Book of Revelation Chapter 1 Vs. 5

 Greeting to the Seven Churches

Rev. 1:5 And from Jesus Christ, [who is] the faithful witness, [and] the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,

And...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; 27:28 ff.; Mark 1:31 ff.; 3:13 ff.; Luke 2:25 ff.; 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

from...

ἀπό

apó; prep. primarily meaning from. It governs the gen. and expresses what is strictly the idea of the gen. case itself like ek, out of; pará, near, beside; and hupó, under. It basically means the going forth or proceeding of one object from another. Apó indicates the separation of a person or an object from another person or an object with which it was formerly united but is now separated. See Luke 16:18, apoleluménēn, "dismissed from a husband" (a.t.), indicates a wife who is separated from her husband without the permissible justification of fornication having been committed by her. However, if one object or person was previously in another, then the prep. for the separation of the two is not apó, but ek, out of. Therefore, the meanings that apó can have are from, away from, of.

Jesus...

’Ιησοῦς

Iēsoús; gen. Iēsoú, masc. proper noun transliterated from the Hebr. Yēshū‛a, Jehovah his help. Jesus, Jehoshua, contracted to Joshua (Neh. 8:17).

(I) Jesus means Savior (Mat. 1:1, 1:16, 1:21). In the gospels, our Savior is designated by the name of Christ alone in nearly 300 passages; by the name of Jesus Christ or Christ Jesus less than 100 times, and by the name of the Lord Jesus Christ less than 50 times. Prior to His resurrection, He was designated as Jesus Christ; after His resurrection, He is often referred to as Christ Jesus (Acts 19:4; Rom. 8:1-2, 8:39; 1Cor. 1:2, 1:30; Gal. 3:26, 3:28; Eph. 2:6-7, 2:10, 2:13; Php. 3:3, 3:8, 3:12, 3:14; Col. 1:4, 1:28; 1Tim. 1:12, 1:14-15; 2Tim. 1:1-2, 1:13; 1Pet. 5:10, 5:14).

(II) In Acts. 7:45 and Heb. 4:8, Iēsoús refers to Joshua, the successor of Moses.

(III) In Col. 4:11, Jesus, surnamed Justus, was a fellow-laborer with Paul.

Christ...

Χριστός

Christós; fem. christḗ, neut. christón, adj. from chríō, to anoint. Anointed, a term used in the OT applied to everyone anointed with the holy oil, primarily to the high priesthood (Lev. 4:5, 4:16). Also a name applied to others acting as redeemers.

(I) As an appellative and with the art. ho, the, Christós, Christ, it occurs chiefly in the Gospels and means the Messiah (Mark 15:32, "the King of Israel"; John 1:41; 4:42 "the Christ, the Savior of the world"; Acts 2:36; 9:22; 18:28. Also see Mat. 1:17; 2:4; 16:16; Mark 12:35; 13:21; Luke 2:11, 2:26, "the Christ of the Lord" [a.t.]; Luke 4:41; 23:2; John 1:20, 1:25; Acts 2:30; 3:18; Rom. 8:11; 1Jn. 2:22; 5:1, 5:6; Rev. 11:15; 12:10; Sept.: Psm. 2:2 [cf. Dan. 9:25]). Joined with Iēsoús, Jesus, Iēsoús ho Christós, Jesus the Christ (Act_5:42; Act_9:34; 1Co_3:11), Iēsoús Christós (John 17:3; Acts 2:38; 3:20; 1Jn. 4:2-3; 2Jn. 1:7), ho Christós Iēsoús, the Christ Jesus (Acts 17:3; 18:5, 18:28; 19:4).

who is the...

ὁ

ho; fem. hē, neut. tó, def. art. Originally a demonstrative pron. meaning this, that, but in Attic and later usage it became mostly a prepositive art. The.

(I) As a def. art., the, that, this (Mat. 21:7; John 6:10; 7:40; Gal. 5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way (Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).

(II) The neut. art. tó is often applied in a similar sense in Luke 22:2 with pṓs, how, tó pṓs, meaning "how [literally, the how] they might kill Him" (cf. Luke 22:4; 19:48; Acts 4:21). Also similarly with tís in Luke 9:46, meaning a dispute arose among them, namely, who should be the greatest of them (cf. Luke 22:24). Similarly in Mark. 9:23, "And Jesus said unto him [this, or thus], If thou canst believe."

(III) Used as an emphatic, hē parthénos, "the virgin" (a.t., italics added [Mat. 1:23]); ho huiós, son, ho hoiṓs mou, my son; ho agapētós, the beloved one, my beloved Son (Mat. 3:17).

(IV) It is prefixed to the noun when used for the voc. case as in Luke 8:54; Rom. 8:15.

faithful...

πιστός

pistós; fem. pistḗ, neut. pistón, adj. from peíthō, to win over, persuade. Worthy of belief, trust, or confidence.

(I) Trustworthy (1Cor. 7:25; 1Tim. 1:12; 2Tim. 2:2; 1Pet. 4:19; Rev. 19:11; Sept.: 1Sam. 3:20; Pro. 20:6). True, sure, trustworthy, believable, worthy of credit (Rev. 1:5; 2:13; 3:14; Sept.: Psm. 89:38; Pro. 14:5; Isa. 8:2). Of things, true, sure, such as ho lógos (ho, def. art.; lógos, word), the word (1Tim. 1:15; 3:1; 4:3; 2Tim. 2:11; Tit. 1:9; 3:8; Rev. 21:5; 22:6). In Acts 13:34, tá hósia Dabíd tá pistá (tá, neut. def. art.; hósia, neut. pl. of hósios, sacred; Dabíd, of David), the sure, inviolable, sacred things (promises, blessings) of David, the sure ones.

(II) Faithful in duty to oneself and to others, of true fidelity (Col. 4:9; 1Pet. 5:12, a faithful brother; Rev. 2:10). Of God as faithful to His promises (1Cor. 1:9, "dependable the God" [a.t.]; 1Cor. 10:13; 1Th. 5:24; 2Th. 3:3; Heb. 10:23; 11:11; 1Jn. 1:9; Sept.: Deu. 32:4); of Christ (2Tim. 2:13). As an attestation or oath, God is faithful (2Cor. 1:18). Especially of servants, ministers, who are faithful in the performance of duty (Mat. 24:45; 25:21, 25:23; Luke 12:42; 1Cor. 4:2; Eph. 6:21; Col. 1:7, 1:9; 4:7; Heb. 2:17). With epí, upon, with, followed by the dat. pl. of olígos, a little, ep’ olíga, with little things (Mat. 25:21, 25:23); with en, in, followed by the acc. (Luke 16:10-12; 19:17; Eph. 1:1; Col. 1:2; 1Tim. 3:11; Heb. 3:5); by the dat. of person (Heb. 3:2; Sept.: Num. 12:7; 1Sam. 22:14).

witness...

μάρτυς

mártus; gen. márturos, masc.-fem. noun. A witness. One who has information or knowledge of something, and hence, one who can give information, bring to light, or confirm something (Mat. 18:16; 26:65; Mark 14:63; Luke 24:48; Acts 1:22; 5:32; 7:58; 2Cor. 13:1; 1Tim. 5:19; Heb. 10:28). It denotes that the witness confirms something, though that witness may have been bribed or otherwise persuaded to make a false statement (Acts 6:13). In the sense of a simple confirmation (2Cor. 1:23); of the Apostle's faithfulness and spiritual integrity (Rom. 1:9; Php. 1:8; 1Th. 2:5, 2:10; 1Tim. 6:12; 2Tim. 2:2). In Heb. 12:1, a "cloud of witnesses" is mentioned. This may refer to them as spectators at a race, but seems to imply that they also testify, whether by word or deed, regarding the race they themselves have run.

Peculiar to the NT is the designation as mártures (pl., witnesses) of those who announce the facts of the gospel and tell its tidings (Acts 2:32; 3:15; 10:39, 10:41; 13:31; Rev. 11:3). Also mártus is used as a designation of those who have suffered death in consequence of confessing Christ (of Stephen, Acts 22:20; of Antipas, Rev. 2:13; see Rev. 17:6. These verses, however, should not be understood as if their witness consisted in their suffering death, but rather that their witnessing of Jesus became the cause of their death). The Lord Jesus in Rev. 1:5 is called "the faithful witness," the faithful one (see Rev. 3:14).

Deriv.: amárturos, without a witness; marturéō, to witness; martúromai, to summon as a witness, adjure; pseudomártur, a person who bears false witness.

Syn.: autóptēs, eyewitness; katḗgoros, an accuser.

and the... see who is the above.

First begotten...

πρωτότοκος

prōtótokos; gen. prōtotókou, masc. noun from prṓtos, first, and tíktō, to bear, bring forth. Firstborn, preeminent.

