Saturday, November 22, 2014

Leviticus 18:3

Leviticus 18:3

After the doings of the land of Egypt, wherein ye dwelt, shall ye not do: and after the doings of the land of Canaan, whither I bring you, shall ye not do: neither shall ye walk in their ordinances.

a. NLT: So do not act like the people in Egypt, where you used to live, or like the people of Canaan, where I am taking you. You must not imitate their way of life.

b. NIV: You must not do as they do in Egypt, where you used to live, and you must not do as they do in the land of Canaan, where I am bringing you. Do not follow their practices.

c. Amplified Bible: You shall not do as was done in the land of Egypt in which you dwelt, nor shall you do as is done in the land of Canaan to which I am bringing you; neither shall you walk in their statutes.

d. Septuagint: Ye shall not do according to the devices of Egypt, in which ye dwelt: and according to the devices of the land of Chanaan, into which I bring you, ye shall not do; and ye shall not walk in their ordinances. 

e. Stone Edition Torah/Writings/Prophets: Do not perform the practice of the land of Egypt in which you dwelled; and do not perform the practice of the land of Canaan to which I bring you, and do not follow their traditions.

1. “After the doings of the land of Egypt, wherein ye dwelt, shall ye not do…”

a. doings [4639 * ma’aseh] [Strong: from 6213; an action (good or bad); generally, a transaction; abstractly, activity; by implication, a product (specifically, a poem) or (generally) property:--act, art, + bakemeat, business, deed, do(-ing), labor, thing made, ware of making, occupation, thing offered, operation, possession, X well, ((handy-, needle-, net-))work(ing, - manship), wrought.]

b. land [776 * ‘erets] [Strong: from an unused root probably meaning to be firm; the earth (at large, or partitively a land):--X common, country, earth, field, ground, land, X natins, way, + wilderness, world.]

c. Egypt [4714 * Mitsrayim] Strong: dual of 4693; Mitsrajim, i.e. Upper and Lower Egypt:--Egypt, Egyptians, Mizraim.]

d. dwelt [3427 * yashab] [Strong: a primitive root; properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry:--(make to) abide(-ing), continue, (cause to, make to) dwell(-ing), ease self, endure, establish, X fail, habitation, haunt, (make to) inhabit(-ant), make to keep (house), lurking, X marry(-ing), (bring again to) place, remain, return, seat, set(- tle), (down-)sit(-down, still, -ting down, -ting (place) -uate), take, tarry.]

e. shall not do [6213 * ‘asah] [Strong:  a primitive root; properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry:--(make to) abide(-ing), continue, (cause to, make to) dwell(-ing), ease self, endure, establish, X fail, habitation, haunt, (make to) inhabit(-ant), make to keep (house), lurking, X marry(-ing), (bring again to) place, remain, return, seat, set(- tle), (down-)sit(-down, still, -ting down, -ting (place) -uate), take, tarry.]

1). Egypt was a nation like many other nations that engaged in incest. I don’t know when contemporary science found this out in regards to Egypt, but it has only been able to be scientifically proven since we could check DNA, regardless, this is another example of God’s word informing us of it before modern science discovers it and thus God and His Word being proven true, that the “doings of the land of Egypt” included incest. Verses 6-18 all deal with incest.

2). National geographic, 9/2009, King Tut’s Family Secrets:  “Pharaonic Egypt was not the only society in history to institutionalize royal incest, which can have political advantages. (See “The Risks and Rewards of Royal Incest”).  But there can be a dangerous consequence. Married siblings are more likely to pass on twin copies of harmful genes, leaving their children vulnerable to a variety of genetic defects. Tut­ankhamun's malformed foot may have been one such flaw. We suspect he also had a partially cleft palate, another congenital defect. Perhaps he struggled against others until a severe bout of malaria or a leg broken in an accident added one strain too many to a body that could no longer carry the load. There may be one other poignant testimony to the legacy of royal incest buried with Tutankhamun in his tomb. While the data are still incomplete, our study suggests that one of the mummified fetuses found there is the daughter of Tutankhamun himself, and the other fetus is probably his child as well. So far we have been able to obtain only partial data for the two female mummies from KV21. One of them, KV21A, may well be the infants' mother and thus, Tutankhamun's wife, Ankhesenamun. We know from history that she was the daughter of Akhenaten and Nefertiti, and thus likely her husband's half sister. Another consequence of inbreeding can be children whose genetic defects do not allow them to be brought to term.”

3). From the time of Adam up to the time of Moses, approximately 2500 years, mankind practiced incest in one form or another. In fact it was necessary after the Creation and the flood in Noah’s day to insure the propagation of humanity. Biblical examples that would have been forbidden after this new legislation are Abraham marrying his half sister Sarah (Genesis 11:29; 20:12), and Moses father marrying his aunt Exodus 6:20). This new divine legislation was implemented because as the generations continued to be born and die, the effects of sin multiplied the generational defects within men and women. Just as the spiritual effects of sin produced more wickedness in the next generations, the physical defects from sin also multiplied to the point that intermarriage between close relatives made birth defects inevitable, and to prevent that, God in his wisdom gave the commandments forbidding these marriages.

2. “…and after the doings of the land of Canaan, whither I bring you, shall ye not do…”

a. doings [4639 * ma’aseh][Strong: an action (good or bad); generally, a transaction; abstractly, activity; by implication, a product (specifically, a poem) or (generally) property:--act, art, + bakemeat, business, deed, do(-ing), labor, thing made, ware of making, occupation, thing offered, operation, possession, X well, ((handy-, needle-, net-)work(ing, - manship), wrought.]

b. do [6213 * ‘asah][Strong:  a primitive root; to do or make, in the broadest sense and widest application (as follows):--accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, X certainly, have the charge of, commit, deal (with), deck, + displease, do, (ready) dress(-ed), (put in) execute(-ion), exercise, fashion, + feast, (fight-)ing man, + finish, fit, fly, follow, fulfill, furnish, gather, get, go about, govern, grant, great, + hinder, hold ((a feast)), X indeed, + be industrious, + journey, keep, labour, maintain, make, be meet, observe, be occupied, offer, + officer, pare, bring (come) to pass, perform, pracise, prepare, procure, provide, put, requite, X sacrifice, serve, set, shew, X sin, spend, X surely, take, X thoroughly, trim.]

1). AMG The Complete Word Study Dictionary Old Testament: A verb meaning to do, to make, to accomplish, to complete. This frequently used Hebrew verb conveys the central notion of performing an activity with a distinct purpose, a moral obligation, or a goal in view (cf. Genesis 11:6). Particularly, it is used in conjunction with God’s commands (Deuteronomy 16:12).

2). I want to add with the above definition that this word adds a sort of “official obedience”. With the above in mind I wanted to explore the use of this Hebrew verb in examples of its use.

a). According to Blue Letter Bible it is translated “commit” over 50 times. In fact it is used 5 times in the passage Leviticus 18:26-30. Other examples are:

(1). Leviticus 20:13 If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them.

