Book of Joel Chapter 3 Vs. 17

 

The Glorious Future of Judah

So shall ye know that I am the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 3:17

So shall ye... The 5th and last section of the prophecy of Joel (Joel 3:17-21, unfulfilled; will be fulfilled at the second coming of Christ and the day of the Lord, which lasts throughout the Millennium).

Twelve Predictions—Unfulfilled:

1. You will know that I am the Lord your God dwelling in Zion, My holy mountain (Joel 3:17; Eze. 48:30-35).

2. Then (when the Lord personally and visibly dwells in Zion among men) Jerusalem will be holy (Joel 3:17; Zec. 14:16-21).

3. There shall no strangers pass through her anymore (Joel 3:17).

4. In that day the mountains will drop down new wine (Joel 3:18)

5. The hills will flow with milk.

6. All the rivers of Judah will flow with waters.

7. A fountain will come forth of the house of the Lord, and shall water the valley of Shittim (Joel 3:18; Eze. 47:1-12; Zec. 14:8).

8. Egypt will be a desolation (Joel 3:19).

9. Edom will be a desolate wilderness.

10. Judah will dwell forever, and Jerusalem from generation to generation (Joel 3:20).

11. I will cleanse their blood that I have not cleansed (Joel 3:21).

So shall ye know...

יָדַע

yāḏa‛

A verb meaning to know, to learn, to perceive, to discern, to experience, to confess, to consider, to know people relationally, to know how, to be skillful, to be made known, to make oneself known, to make to know.

The simple meaning, to know, is its most common translation out of the eight hundred or more uses. One of the primary uses means to know relationally and experientially: it refers to knowing or not knowing persons (Gen. 29:5; Exo. 1:8) personally or by reputation (Job 19:13). The word also refers to knowing a person sexually (Gen. 4:1; 19:5; 1Kgs. 1:4). It may even describe knowing or not knowing God or foreign gods (Exo. 5:2; Deut. 11:28; Hos. 2:20,22; Hos. 8:2), but it especially signifies knowing what to do or think in general, especially with respect to God (Isa. 1:3; 56:10). One of its most important uses is depicting God's knowledge of people: The Lord knows their hearts entirely (Exo. 33:12; 2Sam. 7:20; Psm. 139:4; Jer. 17:9; Hos. 5:3); God knows the suffering of His people (Exo. 2:25), and He cares.

The word also describes knowing various other things: when Adam and Eve sinned, knowing good and evil (Gen. 3:22); knowing nothing (1Sam. 20:39); and knowing the way of wisdom (Job 28:23). One could know by observation (1Sam. 23:22-23), as when Israel and Pharaoh came to know God through the plagues He brought on Egypt (Exo. 10:2). People knew by experience (Jos. 23:14) that God kept His promises; this kind of experience could lead to knowing by confession (Jer. 3:13; 14:20). Persons could be charged to know what they were about to do (Jdg. 18:14) or what the situation implied (1Kgs. 20:7) so they would be able to discriminate between right and wrong, good and bad, what was not proper or advantageous (Deut. 1:39; 2Sam. 19:35,36).

The word describes different aspects of knowing in its other forms. In the passive forms, it describes making something or someone known. The most famous illustration is Exo. 6:3 when God asserted to Moses that He did not make himself known to the fathers as Yahweh.

that...

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 . . . 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).

I am the... After this awesome display of divine power, Israel will recognize (know) that the Lord truly dwells among them (cf. Joel 2:27).

I...

אֲנִי

’^aniy

A first-person common pronoun meaning I, me. It may serve as subject or object. It often serves as a subject of a participle, normally by following it (Gen. 18:17; Jdg. 15:3; Jer. 1:12). Following a first-person verb, it gives emphasis (Jdg. 8:23; 2Sam. 12:28). In answer to a question, it means I am, yes (Gen. 27:24; Jdg. 13:11). With an interrogative Heb. ha attached to it, it means do I. (Isa. 66:9). Placed in front of the Lord's name, it serves as an introduction, I am the Lord; so also with Pharaoh, I am Pharaoh (Gen. 41:44; Exo. 6:6). It is synonymous with ’ānōḵî.

am the 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. 18:31,32; 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).

your God...

אֱלֹהִים

’^elōhiym

A masculine plural noun meaning God, gods, judges, angels. Occurring more than 2,600 times in the Old Testament, this word commonly designates the one true God (Gen. 1:1) and is often paired with God's unique name y^ehōwāh (Gen. 2:4; Psm. 100:3). When the word is used as the generic designation of God, it conveys in Scripture that God is the Creator (Gen. 5:1); the King (Psm. 47:7,8); the Judge (Psm. 50:6); the Lord (Psm. 86:12); and the Savior (Hos. 13:4). His character is compassionate (Deut. 4:31); gracious (Psm. 116:5); and faithful to His covenant (Deut. 7:9). In fewer instances, this word refers to foreign gods, such as Dagon (1Sam. 5:7) or Baal (1Kgs. 18:24). It also might refer to judges (Exo. 22:8-9;7-8) or angels as gods (Psm. 97:7). Although the form of this word is plural, it is frequently used as if it were singular-that is, with a singular verb (Gen. 1:1-31; Exo. 2:24). The plural form of this word may be regarded (1) as intensive to indicate God's fullness of power; (2) as majestic to indicate God's kingly rule; or (3) as an allusion to the Trinity (Gen. 1:26). The singular form of this word ’^elôah occurs only in poetry (Psm. 50:22; Isa. 44:8). The shortened form of the word is ’ēl .

dwelling...

