Book of Isaiah Chapter 14 Vs. 3

 

Israel's Remnant Taunts Babylon

Isa 14:3 And it shall come to pass in the day that the LORD shall give thee rest from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve,

and it shall come to pass...

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).

in the day... In the day—the second coming of Christ, the Millennium, and the New Earth forever—that the Lord shall give you Israel rest from all your sorrow, fear, and hard bondage you have endured among the Gentiles, then you shall sing a triumph song over the Antichrist, the future king of Babylon (Isa. 14:3-4).

יוֹם

yôm

A masculine noun meaning day, time, year. This word stands as the most basic conception of time in the Old Testament. It designates such wide-ranging elements as the daylight hours from sunrise to sunset (Gen. 1:5; 1Kgs. 19:4); a literal twenty-four hour cycle (Deut. 16:8; 2Kgs. 25:30); a generic span of time (Gen. 26:8; Num. 20:15); a given point in time (Gen. 2:17; 47:29; Eze. 33:12). In the plural, the word may also mean the span of life (Psm. 102:3,4) or a year (Lev. 25:29; 1Sam. 27:7). The prophets often infuse the word with end-times meanings or connotations, using it in connection with a future period of consequential events, such as the day of the LORD (Jer. 46:10; Zec. 14:1) or simply, that day (Isa. 19:23; Zec. 14:20-21).

that 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).

shall give thee rest...

נוּחַ

nûaḥ, מֻנָּח

munnāḥ

I. A verb indicating to rest, to pause. It has many uses. Its main uses are summarized here: (1) to rest, to settle, to settle down, e.g., of the ark (Gen. 8:4); of locusts on the crops (Exo. 10:14); of a spirit on a person (2Kgs. 2:15); of the Lord's Spirit (Num. 11:25-26); of birds (2Sam. 21:10); of the hand of the Lord on something (Isa. 25:10); of wisdom which rests in one's heart (Prov. 14:33). (2) It means to repose, to pause for rest after laboring (Exo. 20:11; 23:12; Deut. 5:14); freedom, respite from one's enemies (Est. 9:16). (3) It means to leave something as it is, at rest: the nations (Num. 32:15; Jdg. 2:23; 3:1; Jer. 27:11); to leave something behind (Gen. 42:33; 2Sam. 16:21). (4) It can have the sense of departing from a position (Ecc. 10:4); or of God's abandoning a person (Psm. 119:121; Jer. 14:9). (5) It can mean to leave alone, to let be, to not bother (Exo. 32:10; Hos. 4:17). (6) It has the sense of permit, to let a person do something (Jdg. 16:26). (7) It may mean, in its causative senses: (a) to cause to rest, to give rest to: to rest one's hands (Exo. 17:11); to give satisfaction to one's spirit, especially God's Spirit (Zec. 6:8); to calm someone (Prov. 29:17); it is used figuratively of letting a blessing rest, come down on a person, house, or family (Eze. 44:30). (b) To lay something down, to deposit it somewhere, such as stones (Jos. 4:3, 4:8); the ark (1Sam. 6:18); man, Adam (Gen. 2:15). In one passive usage, it is negated lō’ and refers to those who are given no respite (Lam. 5:5).

2. A masculine noun meaning free space, an open area. It refers to an area left open between two walls or rooms (Eze. 41:9).

   bondage...

עֲבוֹדָה

‛^aḇôḏāh, עֲבֹדָה

‛^aḇōḏāh

A feminine noun meaning service, work. This word encompasses the wide variations of meaning of the English word work from delicate artistry to forced labor. The Egyptians made the Israelites do slave labor (Exo. 1:14); for certain feast days, the Israelites were not allowed to do any work (Lev. 23:7 ff.); different parts of the Tabernacle were considered to be in its service (Num. 4:26, 4:32); the descendants of Judah included workers of linen (1Chr. 4:21). God handed the Israelites into the hand of Shishak so they would learn the difference between serving Him and serving other kings (2Chr. 12:8). See the related Hebrew root ‛āḇaḏ .