(I) Particularly the firstborn of a mother (Mat. 1:25; Luke 2:7). It also includes the firstborn of animals (Sept.: Gen. 27:19, 27:32; Exo. 12:12, 12:29).

(II) Of the saints in heaven, probably those formerly highly distinguished on earth by the favor and love of God, such as patriarchs, prophets, apostles (Heb. 12:23; Sept.: of Israel, Exo. 4:22).

(III) Prōtótokos is applied to Christ in Luke 2:7, "And she brought forth her firstborn son." Here the word carries none of the theological load which it bears elsewhere when used of Christ. Jesus is simply identified as the first child born to Mary. To be sure, this was no ordinary birth. As the Scripture records Mary's conception was wrought by the Holy Spirit and God Himself was the Father of this child (Luke 1:26-35). So in this text the word is quite ordinary and means simply firstborn.

of...

ἐκ

ek; before a vowel, ex. Prep. governing the gen., primarily meaning out of, from, of, as spoken of such objects which were before in another. However, apó, of or from, is used of such objects as before were on, by or with another, but are now separated from it, i.e., they are not in it, to which ek corresponds. If something is in something else, then the separation from it is expressed with ek, out of, while if it is near it, on it, with it, then apó is used. Ek is used either in respect of place, time, source, or origin. It is the direct opposite of eis, into or in.

the... see who is the above.

dead,...

νεκρός

nekrós; fem. nekrá, neut. nekrón, adj. from nékus (n.f.), a corpse. Dead.

(I) Subst.: a dead person, dead body, corpse (Mat. 23:27; Rev. 20:13; Sept.: Deu. 28:26; Jer. 7:33).

(A) As yet unburied (Mat. 8:22; Luke 7:15; Heb. 9:17); one slain (Rev. 16:3; Sept.: Gen. 23:4).

(B) As buried, laid in a sepulcher, and therefore the spirit being in Hades (Luke 16:30; John 5:25; Acts 10:42; Rom. 14:9; Heb. 11:35; Rev. 1:18). The dead in Christ (1Th. 4:16) means those in the Christian faith who have died.

(C) In reference to being raised again from the dead, the resurrection (Rom. 6:13, "alive from out of the dead" [a.t.]; figuratively Rom. 11:15); "quickened" or gave life to the dead (Rom. 4:17); to raise the dead (Mat. 10:8; John 5:21; Acts 26:8; 2Cor. 1:9); to raise someone from the dead (Mat. 14:2; 27:64; Acts 3:15; Gal. 1:1; 1Th. 1:10); to rise from the dead (Mat. 17:9; Luke 16:31; John 20:9). Metaphorically to rise from the dead (Eph. 5:14). Concerning the resurrection of the dead (Mat. 22:31; Acts 17:32; Rom. 1:4; 1Cor. 15:13, 15:21, 15:42). The resurrection from among the dead (Acts 4:2). The resurrection from out of the dead (exanástasis) in Php. 3:11 refers to a selective resurrection.

(D) Emphatically, with a def. art. pl., hoi nekroí, the dead, meaning those completely dead. Christ affirmed that death is not extinction when He affirmed that God is the God of the patriarchs who were dead and yet alive (Mat. 22:32). He implied that even those who are dead are still alive in their spirits (see Mark 12:27; Luke 20:38).

(E) Figuratively in the pl., those dead to Christ and His gospel, meaning spiritually dead (Mat. 8:22, "Let the spiritually dead bury their dead" [a.t.], meaning let no lesser duty keep you from the one great duty of following Me; Luke 9:60; Rom. 6:13; 11:15; Eph. 5:14).

and...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat_2:11; Mat. 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark. 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; 27:28 ff.; Mark 1:31 ff.; 3:13 ff.; Luke 2:25 ff.; 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

the... see who is the above.

Prince...

ἄρχων

árchōn; gen. árchontos, masc. part. of árchō, to rule. A ruler, chief, prince, magistrate (Mat. 9:34; 20:25; John 14:30; Acts 7:27; Rev. 1:5). It should seem from a comparison of John 3:1 with John 7:45-50 that the árchōn of the Jews in the former passage means a member of the Jewish Sanhedrin, though it is plain from comparing Mat. 9:18, 9:23 with Mark 3:22 and Luke 8:41 that árchōn in those texts of Matthew means only a ruler of a synagogue. Generally a leader, a chief person (Mat. 20:25; Acts 4:26; Rom. 13:3; 1Cor. 2:6, 2:8; Sept.: Gen. 49:20; Num. 23:21; Isa. 14:5. See also Gen. 12:15; 25:16; 2Chr. 8:9). Spoken of the Messiah as King of kings (Rev. 1:5); of Moses as a ruler and leader of Israel (Acts 7:27, 7:35); of magistrates of any kind such as the high priest (Acts 23:5); of civil judges (Luke 12:58; Acts 16:19); of persons of weight and influence among the Pharisees and other sects at Jerusalem who also were members of the Sanhedrin (Luke 14:1; 18:18; 23:13, 23:35; 24:20; John 3:1 [cf. John 7:45, 7:50; 7:26, 7:48; 12:42; Acts 3:17; 4:5, 4:8; 13:27; 14:5]); of magnates (Sept.: Neh. 5:7); of the chief of the fallen angels, Satan, the chief of demons (Mat. 9:34; 12:24; Mark 3:22; Luke 11:15), called "the ruler of this world," which means Satan ruling in the hearts of worldly and wicked men (John 12:31; 14:30; 16:11), also the prince or ruler of "the power of the air" (Eph. 2:2). Contrast to archēgós, which also means leader. However, while árchōn is one who temporarily acts as a leader, archēgós has an inherent right to be a leader with the meaning of being the author or source, translated in Acts 3:15; 5:31 as "prince"; in Heb. 2:10 as "captain"; in Heb. 12:2 as "author." In every one of these instances, it refers to the person of Jesus Christ as the author of life, salvation, and our faith. He was not One who assumed leadership, but was indeed the author of all these things.

Deriv.: archággelos, archangel.

Syn.: stratēgós, captain, magistrate; megistán, a great man; kosmokrátōr, a ruler of the world; pantokrátōr, almighty; politárchēs, a ruler of a city; architríklinos, superintendent of a banquet; hēgemṓn, a leader.

Ant.: doúlos, bondman; diákonos, deacon, servant; hupērétēs, servant, an under-rower; oikétēs, a house servant; therápōn, an attendant; místhios, hired servant; misthōtós, a wage earner, hired servant; dēmósios, a public servant; idiṓtēs, a private person; leitourgós, a public servant, usually in the temple.

of the... see who is the above.

kings...

βασιλεύς

basileús; masc. noun. A king, monarch.

(I) Of David (Mat. 1:6; Acts 13:22); of Pharaoh (Acts 7:10, 7:18; Heb. 11:23, 11:27); of the Roman emperor (John 19:15); of ancient Jewish kings (Luke 10:24); of Jesus as the Messiah who is often called King, King of Israel or of the Jews (Mat. 2:2; 21:5; 25:34, 25:40; Luke 19:38; John 1:49; 12:13, 12:15; Sept.: Psm. 2:6); spoken of God (1Tim. 1:17; 6:15; Rev. 15:3; 17:14, "King of kings" by way of emphasis; Sept.: Psm. 5:2; 29:10; 47:2; 95:3). "The city of the great King" (Mat. 5:35) means of God, Jerusalem as the seat of His worship (Psm. 47:2).

(II) In a more general and lower sense, as a title of distinguished honor, e.g., viceroy, prince, leader, chief. Herod the Great and his successors had the title of king, but were dependent for the name and power on the Romans (Mat. 2:1, 2:3, 2:9; Luke 1:5; Acts 12:1; 25:13 ff.; 26:2 ff.), and Herod Antipas was in fact only a tetrarch, meaning ruler of only a fourth of the kingdom (Mat. 14:1; Luke 3:1, 3:19; 9:7), though he is called "king" in Mat. 14:9; Mark 6:14. See also Aretas, king of Arabia, Petraea (2Cor. 11:32). Also used when joined with hēgemónes, leaders, rulers (Mat. 10:18; Mark 13:9; Luke 21:12; Sept.: Psm. 2:2; 102:15). Generally (Mat. 17:25; 18:23; Acts 9:15; 1Tim. 2:2; 1Pet. 2:13, 2:17; Rev. 9:11). Figuratively spoken of Christians as about to reign with the Messiah over the nations (Rev. 1:6 [{TR} cf. Rev. 5:10; 20:6]).

Deriv.: basileía, kingdom; basíleios, royal, kingly in nature; basileúō, to reign; basilikós, belonging to a king, such as a courtier or something kingly; basílissa, queen.