(2). Leviticus 20:23 And ye shall not walk in the manners of the nation, which I cast out before you: for they committed all these things, and therefore I abhorred them.

b). According to Blue Letter Bible it is translated “execute” in 50 different verses. In most of the verses it is referring to carrying out divine commands.

(1). Exodus12:12 For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I  am the LORD.

(2). Deuteronomy 33:21 And he [Gad] provided the first part for himself, because there, in a portion of the lawgiver, was he seated; and he came with the heads of the people, he executed the justice of the LORD, and his judgments with Israel.

(3). 2 Samuel 8:15 And David reigned over all Israel; and David executed judgment and justice unto all his people.

c). Once it is translated “govern”.

(1). 1 Kings 21:7 And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite.

5). I can’t get away from the meaning of official obedience such as obeying the laws of the land and the word study below strengthens that implication.

3.”…neither shall ye walk in their ordinances.”

a. walk [3212 * yalak][Strong:  to walk (literally or figuratively); causatively, to carry (in various senses):--X again, away, bear, bring, carry (away), come (away), depart, flow, + follow(-ing), get (away, hence, him), (cause to, made) go (away, -ing, -ne, one's way, out), grow, lead (forth), let down, march, prosper, + pursue, cause to run, spread, take away ((-journey)), vanish, (cause to) walk(-ing), wax, X be weak.

b. ordinances [2708 * chuqqah][Gesenius: that which is established or defined, law, ordinance, practice, custom, right, privilege.] [Blue Letter Bible: This word is translated “statute” 77 times and “ordinance” 22 times.]

1). It is here I believe the Hebrew word study becomes very powerful. An interesting fact about this passage is that the use of the Hebrew word for “ordinance” used in describing the “ordinances” of God and the “ordinances” of Canaan are the same Hebrew word. The rest of chapter 18 in Leviticus, particularly verses 6-23 then lists a whole range of immoral sexual practices that the cultures of Egypt and Canaan not only practiced but made ordinances concerning them. It looks as if there were laws on the books in Egypt and in the Canaanite nations regarding their incest, their child sacrifice, their homosexuality, their bestiality. They codified their immorality into their legal systems, they legislated their immorality. America is more and more becoming a Canaanite nation. We are codifying our immorality into our legal system, we are legislating our immorality in the same way the Canaanite nations did. When Roe v. Wade became the law of the land, we codified child sacrifice into our legal system, just as Canaan did in Leviticus 18:21. When Lawrence v. Texas was decided, all the remaining state laws criminalizing homosexual behavior were throw out and we codified homosexual behavior into our legal system just as Canaan did in Leviticus 18:22. In our efforts to not legislate morality, we are legislating immorality.

2). Verification that the prohibited sexual practices of Leviticus 18:6-23 were the sexual practices of the nations of Canaan is found in the ending verses of the chapter.

a). Leviticus 18:24-30 Defile not ye yourselves in any of these things: for in all these the nations are defiled which I cast out before you:
25 And the land is defiled: therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants.
26 Ye shall therefore keep my statutes and my judgments, and shall not commit any of these abominations; neither any of your own nation, nor any stranger that sojourneth among you:
27 (For all these abominations have the men of the land done, which were before you, and the land is defiled;)
28 That the land spue not you out also, when ye defile it, as it spued out the nations that were before you.
29 For whosoever shall commit any of these abominations, even the souls that commit them shall be cut off from among their people.
30 Therefore shall ye keep mine ordinance, that ye commit not any one of these abominable customs, which were committed before you, and that ye defile not yourselves therein: I am the Lord your God.

b). The LORD clearly says in these verses that these were the sexual practices of the nations of Canaan.  The Hebrew word translated “customs” in Leviticus 18:30 is the same Hebrew word translated “ordinances” in Leviticus 18:3, 4. Hence when the passage ends with the description of these customs to be “abominable”, we can say with authority that laws that protect homosexuality as a constitutional right are abominable laws. We can also say those who are pushing them either by judicial decree or through a legislative process are also engaging in abominable conduct.

c. I found this interesting rabbinic commentary about Leviticus 18:3. I do not know how old it is, but it supports the Biblical command not to obey the immoral legislations of the Egyptians and the Canaanites.

1). The earliest source on this topic is in the tannaitic midrash to the book of Leviticus. Like a number of passages in Leviticus, including chapter 18 to which it is a commentary, the midrashic passage links sexual sin and idolatry to the Egyptians (whom the Israelites defeated in the Exodus) and the Canaanites (whom the Israelites will displace when they come into their land). The idea that among the sins of these peoples was the recognition of same-sex marriages is not found in the biblical text, but is read in by the rabbis: Sifra Acharei Mot, parashah 9:8 “According to the doings of the Land of Egypt…and the doings of the Land of Canaan…you shall not do” (Leviticus 18:3): Can it be (that it means) don’t build buildings, and don’t plant plantings? Thus it (the verse) teaches (further), “And you shall not walk in their statutes.” I say (that the prohibition of the verse applies) only to (their) statutes – the statutes which are theirs and their fathers and their fathers’ fathers. And what did they do? A man got married to a man, and a
woman to a woman, a man married a woman and her daughter, and a woman was
married to two (men). Therefore it is said, “And you shall not walk in their
d. Let us now apply this to the New Testament and our present day. In 1 Timothy 1:8-11 the Apostle Paul writes clearly that laws, legislation, statutes or ordinances that forbid homosexual behavior along with other named offences are not only “sound doctrine” but also according to the gospel of Almighty God. In light of that let’s look at a little U.S. history. In Bowers v. Hardwick, the 1986 Supreme Court decision that upheld state laws that prohibited homosexual sodomy, Bryon White, writing for the majority said, “Sodomy was a criminal offense at common law and was forbidden by the laws of the original 13 states when they ratified the Bill of Rights [1791]…In fact, until 1961, all 50 states outlawed sodomy…” So up until 1961 U.S. law concerning homosexual behavior was in line with the New Testament.
In the United States, beginning in 1961 the individual states began decriminalizing homosexual conduct, Illinois being the first state to drop its laws forbidding homosexual behavior. Between then and 2003 there was a relentless effort by individuals and groups to repeal all laws forbidding homosexual behavior, until by the time Lawrence v. Texas (the Supreme Court case that outlawed all state homosexual laws), came about in 2003 there was only a small number of states that still had laws on the books to prosecute homosexual behavior. Then of course in 2003 with Lawrence v. Texas, the Supreme Court struck down all state laws outlawing homosexual behavior, a 180 degree turn away from the “sound doctrine” of the New Testament and the will of God. Which brings us again to present day, or to the “last days” as the Apostle Paul writes in 2 Timothy:

1). 2 Timothy 4:1-4 I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;
4:2 Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long suffering and doctrine.
4:3 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;
4:4 And they shall turn away their ears from the truth, and shall be turned unto fables.

e. What does “sound doctrine” in respect to homosexual conduct look like. We have to leave the United States to see it, one place where it is found is in Russia.  

