Deuteronômio 4

John MacArthur · Citado em PreceptAustin

Deuteronômio 4

MacArthur - The Word that God had given to Israel through Moses was complete and sufficient to direct the people. Thus, this law, the gift of God at Horeb, could not be supplemented or reduced. Anything that adulterated or contradicted God's law would not be tolerated (cf. 12:32; Pr 30:6; Rev 22:18, 19). (MacArthur Study Bible) Martin - Moses admonished Israel very sternly that they should avoid the standard blunders about divine instruction. On the one hand, they must not add to what he commanded by augmenting God's law with human additions. Legalism first adds to God's law and in time invalidates it (see Mark 7:13+). On the other hand, Israel must avoid the equally critical mistake that is made when people subtract from God's imperatives. Choosing not to obey what is valid in effect removes biblical teaching from its lofty status of divine authority. The believer's authority is God's Word—nothing less, nothing more, nothing else (see also Rev. 22:18-19+). (Holman Old Testament Commentary) Meredith Kline - God's laws must not suffer amendment or abridgment through human legislation (cf. Dt 12:32; Rev 22:18 ff.). Man's whole obligation is to heed, and to the obedient Israelites was given the promise of life and rich inheritance (Wycliffe Bible Commentary on Deuteronomy) Gene Getz points out that the principle of not adding or subtracting to Scripture "does not mean that everything written in Scripture is directly applicable to us today. As we’ve seen, many of the laws included in the books of Moses were given exclusively to Israel. However, the Old Testament is indeed the inspired Word of God, and when viewed through New Testament revelation, we discover hundreds of principles that are authoritative in our lives today." Reflection and Response - How can we make sure we’re interpreting Scripture accurately and making appropriate application to our lives? (Ed: My answer to that question after walking with Jesus in His Word for over 30 years is to learn inductive Bible study - It does require some effort but the "long range" benefits are "out of this world!") (Life Essentials Study Bible) Jack Deere - Nor must Israel subtract anything from it to accommodate the willfulness or weakness of human nature. (Bible Knowledge Commentary)

Deuteronômio 4

MacArthur - Israel's obedience to God's law would provide a testimony to the world that God was near to His people and that His laws were righteous. One purpose of the law was to make Israel morally and spiritually unique among all the nations and, therefore, draw those nations to the true and living God. They were from their beginnings to be a witness nation. Though they failed and have been temporarily set aside, the prophets revealed that in the future kingdom of Messiah they will be a nation of faithful witnesses (cf. Isa 45:14; Zec 8:23). (MacArthur Study Bible) Nelson Study Bible - By living in obedience to God, Israel would become a countercultural force by its manner of life, government, and society (see Rom. 12:2). God's blessings on Israel would cause the nations to seek to learn about Him. YOU ARE LIKE A MOON WHO REFLECTS THE SON Who will hear all these statutes and say, 'Surely this great nation is a wise and understanding people.' - Israel's obedience to God's righteous standard would set them apart from the unrighteous standards and actions of the pagan nations and would give Israel a platform to proclaim the glory of their great God. Believers today have no less of a mandate for as Jesus said... “Let your light shine (aorist imperative - command to do this now! God's commandments always come pre-packaged with His enablements, His indwelling and enabling Holy Spirit) before men in such a way (CRUCIAL QUALIFIER - we need to "get out of the way" so) that they may see your good works (YES THEY SEE THE WORKS, BUT THEY DON'T SEE US. THEY SEE SOMETHING SUPERNATURAL NOT NATURAL, NOT READILY EXPLICABLE), and glorify (GIVE A PROPER OPINION OF THE INVISIBLE GOD VIA OUR VISIBLE SUPERNATURAL WORKS) your Father who is in heaven. (Mt 5:16-note). MacIntosh "Israel was to be a light to the nations (see Isa. 49:6), and part of its luminescence would become apparent through its own faithfulness to God's laws." (Holman Old Testament Commentary) R C Sproul on in the sight of the peoples - Righteous living would have an evangelistic effect, because, as the nations admired the law and sought to find out more about it, they would be led to the God who gave the law (Dt. 4:6–8).

Deuteronômio 4

MacArthur - A fire was used to heat iron sufficiently to be hammered into different shapes or welded to other objects. The iron furnace here suggests that Israel's time in Egypt was a period of ordeal, testing, and purifying for the Hebrews, readying them for usefulness as God's witness nation. (MacArthur Study Bible)

Deuteronômio 4

MacArthur commenting on the prophecy in Zechariah 8:7-8 (specifically the phrases "the east...the west") adds that "The context (of Zech 8:7-8) assures that this return speaks of a worldwide regathering at the Second Advent of Christ. The return from Babylon cannot be in view also, since Israel had not been scattered to the West until the diaspora engineered by the Romans in the first century A.D." (MacArthur Study Bible)(Bolding added) Return (turn back) (07725)(shub/sub) is is a common verb (over 1000x) meaning to turn, to return, to go back, to do again, to change, to withdraw, to bring back, to reestablish, to be returned, to bring back, to take, to restore, to recompense, to answer, to hinder. The Lxx uses epistrepho which literally describes the physical movement of turning around, but here is used figuratively to describe a "moral" turnaround, synonymous with repentance. The picture is of a change of mind associated with a change of direction of one's life (godward instead of "downward"!) The idea of return in this passage is to to go back to a previous state of focusing on the true God, to be restored to fellowship with Him. This is the essence of repentance -- turning around from walking toward idols and walk toward God so to speak (see this depicted in the pagans who were born again in 1 Thes 1:9-note). This reminds one of Jesus charge against the church at Ephesus (red = commands)... But I have this against you, that you have left your first love. ‘Remember therefore from where you have fallen, and repent and do the deeds you did at first; or else I am coming to you, and will remove your lampstand out of its place–unless you repent. (Rev 2:4-5-note) Merrill comments that "Repentance is obviously a matter of free will, but the biblical witness is unanimous that the impetus to repent is something God himself will plant within his people in order to encourage and enable them to return to him and to the land (cf. Lev 26:40–45; Deut 30:1–10; Jer 31:27–34; Ezek 36:22–31)." (New American Commentary – Volume 4: Deuteronomy) In another commentary Merrill writes - The outcome of this linkage of God's call and Israel's response is left in no doubt, however. At the end of the day, in the age of God's ultimate eschatological triumph (cf. Dt 31:29; Gen 49:1; Num 24:14; Isa 2:2; Ezek 38:16; Dan 10:14; Mic 4:1), Israel unequivocally will return to Yahweh in covenant faithfulness (Dt 4:30). The basis for this certainty is not Israel's predictability or Godward tendency—far from it, for Israel's history was one of unremitting defection from the Lord. Rather, Israel's hope would be in Yahweh's mercy (Dt 4:31). The tender term used here (rakhum [TH 7349, ZH 8157]) is cognate to the Hebrew word for "womb" (rekhem [TH 7358, ZH 8167]; NIDOTTE 3.1093). The maternal concern Yahweh expresses here for Israel—concern founded on his covenant commitments—is echoed later by Isaiah: "Can a mother forget her nursing child? Can she feel no love for the child she has borne? But even if that were possible, I would not forget you!" (Isa 49:15).(Cornerstone Biblical Commentary)

Deuteronômio 4

MacArthur explains that "In spite of all they had experienced (Dt 29:2, 3), Israel was spiritually blind to the significance of what the Lord had done for them, lacking spiritual understanding, even as Moses was speaking. This spiritual blindness of Israel continues to the present day (Ro 11:8-note), and it will not be reversed until Israel’s future day of salvation (see Ro 11:25–27-note). The Lord had not given them an understanding heart, simply because the people had not penitently sought it (cf. 2Ch 7:14, Ed: compare Dt 4:29)." (MacArthur Study Bible) Trials (04513)(massah from nasah = to test, try, put to the proof) means a test, a proving or a trial. The root verb nasah involves testing items or people to determine something about them. It was used by David when he tried Saul's armor and weapons just prior to the hand-to-hand combat with Goliath (1 Sam. 17:39). All 3 uses in their context convey the idea of sending a catastrophic event aimed at testing the Egyptians. All 3 OT uses of massah are accompanied by "signs and wonders" and all refer to Yahweh's mighty deliverance of Israel from Egyptian bondage. The Septuagint translates massah in Dt 4:34 with the verb peirazo meaning to put to the test (as in Rev 2:2-note), and in the other two occurrences with the noun peirasmos, describing God's examination of men (as in 1Pe 4:12-note). NET Note adds that trials refers to "the judgments upon Pharaoh in the form of plagues." There are 2 other uses in the OT, both in Deuteronomy Deuteronomy 7:19 the great trials which your eyes saw and the signs and the wonders and the mighty hand and the outstretched arm by which the LORD your God brought you out. So shall the LORD your God do to all the peoples of whom you are afraid. Deuteronomy 29:3 the great trials which your eyes have seen, those great signs and wonders. Wonders - E.g., the opening of the Red Sea, allowing Israel to pass and then closing on Pharaoh's army. The psalmist writes Psalms 78:12; 48-53 He wrought wonders before their fathers In the land of Egypt, in the field of Zoan. (48-53) He gave over their cattle also to the hailstones And their herds to bolts of lightning. 49 He sent upon them His burning anger, Fury and indignation and trouble, A band of destroying angels. 50 He leveled a path for His anger; He did not spare their soul from death, But gave over their life to the plague, 51And smote all the firstborn in Egypt, The first issue of their virility in the tents of Ham. 52 But He led forth His own people like sheep And guided them in the wilderness like a flock; 53 He led them safely, so that they did not fear; But the sea engulfed their enemies. Deuteronomy 4:35 "To you it was shown that you might know that the LORD, He is God; there is no other besides Him. know (KJV): 1Sa 17:45-47 1Ki 18:36,37 2Ki 19:19 Ps 58:11 83:18 none else (KJV): De 32:23 Ex 15:11 1Sa 2:2 Isa 44:6,8 Isa 45:5,18,22 Mk 12:29,32 1Jn 5:20,21 Deuteronomy 4 Resources - Multiple Sermons and Commentaries NLT "He showed you these things so you would know that the LORD is God and there is no other. GOD AFFIRMS HE IS THE ONLY GOD To you it was shown that you might know that the LORD, He is God - God's great and marvelous deeds performed in Egypt on behalf of His people were to demonstrate beyond a shadow of a doubt (this is the meaning of oida/eido which the Lxx uses for know) that Jehovah is Elohim. There is no other besides Him - In a word, He is sovereign! " There was no other power in the universe which could determine the destinies of men on earth." (Thompson) The other purpose of God's miraculous deliverance was that His people know Jehovah Alone was God. This would make the worship and serving of idols that much more ridiculous. They were not worshiping God when they worshiped idols, for He had clearly reminded them they saw no form and thus anything that man made to represent Him was futile and even debasing to His character for He is transcendent. God repeatedly declares He is God and there is no other God. Isaiah 44:6 “Thus says the LORD, the King of Israel and his Redeemer, the LORD of hosts: ‘I am the first and I am the last, And there is no God besides Me. 8 ‘Do not tremble and do not be afraid; Have I not long since announced it to you and declared it? And you are My witnesses. Is there any God besides Me, Or is there any other Rock? I know of none.’” Isaiah 45:5; 18; 22 “I am the LORD, and there is no other; Besides Me there is no God. I will gird you, though you have not known Me; 18 For thus says the LORD, who created the heavens (He is the God who formed the earth and made it, He established it and did not create it a waste place, but formed it to be inhabited), “I am the LORD, and there is none else. 22 “Turn to Me and be saved, all the ends of the earth; For I am God, and there is no other. Related Resources from Gotquestions Can monotheism be proven? Who is the one true God? Deuteronomy 4:36 "Out of the heavens He let you hear His voice to discipline you; and on earth He let you see His great fire, and you heard His words from the midst of the fire. De 4:33 Ne 9:13 Heb 12:18,25 Deuteronomy 4 Resources - Multiple Sermons and Commentaries NLT He let you hear his voice from heaven so he could instruct you. He let you see his great fire here on earth so he could speak to you from it. Out of the heavens He let you hear His voice to discipline you - (CSB "to instruct you") God like a good Father instructed His children. Discipline (chasten, instruct) (03256)(yasar) means to chasten, chastise, admonish, discipline. Literally to chasten with blows or figuratively with words (instruct, correct, punish, reform, reprove). To punish, chasten or instruct in order to gain control or enforce obedience. The theological basis for discipline of Israel is grounded in the covenant relationship which Yahweh establishes with His people. It is a good thing to be disciplined by the Lord for as the psalmist says "Blessed is the man whom You chasten, O LORD, And whom You teach out of Your law." (Ps 94:12) Notice there that the discipline is not in a vacuum but is coupled with teaching, a good pattern! (cp similar pattern in Isa 28:26). God chastens individuals, Israel and the nations. The Septuagint translates yasar here with paideuo from país = child) refers primarily to the training or discipline of children to bring them to maturity by teaching, instructing, educating or nurturing and also by utilizing correction and punishment if necessary (which it usually is for children) as a part of the training process. Note 3 parallel terms in regard to God's loving correction yasar/yacar [03256] = instruct, discipline musar (04148) =discipline, instruction yakach/yakah [03198] = rebuke, reprove, correct. Gilbrant - Mainly found in the Piel (intensive) stem, yasar usually means "to instruct" (not Piel), "to rebuke" or "to chastise." Even the Qal usages, which essentially mean "to instruct," come to mean "to rebuke" in their respective contexts. Psalm 94:10 and Prov. 9:7 speak of "instructing" the godless, which would necessitate corrective measures. In Isa. 8:11, the Lord "instructs" Isaiah with a strong hand not to become afraid, as the people had, of the conspiracy against the small nation of Judah. Of the approximately forty instances of yasar, most directly communicate the meaning of "to chastise" or "to rebuke." Within these meanings, as generally with all occurrences, the idea of instruction is included (see especially, Deut. 4:36 and Prov. 31:1), rather than cursing or condemning. Although, sometimes mere punishment without concern for the individual is meant (1 Ki. 12:11). The rare Nithpael stem (passive like the Niphal, but reflexive like the Hithpael) means "to consider a warning" (Ezek. 23:48). In each case, a recourse is necessary, because the actions of someone will eventually lead to disaster. If the Israelites were not willing to listen to Yahweh, then seven times the correction would be needed later (Lev. 26:18). The elders of the community were responsible for "chastising" individuals who needed correction, so as not to allow a bad effect to spread (Deut. 22:18). The Lord chastens those whom He loves (Deut. 8:5; cp. Heb. 12:6f). (Complete Biblical Library Hebrew-English Dictionary) Yasar - 42x in 38v - Usage: admonished(2), chasten(5), chastens(1), chastise(4), chastised(2), correct(4), corrects(1), discipline(4), disciplined(4), disciplined me severely(1), disciplines(1), disciplining(1), gave instruction(1), instructed(2), instructs(2), punish(2), take warning(1), taught(1), trained(1), turned(1), warned(1). Leviticus 26:18-note 'If also after these things you do not obey Me, then I will punish you seven times more for your sins. Comment - In Lev 26:18, 28 yasar is used in the PROPHETICALLY SIGNIFICANT formula "then (after 70 years of Babylonian exile) I will punish you seven times more for your sins" paralleling seven times in Lev 26:24 (naka "to beat, strike, hit"). God's corrective discipline seeks the reformation of the people (Lev 26:23). If after the 70 years in Babylonian exile Israel still did not obey, they would receive 7x more or 7 x 70 = 490 years which is described in Da 9:24-note, Da 9:25-note, Da 9:26-note, Da 9:27-note (E.g., the Amplified Version of Da 9:24 = "Seventy weeks [of years, or 490 years] are decreed upon your people and upon your holy city [Jerusalem],"! Cp Lev 26:21, 24, 28 Daniel's Seventieth Week being the fulfillment of this prophetic warning to Israel and terminating in the Great Tribulation, the term Jesus applied to the last 1/2 of this 70th Week in Mt 24:15-note, Mt 24:21-note,Rev 7:14-note (See chart on "Units of Seventy") Leviticus 26:23-note 'And if by these things you are not turned (do not allow yourself to be disciplined) to Me, but act with hostility against Me, Leviticus 26:28-note then I will act with wrathful hostility against you, and I, even I, will punish you seven times for your sins (see note on Lev 26:18) Deuteronomy 4:36 "Out of the heavens He let you hear His voice to discipline you; and on earth He let you see His great fire, and you heard His words from the midst of the fire. Deuteronomy 8:5 "Thus you are to know in your heart that the LORD your God was disciplining you just as a man disciplines his son. Deuteronomy 21:18 "If any man has a stubborn and rebellious son who will not obey his father or his mother, and when they chastise him, he will not even listen to them, Deuteronomy 22:18 "So the elders of that city shall take the man and chastise him, 1 Kings 12:11 'Whereas my father loaded you with a heavy yoke, I will add to your yoke; my father disciplined you with whips, but I will discipline you with scorpions.'" 1 Kings 12:14 and he spoke to them according to the advice of the young men, saying, "My father made your yoke heavy, but I will add to your yoke; my father disciplined you with whips, but I will discipline you with scorpions." 1 Chronicles 15:22 Chenaniah, chief of the Levites, was in charge of the singing; he gave instruction in singing because he was skillful. 2 Chronicles 10:11 'Whereas my father loaded you with a heavy yoke, I will add to your yoke; my father disciplined you with whips, but I will discipline you with scorpions.'" 2 Chronicles 10:14 He spoke to them according to the advice of the young men, saying, "My father made your yoke heavy, but I will add to it; my father disciplined you with whips, but I will discipline you with scorpions." Job 4:3 "Behold you have admonished many, And you have strengthened weak hands. Psalm 2:10 Now therefore, O kings, show discernment; Take warning, O judges of the earth. Psalm 6:1 For the choir director; with stringed instruments, upon an eight-string lyre. A Psalm of David. O LORD, do not rebuke me in Your anger, Nor chasten me in Your wrath. Psalm 16:7 I will bless the LORD who has counseled me; Indeed, my mind instructs me in the night. Psalm 38:1 A Psalm of David, for a memorial. O LORD, rebuke me not in Your wrath, And chasten me not in Your burning anger. Psalm 39:11 "With reproofs You chasten a man for iniquity; You consume as a moth what is precious to him; Surely every man is a mere breath. Selah. Psalm 94:10 He who chastens the nations, will He not rebuke, Even He who teaches man knowledge? Psalm 94:12 Blessed is the man whom You chasten, O LORD, And whom You teach out of Your law; Psalm 118:18 The LORD has disciplined me severely, But He has not given me over to death. Proverbs 9:7 He who corrects a scoffer gets dishonor for himself, And he who reproves a wicked man gets insults for himself. Proverbs 19:18 Discipline your son while there is hope, And do not desire his death. Proverbs 29:17 Correct your son, and he will give you comfort; He will also delight your soul. Proverbs 29:19 A slave will not be instructed by words alone; For though he understands, there will be no response. Proverbs 31:1 The words of King Lemuel, the oracle which his mother taught him: Isaiah 8:11 For thus the LORD spoke to me with mighty power and instructed me not to walk in the way of this people, saying, Isaiah 28:26 For his God instructs and teaches him properly. Jeremiah 2:19 "Your own wickedness will correct you, And your apostasies will reprove you; Know therefore and see that it is evil and bitter For you to forsake the LORD your God, And the dread of Me is not in you," declares the Lord GOD of hosts. Jeremiah 6:8 "Be warned, O Jerusalem, Or I shall be alienated from you, And make you a desolation, A land not inhabited." Jeremiah 10:24 Correct me, O LORD, but with justice; Not with Your anger, or You will bring me to nothing. Jeremiah 30:11-commentary 'For I am with you,' declares the LORD, 'to save you; For I will destroy completely all the nations where I have scattered you, Only I will not destroy you completely. But I will chasten you justly And will by no means leave you unpunished.' Comment - This prophecy will be fully fulfilled at the end of this age when Messiah returns and 1/3 of Israel will not be cut off (Zech 13:8, cp Ro 11:26-27-note). Jeremiah 31:18-commentary "I have surely heard Ephraim grieving, 'You have chastised me, and I was chastised, Like an untrained calf; Bring me back that I may be restored, For You are the LORD my God. Jeremiah 46:28 "O Jacob My servant, do not fear," declares the LORD, "For I am with you. For I will make a full end of all the nations Where I have driven you, Yet I will not make a full end of you; But I will correct you properly And by no means leave you unpunished." John MacArthur - Though Israel has been scattered to the nations, the nations will receive their judgments, and the Lord will restore Israel (repeated from Jer 30:10, 11-note) from dispersion to its own land (as in Jer 23:5–8; Jer 30–33). No matter what judgments fall on Israel, they will not be destroyed, as Paul reiterates in Ro 11:1, 2, 15, 25–27. (MacArthur Study Bible) Ezekiel 23:48 'Thus I will make lewdness cease from the land, that all women may be admonished and not commit lewdness as you have done. Hosea 7:12 When they go, I will spread My net over them; I will bring them down like the birds of the sky. I will chastise them in accordance with the proclamation to their assembly. Hosea 7:15 Although I trained and strengthened their arms, Yet they devise evil against Me. Hosea 10:10 When it is My desire, I will chastise them; And the peoples will be gathered against them When they are bound for their double guilt. MacArthur - Israel would receive a double portion of judgment for her multiplied iniquity (cf. Isa 40:2; Jer 16:18). (MacArthur Study Bible) Resources Related to Discipline: Bridgeway Bible Dictionary Discipline Charles Buck Dictionary Discipline (1) Discipline (2) Holman Bible Dictionary Discipline Hastings' Dictionary of the NT Discipline (2) Discipline King James Dictionary Discipline Morrish Bible Dictionary Discipline International Standard Bible Encyclopedia Discipline McClintock and Strong's Bible Encyclopedia Discipline of the Lash, or Scourge Discipline Thomas E. Schmidt - The Old Testament Concept of Discipline . The notion of the discipline of God, and eventually the concept of the community and its leaders effecting God's discipline, derives from the notion of domestic discipline (Deuteronomy 21:18-21 ; Proverbs 22:15 ; 23:13 ). God is portrayed as a father who guides his child (i.e., the nation, more rarely an individual) to do right by the experience of physical suffering (Deuteronomy 8:5 ; Proverbs 3:11-12 ). Key ideas include "chasten/chastise" (Leviticus 26:18 ; Psalm 94:12 ; Hosea 7:12 ), "discipline" (Leviticus 26:23 ; Deuteronomy 4:36 ; Proverbs 12:1 ), and "reproof" (Job 5:17 ; Proverbs 6:23 ). While God generally administers discipline to the nation, the community through its leaders is charged with the responsibility to administer the legal code for individuals. This code deals almost exclusively with severe offenses that require the "cutting off" (normally, education) of the offender and gives few details concerning lesser offenses and remedial disciplinary measures. Furthermore, because Israel does not yet perceive itself in the modern (or even New Testament) sense as a religious community within a larger society, it is difficult to detect religious discipline as distinct from the Old Testament legal code. The seeds of accountability among the faithful may be seen in several strands of the tradition: removal from the assembly for ritual impurity (Exodus 12:14-20 ;Leviticus 17:3-9 ); standards for the evaluation of prophets (Deuteronomy 13:1-5 ; 18:15-22 ); and admonitions to reprove other adults (Proverbs 5:12-13 ; 9:7 ; 10:10 ; 19:25 ). (Baker Evangelical Dictionary) He let....He let you see His great fire, and you heard His words from the midst of the fire - (cp Moses' question in Dt 4:33) This refers of course again to God's revelation of Himself at Mt Horeb (Sinai) (Ex 19:9,19 Ex 20:18-22) when "The glory of the LORD rested on Mount Sinai, and the cloud covered it for six days; and on the seventh day He called to Moses from the midst of the cloud." (Ex 24:16) Notice that "He let" is repeated emphasizing that Israel would not and could not have seen and heard had God not chosen to allow them to see and hear. It was not because they deserved to hear Him or see the manifestation of His glory. It was because of His grace. Deuteronomy 4:37 "Because He loved your fathers, therefore He chose their descendants after them. And He personally brought you from Egypt by His great power, because: De 7:7-9 9:5 10:15 Ps 105:6-10 Isa 41:8,9 Jer 31:1 Mal 1:2 Lu 1:72,73 Ro 9:5 brought: Ex 13:3,9,14 in his sight (KJV): 2Ch 16:9 Ps 32:8 34:15 with his (KJV): De 4:34 Ps 114:1-6 Ps 136:10-15 Isa 51:9-11 63:11,12 Deuteronomy 4 Resources - Multiple Sermons and Commentaries NET Moreover, because he loved your ancestors, he chose their descendants who followed them and personally brought you out of Egypt with his great power KJV And because he loved thy fathers, therefore he chose their seed after them, and brought thee out in his sight with his mighty power out of Egypt; CSB Because He loved your fathers, He chose their descendants after them and brought you out of Egypt by His presence and great power, ESV And because he loved your fathers and chose their offspring after them and brought you out of Egypt with his own presence, by his great power, NLT Because he loved your ancestors, he chose to bless their descendants, and he personally brought you out of Egypt with a great display of power. GWN Because he loved your ancestors and chose their descendants, he was with you as he brought you out of Egypt by his great power. NAB For love of your fathers he chose their descendants and personally led you out of Egypt by his great power, NIV Because he loved your forefathers and chose their descendants after them, he brought you out of Egypt by his Presence and his great strength, NJB Because he loved your ancestors and, after them, chose their descendants, he has brought you out of Egypt, displaying his presence and mighty power, YLT 'And because that He hath loved thy fathers, He doth also fix on their seed after them, and doth bring thee out, in His presence, by His great power, from Egypt: CHOSEN BY DIVINE LOVE DELIVERED BY DIVINE POWER Because He loved your fathers - This is an allusion to the covenant with the patriarchs Abraham, Isaac and Jacob. KJV Study Bible - Here is electing love, the spontaneous expression of grace, bestowed apart from any merit in its object ("Know, then, it is not because of your righteousness that the LORD your God is giving you this good land to possess, for you are a stubborn people." - Dt 9:6). This appeal is based on God’s love manifested to the patriarchs. ESV Study Bible - A key, and unique, theme of Deuteronomy is the love of God for the patriarchs (here and 10:15), or for His people in general (Dt 5:10; 7:9, 12–13; 23:5), and Israel’s reciprocal love for God (Dt 6:5; 7:9; 10:12; 11:1, 13, 22; 13:3; 19:9; 30:6, 16, 20). "The concept of love here is not primarily that of emotional affection but of commitment or devotion. This verse suggests that God chose Israel to be his special people because He loved the patriarchs (Abraham, Isaac, Jacob) and had promised to bless their descendants. See as well Deut 7:7–9." (NET Note) Deuteronomy 7:7-8 “The LORD did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples, 8 but because the LORD loved you and kept the oath which He swore to your forefathers (referring to the Abrahamic Covenant), the LORD brought you out by a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt. Believer's Study Bible Note - The verb hashaq (Heb.), translated "set His love," refers to a deep emotional attachment; it is similar to the English expression "fall in love" (cf. Ge 34:8). It describes God's attitude of affection that prompted Him to choose Israel for a personal relationship (cf. Deut. 10:15 = also uses hashaq). This passage declares, however, that this divine attitude cannot be explained by any attractiveness -- potential or otherwise -- in the object of affection. The love ('ahav, Heb.) of God in Dt 7:8 is His commitment to seek the highest good for those with whom He has a covenant relationship. The love of God, then, toward the Christian as well as toward Israel, includes both affection and commitment, and is the result of grace, not merit (Eph. 1:4-6; Eph 2:4-10). Henry

