Zoysia? Johnson grass or Centipede? Obviously, a figure of speech is in play. If it were to use “Like” or “as” it would be a simile, but since it omits those words and simply call one thing another it is a metaphor.
It is impossible for this article to be inclusive of all the figures of speech in the Bible. But a few are offered as an encouragement to recognize them, and to appreciate them for their rich enhancement to understanding the vivid points under consideration

Parable: a continued simile such as Matt. 13, the parable of the sower, etc.
Idiom: particular words or phrases such as “break bread” to indicate “eat a meal.”
Hyperbole: exaggeration. Of Saul and Jonathan, David said, “They were swifter than eagles, they were stronger than lions.” Again, David said, “Rivers of water run down mine eyes. . . “ Psalm 119:136.
Omission: words or meaning are purposefully left out, but the meaning of them are obvious. “For John came neither eating nor drinking.” Note Matt. 11:18. Obviously John had to eat and drink to live, but “declining invitations to eat with others” is the sense understood in the omission.
Allegory: a continued metaphor as Paul so wonderfully stated in Galatians 4:24.
Oxymoron: an apparent contradiction of word meanings as Wise-fool or as one might humorously say in modern times. “military intelligence.”
There are more, so many more that a course in Biblical Figures of Speech is offered in many liberal arts colleges, and theological schools. Figures of speech make ideas vivid, more understandable and memorable. After all, that is what language is supposed to do. So, far from weakening the inference of an implication, it strengthens it, and enhances the success of both speaker and hearer in sharing ideas. Surely, the author of language provided for our understanding these marvelous figures which fill His Word, and which He used in His mission on earth. Their presence enhances one’s love of the Word!

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December 9, 2017 · 12:22 PM

UNDERSTANDING THE THEOLOGICAL POWER OF CONJUNCTIVES


HEBREW HONEYCOMB

William Andrew Dillard
UNDERSTANDING THE THEOLOGICAL POWER OF CONJUNCTIVES

There is great power in language conjunctives to transmit proper, cohesive thought. It is true in daily language usage, but greater in theology. Think!
To help assure continuity of thought, such conjunctives as “furthermore, and, additionally,” signifies continuing thought with previous statements. Words such as “therefore, subsequently, but, however, conversely” signal a change in thought pattern to a different or opposite effect.
Obviously, the use or misuse of these powerful unions of thought convey strong implications in both spoken and written form. Unfortunately, the translators of the English Bible choose to use what they thought was a neutral conjunctive “and” almost exclusively. But, it is not neutral. “And” being used to imply both continuous and diverse thoughts may confuse the reader, especially the unstudied one.
Genesis 1:1-2 is a case in point. Verse One denotes the Almighty, Triune, Creator creating (cutting out, forming, shaping in perfection ) both the heavens and the earth.
Verse two states, “And the earth was without form and void, and darkness was upon the face of the deep.” There is no mention of the heavens being in such chaotic state. Focus is shifted from the universal cosmos to the planet earth. The shift does not convey a continuation of the actions of verse one, but a different effect altogether. What a difference would be made if readers were reading “but” or however” that is contextually warranted instead of “and.” The context warranting such understanding does not reference the heavens being in such a chaotic state, but both were created instantly by the power of the Word of the Almighty. Yet it is the earth only that is portrayed as a chaotic mess of which God is not the author. It is simple: The perfect God never does an imperfect thing!
The prophet Isaiah underscored this fact. He wrote in 45:18 that the Creator did not create either the heavens or the earth in vain “tohu” the same Hebrew word used to describe the chaotic condition of the earth in Genesis 1:2. The method of creation is simply the Word of His mouth, and a sudden reality, as denoted in Isa. 48:3. In the ancient Hebrew language, there is a distinct difference between a consecutive conjunction and a simple conversive conjunction. Consecutive conjunctions are employed in all the verses of Genesis 1:3-31, but in Genesis 1:2 it is a simple conversive conjunction that is not to be understood as consecutive to verse one action.
While this theological explanation may not be fully appreciated by the average person, it is a vital part of the overall understanding that is to be derived from the pages of Holy Writ both here and in other places as well. In English, context demands the proper use of conjunctives.

