Juízes 21

Juízes 21

Morgan - This is a very sad chapter, and gives us the last of the illustrations of the conditions obtaining when there was no king in Israel. As we have seen, more than once the writer drew attention to the fact, and so traced the lawlessness to the lack of authority. The truth is that Israel had lost its living relation to its one and only King. Unin­structed zeal, even in the cause of righteous­ness, often goes beyond its proper limits, and does harm rather than good. The terrible slaughter of the men of Benjamin continued until not more than six hundred of the tribe were left. Then another of those sudden revulsions which characterize the action of inflamed peoples occurred. Israel is seen suddenly filled with pity for the tribe so nearly exterminated. They realized that the unity and completeness of the family of Jacob was threatened by their action. The sad part of the story is that, to remedy the threatened evil, they resorted to means which were utterly unrighteous. Wives were provided for the men of Benjamin by further unholy slaugh­ter at Jabesh-Gilead, and by the vilest iniquity at Shiloh. It is impossible to read these last five chapters without realizing how perilous is the condition of any people who act without some clearly defined principle. Passion moves to high purpose only as it is governed by principle. If it lacks that, at one moment it will march in heroic determination to establish high ideals, and purity of life; and almost immediately, by some change of mood, will act in brutality and all manner of evil. Humanity without its one King, is cursed by lawlessness. (Borrow Life applications from every chapter of the Bible). TODAY IN THE WORD “O Lord, the God of Israel,” they cried, “why has this happened to Israel?” - Judges 21:3 In his short story, “The Sobbin' Women,” Stephen Vincent Benet tells the story of women taken to the Oregon Territory in 1850 to be wives for the frontier men. His story inspired the 1954 musical Seven Brides for Seven Brothers and was based on the mythic account of the abduction of the Sabine women by the early Romans. The problem of finding suitable wives wasn't isolated to Romans or American pioneers. After the sin of Gibeah and civil war, the men of Benjamin found themselves in this predicament as well. The rest of Israel had sworn not to give their daughters to marry anyone from Benjamin (Jdg 21:1; cf. Deut. 7:1-3). But they weren't happy with the result: with no wives, the tribe of Benjamin would soon die out. The Twelve Tribes of Israel would be forever reduced. In order to have the right perspective on events in this chapter, we must read the last verse, an echo of the theme of these last chapters in the book: “In those days Israel had no king; everyone did as he saw fit” (Jdg 21:25). The writer is recounting this story as yet another example of the chaos and confusion that pervaded Israel during this leadership vacuum. Not everything that Israel did is necessarily wrong; the writer doesn't say that. Based on the sin and the approval of sin demonstrated by Benjamin, they deserved the harsh oath taken against them. And Israel's compassion for one of their own—a tribe of God's own people—is understandable. But sin often creates messy situations. Israel could only keep the oath if they allowed Benjamin to abduct the girls of Shiloh, for then their fathers hadn't really given them away to marry (Jdg 21:22). Miraculously, we still see God's grace. He allowed Benjamin to survive, instead of being destroyed like Sodom. Indeed, despite their sin, rebellion, idolatry, chaos, and ethical lapses, He had allowed Israel to survive. As we shall see in the next few days, He was working out His plan of salvation even in the darkest days. TODAY ALONG THE WAY - At some point in our spiritual lives, we will go through dark times. If you haven't yet encountered a challenging period—whether a battle with sin or a struggle with difficult circumstances—prepare yourself through the disciplines of prayer and Bible study. If you are in the middle of dark days, lean on the Lord and pray that He will show you His light. And if you have come through darkness, praise the Lord and encourage others by sharing your story of His grace. Judges 21:4 And it came about the next day that the people arose early and built an altar there, and offered burnt offerings and peace offerings. arose early: Ps 78:34,35 Ho 5:15 an altar - Jdg 6:26 Ex 20:24-25 2Sa 24:18,25 1Ki 8:64 Heb 13:10 Judges 21 Resources - Multiple Sermons and Commentaries Related Passages: Judges 6:26 and build an altar to the LORD your God on the top of this stronghold in an orderly