שָׁכַן

šāḵan

A verb meaning to settle down, to dwell. In its most simple form, three slight variations of meaning are found for this verb. First, it simply means to settle down (Exo. 24:16; Num_. ; Psm. 102:28,29). Second, it can mean to lie down or rest. When used this way, it can refer to objects (Num. 9:17; Job 3:5); animals (Isa. 13:21); and people (Jer. 23:6; 33:16). When people are the object of the verb, it means that they are resting in peace and security. Third, it may mean to dwell or abide. Again, this can have several referents such as people (Psm. 37:27; Prov. 2:21); the dead (Job 26:5); God (1Kgs. 8:12; Isa. 8:18); or objects such as the Tabernacle (Jos. 22:19). In the intensive form, it means to establish. The word is used in this way in Deut. 12:11 and Psm. 78:60 to describe how God set up a dwelling place for His name, establishing Himself in Israel. Finally, the causative form means to lay, to place, to set (Gen. 3:24; Jos. 18:1); or to cause to dwell (Job 11:14; Psm. 78:55).

in Zion...

צִיּוֹן

ṣiyyôn

A proper noun designating Zion. The meaning of the word is most likely fortress, and the word refers to (1) the city of Jerusalem, the City of David (2Sam. 5:7); (2) the Temple Mount or Temple (Psm. 9:11,12); or (3) to the area or cities of larger Judah (Psm. 69:35,36). It was God's chosen location for His people. It was recognized ideally to be none other than a reference on earth to the city of our God, His holy mountain (Psm. 48:2,3, NASB), the city and country that God would show to Abraham and his descendants (Gen. 12:1). The word occurs most often in poetic/prophetic literature, only ca. seven times in historical prose. It occurs most often in Psalms, Isaiah, Jeremiah, Lamentations a small book, but the word occurs 15 times in this poetic material lamenting the fall of Jerusalem in 586 B.C., Micah, and Zechariah.

my holy...

קֹדֶשׁ

qōḏeš

A masculine noun meaning a holy thing, holiness, and sacredness. The word indicates something consecrated and set aside for sacred use only; it was not to be put into common use, for if it was, it became profaned and common ḥôl, not holy. This noun described holy offerings or things used in Israel's cult; it described the holy offerings which only the priest or his family could eat (Lev. 22:10). Some of the offerings of the Lord were described as Most Holy (Lev. 2:3, 2:10; Num. 18:9); various things could be consecrated as holy: warriors (1Sam. 21:6); food (Exo. 29:33); and the places where the holy ark had been located (2Chr. 8:11). Only holy priests could go into the Temple (2Chr. 23:6). Many vessels and items used in the Tabernacle or Temple areas were holy (Ezra 8:28, Exo. 30:32, 30:35). The Sabbath was, of course, holy (Exo. 31:14).

This word also designates divine holiness: the Lord alone can swear by His own holiness (Psm. 89:35,36; Amos 4:2); and His ways are holy (Psm. 77:13,14). In fact, God is marvelous in holiness (Exo. 15:11).

Since the Lord is holy, He expected Israel to be holy. This word described the essence of the Israelites: They were His holy people (Exo. 22:31,30; Exo. 28:36).

The word describes holiness when it relates to various things: holiness adhered to the Lord's house and beautified it (Psm. 93:5). The Lord's name is holy (Lev. 20:3; 22:2; Eze. 39:7, 39:25; Amos 2:7). The Lord will establish His holy mountain when all the earth will know Him (Isa. 11:9; 56:7). Zion is God's holy hill (Dan. 9:20; Joel 3:17; 4:17).

The word is also used when referring to holy places. God's presence is what makes any place, anything, or anyone holy (Exo. 3:5). The Holy Place in the Tabernacle (Exo. 26:33; 28:29) was separated from the Most Holy Place by a curtain (Exo. 26:33); it refers to the Most Holy Place in the Temple as well (1Kgs. 6:16). This word with the definite article refers to the entire Tabernacle (Exo. 36:1, 36:3-4; 38:27) and later the Temple Solomon built (1Kgs. 8:8); literally, the Holy Place (Psm. 60:6,8; 63:2,3).

mountain...

