Hebrew Grammars

THE PERSON AND WORK OF CHRIST
JESUS THROUGH HEBREW AND ARAMAIC

GRAMMAR IN THE TORAH, THE
PROPHETS, AND THE WRITINGS OF THE
HEBREW SCRIPTURES
A study of the life and ministry of Jesus Christ
(an Old Testament Emmaus walk)
Dr. Gary Staats, Th.D.; Ph.D.
Transcribed by Professor Jim Davison and Jeffery Gujjarlamudi
Copyright © 2010
Dr. Gary Staats
All Rights Reserved
ABOUT THE AUTHOR
Dr. Gary Staats is the Gale and Harriette Ritz professor of Old Testament at
Winebrenner Theological Seminary in Findlay, Ohio. He received his Bachelor of
Arts degree in Bible at Southeastern Bible College in Birminghm, Alabama, in
1963; his Th.M, in New Testament Greek from Dallas Theological Seminary in
1967; his Th.D in Biblical Studies from DTS in 1971; his Master of Arts in
Hebrew and Ancient Near Eastern languages at Dropsie College of Hebrew and
Cognate Learning in Philadelphia, Pennsylvania, in 1983. He completed his Ph.D,
in Hebrew and Ancient Near Eastern Languages at New York University in 1989.
Dr. Staats has been a professor and pastor for many years, serving at various
schools and in numerous pastorates.
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ACKNOWLEDGEMENTS
I want to thank my former student and colleague Jim Davison and my student
Jeffery Gujjarlamudi for their tremendous overall help in typing this Old
Testament Hebrew and Aramaic Christological Grammar book for me. Their
kindness in typing this project has made my book on inductive Hebrew grammar in
classic texts a tool that I can use in my classes. They are true friends with servants’
hearts.
I want to also thank my students Erik Lightner, Linda Davison, Katie Erickson,
Dan Adkins, Kevin Vile, and Dean Stoner for the sections which they helped to
transcribe. I also want to thank my former student and colleague in ministry Marty
Daly and Ruth Whitaker, Academic Advancement Coordinator, Winebrenner
Theological Seminary for their technological assistance. I would also like to thank
Don Gillis, Vice-President of Business Development for WordSearch Bible, for his
encouragement in my writings.
I also would like to thank my parents for instilling in me a love of the Bible from
childhood.
Finally, and foremost, I want to thank my wife Janet for her unfailing
encouragement, her infinite patience and kindness, and for her constant love and
sharing in all of life and ministry with me. She is truly ly9Ha-tw,xe.
- Gary Staats
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INTRODUCTION TO THE CHRISTOLOGICAL
HEBREW AND ARAMAIC GRAMMARS
The Christological Hebrew and Aramaic grammar volumes will teach grammar in
an easy-to-follow style. Each lesson covers one verse from an important
Christological passage and includes:
1) the text of the verse in Hebrew and Aramaic
2) a list of vocabulary words taken from the verse
3) notes on the grammar including a historical grammatical perspective, with
commentary on meaning and back ground
4) a translation of the verse based on the grammatical teachings discussed
5) an expository application/interpretation of the verse with an emphasis on
understanding how it can be understood in light of the life and ministry of
Jesus Christ.
6) a brief grammar of Hebrew and Aramaic with parsing rules
The goal of the volume is to teach the Hebrew and Aramaic from an inductive
approach looking at each word in its grammatical and lexical meaning. The volume
looks at the major Christological texts in the Hebrew Testament with a deep desire
not only to teach grammar but to meditate and worship Jesus Christ in the process
that He might be glorified. It is an effort to take an Emmaus walk through the Old
Testament looking at the major Christological texts in the belief that the study of
the Hebrew grammar and these texts will especially elevate Christ.
The Hebrew texts used will follow all of these great texts chronologically from,
1) The Torah (hrt) – The Law
2) The Nevi’im (Myxbn) – The Prophets
3) The Kethuvim (MybUtk) – The Writings
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TABLE OF CONTENTS
About the Author 2
Acknowledgements 3
Introduction to the Christological Hebrew and Aramaic Grammars 4
A Short Introductory Hebrew Grammar 8
The Torah (hrt) - The Law (Volume I)

Genesis 1: 1-2: 3 The Creation 27
Genesis 3: 15 The Protoevangelium (the first Gospel) 111
Genesis 12: 1-3 The Abrahamic covenant 116
Genesis 14: 18-20 Melchizedek, the High Priest 127
Genesis 22: 2, 6-14 Abraham, Isaac, and the Ram 137
Genesis 49: 9-10 The Lion of the Tribe of Judah 183
Exodus 12 The Passover 192
Leviticus 16 The Day of Atonement 238
Leviticus 23 The Festivals 257
Numbers 6: 24-26 The Aaronic Benediction 275
Deuteronomy 6 The Shema 282
Leviticu 19: 18b The Second great Commandment 287
The Nevi’im (Myxbn) – The Prophets (Volume II)

II Samuel 7: 13 The Davidic Covenant 290
Isaiah 7: 14 The Virgin Birth 298
Isaiah 9: 5-6 The Wonderful names of Messiah 303
Isaiah 11: 1 The Branch 310
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Isaiah 25: 8 The Resurrection – All Tears Wiped Away 314
Isaiah 26: 19 Victory Over Death 320
Isaiah 28: 16 The Sure Foundation Stone 325
Isaiah 42: 1-9 The Gentle Servant 331
Isaiah 49: 5-6 The Servant Honored –
Becomes a Light to the Gentiles 360
Isaiah 50: 6 The Reproaches of the Servant 371
Isaiah 52: 13-53: 12 The Vicarious Suffering of the Servant 381
Isaiah 61: 1-2 The Mission of the Messiah 435
Isaiah 65: 17 The New Heaven and New Earth 445
Jeremiah 31: 31-34 The New Covenant 449
Ezekiel 34: 23 The Final David 466
Ezekiel 36: 25-27 The New Birth 471
Hosea 11: 1 Called Out of Egypt 482
Joel 2: 28-32 The Outpouring of the Holy Spirit 486
Amos 9: 11 The Tabernacle of David 495
Jonah 2: 1 Three Days and Nights in the Belly of the Fish 500
Micah 5: 1 Messiah Born in Bethlehem 505
Habakkuk 2: 4 The Just Shall Live by Faith 511
Zechariah 6: 12-13 Zerubbabel and Joshua/ King and Priest 516
Zechariah 9: 9 The Triumphal Entry 527
Zechariah 11: 12-13 Thirty Pieces of Silver 533
Zechariah 12: 10 Looking On The Pierced One 544
Zechariah 13: 1 A Fountain Being Opened 551
Zechariah 14: 4 Messiah Returning to the Mount of Olives 555
Malachi 3: 1-3 The Messenger of the Messiah 562
Malachi 4: 5 The Coming of Elijah 578
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The Kethuvim (MybUtk) - The Writings (Volume III)
Psalm 1 The Two Ways 583
Psalm 2 The Coronation of the Messiah 606
Psalm 8 The Dignity of Man 640
Psalm 16: 10 Messiah not Abandoned to the Grave 670
Psalm 19 The Two Witnesses/Nature and Torah 674
Psalm 22 The Prayer of Christ upon the Cross 716
Psalm 23 The Good Shepherd 790
Psalm 40: 7-9 What the Lord Desires 809
Psalm 45: 7-8 The Eternal Throne of Messiah 818
Psalm 46 A Mighty Fortress is Our God 825
Psalm 91 Security in the Lord 860
Psalm 100 Praise to the Lord 906
Psalm 102: 26-29 The Eternality of the Messiah 919
Psalm 110: 1 The Seating of Christ at the Father’s Right Hand 929
Psalm 118: 22-23 The Rejected Stone is the Chief Cornerstone 933
Job 19: 25-27 Job’s Redeemer 939
A Short Introductory Aramaic Grammar 949
Daniel 2: 31-45 The Rock Cut Out with out Hands 962
Daniel 7: 9-10, 13-14, 18,
22, 26-27 The Son of Man 1010
Selected Bibliography 1045
7
A Short Summary Introductory Hebrew Grammar
Hebrew Alphabet Transliteration
x aleph ’
b bet b
g gimel g
d dalet d
h he h
v waw w
z zayin z
H het h
F tet t
y yod y
j, k kaph k
l lamed l
M, m mem m
N, n nun n
s samek s
f ayin ʽ
J, p pe p
c sade ṣ
q qoph q
r res r
W, w sin, shin s, š
t taw t
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Hebrew Vowels
Short Vowel Long Vowel
a Class Ba pathah, ba BA qames[, bā
e Class B, seghol, be ; Be s[ere, bē
yBe s[ere yod, bey
i Class Bi h9ireq, bi yBi h9ireq yod, bî
o Class BA qames[ h9atuph, bo OB h9olem, bō
u Class Bu qibbus[, bu UB šureq, bû

Half Vowels
(Simple & Composite shewas transliterated)
Simple shewa b; Under non guttural consonants
Composite shewas Under gutturals such as

fHhx
Transliterated
hateph (hurried) pathah fE ă
hateph seghol x< ĕ
hateph qames h# ŏ
Article indicator at the beginning of the word

( ha before non-guttural consonant followed by a dagheš forte, hA before gutturals)
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Personal Pronoun
Singular Plural
yn9xE I (c) UnH;n1xE we
hTAxa you (m) MT.,xa you (m)
T4xa you (f) NT@xa you (f)
xUh he hm0Ahe, Mhe they (m)
xyhi she hn0!he, Nhe they (f)
Suffix and Gender Indicators

Singular Plural
None for masculine My9 for plural (m)
h Afor fem singular tO for plural (f)
Suffix Pronoun Indicators

Singular Nouns
Singular Plural
(MOlw; - Peace)
ymOlw; my peace UnmeOlw; our peace
j~m;Olw; your peace (m) Mk,m;Olw; our peace
j`meOlw; your peace (f) Nk,m;Olw; your peace (f)
OmOlw; his peace MmAOlw; their peace (m)
hmAOlw; her peace NmAOlw; their peace (f)
(Christ is MOlw;)
Suffix Pronoun Indicators
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Plural Nouns
Singular Plural
(MyHixa - Brothers)
yHaxA my brothers UnyHexA our brothers
j~yH,xA your brothers (m) Mk,yHexA your brothers (m)
j`y9HaxA your brothers (f) Nk,yHexA your brothers (f)
VyHAxA his brothers Mh,yHexA their brothers (m)
haYH,xA her brothers Nh,yHexA their brothers (f)
Nouns in Construct Indicators

Singular Plural
; (m) in first syllable y e(m) at end of word
t (f) at end of word tO (f) at end of word

It is necessary to learn the Qal Perfect and Imperfect of the regular verb with its
suffixes and then these suffixes can be added to the other 6 stems.
Qal Perfect
Singular Suffix endings
lfapA0 he has done
hlAfEpA0 she has done h Aa she
T!l;fapA0 you have done (m) T! you (m)
T;l;fapA0 you have done (f) T4 you (f)
yTil;fapA0 I have done yTi I
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Plural
UlfEpA0 they have done U they
MT,l;fap;0 you have done (m) MT, you (m)
NT,l;fap;0 you have done (f) NT, you (f)
Unl;fap;0 we have done Un we
Qal Imperfect
Singular Prefixes to Imperfect
lfaP;y9 he will do y he
lfap;Ti she will do T she
lfap;Ti you will do (m) T you (m)
ylfEp;Ti you will do (f) y, T you (f)
lfap;x, I will do x I
Plural Prefixes and Suffixes to Imperfect

UlfEp;y9 they will do U, y they (m)
hn!l;fap;Ti they will do hn!, T they (m)
UlfEp;Ti you will do U, T you (m)
hn!l;fap;Ti you will do hn!, T you (f)
lfap;n9 we will do n we
we she/you he I
N t y x
Since the verb lfp, “to do,” is used to classify the stems in most grammars it is
used here
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There are 7 basic stems in Hebrew
(The following are in the Perfect stem)
1. Qal/Paal is the basic stem (ā/a ) vowel pattern
lfapA0 - he did
2. Niphal is the passive of the Qal with a n prefix (i/a) vowel pattern
Lfap;ni - he/it was done
3. * Piel is the active intensive stem (i/ē) vowel pattern
Lfepi0 - he did (something) intensely
(normally the form is rBD with doubling of second radical & i/ē vowel pattern)
4. Pual is the passive of the Piel (u/a) vowel pattern
Lfapu - it was done (intensely)
5. Hiphil is the active causative stem with a h prefix (i/i) vowel pattern
Lyfip;hi - he caused to do (something)
6. Hophal is the passive causative of the Hiphil with h prefix and an (o/a)
vowel pattern
Lfap;hA - he was caused to do (something)
7. Hithpael is the reflexive with a prefix th and an (a/ē) vowel pattern
LfePat4hi - he himself did (something)
*Because the middle radical consonant is a guttural it cannot take a daghes forte ( . ) which indicates a doubling in the middle radical of the
Piel, Pual and Hithpael stems, but this verb is used because it is the basis of the naming of the stems in most Hebrew grammars. For example
since doubling of the ayin(f) Lfe0Pi cannot occur, the daghes forte is omitted here. In a non-guttural middle radical the form would be wDeqi , wDaqu
wDeqat4hi he sanctified, he was sanctified, he himself sanctified.
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The seven basic stems in the Imperfect tense
1. Qal/Paal *(i/o) vowel pattern
Lfap;y9 - he will do (i/a because of guttural)
* with a non-guttural middle consonant rm*w;y9 i/o vowel pattern
2. Niphal (i/a) vowel pattern
Lfep0Ay9 - it will be done
3. Piel (shewa/a) vowel pattern
Lfepay4 - he will do (intensely)
4. Pual (shewa/u) vowel pattern
Lfapuy4 - it will be done (intensely)
5. Hiphil (a/i) vowel pattern
Lyfip;y1 - he will cause to do
6. Hophal (o/a) vowel pattern
Lfap;y! - he will be caused to do
7. Hithpael
Lfep0at4y9 - he himself will do
In the Hithpael there is the prefix t4y9and an a/ē vowel pattern
Basic tenses
In Hebrew there is the past or perfect tense and the imperfect or future tense.
They indicate completed action in the perfect and incomplete action in the
imperfect.
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Transliteration
In the beginning the student can learn the vowels and consonants by transliterating
in Genesis as follows:
:Cr@xAhA txev4 My9mawA0ha txe Myhi|x< xr!BA tywxr2B; (Gen 1: 1)

b‘rē’šît bārā’ ělohîm’ēt haššāmāyim w‘’ ēt hā’ ā reṣ
“In the beginning God created the heavens and the earth,” etc.
This can be continued for learning the consonants. There are 3 steps: 1) Write the
Hebrew, 2) Transliterate and then 3) Translate it.
The audio for each verse or passage should then be listened to and repeated aloud
to develop reading skill. Also memorization of some verses in Hebrew is
encouraged. Reading of Hebrew should always be out loud.
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Overall Chart Identification for Parsing Verbs
Check Prefix (rules for parsing)
Prefix
If
t
h n m
x No Prefix
n
Use Imperfect Use rule chart Use rule chart Participle-use use no prefix
rule Chart h n Imperfect rule rule chart
chart
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Parsing: Imperfect rule chart
(One must know the Qal regular perfect verb suffixes & imperfect prefixes)
Specific Principles: Go to Prefix consonant and vowel
1. If “A” class vowel go to the next full vowel
a. If “I” class vowel Hiphil
b. If any other Qal
Example: lyd0ig4y1 he will cause to be great or magnify
(Hiphil Imperfect causative)

2. If “I” class go to 1st radical or consonant of root
a. If “a class vowel Niphal
b. If any other Qal
Example: rmewA0y9 (Niphal Imperfect) – he will be kept, note also the n of the Niphal
stem has assimilated into the w by progressive assimilation wn
becomes w0 with daghes forte doubling of the w.
3. If “shewa” under Prefix go to next vowel
a. “a” vowel Piel rBeday4 he will speak
b. “u” vowel Pual rBaduy9 it was spoken
Note: (doubling of the middle radicals)

4. If “o” class vowel under Prefix (qames qaton / hatuph qames) Hophal
Example: lDag4y! “he has been magnified”
5. The participle with the prefix will be parsed with the same rules in the piel,
pual, hiphil hophal, and hithpael stems.
Example: lyDig4ma magnify (with a/i) pattern showing a hiphil participle
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h Prefix Chart
“A” “I” “U”or “O”

Vowel Vowel Vowel
It will be Hiphil Go to the 1st radical or It will be a Hophal Perfect
imperative or infinitive consonant of the root and or Imperative or Infinite
lyD9g4ha “magnify” if: Example: lDg4hA
1. “A” vowel Niphal “be magnified”
Imperative or Infinitive (Imperative)
Example: rmew0Ahi “be Note Qameṣ T is Hatuph
kept” note the n of the or short “o” vowel
Niphal has assimilated
into the w for progressive
assimilation wn w0
with the daghes forte
doubling.
2. Otherwise Hiphil
Perfect
Example: lyDig;hi “he

magnified”
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n Prefix Chart
1. If i/pathah vowel pattern Niphal If the i/a vowel pattern does not appear
Perfect, rmaw;n9 he was kept then apply the imperfect rule chart to
determine the Imperfect form for the 1st
2. If i/qames or final long ā = Niphal common plural.
Participle, Example: rmAw;n9 “he was
keeping”
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No prefix chart with examples of vowel patterns
Qal Stem Vowel Pattern
rmawA ā /a Qal Perfect, “he has kept”
rmew o/ē Qal Active Participle “he is keeping”
rUmwA ā /û Qal Passive Participle “he was kept”
rm*w; shewa/ō Qal Imperative “keep”
rm*w;li shewa/ō Qal Infinitive construct “to keep”
rOmwA ā /ō Qal Infinitive absolute “indeed keep”
or “continually keep” depending on

whether the infinite absolute precedes
or follows the verbs
Piel Stem Vowel Pattern
rBeDi i/ē Piel Perfect “he spoke”
rBeDa a/ē Piel Imperative “speak”
rBedal; a/ē Piel Infinitive “to speak”
Pual Stem Vowel Pattern
dq0aPu u/a Pual Perfect “he was visited”
(or imperative/infinite)
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Basic rules for identifying and Parsing weak verbs
Weak verbs are verbs that deviate from regular verbs in that some begin with a n
(nun) or a guttural or have a guttural for one or more of the consonants (fHhx).
These verbs are classified by the verb lfp, to do or by 1st , 2nd , 3rd position
depending on the position in the verb where these consonants occur.
Example: Ntn is a Pe Nun or 1st n for it is in the p or first position. Some of these
verbs are:
1. Pe Nun - where n (nun) is in the position or first
position Example: Ntn!
2. Pe Yod - xcy
3. Pe Waw - bwy! from historic bwv.
4. Pe Guttural - bzfA
5 Pe Aleph - rmaxA
6. (Ayin Guttural - lfaPA
7. Lamed He - hy!hA
8. Lamed Guttural - fmawA
9. (Ayin Waw - MUq0
10 (Ayin Yod - MyWi

(See J. Weingreen, A Practical Grammar for Classical Hebrew. Clarendon Press,
1959, pp139-238, for a full grammatical discussion of weak verbs)
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Basic Rules
1. Pe Nun Ntn The basic rule is that of assimilation
Perfect: TAn4tan! becomes TAtan! , t n T by progressive

Assimilation, you have given
Imperfect: NTen4y9 NT2y the n assimilates into the t causing a

doubling with a daghes forte.
2. Pe Yod There are two types of Pe Yod verbs: Those
historically Pe Yod bFay! “to be good,” and those

historically Pe Waw as in bway! , “to sit.” These are
impacted in the Imperfect in different ways: bFayy9 “he
will be good” where the historic y is retained in a Pe Yod
original verb, whereas the verb bwey2 “he will sit” in an
historical Pe Waw verb where the waw from bwev4y9 elides
and with compensatory lengthening from hireq to sere
under the prefix the form became bwey2 .
The Imperative & Infinite Construct in the historically Pe

Waw verb have bwe “sit” (Imperative) and tb,w, “to sit”
(Infinitive construct) where the historical v elided or
dropped out.
3. Pe Guttural The main rule change in these verbs are seen in the
Imperfect Niphal and Hiphil stems with composite
shewas
Examples: bz*fEy1 “he will forsake” the f takes a
composite hateph pathah which changed the expected

hireq under the y to a pathah[ under the influence of the
pathah[ in the hateph pathah[ composite shewa. In the
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Niphal bz1f<n@ “he has been forsaken” where the seghol
occurs under to n corresponding to the seghol of the
hateph seghol under the guttural rather than being a yod
as in lxap;n9
4. Pe Aleph The main rule change is that of dissimilation seen in the
imperfect rm,xy* “he will say”. Possibly an historical

rm,x<y@ at some point dissimilated into rm,xy* where two
seghol vowels changed to an o/e pattern with a dropping
out of the hateph seghol under the x since the x is
quiescent and vowel like. Hence dissimilation is the
key element here.
5. (Ayin Guttural lfapA “he did”. The main changes is that the guttural will
take a composite shewa rather than a simple shewa and
that in the Piel and hithpael there will be compensatory
lengthening of the a vowel from pathah[ (-) to qameṣ
( A)
Examples are hlAfEpA “she did” in the Qal. In the Piel
since the f cannot double taking a daghes] forte as in

NKewi “to dwell”, it has compensatory lengthening from a
hireq to a long vowel in the sere. Example: lfepe
The same is true in the Piel Imperfect becoming lfepAy4.
Since the f cannot take a daghes forte showing doubling
compensation occurs by lengthening the pathaḥ

(short a vowel) to qameṣ (long a vowel).
6. Lamed He Since most Lamed He verbs were historically Lamed
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Yod, the yod will reappear in the perfect and imperfect
and the final h will drop out in the shorter jussive form.
For example in the Lamed He verb hy!hA, “to be,” the

form in the Qal Perfect TAyy9hA “you have been” shows the
reappearing of an historical yod. In the Qal Imperfect
hy@h4y9 “he will be” the final vowel is seghol or an i/e class
vowel since and original yod seems to have preferred that
to hy*h4y9 with an o vowel as in rm*w4y9 “he will keep.” In
the shorter jussive yhiy4 “let there be” the final h drops
out and this form appears.
7. Lamed Guttural Prefers a pathah[ (-) in the Qal Imperfect instead of an
“o”
class vowel because the guttural attracts pathah[.
For example: fmaw;y9 “he will hear” instead of rm*w4y9. A

furtive pathah[ appears under some forms to cause the
final guttural to be pronounced as in faym;w4hi “he caused
to hear”.
8. (Ayin Waw and In these verbs the middle consonant become so weak that
(Ayin Yod it either dropped out as in the Qal Perfect or space
became a vowel as in the Qal Imperfect
For example: MqA “he arose” from an original Mvq in the

Perfect. MUqy! in the Imperfect the v became a vowel
and the pathah[ under the yod prefix lengthened to a
qames[. Example: Mvuq4y1 Mv0qy!
The (Ayin Yod verb MWA “he placed” (Qal perfect) comes
from an original My2WA where the yod weakened and
dropped out. And the Qal Imperfect became MyWiyA “he
will place” from an original My9W;y1 where the y became
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weak and disappeared and the pathah[ was lengthened to a
qames[ under the yod prefix.
Example: My9W;y1 MyWiy!

Summary of rules for weak verb
1. Pe Nun - Assimilation and doubling
Nten4y9 NT2y9 “he will give”

2. Pe Yod - The yod is retained in the imperfect
bFay4y9 bFayy9 “he will be good”
3. Pe Waw - The original v elides with compensatory
lengthening
bwev4y9 bwey2 “he will sit”

4. Pe Guttural - The composite shewa appears under the
guttural with a corresponding pathah[ under
prefix
bz*fEy1
5. Pe Aleph - Dissimilation appears in the Qal Imperfect
with an ō vowel with the prefix
rm,x<y@ rm,xy*
6. (Ayin Guttural - Compensatory lengthening appears before
the guttural in the Piel form
lfePi lfepe
7. Lamed He - The final h will drop out or elide in the

jussive
25
form and the i vowel will appear in the
imperfect. yhiy4in jussive, hy@h4y9 in the
Imperfect “let there be,” and “he will be.”
8. Lamed Guttural - The pathah[ is preferred before the guttural
fmaw;y9
9. (Ayin Waw and - The middle v and middle y weaken into

(Ayin Yod vowels and under the prefix the - (pathah[)
lengthens to a qames[ ( ! ) by compensatory
lengthening
MUqy! “he will arise” for Mvuq4y9
MyWiy! “he will place” for My9W;y1
The middle v and y drop out in the Perfect Mq! and MWA
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The Torah (hrt) - The Law (Volume I)
GENESIS 1: 1-2: 3 - THE CREATION
INTRODUCTION
Genesis 1: 1-2: 3 is the beginning of the Hebrew Scriptures which begins with
Creation. The text looks at the six days of Creation in chapter one and culminates
with the seventh in 2: 1-4. The chapter finds its application to Christ in John 1: 1-
14 the eternal second person of the trinity through whom all things were created.
27
Lesson 1: Genesis 1:1
1.1 Text
:Cr@xA%hA txev4 My9ma^w>Aha txe Myh5i|x< xr!BA tywixr2B;

1.2 Vocabulary
B; Preposition “in”
tywixr2 Noun “beginning”
xr!BA Verb “to create”
Myhi|x< Noun “God”
txe Sign of the direct object (not translated)
ha Definite article “the”
My9ma^wA Noun, dual plural “heavens”
v4 Conjunction “and”
Cr@x, Noun “earth”
1.3 Grammar
tywixr2B;
means “in the beginning” or “at the first”.B; is a preposition with the
shewa, and the noun, tywixr2 . Notice in the B; we have a dot. This is
called a daghesh lene. You find that daghesh in what is called the begad
kephat letters, that is, the B, the G, the D, the K, the P, and the T, when
they begin a new syllable or are at the beginning of a word. Notice there is a
28
shewa under the B, because we are hurrying to get to the last syllable, the
tywi. So tywixr2BA becomes tywixr2B;.
xr!BA
is a verb with a simple stem called a Qal. It is a Qal perfect, 3rd masculine
singular, from the root xrB. Notice there is a final x in the root. This is
called a lamed aleph verb, meaning that the x is in the last position. In
Hebrew the verbal system is determined by the verb lfaPA (pe-ayin-lamed).
Verbs that begin with a word under the P are called a pe type verb, like a pe
nun verb, if n is the first consonant. Verbs that end with an x are called a
lamed aleph verb because in the lamed position or the final position there is
an x. Most verbs in the perfect have a qameṣ followed by a pathah. Here
we have a qameṣ- qameṣ. The reason for that is that the x, being quiescent,
prefers a full qames instead of the shorter vowel pathah.
Myh5i|x<
Notice that Myhi|x< is a noun. It is plural, masculine plural, with the My i
ending. This is a plural of majesty, showing the fullness of God, allowing for
the later revelation or the progressive revelation of the Trinity, the Godhead:
three distinct persons making up the Godhead, and yet one God, and so the
verb is in the singular.
txe
is the sign of the direct object, followed by the noun.
My9ma^w>Aha
We have the h preceding this word. The h is an article, and it has a pathah
followed by a daghesh forte, the dot in the w. Historically, the article
normally had a h followed by probably a l (My9mâwAl;ha becoming
29
My9mâwA>ha, where the l has assimilated into the w, causing a doubling and
hence the pathah, the short vowel in a closed syllable, under the h). Notice
My9 ais a dual ending, showing duality in Hebrew.
txev4
The v is a conjunction “and”. txe is just the sign of the direct object again.
You do not translate it; it just shows the direct object.
Cr@xA%hA
The h again is the definite article, and it has a long qames. The reason for
this is that the x cannot take a daghesh forte, like the w in My9ma^wA>ha.
Therefore, the l just historically dropped out, causing what grammarians
called “compensatory lengthening” under the h, moving from a pathah to a
qames. Notice also in Cr@xA%hA, since this is the final word, the accent that
normally occurs at the end of a word goes to the next-to-the-last syllable,
and hence the vowel is lengthened from a seghol, Cr@x, to Cr@xA, because it
is in pause in the next-to-the-last position of the word.
1.4 Translation
“In the beginning God created the heaven and the earth.”
1.5 Application/Interpretation
There was no birthing of other gods here. God is alone and simply creates
the world. This is in sharp contrast in the Babylonian account Enuma Elish
where Apsu and Tiamat (the male and female waters) mingle together to
form a theogony.
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2.1 Text
H1Ur^v4 MOh7t; yn2P;-lfa j`w,Ho6v4 Uhbo6v! Uhto6 htAy4hA% Cr@xÂhAv4

:My9m>A%ha yn2P;-lfa tp,H,^r1m; Myhi|x<
2.2 Vocabulary
hy!hA Verb “to be”
Uht6o Noun “formless”
UhB6o Noun “emptiness”
j`w,H6o Noun “darkness”
lfa Preposition “upon”
My9n18PA Noun, dual “face”
MOht; Noun “deep”
H1Ur^ Noun “spirit”
pHer9 Verb (Piel stem) “to hover”
My9ma^ Noun “waters”
2.3 Grammar
Cr@xÂhAv4
Notice the v again, the conjunction. But the noun is first. Normally in
Hebrew it is the verb-noun pattern; here we have the noun-verb pattern. And
so the noun Cr@xA^hA is put forth here for emphasis: “Now the earth was . . .”
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Notice again Cr@xA^hA, the definite article h, followed by compensatory
lengthening in the vowel underneath it, from a pathah to a qames, because
the x cannot take a daghesh forte. Cr@xA^hAv4 is in pause.
htAy4hA%
is a verb. It is the G stem or the Qal (simple) stem, and it is a 3rd feminine
singular from the root hyh. Actually, hyh means “to be” or “was”. We
have what was historically a final yod form. Historically it was yyh,
becoming hyh, and these are called lamed he verbs, in that the final
position under the l is a h. In the 3rd feminine singular that h changes to a
t, becoming htAy4hA%. “The earth”, the subject, is feminine.
Uhbo6v! Uht6o
Notice (as you pronounced these two Hebrew words, tohu and vavohu) the
alliteration and the assonance in Uhb6ov
Uht6o. You can almost hear the
emptiness when you read these words. Uht6o means “formless” and Uhb6o
means “emptiness”. Notice also here under the v you have a qames. The v
here is a conjunction, and we translate it,“Now the earth was formless and
empty (amorphous, without form, and empty).”
j`w,Ho6v4
“And (another conjunction) darkness . . .” j`weHo6 is “darkness”, a noun. We
must add the verb “to be” between the noun and the following phrase:
“darkness was . . .”
MOh7t; yn2P;-lfa
“upon the face of the deep”. lfa is a preposition. yn2P; comes from the noun
My9n18PA meaning “face”. My9 a is dual, like what we saw in My9ma^wA. However,
it is “in construct”. In Hebrew, when you have two nouns that stand back-to-
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back, they are called nouns in construct, meaning they are standing with
each other. When that occurs, the first noun will change its vowel pointing.
So MOh7t; My9n18PA-lfa becomes yn2P;-lfa, with the shewa followed by
the sere-yod, and that sere-yod is common in plural nouns that stand in first
position in a construct relationship. For example, rbadA, “a word”, is
Myribad4 in the plural meaning “words”. In construct, in the masculine
plural, it becomes yr2b;d9. The same can be seen in j`l,m,^, the word for
“king”. In the plural it is MykilAm;, and in the construct it is ykel;ma, with
that sere-yod. This is what we find here. “And darkness was upon the face
of the deep.” When it is in construct, you put “of” between the two nouns,
much like what you have with the Greek genitive. So “darkness was upon
the face of the deep.” MOh7t; means “ocean” or “deep”. It is looking at the
world ocean at this time that covered the earth.
Myhi|x< H1Ur^v4
v4 “And . . .” There is the conjunction again. H1Ur^ and Myhi|x< again are
two nouns in construct. H1Ur^ is in first position, so “the spirit of God” is the
way we would translate it.
tp,H,^r1m;
comes from the root pHr. In Hebrew, most verbs will have three radicals
or three consonants. Some are bi-radical and have two; most have three. So
the m here is a prefix, and the t at the end is a suffix. This is what we call
the D stem, meaning a stem that is used to show doubling, normally of the
second root consonant or radical of the root. This stem shows intensification.
The root here is pHr, and tp,H,^r1m; is a participle. So it is a D participle.
Another name for this is a Piel participle. The reason for this is that often in
Hebrew the verbal system is built, as we had said, around pe-ayin-lamed,
lfapA, the verb “to do”. The whole verbal system, which includes seven
basic stems, grows out of this verb “to do” in some grammatical
presentations. This particular word here is a Piel participle. The m gives it
33
away normally in Hebrew as a participle or a noun when it is prefixed to a
root. The root is JHr, and in the Piel participle, like the imperfect of the
Piel, you have a shewa followed by a pathah. Normally the H would be
doubled, but since the H, being guttural, cannot take a doubling, we do not
double here. So we have tp,H,^r1m;. Notice the seghols. The two seghols
with the t show that it is feminine. It is called a double segholate
construction that occurs in these feminine participles. It goes with HaUr, and
it is a feminine participle, Piel stem, singular, from the root JHr.
JHr means to do something intensely. This same root is used in

Deuteronomy 32, of an eagle stirring up her nest. Then she JHer9, she
“hovers” intensely over her young, to nudge them out of the nest, to teach
them to fly, and she normally flies under them to help them in this process.
But she is hovering over them intensely. That is the idea of this word here.
:My9m>A%ha yn2P;-lfa
God is hovering over the waters, “over the face of the waters”. lfa is a
preposition. My9n18PA again became yn2P; in construct with that final sere-yod.
This is a noun in construct, masculine plural, followed by My9mA%ha. My9mA%ha is
the word “waters”, thus“upon the face of the waters”. Notice in My9ma^ the h
again is the article. The daghesh forte in the m shows that something has
assimilated, that is, has caused the m to double, and that is a l. It probably
caused the doubling, and hence we have a daghesh forte there, followed,
underneath it, by a long A-vowel. Instead of a pathah, which normally
occurs in My9ma^, we have a qames. That is because it is in pause, in the next
to the last position, in that noun, since it is at the end of the verse.
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2.4 Translation
“And the earth was formless and empty, and darkness was upon the face of
the deep, and the spirit of God was hovering over the face of the waters.”
2.5 Application/Interpretation:
Three conditions existed:
1. The earth was formless and empty.
2. Darkness was covering the face of the world’s ocean, as it were.
3. God’s spirit was hovering over the face of the waters, getting ready to
bring maturity, getting ready to bring a creative act upon this situation.
35
3.1 Text
:rOx% yhiy4v&1 rOx yhiy4 Myhi|x< rm,xy>*8v1

3.2 Vocabulary
rmaxA Verb “to say”
rOx Noun “light”
3.3 Grammar
rm,xy>*8v1
is a verb, and the root is rmx, “to say”. It has three radicals, and there is a
y preceding the x, which shows it is a prefix. When you have that y, it is a
masculine, 3rd masculine singular prefix to the root rmx. When that
happens, the verb is in the imperfect tense in Hebrew. There is a perfect and
an imperfect. Perfect is completed action; imperfect is continual action. The
imperfect is what we have here: “And God said”. However, the v here is
what we call a waw conversive, that is, it is converting the imperfect and
making it perfect or making it past. Here we have conversion from future to
past, and the v is turning the imperfect over and making it past. Instead of
“And God will say”, the imperfect being future or future continual action is
converted to past tense. “And God said . . .” is the way we would read it.
Notice also under the v you have a pathah followed by a daghesh in the y,
which means that the v historically had another consonant (maybe a v), and
the second v assimilated into the y, causing the daghesh forte. At any rate,
this waw conversive in the imperfect is usually seen with a v followed by a
pathah and a doubling in the prefix, as we see it here. Notice the verb has an
O-vowel [over the y]. In the imperfect, and we will see this in Weingreen,
36
the normal imperfect for rmawA is rmow;y9. It is an I-O pattern in the vowel
system. Here we have rm,xy>*8v1. The problem is that the x has caused the
vowels to change, in terms of the way that the verb is pointed. It is still a
Qal; it is imperfect. But it is not rmoxy>9v1 but rm,xy>8*v1. This is what we call a
pe aleph verb, that is, the first letter of the root is an x, in the pe position,
hence grammarians call it a pe aleph verb. What happens here is probably
this, that historically we had something like Urm;xy1. Urm;xy1 became
rm;xy1, and then that became, perhaps, rm,xy9, with two “I” class vowels.
Then through a process we call “dissimilation” the two “I” vowels changed
then to rm,xy*. Historically by dissimilation of the sound of the vowels, the
x preferring the “O” in this category instead of the “I” vowel, as in rmow;y9.
Myhi|x<
is a noun, masculine plural.
rOx yhiy4
Notice hyAhA is the verb here, and the final h has dropped out. It is what is
called a Qal imperfect, the y showing 3rd masculine singular, from the root
hyh. With the h dropping out, the form became yhiy4. We call this a Qal
imperfect/jussive. Jussive is from the Latin, meaning “command”. This is
like a mood or a command, so we would translate it, instead of “there will
be light” to “let there be light.” rOx is the word for “light”; it is a noun.
God is like a king, giving out a command here: “Let there be light.”
:rOx% yhiy4v&1
“And there was light.”
Notice in yhiy4v1%, the same root being hyh, and the final h has dropped out.
The y here is a 3rd masculine singular prefix to the imperfect, so this is a Qal
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imperfect, 3rd masculine singular, with a v that turns it over. So, yhiy4v1%, “and
there was” instead of “and there will be”. “And there was light.” The noun
is “light”. Notice the two dots at the end looking like the colon; that would
be the period in Hebrew.
3.4 Translation
“And God said, ‘Let there be light,’ and there was light.”
God alone is the source of light, not the sun which was worshipped in
Babylonian and Egyptian religion as the source of light and a divinity.
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4.1 Text
Myhi|x< lD2b;y>1v1 bOF7-yKi rOxhA-tx, Myhi|x< xr4y>1v1

:j`w,H*&ha NybeU rOxhA NyBe
4.2 Vocabulary
hxAr! Verb “to see”
bOF Adjective “good”
ldaBA Verb “to divide”
4.3 Grammar
Myhi|x< xr4y>1v1
is from the root hxr. This is what we call a final he verb or a lamed he
verb, in which that h is in the lamed position, and the h has dropped out.
We only see the r and the x, and the y is a prefix. Again, this is a prefix
form; it is a Qal imperfect, 3rd masculine singular, from the root hxr. The
v is turning it over, so it is a waw conversive. The dot is a daghesh in the y;
xr4y1v4v1 became xr4y>1v1, and we translate it “And God saw . . .”
rOxhA-tx,
txe is the sign of the direct object. rOxhA is “the light”. Notice again the
long A-vowel under the h, since the x could not take a daghesh forte, so
the lamed historically probably has just dropped out, causing compensatory
lengthening under the h.
39
bOF7-yKi
You have to supply the verb “was”: “That it was good.” “Good” is the
adjective here.
Myhi|x< lD2b;y>1v1
Normally there are three radicals, so the root is ldb, “to divide”. y is
showing it is a prefix form, so it is an imperfect. There is an A-I pattern,
pathah under the y, followed by sere under the d. This is what we call
“Hiphil”: byTik;y1 form or rymiw;y1 form or a lyDig;y1 form in Weingreen.
That A-I pattern is causative, and it is an imperfect causative called a Hiphil.
Historically grammarians speak of “Hiphil” for the stem, and in the
imperfect it is “yaphil”. That is what we have here: A-I. When you see that
“A” vowel pattern under the first prefix consonant followed by the final
vowel being an “I”, it is a Hiphil causative. “And God caused a division.”
rOxhA NyBe
NyBe is a preposition, and rOxhA is “the light”.
NybeU
Notice U is a conjunction. When you have b following the v here, you
cannot have Nybev4, so it becomes NybeU. In that context of two labials, that
is, two consonants pronounced by the lips, we have a shureq functioning as
the conjunction in this environment. “And between . . .”
j`w,H*&ha
means “the darkness”. Interestingly, the H will not take a daghesh forte.
Normally we would expect compensatory lengthening under the h. In this
situation, because of the hard guttural H in j`w,H*, that does not happen.
40
4.4 Translation
“And God saw the light, that it was good, and God caused a division
between the light and between the darkness.”
The Lord is the source of light and darkness and later in Exodus He will use
both in the plagues to accomplish His purpose of judgment on Egypt and
blessing for Israel. In the New Testament, light representing truth and
darkness evil are always separate.
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5.1 Text
br@f,^-yhiy4v1& hlAy4lA5 xr!q! j`w,H6*lav4 MOy rOxlA Myhi|x< xr!q4y>9v1

:dHA%x, MOy rq@b6o-yhiy4v1&
5.2 Vocabulary
xr!q! Verb “to call”
hlAy4l6a Noun “night”
br@f,^ Noun “evening”
rq@Bo6 Noun “morning”
MOy Noun “day”
dHAx, Adjective “one”
5.3 Grammar
Myhi|x< xr!q4y>9v1
xr!q4y>9v1 is a Qal imperfect with the y prefix, 3rd masculine singular from the
root xrq. The x here shows it is a lamed aleph verb, like we saw in
xr!BA, x being in the lamed position. y here is a prefix, 3rd masculine
singular, so it is simply a Qal imperfect, 3rd masculine singular from the
root xrq. x prefers the A-vowel instead of the O-vowel, so it is not
xroq4y>9v1 but xr!q4y>9v1. The v is turning it over, so it is a waw conversive.
42
MOy rOxlA
Literally, “to the light day”, as “Your name is going to be ‘Day’.” l; is a
preposition, and the qames under it is a definite article, so historically it
would have been rOxhAl; becoming rOxlA. “Day” is simply a noun.
j`w,H6*lav4
Conjunction “and to the darkness”. The preposition appears again in the l.
xr!q!
is just like xr!BA. It is a Qal perfect, 3rd masculine singular from the root
xrq.
hlAy4lA5
means “night”. Notice again the long qames instead of the shorter A-vowel,
because it is in pause here. That little wishbone underneath the l is an
athnach and shows major pause. When reading Hebrew aloud, we stop and
pause here.
br@f,^-yhiy4v1&
Notice the yhiy4v1& again from the root hyh. This is a Qal (simple) stem,
imperfect 3rd masculine singular, from the root hyh. The prefix y shows it
is 3rd person. “And there was.” That v is turning it over; it is future, but it
becomes past with the waw conversive.
rq@b6o-yhiy4v1&
yhiy4v1& is the same as in the previous phrase, and rq@bo6 is “morning”.
43
:dHA%x, MOy
That is, “day one”. “One” is an adjective, and the noun is “day”.
5.4 Translation
“And God called to the light day and to the darkness he called night. And
there was evening and there was morning, day one.”
Looking at this through the eyes of the New Testament, John 1 relates to this
text. “In the beginning was the Word, and the Word was with God, and the
Word was God.” The Word in John is Jesus, who was in the beginning. And
John goes on to say that, “all things were made by Him, without Him was
not anything made that was made. And in Him was life, and the life was the
light of humankind.” And so Jesus was in the beginning, He is the Creator,
He is the Light, He shines in the darkness, and He triumphs over darkness.
The darkness does not overtake Him. Certainly John is thinking out of this
great text as he writes about our Savior, the Lord Jesus, in the prologue of
John 1.
Read over the grammar, translate it, and learn the vocabulary for the first
day of creation.
44
6.1 Text
lyD9b;ma yhiyv9 My9m>A5ha jÒtB; f1yq9^r! yhiy4 Myhi|x< rm,xy>*8v1