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MacArthur - The “heart” commonly refers to the mind as the center of thinking and reason (Pr 3:3; 6:21; 7:3), but also includes the emotions (Pr 15:15, 30), the will (Pr 11:20; 14:14), and thus, the whole inner being (Pr 3:5). The heart is the depository of all wisdom and the source of whatever affects speech (Pr 4:24), sight (Pr 4:25), and conduct (Pr 4:26, 27). (MacArthur Study Bible) Warren

Deuteronômio 4

MacArthur - Such gracious privilege, as remembered in Dt 4:32–39, should elicit obedience, particularly in view of the unconditional promise that the Land will be theirs permanently (“for all time”) as is detailed in Deut 29, 30. (MacArthur Study Bible) You shall keep (guard, observe, watch) (08104)(shamar) means to keep, watch, preserve, to guard, to be careful, to watch over, to watch carefully over, to be on one’s guard. The first use of shamar in Ge 2:15 is instructive as Adam was placed in the garden (a perfect environment) and was commanded to "keep" it which in the Septuagint is translated with phulasso (which is the verb used here in Dt 4:40) which means to guard like a military sentinel would at his post. Clearly Adam did not do a good job at "keeping" the garden safe from intruders! And because of this failure he was cast out of the garden and angels stationed to "guard (Lxx = phulasso) the way to the tree of life" so that he would not eat of it (Ge 3:24). That - term of purpose or result Keep...go well...live long - The blessings are linked to Israel's obedience. It may go well with you and with your children after you- (CSB = "so that you and your children after you may prosper") When love of God motivate obedience, the blessing of God is His reward for us and our children. Go well is the Hebrew verb yatab which is used in a prayer to God by David in Ps 51:18 "By Your favor do good to Zion; Build the walls of Jerusalem." David acknowledges that God is the source of all that is good and pleasing to mankind. In this verse we see God's doing good is linked to His children obeying well. Repeatedly in Deuteronomy God emphasizes this association of obedience that it may go well. Notice that every mention of may be be well below is introduced by a term of result (usually the word "that") always the result of obedience. God has not changed the way He interacts with men and women, so if we desire it to go well with us, we must continually seek to lovingly obey Him (enabled by His indwelling Spirit). Deuteronomy 5:16 ‘Honor your father and your mother, as the LORD your God has commanded you, that your days may be prolonged and that it may go well with you on the land which the LORD your God gives you. Deuteronomy 5:28 “The LORD heard the voice of your words when you spoke to me, and the LORD said to me, ‘I have heard the voice of the words of this people which they have spoken to you. They have done well in all that they have spoken. 29 ‘Oh that they had such a heart in them, that they would fear Me and keep all My commandments always, that it may be well with them and with their sons forever! Criswell points out - The speaking of words does not always indicate a heart commitment. The reverence shown by the people at this point (Dt 5:28) may have been merely a response to the phenomena accompanying the revelation of God. They quickly forgot their loyalties in the ordinary course of life. God sought from His people reverence and honor, a devotion which would be eternal and all-inclusive, a heart bent on loving and obeying. Deuteronomy 5:33 “You shall walk in all the way which the LORD your God has commanded you, that you may live and that it may be well with you, and that you may prolong your days in the land which you will possess. Deuteronomy 6:3 “O Israel, you should listen and be careful to do it, that it may be well with you and that you may multiply greatly, just as the LORD, the God of your fathers, has promised you, in a land flowing with milk and honey. Deuteronomy 6:18 "You shall do what is right and good in the sight of the LORD, that it may be well with you and that you may go in and possess the good land which the LORD swore to give your fathers, Deuteronomy 6:25 "You shall not eat it (blood - Dt 6:23), in order that it may be well with you and your sons after you, for you will be doing what is right in the sight of the LORD. Deuteronomy 12:28 "Be careful to listen to all these words which I command you, so that it may be well with you and your sons after you forever, for you will be doing what is good and right in the sight of the LORD your God. Deuteronomy 19:13 "You shall not pity him, but you shall purge the blood of the innocent from Israel, that it may go well with you. Deuteronomy 22:7 you shall certainly let the mother go, but the young you may take for yourself, in order that it may be well with you and that you may prolong your days. Ajith Fernando comments on go well noting that "Moses does not use the word prosperity here. Instead he says that the result of obedience is that it will “go well with” the people. This is better than just physical prosperity. Many rich people are very unhappy, because physical prosperity alone will not truly satisfy us. What we need is to know that everything is going well for us (Ed: Or like the Hymn Writer said it "It is well with my soul"). That is true prosperity. One of the huge challenges facing the church today is motivating Christians to be obedient to the Word when those around them live in ways so different from what is prescribed in the Bible. And some of them seem to be prospering more than we are! Our answer to this is that the way of obedience is the best way for us." (Preaching the Word – Deuteronomy: Loving Obedience to a Loving God) When we obey God, no matter what transpires, enabled by His Spirit we can still sing IT IS WELL WITH MY SOUL (by Horatius Spafford who lost 5 of his children) When peace, like a river, attendeth my way, When sorrows like sea billows roll; Whatever my lot, Thou hast taught me to say, It is well, it is well with my soul. Refrain: It is well with my soul, It is well, it is well with my soul. Though Satan should buffet, though trials should come, Let this blest assurance control, That Christ hath regarded my helpless estate, And hath shed His own blood for my soul. My sin—oh, the bliss of this glorious thought!— My sin, not in part but the whole, Is nailed to the cross, and I bear it no more, Praise the Lord, praise the Lord, O my soul! For me, be it Christ, be it Christ hence to live: If Jordan above me shall roll, No pang shall be mine, for in death as in life Thou wilt whisper Thy peace to my soul. But, Lord, ’tis for Thee, for Thy coming we wait, The sky, not the grave, is our goal; Oh, trump of the angel! Oh, voice of the Lord! Blessed hope, blessed rest of my soul! And Lord, haste the day when the faith shall be sight, The clouds be rolled back as a scroll; The trump shall resound, and the Lord shall descend, Even so, it is well with my soul. And that you may live long on the land which the LORD your God is giving you for all time - NET = "that you may enjoy longevity in the land that the LORD your God is about to give you as a permanent possession" The UBS Handbook note says "this is not primarily a matter of their living an unusually long time but of their keeping possession of the land of Canaan for many generations." This promise is repeated in Deuteronomy... Deu 5:16 Honor your father and your mother, as the LORD your God has commanded you, that your days may be prolonged, and that it may go well with you on the land which the LORD your God gives you. Deu 6:3 "O Israel, you should listen and be careful to do it, that it may be well with you and that you may multiply greatly, just as the LORD, the God of your fathers, has promised you, in a land flowing with milk and honey. Deu 6:18 "And you shall do what is right and good in the sight of the LORD, that it may be well with you and that you may go in and possess the good land which the LORD swore to give your fathers, Deu 12:28 "Be careful to listen to all these words which I command you, in order that it may be well with you and your sons after you forever, for you will be doing what is good and right in the sight of the LORD your God. Here are NT parallels Eph 6:1 Children, obey your parents in the Lord, for this is right. 2 HONOR YOUR FATHER AND MOTHER (which is the first commandment with a promise) that it may be well with you, and that you may live long on the earth. 1Ti 4:8 for bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come. For all time - a short phrase with a big truth - God is giving Israel the land of Ge 15:18-20+ as a permanent possession. UBS Handbook - the promise is made that the land of Canaan will belong to the Israelites for all time to come. Faithful Dog: How we admire the obedience a dog shows to its master. Archibald Rutledge wrote that one day he met a man whose dog had just been killed in a forest fire. Heartbroken, the man explained to Rutledge how it happened. Because he worked out-of-doors, he often took his dog with him. That morning, he left the animal in a clearing and gave him a command to stay and watch his lunch bucket while he went into the forest. His faithful friend understood, for that’s exactly what he did. Then a fire started in the woods, and soon the blaze spread to the spot where the dog had been left. But he didn’t move. He stayed right where he was, in perfect obedience to his master’s word. With tearful eyes, the dog’s owner said, “I always had to be careful what I told him to do, because I knew he would do it.” What’s the difference in this story between us & God? He would never give us wrong instructions. Thus, we can trust Him. Singing Bowl We therefore ought to . . . become fellow workers for the truth. —3 John 1:8 Today's Scripture: Deuteronomy 4:32-40 Artist and scientist Michael Flynn designed a singing bowl for display in ArtPrize, an international art competition held in Grand Rapids, Michigan. The bowl requires no electricity but it does require something that is in short supply: cooperation. As I observed people trying to make the bowl sing, I was surprised that none of them bothered to read the directions about rocking it gently. Instead, impatient to make music, they kept trying their own ideas. After a few minutes they walked away frustrated and disappointed, as if the bowl was defective. How many times, I wonder, do we become frustrated that life isn’t working the way we think it should? We keep trying ways that seem right, but things keep turning out wrong. Instead of following God’s Word, we continue trying to find our own way. Sure it takes a lot of courage to put things in God’s hands, To give ourselves completely, our lives, our hopes, our plans; To follow where He leads us and make His will our own; But all it takes is foolishness to go the way alone! —Kline Life is a beautiful song that God is teaching us to play. Threats And Warnings Read: Deuteronomy 4:32-40 | Keep His statutes and His commandments . . . that it may go well with you and with your children after you. —Deuteronomy 4:40 “God never threatens; the devil never warns,” declared Oswald Chambers. We sometimes use the words threat and warning interchangeably, but Chambers saw a principle that suggests a distinction. Threats are used to get people to do what is in our best interest. Warnings are issued to get people to do what is in their best interest. In other words, threats seek to preserve power, whereas warnings serve to protect people from danger. Satan wants us to think of God’s loving warnings as mean-spirited threats, but he is wrong. According to Chambers, “A warning is a great arresting statement of God’s, inspired by His love and patience.” The evidence of this is found in the many commands that are coupled with phrases like “that it may go well with you” (Deut. 4:40; 12:28). In loving relationships, people warn one another of the inevitable consequences of foolish behavior. In unhealthy relationships, people threaten one another with punishment if they fail to live up to unreasonable demands. FOR FURTHER STUDY How can we take comfort from the love of God if we don’t feel loved? Read How Has God Loved Us? on the Web at www.discoveryseries.org/q0102 Warnings are an expression of love; threats are an expression of control. Deuteronomy 4:41 Then Moses set apart three cities across the Jordan to the east, Nu 35:6,14,15 Jos 20:2-9 Deuteronomy 4 Resources - Multiple Sermons and Commentaries NLT Then Moses set apart three cities of refuge east of the Jordan River THREE CITIES OF REFUGE SET APART Then Moses set apart three cities across the Jordan to the east - "This is an appropriate place for this list, as his 1st sermon dealt with the conquest & settlement of Transjordan by Israel. Joshua will designate 3 more cities of refuge in the land of Canaan (totaling 6). 3. By providing cities of refuge God showed Himself to be both gracious & just." (Brian Bell) MacArthur on Deut 4:41-43 - These 3 verses are a narrative insertion at the end of Moses’ speech. The setting aside of 3 cities on the E side of the Jordan by Moses showed that Moses willingly obeyed the commandments God gave him. He was an example of the type of obedience that God was calling for in 4:1–40 (cf. Nu 35:14; Jos 20:18). (MacArthur Study Bible) This section is narrated in the third person. To the east - Literally toward the rising of the sun. Pulpit Commentary - A short historical notice is here inserted, probably because it was during the interval between the first and second addresses of Moses that he carried into effect the Divine command to appoint cities of refuge for the manslayer (Nu 35:9, etc.; cf. Ex 21:13). This notice, therefore, is here in its proper place in the order of the narrative. That Moses should, just at this stage, have made this appointment was fitting and proper, seeing he had been urging on the people obedience to the Divine statutes and commandments, and had represented their conquest of the territory of Sihon and Og as an earnest of their ultimate possession of the whole land of the Amorites. By appointing these cities, Moses gave an example of obedience to God’s injunction, and, at the same time, not only asserted on the part of Israel a right of proprietorship in this trans-Jordanic territory, but assumed as certain that, on the other side of Jordan also, the same right of proprietorship should be possessed and exercised by Israel in the fulfilling of the whole law concerning cities of refuge (cf. D 19:1, etc.) UBS Handbook - In Hebrew the speech of Moses concludes at the end of verse 40. This new section is a narrative about choosing cities of refuge, and Moses is referred to in the third person. Instructions for choosing cities of refuge are given also in 19:1–13 and Num 35:9–34. In Josh 20:1–9 we read of the six cities that Joshua chose, three east of the Jordan and three west of the river. Section heading: TEV has “The Cities of Refuge East of the Jordan River,” NIV has “Cities of Refuge,” and CEV has “Safe Towns.” Other possibilities are “Towns where people can escape to” or “Towns where people will be safe.” Peter Craigie on Dt 4:41-43 - These verses, which are not a part of the address of Moses, describe an action undertaken between the preliminary address (the Historical Prologue) and the subsequent address in which the Law is presented and expounded. They describe the allocation of three eastern cities of refuge, and the appointment of them at this point in the course of the narrative seems suitable. The historical prologue had described the experiences of the Israelites up to the present moment on the plains of Moab; that part of the address which follows has its specific focus on the future. Yet there was one bit of unfinished business relating to the past, the setting aside of cities of refuge for the two and a half tribes who had already been allocated land east of the Jordan. (NICOT) We see in Numbers that there were a total of six cities of refuge... Numbers 35:12 “The cities which you shall give to the Levites shall be the six cities of refuge, which you shall give for the manslayer to flee to; and in addition to them you shall give forty-two cities. Ryrie Comment - The Lord provided six cities of refuge, in which those guilty of accidental homicide might seek refuge from the avenger (the nearest relative of the murdered person) until they could be tried. Numbers 35:14 ‘You shall give three cities across the Jordan and three cities in the land of Canaan; they are to be cities of refuge. Numbers 35:15 ‘These six cities shall be for refuge for the sons of Israel, and for the alien and for the sojourner among them; that anyone who kills a person unintentionally may flee there. Matthew Henry Concise commentary - Verses 41-49. Here is the introduction to another discourse, or sermon, Moses preached to Israel, which we have in the following chapters. He sets the law before them, as the rule they were to work by, the way they were to walk in. He sets it before them, as the glass in which they were to see their natural face, that, looking into this perfect law of liberty, they might continue therein. These are the laws, given when Israel was newly come out of Egypt; and they were now repeated. Moses gave these laws in charge, while they encamped over against Beth-peor, an idol place of the Moabites. Their present triumphs were a powerful argument for obedience. And we should understand our own situation as sinners, and the nature of that gracious covenant to which we are invited. Therein greater things are shown to us than ever Israel saw from mount Sinai; greater mercies are given to us than they experienced in the wilderness, or in Canaan. One speaks to us, who is of infinitely greater dignity than Moses; who bare our sins upon the cross; and pleads with us by His dying love. Holman Bible Dictionary on City of Refuge - A safe place to flee for a person who had accidentally killed another. The city provided asylum to the fugitive by sheltering and protecting him until a trial could be held to determine his guilt or innocence. If, in the judgment of the city elders, the death had occurred accidentally and without intent, the man was allowed to stay there without fear of harm or revenge by the dead man's relatives (Joshua 20:2-6 ). Four major passages in the Old Testament describe the right of asylum and the sanctuary provided by a city of refuge (Exodus 21:12-14 ; Numbers 35:1-34 ; Deuteronomy 19:1-13 ; Joshua 20:1-9 ). A literal translation of the Hebrew phrase means “a city of intaking.” This right of asylum was offered before the settlement of the Promised Land, but was available only to one charged with accidental manslaughter. Exodus 21:12 records that “He that smiteth a man, so that he die, shall be surely put to death.” The passage continues, however, to promise that “if a man did lie not in wait,” a place would be designated to which he could flee ( Exodus 21:13 ). Prior to the establishment of these cities, temporary safety could be gained by fleeing to a sanctuary and grasping the horns of the altar there. 