הַר

har

A masculine noun indicating a hill, hill country, mountain, mountain range. With a following modifying word, it may mean a mountain range, such as the mountains or hill country of Gilead (Gen. 31:21; cf. Deut. 1:7; Jos. 17:15; Jdg. 12:15) or denote individual mountains or Mount Ebal (Deut. 11:29). It indicates a particular mountain from the context without naming it (Gen. 22:2). Combined with the word for God, ’^elohı̄ym, preceding, it points out the mountain of God (Exo. 4:27; 18:5; 24:13; Psm. 68:15,16) or mountain of the Lord used with yhwh (Num. 10:33). These mountains and hills were sacred places for the gods of the pagan peoples of Canaan (Deut. 12:2), also called gods of the mountains (1Kgs. 20:23). It refers to the har-mō’ēḏ or the mountain of assembly, a dwelling place of the gods (Isa. 14:13). The word is used in a figurative sense often: the Lord weighs the mountains in His hand (Isa. 40:12) and can lay them waste as a sign of His judgments (Isa. 42:15). God causes His people to thresh the mountains as a sign of their defeating their foes (Isa. 41:15). God calls the mountains as His witnesses (Mic. 6:2) and speaks to them (Eze. 36:1, 36:4, 36:8). They are expected to praise the Lord (Psm. 148:9), and they leap in praise (Psm. 114:4, 114:6). The mountains symbolize strength (Isa. 2:14); great age, antiquity, and stability (Prov. 8:25), yet the Lord's love is even more enduring (Isa. 54:10).

then shall Jerusalem...

יְרוּשָׁלַםִ

y^erûšālam, יְרוּשָׁלַיִם

y^erûšālayim

A proper noun designating Jerusalem, the city mentioned most often in the Old Testament and Israel's capital and most important city. After Israel was split into two parts, it was the capital of Judah, both before and after the exile (Ezra 1-2). Its name appears in written texts outside the Bible and in the Bible that recall a city predating Israel or the Hebrews in Egypt, throughout the nineteenth and eighteenth centuries B.C. The name means height or foundation of peace. An appropriate meaning for God's goal with and for His people is shalom, peace, well-being. The traditional meaning of the name is city of peace. Jerusalem was the city of the Jebusites (Jdg. 19:10) for many years. Even earlier, we hear of a Melchizedek, king of Salem Jerusalem functioning there (Gen. 14:14; Psm. 76:2,3). It was to be a city of righteousness but became a city of oppression. It was to be a city of peace but was torn apart. It was to be the Holy City (Isa. 52:1), but it was corrupted (Eze. 8). Its holiness was based on God's presence in its midst (1Kgs. 6-8). God's presence over His ark (2Sam. 6:1-15) sanctified the city, and His presence (Exo. 33:15-17) and made the people holy (Eze. 48:35). Since David conquered the city, it could thereafter also be termed the city of David (2Sam. 5:6-16). In 2Sam. 5:7, it became associated with the designation Zion, a powerful fortress or stronghold. It is called Ariel lion of God several times (Isa. 29). Ezekiel saw a new purified and cleansed city and Temple in his vision and appropriately named the new city the Lord Is There (Eze. 48:35). The Arabic name for the city is the Holy City, el-Quds. Mohammed visited it by tradition. It was and is the holiest city of Jews and Christians and the third holiest of Islam.

be...

הָיָה

hāyāh

A verb meaning to exist, to be, to become, to happen, to come to pass, to be done. It is used over 3,500 times in the Old Testament. In the simple stem, the verb often means to become, to take place, to happen. It indicates that something has occurred or come about, such as events that have turned out a certain way (1Sam. 4:16); something has happened to someone, such as Moses (Exo. 32:1, 32:23; 2Kgs. 7:20); or something has occurred just as God said it would (Gen. 1:7, 1:9). Often a special Hebrew construction using the imperfect form of the verb asserts that something came to pass (cf. Gen. 1:7, 1:9). Less often, the construction is used with the perfect form of the verb to refer to something coming to pass in the future (Isa. 7:18, 7:21; Hos. 2:16).

The verb is used to describe something that comes into being or arises. For instance, a great cry arose in Egypt when the firstborn were killed in the tenth plague (Exo. 12:30; cf. Gen. 9:16; Mic. 7:4); and when God commanded light to appear, and it did (Gen. 1:3). It is used to join the subject and verb as in Gen. 1:2 where the earth was desolate and void, or to say Adam and Eve were naked (Gen. 2:25). With certain prepositions, it can mean to follow or to be in favor of someone (Psm. 124:1-2). The verb is used with a variety of other words, normally prepositions, to express subtle differences in meaning, such as to be located somewhere (Exo. 1:5); to serve or function as something (e.g., gods Exo. 20:3); to become something or as something, as when a person becomes a living being (Gen. 2:7); to be with or by someone (Deut. 22:2); to be or come on someone or something (e.g., the fear of humans on the beasts [Gen. 9:2]); to express the idea of better than or a comparison (Eze. 15:2), as in the idea of too small (Exo. 12:4).

holy...