:My9mA%lA My9ma^ NyBe
6.2 Vocabulary
f1yq9^r! Noun “expanse”
jÒT Noun (construct) “midst”
lyD9b;ma Noun (participle) “division”
6.3 Grammar
Myhi|x< rm,xy>*8v1
rm,xy>8*v1 again is that verb that we have seen before, the pe aleph verb from
rmx, Qal imperfect, 3rd masculine singular, with the y showing that it is a
prefix form. The v turns it over, and we translate it “And God
said . . .” - past tense even though it is future, because of the waw

conversive.
yhiy4
Qal imperfect/jussive, 3rd masculine singular, from hyh, “Let there be...”
It is a command.
f1yq9^r!
means “expanse”. It is like a hammered-out disc that is slid between the
waters.
45
My9m>A5ha jÒtB;
B; is a preposition, jÒt means “middle” or “midst”. Notice that the two
nouns are in construct:“in the midst of the waters”. We have seen My9ma^
before, here with the definite article.
lyD9b;ma yhiyv9
yhiyv9 comes from yhiy4v4 and that became yhiyv9, with the two shewas
together, not being able to continue. The form was changed to a v and a
hireq-yod in the first syllable. yhiyv9 would be “and let there be . . .”,
another Qal imperfect/jussive, 3rd masculine singular. lyDib;ma is a noun.
The m, with the root ldb, gives it a nominal quality, making it a noun.
:My9mA%lA My9mâ NyBe

NyBe is the preposition “between”, and My9mA%lA. My9ma^ is literally “the
waters to the waters”. Notice My9mA%lA, with the definite article below the
preposition l: My9mA%hAl; became My9mA%lA.
6.4 Translation
“And God said, ‘Let there be an expanse in the midst of the waters, and let
there be a division between the waters to the waters.”
So God just speaks; He doesn’t battle with the waters or struggle with the
waters, as in the Babylonian account of creation, where Marduk has to
struggle with Tiamat to create the world. God just creates an expanse and
slides it between the waters.
46
7.1 Text
rw,x3 My9m>a^ha NyBe lD2b;y>1v1 f1yq^9r!hA-tx, Myhi|x< Wfay8>1v1

f1yq59r!lA lfame rw,x3 My9m>a^ha NybeU f1yq9^r!lA tHaTâmi
:Nk2%-yhiy4v1&
7.2 Vocabulary
hWAfA Verb “to do”
ldaBA Verb “to divide”
rw,x3 Relative pronoun “who”
tHaTâ Preposition “under”
lfa Preposition “above”
NKe Adverb “so”
7.3 Grammar
f1yq^9r!hA-tx, Myhi|x< Wfay8>1v1

The word Wfay>81v1 comes from the root hWf. It is a lamed he or final he
form where the h has dropped out. That y is a prefix, so it is again a Qal
imperfect, 3rd masculine singular from the root hWf with a waw
conversive. “And God made the expanse”.
47
My9m>a^ha NyBe lD2b;y>1v1
lD2b;y>1v1 is from the root ldb, “to divide”. Notice the stem: we have a
prefix y with a pathah followed by a sere. That is showing that it is what we
call the h stem or the Hiphil stem. The Hiphil is a causative stem. This is a
Hiphil imperfect, 3rd masculine singular (the y showing that) with the A-I
pattern in the Hiphil, meaning “and he caused a division.” The v again is a
waw conversive. “And he caused a division between the waters . . .”
rw,x3
is a relative pronoun, “which” and we supply the verb “were”.
f1yq9^r!lA tHaTâmi
literally, “from under to the expanse . . .” or “from under the
expanse . . .”
My9m>a^ha NybeU
Notice that the conjunction is U again, because with the two labials, Nybev4,
we go to NybeU, with a U instead of a v with a shewa. “And between the
waters . . .”
f1yq59r!lA lfame rw,x3

“And between the waters which were from above to the f1yq95r!”. rw,x3
(relative pronoun), “from above” (me, from; lfa, above), “to the f1yq95r!”,
“to the expanse”.
48
:Nk2%-yhiy4v1&
“And it was so.” Notice yhiy4v1& again, Qal imperfect, 3ms (3rd masculine
singular), from hyh, with a waw conversive. “And it was thus” or “And it
was so.”
7.4 Translation
“And God made the expanse and He caused a division from the waters
which were from under the expanse and between the waters which were
from above the expanse. And it was so.”
The power of God to bring chaos into order should give us hope.
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8.1 Text
rq@b6o-yhiy4v1& br@f^,-yhiy4v&1 My9mA5wA f1yq9^r!lA% Myhi|x< xr!q4y>9v1

:yn9%we MOy
8.2 Vocabulary
yn9we Numeral “two”
8.3 Grammar
My9mA5wA f1yq9^r!lA% Myhi|x< xr!q4y>9v1

“And God called the ‘fayq9^r!’ ‘My9ma5wA’”, or literally, “And God called to
the expanse, your name is going to be ‘My9ma5wA’ (or ‘heaven’).”
Notice xr!q4y>9v1 is a Qal imperfect 3rd masculine singular from the root
xrq, “to call”. That final A under the r is preferred here because of the x
preferring the A-vowel rather than the O-vowel, like in rmow;y>9v1. Here we
have xr!q4y>9v1. Again, the waw conversive, so this imperfect becomes past in
translation. “And God called to the f1yq^9r!, ‘My9ma^WA’!” “Your name will be
‘heaven’!” Here we see the king calling out commands.
br@f^,-yhiy4v&1
“And there was br@f,^”, “and there was evening”.
rq@b6o-yhiy4v1&
“And there was rq@bo6”, “and there was morning”.
50
:yn9%we MOy
“day two.”
8.4 Translation
“And God called to the light Day. And there was evening and there was
morning, day two.”
Again, in terms of the text, it is interesting that in the ancient world, in the
Babylonian account, that Marduk had to struggle by dividing Tiamat in half
and creating the heaven and the earth. Here the Lord just speaks and causes
the expanse to be. There is no struggle; He is the king on the throne.
In the New Testament, Jesus likewise commands the waters when He walks
on the waters, and when there is a storm, He simply tells the stormy waters
to be quiet. He is God, in the flesh, commanding the waters, and our mind
goes back to this text where Myhi|x< (God) commands the waters to divide,
and they obey his command.
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9.1 Text
-lx, My9ma^w>Aha tHaTa^mi My9m>âha Uvq>!y9 Myhi|x< rm,xy>*8v1

:Nk2%-yhiy4v1& hwA5BAy>1ha hx,r!tev4 dHAx, MOqmA
9.2 Vocabulary
hv!q! Verb “to gather together”
MOqmA Noun “place”
hwABAy1 Noun “dry land”
9.3 Grammar
Myhi|x< rm,xy>*8v1
“And God said”. We’ve seen these forms.
My9m>âha Uvq>!y9
Uvq>!y9 is from the root hvq, which means it is a final he or a lamed he
verb. Historically this root would have read Uvq!n4y9 becoming Uvq>!y9. A n has
assimilated into the q, causing a doubling, hence a daghesh forte. This is
what is called the “N” stem, which is the passive stem (from the root lpn).
So Uvq!n4y9 is Uvq>!y9, and we parse it as a Niphal imperfect 3rd masculine
plural from the root hvq, the final h has elided or dropped out. One of the
things to notice here is the Niphal imperfect, which is passive, “let the
waters be gathered together”, as they are being acted upon. We have an I-A
pattern: a hireq, followed by a daghesh forte, showing that a n has
assimilated, and a long A follows, giving an I-A pattern. We translated this
phrase, “Let the waters be gathered together . . .”
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My9ma^w>Aha tHaTa^mi
“from under the heavens . . .”
dHAx, MOqmA-lx,
“unto one place”. MOqmA is a noun meaning “place”, lx, is a preposition,
and dHAx,, “unto one place”. He is telling the waters where to go.
hwA5BAy>1ha hx,r!tev4
“and let the dry land be seen”, literally. The word hx,r!tev4 is from the root
hxr. The form is another “N” stem or a Niphal stem. What has happened
here historically is that it had read hx,r!n4ti. And since the r could not take
a n, to cause a doubling (the r can not double) we have what is called
compensatory lengthening under the t, to show the loss of the n. The n just
drops out. So hx,r!n4ti became hx,r!te. Again, you still have your I-A
pattern, showing that it is a Niphal or an “N” stem, in this imperfect. We
read it as a Niphal imperfect 3rd feminine singular (notice the t is showing
feminine here) from the root hxr, and the v turns it over and makes it past.
So, “let the dry land [literally] be seen” instead of “the dry land will be
seen”; the v is turning it over. So, “let the dry land be seen”. hwA5BAy>1ha is a
noun that simply means “the dry land”, with ha, the definite article.
:Nk2%-yhiy4v1&
“And it was so.”
9.4 Translation
“And God said, ‘Let the waters be gathered together into one place, and let
the dry land be seen.’ And it was so.”
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The Lord sends the waters to one place, their proper place of abode, by His
mighty Word. At the exodus the Lord causes the water of the Red Sea to
obey His word in saving His people. Jesus in the New Testament commands
the waters by His Word showing His equal divinity with His Father.
54
10.1 Text
xr!q! My9ma>^ha hv2q4mil;U Cr@x,^ hwABAy>1la Myhi|x< xr!q4y>9v1

:bOF%-yKi Myhi|x< xr4y>1v1 Mym>i5y1
10.2 Vocabulary
hv2q4mi Noun “gathering”
10.3 Grammar
Cr@x,^ hwABAy>1la Myhi|x< xr!q4y>9v1

“And God called to the dry land, earth”.
Mym>i5y1 xr!q! My9ma>^ha hv2q4mil;U

“And to the gathering of the waters . . .” Notice hv2q4mi from the root hvq,
“to gather”, is a noun meaning “gathering”. Mym>i5y1 xr!q! reads, “he called
seas.” xr!q! is a Qal perfect, like xr!BA, 3rd masculine singular. It is a final
(lamed) he verb. “He called the gathering of the waters seas.” Notice
My9m>a6ha hv2q4mi are two nouns in construct. Note the root of Mym>i5y1 here
with a doubled m, in differentiation from Mymiy!, which means “days”,
where the m is not doubled. Here the root has a double m, showing that it
means “seas”.
:bOF%-yKi Myhi|x< xr4y>1v1

“And God saw that it was good.” Notice xr4y>1v1 is from the root hxr, a
final he or lamed he verb. The h drops out, so we have xr. We would
normally expect three radicals, hence the h is elided. The y shows 3rd
masculine singular. “And God saw”; the v turns it over. It is a Qal imperfect
55
3ms (3rd masculine singular) from the root hxr with the waw conversive.
bOF%-yKi is “that it was good”. We must supply the verb “was” here. yKi is
the conjunction.
10.4 Translation
“And God called to the dry land, earth; and the gathered waters He called,
seas. And God saw that it was good.”
God commands and names the dry land and seas showing that both do His
bidding.
56
11.1 Text
f1yr9^z4ma bW,fê xw,D^, Cr@xÂhA xwed4Ta Myhi|x< rm,xy>*8v1

Ob-Ofr4z1 rw,x3 Onymil; yr9P; hW,f8o Yr9P; Cfe frAz@8
:Nk2%-yhiy4v1& Cr@x!7hA-lfa
11.2 Vocabulary
xwADA Verb “to green”
xw,D,^ Noun “grass”
bW,fe^ Noun “herb”
fr!z! Verb “to sow or seed”
fr!z@^ Noun “seed”
Cfe Noun “tree”
yr9P; Noun “fruit”
Nymi Noun “kind”
O Pron. suffix “he or his”
11.3 Grammar
Myhi|x< rm,xy>*8v1
“And God said . . .”
57
xw,D^, Cr@xÂhA xwed4Ta
Notice xwed4Ta is from xwADA. It is an A-I pattern, and the t is showing
that it is a 3rd feminine singular from the root xwD. It is a Hiphil, because
A-I in the imperfect is Hiphil. It reads, “Let the earth cause to bring forth
greenery . . .”, or “let the earth green itself with greenery . . .” Actually
xw,D,^ is what we call a “cognate accusative” of the same root that we find in
xwed4Ta. “Let the earth cause itself” or “green itself” or “cause itself to be
green with grass (or with greenery).”
bW,fê
means “herb”. It is a noun.
frAz@8 f1yr9^z4ma
f1yr9^z4ma is a participle from the root frz. The m is showing participle
here, and the A-I pattern appears; this is a Hiphil masculine participle. What
is interesting is you have the same vowel pattern, an A-I here in the Hiphil
participle that we saw in the Hiphil imperfect above, in lyD9b;y1. The A
vowel under the m and the hireq-yod between the r and the f. “Herb
yielding seed” or “seeding seed”, “causing seed to be seeded.” frAz@8 is just
a noun meaning “seed”; here is another cognate accusative.
Yr9P; Cfe
that is, “tree of fruit”, two nouns in construct.
yr9P; hW,fo8
hW,f8o is from hWAfA, a lamed he verb, and it is a participle. Notice the dot
on the W to the right shows that it is an O-vowel; the dot on the other side of
the W, to the left, shows that it is a W. An O-sere or an O-seghol pattern
58
here shows it to be a participle, a Qal active participle from the root hWf.
So we have “tree of fruit, making fruit . . .”
Onymil;
“to its kind”, literally. l; is a preposition, Nymi meaning “kind”, and O is a
pronominal suffix added to the noun, 3rd masculine singular, “it” or “its”.
Hence, “to the kind of it” or “to its kind”.
Ob-Ofr4z1 rw,x3
rw,x3 (“Whose”) is a relative pronoun.“Its seed is in it.” frAz@8 becomes
fr4z1 in construct with O, a pronominal suffix. “Its seed which is in it”. Ob
is the preposition B;; O again is the pronominal suffix, 3rd masculine
singular.
Cr@x!7hA-lfa
“Upon the earth”. lfa is the preposition, and Cr@x!7hA is “the earth”.
:Nk2%-yhiy4v1&
11.4 Translation
“And God said, ‘Let the earth cause to bring forth grass, herb yielding seed
and tree of fruit making fruit to its kind, whose seed is in it, upon the earth.’
And it was so.”
God is the source of fertility, of grass and of fruit.
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12.1 Text
Cfev4 Uhn28ymil; fraz@8 f1yr9^z4ma bW,f26 xw,D,^ Cr@xAhA xceOTv1

Myhi|x< xr4y>1v1 Uhn28ymil; Ob-Ofr4z1 rw,x3 yr9P; hW,fo8
:bOF&-yKi
12.2 Vocabulary
xcAy! verb “to go forth”
12.3 Grammar
xw,D^, Cr@xAhA xceOTv1

Notice the verb xceOTv1. It is from the root xcy, “to go forth”, except here,
historically, it was what we call a pe waw verb. That is, it is in the pe
position or the first position. Remember lfaPA, determines position: P is
one, f is two, and l is third position. Grammarians categorize verbs
according to this pattern. This v here shows us that the verb originally was a
pe waw form. In the imperfect of the Hiphil stem, you have an A with the v,
and historically, that became a long O. So xcev4Ta became xceOT. Therefore
it looks a little different, but it is what is called a pe waw verb. We parse it
as a Hiphil imperfect 3rd feminine singular from the root xcy, which was
historically xcv, and the v prefix turns it over and puts it into the past. We
would translate it, with this waw conversive, “And the earth brought forth
grass . . .”
60
fraz@8 f1yr^9z4ma bW,f26
“Herb yielding seed . . .” We commented on this. f1yr^9z4ma is a Hiphil
participle from fr1z!, with the m showing it is participial, and the A-I
pattern.
Uhn28ymil;
“to its kind . . .” Notice l4 is a preposition, Nymi is “kind”, and Uh is another
alternative way of writing a pronominal suffix. The sere here is just a
‘hinge’ vowel to get us to the pronominal suffix.
yr9P; hW,fo8 Cfev4

“And a tree making fruit . . .” There’s that participle again, from hWAfA; it is
Qal active participle, masculine singular.
Ob-Ofr4z1 rw,x3
“whose its seed . . .”, technically, from fr1z@ to Ofr4z1. Here we have that
pronominal suffix again. “Its seed was in it” concludes with the preposition
with the pronominal suffix.
Uhn28ymil;
“to its kind.”
:bOF&-yKi Myhi|x< xr4y>1v1

“And God saw that it was good.” Notice again that we have hxr, which is
the root. The h has dropped out, and we have again a Qal imperfect, 3rd
masculine singular, from the root hxr, the y showing it is imperfect or
future, and the v is turning it over.
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12.4 Translation
“And the earth brought forth grass, herb yielding seed to its kind, and tree
bearing fruit whose seed is in it, to its kind. And God saw that it was good.”
There are two kinds of seeds: one like grass that yields its seed naturally and
the fruit tree whose seed is in it.
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13.1 Text
:ywi%yliw; MOy rq@bo6-yhiy4v1& br@f,^-yhiy4v1&

13.2 Vocabulary
ywiyliw; numeral “three”
13.3 Grammar
br@f,^-yhiy4v1&
“And there was evening.”
rq@bo6-yhiy4v1&
“And there was morning.”
:ywi%yliw; MOy
“Day three.”
13.4 Translation
“And there was evening and there was morning, day three.”
Day three shows the Lord as the source of fertility in nature and the One
who controls the sea.
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14.1 Text
My9ma^w>Aha f1yq^9r4Bi tr*x*m; yhiy4 Myhi|x< rm,xy>*8v1

tt*x*l; UyhAv4 hlAy4l.A5ha NybeU MOy>ha NyBe lyD9b;hal;
:Myn9&wAv4 Mymiy!l;U Myd9f3Oml;U
14.2 Vocabulary
rOxmA Noun “light holder”
txo Noun “sign”
dfeOm Noun “season (of the year)”
hn!wA Noun “year”
14.3 Grammar
Myhi|x< rm,xy>*8v1
tr*x*m; yhiy4
yhiy4 is “let there be . . .” There is that jussive imperfect again, 3rd
masculine singular. rx*mA means “light holder”, and the t * ending shows
it is a feminine plural.
My9ma^w>Aha f1yq^9r4Bi
“in the expanse of the heavens . . .” Notice the preposition and that these are
two nouns in construct.
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lyD9b;hal;
“to cause a division . . .”
Notice ldabA means “to divide”, the l here is showing that it is an

infinitive, the h also that it is a causative. It is in the he stem or the Hiphil
stem. Notice the A-I vowel pattern: the A under the h, the hireq-yod
between the d and the l.
hlAy4l.A5ha NybeU MOy>ha NyBe

“between the day and between the night.”
tt*x*l; UyhAv4
“And they shall be . . .” Now we have another interesting phenomenon here
in UyhAv4. The root is hyAhA, a lamed he verb; the h has dropped out. The U
(shureq) is showing that it is 3rd masculine plural. The v is a waw
conversive, but this is a perfect that is being converted into a future. We
parse it as a Qal perfect, 3rd plural from hyAhA with a waw conversive. “And
they shall be for signs . . .” tx* means a “sign”, and the t * at the end is a
feminine plural ending.
Myd9f3Oml;U
“and for seasons . . . ” The U is a conjunction, the l is a preposition,
dfeOm means “seasons of the year”, calendar seasons, to mark off festive
occasions. The My i is a masculine plural ending.
Mymiy!l;U
“and for days . . .” Mymiy! here is the plural for MOy.
65
:Myn9&wAv4
“and years”.
14.4 Translation
“And God said, ‘Let there be lights in the expanse of the heavens to cause a
division between the day and between the night, and they shall be for signs
and for seasons and for days and for years.”
God is the source of light. The sun and moon are light holders that establish
the times for festivals of worship around the yearly calendar. These light
holders are not to be worshipped but the Lord alone who is the source of
light.
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15.1 Text
Cr@xA^hA-lfa ryxihAl; My9ma^wA>ha f1yq^9r4Bi tr*Oxm;li UyhAv4

:Nk2%-yhiy4v1&
15.2 Vocabulary
rvx Verb “to give light”
15.3 Grammar
My9ma^wA>ha f1yq^9r4Bi tr*Oxm;li UyhAv4

“And they shall be for light holders in the expanse of the heavens . . .”
ryxihAl;
“to bring light...”. Notice the infinitive here with l followed by h, giving
this away as a Hiphil, “to cause light to be”. This is an example of a bi-
radical root, the root being rVx, so we have what we call a middle weak,
that is, the middle vowel was a v that became weak and literally elided or
dropped out. Here, in ryxihAl; we have a bi-radical root, an x and a r, and
an A and an I vowel, with a l showing that it is a Hiphil infinitive.
Cr@xA^hA-lfa
“upon the earth”.
:Nk2%-yhiy4v1&
“And it was so.” It was “thus” with the adverb here.
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15.4 Translation
“And they shall be for light holders in the expanse of the heavens to bring
light upon the earth. And it was so.”
Notice God’s command is immediately fulfilled as the King of the universe.
68
16.1 Text
-tx, Myli5d*G;ha tr*x*m>;ha yn2w;-tx, Myhi|x< Wfay8>1v1

NF*q>!ha rOxm>Aha-tx,v4 MOy>ha tl,w,6m;m,l; ld*GAha rOxm>Aha
:Mybi%kAOKha txev4 hlAy4l.a6ha tl,w,6m;m,l;
16.2 Vocabulary
tl,w,6m;m, Noun “dominion”
NF*q! Adjective “small”
bkAOK Noun “star”
16.3 Grammar
Myhi|x< Wfay>18v1
“And God made . . .” Here we have the verb hWAfA, the final h dropping out
in that lamed he verb, y being a prefix, and v turning it over, making is a
conversive form. It is a Qal imperfect, 3rd masculine singular, from
hWfwith a waw conversive.
Myli5d*G;ha tr*x*m>;ha yn2w;-tx,
“the two great light holders . . .” Notice Myli5d*G;ha is an adjective going
with tr*x*m>;ha. One is feminine plural, t o; the other is masculine, My i.
Sometimes you will have the adjective being masculine with the feminine
like we see it here.
69
ld*GAha rOxm>Aha-tx,
“the great light . . .”
MOy>ha tl,w,6m;m,l;
“for a ruling of the day . . .” tl,w,6m;m, means “ruling” or “dominion”.
NF*q>!ha rOxm>Aha-tx,v4
“and the small light . . .” NF*q>!ha means “small” or “little”. Notice the
definite article with both of these.
hlAy4l.a6ha tl,w,6m;m,l;
“for a ruling of the night.” Again, two nouns in construct.
:Mybi%kAOKha txev4
The text implies, “And, by the way, he threw in the stars also!” “And the
stars.” bkAOK means “star”, and My i shows masculine plural.
16.4 Translation
“And God made two great light holders: the great light for a ruling of the
day and the small light for a ruling of the night. And [He made] the stars.”
The stars were not the main lights but were lesser lights. And even though
they were worshipped in the Ancient Near East, their significance is less
than the sun or moon since they do not provide a guide for religious yearly
festivals.
70
17.1 Text
ryxihAl; My9mA5w>Aha f1yq^9r4Bi Myhi|x< MtAxo NTey>9v1

:Cr@xA%hA-lfa
17.2 Vocabulary
Ntan! Verb “to give”
MtAxo Personal Pronoun “them”
17.3 Grammar
My9mA5w>Aha f1yq9^r4Bi Myhi|x< MtAxo NTey>9v1

“And God put them in the expanse of the heavens . . .”
Notice NTey9 from Nten4y9 This is what we call a pe nun verb; the n has
assimilated into the t, hence the daghesh forte. This is a Qal imperfect 3rd
masculine singular from the root Ntn, Nten4y9>v1 becoming NTey9>v1, with the waw
conversive. MtAxo is a pronoun meaning “them”, masculine plural.
:Cr@xA%hA-lfa ryxihAl;
“to cause light upon the earth.”
17.4 Translation
“And God put them in the expanse of the heavens to cause light upon the
earth.”
The Lord is the only object of worship as He beneficently gives light to the
earth through His created light-holders for the benefit of humanity on earth.
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18.1 Text
NybeU rOxhA NyBe LyD9b;hal3U hlAy4l.a6baU MOy>Ba lwom;liv4

:bOF%-yKi Myhi|x< xr4y>1v1 j`w,H*7ha
18.2 Vocabulary
lwamA Verb “to rule”
18.3 Grammar
lwom;liv4
lwom;li from lwamA, meaning “to rule”. Here is an example of an infinitive
with the l in the simple Qal stem, a Qal infinitive.
hlAy4l.a6baU MOy>Ba
“over the day and over the night . . .”
LyD9b;hal3U
“and to divide . . .”
j`w,H*7ha NybeU rOxhA NyBe

“between the light and between the darkness.”
:bOF%-yKi Myhi|x< xr4y>1v1

“And God saw that it was good.”
18.4 Translation
“And to rule over the day and over the night and to divide between the light
and between the darkness. And God saw that it was good.”
72
The heavenly lights get their authority to rule from the Lord of creation; they
are His servants.
73
19.1 Text
:yfi%ybir4 MOy rq@bo6-yhiy4v1& br@f,^-yhiy4v1&

19.2 Vocabulary
yfiybir4 Numeral “four”
19.3 Grammar
br@f,^-yhiy4v1&
“And there was evening.”
rq@bo6-yhiy4v1&
“And there was morning.”
:yfi%ybir4 MOy
“Day four.”
19.4 Translation
“And there was evening and there was morning, day four.”
Notice that God or the text doesn’t even name the sun or the moon. It is just
“big light” and “little light”, to show them as inanimate objects. Simply, God
creates them. In the ancient world, the sun was worshipped, in Babylon as
well as in Egypt. Here the text does not even give them a name in Hebrew,
to show how inanimate they are. And by the way, the text says, He threw in
the stars also. The stars were worshipped, but they were sort of an
afterthought. Really, these great lights are to serve God by showing the
Israelites the times and seasons of the year to worship Him. Remember in
the New Testament that Jesus said that He was “the light”. In John 1, Jesus
is the source of light and He should be the object of all of our adoration and
praise. The light of Christ continues to shine in the resurrection of our Lord
and the darkness could not overcome it (John 1:3-5).
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20.1 Text
JOfv4 hy>!7Ha wp,n@8 Cr@w,^ My9m>a^ha Ucr4w;y9 Myhi|x< rm,xy*>8v1

:My9mA%w>Aha f1yq9^r4 yn2P;-lfa Cr@xÂhA-lfa JpeOfy4
20.2 Vocabulary
Cr1WA Verb “to teem” or “to swarm”
Cr@w,^ Noun “swarming creature”
JUf Verb “to fly”
JOf Noun “birds”
20.3 Grammar
Myhi|x< rm,xy*>8v1
“And God said . . .” rm,xy>*8v1 again is the Qal imperfect 3rd masculine
singular from the root rmx, with a y prefix and a waw conversive.
My9m>a^ha Ucr4w;y9
“Let the waters swarm” or “teem”. The root is Crw, Qal
imperfect/jussive, 3rd masculine plural (notice the U), and it is in a command
form or jussive.
hy>!7Ha wp,n@8 Cr@w,^

“With swarms . . .” (notice the cognitive accusative Cr@w,^). hy>!7Ha wp,n@8
reads “of living souls...”, two nouns in construct. Notice also the singular
noun used collectively.
75
Cr@xÂhA-lfa JpeOfy4 JOfv4
“And the winged bird, let it fly over the earth . . .” Notice JOf is a singular,
but it is a collective singular, meaning “birds”. In JpeOfy4 the root is JUf.
This is a different form. It is what we call a “Polel”, imperfect, 3rd
masculine singular from the root JUf. When we have a middle weak verb,
the final consonant then will geminate or double itself in this form, which is
Polel. “Let the birds fly” (a Polel or active form) “over the earth.”
:My9mA%w>Aha f1yq9^r4 yn2P;-lfa

“Upon the face of the expanse of the heavens.” Notice again yn2P; in
construct with f1yq9^r4, which is also in construct with My9mA%w>Aha. There are
three nouns here, two of which are in construct. yn2P; is the construct plural
masculine from My9n1^PA and f1yq9^r! becomes f1yq9^r4 here in construct with
My9mA%w>Aha.
20.4 Translation
“And God said, ‘Let the waters swarm with swarms of living souls, and let
the birds fly over the earth upon the face of the expanse of the heavens.”
Note the alliteration or assonance in JpeOfy4 JOf.
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21.1 Text
-lKA txev4 Myli5d*G;ha Mn9yn>9Taha-tx, Myhi|x< xr!b;y>9v1

Mh,n2ym%il; My9m>a^ha Ucr4wA rw,x3 tW,m,^r*hA% hy>!Haha wp,n@8
:bOF&-yKi Myhi|x< xr4y>1v1 Uhn28ymil; Jn!KA JOf-lKA txev4
21.2 Vocabulary
Mn9yn>9Ta Noun (plural) “sea monsters”
lOdGA Adjective “great”
Wmar! Verb “to creep”
Jn!KA Noun “wing”
21.3 Grammar
Myli5d*G;ha Mn9yn>9Taha-tx, Myhi|x< xr!b;y>9v1

“And God created the great sea monsters . . .” Notice xr!b;y>9v1 is a Qal
imperfect 3rd masculine singular from the root xrB, “to create”, with a
waw conversive. A final lamed aleph verb accounts for the A-vowel
instead of the final O-vowel here in the last syllable. Mn9yn>9Ta is a masculine
plural noun along the adjective Myli5d*G;ha. Both are masculine plural,
referring to the great sea monsters that God creates, and He has them swim
in the ocean. It is interesting that in the Ba’al epic, Ba’al is constantly having
to struggle with the sea monster, with Leviathan. But here God does not
struggle; He just creates the sea monster. He does not have the perpetual
struggle that Ba’al has in the Ugaritic narratives.
77
My9m>a^ha Ucr4wA rw,x3 tW,m,^r*hA% hy>!Haha wp,n@8-lKA txev4
“And every living soul which creeps, which the waters swarm . . .”
Notice the participle tW,m,^r*hA%. The root is Wmr, and it is a Qal active
participle, feminine singular, with the definite article hA. The two segholates
here, the two seghols, plus the t, show that it is a feminine participle.
Ucr4wA is a Qal perfect 3rd masculine plural from Crw.
Mh,n2ym%il;
“To their kind . . .” Notice the preposition l, followed by the noun Nymi%
and Mh,, a pronominal suffix, 3rd masculine plural, with a hinge vowel sere,
connecting the noun and pronominal suffix.
Jn!KA JOf-lKA txev4

txe is the sign of the direct object. “And every winged creature” or literally,
“every bird of wing”.
Uhn28ymil;
“To its kind.” Notice the l preposition, followed by the Nymi, the noun, and
then Uh, the pronominal suffix, 3rd masculine singular.

“And God saw that it was good.” Notice xr4y>1v1 from the root hxr. This is
a final he form; the h has dropped out. In these final he forms that will
happen regularly. It is Qal imperfect, 3rd masculine singular, from the root
hxr, with a waw conversive.
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21.4 Translation
“And God created the great sea monsters, and every living soul which
creeps, which the waters swarmed, to their kind, and every winged creature
to its kind. And God saw that it was good.”
The Lord, unlike Baal, does not struggle with the great sea monster; He just
creates many of them and puts them in the waters as their place of
permanent abode.
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22.1 Text
-tx, Uxl;miU Ubr4U UrP; rm7oxle Myhi|x< MtAxo j`r@bA6y4v1

:Cr@xA%BA br@y89 JOfhAv4 Mym>iy>1Ba My9m>âha
22.2 Vocabulary
j`r1BA Verb “to bless”
rm7oxle Verb (infinitive) “saying”
hrAPA Verb “to be fruitful”
hbAr! Verb “to multiply”
xlAmA Verb “to fill”
22.3 Grammar
rm7oxle Myhi|x< MtAxo j`r@bA6y4v1

“And God blessed them saying . . .”
Notice j`r@bA6y4v1 is from the root jrB. This is an interesting form. It is a Piel
imperfect 3rd masculine singular from the root jrB. In the Piel imperfect
you have a shewa/A pattern. Normally it is a pathah with a doubling of the
second radical of the root, which would be the r here. But since the r
cannot double , the doubling does not occur, hence we have what is called
compensatory lengthening under the B with the vowel there. We move from
a pathah to a qames. This is another waw conversive on this Piel imperfect.
MtAxo is a pronoun, masculine plural, and is an object pronoun. rm7oxle is
from the root rmx, “to say”, a pe aleph verb. Historically in the infinitive
construct (which this is) this was rmox<l, becoming rmoxle. The hurried
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vowel, the composite seghol, under the x dropped out and we end up with a
lengthened sere under the l. This is a very common form, a Qal infinitive
construct, which we just translate as “saying”.
Ubr4U UrP;
Here is what God says. Notice UrP; is from the root hrP, a final lamed he;
the same occurs with Ubr4 from hbr. These are Qal imperatives, 2nd
masculine plural from the roots hrP and hbr, “Be fruitful and
multiply . . .”
Mym>iy>1Ba My9m>âha-tx, Uxl;miU

“And fill the waters . . .”
Uxl;miU is from xlm, “to fill”. It is another Qal imperative, 2nd

masculine plural. Notice the alliteration or the assonance in the U all the way
through here. The U is used even to introduce Ubr4U and Uxl;miU. When we
have the labial m, it prefers the U instead of the v with the shewa under it, so
the change is from Uxl;miv4 to Uxl;miU. The same occurs in Ubr4U. “And
fill the waters in the seas . . .” My9m>^ha is the dual form for “waters”, and
Mym>iy1 is the masculine plural form of My1. Notice that in the word “day”,
MOy, the plural is Mymiy!. There we only have one m with a long A, qames,
under the y. Here we have a y with a pathah and a double m in the plural;
the daghesh forte shows that. This is the word for “seas” rather than “days”.
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:Cr@xA%BA br@y89 JOfhAv4
JOfhA means “the bird” or “the winged creatures”. Here it is collective
“creatures”, though the noun is singular. “Let them multiply in the earth.”
br@y89 is a Qal imperfect/jussive from the root hbr, “to multiply”. The final
h has elided or dropped out, and the y shows that it is 3rd person singular.
Cr@xA%BA has the A-vowel, the qames, under the B, showing a definite
article: Cr@xA%hAB; became Cr@xA%BA. The long A, the qames, under the x is
there because we are “in pause”. Remember at the end of a verse, the next-
to-the-last syllable will lengthen, as we see it here.
22.4 Translation
“And God blessed them saying, ‘Be fruitful and multiply and fill the waters
in the seas, and let the winged creatures multiply in the earth.’”
The lesser is blessed by the greater. The Lord is the source of fertility over
all of His creation. He alone is the source of life. In John 1, Jesus is the agent
of Creation as the Second Person of the Trinity and “In Him is life eternal”
(John 1:3-4).
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23.1 Text
:ywi%ymiH3 MOy rq@bo6-yhiy4v1& br@f^,-yhiy4v&1

23.2 Vocabulary
ywi%ymiH3 Numeral “five”
23.3 Grammar
:ywi%ymiH3 MOy rq@bo6^,-yhiy4v&1 br@f^,-yhiy4v&1

“And there was evening, and there was morning, day five.”
Notice the yhiy4v&1 again from hyh, the final lamed he drops out. This is the
shortened form of the Qal imperfect, 3rd masculine singular, with the waw
conversive. The prefix y always shows 3rd masculine.
23.4 Translation
“And there was evening and there was morning, day five.”
One should not worship birds as in Egypt or reptiles, but the eternal Creator
and Lord.
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24.1 Text
h>n!ymil; hy>!Ha wp,n@8 Cr@xAhA xceOT Myhi|x< rm,xy*>8v1

:Nk2%-yhiy4v1& h>n!7ymil; Cr@x,^-Oty4Hav4 Wm,r@^v! hmAheB;
24.2 Vocabulary
xcAy! Verb “to come forth”
wp,n@8 Noun “soul” or “life”
hy>!Ha Noun “wild animal”
hmAheB; Noun “domesticated beast”
Wm,r@^ Noun “creeping thing”
24.3 Grammar
Myhi|x< rm,xy*>8v1
We have seen this throughout. “And God said . . .” rm,xy*>8v1 again is a Qal
imperfect 3rd masculine singular from the root rmx, the y prefix showing
third person, the v turning it over as a waw conversive.
Cr@xAhA xceOT
“Let the earth bring forth . . .” or “. . . cause to bring forth . . .” xceOT is
an interesting word; historically it was a one (Pe) waw form, xcv, and that
went to xcy. But in the Hiphil stem historically we had something like
xcev4Ta becoming xceOT, the A-vowel, the pathah, that was under the T
followed by the v came together forming a long O-vowel in this Hiphil form.
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We translate it as a jussive again, Hiphil imperfect/jussive 3rd feminine
singular from the root xcy.
h>n!ymil; hy>!Ha wp,n@8

“a living creature to its kind . . .” In h>n!ymil;, notice the l; preposition
followed by the Nymi meaning “kind”, and h> A, which is a pronominal
suffix, 3rd feminine singular, going back to wp,n@8, which is feminine.
Wm,r@^v! hmAheB;
hmAheB; is the word for “domesticated beast”, Wm,r@^ the word for
“creeping things”, like snakes or reptiles.
Cr@x,^-Oty4Hav4
Literally, “its wild animals of the earth . . .” hy>!Ha, meaning “wild animal”,
in construct here with O, a pronominal suffix, 3rd masculine singular,
becomes Oty4Ha.
h>n!7ymil;
“to its kind.” Again, notice the h> A is a feminine pronominal suffix going
with hy>!Ha.
:Nk2%-yhiy4v1&
“And it was so.” Remember yhiy4v1& from hyh, Qal imperfect 3rd masculine
singular; the final h has dropped out, with a waw conversive, and the final
Nke being an adverb.
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24.4 Translation
“And God said, ‘Let the earth bring forth living creatures to its kind,
domesticated animals and creeping things and its wild animals which are
upon the earth to their kind.’ And it was so.”
Animals produce after their kind by the power of God; they are not to be
objects of worship but only the Lord their Creator.
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25.1 Text
hmAheB;ha-tx,v4 h>n!ymil; Cr@xA^hA ty>1Ha-tx, Myhi|x< Wfay8>1v1

Uhn27ymil; hmAdAx3hA% Wm,r@^-lKA txev4 h>n!ymil;
25.2 Vocabulary
25.3 Grammar
h>n!ymil; Cr@xA^hA ty>1Ha-tx, Myhi|x< Wfay8>1v1

“And God made the wild animals of the earth to its kind . . .” Notice Wfay8>1v1
is from the root hWf, “to make”. That y again shows 3rd person masculine;
it is another Qal imperfect 3rd masculine singular with a waw conversive
from hWf. The final h in this lamed he verb has dropped out. Cr@xA^hA
ty>1Ha are two nouns in construct, hy>!Ha becoming ty>1Ha in construct. ty>1Ha is
a collective noun here, “wild animal/animals”.
h>n!ymil; hmAheB;ha-tx,v4
“And the domesticated beast to its kind . . .”
Uhn27ymil; hmAdAx3hA% Wm,r@^-lKA txev4

“And every creeping thing (or “every creeping being”) of the ground to its
kind.”
Notice hmAdAx3hA% from hmAdAx3. It is a noun with the definite article hA here.
Uhn27ymil; contains a preposition l;, a noun Nymi, and the pronominal suffix
Uh, 3rd masculine singular.
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“And God saw that it was good.”
Notice again xr4y>1v1 from the root hxr, and this final h in this lamed he
verb has dropped out. It is a Qal imperfect 3rd masculine singular from
hxr with the waw conversive.
25.4 Translation
“And God made the wild animal of the earth to its kind, the domesticated
beast to its kind, and every creeping thing of the ground to its kind. And
God saw that it was good.”
All of the Lord’s creation of the animals of the earth is good and shows His
great love of diversity in His creation of animals.
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26.1 Text
Unt25Umd4Ki Unme^l;caB; MdAxA hW,f3n1& Myhi|x< rm,xy>*8v1

-lkAb;U hmAheB;baU My9ma^W>Aha JOfb;U My>!ha tgad4bi UDr4y9v4
:Cr@xA%hA-lfa Wmer*hA Wm,r@^hA-lkAb;U Cr@xA^hA
26.2 Vocabulary
MdAxA Noun “man” or “mankind”
Ml,c,^ Noun “image”
tUmDA Noun “likeness”
hdAr! Verb “to have dominion”
26.3 Grammar
Myhi|x< rm,xy>*8v1
MdAxA hW,f3n1&
Notice that we have now come to what we may call one of the climactic
sections of this great chapter, where God said, “Let us make
man . . .” Notice hW,f3n1& comes from the root hWf; it is a Qal imperfect 1st
person plural from hWf. In this particular form it is called a pe ayin verb,
and the f takes a composite shewa, a hurried pathah (hateph-pathah).
That pathah under the f shifts under the n here. That occurs in all of the
forms in the imperfect like this of the pe ayin verb pattern. The “us” here,
many feel, refers to a plural of majesty. It is as though God is addressing His
court as a king, the angels listening in, “Let us . . .”, showing the title of a
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king. But it is just this idea of a plural of majesty, which allows for the
reality of Trinity that is revealed through progressive revelation of Scripture.
What is a plural of majesty here, allows for the reality of Trinity, that has
always been and is progressively revealed through Holy Writ.
Unt25Umd4Ki Unme^l;caB;
“according to our shadow”, “according to our image”, “according to our
likeness”. Notice B; is a preposition. Unme^l;caB; comes from ml,c,^, which
is a noun in construct with Un, a personal pronominal suffix, 1st person
plural: “in the image of us” or “in our image”. In the next word,
Unt25Umd4Ki, K; is a preposition meaning “according to” with the noun
tUmDA. tUmD4 is in construct as well with Un. The e is a helping vowel
here, Un is a pronominal suffix, 1st person plural: “according to our
likeness.” tUmDA is a very interesting word that refers to a statue of a king.
We see this especially in Akkadian cuneiform literature, in the noun
“damutu.” It was a statue of a king that would be set up in a place where he
could not be, that would represent him. And so here, humankind is created in
the shadow or the image or the statue, as it were, of God. We represent Him
on earth. Animals do not speak; humans speak; humans reason. In the
Targum, for example, in chapter two, when it says that God breathed into
mankind, he became a speaking being. I think what we are looking at here is
that ability to speak and to reason. Hence mankind represents God as His
representative, as His viceroy, as His tUmDA over the earth, and man is to
be under Him, and yet given a high status.
UDr4y9v4
“And let them have dominion . . .” This word UDr4y9v4 is from the root hdr,
“to have dominion”. The final h has dropped out. It is a Qal imperfect, 3rd
person plural. The v here is just a waw connective; notice it has a simple
shewa, rather than a pathah followed by a daghesh in the y. We translate it
in its future tense here, “and let them have dominion” or “they will have
dominion”. The king is speaking here of humankind.
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My9ma^W>Aha JOfb;U My>!ha tgad4bi
“over the fish of the sea and over the birds of the heaven . . .” B; is a
preposition meaning “over” in this context with ddr. Notice that tgad4 is
in construct with My>!ha.
Cr@xA^hA-lkAb;U hmAheB;baU
“and over the domesticated beasts and over all the earth”.
:Cr@xA%hA-lfa Wmer*hA Wm,r@^hA-lkAb;U

