Book of Hosea Chapter 6 Vs. 3

 Israel and Judah Are Unrepentant

Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth. Hos. 6:3+

Then shall we... Then (after the three days of national mourning and repentance, and after being raised up to live in His sight) we will know (continue to know), if we follow on to know (if we walk in the light, Hos. 6:2).

Then shall we know...

יָדַע

yāḏa‛

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

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

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

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

If we follow on...

רָדַף

rāḏap̱

A verb meaning to pursue, to chase, to persecute. It means to chase after, to pursue someone in a hostile manner, as when Abraham pursued Lot's captors (Gen. 14:14-15); or Pharaoh pursued Israel (Exo. 14:4,14:8-9,14:23;15:9). It refers to a pursuit of a less hostile nature, e.g., Laban's pursuit of Jacob (Gen. 31:23). It refers to the Lord's pursuit of persons or nations to punish and judge them (Jer. 29:18; Lam. 3:43). It refers to hunting, chasing after animals (1Sam. 26:20). It takes on the sense of persecuting persons, harassing them (Deu. 30:7); sometimes with words alone (Job 19:22). Figuratively, it describes chasing rewards (Isa. 1:23); or strong drink (Isa. 5:11). To pursue one's enemies to darkness means to utterly wipe them out (Nam. 1:8). In its passive sense, it means to be chased (Isa. 17:13). In its passive stem in Ecc. 3:15, it refers to what has vanished, passed away.

to know... see above.

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; Deu. 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; Deu. 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).

his going forth... This refers to the definite preparation and time of the second coming of Christ in the plan of God. His coming is fixed as surely as the morning is eternally fixed to come at a certain time daily (Gen. 1:14-19; 8:22). His coming to save and bless Israel will be like refreshing rains after a long dry season—even as the latter and former rain upon the earth.

his going forth...

מוֹצָא

môṣā’

A masculine noun indicating an act of going forth, a proceeding; a spring. It indicates the action of going out in general (2Sam. 3:25). It designates an exit from the Temple in Ezekiel's vision (Ezk. 42:11); also the going forth of the Lord (Hos. 6:3); or a command (Dan. 9:25). It is used in a business sense of importing something, e.g., horses (1Kgs. 10:28). It is used in an idiom for the rising, coming out, of the sun (Psm. 19:6,7); also indicating an easterly direction (Psm. 75:6,7). It has the sense of spring for an outlet of water (2Kgs. 2:21; Psm. 107:33; Isa. 58:11); in a more figurative sense, utterances that come forth from one's mouth (Num. 30:12,13). It is used in the idiom, the east and the west, literally, the goings forth of the morning and the evening (Psm. 65:8,9). And it indicates the sources(s) of something, e.g., silver (Job 28:1).

is prepared...

כּוּן

kûn

A verb meaning to set up, to make firm, to establish, to prepare. The primary action of this verb is to cause to stand in an upright position, and thus the word also means fixed or steadfast. It signifies the action of setting in place or erecting an object (Isa. 40:20; Mic. 4:1); establishing a royal dynasty (2Sam. 7:13; 1Chr. 17:12); founding a city (Hab. 2:12); creating the natural order (Deu. 32:6; Psm. 8:3,4; Pro. 8:27); fashioning a people for oneself (2Sam. 7:24); adjusting weapons for targets (Psm. 7:12,13; 11:2); appointing to an office (Jos. 4:4); confirming a position (1Kgs. 2:12); making ready or preparing for use (2Chr. 31:11; Psm. 103:19; Zep. 1:7); attaining certainty (Deu. 13:14,15; 1Sam. 23:23).

as the morning...

שַׁחַר

šaḥar

A masculine noun indicating morning, dawn, rising up. It is used of the coming of daylight, as the morning (dawn) came up (Gen. 19:15; 32:24,25, 32:26,27). ‛ālāh, to go, to come up is used with this noun to indicate the rising or coming of dawn. The phrase b^e‛ap̱‛appê-šāḥar means at the breaking of dawn, literally, rays or blinking of dawn (Job 3:9). Psm. 22:1 [1] refers to a song entitled "Hind of the Dawn." The phrase "like the dawn" is used in a simile to refer to a bride or bridegroom's beauty (Song. 6:10). God is the ultimate source and cause of the dawn (Amos 4:13).