1). The Code of the Russian Federation on Administrative Offences (Collection of Laws of the Russian Federation, 2002, No. 1, Article 1, No. 30 et al.) shall be amended as follows: add Article 6.13.1 reading as follows:"Article 6.13.1. Propaganda of homosexualism among minors, Propaganda of homosexualism among minors - is punishable by an administrative fine for citizens in the amount of four thousand to five thousand rubles; for officials –forty thousand to fifty thousand rubles; for legal entities – four hundred thousand to five hundred thousand rubles"; http://mpetrelis.blogspot.com/2012/04/full-text-russian-federations-anti-gay.html


2). I agree with this 100%, the only drawback is they don’t extend it to adults. They call it for what it is, propaganda. Franklin Graham had this to say about Russia’s anti-homosexual law: “In my opinion, Putin is right on these issues. Obviously, he may be wrong about many things, but he has taken a stand to protect his nation’s children from the damaging effects of any gay and lesbian agenda. Our president and his attorney general have turned their backs on God and His standards, and many in the Congress are following the administration’s lead. This is shameful. The world used to look to America for moral leadership. But those days are long gone.” http://billygraham.org/decision-magazine/march-2014/putins-olympic-controversy/

Wednesday, November 19, 2014

Isaiah 28:11

Isaiah 28:11

For with stammering lips and another tongue will he speak to this people.

a. NLT: So now God will have to speak to his people through foreign oppressors who speak a strange language!

b. NIV: Very well then, with foreign lips and strange tongues God will speak to this people,

c. Amplified Bible: No, but [the Lord will teach the rebels in a more humiliating way] by men with stammering lips and another tongue will He speak to this people [says Isaiah, and teach them His lessons].

d. Septuagint:  by reason of the contemptuous [words] of the lips, by means of another language: for they shall speak to this people, saying to them,

e. Stone Edition Torah/Writings/Prophets: For as if with unintelligible speech and in another tongue does one speak to this nation.

1. “For with stammering lips and another tongue will he speak to this people.”

a. stammering [3934 * la’eg] [Strong: from 3932; a buffoon; also a foreigner:--mocker, stammering.]

b. lips [8193 * sapahah] [Strong: probably from 5595 or 8192 through the idea of termination (Compare 5490); the lip (as a natural boundary); by implication, language; by analogy, a margin (of a vessel, water, cloth, etc.):--band, bank, binding, border, brim, brink, edge, language, lip, prating, ((sea-))shore, side, speech, talk, (vain) words.]

c. another [312 * ‘acher] [Strong: from 309; properly, hinder; generally, next, other, etc.:--(an-)other man, following, next, strange.]

d. tongue [3956 * lashown] [Strong: from 3960; the tongue (of man or animals), used literally (as the instrument of licking, eating, or speech), and figuratively (speech, an ingot, a fork of flame, a cove of water):--+ babbler,bay, + evil speaker, language, talker, tongue, wedge.]

e. speak [1696 * dabar] [Strong: a primitive root; perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue:--answer, appoint, bid, command, commune, declare, destroy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach, tell, think, use (entreaties), utter, X well, X work.]

f. people [5971 * ‘am] [Strong: from 6004; a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock:--folk, men, nation, people.]


1). Isaiah 28:11, 12 is of course what the Apostle Paul was referring to in 1 Corinthians 14:21.

a). 1 Corinthians 14:21: In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.

g. In both instances it is clear that God said He would use it to speak to His people.

Isaiah 28:12

Isaiah 28:12

To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.”

a. NLT: God has told his people, “Here is a place of rest; let the weary rest here. This is a place of quiet rest.” But they would not listen.

b. NIV: to whom he said, “This is the resting place, let the weary rest”; and, “This is the place of repose”— but they would not listen.

c. Amplified Bible: To these [complaining Jews the Lord] had said, This is the true rest [the way to true comfort and happiness] that you shall give to the weary, and, This is the [true] refreshing—yet they would not listen [to His teaching].

d. Septuagint: This is the rest to him that is hungry, and this is the calamity: but they would not hear.

e. Stone Edition Torah/Writings/Prophets: Though he twlls them, ‘This is the [true] rest, “Give rest to the weary”; and this is the [true] satisfaction!’ yet they would not consent to listen. 

1. “To whom he said..”

a. said [559 * ‘amar] [Strong: a primitive root; to say (used with great latitude):--answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, + (at the, give) command(-ment), commune, consider, declare, demand, X desire, determine, X expressly, X indeed, X intend, name, X plainly, promise, publish, report, require, say, speak (against, of), X still, X suppose, talk, tell, term, X that is, X think, use (speech), utter, X verily, X yet.]

2. “…This is the rest wherewith ye may cause the weary to rest; …”

a. rest [4496 * menuchah] Strongs: repose, peacefully, consolation, an abode—comfortable, ease, quiet, resting place. Gesenius: a condition of rest, a place of rest, hence a habitation.]

b. weary [5889 * ayeph] Strongs: faint, thirsty, weary.] [Gesenius: one who is wearied out, either with a journey or with toil, and at the same time suffers from thirst.]

c. rest [5117 * nuwach] Strongs: to rest, to settle down-to dwell, let alone, withdraw, give comfort, (cause to, be at,) rest. Gesenius: to set oneself down, to rest, to be at rest, from labor.

1). The prophet says in these verses that with a stammering lip and another tongue the LORD would speak to his people and that it would not only be a rest, it would cause the weary to rest and it would be a refreshing. Those are facts.

3. “…and this is the refreshing…”

4). refreshing [4774 * margeah] [Strong: from 7280; rest:--refreshing.]

b. These verses are quoted by the Apostle Paul when he was discussing the regulations of tongues in a church service.

 1). 1 Corinthians 14:21: In the law it is written, With men of other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.

2). An interesting fact is that when Paul quotes Isaiah 28:11, 12, he leaves off most of verse 12. He leaves off, “To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing…” There is an old Jewish tradition that says when the beginning of the verse and the end of it are quoted, everything in the middle is also included.

4. “…yet they would not hear.”

a. they would not [14 * ‘abah] [Strong: a primitive root; to breathe after, i.e. (figuratively) to be acquiescent:--consent, rest content will, be willing.]

b. hear [8085 * shama’] [Strong: a primitive root; to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.):--X attentively, call (gather) together, X carefully, X certainly, consent, consider, be content, declare, X diligently, discern, give ear, (cause to, let, make to) hear(-ken, tell), X indeed, listen, make (a) noise, (be) obedient, obey, perceive, (make a) proclaim(-ation), publish, regard, report, shew (forth), (make a) sound, X surely, tell, understand, whosoever (heareth), witness.]