1 Kings 1:50 and 1 Kings 2:28 record two examples of men seeking safety by clinging to the altar in Jerusalem. Neither Adonijah nor Joab were innocent, though, and later were executed. Moses was commanded to establish six cities of refuge from the total of 48 given to the Levites (Numbers 35:6-7 ). Three were located on each side of the Jordan. In the east were Bezer in the territory of the Reubenites, Ramoth in Gilead, and Golan in the area of Bashan (Deuteronomy 4:43 ). On the west side of the Jordan were Kedesh in Galilee, Shechem in Ephraim, and Kirjath-arba or Hebron in the hill country of Judah (Joshua 20:7-8 ). Sanctuary was not limited to the people of Israel but was extended to the stranger and sojourner among them (Numbers 35:15 ). (Click for full article) Torrey's Topic - City of Refuge Design of Exodus 21:13 ; Numbers 35:11 ; Joshua 20:3 Names of Deuteronomy 4:41-43 ; Joshua 20:7,8 REQUIRED TO BE Easy of access Deuteronomy 19:3 ; Isaiah 62:10 Strangers might take advantage of Numbers 35:15 THOSE ADMITTED TO Were put on their trial Numbers 35:12,24 Not protected outside of Numbers 35:26,27 Obliged to remain in, until the high priest's death Numbers 35:25,28 Afforded no asylum to murderers Exodus 21:14 ; Numbers 35:16-21 ILLUSTRATIVE Of Christ Psalm 91:2 ; Isaiah 25:4 (The way to,) of Christ Isaiah 35:8 ; John 14:6 QUESTION - What were the cities of refuge in the Old Testament? ANSWER - The cities of refuge were part of the distribution of the Promised Land among the twelve tribes of Israel. Only one tribe, the Levites, was not given land to develop. Instead, they were to be the priests of the Lord and the overseers of the tabernacle and all its rites and furnishings. Only the Levites could carry and set up the tabernacle (Numbers 2:5-13). As the Levites were to have no territorial domain allocated to them like the other tribes in the conquest of Canaan, they were to be distributed throughout the land in certain cities appropriated to their use. Part of their inheritance consisted of forty-eight cities spread throughout the land (Numbers 35:6-7). Of these forty-eight cities, six were designated as cities of refuge. The cities were Kedesh, Shechem, Hebron, Bezer, Ramoth, and Golan (Joshua 20:7-8). The Mosaic Law stated that anyone who committed a murder was to be put to death (Exodus 21:14). But for unintentional deaths, God set aside these cities to which the murderer could flee for refuge (Exodus 21:13). He would be safe from the avenger—the family member charged with avenging the victim’s death (Numbers 35:19)—until the case could go to trial. The congregation would judge to find if the attacker acted unintentionally. If he did, he would return to the city of refuge and live there safely until the death of the high priest who was in office at the time of the trial, at which point he could return to his property. If the attacker left the city of refuge before the death of the high priest, however, the avenger would have the right to kill him (Numbers 35:24-28). The establishment of those privileged sanctuaries among the cities of the Levites is probably traceable to the idea that the Levites would be the most suitable and impartial judges, that their presence and counsels might calm or restrain the stormy passions of the blood avenger. By their consecration as priests, the Levites were mediators between the Israelites and God. As such, they would have been gifted to calmly mediate between the attacker and the victim’s family, ensuring that no further bloodshed would occur. The cities of refuge are types of Christ, in whom sinners find a refuge from the destroyer of our souls. Just as the guilty person sought refuge in the cities set up for that purpose, we flee to Christ for refuge from sin (Hebrews 6:18). We run to Christ to escape the danger we are in from the curse and condemnation of the law, from the wrath of God, and from an eternity in hell. Only Christ provides refuge from these things, and it is to Him alone that we must run. Just as the cities were open to all who fled to them for safety, it is Christ who provides safety to all who come to Him for refuge from sin and its punishment. GotQuestions.org Deuteronomy 4:42 that a manslayer might flee there, who unintentionally slew his neighbor without having enmity toward him in time past; and by fleeing to one of these cities he might live: De 19:1-10 Nu 35:6,11,12,15-28 Heb 6:18 Deuteronomy 4 Resources - Multiple Sermons and Commentaries NET Anyone who accidentally killed someone without hating him at the time of the accident could flee to one of those cities and be safe. NLT Anyone who killed another person unintentionally, without previous hostility, could flee there to live in safety. ACCIDENTAL SLAYING WITHOUT PREMEDITATION OR HATRED That a manslayer might flee there, who unintentionally slew his neighbor without having enmity toward him in time past; and by fleeing to one of these cities he might live - Note this was protection for manslaughter, not murder. NET Note on "time past" - Literally the Hebrew is "yesterday and a third (day)." The point is that there was no animosity between the two parties at the time of the accident and therefore no motive for the killing. HCSB Study Bible - Manslaughter is qualified here as the killing of a person accidentally without previously hating him. If the accused hated the victim, there might be cause to suspect him of premeditated murder, in which case no refuge could suffice. Manslaughter today is defined similarly as accidental or "without malice aforethought." Unintentionally - literally, in lack or want of knowing .e. unconsciously, not done with purpose or intent, by accident, not deliberate, pre-meditated or planned in time past - literally, yesterday, three days since, i.e. formerly, previously (cf. Ge 31:2; Ex 5:8). Manslayer (07523)(ratsach) means to murder or slay, all 47 uses (in 40v) speaking of one human being killing another and never of a person killing an animal. Ratsach is never employed in contexts of war, capital punishment, or self-defense. The taking of a human life is the primary concept behind this word. The first use is in the commandment "Thou shalt not kill." (Ex 20:13) Ratsach refers to premeditated murder (Deut. 5:17; 1 Kgs. 21:19; Jer. 7:9), accidental killing (Nu. 35:11; Josh. 20:3), an act of revenge (Nu 35:27) and death from animal attack (Pr. 22:13). "Provocatively, Hosea refers to the lewdness of the priests that led people astray as being equal to murder (Hos. 6:9)." (Baker) Gilbrant - The verb rātsach, "to kill," "to murder," is not the common word used for "killing" in the OT, as it is only used forty-six times. Nineteen of these occurrences are in Num. 35, which refers to the "manslayer," or person who must be brought to court for causing someone's death. The trial for the manslayer was to determine whether the death was accidental or intentional. If it was not a case of murder, then the slayer was to be protected in a city of refuge against vengeance by the family. Thus, the word is used of the unauthorized taking of human life. God authorizes governments to execute capital punishment for murder and to use force to maintain safety for its citizens. Any other willful killing is unauthorized and must be punished. Rātsach, then, usually refers to murder. Thus, the NIV translates the word as "accused of murder" (e.g., Num. 35:12) when willfulness had not been determined. One time rātsach is used of authorized killing in describing that if a person is ruled a murderer, he must be put to death (Num. 35:30). It was probably used there to emphasize the justice of taking the life of one who willfully took someone else's life. Everywhere else rātsach refers to murder or one accused of it. The most well-known use of rātsach is in the Sixth Commandment (Exo. 20:13). Based on the above evidence from its usage, the term may sometimes be translated "to murder." It does not prohibit the taking of animal life, nor does it prohibit killing in war or in a situation calling for extreme police action. The taking of a human life is a serious act to God because all people are made in his image, and He alone has the authority to give and take life. The only punishment equal to the crime of murder that shows respect for the life of the victim and the authority of God is capital punishment (Gen. 9:5f; Num. 35:30-34). (Complete Biblical Library Hebrew-English Dictionary) Ratsach - 46x in 40v - Usage: killed(1), kills the manslayer(1), manslayer(18), murder(7), murdered(2), murderer(12), murderer shall be put(1), murderers(1), murders(1), put to death(1), slew(1). Exodus 20:13 "You shall not murder. Numbers 35:6 "The cities which you shall give to the Levites shall be the six cities of refuge, which you shall give for the manslayer to flee to; and in addition to them you shall give forty-two cities. Numbers 35:11 then you shall select for yourselves cities to be your cities of refuge, that the manslayer who has killed any person unintentionally may flee there. Numbers 35:12 'The cities shall be to you as a refuge from the avenger, so that the manslayer will not die until he stands before the congregation for trial. Numbers 35:16 'But if he struck him down with an iron object, so that he died, he is a murderer; the murderer shall surely be put to death. Numbers 35:17 'If he struck him down with a stone in the hand, by which he will die, and as a result he died, he is a murderer; the murderer shall surely be put to death. Numbers 35:18 'Or if he struck him with a wooden object in the hand, by which he might die, and as a result he died, he is a murderer; the murderer shall surely be put to death. Numbers 35:19 'The blood avenger himself shall put the murderer to death; he shall put him to death when he meets him. Numbers 35:21 or if he struck him down with his hand in enmity, and as a result he died, the one who struck him shall surely be put to death, he is a murderer; the blood avenger shall put the murderer to death when he meets him. Numbers 35:25 'The congregation shall deliver the manslayer from the hand of the blood avenger, and the congregation shall restore him to his city of refuge to which he fled; and he shall live in it until the death of the high priest who was anointed with the holy oil. Numbers 35:26 'But if the manslayer at any time goes beyond the border of his city of refuge to which he may flee, Numbers 35:27 and the blood avenger finds him outside the border of his city of refuge, and the blood avenger kills the manslayer, he will not be guilty of blood Numbers 35:28 because he should have remained in his city of refuge until the death of the high priest. But after the death of the high priest the manslayer shall return to the land of his possession. Numbers 35:30 'If anyone kills a person, the murderer shall be put to death at the evidence of witnesses, but no person shall be put to death on the testimony of one witness. Numbers 35:31 'Moreover, you shall not take ransom for the life of a murderer who is guilty of death, but he shall surely be put to death. Deuteronomy 4:42 that a manslayer might flee there, who unintentionally slew his neighbor without having enmity toward him in time past; and by fleeing to one of these cities he might live: Deuteronomy 5:17 'You shall not murder. Deuteronomy 19:3 "You shall prepare the roads for yourself, and divide into three parts the territory of your land which the LORD your God will give you as a possession, so that any manslayer may flee there. Deuteronomy 19:4 "Now this is the case of the manslayer who may flee there and live: when he kills his friend unintentionally, not hating him previously-- Deuteronomy 19:6 otherwise the avenger of blood might pursue the manslayer in the heat of his anger, and overtake him, because the way is long, and take his life, though he was not deserving of death, since he had not hated him previously. Deuteronomy 22:26 "But you shall do nothing to the girl; there is no sin in the girl worthy of death, for just as a man rises against his neighbor and murders him, so is this case. Joshua 20:3 that the manslayer who kills any person unintentionally, without premeditation, may flee there, and they shall become your refuge from the avenger of blood. Joshua 20:5 'Now if the avenger of blood pursues him, then they shall not deliver the manslayer into his hand, because he struck his neighbor without premeditation and did not hate him beforehand. Joshua 20:6 'He shall dwell in that city until he stands before the congregation for judgment, until the death of the one who is high priest in those days. Then the manslayer shall return to his own city and to his own house, to the city from which he fled.'" Joshua 21:13 So to the sons of Aaron the priest they gave Hebron, the city of refuge for the manslayer, with its pasture lands, and Libnah with its pasture lands, Joshua 21:21 They gave them Shechem, the city of refuge for the manslayer, with its pasture lands, in the hill country of Ephraim, and Gezer with its pasture lands, Joshua 21:27 To the sons of Gershon, one of the families of the Levites, from the half-tribe of Manasseh, they gave Golan in Bashan, the city of refuge for the manslayer, with its pasture lands, and Be-eshterah with its pasture lands; two cities. Joshua 21:32 From the tribe of Naphtali, they gave Kedesh in Galilee, the city of refuge for the manslayer, with its pasture lands and Hammoth-dor with its pasture lands and Kartan with its pasture lands; three cities. Joshua 21:38 From the tribe of Gad, they gave Ramoth in Gilead, the city of refuge for the manslayer, with its pasture lands and Mahanaim with its pasture lands, Judges 20:4 So the Levite, the husband of the woman who was murdered, answered and said, "I came with my concubine to spend the night at Gibeah which belongs to Benjamin. 1 Kings 21:19 "You shall speak to him, saying, 'Thus says the LORD, "Have you murdered and also taken possession?"' And you shall speak to him, saying, 'Thus says the LORD, "In the place where the dogs licked up the blood of Naboth the dogs will lick up your blood, even yours."'" 2 Kings 6:32 Now Elisha was sitting in his house, and the elders were sitting with him. And the king sent a man from his presence; but before the messenger came to him, he said to the elders, "Do you see how this son of a murderer has sent to take away my head? Look, when the messenger comes, shut the door and hold the door shut against him. Is not the sound of his master's feet behind him?" Job 24:14 "The murderer arises at dawn; He kills the poor and the needy, And at night he is as a thief. Psalm 62:3 How long will you assail a man, That you may murder him, all of you, Like a leaning wall, like a tottering fence? Psalm 94:6 They slay the widow and the stranger And murder the orphans. Proverbs 22:13 The sluggard says, "There is a lion outside; I will be killed in the streets!" Isaiah 1:21 How the faithful city has become a harlot, She who was full of justice! Righteousness once lodged in her, But now murderers. Jeremiah 7:9 "Will you steal, murder, and commit adultery and swear falsely, and offer sacrifices to Baal and walk after other gods that you have not known, Hosea 4:2 There is swearing, deception, murder, stealing and adultery. They employ violence, so that bloodshed follows bloodshed. Hosea 6:9 And as raiders wait for a man, So a band of priests murder on the way to Shechem; Surely they have committed crime. Deuteronomy 4:43 Bezer in the wilderness on the plateau for the Reubenites, and Ramoth in Gilead for the Gadites, and Golan in Bashan for the Manassites. Bezer: Bezer is the same as Bozra, formerly a royal city of Edom. \\See Note on "Ge 36:33"\\. Jos 20:8 Ramoth: Ramoth was a celebrated city in the mountains of Gilead, placed by Eusebius fifteen miles east from Philadelphia or Ammon, and by Jerome in the neighbourhood of Jabbok, and consequently north of Philadelphia. Jos 21:38 1Ki 4:13 22:3,4 1Ch 6:80 Golan: This city gave name to the district of Gaulonitis, now called Djolan, which comprises the plain to south of Djedour or Iturea, and to the west of Haouran: its southern frontier is the Nahar Aweired, by which it is separated from the district of Erbad, and the Sheriat el Mandhour, which separates it from the district of El Kefarat: on the west it is limited by the territory of Feik, and on the north-west by Djebel Heish, or mount Hermon. Jos 21:27 1Ch 6:71 Deuteronomy 4 Resources - Multiple Sermons and Commentaries NLT These were the cities: Bezer on the wilderness plateau for the tribe of Reuben; Ramoth in Gilead for the tribe of Gad; Golan in Bashan for the tribe of Manasseh. THREE CITIES OF REFUGE IN TRANSJORDAN These were cities on the eastern side of the Jordan River. More cities would be delineated on the western side. Bezer in the wilderness on the plateau for the Reubenites, and Ramoth in Gilead for the Gadites, and Golan in Bashan for the Manassites. Bezer - (bee' zuhr) Place name meaning, “inaccessible.” - A city of refuge in tribal territory of Reuben (Deuteronomy 4:43 ; Joshua 20:8 ), set aside as a city for the Levites (Joshua 21:36 1 Chronicles 6:63 , 1 Chronicles 6:78 ). It may be Umm el-Amad, eight miles northeast of Medeba. Mesha, king of Moab about 830 B.C., claimed to have rebuilt Bezer as a Moabite city. Ramoth in Gilead - ("Heights of Gilead.") A fortress commanding Argob and the Jair towns, occupied by Solomon's commissariat officer (1 Kings 4:13). Keenly fought for by the Israelites and their enemies the Syrians under Ahab and Joram (1 Kings 22:4; it had been seized by Benhadad I from Omri; Josephus Ant. 8:15, section 3. Ahab fell in attempting to recover it). Joram of Israel allied himself with Ahaziah of Judah (2 Chronicles 22:5-6), gained and kept Ramoth Gilead in spite of Hazael (2 Kings 9:14-15; Josephus Ant. 9:6; section 1). Jehu from it started to seize the kingdom. 