*Isaiah 10 Study-The Lord's Anger Against Assyria; Lebanon
Oct 18, 2013 10:42:50 GMT 1
Post by Anne Terri on Oct 18, 2013 10:42:50 GMT 1
* “God Speaking To Anne Terri Through The Holy Spirit: When a Messiah or Prophet hears My Word, they need to pull back from their own mind so that I may Speak. There are times when a Prophet is angry and wants to scare the people who listen to them, and thus makes it seem as if it's My Anger working through them when they wage war, and pilfer. There are many black zones in this section, and as We progress there will be more. I may say woe but give Me not credit for unrighteous acts of war. You carry not My burden, but your own due to misuse of Free Will
AMEN”
God's Family Trees Of The Holy Bible - Prophet - The Book of Isaiah - Study Guide
ISAIAH 10 STUDY GUIDE
JUDGMENT ON ASSYRIA
QUICK STUDY TITLE AREA
Isaiah 10:1-3 Woe unto them that decree unrighteous decrees...
To turn aside the needy from judgment...what will ye do in the day of visitation...
Isaiah 10:4-6 Without me they shall bow down under the prisoners...
*O Assyrian, the rod of mine anger...
I will send him against an hypocritical nation..
*Isaiah 10:7-11 ...it is in his heart to destroy and cut off nations not a few...
he saith, Are not my princes altogether kings?...Calno as Carchemish? .. Hamath as Arpad? ..Samaria as Damascus?...
Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?
*Isaiah 10:7-15 ...when the Lord hath performed his whole work upon mount Zion and on Jerusalem,
I will punish the fruit of the stout heart of the king of Assyria...
*Isaiah 10:16-19 Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness...
the light of Israel shall be for a fire, and his Holy One for a flame:
and it shall burn and devour his thorns ...the rest of the trees of his forest shall be few...
Isaiah 10:20-23 the remnant of Israel, and such as are escaped of the house of Jacob,
shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel...
Isaiah 10:24-25 thus saith the Lord GOD of hosts, O my people that dwellest in Zion, be not afraid of the Assyrian...
*Isaiah 10:26-27 ...the LORD of hosts shall stir up a scourge for him according to the slaughter of Midian at the rock of Oreb ...
it shall come to pass in that day, that his burden shall be taken away from off thy shoulder...
Isaiah 10:28-31 He is come to Aiath, he is passed to Migron; at Michmash... lodging at Geba; Ramah...afraid; Gibeah of Saul fled.
*Isaiah 10:32-34...he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion,
the hill of Jerusalem...and Lebanon shall fall by a mighty one..
Isaiah 10:1-3 Woe unto them that decree unrighteous decrees...To turn aside the needy from judgment...what will ye do in the day of visitation...
1: Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed;
2: To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless!
3: And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory?
Isaiah 10:4-6 Without me they shall bow down under the prisoners...O Assyrian, the rod of mine anger...I will send him against an hypocritical nation..
4: Without me they shall bow down under the prisoners, and they shall fall under the slain.
*For all this his anger is not turned away, but his hand is stretched out still.
5: O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation.
6: I will send him against an hypocritical nation, and against the people of my wrath will I give
him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets.
Isaiah 10:7-11 ...it is in his heart to destroy and cut off nations not a few...he saith, Are not my princes altogether kings?...Calno as Carchemish? .. Hamath as Arpad? ..Samaria as Damascus?...Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?
7: Howbeit he meaneth not so, neither doth his heart think so;
*but it is in his heart to destroy and cut off nations not a few.
8: For he saith, Are not my princes altogether kings?
9: Is not Calno as Carchemish? is not Hamath as Arpad? is not Samaria as Damascus?
10: As my hand hath found the kingdoms of the idols, and whose graven images did excel them of Jerusalem and of Samaria;
*11: Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?
*Isaiah 10:7-15 ...when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria...
12: Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.
13: For he saith, By the strength of my hand I have done it, and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man:
14: And my hand hath found as a nest the riches of the people: and as one gathereth eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped.
15: Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood.
*Isaiah 10:16-19 Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness...the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns ...the rest of the trees of his forest shall be few...
16: Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning like the burning of a fire.
17: And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day;
18: And shall consume the glory of his forest, and of his fruitful field, both soul and body: and they shall be as when a standardbearer fainteth.
19: And the rest of the trees of his forest shall be few, that a child may write them.
Isaiah 10:20-23 the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel...
20: And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth.
21: The remnant shall return, even the remnant of Jacob, unto the mighty God.
22: For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness.
23: For the Lord GOD of hosts shall make a consumption, even determined, in the midst of all the land.
Isaiah 10:24-25 thus saith the Lord GOD of hosts, O my people that dwellest in Zion, be not afraid of the Assyrian...
24: Therefore thus saith the Lord GOD of hosts, O my people that dwellest in Zion, be not afraid of the Assyrian: he shall smite thee with a rod, and shall lift up his staff against thee, after the manner of Egypt.
25: For yet a very little while, and the indignation shall cease, and mine anger in their destruction.
*Isaiah 10:26-27 ...the LORD of hosts shall stir up a scourge for him according to the slaughter of Midian at the rock of Oreb ... it shall come to pass in that day, that his burden shall be taken away from off thy shoulder...
26: And the LORD of hosts shall stir up a scourge for him according to the slaughter of Midian at the rock of Oreb: and as his rod was upon the sea, so shall he lift it up after the manner of Egypt.
27: And it shall come to pass in that day, that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing.
Isaiah 10:28-31 He is come to Aiath, he is passed to Migron; at Michmash... lodging at Geba; Ramah...afraid; Gibeah of Saul fled.
28: He is come to Aiath, he is passed to Migron; at Michmash he hath laid up his carriages:
29: They are gone over the passage: they have taken up their lodging at Geba; Ramah is afraid; Gibeah of Saul is fled.
30: Lift up thy voice, O daughter of Gallim: cause it to be heard unto Laish, O poor Anathoth.
31: Madmenah is removed; the inhabitants of Gebim gather themselves to flee.
*Isaiah 10:32-34...he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem...and Lebanon shall fall by a mighty one..
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.
33: Behold, the Lord, the LORD of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled.
34: And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one.
NAMES OF ISAIAH 10
Assyrian
the king of Assyria
The House of Jacob
daughter of Gallim
“God Through Anne Terri With The Holy Spirit: I Give Special Thanks to those who have worked diligently at Biblos.com for allowing their readers who study the Holy Bible in earnest to be able to link to their Bible Maps at bibleatlas.org. Below you will see fine example of their work. To this We link some of Our Study Guides of the Biblical Chapters. AMEN”
Hamath - ha'-math (chamath; Hemath, Haimath; Swete also has Hemath): The word signifies a defense or citadel, and such designation was very suitable for this chief royal city of the Hittites, situated between their northern and southern capitals, Carchemish and Kadesh, on a gigantic mound beside the Orontes. In Amos 6:2 it is named Great Hamath, but not necessarily to distinguish it from other places of the same name.
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DAMASCUS
da-mas'-kus:
The English name is the same as the Greek Damaskos. The Hebrew name is Dammeseq, but the Aramaic form Darmeseq, occurs in 1 Chronicles 18:5 2 Chronicles 28:5. The name appears in Egyptian inscriptions as Ti-mas-ku (16th century B.C.), and Sa-ra-mas-ki (13th century B.C.), which W. M. Muller, Asien u. Europa, 227, regards as representing Ti-ra-mas-ki, concluding from the "ra" in this form that Damascus had by that time passed under Aramaic influence. In the Tell el-Amarna Letters the forms Ti-ma-as-gi and Di-mas-ka occur. The Arabic name is Dimashk esh-Sham ("Damascus of Syria") usually contrasted to Esh-Sham simply. The meaning of the name Damascus is unknown. Esh-Sham (Syria) means "the left," in contrast to the Yemen (Arabia) = "the right."
C. H. Thompson
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SINAI (HOREB)
si'-ni, si'-na-i (cinay; Codex Alexandrinus Sina, Codex Vaticanus Seina):
1. The Name:
The name comes probably from a root meaning "to shine," which occurs in Syriac, and which in Babylonian is found in the name sinu for "the moon." The old explanation, "clayey," is inappropriate to any place in the Sinaitic desert, though it might apply to Sin (Ezekiel 30:15, 16) or Pelusium; even there, however, the applicability is doubtful. The desert of Sin (Exodus 16:1; Exodus 17:1 Numbers 33:11 f) lay between Sinai and the Gulf of Suez, and may have been named from the "glare" of its white chalk. But at Sinai "the glory of Yahweh was like devouring fire on the top of the mount in the eyes of the children of Israel" (Exodus 24:17); and, indeed, the glory of the Lord still dyes the crags of Jebel Musa (the "mountain of Moses") with fiery red, reflected from its red granite and pink gneiss rocks, long after the shadows have fallen on the plain beneath. Sinai is mentioned, as a desert and a mountain, in 35 passages of the Old Testament. In 17 passages the same desert and mountain are called "Horeb," or "the waste." This term is chiefly used in Deuteronomy, though Sinai also occurs (Deuteronomy 33:2). In the other books of the Pentateuch, Sinai is the usual name, though Horeb also occurs (Exodus 3:1; Exodus 17:6; Exodus 33:6), applying both to the "Mount of God" and to the desert of Rephidim, some 20 miles to the Northwest.
