Book of Joel Chapter 3 Vs. 12

 The Lord Judges the Nations

Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about. Joel 3:12

Let the Heathen... That is, let the enemies of Christ and his church be aroused from that state of security in which they are, and prepare for their own defense. For in such a state the antichristian powers will be before their destruction (see Rev. 18:7).

גּוֹי

gôy, גּוֹיִם

gôyim, הַגּוֹיִם

hāggôyim

A masculine noun meaning nation, people, Gentiles, country. The word is used to indicate a nation or nations in various contexts and settings: it especially indicates the offspring of Abraham that God made into a nation (Gen. 12:2) and thereby set the stage for Israel's appearance in history as a nation (Gen. 18:18; Psm. 106:5). Israel was to be a holy nation (Exo. 19:6). Even the descendants of Abraham that did not come from the seed of Isaac would develop into nations (Gen. 21:13). God can create a nation, even a holy nation like Israel, through the descendants of the person whom He chooses, as He nearly does in the case of Moses when Israel rebels (Exo. 32:10). Edom refers to Israel and Judah as two separate nations (Eze. 35:10), but God planned for them to be united forever into one nation (Eze. 37:22). Then they would become the head of the nations (Deut. 28:12). In this overall literary, theological, and historical context, it is clear that Israel would share common ancestors and would have a sufficient increase in numbers to be considered a nation. It would have a common place of habitation and a common origin, not only in flesh and blood, but in their religious heritage. It would share a common history, culture, society, religious worship, and purposes for the present and the future.

This noun is used to mean nations other than Israel as well; pagan, Gentile, or heathen nations (Exo. 9:24; 34:10; Eze. 5:6-8), for all the earth and all the nations belong to God (cf. Exo. 19:5). Israel was to keep herself from the false religions, unclean practices, and views of these nations (Ezra 6:21). In the plural, the noun may indicate the generic humankind (Isa. 42:6). In a few instances, the word refers to a group of people rather than to a nation (2Kgs. 6:18; Psm. 43:1; Isa. 26:2), although the exact translation is difficult in these cases.

The word is used in a figurative sense to refer to animals or insects, such as in Joel 1:6 where it depicts locusts.

be awakened...

עוּר

‛ûr

I. A verb meaning to stir, to arouse, to awaken. It is used of raising something or someone to action, of agitating someone, of motivating him or her. It is used of stirring oneself to action (Jdg. 5:12; Psm. 57:8, 9); especially of the Lord's arousing Himself or His arm (Psm. 7:6, 7; 59:4, 5; Isa. 51:9). In its passive use, it means to be stirred up (Jer. 6:22; 25:32; Zec. 4:1). It means to rouse someone to action (Zec. 9:13); to use a weapon (2Sam. 23:18); to stir up a nest of young birds (a figure of the Lord toward His people) (Deut. 32:11).

and come up... Let them bestir themselves and exert all the rigor and strength they have. Let them come in high spirits against the people of God; let them invade the holy land, and come even to the valley of Jehoshaphat. And, when come thither, let them, descend into the place appointed for their ruin.

The land of Judea being said to be higher than other countries, going to it is generally expressed by going up to it. Otherwise, it is more usual to say that men go down to a valley than come up to it; and mention being made again of this valley, shows that the same thing is referred to here (as in Joel 3:2).

These words are said in answer to the petition (in Joel 3:11); for they are spoken by the Lord, as appears by what follows.

עָלָה

‛ālāh

A verb meaning to go up, to ascend, to take away, to lift, to offer. This Hebrew word carries with it the connotation of an upward motion. It is used generically to denote an ascension to a higher place (Num. 13:17); a departure in a northerly direction (Gen. 45:25); the flight of a bird (Isa. 40:31); the springing up of plants (Isa. 34:13); the preference of one thing above another (Psm. 137:6); and the offering of a sacrifice (Jdg. 6:28; 2Kgs. 3:20). Theologically significant is the fact that this verb is used in relationship to a person's appearance before God. One must go up to stand before the Lord (Exo. 34:24; see also Gen. 35:1).

to...

אֵל

’ēl, אֶל

’el

A preposition meaning to, into, concerning. It has the basic meaning of toward. It is used in all kinds of situations indicating direction (Gen. 2:19; 16:11; 18:7; Lev. 1:16). It is used metaphorically to refer to speaking to someone (Gen. 8:15) or sexual intercourse (Gen. 16:2; Num. 25:1). It indicates direction when things face each other (Num. 12:8). Its use in the idiom hinn^eni ’ēl indicates motion toward (Gen. 4:8). Other meanings according to context are as far as (Jer. 51:9); into (Jon. 1:5); to sit at (Gen. 24:11; 1Kgs. 13:20). Used figuratively, it can mean with regard to something (2Sam. 1:24). When used with other prepositions, it indicates direction or location according to the preposition it is being combined with (Jos. 15:13; 17:4; 1Kgs. 8:6; 2Kgs. 9:18).

It is used in place of or interchangeably for the preposition ‛al and takes on the meaning of upon, on (Jos. 5:14; Jdg. 6:37).

the valley...

עֵמֶק

‛ēmeq

I. A masculine noun designating a valley, a plain. It refers to a vale, a valley, a lowland, the opposite of hilly or mountainous land. It is used of this kind of land in general (Isa. 22:7; Jer. 31:40). It is used of the Jordan Valley area (Jos. 13:19, 13:27). It was a place where chariotry would be used in battle (Jos. 17:16). Many specific places have names featuring ‛ēmeq, valley, e.g., the Valley of Siddim, the Valley of the King, etc. (Gen. 14:17).