manner, and take a second bull and offer a burnt offering with the wood of the Asherah which you shall cut down.” Judges 13:20 For it came about when the flame went up from the altar toward heaven, that the angel of the LORD ascended in the flame of the altar. When Manoah and his wife saw this, they fell on their faces to the ground. Exodus 20:24-25 ‘You shall make an altar of earth for Me, and you shall sacrifice on it your burnt offerings and your peace offerings, your sheep and your oxen; in every place where I cause My name to be remembered, I will come to you and bless you. 25 ‘If you make an altar of stone for Me, you shall not build it of cut stones, for if you wield your tool on it, you will profane it. AN ALTAR AND OFFERINGS And it came about the next day that the people arose early and built an altar (mizbeah) there, and offered burnt offerings and peace offerings - The altar was built, not at Bethel, where an altar already stood (Jdg 20:26), but the next day, back at Mizpah, their base camp (Jdg 20:1). This story suggests that this was not a regular place of worship or else an altar would have already been in place. Ad hoc altars of this kind were sometimes built in times of national peril or rejoicing, especially before or after a battle (cf. Ex 20:24,25; 1Sa 14:35). Every human heart has an invisible altar where the war between the flesh and the spirit rages. -- GotQuestions.org Altar (04196) mizbeah from zabach = to slaughter for sacrifice or for food) is a masculine noun that is frequent in the OT (338x) and describes the place of sacrifice where offerings were made to a deity. The first use in Ge 8:20 describes the altar built by Noah as his first act after he survived the flood. Abraham is associated with an altar in Ge 12:7,8; 13:4, 18; Ge 22:9. Not surprisingly the majority of OT occurrences are in Leviticus (88x in 72v and Exodus is not far behind - 61x in 53v). The first offering by Cain and Abel does not mention a specific altar (Ge 4:3). The Septuagint (Lxx) often translates mizbeach with the word thusiasterion ("a place of sacrifice") which is derived from thusia meaning that which is offered as the sacrifice. See also dictionary articles. Mizbeah in Judges - Jdg. 2:2; Jdg. 6:24; Jdg. 6:25; Jdg. 6:26; Jdg. 6:28; Jdg. 6:30; Jdg. 6:31; Jdg. 6:32; Jdg. 13:20; Jdg. 21:4 QUESTION - What is an altar? ANSWER - An altar is any structure upon which offerings such as sacrifices are made for religious purposes. It was usually a raised platform with a flat surface. There are over four hundred references to altars in the Bible. The word altar is first used in Genesis 8:20 when Noah built an altar to the Lord after leaving the ark. However, the idea was present as early as Genesis 4:3–4 when Cain and Abel brought their sacrifices to the Lord. They most likely presented their offerings on some type of altar, even though the word altar is not used in that passage. An altar always represented a place of consecration. Before God gave His Law to Moses, men made altars wherever they were out of whatever material was available. An altar was often built to commemorate an encounter with God that had a profound impact upon someone. Abram (Genesis 12:7), Isaac (Genesis 26:24–25), Jacob (Genesis 35:3), David (1 Chronicles 21:26), and Gideon (Judges 6:24) all built altars and worshiped after having a unique encounter with God. An altar usually represented a person’s desire to consecrate himself fully to the Lord. God had worked in a person’s life in such a way that the person desired to create something tangible to memorialize it. During times of Israel’s rebellion and idolatry, the Lord’s altars fell into disrepair. The prophet Elijah, confronting the prophets of Baal on Mt. Carmel, “repaired the altar of the Lord, which had been torn down” (1 Kings 18:30). Elijah’s restoration of the altar was significant, given the rampant paganism of his day. Also, in spite of the fact that he was living in a divided kingdom, the prophet symbolized the unity of God’s people in his construction: “Elijah took twelve stones, one for each of the tribes descended from Jacob, to whom the word of the Lord had come, saying, ‘Your name shall be Israel.’ With the stones he built an altar in the name of the Lord” (1 Kings 18:31–32). It was on this rebuilt altar that God rained down fire and put the Baal-worshipers to shame (verses 38–39).' Sometimes God Himself commanded that an altar be built after He had delivered someone in a miraculous way (Deuteronomy 27:4–7; Exodus 30:1). Such an altar would be a memorial to help future generations remember the mighty works of the Lord. Because atonement is God’s work, the Law specified that an altar made of stones must be made with natural, uncut stones, “for you will defile it if you use a tool on it” (Exodus 20:25). When God gave instructions for the tabernacle, He also gave detailed instructions for the kind of altar the courtyard should contain (Exodus 27:1–8). On this altar, the people made sacrifices that God accepted as atonement for their sin. It was to have four horn-like projections, one at each corner. It had to be large enough to hold sacrifices of bulls, sheep, and goats. For the temple that Solomon built, the altar was made of pure gold (1 Kings 7:48). In the broadest sense, an altar is merely a designated place where a person consecrates himself to someone or something. Many church buildings have “altars” for prayer, communion, weddings, and other sacred purposes. Some Christians create their own “altars” for personal worship as visible reminders of Romans 12:1, which says to “present yourself as a living sacrifice.” Every human heart has an invisible altar where the war between the flesh and the spirit rages. When we surrender areas of our lives to the control of the Holy Spirit, we are in effect laying that area on the altar before God. It can help to visualize Abraham’s altar where he offered his son Isaac to the Lord (Genesis 22:9). We can ask the Lord what areas of our lives He is requiring that we offer to Him. We can symbolically lay that on the altar and let go. We don’t need a flat-topped surface; we can surrender our lives to God on the altar of our hearts at any time.GotQuestions.org Judges 21:5 Then the sons of Israel said, "Who is there among all the tribes of Israel who did not come up in the assembly to the LORD?" For they had taken a great oath concerning him who did not come up to the LORD at Mizpah, saying, "He shall surely be put to death." oath - Jdg 21:1,18 Jdg 5:23 Lev 27:28,29 1Sa 11:7 Jer 48:10 Judges 21 Resources - Multiple Sermons and Commentaries Related Passage: Judges 5:23+ ‘Curse Meroz,’ said the angel of the LORD, ‘Utterly curse its inhabitants; Because they did not come to the help of the LORD, To the help of the LORD against the warriors.’ OATH TO KILL THOSE WHO DID NOT FIGHT Then the sons of Israel said, "Who is there among all the tribes of Israel who did not come up in the assembly to the LORD?" For they had taken a great oath (shebuah from sheba - seven) - This oath is distinct from the oath not to give the Benjaminites their daughters. It is called a great oath, literally the "great" or "big" one and is the only time in the OT that great (gadol) modifies "oath." Israel begins to make the first attempt to deal with the problem of their vow to not give daughters to Benjamin. Concerning him who did not come up to the LORD at Mizpah, saying, "He shall surely be put to death - The tribes had a mutual responsibility in times of military action (Jdg 5:13-18). Those who failed to participate were often singled out and sometimes punished (Jdg 5:15-17, 23+). This second oath resulted in a call for the death of Jabesh-Gilead who did not participate in the battle (cf Nu 32:20-33) Lange's Commentary - Israel here also again clearly shows in its history, what every man may observe in his own experience: that repentance and vows, with reference to past precipitate sin, have scarcely been expressed, before the same thing is done again, and frequently with the same blind zeal which was just before lamented. At that time, when indignation at the outrage in Gibeah filled all hearts, an oath was also taken that every city in Israel that did not send its messengers to the national assembly, consequently took no part in the general proceeding against Benjamin, which was the cause of God, should be devoted to destruction. Such a city was considered to make itself, to a certain extent, an ally of Benjamin, and to be not sufficiently disturbed by the outrageous misdeed, to give assurance that it did not half approve of it. Amid the terrible events of the war, it had been neglected to ascertain whether all cities had sent messengers; it is only now, when the question how to help Benjamin up again without violating the oath, is considered, that the absence of messengers from Jabesh-Gilead is brought to light. And what is it proposed to do? To deal with that city as they have just lamented to have dealt with Benjamin. In order to restore broken Benjamin, another and in any view far less guilty city is now to be crushed. The reconciliation of breaches made by wrath is to be made by means of wrath. The people lament that they have sworn an untimely oath, and instead of penitently seeking to be absolved from it before God, undertake