C. R. Conder
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Aiath
µAI
a'-i (`ay, written always with the definite article, ha-`ay, probably meaning "the ruin," kindred root, `awah):
(1) A town of central Palestine, in the tribe of Benjamin, near and just east of Bethel (Genesis 12:8). It is identified with the modern Haiyan, just south of the village Der Diwan (Conder in HDB; Delitzsch in Commentary on Genesis 12:8) or with a mound, El-Tell, to the north of the modern village (Davis, Dict. Biblical). The name first appears in the earliest journey of Abraham through Palestine (Genesis 12:8), where its location is given as east of Bethel, and near the altar which Abraham built between the two places. It is given similar mention as he returns from his sojourn in Egypt (Genesis 13:3). In both of these occurrences the King James Version has the form Hai, including the article in transliterating. The most conspicuous mention of Ai is in the narrative of the Conquest. As a consequence of the sin of Achan in appropriating articles from the devoted spoil of Jericho, the Israelites were routed in the attack upon the town; but after confession and expiation, a second assault was successful, the city was taken and burned, and left a heap of ruins, the inhabitants, in number twelve thousand, were put to death, the king captured, hanged and buried under a heap of stones at the gate of the ruined city, only the cattle being kept as spoil by the people (Joshua 7; Joshua 8). The town had not been rebuilt when Jos was written (Joshua 8:28). The fall of Ai gave the Israelites entrance to the heart of Canaan, where at once they became established, Bethel and other towns in the vicinity seeming to have yielded without a struggle. Ai was rebuilt at some later period, and is mentioned by Isaiah (Isaiah 10:28) in his vivid description of the approach of the Assyrian army, the feminine form (`ayyath) being used. Its place in the order of march, as just beyond Michmash from Jerusalem, corresponds with the identification given above. It is mentioned also in post-exilic times by Ezra 2:28 and Nehemiah 7:32, (and in Nehemiah 11:31 as, `ayya'), identified in each case by the grouping with Bethel.
(2) The Ai of Jeremiah 49:3 is an Ammonite town, the text probably being a corruption of `ar; or ha-`ir, "the city" (BDB).
Edward Mack
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MICRON
mig'-ron (mighron; Magon):
(1) A place in the uttermost part of Geba-which read here instead of Gibeah-marked by a pomegranate tree, where Saul and his 600 men encamped over against the Philistines, who were in Michmash (1 Samuel 14:2). Josephus describes the distress of Saul and his company as they sat on a high hill (bounos hupselos) viewing the widespread desolation wrought by the enemy. There is, however, nothing to guide us as to the exact spot. Many suppose that the text is corrupt; but no emendation suggested yields any satisfactory result. The place was certainly South of Michmash.
(2) (Codex Vaticanus Magedo; Codex Alexandrinus Mageddo): The Migron of Isaiah 10:28 is mentioned between Aiath (Ai) and Michmash. If the places are there named in consecutive order, this Migron must be sought to the North of Michmash. It may with some confidence be located at Makrun, a ruined site to the North of the road leading from Michmash to Ai.
There is nothing extraordinary in two places having the same name pretty close to each other. The two Beth-horons, although distinguished as upper and lower, are a case in point. So also are the two Bethsaidas. There is therefore no need to try to identify the two with one another, as some (e.g. Robertson Smith in Journal of PhiLaughing with Joyogy, XIII, 62;) have attempted to do with no success.
W. Ewing
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MICHMASH
mik'-mash (mikhmash; Machmas): A town in the territory of Benjamin, apparently not of sufficient importance to secure mention in the list of cities given in Joshua 18:21;. It first appears as occupied by Saul with 2,000 men, when Jonathan, advancing from Gibeah, smote the Philistine garrison in Geba (1 Samuel 13:2). To avenge this injury, the Philistines came up in force and pitched in Michmash (1 Samuel 13:5). Saul and Jonathan with 600 men held Geba, which had been taken from the Philistine garrison (1 Samuel 13:16). It will assist in making clear the narrative if, at this point, the natural features of the place are described.
W. Ewing
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GEBA
ge'-ba (gebha`, "hill"):
(1) A town on the Northeast boundary of the territory of Benjamin (Joshua 18:24), given to the Levites (Joshua 21:17 1 Chronicles 6:60). It stood on the northern frontier of the kingdom of Judah, Geba and Beersheba marking respectively the northern and southern limits (2 Kings 23:8). In 2 Samuel 5:25 "Geba" should be altered to "Gibeon," which stands in the corresponding passage, 1 Chronicles 14:16. In Judges 20:10, 33 1 Samuel 13:3, 16, the Hebrew reads "Geba," the translation "Gibeah" being due to confusion of the two names. From 1 Samuel 14:5 we gather that Geba stood to the South of the great gorge, Wady Suweinit, commanding the pass at Michmash. This was the scene of Jonathan's daring enterprise against the Philistines, when, accompanied by his armor-bearer, he accomplished an apparently impossible feat, climbing the rocky steeps of the gorge to the North and putting the enemy to flight. There can be no doubt that the modern village of Jeba` occupies the ancient site. It stands to the South of Wady Suweinit, looking toward Michmash-modern Mukhmas-with Seneh, the crag on the southern lip of the gorge, in front of it. The distance from Jerusalem is about 6 miles. It was fortified by Asa with materials that his enemy Baasha had used to fortify Ramah against him (1 Kings 15:22). It is named by Isaiah in his description of the terrifying march of the Assyrians upon Jerusalem from the North (10:28). It appears among the cities which were reoccupied by Israel after the Exile (Ezra 2:26 Nehemiah 11:31).
(2) (Gaibai): Between a fortress so named and Scythopolis (Beisan), Holofernes pitched his camp (Judith 3:10). On the high road that runs through Jenin, and down the Vale of Jezreel to Beisan, about 2 miles to the South of Sanur, stands the village of Jeba`, with which this fortress may be identified.
W. Ewing
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RAMAH
ra'-ma (ha-ramah, without the definite article only in Nehemiah 11:33 Jeremiah 31:15): The name denotes height, from root rum, "to be high," and the towns to which it applied seem all to have stood on elevated sites.
(1) Codex Vaticanus Arael; Codex Alexandrinus Rhama: A fenced city in the lot assigned to Naphtali (Joshua 19:36). Only in this passage is the place referred to. It is probably identical with the modern er-Rameh, a large Christian village on the highway from Cafed to the coast, about 8 miles West-Southwest of that city. To the North rises the mountain range which forms the southern boundary of Upper Galilee. In the valley to the South there is much rich land cultivated by the villagers. The olives grown here are very fine, and fruitful vineyards cover many of the surrounding slopes. No remains of antiquity are to be seen above ground; but the site is one likely to have been occupied in ancient times.
W. Ewing
Bibliography: Credit Biblos.com - This is an extensive article which spans much of The Old Testament -Read more
bibleatlas.org/ramah.htm
MADMENAH
mad-me'-na (madhmenah; Madebena): A place mentioned only in Isaiah's description of the Assyrian advance upon Jerusalem (Isaiah 10:31). It is not identified.
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THE COLOR CODES OF THE THIRD TESTAMENT
"God Speaking To Anne Terri Through The Holy Spirit:
Not all of the Old and New Testaments, have been color coded at this time, as Study Guides, for these are still in progress. Anne follows My Transcript, The Colors of The Third Testament, for they are quite intricate. This is a reference for all Messiahs within The Third Testament, and Apostles who are learning. Note these are advanced Colors of The Third Testament and many of the early Study Guides do not show all of them in use.
glbresearch.proboards.com/thread/2256/colors-third-testament-god
AMEN"
FONT COLORS CODES
Brown 725134 (used to note words uttered in conversation, but not the Word of God)
Lime Green 19e625 (To show the name of a place or the earth)
Red f30d04 (To indicate the most heinous act or Commandment breaker such as Evil, War, slaughter. Indications that an Old Testament Prophecy was forced within The New Testament)
Orange e65b19 sins: (The word sin, warnings from God, bad places within the Holy Texts to use caution when reading)
Maroon 800000 (Titles of Scriptures, and People, animals, things, such as King, Prophet, cattle, Believer, Unbeliever, and so on.)
Cobalt Blue 221ae6 (The Name of God, LORD or The Holy Spirit within The New Testament and The Holy Qur'an.
My Pure Word, of The Third Testament, or when I Gave Anne Permission to indicate Pure Word Still in tact within The New Testament)
Trimurti in Hinduism Night Blue 625ce7
From 1 Kings 5 Study Guide forward, My Name shall appear in Blue, in honor of My New Revelation Received on King David
My Begotten Son.
A Spirit Close to God - 6b66fa Lavender Blue a Spiritual Entity of the 6th Dimension.
