Or ever the silver cord be loosed
or the golden bowl be broken,
or the pitcher be broken at the fountain,
or the wheel broken at the cistern…..
Then shall the dust return to the earth as it was:
and the spirit shall return unto God who gave it.
02.07.2021
For those who despise wisdom and instruction are doomed. Then is there hope, fruitless there laborers, and worthless their works.
Genesis 24
Behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw water, and I say to her,
“Give me, I pray thee, a little water of thy pitcher to drink:”
And she say to me,
“Both drink thou, and I will also draw for thy camels: let the same be the woman whom the LORD hath appointed out for my master’s son.”
And before I had done speaking in mine heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her,
“Let me drink, I pray thee.”
And she made haste, and let down her pitcher from her shoulder, and said,
“Drink, and I will give thy camels drink also: so I drank, and she made the camels drink also.”
And I asked her, and said,
“Whose daughter art thou?”
And she said,
“The daughter of Bethuel, Nahor’s son, whom Milcah bare unto him: and I put the earring upon her face, and the bracelets upon her hands.”
And I bowed down my head, and worshipped the LORD, and blessed the LORD God of
my master Abraham,
which had led me in the right way to take my master’s brother’s daughter unto his son.
“Now if you will deal kindly and truly with my master, tell me. And if not, tell me, that I may turn to the right hand or to the left.”
Then Laban and Bethuel answered and said,
“The thing proceedeth from the LORD: we cannot speak unto thee bad or good.”
And it came to pass, that, when Abraham’s servant heard their words, he worshipped the LORD, bowing himself to the earth.
And the servant brought forth jewels of
silver, and jewels of
gold, and
raiment, and
gave them to Rebekah: he gave
also to her brother and to her mother precious things.
And they did eat and drink, he and the men that were with him, and tarried all night; and they rose up in the morning, and he said,
“Send me away unto my master.”
And her brother and her mother said,
“Let the damsel abide with us a few days, at the least ten; after that she shall go.”
And he said unto them,
“Hinder me not, seeing the LORD hath prospered my way; send me away that I may go to my master.”
So they said,
“We will call the young woman and ask her personally.”
And they called Rebekah, and said unto her,
“Wilt thou go with this man?”
And she said,
“I will go.”
And they sent away Rebekah their sister, and her nurse, and Abraham’s servant, and his men.
And they blessed Rebekah, and said unto her,
“Thou art our sister, be thou the mother of thousands of millions, and let thy seed possess the gate of those which hate them.”
And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man:
and the servant took Rebekah, and went his way.
And Isaac came from the way of the well Lahairoi;
for he dwelt in the south country.
And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes,
and saw,
and, behold,
the camels were coming.
And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel. For she had said unto the servant,
“What man is this that walketh in the field to meet us?”
And the servant had said,
“It is my master: therefore she took a vail, and covered herself.”
And the servant told Isaac all things that he had done.
And Isaac brought her into his mother Sarah’s tent,
and took Rebekah,
and she became his wife;
and he loved her:
and Isaac was comforted after his mother’s death.
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Micah 4:8
Aramaic Bible in Plain English
But you, tower of the cloudy Shepherd, of the daughter of Zion, your time has arrived and the first Ruler of the Kingdom of the daughter of Jerusalem has come
King James Bible
And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem.