Syn.: árchōn, ruler; politárchēs, ruler of a city; despótēs, despot, an absolute ruler; kúrios, lord; pantokrátōr, the all-ruling, almighty, omnipotent; hēgemṓn, a leader, ruler, governor; Kaísar, Caesar, a title of the Roman emperor; dunástēs, mighty potentate.

Ant.: idiṓtēs, private person, also means ignorant, rude, unlearned in the proper context; polítēs, a citizen.

of the... see who is the above.

earth...

γῆ

gḗ; gen. gḗs, fem. noun. Earth, land.

(I) In reference to its vegetative power, earth, soil (Mat. 13:5, 13:8, 13:23; Mark 4:5, 4:8, 4:20; Luke 14:35; John 12:24; Gen. 1:11-12; 3:14, 3:19; Sept.: Gen. 4:2-3).

(II) As that on which we tread, the ground (Mat. 10:29; 15:35; Luke 6:49; 22:44; 24:5; John 8:6, 8:8; Acts 9:4, 9:8; Sept.: Exo. 3:5; 9:33; 1Sam. 26:7-8; 2Sam. 17:12).

(III) In distinction from the sea or a lake, the land, solid ground (Mark 4:1; 6:47; John 6:21; Acts 27:39, 27:43-44; Sept.: Gen. 8:7, 8:9; Jon. 1:13).

(IV) Of a country, region, territory, as the land of Israel (Mat. 2:20-21); Canaan (Acts 13:19); Egypt (Acts 7:11, 7:36, 7:40; 13:17); Judah (Mat. 2:6); Zebulun (Mat. 4:15); Gennesareth (Mat. 14:34; Mark 6:53). Of the country adjacent to any place or city (Mat. 9:26, 9:31). With a gen. of person, one's native land (Acts 7:3). Spoken particularly of and used in an absolute sense of the land of the Jews, Israel (Mat. 23:35; 27:45; Mark 15:33; Luke 4:25; 21:23; Rom. 9:28; Jas. 5:17; Isa. 10:23). Also in the expression, to "inherit the earth" (Mat. 5:5 quoted from Psm. 37:11; see Psm. 37:9, 37:22, 37:29; 25:13; Isa. 60:21 [cf. Lev. 20:24; Deu. 16:20]). Figuratively used for the inhabitants of a country (Mat. 10:15; 11:24).

(V) The earth. In distinction from ho ouranós, heaven (Mat. 5:18, 5:35; 6:10, 6:19; Luke 2:14; Acts 2:19; 7:49; Sept.: Gen. 1:1-2; 2:4; 4:11; 7:4; 1Chr. 16:30); hence, "all things . . . that are in heaven, and that are in earth" means the universe (Col. 1:16, 1:20). "A new earth" (2Pet. 3:13; Rev. 21:1) means qualitatively new (kainḗ), not just another earth.

Unto him that loved...

ἀγαπάω

agapáō; contracted agapṓ, fut. agapḗsō. To esteem, love, indicating a direction of the will and finding one's joy in something or someone. It differs from philéō, to love, indicating feelings, warm affection, the kind of love expressed by a kiss (phílēma).

(I) To love, to regard with strong affection (Luke 7:42; John 3:35; 8:42; 21:15; 2Cor. 9:7; Rev. 3:9; Sept.: Gen. 24:67; Ruth 4:15). With the acc. of the corresponding noun, "his great love wherewith he loved us" (Eph. 2:4 [cf. 2Sam. 13:15]). Perf. pass. part. ēgapēménos, beloved (Eph. 1:6; Col. 3:12).

(II) As referring to superiors and including the idea of duty, respect, veneration, meaning to love and serve with fidelity (Mat. 6:24; 22:37; Mark 12:30, 12:33; Luke 16:13; Rom. 8:28; Sept.: 1Sam. 18:16). The pres. act. part. used substantively of those loving the Lord, meaning faithful disciples or followers of the Lord (Eph. 6:24; Jas. 1:12; 2:5; Sept.: Exo. 20:6; Deu. 5:10).

(III) To love, i.e., to regard with favor, goodwill, benevolence (Mark 10:21; Luke 7:5; John 10:17). In other passages the effects of benevolence are expressed as to wish well to or do good to. To love one's neighbor, one's enemies (Mat. 5:43; 19:19; 22:39; Luke 6:32). The fut. imper., agapḗseis, especially in regard to one's enemies, should not necessarily be taken to mean doing that which will please them, but choosing to show them favor and goodwill (Mat. 5:43-44). One should realize the need of people to be changed through Christ's grace, and do everything possible to bring them to a knowledge of the Lord. This may involve expressions of benevolence or even discipline and punishment, all as the outworking of this love. In 2Cor. 12:15 it means, "even if, having conferred greater benefits on you, I receive less from you" (a.t.).

us...

ἡμάς

hēmás; personal pron., acc. pl. of emé, me. Our, us, we. To be distinguished from humás, your, you.

and... see above.

Washed...

λούω

loúō; fut. loúsō. To bathe oneself, used of washing the whole body and not part of it as indicated by níptō. Both of these verbs refer to the washing of living persons while plúnō refers to the washing of inanimate things. Trans. spoken only of persons, followed by the acc. (Acts 9:37). With the acc. implied and followed by apó, from (Act. 16:33). Pass. (John 13:10; Heb. 10:22; 2Pet. 2:22; Sept.: Lev. 8:6; Ruth 3:3). Figuratively to cleanse, purify, with the acc. and apó, from (Rev. 1:5 [{TR} cf. Sept.: Isa. 1:16]). For the relationship of the verb loúō and loutrón, bath, see báptisma, baptism.

Deriv.: apoloúō, to wash fully; loutrón, bath.

Syn.: katharízō, to cleanse.

us... see above.

from... see above.

our...

ἡμῶν

hēmṓn; personal pron. gen. pl. of egṓ, I. Us.

Syn.: hēmetérōn, pl. gen. of hēméteros, our.

Ant.: humṓn and humetérōn, the gen. pl. of huméteros, your.

sins...

ἁμαρτία

hamartía; gen. hamartías, fem. noun from hamartánō, to sin. Sin, missing the true end and scope of our lives, which is God. An offense in relation to God with emphasis on guilt.

(I) Aberration from the truth, error (John 8:46 where it stands as the opposite of alḗtheia, truth. See also John 16:8-9).

(II) Aberration from a prescribed law or rule of duty, whether in general or of particular sins.

(A) Generally (Mat. 3:6; 9:2, 9:5-6; Mark 1:4-5; 1Cor. 15:3; Heb. 4:15; Sept.: Gen. 15:16; 18:20; Isa. 53:5). "Thou art wholly born in sin" (a.t.; John 9:34) means thou art a sinner from the womb (cf. Psm. 51:5; 58:3; Isa. 48:8). To "commit sin" (a.t.; 2Cor. 11:7; 1Pet. 2:22; 1Jn. 3:9) means the same thing as to work sin (Jas. 2:9). In 1Jn. 5:16, to "sin a sin" means to commit any sin. In the gen. after another noun, hamartía often supplies the place of an adj. meaning sinful, wicked, impious. In 2Th. 2:3, the "man of sin" means the Antichrist. In Rom. 7:5, "the passions of sins" (a.t.) means sinful desires. In Heb. 10:6, 10:8 and Heb. 13:11, "concerning sin" (a.t.) refers to sacrifice for sin. In Heb. 10:26, "offering for sin" (a.t.) refers to those who sin willfully (see also Heb. 10:18; Sept.: Lev. 5:8; Psm. 40:7).

(B) Spoken of particular sins, e.g., of unbelief (John 8:21, 8:24); of lewdness (2Pet. 2:14); of defection from the gospel of Christ (Heb. 11:25; 12:1).

(C) By metonymy, of abstraction for concrete, hamartía for hamartōlós, sinner meaning sinful, i.e., either as causing sin (Rom. 7:7, "Is the law the cause of sin?" [a.t.]) or as committing sin (2Cor. 5:21 meaning He has been treated as if He were a sinner). In Heb. 12:4, it refers to the adversaries of the gospel.

(D) By metonymy, the practice of sinning, habit of sin (Rom. 3:9; 5:12, 5:20-21; Gal. 3:22).

(E) By metonymy, proneness to sin, sinful desire or propensity (John 8:34; Rom. 6:1-2, 6:6, 6:12, 6:14; 7:7 ff.; Heb. 3:13, "the deceitfulness of our sinful propensities" [a.t.]).

in...

ἐν

en; prep. governing the dat. In, on, at, by any place or thing, with the primary idea of rest. As compared with eis, into or unto, and ek, out of or from, it stands between the two; eis implies motion into, and ek motion out of, while en, in, means remaining in place.