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July 2, 2014 · 10:31 AM

Incline


 

nātāh (1)

The Hebrew nātāh (H5186) appears 215 times in the OT and literally means “to extend, stretch out,” that is, extending something outward and toward, as one would extend his arm (Exo_7:5) or point a staff (Exo_7:19) or a spear (Jos_8:18). It is used also for stretching out, that is, pitching, a tent (Gen_12:8; Exo_33:7) and as the idiom for stretching out one’s hand against something in a hostile manner (Job_15:25).

This word is often used, however, in a figurative way, such as inclining or leaning toward something. As the psalmist Asaph writes, for example, we are to “incline [our] ears to the words of [God’s] mouth” (Psa_78:1). Of special note is Psa_119:36 : “Incline my heart unto thy testimonies, and not to covetousness.” The godly believer is not inclined or reaching toward covetousness (“which is idolatry,” Col_3:5), not “[inclined] . . . to any evil thing, to practise wicked works” (Psa_141:4). Rather he or she is inclined toward God’s testimonies, that is, the solemn testimonies of His will, the serious expressions of His standards for human behavior.

This pictures the same truth that Paul declares in Php_3:13-14 : “Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” In spite of being trained by our Lord Himself (implied in Gal_1:16-18) and thirty years of Christian growth and ministry, Paul says (in effect), “I haven’t arrived yet. I haven’t reached the prize. I don’t even fully comprehend the prize. I therefore continue to reach forth, to press toward, to pursue, to go after the prize of the knowledge of Christ.” “That I may know him,” was his driving motive (Gal_3:10).

Therefore, an essential part of a consistent Christian life is that we are always “reaching forth.” Sadly, many Christians, and even Christian leaders, get to a point in their lives where they become complacent and satisfied. They might say, “Well, I think I’m okay. I know the basic truths of Christianity, I know what I believe, and I love the Lord. That’s all I need.” Such an attitude shows we have already failed! If we are not always reaching, we begin to stagnate and even slide back.

Dear Christian Friend, are you always reaching?

Scriptures for Study: Read the following verses, noting what each encourages us to do: 1Ki_8:58; Psa_119:51; Psa_141:4; and Pro_2:2.

 

 

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June 15, 2014 · 11:32 PM

Lie Down [and] Green (Pastures)


 

rāḇas [and] deshe’

A particularly pictorial phrase found in Psa_23:2, another provision from the Shepherd, is, “He maketh me to lie down in green pastures.” The Hebrew verb behind lie down is rāḇas (H7257), which is equivalent to the Akkadian rabāsu, meaning “a stable” or possibly “a lying place.” Appearing about thirty times, the idea in the Hebrew is not so much a place to sleep, but rather a place to lie down to rest from exertion.

We see just such a pastoral scene in verses such as Gen_29:2, where Jacob comes to Haran and sees a “well in the field, and, lo, there were three flocks of sheep lying by it; for out of that well they watered the flocks.” While a much smaller scene, the picture of a bird’s nest is no less tranquil as we watch the mother “sitting upon the young, or upon the eggs” (Deu_22:6). But who would want to rouse a lion when it is resting (Gen_49:9)?

Perhaps most blessed of all is a scene Isaiah paints for us of the coming Millennium, when “the wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ [viper’s] den” (Isa_11:6-8). What a day that will be!

But what about the here and now? What are the green pastures (literally, “pastures of tender grass”) God provides today? (Green is deše’, H1877, “the tender first shoots of vegetation.”) No one answers that question better than the beloved Puritan Matthew Henry: “God’s ordinances are the green pastures in which food is provided for all believers; the word of life is the nourishment of the new man. It is milk for babes, pasture for sheep, never barren, never eaten bare, never parched, but always a green pasture for faith to feed in. God makes his saints to lie down; he gives them quiet and contentment in their own minds, what ever their lot is; their souls dwell at ease in him, and that makes every pasture green.”

Dear Christian Friend, are you resting there today?

Scriptures for Study: Compare Eze_34:13-15 with Joh_6:35 and Mat_11:28. What is the promise then and now?

 

 

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June 15, 2014 · 3:28 PM

Want


 

chāsēr

David writes in Psa_23:1, “The LORD is my shepherd; I shall not want.” After using God’s covenant name LORD and then picturing such a personal relationship by likening Him to a Shepherd, the first blessing David mentions receiving from his Shepherd is that he does not want for anything.