1). In Isaiah 28:12 Isaiah concludes the verse by writing “yet they would not hear”.  In 1 Corinthians 14:21 Paul writes, and yet for all that will they not hear me, saith the Lord.” Is Paul saying that the Body of Christ as a whole would reject this gift? Yes, and in doing so are depriving themselves of an awesome promise that would enrich their lives and bring them into a more intimate relationship with Christ.

c. I want to merge what Isaiah writes in the Old Testament with what Paul and Jude write in the New Testament about the benefits of praying in tongues.

1). 1 Corinthians 14:4 He that speaketh in an unknown tongue edifieth himself;

a). edifieth [3618 * oikodomeo] [Strong:from the same as 3619; to be a house-builder, i.e. construct or (figuratively) confirm:--(be in) build(-er, -ing, up), edify, embolden.]

2). Jude 20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost.

a). building [2026 * epoikodomeo] [Strong:  from 1909 and 3618; to build upon, i.e. (figuratively) to rear up:--build thereon (thereupon, on, upon).]

3). The Greek words for “edifieth” and “building” are the same Greek word oikodomeo; except in the word for “building” it has the prefix epi-upon.

4). As I pray in tongues I am building an abode where I can enter into and receive rest and refreshing in my spirit from the Holy Spirit. This is one of the personal benefits of praying in the spirit, that I will receive rest and refreshing and a building up of my spirit. No doubt this is why at the same time Paul was chastising the Corinthian Church for abusing the utterance gifts of “divers kinds of tongues” and “interpretation of tongues”, in 1 Corinthians 14, he also wrote in 1 Corinthians 14:18, “I thank my God, I speak with tongues more than ye all.” Paul prayed in tongues more than anyone in the Corinthian church because he knew the spiritual benefit, the building up and the rest and refreshing of his inner man. Although he prayed more than any of them he did not abuse them because he was praying “decently and in order” praying to his Father in personal prayer.

5). For the most part the church has failed to understand Paul was distinguishing between two different manifestations of “divers kinds of tongues”. Paul references both of them in 1 Corinthians 14, but he deals more with one than the other. One deals with the manifestation of tongues in a church setting, the other deals with personal prayer. The regulations Paul lays out in 1 Corinthians 14 are so that the manifestation of tongues in a church setting are done “decently and in order”, of which the most clear separation is shown in verse 28.

a). 1 Corinthians 14:28 But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God.

 6). The following verses though, all deal with praying in tongues in personal prayer.

a). 1 Corinthians 14:2 For he that speaketh in an unknown tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.

b). 1 Corinthians 14:4 “He that speaketh in an unknown tongue edifieth himself…”

c). 1 Corinthians 14:13, 14 For if I pray in an unknown tongue, my spirit prayeth, but my understanding is unfruitful.
14:14 What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.

7). Praying in tongues, praying in the spirit is a benefit God wants for his church. Paul’s parting thoughts on this volatile subject is worth repeating.

a). 1 Corinthians 14:36-40 What? came the word of God out from you? or came it unto you only?
14:37 If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.
14:38 But if any man be ignorant, let him be ignorant.
14:39 Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.
14:40 Let all things be done decently and in order.

Monday, November 17, 2014

Genesis 19:38

Genesis 19:38

And the younger, she also bare a son, and called his name Benammi: the same is the father of the children of Ammon unto this day.

a. NLT: When the younger daughter gave birth to a son, she named him Ben-ammi. He became the ancestor of the nation now known as the Ammonites.

b. NIV: The younger daughter also had a son, and she named him Ben-Ammi; he is the father of the Ammonites of today.

c. Amplified Bible: The younger also bore a son and named him Ben-ammi [son of my people]; he is the father of the Ammonites to this day.

d. Septuagint: And the younger also bore a son, and called his name Amman, saying, The son of my family. This is the father of the Ammanites to this present day.

e. Stone Edition Torah/Writings/Prophets: And the younger one also bore a son and she called his name Ben-ammi; he is the ancestor of the children of Ammon until this day.

1. “And the younger, she also bare a son, and called his name Benammi…”

a. [6810 * tsa`iyr] [Strong: from 6819; little; (in number) few; (in age) young, (in value) ignoble:--least, little (one), small (one), + young(-er, -est).]

b. bare [3205 * yalad] [Strong: a primitive root; to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage:--bear, beget, birth((-day)), born, (make to) bring forth (children, young), bring up, calve, child, come, be delivered (of a child), time of delivery, gender, hatch, labour, (do the office of a) midwife, declare pedigrees, be the son of, (woman in, woman that) travail(-eth, -ing woman).]

c. called [7121 * qara’] [Strong: a primitive root (rather identical with 7122 through the idea of accosting a person met); to call out to (i.e. properly, address by name, but used in a wide variety of applications):--bewray (self), that are bidden, call (for, forth, self, upon), cry (unto), (be) famous, guest, invite, mention, (give) name, preach, (make) proclaim(- ation), pronounce, publish, read, renowned, say.]

d. name [8034 * shem] [Strong: a primitive word (perhaps rather from 7760 through the idea of definite and conspicuous position; Compare 8064); an appellation, as a mark or memorial of individuality; by implication honor, authority, character:--+ base, (in-)fame(-ous), named(-d), renown, report.

2. “…the same is the father of the children of Ammon unto this day.”

a. father [1 * ‘ab] [Strong: a primitive word; father, in a literal and immediate, or figurative and remote application):--chief, (fore-)father(-less), X patrimony, principal.]

b. children [1121 * ben] [Strong: from 1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-) (Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to, (+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born, bough, branch, breed, + (young) bullock, + (young) calf, X came up in, child, colt, X common, X corn, daughter, X of first, + firstborn, foal, + very fruitful, + postage, X in, + kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+) people, + rebel, + robber, X servant born, X soldier, son, + spark, + steward, + stranger, X surely, them of, + tumultuous one, + valiant(-est), whelp, worthy, young (one), youth.]

c. Ammon [5983 * `Ammown] [Strong: from 5971; tribal, i.e. inbred; Ammon, a son of Lot; also his posterity and their country:--Ammon, Ammonites.]

a. Moab and Ammon were enemies of Israel more or less through out their entire history. Examples are many.