(I) Of place, which is the primary and most frequent use and spoken of everything which is conceived as being, remaining, taking place, meaning within some definite space or limits, in, on, at, by.

(A) Particularly with the meaning of in or within (Mat. 4:21) as in a ship; in the synagogues (Mat. 4:23); in the corners of the streets (Mat. 6:5); at home (Mat. 8:67); in the prison (Mat. 11:2); in the market (Mat. 11:16; Luke 7:32); in his field (Mat. 13:24, 13:27); in the tomb (Mark 5:3; John 5:28; 11:17; 19:41); in a certain place (Luke 11:1); in their midst (Luke 22:5); in the temple (Acts 2:46); in the praetorium (Php. 1:13). With the names of cities, countries, places (Mat. 2:1, 2:5, 2:19; 3:1, 3:3; 4:13; 9:31; Acts 7:36; 9:36; 10:1; Rom. 1:7; 1Th. 1:7-8). In hell (Hádēs) (Luke 16:23 [cf. Mat. 10:28; Rev. 21:8]); in earth, in heaven (Mat. 5:12; 6:10, 6:20; 16:19; Luke 15:7); your Father which is in heaven (Mat. 5:45; 7:11 [cf. Mat. 18:35]); in the kingdom of heaven (Mat. 5:19; 8:11); in the earth (Mat. 25:18, 25:25; John 13:1; Rom. 9:17; Col. 1:6); in the sea (Mark 5:13; 6:47; 2Cor. 11:25). Of a book, writing (Mark 12:26; Luke 2:23; 20:42; John 6:45; Acts 13:33; Rom. 11:2 in the section respecting Elijah; Heb. 4:5, 4:7; 5:6). Of the body and its parts (Mat. 1:18, 1:23; 3:12; 7:3-4; Luke 1:44; Rom. 6:12; 2Cor. 12:2; 1Pet. 2:22; Rev. 6:5). Spoken of persons, particularly in one's body (Mat. 1:20; Acts 19:16; 20:10; figuratively, Mat. 6:23; Rom. 7:17-18, 7:20; 1Pet. 2:22).

(B) Spoken of elevated objects, a surface, meaning in, i.e., on, upon, as a fig tree (Mark 11:13); a mountain (Luke 8:32; John 4:20; Heb. 8:5; Sept.: Exo. 31:18); engraven in stone (2Cor. 3:7); in my throne (Rev. 3:21); See Luke 12:51; John 20:25; Acts 7:33. Rev. 13:12; 18:19. Figuratively, Jude 1:12.

his own...

αὑτού

hautoú; fem. hautḗs, neut. hautoú, the contracted form of heautoú, of his own. Himself, herself, itself (Mat. 1:21; 3:12; Luke 5:25; 9:14; 2Tim. 2:19; Rev. 16:17). For autoú instead of hautoú, see autós (II, C), he or self.

blood...

αἷμα

haíma; gen. haímatos, neut. noun. The blood of the human or animal body (Mark 5:25, 5:29; Luke 8:43-44; 13:1).

(I) Blood as the substantial basis of the individual life (John 1:13; Acts 17:26). Although the OT contains nothing parallel to these two passages, the expression corresponds to the idea contained in Lev. 17:11, "For the life of the flesh is in the blood."

(II) With sárx, flesh and blood conjoined to indicate the natural human body, mortal man (Heb. 2:14). Flesh and blood designates mankind insofar as it owes its distinctive character to the material aspect of its being (Eph. 6:12). The expression means the physical origin of man in Mat. 16:17; 1Cor. 15:50; Gal. 1:16. The physical and the spiritual natures of man are contrasted in Eph. 6:12 (cf. Heb. 2:14).

(III) Haíma by itself serves to denote life passing away in bloodshed, and generally life taken away by force (Mat. 23:30, 23:35; 27:4, 27:6, 27:8, 27:24; Luke 11:50-51; Acts 1:19; 22:20; Rom. 3:15; Heb. 12:4; Rev. 6:10; 16:6; 18:24; 19:2; Sept.: Gen. 4:10; 9:6; 37:22; 2Sam. 16:7; Ezk. 18:10; 24:6, 24:9). The expression "to shed blood" (haíma ekchéō) emphasizes not so much the manner of slaying, but rather the fact of the forcible taking away of life, whether produced by or only accompanied by the shedding of blood (Mat. 26:28; Mark 14:24; Luke 22:20; Acts 22:20).

He is 1) the faithful witness; 2) the first born from the dead; 3) the ruler of earthly kings; 4) the one who loves us; and 5) the one who has freed us.

Jesus Christ, who... Ten Facts about Jesus Christ

1. Greek: martus, witness, martyr (Rev. 1:5; Phlp. 1:8). Jesus was both a witness and a martyr (Rev. 3:4; 1Pet. 2:24; Heb. 3:2)

2. The first begotten of the dead (Rev. 1:5; 1Cor. 15:20-23)

3. The prince of the kings of the earth (Rev. 1:5). Greek: archon. Translated prince (Rev. 1:5; Mat. 9:34; 12:24; 20:25; Mark 3:22; John 12:31; 14:30; 16:11; 1Cor. 2:6-8; Eph. 2:2); ruler (Mat. 9:18, 9:23; Luke 8:41; 18:18; 23:13, 23:35; 24:20; John 3:1; 7:26, 7:48; Acts 3:17; 4:5, 4:8, 4:26; 7:27, 7:35; 13:27; 14:5; 16:19; 23:5; Rom. 13:3); chief (Luke 11:15; 14:1); chief ruler (John 12:42); and magistrate (Luke 12:58)

4. He loved us (Rev. 1:5; cp. John 3:16).

5. He washed us from our sins in His own blood (Rev. 1:5; Mat. 26:28; 1Jhn. 1:7).

6. He made us kings and priests unto God and His Father (Rev. 1:6; 5:10; 20:4-6).

7. To Him be glory and dominion for ever (Rev. 1:6; Isa. 9:6-7; Dan. 7:13-14; Luke 1:32-33; Rev. 11:15; 22:4-5).

8. He will come with clouds—visibly and physically, as He went away (Rev. 1:7; Dan. 7:13-14; Mat. 24:29-31; Acts 1:11; Rev. 19:1-21).

9. They pierced Him (Rev. 1:7; John 19:34)

10. He is God (Rev. 1:8; Heb. 1:8; Isa. 9:6-7; John 1:1-2; Acts 20:28)

Jesus Christ

The Son. Placed after the Spirit because what is to follow in Rev. 1:5-8 relates to Him. This is according to John's manner of arranging his thoughts so that a new sentence shall spring out of the final thought of the preceding sentence. Compare the Prologue of the Gospel, and Rev. 1:1, 1:2, of this chapter.

Jesus Christ is the faithful witness in that He has finished His work of revealing the Father (John 17), the first begotten of the dead in that He is the first-fruits of the first resurrection (Rev. 20:6).

The faithful witness (ὁ μάρτυς ὁ πιστὸς)

For the phraseology see on 1Jhn. 4:9. For witness, see on John 1:7; see on 1Pet. 5:1. As applied to the Messiah, see Psm. 89:37; Isa. 55:4. The construction again departs from the grammatical rule. The words witness, first-born, ruler, are in the nominative case, instead of being in the genitive, in apposition with Jesus Christ. This construction, though irregular, nevertheless gives dignity and emphasis to these titles of the Lord. See on Rev. 1:4. The word πιστὸς, faithful is used (1), of one who shows Himself faithful in the discharge of a duty or the administration of a trust (Mat. 24:45; Luke 12:42). Hence, trustworthy (1Cor. 7:25; 2Tim. 2:2). Of things that can be relied upon (1Tim. 3:1; 2Tim. 2:11). (2), Confiding; trusting; a believer (Gal. 3:9; Acts. 16:1; 2Cor. 6:15; 1Tim. 5:16). See on 1Jhn. 1:9. The word is combined with ἀληθινός, true, genuine in Rev. 3:14; 19:11; 21:5; 22:6. Richard of St. Victor cited by Trench says: A faithful witness, because He gave faithful testimony concerning all things which were to be testified to by Him in the world. A faithful witness, because whatever He heard from the Father, He faithfully made known to His disciples. A faithful witness, because He taught the way of God in truth, neither did He care for any one nor regard the person of men. A faithful witness, because He announced condemnation to the reprobate and salvation to the elect. A faithful witness, because He confirmed by miracles the truth which He taught in words. A faithful witness, because He denied not, even in death, the Father's testimony to Himself. A faithful witness, because He will give testimony in the day of judgment concerning the works of the good and of the evil.