קֹדֶשׁ

qōḏeš

A masculine noun meaning a holy thing, holiness, and sacredness. The word indicates something consecrated and set aside for sacred use only; it was not to be put into common use, for if it was, it became profaned and common ḥôl, not holy. This noun described holy offerings or things used in Israel's cult; it described the holy offerings which only the priest or his family could eat (Lev. 22:10). Some of the offerings of the Lord were described as Most Holy (Lev. 2:3, 2:10; Num. 18:9); various things could be consecrated as holy: warriors (1Sam. 21:6); food (Exo. 29:33); and the places where the holy ark had been located (2Chr. 8:11). Only holy priests could go into the Temple (2Chr. 23:6). Many vessels and items used in the Tabernacle or Temple areas were holy (Ezra 8:28, Exo. 30:32, 30:35). The Sabbath was, of course, holy (Exo. 31:14).

This word also designates divine holiness: the Lord alone can swear by His own holiness (Psm. 89:35,36; Amos 4:2); and His ways are holy (Psm. 77:13,14). In fact, God is marvelous in holiness (Exo. 15:11).

Since the Lord is holy, He expected Israel to be holy. This word described the essence of the Israelites: They were His holy people (Exo. 22:31,30; 28:36).

The word describes holiness when it relates to various things: holiness adhered to the Lord's house and beautified it (Psm. 93:5). The Lord's name is holy (Lev. 20:3; 22:2; Eze. 39:7, 39:25; Amos 2:7). The Lord will establish His holy mountain when all the earth will know Him (Isa. 11:9; 56:7). Zion is God's holy hill (Dan. 9:20; Joel 3:17; 4:17).

The word is also used when referring to holy places. God's presence is what makes any place, anything, or anyone holy (Exo. 3:5). The Holy Place in the Tabernacle (Exo. 26:33; 28:29) was separated from the Most Holy Place by a curtain (Exo. 26:33); it refers to the Most Holy Place in the Temple as well (1Kgs. 6:16). This word with the definite article refers to the entire Tabernacle (Exo. 36:1, 36:3-4; 38:27) and later the Temple Solomon built (1Kgs. 8:8); literally, the Holy Place (Psm. 60:6,8; Psm. 63:2,3).

and there shall no...

לֹא

lō’, לוֹא

lô’, לֹה

lōh

An adverb meaning no, not. The term is primarily utilized as an ordinary negation, as in Gen. 3:4: "You will not surely die" (NIV cf. Jdg. 14:4; Psm. 16:10). Often it is used to express an unconditional prohibition, thus having the force of an imperative: "You shall not do not ever steal"(Exo. 20:15 NIV; cf. Jdg. 13:5). Frequently, it functions as an absolute in answer to a question (Job 23:6; Zec. 4:5). The word is also employed in questions to denote that an affirmative answer is expected (2Kgs. 5:26; Jon. 4:11). When it is prefixed to a noun or adjective, it negates that word, making it have an opposite or contrary meaning (e.g., god becomes non-god; strong becomes weak; cf. Deut. 32:21; Prov. 30:25). When prefixed by the preposition b^e, meaning in or by, the combined term carries the temporal meaning of beyond or before (Lev. 15:25); the meaning without is also not uncommon for this combination (Job 8:11). A prefixed preposition l^e, meaning to or for, gives the term the meaning of without (2Chr. 15:3) or as though not (Job 39:16). Occasionally, the word suggests the meaning not only, on account of the context (Deut. 5:3).

strangers...

זוּר

zûr

A verb meaning to be a stranger. The basic meaning of this word is to turn aside (particularly for lodging); therefore, it refers to being strange or foreign. It can mean to go astray, to be wayward (Psm. 58:3,4). The participle is used frequently as an adjective, signifying something outside the law of God (Exo. 30:9; Lev. 10:1); a person outside the family (Deut. 25:5); the estranged way Job's guests and servants viewed him (Job 19:15); hallucinations from drunkenness (Prov. 23:33). This word is used several times in Proverbs of the adulterous woman (Prov. 2:16; 5:3, 5:20; 7:5; 22:14).

pass through...

עָבַר

‛āḇar

A verb meaning to pass through or over, to cover, to go beyond, to go along, to be crossed over, to make to cross over, to go through, to go away. This verb indicates the physical act of crossing or passing over and takes on a figurative usage that exhibits many variations in meaning. Two figurative meanings are of primary importance theologically; the verb means going beyond, overstepping a covenant or a command of God or man. Moses uses the word when charging the people with disobeying and overstepping the Lord's commands (Num. 14:41; Jos. 7:11, 7:15). Est. 3:3 depicts Mordecai's transgressing of the king's command. The word is used of God's passing over His people's rebellion (Mic. 7:18); but also of His decision not to pass over or spare them any longer (Amos 7:8; 8:2). The verb relates to the placement of a yoke of punishment on the neck of Ephraim, God's rebellious nation (Hos. 10:11; cf. Job 13:13).