He shall come... God will no longer deal with Israel like a moth and rottenness (5:12). Instead, He will deal with them like life-giving and refreshing rain.

בּוֹא

bô’

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

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

unto us as the rain...

גֶּשֶׁם

gešem

A masculine noun meaning rain, shower. It is used literally most often to refer to rain or a rain shower (Gen. 7:12; 8:2). It is used figuratively of blessing, a shower of blessing on God's people (Ezk. 34:26) but also a shower of destruction as well (Ezk. 13:11, 13:13). It is combined with other words to form phrases: a (heavy) shower (Zec. 10:1); a roaring of rain (1Kgs. 18:41), etc.

as the latter...

מַלְקוֹשׁ

malqôš

A masculine noun referring to a latter or spring rain. In Israel it designates the rain that fell in the spring season in our months of March and April (Deu. 11:14; Zec. 10:1). It was a time of joy to see this refreshing rain on its way (Pro. 16:15).

and former rain... The former rain fell in October at the seed time; the latter or spring rain fell in March and April to cause the grain to mature and ripen. One came at the beginning and the other at the end (or harvest time) of good things; so in the spiritual realm, God would come down upon Israel to make a complete harvest of the nation (Zec. 10:1; Zec. 12:10-13:1; Rom. 1:25-29). The former and the latter rain are speaking of a time when the Spirit of God falls on the people of the earth like rain.

יוֹרֶה

yôreh

A masculine noun denoting early rain. It indicates the early rain in Israel that fell from the end of October to the beginning of December. A regular period of early rain was considered a blessing from God (Deu. 11:14), for He was the one who gave it (Jer. 5:24). It is used in a simile to indicate the refreshing arrival of the Lord's presence (Hos. 6:3).

Acts 2:17 "And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:"

Jas. 5:7 "Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain."

Col. 1:28 "Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:”

Col.1:9 " For this cause we also, since the day we heard [it], do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding;"

Joel 2:23 "Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first [month]."

unto the earth...

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).

This is a call to the study of God and His Word. The way to know the LORD is to diligently study His Word.

Let us know, let us follow up to know, Jehovah:

As soon as we seek Him, we shall find Him

And He shall come to us like the winter-rain,

Like the spring-rain, pouring on the land!

The Lord will surely respond favorably to such loyalty. His emergence from His hiding place (cf. Hos. 5:6, 5:15) will be as certain as the sunrise. He will pour out His blessings on His people, as the winter and spring rains… water the earth and assure agricultural prosperity. The latter comparison was especially well chosen since the regularity of these rains was a sign of the Lord’s favor (cf. Deut. 11:13-15).

Book of Hosea Chapter 1 Vs. 7

 Hosea's Wife and Children

But I will have mercy upon the house of Judah, and will save them by the LORD their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen. Hos. 1:7

I will have... God chose to intervene on behalf of Hezekiah when Jerusalem was besieged at the hands of the Assyrians (in 701 B.C.; 2Kgs. Chapter 19; Isa. Chapter 37).

This is just saying that Judah will not be overrun by Assyria.

But I will have mercy upon...