Wherein...

אֲשֶׁר

’^ašer

This word functions as (a) a relative pronoun meaning which, who, that or (b) a conjunction meaning that, because, so that, as, so that. The use of the word is determined by its function in the sentence in which it is used. Its basic usage: (a) a relative pronoun (Gen. 21:2; Deut. 1:22; Isa. 5:28; Hos. 3:1); a relative pronoun with a preposition prefixed (Gen. 21:17; Exo. 5:11; 33:12); or with nouns placed before ’^ašer in the construct or of state, e.g., Gen. 39:20, The place where the king's prisoners were confined.

Thou wast made to serve...

עָבַד

‛āḇaḏ

A verb meaning to work, to serve. This labor may be focused on things, other people, or God. When it is used in reference to things, that item is usually expressed: to till the ground (Gen. 2:5; 3:23; 4:2); to work in a garden (2:15); or to dress a vineyard (Deut. 28:39). Similarly, this term is also applied to artisans and craftsmen, like workers in fine flax (Isa. 19:9); and laborers of the city (Eze. 48:19). When the focus of the labor is another person, that person is usually expressed: Jacob's service to Laban (Gen. 29:15); the Israelites' service for the Egyptians (Exo. 1:14); and a people's service to the king (Jdg. 9:28; 1Sam. 11:1). When the focus of the labor is the Lord, it is a religious service to worship Him. Moreover, in these cases, the word does not have connotations of toilsome labor but instead of a joyful experience of liberation (Exo. 3:12; 4:23; 7:16; Jos. 24:15, 24:18). Unfortunately, this worship service was often given to false gods (Deut. 7:16; 2Kgs. 10:18-19, 10:21-23).

A taunt against Babylon

The defeat of the tyrant

Isa. 14:3-21 record a song or a taunt that will be sung by people freed from the fear of the king of Babylon. The song’s overall message is that people will be amazed that this great king is cast down like the monarchs of other cities. People will rejoice in his demise for they had lived in fear of him.

Book of Hosea Introduction

 

Book of Hosea-Intro.

Hosea’s prophecy gave Israel a tangible example of its spiritual idolatry, yet portrayed God’s love for Israel in spite of her spiritual infidelity. It constituted a national call to repentance.

Title: The title is derived from the main character and author of the book. The meaning of his name, “salvation,” is the same as that of Joshua (compare Num. 13:8, 16), and Jesus (Matt. 1:21). Hosea is the first of the 12 Minor Prophets. “Minor” refers to the brevity of the prophecies as compared to the length of the works of Isaiah, Jeremiah and Ezekiel.

Author – Date: This prophecy provides the sole source of information concerning the author, “Hosea the son of Beeri” (1:1). Nothing is known of Beeri, “Expounder,” although a different man by the same name is mentioned (in Genesis 26:34). In the course of the prophecy he was commanded to marry Gomer who bore two sons and a daughter (1:3b-11). Many believe her lover sired one or more children. Throughout the prophecy the prophet’s personal history was made to be symbolic of the relationship between the Lord and Israel. Because of the tragic details of his personal life, Hosea has been known as the broken hearted prophet. His sorrow provides a good illustration of the broken hearted Lord in His relationship with sinful mankind.

Hosea was probably a native of the northern kingdom of Israel, since he shows familiarity with the history, circumstances and topography of the north (4:15; 5:1, 13; 6:8-9; 10:5, 12:11-12; 14:6). This would make him and Jonah the only writing prophets from the northern kingdom. Although he addressed both Israel (the northern kingdom), and Judah (the southern kingdom), he identified the king of Israel as “our king” (7:5).