Med Purple 8d26c7 (The Word of God written after many translations and embellishments, Lord Krishna's Words within The Holy Books of Hinduism, and Jesus' Word in The New Testament, for the Word is no longer Pure after translation -
Note anytime it is written Jesus said something he did not, it is either in Black, indicating I want nothing to do with this, or in orange or red text)
Pale Sand d1c181 unworthy, without regard, distorted, desponding
Pale Grey bab8f7 Free from or relinquish, or not what they seem
Olive Yellow: d6f538 in a perverted light, putrid or festering
Deep Purple 5e0ec4 Apostles writing their Testimonies, and Questions to God, may use the color Deep Purple. The title section / header may be in Maroon, code 800000
Green 19961e (When you see a name of a man, or the word man, or men)
Teal Lord Krishna, King David a son of God, and Jesus Christ, or himself as the Lord
Shadow Gray 75818f (Something indicated as shadowy, foggy, or unclear)
Yellow f3ea08 (The sun, or a star, or The Light.)
Golden Yellow f6da09 Riches, money, treasure
Pink da77e9 (A woman's name, or the the word woman, women)
Hot Pink cd56bc (Fire of Love)
Gentle Blue 6b66fa ( ABRAHAM, DAVID )
Tears of Blue 6e8e91 Mourning, Woe, Lamenting
Black 020d1a used within a section where dialogue or a concept is being stated, indicates I Want Nothing to do with these lines of dialogue no matter where they are written for they were not said but embellished beyond use, as with in The Book of Revelation.
Black in general may also indicate an early Study Guide, before Advanced Colors of The Third Testament were totally in use, or that which is not necessary to be colored, such as with The Srimad Bhagavad Gita in footnotes.
AMEN"
AMEN”
God's Family Trees Of The Holy Bible - Prophet - The Book of Isaiah - Study Guide
ISAIAH 10 STUDY GUIDE
JUDGMENT ON ASSYRIA
QUICK STUDY TITLE AREA
Isaiah 10:1-3 Woe unto them that decree unrighteous decrees...
To turn aside the needy from judgment...what will ye do in the day of visitation...
Isaiah 10:4-6 Without me they shall bow down under the prisoners...
*O Assyrian, the rod of mine anger...
I will send him against an hypocritical nation..
*Isaiah 10:7-11 ...it is in his heart to destroy and cut off nations not a few...
he saith, Are not my princes altogether kings?...Calno as Carchemish? .. Hamath as Arpad? ..Samaria as Damascus?...
Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?
*Isaiah 10:7-15 ...when the Lord hath performed his whole work upon mount Zion and on Jerusalem,
I will punish the fruit of the stout heart of the king of Assyria...
*Isaiah 10:16-19 Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness...
the light of Israel shall be for a fire, and his Holy One for a flame:
and it shall burn and devour his thorns ...the rest of the trees of his forest shall be few...
Isaiah 10:20-23 the remnant of Israel, and such as are escaped of the house of Jacob,
shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel...
Isaiah 10:24-25 thus saith the Lord GOD of hosts, O my people that dwellest in Zion, be not afraid of the Assyrian...
*Isaiah 10:26-27 ...the LORD of hosts shall stir up a scourge for him according to the slaughter of Midian at the rock of Oreb ...
it shall come to pass in that day, that his burden shall be taken away from off thy shoulder...
Isaiah 10:28-31 He is come to Aiath, he is passed to Migron; at Michmash... lodging at Geba; Ramah...afraid; Gibeah of Saul fled.
*Isaiah 10:32-34...he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion,
the hill of Jerusalem...and Lebanon shall fall by a mighty one..
Isaiah 10:1-3 Woe unto them that decree unrighteous decrees...To turn aside the needy from judgment...what will ye do in the day of visitation...
1: Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed;
2: To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless!
3: And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory?
Isaiah 10:4-6 Without me they shall bow down under the prisoners...O Assyrian, the rod of mine anger...I will send him against an hypocritical nation..
4: Without me they shall bow down under the prisoners, and they shall fall under the slain.
*For all this his anger is not turned away, but his hand is stretched out still.
5: O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation.
6: I will send him against an hypocritical nation, and against the people of my wrath will I give
him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets.
Isaiah 10:7-11 ...it is in his heart to destroy and cut off nations not a few...he saith, Are not my princes altogether kings?...Calno as Carchemish? .. Hamath as Arpad? ..Samaria as Damascus?...Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?
7: Howbeit he meaneth not so, neither doth his heart think so;
*but it is in his heart to destroy and cut off nations not a few.
8: For he saith, Are not my princes altogether kings?
9: Is not Calno as Carchemish? is not Hamath as Arpad? is not Samaria as Damascus?
10: As my hand hath found the kingdoms of the idols, and whose graven images did excel them of Jerusalem and of Samaria;
*11: Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?
*Isaiah 10:7-15 ...when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria...
12: Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks.
13: For he saith, By the strength of my hand I have done it, and by my wisdom; for I am prudent: and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man:
14: And my hand hath found as a nest the riches of the people: and as one gathereth eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped.
15: Shall the axe boast itself against him that heweth therewith? or shall the saw magnify itself against him that shaketh it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood.
*Isaiah 10:16-19 Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness...the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns ...the rest of the trees of his forest shall be few...
16: Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning like the burning of a fire.
17: And the light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day;
18: And shall consume the glory of his forest, and of his fruitful field, both soul and body: and they shall be as when a standardbearer fainteth.
19: And the rest of the trees of his forest shall be few, that a child may write them.
Isaiah 10:20-23 the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel...
20: And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth.
21: The remnant shall return, even the remnant of Jacob, unto the mighty God.
22: For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness.
23: For the Lord GOD of hosts shall make a consumption, even determined, in the midst of all the land.
Isaiah 10:24-25 thus saith the Lord GOD of hosts, O my people that dwellest in Zion, be not afraid of the Assyrian...
24: Therefore thus saith the Lord GOD of hosts, O my people that dwellest in Zion, be not afraid of the Assyrian: he shall smite thee with a rod, and shall lift up his staff against thee, after the manner of Egypt.
25: For yet a very little while, and the indignation shall cease, and mine anger in their destruction.
*Isaiah 10:26-27 ...the LORD of hosts shall stir up a scourge for him according to the slaughter of Midian at the rock of Oreb ... it shall come to pass in that day, that his burden shall be taken away from off thy shoulder...
26: And the LORD of hosts shall stir up a scourge for him according to the slaughter of Midian at the rock of Oreb: and as his rod was upon the sea, so shall he lift it up after the manner of Egypt.
27: And it shall come to pass in that day, that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing.
Isaiah 10:28-31 He is come to Aiath, he is passed to Migron; at Michmash... lodging at Geba; Ramah...afraid; Gibeah of Saul fled.
28: He is come to Aiath, he is passed to Migron; at Michmash he hath laid up his carriages:
29: They are gone over the passage: they have taken up their lodging at Geba; Ramah is afraid; Gibeah of Saul is fled.
30: Lift up thy voice, O daughter of Gallim: cause it to be heard unto Laish, O poor Anathoth.
31: Madmenah is removed; the inhabitants of Gebim gather themselves to flee.
*Isaiah 10:32-34...he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem...and Lebanon shall fall by a mighty one..
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.
33: Behold, the Lord, the LORD of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled.
34: And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one.
NAMES OF ISAIAH 10
Assyrian
the king of Assyria
The House of Jacob
daughter of Gallim
“God Through Anne Terri With The Holy Spirit: I Give Special Thanks to those who have worked diligently at Biblos.com for allowing their readers who study the Holy Bible in earnest to be able to link to their Bible Maps at bibleatlas.org. Below you will see fine example of their work. To this We link some of Our Study Guides of the Biblical Chapters. AMEN”
PLACES OF ISAIAH 10
Carchemish (/k?r?k?m.??/[1]) or Karkemish (Hittite: Kargamiš;[2] Greek:
?; Latin: Europus) was an important ancient capital at times independent but also having been part of the Mitanni, Hittite and Neo Assyrian Empires, now on the frontier between Turkey and Syria. It was the location of an important battle between the Babylonians and Egyptians, mentioned in the Bible (Jer. 46:2). Modern neighbouring cities are Karkam?? in Turkey and Jarabulus in Syria (also Djerablus, Jerablus, Jarablos, Jarâblos) [5]; the original form of the modern toponym seems to have been Djerabis, likely[citation needed] derived from the ancient name of the Hellenistic-Roman settlement Europos.
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Carchemish (/k?r?k?m.??/[1]) or Karkemish (Hittite: Kargamiš;[2] Greek:
?; Latin: Europus) was an important ancient capital at times independent but also having been part of the Mitanni, Hittite and Neo Assyrian Empires, now on the frontier between Turkey and Syria. It was the location of an important battle between the Babylonians and Egyptians, mentioned in the Bible (Jer. 46:2). Modern neighbouring cities are Karkam?? in Turkey and Jarabulus in Syria (also Djerablus, Jerablus, Jarablos, Jarâblos) [5]; the original form of the modern toponym seems to have been Djerabis, likely[citation needed] derived from the ancient name of the Hellenistic-Roman settlement Europos.Bibliography Credit Biblos.com - Read More
en.wikipedia.org/wiki/Carchemish
Hamath - ha'-math (chamath; Hemath, Haimath; Swete also has Hemath): The word signifies a defense or citadel, and such designation was very suitable for this chief royal city of the Hittites, situated between their northern and southern capitals, Carchemish and Kadesh, on a gigantic mound beside the Orontes. In Amos 6:2 it is named Great Hamath, but not necessarily to distinguish it from other places of the same name.