רָחַם

rāḥam, רֻחָמָה

ruḥāmāh

A verb meaning to have compassion, to have mercy, to find mercy. The word pictures a deep, kindly sympathy and sorrow felt for another who has been struck with affliction or misfortune, accompanied with a desire to relieve the suffering. The word occurs forty-seven times in the Old Testament, with God being by far the most common subject and His afflicted people the object (Deu. 13:17,18; 2Kgs. 13:23; Isa. 14:1; 30:18; 60:10; Jer. 12:15; 31:20; Lam. 3:32). Though the Lord showed compassion, it was not because of any meritorious work the recipient had done; it was solely due to God's sovereign freedom to bestow it on whom He chose (Exo. 33:19; cf. Rom. 9:14-16). Two types of people God has sovereignly chosen to have mercy on include those who fear Him (Psm. 103:13); and those who confess and forsake their sin (Pro. 28:13).

the 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).

of 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 Deu. 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 megalomanical building projects, he forced those outside 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 (2 Sam. 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).

and will save...They will be spared from this, because they have not been as unfaithful to God as Israel (10 tribes), has been. They would be taken captive, but not by Assyria, and not until over 100 years later. They had a few godly leaders, and Israel did not. They will not be saved in battle; they will be saved from battle.

יָשַׁע

yāša‛

A verb meaning to save, to help, to deliver, to defend. The underlying idea of this verb is bringing to a place of safety or broad pasture as opposed to a narrow strait, symbolic of distress and danger. The word conveys the notion of deliverance from tribulation (Jdg. 10:13-14); deliverance from certain death (Psm. 22:21,22); rescue from one's enemies (Deu. 28:31; Jdg. 6:14); victory in time of war (1Sam. 14:6); the protective duty of a shepherd (Ezk. 34:22; cf. Jdg. 10:1); avenging wrongs (1Sam. 25:33); compassionate aid in a time of need (2Kgs. 6:26-27; Psm. 12:1,2); the salvation that only comes from God (Isa. 33:22; Zep. 3:17).

them by 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; Deu. 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; Deu. 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).

their God,...

אֱלֹהִים

’^elōhiym

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

and will not... Judah will not have to depend on weapons to save them. God will save them. Perhaps this refers to the battle where Sennacherib, king of Assyria, lost 185,000 men in one night (2Kgs. 19:35). The angel of the Lord killed them. God won the battle for Judah. This was during the reign of Hezekiah. This is the very same army that had overrun Israel (10 tribes), and defeated them.

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).

The light of God’s grace shines through the gloom of impending judgment. Judah, the Southern Kingdom, in contrast with Israel, would experience the Lord’s love in the form of deliverance from the Assyrians. This would not be accomplished through human military might (symbolized by the bow, sword, etc.), but by the Lord’s intervention. This promise was fulfilled in 701 b.c. when God supernaturally annihilated 185,000 soldiers in the powerful Assyrian army in one night thereby ending its campaign against Judah (2Kgs. 19:32-36).

save...

יָשַׁע

yāša‛

A verb meaning to save, to help, to deliver, to defend. The underlying idea of this verb is bringing to a place of safety or broad pasture as opposed to a narrow strait, symbolic of distress and danger. The word conveys the notion of deliverance from tribulation (Jdg. 10:13-14); deliverance from certain death (Psm. 22:21,22); rescue from one's enemies (Deu. 28:31; Jdg. 6:14); victory in time of war (1Sam. 14:6); the protective duty of a shepherd (Ezk. 34:22; cf. Jdg. 10:1); avenging wrongs (1Sam. 25:33); compassionate aid in a time of need (2Kgs. 6:26-27; Psm. 12:1,2); the salvation that only comes from God (Isa. 33:22; Zep. 3:17).

The light of God’s grace shines through the gloom of impending judgment. Judah, the Southern Kingdom, in contrast with Israel, would experience the Lord’s love in the form of deliverance from the Assyrians. This would not be accomplished through human military might (symbolized by the bow, sword, etc.), but by the Lord’s intervention. This promise was fulfilled in 701 b.c. when God supernaturally annihilated 185,000 soldiers in the powerful Assyrian army in one night thereby ending its campaign against Judah (2Kgs. 19:32-36).

them by bow...