Hosea had a lengthy period of ministry, prophesying (ca. 755-710 B.C.), during the reigns of Uzziah (790-739 B.C.), Jotham (750-731 B.C.); Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.), in Judah, and Jeroboam II (793-753 B.C.), in Israel (1:1). His long career spanned the last 6 kings of Israel from Zechariah (753-752 B.C.) to Hoshea (732-722 B.C.). The overthrow of Zechariah (the last of the dynasty of Jehu in 752 B.C.), is depicted as yet future (1:4). Thus, he followed Amos’ preaching in the north, and was a contemporary of Isaiah and Micah as well, both of whom prophesied in Judah. (2 Kings Chapters 14-20 and 2 Chronicles Chapters 26-32), record the historical period of Hosea’s ministry.

Historical Setting: The prophecy is characterized by intense emotion as the prophet’s personal tragedy (Chapters 1-3), is transferred and applied to the nation (Chapters 4-14).

Hosea was to the northern kingdom what Jeremiah was to the southern kingdom, a weeping prophet. Hosea looked forward to the Assyrian captivity of the northern kingdom, just as Jeremiah looked forward to the Babylonian captivity of the southern kingdom. Hosea’s prophecy is closely related to that of Amos. Amos was very severe in his prophecy and his ministry was somewhat like a James or John the Baptist of the Old Testament. Both Amos and Hosea prophesied to the northern kingdom, although Amos was a native of the southern kingdom and Hosea of the northern kingdom. Hosea was the younger contemporary of Amos, and because their ministries overlap, there is much similarity in the sins they condemn. In Amos, the prophetic discourses are very pronounced, while in Hosea, because of the intense personal involvement of the prophet, they are not very distinctly defined from one another, a fact that makes the book difficult to outline.

Hosea dates his prophecy” in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah and in the days of Jeroboam the son of Joash, king of Israel” (1:1). Hosea’s ministry extended from about (770 to 725 B.C.). Thus, his active ministry ceased a few years before Assyria carried the northern kingdom into captivity (in 722 B.C.). Hosea was a citizen of the northern kingdom and his personal experience was designed by God to be an example to his nation.

Circumstances were not much better in the southern kingdom. Usurping the priestly function, Uzziah had been struck with leprosy (2Chr. 26:16-21); Jotham condoned idolatrous practices, opening the way for Ahaz to encourage Baal worship (2Chr. 27:1 – 28:4). Hezekiah’s revival served only to slow Judah’s acceleration toward a fate similar to that of her northern sister. Weak kings on both sides of the border repeatedly sought out alliances with their heathen neighbors (7:11; compare 2Kgs. 15:19; 16:7), rather than seeking the Lord’s help.

Background – Setting: Hosea began his ministry to Israel (also called Ephraim, after its largest tribe), during the final days of Jeroboam II. Under whose guidance Israel was enjoying both political peace and material prosperity as well as moral corruption and spiritual bankruptcy. Upon Jeroboam II’s death (753 B.C.) however, anarchy prevailed and Israel declined rapidly. Until her overthrow by Assyria 30 years later, four of Israel’s six kings were assassinated by their successors. Prophesying during the days surrounding the fall of Samaria, Hosea focuses on Israel’s moral waywardness (compare the book of Amos), and her breach of the covenantal relationship with the Lord, announcing that judgment was imminent.

Historical – Theological Settings: The theme of Hosea is God’s loyal love for His covenant people, Israel, in spite of their idolatry. Thus, Hosea has been called John the apostle of love of the Old Testament. The Lord’s true love from His people is unending and will tolerate no rival. Hosea’s message contains much condemnation, both national and individual, but at the same time, he poignantly portrays the love of God toward His people with passionate emotion. Hosea was instructed by God to marry a certain woman and experience with her a domestic life which was a dramatization of the sin and unfaithfulness of Israel. The marital life of Hosea and his wife, Gomer, provide the rich metaphor which clarifies the themes of the book; sin, judgment and forgiving love.

Book of 1 John Chapter 4 Vs. 11

God Is Love 

1 John 4:11 "Beloved, if God so loved us, we ought also to love one another."

God's sending His Son gives Christians not only salvation privilege, but obligation to follow this pattern of sacrificial love. Christians love must be self sacrificing like God's love.