II. The phrase ‛ēmeq q^eṣiys occurs in Jos. 18:21 as the proper name Emek Keziz.

of Jehoshaphat...

יְהוֹשָׁפָט

y^ehôšāp̱āṭ

A proper noun designating Jehoshaphat:

A. A good king of Judah, son of Asa. His name means the Lord has judged. He ruled twenty-five years (872-852 B.C.). He tried to keep Judah and Israel united as one people (1Kgs. 22:4-5). He kept peace (1Kgs. 22:44) and followed the Lord in every way (1Kgs. 22:41-43), consulting the true prophet of God for leadership (1Kgs. 22:7; 2Kgs. 3:11-25). He had the Law of God taught throughout Judah (2Chr. 17:1-9). He removed religious male prostitutes from the land (1Kgs. 4:6). He built ships for commerce, but they were all wrecked at Ezion Geber (1Kgs. 22:48). His son Jehoram succeeded him. The Books of 1 and 2 Chronicles consider his reign a great success as well.

B. The father of Jehu who was king in Israel (2Kgs. 9:2). His father was Nimshi.

C. He was the recorder or secretary under David and son of Ahilud (2Sam. 8:16).

D. He was one of Solomon's twelve area governors. He was over Issachar and was son of Paruah (1Kgs. 4:17).

E. A valley into which the Lord will bring all nations for judgment (Joel 3:2). The name means the Lord judges. The Lord will judge them with respect to how they treated His people, Israel. It appears to be a symbolic use of the term or name or refers also to this valley near Jerusalem.

for...

כִּי

kiy

A demonstrative particle meaning because, for, that, when, whenever; indeed, even; if; even when, even though. It is used in various ways and must be translated accordingly. In every case, the context in which the word functions will be the key to translating correctly. Here is a listing of the major ways it is used: as a conjunction meaning because (Gen. 3:14); for (Psm. 6:2, 6:5); that (Gen. 1:10; 1Kgs. 21:15); as a conjunctive time or condition indicator, when or if (Gen. 4:12); in a clause of condition, it means if, in fact, or in case (Job 7:13); as a demonstrative particle translated as yes, indeed, surely (Gen. 18:20; 1Sam. 14:44); truly, especially found in oaths (Gen. 42:16); used with ’im (H518) . . . kî . . . , it means if . . . then (Isa. 7:9); in combination with kî ’az, it is best rendered as then; kî ‛attāh usually means for them (Job 3:13). After a negative clause, kî is best rendered as rather (Gen. 3:6; 17:5; 24:4); preceded by the negative lō’, it is no, but . . . In clauses that concede something, it has the sense of even though, although, even when (Ecc. 4:14). It is used to show comparison when used in the construction kî . . . kēn, as . . . so (Isa. 55:9).

there...

שָׁם

šām

An adverb meaning there, were, in that direction. It indicates a place or the place where: there (Gen. 2:8, 2:12); where (Job 39:30); where, when preceded with the relative ’^ašer (Gen. 2:11; Exo. 20:21); to were, thither after motion verbs (Deut. 1:37; Jdg. 19:15). It often has he ה on the end indicating motion there, to a place (Gen. 19:20, Deut. 1:38). With min (H4480) on the front, it means from there miššām (Gen. 2:10; 11:8-9; 12:8). It can express the source or origin of something, e.g., man from the ground (Gen, 3:23); Philistines from . . . (Gen. 10:14; Jdg. 19:18); a goat from the flock (Gen. 27:9).

will I sit... This not only refers to Armageddon, but to the judgment of the nations (Mat. 25:31-46). There gathered together from all parts. The allusion is to a judge upon the bench, sitting to hear and try causes, and pass a definitive sentence. And here it signifies the execution of that sentence; such a pleading the cause of his people, as to take vengeance and inflict just punishment upon their enemies (see Psm. 9:4).

יָשַׁב

yāšaḇ

A verb meaning to sit, to dwell, to inhabit, to endure, to stay. Apparently, to sit is the root idea, and other meanings are derived from this. The subject of the verb may be God, human, animal (Jer. 50:39), or inanimate matter. The word sometimes emphasizes the location of persons, whether they were sitting under a tree (Jdg. 6:11; 1Kgs. 19:4) or in a house (2Kgs. 6:32). It could also reflect a person's position: one sat as a judge (Prov. 20:8; Isa. 28:6); as a widow (Gen. 38:11); or on a throne as king (Exo. 12:29; 2Kgs. 13:13). Sometimes it indicated one's companions; one sits with scoffers (Psm. 1:1); or with the elders of the land (Prov. 31:23). The word may signify to dwell, either temporarily (Lev. 23:42) or in a permanent dwelling (Gen. 4:16; Zeph. 2:15). Sometimes the word means that an object or person stays in a limited area (Exo. 16:29); or abides for a period of time (Lev. 12:4-5; 2Sam. 6:11); or for eternity (Psm. 9:7, 8; 102:12, 13; 125:1). The years are even said to sit, that is, to pass (1Kgs. 22:1).

to judge...