2 Kings 8:28 or Ramath Mizpeh in Joshua 13:26. The spot called by Jacob in his covenant with Laban, of which the pillar and stone heap was pledge, Galeed and Mizpah. A city of refuge in Gad (Deuteronomy 4:43; Joshua 20:8; Joshua 21:38). Now Es Salt, W. of Philadelphia, or else Jela'ad (Gilead) four miles N. of Es Salt, for Ramath Mizpeh is in the N. of Gad (Joshua 13:26), which Es Salt is not. The Arabic of Joshua 13:26 has Ramah el Jeresh or Ramah el Jerash(Gerasa). Golan - A city of Bashan (Deuteronomy 4:43), allotted out of Manasseh to the Levites; one of the three cities of refuge E. of Jordan (Joshua 20:8; Joshua 21:27). Torrey's Textbook Cities of Refuge Bridgeway Bible Dictionary City of refuge Chabad Knowledge Base Cities of refuge CARM Theological Dictionary Cities of refuge Fausset Bible Dictionary Cities of Refuge Holman Bible Dictionary Cities of Refuge Morrish Bible Dictionary Cities of Refuge Hawker's Poor Man's Dictionary Cities of refuge People's Dictionary of the Bible Cities of refuge Smith Bible Dictionary Refuges Cities of, Watson's Theological Dictionary Cities of Refuge International Standard Bible Encyclopedia Cities of Refuge Kitto Biblical Cyclopedia Cities of refuge Refuge cities of McClintock and Strong's Bible Encyclopedia City of Refuge The Nuttall Encyclopedia Cities of Refuge The Jewish Encyclopedia Cities of Refuge Deuteronomy 4:44 Now this is the law which Moses set before the sons of Israel; De 1:5 17:18,19 27:3,8,26 33:4 Lev 27:34 Nu 36:13 Mal 4:4 Joh 1:17 Deuteronomy 4 Resources - Multiple Sermons and Commentaries NLT This is the body of instruction that Moses presented to the Israelites. INTRODUCTION TO THE MAIN DISCOURSE IN DEUTERONOMY Now this is the law which Moses set before the sons of Israel - This introduces the next discourse by Moses to the second generation. ESV Study Bible - Dt 4:44–11:32 Moses’ Second Speech: General Covenant Stipulations. The first part of Moses’ second speech largely consists of general covenant stipulations. More specific stipulations follow in chs. 12–16. Dt 4:44–49 are the Introduction to Moses’ Second Speech. These verses provide the geographical and historical setting of the second speech. MacArthur on Dt 4:44–28:68 - The heart of Deuteronomy is found in this long second speech of Moses. “Now this is the law” (Dt 4:44) which Moses explained to Israel (cf. Dt 1:5). After a brief introduction (Dt 4:44–49), Moses gave the people a clear understanding of what the law directed concerning their relationship with the Lord in the Land (Dt 5:1–26:19), then concluded by recounting the blessings or the curses which would come upon the nation as a consequence of their response to the stipulations of this law (Dt 27:1–28:68). (MacArthur Study Bible) Deuteronomy 4:45 these are the testimonies and the statutes and the ordinances which Moses spoke to the sons of Israel, when they came out from Egypt, These (KJV): De 6:17,20 1Ki 2:3 Ps 119:2,14,22,24,111 statutes (KJV): De 4:1 Ps 119:5 judgments (KJV): Ps 119:7 Map of Journey from Kadesh-Barnea to Plains of Moab - includes defeat of Og and Sihon, Mt Nebo, Pisgah Deuteronomy 4 Resources - Multiple Sermons and Commentaries NLT These are the laws, decrees, and regulations that Moses gave to the people of Israel when they left Egypt, MOSES SPEAKS THE TESTIMONIES STATUTES AND ORDINANCES These are the testimonies and the statutes and the ordinances which Moses spoke to the sons of Israel, when they came out from Egypt,- This law is the same as that given to the previous generation at Mount Sinai. Deuteronomy is a second delivery of the Law to those who would occupy the land. MacArthur on testimonies and the statutes and the ordinances - God’s instruction to Israel was set forth in: 1) the testimonies, the basic covenant stipulations (Dt 5:6–21); 2) statutes, words that were inscribed and therefore fixed; and 3) ordinances, the decisions made by a judge on the merits of the situation. This law was given to Israel when they came out of Egypt. Moses is not giving further law, he is now explaining that which has already been given.(MacArthur Study Bible) KJV Study Bible - The “testimonies” denoted the covenant stipulations; the “statutes” were laws written down or inscribed on some suitable medium; and the “judgments” were the decisions of a judge (cf. Ps 19:7-9). Brian Bell - Wrap up: Every negative precept, for every Thou shalt not there are always 2 positive principles. 1. One, God gives them to protect us. Two, He gives them to provide for us. 2. He’s not a cosmic killjoy who wants to take the fun out of life. a) A story of a high school guy who wanted to go swimming with his girlfriend at midnight. The neighbors down the block had a pool, and he knew it. So they ran down there and scaled the fence even though there were No Trespassing and Do Not Enter signs. Just as he hit the diving board, the girl yelled, but it was too late. There was only a foot of water in the pool. He broke his neck, and he’s in therapy to this day. He didn’t realize that the signs on the fence - the precepts - would have protected him. (Sermon) Testimonies (05713)('edah from ud = return, do again) means testimony which in English is a solemn statement made under oath, an assertion offering first-hand authentication of a fact or something that serves as evidence. The origin of the idea of testimony from ud is that a witness is one, who by repetition (ud = "do again") emphatically affirms his testimony. A testimony can be a solemn statement made under oath or as part of a covenant. God's testimonies are what come forth from His heart to indicate His will. God's testimonies are eminently practical as shown in the repeated uses in Psalm 119. Read and meditate on the uses in Psalm 119 and ask the Spirit to enable you to glean the practical aspects of God's testimonies. For example, the godly man or woman is blessed by keeping them and seeking God with all one's heart (Ps 119:2). Do you desire God's blessing on your life? Then hear and heed Ps 119:2. You can go through all 14 uses in Ps 119 to observe the truth and apply that truth to your life! Good stuff! Gilbrant - Derived from the verb ʿûdh, "to surround," "to testify," ʿﬁdhāh is the feminine form of the masculine noun ʿﬁdh, "witness," "proof," "testimony." Animals, rocks or pillars were often set up as a testimony. Their function was to serve as tangible reminders of an agreement or covenant that had been made (Gen. 21:30; 31:52; Josh. 24:27). The noun is usually used of the commandments of the Lord that serve as a reminder of his steadfast devotion to Israel (Deut. 4:45; Ps 93:5; 119:2). This testimony is always defined within the confines of Israel's religion and its unique relationship with God. First, it is used as a designation for the "Ark of the Covenant of the Lord" (Nu 10:33). This religious object testified to Yahweh's presence among his people. Although forty years of waiting were required because of Israel's intransigence, some presumed to mount a military foray into Canaan anyhow. But God was not with them (the Ark remained in camp), and the expedition was an abysmal failure (Nu 14:44f). The manna was placed in a jar "in front of the testimony" (Ex 16:34; Lev. 16:13). Its location was just inside the veil, a hanging that served as a divider between the inner and outer rooms (Ex 26:33; 30:6; Lev. 24:3). Upon the Ark was a cover, which was one piece with the cherubim (Ex 15:22). Symbolized was Yahweh's presence, along with his desire to commune with his people and forgive their sins. Here He would meet with his people (Exo. 30:6, 36). Second, ʿﬁdhāh refers to the written words of God (that is, his revelation). Moses came down from the mountain with the two tablets of the testimony (Exo. 32:15). They were placed inside the Ark by Moses (Ex 40:21). At the direction of Jehoiada the priest, Jehoash was given both the crown (symbol of kingship) and testimony (2 Ki. 11:12). Israel's king was to have a copy in his possession, which he should study. Twice ʿﬁdhāh occurs in superscripts to Psalms, "Lily of the Covenant" (Ps. 60; 80, NIV), possibly an allusion to the Covenant as written revelation. The exodus generation received the Torah as "testimony" (Ps. 78:5). Third, the term is used with reference to the Tabernacle and all that it entails: its typology as reflected in its design and furnishings as well as all the cultic activities associated with it. Its care was entrusted to the Levites (Num. 1:50). Aaron and his descendants carried the responsibility of ministering at the Tabernacle (Num. 18:2). Care was to be taken that all duties be done properly. Only Aaron and his sons could serve at the altar, and within the veil (Num. 18:7). (Complete Biblical Library Hebrew-English Dictionary) This Hebrew word is divided into two main groups - ‘edâh I (Not included with list below) Testimony, witness. Used only of things posited to establish permanence and unequivocal facts such as ownership (Genesis 21:30), an agreement (Genesis 31:52), and a covenant with God (Joshua 24:27). ‘ēdâh II (Included in the list below) Testimonies. This noun is used only in the plural. It refers to the laws as given with divine warrant, especially in Psalm 119 (thirteen times). Possibly ʿēdâ is a variant pointing of ʿēdût. (Theological Wordbook of the Old Testament) 'Edah - 22x in 22 verses - testimonies(21), testimony(1). Deuteronomy 4:45 these are the testimonies and the statutes and the ordinances which Moses spoke to the sons of Israel, when they came out from Egypt, Deuteronomy 6:17 "You should diligently keep the commandments of the LORD your God, and His testimonies and His statutes which He has commanded you. Deuteronomy 6:20 "When your son asks you in time to come, saying, 'What do the testimonies and the statutes and the judgments mean which the LORD our God commanded you?' Psalm 25:10 All the paths of the LORD are lovingkindness and truth To those who keep His covenant and His testimonies. Psalm 78:56 Yet they tempted and rebelled against the Most High God And did not keep His testimonies, Psalm 93:5 Your testimonies are fully confirmed; Holiness befits Your house, O LORD, forevermore. Psalm 99:7 He spoke to them in the pillar of cloud; They kept His testimonies And the statute that He gave them. Psalm 119:2 How blessed are those who observe His testimonies, Who seek Him with all their heart. Psalm 119:22 Take away reproach and contempt from me, For I observe Your testimonies. Psalm 119:24 Your testimonies also are my delight; They are my counselors. Daleth. Psalm 119:46 I will also speak of Your testimonies before kings And shall not be ashamed. Psalm 119:59 I considered my ways And turned my feet to Your testimonies. Psalm 119:79 May those who fear You turn to me, Even those who know Your testimonies. Psalm 119:95 The wicked wait for me to destroy me; I shall diligently consider Your testimonies. Psalm 119:119 You have removed all the wicked of the earth like dross; Therefore I love Your testimonies. Psalm 119:125 I am Your servant; give me understanding, That I may know Your testimonies. Psalm 119:138 You have commanded Your testimonies in righteousness And exceeding faithfulness. Psalm 119:146 I cried to You; save me And I shall keep Your testimonies. Psalm 119:152 Of old I have known from Your testimonies That You have founded them forever. Resh. Psalm 119:167 My soul keeps Your testimonies, And I love them exceedingly. Psalm 119:168 I keep Your precepts and Your testimonies, For all my ways are before You. Tav. Psalm 132:12 "If your sons will keep My covenant And My testimony which I will teach them, Their sons also shall sit upon your throne forever." Here are general remarks by H. Douglas Buckwalter on testimony from the Baker Dictionary of Evangelical Theology - The biblical concept of testimony or witness is closely allied with the conventional Old Testament legal sense of testimony given in a court of law. Linguistically, the biblical term principally derives from the Hebrew yaad, ud , anah [ אָנָה ] and Greek marturein [ μαρτυρέω ] word groups; conceptually, it broadly influences the thought patterns, truth claims, and theology of nearly all of Scripture. Its validity consists in certifiable, objective facts. In both Testaments, it appears as the primary standard for establishing and testing truth claims. Uncertifiable subjective claims, opinions, and beliefs, on the contrary, appear in Scripture as inadmissible testimony. Even the testimony of one witness is insufficient—for testimony to be acceptable, it must be established by two or three witnesses (Deuteronomy 19:15 ). Thus, within Scripture an inseparable bond exists between the message and its historical reliability on the basis of sound testimony. The message is as trustworthy as the events themselves. In the Old Testament, the truth claims have to do mainly with God and the revelation of himself to Israel; in the New Testament, this picture is greatly deepened with the additional revelation of Jesus Christ, and now to all the world. Testimony in the Old Testament . Testimony as the Revelation of God . The idea of testimony is intrinsic to the idea of biblical revelation. The content of biblical revelation, whether general or special, stands as testimony to its Giver. Furthermore, God has unveiled divine truth to people within the matrix of secular history. This means that people were able to verify divine revelation. Paul proclaims that the coming of Jesus and the worldwide spread of the gospel were "not done in a corner" (Acts 26:26 ). These events were well observed by many. This assessment holds true for most of biblical revelation. Concerning Old Testament general revelation, the psalmist praises the created order for revealing and bearing witness to God's glory and supremacy (Psalm 8:1-4 ; 19:1-6 ; 29 see Job 36:24-33 ; 37:1-13 ). The sun/moon and day/night cycles appear as eternally established faithful witnesses, affirming Yahweh as a promise-keeping God (Psalm 89:35-37 ; Jeremiah 33:20-21,25 ). Concerning God's special revelation of himself to Old Testament Israel, the Ten Commandments are called the Testimony (Exodus 31:8 ); as the revelation of God's legislation, they testify to his person and work and to his expectations for Israel. The ark and the tabernacle are also occasionally called the ark of the Testimony (Exodus 25:22 ; Numbers 4:5 ; Joshua 4:16 ) and the tabernacle/tent of the Testimony (Exodus 38:21 ; Numbers 10:11 ; 2 Chronicles 24:6 ). In these instances, testimony more specifically refers to the revelatory self-witness of God to his people. Here, by the ark in the tabernacle, God testifies to his own existence in the act of revealing himself to Moses (Exodus 25:22 ; 33:9-11 ; Numbers 7:89 ) and to future generations (Exodus 29:42 ). The Old Testament prophets also reveal God's mind and will when testifying against Israel (2 Chronicles 24:19 ; Amos 3:13 ) and the nations (Zephaniah 3:8 ). All instances of this kind of prophecy in the Old Testament of which there are many appear as divine testimony against unrepentant peoples. The content of the prophetic testimony is often directly inspired revelation. Its truth claim lies ultimately in its fulfillment. But the history of prophetic fulfillment also guarantees its reliability. (Click for more discussion in full article). Statutes (02706)(hoq from chaqaq = to cut in or engrave in stone - hew a tomb in rock Is 22:16, draw picture on a brick Eze 4:1 or a wall Eze 23:14) is a masculine noun that means regulation, law, ordinance, decree, custom. The primary sense of hoq is an expectation or mandate prescribed by decree or custom - general decrees of God (Jer 5:22; Amos 2:4); statutes of God to Moses (Ex 15:26; Nu 30:16; Mal. 4:4); an allotment or lawful share (Ge 47:22; for the priests = Lev 10:13, 14), boundaries (Job 14:5; 26:10; of sea - Pr 8:29), prevailing cultural norm (Jdg 11:39), binding legislation of a ruler (Ge 47:26) of Passover to be observed (Ex 12:24). Hoq often refers to commands, civil enactments, legal prescriptions, ritual laws decreed by someone in authority whether human (Mic. 6:16) or Divine (Dt. 6:1). The Law of Moses includes commandments (miswah), judgments (mispat), and statutes (hoq) (Dt. 4:1–2). Israel was charged to obey God’s statutes, and they had pledged to do so (Dt 26:16, 17). Accordingly, God’s judgment was meted out against the Israelites when they disobeyed them (Amos 2:4; Ezek. 11:12; Mal. 3:7). Statute - Baker Evangelical Dictionary Jack Lewis on hoq - It was a common practice among the ancients to engrave laws upon slabs of stone or metal and to set them up in a public place (e.g. the code of Hammurabi, engraved on diorite stone). But this root is not limited to the writing of laws on stone. The LXX chiefly used three words to render ḥōq: prostagma "order" or "injunction," dikaiōma "regulation" or requirement," and nomimon "commandment." The use of ḥōq in Qumran is similar to that in the OT. ḥōq occurs in sequences with other words for law: debārîm (words), tôrâ (law), mishpāṭ (judgment), ʿēdût (testimony), and miṣwâ (commandment). These words are used almost indiscriminately. In a few cases ḥōq and mishpāṭ are used as if intended to summarize two kinds of Israelite law (Exodus 15:25; Joshua 24:25; Ezra 7:10). But efforts to distinguish clearly between their connotations have not been entirely successful. Albrecht Alt has suggested such a distinction in his categories of casuistic and apodictic laws. But he admits that ḥōq is not limited to the apodictic form. More recent efforts to make ḥōq designate that to which men must respond in obedience is in general true, but fits only some of the cases. As "rule" or "prescription" ḥōq may designate duties imposed by God (Exodus 18:16) or man (Genesis 47:26; 2 Chron. 