The word indicates the literal movement of material subjects and objects in time and space in various contexts: a stream or river is passed over (Jos. 3:14); as are boundaries (Num. 20:17). An attacking army passes through its enemies' territories, conquering them like a flood (cf. Jos. 18:9; Isa. 8:8; Dan. 11:10, 11:40); and as the literal flood waters of Noah's day covered the earth (Psm. 42:7,8; 88:16, 17; Isa. 54:9). In a figurative sense, the word describes the feeling of jealousy that can come over a suspecting or jealous husband (Num. 5:14, 5:30); or the movement of God's Spirit (1Kgs. 22:24; 2Chr. 18:23; Jer. 5:28). The location of an event could move or pass on, as when the Israelites routed the Philistines, and the battle, both in location and progress, passed by Beth Aven (1Sam. 14:23; 2Sam. 16:1; Jer. 5:22).

The word indicates passing away or leaving emigrating from a certain territory (Mic. 1:11). It indicates dying or perishing, as when the Lord described the perishing of Assyria's allies (Nah. 1:12); or the disappearance of Job's safety (Job 30:15; 33:18); it describes the passing of a law's validity or its passing out of use (Est. 1:19; 9:27).

The causative stem adds the aspect of making these things happen as described in the simple stem. Jacob caused his family to cross over the Jabbok River (Gen. 32:23,24). The word is used of the heinous act of devoting children to pagan gods (Jer. 32:35; Eze. 23:37). A proclamation or the sound of the shofar can pass through the land (Exo. 36:6; Lev. 25:9).

The word means to cause something to pass away. Many things could be noted: God caused Saul's kingdom to pass over to David (2Sam. 3:10); evil could be put away, as when Asa, king of Judah, put away male prostitutes from the religions of Israel (1Kgs. 15:12); or holy persons turned away their eyes from vain things (Psm. 119:37).

The word is used one time in the passive stem to indicate a river that cannot be crossed (Eze. 47:5); and in the factitive or intensive stem to describe Solomon's stringing gold chains across the front area inside the Holy Place in the Temple (1Kgs. 6:21).

her any more...

עוֹד

‛ôḏ

An adverb meaning again, still, more, longer, also, yet. It indicates repetition and/or continuance of something. It expresses the fact that something continues to happen (Gen. 18:22; 29:7; 46:29; 1Kgs. 22:43). It can mean not yet used with lô’ (2Chr. 20:33; Jer. 40:5). It is used often in the phrase, still ‛ôḏ speaking (Gen. 29:9; 1Kgs. 1:22, 1:42; 2Kgs. 6:33; Est. 6:14). It indicates repetition or repeated action (Gen. 7:4; 8:10, 8:12; 2Kgs. 6:33). The construction of lô’ . . . ‛ôḏ means no more (Gen. 17:5; Exo. 2:3; Jos. 5:1, 5:12). It indicates doing something once more, again (Gen. 4:25; 9:11; 18:29). It takes on the sense of still or more in some contexts (Gen. 19:12; Jos. 14:11; Psm. 139:18; Amos 6:10). It takes prefixes b^e, in the continuance of what is going on (Gen. 25:6; Deut. 31:27). It indicates time within which something will happen (Gen. 40:13, 40:19; Jos. 1:11; Isa. 7:8).

Book of 1 John Chapter 4 Vs. 6

 Test the Spirits

1 John 4:6 "We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error."

he that knoweth (ὁ γινώσκων)

Lit., the one knowing: he who is habitually and ever more clearly perceiving and recognizing God as his Christian life unfolds. The knowledge is regarded as progressive and not complete. Compare Phlp. 3:12, and He who is calling ὁ καλῶν, 1Thes. 5:24 also ὁ ἀγαπῶν he that loves (1Jhn. 4:7).

Hereby know we... The Holy Spirit is the Spirit of truth (John 14:16-17; 15:26; 16:13) and the spirit of error is Satan (2Cor. 4:4; 11:14-15; Mat. 13:19; 1Tim. 4:1-2). The Old Testament and New Testament are the sole standards by which all teaching is to be tested. In contrast, demonically inspired teachers either reject the teaching of God's word or all elements to it (2 Cor. 4:2; Rev. 22:18-19).

Hereby (ἐκ τούτου)

Not the same as the common ἐν τούτῳ (1Jhn. 4:2). It occurs only here in the Epistle. Ἑν τούτῳ is in this: ἐκ τούτου from this. The former marks the residing or consisting of the essence or truth of a thing in something the apprehension of which conveys to us the essential nature of the thing itself. The latter marks the inference or deduction of the truth from something, as contrasted with its immediate perception in that something. Rev., by this.

the spirit of error (τὸ πνεῦμα τῆς πλάνης)

The phrase occurs nowhere else in the New Testament. Compare πνεύμασι πλάνοις misleading spirits, 1Tim. 4:1.

Christians will receive this message that John and the other true apostles are bringing. Christians have ears to hear, and they hear.

We should take as our guideline that whoever knows God listens to us; whoever is not from God doesn't listen to us; like Yochanan, we can be satisfied with that.