God taught us by example the unselfish love that we need to have for each other. If the world today needs one thing, it is love. Take the time to hug someone and say you love them today. Let the love that God has showed you shine through you and make someone else's life a little brighter. 

DO NOT CONFUSE LOVE WITH LUST. When you hug someone, make sure it is love, and not lust, you are feeling.

THE TOKEN OF GOD’S LOVE

In those days the intense ferment of men’s minds wrought many delusions and heresies which were fraught with temptation to young converts, and the Apostle wished to give tests for determining which voice spake from God. The confession of Jesus Christ as the Incarnate Word, a spirit of love and gentleness, and the willingness to abide in the doctrine of the Apostles, were signs that the speaker was commissioned by Christ.

Wouldst thou overcome the world? Let Christ enter, and the world will have no charms for thee. There is only one source of pure, divine love, and wherever that love is present, you know that the possessor has found its source in God. God’s love is absolutely selfless. He loves the unloving to make them love, putting away their sin and perfecting their union with Himself.

Book of Joel Chapter 3 Vs. 21

 The Glorious Future of Judah

For I will cleanse their blood that I have not cleansed: for the LORD dwelleth in Zion. Joel 3:21

For I will... Which some understand, as the Targum, of the Lord's, inflicting further punishments on the enemies of his people, for shedding their innocent blood.

For I will cleanse...

נָקָה

nāqāh

A verb meaning to be free, to be clean, to be pure. Originally, this verb meant to be emptied; therefore, its most basic sentiment is to be poured out and can have a negative or positive connotation. In the negative sense, it refers to a city which has been deserted, emptied of people (Isa. 3:26). In the positive sense, it is used to connote freedom from the obligations of an oath (Gen. 24:8, 24:41); from guilt (Num. 5:31; Jdg. 15:3; Jer. 2:35); and from punishment (Exo. 21:19; Num. 5:28; 1Sam. 26:9). Regardless of whether the connotation is positive or negative, most occurrences of this verb have a moral or ethical implication. Aside from the passive or stative form, this verb also has a factitive form. The factitive concept is to make something a certain state, in this instance, to make something clean or pure. The factitive form has two aspects: (1) acquittal, the declaration of someone as innocent (Job 9:28; 10:14; Psm. 19:12,13); (2) leaving someone unpunished (Exo. 20:7; 34:7; Jer. 30:11).

And that he will not expiate their sins, nor hold them guiltless, or suffer them to go unpunished. But rather this is to be interpreted in a way of grace and mercy, as a benefit bestowed on Judah and Jerusalem, who are the immediate antecedents to the relative here.

And in the words a reason is given why they should dwell safely and peaceably for ever, because the Lord will justify them from their sins; forgive their iniquities; cleanse them from all their pollution, signified by blood. Of which grace they will have had no application made to them till this time.

their blood...

דָּם

dām

A masculine singular noun meaning blood of either humans or animals. It is commonly used with the verb šāp̱aḵ meaning to shed. Figuratively, it signifies violence and violent individuals: man of blood (2Sam. 16:8); house of blood (2Sam. 21:1); in wait for blood (Prov. 1:11); shedder of blood (Eze. 18:10). Blood also carries religious significance, having a major role in sacrificial rituals. The metaphor "blood of grapes" is used for wine (Gen. 49:11).

that I have...But now all their guilt and faith will be removed; and particularly God will forgive and declare to be forgiven their sin of crucifying Christ. Whose blood they had imprecated upon themselves and their children, and which has remained on them.

But now will be removed, with all the sad effects of it. Though this may also refer to the conversion of the Gentiles, and the pardon of their sins. And the sanctification of their persons, in such places and parts of the world, where such blessings of grace have not been bestowed in times past for many ages, if ever.

that i have not...