The first-begotten of the dead (ὁ πρωτότοκος ἐκ τῶν νεκρῶν)

Rev., the first-born. The best texts omit ἐκ from. Compare Col. 1:18. The risen Christ regarded in His relation to the dead in Christ. He was not the first who rose from the dead, but the first who so rose that death was thenceforth impossible for Him (Rom. 6:9); rose with that resurrection-life in which He will finally bring with Him those who sleep in Him (1Thes. 4:14). Some interpreters, rendering first-born, find in the phrase the metaphor of death as the womb which bare Him (see on Acts 2:24). Others, holding by the rendering first-begotten, connect the passage with Psm. 2:7, which by Paul is connected with the resurrection of Christ (Acts 13:32, 13:33). Paul also says that Jesus was declared to be the Son of God with power by the resurrection from the dead (Rom. 1:4). The verb τίκτω which is one of the components of πρωτότοκος first-begotten or born, is everywhere in the New Testament used in the sense of to bear or to bring forth, and has nowhere the meaning beget, unless Jas. 1:15 be an exception, on which see note. In classical Greek the meaning beget is common.

The Ruler of the kings of the earth (ὁ ἄρχων τῶν βασιλέων τῆς γῆς)

Through resurrection He passes to glory and dominion (Phlp. 2:9). The comparison with the kings of the earth is suggested by Psm. 2:2. Compare Psm. 89:27; Isa. 52:15; 1Tim. 6:16; and see Rev. 6:15; 17:4; 19:16.

Unto Him that loved (τῳ ἀγαπήσαντι)

The true reading is ἀγαπῶντι that loveth. So Rev. Christ's love is ever present See John 13:1.

We see in verse 4 and 5 the Father, Son, and Holy Spirit. As we said Jesus' witness is faithful, because He is the Truth. Jesus was the very first person ever resurrected. There was someone who went to heaven before, Enoch, when he was carried away into heaven mysteriously disappearing from the earth because he pleased God. Then there was Elijah, who was carried to heaven in a whirlwind accompanied by the chariot of fire. Neither of these, however, were resurrected. They were never buried and will be of further use to the Father during the tribulation period.

Lazarus rose as did several others the bible mentions, but only to die again. Christ rose to die no more as will all believers in Christ.

We read in Matthew 27: verses 52 and 53 "And the graves were opened; and many bodies of the saints which slept arose," "And came out of the graves after His resurrection, and went into the holy city, and appeared unto many."

Notice here that these saints' bodies were resurrected after Jesus' resurrection. You see Jesus' body was the first body to rise from the grave.

Notice, too, that we are spoken of as rulers in verse 5 of Revelation. During the 1000 year reign of Jesus Christ here upon the earth, we Christians will rule with Him. We will not be His equal, however. This tells us that He will be ruler above us.

The love that is spoken of here, that He has for us, is agape love. This is love beyond our comprehension. So much love that He willingly suffered the pain and humiliation of the cross for us. I love the song that says when He was on the cross, I was on His mind How true this is. He died for us individually.

"Greater love hath no man than this, that a man lay down his life for his friends." John 15:13

It is this precious blood that cleanses us from all unrighteousness. We take on His righteousness, He loved us the central theme of the Bible, to which whole chapters are devoted. He washed loosed us from our sins in His own blood This has been the upper most thought in the mind of God since the fall of man. He made us This refers to the work of re-creation, through the love of Christ and the washing in His own blood. When this is done we become coheirs with Christ, hence kings and priests; and with Him shall own all things and administer the affairs of the universe. This love that Jesus has for us is not in the past tense, but is still just as powerful today. His love is never ending.

Washed (λούσαντι)

Read λύσαντι loosed. Trench remarks on the variation of readings as having grown out of a play on the words λουτρόν, a bathing, and λύτρον a ransom, both of which express the central benefits which redound to us through the sacrifice and death of Christ. He refers to this play upon words as involved in the etymology of the name Apollo as given by Plato; viz., the washer ὁ ἀπολούων and the ab-solver ὁ ἀπολύων from all impurities. Either reading falls in with a beautiful circle of imagery. If washed, compare Psm. 51:2; Isa. 1:16, 1:18; Eze. 36:25; Acts 22:16; Eph. 5:26; Tit. 3:5. If loosed, compare Mat. 20:28; 1Tim. 2:6; 1Pet. 1:18; Heb. 9:12; Gal. 3:13; 4:5; Rev. 5:9; 14:3, 14:4.

Such is the general character of that revelation which Jesus Christ sent and signified through His angel unto His servant John. And that Apostle faithfully recorded it for the instruction and comfort of the Church. Like his Divine Master, with whom throughout all this book believers are so closely identified, and who is Himself the Amen, the faithful and true witness, the disciple whom He loved stands forth to bear witness of the word of God thus given him, of the testimony of Jesus thus signified to him, even of all things that he saw. He places himself in thought at the end of the visions he had witnessed, and retraces for others the elevating pictures which had filled, as he beheld them, his own soul with rapture.

The statement of these verses, however, reveals not only what the Christian Church is to which the Apocalypse is addressed; it reveals also what the Lord is from whom the revelation comes. He is indeed the Saviour who died for us, the witness faithful unto death: but He is also the Saviour who rose again, who is the firstborn of the dead, and who has ascended to the right hand of God, where He lives and reigns in glory everlasting. It is the glorified Redeemer from whom the book of His revelation comes; and He has all power committed to Him both in heaven and on earth. More particularly, He is the ruler of the kings of the earth. This is not a description of such honour as might be given by a crowd of loyal nobles to a beloved prince. It rather gives expression to a power by which the kings of the earth, the potentates of a sinful world, are subdued and crushed.

Of the three Persons in the Trinity, Jesus Christ is here mentioned last, probably because of His prominence in this book. He is described as the faithful Witness, that is, the source of the revelation to be given; the Firstborn from the dead (cf. Col. 1:18), referring to His historic resurrection; and the Ruler of the kings of the earth, indicating His prophetic role after His second coming (Rev. 19:1-21).

Book of Jeremiah Chapter 50 Vs. 16

 Judgment on Babylon

Jer 50:16 Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn every one to his people, and they shall flee every one to his own land.

Cut off...

כָּרַת

kāraṯ: A verb meaning to cut off, to cut down, to make a covenant. This word can mean literally to cut something down or off, as grapes (Num. 13:23-24); or branches (Jdg. 9:48-49). It can also be used figuratively, as with people (Jer. 11:19; 50:16). Another important use of this word is to make a covenant (lit., to cut a covenant), perhaps deriving from the practice of cutting an animal in two in the covenant ceremony. God made a covenant with Abraham (Gen. 15:18); Abraham made one with Abimelech (Gen. 21:27). Finally, this word can also mean to destroy, as in Micah's prophecy (Mic. 5:10).

the sower...

זָרַע

zāra‛: A verb meaning to sow, to bear seed. It indicates the act of sowing the ground or field or of planting seed (Gen. 47:23; Exo. 23:16; Deu. 22:9; Jer. 12:13). The verb can take two objects and mean to sow a city with salt (Jdg. 9:45). It is used figuratively of sowing the wind (Hos. 8:7). It is the product of a plant or tree that produces its own seed in itself (Gen. 1:11, 1:29).

from Babylon,...

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; Deu. 22:8; Jos. 10:7). It can be used with a verb not indicating separation, e.g., to stay away from strife (Pro. 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; Pro. 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 (Deu. 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; Ezk. 38:8). (5) Paired with ‛aḏ 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 (Deu. 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 meaning from serving (Exo. 14:5); with bāla‛ 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" (Deu. 33:11). Other uses almost always fall under one of the above categories.

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., Zec.). 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 (Deu. 28; Jer. 25:1-14). They returned in 538 B.C. under Cyrus, king of Persia (2Chr. 36:20-23; Ezra 1:1-3; Zec. 2:7,11).

and him that handleth...

תָּפַשׂ

tāp̱aś: A verb meaning to lay hold of, to seize; to capture; to wield. It basically means to seize, to get possession of, to catch in its active usages: to grab hold of something, e.g., a garment (Gen. 39:12); to catch and hold a lizard (Pro. 30:28); to capture or to seize a person (1Sam. 23:26). It has the sense figuratively of holding on to someone or something for support, e. g., Egypt (Ezk. 29:7). In a general sense, it may describe living in or occupying a hill, an area, or a location (Jer. 49:16). It takes on the sense of holding or wielding a tool or a weapon in a skillful way (Ezk. 21:11,16 ; Amos 2:15). By extension, it takes on a figurative sense of handling the Law skillfully or planning strategy in warfare (Num. 31:27; Jer. 34:3). In a passive sense, it means to be seized (Jer. 38:23; 50:24).

the sickle...