שָׁפַט

šāp̱aṭ

A verb meaning to judge, to govern. This word, though often translated as judge, is much more inclusive than the modern concept of judging and encompasses all the facets and functions of government: executive, legislative, and judicial. Consequently, this term can be understood in any one of the following ways. It could designate, in its broadest sense, to function as ruler or governor. This function could be fulfilled by individual judges (Jdg. 16:31; 1Sam. 7:16); the king (1Kgs. 3:9); or even God Himself (Psm. 50:6; 75:7, 8); since He is the source of authority (cf. Rom. 13:1) and will eventually conduct all judgments (Psm. 96:13). In a judicial sense, the word could also indicate, because of the exalted status of the ruler, the arbitration of civil, domestic, and religious disputes (Deut. 25:1). As before, this function could be fulfilled by the congregation of Israel (Num. 35:24); individual judges (Exo. 18:16; Deut. 1:16); the king (1Sam. 8:5-6, 8:20); or even God Himself (Gen. 16:5; 1Sam. 24:12, 13, 24:15, 16). In the executive sense, it could denote to execute judgment, to bring about what had been decided. This could be in the form of a vindication (Psm. 10:18; Isa. 1:17, 1:23); or a condemnation and punishment (Eze. 7:3, 7:8; 23:45).

all...

כֹּל

kōl

A particle meaning each, every, all, everything, the whole, entire. It has an inclusive meaning of all or every one of something. Its exact meaning must be discerned from its usage in its context. Some representative samplings will help: With the definite article, it means the whole or everything of something (Ecc. 11:5); used before a definite noun, it expresses the whole of that noun, the whole earth (Gen. 9:19); whole people (Gen. 41:40). Used after a noun, it can refer to the whole or entirety of the preceding noun (2Sam. 2:9); before a plural noun, it usually means all, all the nations (Isa. 2:2); before a collective noun, it means all or every, all people (Gen. 7:21). Before a singular noun, it means every (Est. 3:8). Other nuances of its use can be discerned from studying its context closely.

the heathen...

גּוֹי

gôy, גּוֹיִם

gôyim, הַגּוֹיִם

hāggôyim

A masculine noun meaning nation, people, Gentiles, country. The word is used to indicate a nation or nations in various contexts and settings: it especially indicates the offspring of Abraham that God made into a nation (Gen. 12:2) and thereby set the stage for Israel's appearance in history as a nation (Gen. 18:18; Psm. 106:5). Israel was to be a holy nation (Exo. 19:6). Even the descendants of Abraham that did not come from the seed of Isaac would develop into nations (Gen. 21:13). God can create a nation, even a holy nation like Israel, through the descendants of the person whom He chooses, as He nearly does in the case of Moses when Israel rebels (Exo. 32:10). Edom refers to Israel and Judah as two separate nations (Eze. 35:10), but God planned for them to be united forever into one nation (Eze. 37:22). Then they would become the head of the nations (Deut. 28:12). In this overall literary, theological, and historical context, it is clear that Israel would share common ancestors and would have a sufficient increase in numbers to be considered a nation. It would have a common place of habitation and a common origin, not only in flesh and blood, but in their religious heritage. It would share a common history, culture, society, religious worship, and purposes for the present and the future.

This noun is used to mean nations other than Israel as well; pagan, Gentile, or heathen nations (Exo. 9:24; 34:10; Eze. 5:6-8), for all the earth and all the nations belong to God (cf. Exo. 19:5). Israel was to keep herself from the false religions, unclean practices, and views of these nations (Ezra 6:21). In the plural, the noun may indicate the generic humankind (Isa. 42:6). In a few instances, the word refers to a group of people rather than to a nation (2Kgs. 6:18; Psm. 43:1; Isa. 26:2), although the exact translation is difficult in these cases.

The word is used in a figurative sense to refer to animals or insects, such as in Joel1:6 where it depicts locusts.

round about...

מִן

min, מִנִּי

minniy, מִנֵּי

minnēy

A preposition used to indicate from, out of, away from; more than: after, since; immediately; because of, since so that; without; direction as southward, etc.). Its spelling varies according to its location and usage. Its basic meaning is from, away from, out of. Its basic meanings only can be noted here, but its exact meaning is easily discerned from its context: (1) With verbs, it expresses separation spatially or figuratively (Exo. 19:14; Deut. 22:8; Jos. 10:7). It can be used with a verb not indicating separation, e.g., to stay away from strife (Prov. 20:3; Isa. 14:19). (2) With the basic sense of out of, from (Gen. 3:22-24; 4:10; 34:26; Exo. 2:10; 8:9; 5; Jdg. 15:7; Psm. 40:2, 3), it often indicates what something is made of or formed from (Gen. 2:19; Hos. 13:2). With a pronominal suffix meaning from it, it means of one piece with it (Exo. 25:19, 25:31). It indicates a cause for something, on account of, because (Exo. 2:23; 6:9; 1Kgs. 14:4; Prov. 20:4; Isa. 53:5). (3) It is used to mean something is a part of something else, a part or share of it (Gen. 6:19; 7:8; 39:11; Num. 16:2). It indicates some of in an indefinite sense (Exo. 16:27; Lev. 25:49; Psm. 137:3). When repeated it means some . . . others or its equivalent expression (1Chr. 9:28-29). (4) It is used to mark time: from, since (Deut. 9:24), from a certain day or time (Lev. 22:27; Num. 15:23; 1Sam. 18:9). It is used in phrases to mean from ancient times, antiquity (Hab. 1:12); from of old (Isa. 42:14). It indicates right after a certain time (Gen. 38:24; Jos. 23:1; Eze. 38:8). (5) Paired with ‛aḏ (H5704) it usually means from . . . even to, as far as (Gen. 10:19; 15:18; Exo. 11:7; Jer. 51:62). In a figurative sense, this same construction can mean e.g., from young . . . to old, both inclusive (Gen. 19:4; 1Sam. 5:9; Jer. 6:13). (6) It may further indicate than, in comparisons (Lev. 21:10; Jdg. 14:18). (7) Prefixed to an infinitive, it is often translated as from (Gen. 16:2); a few times as on account of or because (Deut. 7:7-8); or temporally as since or after (Num. 24:23; Isa. 44:7). (8) It is often attached to other words in compounds and is sometimes used in front of infinitives of verbs: e.g., with ‛āḇaḏ (H5647) meaning from serving (Exo. 14:5); with bāla‛ (H1104) meaning from destroying (Lam. 2:8). (9) It is used in front of a verb form once as a conjunction indicating a negative purpose, that . . . not (Deut. 33:11). Other uses almost always fall under one of the above categories.