קֶשֶׁת

qešeṯ

A feminine noun indicating a bow; a rainbow. It is used figuratively of God's bow, the rainbow set for all time in the heavens (Gen. 9:13-14, 9:16). Otherwise, it refers to one of the most common weapons of war in antiquity, a bow (Gen. 48:22; Jos. 24:12; Hos. 2:18,20). A bow shot was the distance covered by an arrow shot from a bow (Gen. 21:16). The bow and arrow was commonly used for hunting (Gen. 27:3). The phrase ben-qešeṯ, son of a bow referred to an arrow, a useless weapon against Leviathan (Job 41:28,20). Judah is described as the Lord's bow (Zec. 9:13). The phrase rišp̱ê-qāšet means the flaming of the bow, its arrows (Psm. 76:3,4). Hosea speaks of a bow of deception, one that misses its goal, when referring to his people Israel (Hos. 7:16). Job speaks of a bow (Job 20:24). Isa. 21:17 refers to bowmen, lit., the number of the bow. Men with the bow refers to archers, bowmen (1Sam. 31:3).

nor by 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).

nor by battle...

מִלְחָמָה

milḥāmāh

A feminine noun meaning war, battle. It indicates a formal military combat declared and engaged in by peoples and nations. The Lord was a "man of war" on behalf of His people (Exo. 15:3); a mighty one of battle (Psm. 24:8); the one in charge of the battle (1Sam. 17:47; Psm. 76:3,4); for they were His battles (1Sam. 18:17). It was a general term for battle, war, fighting (Gen. 14:8; Exo. 1:10; 1Sam. 17:1; 31:3; 1Kgs. 20:14). It refers to the place of war, a battlefield (1Sam. 14:20). A soldier would be a man of war, a warrior (1Sam. 16:18; Isa. 3:2). The host of the armies is indicated by the phrase ṣ^eḇā’ milḥāmāh (Num. 31:14; Isa. 13:4). Various verbs are used with the noun: ‛āraḵ, get ready for battle (Jdg. 20:22); qāraḇ, to join into battle (1Kgs. 20:29); ‛āśāh, to make war (Pro. 20:18; 24:6).

by horses...

סוּס

sûs, סֻס

sus

I. A masculine noun uniformly rendered as horse. It refers to any horse (Gen. 47:17; 49:17; Exo. 9:3). Horses were trained for special uses: chariotry and war (Exo. 14:9; 1Kgs. 20:1; Isa. 31:1; Ezk. 27:14). They were not to be multiplied by Israel's kings, but the kings were to trust the Lord for their might, not horses (Deu. 11:4; 17:16).

II. A masculine noun referring to a swallow, a crane, a swift. It is the name of a bird. It refers to a small, swift-flying type of bird, a swift or a swallow (Isa. 38:14; Jer. 8:7). Understanding the word to refer to a crane is difficult.

nor by horsemen...

פָּרָשׁ

pārāš

A masculine noun referring to horsemen; cavalry. It is usually used to refer to a rider, a horseman, serving in a military capacity (Gen. 50:9; Exo. 14:9, 14:17-18, 14:23, 14:26, 14:28). It is often listed along with chariotry (Exo. 15:9; Jos. 24:6). It is employed in a powerful metaphor in which Elijah is called "the chariots and horsemen of Israel," their true army and defense (2Kgs. 2:12); and of Elisha (2Kgs. 13:14). It sometimes stands for horses (Isa. 28:28; Ezk. 27:14; Joel 2:4).

Book of 1 John Chapter 4 Vs. 17

 God Is Love

Verses 17-20: John introduces the reader to the fifth reason why Christians love: Because love is the Christian's confidence in judgment.

1 John 4:17 "Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world."

Herein is our... By God dwelling in us, by our dwelling in Him, by having the fullness of love in our lives, and by the perfection of that love in daily manifestation, we may have boldness in the day of judgment. This is possible because we are like God—holy, pure, loving, good, and true—in this world (Tit. 2:11-12).

love made perfect... He is not suggesting sinless perfection, but rather mature love marked by confidence in the face of judgment. Confidence is a sign that love is mature.

love...