35:25; Judges 11:39). In the case of the latter, it conveys the import of "statute" or "custom," as in the phrase "statutes of your fathers" (Ezekiel 20:18; 1 Samuel 30:25). The verb most frequently used with ḥōq is shāmar "to keep," which stresses the concept that ḥuqqîm (plural) are precepts and rules to be obeyed. When used in connection with berît (covenant) it denotes the demands which God made upon his covenant people. The decree of the Lord gives the king his rights and duties over the people of God (Psalm 2:7). ḥōq at times designates a legal right. Joseph gives Pharoah a fifth of the land's produce (Genesis 47:26). Isaiah (Isaiah 10:1) alludes to iniquitous decrees by which the poor were legally fleeced. Even natural laws such as the "bound" of the sea (Proverbs 8:29) give the sea its right of sway. There are regulations for the heavenly bodies (Psalm 148:6), the rain (Job 28:26), and the sea (Jeremiah 5:22; Job 38:10). ḥōq at times designates "privilege" or "due." The Egyptian priests had a right which exempted them from selling their land (Genesis 47:22). The priest's share in the sacrifice was a perpetual right (Exodus 29:28; cf. Leviticus 24:9), established by God's decree. ḥōq as "custom" is demonstrated in the case of the memorial for Jephthah's daughter (Judges 11:39). It is also seen in the demand that Israel not walk in the customs (ḥūqqâ) of Canaan (Leviticus 18:3, 30; Leviticus 20:23). (Theological Wordbook of the Old Testament) Statutes - 128x in 125 verses - Usage: allotment(5), boundaries(1), boundary(2), conditions(1), custom(1), decree(5), due(5), fixed order(1), limit(2), limits(1), measure(1), necessary food(1), ordinance(4), portion(3), portions(1), prescribed portion(1), rations(1), required amount(1), resolves(1), statute(9), statutes(79), thing...due(1), what is appointed(1). Ge 47:22; Gen. 47:26; Exod. 5:14; Exod. 12:24; Exod. 15:25; Exod. 15:26; Exod. 18:16; Exod. 18:20; Exod. 29:28; Exod. 30:21; Lev. 6:18; Lev. 6:22; Lev. 7:34; Lev. 10:11; Lev. 10:13; Lev. 10:14; Lev. 10:15; Lev. 24:9; Lev. 26:46; Num. 18:8; Num. 18:11; Num. 18:19; Num. 30:16; Deut. 4:1; Deut. 4:5; Deut. 4:6; Deut. 4:8; Deut. 4:14; Deut. 4:40; Deut. 4:45; Deut. 5:1; Deut. 5:31; Deut. 6:1; Deut. 6:17; Deut. 6:20; Deut. 6:24; Deut. 7:11; Deut. 11:32; Deut. 12:1; Deut. 16:12; Deut. 17:19; Deut. 26:16; Deut. 26:17; Deut. 27:10; Jos. 24:25; Jdg. 5:15; Jdg. 11:39; 1 Sam. 30:25; 1 Ki. 3:14; 1 Ki. 8:58; 1 Ki. 8:61; 1 Ki. 9:4; 2 Ki. 17:15; 2 Ki. 17:37; 1 Chr. 16:17; 1 Chr. 22:13; 1 Chr. 29:19; 2 Chr. 7:17; 2 Chr. 19:10; 2 Chr. 33:8; 2 Chr. 34:31; 2 Chr. 35:25; Ezr. 7:10; Ezr. 7:11; Neh. 1:7; Neh. 9:13; Neh. 9:14; Neh. 10:29; Job 14:5; Job 14:13; Job 23:12; Job 23:14; Job 28:26; Job 38:10; Ps. 2:7; Ps. 50:16; Ps. 81:4; Ps. 94:20; Ps. 99:7; Ps. 105:10; Ps. 105:45; Ps. 119:5; Ps. 119:8; Ps. 119:12; Ps. 119:23; Ps. 119:26; Ps. 119:33; Ps. 119:48; Ps. 119:54; Ps. 119:64; Ps. 119:68; Ps. 119:71; Ps. 119:80; Ps. 119:83; Ps. 119:112; Ps. 119:117; Ps. 119:118; Ps. 119:124; Ps. 119:135; Ps. 119:145; Ps. 119:155; Ps. 119:171; Ps. 147:19; Ps. 148:6; Prov. 8:29; Prov. 30:8; Prov. 31:15; Isa. 5:14; Isa. 10:1; Isa. 24:5; Jer. 5:22; Jer. 31:36; Jer. 32:11; Ezek. 11:12; Ezek. 16:27; Ezek. 20:18; Ezek. 20:25; Ezek. 36:27; Ezek. 45:14; Amos 2:4; Mic. 7:11; Zeph. 2:2; Zech. 1:6; Mal. 3:7; Mal. 4:4 Ordinances (04941) see discussion of mishpat/mispat Deuteronomy 4:46 across the Jordan, in the valley opposite Beth-peor, in the land of Sihon king of the Amorites who lived at Heshbon, whom Moses and the sons of Israel defeated when they came out from Egypt. On this side: De 4:47 1:5 3:29 Nu 32:19 over: De 3:29 Moses: De 1:4 2:30-36 3:8 Nu 21:21-32 Map of Journey from Kadesh-Barnea to Plains of Moab - includes defeat of Og and Sihon, Mt Nebo, Pisgah Map of Beth-Baal-Peor Deuteronomy 4 Resources - Multiple Sermons and Commentaries NLT and as they camped in the valley near Beth-peor east of the Jordan River. (This land was formerly occupied by the Amorites under King Sihon, who ruled from Heshbon. But Moses and the Israelites destroyed him and his people when they came up from Egypt. Israel Defeats Og and Sihon (ESV Study Bible) (Click to Enlarge) Across the Jordan, in the valley opposite Beth-peor, in the land of Sihon king of the Amorites who lived at Heshbon - Beth-peor: Beth-peor was a city which was situated, according to Eusebius, opposite Jericho, and six miles above Livias. As the name signifies "the house of Peor," it is probable that there was a temple to Peor, situated in this place, full in view of the people, while Moses was pressing upon them the worship of Jehovah alone; and perhaps the very temple where so many had sinned to their own destruction. Whom Moses and the sons of Israel defeated when they came out from Egypt - This truth that our God is able to defeat all enemies is repeatedly stated. My favorite phrase describing our Great God is "He is able!" What is there in your life that you think is too difficult for Him? Take a moment and read the discussion God is able. Deuteronomy 4:47 They took possession of his land and the land of Og king of Bashan, the two kings of the Amorites, who were across the Jordan to the east, Map of Journey from Kadesh-Barnea to Plains of Moab - includes defeat of Og and Sihon, Mt Nebo, Pisgah Deuteronomy 4 Resources - Multiple Sermons and Commentaries NLT Israel took possession of his land and that of King Og of Bashan-- the two Amorite kings east of the Jordan. This is described in Numbers 21:33-35+ (cp Dt 3:1-14+, Dt 29:7-8+) Then they turned and went up by the way of Bashan, and Og the king of Bashan went out with all his people, for battle at Edrei. 34 But the LORD said to Moses, “Do not fear him, for I have given him into your hand, and all his people and his land; and you shall do to him as you did to Sihon, king of the Amorites, who lived at Heshbon.” 35 So they killed him and his sons and all his people, until there was no remnant left him; and they possessed his land. Transjordan is a term frequently used in commentaries to describe the land east of the Jordan River which was conquered by Israel under Moses. They took possession of his land and the land of Og king of Bashan, the two kings of the Amorites, who were across the Jordan to the east - This land was given as a possession to the tribe of Reuben, Gad and the half-tribe of Manasseh. Deuteronomy 4:48 from Aroer, which is on the edge of the valley of Arnon, even as far as Mount Sion (that is, Hermon), Aroer: De 2:36 3:12 Jos 13:24-33 Sion: De 3:9 Ps 133:3 Map of Journey from Kadesh-Barnea to Plains of Moab - includes defeat of Og and Sihon, Mt Nebo, Pisgah Deuteronomy 4 Resources - Multiple Sermons and Commentaries NLT So Israel conquered the entire area from Aroer at the edge of the Arnon Gorge all the way to Mount Sirion, also called Mount Hermon. From Aroer to Hermon ISRAEL POSSESSED TRANSJORDAN FROM SOUTH TO NORTH From Aroer, which is on the edge of the valley of Arnon, even as far as Mount Sion (that is, Hermon) - From the southern most boundary to the northern most boundary. Transjordan is a term frequently used in commentaries to describe the land east of the Jordan River which was conquered by Israel under Moses and then was given as a possession to the tribe of Reuben, Gad and the half-tribe of Manasseh. Aroer - (uh roh' er) Place name meaning “juniper.” 1. City on north rim of Arnon Gorge east of Dead Sea on southern boundary of territory Israel claimed east of the Jordan River (Joshua 13:9 ). It figured in territorial claims of Reuben (Joshua 13:16 ), though the tribe of Gad originally built it (Numbers 32:34 ). CompareDeuteronomy 3:12 . Sihon, king of the Amorites, ruled it prior to Israel's conquest (Deuteronomy 4:48 ; Joshua 12:2 ). Israel claimed a three hundred year history in the area (Judges 11:26 ). Jehu's sins brought God's punishment on Israel, including the loss of Aroer to Hazael of Damascus (about 840 B.C.) (2 Kings 10:33 ). Compare Isaiah 17:2 . Jeremiah asked Aroer to witness God's coming judgment on Moab (Jeremiah 48:19 ). The Moabites had gained control of Aroer under King Mesha, as his inscription on the Moabite Stone witnesses (about 850 B.C.). Spanish excavations show Aroer to have been more a border fortress than a major city. It is located at Khirbet Arair two and one-half miles east of the highway along the Arnon River. (Holman Bible Dictionary) Aroer - 16x in 16v - Num. 32:34; Deut. 2:36; Deut. 3:12; Deut. 4:48; Jos. 12:2; Jos. 13:9; Jos. 13:16; Jos. 13:25; Jdg. 11:26; Jdg. 11:33; 1 Sam. 30:28; 2 Sam. 24:5; 2 Ki. 10:33; 1 Chr. 5:8; Isa. 17:2; Jer. 48:19 Arnon - (See map above)("swift, noisy".) The torrent; boundary between Moab and the Amorites on the N., and afterward between Moab and Reuben (Numbers 21:13-14; Numbers 21:24; Numbers 21:26; Deuteronomy 2:24; Deuteronomy 2:36). A branch of the Arnon (Seil es Saideh) flowing N.W. seemingly formed the eastern boundary of Moab (Judges 11:18; 2 Kings 10:33). Aroer was by its northern brink; the ruins still bear. the name. Rising in the Arabian mountains (the branch Sell es Saideh in the mountains of Gilead near Kalaat el Katrane), it flows through the wilderness and falls into the Dead Sea. Now the wady el Mojeb, flowing through a precipitous, rugged, gloomy ravine. The sides are of red and brown sandstone where it meets the Dead Sea; it is 10 feet; deep at that point. The Roman road between Rabba and Dhiban crosses it at two hours' distance from Rabba. (Fausset Bible Dictionary) Arnon - 25x in 23v - Num. 21:13; Num. 21:14; Num. 21:24; Num. 21:26; Num. 21:28; Num. 22:36; Deut. 2:24; Deut. 2:36; Deut. 3:8; Deut. 3:12; Deut. 3:16; Deut. 4:48; Jos. 12:1; Jos. 12:2; Jos. 13:9; Jos. 13:16; Jdg. 11:13; Jdg. 11:18; Jdg. 11:22; Jdg. 11:26; 2 Ki. 10:33; Isa. 16:2; Jer. 48:20 NET Note on Mount Sion (See map) - Mount Siyon (the Hebrew name is not to be confused with Zion (tsiyyon) and is another name for Mount Hermon, also called Sirion and Senir (cf. Dt 3:9). Deuteronomy 4:49 with all the Arabah across the Jordan to the east, even as far as the sea of the Arabah, at the foot of the slopes of Pisgah. De 3:17 34:1 Jos 13:20 Deuteronomy 4 Resources - Multiple Sermons and Commentaries NLT And they conquered the eastern bank of the Jordan River as far south as the Dead Sea, below the slopes of Pisgah.) Land Given to Reuben, Gad, Manasseh Arabah (See Map of Arabah) (Wikipedia)(ar' uh bayh) Place name meaning, “dry, infertile area” and common Hebrew noun meaning desert with hot climate and sparse rainfall. The name given by the Hebrews to the whole of the great depression from the Sea of Galilee to the Gulf of Akabah. (For the part N. of the Dead Sea, see Jordan.) The name is now applied only to the southern part, extending from a line of white cliffs that cross the valley a few miles S. of the Dead Sea. The floor of the valley, about 10 miles broad at the N. end, gradually rises towards the S., and grows narrower, until, at a height of 2000 feet above the Dead Sea, nearly opposite Mt. Hor, the width is only about 1 / 2 mile. The average width thence to Akabah is about 5 miles. The surface is formed of loose gravel, stones, sand, with patches of mud. Up to the level of the Red Sea everything indicates that we are traversing an old sea-bottom. Apart from stunted desert shrub and an occasional acacia, the only greenery to be seen is around the springs on the edges of the valley, and in the wadys which carry the water from the adjoining mountains into the WÃ¢dy el-Jaib , down which it flows to the Dead Sea. The great limestone plateau, et-TÃ®h , the Wilderness of Paran, forms the western boundary, and the naked crags of Edom the eastern. Israel traversed the Arabah when they went to Kadesh-barnea, and again when they returned to the south to avoid passing through the land of Edom ( Numbers 20:21 ; Numbers 21:4 , Deuteronomy 2:6 ). Arabah - 28x in 24v - Deut. 1:1; Deut. 1:7; Deut. 2:8; Deut. 3:17; Deut. 4:49; Deut. 11:30; Jos. 3:16; Jos. 11:2; Jos. 11:16; Jos. 12:1; Jos. 12:3; Jos. 12:8; Jos. 18:18; 1 Sam. 23:24; 2 Sam. 2:29; 2 Sam. 4:7; 2 Ki. 14:25; 2 Ki. 25:4; Isa. 35:1; Isa. 35:6; Jer. 39:4; Jer. 52:7; Ezek. 47:8; Amos 6:14 Sea of Arabah - The Dead Sea Pisgah (See map) - (pihss' guh) Place name perhaps meaning, “the divided one.' Mountain in the Abarim range across the Jordan River from Jericho. Some Bible scholars believe it was part of Mount Nebo; others think it could have been a separate rise, either en-Neba or near modern Khirbet Tsijaga. God allowed Moses to view the Promised Land from the heights of Pisgah (Deuteronomy 34:1 ) but would not let him cross into Canaan. Israel had camped near Pisgah (Numbers 21:20 ). Balak took Balaam to its height so the prophet could see Israel and curse them (Numbers 23:14 ). It was a limit of Sihon's kingdom (Joshua 12:23 ); Ashdoth-pisgah in KJV) and also for the tribe of Reuben (Joshua 13:20 ) Pisgah - 8 uses in Scripture Num. 21:20; Num. 23:14; Deut. 3:17; Deut. 3:27; Deut. 4:49; Deut. 34:1; Jos. 12:3; Jos. 13:20 STUDY OF HEBREW WORDS FOR BAAL Studies on Baal can be somewhat complicated because the same word baal can be either a verb (01166), a noun or a proper noun. Baal is also a component of many Hebrew names of places and persons. Baal - as a verb Baal - as a noun Baal - as a proper name Baal - used in combination of place names (see #7 below) Baal - Baal-peor Baal - Dictionary Description (most of this information is extra-Biblical) See online 8 page detailed article on Baal - in Dictionary of Deities and Demons in the Bible - note that on the following pages has all of the hyphenated names of Baal (Baal Toponyms, Baal-Berith, Baal-Gad, Baal-Hamon, Baal-Hazor, Baal-Hermon, Baal-Judah, Ball-meon, Baal of Peor, Baal-Perazim, Baal-Shalisha, Baal-Shamen, Baal-Tamar, Ball-Zaphon, Baal Zebub). Note - NO CHARGE. But you must log in to borrow this book by creating a login account which asks for no information! Click picture of the person in right upper corner and set up your free login. Then you can read many excellent modern commentaries free of charge! After you have checked it out for an hour, in my experience you can usually check it out again which gives you sufficient time to read the section in which you are interested. Baal (verb)(01166)(baal בָּעַל) to marry, to rule over, to have dominion, to get a husband. In relation to marriage, it refers to marrying a woman (Dt. 24:1); or a woman to be married (Prov. 30:23). Figuratively,the verb baal refers at least 3 times to Jehovah's "marriage" to Israel (Isa 54:5, Jer. 3:14, Jer 31:32-note), and conversely to faithless Israel's pursuit of idolatry figuratively described as "marriage to the daughter of a foreign god" (Malachi 2:11-note). Baal is used to mean dominion over land ("ruled in Moab" 1 Chr. 4:22) and "other masters besides You have ruled us" (Isa. 26:13). Used as a participle, it means to be married to (Ge. 20:3). In 2 Kings 12:3 baal refers to "the high (baal) places." Waltke says "The verb with its derivatives, not counting its usage in compounds or as proper names, occurs more than one hundred times. One may own (bāʿal) a house (Ex 22:7), or rule over (bāʿal) territory (cf. 1 Chr. 4:22). A man may take (lāqaḥ) a wife and marry (bāʿal) her (Deut. 24:1). A focus on the verb bāʿal from the theological standpoint leads to a consideration of marriage terminology employed by God in defining his relationship to His people (Ed: Israel). "For your Maker is your husband (baʿal), the Lord of hosts is his name" (Isaiah 54:5ff.). In Jeremiah the existing marriage relationship becomes a motivation for repentance: "For I am a husband unto you" (Jeremiah 3:14, ASV; RSV renders "I am your master"). In the justly famous new covenant passage the former covenant is described as a broken covenant, a situation which is the more sobering and shocking because "I was a husband (baʿal) to them, says Jehovah" (Jeremiah 31:32, ASV, RSV similar, cf. Malachi 2:11). Baal as a verb (01166) - 18x in 16v - Usage: gets a husband(1), high(1), husband(3), married(4), married*(2), marries(2), marry(1), marrying*(1), master(1), ruled(2). Jeremiah 3:14 'Return, O faithless sons,' declares the LORD; 'For I am a master to you, And I will take you one from a city and two from a family, And I will bring you to Zion.' Amplified - Return, O faithless children [of the whole twelve tribes], says the Lord, for I am Lord and Master and Husband to you, and I will take you [not as a nation, but individually]—one from a city and two from a tribal family—and I will bring you to Zion.