Hebrew
And you,
וְאַתָּ֣ה (wə·’at·tāh)
Conjunctive waw | Pronoun – second person masculine singular
Strong’s 859: Thou and thee, ye and you
O watchtower
מִגְדַּל־ (miḡ·dal-)
Noun – proper – feminine singular
Strong’s 4026: A tower, a rostrum, a, bed of flowers
of the flock,
עֵ֗דֶר (‘ê·ḏer)
Noun
Strong’s 5739: An arrangement, muster
O Stronghold
עֹ֛פֶל (‘ō·p̄el)
Noun – masculine singular
Strong’s 6076: A tumor, a mound, fortress
of the daughter
בַּת־ (baṯ-)
Noun – feminine singular construct
Strong’s 1323: A daughter
of Zion—
צִיּ֖וֹן (ṣî·yō·wn)
Noun – proper – feminine singular
Strong’s 6726: Zion — a mountain in Jerusalem, also a name for Jerusalem
the former
הָרִ֣אשֹׁנָ֔ה (hā·ri·šō·nāh)
Article | Adjective – feminine singular
Strong’s 7223: First, in place, time, rank
dominion
הַמֶּמְשָׁלָה֙ (ham·mem·šā·lāh)
Article | Noun – feminine singular
Strong’s 4475: Rule, a realm, a ruler
will be restored
תֵּאתֶ֑ה (tê·ṯeh)
Verb – Qal – Imperfect – third person feminine singular
Strong’s 857: To arrive
to you;
עָדֶ֣יךָ (‘ā·ḏe·ḵā)
Preposition | second person masculine singular
Strong’s 5704: As far as, even to, up to, until, while
sovereignty
מַמְלֶ֖כֶת (mam·le·ḵeṯ)
Noun – feminine singular construct
Strong’s 4467: Kingdom, sovereignty, dominion, reign
will come
וּבָאָ֗ה (ū·ḇā·’āh)
Conjunctive waw | Verb – Qal – Conjunctive perfect – third person feminine singular
Strong’s 935: To come in, come, go in, go
to the Daughter
לְבַ֥ת־ (lə·ḇaṯ-)
Preposition-l | Noun – feminine singular construct
Strong’s 1323: A daughter
of Jerusalem.
יְרוּשָׁלִָֽם׃ (yə·rū·šā·lim)
Noun – proper – feminine singular
Strong’s 3389: Jerusalem — probably ‘foundation of peace’, capital city of all Israel
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Jeremiah 10:5
They are upright as the palm tree, but speak not: they must needs be borne, because they cannot go. Be not afraid of them; for they cannot do evil, neither also is it in them to do good.
Isaiah 1:8
And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.
Luke 10:40
But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.
Luke 13:7
Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?
Isaiah 10:32
As yet shall he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem.
Isaiah 49:21
Then shalt thou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone; these, where had they been?
Jeremiah 6:2
I have likened the daughter of Zion to a comely and delicate woman.
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1 Chronicles 1:7
And the sons of
1. Javan;
2. Elishah, and
3.Tarshish,
4. Kittim, and
5. Dodanim.
Jonah 1:3
But Jonah rose up to flee unto Tarshish from the presence of the LORD,
and went down to Joppa;
and he found a ship going to Tarshish:
so he paid the fare thereof,
and went down into it,
to go with them unto Tarshish from the presence of the LORD.
Acts 9:36
Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did.
In
Ἐν (En)
Preposition
Strong’s 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; ‘in, ‘ at, on, by, etc.
Joppa
Ἰόππῃ (Ioppē)
Noun – Dative Feminine Singular
Strong’s 2445: Joppa, a coast town of Judea, west-north-west of Jerusalem. Of Hebrew origin; Joppe, a place in Palestine.
there was
ἦν (ēn)
Verb – Imperfect Indicative Active – 3rd Person Singular
Strong’s 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.
a
τις (tis)
Interrogative / Indefinite Pronoun – Nominative Feminine Singular
Strong’s 5100: Any one, some one, a certain one or thing. An enclitic indefinite pronoun; some or any person or object.
disciple
μαθήτρια (mathētria)
Noun – Nominative Feminine Singular
Strong’s 3102: A female disciple, female Christian. Feminine from mathetes; a female pupil.
named
ὀνόματι (onomati)
Noun – Dative Neuter Singular
Strong’s 3686: Name, character, fame, reputation. From a presumed derivative of the base of ginosko; a ‘name’.