מַגָּל

maggāl: A feminine noun referring to a sickle. It refers to an instrument for harvesting grain or clearing land (Jer. 50:16; Joel 3:13; 4:13 ). It is used metaphorically of God's reaping with a sickle among the nations.

in the time...

עֵת

‛ēṯ: A masculine or feminine noun meaning time. The word basically means time. But in context, it expresses many aspects of time and kinds of time. It is used most often to express the time of the occurrence of some event. The word means at that time in a general sense, as when Abimelech and Phicol spoke to Abraham during the days when Ishmael was growing up (Gen. 21:22; 38:1). The time described can be more specific, such as when Moses refers to the time of crisis in the wilderness when the people wanted meat to eat (Deu. 1:9). It may refer to a specific date (Exo. 9:18; 1Sam. 9:16); or a part of a day, as when the dove returned to Noah in the evening (Gen. 8:11; 24:11). The word can refer to a duration of time, as for all time (Exo. 18:22; Pro. 8:30); or for any time in general (Lev. 16:2). The time referred to may be past, present, or future (Num. 23:23; Jdg. 13:23; Isa. 9:1; 8:23). The word can describe times of the Lord's anger (Psm. 21:9,10); or times of trouble (Psm. 9:9,10). In fact, this word can be made to refer to about any kind of time or duration of time by its modifying words and context.

It is used to describe the time when certain appropriate things took place in general. For example, kings customarily went forth to war in the spring (2Sam. 11:1; 1Chr. 20:1). It can depict times that are fitting or suitable for certain reasons, such as rain falling on the land in its season (Deu. 11:14; Jer. 5:24); and fruit trees bearing fruit at the proper time (Psm. 1:3). The author of Pro. 15:23 spoke of a proper time for fitting words. Ecclesiastes 3 described all of life as a grand mosaic of times and seasons; there is a time to do everything-to be born, to die, to plant, to uproot, to kill, to heal, to love, to hate (Ecc. 3:1-3, 3:8). This word occurs nineteen times in these verses (Ecc. 3:1-8), along with a synonym of this word, z^emān, to make twenty references to time.

The Hebrew word can be used to designate a time even more accurately. When the exiles returned, it was time for the house of the Lord to be rebuilt (Hag. 1:2). The word designated the set time of marriage (1Sam. 18:19). It pinpointed the time of God's judgments (Isa. 13:22; Ezk. 7:7, 7:12); but also the many times in the past when He delivered them (Neh. 9:28). The Lord stands in readiness to judge every nation when its time comes (Jer. 27:7). There will be a time of the end for all the nations as well (Dan. 8:17; 11:35; 12:4, 12:9). In contrast, the word in context can be combined with chance to indicate uncertain time (Ecc. 9:11); and, appropriately, it describes life in general and its content, whether good or bad (Psm. 31:15,16; Isa. 33:6).

of harvest:...

קָצִיר

qāṣiyr: I. A masculine noun indicating a harvest, a reaping. It refers to the time of the year set by God when crops have ripened and are harvested (Gen. 8:22; 30:14, April-June); and to the activity of harvesting itself (2Sam. 21:9). The failure of a harvest was devastating (Gen. 45:6). Certain feasts were centered around times of harvesting (Exo. 23:16).

II. A masculine noun meaning a bough, a branch. It refers to a fresh bough or sprig springing forth from a stump, an indication of life (Job 14:9). It is used figuratively of the wicked whose branch is dead, cut off (Job 18:16); and to the prosperity of Job in his earlier years (Job 29:19). It is used of Israel's prospering (Psm. 80:11,12), but also to her state of ruin as dry limbs (Isa. 27:11).

for fear...

פָּנֶה

pāneh, פָּנִים

pāniym: A masculine plural noun meaning a face. Although the literal meaning of face is possible (Gen. 43:31; Lev. 13:41; 1Kgs. 19:13), most of the time this word occurs in a figurative, idiomatic phrase. Face can be a substitute for the entire person (Exo. 33:14-15); or it can be a reflection of the person's mood or attitude: defiant (Jer. 5:3); ruthless (Deu. 28:50); joyful (Job. 29:24); humiliated (2Sam. 19:5,6); terrified (Isa. 13:8); displeased (Gen. 4:5). It is also used to indicate direction (Gen. 31:21); or purpose (Jer. 42:15, 42:17). This noun also designates the top or surface of something: the ground (Gen. 2:6; 4:14); a field (Isa. 28:25); or water (Gen. 1:2). It also connotes the front of something, like a pot (Jer. 1:13); or an army (Joel 2:20). With various prepositions, pānîm takes on the nature of a particle and expresses such concepts as upon (Exo. 23:17; Lev. 14:53); before a place (Num. 8:22); before a time (Ezk. 42:12; Amos 1:1); in the presence of (Est. 1:10).

of the oppressing...

יָנָה

yānāh: A verb meaning to oppress, to treat violently. The term is used in Exo. 22:21,20, Lev. 25:14, 25:17, and Deu. 23:16,17 to refer to improper treatment of strangers and the poor. The participle functions as a noun meaning oppressor (Jer. 25:38; 46:16; 50:16). In the Prophets, the term is typically used of foreign oppressors.

sword...

חֶרֶב

ḥereḇ: A feminine noun meaning a sword, a knife, a cutting tool. The word frequently pictures the sword, along with the bow and shield, as the standard fighting equipment of the times (Gen. 48:22; Psm. 76:3.4; Hos. 1:7). Warriors are referred to as those drawing the sword (Jdg. 20; 1Chr. 21:5). The sword may also stand for a larger unit of military power, sometimes pictured as coming on a people or land (Lev. 26:25; Lam. 1:20; Ezk. 14:17). The cutting action of a sword is likened to eating, and its edges are literally referred to as mouths. Similarly, the mouths of people are likened to swords (Psm. 59:7,8; Pro. 30:14; Isa. 49:2). The sword is also a symbol of judgment executed by God (Gen. 3:24; Deu. 32:41; Jer. 47:6); or His people (Psm. 149:6). The word can refer to a knife (Jos. 5:2-3); or a tool for cutting stones (Exo. 20:25).

they shall turn...

פָּנָה

pānāh: A verb meaning to turn. It is used in various contexts. It has the following basic meanings: to turn toward (plus ’el) (Jdg. 6:14; Isa. 13:14; Jer. 50:16); to turn in a direction (plus ‛al) (Gen. 24:10); to turn from, away (plus min (Gen. 18:22); to turn with the goal, intention of doing something (Num. 21:33; Deu. 1:7; 1Kgs. 10:13; Ecc. 2:12); to take a specific direction, north, south, etc. (Exo. 16:10; Num. 16:42; 17:7; Jos. 15:7). In its intensive and causative stems, it may mean to turn, remove, or put something out of the way (Jdg. 15:4; Jer. 48:39; Zep. 3:15). In its passive use, it refers to being turned (Jer. 49:8). It is found in many figurative or idiomatic expressions: to turn to God in worship and time of need (Isa. 45:22); to turn and follow one's own desires (Isa. 53:6); to turn toward evening, for evening to come (Gen. 24:63); likewise for morning to come (Exo. 14:27). To turn to persons can mean to regard them compassionately, to give consideration to them (2Sam. 9:8); it is used of inanimate things as well (Ecc. 2:11).

every one...

אִישׁ

’iyš: A masculine noun meaning a man or an individual. It is also used to mean male or husband. This word does not indicate humankind but the male gender in particular. Its feminine counterpart is a woman or wife. In Hos. 2:16,18, this word describes God's special relationship to Israel. He will be their protective husband, not their master. Curiously, the word is also used of animals (Gen. 7:2), referring to a male and his mate.

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).

his people,...

עַ ם

‛am, עָ ם

‛ām: A masculine noun meaning a people, peoples, people of the land, citizens. The word is used over nineteen hundred times to indicate groups of people that can be categorized in various ways. The largest group of people is the one comprising the whole earth (see Gen. 11:1); it constituted one people (Gen. 11:6); who shared a common language (Gen. 11:6; Ezk. 3:5); a common location (see Gen. 11:2); and a common purpose and goal (see Gen 11:4). However, the Lord scattered the group and brought about multiple languages, thereby producing many groups who would then develop into new peoples united around common languages, including common ancestors, religious beliefs, traditions, and ongoing blood relationships.