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).

cleansed... same as above.

the Lord dwelleth... The prophecy ends like that of Ezekiel, with the fact of God living visibly on earth with men (cp. Eze. 48:30-35). And therefore, will diffuse his grace, and spread the blessings of it all around. Or "even the Lord that dwelleth in Zion"; He will do what is before promised; being the Lord, He can do it. And dwelling in Zion with all His children, it may be believed He will do it; and this will be forever, when His Shekinah shall return thither in the days of the Messiah.

The world had shed the blood of God's people, and God will punish them for it. It will be enough when they are destroyed, and Judah established forever. The LORD dwelleth in with His children.

For 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).

dwelleth...

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. 24:2; 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.

This verse has posed problems for interpreters. The NIV suggests that the first part of the verse is a declaration that Judah will be forgiven (I will pardon). Against this is the fact that the sin of bloodguilt on the part of Judah is not mentioned elsewhere in the Book of Joel. A better reading is that of the NASB (following the LXX), which relates the passage to the judgment on the nations (cf. Joel 3:19) by portraying the Lord as the Avenger of Judah’s blood I will avenge their blood. Another option is to translate, and shall I leave their bloodshed the Judean blood shed by the nations go unpunished? I will not (cf. Allen, The Books of Joel, Obadiah, Jonah and Micah, p. 117; for a similar rhetorical question and response using the same Hebrew verb, niqqâh; cf. Jer. 25:29).

The book ends with an affirmation of the Lord’s presence in Zion (cf. Joel 3:17). It is this fact, above all else, which will assure the nation’s glorious future, portrayed in Joel 3:17-21.

The prophecy ends like that of Ezekiel, with the fact of God living visibly on earth with men (cp. Eze. 48:30-35).

And Jerusalem for generation upon generation. And I will declare innocent their blood, which I have not declared innocent, Jehovah who dwelleth in Zion.

This verse has posed problems for interpreters. The NIV suggests that the first part of the verse is a declaration that Judah will be forgiven (I will pardon). Against this is the fact that the sin of bloodguilt on the part of Judah is not mentioned elsewhere in the Book of Joel. A better reading is that of the NASB (following the LXX), which relates the passage to the judgment on the nations (cf. Joel 3:19) by portraying the Lord as the Avenger of Judah’s blood (“I will avenge their blood”). Another option is to translate, “And shall I leave their bloodshed [the Judean blood shed by the nations] go unpunished? I will not” (cf. Allen, The Books of Joel, Obadiah, Jonah and Micah, p. 117; for a similar rhetorical question and response using the same Hebrew verb, niqqâh; cf. Jer. 25:29).

The book ends with an affirmation of the Lord’s presence in Zion (cf. Joel 3:17). It is this fact, above all else, which will assure the nation’s glorious future, portrayed in Joel 3:17-21.

Book of 1 John Chapter 4 Vs. 10

 God Is Love

1 John 4:10 "Herein is love, not that we loved God, but that he loved us, and sent his Son [to be] the propitiation for our sins."

not that we... Our love to God did not induce God to give His Son to die for us. It was God’s love, not our merit, that caused Him to undertake our redemption from slavery to sin and Satan, and from eternal hell (Rom. 5:5-11.

Propitiation, in this verse means appeasement or satisfaction. An atoning sacrifice that Jesus bore in His body for the punishment due us for our sin; in so doing He propitiated God, satisfied God’s just demand that sin be punished.

propitiation for our... Hebrews 9-5 translates a from of this word as the mercy seat. Christ literally became our mercy seat like the one in the Holy of Holies, where the High Priest splattered the blood of the sacrifice on the Day of Atonement (Lev. 16:5). Christ did this when His blood, spilled on behalf of others, satisfied the demands of God's holy justice and wrath against sin.

The strangest and most wonderful part of this is that, He loved us when we were totally unlovable. We were yet in sin, when God sent His Son to save us. He did not wait until we had cleaned up our lives to save us. He saved us, and then helped us clean up our lives. We not only did not love God, we did not know that He loved us.

Greek: hilasmos, the atoning sacrifice for sins (1Jhn. 2:2; 4:10).