( NET Note - Or "I am your true husband." There is a wordplay between the term "true master" and the name of the pagan god Baal. The pronoun "I" is emphatic, creating a contrast between the LORD as Israel's true master/husband versus Baal as Israel's illegitimate lover/master. See Jer 2:23–25. Genesis 20:3 But God came to Abimelech in a dream of the night, and said to him, "Behold, you are a dead man because of the woman whom you have taken, for she is married (literally "and she is owned by an owner")." Deuteronomy 21:13 "She shall also remove the clothes of her captivity and shall remain in your house, and mourn her father and mother a full month; and after that you may go in to her and be her husband (literally "a woman married to a husband.") and she shall be your wife. Deuteronomy 22:22 "If a man is found lying with a married ("a woman married to a husband") woman, then both of them shall die, the man who lay with the woman, and the woman; thus you shall purge the evil from Israel. Deuteronomy 24:1 "When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some indecency in her, and he writes her a certificate of divorce and puts it in her hand and sends her out from his house, Ruth 1:13-note would you therefore wait until they were grown? Would you therefore refrain from marrying? No, my daughters; for it is harder for me than for you, for the hand of the LORD has gone forth against me." 2 Kings 12:3 Only the high (baal) places (bamah) were not taken away; the people still sacrificed and burned incense on the high places (bamah). MacArthur - As with most kings of Judah, Joash failed to remove these places of worship where, contrary to the Mosaic law, the people sacrificed and burned incense to the Lord (cf. Dt 12:2–7, 13, 14). The open-air, hilltop worship centers which the Israelites inherited from the Canaanites had been rededicated to the Lord; the use of pagan altars had been forbidden (Nu 33:52; Dt 7:5; 12:3). After the building of the Temple, worship at the high places was condemned (1 Ki 11:7, 8; 12:31; 2Ki 16:17–20; 21:3; 23:26). (MacArthur Study Bible) 1 Chronicles 4:22 and Jokim, the men of Cozeba, Joash, Saraph, who ruled in Moab, and Jashubi-lehem. And the records are ancient. Proverbs 30:23 Under an unloved woman when she gets a husband, And a maidservant when she supplants her mistress. Isaiah 26:13 O LORD our God, other masters besides You have ruled us; But through You alone we confess Your name. Isaiah 54:1 "Shout for joy, O barren one (referring to Israel in exile), you who have borne no child; Break forth into joyful shouting and cry aloud, you who have not travailed; For the sons of the desolate one will be more numerous Than the sons of the married woman," says the LORD (speaks of Lord's promise to do good to Israel in the future). Isaiah 54:5 "For your husband is your Maker, Whose name is the LORD of hosts; And your Redeemer is the Holy One of Israel, Who is called the God of all the earth. MacArthur -The basis for forgetting past failures is Israel’s relationship to the Lord as her husband (Isa 62:4, 5) and Redeemer (Isa 41:14). ((MacArthur Study Bible) Isaiah 62:4 It will no longer be said to you, "Forsaken," Nor to your land will it any longer be said, "Desolate"; But you will be called, "My delight is in her," And your land, "Married" (KJV = Beulah); For the LORD delights in you, And to Him your land will be married. NET Note: Hebrew (beulah), traditionally transliterated "Beulah" (so KJV, ASV, NIV). Waltke - The name of the land, Beulah (passive participle of bāʿal), signifies both the intimacy and the joy of YHWH in conjunction with the land (ʾereṣ, Comment - From Beulah thus comes the phrase ''Beulah Land''...it spoke of God's promise to Israel of a FUTURE LAND and A FUTURE HOPE. NT believers can use the term by way of application because they have been engrafted as wild olive branches into the rich root of the olive tree of the Abrahamic covenant. But Christians must be ever mindful of from whence they have come as Paul writes in Ep 2:11-13-note (...separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who formerly were far off...) lest they become ARROGANT. Lord keep us humble and ever mindful of the SOURCE of all blessing and our inability to ever merit Your grace and mercy. Amen. Isaiah 62:5 For as a young man marries a virgin ("O Jerusalem"), So your sons will marry you; And as the bridegroom rejoices over the bride, So your God will rejoice over you. NET Note: In the context (Isa 62:4b, see also Isa 54:5–7) the Lord is the one who "marries" Zion. Jeremiah 3:14 'Return, O faithless sons,' declares the LORD; 'For I am a master to you, And I will take you one from a city and two from a family, And I will bring you to Zion.' NET Note: "I am your true husband." There is a wordplay between the term "true master" and the name of the pagan god Baal. The pronoun "I" is emphatic, creating a contrast between the LORD as Israel's true master/husband versus Baal as Israel's illegitimate lover/master. See Jer 2:23–25. Jeremiah 31:32-note not like the (old) covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them," declares the LORD. Malachi 2:11-note "Judah has dealt treacherously, and an abomination has been committed in Israel and in Jerusalem; for Judah has profaned the sanctuary of the LORD which He loves and has married the daughter of a foreign god. NET Note - "has married the daughter of a foreign god." Marriage is used here as a metaphor to describe Judah's idolatry, that is, her unfaithfulness to the LORD and "remarriage" to pagan gods. But spiritual intermarriage found expression in literal, physical marriage as well, as Mal 2:14–16-note indicate. Baal (noun) (01167)(ba'al) means lord, owner (Ex 21:22, 28, 29, 34, 36, et al), possessor, husband (Pr 12:4), master, leader (as of a city - Jdg 9:2, 51). This Hebrew word is often combined with another Hebrew word but the English translation only gives one word, so it can be confusing. E.g., in Pr 24:8 the word "schemer" is actually two Hebrew words - possessor (baal) of schemes. For this reason there are many notes on the 71 uses below. Baker - A masculine singular noun meaning lord, husband, owner, possessor, the title of a Canaanite deity (Baal). It can also denote rulers and leaders (Isa. 16:8). Commonly, it refers to legally owning something such as an ox or bull (Ex. 21:28); house (Ex. 22:8[7]; or land (Job 31:38). The word can also describe possessing a quality, attribute, or characteristic like anger (Prov. 22:24); wrath (Prov. 29:22); hair (2 Kgs. 1:8); appetite (Prov. 23:2); wisdom (Eccl. 7:12). When Joseph is called a dreamer, he is literally a possessor of dreams (Gen. 37:19). Further, the word can connote husband as used of Abraham (Gen. 20:3) and elsewhere (Ex. 21:3; Deut. 22:22). (The Complete Word Study Dictionary:OT) The phrase "riches being hoarded by their owner (baal) to his hurt" (Eccl 5:13) is interesting as it depicts this man as "lord" or "master" over his riches, but in the end the riches become (in a sense) the lord of the "owner" (cp 1 Ti 6:9, Mt 6:24). Baal (noun) - Usage in NAS: allies*(1), archers*(1), bird*(1), bound(1), bridegroom(1), captain(1), case*(1), charmer*(1), citizens(1), creditor*(1), dominant(1), dreamer*(1), due(1), husband(8), husbands(2), leaders(6), lords(1), man(3), married*(2), master's(1), masters(1), men(14), owner(15), owners(2), possessors(2), relative by marriage(1), schemer*(1), who has(1), who practice(1), wrathful*(1). Baal (noun) - 75x in 71 verses - Genesis 14:13 Then a fugitive came and told Abram the Hebrew. Now he was living by the oaks of Mamre the Amorite, brother of Eshcol and brother of Aner, and these were allies with Abram. Comment - Allies is actually two words - "possessors (baal) of a treaty with (beriyth = covenant)." Genesis 20:3 But God came to Abimelech in a dream of the night, and said to him, "Behold, you are a dead man because of the woman whom you have taken, for she is married." NET Note - "and she is owned by an owner." Baal (noun - 01167) and Baal (verb - 01166) Genesis 37:19 They said to one another, "Here comes this dreamer! NET is more literal - " master (baal) of dreams!" Genesis 49:23 "The archers bitterly attacked him, And shot at him and harassed him; Comment - Archers is two Hebrew words - Baal (master, owner) + chets (arrows) Exodus 21:3 "If he comes alone, he shall go out alone; if he is the husband of a wife, then his wife shall go out with him. NET Note - The phrase says, "if he was the possessor of a wife"; the noun l[;B; (ba'al) can mean "possessor" or "husband." If there was a wife, she shared his fortunes or his servitude; if he entered with her, she would accompany him when he left. Exodus 21:22 "If men struggle with each other and strike a woman with child so that she gives birth prematurely, yet there is no injury, he shall surely be fined as the woman's husband may demand of him, and he shall pay as the judges decide. Exodus 21:28 "If an ox gores a man or a woman to death, the ox shall surely be stoned and its flesh shall not be eaten; but the owner of the ox shall go unpunished. Exodus 21:29 "If, however, an ox was previously in the habit of goring and its owner has been warned, yet he does not confine it and it kills a man or a woman, the ox shall be stoned and its owner also shall be put to death. Exodus 21:34 the owner of the pit shall make restitution; he shall give money to its owner, and the dead animal shall become his Exodus 21:36 "Or if it is known that the ox was previously in the habit of goring, yet its owner has not confined it, he shall surely pay ox for ox, and the dead animal shall become his. Exodus 22:8 "If the thief is not caught, then the owner of the house shall appear before the judges, to determine whether he laid his hands on his neighbor's property. Exodus 22:11 an oath before the LORD shall be made by the two of them that he has not laid hands on his neighbor's property; and its owner shall accept it, and he shall not make restitution. Exodus 22:12 "But if it is actually stolen from him, he shall make restitution to its owner. Exodus 22:14 "If a man borrows anything from his neighbor, and it is injured or dies while its owner is not with it, he shall make full restitution. Exodus 22:15 "If its owner is with it, he shall not make restitution; if it is hired, it came for its hire. Leviticus 21:4 'He shall not defile himself as a relative by marriage among his people, and so profane himself. NET Note - Heb "He shall not defile himself a husband in his peoples, to profane himself." The meaning of the line is disputed, but it appears to prohibit a priest from burying any relative by marriage (as opposed to the blood relatives of vv. 2–3), including his wife (compare B. A. Levine, Leviticus [JPSTC], 142–43 with J. E. Hartley, Leviticus [WBC], 343, 348). Numbers 21:28 "For a fire went forth from Heshbon, A flame from the town of Sihon; It devoured Ar of Moab, The dominant (baal) heights ( of the Arnon. Comment - Dominant heights is " baale bamoth" = lords of (the) high places; Young's Literal = "Owners of the high places" Deuteronomy 15:2 "This is the manner of remission: every creditor shall release what he has loaned to his neighbor; he shall not exact it of his neighbor and his brother, because the LORD'S remission has been proclaimed. Comment: Creditor = possessor (baal) + loan (mashsheh) Deuteronomy 22:22 "If a man is found lying with a married woman, then both of them shall die, the man who lay with the woman, and the woman; thus you shall purge the evil from Israel. Comment: Married woman = "woman married (01166) to a husband (01167)." Deuteronomy 24:4 then her former husband who sent her away is not allowed to take her again to be his wife, since she has been defiled; for that is an abomination before the LORD, and you shall not bring sin on the land which the LORD your God gives you as an inheritance. Joshua 24:11 'You crossed the Jordan and came to Jericho; and the citizens of Jericho fought against you, and the Amorite and the Perizzite and the Canaanite and the Hittite and the Girgashite, the Hivite and the Jebusite. Thus I gave them into your hand. Judges 9:2 "Speak, now, in the hearing of all the leaders of Shechem, 'Which is better for you, that seventy men, all the sons of Jerubbaal, rule over you, or that one man rule over you?' Also, remember that I am your bone and your flesh." Judges 9:3 And his mother's relatives spoke all these words on his behalf in the hearing of all the leaders of Shechem; and they were inclined to follow Abimelech, for they said, "He is our relative." Judges 9:6 All the men (leaders) of Shechem and all Beth-millo assembled together, and they went and made Abimelech king, by the oak of the pillar which was in Shechem. Judges 9:7 Now when they told Jotham, he went and stood on the top of Mount Gerizim, and lifted his voice and called out. Thus he said to them, "Listen to me, O men (leaders) of Shechem, that God may listen to you. Judges 9:18 but you have risen against my father's house today and have killed his sons, seventy men, on one stone, and have made Abimelech, the son of his maidservant, king over the men (leaders) Shechem, because he is your relative-- Judges 9:20 "But if not, let fire come out from Abimelech and consume the men (leaders) Shechem and Beth-millo; and let fire come out from the men of Shechem and from Beth-millo, and consume Abimelech." Judges 9:23 Then God sent an evil spirit between Abimelech and the men (leaders) Shechem; and the men (leaders) Shechem dealt treacherously with Abimelech, Judges 9:24 so that the violence done to the seventy sons of Jerubbaal might come, and their blood might be laid on Abimelech their brother, who killed them, and on the men (leaders) Shechem, who strengthened his hands to kill his brothers. Judges 9:25 The men (leaders) Shechem set men in ambush against him on the tops of the mountains, and they robbed all who might pass by them along the road; and it was told to Abimelech. Judges 9:26 Now Gaal the son of Ebed came with his relatives, and crossed over into Shechem; and the men (leaders) Shechem put their trust in him. Judges 9:39 So Gaal went out before the leaders of Shechem and fought with Abimelech. Judges 9:46 When all the leaders of the tower of Shechem heard of it, they entered the inner chamber of the temple of El-berith. Judges 9:47 It was told Abimelech that all the leaders of the tower of Shechem were gathered together. Judges 9:51 But there was a strong tower in the center of the city, and all the men and women with all the leaders of the city fled there and shut themselves in; and they went up on the roof of the tower. Judges 19:22 While they were celebrating, behold, the men of the city, certain worthless fellows, surrounded the house, pounding the door; and they spoke to the owner of the house, the old man, saying, "Bring out the man who came into your house that we may have relations with him." Judges 19:23 Then the man, the owner of the house, went out to them and said to them, "No, my fellows, please do not act so wickedly; since this man has come into my house, do not commit this act of folly. Judges 20:5 "But the men (Baal - citizens, leaders) of Gibeah rose up against me and surrounded the house at night because of me. They intended to kill me; instead, they ravished my concubine so that she died. 1 Samuel 23:11 "Will the men (Baal - citizens, leaders) of Keilah surrender me into his hand? Will Saul come down just as Your servant has heard? O LORD God of Israel, I pray, tell Your servant." And the LORD said, "He will come down." 1 Samuel 23:12 Then David said, "Will the men (Baal - citizens, leaders) of Keilah surrender me and my men into the hand of Saul?" And the LORD said, "They will surrender you." 2 Samuel 11:26 Now when the wife of Uriah heard that Uriah her husband was dead, she mourned for her husband. (for her lord) 2 Samuel 21:12 then David went and took the bones of Saul and the bones of Jonathan his son from the men (baal - leaders, lords) of Jabesh-gilead, who had stolen them from the open square of Beth-shan, where the Philistines had hanged them on the day the Philistines struck down Saul in Gilboa. Nehemiah 6:18 For many in Judah were bound by oath to him because he was the son-in-law of Shecaniah the son of Arah, and his son Jehohanan had married the daughter of Meshullam the son of Berechiah. Comment - Bound by oath = "were lords of oath" Esther 1:17 "For the queen's conduct will become known to all the women causing them to look with contempt on their husbands by saying, 'King Ahasuerus commanded Queen Vashti to be brought in to his presence, but she did not come.' Esther 1:20 "When the king's edict which he will make is heard throughout all his kingdom, great as it is, then all women will give honor to their husbands, great and small." Job 31:39 If I have eaten its fruit without money, Or have caused its owners to lose their lives, HCSB Note = Lit or caused the breath of its tenants to breathe out Proverbs 1:17 Indeed, it is useless to spread the baited net In the sight of any bird; Comment - "bird" is two words and is literally "all of the possessors of wings." Proverbs 1:19 So are the ways of everyone who gains by violence; It takes away the life of its possessors. Proverbs 3:27 Do not withhold good from those (baal - owners) to whom it is due, When it is in your power to do it. Proverbs 12:4 An excellent wife is the crown of her husband, But she who shames him is like rottenness in his bones. Proverbs 16:22 Understanding is a fountain of life to one who has it, But the discipline of fools is folly. Comment - "to one who has" (possesses), Proverbs 17:8 A bribe is a charm in the sight of its owner; Wherever he turns, he prospers. Proverbs 22:24 Do not associate with a man (baal) given to anger; Or go with a hot-tempered man, Comment - "a man given to anger" is literally "possessor of anger." Proverbs 23:2 And put a knife to your throat If you are a man (baal) of great appetite. Comment - "man" = literally "possessor of" Proverbs 24:8 One who plans to do evil, Men will call a schemer. Comment - "schemer" is actually two words - possessor (baal) of schemes(mezimmah), NET Note - Heb "possessor of schemes"; NAB "an intriguer." The picture of the wicked person is graphic: He devises plans to do evil and is known as a schemer. Elsewhere the "schemes" are outrageous and lewd (e.g., Lev 18:7; Judg 20:6). Here the description portrays him as a cold, calculating, active person: "the fool is capable of intense mental activity but it adds up to sin" (W. McKane, Proverbs [OTL], 399). Proverbs 29:22 An angry man stirs up strife, And a hot-tempered man abounds in transgression. Comment - hot-tempered man is two words = possessor (baal) of wrath, rage (chemah) NET Note - Heb "possessor of wrath." Here "wrath" is an attributive (cf. ASV "a wrathful man"; KJV "a furious man"). Proverbs 31:11 The heart of her husband trusts in her, And he will have no lack of gain. Proverbs 31:23 Her husband is known in the gates, When he sits among the elders of the land. Proverbs 31:28 Her children rise up and bless her; Her husband also, and he praises her, saying: Ecclesiastes 5:11 When good things increase, those who consume them increase. So what is the advantage to their owners except to look on? NET Note on owners (baal) - The form is plural in the Hebrew text, but the plural is one of intensification; it is used here to emphasize the owner's authority over his wealth Ecclesiastes 5:13 There is a grievous evil which I have seen under the sun: riches being hoarded by their owner to his hurt. Ecclesiastes 7:12 For wisdom is protection just as money is protection, But the advantage of knowledge is that wisdom preserves the lives of its possessors. Ecclesiastes 8:8 No man has authority to restrain the wind with the wind, or authority over the day of death; and there is no discharge in the time of war, and evil will not deliver those who practice it. NET Note - "so wickedness cannot rescue the wicked." where "wicked" in Hebrew is "its owners" (or possessors). Ecclesiastes 10:11 If the serpent bites before being charmed, there is no profit for the charmer. Comment - charmer (NLT and NET have "snake charmer") is two words - master (baal) of the tongue (lashon) Ecclesiastes 12:11 The words of wise men are like goads, and masters of these collections are like well-driven nails; they are given by one Shepherd. Isaiah 1:3 "An ox knows its owner, And a donkey its master's manger, But Israel does not know, My people do not understand." Isaiah 16:8 For the fields of Heshbon have withered, the vines of Sibmah as well; The lords of the nations have trampled down its choice clusters Which reached as far as Jazer and wandered to the deserts; Its tendrils spread themselves out and passed over the sea. Isaiah 50:8 He who vindicates Me is near; Who will contend with Me? Let us stand up to each other; Who has a case against Me? Let him draw near to Me. Comment - "who has a case against me" is two words - "lord" (baal) of my judgment (misphat)" Jeremiah 37:13 While he was at the Gate of Benjamin, a captain of the guard whose name was Irijah, the son of Shelemiah the son of Hananiah was there; and he arrested Jeremiah the prophet, saying, "You are