“and over every creeping thing that creeps upon the earth.” Notice the
participle again Wmer*hA. It is a Qal active masculine participle from Wmr,
“to creep”, with a h and an A-vowel showing it is an article. Notice the long
A-vowel is here because the r cannot take a daghesh or doubling, hence the
pathah is lengthened to a qames in this context. Normally the article had a
l with it that always coalesces or goes into the first consonant. Here the r
cannot take that, so we compensate by lengthening the A-vowel in the
article.
26.4 Translation
“And God said, ‘Let us make man according to our image, and let them
have dominion over the fish of the sea and over the birds of the heavens and
over the domesticated beasts and over all the earth and over every creeping
thing that creeps upon the earth.’”
Notice the human dignity of created man and woman. They rule over the
earth; they are God’s viceroy. In Enuma Elish, the Babylonian account of
creation, man is an afterthought. Humans are to do the work that the gods do
not want to do. They are just here to do laborious work that the gods really
do not prefer doing. At best, they are only an afterthought. But here,
humankind represents the pinnacle of God’s creation. We, as humans, the
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text is saying, are right under God. We are His representatives. We are to
rule the earth in God’s benevolent rule representing Him and yet under Him.
An interesting use of this great text is found in Psalm 8, which is applied to
Adam or mankind. God put all things under the feet of humankind. And then
Psalm 8 was used in Hebrews 2 to represent Christ, who was made a little
lower than the angels and became human in order to conquer death. By his
victory over death, he has destroyed the fear of death. He has become the
ultimate Adam, subjugating all things under his feet, including death itself,
which the first Adam experienced in the original fall. So this is a great text
that is used not only in Psalm 8, but from Psalm 8 it is then later used in the
book of Hebrews, in reference to our Lord Jesus Christ.
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27.1 Text
Myhi|x< Ml,c,^B; Oml;caB; MdAxAhA-tx, Myhi|x< xr!b;y>9v1

:MtA%xo xr!BA hbAq2n4U rkAz! Otxo xr!BA
27.2 Vocabulary
rkAz! Noun “a male”
hbAq2n4 Noun “a female”
27.3 Grammar
Myhi|x< xr!b;y>9v1
Notice it says, “And God created . . .” xr!b;y>9v1 is a Qal imperfect 3rd
masculine singular from the root xrb with a waw conversive.
Oml;caB; MdAxAhA-tx,
“mankind in his image”. Notice Oml;ca: the preposition B; with the noun
Ml;ca, from Ml,c,^, in construct with O, a pronominal suffix, 3rd masculine
singular.
Otxo xr!BA Myhi|x< Ml,c,^B;

“in the image of God he created him.” In Ml,c,^B;, the B; is a preposition,
and Ml,c,^ is in construct with Myhi|x<. xr!BA is a Qal perfect 3rd
masculine singular from the root xrB. Otxo is a personal pronoun, a 3rd
person object pronoun: “He created him.”
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hbAq2n4U rkAz!
The previous phrase is summarized in both “male and
female . . .” rkAz! is a noun meaning “male”, and hbAq2n4 a noun meaning

“female”.
:MtA%xo xr!BA
“he created them.” xr!BA is Qal perfect again, 3rd masculine singular. This
is a lamed aleph verb again; notice the twofold use of the qames here, due
to the x preferring a qames preceding it. MtA%xo is another personal object
pronoun, 3rd masculine plural: “them”.
27.4 Translation
“And God created mankind in his image. In the image of God he created
him. Male and female he created them.”
This is a great text on the equality of male and female created in the image
of God.
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28.1 Text
Ubr4U UrP; Myhi|x< Mh,lA rm,xy>*8v1 Myhi|x< MtAxo j`r@bA6y4v1

JOfb;U My>!ha tgad4Bi Udr4U hAwu5b;kiv4 Cr@xA^hA-tx, Uxl;miU
:Cr@xA%hA-lfa tW,m,^r*hA hy>!Ha-lkAb;U My9ma^w>Aha
28.2 Vocabulary
hr!PA Verb “to be fruitful”
hbAr! Verb “to multiply”
xlemA Verb “to fill”
wbaKA Verb “to subdue”
28.3 Grammar
Myhi|x< MtAxo j`r@bA6y4v1

“And God blessed them . . .”
j`r@bA6y4v1 comes from the root jrB, meaning “to bless”. Notice it has a
prefixed y, with a shewa followed by a long A, a qames. This is showing us
that it is a Piel, imperfect, 3rd masculine singular from the root jrB. Since
the r cannot take a doubling which is normally characteristic of the Piel
stem, we have compensatory lengthening under the B from the pathah to
the qames. The v conversive turns it over: “And God blessed them.” Notice
again MtAxo, the personal object pronoun, 3rd masculine plural. Myhi|x<
is a noun meaning “God”.
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Myhi|x< Mh,lA rm,xy>*8v1
“And God said to them . . .”
Notice rm,xy>*8v1, Qal imperfect 3rd masculine singular from the root rmx.
A y shows it is 3rd person, and the v turns it over, making it a past tense in
terms of translation. It is a waw haphek (conversive). Mh,lA is the
preposition l; with Mh,, the personal pronoun, 3rd masculine plural.
Cr@xA^hA-tx, Uxl;miU Ubr4U UrP;

Notice the alliteration or the assonance in the U-sounds here. These are all
imperatives. UrP; is a Qal imperative, 2nd person plural from hrP, “to be
fruitful . . .” Notice the next word, Ubr4U, begins with a U. This is because
the r has a shewa, and two shewas cannot appear together at the beginning
of a word, so it turns from Ubr4v4 to Ubr4U. Ubr4 is another Qal imperative
2nd person plural from hbr, “and multiply . . .” Uxl;miU means “and fill .
. .” It is from xlm, “to fill”, another Qal imperative 2nd person plural. tx,
is the sign of the direct object, and Cr@xA^hA means “the earth . . .” The hA is
the definite article.
hAwu5b;kiv4
In hAwu5b;kiv4, notice the conjunction v4, followed by hAwu5b;ki, from wbK,
meaning “to subdue”. Notice that the qibbus shows that it is 2nd plural.
This is another imperative, 2nd masculine plural. The hA is a pronominal
suffix, 3rd feminine singular, going with “earth”. “And subdue it...”
My>!ha tgad4Bi Udr4U

Udr4U has the U conjunction and Udr4, which comes from hdr, “to have
dominion”. It is a Qal imperative 2nd person plural. The Bi here in tgad4Bi
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is a preposition meaning “over” when it is translated with the verb hdr, “to
have dominion over” or “to have control over”. The next word is a noun:
“over the fish of the sea”. It is a noun used as a collective singular from
hgADA. hgADA becomes tgaD4 in construct with My>!ha. It is a noun in construct
with My>!ha, which means “the sea”: ha the definite article, My! meaning “sea”.
“And have dominion over the fish of the sea . . .”
My9ma^w>Aha JOfb;U
U is a conjunction, b4 a preposition. My9ma^w>Aha JOf means “the winged
creatures (or ‘birds’) of the heavens”. Again, these are two nouns in
construct. My9ma^w>Aha would be “the heavens”, My9 a being a dual ending.
:Cr@xA%hA-lfa tW,m,^r*hA hy>!Ha-lkAb;U
U is a conjunction again; b4 is a preposition. “And over every living creature
. . .” or “every living soul that moves upon the earth”. This word tW,m,^r*hA
is a participle, a Qal active participle feminine singular from Wmr. Notice
the double segholate with the t is showing that it is a participle feminine,
and it is singular. hA is just the definite article. “Over every living soul” or
“living thing . . .” hy>!Ha is a noun, and lkA is an adjective. “. . . upon the
earth.” lfa is a preposition, Cr@xA%hA is a noun with the definite article.
28.4 Translation
“And God said to them, ‘Be fruitful and multiply and fill the earth and
subdue it and have dominion over the fish of the sea and over the birds of
the heavens and over every living creature that moves upon the earth.”
The great dignity of mankind is to have dominion over all of the animal
creation and to rule over them as God’s representative ruling under His
sovereignty.
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29.1 Text
f1r^2z* bW,fe^-lKA-tx, Mk,lA yTitan! hn>2hi Myhi|x< rm,xy>*8v1

CfehA-lKA-tx,v4 Cr@xA^hA-lkA yn2P;-lfa rw,x3 fraz@8
:hlA%k;xAl; hy@h;y9 Mk,lA fraz!7 f1r2^z* Cfe-yr9P; OB-rw,x3
29.2 Vocabulary
hlA%k;xA Noun “food”
29.3 Grammar
Myhi|x< rm,xy>*8v1
Notice we begin, “And God said . . .” rm,xy>*8v1 is Qal imperfect 3rd
masculine singular from the rmx with a waw conversive.
Mk,lA yTitan! hn>2hi

“Behold I have given . . .” Notice yTitan! from yTin4tan!, historically. It is a pe
nun verb, and the second n has assimilated in the t, making it a Qal perfect
1st person singular from Ntn. “Behold I have given to you.” Note the
preposition followed by Mk,, a personal pronoun, 2nd masculine plural.
bW,fe^-lKA-tx,
tx, is the sign of the direct object. bW,fe^-lKA would be “every
herb . . . ”, the noun with the adjective lKA.
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fraz@8 f1r^2z*
“yielding seed . . .”
Notice f1r^2z* is a participle, a Qal active participle, with your O-vowel

followed by the sere, and the pathah under the f is a furtive pathah, so
you would pronounce the f distinctly. fraz@8 f1r^2z*, “seeding seed”: fraz@8
is a cognate accusative from the same root as fraz!. The focus here is on this
beautiful alliteration again: “seeding seed” or “yielding seed”.
Cr@xA^hA-lkA yn2P;-lfa rw,x3

rw,x3 is a relative pronoun, and lfa is a preposition. yn2P; is from My9n81PA. It
goes into construct and becomes yn2P; in plural construct. Actually, it is a
dual form, but it becomes plural in construct. “Upon the faces (or, face) of
all the earth . . .” Cr@xA^hA-lkA is an adjective plus the noun with the
definite article hA.
fraz!7 f1r2^z* Cfe-yr9P; OB-rw,x3 CfehA-lKA-tx,v4

“And every tree . . .” CfehA again has the definite article hA and means “the
tree”. “Every tree whose fruit of the tree is in it, yielding seed . . .” OB
is a preposition with the 3rd masculine singular pronominal suffix in the O.

yr9P; is in construct with Cfe, yr9P; meaning “fruit” and Cfe meaning
“tree”, so it means “fruit of tree”. Notice f1r2^z* is another Qal active
participle masculine singular. fraz!7 is here instead of fraz@8, because it is in
pause and hence the seghol lengthens to a qames. There is a major pause
with the athnach here.
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:hlA%k;xAl; hy@h;y9 Mk,lA
Mk,lA is “to you”, a preposition followed by Mk,, a personal pronoun 2nd
masculine plural. hy@h;y9 is a Qal imperfect 3rd masculine singular from the
root hyh. hlA%k;xAl; is the preposition “for” and the noun for “food”.
29.4 Translation
“And God said, ‘Behold I have given to you every herb yielding seed which
is upon the face of all the earth and every tree whose fruit of the tree is in it
yielding seed will be for you for food.’”
There are two types of seeds: the one seeding seed from itself and the one
whose seed is inside the fruit.
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30.1 Text
WmeOr lkol;U My9mâw>Aha JOf-lkAl;U Cr@xA^hA ty>1Ha-lkAb;U

bW,fe^ qr,y@8-lKA-tx, hy>!Ha wp,n@8 OB-rw,x3 Cr@xA^hA-lfa
:Nk2%-yhiy4v1 hlA5k;xAl;
30.2 Vocabulary
qr@y8@ Adjective “green”
30.3 Grammar
Cr@xA^hA ty>1Ha-lkAb;U
“And to every living creature of the earth . . .” Notice U is the conjunction,
b; is the preposition, lkA is an adjective. ty>1Ha is from hy>!Ha; it is in
construct. hy>!Ha means “living creature” or “living thing”, and it becomes
ty>1Ha in construct with the t appearing, and it is in construct with Cr@xA^hA,
the noun with the definite article again.
My9mâw>Aha JOf-lkAl;U
“And to every bird of the heavens . . .” Again, here is the conjunction U, the
l; preposition, lkA the adjective, followed by JOf, meaning “winged
creature” or “bird”. Here it is used collectively in the singular. My9mâw>Aha is
the second of two nouns in construct, the first being JOf. ha is the definite
article.
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Cr@xA^hA-lfa WmeOr lkol;U
“And to every moving thing (or creeping thing) upon the earth . . .”
Again, we see the U conjunction, the l; preposition, and the adjective lkA.
WmeOr is a participle, a Qal active participle from Wmr. Cr@xA^hA-lfa is
“upon the earth”, a preposition with a noun and the definite article.
hy>!Ha wp,n@8 OB-rw,x3

“Whose living soul is in it . . .” or “within which there is a living
soul . . .”
rw,x3 is a relative pronoun. OB is a preposition followed by a 3rd masculine

singular pronominal suffix. wp,n@8 is a noun, hy>!Ha means “living”, and wp,n@8
means “soul”.
bW,fe^ qr,y@8-lKA-tx,
“And every green herb . . .”
qr,y@8 means “green” and bW,fe^ means “herb”.

hlA5k;xAl;
“shall be for food.”
Notice the preposition l; and hlA5k;xA, meaning “food”.
:Nk2%-yhiy4v1
yhiy4v1 is from hyh. The final h has dropped out in this lamed he verb. The
root is hyh. The v has turned it over. It is Qal imperfect 3rd masculine
singular from the root hyh. Nk2% is functioning as an adverb here.
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30.4 Translation
“‘And to every living creature of the earth and to every bird in the heavens
and to every moving thing upon the earth whose living soul is in it and every
green herb shall be for food.’ And it was so.”
The diet before the fall in Genesis 3 was that of a vegetarian diet. Meat for
food is not introduced until Genesis 9 after the flood.
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31.1 Text
dxo7m; bOF-hn>2hiv4 hWAfA rw,x3-lKA-tx, Myhi|x< xr4y>1v1

:yw>i%w>iha MOy rq@b6o-yhiy4v1 br@f,^-yhiy4v1
31.2 Vocabulary
dxo7m; Adverb “exceedingly” or “very”
yw>i%w>iha Numeral “six”
31.3 Grammar
Myhi|x< xr4y>1v1
“And God saw . . .” Notice xr4y>1v1 from the root hxr. It is a final he or
lamed he verb; the h has dropped out. This is a Qal imperfect 3rd masculine
singular from the root hxr with the waw haphek or the waw conversive.
hWAfA rw,x3-lKA-tx,
“all which he had made . . .”
tx, is the sign of the direct object. lKA is an adjective again, meaning “all”
or “everything”. rw,x3 is the relative pronoun. hWAfA is a Qal perfect 3rd
masculine singular from the root hWf.
dxo7m; bOF-hn>2hiv4
“And behold”, an exclamation, “lo, it was exceedingly good” or “very
good”. bOF is an adjective followed by dxo7m;. “It was exceedingly good.”
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br@f,^-yhiy4v1
“And there was evening,”
yhiy4v1 is a Qal imperfect 3rd masculine singular from the root hyh again.
The y prefix gives it away as a 3rd person masculine. The v turns it over and
makes this imperfect past. br@f,^ is the noun “evening”.
rq@b6o-yhiy4v1
“And there was morning,”
:yw>i%w>iha MOy
“Day six.”
31.4 Translation
“And God saw all that He had made, and behold, it was exceedingly good.
And there was evening, and there was morning, day six.”
Notice in this last day God has made humankind in His image. He has
created them equally male and female. He has blessed them, made them
fruitful. They are to fill the earth and subdue it. They are to rule over
creation in a benevolent way. What a difference between humankind here
and what we have seen in the Babylonian account, where humans are simply
an afterthought. This is a great section developing the dignity of human
creation.
Then we come to the final climax. Actually, the sixth day is very climactic.
God said it was “very good!” But we come to the final climax in chapter
two which ends in Genesis 2:3.
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32.1 Text
:MxA%bAc;-lkAv4 Cr@xA^hAv4 My9ma^w>Aha Ul.kuy4v1

32.2 Vocabulary
hlAKA Verb “to complete” or
“to finish”
xbAcA Noun “host”
32.3 Grammar
My9ma^w>Aha Ul.kuy4v1
Ul.kuy4v1 is from hlK, “to finish”. This is a Pual stem. Notice the shewa
with the qibbus here. It is a Pual imperfect 3rd plural with the U from hlK.
The v turns it over. “The heavens were finished . . .”
Cr@xA^hAv4
“and the earth . . .”
:MxA%bAc;-lkAv4
“and all of their host.” M A is a pronominal suffix, 3rd masculine plural.
xbAcA means “host”, all that God created here.
32.4 Translation
“And the heavens and the earth were finished, and all of their host.”
The completion of creation shows the Lord’s great power and glory.
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33.1 Text
hWA5fA rw,x3 OTk;xlam; yfiybiw>;ha MOy>Ba Myhi|x< lkay4v1

:hWA%fA rw,x3 OTk;xlam;-lKAmi yfiybiw>;ha MOy>Ba tBow;y>9v1
33.2 Vocabulary
yfiybiw>;ha Numeral “seven”
hkAxlAm; Noun “work”
tbawA Verb “to rest”
33.3 Grammar
Myhi|x< lkay4v1
“And God completed . . .” lkay4v1 is from hlK, “to finish” or “to
complete”. This is a Piel imperfect 3rd masculine singular from the root
hlK.
yfiybiw>;ha MOy>Ba
“on the seventh day . . .”
hWA5fA rw,x3 OTk;xlam;

“his work which he had made . . .” Notice hkAxlAm; becomes T;k;xlam; in
construct with O, a pronominal suffix 3rd masculine singular.
rw,x3 is a relative pronoun. hWA5fA is a Qal perfect 3rd masculine singular.
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yfiybiw>;ha MOy>Ba tBow;y>9v1
“and he rested on the seventh day . . .” tBow;y>9v1 is from tbw, a Qal
imperfect 3rd masculine singular with a waw conversive.
OTk;xlam;-lKAmi
“from all of his work . . .”
:hWA%fA rw,x3
“which he had made.”
33.4 Translation
“And God completed on the seventh day His work which He had made and
He rested on the seventh day from all of His work which He had made.”
The Lord’s rest sets the stage for Israel’s Sabbath. This is the climax of the
first six days of creation.
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34.1 Text
yKi Ot7xo wD2q1y4v1 yfiybiw>;ha MOy-tx, Myhi|x< j`r@b6Ay4v1

Myhi|x< xr!BA-rw,x3 OTk;xlam;-lKAmi tbawA Ob
:tOW%f3la
34.2 Vocabulary
wdaq! Verb “to make holy” or
“to sanctify”
34.3 Grammar
yfiybiw>;ha MOy-tx, Myhi|x< j`r@bA6y4v1

“And God blessed the seventh day”. j`r@b6Ay4v1 is from jrB. It is a Piel stem,
imperfect 3rd masculine singular from jrB, with a waw conversive.
Ot7xo wD2q1y4v1
“and He sanctified it . . .” wD2q1y4v1 is from wdq. It is a Piel imperfect 3rd
masculine singular (notice the shewa-pathah with the doubling of the d,
showing it is a Piel) with a waw conversive. Ot7xo is a personal pronoun,
3rd masculine singular.
Ob yKi
“for on it . . .” Ob is a preposition with the pronominal suffix O.
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OTk;xlam;-lKAmi tbawA
“He rested from all of His work . . .” tbawA is a Qal perfect 3rd masculine
singular from tbw.
:tOW%f3la Myhi|x< xr!BA-rw,x3

“which God created to do.” tOW%f3la is an infinitive from hWf. It is an
infinitive in construct with the l; here.
34.4 Translation
“And God blessed the seventh day and He sanctified it, for on it He rested
from all of His work which God created to do.”
This completes this great chapter on God’s creation, describing God as the
King of the universe. He simply speaks His universe into being; He
commands and it is done. As we look at the New Testament, the Lord Jesus
Christ and God the Father share in this great activity of creation. In
Colossians 1 it reads, “All things were made by Him, and without Him was
not anything made that was made,” speaking of our Lord Jesus Christ. So in
God the Father and God the Son and God the Holy Spirit, we see kingship.
Note also a day of rest in a week is a built-in part of creation. We need one
day in seven, whatever day one may choose, to rest and rejuvenate one’s
soul.
From this we will move into the failure of humankind in chapter three
followed by God’s great plan of redemption in the seed of Abraham in
Genesis chapter twelve which is fulfilled according to Galatians 3 in our
Lord Jesus Christ who comes to bring us into that relationship with the
heavenly Father which was lost in the fall. May we ever adore Jesus Christ
as Lord of our lives.
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GENESIS 3: 15 - THE PROTOEVANGELIUM
(THE FIRST GOSPEL)
INTRODUCTION
Genesis 3: 15 is the protoevangelium or the first preaching of the Gospel in which
the text announces the defeat of Satan and his seed by the seed of the woman
culminating in Jesus Christ who defeats Satan in His death, resurrection and final
Second Coming. It points to Satan’s final judgment and Christ’s permanent victory
over Satan and his kingdom.
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1:1 Text
NybeU j~f3r4z1 NybeU hw>AxihA% NybeU j~n4yBe tywixA hbAyxev4

:bq2&fA Un>p,6UwT; hTAxav4 wxr* j~p;Uwy4 xUh h>fA5r4z1
1.2 Vocabulary
hbAyxe Noun “enmity”
JUw Verb “to crush”
bq2fA Noun “heel”
1.3 Grammar
hw>AxihA% NybeU j~n4yBe tywixA hbAyxev4

Notice we have the v4, which is a simple conjunction, followed by the noun
hbAyxe. hbAyxe means “enmity” or “hostility”, personal hostility. “I will
put enmity (or hostility) . . .” tywixA is a Qal imperfect first person singular
from the root tyw. NyBe is a preposition meaning “between”, and it is
followed by j~, personal pronoun suffix, second masculine singular. We
have U, the shureq coming before the B, because when we have two labials,
we change from Nybev4 to NybeU. “. . . between you and between . . .” Notice
again the preposition NyBe. There is no daghesh lene in the Nybe here
because it comes right after the U, which causes it to soften. In hw>AxihA%,
notice the definite article hA. The long A here, the qames, is due to the fact
that the x cannot take a daghesh (historically, remember, the article was
probably lha, and the l just drops out), so we have a lengthening under the
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h from a pathah to a qames. hw>Axi means “woman”. “And I will put
enmity between you and between the woman . . .”
h>fA5r4z1 NybeU j~f3r4z1 NybeU

“. . . and between your seed . . .”
Notice U, the conjunction again, followed by the preposition NyBe. j~f3r4z1 is

a noun in construct with j~. It is a masculine noun in construct with j~,
second masculine singular pronominal suffix, from fraz@8, meaning “seed”.
“. . . and between her seed . . .” NybeU is the conjunction again followed by
the preposition NyBe. h>fA5r4z1 is the noun fraz@8 again in construct with h> A,
pronominal suffix, third feminine singular, with the mappiq in the h so we
will be sure to pronounce the h.
wxr* j~p;Uwy4 xUh

xUh is a personal pronoun, masculine singular. “. . . he will crush you . . .”
We must supply something, “. . . in the head . . .” or “. . . in reference to the
head . . .” The verb j~p;Uwy4 is from JUw, which means “to crush” or “to
bruise”. Here I believe it means “crush”. It is a Qal imperfect third
masculine singular with the pronominal suffix j~, second masculine singular.
“. . . he will crush you with reference to the head . . .” wxr* is just a noun
here, singular.
:bq2&fA Un>p,6UwT; hTAxav4

“. . . and you . . .” Notice the conjunction v4 followed by hTAxa, personal
pronoun, second masculine singular “you”. “. . . you will crush him in the
heel.” Actually Un>p,6UwT; again is a Qal imperfect second masculine singular
from Jvw. The n is a hinge letter, sort of a helping consonant, followed by
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what was historically Uh. It would have read Uhn4p,6UwT;, with the
pronominal suffix, third masculine singular. The h of Uh has assimilated by
reverse assimilation back into the n, causing a doubling. What we have here
then is a simple Qal imperfect second masculine singular with a personal
pronoun suffix, third masculine singular. “. . . you will crush
him . . .” (speaking of the seed of the woman) “. . . in the heel.” The
“in” is understood, and bq2&fA is a noun meaning “heel”.
1.4 Translation
“And I will put enmity between you and between the woman, and between
your seed and between her seed. He will bruise you in the head, but you will
bruise him in the heel.”
We look at another great text in the Old Testament in which Christ is spoken
of in the very first instance of the Hebrew Bible in terms of a prediction
about His ultimate victory over Satan. I believe in Genesis 3:15 we have
such a text.
As we look at this text, it occurs right after the Fall. Many have called this
the “proto-evangelion”. In Hebrew we are at the point where the Lord is
addressing the serpent, and it is believed that beyond the serpent, He is
actually referring to Satan himself.
The text here is speaking of an ongoing struggle, between the seed of the
woman and the seed of the serpent. This has to be deeper than just snakes
and humans struggling. This becomes a deeper type of actual evil, Satan and
his kingdom, struggling against the Lord and His kingdom.
This text is called the “proto-evangelion”, the first preaching of the Gospel.
Many have understood this to refer to an ongoing struggle between the
righteous seed coming from the woman and the seed that Satan produces in
humankind as they show this hostility against one another. And ultimately
coming from the seed of the woman is the great promise of the coming
Messiah. I believe this refers to Christ, who will be the One who will
ultimately defeat Satan and his kingdom by His death and resurrection. It is
in John’s Gospel, John chapter sixteen, where Jesus says, “Now is the prince
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of this world judged.” Jesus was looking at the cross and the resurrection
that was to occur. Paul in Romans 16:20, says that God will “put Satan
under your feet shortly”, no doubt an allusion back to this very text. I cannot
help but think that this is referring to the Second Coming of our Lord, when
Satan’s kingdom will be finally defeated and subjugated to the ultimate rule
of the King of Kings, the Lord Jesus Christ.
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GENESIS 12: 1-3 - THE ABRAHAMIC COVENANT
INTRODUCTION
Genesis 12: 1-3 is the promise of the Abrahamic covenant. The Lord promises to
make Abraham a great nation and in him to bless all nations. In Jesus Christ, the
seed of Abraham all nations are blessed when people place faith in Him and His
work of redemption.
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2.1 Text
j~T;d4laOm>miU j~c;r4xame j~l;-j`l, Mr!b;xa-lx, hv!hy4 rm,xy8>*v1

:j.Ax,%r4xa rw,x3 Cr@xA6hA-lx, j~ybi5xA tyBemiU
2.2 Vocabulary
td,l,6Om Noun “kindred”
2.3 Grammar
Mr!b;xa-lx, hv!hy4 rm,xy8>*v1

rm,xy8>*v1 is a Qal imperfect third masculine singular from the verb rmx.
Notice the v turns this over and puts it into the past. And we have the O-
vowel here, because historically there was a dissimilation when we have this
“pe aleph” type of verb. We have seen this in chapter one, probably rm,xy98
becoming rm,xy8* historically. “And the Lord said, . . .” The tetragrammaton
is then followed by Mr!b;xa-lx,. lx, is a preposition meaning “unto”,
and Mr!b;xa, meaning “Abram”. Note bxa, “father” and Mr! meaning
“high” or “great”. “. . . the Lord said unto Abram, . . .”
j~c;r4xame j~l;-j`l,
“. . . go for yourself . . .” j`l, is a Qal imperative second person singular
from the root j`lh. Notice the h has dropped out in this imperatival form.
j~l; is the l; preposition followed by the personal pronoun, second
masculine singular j~. It is as though God is saying to Abraham, “. . . go for
yourself from your land . . .” In j~c;r4xame, Cr@x,6 is the noun for “land”, and
in the Nmi here, historically the n could not assimilate into the x, since it
cannot take a doubling, we have then compensatory lengthening under the
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m, and we move from a hireq to a sere. “. . . go for yourself from your land
. . .” Notice the j~ is a personal pronoun, second masculine singular.
j~T;d4laOm>miU
The U is simply a conjunction; notice again the m, since this is a labial, we
have a U rather than a simple v4. “. . . from your kindred . . .” The n in the Nmi
has assimilated into the m, causing a doubling. Then we have the noun
td,l,6Om, meaning “kindred”. When it is in construct, it becomes t;d4laOm,
and we add j~, being again a personal pronoun, second masculine singular.
“. . . go for yourself from your land, and from your kindred . . .”
j~ybi5xA tyBemiU
Note the conjunction again, before the labial m, and that the n of the Nmi has
assimilated into the B, causing a daghesh forte. “. . . and from the house . .
.” tyBe is a noun in construct with j~ybi5xA. The noun is ty9B6a, and in
construct it becomes tyBe. bxa means “father” and j~ is a pronominal
suffix, second masculine singular. “. . . go . . . from your kindred and from
the house of your father . . .”
:j.Ax,%r4xa rw,x3 Cr@xA6hA-lx,

lx, is the preposition “unto”. Notice the noun Cr@x,6 is in pause, so we
lengthen it to Cr@xA6. Note the hA has the qames under it, again because the x
cannot take a doubling, hence the l, historically probably belonging to the
article, has dropped out, with compensatory lengthening from a pathah to a
qames.“. . . unto the land . . .” rw,x3 is a relative pronoun.
“. . . which I will show to you.” The verb here is from the root hxr. It is a
“lamed he” or a “final he” verb. It is a Hiphil imperfect first person singular
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from the root hxr, “. . . which I will cause you to see.” j~ is a pronominal
suffix, second masculine singular.
2.4 Translation
“And the Lord said unto Abram, ‘Go from your land and from your kindred
and from the house of your father, to a land that I will show you.”
Following the flood, the Lord, after indicating that He will dwell in the tents
of Shem (the Semitic people), makes a great covenant with Abraham. After
calling him out of Ur, He says these memorable words beginning in 12:1-3.
We may call this the great Abrahamic promise, that will lead into a covenant
made in chapter fifteen which is unconditional.
The exhortation to Abraham is to move to the land that God is going to show
to him, away from his land, from his kindred, from the house of his father,
unto that land of Canaan that the Lord would show to Abraham. This is a
call to a response of faith, and it is by faith that Abraham moves in
obedience to the Lord.
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3:1 Text
j~m,5w; hlAD4gax3v1 j~k;r@bAx3v1 lOdGA YOgl; j~W;f,x,v4

:hkA%r!B; hy2h;v@
3.2 Vocabulary
ldaGA Verb “to make great”
3.3 Grammar
lOdGA YOgl; j~W;f,x,v4

“And I will make you a great nation . . .”
j~W;f,x,v4 is a Qal imperfect first person singular from the root hWf. Again,
the final h has dropped out in this “lamed he” verb, and the j~ is a suffix
pronoun, second masculine singular. The v4 here is not a waw haphek or a
waw conversive, but just a simple waw connective, hence, “. . . I will make
. . .” (you retain the future tense here) “. . . you . . .”“. . . into” is implied
here. The l; is a preposition “for”. “. . . for a great nation . . .” or “. . . into
a great nation . . .” YOg is just a noun, masculine singular, meaning
“nation”, and lOdGA is an adjective, masculine singular. The first
encouraging word as to what God will do is that He is going to enlarge
Abraham and make him actually to be a great nation.
j~k;r@bAx3v1
“. . . and I will bless you . . .” This is a Piel imperfect first person singular.
We see this from the shewa-pathah or from the hateph-pathah (that is, the
“hurried” pathah) under the x, followed by the A-vowel. It is a composite
shewa/A-vowel. Remember the shewa/pathah or the shewa/A-vowel is the
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sign of the Piel imperfect. This has a long A, a qames under the B, because
the r cannot take a doubling. Normally the Piel doubles that middle radical,
but since the r cannot double here, we have compensatory lengthening
under the preceding vowel, hence from a pathah to a qames.
“. . . and I will bless you . . .” Notice the j~, again a pronominal suffix,
second masculine singular.
j~m,5w; hlAD4gax3v1
“. . . and I will make your name great . . .”
hlAD4gax3 is a Qal imperfect first person singular, and this is emphatic with
the h A ending here (“I will indeed do this”), and it is from the root ldG.
Notice the v here with the pathah underneath is not a waw conversive. The
reason it has the pathah is because in the environment of a hateph-pathah
under the x, that pathah shifts over under the v here. It is a simple
connective; it is not a conversive. If it actually was a waw conversive, we
would have a long A, a qames, under the v, due to the fact that the x cannot
take a doubling, hence we would have had compensatory lengthening.
Remember that waw haphek historically must have had another v,
something like hlAD4gax3v4v1, and the v4 would have dropped out with a
lengthening under the conjunction from a pathah to a qames. Since that
does not happen, we know it is just a simple waw connective, with the
pathah here simply, because in that environment, as we have said, in the
hateph-pathah under the x, the pathah part of it just shifts over and goes
under the v here. “. . . I will make your name great . . .” j~m,5w; is a noun
from Mw,, and it is followed by a pronominal suffix, second masculine
singular.
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:hkA%r!B; hy2h;v@
We have an interesting shift here. “. . . and be a blessing.” Notice hy!hA is
the verb “to be”, but this is a Qal imperative second masculine singular, and
the v here is just another waw connective. And, literally, “. . . be . . .” It is a
command to Abraham. hkA%r!B; is simply a feminine noun singular. “. . . be
a blessing.”
3.4 Translation
“And I will make you into a great nation, and I will bless you, and I will
make your name great, and be a blessing.”
Abraham is now being told that God is going to make him into a great
nation, that He is going to bless him, and that He is going to make his name
great, and in the meantime, he is told to be a blessing. In verse three, we
come to a further promise to Abraham.
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4:1 Text
j~b; Ukr4b;n9v4 rxo7xA j~l;l.,q1m;U j~yk,6r4bAm; hkAr3bA%x3v1

:hmA%dAx3hA tHoP;w;mi lKo
4.2 Vocabulary
llaq! Verb “to curse”
rr1xA Verb “to curse”
hHAP;w;mi Noun “family”
4.3 Grammar
j~yk,6r4bAm; hkAr3bA%x3v1
“And I will bless . . .”
This again is a Piel imperfect first person singular from the root j`rB.
Notice the emphatic ending h A. It is almost like “I will surely bless” or “I
will indeed bless”. The v here again is like what we saw above in
hlAD4gAx3v1. It is simply a waw connective and not a waw conversive for the
same reasons given above. “. . . I will bless (indeed) the ones who bless you .
. .” Notice the root again is j`rB, but the m; gives it away as participle. You
have a shewa followed by an A-vowel, so it is a Piel participle from the root
j`rB. Notice again under the B here we have a qames, because the r could
not take a doubling, the preceding vowel, a pathah, is lengthened to a
qames by compensatory lengthening here in this Piel participle. Notice it is
plural, because we have the y ,, followed by the j~. Whenever we see that y
,, the y is quiescent or silent, but preceding thefinal suffixed pronoun, it
indicates plural form. This is a Piel participle plural that actually is in
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construct with j~, the pronominal suffix, second masculine singular pronoun.
“. . . I will bless the ones who bless you . . .”
rxo7xA j~l;l.,q1m;U
Notice the U, the shureq again, because of coming before the labial m. “. . .
I will curse . . .” The root is llq, meaning “the one who curses you”.
Notice the m with the shewa followed by the pathah indicates a Piel
participle, and the daghesh in the l appears here because the l can be
doubled. Notice the change here from the plural, “. . . those who bless
you . . .” to the singular, “. . . the one who curses you . . .”. We have a Piel
participle followed by a pronominal suffix, second masculine singular, and it
is a singular participle: “. . . the very one (or each one) that would curse you
I will curse . . .” rxo7xA is from rrx, with a r repeated twice, and the r
has dropped out. When you have these forms in which the middle consonant
is reduplicated in the final consonant, when you go to the imperfect, that
final consonant drops out. So rr1xA goes to rxo here, with the x, which
shows that it is a first person singular Qal imperfect verb form from the root
rrx, “. . . I will curse . . .”
:hmA%dAx3hA tHoP;w;mi lKo j~b; Ukr4b;n9v4
This is an amazing final statement! v4 is a conjunction, Ukr4b;n9 is a verb, and
it is a Niphal perfect third masculine plural from j`rB. “. . . in you all
nations shall be blessed . . .” The v4 here is turning over this perfect and
putting it into the future. We have a Niphal perfect third masculine plural
from j`rB, the n also indicating the Niphal, and with a waw haphek that
turns it over and puts it into the future. In j~b;, the b; is a preposition
followed by the pronominal suffix j~. “. . . in you . . .” And then the subject
of this clause: hmA%dAx3hA tHoP;w;mi lKo. “. . . all . . .”lKo is functioning
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as an adjective here. hHAP;w;mi is the noun meaning “family”, a feminine
noun, and the t *is the sign of the feminine plural. “. . . all families of
the . . .” and here we have two nouns in construct: “. . . of the earth will be
blessed.” hmA%dAx3hA has the definite article hA with the long A-vowel, the
qames, because the x cannot take a daghesh, so we have the l that
historically was with this article dropping out, with the lengthening from a
pathah to a qames by compensatory lengthening again. “The” hmAdAx3,
which is a feminine noun simply meaning “earth”. “. . . all families of the
earth shall be blessed in you.”
4.4 Translation
“And I will bless the ones who bless you, and the one who curses you I will
curse, and all families of the earth will be blessed in you.”
This is one of the greatest statements of the Hebrew Bible that points to
Christ, I believe, and we see this explained by the Apostle Paul in the book
of Galatians, in chapter three. Paul, writing to emphasize the truth of this
great text, says in verse seven, “Know that those out of faith, these are the
sons of Abraham. And the Scripture, seeing in advance (or seeing before)
that out of faith God would justify the Gentiles, preached in advance to
Abraham the good news that in you all families of the earth will be blessed.
So, those out of faith are being blessed with faithful Abraham.”
Paul goes on to show that it is not of works; it is out of faith. He understands
this text by the Holy Spirit to clearly point to Jesus Christ. It is a Niphal, it is
a passive, and the idea of the passive is that the nations are BEING blessed.
It is more than just blessing themselves, as if they were saying, “May you be
like Abraham.” While the Niphal can have a reflexive meaning, its basic
meaning is passive. This is also the way the Septuagint understands this, the
Greek translation of the Hebrew Scriptures, around 250 B.C.
So we believe that this clearly is one of the great predictive moments of
Biblical revelation. It points to our Lord Jesus Christ. It is in Christ in this
great Abrahamic promise and in His work upon the cross, in His sacrifice,
and in His resurrection that those who have faith in Him become the spiritual
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seed of Abraham and are blessed in Abraham because of Christ, who is from
the seed of Abraham.
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GENESIS 14: 18-20 - MELCHIZEDEK, THE HIGH PRIEST
INTRODUCTION
Abraham met Melchizedek and paid tithes to him and Melchizedek then blessed
Abraham. In this text Melchizedek becomes a type of Jesus Christ and the eternal
priesthood that Christ has by virtue of His resurrection.
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Lesson 1: Genesis 14: 18
1.1 Text
xUhV4 NY9yAvA MH,l, xyciOh MlewA j`l,m, qd,c,-yKil;maU

:NOyl;f, lxel; Nhek*
1.2 Vocabulary
v Conjunction “and”
jlm Noun “king”
qd,c, Adjective “righteous”
MlewA Proper Name “Salem”
xcAy! Verb “to bring”
MH,l, Noun “bread”
NY9y! Noun “wine”
xUh Personal Pronun “he”
Nhek* Noun “priest”
l Preposition “of”
lxe Proper Noun “God”
NOyl;f, Noun “Most High”
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1.3 Grammar
qd,c,-yKil;maU
v is a conjunction meaning “and.” qd,c,-yKil;ma is a proper noun meaning
“Melchizedek.” Notice yKil;ma means “my king” and qd,c, means
“righteous.” So Melchizedek is a righteous king.
j`l,m,
is a noun masculine singular meaning “king.” Notice it is in the construct
form. So we would translate this word as “king of.”
MlewA
is a proper noun meaning “Salem.”
xyciOh
is a Hiphil perfect 3rd masculine singular from xcAy! means “ to bring.” So
we would translate this verb as “brought out.”
MH,l,
is a noun masculine singular meaning “bread.”
NY9yAvA
v is a conjunction meaning “and.” NY9yA is a noun masculine singular meaning
“wine.” So we would translate this word as “and wine.”
xUhV4
v is a conjunction meaning “and.” xUh is a personal pronoun meaning “he.”
So we would translate this phrase as “and he.”
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Nhek*
is a noun masculine singular meaning “priest.”
lxel;
l is a preposition meaning “to” or “for.” lxe is a noun masculine singular
meaning “God.” Translate this phrase as “of God.”
:NOyl;f,
is a noun masculine singular meaning “Most High.”
1.4 Translation
“And Melchizedek king of Salem brought bread and wine and he was a
priest of God Most High.”
Melchizedek is a priest of God Most High who brings bread and wine. It is
interesting that Christ is the Priest of God the Father who brings bread and
win as a representation of His sacrifice of breaking His body and of
establishing the New Covenant through His crucifixion.
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2.1 Text
hn2q* NOyl;f, lxel Mr!b;xa jÙrBA rmaxy0*v1 Uhker4bAy4v1