Propitiation, in this verse, means atonement. In other words, He paid the penalty for our sins in full. We have no debt to pay. Our bill is marked paid in full. The great love of God for man is made real to us in this.

the propitiation (ἱλασμός)

Only here and 1Jhn. 4:10. From ἱλάσκομαι to appease, to conciliate to one's self, which occurs Luke 18:13; Heb. 2:17. The noun means originally an appeasing or propitiating, and passes, through Alexandrine usage, into the sense of the means of appeasing, as here. The construction is to be particularly noted; for, in the matter of περί our sins; the genitive case of that for which propitiation is made. In Heb. 2:17, the accusative case, also of the sins to be propitiated. In classical usage, on the other hand, the habitual construction is the accusative direct objective case, of the person propitiated. So in Homer, of the gods. Θεὸν ἱλάσκεσθαι is to make a God propitious to one. See Iliad, i., 386, 472. Of men whom one wishes to conciliate by divine honors after death. So Herodotus, of Philip of Crotona. His beauty gained him honors at the hands of the Egestaeans which they never accorded to any one else; for they raised a hero-temple over his grave, and they still propitiate him αὐτὸν ἱλάσκονται with sacrifices (v., 47). Again, The Parians, having propitiated Themistocles Θεμιστοκλέα ἱλασάμενοι with gifts, escaped the visits of the army” (viii., 112). The change from this construction shows, to quote Canon Westcott, hat the scriptural conception of the verb is not that of appeasing one who is angry, with a personal feeling, against the offender; but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship. Such phrases as propitiating God, and God being reconciled' are foreign to the language of the New Testament. Man is reconciled (2Cor. 5:18 sqq.; Rom. 5:10 sq.). There is a propitiation in the matter of the sin or of the sinner.

Moreover, this love was not a response to man’s love, but an initiative on God’s part (1Jhn. 4:10). By it the Son became an atoning Sacrifice hilasmon, propitiation; see comments on 1Jhn. 2:2) for our sins. Nothing less than God’s love in Christ is the model for the love Christians should have toward one another.

Book of Joel Chapter 3 Vs. 20

 The Glorious Future of Judah

But Judah shall dwell for ever, and Jerusalem from generation to generation. Joel 3:20

But Judah shall... Judah will include all the children of Israel from all the tribes in that day, for all will be there (Eze. 37:1-28; 48:1-29); and Jerusalem will be their eternal city (Eze. 48:30-35). The security and prosperity portrayed in Joel 3:17-18 will never again be interrupted. Judah and Jerusalem will be inhabited forever (cf. Amos 9:15, Zec. 14:11). The converted Jews shall dwell in their own land for ever, to the end of the world and never more be carried captive (Eze. 37:25), shall continue evermore, and never more be disturbed by any enemies. They shall dwell safely and peaceably to the end of time.

This is in reference to Christ’s millennial kingdom on earth, which is yet to be fulfilled.

But Judah...

יְהוּדָה

y^ehûḏāh

A proper noun designating Judah:

A. The fourth son of Jacob through Leah (Gen. 29:35; 35:23). He married a Canaanite woman and bore two sons by her (Er, Onan). Er died and then Onan his brother died, leaving Tamar, Er's wife, without a child. Judah, heartlessly, refused to allow his third son to have a child by Tamar. Judah then committed an unwitting, but heinous sin with his daughter-in-law by hiring her as a prostitute and unwittingly fathered twins by her (Gen. 38). His lack of compassion is evident in the story. Judah himself bore many other sons (Gen. 46:12). Jacob prophesied of the high-status Judah and his descendants would have among the patriarchs (Gen. 49:8-12). He and they would be above their enemies, their own kinsmen; he was compared to a lion. He would have royal prerogatives scepter, rulership; he would be prosperous and powerful in appearance (cf. also Deut. 33:7). From Judah would come the Star out of Jacob and Israel (Gen. 24:17).