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Calno
kal'-ne, kal'-no (kalneh (Amos 6:2), kalno (Isaiah 10:9)): "Probably the Kulnia (Kullani) associated with Arpad and Hadrach, Syrian cities, in the Assyrian `tribute' list (Western Asiatic Inscriptions, II, 53, number 3); Kullanhu about six miles from Arpad" (HDB, I, 344, and 1-vol HDB, 109).
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kal'-ne, kal'-no (kalneh (Amos 6:2), kalno (Isaiah 10:9)): "Probably the Kulnia (Kullani) associated with Arpad and Hadrach, Syrian cities, in the Assyrian `tribute' list (Western Asiatic Inscriptions, II, 53, number 3); Kullanhu about six miles from Arpad" (HDB, I, 344, and 1-vol HDB, 109).
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Arpad Arphad
ar'-pad; ar'-fad ('arpadh, "support"): A city of Syria, captured frequently by the Assyrians, and finally subjugated by Tiglath-pileser III in 740 B.C., after a siege of two years. It is now the ruin Tell Erfad, 13 miles Northwest of Aleppo. Arpad is one of the conquered cities mentioned by Rabshakeh, the officer of Sennacherib, in his boast before Jerusalem (2 Kings 18:34; 2 Kings 19:13 Isaiah 36:19; Isaiah 37:13; the King James Version Arphad). Isaiah puts a boast about its capture in the mouth of the Assyrian king (Isaiah 10:9), and Jeremiah mentions it as "confounded" because of evil tidings, in the oracle concerning Damascus (Jeremiah 49:23). On every occasion Arpad is mentioned with Hamath.
S.F.hunter
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ar'-pad; ar'-fad ('arpadh, "support"): A city of Syria, captured frequently by the Assyrians, and finally subjugated by Tiglath-pileser III in 740 B.C., after a siege of two years. It is now the ruin Tell Erfad, 13 miles Northwest of Aleppo. Arpad is one of the conquered cities mentioned by Rabshakeh, the officer of Sennacherib, in his boast before Jerusalem (2 Kings 18:34; 2 Kings 19:13 Isaiah 36:19; Isaiah 37:13; the King James Version Arphad). Isaiah puts a boast about its capture in the mouth of the Assyrian king (Isaiah 10:9), and Jeremiah mentions it as "confounded" because of evil tidings, in the oracle concerning Damascus (Jeremiah 49:23). On every occasion Arpad is mentioned with Hamath.
S.F.hunter
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SAMARIA, CITY OF
sa-ma'-ri-a, (shomeron; Samareia, Semeron, and other forms):
(1) Shechem was the first capital of the Northern Kingdom 1 Kings 12:25. Jeroboam seems later to have removed the royal residence to Tirzah (1 Kings 14:17). After the brief reigns of Elah and Zimri came that of Omri, who reigned 6 years in Tirzah, then he purchased the hill of Samaria and built a city there, which was thenceforward the metropolis of the kingdom of Israel 1 Kings 16:24. Here the hill and the city are said to have been named after Shemer, the original owner of the land. There is nothing intrinsically improbable in this. It might naturally be derived from shamar, and the name in the sense of "outlook" would fitly apply to a city in such a commanding position. The residence, it was also the burying-place, of the kings of Israel
1 Kings 16:28; 1 Kings 22:37 2 Kings 10:35; 2 Kings 13:9,13; 2 Kings 14:16.
W. Ewing
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sa-ma'-ri-a, (shomeron; Samareia, Semeron, and other forms):
(1) Shechem was the first capital of the Northern Kingdom 1 Kings 12:25. Jeroboam seems later to have removed the royal residence to Tirzah (1 Kings 14:17). After the brief reigns of Elah and Zimri came that of Omri, who reigned 6 years in Tirzah, then he purchased the hill of Samaria and built a city there, which was thenceforward the metropolis of the kingdom of Israel 1 Kings 16:24. Here the hill and the city are said to have been named after Shemer, the original owner of the land. There is nothing intrinsically improbable in this. It might naturally be derived from shamar, and the name in the sense of "outlook" would fitly apply to a city in such a commanding position. The residence, it was also the burying-place, of the kings of Israel
1 Kings 16:28; 1 Kings 22:37 2 Kings 10:35; 2 Kings 13:9,13; 2 Kings 14:16.
W. Ewing
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DAMASCUS
da-mas'-kus:
The English name is the same as the Greek Damaskos. The Hebrew name is Dammeseq, but the Aramaic form Darmeseq, occurs in 1 Chronicles 18:5 2 Chronicles 28:5. The name appears in Egyptian inscriptions as Ti-mas-ku (16th century B.C.), and Sa-ra-mas-ki (13th century B.C.), which W. M. Muller, Asien u. Europa, 227, regards as representing Ti-ra-mas-ki, concluding from the "ra" in this form that Damascus had by that time passed under Aramaic influence. In the Tell el-Amarna Letters the forms Ti-ma-as-gi and Di-mas-ka occur. The Arabic name is Dimashk esh-Sham ("Damascus of Syria") usually contrasted to Esh-Sham simply. The meaning of the name Damascus is unknown. Esh-Sham (Syria) means "the left," in contrast to the Yemen (Arabia) = "the right."
C. H. Thompson
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“God Through Anne Terri With The Holy Spirit: This is one of the most extensive research areas on Jerusalem. For more advanced studies in this area please follow the link at the end.
AMEN"
JERUSALEM
LITERATURE I. The Name.
1. In Cuneiform:
The earliest mention of Jerusalem is in the Tell el-Amarna Letters (1450 B.C.), where it appears in the form Uru-sa-lim; allied with this we have Ur-sa-li-immu on the Assyrian monuments of the 8th century B.C.
The most ancient Biblical form is yerushalem, shortened in Psalm 76:2 (compare Genesis 14:18) to Salem, but in Massoretic Text we have it vocalized yerushalaim. In Jeremiah 26:18 Esther 2:6 2 Chronicles 25:1; 2 Chronicles 32:9 we have yerushalayim, a form which occurs on the Jewish coins of the Revolt and also in Jewish literature; it is commonly used by modern Talmudic Jews.
2. In Hebrew:
The form Hebrew with the ending -aim or -ayim is interpreted by some as being a dual, referring to the upper and lower Jerusalem, but such forms occur in other names as implying special solemnity; such a pronunciation is both local and late.
3. In Greek and Latin:
In the Septuagint we get (Ierousalem), constantly reflecting the earliest and the common Hebrew pronunciation, the initial letter being probably unaspirated; soon, however, we meet with (Hierousalem)-with the aspirate-the common form in Josephus, and (Hierosoluma) in Maccabees (Books II through IV), and in Strabo. This last form has been carried over into the Latin writers, Cicero, Pliny, Tacitus and Suetonius. It was replaced in official use for some centuries by Hadrian's Aelia Capitolina, which occurs as late as Jerome, but it again comes into common use in the documents of the Crusades, while Solyma occurs at various periods as a poetic abbreviation.
In the New Testament we have (Hierousalem), particularly in the writings of Luke and Paul, and (ta Hierosoluma) elsewhere. The King James Version of 1611 has Ierosalem in the Old Testament and Hierusalem in the New Testament. The form Jerusalem first occurs in French writings of the 12th century.
4. The Meaning of Jerusalem:
With regard to the meaning of the original name there is no concurrence of opinion. The oldest known form, Uru-sa-lim, has been considered by many to mean either the "City of Peace" or the "City of (the god) Salem," but other interpreters, considering the name as of Hebrew origin, interpret it as the "possession of peace" or "foundation of peace." It is one of the ironies of history that a city which in all its long history has seen so little peace and for whose possession such rivers of blood have been shed should have such a possible meaning for its name.
Bibliography: Credit Biblos.com - Read more bibleatlas.org/jerusalem.htm
AMEN"
JERUSALEM
LITERATURE I. The Name.
1. In Cuneiform:
The earliest mention of Jerusalem is in the Tell el-Amarna Letters (1450 B.C.), where it appears in the form Uru-sa-lim; allied with this we have Ur-sa-li-immu on the Assyrian monuments of the 8th century B.C.
The most ancient Biblical form is yerushalem, shortened in Psalm 76:2 (compare Genesis 14:18) to Salem, but in Massoretic Text we have it vocalized yerushalaim. In Jeremiah 26:18 Esther 2:6 2 Chronicles 25:1; 2 Chronicles 32:9 we have yerushalayim, a form which occurs on the Jewish coins of the Revolt and also in Jewish literature; it is commonly used by modern Talmudic Jews.
2. In Hebrew:
The form Hebrew with the ending -aim or -ayim is interpreted by some as being a dual, referring to the upper and lower Jerusalem, but such forms occur in other names as implying special solemnity; such a pronunciation is both local and late.
3. In Greek and Latin:
In the Septuagint we get (Ierousalem), constantly reflecting the earliest and the common Hebrew pronunciation, the initial letter being probably unaspirated; soon, however, we meet with (Hierousalem)-with the aspirate-the common form in Josephus, and (Hierosoluma) in Maccabees (Books II through IV), and in Strabo. This last form has been carried over into the Latin writers, Cicero, Pliny, Tacitus and Suetonius. It was replaced in official use for some centuries by Hadrian's Aelia Capitolina, which occurs as late as Jerome, but it again comes into common use in the documents of the Crusades, while Solyma occurs at various periods as a poetic abbreviation.