:Cr,xAvA My9mawA
2.2 Vocabulary
jrb Verb “to bless”
Mr!b;xa Proper Noun “Abram”
hdAUhy4 Proper Name “Judah”
l Preposition “to” or “for”
lxe Noun “God”
hnq Verb “to get”
My9mawA Noun “heavens”
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2.3 Grammar
Uhker4bAy4v1
v is a conjunction meaning “and.” Uhker4bAy4 is a Piel imperfect 3rd
masculine singular with a 3rd masculine singular pronominal suffix from
jrb and means “to bless.” So we would translate this verb as “and blessed
him.”
rmaxy0*v1
v is a conjunction meaning “and.” rmaxy0* is a Qal imperfect 3rd masculine
singular from rmax meaning “to say.” So we would translate this phrase as
“and said.”
jÙrBA
is a Qal passive participle from jrb and means “to bless.” So we would
translate this verb as “blessed be.”
Mr!b;xa
is a proper noun meaning “Abram.”
lxel;
l is a preposition meaning “to” or “for.” lxe is a noun masculine singular
meaning “God.” So we would translate this word as “of God.”
NOyl;f,
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hn2q*
is a Qal active participle from hnq means “to get.” So we would translate
this word as “maker of or possessor of.” Notice it is in the construct form.”
My9mawA
is a noun masculine dual meaning “heavens.”
:Cr,xAvA
v is a conjunction meaning “and.” Cr,xA is a noun feminine singular
meaning “earth.”
2.4 Translation
“and he blessed him and said blessed be Abram by God Most High maker of
heaven and earth.”
Melchizedek worships God as the maker of heaven and earth. John says that
all things were made by the Word or Christ which includes heaven and earth
(Jn. 1: 3).
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2.1 Text
NTeY09V1 j~D,y!B; j~yr@cA NGemi-rw,xE NOyl;f lxe jÙrbAU

:lK*mi rWefEma Ol
2.2 Vocabulary
jrb Verb “to bless”
rw,xE Relative Pronoun “who”
Ngm Verb “to deliver”
yr@cA Noun “enemies”
dy! Noun “hand”
rWefEma Noun “a tenth”
Nm Preposition “from”
lK* Noun “all”
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2.3 Grammar
jÙrbAU
v is a conjunction meaning “and.” jÙrb is a Qal passive participle from
jrb and means “to bless.” So we would translate this participle as “blessed
be.”
lxe
is a noun masculine singular meaning “God.” So we would translate this
word as “God.”
NOyl;f,
NGemi-rw,xE
rw,xE is a relative pronoun meaning “who.” NGemi is a Piel perfect 3rd
masculine singular from Ngm and means “to deliver.” So we would translate
this phrase as “who has delivered.”
j~yr@cA
is a noun masculine plural with a 2nd masculine singular pronominal suffix
meaning “your enemies.”
j~D,y!B;
b is a preposition meaning “in.” j~D,y!
is a noun feminine singular with a
nd
2 masculine pronominal suffix meaning “into your hand.”
NTeY09V1
Notice it is a wav conversive. NTeY09 is a Qal imperfect 3rd masculine singular
from Ntn and means “to give.”
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Ol
l is a preposition meaning “to” or “for.” O
is a 3rd masculine singular
pronominal suffix meaning “him.” So we would translate this as “to him.”
rWefEma
is a noun masculine singular meaning “a tenth.”
:lK*mi
Nm is a preposition meaning “from.” Notice the nun has assimilated into the
k forming a daghes forte. Lk is a noun masculine singular meaning “all.”
So we would translate this word as “of everything.”
2.4 Translation
“and blessed be God Most High who has delivered your enemies into your
hand and he gave to him a tenth of everything.”
The Lord delivered Abraham and he paid a tenth of everything. How
important it is for the believer, who has been delivered by Christ give a tenth
and more to glorify His name in thanksgiving for Christ’s great deliverance
to all believers.
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GENESIS 22: 2, 6-14 - ABRAHAM, ISAAC, AND THE RAM
INTRODUCTION
In the book of Genesis chapter twenty-two, we have the account of Abraham as he
is called to offer up Isaac. God never intended for Abraham to literally offer up
Isaac. We are told from the very beginning that the Lord was simply testing
Abraham’s faith. It is also clearly in the context a statement against Canaanite
child sacrifice. God condemned the practice that went on in the Canaanite religion
of the ancient Near East. And so when we look at this text, having made a
statement against child sacrifice we then see a substitute for Isaac in the ram.
This whole text becomes a beautiful picture of God the Father sending God the
Son to die for the sins of the world. That is, his only begotten Son. The ram
becomes a type of Christ in the sacrifice that he offers. Abraham is a type of the
Father. Isaac is a type of the Son in his obedience to the Father. Isaac then becomes
like us in that he is rescued from death by the ram that takes the place of Isaac. The
ram represents Jesus Christ who took the place of us and we like Isaac have been
saved from spiritual death through Jesus Christ. This text looks ultimately at the
victory Christ gives us in the resurrection leading to eternal life. This is not only a
bodily resurrection in our victory over death as believers in Jesus Christ but a
spiritual and eternal life that we have because the Lamb of God has taken our
place.
John 3:16 provides a beautiful summary of the plan of salvation typified here: “For
God so loved the world that he gave his only begotten son that whosoever believes
in him shall not perish but have everlasting life.”
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1.1 Text
TAb;haxA rw,xE j~d4yHiY4-tX, j~n4Bi-tX, xn!-Hqa rm,xY0va

MwA UhLefEhaV4 hY0!R9m*0ha CR@X,-lX, j~L;-j`L,v4 QHAc;Y9-tX,
:j~yL,Xe rmax* rw,xE MyR9hAh, dHaxa lfa hlAf*L;
1.2 Vocabulary
HqalA Verb “take”
tx, Direct Object (not translated)
NBe Noun “son”
dyHiYA Adjective “only one”
rw,xE Pronoun “who, which”
bhaxA Verb “love”
qHAc;y9 Noun “Isaac”
j`lahA Verb “walk, go”
lx, Preposition “to”
Cr,x, Noun “earth, land”
hY0!r9m*0 Noun “Moriah”
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hlAfA Verb “to offer”
MwA Adverb “there”
L4 Preposition “to, for”
dHax, Adjective “one”
Myr9hA Noun “mountains”
1.3 Grammar
rm,xy0*v1
v is a conjunction and means “and.” rm,xy0* is a qal imperfect 3rd masculine
singular from rmaxA meaning “to say.” The yod prefix gives it away as
third person. Notice the waw conversive is turning it over and putting it into
the past. So we would translate this word as “and He said.” Notice that the
pe aleph verb has an “o” class vowel. It changed through dissimilation so
that the pe aleph verbs now have the characteristic “o” class vowel in the
verb.
xn!-Hqa
Hqa is a qal imperative from HqalA meaning “take.” Here it acts similarly to
a pe nun verb where the lamed drops out in the imperative. The “a” class
vowel, the pathach, is preferred here because of the het. And so it is “take
now” and xn!* is just rendered “now.”
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j~n4Bi-tX,
tX, is a sign of a direct object. j~n4Bi is a noun masculine singular from
NB meaning “son.” Notice j~ is a 2nd masculine singular pronominal suffix
meaning “your.” So we would translate this phrase as “your son.”
j~d4yHiY4-tX,
tX, is a sign of a direct object.j~d4yHiY4 is the adjective for “only.” It is
followed by the pronominal suffix j~ second masculine singular. It is
significant that this word is looking at a single son of the promise which is
Isaac. Ishmael was a son but he was not the son of the promise. There was
only one son of the promise and that is Isaac. This word is looking at single
unit. Another word, dhAx, is found in the Shema “The Lord our God, the
Lord is one.” It is also used in the Genesis account of the creation of Day
One and the creation of Adam and Eve. Notice in both these texts in Torah
we have two things, morning and evening, and yet one day, or two persons,
male and female and yet one flesh. Since the adjective, dhAx, is used in the
Shema, I believe that when I pray the Shema as a Christian, I am praying to
the Trinity, that is, the Father, Son, and Holy Spirit. Three persons but one
God. I believe the adjective dhAx, allows for that reality just like it allowed
for male and female but one flesh. I see the blessed Trinity allowed for in
that use of dhAx, rather than dyHiYA the one son of the promise, indicating
single unity. Had the Torah meant to teach that God is just single unity, that
there cannot be any other person sharing deity with him, the adjective dyHiYA
would have been used instead of dhAx,. This helps us to understand the
difference between these two adjectives.
rw,xE is a relative pronoun meaning “which” It is followed by…
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TAb;haxA the verb Qal perfect 2nd masculine singular from the root bhaxA
the word for love. The tav indicates the 2nd masculine singular. So, “take
your only son whom you love.”
QHAc;Y9-tX,
tX, is a sign of a direct object that identifies the son. It is followed by the
proper noun, the name QHAc;Y9 that is Isaac. When we look at this text, our
mind goes to John 3:16, “For God so loved the world that he sent his only
begotten son”. This was the son that he loved and the son that was the only
unique begotten son. He was sent to pay for the sins of the world by his
death upon the Cross.
j~L;-j`L,v4
It is interesting that this phrase is repeated here and we see it at the
beginning of the Abrahamic narrative in chapter twelve when God says to
Abraham, “go for yourself from your family, from your kindred unto a land
that I will show you and then I will make of you a great nation”. One of the
interesting things that can be observed is that we begin the narrative of
Abraham with j~L;-j`L,v4and we end it here with j~L;-j`L,v4 Here we see

the journey of Abraham’s faith coming from when he first leaves the land
and how his faith grows until we come to this point where he hears the voice
of God and by faith is trusting God even to the point that the writer of
Hebrews said that Abraham reasoned that God would keep his promise in
resurrection. We see the growth of Abraham’s faith as we progress through
the narrative. j`L, is a verb from the root j`lahA, a qal imperative that is
translated “go.” Notice the “he” has elided or dropped out in this verb. It is
followed by j~L the preposition L followed by the pronominal suffix j~
go for yourself is the way we would translate this.
CR@X,-lX,
lX It is the preposition followed by CR@X, the noun for land. It is in
construct with the next word hY0!R9m0ha the “land of Moriah.”
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hY0!R9m*0ha
This is a proper noun meaning “Moriah.” Abraham is told to go to this land.
UhLefEhaV4
Here we have a conjunction followed by the verb hlAfA which means “to
offer up.” The h is the prefix with an “a” class vowel indicating a hiphil
imperative followed by the suffix Uh It is a suffix that means “him” so
“cause him to be offered up.” There is an elision of the h of the verb hlAfA
It dropped out because of the pronominal suffix, third masculine singular.
MwA
MwA is an adverb meaning “there.” It shows where Abraham was to carry
out the burnt offering.
hlAf*L;
Notice that L is the inseparable preposition to the noun hlAf* it is the same
word that is used in Leviticus 1 of an ascent offering. Everything is
consumed on the altar and ascends up to God. So we translate, “offer him
there for a burnt offering.”
Lfa
Here is the preposition “upon.”
dHaxa
An adjective meaning “one.” It is in construct with the following word, so it
is “one of the...”
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MyR9hAh,
This is the masculine plural noun meaning “mountains.” It is preceded by
the definite article which is translated “the.” Where the h, is in the noun, the
article prefers a segohl. So “offer him up there as an offering upon one of the
mountains.”
rw,xE
Is a relative pronoun meaning “which.”
rmax*
rmaxo is a verb from the root rmaxA; it is a Qal imperfect first common
singular meaning “I say.” Notice the dissimilation in this pe-aleph verb. It
was probably historically an “I” class vowel changing to “O” in the process
of its development. So, “which I will say.”
j~yL,Xe
Here we have the preposition “to” followed by the second masculine
singular pronominal suffix, “you.”
1.4 Translation
“And he said, “Take now your son, your only son which you love, Isaac and
go for yourself into the land of Moriah and offer him there for a burnt
offering upon one of the mountains which I will say to you.”
And so Abraham is called by God and we have already been told in verse
one that “it came to pass after these things that God tested Abraham”. Notice
that this is a test. God never intended for Isaac to be offered literally as a
burnt offering. This is a test of his faith because God always had the ram in
mind to be the sacrifice that would become Isaac’s substitute. This is also a
statement that is made against child sacrifice of the Canaanite religion.
Furthermore, it is a type of Jesus Christ because God the Father literally
offered up his only begotten Son. At that point Jesus becomes both a type of
Isaac and the ram. He became a type of Isaac insofar as his obedience to the
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Father and the willingness, “Not my will but yours be done” as he said
concerning the work on the Cross. The ram becomes the second type of
Christ who took the place of Isaac and was sacrificed. Jesus then is the Lamb
of God who takes our place and was sacrificed for us. In that sense, we are
like Isaac, saved from physical death but we also are saved from spiritual
death through the sacrifice of Jesus Christ as the Lamb of God on our behalf.
We also noted that the word in this text for the “one and only”, dyHiYA is
different from the word for “one”, dhAx, that we see in the Shema. The
word for “one” in the Shema allows for the blessed Trinity as it is seen
through the eyes of progressive revelation. In praying the Shema as a
Christian, I am praying to the Father, the Son, and the Holy Spirit. He is the
Triune God, that is, three persons but one God.
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2.1 Text
QHAc;Y9-lfa MW,Y0!V1 hlAf*hA ycefE-tX, MhArAb;xa HQ.aY09V1

UkL;Y02V1 tL,k,xEma0ha-tX,V4 wxehA-tX, OdY!B; HQ.aY09V1 OnB;
:vDAH;y1 Mh,yn2w;
2.2 Vocabulary
hqalA Verb “to take”
MhAr!b;xa Noun “Abraham”
Cfe Noun “wood”
hlAf* Noun “offering”
MyW Verb “put, set”
B Preposition “in”
dy! Noun “hand”
wxe Noun “fire”
tl,k,xEma Noun “knife”
jlahA Verb “to go, walk”
Myinaw4 Plural Number “two”
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vDAH;y1 Adverb “together”
2.3 Grammar
HQ.aY09V1
Notice this is a verb, Qal imperfect third masculine singular from the root
hqalA meaning “to take.” The lamed has assimilated into the qoph causing
the doubling of the middle radical. So we have also a waw consecutive, “and
he took.”
MhArAb;xa
This is just the proper noun for “Abraham”. Abraham’s name in Hebrew
means “high father of peoples.”
-tX,
This is the sign of the direct object. It is followed by—
hlAf*hA ycefE
ycefE is the masculine plural noun for “wood.” It is from the root word Cfe.
It is in construct with hlAf*hA. The sere yod shows us that we are looking at
a masculine plural noun in construct.
hlAf*hA
It is from the noun hlAf* meaning “ascent offering.” So, “Abraham took
the wood of the ascent offering.”
MW,Y0!V1
This is the Qal imperfect third masculine singular from MyW. It means “to
place.” It is a middle weak verb and the yod gives it away as a third person
of the imperfect. The waw is simply the waw consecutive that turns it over
and puts it into the past. So, “he placed.”
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QHAc;Y9-lfa
Lfa is the preposition “upon.” It is in construct with QHAc;Y9 which is the
proper name, Isaac. Isaac’s name means “one who laughs” because Sarai
laughed when she learned that she would have a son in her old age.
OnB;
This is from the noun NBe meaning “son”, and the third person masculine
singular pronominal suffix, “his son.”
HQ0aY09V1
This is a verb, Qal imperfect third masculine singular from HqalA with a
waw consecutive. Acting like a pe-nun verb the lamed has assimilated into
the qoph. This doubling is seen by the dagesh forte showing that assimilation
has taken place. “And he took.”
OdY!B;
The bet is the inseparable preposition meaning “in.” dYA is a feminine
singular noun meaning hand with a third person singular pronominal suffix
O. So, “in his hand.”
wxehA-tX,
Once again the tX, is the direct object marker. WxehA literally means “the
fire.” Here the hA is the definite article and wxe means “fire.” I understand
this to mean that Abraham took in his hand that which would make the fire
for the burnt offering.
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tL,k,xEm0aha-tX,V4
This phrase begins with the conjunction V4 meaning “and.” It is followed by
the direct object marker once again. tL,k,xEm0aha means “the knife” because
the noun tL,k,xEma is preceded by the definite article here.
UkL;Y02V1
Once again the waw is a consecutive meaning “and” here and puts the
imperfect in the past. The verb is from jlahA to walk. It is a lamed-he verb
and the “he” has dropped out. We have compensatory lengthening under the
yod prefix from a simple hireq to a sere. This compensates for the elision of
the “he.” So we have a Qal imperfect third masculine plural. So it is
rendered “and they went.”
:vDAH;y1 Mh,yn2w;
Mh,yn2w; is from the noun Myinaw4 meaning “two.” It is a plural noun,
masculine in construct with Mh, meaning “them”, a pronominal suffix on the
plural noun. So, “the two of them went together.” vDAH;y1 is an adverb
describing the two of them as they were the only two going together up to
the place of sacrifice.
2.4 Translation
“And Abraham took the wood of the burnt offering and he placed it upon
Isaac his son, and he took in his hand the fire and the knife and they went
the two of them together.”
Abraham arose early in the morning, saddled his ass, and took two of his
young men and Isaac his son. He cut the wood for the burnt offering and he
went to the place that God had told him. On the third day we are told that
Abraham lifted up his eyes and saw the place from afar off. Then Abraham
said to his young men, abide here with the ass and I and the lad will go unto
yonder place and we will worship and we will come back to you. It is at this
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point with that anticipation of coming back to them that we pick up this text
of verse six.
As I look at this text, I am reminded of how Isaac becomes a type of Jesus

Christ in that Isaac took the wood and carried it. It was Jesus Christ that
carried the wood of his Cross up to Calvary. Furthermore, the two of them
went together, the father and the son. This becomes a type of God the Father
and God the Son. Together they go up to Calvary. The Father accompanied
Jesus through his trial and through the Via Dolorosa up to Calvary. So here
again is a type of the Father and Jesus in Isaac and Abraham.
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3.1 Text
ybixA rm,xY0*V1 vybixA MhAR!b;xa-lX, qHAc;y9 rm,xY0*V1

MycifehAv4 wxehA hn02hi rm,xY0*V1 yn9b; yn09n0@hi rm,xY0*V1
:hlAf*L4 hW0,ha hY02xaV4
3.2 Vocabulary
v Conjunction “behold”
qHAc;y Noun “Isaac”
lx, Preposition “to”
bxA Noun “father”
hn20hi Particle of Interjection “Behold, here I am”
Nbe0 Noun “son”
wxe Noun “fire”
Cfe Noun “wood”
hy02xa Interrogative Adverb “where”
hW, Noun “lamb”
l4 Preposition “to, for”
hlAfo Noun “burnt offering”
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3.3 Grammar
rm,xY0*V1
This is a verb, Qal imperfect 3rd masculine singular from rmaxA “to say.” It
is a pe-aleph verb with an “O” class vowel. This is characteristic in the
imperfect. The waw turns it over again and makes it past. So “Isaac said.”
qHAc;y9
Proper noun meaning “Isaac.”
MhAR!b;xa-lX
lX is a preposition meaning “unto” and MhAR!b;xa is the proper noun
meaning “Abraham.”
vybixA
This is translated “his father.” bxA is the noun for father with the third
masculine singular pronominal suffix in the waw.
rm,xY0*V1
This is a verb, Qal imperfect 3rd masculine singular from rmaxA “to say.” It
is a pe-aleph verb with an “O” class vowel. This is characteristic in the
imperfect. The waw turns it over again and makes it past.
ybixA
Once again we have the noun for father with the first person common
singular pronominal suffix in the hireq yod. So, “my father.”
rm,xY0*V1
Again a verb, Qal imperfect 3rd masculine singular from rmaxA “to say”
with the waw consecutive, “and he said.”
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yn09n0@hi
This is translated “Behold, or Here am I” from hn20hi. Notice the nun is added
as a hinge, followed by the pronominal suffix, first person common singular
“I.”
yn9b40
“My son” from NBe meaning son. It is followed by the pronominal suffix,
first person common singular in the hireq yod.
rm,xY0*V1
Again a verb, Qal imperfect 3rd masculine singular from rmaxA “to say”
with the waw consecutive, “and he said.”
hn02h
Once again we have “behold”. It is a particle of interjection. Used here as an
exclamation.
wxehA
Begins with the definite article in the “he.” It means “the.” Wx is the noun
meaning “fire.” And so here what is needed to build a fire is the thought
here.
MycifehAv4
Here we have the conjunction “and” in the waw followed by the definite
article in the hA the noun is from Cfe meaning “wood.” Here it is masculine
plural as seen by the My ending. Here we have compensatory lengthening
with the lamed being assimilated. As a result we have the change from the
pathach to the qames. “And the wood.”
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hY02xaV4
Here we have the conjunction with the waw meaning “and” followed by the
question indicated by the interrogative adverb meaning “Where?”
hW0,ha
The word “is” is implied here followed by the article “the” and then the
noun for “lamb” which is hW, So, “where is the lamb?”
:hlAf*L4
Notice that L is the inseparable preposition followed by the noun hlAf* It
is the same word that is used in Leviticus 1 of an ascent offering. Everything
is consumed on the altar and ascends up to God. We have seen this word
before in verse two of this text.
3.4 Translation
“So Isaac said unto his father, “My father”, and he said, “Here am I my
son” and he said, “behold the fire and the wood but where is the lamb for
the burnt offering?”
Here we see pathos as the two are talking and Isaac asks his father where the
lamb is for the burnt offering. Everything else was there—the wood, and that
which would create a fire, but Isaac is saying, “Where is the lamb?”
There are many, many people today that might say, “Where is the lamb?” I
believe we can say that the lamb is none other than in the New Testament,
Jesus Christ. As the Apostle John would say, “Behold the Lamb of God” and
“Here is the Lamb of God that takes away the sin of the world.” This
question anticipates the ram and ultimately the Lamb of God who takes
away the sins of the world in Jesus Christ our Lord and Savior.
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4.1 Text
hlAf*L; hW,ha Ol.-hX,R4Y9 Myhi|X< MhAR!b;xa rm,xY0*V1

:vDAH;y1 Mh,yn2w; Ukl;y02v1 yn9B;
4.2 Vocabulary
MhAR!b;xa Noun “Abraham”
Myhi|X< Noun “God”
hxArA Verb “to provide”
l Preposition “to, for”
hW,0 Noun “lamb”
hlAf* Noun “burnt offering”
NB Noun “son”
jlahA Verb “to walk, go”
Myin1w; Plural Number “two”
vDAH;y1 Adverb “together”
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4.3 Grammar
MhAR!b;xa rm,xY0*V1
The verb here is Qal imperfect 3rd masculine singular from rmaxA “to say”
with the waw consecutive, “and he said”. It is followed by the proper noun,
the name, Abraham. So, “And Abraham said.”
Ol.-hX,R4Y9 Myhi|X<
Myhi|X is the name for God that we see in Genesis chapter one. It shows
that God is King in all of his power.
Ol.-hX,R4Y9
This begins with the verb, Qal imperfect third masculine singular from the
root hxArA meaning “to see” or “to provide for.” Notice the yod prefix
indicating that it is a third masculine verb. The Ol is a preposition, with a
pronominal suffix third masculine singular.
hW,ha
ha is the definite article followed by the noun, hW,. The lamed of the article
lha has assimilated into the w. Historically the article had a lamed and that
accounts for the dagesh forte in the w.
hlAfL;
L is the inseparable preposition meaning “to” or “for” and hl)Af is the noun
again, meaning ascent offering.
yn9B;
“My son” from Nbe0 meaning son. It is in construct with the pronominal
suffix, first person common singular in the hireq yod. So, God will provide
for himself the lamb for the burnt offering, my son. And it is significant that
155
God is the one who is going to supply the ram anticipated here for the burnt
offering.
Ukl;y02v1
The waw here is the waw consecutive followed by the Qal imperfect third
masculine plural from the root jlahA. Notice that the h has elided so we
have compensatory lengthening under the yod from a hireq to a sere. The U
indicates a third common plural suffix. So, “they went together.
:vDAH;y1 Mh,yn2w;
Mh,yn2w again is just the noun masculine plural in construct with yn2w; and
the pronominal suffix Mh, third person plural. “The two of them went
vDAH;y1 “together.” It is an adverb that is descriptive of how they went.
4.4 Translation
“And Abraham said, “God will provide for himself the lamb for the burnt
offering my son”, and the two of them went together.”
This is a beautiful text that points again to Jesus Christ. Abraham says that
God will provide for himself a lamb. That is exactly what he did in that he
provided the ram (lamb) as a substitute for Isaac. When we look at the New
Testament we are told that Jesus Christ is a lamb slain before the foundation
of the world in Revelation chapter thirteen. It is Jesus Christ who was
always the provision that God had made for the sacrifice of sins. The ram is
simply a type that points to the eternal reality in Jesus Christ. The New
Testament teaches that the lamb of God has come to take away the sins of
the world. This is quoted by John the Baptist in John chapter one. In
Revelation we see that lamb standing, having conquered death. It is the lamb
that was slain for us that he might redeem us to God as a kingdom and as
priests to him (Rev. 5).
In I Peter chapter two, Peter talks about the lamb without blemish that was
offered as God’s provision for our sins in Jesus Christ. This was so that we
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could have redemption from our sins and have eternal life through his work
for us.
157
5.1 Text
Nb,Y09V1 Myhi|X<hA Ol-rmaxA rw,xE MOqm0Aha-lX, Uxb*Y0!V1

MycifeihA-tX, j`R*fEY01V1 HaBez4m0iha-tX, MhAR!b;xa MwA
HaBez4m0ha-lfa OtX* MW,Y0!V1 OnB; qHAc;Y9-tX, dqof3y01v

:MycifeilA lfam0ami
5.2 Vocabulary
XvB Verb “to come in”
Lx, Preposition “into”
MvqomA Noun “a place”
Rw,x3 Relative Particle “that”
rmaxAa Verb “to say”
hnAbA0 Verb “to build”
MwA Adverb “there”
HaBez4mi0 Noun “an altar”
j`rafA Verb “to arrange”
Cfe Noun “wood”
dqafA Verb “to bind”
MyW Verb “to place”
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Nm9 Preposition “from”
Lxama Adverb “above or upon”
5.3 Grammar
Uxb*Y0!V1
This is a verb from the root XvB“to go or come.” It is the Qal imperfect
third masculine plural with a waw consecutive. It is a middle weak verb. The
U identifies it as a third plural suffix. “And so they went.”
MOqm0Aha-lX,
lX is the preposition “unto” and MOqm0Ah is the noun for “place” with the
definite article “the.” “And so they went unto the place.”
rw,xE
The relative pronoun, “which.”
Ol-rmaxA
rmaxA is the Qal perfect used pluperfect meaning third masculine singular
from rmaxA Syntactically we would translate this “God had said.” Ol is
the preposition “to” with the third person pronominal suffix “him.” So,
“which God had said to him.”
Myhi|X<hA
This is the proper name for “God” or “the God” because the definite article
is present.
Nb,Y09V1
This verb is from the root hnAB.A It is a lamed-he verb where the “he” has
elided or dropped out in the Qal imperfect third masculine singular form.
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The yod gives it away as a third person and the waw is turning it over with a
waw consecutive and putting it into the past. And so, “he built” meaning that
Abraham built.
MwA
This is simply an adverb meaning “there.” It indicates the place where he
built.
MhAR!b;xa
The proper name, “Abraham.”
HaBez4m0iha-tX
Here we have the sign of the direct object tX, followed by the definite
article ha and the noun HaBez4m0i referring to the altar.
j`R*fEY01V
This is a verb Qal imperfect third masculine singular from j`rafA meaning
“to arrange or lay in order.” The yod prefix shows that it is an imperfect with
a waw conversive. The pathach is under the yod here because of the
composite shewa under the ayin in which there has been a shift of the pathah
going under the yod. “And he arranged.”
MycifeihA-tX,
Once again we have the sign of the direct object followed by the definite
article with the noun for “wood” in the plural form Mycife.
dqof3y01v
A verb meaning “to bind” from the root dqafA is a Qal imperfect third
masculine singular with a waw consecutive. So, “and he bound.”
160
qHAc;Y9-tX,
Sign of the direct object with the proper name “Isaac.” So, “And he bound
Isaac.”
OnB
A noun meaning “son” from NB with the third person pronominal suffix in
the O, “his son.”
MW,Y0!V1
This verb is a Qal imperfect third person singular from MyW meaning “to
put or place.” It is a middle weak verb where the yod has dropped out and
we just have two radicals. It also has a waw consecutive. “And he placed.”
OtX
This is a pronoun used as a direct object. It is the third person singular. “He
placed him.”
HaBez4m0ha-lfa
Lfa is the preposition “upon” followed by the definite article and the noun
HaBez4mi meaning altar. So, “upon the altar.” Notice the pathah under the Ha
is a furtive pathah. It was put there so that the Massoretes who put the vowel
pointings in the text and the pathah here so that we would be sure to
pronounce the Ha.
lfam0ami
Nm is a preposition means “from.” The n has assimilated into the m
causing compensatory lengthening seen by the dagesh forte. Lxama is an
adverb meaning “upon or above” So literally “from upon the wood.”
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:MycifeilA
Here the lamed is the preposition “to” followed by the noun for “wood” as
we have seen before. So literally “from above to the wood,” or “upon the
wood.”
5.4 Translation
“And they went unto the place which God had said to them and Abraham
built there an altar and he arranged the wood and he bound Isaac his son
and placed him upon the altar upon the wood.”
This text becomes a type of Jesus Christ and God the Father. “For God so
loved the world that he gave his only begotten son.” God the Father, in a
sense placed Jesus Christ upon the Cross for us. Jesus Christ willingly went
to the Cross on our behalf. So here again we see a type of John 3:16 and a
type of the sacrifice of Christ on our behalf so that we could have eternal life
through our faith in him.
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6.1 Text
tL,k,XEm0aha-tX, HQ0aY09V1 OdY!-tX, MhAR!b;xa HLaw4Y09V1

:OnB;-tx, FH*w;li
6.2 Vocabulary
HlawA Verb “to stretch forth”
dyA Noun “hand”
HqalA Verb “to take”
tL,k,X03ma Noun “ a knife”
FHawA Verb “to slay”
Nbe0 Noun “a son”
6.3 Grammar
HLaw4Y09V1
A verb from the root HlawA meaning to send forth or stretch forth. It is the
Qal imperfect third masculine singular again with the yod prefix which is
indicative of the third person. It also has the waw consecutive again “So
Abraham stretched forth.”
MhAR!b;xa
The proper noun meaning, Abraham.
163
OdY!-tX,
The sign of the direct object with the noun for hand dYA. It appears with the
third person pronominal suffix here. So, “Abraham stretched forth his hand.”
HQ0aY09V1
A verb from the root HqalA. It means “to take.” It is a Qal imperfect third
masculine singular. Here the lamed has assimilated into the qoph causing a
doubling of the middle radical with the dagesh forte. So we read “and he
took.”
tL,k,XEma0ha-tX,
Here we have the sign of the direct object followed by the article, then the
noun for “knife”, that is, tL,k,X03ma So, “And he took the knife.”
FH*w;li
Here we have an infinitive. It is from the root FHawA meaning “to slay.” The
lamed prefix is indicative of a Qal infinitive construct. “And he took the
knife to slay.”
OnB;-tx,
The sign of the direct object with the noun NBe meaning, “son.” It is
followed by the pronominal suffix, third person singular O rendered, “his
son.”
6.4 Translation
“And Abraham stretched forth his hand and took the knife to slay his son.”
Once again in this text, we think of God the Father offering up God the Son.
The willingness of God the Son, Jesus to go to Calvary for us is evident
when he said, “No one takes my life from me but I lay it down freely.”
164
Therefore, God did not spare his only Son Jesus and Jesus the Son willingly
went to the Cross.
165
7.1 Text
rm,X*Y0V1 MY9maw0Aha-Nmi hvhy j`xaL;ma vyLAxe xR!Q;Y09V1

:yn9n02hi rm,X*Y0V1 MhAR!b;xa MhAR!b;xa
7.2 Vocabulary
xrAqA Verb “to call”
lx, Preposition “unto”
j`xaL;ma Noun “a messenger”
hvhy Proper Noun “ The Lord”
My9mawA Dual Noun “heavens”
hn2hi Interjection “Here am I”
7.3 Grammar
xR!Q;Y09V1
A verb from the root xrAqA. It is Qal imperfect third masculine singular
meaning, “and he called.” It has the waw consecutive and is an “o” class
vowel in this pe-aleph verb. The yod prefix is indicative of the third person.
vyLAxe
This is the preposition lx, meaning “unto.” It is followed by the
pronominal suffix third masculine singular in the waw. So, “he called unto
him.”
166
j`xaL;ma
A noun meaning “angel or messenger.” It is in construct with Adonai “The
Lord.”
Hvhy
The proper noun which is often translated “Adonai or The Lord.”
MY9maw0Aha-Nmi
The preposition “from” followed by the article then the dual noun for
“heavens.” So, “The angel of the Lord called to him from the heavens.”
rm,X*Y0V1
A verb meaning “to say” from the root rmaxA; it is Qal imperfect third
masculine singular with a waw consecutive. The yod identifies it as third
person.
MhAR!b;xa MhAR!b;xa
Here we have the proper name “Abraham.” Note it is repeated twice for
emphasis and to get Abraham’s attention.
rm,XY0V1
As above this is a verb meaning “to say” from the root rmaxA. It is Qal
imperfect third person singular with a waw consecutive. The yod identifies it
as third person.
yn9n02hi
It is from the root word hn2hi, and this is an interjection or exclamatory
statement meaning behold. It has the first common singular pronominal
suffix “I” and is translated “here am I.”
167
7.4 Translation
“And a messenger of the Lord called to Abraham from heaven and he said,
“Abraham, Abraham”, and he said, “Here am I.”
The Angel of the Lord here as well in other Old Testament texts such as
Judges 13 is, I believe, a reference to the pre-incarnate Jesus Christ. This
would be a theophany or appearance of Christ before the incarnation. It was
this same pre-incarnate Jesus that wrestled with Jacob and would not let him
go until he blessed him. Because the Angel of the Lord is also divine as is
God, I believe we have here an anticipation of what we will be seeing in a
full orbed revelation in the New Testament, that is, that the messenger of the
Lord is none other than Jesus Christ. In this text, the Angel of the Lord is
able to give a command and speak as God with divine authority. This is an
indication that we are looking at the divinity of the Angel of the Lord, being
none other than the one sent by the Lord, that is Jesus Christ. Here is Jesus
in an appearance of God (a theophany) prior to the incarnation as the second
person of the Holy Trinity.
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8.1 Text
Ol WfaTa-lxaV4 rfan01ha-lX, j~d4Y! Hlaw;Ti-lxa rm,xY0*V1

hTAxa Myhi|X< xR2Y4-yKi yTif;daY! hTAfa yK0i hmAUxm;
:yn09m0,mi j~d4yHiy4-tx, j~n4Bi-tx, TAk;WaHA x|v4
8.2 Vocabulary
lxa Negative Particle “not”

HlawA Verb “to send forth”
dyA Noun “hand”
rfan1 Noun “the boy”
hWAfA Verb “to do or make”
hmAUxm; Noun “anything”
yK Conjunction “that or because”
hTAfa Adverb “now”
fdayA Verb “to know”
xr2y! Adjective “to fear”
Myhi|X Noun “God”
hTAxa Pronoun “you”
169
x| Negative Particle “no or not”
j`WaHA Verb “to spare”
dyHiyA Adjective “only”
Nmi Preposition “from”
8.3 Grammar
rm,xY0*V1
This is a verb meaning “to say” from the root rmaxA It is qal imperfect third
person singular with a waw consecutive. The yod identifies it as third
person.
Hlaw;Ti-lxa
Lxa is a negative particle meaning “not.”
Hlaw;Ti is a verb from the root HlawA meaning “to send.” It is qal
imperfect second masculine singular. The final pathah before the chet is here
because in verbs with the final chet the pathah is preferred rather than the
“O” class vowel. So, “Do not send forth.”
j~d4Y!
Here we have a noun in dyA meaning “hand.” It has the second person
pronominal suffix in the j~.
rfan01ha-lX,
lX, is a preposition “to” followed by the article and the noun for “boy or
lad” which is rfan1. So “Do not raise your hand to the boy.”
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WfaTa-lxaV4
Here we have the negative particle with the conjunction “and” followed by
the verb WfaTa meaning “to do.” It is Qal imperfect second masculine
singular from hWAfA So, “And do not do.”
Ol
The preposition “to” with the lamed followed by the pronominal suffix third
person masculine singular “to him.”
hmAUxm;
This is the noun meaning “anything.”
yKi
Preposition meaning “that or because” This is a causal clause meaning
“because”, or “now.”
hTAfa
The adverb meaning “now.”
yTif;daY!
A verb that is Qal perfect first person singular from the root fdayA “I know.”
xR2Y4-yKi
The preposition yKi meaning “that” with the adjective xr2y! meaning “one
who fears, or a fearing man.” It is in construct with Myhi|X$.
Myhi|X$
Proper name for “God.”
171
hTAxa
This is the personal pronoun second masculine singular from hTAxa
x|v4
The conjunction “and” followed by the negative particle “no or not.”
TAk;WaHA
The verb here is from the root j`WaHA. It is Qal perfect second masculine
singular. It means “to spare or withhold.” So, “You have not withheld.”
j~n4Bi-tx,
The sign of the direct object tx, is here with the noun “son.” It has the
second person pronominal suffix in the j~ So, “You have not withheld your
son.”
j~d4yHiy4-tx,
The sign of the direct object tx, with the adjective dyHiyA meaning
“only.” It is followed by the second masculine singular pronominal suffix in
the j~ So, “you have withheld not your only son.”
:yn09m0,mi
Here we have the preposition Nmi meaning “from”. The dagesh in the m
shows that the n has assimilated. The m,0 is the hinge to take us to yni0 The
pronominal suffix first common singular, “from me.”
8.4 Translation
“And he said, ‘Do not send forth your hand toward the boy and do not do
anything to him because now I know that you are a God-fearing man
because you have not withheld your son, your only son, from me.’”
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This again shows that God never intended for Abraham to offer up Isaac.
God was only testing his faith in him and the writer of Hebrews said that
Abraham believed God to the point that God could even raise his son from
the dead in resurrection. This is stated in Hebrews chapter twelve in the
great faith chapter.
The context here becomes a type of God the Father who did not spare his
son. At this point, however, Isaac is no longer a type of Christ because he
was spared from any kind of harm. Isaac now becomes a type of us as
believers in Jesus Christ. We have been spared because of Jesus who
becomes the Lamb of God to take our place. This text illustrates our
salvation like Isaac’s who was delivered by the Angel of the Lord. We now
have been delivered from death as well by Christ and by his word toward us.
This is because of his death which he has accomplished on our behalf by his
becoming the Lamb of God.
This leads us to the next two verses where we see the ram becoming the
sacrifice and the type of Christ that took Isaac’s place and takes our place in
his death upon the Cross, in Jesus Christ.
173
9.1 Text
rHaxa lY9xa-hn02hiV4 xR4Y01V1 vyn!yfe-tX, MhAR!b;x xW0AY09V1

Hq0ay09v1 MhAr!b;xa j`l,y02v1 vyn!r4qaB; j`baS0;Ba zHax<n@
:OnB; tHaTa hlAf*L; UhLefEY01V1 ly9xahA-tx,
9.2 Vocabulary
V1 Conjunction “and”
xWAn! Verb “to lift”
MhAR!b;x Noun “Abraham”
tX, Direct Object (not translated)
Nyifa Noun “eye”
hxArA Verb “to see”
hn2hi Demonstrative Particle “behold”
lY9xa Noun “ram”
rHaxa Adverb “behind”
zHaxA Verb “to catch”
j`bas4 Noun “thicket”
nr,q, Noun “horn”
j`lahA Verb “to walk, go”
174
MhAr!b;xa Personal Name “Abraham”
hlAfA Noun “offer”
tHaTa Preposition “instead”
NBe Noun “son”
9.3 Grammar
xW0AY09V1
A verb from xWAn! meaning “to lift.” It is Qal imperfect third person
masculine singular with a waw consecutive. Notice it is a pe-nun verb. The
nun has assimilated into the W
MhAr!b;xa
Proper noun meaning “Abraham.” So, “Abraham lifted up.”
vyn!yfi-tX,
Sign of the direct object with vyn!yfe from the noun Nyifa meaning “eye.”
Here it is in the plural. With the waw it becomes “the eyes of him.” So we
have a plural masculine noun in construct with a pronominal suffix 3rd
masculine singular. So, “He lifted up his eyes.”
xR4Y01V1
A Qal imperfect verb third masculine singular with a waw consecutive from
hxArA meaning “to see.” It is a lamed-he verb where the h has dropped out
and disappeared, “and he saw.”
175
lY9xa-hn02hiV4
The conjunction “and” with the demonstrative particle hn2hi. Here it is
translated behold and followed by lY9xa the noun for “ram.” The word ram
here is a noun.
rHaxa
This is an adverb meaning “behind.” It shows the location of the ram. So,
“behind him” and “him” is understood.
zHax<n@
From the root zHaxA this is a Niphal perfect third masculine singular verb
meaning “to catch.” So, “He saw a ram that was caught.”
j`baS0;Ba
The inseparable preposition “in” with the B followed by the article “the”
and then the noun j`bas4 meaning “thicket.” So, “he saw a ram behind him
that was caught in the thicket.”
vyn!r4qaB4
The preposition “in” with the Ba showing the means by which he was
seized. It is followed by the feminine dual noun from nr,q, meaning “horn.”
It has the 3rd masculine singular pronominal suffix and it is in construct with
the waw. So, “he was caught in the thicket by his horns.”
j`l,y02v1
A Qal imperfect third masculine singular verb from the root j`lahA meaning
“to go.” The hA has dropped out so we have compensatory lengthening from
a hireq to a sere. It has the waw conversive which turns it over and makes it
completed action. “And Abraham went…”
176
MhAr!b;xa
Proper noun meaning “Abraham.”
Hq0ay09v1
This verb is Qal imperfect third masculine singular from the root HqalA
meaning “to take.” The lamed has assimilated into the koph by progressive
assimilation causing the dagesh forte and the waw is just the waw
consecutive, rendered “and he took.”
ly9xahA-tx,
The direct object marker with the definite article followed by the noun lY9xa
meaning “ram.” So, “he took the ram.”
UhLefEY01V1
This is a Hiphil imperfect 3rd masculine singular with the waw conversive
from the root hlAfA meaning “to offer up.” It is followed by the pronominal
suffix in the Uh, third masculine singular. So, “he caused it to be offered”.
Notice also that the final h of the verb has dropped out and we have the Uh
which is the pronominal suffix.
hlAf*L;
The lamed is the preposition “to”, followed by the noun from the root hlAfA
meaning “offering” or “burnt offering.”
:OnB; tHaTa
tHaTa is the preposition meaning “instead of or in place of ” followed by
the noun for “son” with the pronominal suffix 3rd masculine singular
translated “instead of his son.”
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9.4 Translation
“And Abraham lifted up his eyes and he saw and behold a ram behind him,
a ram caught in the thicket by his horns and Abraham went and took the ram
and offered it for a burnt offering in the place of his son.”
This is a beautiful depiction of Jesus Christ who again becomes the lamb of
God and who is offered in our stead. Just like this ram was offered instead of
Isaac and took Isaac’s place, so Jesus Christ becomes a sacrifice that takes
our place. He is offered in our stead. It is interesting that the preposition
tHaTa and the preposition a]nti in the Greek has the same idea. It looks at
substitution in that one takes the place of another. So, Jesus Christ became
the sacrifice for us. “He who knew no sin become a sin offering for us that
we might be made the righteousness of God in him” (2 Corinthians 5:17).
The ram by type takes Isaac’s place, thus becoming a type of Jesus Christ
who takes our place.
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10.1 Text
hX,R4Y9 hvhy xUhha MOqm0Aha Mwe MhAR!b;xa xR!Q;Y09V1