This is the same battle where 2/3 of Gog in the land of Magog will die in battle. So many die in this battle, that people on the Mediterranean Sea must put clothes pins on their noses to stop the death odor. All Israel will be 7 months burying the dead.

Eze. 39:12 "And seven months shall the house of Israel be burying of them, that they may cleanse the land."

This plainly says that the deaths in this great battle are a judgment of God against the heathen people.

The Lord Himself now repeated the summons of the preceding verses, instructing the nations to enter the Valley of Jehoshaphat (cf. Joel 3:2). Employing agricultural imagery, He then commanded His warriors to destroy His enemies.

Book of 1 John Chapter 4 Vs. 1

 

Test the Spirits

1 John 4:1 "Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world."

Beloved of course, is speaking to Christians then and now. There has never been a time in history when there were more strange doctrines being taught than right now. It is the obligation of believers to determine for themselves, whether the message being taught is of God or not.

Beloved... Greek: agapetos, dearly beloved: worthy of love. Translated beloved 47 times (1Jhn. 4:1, 4:7, 4:11; Mat. 3:17; 12:18; Rom. 1:7; Jude 1:3; etc.); well-beloved (Mat. 12:6; Rom. 16:5; 3Jhn. 1:1); dearly beloved (Rom. 12:19; 1Cor. 10:14; etc.); and dear (Eph. 5:1; Col. 1:7; 1Thes. 2:8).

Again the recognition of danger from false spirits prompts this affectionate address.

believe not every... The mention of the Holy Spirit in 3:24 prompts John to inform his readers that other spirits exist, i.e., demonic spirits, who produce false prophets and false teachers to propagate their false doctrines.

Spirit... Greek: pneuma, the equivalent to the Hebrew: ruwach. Pneuma is used 385 times in the New Testament.

Pneuma Is Used of:

1. God as Spirit (John 4:24; 2Cor. 3:17)

2. Christ (1Cor. 6:17; 15:45)

3. The Holy Spirit (Mat. 1:18, 1:20; 3:11, 3:16—altogether of Him over 240 times)

4. Christ’s personal spirit (Mark 2:8; 8:12; Luke 2:40; John 11:33; 19:30)

5. Angels (Heb. 1:7, 1:14; Psm. 104:4)

6. Spirits of men (Mat. 5:3; 1Cor. 2:11; 6:20; 1Thes. 5:23; Heb. 4:12; 12:23)

7. Evil spirits (Mat. 8:16; 10:1; 12:43; Acts 8:7; 16:16; Rev. 16:13; 18:2)

8. The resurrection body (1Cor. 15:44).

Christians are to have a healthy skepticism regarding any teaching, unlike some among Johns congregations who were too open minded to anyone claiming a new teaching regarding the faith. Christians are to be like the Bereans who, as students of the Word, examined the Scriptures to determine truth and error (Acts 17:10-12).

but try the... or test is a metallurgist's term used for assaying metals to determine their purity and value. Christians must test any teaching with a view to approving or disapproving it rigorously comparing any teaching to the Scripture.

try... Greek: dokimazo, test. Translated try (1Cor. 3:13; 1Thes. 2:4; 1Pet. 1:7; 1Jhn. 4:1); prove (Luke 14:19; Rom. 12:2; 2Cor. 8:8, 8:22; 13:5; Gal. 6:4; Eph. 5:10; 1Thes. 5:21; 1Tim. 3:10; Heb. 3:9); examine (1Cor. 11:28); discern (Luke 12:56); approve (Rom. 2:18; 1Cor. 16:3; Phlp. 1:10); allow (Rom. 14:22; 1Thes. 2:4); and like (Rom. 1:28). The reason here given is because of many false teachers going abroad.

try (δοκιμάζετε)

Better, as Rev., prove. See on 1Pet. 1:7; see on Luke 12:55. Compare the phrase discerning of spirits, 1Cor. 12:10.

Seven Ways to Test False Prophets:

1. By their confession of Jesus (1Jhn. 4:2-3)

2. Their relationship with the world (1Jhn. 4:5; 2:15-17; Jas. 4:4)

3. How they receive Christianity (1Jhn. 4:6)

4. Their attitude toward the commandments of God (1Jhn. 4:6; 3:20-24; John 14:15)

5. Love of the brethren (1Jhn. 4:7-21; 3:11-16; John 13:34-35; 15:12-15)

6. The indwelling Holy Spirit (1Jhn. 4:4-6)

7. The Word of God (1Jhn. 4:6; 5:10; 2Tim. 3:16; 2Cor. 4:4)

the spirits… By juxtaposing spirits with false prophets John reminds his readers that behind human teachers who propagate false doctrine and error are demons inspired by Satan. Human false prophets and teachers are the physical expressions of demonic, spiritual sources

(Mat. 7:15; Mark 13:22).

The only way for us to be qualified to judge the message is to know

the Bible. We must search the Scriptures diligently to know the

truth. The devil is a counterfeit. The false messages being brought

forth are very close to truth. They just change a word here and there

and change the meaning.

of God (ἐκ)

Out of proceeding from.

One of the most recent tricks being brought forth by the devil in the church, is a watering down of Jesus to where He is not God. Another terrible teaching that is making the rounds is that Jesus did not become God, until He rose from the grave. This is blasphemy.