1). In Judges Eglon the king of Moab allied himself with the Ammonites and Amalakites to suppress Israel.

a). Judges 3:12-30 And the children of Israel did evil again in the sight of the Lord: and the Lordstrengthened Eglon the king of Moab against Israel, because they had done evil in the sight of the Lord.
3:13 And he gathered unto him the children of Ammon and Amalek, and went and smote Israel, and possessed the city of palm trees.
3:14 So the children of Israel served Eglon the king of Moab eighteen years.
3:15 But when the children of Israel cried unto the Lord, the Lord raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man lefthanded: and by him the children of Israel sent a present unto Eglon the king of Moab.
3:16 But Ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment upon his right thigh.
3:17 And he brought the present unto Eglon king of Moab: and Eglon was a very fat man.
3:18 And when he had made an end to offer the present, he sent away the people that bare the present.
3:19 But he himself turned again from the quarries that were by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him.
3:20 And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of his seat.
3:21 And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly:
3:22 And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out.
3:23 Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them.
3:24 When he was gone out, his servants came; and when they saw that, behold, the doors of the parlour were locked, they said, Surely he covereth his feet in his summer chamber.
3:25 And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took a key, and opened them: and, behold, their lord was fallen down dead on the earth.
3:26 And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirath.
3:27 And it came to pass, when he was come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them.
3:28 And he said unto them, Follow after me: for the Lord hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan toward Moab, and suffered not a man to pass over.
3:29 And they slew of Moab at that time about ten thousand men, all lusty, and all men of valour; and there escaped not a man.
3:30 So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years.-

2). Because they treated Israel, God’s people, the same way as Sodom treated believers in God, Moab and Ammon will receive the same as Sodom and Gomorrah.

a). Zephaniah 2:8-10 I have heard the reproach of Moab, and the revilings of the children of Ammon, whereby they have reproached my people, and magnified themselves against their border.
2:9 Therefore as I live, saith the Lord of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and saltpits, and a perpetual desolation: the residue of my people shall spoil them, and the remnant of my people shall possess them.
2:10 This shall they have for their pride, because they have reproached and magnified themselves against the people of the Lord of hosts.

Genesis 19:37

Genesis 19:37

And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day.

a. NLT: When the older daughter gave birth to a son, she named him Moab.He became the ancestor of the nation now known as the Moabites.

b. NIV: The older daughter had a son, and she named him Moabfn; he is the father of the Moabites of today.

c. Amplied Bible:  The older bore a son, and named him Moab [of a father]; he is the father of the Moabites to this day.

d. Septuagint: And the elder bore a son and called his name Moab, saying, [He is] of my father. This is the father of the Moabites to this present day.

e. Stone Edition Torah/Writings/Prophets: The older bore a son and she called his name Moab; he is the ancestor of Moab until this day.  

1. “And the firstborn bare a son, and called his name Moab…”

a. firstborn [1067 * bekiyrah] [Strong: feminine from 1069; the eldest daughter:--firstborn.]

b. bare [3205 * yalad] [Strong: a primitive root; to bear young; causatively, to beget; medically, to act as midwife; specifically, to show lineage:--bear, beget, birth((-day)), born, (make to) bring forth (children, young), bring up, calve, child, come, be delivered (of a child), time of delivery, gender, hatch, labour, (do the office of a) midwife, declare pedigrees, be the son of, (woman in, woman that) travail(-eth, -ing woman).]

c. son [1121 * ben] [Strong: from 1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like 1,  251, etc.)):--+ afflicted, age, (Ahoh-) (Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to, (+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born, bough, branch, breed, + (young) bullock, + (young) calf, X came up in, child, colt, X common, X corn, daughter, X of first, + firstborn, foal, + very fruitful, + postage, X in, + kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+) people, + rebel, + robber, X servant born, X soldier, son, + spark, + steward, + stranger, X surely, them of, + tumultuous one, + valiant(-est), whelp, worthy, young (one), youth]

d. called [7121 * qara] [Strong: a primitive root (rather identical with 7122 through the idea of accosting a person met); to call out to (i.e. properly, address by name, but used in a wide variety of applications):--bewray (self), that are bidden, call (for, forth, self, upon), cry (unto), (be) famous, guest, invite, mention, (give) name, preach, (make) proclaim(- ation), pronounce, publish, read, renowned, say.]

e. name [8034 * shem] [Strong: a primitive word (perhaps rather from 7760 through the idea of definite and conspicuous position; Compare 8064); an appellation, as a mark or memorial of individuality; by implication honor, authority, character:--+ base, (in-)fame(-ous), named(-d), renown, report.

f. Moab [4124 * Mow’ab] [Strong: from a prolonged form of the prepositional prefix m- and 1; from (her (the mother's)) father; Moab, an incestuous son of Lot; also his territory and descendants:--Moab.]

1). Commentary Carl Friedrich Keil and Franz Delitzsh: But Lot's daughters had so little feeling of shame in connection with their conduct, that they gave names to the sons they bore, which have immortalized their paternity.

2). Commentary, Carl Friedrich Keil and Franz Delitzsh: If it was not lust, therefore, which impelled them to this shameful deed, their conduct was worthy of Sodom, and shows quite as much as their previous betrothal to men of Sodom, that they were deeply imbued with the sinful character of that city.

2. “…the same is the father of the Moabites unto this day.”

a. father [1 * ‘ab] [Strong: a primitive word; father, in a literal and immediate, or figurative and remote application):--chief, (fore-)father(-less), X patrimony, principal.]

b. Moabites [4124 * Mow’ab] [Strong: from a prolonged form of the prepositional prefix m- and 1; from (her (the mother's)) father; Moab, an incestuous son of Lot; also his territory and descendants:--Moab.]

c. day [3117 * yowm] [Strong: [Strong: from a prolonged form of the prepositional prefix m- and 1; from (her (the mother's)) father; Moab, an incestuous son of Lot; also his territory and descendants:--Moab.]

1). In Numbers 25 the women of Moab seduced the men of Israel. A plan concocted by Balaam to get Israel in trouble with God.

a). Numbers 25:1-18 And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.
25:2 And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods.
25:3 And Israel joined himself unto Baalpeor: and the anger of the Lord was kindled against Israel.
25:4 And the Lord said unto Moses, Take all the heads of the people, and hang them up before the Lord against the sun, that the fierce anger of the Lord may be turned away from Israel.
25:5 And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baalpeor.
26:6 And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation.
25:7 And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation, and took a javelin in his hand;
25:8 And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel.
25:9 And those that died in the plague were twenty and four thousand.
25:10 And the Lord spake unto Moses, saying,
25:11 Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy.
25:12 Wherefore say, Behold, I give unto him my covenant of peace:
25:13 And he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.
25:14 Now the name of the Israelite that was slain, even that was slain with the Midianitish woman, was Zimri, the son of Salu, a prince of a chief house among the Simeonites.
25:15 And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur; he was head over a people, and of a chief house in Midian.
25:16 And the Lord spake unto Moses, saying,
25:17 Vex the Midianites, and smite them:
25:18 For they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, which was slain in the day of the plague for Peor's sake.

2). In Judges, Eglon, the king of Moab allied himself with the Ammonites and Amalakites to suppress Israel.

a). Judges 3:12-30 And the children of Israel did evil again in the sight of the Lord: and the Lordstrengthened Eglon the king of Moab against Israel, because they had done evil in the sight of the Lord.
3:13 And he gathered unto him the children of Ammon and Amalek, and went and smote Israel, and possessed the city of palm trees.
3:14 So the children of Israel served Eglon the king of Moab eighteen years.
3:15 But when the children of Israel cried unto the Lord, the Lord raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man lefthanded: and by him the children of Israel sent a present unto Eglon the king of Moab.
3:16 But Ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment upon his right thigh.
3:17 And he brought the present unto Eglon king of Moab: and Eglon was a very fat man.
3:18 And when he had made an end to offer the present, he sent away the people that bare the present.
3:19 But he himself turned again from the quarries that were by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him.
3:20 And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of his seat.
3:21 And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly:
3:22 And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out.
3:23 Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them.
3:24 When he was gone out, his servants came; and when they saw that, behold, the doors of the parlour were locked, they said, Surely he covereth his feet in his summer chamber.
3:25 And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took a key, and opened them: and, behold, their lord was fallen down dead on the earth.
3:26 And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirath.
3:27 And it came to pass, when he was come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them.
3:28 And he said unto them, Follow after me: for the Lord hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan toward Moab, and suffered not a man to pass over.
3:29 And they slew of Moab at that time about ten thousand men, all lusty, and all men of valour; and there escaped not a man.
3:30 So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years.