In the New Testament we have (Hierousalem), particularly in the writings of Luke and Paul, and (ta Hierosoluma) elsewhere. The King James Version of 1611 has Ierosalem in the Old Testament and Hierusalem in the New Testament. The form Jerusalem first occurs in French writings of the 12th century.
4. The Meaning of Jerusalem:
With regard to the meaning of the original name there is no concurrence of opinion. The oldest known form, Uru-sa-lim, has been considered by many to mean either the "City of Peace" or the "City of (the god) Salem," but other interpreters, considering the name as of Hebrew origin, interpret it as the "possession of peace" or "foundation of peace." It is one of the ironies of history that a city which in all its long history has seen so little peace and for whose possession such rivers of blood have been shed should have such a possible meaning for its name.
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Mount Zion
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion.
E. W. G. Masterman
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A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion.
E. W. G. Masterman
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SINAI (HOREB)
si'-ni, si'-na-i (cinay; Codex Alexandrinus Sina, Codex Vaticanus Seina):
1. The Name:
The name comes probably from a root meaning "to shine," which occurs in Syriac, and which in Babylonian is found in the name sinu for "the moon." The old explanation, "clayey," is inappropriate to any place in the Sinaitic desert, though it might apply to Sin (Ezekiel 30:15, 16) or Pelusium; even there, however, the applicability is doubtful. The desert of Sin (Exodus 16:1; Exodus 17:1 Numbers 33:11 f) lay between Sinai and the Gulf of Suez, and may have been named from the "glare" of its white chalk. But at Sinai "the glory of Yahweh was like devouring fire on the top of the mount in the eyes of the children of Israel" (Exodus 24:17); and, indeed, the glory of the Lord still dyes the crags of Jebel Musa (the "mountain of Moses") with fiery red, reflected from its red granite and pink gneiss rocks, long after the shadows have fallen on the plain beneath. Sinai is mentioned, as a desert and a mountain, in 35 passages of the Old Testament. In 17 passages the same desert and mountain are called "Horeb," or "the waste." This term is chiefly used in Deuteronomy, though Sinai also occurs (Deuteronomy 33:2). In the other books of the Pentateuch, Sinai is the usual name, though Horeb also occurs (Exodus 3:1; Exodus 17:6; Exodus 33:6), applying both to the "Mount of God" and to the desert of Rephidim, some 20 miles to the Northwest.
C. R. Conder
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Aiath
µAI
a'-i (`ay, written always with the definite article, ha-`ay, probably meaning "the ruin," kindred root, `awah):
(1) A town of central Palestine, in the tribe of Benjamin, near and just east of Bethel (Genesis 12:8). It is identified with the modern Haiyan, just south of the village Der Diwan (Conder in HDB; Delitzsch in Commentary on Genesis 12:8) or with a mound, El-Tell, to the north of the modern village (Davis, Dict. Biblical). The name first appears in the earliest journey of Abraham through Palestine (Genesis 12:8), where its location is given as east of Bethel, and near the altar which Abraham built between the two places. It is given similar mention as he returns from his sojourn in Egypt (Genesis 13:3). In both of these occurrences the King James Version has the form Hai, including the article in transliterating. The most conspicuous mention of Ai is in the narrative of the Conquest. As a consequence of the sin of Achan in appropriating articles from the devoted spoil of Jericho, the Israelites were routed in the attack upon the town; but after confession and expiation, a second assault was successful, the city was taken and burned, and left a heap of ruins, the inhabitants, in number twelve thousand, were put to death, the king captured, hanged and buried under a heap of stones at the gate of the ruined city, only the cattle being kept as spoil by the people (Joshua 7; Joshua 8). The town had not been rebuilt when Jos was written (Joshua 8:28). The fall of Ai gave the Israelites entrance to the heart of Canaan, where at once they became established, Bethel and other towns in the vicinity seeming to have yielded without a struggle. Ai was rebuilt at some later period, and is mentioned by Isaiah (Isaiah 10:28) in his vivid description of the approach of the Assyrian army, the feminine form (`ayyath) being used. Its place in the order of march, as just beyond Michmash from Jerusalem, corresponds with the identification given above. It is mentioned also in post-exilic times by Ezra 2:28 and Nehemiah 7:32, (and in Nehemiah 11:31 as, `ayya'), identified in each case by the grouping with Bethel.
(2) The Ai of Jeremiah 49:3 is an Ammonite town, the text probably being a corruption of `ar; or ha-`ir, "the city" (BDB).
Edward Mack
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MICRON
mig'-ron (mighron; Magon):
(1) A place in the uttermost part of Geba-which read here instead of Gibeah-marked by a pomegranate tree, where Saul and his 600 men encamped over against the Philistines, who were in Michmash (1 Samuel 14:2). Josephus describes the distress of Saul and his company as they sat on a high hill (bounos hupselos) viewing the widespread desolation wrought by the enemy. There is, however, nothing to guide us as to the exact spot. Many suppose that the text is corrupt; but no emendation suggested yields any satisfactory result. The place was certainly South of Michmash.
(2) (Codex Vaticanus Magedo; Codex Alexandrinus Mageddo): The Migron of Isaiah 10:28 is mentioned between Aiath (Ai) and Michmash. If the places are there named in consecutive order, this Migron must be sought to the North of Michmash. It may with some confidence be located at Makrun, a ruined site to the North of the road leading from Michmash to Ai.
There is nothing extraordinary in two places having the same name pretty close to each other. The two Beth-horons, although distinguished as upper and lower, are a case in point. So also are the two Bethsaidas. There is therefore no need to try to identify the two with one another, as some (e.g. Robertson Smith in Journal of PhiLaughing with Joyogy, XIII, 62;) have attempted to do with no success.
W. Ewing
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MICHMASH
mik'-mash (mikhmash; Machmas): A town in the territory of Benjamin, apparently not of sufficient importance to secure mention in the list of cities given in Joshua 18:21;. It first appears as occupied by Saul with 2,000 men, when Jonathan, advancing from Gibeah, smote the Philistine garrison in Geba (1 Samuel 13:2). To avenge this injury, the Philistines came up in force and pitched in Michmash (1 Samuel 13:5). Saul and Jonathan with 600 men held Geba, which had been taken from the Philistine garrison (1 Samuel 13:16). It will assist in making clear the narrative if, at this point, the natural features of the place are described.
W. Ewing
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GEBA
ge'-ba (gebha`, "hill"):
(1) A town on the Northeast boundary of the territory of Benjamin (Joshua 18:24), given to the Levites (Joshua 21:17 1 Chronicles 6:60). It stood on the northern frontier of the kingdom of Judah, Geba and Beersheba marking respectively the northern and southern limits (2 Kings 23:8). In 2 Samuel 5:25 "Geba" should be altered to "Gibeon," which stands in the corresponding passage, 1 Chronicles 14:16. In Judges 20:10, 33 1 Samuel 13:3, 16, the Hebrew reads "Geba," the translation "Gibeah" being due to confusion of the two names. From 1 Samuel 14:5 we gather that Geba stood to the South of the great gorge, Wady Suweinit, commanding the pass at Michmash. This was the scene of Jonathan's daring enterprise against the Philistines, when, accompanied by his armor-bearer, he accomplished an apparently impossible feat, climbing the rocky steeps of the gorge to the North and putting the enemy to flight. There can be no doubt that the modern village of Jeba` occupies the ancient site. It stands to the South of Wady Suweinit, looking toward Michmash-modern Mukhmas-with Seneh, the crag on the southern lip of the gorge, in front of it. The distance from Jerusalem is about 6 miles. It was fortified by Asa with materials that his enemy Baasha had used to fortify Ramah against him (1 Kings 15:22). It is named by Isaiah in his description of the terrifying march of the Assyrians upon Jerusalem from the North (10:28). It appears among the cities which were reoccupied by Israel after the Exile (Ezra 2:26 Nehemiah 11:31).
(2) (Gaibai): Between a fortress so named and Scythopolis (Beisan), Holofernes pitched his camp (Judith 3:10). On the high road that runs through Jenin, and down the Vale of Jezreel to Beisan, about 2 miles to the South of Sanur, stands the village of Jeba`, with which this fortress may be identified.
W. Ewing
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RAMAH
ra'-ma (ha-ramah, without the definite article only in Nehemiah 11:33 Jeremiah 31:15): The name denotes height, from root rum, "to be high," and the towns to which it applied seem all to have stood on elevated sites.
(1) Codex Vaticanus Arael; Codex Alexandrinus Rhama: A fenced city in the lot assigned to Naphtali (Joshua 19:36). Only in this passage is the place referred to. It is probably identical with the modern er-Rameh, a large Christian village on the highway from Cafed to the coast, about 8 miles West-Southwest of that city. To the North rises the mountain range which forms the southern boundary of Upper Galilee. In the valley to the South there is much rich land cultivated by the villagers. The olives grown here are very fine, and fruitful vineyards cover many of the surrounding slopes. No remains of antiquity are to be seen above ground; but the site is one likely to have been occupied in ancient times.