The pronouns which begin 1Jhn. 4:4-6 You… They, and We are emphatic in the original and evidently mark off three groups: the readers, the antichrists, and the apostles. Each one who can be described as from God i.e., actuated and influenced by God and thus knows God listens to the apostolic voice. In the history of the church, apostolic doctrine has always been the means by which the Holy Spirit of truth and the spirit of falsehood can be effectively distinguished. True Christianity is apostolic Christianity.

Book of Jeremiah Chapter 50 Vs. 2

 Judgment on Babylon

Jer 50:2 Declare ye among the nations, and publish, and set up a standard; publish, and conceal not: say, Babylon is taken, Bel is confounded, Merodach is broken in pieces; her idols are confounded, her images are broken in pieces.

Declare...

נָגַד

nāg̱aḏ

A verb meaning to tell, to report, to make known, to explain, to be reported. The root idea of the word and the causative form in which it is used is to declare something. The manner and context in which this is done creates the various shades of meaning of the verb. Its simplest use is to announce, to report, to share. Samuel, when a child, was afraid to report the vision he had to Eli (1Sam. 3:15, 3:18; 1Kgs. 1:23). In some cases, it means to solve or explain, to make known. God asked Adam who had made him know he was naked (Gen. 3:11; 12:18); it indicated the resolution of a riddle (Jdg. 14:12, Jdg. 14:15); or dream (Job 11:6; Dan. 2:2). Close to this is its meaning to share with or to inform someone of something, to speak out. People were responsible to speak out when they knew something relevant to a case (Lev. 5:1; Jos. 2:14; Prov. 29:24). It is used to proclaim or announce something, often proclaiming the character and attributes of the Lord. The psalmist proclaimed the great deeds of the Lord (Psm. 9:11,12); the posterity of the righteous psalmist would declare God's righteousness (Psm. 22:3,32); the Lord's love was regularly proclaimed (Psm. 92:2,3). The participle of the verb may indicate a messenger (Jer. 51:31).

The passive use of the verb means to be told, to be announced. If an Israelite turned and followed false gods, this act of rebellion was to be brought to the attention of the leaders (Deut. 17:4); anything that needed to be reported could be covered by this verb (Jdg. 9:25; 2Sam. 10:17). The Queen of Sheba used this verb when she declared that not even half the splendor of Solomon's wisdom and wealth had been told her (1Kgs. 10:7; Isa. 21:2).

ye among the nations...

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 publish...

שָׁמַע

šāma‛

A verb meaning to hear, to obey, to listen, to be heard of, to be regarded, to cause to hear, to proclaim, to sound aloud. The verb basically means to hear and in context expresses various connotations of this. The most famous use of this word is to introduce the Shema, Hear, O, Israel, followed by the content of what the Israelites are to understand about the Lord their God and how they are to respond to Him (Deut. 6:4). In a parallel usage, the heavens are commanded to Hear, Oh heavens! to the prophet's message about Israel (Isa. 1:2). The word calls attention to hear various things: It means to hear another person speaking (Gen. 27:6); the Lord's voice (Gen. 3:10); or anything that can be perceived by the ear. Used with or without the preposition ’el following, the word means to listen to someone. The house of Israel was not willing to listen to Ezekiel (Eze. 3:7); the Lord was not willing to listen to the beautiful worship services of God's people, for they were not following justice (Gen. 27:5; Amos 5:23).

The word takes on the connotation of obedience in certain contexts and with certain Hebrew constructions: It can mean to heed a request or command, such as Abraham's request concerning Ishmael (Gen. 17:20). The Lord listened to Hagar's prayer and gave her a son (Gen. 16:11; 30:6). It means to obey in certain contexts (Gen. 3:17; 22:18; Exo. 24:7; 2Kgs. 14:11).

The word is used to connote the idea of understanding. God confused the speech of the people at the Tower of Babel so they could not understand each other (Gen. 11:7; Isa. 33:19). Solomon wanted a heart of discernment and understanding hearing to govern his people (Deut. 1:16; 1Kgs. 3:9); to be able to decide between good and evil (2Sam. 14:17).

In the passive stem, the word means to be heard. Pharaoh heard the news that Joseph's brothers had arrived in Egypt (Gen. 45:16). No sound of a tool was heard as the Temple was being built (Deut. 4:32; 1Kgs. 6:7). It also meant to be obedient to King David (2Sam. 22:45); or to make hear, to call, or to summon as when Saul summoned his soldiers (1Sam. 15:4; 23:8).

The word is used often in the causative stem to mean to cause to listen, to proclaim, to announce. When Israel assembled at Mount Horeb Sinai, the Lord caused them to hear His words (Deut. 4:10; Jos. 6:10). It also means to proclaim, to summon; Isaiah spoke of those who proclaim peace (1Kgs. 15:22; Isa. 52:7); and the psalmist proclaimed the praise of the Lord (Psm. 26:7).

and set up...