The word is used to describe various groups that developed. The people of the sons of Israel (Exo. 1:9; Ezra 9:1), was a term referring to all Israel. The people of Judah were a subgroup of Israel (2Sam. 19:40,41), as was northern Israel (2Kgs. 9:6). The people of Israel as a whole could be described in religious or moral terms as a holy, special people (Deu. 7:6; 14:2; Dan. 8:24); or the Lord's inheritance (Deu. 4:20). Above all, they were to be the Lord's people (Jdg. 5:11; 1Sam. 2:24); and the people of God (2Sam. 14:13). They were the Lord's own people because He had rescued them from slavery to Pharaoh and his gods (Exo. 6:7). But the Lord Himself characterized His people as stiff-necked (Exo. 32:9; 33:3; 34:9; Deu. 9:13). To be a member of the Lord's people was to have the Lord as one's God (Ruth 1:16); if God's people rejected the Lord, they ceased to be His people. Therefore, it is clear that God's presence and ownership of His people gave them their identity (Exo. 33:13, 33:16; Hos. 1:9; cf. Deu. 32:21).

In the plural form, the word refers to many peoples or nations. Jerusalem, destroyed and lamenting, called for the people of the world to look on it and its guilt (Lam. 1:18). Israel was chosen from among all the peoples of the earth (Exo. 19:5, 19:7; Deu. 14:2). The Lord is in control of all the plans of the nations and peoples (Psm. 33:10). The word is used in parallel with gôyim. Isaac prayed for Jacob's offspring to become a community of peoples that would include the twelve tribes of Israel (Gen. 28:3).

The word described people in general-that is, nonethnic or national groups. It refers to all the people as individuals in the world (Isa. 42:5). When persons died, they were gathered to their people (Gen. 25:8, 25:17). It also referred to people from a particular city (Ruth 4:9; 2Chr. 32:18); or people from a specific land (e.g., Canaan [Zep. 1:11]). Centuries earlier, Pharaoh referred to the Hebrews living in Egypt under slavery as the people of the land (Exo. 5:5). This phrase could refer to the population at large in Solomon's time and later (2Kgs. 11:14, 11:18; 15:5); or to the population of Canaan in Abraham's time (Gen. 23:7).

The term also depicted foreign peoples and nations. The Moabites were the people of the god Chemosh (Num. 21:29). The word designated foreigners in general as strange or alien people (Exo. 21:8); the people of Egypt were considered the people of Pharaoh (Exo. 1:9, 1:22).

The word is even used to describe a gathering of ants (Pro. 30:25); or rock badgers (Pro. 30:26).

and they shall flee...

נוּס

nûs: A verb meaning to flee. It indicates the idea of escape, fleeing away, getting to a safe spot. It is used of warriors fleeing in battle (Gen. 14:10); of people fleeing disaster of various kinds (Gen. 19:20; Jdg. 7:21; Jer. 48:44; Zec. 2:6,10; 14:5). It is employed figuratively of seas, shadows, strength, etc., all disappearing or fleeing away (Deu. 34:7; Psm. 114:3, 114:5; Song 2:17). In its causative sense, it means to cause someone or something to flee, to put to flight (Exo. 9:20; Deu. 32:30; Jdg. 1:6). It indicates the speedy and onrushing manner in which the Lord escorts in His Redeemer (Isa. 59:19).

every one... see above.

to his own land...

אֶרֶץ

’ereṣ: A noun meaning the earth, land. It is used almost 2,500 times in the Old Testament. It refers to the whole earth under God's dominion (Gen. 1:1; 14:19; Exo. 9:29; Psm. 102:25,26; Pro. 8:31; Mic. 4:13). Since the earth was God's possession, He promised to give the land of Canaan to Abraham's descendants (Gen. 12:7; 15:7). The Promised Land was very important to Abraham's descendants and to the nation of Israel that possessed the land (Jos. 1:2, 1:4). Israel's identity was tied to the land because it signified the fulfillment of God's promise to Abraham. If the Israelites were disobedient, however, they would be cursed by losing the land (Lev. 26:32-34, 26:36, 26:38-39; Deu. 28:63-64; Jer. 7:7).

Book of Isaiah Chapter 14 Vs. 18

Israel's Remnant Taunts Babylon

 

Isa 14:18 All the kings of the nations, even all of them, lie in glory, every one in his own house

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 kings...

מֶלֶךּ

meleḵ: A masculine noun meaning king. The feminine form is malkāh, meaning queen, though the concept is more of a king's consort than a monarchical ruler. The word meleḵ appears over 2,500 times in the Old Testament. In many biblical contexts, this term is simply a general term, denoting an individual with power and authority. It is parallel with and conceptually related to a number of other Hebrew words that are usually translated as lord, captain, prince, chief, or ruler. It is used in reference to men and often with a genitive of people or place (Gen. 14:1; Exo. 1:15; 2Sam. 2:4); the Lord who demonstrates His power and authority over Israel (Isa. 41:21; 44:6); and over each individual (Psm. 5:2,3; 44:4,5). In pagan worship, the worshipers of idols attribute this term with its connotations to their idols (Isa. 8:21; Amos 5:26).

of 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 (Ezk. 35:10), but God planned for them to be united forever into one nation (Ezk. 37:22). Then they would become the head of the nations (Deu. 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; Ezk. 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.

even all... see All above.

of them, lie...

שָׁכַב

šāḵaḇ: A verb meaning to lie down, to sleep. It means to put oneself in a reclining position when sleeping or resting (Gen. 19:4; Lev. 14:47; Deu. 6:7; Jos. 2:1; Psm. 3:5,6; Pro. 3:24); when ill, to recover (Lev. 15:4; 2Kgs. 9:16). It is used of sexual intercourse, lying with a woman or man (Gen. 19:32-35; Num. 5:13, 5:19; Jdg. 16:1; 2Sam. 13:14); or an act of sex with an animal, bestiality (Exo. 22:19,18) that was punishable by death. It is used of Israel's spiritual harlotries, lying with her lovers (Ezk. 23:8). To lie with one's fathers means to die and be buried (Gen. 47:30). It refers to death in general (Job. 3:13). It is used figuratively of lying, being covered by shame (Jer. 3:25). It takes the sense of making or letting persons lie down, causing them to lie down (1Kgs. 3:20; 17:19; 2Kgs. 4:21). Figuratively, it describes the Lord's betrothing Israel to Himself (Hos. 2:18,20). It is used of tipping or turning over a vessel, referring in a figurative sense to the clouds of the sky (Job 38:37). In a passive sense, it refers to someone or something being laid someplace (2Kgs. 4:32; Ezk. 32:19, 32:32). Lying in one's bosom or lap indicates extreme intimacy (Mic. 3:5).

in glory,...

כָּבוֹד

kāḇôḏ, כָּבֹד

kāḇōḏ: A masculine singular noun meaning honor, glory, majesty, wealth. This term is commonly used of God (Exo. 33:18; Psm. 72:19; Isa. 3:8; Ezk. 1:28); humans (Gen. 45:13; Job 19:9; Psm. 8:5,6; 21:5,6); and objects (1Sam. 2:8; Est. 1:4; Isa. 10:18), particularly of the ark of the covenant (1Sam. 4:21-22).

every one...

אִישׁ

’iyš: A masculine noun meaning a man or an individual. It is also used to mean male or husband. This word does not indicate humankind but the male gender in particular. Its feminine counterpart is a woman or wife. In Hos. 2:16,18, this word describes God's special relationship to Israel. He will be their protective husband, not their master. Curiously, the word is also used of animals (Gen. 7:2), referring to a male and his mate.

in his own house...

בַּיִת

bayiṯ: A noun meaning house, dwelling, family, temple, palace. It is used basically to denote a building in which a family lives (Deu. 20:5) but can also refer to the family or household itself (Gen. 15:2; Jos. 7:14; 24:15). It often is used of a clan such as "house of Aaron" (Psm. 115:10, 115:12; 118:3). Sometimes it means palace or dynasty when employed in the Hebrew phrase "house of the king" (Gen. 12:15; 1Kgs. 4:6; Jer. 39:8). When the Old Testament speaks of the house of the Lord, it obviously refers to the Temple or Tabernacle (Exo. 23:19; Dan. 1:2). The word is also found in place names: Bethel, meaning "house of God" (Gen. 12:8); Beth-shemesh, meaning "house of the sun" (Jos. 15:10); and Bethlehem, meaning "house of bread" (Gen. 35:19).

Sleep in honor of his own burial house or tomb, but you (Antichrist) are not to be put in a grave.

Book of Hosea Chapter 2 Vs. 6

 Israel's Unfaithfulness Punished

Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths. Hos 2:6

Therefore,...

כֵּן

kēn: A word that is used either as an adverb or adjective, depending on the context of the sentence. The word is derived from the verb meaning to stand upright or to establish. As an adjective, it means correct, according to an established standard (Num. 27:7); upright and honest (Gen. 42:11); it is used as a statement of general agreement (Gen. 44:10; Jos. 2:21). As an adverb, it is usually translated as "thus" or "so" but conveys quality (Est. 4:16; Job 9:35; Nam. 1:12); quantity (Jdg. 21:14); cause and effect (Jdg. 10:13; Isa. 5:24); or time (Neh. 2:16).

behold,...