3). Because they treated Israel, God’s people, the same way as Sodom treated believers in God, Moab and Ammon will receive the same as Sodom and Gomorrah.

a). Zephaniah 2:8-10 I have heard the reproach of Moab, and the revilings of the children of Ammon, whereby they have reproached my people, and magnified themselves against their border.
2:9 Therefore as I live, saith the Lord of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and saltpits, and a perpetual desolation: the residue of my people shall spoil them, and the remnant of my people shall possess them.
2:10 This shall they have for their pride, because they have reproached and magnified themselves against the people of the Lord of hosts.

4). The only bright spot from Moab is that one of her citizens, Ruth, embraced the faith of the one true God and in doing so, we find her as one of the ancestor of Christ Jesus.

a).  Matthew 1:5-16 And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse;
1:6 And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias;
1:7 And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa;
1:8 And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias;
1:9 And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias;
1:10 And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias;
1:11 And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon:
1:12 And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel;
1:13 And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor;
1:14 And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud;
1:15 And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob;
1:16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

Sunday, November 16, 2014

Genesis 19:36

Genesis 19:36

Thus were both the daughters of Lot with child by their father.

a. NLT: As a result, both of Lot’s daughters became pregnant by their own father.

b. NIV: So both of Lot’s daughters became pregnant by their father.

c. Amplified Bible: Thus both the daughters of Lot were with child by their father.

d. Septuagint: And the two daughters of Lot conceived by their father.

e. Stone Edition Torah/Writings/Prophets: Thus, Lot’s two daughters conceived from their father.

1. “Thus were both the daughters of Lot with child by their father.”

 a. both [8147 * shÄ•nayim] [Strong: dual of 8145; feminine shttayim {shet-tah'-yim}; two; also (as ordinal) twofold:--both, couple, double, second, twain, + twelfth, + twelve, + twenty (sixscore) thousand, twice, two.]

b. daughters [1323 * bath] [Strong: from 1129 (as feminine of 1121); a daughter (used in the same wide sense as other terms of relationship, literally and figuratively):--apple (of the eye), branch, company, daughter, X first, X old, + owl, town, village.]

c. Lot [3876 * Lowt] [Strong: the same as 3875; Lot, Abraham's nephew:--Lot.]

d. with child [2029 * harah] [Strong: a primitive root; to be (or become) pregnant, conceive (literally or figuratively):--been, be with child, conceive, progenitor.]


e. by their father [1 * ‘ab] [Strong: a primitive word; father, in a literal and immediate, or figurative and remote application):--chief, (fore-)father(-less), X patrimony, principal.]

Genesis 19:33

Genesis 19:33

And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, not when she arose.

a. NLT: So that night they got him drunk with wine, and the older daughter went in and had intercourse with her father. He was unaware of her lying down or getting up again.

b. NIV: That night they got their father to drink wine, and the older daughter went in and slept with him. He was not aware of it when she lay down or when she got up.

c. Amplified Bible: And they made their father drunk with wine that night, and the older went in and lay with her father; and he was not aware of it when she lay down or when she arose.]

d. Septuagint: So they made their father drink wine in that night, and the elder went in and lay with her father that night, and he knew not when he slept and when he rose up. 

e. Stone Edition Torah/Writings/Prophets: So they plied their father with wine on that night; and the older one came and lay with her father, and he was not aware of her lying down and of her getting up.

1. “And they made their father drink wine that night…”

a. made [8248 * shaqah] [Strong: a primitive root; to quaff, i.e. (causatively) to irrigate or furnish a potion to:--cause to (give, give to, let, make to) drink, drown, moisten, water.]

b. father [1 * ‘ab] [Strong: a primitive word; father, in a literal and immediate, or figurative and remote application):--chief, (fore-)father(-less), X patrimony, principal.]

c. drink [8248 * shaqah] See above.

d. wine [3196 * yayin] [Strong: from an unused root meaning to effervesce; wine (as fermented); by implication, intoxication:--banqueting, wine, wine(-bibber).]

e. night [3915 * layil] [Strong: from the same as 3883; properly, a twist (away of the light), i.e. night; figuratively, adversity:--((mid-))night (season).]

2. “…and the firstborn went in, and lay with her father…”

a. firstborn [1067 * bekiyrah] [Strong: feminine from 1069; the eldest daughter:--firstborn.]

b. went in [935 * bow’] [Strong: a primitive root; to go or come (in a wide variety of applications):--abide, apply, attain, X be, befall, + besiege, bring (forth, in, into, to pass), call, carry, X certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, X doubtless again, + eat, + employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, + follow, get, give, go (down, in, to war), grant, + have, X indeed, (in-)vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, X (well) stricken (in age), X surely, take (in), way.]

c. lay [7901 * shakab] [Strong: a primitive root; to lie down (for rest, sexual connection, decease or any other purpose):--X at all, cast down, ((lover-))lay (self) (down), (make to) lie (down, down to sleep, still with), lodge, ravish, take rest, sleep, stay.]

d. father [1 8 ‘ab] [Strong: a primitive word; father, in a literal and immediate, or figurative and remote application):--chief, (fore-)father(-less), X patrimony, principal.]

3. “…and he perceived not when she lay down, not when she arose.”

a. perceived not [3045 * yada’] [Strong: a primitive root; to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively, instruction, designation, punishment, etc.) (as follow):--acknowledge, acquaintance(-ted with), advise, answer, appoint, assuredly, be aware, (un-)awares, can(-not), certainly, comprehend, consider, X could they, cunning, declare, be diligent, (can, cause to) discern, discover, endued with, familiar friend, famous, feel, can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause to let, make) know, (come to give, have, take) knowledge, have (knowledge), (be, make, make to be, make self) known, + be learned, + lie by man, mark, perceive, privy to, X prognosticator, regard, have respect, skilful, shew, can (man of) skill, be sure, of a surety, teach, (can) tell, understand, have (understanding), X will be, wist, wit, wot.]