ἀγάπη

agápē; gen. agápēs, fem. noun from agapáō, to love. Love, affectionate regard, goodwill, benevolence. With reference to God's love, it is God's willful direction toward man. It involves God doing what He knows is best for man and not necessarily what man desires. For example, John 3:16 states, "For God so loved ēgápēsen the world, that he gave." What did He give? Not what man wanted, but what God knew man needed, i.e., His Son to bring forgiveness to man.

In the pl., agápai, love feasts, public banquets of a frugal kind instituted by the early Christian church and connected with the celebration of the Lord's Supper. The provisions were contributed by the more wealthy individuals and were made common to all Christians, whether rich or poor, who chose to partake. Portions were also sent to the sick and absent members. These love feasts were intended as an exhibition of that mutual love which is required by the Christian faith, but as they became subject to abuses, they were discontinued.

(I) Generally, love as in 1Cor. 4:21, "Shall I come unto you with a rod, or in love," means full of love, all love; Col. 1:13, "the kingdom of his dear Son [the Son of His love]," is the same as ho agapētós, beloved son. Spoken more especially of good will toward others, the love of our neighbor, brotherly affection, which the Lord Jesus commands and inspires (John 15:13; 17:26; Rom. 13:10; 1Cor. 13:1; Heb. 6:10; 1Jn. 4:7). In 2Cor. 13:11, "the God of love" means the author and source of love, who Himself is love. In Rom. 15:30, "the love of the Spirit" means that love which the Spirit inspires. Followed by eis, unto, with the acc. (2Cor. 2:4, 2:8; 2Th. 1:3, love unto others; 1Pet. 4:8). Followed by en, in, with the dat. (John 13:35, "love one to another"; 2Cor. 8:7).

made perfect...

τελειόω

teleióō; contracted teleiṓ, fut. teleiṓsō, from téleios, complete, mature. To complete, make perfect by reaching the intended goal. Trans.:

(I) Particularly with the meaning to bring to a full end, completion, reaching the intended goal, to finish a work or duty (John 4:34; 5:36; 17:4). In the mid. with the implication of érgon, work (Luke 13:32); of a race drómon or course (Acts 20:24). In the perf. mid. pass. with drómon implied Php. 3:12, not that I have already completed my course cf. Acts 20:14 and in katalambánō, to attain, II; Sept.: 2Chr. 8:16). Of time (Luke 2:43); of prophecy, fulfilled (John 19:28).

that...

ἵνα

hína; conj. That, so that, for the purpose of, construed usually with a subjunctive, seldom with the opt., often with the indic. marking the end, purpose. Also used to indicate the cause for, or on account of which anything is done. Can be translated, "to the end that," "in order that it might [or may] be." It may also be used simply to indicate a happening, event or result of anything, or that in which the action terminates. Hína can be translated "so that it was [is, or will be]."

(I) Indicating purpose, end télos, end in which case we call it a telic conj. It marks the final end, purpose, or cause and can be translated "to the end that," "in order that," and with the neg. mḗ, not, hína mḗ, it means "in order that not," "lest."

we may have...

ἔχω

échō; imperf. eíchon, fut. héxō, 2d aor. éschon, perf. éschēka. To have, to hold, i.e., to have and hold, implying continued possession, trans.

(I) Particularly and primarily to have in one's hands, to hold in the hand (Rev. 1:16; 6:5; 10:2; 17:4). By implication (Mat. 26:7; Heb. 8:3; Rev. 5:8; 6:2; 8:3, 8:6; 9:14).

boldness...