B. The territory of Judah ran north-south from north of Jerusalem and Aijalom and south to Kadesh Barnea. Its eastern border ran from Gath south to the El-Arish River of Egypt. Its eastern border was the Dead Sea and a boundary running from the Brook Zered southwest to Kadesh Barnea. Jerusalem, Hebron, and Bethlehem, all important cities in Israel and the Old Testament, were within its boundaries.

The tribe took its territory in Canaan rather forcefully (Jdg. 1:1-9) but could not totally capture Jerusalem. Judah seems gradually to have become isolated from the northern tribes (Jdg. 4; 5).

Under David, Judah became powerful. David was crowned king in Judah at Hebron and then captured Jerusalem to consolidate Judah and to attract the other tribes to Jerusalem as the central capital and worship center of the nation (2Sam. 5:1-16). Solomon attempted to consolidate the nation further, but through poor politics, poor economics, oppressive taxation, and megalomaniac building projects, he forced those outsides of Judah into a subordinate, almost slave-like position toward Judah and Jerusalem (2Sam. 8-12). As a result, Israel split off from Judah after Solomon's death in 930 B.C. The nation of Israel went into exile in 722 B.C., while the nation of Judah, with the Davidic covenant and royal line intact, lingered on with a few good kings (Asa, Jehosophat, Joash, Hezekiah, Josiah) until she too was destroyed because of her religious and moral corruption (2Kgs. 25).

Within Judah, God had chosen a king and established an eternal covenant (2Sam. 7). The tribe of Judah went into exile in 586 B.C., as predicted by Jeremiah, but likewise returned in 538 B.C. according to the prophet's word, still bearing the promised royal seed. The tribe was a mere shadow of itself from then until the end of the Old Testament. The high priest became dominant, for no kings were permitted in Judah, now a province of Persia, then Egypt, Syria, and Rome.

C. A Levite who had intermarried with the foreign people of the land in Ezra's day (Ezra 10:23).

D. A district or sectional director in Jerusalem over its newly returned residents from exile or the surrounding region (Neh. 11:9).

E. A leading Levite who returned from exile from Babylon under Zerubbabel (Neh. 12:8).

F. A priest who took part in the procession celebrating the rebuilding of the wall of Jerusalem (Neh. 12:34).

shall dwell...

יָשַׁב

yāšaḇ

A verb meaning to sit, to dwell, to inhabit, to endure, to stay. Apparently, to sit is the root idea, and other meanings are derived from this. The subject of the verb may be God, human, animal (Jer_50:39), or inanimate matter. The word sometimes emphasizes the location of persons, whether they were sitting under a tree (Jdg. 6:11; 1Kgs. 19:4) or in a house (2Kgs. 6:32). It could also reflect a person's position: one sat as a judge (Prov. 20:8; Isa. 28:6); as a widow (Gen. 38:11); or on a throne as king (Exo. 12:29; 2Kgs. 13:13). Sometimes it indicated one's companions; one sits with scoffers (Psm. 1:1); or with the elders of the land (Prov. 31:23). The word may signify to dwell, either temporarily (Lev. 23:42) or in a permanent dwelling (Gen. 4:16; Zeph. 2:15). Sometimes the word means that an object or person stays in a limited area (Exo. 16:29); or abides for a period of time (Lev. 12:4-5; 2Sam. 6:11); or for eternity (Psm. 9:7,8; Psm. 102:12,13; 125:1). The years are even said to sit, that is, to pass (1Kgs. 22:1).

for ever...