to make it good by executing another, equally hard and severe, and that after “Jehovah” has smitten the rebellious (Jdg 20:35), and peace has been restored. Jabesh-Gilead was a valiant city, full of men of courage, as all Gileadites were… Israel sends 12,000 valiant warriors against Jabesh-Gilead—a duly proportioned number, if 40,000 proceeded against Benjamin. The commander of these troops is instructed to destroy everything in Jabesh, except the virgin women, who are to be brought away, in order to be given to Benjamin. It may be assumed, however, that these instructions are to be so taken as that the army was to compel Jabesh to deliver up its virgin daughters as an expiation for its guilt, under threat of being proceeded with, in case of refusal, according to its proper deserts. For it is not stated that the destruction was carried out; and, on the other hand, under Saul, Jabesh is again, to all appearances, the chief city of Gilead. (Judges 21 Lange Commentary) Oath (07621) (shebuah from sheba - seven) "a sacred promise attesting to what one has done or will do. It is a solemn usually formal calling upon God or a god to witness to the truth of what one says or to witness that one sincerely intends to do what one says. God swore an oath to Abraham, Isaac, and Jacob that He would fulfill His covenant with them (Gen. 26:3; Deut. 7:8; 1 Chr. 16:16). An oath could also be sworn by a person to declare innocence (Ex. 22:11[10]; Num. 5:21); to proclaim friendship (2 Sam. 21:7); to affirm a promise (Lev. 5:4; 1 Ki. 2:43); to ratify a peace treaty (Josh. 9:20); to pledge loyalty to God (2 Chr. 15:15); or to another person (Neh. 6:18). An oath was considered to be an unbreakable contract; however, in two instances, the Bible presents well-defined possibilities in which an oath could be nullified and the obligated party could be acquitted. Abraham provided for his servant to be released from his obligation to find a bride for Isaac if the woman refused to follow (Gen. 24:8); and the spies provided for their own release from their oath to Rahab if she did not display the scarlet cord and stay in her house or if she revealed the intentions of the Israelites (Josh. 2:17, 20)." (Complete Word Study Dictionary) "Abraham sealing an oath (shābaʿ, q.v.) by Abimelech that a well of water is his, Abraham's, by forcing upon Abimelech seven lambs (Genesis 21:28, 30). So too in Genesis 29:18 it is precisely seven years that Jacob must serve Laban for Rachel and for Leah. These instances seem to be examples of an ancient traditional respect for the number seven, the original basis of which is a matter of conjecture and debate." (See TWOT online) Shebuah - 29v in the OT - curse(1), oath(25), oaths(1), perjury*(1), swear(1), sworn(1). Gen 24:8; 26:3; Exod 22:11; Lev 5:4; Num 5:21; 30:2, 10, 13; Deut 7:8; Josh 2:17, 20; 9:20; Judg 21:5; 1 Sam 14:26; 2 Sam 21:7; 1 Kgs 2:43; 1 Chr 16:16; 2 Chr 15:15; Neh 6:18; 10:29; Ps 105:9; Eccl 8:2; 9:2; Isa 65:15; Jer 11:5; Ezek 21:23; Dan 9:11; Hab 3:9; Zech 8:17. Judges 21:6 And the sons of Israel were sorry for their brother Benjamin and said, "One tribe is cut off from Israel today. were sorry for: Jdg 21:15 11:35 20:23 2Sa 2:26 Ho 11:8 Lu 19:41,42 Judges 21 Resources - Multiple Sermons and Commentaries Related Passages: Genesis 42:38 But Jacob said, “My son (BENJAMIN) shall not go down with you; for his brother is dead, and he alone is left. If harm should befall him on the journey you are taking, then you will bring my gray hair down to Sheol in sorrow.” SORROW OVER BENJAMIN And the sons of Israel were sorry (naham/nacham; Lxx - parakaleo) for their brother Benjamin and said, "One tribe is cut off (gada; Lxx = aphaireo - remove) from Israel today - Were sorry is the first word in the Hebrew text. The KJV renders it "repented" while Jdg 21:6NET more accurately (in my opinion) renders it "regretted." ESV has "had compassion." In Ge 42:38 the very prospect of losing Benjamin had brought deep grief to Jacob. It is interesting that the same verb for "cut off" (gada') is in God's command to "hew down" the Asherim (Dt 7:5, 2Chr 14:3) and "cut down the engraved images" (Dt 12:3). Israel "cut off" the wrong thing! O yes, they did cut down some of the idol sites, but they they failed to completely cut them off and the result was the inevitable leaven of idolatry spread throughout the nation. Sorry is a great word in Judges 2:18+ where we read "When the LORD raised up judges for them, the LORD was with the judge and delivered them from the hand of their enemies all the days of the judge; for the LORD was moved to pity (naham/nacham) by their groaning because of those who