Jesus was the Word of God in heaven. He was there from the

beginning. He is the Eternal One. He is Alpha and Omega, the

Beginning and the End. He is Eternal God the Word. To teach that

the devil, or his demons, ever had any control over Jesus is also a lie.

Jesus was not forced to die on the cross. He gave His life willingly.

false prophets (ψευδοπροφῆται)

The term is applied in the New Testament to rivals of true prophets under the old dispensation (Luke 6:26; 2Pet. 2:1), and to rivals of the apostles under the gospel economy (Mat. 7:15; 24:11, 24:24; Mark 13:22). In Revelation to the embodied power of spiritual falsehood (Rev. 16:13; 19:20; 20:10). The false prophet supports his claims by signs and portents (Mat. 24:24; Acts 13:6; Rev. 19:20) and is thus distinguished from the false teacher. See 2Pet. 2:1, where the two terms occur together.

Christ's flesh was the only thing that died on the cross. From the cross, He dismissed His Spirit from His body and commanded it to go to the Father. Jesus was Eternal Spirit in the body of flesh. Anyone who believes Jesus to be less than God is teaching a false doctrine.

are gone out (ἐξαληλύθασιν)

The perfect tense indicates that the influence of their going out on their false mission is in operation at the present.

Don't trust every spirit. On the contrary, test the spirits to see whether they are from God (compare 1Thes. 5:19-22). This is an important principle for our age. After years of having lost touch with the spiritual realm altogether, many people are rediscovering it but have not the discernment to know which spirits are from God. Not every inner voice or feeling is from God. Some are merely from us, either consequences of being overtired or overwrought, or expressions of our own wishes and fears. Others are truly from the spiritual realm, but, unfortunately, from Satan and his demons, not from God and his angels. By the same token, not every prophet or religious teacher is from God; yet some are.

1Jhn. 4:2-3 give one criterion by which to test the spirits. Another is that spirits from God can be expected to give wholehearted support to everything the Bible says.

Book of Matthew Chapter 1 Vs. 2, 3

 

The Genealogy of Jesus Christ

Mat 1:2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren;

Mat 1:3 And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;

Tamar... Rachav ... Rut ... the wife of Uriyah (Bat-sheva)... Miryam. Women, especially those born Gentiles, were rarely included in biblical genealogies. The first four were Gentile women whom God honored by including them among the recorded ancestors of Yeshua the Jewish Messiah-through whom Gentiles, women and slaves are saved equally with Jews, men and free (Gal. 3:28). On whether these women became Jews or continued to be Gentiles see Acts 16:1. He was the son of a Jewish woman and therefore a Jew, not a Gentile. Many Christians suppose he was a Gentile for at least these two reasons: (1) At Num. 1:2 God calls for a census of Israel by their families, by their fathers' houses. (2) The genealogies in the Tanakh always mention the men and only rarely the women.

Nevertheless, while legal responsibilities and entitlements are passed from father to son (see Mat. 1:1 on Son of and Son of Avraham, Mat. 1:24-25, Luke 3:23-38), Jewish and non-Jewish descent are invariably traced through the mother, not the father. The child of a Jewish mother and a Gentile father is Jewish, the child of a Gentile mother and a Jewish father is Gentile. If a Gentile woman converts to Judaism, she is a Jew, and her subsequent children are likewise Jewish. The questions for us are, first, whether this was the case in the first century, and, second, even if it was, is it authorized biblically?

In his interesting book, Who Was A Jew?-Rabbinic and Halakhic Perspectives on the Jewish Christian Schism (Hoboken, New Jersey: Ktav Publishing House, Inc., 1985), Lawrence H. Schiffman has a chapter, The Jew By Birth, in which he dates matrilineal Jewish descent to at least the second and probably the first century C.E., adducing as evidence Mishna Kiddushin 3:12, Tosefta Kiddushin 4:16, and Josephus. Among the supportive biblical passages is Ezra 10:2-3:

And Shechanyah... answered Ezra, 'We have trespassed against our God and taken foreign wives from the people living in the Land .... So, let us make a covenant with our God to put away all the wives and such as are born to them ....' "

The phrase, and such as are born to them, implies that the children of Jewish fathers and Gentile mothers are Gentiles and not Jews; otherwise, they would not be excluded from the Jewish people in this covenant. Oved, the son of Bo'az and Ruth the Moabitess, is Jewish not because of his father Bo'az but because Ruth became Jewish first, not by some formal conversion process (there was none at the time) but with her confession, "Your people shall be my people and your God my God" (Ruth 1:16; 4:9-10, 4:21-22). Schiffman discusses these and other relevant biblical passages, concluding that inheriting Jewishness and non-Jewishness through the mother goes back as far as the mid-fifth century B.C.E. (Who Was a Jew? p. 16). In other words, the practice is biblical.

Former Chief Rabbi of Israel Shlomo Goren gives evidence that not only is it biblical but many centuries older; see his article on pp. 32-37 in Baruch Litvin, compiler, and Sidney B. Hoenig, editor, Jewish Identity: Modern Responsa and Opinions on the Registration of Children of Mixed Marriages (Jerusalem & New York: Feldheim Publishers, 1970).

The importance of tracing Jewishness through the mother increased when Jewish life became disrupted and Jewish families were broken apart by conquerors and persecutors. The rabbis reasoned, first, that where Jewish women were being abused it might be impossible to determine who the father was and therefore whether he was Jewish; and, second, that since a child's loyalties are often determined by the mother because she spends more time with him, a child raised by a Jewish mother and a Gentile father is more likely to be brought up loyal to Judaism than the child of a Jewish father and a Gentile mother who will not give him the early training that builds such devotion.