:hx,rAy2 hvhy rhaB; MOy0ha rm2xAy2 rw,xE
10.2 Vocabulary
V1 Conjunction “and”
Xr!qA Verb “to call”
MhAR!b;xa Personal Name “Abraham”
Mwe Noun “name”
MOqmA Noun “place”
xUh Adjective “that”
hvhy Personal Name “Yahweh”
hXAR A Verb “to see”
rw,xE Relative Pronoun “which”
MOy Noun “day”
rha Noun “mountain”
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10.3 Grammar
xR!Q;Y09V1
A verb, Qal imperfect 3rd person singular with waw conversive from xraqA
“and he called.”
MhAR!b;xa
Proper noun for “Abraham”. So, “Abraham called.”
Mwe
A noun meaning “name.” It is in construct with MOqmA.
MOqm0Aha
The article “the” followed by the noun MOqmA So, “he called the name of
that place...”
xUhha
The definite article “the” with the demonstrative pronoun xUh rendered
“the name of that place.”
Hvhy
The tetragrammaton is translated “Adonai” or “the Lord.” It is looking at the
eternal covenant God who sees.
hX,R4Y9
This is a Qal imperfect third masculine singular from the root hXARA “to
see.” So, he called the name of that place, “the Lord will see.”
rw,xE
The relative pronoun meaning “which or as.”
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rm2xAy2
This is a Niphal imperfect third person singular from rmaxA “to say.” There
is an i-a vowel pattern which gives it away as Niphal. The nun of the Niphal
has dropped out and so we have compensatory lengthening under the yod
from a hireq to a sere, rendered, “which it is said.”
MOy0ha
The definite article with the noun MOy for “day.” So, “the day or this day…”
rhaB;
B is the preposition meaning “in” with the noun rHa meaning “mountain.”
hvhy
Here “Adonai” is in construct, “in the mountain of the Lord.”
:hx,rAy2
From the root hXARA this is the Niphal imperfect third masculine singular.
Notice that the nun has dropped out and there is compensatory lengthening
under the yod from a hireq to a sere.
10.4 Translation
“And Abraham called the name of that place “The Lord will see” which it is
said to this day in the mount where the Lord will be seen.”
In this beautiful text, we are told that the name of that mountain is called,
“The Lord will be seen”. It is significant that on the Cross of Calvary, the
Lord was seen on that mountain in which Jesus Christ the Son of God who
was God incarnate, the second person of the Holy Trinity, offered himself as
the Lamb of God for us.
The Lord did see that there was a lamb to take our place just like he saw and
provided the lamb for Isaac to take his place. That Lamb of God is Jesus
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who willingly took our place that we might be redeemed. There is a great
hymn And Can It Be. “And can it be that I should gain an interest in my
savior’s blood. Died he for me who knew no sin.” (Charles Wesley, “and
Can It Be.” Nashville. Paragon Associates, p. 260). The hymn goes on to say
that Jesus Christ became my sacrifice. I am reminded of another great hymn,
When I Survey the Wondrous Cross. “When I survey the wondrous Cross on
which the Prince of Glory died, my richest gain I count but loss and pour
contempt on all my pride.” Were the whole realm of nature mine but were a
present far too small. Love so amazing, so divine demands my soul, my life,
my all.” (Isaac watts, “When I survey the wondrous cross” Nashville,
Paragon Associates, p. 258).
“And the Angel of the Lord then said to Abraham a second time from
heaven, “Because by myself I have sworn says the Lord, because you have
done this thing, and you have not withheld your son, your only son”. The
Lord promised to bless Abraham. His seed would be as the stars of heaven
and as the sand which is upon the seashore. The Lord goes on to say that in
Abraham’s seed will all the nations of the earth be blessed because Abraham
had hearkened to his voice.
It is significant to me that Jesus Christ is speaking these words as a
messenger of the Lord who is also the Lord. Jesus shares co-deity with God
the Father and promises Abraham that because he was willing to obey and
trust him that he would have a seed that would be as large and as great as the
stars in the heaven. This would be innumerable in that nations would be
blessed in his seed as a result of his faith.
In Galatians chapter three we are told that we have been blessed because
Jesus Christ is the seed of Abraham who has come to bring a blessing to us
by his sacrifice on Calvary for us. It is significant that the Angel of the Lord
who speaks to Abraham is none other than Jesus Christ in his pre-incarnate
appearance or theophany of God in this second person of the Trinity. He is
making an announcement that in Abraham’s seed all nations would be
blessed. Strikingly enough, it was through this Angel of the Lord, who later
than took upon human flesh and as the God-Man became the Lamb of God
that took our place so that we as the “goyim” or as Gentiles and Jews who
become believers in Jesus Christ can be eternally blessed with resurrection
life. This life leads to a new heaven and new earth where we will live with
the Lamb of God throughout the ceaseless ages of eternity.
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GENESIS 49: 9-10 - THE LION OF THE TRIBE OF JUDAH
INTRODUCTION
One of the great texts that points to Jesus Christ especially seen through the book
of Revelation chapter five is Genesis chapter forty-nine, verses nine and ten. Right
in the midst of giving prophecies concerning his sons, Jacob gives a prophecy
concerning Judah. Out of Judah comes our Lord Jesus Christ.
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1.1 Text
CbaR! fR1KA tAylifA yn9B; JR@F,mi hd!UhY4 hY2R4xa rUG

:Un0m,yqY4 ymi xybilAk4U hY2R4xaK4
1.2 Vocabulary
rUg Noun “whelp”
hY2R4xa Noun “lion”
hd!UhY4 Proper Name “Judah”
JR@F, Noun “prey”
NBe Noun “son”
hlAfA Verb “go up”
fraKA Verb “to bow”
CbarA Verb “to couch”
K Preposition “as”
ymi Interrogative “who”
MUq Verb “to raise up”
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1.3 Grammar
rUg
A masculine singular noun meaning “whelp”. It is in construct with hY2R4xa
hY2R4xa
A noun, masculine singular noun meaning “lion”. So, “the whelp of a lion is
Judah”. The “is” here is understood.
hd!UhY4
A proper noun meaning “Judah”. This is looking at the imagery of a lion as
the ruler of the animal world.
JR@F0,mi
Here the preposition Nmi meaning “from”. Notice the nun has assimilated
into the F. JR@F, is the masculine singular noun meaning “prey”..
yn9B;
A masculine singular noun from NBe meaning “son”. It is in construct here
with the pronominal suffix 1st common singular. So, “from the prey my son”
tAylifA
A Qal perfect 2nd masculine singular verb from hlAfA meaning “to go up”. It
has to tav ending showing that it is a second person masculine singular qal
perfect. Historically this was a lamed-yod verb. That is why the yod is
reappearing here in the root in the perfect form. So, “you have gone up”,
speaking of Judah like a lion coming up from the prey victorious.
fraKA
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A Qal perfect 3rd masculine singular from fR1KA meaning “to bow down”
CbarA
A Qal perfect 3rd masculine singular verb from CbarA meaning “he
crouched”.
hY2R4xaK4
the K is the inseparable preposition meaning “as” with the noun hY2R4xa
meaning “lion”. So “he couched like a lion” ready again to enjoy his prey.
xybilAk4U
The waw here is a conjunction “and” the K is the inseparable preposition
meaning “as”. XybilA is a noun meaning “lioness”. This noun is a feminine
singular. “And as a lioness…”
Ymi
An interrogative pronoun meaning “who?”
Un0m,yqY4
A Hiphil imperfect third masculine singular from MUqmeaning “to cause to
rise”. Notice the m is a hinge and the dagesh in the nun shows that a he has
assimilated. It is reverse assimilation when the he of was Uhassimilated by
the nun. It thus has the 3rd person masculine singular pronominal suffix.
“Who will arouse him?”
1.4 Translation
“Judah is a lion’s whelp. From the prey my son, you have come up. He
couched as a lion and as a lioness who will cause him to arise.”
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The picture is that of a lion and its prey. It is crouched and enjoying its prey
so to speak. Who is going to arouse this lion or stir him up.

2.1 Text
dfa vylAn4R1 NyBemi qq2H*m4U hdAUhymi Fb,we rUsY!-x|

:Mym0ifa thaq0;y9 Olv4 h|ywi xb*y! yKi
2.2 Vocabulary
x| Negative Particle “not”
rUs Verb “to depart”
tb,we Noun “scepter”
hdAUhy Proper Noun “Judah”
qq2HAom Participle “a ruler’s staff”
Nybe. Preposition “between”
Lg,r@ Noun “foot”
dfa Adverb “until”
yKi Conjunction “that”
xOB Verb “to come”
h|ywi Proper Noun “Shiloh”
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thaq0;y9 Noun “obedience”
Mfa Noun “people”
2.3 Grammar
x|
The negative particle meaning “not”
rUsY!
A verb Qal imperfect third person masculine singular from rUs meaning
“to depart”. The yod indicates the prefix third masculine singular in this
imperfect verb.
tb,we
A noun masculine singular meaning “scepter” This is what a king would
hold and so “the scepter will not depart”.
hdAUhymi
Historically the mi would have been the Nmi preposition meaning “from”.
The nun has dropped out and the yod is used here along with a hireq under
the mem, a hireq yod, so hdAUhymi , the proper noun for Judah. “The
scepter will not depart from Judah”.
Qq2H*m4U
The conjunction “nor” in the U with a polel participle masculine singular
from qqaHA The mem indicates a participial form. The “o” class vowel and
the sere sets forth the polel participle. This word can be rendered “a septer of
a ruler’s staff”. “Nor a ruler’s staff…”
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NyBemi
The preposition “from” in the mi with the preposition Nybe. meaning
“between”. Historically, Nmi went into the b with the nun assimilating
into the bet , causing the dagesh forte again. So, “from between”.
vylAn4R1
A common feminine dual noun with third masculine pronominal suffix from
lg@r@ meaning “his feet”. Notice, it is in construct with the waw here, the
pronominal suffix third masculine singular. So, “A ruler’s staff from
between his feet”. This shows the authority of the ruler in that his staff shall
not depart from Judah.
dfa
An adverb meaning “until”. Time is understood here.
yKi
Conjunction meaning “that”.
xb*y!
A verb from xOB qal imperfect third masculine singular meaning “shall
come”.
h|ywi
A proper noun meaning “Shiloh”. This has been discussed by many
commentators . Brown, Driver, and Briggs understand it to be rendered as
something like, “to whom it is” or “to whose it is”. So, “the scepter will not
depart until Shiloh comes”, meaning to whom the scepter belongs. There
will be the kingly line running through Judah until the final Messiah comes
which we as Christians understand to be Jesus Christ. He is the one that
fulfills this passage.
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Olv4
The conjunction “and” is in the va and the lamed here is “to” with the
inseparable preposition third masculine singular him, “and to him ” with the
verb “will be” supplied or understood here.
thaq0;y9
A common feminine singular noun meaning “the obedience”. It is in
construct with Mym0ifa so the final “he” changes to a “tav”. This is rendered
“obedience of”
Mym0ifa
A masculine plural noun from Mfa meaning “peoples” So, “to him will be
the obedience of the peoples”
2.4 Translation
“The scepter will not depart from Judah nor a ruler’s staff from between his
feet until Shiloh come and to him will be the obedience of the peoples. “
When we look at these two verses, we see their fulfillment in the book of
Revelation, chapter five concerning Jesus Christ and how he fulfills this
great text. John saw a scroll that had been sealed and no one in heaven or
upon earth was worthy to open the scroll, and to unloose its seals. Then one
of the elders says in verse five, “stop crying”, speaking to John, “Behold the
lion who is out of the tribe of Judah, the root of David has conquered
(understood here) to open the book and its seven seals” (Rev. 5: 5).
In this great text, we see Genesis chapter forty-nine applied to Jesus Christ.
Jesus Christ has conquered over against all of the adversaries of sin and of
death and defeated the prey of death and sin. He is the lion, referencing back
to our text in Genesis chapter forty-nine. He is of the tribe of Judah. Jesus
comes from Judah and he is the root of David, going back to Isaiah eleven.
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Isaiah eleven and Genesis forty-nine are interconnected here in the book of
Revelation.
Jesus Christ is the lion out of the tribe of Judah who has conquered and the
scepter did not depart from Judah until Messiah has come. We believe this to
be Jesus Christ and in the following verses, John sees Jesus as the lamb now
standing, having been slain and having seven horns and eyes which are the
spirits of God sent forth into all of the world (Rev. 5: 6). Here we see Jesus
in his absolute power with the seven horns and it is significant that when we
look at the book of Revelation, Jesus Christ is the final king and Messiah
who has conquered death and defeated the prey as it were, of sin and death.
He is coming someday as King of Kings and Lord of Lords to reign eternally
in a New Heaven and New Earth. He is already the reigning Sovereign and
clearly Genesis forty-nine has its fulfillment in the Lord Jesus Christ, the
resurrected Lamb of God.
I am reminded of a Bible teacher, Dr. Mitchell who always used to sing
these lines from a song, “Oh the Lion of Judah has broken the seals and
given us the victory again and again”. When we think of this song, we
certainly can see the interconnection between Genesis forty-nine and
Revelation chapter five and how Jesus truly is the Lion of the tribe of Judah
and the King. The scepter did not depart from Judah until the final king has
come who bears that scepter forever. There is the obedience of many peoples
and these are out of Jews and Gentiles who put their faith in Jesus Christ.
They will be gathered together around this King of Kings and Lord of Lords
in a New Heaven and New Earth to worship him as the reigning Sovereign
throughout the ceaseless ages of eternity.
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EXODUS 12 - THE PASSOVER
INTRODUCTION
The Passover of Exodus 12 depicts Israel deliverance through the pascal lamb.
This great chapter becomes a type of Jesus Christ who is our Passover lamb and
who fulfills in detail this text. He is the lamb of God without spot who sprinkles
His blood on Calvary for our redemption through faith in Him as Savior and Lord.
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Lesson 1: Exodus 12:1
1.1 Text
Cr@x,B; N)rh3xa lx,v4 hw,)ma-lx, hvhy rm,x(y0V1

:R)mxle My9r1c4mi
1.2 Vocabulary
hvhy Proper Name “Yahweh”
lx Preposition “to”
Hwm Proper Noun “Moses”
Nrhx Proper Noun “Aaron”
Crx Noun “earth”
Myrcm Proper Noun “Egypt”
1.3 Grammar
Hvhy rm,x(y0V1
“And the LORD said…” It is a Qal imperfect 3ms from the verb rmx
meaning “say”. There is a wav conversive attached at the beginning, which
turns it over and puts the syntax of the word into the past tense, “said”.
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Notice the y prefix and the “o” vowel. This is here because it is a pe-aleph
verb and the x is silent and prefers the long “o” vowel instead of a vowel
beneath it. That is characteristic of that pe-aleph-type verb. Hvhyis the
name of the LORD.
N)rh3xa lx,v4 hw,)ma-lx,

“…to Moses and to Aaron…”lx, is the preposition “to” and hw,)m is a
proper noun and the name for Moses. lx, is the preposition “to” with a v
attached to the beginning meaning “and”. N)rh3xa is the also a proper noun
and the name for Aaron.
My9r1c;mi Cr@x,B;
“…in the land of Egypt…” B; is an inseparable preposition “in”. Cr@x,
means “land” and is in construct with My9r1c;mi is yet another proper noun
meaning, “Egypt”.
R)mxle
“saying:” The lat the beginning makes this verb an infinitive construct. It
is from the Qal verb from the word Rmx. R)mxAl; eventually became
R)mxlethrough the weakening of the xZZ and from its silent nature.
1.4 Translation
“So the LORD said to Moses and Aaron in the land of Egypt, saying:”
Paul says in I Corinthians 5 that, “Christ our Passover is sacrificed for us.”
We are examining these verses to see the Pascal lamb pointing to Jesus
Christ. In verse 1, the LORD is talking to Moses and Aaron in the land of
Egypt and is going to give them instructions for Passover.
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2.1 Text
xUh NOwxr MywidAH# wx)r Mk,lA h{@ha wd,Hoha

:hn!wAha Ywed4HAl; Mk,lA
2.2 Vocabulary
h Definite Article “the”
h{h Demonstrative Pronoun “this”
wdH Noun “month”
wxr Adjective “first, beginning”
xUh Pronoun “he”
hnw Noun “year”
2.3 Grammar
h{@ha wd,Hoha
“This month shall be…” ha is the definite article and wdH is a noun
meaning “month”. h{ is and adjective which means “this” and ha is the
article preceding it. It reads, “This month” and “shall be” is understood in
the context.
MywidAH# wx)r Mk,lA

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“…to you the beginning of the months…” l is a preposition followed by
Mk, which is a pronominal suffix, 2nd masculine plural “to you (pl)”. wx)r
is a noun in construct with MywidAHA. wdH is the word for “month”.
Notice that is showing it to be a masculine plural noun with a masculine
plural ending.
Mk,lA xUh NOwxr

“…it is the first to you…” An adjective NOwxr “ the first” followed by
xUh 3ms masculine pronoun “it” . l is a preposition followed by Mk,
which is a pronominal suffix, 2nd masculine plural “to you(pl)”.
hn!wAha Ywed4HAl;
“…of the months of the year.” l is a preposition “to/for” followed by the
article which is then followed by the plural masculine noun hnw. Notice the
Y e ending on hnw which gives it away as a masculine plural noun in
construct with hn!wAha.
2.4 Translation
“And this month shall be to you the beginning of months; it is the first to you
of the months of the year.”
This is the beginning of the religious calendar, so-to-speak. I am reminded
that the cross of Christ and how Christ our Passover is sacrificed for us. We,
the believers of Christ, look back to the cross of Christ and His sacrifice
becoming our Passover.
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3.1 Text
rWofAB, R)mxle lxer!W;yi tdafE-lKA-lx, UrB;Da

hW, wyxi Mh,lA UHQ4yiv4 h{@ha wd,Hola
:tyiBAla hW, t)bxA-tybel;
3.2 Vocabulary
rbd Verb “to speak”
lK Noun “all”
tdf Noun “congregation”
lxrWy Proper Noun “Israel”
rWf Numeral “tenth”
hzh Adjective “this”
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HQl Verb “to take”
wyxi Noun “man”
hW Noun “lamb”
tybe Noun “house”
bx Noun “father”
3.3 Grammar
lxer!W;yi tdafE-lKA-lx, UrB;Da

“Speak unto all the congregation of Israel...” This is from the word rBD
meaning “to speak”. Notice this is an imperative with a pathach under the
Dwith a doubling of the middle radical showing it to be a Piel imperative,
2m plural . lx, is a preposition meaning “to” lKA is a noun masculine
singular in construct with tdaf3 “congregation” which is a noun feminine
singular which is in construct with lxer!W;yi“Israel”.
h{@ha wd,Hola rWofAB, R)mxle

“… saying in the 10th of this month…” “saying:” The lat the beginning
makes this verb an infinitive construct. It is from the Qal verb from the
word Rmx. R)mx,l; eventually became R)mxlethrough the weakening of
the xZZ and from its silent nature. rWofAB“..on the 10th day (understood) of
this month…” Bis the inseparable preposition meaning “in” wd,Hola “this
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month” and lis the inseparable preposition meaning “to” and wd,)H
means “month” and h{,ha “this.”
Mh,lA UHQ4yiv4
“…and they shall take for themselves…” UHQ4yiv4 is from the verb HQl “to
take”. The v is a conjunction “and” and this verb is a Qal imperfect 3m
plural. The l is the preposition “to/for” followed by Mh “them” which is
3m plural suffix.
t)bxA-tybel hW, wyxi

“…each one a lamb according to the house of their (understood) father’s…”
Wyxi is a noun masculine singular meaning “man, each, every man”

hW, is a noun masculine singular “lamb.”
tybel; is a inseparable preposition l “to, according to” followed by tyb
“house” which is a noun, masculine singular in construct with t)bxA “to the
house of (their) fathers.” This is interesting here because we have a
masculine noun bxA with a feminine ending t) .
tyiBAla hW,
“…a lamb for a house.”
hW, is a noun masculine singular, “lamb” and tyiBAla is an inseparable

preposition l “to” followed by tyiBA is a noun masculine singular.
3.4 Translation
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“Speak to the whole congregation of Israel and say that on the tenth of this
month each of them shall take a lamb to their father’s house (family), a lamb
to a household.”
It is significant that he begins with the lamb that they are to take. This
reminds me of the Lamb of God which takes away the sin of the world as we
are told in John 1 and that Jesus Christ our Lord is that lamb. We begin our
Passover as believers in Christ.
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4.1 Text
xUh HqalAv4 hW0,mi t(yh;mi tyiBaha Ffam;yi-Mxiv4

wyxi t)wpAn4 tsk4miB; OtyBe-lx, b)rqA0ha Onkew4U
:hW0,ha-lfa Us0)kTA Olk4xA ypil;
4.2 Vocabulary
Mxi Hypothetical Participle “if”
Ffam4 Verb “to be small”
hyh Verb “to be”
hW Noun “lamb”
Hql Verb “to take”
xUh Personal Pronoun “he”
Nkw Adjective “neighbor”
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b)rq Adjective “next”
hskm Noun “number”
wp,n@ Noun “person”
wyxi Noun “man”
lkx Verb “to eat”
Ssk Verb “count, compute,
divide in portions”
4.3 Grammar
Ffam;yi-Mxiv4
Notice the conjunction vwhich precedes the hypothetical participle Mxi
and if… Ffam;yi is Qal imperfect 3 masc. sing. from the verb Ffm which
means “…to be small”
tyiBaha
Notice the definite article ha which is followed by a noun masculine singular
tyiB meaning, “the household”.
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hW0,mi t(yh;mi
We have here the preposition m from Nme Notice that the N has elided or
dropped out. t(yhA is a Qal infinitive construct from hyh the verb “to be”.
m is a preposition preceding hW which is a noun masculine singular
“lamb”. Take note that the n has assimilated into the W “…for a lamb”.
HqalAv4 conjunction, wav conversive turning over the syntax to read in the
future tense and the verb is a Qal perfect 3rd masculine singular from Hql
which can be translated, “…then…shall take”
Onkew4U xUh
xUh is a 3 masc. sing. pronoun which is followed by the conjunction U.
Onkew4U is an adjective followed by O which is just a 3rd masc. sing suffix.
This phrase means, “… a man and his neighbor”
b)rqA0ha
ha is the definite article followed by the adjective b)rqA meaning, “…next
(the nearest)”
OtyBe-lx,
lx, is a preposition “to” and OtyBis a noun masculine singular from the
root tyB “house” followed by a 3rd masculine singular pronominal suffix
“his”. So we can translate this “…to his house”.
tsAk4miB
We see the preposition Bwhich comes before the noun feminine singular in
construct meaning, “ according to the number of…”
t)wpAn4
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This is a noun with a feminine plural ending t). Notice the t) ending is
giving it away as feminine plural “…persons”.
Wyxi
Literally “man” but is a noun masculine singular that can be better
translated, “…each”.
Olk4xA ypil;
This is a preposition l followed by a noun masculine singular in construct
“mouth” ypi and Olk4xA is a Qal infinitive construct followed by a 3
masculine singular pronominal suffix. This phrase literally means, “...to the
mouth of his eating” but can be better translated, “ according to what…he
can eat.”
Us0)kTA
This is a Qal imperfect 2 masculine plural from Ssk and means, “you (pl)
shall make your count
hW0,ha-lfa
lfa is a preposition meaning “for” in this context followed by the definite
article ha. hW0, is a noun masculine singular “lamb” and we can translate this
as, “…for the lamb”.
4.4 Translation
“But if the household is too small for a lamb, let him share one with a
neighbor who dwells nearby, in proportion to the number of persons you
shall contribute for the lamb according to what each household will eat.”
The text is encouraging us to understand that everyone is to be provided for
in this lamb. If the household is too little, then he and his neighbor shall
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take one so that they could share it together so that everyone would be able
to participate. I am reminded how the death of Jesus Christ, the Lamb of
God, has covered for all who have put their faith in Him. All are able to
participate in the result of His sacrifice.

5.1 Text
MyWibAK4ha-Nmi Mk,lA hy@h;yi hn!wA-NB, rkAz! MymitA hW,

:UHQA0ti My{ifihA-NmiU
5.2 Vocabulary
hW Noun “lamb”
Rkz Noun “male”
NB Noun “son”
Hnw Noun “year”
Nm Prepositon “from”
WbK Noun “sheep”
zf Noun “she-goat”
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5.3 Grammar
MymitA hW,
hW, noun masculine singular “lamb” followed by an adjective masculine
singular , “….lamb without blemish”
rkAzA
This is a noun masculine singular meaning, “ …a male”
hn!wA-NB,
NB is a noun masculine singular in construct. NB “son” followed by a noun
feminine singular hn!wA “year”. So we have, “ …a year old (literally: son of a
year)”
Mk,lA hy@h;yi
hy@h;yi is a Qal imperfect 3 masculine singular from hyh the verb “to be”
followed by the lpreposition. Mk is a 2 masculine plural pronominal
suffix. We would translate this, “…yours…shall be”.
MyWibAK4ha-Nmi
Nmi is a preposition followed by the definite article hawhich is then followed
by the noun masculine plural WbK “sheep”. We render this “…from the
sheep”
My{ifihA-NmiU
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The conjunction U which is translated “or” in this context and then this is
followed by the preposition Nmi. Then this is followed by the definite article
hA which precedes a noun feminine plural My{ifi “…or form the goats”
UHQA0ti
This verb is a Qal imperfect 2nd masculine plural form HQl , ”to take”.
We translate this, “…you shall take”
5.4 Translation
“Your lamb shall be without blemish, a yearling male; you may take it from
the sheep or from the goats.”
The reference to the lamb in this verse reminds me of the Lamb of God - He
who knew no sin. It is striking that here a male lamb was used and Jesus
was a male. The lamb that was to be taken was a perfect male lamb one year
old and it could be take either from the sheep or from the goats. I think of
John, “Behold the Lamb of God which takes away the sin of the world.” He
is the perfect Lamb of God in Jesus Christ.
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6.1 Text
MOy rwAfA hfABAR4xa dfa tR@m,w4miL; Mk,lA hY!hAV4

-tdaf3 lhaq4 l)K Ot)x UFH3wAv4 h{,hA wD,)HLa
:MyiBAr4fahA NBe lxer!W4yi
6.2 Vocabulary
tR@m,w4m Noun “to keeping”
df Preposition “until”
hfABAR4xa Numeral “four”
rwAf Numeral “tenth”
MOy Noun “day”
hz Adjective “this”
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FHawA Verb “to kill”
tx Direct Object (not translated)
lK Noun “all”
lhq Noun “assembly”
lxrWy Noun “Israel”
brf Noun “evening”
6.3 Grammar
Mk,lA hY!hAV4
The Vis a conjunction, a wav conversive, turning over the syntax of the
hY!h is a Qal perfect 3
phrase from the past tense to the future and
masculine singular from the verb “to be” hYh followed by the preposition
l. The lamed is followed by a 2 masculine plural pronominal suffix Mk,
“…and you shall”
tR@m,w4miL;
It begins with the preposition Lwhich is then followed by a noun feminine
singular “… for keeping”
hfABAR4xa dfa
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It begins with the preposition df which means “until” followed by the
number four “…until four”
MOy rwAfA
rwAfA is a number “tenth” followed by a noun masculine singular meaning
“day” MOy “… tenth day”
h{,hA wD,)HLa
This phrase begins with the preposition Lwhich is then followed by the
masculine singular noun for “month” wD,)H. This is followed by the
definite article hA which comes in front of the demonstrative adjective. This
demonstrative adjective “this” is a masculine singular h{,which we can
translate to mean, “…of this month”.
UFH3wAv4
We begin with a conjunction, wav conversive vwhich comes before a verb
which is a Qal perfect 3rd common plural for the word “kill”. This can be
translated, “when…shall kill.”
Ot)x
It begins with the direct object t)x which is then followed by a 3rd
masculine singular suffix O, which can be rendered, “…their( lambs
understood)”
lhaq4 l)K
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l)K is a noun masculine singular in construct with another noun masculine
singular “assembly” lhq “…the whole assembly of”It is interesting to
note, that this Hebrew word can be interpreted to also mean the “Chruch”.
lxer!W4yi-tdaf3
It begins with a noun feminine singular “congregation” tdf in construct
with the proper noun lxer!W4yi “Israel”…the congregation of Israel
MyiBAr4fahA NBe
The phrase starts with the preposition “between” NBewhich is then followed
by the definite article hA. The noun following the article is a noun feminine
plural “evenings”. This can be rendered, “…in the evenings(literally:
between the evenings)”.
6.4 Translation
“You shall keep watch over it until the 14th day of this month; and all the
assembled congregation of the Israelites shall slaughter it at twilight.
It becomes significant that this becomes a type of Jesus Christ who was
crucified as this lamb had been killed between the evenings. Jesus Christ
was crucified as the Lamb of God literally, “between the evenings”, between
3pm and 6pm. He was bearing our sins as the Lamb of God upon the cross.
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7.1 Text
tz*Uzm40ha ytew4-lfa Unt4n!v4 MDAha-Nmi UHq4lAv4

Ulk4x)y-Rw,x3 MyTiBAha lfa JOqw4m0aha-lfav4
:MH,BA Ot)x
7.2 Vocabulary
MD Adjective “blood”
My9n1w; Numeral “two”
hzUzm Noun “door-post, gate-post”
JOqw Noun “lintel”
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ty9Ba Noun “house”
rwx Personal Pronoun “which”
7.3 Grammar
UHq4lAv4
v is a conjunction, a wav consecutive, turning this verb over in syntax from
the present tense to the future , or imperfect, tense. It is followed by a Qal
perfect 3rd common plural from Hql “…then they shall take”
MDAHa-Nmi
It begins with the preposition Nmi followed by the definite article Hawhich
comes before a noun masculine singular meaning “blood” MDA. We can
translate this, “…some of the blood”.
Unt4n!v4
v is a waw consecutive which comes before a Qal perfect 3rd common plural
verb from Ntn “to give, put, place” which we render, “…and put”
ytew4-lfa
lf is a preposition “upon” followed by the number two (2) which is in
construct “…on the two…”
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t)zUzm40ha
ha is a definite article which comes before a noun feminine with a plural
ending t) which we can translate here, “…of the side posts”
JOqw4m0aha-lfav4
The conjunction vcomes before the preposition lfa“upon”. It is followed by
the definite article ha and a noun masculine singular which we can
translate as , “…and upon the lintel”
MyTiBAha lfa
lfa preposition followed by a definite article ha. The article is followed by a
noun masculine plural which is, “…of the houses”
Rw,x3 is simply a relative pronoun meaning “where” in this context.
Ulk4x)y
This is a Qal imperfect 3rd common plural from the verb “to eat” lkx We
can translate this as , “…they eat”
Ot)x
This is a direct object tx followed by a 3rd masculine singular suffix O,
“...them” This is a 3rd person direct objects use of the pronoun.
Mh,B A
This begins with the preposition BA followed by a 3rd masculine plural suffix
Mh, meaning “…in them”
7.4 Translation
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“They shall take some of the blood and put it on the two doorsteps and the
lintel of the houses in which they are to eat it.”
What is significant here is that the blood had to be applied to the two side-
posts and that they were to eat inside. It was the application of Christ’s blood
upon the cross to the heart to those who put their faith in Jesus Christ that
brings one into a relationship with Jesus Christ and with God the Father. We
know from Ephesians chapter 1 that we have redemption through his blood
for the forgiveness of sins. The blood of Jesus Christ is what cleanses us
from our sins. When we place our faith in Him, it allows us to enter into that
Passover, which He alone can give to us and bring us out of the kingdom of
Satan and translate us into the kingdom of His beloved Son.
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8.1 Text
wxe-ylic4 hz@0hA hlAy4l0aBa rwABAha-tx, Ulk4xAv4

:Uhluk4x)y tyri)rm4-lfa tOcZmaU
8.2 Vocabulary
rwB Noun “flesh”
hlAy4la Noun “night”
hz Adjective “this”
ylic; Noun “roast”
wxe Noun “fire”
hcZAma Noun “unleavened bread”
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Myr9)rm; Noun “better,” or “herbs”
8.3 Grammar
Ulk4xAv4
This begins with a wav conversive with the v turning the verb over from the
past tense to the future. The verb is a Qal perfect 3rd common plural from
the verb lkx “to eat”. We render this, “and they shall eat”.
rWABAha-tx,
This begins with the sign of the direct object tx, which is then followed by
the definite article ha. Next, there is a noun masculine singular rWBfor the
word “flesh”. Remember that the sign of the direct object is not translated.
So we have, “…the flesh”.
hz@0ha hlAy4l0aBa
It begins with a preposition Bfollowed by a definite article under the B in
the form of the pathah. It is followed by a noun masculine singular for
“night”. It is then followed by a demonstrative adjective “that”. The
translation here is, “…that night”.
wxe-ylic4
It begins with a noun masculine singular which is in construct with a noun
feminine singular wxe,“…roasted of fire”.
tOcZmaU
First, we have a conjunction and then it is followed by a noun feminine
plural, “ …with unleavened bread”.
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tyri)rm4-lfa
There is the preposition lf followed by a noun masculine plural , “…

bitter herbs”
Uhluk4x)y
This is a verb, a Qal perfect 3rd common plural from the verb lkx “to eat”
followed by a 3rd masculine singular suffix Uh. Notice that this is an
alternate suffix ending to O “…they shall eat it”.
8.4 Translation
“They shall eat the flesh that same night; they shall eat it roasted over the
fire, with unleavened bread and with bitter herbs.”
We are told that after the application of blood on the side-posts of the
houses, they are to eat the flesh in that night roasted with fire and
unleavened bread and with bitter herbs. It is interesting that in Jesus Christ,
we feast on Him as our bread. He said that we must eat His flesh and drink
His blood in John 6.
I am noticing that it was roasted with fire. Leavened bread would often be
seen as a sign of sin and so they were to eat the lamb with bread that was
unleavened bread, symbolizing purity, and with bitter herbs which would
remind them of their slavery.
We must always remind ourselves of the bitterness of having been enslaved
to the sin nature that Jesus Christ has now redeemed us from. They were not
to eat it raw but to roast it by fire in its entirety. I cannot help but think of
Jesus Christ who bore the fire of God’s judgment for our sins upon the cross.
It was a total judgment that consumed the Son on our behalf so that we could
have deliverance in relationship to God.
It goes on to say that nothing was to remain until the morning. In regard to
this, I have often thought of the need of having a fresh relationship with
Jesus Christ. We are to eat of Christ in a spiritual sense by constantly having
life in our relationship with Him. We must nurture our lives and our souls.
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They were on a journey and needed to consume the Passover quickly as they
were on a journey away from Egypt. To this I think of our journey with
Jesus Christ and that we are not to remain in the world and its ways: the lust
of the flesh, the lust of the eyes and the pride of life. We are on a journey, as
it were, and we are to eat everything in haste because we are headed for the
Promised Land. The new Promised Land, of course, is the New Jerusalem
of the New Testament; it is the Lord’s Passover.
I am reminded of Paul who said, “Christ our Passover who has been
sacrificed for us” in 1 Corinthians chapter 5. We are no longer to linger in
the world and its involvement with immorality and sin, which is contrary to
the call of the Lord upon our life. We are to keep the feast of unleavened
bread. He goes on to say that He is going to bring judgment against all the
gods of Egypt in verse 12. I am reminded of how Jesus Christ judges, in His
death, all of the idolatry of the human heart, whether it is pride or
selfishness. Ultimately, sin, the flesh, and Satan are defeated and He brings
us into that eternal relationship with Him by reigning until He put death
itself under His feet.
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9.1 Text
Myim0ABa lwA0bum4 lwebAU xn! Un0m0,mi Ulk4x)t-lxa

:OBr4qi-lfv4 vyfAr!K4-lfa Owx)r wxe-ylic-4 Mxi yKi
9.2 Vocabulary
xn! Adjective “raw”
lweb Adjective “to boil”
Myim Noun “water”
Mxi yKi Strong Contrast - Conjunction “but”
yLic; Adjective “roasted”
wxe Noun “fire”
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wx)r Noun “head”
frAKA Noun “legs”
br,q, Noun “interior,”
“intestines”
9.3 Grammar
Ulk4x)t-lxa
lxa is a negative particle “not.” Ulk4x)t , This is a qal imperfect 3rd
masculine plural from the verb “to eat” and we render this “… do not eat.”
Un0m0,mi
This begins with a preposition mand is then followed by a 3rd masculine
suffix, “… of it.”
xn! is an adjective “raw.”

lwAbum4 lwebAU
It begins with a conjunction followed by an adjective. This is then followed
by a Pual participle, “…or boiled.”
Myim0ABa
First, there is the preposition Bwith the definite article under the B. After
the preposition, there is the noun dual plural for “water.” We then have,
“…with water”.
Mxi yKi
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This is a conjunction showing sharp contrast, “…but”.
wxe-ylic4
This is a noun masculine singular in construct with the noun feminine
singular “fire” which we translate as, “…roasted of fire”.
Owx)r
This is a noun masculine singular “head” followed by a 3rd masculine
singular suffix, “…its head”.
vyfAr!K4-lfa
It begins with a preposition lf followed by a noun of feminine duality,
which is then followed by a 3rd masculine singular suffix, “…with its legs”.
OBr4qi-lfv4
This begins with a conjunction vfollowed by a preposition lf. Next, there
is a noun masculine singular followed by a 3rd masculine singular suffix O
which we translate as, “…and its inner parts”.
9.4 Translation
“Do not eat any of it raw, or cooked in any other way with water, but
roasted – head, legs, and entrails – over the fire.”
Jesus suffered a complete sacrifice bearing the fire of God’s eternal
judgment in Himself that we might be delivered from sin’s penalty through
Christ’s death for us (Rom. 3: 24-26).
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10.1 Text
Un0m0,m rt)An0hav4 rq,)B-dfa Un0m0,mi UrytiOt-x|v4

:Up)rW4Ti wxeBA rq,)B-df
10.2 Vocabulary
rtay! Verb “to remain”
dfa Preposition “until”
rq,)B Noun “morning”
wxe Noun “fire”
JraWA Verb “to burn”
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10.3 Grammar
UrytiOt-x|v4
v is a conjunction meaning “and.” x| is a negative particle meaning “not.”
UrytiOt is a Hiphil imperfect 2 masculine plural meaning “you shall
remain.” So we would translate this phrase as “…and you shall let none
remain.”
Un0m0,mi
This is a preposition m followed by a 3rd masculine pronominal suffix, “…
of it.”
rq,)B-dfa
This starts with a preposition df “until”followed by a noun masculine
singular for “morning”, “...until the morning.”
rt)An0hav4
We have here a conjunction followed by the definite article h. This is a
Niphal participle, “…and anything that remains.”
Un0m0,mi
This is a preposition m followed by a 3rd masculine pronominal suffix, “…
of it.”
rq,)B-df
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We see here a preposition df followed by a noun masculine singular rqB
for “morning”, “...until the morning.”
wxeBA
The preposition B with the definite article underneath it, followed by a noun
feminine singular for fire, which is translated, “…in the fire.”
Up)rW4Ti
Finally, we have a verb which is a Qal imperfect 2nd masculine plural for
“burn” which is translated, “…you shall burn.”
10.4 Translation
“You shall not leave any of it over until morning; or if any of it is left until
morning, you shall burn it.”
We must appropriate Christ’s sacrifice daily with freshness. We cannot live
on past feasting of Christ but must daily feed on Him from God’s Word.
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11.1 Text
JS0aBa-rw,x3 MDABa Mt,l;baF;U bOzxe tDag_x3 MT,H4qal;U