נָשָׂא

nāśā’

A verb meaning to lift, to carry, to take away. This verb is used almost six hundred times in the Hebrew Bible and covers three distinct semantic ranges. The first range is to lift, which occurs in both literal (Gen. 7:17; 29:1; Eze. 10:16) and figurative statements: to lift the hand in taking an oath (Deut. 32:40); in combat (2Sam. 18:28); as a sign (Isa. 49:22); in retribution (Psm. 10:12). Other figurative statements include the lifting of the head (Gen. 40:13); the face (2Sam. 2:22); the eyes (Gen. 13:10); the voice (1Sam. 30:4). It is also important to note that a person can take up or induce iniquity by a number of actions (Exo. 28:43; Lev. 19:17; 22:9; Num. 18:32). The second semantic category is to bear or to carry and is used especially in reference to the bearing of guilt or punishment of sin (Gen. 4:13; Lev. 5:1). This flows easily then into the concept of the representative or substitutionary bearing of one person's guilt by another (Lev. 10:17; 16:22). The final category is to take away. It can be used in the simple sense of taking something (Gen. 27:3); to take a wife or to get married (Ruth 1:4); to take away guilt or to forgive (Gen. 50:17); to take away or to destroy (Job 32:22).

a standard...

נֵס

nēs

A masculine noun indicating a banner, a standard. It refers to a symbol or sign representing a cause, a person, God: a standard, a representation of the Lord (Exo. 17:15); and the name of an altar dedicated to the Lord. It indicates a pole on which to display something (Num. 21:8-9). It signifies a sign representing Zion (Isa. 31:9; Jer. 4:6); or a tragedy that could serve as a nēs, a warning or a sign (Num. 26:10). It indicates a flag or a symbol to rally around (Exo. 17:15; Isa. 18:3). The Root of Jesse will stand as an ensign, a signal for the people (Isa. 11:10).

and conceal...

כָּחַד

kāḥaḏ

A verb meaning to hide, to conceal, to cut off, to destroy. It has the basic idea of hiding or destroying by various measures: by cutting off or destroying Pharaoh and his people in plagues (Exo. 9:15); or by the Lord's destroying angel (Exo. 23:23). It has the meaning to make something disappear, to destroy or to efface it, such as the dynasty of Jeroboam (1Kgs. 13:34). It has the sense of hiding or not revealing something in Job 20:12 (Psm. 139:15; Hos. 5:3). In other contexts, it means for something to be hidden (2Sam. 18:13; Psm. 69:5,6); or kept hidden (Gen. 47:18; 1Sam. 3:17-18; Psm. 78:4). It is used of persons being effaced, destroyed (Zec, 11:8-9, 11:16) by the Lord, or even scattered.

Not: …

אַל

’al

An adverb meaning no, not, without; a basic adverb of negation. It is used consistently with the imperfect form of the verb to render a negative imperative or prohibition (Gen. 15:1; 22:12; 37:27; Psm. 25:2; Jer. 18:18). With the regular imperative, it expresses purpose, such as, that we may not die (1Sam. 12:19). In poetic sections, it may express the poet's strong emotions (Job 5:22; Psm. 41:2,3; Prov. 3:25; Isa. 2:9). It is also used without a verb to express simple negation in an imperative mode, as in ’al-ṭal, let there be no dew (2Sam. 1:21). It can have the meaning of there is no (Prov. 12:28), i.e., there is no death. It can also function as a noun + l^e meaning something comes to naught, nothing (Job 24:25). Coupled with the particle nā’, it means please do not or therefore, do not (Gen. 18:3).

say, …

אָמַר

’āmar

A verb meaning to say. It is translated in various ways depending on the context. It is almost always followed by a quotation. In addition to vocal speech, the word refers to thought as internal speech (2Sam. 13:32; Est. 6:6). Further, it also refers to what is being communicated by a person's actions along with his words (Exo. 2:14; 2Chr. 28:13).

Babylon...

בָּבֶל

bāḇel

A proper noun designating Babel or Babylon, a name meaning confession and the name of the foreign power most often mentioned in the Old Testament, Babylon. Its beginnings go back to Nimrod, a mighty warrior and hunter but also a founder of cities and city-states (Gen. 10:8-12). At Babel the languages of the world became mixed and separated (Gen. 11:9), and there great towers ziggurats were built to approach the gods as humankind deemed necessary. God stopped the building of these towers of hubris (Gen. 11:5-8), where humankind tried to gather together as one (Gen. 11:1-2). It was a part of the Assyrian Empire for a while (2Kgs. 17:24, 17:30). The neo-Babylonian Empire, founded by Nabopolassar (626 B.C.) is often mentioned in the prophets (Isa. Jer., Eze., Dan., Mic., Zech.). Its greatest king, Nebuchadnezzar, ruled nearly 43 years and is the topic of much of the Book of Daniel (Dan. 1:1; 2, 3, 4). The Babylonians under Nebuchadnezzar destroyed Jerusalem and took Judah into exile in 587/6 B.C. (2Kgs. 25:1-28; Jer. 52:3-34). Isaiah the prophet especially denounced the idolatry of Babylon (Isa 40-66). Israel was exiled in 587/6 to Babylon for seventy years in fulfillment of both the prophet Moses' and Jeremiah's prophecies (Deut. 28; Jer. 25:1-14). They returned in 538 B.C. under Cyrus, king of Persia (2Chr. 36:20-23; Ezra 1:1-3; Zech. 2:7;11).

is taken...