The conclusion that Timothy was a Jew and not a Gentile is important for understanding Acts 16:3.

Timothy was the son of a Jewish woman and a Greek father. Since exogamy violates Jewish law, an explanation is called for, although any conclusion must be a conjecture. I think the most likely reason for Timothy's mixed parentage is that Timothy's mother, Eunice (2Tim. 1:5), like many Jews today, was assimilated into the dominant Gentile culture around her and simply did not observe halakhah. Before coming to New Covenant faith, she married a non-Jew, but afterwards her pagan and non-believing husband left or died; whereupon she raised her son in the faith from childhood (2Tim. 3:15). Possibly she and Timothy went to live with her Messianic Jewish mother Lois (2Tim. 1:5).

Many Messianic Jews like to say that believing in Yeshua makes us even more Jewish. One result, in some cases, is that we become more attentive to Jewish laws and customs. But if the above explanation of why Timothy's father was Gentile is correct, it is clear that coming to faith did not make Eunice more observant. For if she had been observant, she would have seen to it herself that her son got circumcised. In Judaism the responsibility for circumcising a Jewish boy rest with his Jewish father but not, of course, with a Gentile father. If the father is unwilling or, as in this case, unable to take responsibility for his son's circumcision, the beit-din Jewish religious court sees to it, acting on behalf of the Jewish community as a whole. If a boy has not been circumcised by the time he reaches thirteen, bar-mitzvah age, the obligation to get circumcised becomes his own. While the mother is not directly accountable for her son's circumcision, nothing prevents her from urging the boy's father or the beit-din to act. Unlike Moses' wife Zipporah (Exo. 4:25), Eunice did not take this responsibility on herself, which is why Timothy was still uncircumcised when Sha'ul arrived on the scene, so that he, himself an observant Jew (see Act_13:9), acted in loco patris (Acts 16:3).

Here are other possible reasons, likewise speculative, why Timothy had a Jewish mother and a Gentile father:

(1) It was not a marriage but the rape of an observant Jewish woman. This is not impossible, given the antisemitism and level of violence in ancient Roman society. This explanation has appeal for Messianic Jews who would like to paint a picture of every Jewish believer as Torah-true and gloss over the fact that the Gospel has appeal for assimilated Jews too.

(2) Eunice came to faith before her marriage and therefore considered herself no longer Jewish but Christian, therefore not subject to the Torah, so that she had no scruples about marrying outside her people. Those who think accepting Yeshua decreases Jewish loyalty or frees a Jew from the Law might prefer this explanation, but the New Testament evidence is against it. Jews who accepted Yeshua as the Messiah did not suddenly consider themselves ex-Jews; everything in the book of Acts demonstrates exactly the opposite. Moreover, accepting Yeshua as the Jewish Messiah does not free a Jew from the Law; this point is made in numerous notes in this commentary. A different point: although there is no specific evidence that the teaching had yet been promulgated, we know that believers in Yeshua were encouraged to marry other believers (1Cor. 7:39).

(3) She simply fell in love with the man. But this explanation reflects twentieth-century fantasy, not first-century reality.

Phares... See 1Chr. 2:4-12; Ruth 4:13-22 for the names of Phares to Jesse (Mat. 1:3-5).

Thamar... Four women in this genealogy. Rahab and Ruth were Gentiles. Tamar and Bathsheba were Jews. Thus Christ descended from both Jews and Gentiles. Rahab was a harlot (Jas. 2:25). Both Tamar and Bathsheba committed adultery (Gen. 38:1-30; 2Sam. 11:1-5). Ruth was a pure woman (Ruth. 3:11).

begat... Greek: gennao. When used of the father it means to beget or engender. When used of the mother it means to bring forth. Translated be born (Mat. 1:16); conceive (Mat. 1:20); gender (Gal. 4:24); and bear (Luke 1:13).

In this list of names, the patriarchs, Gentiles, women of doubtful character, good men and bad men, the wise, the illustrious, the unknown-all supply important links. It is as though to teach us that in the Son of man there is a blending of all classes, that He might be the representative and helper of all. Each of us may find some point of contact in this genealogy. Jesus Christ belongs to our race. He knew what was in man by that subtle and intimate knowledge which comes of kinship. In Him, therefore, is neither Jew nor Greek exclusively, but all are one in Him.

Book of Joel Chapter 3 Vs. 11

 The Lord Judges the Nations

Assemble yourselves, and come, all ye heathen, and gather yourselves together round about: thither cause thy mighty ones to come down, O LORD. Joel 3:11

Assemble yourselves, and... From different parts into one place:

Assemble...

עוּשׁ

‛ûš

A verb which occurs once in the Hebrew Bible (Joel 3:11; 4:11). Recent translations have abandoned the former translation, to lend aid, to come to help, for a different Arabic cognate, meaning to hurry. Joel used the word with the verb to come to summon all the nations to prepare for battle in the Valley of Jehoshaphat. At that location, God will judge them, trampling them like grapes in a winepress.

yourselves, and come...

בּוֹא

bô’

A verb meaning to come, to go, to bring. This word is used often and takes on many nuances of meaning: concerning physical location, it means to go, to come, to bring to a location (Gen. 6:19; 12:11; Jos. 6:1; Jdg. 18:18); to a group or person (Exo. 18:19; Est. 2:12). It is used with the preposition ’el to mean to have intercourse (Gen. 6:4; 16:2; Deut. 22:13). It bears the meaning of coming or arriving (Gen. 19:22; Prov. 18:3) physically or temporally, such as harvest time (Lev. 25:22). It means to take place, to happen (1Sam. 9:6). Used with the preposition b^e and others, it can take on the idea of having dealings with (Jos. 23:7; Psm. 26:4; Prov. 22:24). It has several idiomatic uses: followed by b^edāmı̄ym, it indicates involvement in bloodguilt (1Sam. 25:26). With the word after, it means to be in pursuit of someone or something (Exo. 14:17).