going over to the Chaldeans!" Joel 1:8 Wail like a virgin girded with sackcloth For the bridegroom of her youth. Nahum 1:2 A jealous and avenging God is the LORD; The LORD is avenging and wrathful. (baal) The LORD takes vengeance on His adversaries, And He reserves wrath for His enemies. Comment - wrathful = "possessor of wrath ()" Gilbrant on baal as a masculine noun It is used of the master or owner of a house (Judg. 19:22), owner of an animal (Isa. 1:3; Exo. 21:28), owner of a field (Job 31:39), owner of money (Deut. 15:2), other nations, i.e., conquerors (Isa. 16:8, used of the Assyrians). Other major meanings are "husband" (Exo. 21:22, 23; 2 Sam. 11:26; Joel 1:8) and "lords of a city," i.e., inhabitants (citizens) of a city (Josh. 24:11; "leaders" - Jdg. 9:2; 2 Sam. 21:12; 2:4,5), i.e., not just rulers, but all the citizens (i.e., landowners) of the city. The terms "possessor" or "lord" of something also employ this term. Rare usages include possessor of horns (a ram) in Da 8:6, 20; of wings (a bird), Ecc. 10:20; of hair (hairy man), 2 Ki. 1:8; of dreams (a dreamer, Joseph), Gen. 37:19; one who has legal causes (Ex. 24:14); masters of covenant or oath (Gen. 14:13; Neh. 6:18); and master of the tongue, a charmer (Ecc. 10:11). "Prudence is a fountain of life to its owner," Prov. 16:22; 1:19; 17:8. A wicked person (Ecc. 8:8), and a needy person (Prov. 3:27), are interesting usages in the wisdom literature. (Complete Biblical Library Hebrew-English Dictionary) Bruce Waltke on ba‘al as a masculine noun Ugaritic also has the double use of master and the name of a deity. The root in most semitic languages means either "lord" or, when followed by a genitive, "owner." In addition to baʿal as owner of things, the noun in the plural is used for citizens (baʿalîm) of a city (Joshua 24:11). In Judges 9 where the noun occurs sixteen times, ASV consistently translates "men," but RSV in addition to "men" employs "citizens" (Judges 9:2) and "people" (Judges 9:46). baʿal can refer to partner or ally (Genesis 14:13). Idiomatically baʿal as master of something characterizes the person (e.g. baʿal of wrath, Proverbs 22:24; of appetite, Proverbs 23:2; of dreams, Genesis 37:19) or identifies occupation (e.g. officer, baʿal of the guard, Jeremiah 37:13). (Theological Wordbook of the Old Testament.) Baal (as a proper noun)(01168) (ba'al) refers to the pagan god who was called by the name "Baal". Elijah contended with and exterminated the prophets of Baal (1 Ki 18:18, 19, 21, 22, 25, 26, 40). One of the more incredible mentions of Baal is Jehu's eradication of them from the northern kingdom (see 2 Ki 10:18-28). Before God would use Gideon to deliver His people from the Moabites, He first had him tear down his father's backyard altar to Baal (Jdg 6:25, 28, 30-31-note). As a result Gideon was named Jerrubball ("Let Baal contend against him" - Jdg 6:32-note). Under Gideon Israel was set free from Moabite oppression, but apparently they people were not set free from the "seed" of Baal worship in their hearts for "Then it came about, as soon as Gideon was dead, that the sons of Israel again played the harlot (SPIRITUAL ADULTERY!) with the Baals, and made Baal-berith their god" (Jdg 8:33-note)! Wow! Our hearts are more deceitful than all else and are desperately sick (Jer 17:9)! In 1 Sa 7:4 we see that "Israel removed the Baals and the Ashtaroth and served the LORD alone" but they must have backslide because we see their cry in 1 Sam 12:10! Beware of idols. Idols need to be radically uprooted lest they revive and return! Judges 2:11-13-note is a representative passage of the horrible choice of Israel... Then the sons of Israel did evil in the sight of the LORD and served the Baals, and they forsook the LORD (FORSOOK INDICATES THEY LEFT THE LIVING GOD IN A LURCH TO GO AFTER LIFELESS IDOLS! THEY HAD A "SPIRITUAL VACUUM" -- IF WE WILL NOT WORSHIP "THE" GOD, WE FOR SURE WILL WORSHIP "A" GOD!), the God of their fathers, who had brought them out of the land of Egypt, and followed other gods from among the gods of the peoples who were around them, and bowed themselves down to them (WHAT WE BOW TO WE WILL END UP SERVING AS OUR MASTER -- MONEY, SEX, ETC); thus they provoked the LORD to anger. So they forsook the LORD and served Baal (REMEMBER "BAAL" MEANS LORD, MASTER, OWNER - SO THESE ISRAELITES WERE IN BONDAGE TO A LIFELESS IDOL!) and the Ashtaroth. 2 Kings 17:6 records the exile of the Northern Kingdom of Assyria "In the ninth year of Hoshea, the king of Assyria captured Samaria and carried Israel away into exile to Assyria" and 2 Kings 17:16 explains (in part - read the litany of charges in 2 Ki 17:6-15) why God allowed them to be taken into exile - "They forsook all the commandments of the LORD their God and made for themselves molten images, even two calves, and made an Asherah and worshiped all the host of heaven and served Baal." The Southern Kingdom (and their kings) did not understand God's anger against the Northern Kingdom's idolatry and for 2 Kings 21:3 records that Manasseh "rebuilt the high places which Hezekiah his father had destroyed; and he erected altars for Baal and made an Asherah, as Ahab king of Israel had done, and worshiped all the host of heaven and served them." Later King Josiah burned the vessels used to worship Baal (2 Ki 23:4, 5, 2 Chr 34:4). Jeremiah 2:8 records that in Judah before the Babylonian exile "the prophets prophesied by Baal", they went "after the Baals" (Jer 2:23), offered "sacrifices to Baal" (Jer 7:9), "walked after the stubbornness of their heart and after the Baals, as their fathers taught them (NOW THIS IS REAL "GENERATIONAL" SIN!)," (Jer 9:14), they even "built the high places of Baal to burn their sons in the fire as burnt offerings to Baal" (Jer 19:5), the prophets "prophesied by Baal and led My people Israel astray," (Jer 23:13), "their fathers forgot My name because of Baal" (Jer 23:27), ""They built the high places of Baal that are in the valley of Ben-hinnom to cause their sons and their daughters to pass through the fire to Molech" (Jer 32:35). Hosea 11:2 records a horrible thing - "The more they called them, The more they went from them; They kept sacrificing to the Baals And burning incense to idols." Baker on Baal as a proper noun (01168) - A. A masculine proper noun naming the Canaanite god Baal; lord. Used with the definite article, it means the god Baal served by the Canaanites and Philistines, but Israel was caught up in worshiping this pagan god, too (Judg. 2:11, 13; 6:25; 28, 30; 1 Kgs. 18:18, 19, 21; 19:18; 2 Kgs. 3:2; 10:18–23; Hos. 2:8[10]). The word occurs in the plural, indicating the many manifestations of pagan polytheism (Judg. 2:11; 1 Sam. 7:4; 12:10; 1 Kgs. 18:18; Jer. 2:23; Hos. 11:2). It is used without the definite article as a name indicating, e.g., high places of Baal (Num. 22:41; NIV renders as Bamoth Baal). In construct with a following word, baʿal berı̄yṯ, it means lord of the covenant (Judg. 8:33; 9:4). B. A proper noun naming a city, Baal. It denoted a border city of the tribe of Simeon (NIV renders as Baalath with a note; 1 Chr. 4:33). C. A masculine proper name, Baal. The name describes the immediate son of Reaiah but a descendant of Reuben, the firstborn of Jacob (1 Chr. 5:5). D. A masculine proper name found as a descendant of Benjamin (1 Chr. 8:30) from the line that produced King Saul (1 Chr. 9:36). (Ibid) Baal (proper noun) - Num. 22:41; Nu 25:3 Jdg. 2:11; Jdg. 2:13; Jdg. 3:7; Jdg. 6:25; Jdg. 6:28; Jdg. 6:30; Jdg. 6:31; Jdg. 6:32; Jdg. 8:33; Jdg. 10:6; Jdg. 10:10; 1 Sam. 7:4; 1 Sam. 12:10; 1 Ki. 16:31; 1 Ki. 16:32; 1 Ki. 18:18; 1 Ki. 18:19; 1 Ki. 18:21; 1 Ki. 18:22; 1 Ki. 18:25; 1 Ki. 18:26; 1 Ki. 18:40; 1 Ki. 19:18; 1 Ki. 22:53; 2 Ki. 3:2; 2 Ki. 10:18; 2 Ki. 10:19; 2 Ki. 10:20; 2 Ki. 10:21; 2 Ki. 10:22; 2 Ki. 10:23; 2 Ki. 10:25; 2 Ki. 10:26; 2 Ki. 10:27; 2 Ki. 10:28; 2 Ki. 11:18; 2 Ki. 17:16; 2 Ki. 21:3; 2 Ki. 23:4; 2 Ki. 23:5; 2 Chr. 17:3; 2 Chr. 23:17; 2 Chr. 24:7; 2 Chr. 28:2; 2 Chr. 33:3; 2 Chr. 34:4; Jer. 2:8; Jer. 2:23; Jer. 7:9; Jer. 9:14; Jer. 11:13; Jer. 11:17; Jer. 12:16; Jer. 19:5; Jer. 23:13; Jer. 23:27; Jer. 32:29; Jer. 32:35; Hos. 2:8; Hos. 2:13; Hos. 2:17; Hos. 11:2; Hos. 13:1; Zeph. 1:4 BAAL AS A COMPONENT OF OTHER HEBREW NAMES - Baal was incorporated as parts of the names individuals and places. Notice especially in Joshua (as they were conquering the land) the propensity of the wicked, depraved Canaanites to name their cities after their god Baal! Gideon was named Jerrubbaal (Jdg 6:32, 7:1, 8:29, et al), Jezebel the daughter of Ethbaal king of the Sidonians (1 Ki 16:31) Baal-berith or "Baal of covenant" (Jdg 8:33-note), Baal-peor (Nu 25:3, Dt 4:3, et al), Bamoth-baal (Josh 13:17), Baal-meon (abode) (Nu 32:38), Baal-zephon (Nu 33:7), Baal-gad (Josh 11:17, 12:7, 13:5), Bamoth-baal and Beth-baal-meon (Josh 13:17), Baalah (Josh 15:9, 10, 11, 29), Kiriath-baal (Josh 15:60, 18:14), Baalath-beer (Josh 19:8), Baalath (Josh 19:44), Mount Baal-hermon (Jdg 3:3, 1 Chr 5:23), Baal-tamar (Jdg 20:33) (As an aside I think it is very telling that even after conquering much of the Promised Land, Israel failed to change the idolatrous names of some of the cities -- beware if you fail to kill sin in your life, for to do so is to make provision for the lusts of your flesh and it just a matter of time before you are snared again! - cp Ro 13:14-note), Baal-perazim (2 Sa 5:20, 1 Chr 14:11), Baale-judah (2 Sa 6:2), Baal-hazor (2 Sa 13:23), Baal-zebub (2 Ki 1:2 - Baal-Zebub meant "lord of flies," a derisive pun on the god's real name "Baal-Zebul," which meant "Baal the prince," or "lord of life." See use of this name by Jews accusing Jesus of casting out demons by this so-called god Luke 11:15), Baal-shalishah (2 Ki 4:42), Baal-hanan (1 Chr 1:49), Baal-meon (1 Chr 5:8, Ezek 25:9), Eshbaal (1 Chr 8:33), Merib-baal (1 Chr 8:34), Baal-hanan (1 Chr 27:28), Gur-baal (2 Chr 26:7), Baal-hamon (Song 8:11), Baalis (Jer 40:14), see also Ge 36:38-39, Ex 14:2, 9. Baal-peor (01187) is a masculine noun that refers to a proper name = Numbers 25:3,5; Deuteronomy 4:3 (twice); Ps 106:28; Hosea 9:10, Baal of Peor refers to Baal worshiped at Peor. Baal - Dictionary Description Gotquestions.org - Who is Baal? American Tract Society • Baal Bridgeway Bible Dictionary • Baal Baker Evangelical Dictionary • Baal CARM Theological Dictionary • Baal Easton's Bible Dictionary • Baal Fausset Bible Dictionary Baal (1) Baal (2) Holman Bible Dictionary • Baal Hastings' Dictionary of the Bible • Baal (1) • Baal Hastings' Dictionary of the NT • Baal Watson's Theological Dictionary • Baal From the International Standard Bible Encyclopedia (Reference) I. Name and Character of Baal In Babylonia it was the title specially applied to Merodach of Babylon, which in time came to be used in place of his actual name. As the word in Hebrew also means "possessor," it has been supposed to have originally signified, when used in a religious sense, the god of a particular piece of land or soil. Of this, however, there is no proof, and the sense of "possessor" is derived from that of "lord." The Babylonian Bel-Merodach was a Sun-god, and so too was the Can Baal whose full title was Baal-Shemaim, "lord of heaven." The Phoenician writer Sanchuniathon (Philo Byblius , Fragmenta II) accordingly says that the children of the first generation of mankind "in time of drought stretched forth their hands to heaven toward the sun; for they regarded him as the sole Lord of heaven, and called him Beel -samēn , which means 'Lord of Heaven' in the Phoenician language and is equivalent to Zeus in Greek" Baal-Shemaim had a temple at Umm el-Awamid between Acre and Tyre, and his name is found in inscriptions from the Phoenician colonies of Sardinia and Carthage. II. Attributes of Baal As the Sun-god, Baal was worshiped under two aspects, beneficent and destructive. On the one hand he gave light and warmth to his worshipers; on the other hand the fierce heats of summer destroyed the vegetation he had himself brought into being. Hence, human victims were sacrificed to him in order to appease his anger in time of plague or other trouble, the victim being usually the first-born of the sacrificer and being burnt alive. In the Old Testament this is euphemistically termed "passing" the victim "through the fire" (2 Kings 16:3 ; 2 Kings 21:6 ). The forms under which Baal was worshipped were necessarily as numerous as the communities which worshiped him. Each locality had its own Baal or divine "Lord" who frequently took his name from the city or place to which he belonged. Hence, there was a Baal-Zur, "Baal of Tyre"; Baal-hermon, "Baal of Hermon" (Judges 3:3 ); Baal-Lebanon, "Baal of Lebanon"; Baal-Tarz, "Baal of Tarsus." At other times the title was attached to the name of an individual god; Thus we have Bel-Merodach, "the Lord Merodach" (or "Bel is Merodach") at Babylon, Baal-Melkarth at Tyre, Baal-gad (Joshua 11:17 ) in the north of Palestine. Occasionally the second element was noun as in Baal-Shemaim, "lord of heaven," Baalzebub (2 Kings 1:2 ), "Lord of flies," Baal -Hammān , usually interpreted "Lord of heat," but more probably "Lord of the sunpillar," the tutelary deity of Carthage. All these various forms of the Sun-god were collectively known as the Baalim or "Baals" who took their place by the side of the female Ashtaroth and Ashtrim. At Carthage the female consort of Baal was termed Penē -Baal , "the face" or "reflection of Baal." III. Baal-Worship In the earlier days of Hebrew history the title Baal, or "Lord," was applied to the national God of Israel, a usage which was revived in later times, and is familiar to us in the King James Version. Hence both Jonathan and David had sons called Merib-baal (1 Chronicles 8:31 ; 1 Chronicles 9:40 ) and Beeliada (1 Chronicles 14:7 ). After the time of Ahab, however, the name became associated with the worship and rites of the Phoenician deity introduced into Samaria by Jezebel, and its idolatrous associations accordingly caused it to fall into disrepute. Hosea (Hosea 2:16 ) declares that henceforth the God of Israel should no longer be called Baali, "my Baal," and personal names like Esh-baal (1 Chronicles 8:33 ; 1 Chronicles 9:39 ), and Beelinda into which it entered were changed in form, Baal being turned into bōsheth which in Heb at any rate conveyed the sense of "shame." IV. Temples, Etc Temples of Baal at Samaria and Jerusalem are mentioned in 1 Kings 1:18 ; where they had been erected at the time when the Ahab dynasty endeavored to fuse Israelites and Jews and Phoenicians into a single people under the same national Phoenician god. Altars on which incense was burned to Baal were set up in all the streets of Jerusalem according to Jeremiah (Jeremiah 11:13 ), apparently on the flat roofs of the houses (Jeremiah 32:29 ); and the temple of Baal contained an image of the god in the shape of a pillar or Bethel (2 Kings 10:26 , 2 Kings 10:27 ). In the reign of Ahab, Baal was served in Israel by 450 priests (1 Kings 18:19 ), as well as by prophets (2 Kings 10:19 ), and his worshippers wore special vestments when his ritual was performed (2 Kings 10:22 ). The ordinary offering made to the god consisted of incense (Jeremiah 7:9 ) and burnt sacrifices; on extraordinary occasions the victim was human (Jeremiah 19:5 ). At times the priests worked themselves into a state of ecstasy, and dancing round the altar slashed themselves with knives (1 Kings 18:26 , 1 Kings 18:28 ), like certain dervish orders in modern Islam. V. Use of the Name In accordance with its signification the name of Baal is generally used with the definite art.; in the Septuagint this often takes the feminine form, ἀισχύνη , aischúnē "shame" being intended to be read. We find the same usage in Romans 11:4 . The feminine counterpart of Baal was Baalah or Baalath which is found in a good many of the local names. Harvey Finley - Baker's Evangelical Dictionary Baal . Baal the most significant male deity of the Canaanites and his consort Asherah were the most alluring deities confronting Israel in the promised land following the conquest. The numerous references to Baal in the Old Testament indicate his attractiveness and influence on the Israelites. The Book of Judges chronicles the numerous times the people fell to the temptation to worship Baal. During the time of Ahab and Jezebel Baal was declared the official national deity. A temple and hundreds of officiants were established for Baal's worship in Samaria (1 Kings 16:29-34 ). A final chapter concerning Baal worship was written during the reigns of Jehu and Josiah, when the southern kingdom and its capital were purged of the worship of Baal (2 Kings 10 ; 23:1-30 ). Baal's name derives from the Semitic word ba'lu, meaning "lord." He was assumed to fulfill several significant roles by the peoples who worshiped him. As god of the storm the roar of his voice in the heavens was the thunder of the sky. He was the god who both created and granted fertility. He was the deity slain by enemies who thus fell into the hands of Death. During the time that Baal was under the control of Death, the vegetation wilted or ceased and procreation stopped. He was the god of justice, feared by evildoers. The Book of Kings recounts that Jezebel used the plan of the Baal temple in Sidon for the construction of a similar temple in Samaria. Ahab agreed with her to make Baal worship the royal religion of the northern kingdom (1 Kings 16:29-31 ). Baal, like Asherah, was also worshiped at high places. The cult of Baal involved the offering of many animal sacrifices. Priests would officiate on behalf of the persons presenting sacrificial animals to the god. Some of the northern kingdom rulers even "made their sons pass through fire"offering their own sons as sacrifices to Baal. "Holy prostitutes"both male and femalewere available to worshipers, encouraging the fertility of both land and people. Baal-zebub, Beel-zebul . Phoenician god worshiped at Ekron in Old Testament times (2 Kings 1:2-16 ). Original meaning of the name is unknown but the Old Testament form, Baal-zebub, means "Lord of the flies"; in Jesus' day this god is derisively called Beel-zebul (NIV Beelzebub), "lord of dung, " and identified with Satan, the ruler of demons (Matthew 12:24 ). Jesus' enemies accused him of casting out demons by invoking Beel-zebul (Mark 3:22 ) and even of being his embodiment (Matthew 10:25 ). Jesus, rejecting this calumny, pointed out that the expulsion of demons was Satan's defeat, heralding the arrival of God's kingdom (Luke 11:20-22 ).