Tabitha
Ταβιθά (Tabitha)
Noun – Nominative Feminine Singular
Strong’s 5000: Antelope; Tabitha, a Christian woman at Joppa. Of Chaldee origin; the gazelle; Tabitha, a Christian female.
(which
ἣ (hē)
Personal / Relative Pronoun – Nominative Feminine Singular
Strong’s 3739: Who, which, what, that.
is translated
διερμηνευομένη (diermēneuomenē)
Verb – Present Participle Middle or Passive – Nominative Feminine Singular
Strong’s 1329: To translate, interpret, explain. From dia and hermeneuo; to explain thoroughly, by implication, to translate.
as
λέγεται (legetai)
Verb – Present Indicative Middle or Passive – 3rd Person Singular
Strong’s 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.
Dorcas),
Δορκάς (Dorkas)
Noun – Nominative Feminine Singular
Strong’s 1393: Dorcas, the Greek name of Tabitha. Gazelle; Dorcas, a Christian woman.
who
αὕτη (hautē)
Personal / Possessive Pronoun – Nominative Feminine Singular
Strong’s 3778: This; he, she, it.
was
ἦν (ēn)
Verb – Imperfect Indicative Active – 3rd Person Singular
Strong’s 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.
always
ἐποίει (epoiei)
Verb – Imperfect Indicative Active – 3rd Person Singular
Strong’s 4160: (a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.
occupied with
πλήρης (plērēs)
Adjective – Nominative Feminine Singular
Strong’s 4134: Full, abounding in, complete, completely occupied with. From pletho; replete, or covered over; by analogy, complete.
works
ἔργων (ergōn)
Noun – Genitive Neuter Plural
Strong’s 2041: From a primary ergo; toil; by implication, an act.
of kindness
ἀγαθῶν (agathōn)
Adjective – Genitive Neuter Plural
Strong’s 18: A primary word; ‘good’.
and
καὶ (kai)
Conjunction
Strong’s 2532: And, even, also, namely.
charity.
ἐλεημοσυνῶν (eleēmosynōn)
Noun – Genitive Feminine Plural
Strong’s 1654: Abstr: alms-giving, charity; concr: alms, charity. From eleos; compassionateness, i.e. beneficence, or a benefaction.
GRK: μαθήτρια ὀνόματι Ταβιθά ἣ διερμηνευομένη
NAS: named Tabitha (which
KJV: named Tabitha, which
INT: disicple by name Tabitha which translated
GRK: σῶμα εἶπεν Ταβιθά ἀνάστηθι ἡ
NAS: he said, Tabitha, arise.
KJV: the body said, Tabitha, arise. And
INT: body he said Tabitha Arise
GRK: διερμηνευομένη λέγεται Δορκάς αὕτη ἦν
NAS: [in Greek] is called Dorcas); this woman
KJV: is called Dorcas: this woman
INT: translated is called Dorcas She was
GRK: οὖσα ἡ Δορκάς
NAS: and garments that Dorcas used to make
KJV: which Dorcas made,
INT: being Dorcas
Tabitha is the Aramaic name of Dorcas, the female disciple from Joppa who Peter raises from the dead (ACTS 9:36 and 9:40). The name Tabitha resembles the Aramaic word talitha, which occurs in another famous scene in which a woman is raised from the dead, namely the rising of Jairus‘ daughter by Jesus (MARK 5:41).
In Hebrew this word is closely related to the meaning of beauty. A Hebrew name that came from this word, and which may be the Hebrew equivalent of the Aramaic name Tabitha and the Greek name Dorcas, is Zibiah.
The name Tabitha means Gazelle.
The word talitha means Little Girl, but when this word is spoken by Jesus Christ as he raises someone from the dead, it may mean a lot more than that.
Jairus is an official from the synagogue and Mark’s ostentatious Aramaic quote seems to echo Jesus’ observation that religious scholarship in those days was as good as dead, only to be resurrected by the Lord himself, and only at the strenuous request of the officials.