It is used in a causative way to bring something, e.g., an army (2Sam. 5:1-3) from the battleground, to gather in something (2Sam. 9:10). It is used idiomatically in several short phrases all headed by hēbiy’, to bring: to bring justice (Ecc. 11:9); to bring legal cases (Exo. 18:19); to take something away (hēbı̄y + mē’aḥar, Psm. 78:71); to apply one's heart (Prov. 23:12); to understand. In a passive sense, it means to be brought, to be offered or burned, be put into (Gen. 33:11; 43:18; Lev. 6:30; 23; Lev. 11:32). In its participial forms, the words may refer to the near future (2Kgs. 20:17; Isa. 39:6; Jer. 7:32) or to future things to come to pass (Isa. 27:6; 41:22).

come, all ye... Anti-christian nations, Mohammed or the Catholic Church: Which latter, especially, are sometimes called Heathen and Gentiles, because of the Heathenish rites introduced into their worship (Psalm 10:16). From all parts to the valley of Jehoshaphat or Armageddon (Rev. 16:14). This is spoken ironically to them, to use their utmost endeavors to get most powerful armies against the people of God, which would be of no avail, but issue in their own destruction.

all...

כֹּל

kōl

A particle meaning each, every, all, everything, the whole, entire. It has an inclusive meaning of all or every one of something. Its exact meaning must be discerned from its usage in its context. Some representative samplings will help: With the definite article, it means the whole or everything of something (Ecc. 11:5); used before a definite noun, it expresses the whole of that noun, the whole earth (Gen. 9:19); whole people (Gen. 41:40). Used after a noun, it can refer to the whole or entirety of the preceding noun (2Sam. 2:9); before a plural noun, it usually means all, all the nations (Isa. 2:2); before a collective noun, it means all or every, all people (Gen. 7:21). Before a singular noun, it means every (Est. 3:8). Other nuances of its use can be discerned from studying its context closely.

ye, heathen...

גּוֹי

gôy, גּוֹיִם

gôyim, הַגּוֹיִם

hāggôyim

A masculine noun meaning nation, people, Gentiles, country. The word is used to indicate a nation or nations in various contexts and settings: it especially indicates the offspring of Abraham that God made into a nation (Gen. 12:2) and thereby set the stage for Israel's appearance in history as a nation (Gen. 18:18; Psm. 106:5). Israel was to be a holy nation (Exo. 19:6). Even the descendants of Abraham that did not come from the seed of Isaac would develop into nations (Gen. 21:13). God can create a nation, even a holy nation like Israel, through the descendants of the person whom He chooses, as He nearly does in the case of Moses when Israel rebels (Exo. 32:10). Edom refers to Israel and Judah as two separate nations (Eze. 35:10), but God planned for them to be united forever into one nation (Eze. 37:22). Then they would become the head of the nations (Deut. 28:12). In this overall literary, theological, and historical context, it is clear that Israel would share common ancestors and would have a sufficient increase in numbers to be considered a nation. It would have a common place of habitation and a common origin, not only in flesh and blood, but in their religious heritage. It would share a common history, culture, society, religious worship, and purposes for the present and the future.

This noun is used to mean nations other than Israel as well; pagan, Gentile, or heathen nations (Exo. 9:24; 34:10; Eze. 5:6-8), for all the earth and all the nations belong to God (cf. Exo. 19:5). Israel was to keep herself from the false religions, unclean practices, and views of these nations (Ezra 6:21). In the plural, the noun may indicate the generic humankind (Isa. 42:6). In a few instances, the word refers to a group of people rather than to a nation (2Kgs. 6:18; Psm. 43:1; Isa. 26:2), although the exact translation is difficult in these cases.

The word is used in a figurative sense to refer to animals or insects, such as in Joel 1:6 where it depicts locusts.

and gather yourselves... Be ye gathered; or gather yourselves together, as the Targum and Kimchi. Get together in a body, muster up all the forces you can collect together.

Jarchi, from Menachem, by the change of a letter, renders it, make ye haste. Don't lose time in preparing for this battle; get men, and arms for them, as fast as you can. Be as expeditious as possible.

Or it may signify what should be done by the providence of God, bringing such large numbers of them together to their own ruin.

קָבַץ

qāḇaṣ

A verb meaning to gather, to collect, to assemble. The passive form is used to signify the gathering or assembling of people, especially for battle (Jos. 9:2; Neh. 4:20;14; Jer. 49:14); and for religious and national purposes (1Chr. 11:1; Ezra 10:1, 10:7). The word in an active form often signifies the gathering of materials: food into storehouses (Gen. 41:35); sheaves (Mic. 4:12); money and wealth (2Chr. 24:5; Prov. 28:8); lambs by a shepherd (Isa. 13:14; 40:11; Jer. 23:3). The word also refers to God's gathering of nations for judgment in the end times (Isa. 43:9; 66:18; Joel 3:2; 4:2); and especially to the gathering of His scattered people, Israel (Psm.106:47; Jer. 29:14; 31:10; Hos. 1:11; 2:2).

thither cause thy... Which is a prayer of the prophet, or of God's people, to God, that he would send down his mighty ones, the angels that excel in strength, and destroy this great army thus gathered together. As an angel in one night destroyed the army of Sennacherib.