הִנֵּה

hinnēh: A interjection meaning behold, look, now; if. It is used often and expresses strong feelings, surprise, hope, expectation, certainty, thus giving vividness depending on its surrounding context. Its main meanings can only be summarized briefly here: It stresses a following word referring to persons or things (Gen. 12:19; 15:17; 18:9). It is used to answer, with the first person suffix attached, when one is called (Gen. 22:1, 22:7; 27:1; Exo. 3:4; 1Sam. 3:4). It is used of God's response (Isa. 52:6; 58:9; 65:1). It indicates a call to realize something God or others have done (Gen. 1:29; 17:20). It is followed with a particle of entreaty nā’ when a request is involved (Gen. 12:11; 16:2; 1Kgs. 20:31). It can call attention to something about to happen, a future reference (Exo. 32:34; 34:10). It is used to announce the Lord's sending of a child as a sign (Isa.. 7:14). The word adds vividness and emotional involvement for the reader: "Behold, it was very good" (NASB) (Gen. 1:31; 6:12; 8:13; 18:2; 37:7; Amos 7:1; 8:1). Finally, it is used to introduce a formula of challenge (Jer. 21:13). In a few passages, it has the sense of if (Lev. 13:5-6, 13:8; Deu. 13:14,15; 1Sam. 20:12).

I will hedge up... The prediction is that she would not be happy and successful in her life of harlotry—she would long for her husband again and return to him (Hos. 2:6-8). I will erect impassable barriers that shall pierce and mangle her flesh.

שׂוּךּ

śûḵ: A verb meaning to hedge in, fence in. It refers to erecting a protective or restraining barrier of some kind (Job 1:10; Hos. 2:6,8). It refers in a figurative sense to fencing a person about with sinews and bones (Job 10:11).

אֵת

’ēṯ: This particle points out the definite direct object in a biblical Hebrew sentence. It is usually not translatable. It is normally employed in Hebrew prose but may often be missing in Hebrew poetry. It occurs as ’eṯ, ’eṯ-, or ’ēṯ-. It may take pronominal suffixes, ’ôtı̄y, me; ’ôtkā, you, etc. (1Sam. 8:7). Used before mı̄y, ’eṯ mı̄y, it indicates whom. In fact, it is able to point out any kind of accusative in a sentence (cf. 1Kgs. 15:23). It is used thousands of times in the Old Testament.

thy way...

דֶּרֶךּ

Derek: A masculine noun meaning path, journey, way. This common word is derived from the Hebrew verb dāraḵ, meaning to walk or to tread, from which the basic idea of this word comes: the path that is traveled. The word may refer to a physical path or road (Gen. 3:24; Num. 22:23; 1Kgs. 13:24) or to a journey along a road (Gen. 30:36; Exo. 5:3; 1Sam. 15:18). However, this word is most often used metaphorically to refer to the pathways of one's life, suggesting the pattern of life (Pro. 3:6); the obedient life (Deu. 8:6); the righteous life (2Sam. 22:22; Jer. 5:4); the wicked life (1Kgs. 22:52,53). The ways are described as ways of darkness (Pro. 2:13); pleasant ways (Pro. 3:17); and wise ways (Pro. 6:6).

with thorns... The path of evil shall be a path of thorns.”

סִיר

siyr: I. A common noun meaning pot. It refers to a cooking pot for various food items (Exo. 16:3; 2Kgs. 4:38-41; Mic. 3:3), especially those used in the Temple area (2Kgs. 25:14; Zec. 14:20-21). It is used in the sense of a bowl for washing one's feet (Psm. 60:8,10; 108:9,10).

II. A common noun meaning thorn, hook. It refers to thorn-bushes commonly used to fire a pot (Ecc. 7:6). They were a sign of an uncultivated area (Isa. 34:13); or a barrier (Hos. 2:6,8). It clearly means a hook to hang something on or to use to catch something (Amos 4:2).

and make...

גָּדַר

gāḏar: A verb indicating to close off, to wall up. It is used figuratively of false prophets failing to erect a wall of stones of truth and justice to stand in the day of battle (Ezk. 13:5; 22:30) around Israel. It describes, again figuratively, the Lord's action to wall up or repair the breeches in the Davidic dynasty of kings (Amos 9:11). In its participial form, it denotes a mason, one who works with stones (2Kgs. 12:12,13). Used ironically, the word describes the Lord's building a wall against His unfaithful people (Hos. 2:6,8), much as He did, seemingly, against Job (Job 19:8).

a wall,...

גָּדֵר

gāḏēr: A common noun meaning wall, fence, hedge. It depicts a stone wall of loose stones (Num. 22:24) but also a city wall (Mic. 7:11) or a wall in general (Ecc. 10:8). It denotes a wall of Ezekiel's Temple (Ezk. 42:7). Used in a figurative sense, it refers to the hedge or wall of the Lord's vineyard (Psm. 80:12,13; Isa. 5:5), which no one could build up and make firm (Ezk. 22:30). An unstable wall is used to depict threatening persons (Psm. 62:3,4).

that she shall not...

לֹא

lō’, לוֹא

lô’, לֹה

lōh: An adverb meaning no, not. The term is primarily utilized as an ordinary negation, as in Genesis 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. Deu. 32:21; Pro. 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 (Deu. 5:3).

find... She was determined to go her own way. She does not follow in the path God has made for her. When she decides to do this, God covers His path that He had left for her with thorns. She will not be able to find her way back, unless God removes the thorns. Christians know that Jesus is the Way. To try to get to heaven other than by Jesus is impossible. To walk in sin even now, obscures the path that leads to God.

מָצָא

māṣā’: A verb meaning to find, attain. The verb is employed in both the active and passive senses (to be found). In addition, it is also used in a causative sense, to cause to find. Finally, the word is employed in several idioms that carry special meanings. The word is used to indicate finding or seeking just about anything: water (Gen. 26:32; Exo. 15:22); a place, goal, or location (Gen. 8:9); a knowledge of the Lord (Pro. 2:5); the word of the Lord (Amos 8:12); or words of wisdom (Pro. 4:22). The word indicates coming on something (Gen. 44:8); of finding something (Job 11:7; Ecc. 3:11). Additional idiomatic phrases include finding heart, meaning to be able to do something (2Sam. 7:27); finding the vigor (life) of one's hand, renewing one's strength (Isa. 57:10); to not be found, not to exist or be dead (Job 20:8). The meanings discussed are used in passive constructions as well. Persons being sought are found (Gen. 18:29-30; Jos. 10:17); and crime or evil can be found out (Exo. 22:4,3; 1Sam. 25:28); as can evildoers (Exo. 22:2,1, 22:7,6). The verb means to happen to be, literally to be found, in several passages (Deu. 17:2; 18:10; Jer. 5:26). Finally, in the passive usage of the verb, it means not sufficient for someone, as in Jos. 17:16 where the hill country was not found to be sufficient for the people of Joseph. In the stem indicating cause, the verb can mean to bring on someone their just desserts, i.e., to cause proper justice to find them (Job 34:11; cf. Job 37:13). In 2Sam. 3:8, the verb indicates the deliverance of someone into the power of another person, i.e., to make someone be found in the hand of another, in this case in the hand of David.

her paths...

נָתִיב

naṯiyḇ, נְתִיבָה

n^eṯiyḇāh: I. A masculine noun indicating a path, a pathway, a wake. It refers to a trail or navigable pass made by humans or by nature. It indicates figuratively the path, the way of life, of the wicked (Job 18:10); and the path to wisdom (Job 28:7). It is used of a wake, the foam and waves left in the water (Job 41:32,24). God's tragic treatment of the Egyptians created a path for His people (Psm. 78:50); His commandments are a path of life (Psm. 119:35); as is the way (path) of righteousness (Pro. 12:28).

II. A feminine noun indicating a path, a pathway, a wake. It indicates well-traveled paths or roads, highways (Jdg. 5:6). Figuratively, it indicates the paths of life (Job 19:8); of ethical and moral guidance (Psm. 119:105; 142:3,4); as well as the way of the wicked (Pro. 1:15). It describes the paths of salvation and restoration which the Lord prepares for His people (Isa. 42:16). The ancient way of obedience to the Lord, the ancient paths, are the sources of guidance for God's people (Jer. 6:16). The Lord is capable of hiding, blocking the true paths of His people (Hos. 2:6,8).

In response the Lord declared that He would soon eliminate all means of access to these lovers. Israel would find familiar paths blocked with thorns and stone walls (Hos. 2:6). Her frantic efforts to find her lovers would be thwarted (Hos. 2:7).