עוֹלָם

‛ôlām

A masculine noun meaning a very long time. The word usually refers to looking forward, but many times expresses the idea of looking backward. It may cover a given person's lifetime (Exo. 21:6; 1Sam. 1:22); a period of many generations (Jos. 24:2; Prov. 22:28); the time of the present created order (Deut. 33:15; Psm. 73:12); time beyond this temporal sphere, especially when used regarding God (Gen. 21:33; Psm. 90:2; Dan. 12:2, 12:7). The term also applies to many things associated with God, such as His decrees, His covenants, and the Messiah (Gen. 9:16, Exo. 12:14; Mic. 5:2,1). This word describes the span of time in which God is to be obeyed and praised (1Chr. 16:36; Psm. 89:1,2; 119:112). In the age to come, there will be no need for sun or moon, for God Himself will be the everlasting light (Isa. 60:19-20; cf. Rev. 22:5).

and Jerusalem from... Shall dwell so in like manner, age after age; that is, the inhabitants of Jerusalem, who shall see and enjoy peace and prosperity, both temporal and spiritual, as Jerusalem signifies.

Zec. 8:8 "And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness."

Rev. 21:3 "And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God."

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.

The security and prosperity portrayed in Joel 3:17-18 will never again be interrupted. Judah and Jerusalem will be inhabited forever (cf. Eze. 37:25; Amos 9:15; Zec. 14:11).

from generation...

דּוֹר

dôr

A masculine noun meaning generation, period of time, posterity, age, time, setting of life. In general, the word indicates the time from birth to death; the time from one's birth to the birth of one's first child; the living adults of a certain time or place; a period as it is defined through major events, persons, behavior, and the spirit of the age. It also marks a duration of time. There is no agreed-on length of time which may stretch from twenty to one hundred years, but the word is also used figuratively to mean an indefinite or unending length of time in the past or future. These basic observations can be illustrated from various passages and contexts: the generation of Noah was characterized by wickedness and violence, yet he was a righteous man in his generation (Gen. 7:1); Moses spoke of a crooked generation in his day and in the future (Deut. 32:5); however, the psalmist spoke of a generation of righteous people (Psm. 14:5) and a generation of people who seek the Lord (Psm. 24:6). These generations will be blessed by God (Psm. 112:2). Generations come and go without interruption (Ecc. 1:4).

Time can be measured by the passing of generations, as when the great deeds of the Lord are passed on from generation to generation, in effect forever (Psm. 145:4; Isa. 34:17); God's throne lasts forever, from generation to generation (Lam. 5:19). Likewise, God's judgments can endure forever (Jer. 50:39). The closing of an era can be marked by the death of all the persons belonging to that generation (Exo. 1:6; Jdg. 2:10), but persons can be taken from their own proper age, dwellings, or circles of existence, as Hezekiah nearly was (Psm. 102:24,25; Isa. 38:12), and a subgroup, such as fighting men, can pass away from an era (Deut. 2:14). On the other hand, God's length of days spans all generations without end (Psm. 102:24,25).

The generation or generations mentioned may refer to the past, present, or future. Noah was perfect during the time of his contemporaries (Gen. 6:9); the generations extended into the future when God established His covenant with Abraham and all future generations (Gen. 17:7, 17:12; cf. Lev. 25:30) or when He gave His name as a memorial for all generations to come (Exo. 3:15). The word often refers to past generations, such as the generation of the fathers (Psm. 49:19,20; Isa. 51:9). God's constancy again stands out, for His days span all past eras as well as all future generations (Psm. 102:24,25). Israel was encouraged in Moses' song to remember the past generations of old (Deut. 32:7) when God effected His foundational acts of deliverance for Israel and gave them the Law at Sinai. Present generations are to learn from past generations (Deut. 32:7) and can affect future generations by declaring the Lord's power (Psm. 71:18).

Certain generations were singled out for special note: the third and fourth generations of children are punished for the sins of their fathers (Exo. 20:5; 34:7); the infamous generation that wandered in the wilderness for forty years experienced God's judgments until everyone in that generation died (Psm. 95:10). Yet the love of God is not bound, for, in a figurative sense, it is passed on to thousands of generations (i.e., without limitation) forever and to every person (Exo. 20:6; 34:7).

to generation... same as above.

The security and prosperity portrayed in Joel 3:17-18 will never again be interrupted. Judah and Jerusalem will be inhabited forever (cf. Eze. 37:25; Amos 9:15; Zec. 14:11).