Deuteronômio 4:25-31

Deuteronômio 4:30

MacArthur - God mercifully, not because they deserve it, will fulfill the covenant He made with Abraham, Isaac, and Jacob with repentant Israel in the future. God will not forget the Word that He has given to Abraham and his seed (cf. Ro 11:25–27). Nelson Study Bible - The future of God’s people depends on God’s love. The emphasis on God’s mercy in this verse is a necessary balance to the emphasis that Moses placed on God’s refining wrath (Dt 4:24). not forsake … nor forget: The Lord was free to scatter His people. But after His discipline, He would regather them and show them His favor. God was and is faithful to His promises. The covenant of your fathers is God’s solemn commitment to fulfill the promises He made to the patriarchs (Gen. 17:6–8; 22:16, 17; Ex. 3:15–17). ESV Study Bible has an excellent note - In Deuteronomy, mercy is grounded in the Lord’s faithfulness to the Abrahamic promises (Dt 9:27; 30:5, 20). God will maintain his covenant with Abraham, even if Israel forgets it (4:23; see Rom. 3:3–4). God also swore those promises under oath (Gen. 22:16; Heb. 6:13, 17–18). Cf. note on Deut. 1:8 [The promise of land was made first to Abraham (Gen. 12:7; 15:18–21), reiterated to Isaac (Gen. 26:4), and then to Jacob (Gen. 28:13; 35:12; cf. Deut. 6:10; 9:5; 29:13; 30:20; 34:4). The promises to the three patriarchs included land for their offspring after them.] EXCURSUS ON THE INTERPRETATION Explanation - The interpretation that follows is based on a literal approach to the Scriptures and a careful comparison of Scripture with Scripture, especially a similar but not identical passage in Luke 19. If you click on the "+" signs you will see expanded notes related to the associated verse. ><>><>><> Jesus has just ended Mt 24:14-note with the words "the end" (the very last Greek word in Mt 24:14) and now responds to the disciples' initial request for a sign (Mt 24:3+) by giving them a very unique sign which will mark the beginning of the end of this age (Mt 24:3+). And so Jesus describes a specific sign, one which has not occurred in the past (but which had been foreshadowed-see Da 8:13, Da 11:31), and which will literally be fulfilled in the future. Recall that a sign is something that one can see which points to something else. In Mt 24:15 Jesus says "when you see" indicating that this is a visible sign. He explains that the sign is the abomination of desolation standing in the holy place. He also explains that study of the book of Daniel will help the reader understand the sign. The Temple was destroyed in 70AD, but Jesus says the sign is of some one or some thing standing in the Temple (holy place). Of course the problem with Jesus' prophecy is that there is currently no Temple. It follows that the Jewish Temple must be rebuilt in Jerusalem (see note). If God can cause the nation of Israel to be reborn in May, 1948 against all odds, then a rebuilt Temple will not be too difficult for Him (Jer 32:17+, Jer 32:27+). Does this take faith to accept? Of course it does, but the assurance of things hoped for and the conviction of things not seen (a rebuilt Temple, Heb 11:1+) are based not on an active imagination but on our faithful God (Lam 3:23) and His faith producing Word (Ro 10:17+, cf Rev 11:2+, future Antichrist in the rebuilt Temple in 2Th 2:3-+, 2Th 2:4+). Daniel 9:27+ describes a prince who is to come (Da 9:26+) who will make a 7 year covenant ("one week" - see Daniel's Seventieth Week) with the "many," the "many" clearly being the Jews in context ("your [Daniel a Jewish man's] people" Da 9:24+). This "prince" is the Antichrist (name used only in 1Jn 2:18+) who Daniel identifies as the "Little Horn" and who rises to power out of a 10 nation confederacy (Daniel 7:8+, cp Da 2:44-45+ where "the days of those kings" = "10 toe stage" [Da 2:42+] = 10 horns = 10 kings - cp Da 7:24+). The first 3.5 years, his devilish character is not obvious (see note on Rev 6:2), but in the middle of the 7 year "peace" covenant, he breaks the covenant with Israel and puts a stop to sacrifices and offerings in the rebuilt Temple (Da 9:27+) fulfilling Jesus' prophecy in Mt 24:15. Daniel says he also (as the "Little Horn") will overpower 3 of the original 10 members of the confederacy (Da 7:8+, Da 7:20+). Paul adds that the Antichrist (aka "man of lawlessness...son of perdition") will go into the "holy place," the rebuilt Temple, and take "his seat in the Temple of God, displaying himself as being God." (" 2Th 2:3+, 2Th 2:4+, cp Da 11:36 2Th 2:3- 2Th 2:3- 2Th 2:3-+) In so doing he will commit the abomination that makes the Temple desolate. Note that this sign is not the Roman army surrounding Jerusalem in the past (70AD - cp Lk 21:20+), but a real person who will commit a real act of defilement (abomination) of the Jewish Temple in the future. At this same time, in the midpoint of the 7 year covenant, the Antichrist (aka "The Beast") is empowered by the dragon (the devil) for 42 months or the last 3.5 years of the 7 year period (Rev 13:4-5+) However, since it is unlikely the Antichrist will personally remain standing in the holy place, it is more likely that it is his image which the false prophet creates and commands the world to worship, which will remain standing in the holy place (cp Rev 13:14-15+, Rev 14:9, 11+, Rev 16:2+, Rev 19:20+, contrast Rev 20:4+) During this last 3.5 years, the Antichrist will begin to pursue and persecute the Jews, which is the impetus for Jesus taking five verses to command and convince the Jews to flee when they see the sign of the abomination of desolation! During his last 3.5 years of the Seventieth Week, the Antichrist "will speak out against the Most High (beginning in Mt 24:15, 2Th 2:4 2Th 2:4, blaspheming God - Rev 13:6+, cp his great, boasts - Da 7:8+, Da 7:11+, Da 7:20+) and wear down the saints of the Highest One, with the intent to make alterations in times and in law (cp Da 9:27+ "stop to sacrifice and grain offering"); and they (the Jews) will be given into his hand for a time, times, and half a time." (Da 7:25+ = Da 7:21+ = the Little Horn who "was waging war with the [Jewish] saints and overpowering them") In other words, after the Antichrist breaks his covenant with the Jews, they will be given into his hand for "time, times and half a time" (3.5 years, John says 1260 days in Rev 12:6+, which he repeats in Rev 12:14+ = "time, times, and half a time" = 42 months). John records "it was given to him (the Antichrist) to make war with the saints (the Jews first, but then to all who refuse to worship his image - Rev 13:15+) and to overcome them; and authority over every tribe and people and tongue and nation was given to him." (Rev 13:7+) For how long? Three and one-half years beginning with the unmistakably clear sign in Mt 24:15 which inaugurates the time Jesus calls the "Great Tribulation" (Mt 24:21+ = Mk 13:19 = the "time of Jacob's distress" = Jer 30:7+) a time "such as has not occurred since the beginning of the world until now, nor ever shall," a time which Daniel describes as "a time of distress such as never occurred since there was a nation until that time" (Da 12:1+) but a time which "shall be cut short" (Mt 24:22) after "a time, times, and half a time" (Da 12:7+), during which "many (Jews) will be purged, purified and refined." (Da 12:10+, cf Zech 13:8, 9, Zech 12:10, Ro 11:26-27+) God will allow the Antichrist 1260 days (42 months) to do his worst, but not one day longer, because the true Christ will return and bring that Lawless One "to an end by the appearance of His coming" (2Thes 2:7-8, 9-10). Then the true Christ will fulfill many OT prophecies (Amos 9:11,12, Jer 30:9+, Jer 31:28+, Jer 32:42, 43+, Jer 33:14, 15, 16+, Ezek 37:22, 23, 24, 25+, Zech 14:11, 16, 17), and set up His 1000 year Kingdom on earth (cp Acts 1:6, 15:13-14, 15-18, Lk 19:11 Rev 20:4-5+), demonstrating God's best after 3.5 years of Satan's worst! Indeed, "Then the sovereignty, the dominion, and the greatness of all the kingdoms under the whole heaven will be given to the people of the saints of the Highest One; His kingdom will be an everlasting kingdom, and all the dominions will serve and obey Him." (Da 7:27+)