W. Ewing
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GIBEAH
gib'-e-a (gibh`ah, "hill"): The Hebrew word denotes generally an eminence or hill, in distinction from har, which is used for mountain, or mountain range. It occurs, however, in two instances, as a place-name. Under GEBA (which see) we have seen that Geba, Gibeah, and Gibeon are liable to be confused. This arises from their resemblance in form and meaning.
(1) A city in the territory of Judah (Joshua 15:57). It is named in the group containing Carmel, Ziph and Kain; it is therefore probably to be sought to the Southeast of Hebron. It may be one of the two villages mentioned by Eusebius, Onomasticon (s.v. "Gabathon"), Gabaa and Gabatha; in the East of the Daroma. It is probably identical with Gibeah mentioned in 2 Chronicles 13:2.
(2) A city described as belonging to Benjamin (Joshua 18:28 Judges 19:14) Gibeah of Benjamin (1 Samuel 13:2, 15; 1 Samuel 14:16), Gibeah of the children of Benjamin (2 Samuel 23:29), Gibeah of Saul (1 Samuel 11:4 Isaiah 10:29), and possibly, also, Gibeah of God (1 Samuel 10:5 margin); see GIBEATH, 4.
W. Ewing
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gib'-e-a (gibh`ah, "hill"): The Hebrew word denotes generally an eminence or hill, in distinction from har, which is used for mountain, or mountain range. It occurs, however, in two instances, as a place-name. Under GEBA (which see) we have seen that Geba, Gibeah, and Gibeon are liable to be confused. This arises from their resemblance in form and meaning.
(1) A city in the territory of Judah (Joshua 15:57). It is named in the group containing Carmel, Ziph and Kain; it is therefore probably to be sought to the Southeast of Hebron. It may be one of the two villages mentioned by Eusebius, Onomasticon (s.v. "Gabathon"), Gabaa and Gabatha; in the East of the Daroma. It is probably identical with Gibeah mentioned in 2 Chronicles 13:2.
(2) A city described as belonging to Benjamin (Joshua 18:28 Judges 19:14) Gibeah of Benjamin (1 Samuel 13:2, 15; 1 Samuel 14:16), Gibeah of the children of Benjamin (2 Samuel 23:29), Gibeah of Saul (1 Samuel 11:4 Isaiah 10:29), and possibly, also, Gibeah of God (1 Samuel 10:5 margin); see GIBEATH, 4.
W. Ewing
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NOB
nob (nobh; Codex Vaticanus Nomba; Codex Alexandrinus Noba, and other forms): An ancient priestly town to which David came on his way South when he fled from Saul at Gibeah (1 Samuel 21:1). Here he found refuge and succor with Ahimelech. This was observed by Doeg the Edomite, who informed the king, and afterward became the instrument of Saul's savage vengeance on the priests, and on all the inhabitants of the city
(1 Samuel 22). The name occurs in Nehemiah 11:32 in a list of cities, immediately after Anathoth. In Isaiah's ideal account of the Assyrians' march against Jerusalem, Nob is clearly placed South of Anathoth. Here, says the prophet, the Assyrian shall shake his hand at the mount of the daughter of Zion, the hill of Jerusalem. It was a place, therefore, from which the Holy City and the temple were clearly visible.
The district in which the site must be sought is thus very definitely indicated; but within this district no name at all resembling Nob has been discovered, and so no sure identification is yet possible. `Anata (Anathoth) is 2 1/2 miles Northeast of Jerusalem. Nob therefore lay between that and the city, at a point where the city could be seen, apparently on the great road from the Nob. Rather more than a mile North of Jerusalem rises the ridge Ras el-Mesharif (2, 665 ft.), over which the road from the Nob passes; and here the traveler approaching from that direction obtains his first sight of the city. It is fittingly named "the look-out." Col. Conder states the case for identifying this height with Mt. Scopus where Titus established his camp at the siege of Jerusalem (PEFS, 1874, 111;). Immediately South of the ridge, to the East of the road, there is a small plateau, South of which there is a lower ridge, whence the slopes dip into Wady el-Joz. This plateau, on which Titus may have sat, is a very probable site for Nob. It quite suits the requirements of Isaiah's narrative, and not less those of David's flight. Gibeah lay not far to the North, and this lay in the most likely path to the South.
W. Ewing
Bibliography: Credit Biblos.com - Read more
bibleatlas.org/nob.htm
nob (nobh; Codex Vaticanus Nomba; Codex Alexandrinus Noba, and other forms): An ancient priestly town to which David came on his way South when he fled from Saul at Gibeah (1 Samuel 21:1). Here he found refuge and succor with Ahimelech. This was observed by Doeg the Edomite, who informed the king, and afterward became the instrument of Saul's savage vengeance on the priests, and on all the inhabitants of the city
(1 Samuel 22). The name occurs in Nehemiah 11:32 in a list of cities, immediately after Anathoth. In Isaiah's ideal account of the Assyrians' march against Jerusalem, Nob is clearly placed South of Anathoth. Here, says the prophet, the Assyrian shall shake his hand at the mount of the daughter of Zion, the hill of Jerusalem. It was a place, therefore, from which the Holy City and the temple were clearly visible.
The district in which the site must be sought is thus very definitely indicated; but within this district no name at all resembling Nob has been discovered, and so no sure identification is yet possible. `Anata (Anathoth) is 2 1/2 miles Northeast of Jerusalem. Nob therefore lay between that and the city, at a point where the city could be seen, apparently on the great road from the Nob. Rather more than a mile North of Jerusalem rises the ridge Ras el-Mesharif (2, 665 ft.), over which the road from the Nob passes; and here the traveler approaching from that direction obtains his first sight of the city. It is fittingly named "the look-out." Col. Conder states the case for identifying this height with Mt. Scopus where Titus established his camp at the siege of Jerusalem (PEFS, 1874, 111;). Immediately South of the ridge, to the East of the road, there is a small plateau, South of which there is a lower ridge, whence the slopes dip into Wady el-Joz. This plateau, on which Titus may have sat, is a very probable site for Nob. It quite suits the requirements of Isaiah's narrative, and not less those of David's flight. Gibeah lay not far to the North, and this lay in the most likely path to the South.
W. Ewing
Bibliography: Credit Biblos.com - Read more
bibleatlas.org/nob.htm
GALLIM
gal'-im (gallim), "heaps"): Probably two distinct places:
(1) A town mentioned among the 11 additional cities of Judah which are in the Septuagint appended to Joshua 15:59, and have altogether disappeared from the Hebrew text. It occurs between Karem (`Ain Kairem) and Baither (Bettir); it is probably the large and flourishing village of Beit Jala, near Bethlehem.
(2) Gallim is mentioned in Isaiah 10:30; not far from Laishah and Anathoth and certainly North of Jerusalem. It was the home of Palti the son of Laish
(1 Samuel 25:44), and it is by many authorities identified with the Gilgal on the North border of Judah (Joshua 15:7), the Geliloth of the parallel passage (Joshua 18:17), and the Beth-gilgal of Nehemiah 12:29.
E. W. G. Masterman
Bibliography: Credit Biblos.com - Read more
bibleatlas.org/gallim.htm
gal'-im (gallim), "heaps"): Probably two distinct places:
(1) A town mentioned among the 11 additional cities of Judah which are in the Septuagint appended to Joshua 15:59, and have altogether disappeared from the Hebrew text. It occurs between Karem (`Ain Kairem) and Baither (Bettir); it is probably the large and flourishing village of Beit Jala, near Bethlehem.
(2) Gallim is mentioned in Isaiah 10:30; not far from Laishah and Anathoth and certainly North of Jerusalem. It was the home of Palti the son of Laish
(1 Samuel 25:44), and it is by many authorities identified with the Gilgal on the North border of Judah (Joshua 15:7), the Geliloth of the parallel passage (Joshua 18:17), and the Beth-gilgal of Nehemiah 12:29.
E. W. G. Masterman
Bibliography: Credit Biblos.com - Read more
bibleatlas.org/gallim.htm
LAISH
la'-ish (layish):
(1) A city in the upper Jordan valley, apparently colonized by the Sidonians, which was captured by the Danites and called DAN (which see)
(Judges 18:7, etc.; Isaiah 10:30 the King James Version). In Joshua 19:47 the name appears as "Leshem."
(2) A Benjamite, father of Palti or Paltiel, to whom Michal, David's wife, was given by Saul (1 Samuel 25:44 2 Samuel 3:15).
Bibliography: Credit Biblos.com - Read more
bibleatlas.org/laish.htm
la'-ish (layish):
(1) A city in the upper Jordan valley, apparently colonized by the Sidonians, which was captured by the Danites and called DAN (which see)
(Judges 18:7, etc.; Isaiah 10:30 the King James Version). In Joshua 19:47 the name appears as "Leshem."
(2) A Benjamite, father of Palti or Paltiel, to whom Michal, David's wife, was given by Saul (1 Samuel 25:44 2 Samuel 3:15).
Bibliography: Credit Biblos.com - Read more
bibleatlas.org/laish.htm
MADMENAH
mad-me'-na (madhmenah; Madebena): A place mentioned only in Isaiah's description of the Assyrian advance upon Jerusalem (Isaiah 10:31). It is not identified.