παρρησία

parrēsía; gen. parrēsías, fem. noun from pás, all, and rhḗsis (n.f.), the act of speaking. Freedom or frankness in speaking. NT meanings: freedom in speaking all that one thinks or pleases (Mark 8:32; John 7:13, 7:26; Acts 4:13, 4:29, 4:31); confidence or boldness, particularly in speaking (Acts 2:29; 28:31; 2Cor. 7:4; Eph. 3:12; 6:19; Php. 1:20; 1Tim. 3:13; Phm. 1:8; Heb. 3:6; 10:35 [cf. 1Jn. 2:28; 3:21; 4:17; 5:14]); plainness or exactness of speech (John 10:24; 11:14; 16:25, 16:29; 2Cor. 3:12; Sept.: Pro. 13:5); openness, speaking publicly (John 18:20); freedom, liberty (Heb. 10:19); being in the public eye rather than being concealed (John 7:4 [cf. John 7:10 ]; 11:54; Col. 2:15). Especially in Hebrews and 1 John the word denotes confidence which is experienced with such things as faith in communion with God, fulfilling the duties of the evangelist, holding fast our hope, and acts which entail a special exercise of faith. Parrēsía is possible as the result of guilt having been removed by the blood of Jesus (Heb. 10:19 [cf. Heb. 10:17-18]; 1Jn. 3:21; 4:17) and manifests itself in confident praying and witnessing (Heb. 4:16; 1Jn. 5:14).

Deriv.: parrēsiázomai, to speak boldly or freely.

Syn.: pepoíthēsis, persuasion, assurance, confidence; phanerṓs, manifestly, openly; orthṓs, in a straight manner; alēthṓs, truly, indeed, verily; thársos, courage; aphóbōs, without fear.

Ant.: phóbos, fear; trómos, trembling; deilía, cowardice; ptóēsis, shaking, alarm.

in the day of judgment...

κρίσις

krísis; gen. kríseōs, fem. noun from krínō, to judge. Separation, figuratively division, dissension, decision, crisis, turn of affairs, judgment.

(I) Generally an opinion formed and expressed (John 7:24; 8:16).

(II) An official judgment.

because...

ὅτι

hóti; conj. That (demonstrative), because (causal). Originally it was the neut. of hóstis. As a demonstrative it stands particularly for toúto hó, ti (toúto, this; hó ti, that which), this which, introducing the object, contents, or argument to which the preceding words refer. As a causal, it is particularly equivalent to diá, for) toúto, for this reason, assigning the cause, motive, ground of something, "that, because." Construed in the NT with the indic. before the inf. (Acts 27:10).

as he is... Jesus was God's Son in whom He was well pleased on earth; we also are God's children (3:11) and the objects of His gracious goodness. If Jesus called God Father, so may we, since we are accepted in the Beloved (Eph. 1:6).

as...

καθώς

kathṓs; adv. from katá, according to, and hōs, as. According as, equivalent to the simple hōs, as.

he...

ἐκεῖνος

ekeínos; fem. ekeínē, neut. ekeíno, demonstrative pron. from ekeí, there. That one there, and in the pl., ekeínoi, those there. When in antithesis or opposition it usually refers to the person or thing more remote or absent; elsewhere to the next preceding, which it thus often renders more definite and emphatic.

(I) In antithesis referring to the more remote subject, e.g., with hoútos, this one (Luke 18:14; Jas. 4:15; see Mat. 13:11; Mark 16:20; Luke 13:4; 19:4, 19:27; John 5:35, 5:47; 8:42; Heb. 12:25).

is...

ἐστί

estí; pres. act. indic. 3d person sing. of eimí, to be. He (she, it) is.

so...

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.; Mat. 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.).

are...

ἐσμέν

esmén; pres. act. indic. 1st person pl. of eimí, to be. We are.

we...

ἡμεῖς

hēmeís; personal pron., nom. pl. of egṓ, I. We. To be distinguished from humeís, you.

Deriv.: hēméteros, our.

in... see above.

This...

τούτῳ

toútō; dat. sing. (masc. or neut.) of hoútos, this one. To, in, with, or by this person or thing: hereby, herein, him, one, the same, therein, this.

world...

κόσμος

kósmos; gen. kósmou, masc. noun probably from koméō (n.f.), to take care of. World, with its primary meaning being order, regular disposition and arrangement.

(I) A decoration, ornament (1Pet. 3:3; Sept.: Exo. 33:4-6; Jer. 4:30).

(II) Order of the universe, the world.