oppressed and afflicted them." Were sorry (05162) naham/nacham is a verb which means to be sorry, to pity, to console oneself, regret, comfort, be comforted, to get revenge for oneself (Ge 27:42, Ezek 5:13). The verb always means to console or comfort. According to the TWOT nacham reflects the idea of "breathing deeply" and hence refers to the physical display of one's feelings, such as sorrow, or in this case compassion or comfort. The Lord was sorry that He had made people (Ge 6:6). The Lord led Israel in a direction to avoid war when they left Egypt, lest "people might change their minds when they see war, and return to Egypt.” Vine adds that "Scholars assert several views in trying to ascertain the meaning of nāḥam by connecting the word to a change of the heart or disposition, a change of mind, a change of purpose, or an emphasis upon the change of one's conduct" Uses of nacham in Judges - Jdg. 2:18; Jdg. 21:6; Jdg. 21:15 The Septuagint renders nacham in Judges 21:6 with the Greek verb parakaleo (para = beside + kaleo = call) which has the basic picture of calling someone to oneself, to call to one's side, to encourage, to instill someone with courage or cheer and so to comfort (used this way in Mt 5:4+, cp Lk 16:25). Cut off (01438)(gada) means to hew, cut down, destroy, cut in pieces. Cutting off a hand or arm in the sense of cutting one's family line or one's strength (1Sa 2:31; Lam 2:3). Cutting down of pagan idols or objects of worship called Asherim (Deut. 7:5; Ezek. 6:6). Cutting down the morning star, Lucifer (Isa 14:12). Figuratively of the cutting off or shattering of two staffs representing Israel or Judah (Zech. 11:10, 14) Gilbrant - Sometimes this word is used in contexts describing the actions of the Jewish nation with regard to asherim and heathen idolatry. When this is the case, reference to the command of Israel to destroy such objects of worship. Israel is commanded to "cut down" the asherim (Deut. 7:5); or to "cut down" the idols of the conquered foreign nations (Deut. 12:3). In this same way, gādhaʿ refers to the actual cutting off of the horns belonging to Israel's altar of worship (Amos 3:14); how with holy vehemence Israel "cut down" (2 Chr. 31:1) the asherah poles. This term also refers to how both Asa (2 Chr. 14:3) and Josiah "cut to pieces" the idols, asherah poles and incense altars (2 Chr. 34:4, 7); and prophetically how the idols of Israel would "be broken down" (Ezek. 6:6, NIV). Gādhaʿ is a favorite word of the prophets. It is used figuratively or metaphorically in most prophetic contexts. God promises to "cut short" the strength of Eli's lineage (1 Sam. 2:31). Jeremiah uses the word figuratively in his prophecies to describe how the horn, i.e. the rulership, of Moab will be "cut off" (Jer. 48:25; consider also the literal use in 48:37). There are other figurative uses such as: the "broken" and shattered hammer of all the earth, the kingdom of Babylon (Jer. 50:23; compare also a similar use in Isa. 14:12); and to lament how the horns, i.e. the rulers of Israel were eventually "cut off" by Babylon (Lam. 2:3). Ungodly governments, will be "felled" like lofty trees (Isa. 10:33). The leader of Eliakim's household, a "peg driven into the firm place," will be "sheared off" (Isa. 22:25); and God promises to "break down" the iron gates before King Cyrus (Isa. 45:2). For a literal use of in a prophetic context, see Zech. 11:10, 14. (Complete Biblical Library) Gada (Gadha) - 22x in 22v - break(1), break off(1), chopped down(2), cut in pieces(1), cut it in pieces(1), cut of asunder(1), cut down(7), cut off(6), cut through(1), hew down(1). Deut. 7:5; Deut. 12:3; Jdg. 21:6; 1 Sam. 2:31; 2 Chr. 14:3; 2 Chr. 31:1; 2 Chr. 34:4; 2 Chr. 34:7; Ps. 75:10; Ps. 107:16; Isa. 9:10; Isa. 10:33; Isa. 14:12; Isa. 22:25; Isa. 45:2; Jer. 48:25; Jer. 50:23; Lam. 2:3; Ezek. 6:6; Amos 3:14; Zech. 11:10; Zech. 11:14 Judges 21:7 "What shall we do for wives for those who are left, since we have sworn by the LORD not to give them any of our daughters in marriage?" sworn: Jdg 21:1,18 1Sa 14:28,29,45 Judges 21 Resources - Multiple Sermons and Commentaries A PREGNANT QUESTION What shall we do for wives for those who are left, since we have sworn by the LORD not to give them any of our daughters in marriage: - This title above is a bit of a (bad) pun - there would be no pregnancies in the tribe of Benjamin because of the foolish vow Israel had taken. Israel was now reaping the rotten fruit of doing what is right in your own eyes, the fruit of a heart that has wandered from the LORD. They seem to have remembered some of the words of Moses and understood it was contrary to the Mosaic Law for