The Hebrew chāsēr (H2637) means “to be lacking or needy or to decrease.” The first two of its some twenty occurrences reflect that latter idea when the waters of the Flood “were abated” and “decreased” (Gen_8:3; Gen_8:5). The idea of lacking is apparent in the third occurrence when Abraham found a “lack” of righteous people in Sodom (Gen_18:28).

Our text, however, says that David did not lack for anything, that he was not needy, that there was no decrease of any necessary thing in his life. The most frequent use of chāsēr, in fact, is to show that God’s provision is sufficient to meet the needs of His people. As one might expect, we find this very word in the account of God feeding His people in the wilderness. God’s provision of manna was so miraculous that “he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating” (Exo_16:18).

That is, indeed, the Shepherd’s promise. If we follow Him, we will want for nothing. As Spurgeon writes, “I shall not lack for temporal things. Does he not feed the ravens, and cause the lilies to grow? How, then, can he leave his children to starve? I shall not want for spirituals, I know that his grace will be sufficient for me. Resting in him he will say to me, ‘As thy day so shall thy strength be’ [Deu_33:25]. I may not possess all that I wish for, but ‘I shall not want.’”

Is there a prerequisite for such provision, or is it automatic no matter how one might live? As David makes clear elsewhere, “They that seek the LORD shall not want any good thing” (Psa_34:10; also Mat_6:25-34). In contrast, when God’s people turned to idol worship, “[They] wanted all things, and [were] consumed by the sword and by the famine” (Jer_44:18). While there are starving people in many places in the world, the problem is not a lack of resources, rather a wrong response to God, not a lack of food, rather a lack of faith.

Scriptures for Study: Read the following passages, noting the promise of God’s provision in each: Deu_8:3; Deu_8:9 (also Mat_4:4); Mat_6:25-34; Php_4:19. Is there ever a reason to doubt?

 

 

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June 14, 2014 · 3:13 PM

David (2)


 

Dāwid

Of the many events in David’s life, few were as far-reaching as his adultery with Bathsheba. That act, along with his attempted cover-up, brought incalculable misery to David’s household, just as Nathan predicted (2Sa_12:10-11), starting with the death of the child conceived in that sin and then encompassing rape, rebellion, revenge, and revolt within his house (2Sa_12:15 to 2Sa_20:26).

Psalms 51, however, is a light in the darkness. While the consequences of sin were not diminished, this psalm records David’s confession and forgiveness. It stands even today as a model for Christians.

First, we see David’s repentance (Psa_51:1-6). “Acknowledge” (Psa_51:3) is yāḏa‘, which speaks of knowledge acquired by the senses. David uses personal pronouns thirteen times to underscore that only he was to blame for his sin, not Bathsheba, his parents, society, or even an aberrant gene in his DNA. His sin was willful (“transgressions” in Psa_51:1 is pesha‘, April 2), and was against God alone. Yes, he had betrayed and hurt his family, Bathsheba, Uriah, and the entire nation, but sin is always against God, the breaking of Hislaw. This passage emphasizes the broken heart brought on by sin, and the desire to turn from it and be forgiven.

Second, we see David’s refinement (Psa_51:7-12). He prayed that God would “purge [him] with hyssop” (Psa_51:7). Because of its stiff branches and hairy leaves, this common plant from the mint family was used for sprinkling purifying water (Lev_14:2-7; Lev_14:49-52; Num_19:1-19). David also prayed that God would “wash” him (Num_19:2; Num_19:7). The Hebrew kāḇas (H3526) commonly referred to washing clothes, both the ordinary task (Gen_49:11; 2Sa_19:24) and ritual cleansing (Exo_19:10; Exodus 14; Lev_11:25). Further, David wanted a “clean heart” (Lev_11:10). Clean is tāhôr (H2889), which speaks of the absence of impurity, filthiness, defilement, or imperfection, such as “pure gold” (Exo_37:11) or “pure words” (Psa_12:6). David did, indeed, want refinement, for only with such cleansing comes joy, “gladness,” and “[rejoicing]” (Psa_12:8).