Bibliography: Credit Biblos.com - Read more
bibleatlas.org/madmenah.htm
ANATHOTH
an'-a-thoth (`anathoth; Anathoth): A town which lay between Michmash and Jerusalem (Isaiah 10:30), in the territory of Benjamin, assigned to the Levites (Joshua 21:18). It was the native place of Abiathar (1 Kings 2:26), and of the prophet Jeremiah (Jeremiah 1:1; Jeremiah 11:21, etc.). Here lay the field which, under remarkable circumstances, the prophet purchased (Jeremiah 32:7). Two of David's distinguished soldiers, Abiezer (2 Samuel 23:27) and Jehu (1 Chronicles 12:3), also hailed from Anathoth. It was again occupied by the Benjamites after the return from the Exile (Nehemiah 11:32, etc.). It is identified with `Anata, two and a quarter miles Northeast of Jerusalem, a small village of some fifteen houses with remains of ancient walls. There are quarries in the neighborhood from which stones are still carried to Jerusalem. It commands a spacious outlook over the uplands to the North, and especially to the Southeast, over the Jordan valley toward the Dead Sea and the mountains of Moab. There is nothing to shelter it from the withering power of the winds from the eastern deserts (Jeremiah 4:11; Jeremiah 18:17, etc.).
W. Ewing
Bibliography: Credit Biblos.com - Read more
bibleatlas.org/anathoth.htm
an'-a-thoth (`anathoth; Anathoth): A town which lay between Michmash and Jerusalem (Isaiah 10:30), in the territory of Benjamin, assigned to the Levites (Joshua 21:18). It was the native place of Abiathar (1 Kings 2:26), and of the prophet Jeremiah (Jeremiah 1:1; Jeremiah 11:21, etc.). Here lay the field which, under remarkable circumstances, the prophet purchased (Jeremiah 32:7). Two of David's distinguished soldiers, Abiezer (2 Samuel 23:27) and Jehu (1 Chronicles 12:3), also hailed from Anathoth. It was again occupied by the Benjamites after the return from the Exile (Nehemiah 11:32, etc.). It is identified with `Anata, two and a quarter miles Northeast of Jerusalem, a small village of some fifteen houses with remains of ancient walls. There are quarries in the neighborhood from which stones are still carried to Jerusalem. It commands a spacious outlook over the uplands to the North, and especially to the Southeast, over the Jordan valley toward the Dead Sea and the mountains of Moab. There is nothing to shelter it from the withering power of the winds from the eastern deserts (Jeremiah 4:11; Jeremiah 18:17, etc.).
W. Ewing
Bibliography: Credit Biblos.com - Read more
bibleatlas.org/anathoth.htm
LEBANON
leb'-a-non (lebanon; Septuagint Libanos; Vulgate (Jerome's Latin Bible, 390-405 A.D.) Libanus):
Derived from the root labhen, "to be white," probably from the snow which covers its summits the greater part of the year. "White mountains" are found in almost every country. The light color of the upper limestone may, however, form a sufficient reason for the name. In prose the article is usually connected with the name. In poetry it is more often without the article. In the Septuagint, however, the article is generally present both in prose and poetry.
2. General Description:
The Lebanon range proper borders the east coast of the Mediterranean, for a distance of 100 miles, running North-Northeast and South-Southwest from the mouth of the Litany river, the classic Leontes (which enters the sea a little North of Tyre), to the mouth of the Eleuthurus (Nahr el-Kebir), a few miles North of Tripolis. This river comes through a depression between Lebanon and the Nuseiriyeh mountains, known as "the entrance to Hamath," and connects with a caravan route to the Euphrates through Palmyra. For a considerable distance North of the Litany, the mountain summits average from 4,000 to 6,000 ft. in height, and the range is more or less dissected by short streams which enter the Mediterranean. Most prominent of these is the Nahr ez-Zaherany, which, after running 25 or 30 miles in a southerly direction through the center of the range, like the Litany, turns abruptly West opposite Mt. Hermon, reaching the sea between Tyre and Sidon. In roughly parallel courses Nahr el-`Awleh and Nahr Damur descend to the sea between Sidon and Beyrout, and Nahr Beyrout just North of the city. Throughout this district the mountain recesses are more or less wooded. Opposite Beyrout the range rises in Jebel Sannin to an elevation of 8,560 ft. Thirty miles farther Northeast the summit is reached in Jebel Mukhmal, at an elevation of 10,225 ft., with several others of nearly the same height. An amphitheater here opens to the West, in which is sheltered the most frequented cedar grove, and from which emerges the Nahr Qadisha ("sacred stream") which enters the Mediterranean at Tripolis. Snow is found upon these summits throughout the year (Jeremiah 18:14), while formerly the level area between them furnished the snow fields from which a glacier descended several miles into the headwaters of the Qadisha, reaching a level of about 5,000 ft. The glacier deposited in this amphitheater a terminal moraine covering several square miles, which at its front, near Bsherreh, is 1,000 ft. in thickness. It is on this that the grove of cedars referred to is growing.
George Frederick Wright
This article continues in depth ...
Bibliography: Credit Biblos.com - Read more
bibleatlas.org/lebanon.htm
leb'-a-non (lebanon; Septuagint Libanos; Vulgate (Jerome's Latin Bible, 390-405 A.D.) Libanus):
Derived from the root labhen, "to be white," probably from the snow which covers its summits the greater part of the year. "White mountains" are found in almost every country. The light color of the upper limestone may, however, form a sufficient reason for the name. In prose the article is usually connected with the name. In poetry it is more often without the article. In the Septuagint, however, the article is generally present both in prose and poetry.
2. General Description:
The Lebanon range proper borders the east coast of the Mediterranean, for a distance of 100 miles, running North-Northeast and South-Southwest from the mouth of the Litany river, the classic Leontes (which enters the sea a little North of Tyre), to the mouth of the Eleuthurus (Nahr el-Kebir), a few miles North of Tripolis. This river comes through a depression between Lebanon and the Nuseiriyeh mountains, known as "the entrance to Hamath," and connects with a caravan route to the Euphrates through Palmyra. For a considerable distance North of the Litany, the mountain summits average from 4,000 to 6,000 ft. in height, and the range is more or less dissected by short streams which enter the Mediterranean. Most prominent of these is the Nahr ez-Zaherany, which, after running 25 or 30 miles in a southerly direction through the center of the range, like the Litany, turns abruptly West opposite Mt. Hermon, reaching the sea between Tyre and Sidon. In roughly parallel courses Nahr el-`Awleh and Nahr Damur descend to the sea between Sidon and Beyrout, and Nahr Beyrout just North of the city. Throughout this district the mountain recesses are more or less wooded. Opposite Beyrout the range rises in Jebel Sannin to an elevation of 8,560 ft. Thirty miles farther Northeast the summit is reached in Jebel Mukhmal, at an elevation of 10,225 ft., with several others of nearly the same height. An amphitheater here opens to the West, in which is sheltered the most frequented cedar grove, and from which emerges the Nahr Qadisha ("sacred stream") which enters the Mediterranean at Tripolis. Snow is found upon these summits throughout the year (Jeremiah 18:14), while formerly the level area between them furnished the snow fields from which a glacier descended several miles into the headwaters of the Qadisha, reaching a level of about 5,000 ft. The glacier deposited in this amphitheater a terminal moraine covering several square miles, which at its front, near Bsherreh, is 1,000 ft. in thickness. It is on this that the grove of cedars referred to is growing.
George Frederick Wright
This article continues in depth ...
Bibliography: Credit Biblos.com - Read more
bibleatlas.org/lebanon.htm
BIBLICAL REFERENCES
GOD'S FAMILY TREES OF THE HOLY BIBLE - THE OLD TESTAMENT -
JACOB / ISRAEL AND SONS
Read more: glbresearch.proboards.com/thread/1754/gods-family-trees-jacob-israel#ixzz2iLOgWyEX
ASSYRIA
2 KINGS 15:29
glbresearch.proboards.com/post/461/thread
2 KINGS 16:9
glbresearch.proboards.com/post/462/thread
2 KINGS 17:4
glbresearch.proboards.com/post/463/thread
2 KINGS 18:14
glbresearch.proboards.com/post/464/thread
2 CHRONICLES 32:1
glbresearch.proboards.com/post/733/thread
HOSEA 8:9
glbresearch.proboards.com/post/1281/thread
HOSEA 10:6
glbresearch.proboards.com/post/1283/thread
MICAH 5:6
glbresearch.proboards.com/post/1309/thread
NAHUM 3:18
glbresearch.proboards.com/post/1314/thread
ZEPHANIAH 2:13
glbresearch.proboards.com/post/1319/thread
SEE ALSO
God's Family Trees Of The Holy Bible - Prophet - The Book of Isaiah - Study Guide
ISAIAH 9 STUDY GUIDE
QUICK STUDY TITLE AREA
Isaiah 9:1-5 the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali...The people that walked in darkness have seen a great light...Thou hast multiplied the nation, and not increased the joy...For every battle of the warrior is with confused noise...