So, Kimchi and Aben Ezra interpret it of angels, and many other interpreters. But perhaps it may be better to understand it of Christian princes and their forces, those armies clothed in white, and riding on white horses, in token of victory; with Christ at the head of them (Revelation 19:14) as well as the angels of God.

Who may be said to be caused to come down; because, being assembled shall go down into the valley of Jehoshaphat, where their enemies are gathered together, and discomfit them.

The Targum is, there the Lord shall, break the strength of their strong ones.

They are rushing to their doom. The mighty ones could come to battle, but they are no match for God. God, Himself, fights for Israel.

tither...

שָׁם

šām

An adverb meaning there, were, in that direction. It indicates a place or the place where: there (Gen. 2:8, 2:12); where (Job 39:30); where, when preceded with the relative ’^ašer (Gen. 2:11; Exo. 20:21); to were, thither after motion verbs (Deut. 1:37; Jdg. 19:15). It often has he ה on the end indicating motion there, to a place (Gen. 19:20, Deut. 1:38). With min on the front, it means from there miššām (Gen. 2:10; 11:8-9; 12:8). It can express the source or origin of something, e.g., man from the ground (Gen. 3:23); Philistines from . . . (Gen. 10:14; Jdg. 19:18); a goat from the flock (Gen. 27:9).

And they are assembling for battle (Joel 3:11, cf. Zec. 12:9). The Lord is urged to bring down His warriors.

cause thy mighty ones...

גִּבּוֹר

gibbôr, גִּבֹּר

gibbōr

An adjective meaning brave, strong, mighty. The word refers to God Himself as ’el gibbôr, usually rendered as the Mighty God (Isa. 10:21; Jer. 32:18). It is used to describe the Child born to rule and govern God's kingdom as Mighty God (Isa. 9:6 ;5). The Lord is depicted as a mighty one for His people Israel, mighty to save (Deut. 10:17; Psm. 24:8; Zeph. 3:17). Angels are depicted as mighty in strength (Psm. 103:20). It describes the might and power of the messianic King (Psm. 45:3; 4).

The word means manly, strong, vigorous, and was a term of approbation (Gen. 10:8-9; 1Sam. 14:52; Psm. 112:2). It could be used of animals, such as a lion (Prov. 30:30), the mightiest beast. It refers regularly to warriors, heroes, champions in battle (1Sam. 17:51; 2Sam. 20:7; 2Kgs. 24:16; Isa. 21:17). It could be used in a bad sense to denote heroes at drinking wine (Isa. 5:22).

to come down...

נָחַת

nāḥaṯ

A verb meaning to bend, to bring down, to descend. It means to bend a strong bow for battle (2Sam. 22:35; Psm. 18:34; 35), to pull it down. It has a general sense of to descend, to go down someplace (Job 21:13); to descend against someone in battle (Jer. 21:13; Joel 3:13; 4:11). It depicts the penetration of something: the arrows of the Lord's rebukes penetrate (Psm. 38:2; 3; Prov. 17:10). It seems to have the sense of leveling off, smoothing something in Psm. 65:10; 11.

O Lord...

יְהוָֹה

y^ehōwāh

A noun meaning God. The word refers to the proper name of the God of Israel, particularly the name by which He revealed Himself to Moses (Exo. 6:2-3). The divine name has traditionally not been pronounced, primarily out of respect for its sacredness (cf. Exo. 20:7; Deut. 28:58). Until the Renaissance, it was written without vowels in the Hebrew text of the Old Testament, being rendered as YHWH. However, since that time, the vowels of another word, ’^aḏōnāy, have been supplied in hopes of reconstructing the pronunciation. Although the exact derivation of the name is uncertain, most scholars agree that its primary meaning should be understood in the context of God's existence, namely, that He is the "I AM THAT I AM" (Exo. 3:14), the One who was, who is, and who always will be (cf. Rev. 11:17). Older translations of the Bible and many newer ones employ the practice of rendering the divine name in capital letters, so as to distinguish it from other Hebrew words. It is most often rendered as LORD (Gen. 4:1; Deut. 6:18; Psm. 18:3; 32; Jer. 33:2; Jon. 1:9) but also as GOD (Gen. 6:5; 2Sam. 12:22) or JEHOVAH (Psm. 83:18; 19; Isa. 26:4). The frequent appearance of this name in relation to God's redemptive work underscores its tremendous importance (Lev. 26:45; Psm. 19:14; 15). Also, it is sometimes compounded with another word to describe the character of the Lord in greater detail (see Gen. 22:14, Exo. 17:15; Jdg. 6:24).

All the heathen nations are to be brought together for judgment into a certain valley, which the prophet calls first the Vale of Jehoshaphat and then the Vale of Decision. The second name leads us to infer that the first, which means Jehovah-judges, is also symbolic. That is to say, the prophet does not single out a definite valley already called Jehoshaphat. In all probability, however, he has in his mind’s eye some vale in the neighborhood of Jerusalem, for since Ezekiel (Eze. 38:1-23) the judgment of the heathen in face of Jerusalem has been a standing feature in Israel’s vision of the last things; and as no valley about that city lends itself to the picture of judgment so well as the valley of the Kedron with the slopes of Olivet, the name Jehoshaphat has naturally been applied to it. Certain nations are singled out by name.

Unidentified messengers are instructed to issue a call of war to the nations (cf. all nations in Isa. 34:2; Oba. 1:15; Zec. 14:2). The nations are to beat their farming implements into weapons (Joel 3:10; contrast Isa. 2:4; Mic. 4:3) and assemble for battle (Joel 3:11; cf. Zec. 12:9). The Lord is urged to bring down His warriors.