Note that Mark interrupts the story of Jairus’ daughter with the story of the hemorrhaging woman. This woman had slowly bled to near death exactly as long as the girl had lived (12 years; MARK 5:25, 5:42). She is healed by touching Jesus’ cloak. That’s no coincidence.
Our verb expresses a wholly integrated organization and all its activities: in the inevitable military sense, the whole of the military that consists of soldiers, cooks, engineers and what not. Our word ‘military’ is thought to have to do with the Sanskrit noun melah meaning ‘assembly’, which hits the nail on the head. A military engagement described by this verb covers not just the actual battle but rather the whole gamut of intelligence, planning and diplomacy; the whole engagement.
Our noun in plural forms the familiar word צבאות (seba’ot): hosts, as in YHWH Sabaoth, meaning the Lord Of Hosts. Again, this word does not denote God as the Lord of Warfare, but rather the God of organization and cooperation. Just prior to the battle of Jericho, Israel’s great military leader Joshua was privileged to commune with the commander of the צבא (saba’) of YHWH (Joshua 5:14). Many enthusiasts have taken this as proof that the Lord indeed sports an elite force of angelic green berets, but this heavenly commander’s enigmatic yet obvious evasion of Joshua’s question which side he’s on, demonstrates to others that he wasn’t there to fight.
Our noun צבא (saba’) is also used to collectively denote the visible celestial bodies (Deuteronomy 4:19, Jeremiah 8:2, Isaiah 34:4). And like angels, planets and stars don’t wage war, but (we know since Kepler), they certainly engage each other in a greater, unified gravitational community.
In Job 10:17 Job laments the forces of righteousness ‘confederating’ against him, while in Job 7:1 and 14:14 he speaks of man’s ‘assemblage’ that stops when he dies. This obviously resonates with David’s famous observation that he was weaved together (from סכך, sakak) in his mother’s womb (Psalm 139:13, also see Job 10:8-11). Likewise, the prophet Isaiah may not famously and rather oddly state that Jerusalem’s ‘warfare’ had been accomplished, but rather her ‘assembly’, or rather that of the baby in her womb (Isaiah 40:2, see Isaiah 40:3 and compare with Isaiah 9:6).
Apparently, linguists figure that beauty and honor have nothing to do with swelling up, but here at Abarim Publications we’re not so sure that the existence of this noun necessitates a separate root. A similar double meaning of being heavy and being honorable exists in the verb כבד (kabed). The command to honor one’s father and mother literally calls to “give weight” to one’s father and mother.
In the Aramaic (latest) parts of the Hebrew Bible, as well as in the Talmud, occurs the verb צבא (saba’), which is spelled the same as the Hebrew verb treated above but which probably stems from or is related to the Hebrew root צבה (saba II). This Aramaic verb means to wish (presumably from wishing something that’s beautiful) but it may very well mean to surmise, gather or conclude and be related to the identical Hebrew. It occurs exclusively in Daniel. A derived noun, namely צבו (sebu), means ‘desired thing’ (or perhaps concocted thing) and occurs once, in Daniel 6:17.
• The feminine noun צביה (sebiya), also meaning gazelle (Song of Solomon 4:5 only).
•
The unused root צבב (sbb I) may have something to do with an Assyrian noun meaning cart. In the Bible only the derived masculine noun צב (sab) remains, which is supposed to denote some kind of transportation device, like a cart. It occurs only two times: Numbers 7:3 and Isaiah 66:20.
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There are three Ephers mentioned in the Bible:
• A son of Midian, who is a son of Abraham with Keturah (Genesis 25:4).
• A descendant of Judah (1 Chronicles 4:17).
• A family head of Manasseh (1 Chronicles 5:24).
And the sons of Ezra were,
Jether, and
Mered, and
Epher, and
Jalon: and she bare
Miriam, and
Shammai, and
Ishbah the father of Eshtemoa.
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