Isaiah 9:6-7 unto us a child is born...his name shall be called Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of Peace...and peace there shall be no end, upon the throne of David
Isaiah 9:8-17 The Lord sent a word into Jacob, and it hath lighted upon Israel ...(The Lord's Warning to) ... Ephraim and the inhabitant of Samaria, that say The bricks are fallen down, but we will build with hewn stones: the sycomores are cut down, but we will change them into cedars...the LORD shall set up the adversaries of Rezin against him, and join his enemies together...
The Syrians before, and the Philistines behind; and they shall devour Israel with open mouth
Isaiah 9:18-20 For wickedness burneth as the fire...Through the wrath of the LORD of hosts is the land darkened... no man shall spare his brother......they shall eat every man the flesh of his own arm...
Read more: glbresearch.proboards.com/thread/4654/isaiah-study-lords-adversaries-rezin#ixzz2i45Elg5b
ISAIAH 37:8
MIDIAN AT THE ROCK OF HOREB (Mount Sinai)See Judges 7:25
GOD'S FAMILY TREES OF THE HOLY BIBLE
-Adam to Abraham to David to Jesus
JUDGES 7 - STUDY GUIDE
Judges 7:1-3 Jerubbaal, who is Gideon is camped by the well of Harod. The Lord Speaks to him, telling him, the people with thee are too many to give the Midianites, into their hands... at the Lord's Suggestion, the people who are afraid depart and ten thousand stay.
Judges 7:4-8 The LORD says, 'the people are yet too many' ...the LORD Chooses three hundred men to stay with Gideon, based on how they drink the water. The LORD says to Gideon...'I will save you, and deliver you the Midianites.'
Judges 7:9-12 The LORD, claiming He has delivered the host into his hands, sends Gideon down to the host, with Phurah his servant. They are a multitude of people, like grasshoppers, with a multitude camels
Judges 7:13-14 A man's Dream of Midian, and the Overturned Tent and his Fellow's Prophetic Interpretation of Midian being delivered into the hand of Gideon, by the LORD.
Judges 7:15-25 The Trumpets and Pitchers of Gideon's Army and the Sword of the LORD and of Gideon-all the host flees...with Gideon's Army of Israel in pursuit.
Read more: glbresearch.proboards.com/thread/3368/judges-study-trumpets-gideons-army#ixzz2iLSkrFRL
GOD'S FAMILY TREES OF THE HOLY BIBLE - THE OLD TESTAMENT -
JACOB / ISRAEL AND SONS
Read more: glbresearch.proboards.com/thread/1754/gods-family-trees-jacob-israel#ixzz2iLOgWyEX
ASSYRIA
2 KINGS 15:29
glbresearch.proboards.com/post/461/thread
2 KINGS 16:9
glbresearch.proboards.com/post/462/thread
2 KINGS 17:4
glbresearch.proboards.com/post/463/thread
2 KINGS 18:14
glbresearch.proboards.com/post/464/thread
2 CHRONICLES 32:1
glbresearch.proboards.com/post/733/thread
HOSEA 8:9
glbresearch.proboards.com/post/1281/thread
HOSEA 10:6
glbresearch.proboards.com/post/1283/thread
MICAH 5:6
glbresearch.proboards.com/post/1309/thread
NAHUM 3:18
glbresearch.proboards.com/post/1314/thread
ZEPHANIAH 2:13
glbresearch.proboards.com/post/1319/thread
SEE ALSO
God's Family Trees Of The Holy Bible - Prophet - The Book of Isaiah - Study Guide
ISAIAH 9 STUDY GUIDE
QUICK STUDY TITLE AREA
Isaiah 9:1-5 the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali...The people that walked in darkness have seen a great light...Thou hast multiplied the nation, and not increased the joy...For every battle of the warrior is with confused noise...
Isaiah 9:6-7 unto us a child is born...his name shall be called Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of Peace...and peace there shall be no end, upon the throne of David
Isaiah 9:8-17 The Lord sent a word into Jacob, and it hath lighted upon Israel ...(The Lord's Warning to) ... Ephraim and the inhabitant of Samaria, that say The bricks are fallen down, but we will build with hewn stones: the sycomores are cut down, but we will change them into cedars...the LORD shall set up the adversaries of Rezin against him, and join his enemies together...
The Syrians before, and the Philistines behind; and they shall devour Israel with open mouth
Isaiah 9:18-20 For wickedness burneth as the fire...Through the wrath of the LORD of hosts is the land darkened... no man shall spare his brother......they shall eat every man the flesh of his own arm...
Read more: glbresearch.proboards.com/thread/4654/isaiah-study-lords-adversaries-rezin#ixzz2i45Elg5b
ISAIAH 37:8
MIDIAN AT THE ROCK OF HOREB (Mount Sinai)See Judges 7:25
GOD'S FAMILY TREES OF THE HOLY BIBLE
-Adam to Abraham to David to Jesus
JUDGES 7 - STUDY GUIDE
Judges 7:1-3 Jerubbaal, who is Gideon is camped by the well of Harod. The Lord Speaks to him, telling him, the people with thee are too many to give the Midianites, into their hands... at the Lord's Suggestion, the people who are afraid depart and ten thousand stay.
Judges 7:4-8 The LORD says, 'the people are yet too many' ...the LORD Chooses three hundred men to stay with Gideon, based on how they drink the water. The LORD says to Gideon...'I will save you, and deliver you the Midianites.'
Judges 7:9-12 The LORD, claiming He has delivered the host into his hands, sends Gideon down to the host, with Phurah his servant. They are a multitude of people, like grasshoppers, with a multitude camels
Judges 7:13-14 A man's Dream of Midian, and the Overturned Tent and his Fellow's Prophetic Interpretation of Midian being delivered into the hand of Gideon, by the LORD.
Judges 7:15-25 The Trumpets and Pitchers of Gideon's Army and the Sword of the LORD and of Gideon-all the host flees...with Gideon's Army of Israel in pursuit.
Read more: glbresearch.proboards.com/thread/3368/judges-study-trumpets-gideons-army#ixzz2iLSkrFRL
THE COLOR CODES OF THE THIRD TESTAMENT
"God Speaking To Anne Terri Through The Holy Spirit:
Not all of the Old and New Testaments, have been color coded at this time, as Study Guides, for these are still in progress. Anne follows My Transcript, The Colors of The Third Testament, for they are quite intricate. This is a reference for all Messiahs within The Third Testament, and Apostles who are learning. Note these are advanced Colors of The Third Testament and many of the early Study Guides do not show all of them in use.
glbresearch.proboards.com/thread/2256/colors-third-testament-god
AMEN"
FONT COLORS CODES
Brown 725134 (used to note words uttered in conversation, but not the Word of God)
Lime Green 19e625 (To show the name of a place or the earth)
Red f30d04 (To indicate the most heinous act or Commandment breaker such as Evil, War, slaughter. Indications that an Old Testament Prophecy was forced within The New Testament)
Orange e65b19 sins: (The word sin, warnings from God, bad places within the Holy Texts to use caution when reading)
Maroon 800000 (Titles of Scriptures, and People, animals, things, such as King, Prophet, cattle, Believer, Unbeliever, and so on.)
Cobalt Blue 221ae6 (The Name of God, LORD or The Holy Spirit within The New Testament and The Holy Qur'an.
My Pure Word, of The Third Testament, or when I Gave Anne Permission to indicate Pure Word Still in tact within The New Testament)
Trimurti in Hinduism Night Blue 625ce7
From 1 Kings 5 Study Guide forward, My Name shall appear in Blue, in honor of My New Revelation Received on King David
My Begotten Son.
A Spirit Close to God - 6b66fa Lavender Blue a Spiritual Entity of the 6th Dimension.
Med Purple 8d26c7 (The Word of God written after many translations and embellishments, Lord Krishna's Words within The Holy Books of Hinduism, and Jesus' Word in The New Testament, for the Word is no longer Pure after translation -
Note anytime it is written Jesus said something he did not, it is either in Black, indicating I want nothing to do with this, or in orange or red text)
Pale Sand d1c181 unworthy, without regard, distorted, desponding
Pale Grey bab8f7 Free from or relinquish, or not what they seem
Olive Yellow: d6f538 in a perverted light, putrid or festering
Deep Purple 5e0ec4 Apostles writing their Testimonies, and Questions to God, may use the color Deep Purple. The title section / header may be in Maroon, code 800000
Green 19961e (When you see a name of a man, or the word man, or men)
Teal Lord Krishna, King David a son of God, and Jesus Christ, or himself as the Lord
Shadow Gray 75818f (Something indicated as shadowy, foggy, or unclear)
Yellow f3ea08 (The sun, or a star, or The Light.)
Golden Yellow f6da09 Riches, money, treasure
Pink da77e9 (A woman's name, or the the word woman, women)
Hot Pink cd56bc (Fire of Love)
Gentle Blue 6b66fa ( ABRAHAM, DAVID )
Tears of Blue 6e8e91 Mourning, Woe, Lamenting
Black 020d1a used within a section where dialogue or a concept is being stated, indicates I Want Nothing to do with these lines of dialogue no matter where they are written for they were not said but embellished beyond use, as with in The Book of Revelation.
Black in general may also indicate an early Study Guide, before Advanced Colors of The Third Testament were totally in use, or that which is not necessary to be colored, such as with The Srimad Bhagavad Gita in footnotes.
AMEN"