לָכַד

lāḵaḏ

A verb meaning to capture, to seize. It indicates taking possession of, capturing, or catching various things: a city (Num. 21:32); a land (Jos. 10:42); captives of all social ranks in war (Jdg. 7:25; 2Sam. 8:4); foxes (Jdg. 15:4); a river ford in the sense of seizing and occupying it (Jdg. 3:28); as well as the waters of a river (Jdg. 7:24-25). It has the sense of the Lord choosing or picking something (Jos. 7:14-18); or seizing control of the government reins of a kingdom (1Sam. 14:47), often by force (Dan. 11:15, 11:18). It is used figuratively in metaphors: of a sinner being seized in the snares of a wicked woman (Ecc. 7:26); of persons ensnared by the words of their own mouths (Prov. 6:2). It is used to indicate the seizing of water as it turns to ice and hardens (Job 38:30); of being seized by cords of affliction (Job 36:8). It is used of one thing interlocking with another (Job 41:17;9).

Bel is confounded... The word Bel is a contraction of the Aramaic form—Ba‛al. This was the name of the national god of Babylon (Jer. 51:44; Isa. 46:1).

bel...

בֵּל

bēl

A masculine proper noun meaning Bel. It designates a Babylonian god whose name means lord (Isa. 46:1; Jer. 50:2; 51:44). The Lord is bringing swift judgment on this false pagan god.

is confounded...

יָבַשּׁ

yāḇaš, יָבֵשׁ

yāḇēš

A verb meaning to be dried up, to be dry, to be withered. This common intransitive verb refers to the drying up and withering of plants, trees, grass, crops, and the earth itself after the flood (Gen. 8:14). It also occurs with a intensive and causative sense meaning to dry, to wither. Yahweh dried the waters, particularly the sea (Jos. 2:10; Psm. 74:15; Isa. 42:15; Jer. 51:36; Nah. 1:4). It is used figuratively to denote God destroying Babylon (Eze. 17:24).

Merodach is broken... Merodach—another national god of Babylon. These idols—Bel and Merodach—were to be broken together.

Merodach...

מְרֹדָךּ

m^erōḏāḵ

A masculine proper noun. It is the name of the chief Babylonian god, Merodach. In more recent translations, it is rendered as Marduk (Jer. 50:2).

is broken in pieces...

חַת

ḥaṯ

I. A masculine noun denoting fear, filled with terror. It describes extreme dread and fear the animals have of humans after the flood (Gen. 9:2). This emotion is unknown to Job's Leviathan (Job 41:33;25).

II. An adjective identifying something as broken, dismayed, terrified. It refers to bows of the mighty as broken ḥattîm (1Sam. 2:4) or to warriors of Egypt who are terrified (Jer. 46:5), causing them to hesitate in fear or draw back.

her idols...

עָצָב

‛āṣāḇ

A masculine noun used to identify an idol. This term always appears in the plural. It is derived from the second meaning of the verb ‛āṣaḇ , meaning to form or fashion, and thereby highlights the fact that these idols gods were formed by human hands. This term can allude to idols in general (Hos. 4:17); idols of silver (Hos. 13:2); or idols of gold and silver (Hos. 8:4). It appears in parallel with massēḵāh, meaning a molten image (Hos. 13:2); and gillûl, meaning idols (Jer. 50:2).

her images...

גִּלּוּל

gillûl

A masculine noun meaning idols. The Hebrew word is always found in the plural form. The term is used thirty-eight times in Ezekiel and nine times in the rest of the Old Testament. The people are told to destroy, abandon, and remove their idols. Deut. 29:17,16 implies idols can be made of wood, stone, silver, or gold. Ezekiel longs for a day when Israel will no longer worship idols (Eze. 37:23).

are broken to pieces...

חָתַת

ḥāṯaṯ

A verb meaning to be shattered, to be dismayed, to dismay, to shatter, to scare. The base meaning is probably breaking or shattering like a bow (Jer. 51:56); or of the drought-cracked ground (Jer. 14:4). Figuratively, it refers to nations shattered by God (Isa. 7:8). It is also used with a intensive and causative meaning to scare, to terrify, or to dismay (Isa. 30:31). Job said that God terrified him with dreams (Job 7:14). God's name can also cause dismay (Mal. 2:5) where it is parallel to the word yārē’.

She would be captured and her protecting god Bel (cf. Jer. 51:44; Isa. 46:1; the storm god Enlil), also known as Marduk, the chief deity of Babylon, would, figuratively speaking, be put to shame (cf. Jer. 46:24) and filled with terror because of his inability to protect her.