MDAha-Nm tz*Uzm40ha yTew4-Lxv4 JOqw;m0aha-Lx, MT,f;GahiV4
OtyBe-HtaP,mi wyxi Uxc;te x| MT,xav4 Js0ABa rw,x
:rQ,)B-dfa
11.2 Vocabulary
hDag_x3 Noun “bunch”
bOzxe Adjective “hyssop”
lbaFA Verb “to dip”
Md Noun “blood”
rwx Relative Pronoun “which”
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JS0a Noun “basin”
fgan! Verb “to touch”
JOqw Noun “lintel”
My9n1w; Numeral “two”
hzUzm Noun “door-post, gate-post”
MD Adjective “blood”
xcay! Verb “to go out”
wyxi Noun “man”
HtaP, Noun “door”
tyBe Noun “house”
rq,)B Noun “morning”
11.3 Grammar
MT,H4qal;U
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We first have the conjunction U, a wav conversive which turns this meaning
over from the perfect to the imperfect. The verb “to take” is a Qal perfect
2nd masculine plural from Hql and we translate it as, “and you shall
take…”
bOzxe tDag_x3
tDag_x3 is a noun feminine singular “a bunch” in construct with bOzxe, a
noun masculine singular meaning “hyssop” and we read it, “…bunch of
hyssop.”
Mt,l;baF;U
First, is the conjunction U, a wav consecutive turning the meaning over from
the past to the future. It is a Qal perfect 2nd masculine plural “…and dip.”
MDABa
Notice the preposition B “in” with the definite article beneath it as a pathah.
The noun coming after it is a masculine singular MDA meaning, “… in the
blood.”
JS0aBa-rw,xa
It begins with the relative pronoun rw,xa (which) followed by the
preposition Ba with the definite article beneath it. The noun is a masculine
singular JSa “basin”. So we have “…which is in the basin”.
MT,f;GahiV4
A waw consecutive which comes before a Hiphil perfect 2nd masculine
plural verb meaning “to strike”. Notice the h prefix and the i/a vowel pattern
giving it away as the Hiphil stem “…and touch (strike)”.
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JOqw;m0aha-Lx,
Lx, is a preposition which is followed by the definite article h. It is then
followed by a noun masculine singular “…unto the lintel”.
yTew4-Lx,v4
This begins with a conjunction vfollowed by the preposition Lx “to”.
Notice the number two following it. The suffix gives this away as a
masculine plural in construct “…and the two”.
t)zUzm40ha
First, there is the definite article ha which comes before a noun with a
feminine plural ending t) “…doorposts”.
MDAha-Nmi
Notice the preposition Nmi which comes before the definite article ha. The
article is followed by a noun masculine singular MDA which we have
already seen means “blood”. We render this, “…with the blood”.
Js0ABa rw,xE
At first is the relative pronoun rw,xE (which) followed by the definite article
underneath the B. The noun is masculine singular, “…which is in the
basin.”
MT,xav4
It begins with a conjunction vfollowed by the personal pronoun 2nd
masculine plural “…and you(pl)”.
Uxc;te x|
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x|is a negative particle meaning “not.” Uxc;te is a Qal imperfect 2nd
masculine plural, this is a pe-yod verb where the y has dropped out, so we
have compensatory lengthening from a hireq to a sere under the
t…not…shall go out
Wyxi
This is a noun, masculine singular for “man” but is translated in this context
as, “…one (each one).”
OtyBe-HtaP,mi
It begins with the preposition Nmi. Notice the N has disappeared because of
assimilation. It is followed by a noun masculine singular in construct “door”
with a noun singular for tyB “house”. tyB has a 3rd masculine singular
suffix, “…of the door of the house”.
rQ,)B-dfa
The preposition dfa “until” followed by a noun masculine singular, “…until
morning”.
11.4 Translation
“Take a bunch of hyssop, dip it in the blood that is in the basin, and apply
some of the blood that is in the basin to the lintel and to the two doorposts.
None of you shall go outside the door of his house until morning.”
As we come to verse 22, after having described the feast of unleavened
bread, he then moves to talk about events after the sacrifice of the lamb. The
blood of that lamb was to be taken in hyssop and sprinkled over the lintel
and over the side-posts. This would be a sign that the LORD would “leap”
over that house.
What is striking about this is that the blood became a sign that had to be
applied just as we must apply the blood of Jesus Christ to our lives. I am
reminded of Ephesians chapter 1 that mentions that we have redemption
230
through his blood. It is through the sacrifice of Christ that we are able to be
delivered and redeemed. God is able to take us out from under His wrath
because of our sins and He is able to both acquit us through the blood of
Christ but to also to deliver us. Paul says it so well in Romans chapter 3,
“Being justified freely through His grace through the redemption that is in
Christ Jesus whom God has set forth as a place of atonement through faith in
His blood.” It is through His blood that God provides us deliverance.
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12.1 Text
zxA Ot)x hTAl;maU JS,KA-tn1q4mi wYxi dB,f,-lkAv4

:OB lkax)Y
12.2 Vocabulary
lkA Noun “all”
dbf Noun “servant, slave”
wyxi Noun “man”
tn@q4mi Noun “purchases possession”
JS,K, Noun “money”
lUm Verb “circumcise”
zxA Adverb “then”
12.3 Grammar
dB,f,-lkAv4
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This phrase begins with the conjunction vand is followed by lk which is a
noun masculine singular in construct with dBf “slave” a noun masculine
singular. We translate this as, “…but every slave”.
wYxi
This is a noun masculine singular literally meaning “man” but is translated
in this context as, “…each”.
JS,KA-tn1q4mi
This is a noun feminine singular in construct with JSK which is a noun
masculine singular which is translated, “…that is bought for money”.
Ot)x hTAl;maU
This begins with the conjunction U followed by a Qal perfect 2nd masculine
singular for the verb “to circumcise”. It is then followed by the sign of the
direct object t)x which is then followed by a 3rd masculine singular
pronominal suffix O, “…after you have circumcised him”.
zxA
This is simply an adverb meaning, “…then”
OB lkax)Y
This is the verb which means “to eat”. It is a Qal imperfect 3 masculine
singular which is a weak verb lkx . It is followed by the preposition Band
a 3rd masculine singular suffix O, “may eat of it”.
12.4 Translation
“But any slave a man has bought may eat of it once he has been
circumcised.”
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The chapter goes on to describe the deliverance of those who had taken the
blood of the lamb and applied it to their homes. At the end of the chapter,
one had to be circumcised if one was to take of this Passover meal. In verse
44, for example, when you are circumcised, you shall eat of it.
What is striking here is that even a servant that had been bought had to be
circumcised to be able to eat of the Passover. We must have a circumcised
heart and have come to Christ to receive Him as our Pascal Lamb before we
can enter into the meaning of the Lord’s Supper. It is a supper for believers
for those who have the circumcised heart are able to enter in and eat of that
supper with meaning and understanding.
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13.1 Text
tyiBaha-Nmi xyciOt-x| lkexA ye dHAX, tyibaB;

:Ob-UrB;w4ti x| Mc,f,v4 hcAUH rwABAha-Nmi
13.2 Vocabulary
Ty9ba Noun “house”
dHAX Numeral “one”
lkx, Verb “to eat”
xcAy! Verb “to go out”
Rwb Noun “flesh”
hcAUH Noun “outside”
Mc,f, Noun “bone”
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rBawA Noun “to break”
13.3 Grammar
dHAX, tyibaB;
First, we have the preposition Bfollowed by the noun masculine singular
tyB “house” which is then followed by the numeral one (1) which is a
masculine singular adjective dHAx, “…in one house”.
lkexA ye
This verb is a Niphal imperfect 3rd masculine singular. Notice the ygives it
away as an imperfect 3rd person. This is the verb lkx which means “to
eat”. So we have, “…shall it be eaten.” The i/a vowel pattern shows that it is
a Niphal imperfect.
xyciOt-x|
Notice the negative particle x| followed by a Hiphil imperfect 2nd
masculine singular verb, “…you shall not carry forth”.
tyiBaha-Nmi
The preposition Nmi followed by the definite article ha. Then comes the noun
masculine singular for “house” as we have already seen. “…from the
house”.
rwABAha-Nmi
We have the preposition Nmi which is followed by the definite article ha.
Then there is the noun which is a masculine singular for “flesh” rwABa. We
render this, “…any of the flesh”.
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hcAUH
This is simply a noun masculine singular meaning, “…outside”
Mc,f,v4
Notice the conjunction v followed by a noun feminine singular for “bone.” It
reads, “…and a bone”.
Ot)x-UrB;w4ti x|
It begins with the negative particle x| and then is followed by a Qal
imperfect 3rd masculine plural verb “to break.” It is then followed by a 3rd
masculine singular object personal pronoun, it. So it reads, “…you shall not
break it”.
13.4 Translation
“It shall be eaten in one house; you shall not take any of the flesh outside
the house; nor will you break a bone of it.”
In John chapter 19, we are told that Jesus had died on the cross before any of
His bones were broken. This was to fulfill the Scripture. In verse 36 it says,
“For these things came to pass in order that Scripture might be fulfilled: a
bone shall not be broken of Him.” We see another reference back to this text
in Exodus 12:46. Jesus fulfills the Pascal Lamb by not having a broken bone
upon the cross.
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LEVITICUS 16 - THE DAY OF ATONEMENT
INTRODUCTION
Leviticus 16 is the great day of atonement in which the high priest would enter into
the most holy place with the blood of a goat which he would sprinkle on the mercy
seat, and then he would send a second goat into a cut off place bearing away the
sins of the people. This becomes a type of Christ in His blood sacrifice for our sins
in propitiation and then His bearing our sins away in expiation.
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Lesson 1: Leviticus 16:15
1.1 Text
xybihev4 MfAlA rw,xE txF0AHha ryfiw;-tx, FHawAv4

Om*DA-tx, hWAfAv4 tk,r*PAla tyBemi-lx, OmDA-tX,
OtXo hz.!hiV4 rPAha MdaL; hwAfA rw,xEKa
:tR@PoKaha yn2p;liV4 tr@PoKaha-lfa
1.2 Vocabulary
FHawA Verb “to slaughter”
ryfiw; Noun “goat”
rw,xE Relative Pronoun “who” or “which”
txF0AHE Noun “sin offering”
xOB Verb “to bring”
MDA Noun “blood”
hz1n! Verb “to sprinkle”
tr@Po,Ka Noun “ark cover”
1.3 Grammar
To set the stage from Leviticus 16, the Torah tells us that the high priest on
that great day of atonement would take a bullock and sacrifice it in the holy
of holies, on the kapharet, the mercy seat, first of all for himself. Then he
would come to the two goats and casts lots for the goats. The goat upon
239
whom the lot fell would be sacrificed for the people and cover their sins for
one year, the other goat would be led out into a cut-off place. The high
priest, at only that time of the year, would go to the most holy place in the
tent of meeting and sprinkle the blood of the goat that had been sacrificed
for the sins of the people and come out, in this way their sins would be
covered for one year. The other goat would be sent away out into the desert
as a depiction of sins being carried away.
Jesus Christ fulfills all of the day of atonement. We see that in the book of
Hebrews, especially in chapters 9 and 10. Jesus Christ does not have to
sacrifice for Himself, since He is sinless, unlike the high priest. But He will
become a fulfillment, by way of anti-type, in that He will sacrifice Himself
for the sins of the whole world and for those who believe in Him it will
become effective. He then bears their sins away forever, like that second
goat, into a cut-off place. With that as an introduction, we pick up the text in
the middle of Leviticus 16 after the high priest has sacrificed a bullock and
sprinkled its blood for himself and comes to the goat that is to be offered up.
MfAlA rw,xE txF0AHha ryfiw;-tx, FHawAv4

This verse begins with a simple waw connective. FHawA is a Qal perfect third
masculine singular verb from the root FHawA meaning “to slaughter.” “Then
he shall kill the goat...” tx, is the sign of the direct object and ryfiw;is the
word for “goat.” The high priest would kill the goat of the sin offering.
txF0AHha is a noun meaning ”sin offering” and it is in a construct
relationship here with goat. rw,xE is the relative pronoun. MfAlA has the
preposition lA with the definite article and MfA which is a noun for
“people.” So the high priest, we are told will kill the goat which is a
sin offering for the people.
tk,r*PAla tyBemi-lx, OmDA-tX, xybihev4

“. . . and he will bring its blood within the veil.”
xybihev4 has the conjunction v4 meaning “and” with xybihe. This verb is a
Hiphil perfect third masculine singular from the root xOb., which is bi-
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radical, literally meaning “and he will cause to be brought.” tX, is the sign
of the direct object, OmDA is the noun for blood with an O – pronominal
suffix third masculine singular ending, “…and he will bring its blood
lx, is a preposition meaning “unto” in conjunction with tyBemi
unto....”
meaning literally, “from within.” It is the preposition Nmiand the noun tyBe,
which can mean “house” but can also mean “within.” So we have “unto that
which is from within.” tk,r*PAlameans “unto the veil.” The la is the
preposition with the article and tk,r*PA is a noun that simply means veil. So
he will bring its blood, the blood of the goat, into or within the veil.
rPAha MdaL; hwAfA rw,xEKa Om*DA-tx, hWAfAv4

hWAfAv4 “and he will do.” v4 is a conjunction acting as a waw conversive.
hWAfA is a Qal perfect, third masculine singular, which, with the waw
conversive, is turned over and made future, “and he will do.” Om*DA-tx,
“with its blood.” tx, is the sign of the direct object, but sometimes it
functions like a preposition and here it is prepositional, “with.” mDA is the
noun meaning blood and O is the pronominal suffix. rw,xEKa “as” or “as
which,” is the relative pronoun. hwAfA “he did,” is a Qal perfect, third
masculine singular from hwAfA, as he had done with the blood of the
bullock. MdaL;, the lamed is the preposition “to” and Mda is the noun
meaning “blood.” ha is the definite article and rPA is the noun meaning
bullock. So he is to repeat what he did with the blood of the bullock with the
blood of the goat.
:tR@PoKaha yn2p;liV4 tr@PoKaha-lfa OtXo hz0!hiV4

Then the priest goes into the veil, “and he shall sprinkle (the blood).” The
root here, hzan! means “to sprinkle” and
hz0!hiV4 it is a Hiphil perfect, third
masculine singular with a waw conversive. “And he shall sprinkle it.” OtXo
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is the personal pronoun meaning “it.” lfa , “upon” is a preposition. With
tR@PoKaha you have the definite article ha meaning “the” and tR@PoKa is the
noun which means the “mercy seat” or “ark cover.” Actually it comes from
the Hebrew word rpk which means “to cover.” It was that gold lid that
covered the ark of the covenant. And so he was to sprinkle the blood upon it.
yn2p;liV4 is a simple conjunction V4 “and”, and yn2p;li is the preposition
meaning “before”, literally “to the face of,” hence “before.”
‫ ַה ַכּפּ ֹ ֶֽרת‬, the ha is the definite article, followed by the noun, tR@PoKa ,
meaning the “mercy seat” or “ark cover.”
1.4 Translation
“Then he shall kill the goat of the sin offering which is for the people. He
will bring its blood within the veil and he will do with the blood as he did
to the blood of the bullock. He shall sprinkle it upon the ark cover and
before the ark cover.”
It is of interest to note that in Isaiah 52:15, in that great servant song, which
points to the cross of Jesus Christ, that in verse 15 it reads:
MyBir1 My9OG hz0@y1 NKe, “thus will he sprinkle many nations” and the
verb hz0@y1 is again from this same root hz1n!, and here it is a Hiphil imperfect
third masculine singular. So Isaiah, I believe, is thinking back to Yom
Kippur, and then looking forward to the suffering servant, our Lord Jesus
Christ. He would cause many nations to be sprinkled by His sacrifice and by
His shed blood upon Calvary, so that many nations could experience the
salvation that only Jesus Christ can give to them by His sacrifice.
We should note that the word tr@PoKa, meaning, mercy seat or ark cover, in
the Septuagint is the word i[lasth<rion. It is significant that in Romans
3:24-25, Paul writing about the justifying work accomplished in Christ's
sacrifice says these words, “being justified freely by His grace through the
redemption which is in Christ Jesus,
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whom God placed – proe[qeto o[ qeo>j i[lasth<rion - whom a
i[lasth<rion, a tr@PoKa, a mercy seat, an ark cover. We could translate it
as “place of atonement,” but it is the same word used here of the tr@PoKa, the
lid where the priest sprinkled the blood of the goat. And so Jesus Christ has
been placed as the i[lasth<rion as the place of atonement for all who
would put there faith in Him through faith in His blood (dia> th?j
pi<stewj e]n t&? au]tou? ai!mati), and so He becomes the sacrifice
now and the place of atonement for the sins of the whole world. Those who
believe in Him and accept Him in this work are acquitted and justified
through His work of entering into the Holy of Holies, which we will see is
heaven itself, and the i[lasth<rion is the sprinkling that was accomplished
upon the cross. So that now the word becomes a type, to Paul, of that to
which it points - the final atoning work of Jesus Christ for the sins of the
world. It is effective for those who put their faith in Jesus Christ as Lord and
Savior.
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2.1 Text
lxer!W;y9 yn2B; txom;F0umi wd,q0oha-lfa rP,kiV4

lh,xol; hW,fEy1 Nkev4 MtAxF0Ha-lkAl; Mh,yfew;PimiU
:MtAxom;Fu jÒtB; MTAxi Nkew0ha dfeOm
2.2 Vocabulary
rpk Verb “to cover”
Nke Adverb “thus”
wd,Q0* Noun “holy place”
hxAm;Fu Noun “uncleanness”
lkA Noun “all”
hWAfA Verb “to do”
2.3 Grammar
wd,q0oha-lfa rP,kiV4
“And he shall make atonement for the holy place…” The V4 is your
conjunction "and" and rP,ki is a Piel perfect third masculine singular from
the root rpk , “to make atonement” or “cover.” The waw conversive turns
it over and makes it “and he shall make atonement.” Lfa is the preposition,
hais the definite article, followed by wd,q0o, “for the holy place.” He is
making atonement for the whole tabernacle here.
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lxer!W;y9 yn2B; txom;F0umi
He makes atonement for them because of the uncleanness of the children of
Israel. Because of their sins the holy place has been defiled, so he will
sanctify the holy place by covering the ark cover with the blood of the
bullock. He is covering the sins of the people that have been committed that
year so they are covered for another year. So in txom;F0umi we find that the
nun of the Nmi has assimilated into the noun txom;F0u, which here is the
feminine plural txom;F0u, and so the uncleanness of the children of Israel are
covered by the blood of the goat. The word lxer!W;y9 is the proper name for
Israel and the term yn2B; is the word for “children” or “sons.” Thus we find
that the uncleanness of the children of Israel is atoned for by the work of the
high priest by the sprinkling of the blood of the goat.
MtAxF0Ha-lkAl; Mh,yfew;PimiU
We find that he also makes atonement because of their transgressions.
Mh,yfew;PimiU has an U, a conjunction meaning “and,” and again the
Nmiwith its nun assimilated into Mh,yfew;Pi, which is from the noun fwaP,
meaning “transgressions” So we have a third masculine plural pronominal
suffix ending, “their transgressions.” So the holy place is atoned for in the
holy place because of the uncleanness of the children of Israel and because
of their transgressions, for all of their sins. L; is the preposition meaning
“for,” and the word lkA means “all,” or “totality,” or “whole.” It is a noun in
construct with MtAxF0Ha. This is from the noun MxF0Ha meaning “sin.”
MtAxF0Ha is the feminine plural form with the third masculine plural
pronominal suffix. And so he makes atonement to cover for all of their sins
for another year.
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dfeOm lh,xol; hW,fEy1 Nkev4
“...and so shall he do for all the tent of meeting…”
The v4 is just your conjunction again and Nke is an adverb meaning “thus.”
hW,fE is a Qal imperfect third masculine singular from the root hWAfA
meaning “to do,” so it is “he shall do.” l; is the preposition “for,” lh,xo is
the noun for “tent,” and dfeOm is translated “of meeting” since we have
two nouns in construct. This is the place where the Lord would meet with
His people. It is now being purified by the sacrifice of the goat for another
year, for the uncleanness of the people.
:MtAxom;Fu jÒtB; MTAxi Nkew0ha

“...which dwells with them in the midst of their uncleanness”
ha is the definite article, Nkew0is the participle meaning “to dwells,” and
MTAxi is the sign of the direct object (acting prepositionally as “with”)
followed by the third masculine plural pronominal suffix. So “the tent of
meeting which dwells with them.” jÒtB; , “in the midst of.” B; is the
preposition with jÒt meaning “midst,” so it is “in the midst” and it is in
construct with MtAxom;Fu, a feminine plural noun with the third masculine
plural pronominal suffix meaning “their uncleanness.”
2.4 Translation
“And he shall make atonement for the holy place because of the uncleanness
of the sons of Israel and because of their transgressions, for all their sins.
And thus shall he do for all the tent of meeting which dwells with them in the
midst of their uncleanness.”
Having looked at the great text of Yom Kippur in Leviticus 16, the New
Testament beautifully applies this to the work of Christ upon the cross,
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especially in the book of Hebrews. In chapters eight through ten the new
covenant of Jeremiah 31 in which the Lord would take away our sins and
give a new covenant to us is applied to this passage demonstrating that
through the work of Christ entering into the most holy place it has been
fulfilled. The writer of Hebrews in chapter eight, after describing and
quoting Jeremiah 31 concerning the new covenant, discusses the earthly and
the heavenly sanctuaries. He first of all gives the articles of the tabernacle in
the first part of chapter nine, and then he comes to speak of Christ our Lord
having become the great high priest.
It reads like this, “Now Christ having become a high priest of the good
things through the greater and more perfect tabernacle, not made with hands,
that is not of this creation, He has come now to fulfill the type of the Old
Testament by a greater and more perfect tent that is not made with hands,
not of this earthly creation.” And in verse 12 the writer of Hebrews goes on,
“neither through the blood of bulls and of goats, but through His own blood
He entered once for all into the holiest place finding and securing eternal
redemption.” Instead of the blood of bulls and goats which is only a type, the
writer of Hebrews tells us that by His own blood Christ entered once for all
into the most holy place which is heaven, finding for us an eternal
redemption, not just a yearly covering. “For if the blood,” verse 13
continues, “of bulls and of goats and the sprinkling of the ashes of a heifer
are sanctifying the ones who are defiled, to the purification of the flesh,” and
here’s the light heavy element of the argument, “how much more shall the
blood of Christ who through the eternal spirit offered Himself without
blemish to God, purge your conscience from dead works to serve the living
God.” How much more shall the blood of Christ, if the blood of bulls and
goats would purify the outward flesh, shall the blood of Christ, to whom this
type pointed, who through the eternal spirit offered Himself without blemish
to God, purge your conscience now from dead works to keep on serving the
living God.
He goes on a little bit later in the chapter telling us, in verse 23 of chapter
nine, “that it was necessary for the copies of the things which are in heaven
to be purified by these, but the heavenly things with better sacrifices than
these with the earthly things. For not,” verse 24 continues, “into a human
made holy place did Christ enter, a type of the true, but into heaven itself,
now to appear in the presence of God on our behalf.” So He did not enter
into an earthly tabernacle, but into heaven itself on our behalf to appear
before His Father as our great high priest. Not so that He may offer Himself
often, as the high priest enters into the holiest place yearly with the blood of
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another, else it would have been necessary for Him to suffer often from the
foundation of the earth. He did not do it like the priest on a yearly basis, or
He would have to keep on suffering, but once for all, at the end of the ages,
unto a removal of the sins through His sacrifice, He has now appeared. Once
for all He culminates all of the shadows that pointed to Him. The writer of
Hebrews is telling us that Christ appeared to bring an end to the sacrifice for
sins by His sacrifice. And as it is appointed for men once to die and after this
the judgment, thus also Christ, once having been presented to bear away the
sins of many, a second time without sins He shall appear to those that are
expecting Him for salvation (Heb. 9: 28).
So our high priest, the writer of Hebrews says, has gone into the holy of
holies to bear away our sins and we are waiting for His appearance out from
the holy of holies a second time at His second advent. For the writer says in
chapter ten, that the law is a shadow of the good things to come not the
image of the things. Yearly sacrifices are not ever able to perfect the ones
who are coming, since there would be no need of the offering because the
conscience of sins for the worshipers, once for all, would be cleansed. But
with these Old Testament sacrifices there is a remembrance of sins yearly as
he says, “For it is impossible for the blood of bulls and goats to take away
sins.”
He then goes into an exegesis of Psalm 40 to show how Christ has come and
offered Himself. The writer tells us that God does not want sacrifices and
offerings, but a body has been prepared, and that body is none other than
Jesus Christ. He willingly comes to do the will of the Father in offering
Himself as a sacrifice, and in so doing He is taking away the first covenant
that He might establish the second. And it is by that will that we have been
sanctified by the offering of the body of Christ, once for all (Heb. 10: 9-10).
So while every priest is standing daily, offering sacrifices in the temple that
can never take away sins, the writer of Hebrews wants us to know, in verse
12 that this One, Christ Jesus, on behalf of sins, offered up a sacrifice once
forever, completing it. Hence He has set down at the right hand of God
remaining until He puts all enemies under His feet. For by one offering, He
has perfected forever those who are being sanctified (Heb. 10: 14).
He goes on to talk again about the New Covenant that Jesus Christ has
accomplished for us. “This is then the covenant which I made with them,
after those days says the Lord, when I put my laws in their hearts and when I
write them upon their understanding and their sins and their lawless deeds I
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will not remember again and where there is remission of these there is no
longer an offering for sins”
(Heb. 10: 16-18). The writer of Hebrews in chapter ten wants his readers and
us to know that since we then have such a high priest, we have boldness to
go into the presence of the Lord because of the blood of Christ, in that He
has made a new living way for us, which comes through the veil and that is
His flesh. So the veil becomes the flesh of Christ who enters into the
heavenly sanctuary with the blood of His sacrifice for a perfect sacrifice
once for all. Christ fulfills all of the shadows of the great day of atonement
with the high priest going into the holy of holies, by going into that heavenly
sanctuary with a sacrifice once for all for us.
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3.1 Text
ryfiW0Aha wxr*-lfa vyd!y! yTew;-tx, NrhEXa j`masAv4

lxer!W;y9 yn2B; tn*OfE-lKA tx, vylAfA hDAvat4hiv4 yHaha
MtAx* Ntan!v4 MtAxF0*Ha-lkAl; Mh,yfew;Pi-lKA-tx,v4
yTifi wyxi-dy1B; Hl0awiv4 ryfiW0Aha wxr*-lfa
:hr!BAd4m0iha
3.2 Vocabulary
dy! Noun “hand”
wxr Noun “head”
hdAy! Verb “to confess over”
NOfA Noun “iniquity”
wyxi Noun “man”
3.3 Grammar
The high priest, after making the sacrifice for the sins of the people from the
first goat, comes back out and sprinkles the altar that is before the Lord,
making atonement for it with both the blood of the bullock and the blood of
the goat. In verse 18 he sprinkles the blood seven times upon it with his
finger and cleanses it. When he has made an end of atoning for the holy
place and for the tent of meeting, he then presents the live goat, and this is
where our verse picks up.
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ryfiW0Aha wxr* lfa vydAy! yT2w;-tx, Nr*hExa j`masAV4
yHaha
“And Aaron shall lay both his hands upon the head of the live goat...”
j`masA is a Qal perfect third masculine singular and the V4 is waw conversive
that turns it over. So “Aaron shall place” or “Aaron shall lay.” tx, is the
sign of the direct object and yT2w; is a plural noun from MyTaw; in construct
with vydAy! – which is a plural noun from dy! meaning "hands" and the v is
the third masculine singular pronominal suffix. So “Aaron shall lay both of
his hands...”lfa is a preposition, “upon” and wxr* is the noun meaning
“head.” ryfiW0Ahacontains the definite article ha which comes from lha, the
lamed by the way of the original definite article has assimilated into the sin,
and ryfiW0A means “goat.” yHaha is the definite article again and yHa is an
adjective which means “live.” So, “Aaron shall lay his both of his hands
upon the head of the live goat.”
lxer!W;y9 yn2B; tn*OfE-lKA-tx, vylAfA hDAv1t4hiv4

After he has done that, he shall confess over them. hDAv1t4hiv4
is a waw conversive and a Hithpael perfect third masculine singular from

hdAy! meaning “to confess over.” vylAfA is the preposition lfA with the
third masculine singular pronominal suffix. “He shall confess over him...”
tx, is the sign of the direct object again, lKA is “all” or “the entire” or “the
whole,” and it is in construct with tn*OfE which is the feminine plural noun
of NOfA meaning “iniquity” So “the totality of the iniquities of the sons of
Israel…” yn2B; again is the plural noun in construct with lxer!W;y9 , “the
sons of Israel.” So he is going to place his hands upon the live goat
and confess over it the sins of the children of Israel. He continues by adding
the confession of all the transgressions and sins.
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ryfiW0Aha wxr*-lfa MtAx* Ntan!v4
“...and he shall put them upon the head of the goat...”
Ntan!v4 the v4 is the conjunction and a waw conversive. Ntan! is a Qal perfect
third masculine singular and MtAx* is the direct object of that, with the
personal pronoun third masculine plural, and so “he shall put them.” lfa
again is the preposition, wxr* is the noun meaning “head.” It is in
construct with ryfiW0Aha, the definite article ha followed by ryfiW0A the noun
meaning goat. So “upon the head of the goat.”
:hr!BAd4m0iha yTifi wyxi-dy1B; Hl0awiv4

“and he shall send, by the hand of an appointed man, into the desert.”
Hl0awiv4 is a Piel perfect third masculine singular from HlawA with a waw
conversive that turns it over. dy1B; is the preposition B; and the noun dy1
meaning “hand” and wyxi is in construct with dy1, so “by the hand of a
man.” yTifi is and adjective that means “opportune,” so probably this is an
appointed man, that is close by, so he shall send it with that man into the
desert. In hr!BAd4m0iha there is the definite article ha and hr!BAd4m0i is the
word for desert. The hending (preceded by the păthăḥ) is sometimes
referred to as the he of locale, “to the desert.”
3.4 Translation
“And Aaron shall lay both his hands upon the head of the live goat and
confess over it all the iniquities of the sons of Israel and all their
transgressions and all their sins. He shall put them upon the head of the
goat and send it away by the hand of an appointed man into the desert.”
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I can’t help but think we are looking at substitution here. The goat becomes
the substitute for the sins of the people to bear them away. And Jesus Christ
is our substitute; I am reminded of Isaiah 53:6,
hv!hyv1 Unyn9PA OKr4dal; wyxi UnyfiTA NxcoZKa Unl.AKu

:UnlA.Ku NOfE OB txe fayg.ip;hi
“All of us like sheep go astray, each to his own way, and the Lord caused to
land upon him the iniquity of all of us.” Or in 2 Corinthians 5 – “He who
knew no sin became sin for us that we might be made the righteousness of
God in Him.”
So Jesus Christ became our substitute, carried our sins away, and removed
them permanently, when we put our faith in Him just as this goat bore the
transgressions of the people and all of their sins. I am reminded of Ephesians
chapter two, how we were dead in trespasses and in sins, but now we have
been quickened, we have been raised, we have been seated with Christ
because of the work that He has accomplished in taking our sins away.
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4.1 Text
Cr@x,-lx, MtAn*OfE lKA-tx, vylAfA ryfiW0Aha xWAn!v4

:rBAd4m0iBa ryfiW0Aha-tx, Hl0awiv hr!z2G;
4.2 Vocabulary
xWAn! Verb “to bear”
Cr@x, Noun “land”
hr!z2G4 Adjective “cut-off”
rBAd4m0i Noun “desert”
4.3 Grammar
vylAfA ryfiW0Aha xWAn!v4

xWAn!v4 is a Qal perfect third masculine singular from xWAn! and the v4is a
waw conversive that turns it over making it future, so “then the goat shall
bear...” The ha is the definite article and ryfiW0A again the noun, “the goat.”
vylAfA is the preposition with the third masculine singular pronominal suffix
v. “Then the goat shall bear upon him…”
MtAn*OfE lKA-tx,
tx,is the sign of the direct object, lKA meaning “all” or “the totality,” again
a noun in construct with MtAn*OfE. The word NOfA is the noun root, here with
a feminine plural ending “ot,” and an “am” ending as the third masculine
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plural pronominal suffix, “their iniquities.” So it is “...the goat shall bear
upon him all their iniquities”
hr!z2G; Cr@x,-lx,
lx, is the preposition and Cr@x, is the noun for “land,” so “unto a land..”
hr!z2G; is an adjective that means “cut-off,” and so it means a “cut-off land.”
The goat is to bear the sins of the people away into a desolate land, to a cut-
off land.
:rBAd4m0iBa ryfiW0Aha-tx, Hl0awiv

“and he will send the goat into the desert.”
vis again your waw conjunction. In Hl0awi notice the doubling of the middle
radical here, it is a Piel perfect third masculine singular from the root Hlaw.A
The tx,is the sign of the direct object. ryfiW0Aha is the definite article ha
with ryfiW0A the noun for goat. rBAd4m0iB has the preposition Ba with the
definite article, and rBAd4m0imeans “desert,” so “into the desert.”
4.4 Translation
“Then the goat shall bear their iniquities unto a cut-off land, and he will
send the goat into the desert."
The interesting aspect related to Christ in this verse is in the word hr!z2G4.
That the goat was to go to a hr!z2G4 land – a cut off land, hr!z2G4 Cr@x, .
That root is found in Isaiah 53, in the great passage concerning the work of
Christ upon the cross. It reads in verse eight,
HaHeOwy4 ymi OrOD-tx,v4 Hq0Alu FPAw;m0imiU rc,f*me

OmlA fgan@ ymi0fa fwaP,mi MyY0Ha Cr@x,me rz1g4n9 yKi
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“From oppression and judgment he was taken away and with his generation
or offspring, who became concerned, for he was cut off.” From the land of
the living… Like that second goat he was rz1g4n9; here it happens to be a
Niphal perfect third masculine singular – but it’s the same root from hr!z2G;
that is used in Leviticus of the second goat. So Jesus was cut off from the
land of the living in His death, He went into separation from His Father on
the cross for us, for our transgressions, “for the transgressions of my
people,” Isaiah says, “to whom the stroke was due.” So we have I think the
picture of the two goats in Isaiah 53. In verse five we read,
rsaUm Unyten*OfEme xKAdum; UnfewAP;mi llAHom; xUhv4

:UnlA-xPAr4n9 Otr!buHEbaU vylAfA UnmeOlw;
“He was pierced for our transgressions, he was crushed for our iniquities
and the chastisement resulting in our peace was upon him, and by his blow it
was a healing for us.” So he was cut off as a sheep brought to the slaughter,
and we are told he did not open His mouth. I think we are looking at the first
goat in verse five of Isaiah 53, and then the second goat in verse eight in the
word rz1g4n9 , so Jesus Christ becomes the fulfillment of both of these goats
in His death upon the cross for our sins. He pictures the fulfillment of the
first goat where He takes His blood, as the writer of Hebrews says, into the
holy of holies, securing an eternal redemption for us. He was also crucified
outside the camp in Hebrews 13, and He bore our sins by being cut off, as it
were, from even His Father during that time on the cross. The use of the
same root in Leviticus 16 and Isaiah 53 pictures the second goat.
I can only say with the hymn writer, “When I survey the wondrous cross, on
which the prince of glory died, my richest gain I count but loss and pour
contempt on all my pride. Were the whole realm of nature, that were a
present far to small, love so amazing so divine, demands my life, my soul,
my all” (When I Survey the Wondrous Cross, Isaac Watts, 1707).
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LEVITICUS 23 - THE FESTIVALS
INTRODUCTION
The festivals of Leviticus 23 show the annual yearly festivals of Passover,
Unleavened Bread, First Fruits, Pentecost, the Blowing of the Trumpets, the Great
Day of atonement and the Feast of Tabernacles. Each of these yearly feasts points
to Christ who fulfills all of them in His ministry.
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5.1 Text
NyBe wd,H*la rWAfA hfABAr4xaB; NOwxr9hA wd,HoBa

:hv!hyla HsaP, My9BAr4fahA
5.2 Vocabulary
wd,Ho Noun “month”
NyBe Preposition “between”
My9BAr4fa Noun “evenings”
HsaP, Noun “Passover”
5.3 Grammar
wd,H*la rWAfA hfABAr4xaB; NOwxr9hA wd,HoBa

Notice the Ba, the preposition “in” and wd,Ho meaning “month.”NOwxr9hA is
made up of hA the definite article and NOwxr9 meaning “first.” hfABAr4xaB;,
“in the fourteenth...” B; is a preposition and rWAfA hfABAr4x means four
and ten, or fourteen. wd,H*la means “to the month.” So, “in the fourteenth
day belonging to that month.”
My9BAr4fahA NyBe
NyBe is the word for “between.” hA is the definite article and My9BAr4fa
is a
dual noun that means “evenings,” literally then it is “between the evenings.”
So we are probably looking at dusk here.
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:hv!hyla HsaP,
HsaP, is the noun for “Passover.” la is the preposition, and hv!hy is the
word for “Lord,” so “a Passover for the Lord.”
5.4 Translation
“In the first month, in the fourteenth day belonging to that month,
between the evenings is a Passover for the Lord.”
Our mind again goes to 1 Corinthians 5, where Christ is sacrificed for us
upon the cross.
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6.1 Text
tOcZm0aha gHa hz0@ha wd,Hola MOy rWAfA hw0AmiHEbaU

:UlkexTo tOcZma Mymiy! tfab;wi hvAhyla
6.2 Vocabulary
MOy Noun “day”
gHa Noun “feast”
hcAma Noun “unleavened bread

cakes”
lkaxA Verb “to eat”
6.3 Grammar
MOy rWAfA hw0AmiHEbaU

“And on the fifteenth day...”
Here we have the conjunction U, “and,” ba is “in,” and rWAfA hw0AmiHE is

five and ten, or fifteen. The word MOy means “day.”
hz0@ha wd,Hola
The lais the preposition with the article, followed by the noun wd,Ho,
meaning “belonging to the month.” hz0@ha is the definite article and the
demonstrative pronoun. So, “...belonging to the same month.”
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hvAhyla tOcZm0aha gHa
“...is the feast of the unleavened bread to the Lord.”
gHa is the noun for “feast” and tOcZm0aha is the definite article ha and the
noun tOcZm0a meaning “unleavened.” It is the feminine plural of hcAma,
looking at unleavened bread cakes. So it's "the feast of unleavened bread
cakes...” la is the preposition, and hvAhy is the word for “Lord.”
Mymiy! tfab;wi
“...seven days...”
tfab;wi is the word for “seven” and Mymiy! is the plural noun meaning
“days.”
:UlkexTo tOcZma
“...you shall eat the unleavened bread cakes.”
tOcZma again is the noun for “unleavened bread cakes.” UlkexTo is a pe

aleph verb, here with the “o” vowel showing it is a Qal imperfect second
masculine plural from the root lkaxA meaning “you shall eat.”
6.4 Translation
“And on the fifteenth day of the same month is the feast of the unleavened
bread to the Lord, for seven days you shall eat the unleavened bread.”
What is significant, again in 1 Corinthians 5, is that once we experience
Calvary and Passover, we are to lead a holy life. Paul applies the feast of
unleavened bread to that holy life that we as believers are to lead and live.
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7.1 Text
tr1H#m0Ami Mk,n4c*r4li hv!hy4 yn2p;li rm,f*ihA-tx, Jyn9hev4

:NheK*ha Un0p,yn9y4 tBAw0aha
7.2 Vocabulary
MOy Noun “day”
gHa Noun “feast”
hcAma Noun “unleavened bread

cakes”
lkaxA Verb “to eat”
7.3 Grammar
rm,f*ihA-tx, Jyn9hev4
v4is the conjunction meaning “and.” Jyn9he is a middle weak verb, Hiphil
perfect third masculine singular from the root JUn meaning ”to wave,” so
“and he shall wave.” tx, is the sign of the direct object and hA is the
definite article followed by rm,f*i, “the sheaf,” looking at the first fruit of
harvest. So “he shall wave the sheaf of first fruits."
hv!hy4 yn2p;li
“...before the Lord....”
yn2p;li is a preposition and hv!hy4 means “Lord.”
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tBAw0aha tr1H#m0Ami Mk,n4c*r4li
Mk,n4c*r4li “...to be for your acceptance...” The li is the preposition “for,”
nc*r4 means “acceptance” and Mk, is the second masculine plural
pronominal suffix. “...from the morrow of the Sabbath...” The n of the
preposition Nmi has assimilated, and the dagesh forte appears in the mem of
tr1H#m0A , meaning “morrow.” ha is the definite article and tBAw0a means
“Sabbath.” So “from the morrow of the Sabbath.”
:NheK*ha Un0p,yn9y4
“...the priest shall wave it.”
Un0p,yn9y4 is a Hiphil imperfect third masculine singular, again from the root
JUn with a third masculine singular suffix. ha is the definite article and NheK*
is the word for “priest.”
7.4 Translation
“And he shall wave the sheaf of first fruits before the Lord to be for your
acceptance. The priest shall wave it from the morrow of the Sabbath.”
Again, what a beautiful picture of the resurrection of Jesus Christ after
Passover, after His death. In 1 Corinthians 15 Paul could say that Christ, the
first fruits, on the day after Sabbath arose from the grave. I believe then, that
each of the feasts points to Jesus in one way or another through type and
anti-type and this one points to the resurrection on the day after Sabbath.
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8.1 Text
yn2w; My9Taw; hpAUnT4 MH,l, UxiybiTA Mk,yteb*w;Om0mi

Myr9UKBi hn!yp,xATe CmeHA hn!yy@h;Ti tl,s* Myn9r*W;f,
:hv!hyla
8.2 Vocabulary
bw;Om0 Noun “dwelling”
xOB Verb “to bring”
MH,l, Noun “bread”
hy!hA Verb “to be”
CmeHA Noun “leaven”
hpAxA Verb “to bake”
8.3 Grammar
Mk,yteb*w;Om0mi
“from your dwellings…”
The nun of the Nmi has assimilated into the mem of the noun, bw;Om0,
“dwelling” here with the feminine plural “ot” ending. This is followed by
Mk, the second masculine plural pronominal suffix.
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UxiybiTA
This word is from the root xOB. It is a Hiphil imperfect second
masculine plural meaning “you shall bring.”
My9Taw; hpAUnT4 MH,l,

“Bread of two wave loaves....”
MH,l, is the noun for bread. hpAUnT4 means a “wave loaf,” something that
the priest has waved. My9Taw; is the noun for “two.”
Myn9r*W;f, yn2w;
“...two of tenth parts...”
construct and Myn9r*W;f, means a

‫ שְ ׁנֵ ֣י‬is the masculine plural noun in
tenth part and you have a double here, so it is a plural noun.
hn!yy@h;Ti tl,s*
“...they shall be of fine flour...”
tl,s* is the noun for “fine flour” and hn!yy@h;Ti is a Qal imperfect third
feminine plural from hy!hA meaning “to be.”
hn!yp,xATe CmeHA
Not only shall they be of two tenth parts, but they shall also be baked with
leaven. CmeHA is the noun for leaven and hn!yp,xATe, from hpAxA is the verb
“to bake.” Here it is a Niphal imperfect third feminine plural. “... they shall
be baked with leaven...”
:hv!hyla Myr9UKBi
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We find they are for the first fruits for the Lord. Myr9UK is a masculine
plural noun meaning “first fruits.” Again, la is the preposition, and hv!hyis
the word for “Lord.” So we have “as first fruits for the Lord.”
8.4 Translation
“From your dwellings you shall bring two wave loaves two tenths parts they
shall be of fine flour baked with leaven as first fruits for the Lord.”
I am reminded of the day of Pentecost that occurred fifty days after the
resurrection, in Acts 2. Two loaves were brought together, related to that
day, the Jewish believers who put their faith in Jesus Christ in Acts 2 and the
Gentile believers in Acts 10. The two loaves symbolize the two coming
together on that great day of harvest that takes place when the Holy Spirit is
poured out at Pentecost in Acts 2.
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9.1 Text
yfiybiw0;ha wd,H*Ba rm*xle lxer!W;y9 yn2B;-lx, rBeDa

NOrk;z9 NOtBAwa Mk,lA hy@h;y9 wd,Hola dHAx,B;
:wd,q*-xr!q;mi hfAUrT4
9.2 Vocabulary
NOtBAwa Noun “solemn rest”
hfAUrT4 Noun “blowing of trumpets”
wd,q Noun “holiness”
9.3 Grammar
rm*xle lxer!W;y9 yn2B;-lx, rBeDa