1). Many a drunkard can attest to the fact that events happened the night before, when they were drunk, that they do not remember. Drunkenness does have that potential, along with a myriad of other reasons not to drink.

a). Proverbs 23:29-35 Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes?
23:30 They that tarry long at the wine; they that go to seek mixed wine.
23:31 Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright.
23:32 At the last it biteth like a serpent, and stingeth like an adder.
23:33 Thine eyes shall behold strange women, and thine heart shall utter perverse things.
23:34 Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast.
23:35 They have stricken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again.

2). Drunkenness contributed to the circumstances that ended in the curse upon Ham’s son Canaan.

a). Genesis 9:20-25 And Noah began to be an husbandman, and he planted a vineyard:
9:21 And he drank of the wine, and was drunken; and he was uncovered within his tent.
9:22 And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without.
9:23 And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness.
9:24 And Noah awoke from his wine, and knew what his younger son had done unto him.
9:25 And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren.

3). Though Lot was drunk that night, in the morning he would have known what happened. It is certainly a bad mark on his character that he allowed it to happen again the very next evening. No doubt life in Sodom wore him down.

b. she lay down [7901 * shakab] [Strong: a primitive root; to lie down (for rest, sexual connection, decease or any other purpose):--X at all, cast down, ((lover-))lay (self) (down), (make to) lie (down, down to sleep, still with), lodge, ravish, take rest, sleep, stay.]

c. when she arose [6965 * quwm] [Strong: a primitive root; to rise (in various applications, literal, figurative, intensive and causative):--abide, accomplish, X be clearer, confirm, continue, decree, X be dim, endure, X enemy, enjoin, get up, make good, help, hold, (help to) lift up (again), make, X but newly, ordain, perform, pitch, raise (up), rear (up), remain, (a-)rise (up) (again, against), rouse up, set (up), (e-)stablish, (make to) stand (up), stir up, strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, - rising).]

Saturday, November 15, 2014

Genesis 19:32

Genesis 19:32

Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.

a. NLT: Come, let’s get him drunk with wine, and then we will have sex with him. That way we will preserve our family line through our father.”

b. NIV: Let’s get our father to drink wine and then sleep with him and preserve our family line through our father.”

c. Amplified Bible: Come, let us make our father drunk with wine, and we will lie with him, so that we may preserve offspring (our race) through our father.

d. Septuagint: Come and let us make our father drink wine, and let us sleep with him, and let us raise up seed from our father. 

e. Stone Edition Torah/Writings/Prophets: Come, let us ply our father with wine and lay with him that we may give life to offspring through our father.

1. “Come, let us make our father drink wine…”

a. Come [3212 * yalak] [Strong: a primitive root (Compare 1980); to walk (literally or figuratively); causatively, to carry (in various senses):--X again, away, bear, bring, carry (away), come (away), depart, flow, + follow(-ing), get (away, hence, him), (cause to, made) go (away, -ing, -ne, one's way, out), grow, lead (forth), let down, march, prosper, + pursue, cause to run, spread, take away ((-journey)), vanish, (cause to) walk(-ing), wax, X be weak.]

b. let us make [8248 * shaqah] [Strong: a primitive root; to quaff, i.e. (causatively) to irrigate or furnish a potion to:--cause to (give, give to, let, make to) drink, drown, moisten, water.]

c. father [1 * ‘ab] [Strong: a primitive word; father, in a literal and immediate, or figurative and remote application):--chief, (fore-)father(-less), X patrimony, principal.]

d. drink [8248 * shaqah] [Strong: a primitive root; to quaff, i.e. (causatively) to irrigate or furnish a potion to:--cause to (give, give to, let, make to) drink, drown, moisten, water.]

e. wine [3196 * yayin] [Strong: from an unused root meaning to effervesce; wine (as fermented); by implication, intoxication:--banqueting, wine, wine(-bibber).]

2. “…and we will lie with him…”

a. lie with him [7901 * shakab] [Strong: a primitive root; to lie down (for rest, sexual connection, decease or any other purpose):--X at all, cast down, ((lover-))lay (self) (down), (make to) lie (down, down to sleep, still with), lodge, ravish, take rest, sleep, stay.]

b. This behavior is a result of living in Sodom for 20 plus years. When Lot moved to Sodom, the city already had a worse reputation for sin and wickedness than any other area (Genesis 13:10-13. During that time Lot was not married, he did not get married until after he moved to Sodom. Jewish teaching is that Lot’s wife was from Sodom, which implies that Lot’s daughters were born and raised in Sodom for approximately 20 years. Looking through the Scripture we can get a glimpse of what life was like in Sodom, and make no mistake about it, though homosexuality was not the only sin of Sodom, its prominence was there. The following passages give us a glimpse of life in Sodom.

1). 2 Peter 2:6-8 And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly;
2:7 And delivered just Lot, vexed with the filthy conversation of the wicked:
2:8 (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds:)

a). They lived ungodly, having no respect for the things of God.

(1) ungodly [764 * asebeo][Thayer: to be ungodly, act impiously.] [Strong: from 765; to be (by implied act) impious or wicked:--commit (live, that after should live) ungodly.] [impious [Websters Online: not pious :  lacking in reverence or proper respect (as for God or one's parents)]

b). Lot was worn down emotionally and spiritually by their filthy wicked behavior.

c). The definitions reveal that the people of Sodom purposely did things and said things in front of Lot just to bother him, just to see his reaction. Their behavior was sometimes brutal, and with no restraint as they behaved in an insatiable desire for perverse sexual pleasure.

2). Isaiah 3:9 The shew of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not. Woe unto their soul! for they have rewarded evil unto themselves.

a). They declared their sin.

(1) declare [5046 * nagad][Strongs: to front, i.e. stand boldly out opposite; by implication (causatively), to manifest; figuratively, to announce (always by word of mouth to one present); specifically, to expose, predict, explain, praise:--bewray, X certainly, certify, declare(-ing), denounce, expound, X fully, messenger, plainly, profess, rehearse, report, shew (forth), speak, X surely, tell, utter.]

(2) Remember that the context is sin, so the various definitions fit right in with the NIV use of the word “parade” (Isaiah 3:9). “To boldly stand out (in their sin), to announce (their sin) by word of mouth, to proclaim (their sin), to celebrate (their sin) with praise”, are all very revealing. They did all this in front of Lot to vex him. A contemporary example would be a Homosexual rights parade.

3). Zephaniah 2:8-10  I have heard the reproach of Moab, and the revilings of the children of Ammon, whereby they have reproached my people, and magnified themselves against their border.
2:9 Therefore as I live, saith the LORD of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and saltpits, and a perpetual desolation: the residue of my people shall spoil them, and the remnant of my people shall possess them.
2:10 This shall they have for their pride, because they have reproached and magnified themselves against the people of the LORD of hosts.

a). Moab and Ammon were guilty of some of the same sins as Sodom and Gomorrah. They reviled reproached and magnified themselves against God’s people. In order to get a better understanding of their sin, the Hebrew definitions need to be studied.

(1) revilings [1421 * guddupah][Strongs: to use abusive, slanderous language about someone, to scornfully insult.]