the 600 Benjamites to marry non-Israelites (Ex 34:16; Dt 7:3). What shall we do? Not what would God be gracious to lead us to do? What shall WE DO, since the results of our wisdom has been so wonderful! Men are truly deceived when even in their extremis, they refuse to go humbly and in brokenness and repentance to the Fountain of Living Waters and instead choose to hew for themselves broken cisterns that can hold no water (Jer 2:13). THOUGHT - Let us all be warned. Run to His Word. Seek His face in prayer. Confess sin. Repent. Why? For "He has told you, O man, what is good; And what does the LORD require of you But to do justice, to love kindness, And to walk humbly with your God?" (Micah 6:8+) F B Meyer Judges 21:7 We have sworn by the Lord. Our Daily Homily Amid the gross evils of this time, the people of Israel were very tenacious of their vows, which had been ratified in the presence of God, and under the solemn sanctions of the Tabernacle. Because they had sworn not to give their daughters in marriage to Benjamin, they had to devise an expedient to obtain wives for the six hundred who had escaped massacre, that the tribe should not become extinct. The same spirit was manifested by Jephthah, when he said, “I have opened my mouth to the Lord; I cannot go back.” No doubt there was the implied conviction that God would avenge the violation of an oath solemnly taken in his name. What new emphasis is added by this conception to the words of the Epistle to the Hebrews: “God, willing to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath.” Since He could swear by no greater, He swore by Himself, that He would bless and multiply Abraham and his seed. If then you are of the faith of faithful Abraham, you have the right to claim the fulfillment of God’s promise in this double aspect: He will bless and multiply. And it is impossible for Him to alter or fail in the word He hath spoken. The Psalmist said that God’s statutes, i.e., the things which He established, were his songs. Surely we have every reason to sing, who know that the covenant of God’s love is as steadfast as his throne. Let us turn his statutes into songs. He has given us exceeding great and precious promises; and we can rejoice that “All the promises of God in Him are yea, and in Him Amen, unto the glory of God by us.” “The word of the Lord endureth for ever.” (Judges 21:7) Judges 21:8 And they said, "What one is there of the tribes of Israel who did not come up to the LORD at Mizpah?" And behold, no one had come to the camp from Jabesh-gilead to the assembly. 1Sa 11:1-3 31:11-13 2Sa 2:5,6 Judges 21 Resources - Multiple Sermons and Commentaries HUMAN REASONING BEGINS TO "KICK IN" And they said, "What one is there of the tribes of Israel who did not come up to the LORD at Mizpah?" - Instead of seeking a solution from God, the sons of Israel resort to their own human reasoning (We never do that do we?) even though they had made an altar apparently at Mizpah. Mizpah (map) was located about 22 miles S of the Sea of Galilee, 9 miles SE from Beth Shan and 2 miles from the Jordan, while Jabesh-Gilead was on the E side of Jordan (see map). And behold (hinneh) no one had come to the camp from Jabesh-gilead to the assembly - The absence of representatives from Jabesh Gilead was conspicuous, since men had come from other parts of Gilead (east of Jordan) (Jdg 20:1) Jabesh Gilead had sent no troops (Jdg 20:1) and thus all its inhabitants were destroyed except 400 virgins, who were given to the Benjamite men who remained (Jdg 21:12). The tragedy of their reasoning right in their own eyes is that they were more zealous and faithful to their man-made vows then they were to their covenant keeping God! How much we all are like them. Men are commonly more zealous to support their own authority than God’s. Behold (02009) hinneh is an interjection meaning behold, look, now; if. "It is used often and expresses strong feelings, surprise, hope, expectation, certainty, thus giving vividness depending on its surrounding context." (Baker) Hinneh generally directs our mind to the text, imploring the reader to give it special attention. In short, the Spirit is trying to arrest our attention! And so hinneh is used as an exclamation of vivid immediacy (e.g., read Ge 6:13)! Hinneh is a marker used to enliven a narrative, to express a change a scene, to emphasize an idea, to call attention to a detail or an important fact or action that follows (Isa 65:17, Ge 17:20, 41:17). The first use of hinneh in Ge 1:29 and second in Ge 1:31 - "And God saw all that He had made, and behold, it was very good. And there was evening and there was morning, the sixth day."