“Speak unto the children of Israel, saying...”
rBeDa is a Piel imperative second masculine singular, “speak.” lx, is the

preposition “unto” in construct with the masculine plural noun yn2B;,
meaning “children.” lxer!W;y9 is the proper name for Israel. So “speak unto
the children of Israel...” rm*xle is the infinitive construct from rmaxA,
“saying.”
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wd,Hola dHAx,B; yfiybiw0;ha wd,H*Ba
“...in the seventh month, in the first of the month...”
Notice ,Ba is a preposition and wd,H* is the word for “month.” yfiybiw0;ha is
the definite article ha and yfiybiw0; and means “seventh.” B;is a preposition
with dHAx, meaning “in the first.” wd,Hola, “belonging to that month,”
another preposition with the definite article and the noun for month.
NOtBAwa Mk,lA hy@h;y9

hy@h;y9 is a Qal imperfect third masculine singular from hy!hA
plus Mk,lA a preposition with a second masculine plural pronominal suffix,

“they shall be to you...” NOtBAwa is a noun meaning “solemn rest.” So,
“they shall be to you a solemn rest...”
hfAUrT4 NOrk;z9
NOrk;z9 is “a memorial.” Then it has hfAUrT4 which is noun meaning “a
blast of horns” or “the blowing of trumpets.”
:wd,q*-xr!q;mi
“...an assembly of holiness.”
xr!q;mi is a noun meaning “assembly” and wd,q* means “holiness.” So

this looks at the feast of the blowing of trumpets to announce the Day of
Atonement.
9.4 Translation
“Speak to the children of Israel saying, ‘On the seventh month, on the first
of that month it shall be to you a solemn rest, a memorial with a blowing of
trumpets, an assembly of holiness.’”
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Some have connected this with the return of Christ. The trumpet will sound
at His second advent leading to the great salvation of the nation of Israel in
Romans chapter 11. On that day the trumpet shall sound and the dead shall
be raised imperishable, as Paul can say in I Corinthians 15 , and we shall be
changed. He also says in Romans 11 that there is a day coming when all
Israel will be saved. Some have connected this with the return of Christ at
His second coming. This is followed by the great Day of Atonement, which
is the next festival which follows in these feasts.
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10.1 Text
hz0@ha MOY0ha Mc,f,B; UWfEta x| hkAxlAm;-lkAv4

yn2p;li Mk,ylefE rPekal; xUh Myr9PuKi MOy yKi
:Mk,yhe|x< hv!hy4
10.2 Vocabulary
hkAxlAm; Noun “work”
hwAxA Verb “to do”
yKi Conjunction “for”
yn2p;li Preposition “before”
10.3 Grammar
UWfEta x| hkAxlAm;-lkAv4
“And no work shall you do...”
lkAv4 is a conjunction with the word for “all” or “any.” This is in construct
with hkAxlAm a feminine singular noun meaning “work.” x| is your
negative participle followed by UWfEt, a Qal imperfect second masculine
plural from the root hwAxA , meaning “to do.”
hz0@ha MOY0ha Mc,f,B;

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Mc,f,B; is a preposition meaning “on the same” followed by MOY0ha the
definite article and the noun for “day.” hz0@ha is the demonstrative adjective,
so it means “on this same day.”
xUh Myr9PuKi MOy yKi

yKi is the conjunction. MOy is a noun followed by Myr9PuK,i “of
atonement,” a plural noun. xUh is your masculine singular
demonstrative adjective. “...for it is a day of atonement...”
Mk,ylefE rPekal;
rPekal; notice thel; followed by the rPeka, so this is a Piel infinitive
construct fromrpk meaning "to make atonement.” Mk,ylefE is a
preposition followed by the second masculine plural pronominal
suffix, “to make atonement on behalf of you.”
:Mk,yhe|x< hv!hy4 yn2p;li

“...before the Lord your God.”
yn2p;liis a preposition, hv!hy4, Lord and Mk,yhe|x<, “your God.” he|x< is a

plural noun in construct with Mk, second masculine singular pronominal
suffix.
10.4 Translation
“And no work shall you do on this same day, for it is a day of atonement to
make atonement on your behalf before the Lord your God.”
We have looked at this feast in Leviticus 16, but it was a day in which they
were to do no work; it was a day that atonement was made for the sins of the
people. They were to rest on that day and afflict their souls in repentance and
keep near to God. This was the Day of Atonement that looks forward, I
believe, to Romans 11, when Israel will receive atonement in mass at the
return of Jesus Christ.
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11.1 Text
HR!z4X,hA-lKA Mymiy! tfab;wi UbW;Te tK*S0uBa

:tK*S0uBa Ubw;y2 lxeR!W;Y9B;
11.2 Vocabulary
tKAS0u Noun “booth”
bway! Verb “to dwell”
11.3 Grammar
UbW;Te tK*S0uBa
Bais a preposition, tK*S0u is from hK*As0u; notice that tK*S0u is in the feminine
plural, meaning “in booths.” UbW;Te is the Qal imperfect second masculine
plural from the root bWay! meaning, “you shall dwell.” Notice that the yod
has dropped off of this pe yod verb and we have compensatory lengthening
from a hîrêq to a sêrê under the tav.
Mymiy! tfab;wi
tfab;wi is the word for “seven” and Mymiy! is the plural form of
MOymeaning “days.” So, we have “...for seven days...”
lxeR!W;Y9B; HR!z4X,hA-lKA
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lKA again is the noun meaning “whole,” or “the totality,” or “all.”HR!z4X,hA
is the noun with the definite article meaning, “home-born.” B; is the
preposition followed by lxeR!W;Y9, again the proper name for Israel. So “all
the home-born in Israel.”
:tK*S0uBa Ubw;y2
“...shall dwell in booths.”
Ubw;y2 is again a Qal imperfect third masculine plural from bway! meaning
“they shall dwell.” Ba is the preposition with the definite article, followed by
tK*S0u a feminine plural noun meaning “booths.”
11.4 Translation
“You shall dwell in booths for seven days; all the home-born in Israel shall
dwell in booths.”
The final feast is the feast of Tabernacles described in verses 34 to 43. In the
feast of Booths or Tabernacles, Israel is commanded, in the fifteenth day of
the seventh month, to live in temporary booths or tabernacles. This was to
remind them of when God brought them out of Egypt as well as to look
forward to their permanent possession in the land of Canaan.
The feast of booths could well look at either the millennial kingdom where
redeemed Israel with the church will dwell for a thousand years, or to the
new heaven and new earth where there will be that permanent dwelling,
moving from temporary to permanency when the Lord returns. There is a
beautiful picture of salvation history in the festivals, from Calvary in the
Passover, to the life of sanctification in the feast of Unleavened Bread, to the
resurrection of Christ in the day after Sabbath in First Fruits, to two loaves
of Jews and Gentiles brought together at Pentecost, to the blowing of the
trumpet at the second coming of Christ followed by the redemption of Israel
and then to the reign of the Lord with His people permanently in the new
heaven and new earth.
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I can only say with Paul in Romans 11, “Oh the depth of the wealth and of
the wisdom and knowledge of God, how unsearchable are His judgments,
and His ways past finding out.” All of these festivals point to Jesus Christ.
So we can only say with the hymn writer,
“All hail the power of Jesus name, let angels prostrate fall.
Bring forth the royal diadem and crown Him Lord of all.
Bring forth the royal diadem and crown Him Lord of all.
Oh that with yonder sacred throng we at His feet may fall,
we’ll join the everlasting song and crown Him lord of all.
We’ll join the everlasting song and crown Him Lord of all”
(All Hail the Power of Jesus Name, Edward Perronet, 1780).
I say with John, “Even so come Lord Jesus,” as we look forward to that great
vision of a new heaven and a new earth. “God shall wipe away all tears from
their eyes and death shall be no more. Neither shall there be any pain, or
crying, or sorrow, because the former things have passed away” (Rev. 21:
4). As we look forward to that city where God, the Almighty, is the temple
with the lamb, where the city does not have need of sun nor moon that it
should shine, but the glory of God shall shine upon it. And the lamp of it
shall be the lamb (Revelation 21-22).
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NUMBERS 6: 24-26 - THE AARONIC BENEDICTION
INTRODUCTION
Numbers 6: 24-26 is the Aaronic benediction in which prayer is made that the Lord
will life up His face favorably toward us in blessing us, and giving us His peace.
275
Lesson 1: Numbers 6:24
1.1 Text
:j~r@m;w;y9v4 hv!hy4 j~k4r@bAy4

1.2 Vocabulary
jr1bA Verb “to bless”
rmawA Verb “to keep”
1.3 Grammar
hv!hy4 j~k4r@bAy4
The word j~k4r@bAy4 is a Piel imperfect third masculine singular from the
root jr1bA meaning “to bless.” We can call this a jussive because the verb is
acting more or less like a wish. We know that it is a Piel because the verb
has a shewa followed by a qămĕṣ (a-class vowel). Notice that the r (the
middle radical) cannot take a doubling where normally a Piel would double
in the middle radical. Here it is functioning as a guttural, so the normal
păthăḥ under the r has become a qămĕṣ due to compensatory lengthening
(compensation for the fact that the middle radical cannot double). Attached
is the j~ which is a second masculine singular pronominal suffix. hv!hy4 is
the proper name for God, the tetragrammaton. “May the Lord bless you…”
:j~r@m;w;y9v4
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Notice the v here is a simple waw connective because it is followed by
another jussive. It is from the root rmawA and is in the Qal imperfect third
masculine singular form. Attached is again the second masculine singular
pronominal suffix. “. . . and may He keep you.”
1.4 Translation
“May the Lord bless you and may He keep you.”
What a beautiful beginning prayer that the Lord would put His blessing
upon each one of us and that He would keep us. I am reminded of how Paul
writing in Ephesians 1 tells us that in Christ, before the foundation of the
world, we have been blessed with the great deliverance in salvation and
redemption. Also, I am reminded of that beautiful text in Romans 8, "I am
persuaded that neither death nor life nor things present nor things to come
nor height nor depth nor any other creature shall ever be able to separate us
from the love of God which is in Christ Jesus our Lord." Further, in the great
prayer in John 17 our Lord prays to the Father asking that He not take His
disciples out of the world, but that He would keep them from the evil one.
277
2.1 Text
:j~n0@Huyv9 j~yl,xe vyn!PA hv!hy4 rxey4

2.2 Vocabulary
rOx Verb “to shine”
Myn9PA Noun “face”
lxe Preposition “unto”
Nn1HA Verb “to be gracious”
2.3 Grammar
hv!hy4 rxey4
“May the Lord cause to shine . . .” Notice we continue with a jussive in
rxeyA. It is a middle weak verb, a Hiphil imperfect third masculine singular
from the root rOx meaning "to shine." Being a Hiphil, it is in the causative
mode. hv!hy4, again, is the proper name for God, the tetragrammaton.
j~yl,xe vyn!PA
278
Next comes vyn!PA which is the noun Myn!PA, meaning face in construct with
the vpronominal suffix. When in construct Myn!PAchanges to vyn!PA and the y
is not pronounced. The qămĕṣ, followed by the v, introduces this as a noun
in construct, “his face.” Combined with the previous phrase and it' s
causative nature we have, “May the Lord cause His face to shine . . .” lxe
is the preposition for “unto.” It is in construct with the j~, second masculine
singular pronominal suffix. “May the Lord cause His face to shine unto
you . . .”
j~n0@Huyv9
Note that Nn1HA means “to be gracious.” The dagesh in the n is showing there
is a doubling. The final n of the root has assimilated by reverse assimilation
into the n that has the dagesh or sign of the doubling. In the first two
consonants, historically this would have been something like y4v4 changing to
y4v9and because of the shewa under the y it changed to a hîrêq yod. So, in
parsing this word we note there is a simple waw connective attached to the
verb, which is in the Qal imperfect third masculine singular, followed by a
second masculine singular pronominal suffix. “. . . and may the Lord be
gracious to you.”
2.4 Translation
“May the Lord cause His face to shine upon you and may the Lord be
gracious to you.”
What a blessing to know, as seen through New Testament eyes, that the Lord
caused His face to shine upon us in sending us His beloved Son, the second
person of the holy Trinity, Jesus Christ, who brought light into our lives.
John 1 tells us that in the midst of the darkness the light continues to shine,
and when we have our relationship and faith in Jesus Christ, the Lord truly
has caused His face to shine upon us and has been gracious to us. Further
in John 1, we are told that the law was given by Moses, but grace and truth
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came through Jesus Christ. In Ephesians 2, we see that great text, “By grace
you have been saved through faith, it is the gift of God, not of works lest
anyone should boast.” So, then, we are His workmanship, having been
created in Christ Jesus unto good works which should follow since we have
experienced His grace. So then grace has come to us in our Lord Jesus
Christ. The great prayer of Numbers is answered at every point through our
Lord and Savior, Jesus Christ.

3.1 Text
j~l; MWeyAv4 j~yl,xe vyn!PA hv!hy4 xW0Ay9

:MOlwA
3.2 Vocabulary
xWAn! Verb “to lift up”
Mywi Verb “to place”
MOl;wA Noun “peace”
3.3 Grammar
hv!hy4 xW0Ay9
xW0Ay9 is a Qal Imperfect third masculine singular from the root xWAn!. As a
Pe-Nun verb the n has assimilated into the W by progressive assimilation,
which happens in the imperfect form of Pe-Nun verbs. hv!hy, again, is the
proper name for God, the tetragrammaton. So, “May the Lord lift up . . .”
j~yl,xe vyn!PA
280
Next again we have vyn!PA which is the dual noun Myn9PA, meaning face, in
construct with the v, a third masculine singular pronominal suffix. When in
construct Myn9P changes to vyn!PA and the y is not pronounced. The qămĕṣ,
followed by the y, introduces this as a noun In construct, “his face.” lxe
‫ אֵל‬is the preposition for “unto.” It is in construct with the j~, second
masculine singular pronominal suffix. “May the Lord lift up His face unto
you . . .”
:MOlwA j~l; MWeyAv4

MWeyAv4begins with a waw connective, since this is a jussive form. In parsing
the verb we find it is a Hiphil imperfect third masculine singular from the
root MyWi meaning literally “to put” or “to place.” j~l; is the inseparable
preposition l followed by the second masculine singular pronominal suffix:
“to you.” Finally, the word MOlwA is the Hebrew noun that means “peace”
or “wholeness.”
3.4 Translation
“May the lord lift up His face unto you and may He give peace to you.”
One of the beautiful New Testament texts that illustrates how Christ has
brought this to us is found in Romans chapter 5. Paul says “Being justified
by faith we are having peace with God through our Lord Jesus Christ.” And
so the Lord Jesus Christ brought MOlwA, peace, to us and hence we are no
longer under the wrath or judgment of God. Jesus Christ has placed that to
us in His justifying work upon the cross through our faith in Him. Now we
have obtained access by faith unto this grace in which we stand and we boast
in hope of the glory of God.
What a beautiful illustration of how this prayer is answered in our Lord
Jesus Christ. To lift up one’s face towards another is to look upon one with
great approval. It is sort of like the father approving the actions of His son
when he pitches a winning baseball game. Christ has done that for us with
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His death upon the cross; He has won the victory of our salvation and has
satisfied the judgment of God by bearing our sins upon Himself on the cross.
So now the Father looks upon us with favor and allows us into His
presence, no longer under His judgment. We stand in this position because
of the grace given to us through Jesus Christ and His work upon the cross.
So, for those who are faithful to accept the Lord as Savior and obey and
follow Him, we can confidently boast in the hope of seeing the glory of God
some day, of seeing His shining face and hearing “Well done good and
faithful servant." This great prayer has been answered at every point in our
Lord Jesus Christ.
DEUTERONOMY 6 - THE SHEMA

INTRODUCTION
Deuteronomy 6: 4-5 is the shema followed by the great commandment love the
Lord with all of our heart, soul and mind. The Lord Jesus Christ called this the first
and great commandment.
282
Lesson 1: Deuteronomy 6:4
1.1 Text
:dHAX, hv!hy4 Unyhe|x< hv!hy4 lxer!W;y9 fmaw;

1.2 Vocabulary
fmawA Verb “to hear”
hv!hy4 Proper Noun “Lord”
dHAx, Adjective “one”
1.3 Grammar
Lxer!W;y9 fmaw;
fmaw; is a Qal Imperative second masculine singular from the root fmawA. It
has a păthăḥ in the imperative where the regular form rm*w; would have an
"o"-class vowel in the second consonant. The reason for this is that the f,
being the last consonant, prefers a păthăḥ preceding it. Lxer!W;y9 is the
proper name for Israel.
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Unyhe|x< hv!hy4
“...the Lord our God...”
hv!hy4 is the tetragrammaton, the word for Yahweh. Unyhe|x< is from

Myhe|x<. Here he|x< is in construct with Un which is the first common
plural pronominal suffix.
:dHAX, hv!hy4
dHAX, is an adjective meaning “one.” It is interesting that the word dHAX, is
also used in Genesis 2, where God created Adam and Eve and they became
dHAX, rWAbAl;– “one flesh.” It is demonstrated here you can have two
persons and yet one flesh. Significantly, if the writer of the Torah had used
the word dyHiy! as is used in Genesis 22 where Abraham has a dyHiy! son,
namely one and only unique son of the promise, then the idea would have to
be of a strict unity. However, the writer used the word dHAX, which, as has
been demonstrated in Genesis 2, can allow for distinctions within the unity
of God.
1.4 Translation
“Hear O Israel, the Lord your God, the Lord is one.”
I believe that we have here, with the use of dHAX, the allowance for the idea
of Trinity as seen through the eyes of progressive revelation in God's Holy
Word in the Old and New Testament. As has been seen in contrast with
Genesis 22, the word allows for distinctions, thus I believe we can have
three persons and yet one God.
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Lesson 2: Deuteronomy 6:5
2.1 Text
j~b;bAl;-lkAB; j~yh,|x< hv!hy4 txe TAb;haxAv4

:j~d,xom; lkAb;U j~w;p;n1-lkAb;U
2.2 Vocabulary
lkA Noun “all”
bhaxA Verb “to love”
wp,n@ Noun “soul”
bbAl; Noun “heart”
dx*m; Noun “strength”
2.3 Grammar
TAb;haxAv4
The v4is a conjunction meaning “and,” and the TAb;haxA is a Qal Perfect
second masculine singular from the root b;haxA. The v4 is a waw conversive
which converts the perfect, thus it is translated: “and you shall love.”
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j~yh,|x< hv!hy4 txe
txe is the sign of the direct object for hv!hy4. The word j~yh,|x< is from
Myhi|x<. Here yh,|x< is in construct with the pronominal suffix second
masculine singular j~, “...the Lord your God...”
j~b;bAl;-lkAB;
B; is an inseparable preposition with lkAwhich is a noun in construct with
j~b;bAl;. This is the noun bbAl; meaning “heart” with the second masculine
singular pronominal suffix. “...with all your heart....”
j~w;p;n1-lkAb;U
U is the conjunction “and.” In front of a labial, the waw changes into a
šûrĕq. Again we have the phrase “with all” or “with the totality of.” This
time it is in construct with j~w;p;n1. The word for “soul,” or “the interior
being,” is wp,n@, which changes to wp;n1 since it is standing in construct with
j~. “...and with all your soul....”
:j~d,xom; lkAb;U
Again we have the šûrĕq which is the conjunction "and" which is followed
by the inseparable preposition b; which again is standing in construct
with lkA. This noun is in construct with the word j~d,xom; which is d,xom,
the noun for “strength,” followed by the second masculine singular
pronominal suffix.
2.4 Translation
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“And you shall love the Lord your God with all your heart and with all your
soul and with all your understanding.”
Notice that this is the first and great commandment. When the Lord Jesus
was asked in Matthew 22 which of the 613 commandments in Jewish law
was the greatest, Jesus quoted this verse. Certainly we, as believers, want to
spend our days loving the Lord with everything we have, with all of our
mind, with all of our being, and with all of our strength. This is the first and
greatest commandment above all others.
LEVITICUS 19: 18B - THE SECOND GREAT COMMANDMENT

INTRODUCTION
Leviticus 19: 18b is the second great commandment that relates to our neighbor
who we are to love as ourselves. The whole Torah Jesus says hangs together on the
two great commandments of loving the Lord with all of our heart, soul, and mind,
and our neighbor as ourselves.
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Lesson 1: Leviticus 19:18b
1.1 Text
:hv!hy4 yn9xE j~OmiKA j~fEr2l; TAb;haxAv4

1.2 Vocabulary
far2 Noun “neighbor”
OmiKA Preposition “as”
1.3 Grammar
TAb;haxAv4
The v4 is a conjunction meaning “and,” and the TAb;haxA is a Qal Perfect
second masculine singular from the root bhaxA. The v4 is a waw conversive
which converts the perfect. Thus, it is translated: “and you shall love.”
j~OmiKA j~fEr2l;
l; this preposition has the idea of “towards.” It is inseparable with far2, the
noun for “neighbor.” It is followed by the second masculine singular
pronominal suffix. OmiKA is a preposition meaning “as” which is also
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followed by the second masculine singular pronominal suffix. Together it
takes the meaning “as yourself.” Thus we have “... your neighbor as
yourself...”
hv!hy4 yn9xE
“I am the Lord.” This ending gives a force of emphasis.
3.4 Translation
“And you shall love your neighbor as yourself. I am the Lord.”
So we find the second of the two great commandments that Jesus brought
together in His teaching in Matthew 22. While the first was to love the Lord
our God with all our heart, soul, and mind, the second is like unto the first:
you shall love your neighbor as yourself. In Matthew 22:40 Jesus concludes
by saying that on these two commandments all the law and the prophets
hang. By following our Lord Jesus Christ and giving our life to knowing
Him we fulfill these two commandments.
I am reminded of Thomas A Kempis, in chapter one of De Christum
Imitando where he writes, “Qui sequitur me, non ambulat in tenebris, ait
Dominus. Hæc sunt verba Chrisit, quibus monemur, ut, si vere
illuminari et ab omni cœcitate cordis liberari velimus, vitam moresque
eius imitemur. Esto igitur studium nostrum summum de vita Iesu
Christi meditari.” “He who would follow me shall not walk in darkness,
but shall have the light of life. These are the words of Christ, by which, we
are admonished that if we would truly be illuminated and apart from all
darkness be freed, we should
imitate His life and practices. Therefore all of our study should be to
meditate on the life of Jesus Christ.” What a beautiful summary from
Thomas A Kempis as to how we can love the Lord our God with all our
hearts, soul, and mind by growing in the knowledge of our Lord and Savior
Jesus Christ through meditating on His life for the whole of our life.
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The Nevi’im (Myxbn) – The Prophets (Volume II)
II SAMUEL 7: 12-13 - THE DAVIDIC COVENANT
INTRODUCTION
In II Samuel 7: 12-13, we see the Davidic covenant which God made with David
that one will come from his seed who will have an eternal throne and kingdom.
That One is Jesus Christ who reigns on David’s throne after His resurrection and
His reign is eternal.
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Lesson 1: II Samuel 7:12
1.1 Text
j~yt,6box3-tx, TAb;kawA%v4 j~ym,6y! Uxl;m;y9 yKi

j~yf,5m>emi xcey2 rw,x3 j~yr@8H3xa j~f3r4z1-tx, ytimoyq9h3v1
:OT&k;lam;ma-tx, ytin*ykih3v1
1.2 Vocabulary
xlemA Verb “to fill” or
“to complete”
bkawA Verb “to lie down”
NUK Verb “to establish”
yr2H3xa Preposition “after”
hf,me Noun “loins” or
“inward parts”
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hkAlam;ma Noun “kingdom”
1.3 Grammar
j~ym,6y! Uxl;m;y9 yKi

“When . . .” This yKi here is a conjunction that is used in a temporal sense.
“When your days shall be complete . . .” or “When your days are complete .
. .” This is a Qal imperfect third masculine plural from the root xlm.
Notice the U here, showing that it is a third plural form, and the y making it
imperfect. MOy is the Hebrew word for “day”, Mymiy! is the plural form, and
here we have the plural in construct with j~, j~ym,6y!. “When your days are
full . . .” That j~ is a pronominal suffix, second masculine singular.
j~yt,6box3-tx, TAb;kawA%v4
“. . . and you shall lie down with your fathers . . .” The v4 here is a
conjunction, and it is a waw conversive with a Qal perfect second masculine
singular from bkw, “to lie down”. “. . . and you shall lie down . . .” The
tx, here is functioning as a preposition, and it goes with j~yt,6box3.
j~yt,6box3 is from bxA, and notice the t *, which makes it a feminine plural
ending. This is interesting: here is a noun that is masculine but has a
feminine plural ending. “When you lie down with your yt,6box3 . . .” This is
in construct with j~, which is a pronominal suffix, second masculine
singular, with this plural noun bxA. “When you lie down with your
fathers . . .”
j~yr@8H3xa j~f3r4z1-tx, ytimoyq9h3v1

Notice the next verb here. “. . . then I shall raise up . . .” or “. . . I shall
cause to establish . . .” The root for the verb here is Mvq, and this is a
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Hiphil perfect first person singular from Mvq. The v turns this Hiphil
perfect into a future, hence it is a waw conversive. “. . . I shall raise up (or
establish) . . .” The h also, by the way, gives this away as a Hiphil. “. . . I
shall raise up your seed after you . . .” j~f3r4z1 is from fraz@8, a noun
masculine singular, with j~, a pronominal suffix, second masculine singular.
In j~yr@8H3xa we have the preposition yr2H3xa or rH3xa followed by the j~,
pronominal suffix, second masculine singular. “. . . I shall raise up your
seed after you . . .”
j~yf,5m>emi xcey2 rw,x3

“. . . which . . .” Here we have the relative pronoun rw,x3. Notice the verb
xcey2 is from xcAy!. It is a “pe waw” verb, where the y dropped out, and
hence we have compensatory lengthening to a sere under the y.
“. . . your seed after you which shall come forth from your loins . . .” Notice
the m with the daghesh forte in the second m, showing that the n has
assimilated. “. . . from your loins . . .” The noun here for “loins” is in the
plural, which is from hf,me, meaning “inward parts”. Notice the h has
dropped out, and we have this plural form yf,me which is in construct with
j~. “. . . he will come forth from your loins . . .” This is pointing to Solomon
and then ultimately to his descendants and its finalization in our Lord Jesus
Christ.
:OT&k;lam;ma-tx, ytin*ykih3v1
This statement is about His throne, His kingdom: “. . . and I will establish
his kingdom” or “. . . I will make firm his kingdom.” This is a middle weak
verb, an “ayin waw” from NvK, and it is a Hiphil perfect first person
singular from NvK. The v turns it over again, so it is a waw haphek or a
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waw conversive. Notice in this Hiphil form from NvK, you have an O-
vowel: ytin*ykih3. You also have this in your “double ayin” forms. Perhaps
the middle weak and the double ayin imitated one another here somewhat in
these Niphal and Hiphil forms of both verb types, where you have this O-
vowel as a connecting vowel between the last consonant of the verb and the
suffix ending or the endings that are being added to the verbal root.
“. . . then I will establish . . .” or “. . . I will make firm his kingdom.” The
noun hkAlam;ma is a feminine noun with a pronominal suffix ending, third
masculine singular. Notice t;k;lam;ma is in construct with O here. That is
why there is a T here; the final h in the noun has changed to a T. This
feminine noun hkAlam;ma in construct becomes OTk;lam;ma with this
pronominal suffix, third masculine singular.
1.4 Translation
“When your days are complete and you shall lie down with your fathers,
then I shall raise up your seed after you which shall come forth from your
loins, and I will establish his kingdom.”
The next great covenant in the Hebrew Bible that points to our Lord Jesus is
the Davidic covenant. This is found in 2 Samuel chapter seven, and
specifically beginning in verses twelve and thirteen. One of the great
promises that the Lord is making to David is that He will establish his
dynasty forever and his throne forever, that Solomon would build the
temple, and that David would have one sitting on the throne forever,
pointing, we believe, to Jesus Christ, our Lord and Savior.
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Lesson 2: II Samuel 7:13
2:1 Text
OTk;lam;ma xs>eKi-tx, yTin4n1kov4 ymi5w;li ty9Ba6-hn@b;y9 xUh

:MlA%Of-dfa
2.2 Vocabulary
hn!BA Verb “to build”
xs>eKi Noun “throne”
hkAlam;ma Noun “kingdom”
2.3 Grammar
ymi5w;li ty9Ba6-hn@b;y9 xUh

xUh is a personal pronoun, masculine singular. “He . . .” It is emphatic
here. hn@b;y9 is from hnb, “to build”. It is a “final he” form, and the y makes
it imperfect. It is a Qal imperfect third masculine singular from hnb. This
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historically was probably a “final yod” form, so that h is added, and we are
also getting a seghol, an I-class vowel here, because of the influence of the
final y historically in this verb. This verb historically was probably yn1bA, and
then the y was replaced by the h in these “lamed he” forms. “He will build
a house . . .” ty9Ba6 is a noun, masculine singular.
“. . . for my name . . .” Notice ymiw;l; becomes ymiw;li, the double shewa

changes to a hireq under the l. l; here is a preposition, Mw, is the noun
“name”, and it is in construct with the y i, which is the personal pronoun
suffix, first person singular. “He will build a house for my name . . .”
:MlA%Of-dfa OTk;lam;ma xs>eKi-tx, yTin4n1kov4

“. . . and I will establish the throne of his kingdom forever.”
yTin4n1kov4 is a verb, a Polal perfect first person singular from NvK. Notice
again we have a gemination of this middle weak verb here, but it is
definitely a Polal form, and the v is turning it over. “. . . I will establish . . .”
It is showing intensity here: “. . . I will establish (indeed) the throne . . .”
tx, is the sign of the direct object. xs>eKi is simply a noun meaning
“throne”. This is in construct with the following noun OTk;lam;ma. We have
seen hkAlam;ma, a feminine noun meaning “kingdom”, and in construct with
O here, which is the third masculine pronominal suffix. “. . . I will establish
the throne of his kingdom unto the age.” dfa here coupled with MlAOf
means “forever”: “unto the age” or “forever”. MlAOf is simply a noun, and
dfa is a preposition meaning “unto”.
6.4 Translation
“He will build a house for my name, and I will establish the throne of his
kingdom forever.”
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This great text, commonly referred to as the Davidic Covenant, points to
another aspect of our Lord’s life and ministry. It looks specifically at His
kingship. There had to be One who would be eternal to reign over David’s
house forever or on David’s throne forever. In the Gospel of Luke, the
announcement that was made to Mary concerning the birth of our Lord
Jesus, in verse thirty-two of Luke one, reads as follows: “This one shall be
great, and shall be called the Son of the Most High, and the Lord God will
give to him the throne of David his father, and he will reign over the house
of Jacob forever, and of his kingdom there shall be no end.” The angel
Gabriel, making this announcement to Mary, brings us back to this text here
in 2 Samuel, this great Davidic Covenant text that points to Jesus as the
eternal one on David’s throne.
This text in 2 Samuel 7 points to Jesus as the Eternal King who is now
reigning on David’s throne over the house of Jacob. His reign is an eternal
reign as the God-man who has conquered death and reigns as the King of
Kings and Lord of Lords now and throughout the ceaseless ages of eternity.
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ISAIAH 7: 14 - THE VIRGIN BIRTH
INTRODUCTION
Isaiah 7: 14 looks at the virgin birth of Jesus Christ who brings salvation to those
who are His people by belief in Him and who is God with Us – Immanuel.
298
Lesson 1: Isaiah 7: 14
1.1 Text
hmA*l;fahA hn02hi tOx Mk,lA xUh yn!doxE NTey9 NkelA

:lXe Unm0Afi OmAw; txr!qAv4 NBe td,l,y*v4 hr!hA
1.2 Vocabulary
NkelA Adverb “therefore”
yn!doxE Personal Noun “Adonai”
l Preposition “to”, or “for”
tOx Noun “sign”
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hn0h Interjection “behold”
hMAluf Noun “virgin”
hr,hA Verb “to become”
dly Verb “to bear”
NBe Noun “son”
xraqA Verb “to call”
Mwe Noun “his name”
Mfi Preposition “with”
lxe Noun “God”
1.3 Grammar
NkelA
is an adverb translated “therefore.”
NTey9
is a Qal imperfect 3rd masculine singular from Ntan! and means “to give.”
Notice that it is a pe nun verb and the daghesh forte in the t shows that a n
has assimilated NTen4y9 > NTey9 .
yn!d*xE
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is a noun that meaning “Lord.”
X0v0h
is a 3rd person personal pronoun meaning “he.”
Mk,lA
is rendered “to you.” The l is a preposition followed by the 2nd masculine
plural personal suffix pronoun.
tOx
is a noun meaning “sign.” Isaiah gives a sign from Yahweh to the house of
David.
hn02hi is a interjection meaning “behold.”

hMAl;fahA
is a noun meaning “the virgin” with the definite article. Note that the qames
appears under the h because of compensatory lengthening since the f can
not take a doubling from a historic lha with the l then eliding. The word
refers to a virgin which is illustrated from its use in Genesis 24: 43 where
Rebekah is called hMAl;fahA. Also the LXX translators render the word as
pa<rqenoj meaning virgin.
hrh
is a Qal perfect 3rd feminine singular from hr!hA meaning “to become
pregnant.” The perfect here I believe is used as a prophetic perfect and
should be rendered “shall become pregnant.”
td,l,y*v
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Here the conjunction is followed by a word with an o class vowel which
shows it to be a participle with the doubled segholates and final t. It is a
Qal active participle 3rd feminine singular.
NBe
is a noun meaning “son.”
txr!qAv4
is a Qal active verb with a waw conversive 3rd feminine singular. Note she
does the calling here.
Omw;
is a noun.
Mwe with a pronominal suffix 3rd masculine singular meaning “his name.”
lxe UnmA.fi
Immanuel. His name is called Immanuel meaning “with us God.” There is
the prepositionMfi meaning “with” followed by the 1st person plural
pronominal suffix “us” and the noun lxe meaning “God.”
1.4 Translation
“Therefore the Lord Himself will give to you a sign. Behold the virgin shall
conceive and bear a son, and you shall all call His name Immanuel (God
with us).”
There is a double fulfillment in the text. At the near context a known virgin
would conceive a son and before the son could grow up to know good and
evil his diet would be curds and honey (Is. 14: 15), the diet of a devastated
land, as Assyria would come down to the gates of Jerusalem and devastate
the land. But this son would be called Immanuel (God with us) by his
mother as a sign of political deliverance for Judah.
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Also in the text there is a distant prophecy of Christ who would be from of
the virgin Mary in a biological miracle conceived by the Holy Spirit who
would be called Immanuel by all who experience His salvation from sins.
Christ’s birth is a supernatural biological miracle of the Holy Spirit in which
Christ is not just a sign of political deliverance but of spiritual deliverance
who is literally God with us as the God-man who saves His people from
their sins (Matt. 1: 18-25).
ISAIAH 9: 5-6 - THE WONDERFUL NAMES OF MESSIAH

INTRODUCTION
Isaiah 9: 5-6 is fulfilled in Jesus who is born a child in His incarnation yet who is
the mighty God. He reigns in justice and righteousness and of His kingdom there is
no end.
303
Lesson 1: Isaiah 9:5
1.1 Text
hr!W;m>iha yhiT;v1 Unl6A-NTan9 NBe Unl6A-dl.ay_ j`l,y@8-yKi

rOBGi lxe CfeOy xl,P,6 Omw; xr!q4y>9v1 Om7k;wi-lfa
:MOl%wA-rWa dfaybix3
1.2 Vocabulary
j`l,y@8 Noun “a child”
dlay! Verb “to bear”
hr!W;mi Noun “government”
Mk,w,6 Noun “shoulder”
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xl,P,6 Adjective “wonderful”
CfeOy Noun “counselor”
rOBGi Adjective “mighty”
dfa Adjective “everlasting”
rWa Noun “prince”
1.3 Grammar
UnlA6-dl.ay_ j`l,y@8-yKi
“For a child has been born to us . . .” yKi is a conjunction followed by the
noun j`l,y@8, “a child”. dl.ay_ is a Pual perfect third masculine singular from
the root dly. “. . . a child has been born to us . . .” UnlA6 is the preposition
l; followed by the Un, first person pronominal suffix.
Unl6A-NTan9 NBe
“. . . a son has been given to us . . .” NBe is another noun meaning “son”.
NTan9 is a Niphal perfect third person singular from Ntn. NTan4n9 became NTan9
with the doubling of the t there. Notice again the l; preposition followed
by the suffix Un.
Om7k;wi-lfa hr!W;m>iha yhiT;v1

“. . . and the government shall be upon his shoulder . . .” hr!W;mi is a noun
meaning “government”, and yhiT;v1 is a Qal imperfect third feminine singular
from the root hyh. Notice the final h has dropped out here. “. . . the
government shall be upon his shoulder . . .” Om7k;wi comes from Mk,w,6
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meaning “shoulder”, in construct with the pronominal suffix, third masculine
singular.
CfeOy xl,P,6 Omw; xr!q4y>9v1

“. . . and his name is called (or shall be called) Wonderful,
Counselor, . . .” xr!q4y>9v1 is a verb, Qal imperfect third masculine singular

from xrq with a waw conversive. xl,P,6 is an adjective meaning “a
wonderful one”. CfeOy is “counselor”, “one who gives counsel”. This
actually is a noun. He is called a “counselor” for He is one who gives
counsel to His own who respond to Him.
:MOl%wA-rWa dfaybix3 rOBGi lxe

“. . . Mighty God, Everlasting Father, Prince of Peace.” rOBGi lxe is
“Mighty God”, “God the Mighty One”. rOBGi is an adjective meaning
“mighty”. This phrase is used elsewhere in Isaiah to refer to God Himself.
This is not an earthly title or the title of an earthly king. We are looking at
“Mighty God” being applied to our Lord Jesus. ybix3 is the noun meaning
“father”, and dfa is an adjective meaning “eternal”. “. . . eternal father . . .”
Our Lord is One who is our eternal Master. He cares for us, like a loving,
caring Father, and He is “. . . prince of peace.” Again, notice the two nouns
in construct, rWa followed by MOl%wA. He is “prince” and He is One who
brings peace to the hearts of people who put their trust in Him.
1.4 Translation
“For a child has been born to us, a son has been given to us, and the
government shall be upon his shoulder; and his name is called Wonderful,
Counselor, Mighty God, Everlasting Father, Prince of Peace.”
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It is no wonder that early on in Isaiah, in speaking of the Lord Jesus, Isaiah
predicted that the land of Galilee, the land of Zebulun and Naphtali would
see a great light. In Matthew chapter four, when Jesus began His healing
ministry, this great text in chapter nine of Isaiah was applied to our Lord.
There would be a peace that He would bring. Then Isaiah went on to
describe Him as this very One who is now exalted, when he wrote 9:6.

2:1 Text
dv9dA xs>eKi-lfa Cq2-Nyxe MOlwAl;U hr!W;m>iha hBer4Mal;

hq!7dAc;biU FPAw;miB; h>dAf3sal;U h>tAxo NykihAl; OTk;lam;ma-lfav4
:tx{&-hW,f3Ta tOxbAc; hv!hy4 txan4q9 MlAOf-dfav4 hTAfame
2.2 Vocabulary
hBer4ma Noun “increase”
Cq2 Noun “end”
xs>eKi Noun “throne”
hkal;m;ma Noun “kingdom”
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dfasA Verb “to uphold”
txan4q9 Noun “zeal”
2.3 Grammar
Cq2-Nyxe MOlwAl;U hr!W;m>iha hBer4mal;

“Of the increase of his government and of his peace there is no
end . . .” Here we have two nouns: hBer4ma means “increase” and hr!W;mi
means “government” or “rule”. “. . . to the increase of his government and
toward the peace . . .” or “. . . belonging to the peace . . .” that He brings.
Notice MOlwA, a noun, following the preposition l;. “. . . there is no
end . . . .” Nyxe is a negative particle, and Cq2 is a noun meaning “end”. In

other words, His government and the peace it brings are eternal.
OTk;lam;ma-lfav4 dv9dA xs>eKi-lfa

“. . . upon the throne of David . . .”
Notice the preposition lfa, followed by two nouns in construct: xs>eKi and
dv9dA. Jesus is fulfilling the great Davidic covenant of 2 Samuel 7. “. . . and
over his kingdom . . .” Notice again the preposition lfa followed by
hkal;m;ma meaning “kingdom”. In construct it is OTk;lam;ma, “his
kingdom”. It is a noun feminine in construct with O, pronominal suffix, third
masculine singular.
h>dAf3sal;U h>tAxo NykihAl;

“. . . to establish it . . .”
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NykihAl; comes from NvK. It is a Hiphil infinitive construct from NvK.
Notice h>tAx,o the personal pronoun object here. “. . . to establish it and to
uphold it . . .” h>dAf3sal;U is a Piel infinitive construct with the pronominal
suffix, third feminine singular, in the h> A.
hq!7dAc;biU FPAw;miB;
“. . . with justice and with righteousness . . .”
Note the B; followed by two nouns, “justice” and “righteousness”.
MlAOf-dfav4 hTAfame
“. . . from now and forever.”
:tx{&-hW,f3Ta tOxbAc; hv!hy4 txan4q9

“It is the zeal of Yahweh of hosts who will do this.”
2.4 Translation
“And of the increase of his government and of his peace there is no end,
upon the throne of David and over his kingdom, to establish it and to uphold
it in justice and in righteousness from now and forevermore. It is the zeal of
the Lord of Hosts who will do this.”
One is reminded of the Gospel of Luke, in the announcement of Gabriel,
speaking of Jesus, who would reign over the house of Jacob forever.
Certainly this text was in the mind of Gabriel, I believe, and Luke himself in
that great chapter in Luke 1.
This great promise (in the last phrase of the verse) is fulfilled in Isaiah 53,
when the Lord Jesus becomes that One through His suffering and vicarious
atonement who fulfils the promise.
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ISAIAH 11: 1 - THE BRANCH
INTRODUCTION
One of the great text that shows the Messiahship of Jesus Christ is found in the
book of Isaiah chapter 11:1. Here, we see the reference to Jesus Christ as the
branch.
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1.1 Text
:hr,%p;y9 vywAR!w0Ami rc,n2v4 ywA5y9 fzaG62mi rF,h* xcAy!v4

1.2 Vocabulary
xcAy! Verb “to come”
rF,h* Noun “shoot” or “twig”
fzg Noun “stump”
ywAy9 Proper Name “Jesse”
rcn Noun “branch”
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wr!wA Noun “root”
hrp Verb “to bear fruit”
1.3 Grammar
xcAy!v4
v is a conjunction meaning “and.” xcAy! is a Qal perfect verb from xcAy!
and means “to come forth.” Notice it is in the wav conversive or consecutive
and it is also a lamed alpha verb that’s why we have a long a vowel in the
last syllable. So we would render this as “come forth…”
ywA5y9 fzaG62mi rF,h*

rF,h* is a noun meaning “shoot” or “twig.”
ywA5y9 fzaG62mi
Nm is a preposition historically, Nm meaning “from” where the N is
assimilated into g and causing the daghesh forte by progressive assimilation,
so fzage.n4mi becomes fzaG62m . Notice the word fzage means “stump” and it is
in construct with ywA5y9 proper name meaning “Jesse.” David’s father then is
the stock out of which a twig will bring forth the Messiah. Again we are
looking at Jesus Christ, who will be this twig that will come from David’s
lineage. Paul will refer to this for example in Romans chapter 1 where he is
designated the Son of God mightily but also he is in his humanity from the
seed of David (Rom. 1: 1-4). In Matthew chapter 1, Matthew takes the
genealogy to Abraham and then comes to David to show that Jesus comes
from the stock of Jesse.
hr,%p;y9 vywAR!w0Ami rc,n2v4

rc,n2v4
v is a conjunction meaning “and.” rc,n2 is a noun which means “branch.”
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vywAR!w0Ami
Nm is a preposition meaning “from” Notice the N has assimilated into w
causing a doubling with a daghesh forte. And so again vywAR!wAnmi
becamevywAR!w0Ami. vywAR!w0A is the word for “root” in construct with the
pronominal suffix and so we would render this phrase “a branch from His
roots.” And so that vis looking again at Jesse being the root out of which
Jesus the Messiah would come forth.
hr,%p;y9 is a Qal imperfect 3rd masculine singular from the root hrp
meaning “to bear fruit.” Again, notice it is a final lamed he verb and these
lamed he verbs were historically lamed yod and that is why the seghol is
preferred here, historically, with the yod rather then the o class vowel. Later
the he is added instead of the yod to this root. So a branch will spring forth
from Jesse’s root and bear fruit.
1.4 Translation
“and a branch or a twig will come forth or spring forth from the stock or
root of Jesse and a branch will bear fruit from his roots.”
This text is interestingly referred to in the gospel of Matthew, in particularly
Matthew chapter 2: 23. Matthew says, speaking of Jesus living in Nazareth,
“When he came he dwelt in the city of Nazareth that it might be fulfilled
which was spoken through the prophets he shall be called Nazarios.” It is
significant when we think of this text Matthew is clearly referring to Isaiah
11:1, the rc,n2 lived in Nazareth, it’s like saying the branch lived in the
branch town. When we look at this text he also refers to all of the prophets in
which it was spoken concerning the branch. There is a another word in
Hebrew besides rc,n2, ṣemak is a noun that is used in Jeremiah chapter 23
and also Zechariah chapter 6 and I believe that it refers to Jesus Christ, who
is the branch that would come again from David’s lineage through Jesse but
with the word rc,n2 Matthew ties together all of those texts connected with
his living Nazareth and so again it is interesting that Matthew is saying that
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the rc,n2 lived in Nazareth or the branch lived in branch town. What an
amazing fulfillment and coincidence that the name Nazareth and the name
rc,n2 coincide and this is brought out by the Hebrew of Isaiah chapter 11
verse 1. What a beautiful reality that we now can become part of the
fruitfulness of Jesus Christ, who was fruitful in His death and resurrection
that through our faith in Him we now are raised with Christ and seated with
Christ as Paul says in Ephesians chapter 2 and we share in that glorious fruit
bearing that Jesus as the rc,n2 brings to us through our faith in Him as Lord
and Savior.
ISAIAH 25: 8 - THE RESURRECTION –

ALL TEARS WIPED AWAY
INTRODUCTION
Another of the great texts of Scripture that has its fulfillment in Jesus Christ is
Isaiah Chapter 25:8. Chapters 24, 25, 26, and 27 occur in what is really an
eschatological section of Isaiah. Chapter 24 looks like the great Tribulation period
that is to come, when everything is in upheaval. When we come to chapter 25,
however, we have a picture of a banquet scene (Is. 25:6 and following), and we are
reminded of the marriage supper of the Lamb. After that, we have the words that
refer to a glorious resurrection in which all tears will be wiped away. Only Jesus
Christ makes that possible by His resurrection. This truth is given in Isaiah 25: 8.