(2) reproach [2781 * cherpah][Strongs: a scornful insult.][Gesenius: reproach, scorn, contempt, taunt, scorn (upon enemy), reproach (resting upon condition of shame, disgrace).]

(3) magnified [1431 * gadal][Strong: to be (causatively make) large (in various senses, as in body, mind, estate or honor, also in pride):--advance, boast, bring up, exceed, excellent, be(-come, do, give, make, wax), great(-er, come to...estate, + things), grow(up),increase, lift up, magnify(-ifical), be much set by, nourish (up), pass, promote, proudly (spoken)…][ Gesenius: To twist together, to bind together,to be or become great, it is applied to riches and power, to be celebrated with praises, to cause and take care that anything should grow and become great.]

b). Life in Sodom was a daily barrage of abuse, slander, scorn, reproach toward the believers in the knowledge of the one true God. They grew more and more wicked, more and more ungodly. This matches perfectly the Hebrew of Genesis 19:13, “the cry of them is waxen great before the Lord.” It was living in these immoral conditions that contributed to the gradual corruption of Lot and his family.

(1) 1 Corinthians 15:33 [English Standard Version] Do not be deceived: “Bad company ruins good morals.”

(2) 2 Timothy 2:16, 17 [NLT] Avoid worthless, foolish talk that only leads to more godless behavior.
2:17 This kind of talk spreads like cancer, as in the case of Hymenaeus and Philetus.

3. “…that we may preserve seed of our father.”

a. preserve [2421 *  chayah ] [Strong: a primitive root (Compare 2331, 2421); to live, whether literally or figuratively; causatively, to revive:--keep (leave, make) alive, X certainly, give (promise) life, (let, suffer to) live, nourish up, preserve (alive), quicken, recover, repair, restore (to life), revive, (X God) save (alive, life, lives), X surely, be whole.]

b. seed [2233 * zera’] [Strong: from 2232; seed; figuratively, fruit, plant, sowing-time, posterity:--X carnally, child, fruitful, seed(-time), sowing- time.]

c. father [1 * ‘ab] [Strong: a primitive word; father, in a literal and immediate, or figurative and remote application):--chief, (fore-)father(-less), X patrimony, principal.]

1). The following excerpt from a Jewish perspective is hogwash. From the previous studies above it is shown from the word that it would be improvable to remain a modest, righteous woman, or man living in such immoral conditions.

2). Rabbinic teaching about Lot’s daughters, Note under Genesis 19:31-38: Lot’s daughters: Moab and Ammon—the roots of Jewish monarchy. “Lot’s daughters were modest, righteous women whose actions were nobly motivated. Thinking that the rest of the world had been destroyed in the upheaval of Sodom—and that even Zoar had been spared only while they were there—they felt that it was their responsibility to save the human race by bearing children, even though the only living male was their own father: Because their intentions were pure, they merited that among their descendants would be Ruth, ancestress of David, and Naama, queen of Solomon and mother of Rehoboam, his successor and the next link in the Davidic chain (R Bachya). Lot, however was different; his intentions were not at all sincere. Even though he was intoxicated and unaware of what he was doing the first night, he knew in the morning what had happened—but allowed himself to be intoxicated again, knowing full well what the result would be (Rashi). Unlike his daughters, he knew from the angels that the upheaval was to affect only a limited group of cities, not the whole world.”

d. The incest listed here is between father and daughter, a form of incest only permitted, that I know of during pre-Israel Canaan, a very ungodly group of 7 nations. There were however forms of incest that were acceptable.  From the time of Adam up to the time of Moses, approximately 2500 years, mankind practiced incest in one form or another. In fact it was necessary after the Creation and the flood in Noah’s day to insure the propagation of humanity. Biblical examples that would have been forbidden after this new legislation (Mosaic Law) in Leviticus 18:1-30 are Abraham marrying his half sister Sarah (Genesis 11:29; 20:12), and Moses father marrying his aunt (Exodus 6:20). This new divine legislation was implemented because as the generations continued to be born and die, the effects of sin multiplied the generational defects within men and women. Just as the spiritual effects of sin produced more wickedness in the next generations, the physical defects from sin also multiplied to the point that intermarriage between close relatives made birth defects inevitable, and to prevent that, God in his wisdom gave the commandments forbidding these marriages. In Lot’s day it is unknow what kind of forms of incest were practiced, but certainly men and women marrying aunts and uncles was permitted and perhaps men and women marrying half sisters and half brothers. There are two examples in Scripture of men having sex with their father’s wives. In Genesis 35:22, Reuben slept with Bilhah. At this time it was shuned as defiling his father’s bed. In Leviticus 18:1-30 approximately 240 years, later it was strictly forebidden. When Paul wrote 1 Corinthians 5:1, it was regarded as an unmentionable sin.

e. Egypt was a nation like many other nations that engaged in incest. I don’t know when contemporary science found this out in regards to Egypt, but it has only been able to be scientifically proven since we could check DNA, regardless, this is another example of God’s word informing us of it before modern science discovers it and thus God and His Word being proven true, that the “doings of the land of Egypt” included incest. All of Leviticus 18:6-18 deals with incest.

1). National geographic, 9/2009, King Tut’s Family Secrets:  “Pharaonic Egypt was not the only society in history to institutionalize royal incest, which can have political advantages. (See “The Risks and Rewards of Royal Incest”).  But there can be a dangerous consequence. Married siblings are more likely to pass on twin copies of harmful genes, leaving their children vulnerable to a variety of genetic defects. Tut­ankhamun's malformed foot may have been one such flaw. We suspect he also had a partially cleft palate, another congenital defect. Perhaps he struggled against others until a severe bout of malaria or a leg broken in an accident added one strain too many to a body that could no longer carry the load. There may be one other poignant testimony to the legacy of royal incest buried with Tutankhamun in his tomb. While the data are still incomplete, our study suggests that one of the mummified fetuses found there is the daughter of Tutankhamun himself, and the other fetus is probably his child as well. So far we have been able to obtain only partial data for the two female mummies from KV21. One of them, KV21A, may well be the infants' mother and thus, Tutankhamun's wife, Ankhesenamun. We know from history that she was the daughter of Akhenaten and Nefertiti, and thus likely her husband's half sister. Another consequence of inbreeding can be children whose genetic defects do not allow them to be brought to term.”

f. What most miss about the passage in Leviticus 18 is immediately before he mentions the forms of incest, adultery, child sacrifice, homosexuality, and bestiality, Moses writes, “neither shall ye walk in their ordinances.” The Hebrew word for “ordinances” is the same Hebrew word used in Leviticus 18:4 describing God’s “ordinances”. Further down chapter 18, the Hebrew word translated “customs” in Leviticus 18:30 is the same Hebrew word translated “ordinances” in Leviticus 18:3, 4. Hence when the passage ends, we can say with authority that the seven nations of Canaan enacted laws protecting their customs of incest (including father/daughter, mother/son and sister/brother forms of incest), adultery, homosexuality, child sacrifice, and bestiality.