Third, we see David’s restoration (Psa_51:13-19). Upon being delivered from sin, David now declares God’s salvation. He desires to proclaim to others what God will do in the repentant heart. As God recommissioned Peter for service (John 21), the restored believer is one who proclaims the gospel of Christ with new fervor.

Scriptures for Study: Read Psalms 32, where David tells of his joy after God forgave him. What does 1Jn_1:9 say about God’s forgiveness of His children?

 

 

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June 14, 2014 · 3:00 PM

David (1)


 

Dāwiḏ

While no more inspired than any other Scripture, Psalms 23 is, indeed, one of its crown jewels. “Using common ancient near-eastern images,” writes one expositor, “David progressively unveils his personal relationship with the LORD.” David refers to the LORD as his Shepherd (Jehovah-Rā‘â,), and then in beautiful poetry speaks of what he receives from his Shepherd: protection (Psa_23:1-4), provision (Psa_23:5), and permanence (Psa_23:6).

Let us consider the nameDavid. While the etymology is uncertain, it is commonly believed that Dāwiḏ (H1732) is derived from the root dôḏ (H1730), meaning “beloved, loved one, and even uncle” (e.g., Lev_20:20). Most of its fifty-eight occurrences refer to “the beloved” in Song of Solomon. As David prefigures Messiah (Eze_34:23-24; Eze_37:24-25; Hos_3:5; Jer_30:9), who in turn was spoken of as the Father’s “beloved Son” (Mat_3:17), this etymology seems at least possible.

While there is much detail about this pivotal character—his name appears more than 1,000 times—we can briefly summarize David with seven words:

(1) Son. The youngest of eight brothers, David was the son of Jesse of Bethlehem, grandson of Ruth and Boaz, tracing his heritage back to Abraham and then forward to Messiah (Mat_1:1-17). Anointed secretly by Samuel as the next king (1Sa_16:1-13), this young man was infused with the Spirit and destined for true greatness. (2) Shepherd. Oh, the lessons he learned as a shepherd! Courage, compassion, care, and much more helped mold a leader. (3) Singer. A musician and poet without equal, David penned most of the Psalms, providing unprecedented praise to God. (4) Soldier. Facing Goliath in his youth and later entire armies, David was a true warrior who received his power from God. (5) Sovereign. In a forty-year reign (1010–970 BC), the Hebrew nation reached the peak of its unity and power under King David’s leadership. (6) Sinner. As no one is perfect, David fell into sin, the most grievous of which was adultery with Bathsheba and the murder of Uriah. The consequences of sin are great, and untold misery came to David’s household. (7) Savior. Not David himself, of course, but the “Son of David,” Jesus Christ, who would save His people from their sins and sit on David’s throne.

Scriptures for Study:Read Psalms 51, David’s great psalm of repentance.

 

 

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June 13, 2014 · 10:37 AM

HOPE


My good friend Pastor Jim Harris is Author of this explanation.

 

 

Jim Harris

·

“Looking for that happy, glad expectation, even the glorious appearance of the great God, even our Savior Jesus Christ.”

Titus 2:13 (Harris Translation)

 

There are certain words and certain constructions in the Greek text that should thrill our hearts. The word that is translated “hope” (here translated “expectation”) is one of them. The Greek word is “elpis” and refers to a glad expectation. It expresses the thought of the assurance of some future good. It is not “iffy,” as is often heard in our “wishful thinking,” “I hope it will be good weather today,” etc. We do not know for sure whether the weather will be good or not, but our desire is that it will be so. Instead, “elpis” expresses a certainty. We KNOW that Jesus is coming. We are assured of it. We just don’t know when it will take place. Also, there is a construction in the Greek that presents the word “and” essentially as an equal mark, showing the phrases on each side of it to be equal. That is expressed by the use of the word “even” in the above translation. Our glad expectation is the coming of Jesus, the Son, who is co-equal and co-eternal with God, the Father. “Evenso, Come, Lord Jesus.”

 

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June 12, 2014 · 8:20 PM

Anoint (2)


 

māšach

The Hebrew māšach (H4886), is the most common word for anointing. Occurring about seventy times, its basic meaning is nothing special, simply to smear something, such as oil on a shield to prevent the leather from cracking (Isa_21:5), paint on a house (Jer_22:14), or oil on wafers as we might spread butter on bread (Exo_29:2). Other nonreligious significance in the ancient Near East included anointing with oil to confirm such things as diplomatic agreements and business contracts.

It is the theological sense of māšach, however, that is crucial. Its primary significance is as a symbol of sanctification and service. In its first occurrence, for example, Jacob awakens from his dream of “the ladder,” builds a monument to the event, consecrating it with oil, and even renaming the place “Bethel” (bēyṯ-‘ēl, H1008, “the house of God,” Gen_31:13). We see this symbol often. Aaron and his sons were anointed to “consecrate them, and sanctify them” so they could “minister unto [God] in the priest’s office” (Exo_28:41), as were prophets (1Ki_19:16; Isa_61:1). The tabernacle, the Ark, and various vessels were anointed and thereby set apart unto God (Exo_30:26-28). Even kings were anointed, such as Saul (1Sa_9:15-16; 1Sa_10:1; 1Sa_2:10) and David (1Sa_16:13; 2Sa_12:7), to set them apart for service to God and leading the people in sanctified obedience.

It is extremely significant that another form of māšach, namely māšiyach (H4899), is the source of the word Messiah. While OT references to Jesus as this future anointed one are not numerous, conservative scholars agree that passages such as Dan_9:24-26 and Psa_2:2, with its context, could not be clearer. Additionally, the Septuagint almost always renders this chriō (G5548), “to daub, smear, anoint with oil,” from which is derived christos (G5547), “Christ.” Chriō appears, in fact, five times in the NT, four of which refer to the Father’s anointing of Christ.

The final appearance of chriō declares that all believers have been anointed by God (2Co_1:21), demonstrating that we all are set apart, “sanctified, and meet for the master’s use, and prepared unto every good work” (2Ti_2:21).

Scriptures for Study: The noun chrisma (G5545) also comes from chriō (G5548). Read its only two occurrences in 1Jn_2:20 (“unction”) and 27 (“anointing”), noting what we have in the Holy Spirit.

 

 

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June 10, 2014 · 4:21 PM

Heritage (Inheritance)


 

nāchal

The verb nāchal (H5157) means “to receive, to take property as a permanent possession, usually as the result of succession.” Appearing some sixty times in the OT, its first occurrence is in Exo_23:30, where God promises to drive the Canaanites from the land of promise, enabling His people to “be increased, and inherit the land.” Interestingly, two verses before, God promised to send “hornets” to aid in this task. This divine judgment could refer to literal hornets, but could possibly be figurative language for the Egyptians, as they raided Canaan regularly and the word for hornet (sir‘āh, or zirāh, H6880) is similar to the one for Egyptians (misrayim, H4714). We also find nāchal several times in Joshua (Jos_1:6; Jos_11:23; Jos_13:6-7; Jos_13:33; Jos_19:9;).

A wonderful occurrence of nāchal is in Psa_119:111 : “Thy testimonies have I taken as an heritage for ever,” or more literally, “I have inherited Thy testimonies.” While we might get really happy when someone does leave us something valuable in their will, that is merely temporal. God’s Word is the greatest inheritance we possess. Do we truly grasp that truth? Nothing, absolutely nothing, equals the value of the Word of God.

It is extremely significant that the Septuagint often translates nāchal as the Greek klēronomia (G2817), or a similar form. The NT repeatedly speaks of the inheritance we have as believers. There is no better place to see this emphasis, in fact, than in Ephesians 1. As the Urim and Thummim were used in the OT to discover God’s will (e.g., Num_27:21; 1Ch_24:5-6) and to divide land (1Ch_6:54-81), the same idea is found in Classical Greek, as lots were drawn to discover the will of the gods. The root klēros (G2819), in fact, referred to “the fragment of stone or piece of wood which was used as a lot (December 22). Paul, therefore, tells us in Eph_1:11, “In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will.” In other words, the lot of inheritance has fallen to us, not by chance, but by the sovereign will of God. He goes on to say that the “earnest” (literally, “first installment,” arrabōn, G728) of our inheritance is the Holy Spirit, who has sealed (sphragizō,G4972) us in Christ (Eph_1:14). He then reveals the “riches of the glory of [Christ’s] inheritance in the saints” (Eph_1:18). Oh, what a heritage we have!

Scriptures for Study: Read Ephesians 1 today and rejoice in your riches!

 

 

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