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1.1 Text
lfame hfAm;Di hvhy yn!d*xE hHAmAU Hcan@lA tv@m0Aha fl.aBi

yKi Cr@xAhA-lKAlfame rysiy! Om0fa tPar4H,v4 Myn9PA lKA
:rBeDi hv!hy4
1.2 Vocabulary
flaBA Verb “to swallow”
tv@m0A Noun “death”
Hcan@ Noun “forever”
hHAmA Verb “to wipe”
yn!d*x3 Proper Name “Adonai”
hfAm;Di Noun “tear”
lf Preposition “unto”
lKA Noun “all”
yn9PA Noun “face”
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tPar4H, Noun “reproach”
rUs Verb “to take away”
yKi Preposition “to” or “for”
rbd Verb “to speak”
1.3 Grammar
fl.aBi
is a Piel perfect 3rd masculine singular from flb and means “to swallow.”
So we would translate this word as “he will swallow up.” Notice the “I”
class vowel and the doubling of the middle radical in the lamed indicating a
Piel. We have a pathah rather than a sere under the lamed before the ‘Ayin,
as the ‘Ayin prefers a pathah rather than sere in this case due to the final
letter being a Guttural.
tv@m0Aha
h is a definite article meaning “the.” tv@m0A is a noun masculine singular
meaning “death.”
Hcan@lA
L is a preposition meaning “to” or “for.” Hcan@ is a noun masculine singular
meaning “forever.
Hv9hy4 yn!d*xE hHAmAU
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v is a conjunction meaning “and.” hHAmA is a Qal perfect 3rd masculine
singular from hHm means “to wipe away.” yn!d*xE is a masculine noun with
a 1st common singular pronominal suffix meaning “the Lord.” hvhy is a
proper noun meaning “Yahweh.” So we will translate this word as “and the
Lord will wipe away.” Also notice Adonai is the term meaning LORD
followed by the Tetragrammaton, except here the vowel pointing is
different. There is a shewa under the Yod and the “i” class vowel under the
Waw. The Massoretes want us to read the word “Elohim” rather than
Adonai.
Myn9PA lKA lfame hfAm;Di

hfAm;D9is a noun feminine singular meaning “tears.”Nm is a preposition
meaning “to” or “for.” Lf is a preposition meaning “unto.” lKA is a noun
masculine singular meaning “all.” So we would translate this phrase as
“tears from every face.” Myn9PA is a noun masculine plural meaning “faces.”
tPar4H,v4
v is a conjunction meaning “and.” tPar4H, is a noun feminine singular in
construct meaning “reproach.” So we would translate this word as “and the
reproach.”
Om0fa
is a noun masculine singular with a 3rd masculine singular pronominal suffix
meaning “his people.”
rysiy!
is a Hiphil imperfect 3rd masculine singular from rUs and means “to take
away.” So we would translate this verb as “he will take away.”
Cr@xAhA
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h is a definite article meaning “the.” Cr@xA is a noun feminine singular
meaning “earth.” So we would translate this word as “the earth.”
:rBeDi hv!hy4 yKi

yKi is a conjunction meaning “for.” hvhy is a proper noun meaning
“Yahweh.” rBeD9 is a Piel perfect 3rd masculine singular from rBeD and
means “to speak.” So we would translate this phrase as “for Yahweh has
spoken.”
1.4 Translation
“He will swallow up death forever and the Lord Yahweh will wipe away the
tears from all faces and the reproach of his people he will take away from
upon all the earth for Yahweh has spoken.”
This great text sees its fulfillment after the return of Jesus Christ. In
Revelation 19, we have the mention of a banquet, the marriage supper of the
Lamb. Then we have the return of our Lord. We are told that there is a
great hymn in verse 6 and 7, “Hallelujah, because the Lord our God the
Almighty reigns. Let us rejoice and let us be glad! Give Him glory, because
the marriage of the Lamb has come and His bride has prepared herself.
We then see the return of the Lord coming back as King of Kings and Lord
of Lords. He is seen in His glorious return in chapter 19 followed in Chapter
20 with the Great White Throne Judgment. We then hear these immortal
words in Chapter 21, verse 3 and following, “I heard a great voice out of the
throne saying, ‘Behold, the tabernacle of God is with men. And He shall
tabernacle with them; they shall be His people, and God Himself will be
with them as their God. And He will wipe away every tear out of their eyes,
and death will be no more, neither pain nor crying nor sorrow shall be no
more, for the former things have passed away.’”
This text is fulfilling Isaiah chapter 25 based upon the resurrection of Jesus
Christ and His glorious return. We can look forward someday to this
wonderful truth when in that day when there will be no more tears, no more
separation for those who have faith in our Lord Jesus.
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ISAIAH 26: 19 - VICTORY OVER DEATH
INTRODUCTION
319
Following the same theme there is a song that is sung (Isaiah 26:19) that speaks of
the victory over death. This particular text, like Isaiah 25, looks forward to Jesus
Christ, the Messiah, who will make that possible.

1.1 Text
320
yn2k;w Unn04r1v4 UcyqihA NUmUqy4 ytilAben4 j~yt,me UyH;y9
:lypiTa MyxipAr4 Cr@xAv4 j~l.,Fa tr*Ox lFa yKi Rp*AfA
1.2 Vocabulary
tvm Verb “death”
hlAben4 Noun “body”
MUq Verb “to rise”
Cyqi Verb “to awake”
Nnr Verb “to sing”
NkewA Verb “to dwell”
RpAfA Noun “dust”
lFa Noun “a dew”
Cr@x@ Noun “earth”
MyxipAr4 Noun “shades”
lpan! Verb “to fall”
1.3 Grammar
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j~yt,me UyH;y9
is a Qal imperfect 3rd masculine plural from hyh and means “to be.” This is
a lamed he verb, where the he has elided or dropped out. Notice we have a
Yod prefix followed by a sureq, showing that we are looking at a Qal
Imperfect, 3rd person plural. The noun is in construct with the pronominal
suffix and means dead, and is a masculine plural noun in construct with the
pronominal suffix, 2nd masculine singular. So we would translate this verb as
“your dead shall live.”
ytilAben4
is a noun feminine singular with a 1st common singular pronominal suffix
meaning “body.” Notice it is in construct form. However, although this is in
the singular, this noun is understood as collective, bodies, translated then as
looking at those who have died.
NUmUqy4
is a Qal imperfect 3rd masculine plural from MUq and means “to rise.” So
we will translate this verb as “shall rise.” We are looking at a glorious
victory of resurrection here in this text.
UcyqihA
Is a Hiphil imperative 2nd masculine plural from Cyq meaning “to awake.”
Notice we have a hprefix with the a/i vowel pattern with the U ending
which tells us this is a Hiphil Imperative, 2nd masculine plural. So we
understand this as a command “Arise!”
Unn04r1v4
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v is a conjunction meaning “and.” Unn04r1 is a Piel imperative 2nd masculine
plural from Nn1r! and means “to sing.” We have a patath with a doubling of
the middle radical in the Nun, with an U ending, showing that this is a Peal
Imperative, 2nd person plural from Nn1r!. “Sing” is the exhortation spoken to
the dead because of the resurrection. The dead will sing the praises of the
Lord.
Rp*AfA yn2k;w ]
is a Qal active participle masculine plural from NkwA and means “to dwell.”
So we would translate this verb as “dwellers.” Notice that this has an “O”
class vowel followed by a sere yod, giving it away as a plural participle. It
is in construct with a noun that means dust. We read this as “dwellers in the
dust”.
j~l.,Fa tr*Ox lFa yKi

yKi is a conjunction meaning “to” or “for.” lFa is a noun masculine singular
meaning “dew.” tr*Ox is a noun feminine plural meaning “light.” j~l.,Fa is
a noun masculine singular with a 2nd masculine singular pronominal suffix
meaning “dew.” So we would translate this phrase as “for the dew of lights
is your dew.” Isaiah is saying that God will bring life to the dead in
resurrection just as fresh fallen dew brings life to the earth. Light is often
contrasted with darkness of the underworld or death, and death is being
replaced by glorious light. As dew is seen at the beginning of each day with
the dawning of the light, so the dew of lights illustrates the intensity of the
glorious new life in resurrection.
:lypiTa MyxipAr4 Cr@xAv4

v is a conjunction meaning “and.” Cr@xA is a noun feminine singular
meaning “earth.” MyxipAr4 is a noun masculine plural meaning “shades.”
lypiTa is a Hiphil imperfect 2nd masculine singular from lpan! means “to
fall.” So we would translate this phrase as “and the land of the dead shall fall
out.”
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1.4 Translation
“your dead shall live and my bodies shall rise; awake up and sing ones who
dwell in the dust for the dew of lights will be your dew and the land of the
dead shall fall out.”
This is a beautiful picture of resurrection, that the earth will cause those who
have died in the weakness of death to fall out from this state and from the
earth in resurrection glory. We are reminded of the words of Jesus in John
Chapter 11, “I am the resurrection and the life, he who believes in me
though he die yet shall he live!” In John Chapter 5 Jesus also makes a
glorious claim that an hour is coming in which all who sleep in the dust will
arise, some to everlasting life and some to contempt. “The hour is coming
when the dead will hear His voice, the voice of the Son of God, and they
who hear will live. Jesus will bring this great resurrection when He returns, a
resurrection to eternal life to those who have faith in Him. That is why it is
so critical that we have our faith rooted in Jesus, for there is also a
resurrection to eternal separation from Christ if one does not accept His
salvation. This is a beautiful fulfillment of Isaiah Chapter 26 that Jesus
Christ, the resurrection and the life, will bring. We, who have our faith in
Him, can rest assured that we shall reign throughout the ceaseless ages of
eternity with our Lord in eternal resurrected bodies that will never ever die.
ISAIAH 28: 16 - THE SURE FOUNDATION STONE

INTRODUCTION
324
One of the great moments in Isaiah’s great prophecies concerns his announcement
that the Lord will lay in Zion a foundation stone that would be a tried or a costly
corner stone with a sure foundation and that one who believes shall not make haste
away from that foundation. This text appears in Isaiah 28: 16 of Isaiah in which
Isaiah is being taunted by the Judean leaders who basically are attacking his
prophetic message that they are not to rely upon Egypt for deliverance. In the midst
of that mocking, he then describes that the day is coming that God will bring
justice and righteousness to the land of Judah and Zion and he will do that by
laying a sure foundation stone. We believe ultimately this points to Jesus Christ
who will bring the ultimate and final justice to Zion.

1.1 Text
325
NvY0cB; dS0aY9 Y9n9n4hi hv9hy4 yn6!d*xE rmaxA hK* NkelA
NymixEm0ah dS0AUm dsA6Um tr1q4y9 tn01Pi NHaB* Nb,x,6 Nb,x!5
:wyHi%yA x|
1.2 Vocabulary
Nk Adverb “therefore”
hK* Adverb “thus”
yn!d*xE Noun “Lord”
hnh Interjection “Behold!”
dsAy! Verb “to lay”
Nvy0ci Proper Name “zion”
Nb,xA Noun “stone”
NHaB ] Adjective “tried”
tn01Pi Noun “cornerstone”
tr1q;y9 Adjective “precious”
326
dsAUm Noun “sure”
dsA0Um Noun “foundation”
NmaxA Verb “to believe”
wvH Verb “show haste”
1.3 Grammar
rmaxA hK* NkelA

NkelA is rendered as a conjunction “therefore”
hK* is an adverb meaning “thus.”
rmaxA is a Qal perfect 3rd masculine singular from the root rmx meaning
“to say.”
hv9hy4 yn6!d*xE
yn6!d*x is the name for the Lord.
hv9hy4 but it is written with a shewa and a hireq under the wavand so the text
is to be read ’elohim.
Nb,x!5 NvY0c;B; dS0aY9 Y9n9n4hi
Y9n9n4hi is a particle meaning “behold” with the first person pronominal suffix
in the hireq yod meaning “I.” So we would render it “behold I.”
dS0aY9 is a Piel perfect 3rd masculine singular from the root dS0ymeaning “to
lay.” Notice it has the hireq then followed by the daghesh forte in the S
327
which gives it away as Piel stem. We would translate this word as “have
laid.”
NvY0ciB;
B is inseparable preposition meaning “in.” NvY0ci is a noun meaning “Zion.”
Nb,x!5 is a noun from Nbx meaning “stone.” Notice it is in pause at the end
of this clause so we have a lengthening from a seghol to a qamets in the
penultimate syllable. So “behold I am He who has laid a stone in Zion…”
NHaB* Nb,x,6
Nb,x,6is a noun from Nbx meaning “stone.” NHaB* is an adjective
meaning “tried.”
tn01Pi
is a noun meaning “cornerstone.”
tr1q4y9
is an adjective meaning “precious” or “costly.”
dsA6Um
is a noun meaning “foundation.” This is followed by hophal masculine
singular participle from the root dsy!. The foundation is made sure.
:wyHi%yA x| NymixEm0ah
NymixEm0ahais a Hiphil participle with a definite article.
Notice the vowel
pattern in the a class in pathah followed by hireq yod. So we would translate
this word as “cause to believe.”
x| is a negative particle meaning “not.”
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wyHi%yA is a Qal imperfect 3rd masculine singular from wvH meaning “to
make haste.” One will not make haste to escape or to run away from this
sure foundation which is trust in the Lord in the midst of the crisis. Instead
of trusting in Egypt the prophet is encouraging his listeners to trust in the
Lord and this becomes a prophetic anticipation of the final foundation stone
that is found in Jesus Christ, who lays the foundation in spiritual Zion. We
see this in I Peter 2, where Peter is talking about the church and in this text
he tells us that if we have tasted that the Lord is good, we are to continue to
increase in salvation as we have come to the Lord as a living stone rejected
by men but with God precious and elect. You yourselves Peter says in verse
5 are as living stones being built up unto a spiritual house as a holy
priesthood to offer up a spiritual sacrifices acceptable to God through Jesus
Christ. He quotes the text in Isaiah 28: 16 which says, “behold I lay in Zion
a stone, an elect precious corner stone, and the one who believes upon him
shall in no wise be ashamed.” So Peter is quoting from the Septuagint, when
he says that one who believes shall no wise be ashamed and the context in I
Peter is about Jesus Christ. Jesus Christ sets the foundation for the new
spiritual temple in that precious foundation stone and Peter says that the one
who believes in him will not be put to be shame. And so to those who are
believing there is honor, but to those who disbelieve “the stone which the
builders have rejected has become the head of the corner” (Ps. 118: 22), and
a stone of stumbling and rock offense (Is. 8: 14). They stumble at the word
by disbelieving. In this context he is contrasting faith in Jesus Christ verses a
rejection of Christ and therefore he only becomes a stone of stumbling to
those who reject Him.
1.4 Translation
“Behold I am He who laid a stone in Zion a stone, a tried stone, a costly
cornerstone of a sure foundation, the one who believes shall not make
haste.”
In this beautiful application, Jesus Christ is that stone that sets the direction
for the new temple that is the church, His people, and the one who believes
in Him becomes a part of the temple and shall not be put to shame. Those
who disbelieve and reject Jesus Christ that stone will yet become the head of
the corner, but to them it becomes a stone of stumbling and rock of offense
just like Isaiah’s message was to those in his day who disbelieved in his
message (Isaiah 8: 14). Jesus Christ will be a stumbling stone for those who
329
disbelieve or he will be that precious foundation stone of the new temple that
we become part of through our faith in Jesus Christ as our Lord and Savior
in which we offer up spiritual sacrifices, and those who believe in him will
never ever be put to shame.
ISAIAH 42: 1-9 - THE GENTLE SERVANT

INTRODUCTION
330
This first servant song of Isaiah pictures the servant as gentle, in not
breaking a bruised reed or quenching a dimly burning wick. Jesus fulfills this as
stated by Matthew who quotes this passage showing that Christ is the gentle
chosen servant who ultimately fulfills this passage in Himself. (Matthew 12:18-
21).

1.1 Text
331
yTit1n ! yw79p;n1 ht8!c;R! yR9yHiB; OB-j`m!t4X, yDib;fa Nh2
:xyciOy MyiOGla FPAw;mi vylAfA yHiUr
1.2 Vocabulary
Nh Interjection “behold”
dbf Noun “servant”
hcR Verb “To be pleased with or to

accept favorably; to
delight”
HUr Noun “spirit”
jmt Verb “to uphold”
RHb Noun “one who is chosen”
hcR Verb “to delight”
xcy Verb “to bring forth”
wpn Noun “soul”
1.3 Grammar
OB-j`m!t4X, yDib;fa Nh2

“Behold my servant I will uphold him.”
The first word is Nh2 and we translate this as “behold.” yDib;fa is a noun
(masculine singular) from dbf meaning “servant.” Notice it is in
construct with y i which is the first person personal pronoun (pronominal
suffix). dbf changes to Db;fa in the construct position with the hireq
332
yod y ishowing the personal pronoun. j`m!t4X is the first person imperfect,
first person singular. This comes from the root jmt meaning “to uphold.”
“I will uphold him.” Notice the OB is the inseparable preposition with the
pronominal suffix, third masculine singular in the holem wav O.
yw79p;n1 ht8!c;R! yR9yHiB;

“My elect in whom (understood) my soul delights.”
It reads yR9yHiB; “my elect “or “my chosen.” Note that RHb means “one
who is chosen.” yw79p;n1 ht8!c;R! “My soul, in whom (understood)
delights.” hcR is the root. This verb is a qal perfect third feminine
singular. Notice the h Ashowing that it is third feminine singular. The
noun yw79p;n1 is from the noun wpn that changes to wp;n1 in construct
with y i
vylAfA yHiUr yTit1n!
“I will put my spirit upon him.”
Notice that yTit1n! is a pe-nun verb and that it is doubly weak in a sense in
that the second n in yTint1n! has assimilated in the t forming a dagesh
forte. It is a qal perfect first person singular from the root verb Ntn. So, I
will put my spirit yHiUr and note that HaUr is the word for “spirit.” Note
that y iis a pronominal suffix meaning “my spirit” first person singular.
Therefore, “I will put my spirit” vylAfA “upon him.” Notice the lfA is the
preposition “upon” and vis the pronominal suffix “him.”
xyciOy MyiOGla FPAw;mi

333
“…he will cause to bring forth justice to the nations.”
Notice FPAw;mi iis a noun, masculine singular meaning “justice” or “right.”

In MyiOGla,a la is the preposition “to” and the pathah underneath the l is
the definite article meaning “to the.” Furthermore, MyiOG means “nations.”
The singular is yOG (noun masculine singular) and M is the masculine plural
ending making it “nations.” Notice xyciOy is from the root xcy which
means “to bring forth.” Historically, this was a Pe wav form and xycivya
becomes xyciOy and the “aw” lengthened to a long “o” in the holem wav.
That shift took place historically and in this form we have a hiphil imperfect
third masculine singular from xcy.
1.4 Translation
“Behold my servant I will uphold him my elect one my soul delights I have
put my spirit upon him and he will bring forth justice to the nations.”
We see in this text the Father speaking of the Son the Lord Jesus and the
Holy Spirit being sent to rest upon Him. I am reminded of the Lord Jesus
Christ at his baptism when we see the Holy Spirit descending upon Him as a
dove, the Spirit filling Him for His ministry. Jesus Christ is beautifully
fulfilling this and His baptism begins this inaugural process in the
incarnation.
One of the beautiful truths about our Lord Jesus Christ is that he was the
Father’s elect choice and the Spirit came upon Him and dwelt in Him, as we
said before at His baptism, and He truly does bring forth that which is
equitous among peoples and those who are willing to follow his teachings
and apply it. We see it so beautifully spoken in the Sermon on the Mount. I
believe we see, in this text, the Father speaking of the Son, our Lord Jesus,
and the Holy Spirit being sent to rest upon Him.
334
2.1 Text
: V*l&V*q CUHBa faymiw0;ya-x|&V4 xW5>Ayi x|8V4 qfac;yi x|
335
2.2 Vocabulary
Qfc Verb “to cry out”
fWn Verb “to lift up”
fmw Verb “to hear”
lV*q Noun “voice”
CUH Noun “street”
2.3 Grammar
xW5>Ayi x|8V4 qfac;yi x|

“He will not cry out nor will he lift up.”
x| is a negative particle meaning “never.” He will never cry out. qfac;yi

is a qal imperfect, 3rd masculine singular from the root qfc. Notice the
pathah under the f. Since the f is a guttural, it prefers a pathah. Instead
of the “o” vowel as in r)mw;yi “He will not cry out.” x|8V4 is “and will
not” and vis a conjunction followed by the negative particle x|. In xW5>Ayi
notice we have a dagesh forte in the Wand it is showing us that something
has assimilated. Whenever you see that form, you can almost guess that a
pe-nun verb is in view here. That is, in fact, what has happened here. The
verb was
xW5Anyi and became xW5>Ay.i Through progressive assimilation, the n has

assimilated into the W causing the dagesh forte in the W.
V*l&V*q CUHBa faymiw0;ya-x|&V4
336
“…and he will not cause his voice to be heard in the street or on the
outside.”
Notice the Vis a simple connective followed by the negative particle x|

This is followed by the verb faymiw0;ya and is the hiphil imperfect 3rd
masculine singular from fmw . It is an a/i vowel pattern indicating the
hiphil imperfect. Notice the furtive pathah under the f so that it would be
sure to be pronounced. “He will not cause to be heard in the street his
voice.” bis the inseparable pronoun. Notice the pathah under the bmakes it
a definite article “in the” and CUH just means “street.” lV*q is the word
for “voice” and the )Vis the pronominal suffix, 3rd masculine singular, “his
voice.”
2.4 Translation
“He will not cry out nor will will he lift up and he will not cause his voice to
be heard in the street or on the outside.”
The servant, our Lord Jesus, will not cry out nor will he lift up his voice in
the street like a boisterous king. Notice the gentleness of the servant here.
When “crying out”, it is no doubt speaking of a boisterous cry that a king
might make. He is not going to do that; he is going to be gentle. The servant,
Lord Jesus, will not cry out, nor will he lift up His voice in the street like a
boisterous king. Notice his gentle demeanor as He is very gentle and kind;
He is not loud and not crying out as an oriental king would do over his
subjects. We do see how he cares for the weak.

3.1 Text
hn!B5,kay4 x*l8 hhAke hTAw;piU rV*Bw;yi x*l CUcR! hn@QA
337
: FP%Aw;mi xyciv*y tm,x<l,
3.2 Vocabulary
hnQ Noun “reed”
CcR Verb “to bruise”
rbw Verb “to break”
hhk Noun “dim” or “feint”
xcy Verb “to bring out”
Fpwm Noun “justice”
3.3 Grammar
hhAke hTAw;piU rV*Bw;yi x*l CUcR! hn@Q

“A bruised or crushed reed he will not break and the dimly burning wick He
will not quench.”
Notice that hn@QA is a noun meaning reed. Also, CUcR! is the qal passive
participle from CcR meaning “to bruise.” So, “a reed that has been
bruised, He will not break.” Notice that x*lis the negative particle
followed by the verb rV*Bw;yi from rBw “to break” and is a qal imperfect
3rd masculine singular. hTAw;piU is a noun that means “flax” or “wick” and
hhAke means “dim.” So, “a dim wick he will not bruise.” Notice there is a
feminine noun and adjective in hhAke “He will not quench
(or extinguish).” Again, x*lis the negative particle and hbk is the root
meaning “to quench”. It is a lamed-he verb and when you look at the verb it
has a prefix y showing that it is 3rd person and a shewa followed by a pathah
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and the doubling of the middle radical, the b. So we are looking at a piel
imperfect, 3rd masculine singular from the root hbk. Also notice in the
suffix that you have hn! ,. The n ,it is a hinge that then takes us to the h
meaning, “it.” Thus, “He will not quench it” referring back to the wick.
FP%Aw;mi xyciv*y tx,m<l hn!B5,kay4

“…he will make justice to go forth according to truth.”
The text continues with tx,m<l, meaning “according to truth” and we

have to supply “according to” here. Notice that the l is the inseparable
preposition followed then by the word “truth.” In this particular case, the
seghol hateph seghol is shifted under the l. So, “to truth or according to
truth He will cause to bring forth justice.” Notice that the “bringing forth” is
a verb that is a hiphil imperfect 3rd masculine singular from the root xcy.
Notice the holem wav because, historically, the form would have been
xycav4y1becoming xyciv*y. The aw, this becoming a pe-wav verb originally,
would change to a long “o” or holem wav. This is clearly a hiphil imperfect
3rd masculine singular from the verb xcy . So, “He will cause justice to
come forth according to truth.” And FP%Aw;mi is a noun meaning, “justice”
or “equity.”
3.4 Translation
“A bruised or crushed reed he will not break and the dimly burning wick He
will not quench; he will make justice to go forth according to truth.”
So, something that is weak, He is not going to hurt or destroy it. One of the
beautiful truths about this great text is the gentleness of the servant. This text
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was applied to Jesus Christ in the gospel of Matthew in which Our Lord had
healed a man with a withered hand. The Pharisees became upset because He
had done it on the Sabbath in verse 15 of Matthew 12. What a beautiful
fulfillment that we see here of our Lord Jesus Christ. How in His gentleness
we see Him ministering and we see the prediction of the Suffering Servant,
of Our Lord, in His gentle ministry. As we look at Matthew chapter 12, we
see how Jesus was gentle even with the man with the withered hand. He did
not crush him or hurt him in any way because he was weak but healed him.
That is the attitude that Christ had and wants us to have – the attitude of a
gentle spirit toward all.

4.1 Text
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FP%Aw;mi CR@xABA MyWiY!-dfa CURy! x|V64 hH,k;yi X|
: UlyH%eY1Y4 MyY0xi V*tR!V*tL;U
4.2 Vocabulary
MyW Noun “to set, place”
hROt Noun “Torah, instruction, law”
Yx Noun “island”
lhy Verb “to wait”
4.3 Grammar
CURy! x|V64 hH,k;yi X|

“He shall not fail and neither shall He be crushed.”
Notice that x*lis the negative particle followed by the qal imperfect 3rd
masculine singular verb with the root hHk meaning “to grow dim or faint.
The verb “to crush” is from the root CcR It is a double f root and the final
C has dropped out and it is a qal imperfect 3rd masculine singular.
FP%Aw;mi CR@xABA MyWiY!-dfa
“…until He sets justice in the earth.”
dfa is a preposition that means “until” and notice MyWiY! is the qal imperfect
3rd masculine singular form the root MyWi. The object of that is FP%Aw;mi
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which is a noun, masculine singular meaning “justice.” BA is a preposition
with the definite article. Notice the a normally appears with the definite
article followed by the doubling of the next radical. However, since the x
cannot double, because it is a guttural, the short a vowel alengthens to long
a A. We see the definite article in there.
UlyH%eY1Y4 MyY90xi V*tR!V*tL;U

“…and the islands wait for His teaching.”
We have a U which is a simple “and.” We cannot have two shewas such as

l;v here and so the first v4 changes to a U. Notice the l is an inseparable
preposition meaning “for” in this context and hR!vt is Torah or instruction
O the pronominal suffix, 3rd masculine singular
and it is in construct with
meaning “his.” Regarding the word for “island” it is Yxi and it’s plural
MyY0xi meaning islands or coastlands that wait for his instruction. Notice the
My i ending which gives it away as a masculine plural. Then the verb
UlyH%eY1Y4 means “to wait” from the root lHY. Looking at the vowel
pointing, notice the u4 nder the Y prefix followed by a 1 is giving it away
as a piel stem. This is a piel imperfect 3rd common plural from the root lhy
meaning “to wait.”
4.4 Translation
“He shall not fail and neither shall He be crushed until He sets justice in the
earth and the islands wait for His teaching.”
What a beautiful conclusion this verse makes regarding the servant. Notice
He shall not be crushed in verse 4. The Lord is going to bring what is right
upon the earth and this will especially occur in the eternal state where we
will see a new heaven and new earth where we will see absolute justice. Our
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Lord Jesus Christ shall not fail. He shall not be crushed until he places that
which is right upon the earth. Even the islands surrounding Palestine wait for
His teaching implying, no doubt, the Gentiles. What a beautiful fulfillment
Christ brings because He was not defeated. He conquers death and rose
again the third day as King of Kings and Lord of Lords. Someday He will
bring absolute justice to a new heaven and a new earth. We as Gentiles, as
well as the coastlands in Isaiah’s day, and since that time, all peoples who
have their faith in Jesus Christ wait for His teaching, listen to it, seek to
respond to it, obey it and live by it.
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5.1 Text
fqar* MH,yFeV*nV64 MyimawA>ha xR2V*B hvhy lX6ehA rmaXA-hK%

haUrv4 hAyl,fA Mf6AlA hmAwAn4 Nten* hAyx5,cAx,c,v4 Cr,xAhA
: h0B%A Mykil4h*la
5.2 Vocabulary
lX Noun “God”
hFn Verb “to stretch forth”
Mf Noun “people”
Xcxc Verb “offspring; produce”
5.3 Grammar
hvhy lX6ehA rmaXA-hK%

“Thus says God the Lord.”
hK is an adverb meaning, “thus “and rmaX is a qal perfect 3rd masculine

singular “he said” referring to God. lX6ehA means, “the God” and notice hA,
the definite article and lXe6 meaning, “God,” followed by the
tetragrammaton hvhy “God the Lord.”
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MyimawA>ha xR2V*B
“…who creates the heavens” xR2V*B is a qal participle masculine singular.
Notice the O vowel and the e showing us that we are looking at a qal active
participle. In MyimawA>ha notice the dual form in Myi a and the definite article
ha. Remember the dagesh in the w0 is because, historically, the article was
lha and the l assimilated into the w.
Mh,yFeV*nV64
“And stretches them forth.”
Notice that we again have a qal participle inhtn “to stretch forth” and then
we have the 3rd masculine plural personal pronoun Mh, speaking of the
Lord who stretches forth the heavens.
Cr,xAhA fqar*
“He that spreads forth the earth.”
fqa)r is a qal active participle, masculine singular, from the root fqr. The
a goes here because it is preferred by the f. hA is the definite article
followed by the feminine noun Crx and notice the first syllable is being
emphasized so we have a lengthening from , to A.
hAyx5,cAx<c,v4
“And that which comes from it.”
The v is simply “and” and yx5,cAx<c, “offspring” or “produce” in construct

with hA. Notice it is a masculine plural noun with a pronominal suffix 3rd
feminine singular referring to earth.
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hAyl,fA Mf6AlA hmAwAn4 Nten*
“He gives breath to the people upon it.”
Nten* is a qal active participle, “gives, or is giving.” Notice the ) vowel and
the e. hmAwAn4 means “breath”, a feminine noun. Notice the l with the
definite article underneath A. Normally you have a a but there is a Ahere
because the f is a guttural and cannot take a doubling which results in
compensatory lengthening. Normally the article would show a doubling
in the next consonant. hAyl,fA Mf6AlAmeans “people upon it.” lfA is the
preposition and hA is the pronominal suffix, 3rd feminine singular.
h0B%A Mykil4h*la haUrv
“…and breath to those who walk on it.”
Notice the v is the conjunction “and” followed by the noun spirit haUr. “To
the ones walking in it.” Notice the l with the a underneath it is showing the
definite article again andMykil4)h is a qal active participle masculine
plural. Notice the ) vowel indicating that it is a participle. The My i ending
showing that it is a masculine plural which is followed by h0BA. b is the
inseparable preposition with the 3rd feminine singular pronominal suffix in
the h0 A.
5.4 Translation
“Thus says God the Lord Who created the heavens and stretched them out,
He spread out the earth and that which comes from it, He gives breath to the
people upon it and breath to those who walk on it.”
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Regarding the Lord who stretches forth the heavens, it is almost like He is
stretching out curtains, specifically, the Lord stretches out a beautiful
picture in the heavens. This shows his great power and divinity. Notice the
Lord is set forth here in His great power as the One who is the creator of the
heavens and the earth. He is the One who stretched out the heavens and
spread forth the earth and everything in it. Not only is He the creator of the
world, but he gives breath to all people upon the earth and those that walk on
it. He is the creator of life and the creator of the physical universe. It is
significant that Jesus Christ fulfills that too in the New Testament. In John 1,
all things were made by Him and it is further striking that He gives life. “I
am the resurrection and the life”. He is going to raise the dead someday. He
gives physical life and spiritual life. Jesus Christ beautifully shares the
same attributes as God the Father.
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6.1 Text
j~r4cZAx,v4 j~d@7yAB; qz26H4xav4 qd,c,b; j~&ytixr!q4 hivAhy4 ynix3

:My9%v*G rv*xl; MfA tyrib;li j~n4t0x,v4
6.2 Vocabulary
ntn Verb “to give”
ynx Personal Pronoun “I”
hvhy Noun “Lord”
xrq Verb “to call”
qzH Verb “to take hold of”
rcn Verb “to keep”
qd,c, Adjective “righteousness”
6.3 Grammar
qd,c,b; j~&ytixr!q4 hivAhy4 ynix3

“I, the Lord, have called you in righteousness.”
ynix3 is the personal pronoun “I” making this verse emphatic. Then we see
the word for the eternal covenant Lord, the tetragrammaton hvhy “Lord.”
j~&ytixr!q4 is the qal perfect 1st perfect singular from the root word xrq
“to call.” The yti suffix indicates that it is in the first person in the
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singular with the pronominal suffix j~ 2nd masculine singular. The b is the
preposition “in” and qdc is the word for “righteousness.”
j~d@7yAB; qz26H4xav4
“I will caused myself to take hold onto your hand.”
Notice the v, is the simple waw conjunction. Take note of the vowel
pointing in qz26H4xa . It has an “a” class vowel a followed by a e indicating
that we are looking at a hiphil imperfect, 1st person singular from qzH “to
take hold of.” The b is a preposition followed by the noun dyA meaning
“hand” and j~ the 2nd masculine singular pronominal suffix “your.”
MfA tyrib;li j~n4t,0x,v4 j~r4cZAx,v4

“I will guard you and I will given you for a covenant for the people.”
The root for the word “to keep” is rcny. We have the conjunction v “and.”
It is not a wav conversive but just a simple conjunction. The wav is
followed by the prefix [aleph] showing that we are looking at the first person
imperfect singular. Notice the cZand the doubling or the dagesh forte in the
c that shows us that a n has been assimilated. As a result, j~r4cAn@x,
becomes j~r4cZAx, with the doubling of the c. This is also followed by a 2nd
masculine singular pronominal suffix in the j~. “I have set you.”
j~n4t,x,v4Notice the v that is the conjunction followed by the x giving it
away as a first person imperfect singular and is a qal imperfect, 1st
person singular from the root ntn “to give”. Notice the n has been has
assimilated into the t causing a dagesh forte. As a result, j~n4t,n4x, becomes
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j~n4t0,x,. This is followed by the pronominal suffix, 2nd masculine singular
in the j~. Notice the lwhich is the inseparable preposition “for.” Then
tyrib; “covenant” is in construct with MfA meaning people.
My9%v*G rv*xl;
“…for a light for the nations.”
The lis just an inseparable preposition here meaning “to or for.” Then rv*x
meaning “light” in construct with My9%v*G “nations” and M i is the masculine
plural ending.
6.4 Translation
“I, the Lord, have called you in righteousness. I have taken your hand. I
have kept you and I have given you for a covenant of the people for a light
for the nations.”
We are looking here at God the Father taking hold of the Son and providing
support and encouragement to Him. One of the beautiful truths here point
to Jesus Christ who ultimately makes a new covenant that will put Jew,
Gentile and whoever else puts their faith in Him into that eternal relationship
with the father. He is the centerpiece of the covenant. It is striking when we
look at the Gospel of Luke 2: 29-32 that Simeon, taking Jesus in his arms,
blessed Him and said, “Now you can release Your Servant, O Lord,
according to Your word in peace because my eyes have seen your salvation
which you have prepared in according to the presence of all people; a light
unto a revelation of the nations and the glory of your people Israel.” Notice
that Jesus Christ is a light to all nations according to Simeon’s words and,
no doubt, he was thinking of this text and how Jesus Christ will provide
a light for all who will believe in Him. He will say, “I am the light of the
world.” That light shone in darkness and shows us where the truth is. It is in
a personal relationship with Jesus Christ as Lord and Savior.
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7.1 Text
tyBemi rySi0xa rGes4ma0mi xyciv*hl; tvrv54fi My9n18yfe Haq*p;li

: j`w,H*& ybew;y* xl,K,
7.2 Vocabulary
Xl,K, “prison”
Hqp “to open”
Xcy “to bring out”
7.3 Grammar
tOrv54fi My9n18yfe Haq*p;li

“To open the eyes of the blind”
Haq*p;li is a qal infinitive construct. Notice Hqp means “to open.” We see
the lpreceding it with the shewa and “o” vowel and the furtive pathah under
the H showing us that we are looking at a qal infinitive in construct. My9n18yf2
is the dual ending on the word Ny9fa “eyes.” tOrv54fi has a feminine plural
ending showing us that we are looking at the eyes of many blind people that
the servant will open.
rySi0xa rGes4ma0mi xyciv*hl4

“He is to bring out from the dungeon prisoners…”
xyciv*hl4 is a hiphil infinitive construct from the word xcy. Notice the l,
a preposition, indicates the hiphil infinitive here. What has happened here,
historically, is that it would have been xycivha becoming xyciv*h and that
the aw changed at some point historically into the O, the long vowel rendered
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“to cause to bring forth from the dungeon.” In the next word, the n of the nmi
has assimilated into the m causing a doubling. rGes4man4mi becoming
rGes4ma0mi. rySi0xa is a noun meaning prisoner and it is a collective noun, no
doubt, meaning all prisoners. So, “He will bring prisoners from the
dungeon.”
xl,K,tyBemi
“…and from the house of the prison…”
We have a repetition here of the same idea in this Hebrew parallelism.
Notice the n of the nmi has assimilated into the b causing a doubling and
dagesh forte. Also tyBe is in construct with xl,K, , meaning “prison.”
j`w,H*& ybew;)y
“…those who sit in darkness.”
ybew;)yis a qal participle, masculine plural in construct with j`w,H*&. Notice

the “o” vowel indicating the participial form here and the y eshowing that it
is a masculine plural. j`w,H is a noun that means “darkness.”
7.4 Translation
“He is a light to open the eyes of the blind and to bring out prisoners from
the dungeon and from the house of prison those who sit in darkness.”
It is beautiful to look at these words in relationship to Christ. Of course,

Jesus went around healing the blind. He said that He was the “light of the
world.” To walk outside of Him is to walk in darkness, but to believe in him
as Savior and Lord, is to walk with spiritual light and illumination . One of
the beautiful things here is the work that Jesus Christ brings to the world. He
is the One who opens the eyes of the blind. He did that to those who were
both physically blind and those who were spiritually blind. He is the one to
bring the prisoners from the dungeon and those sitting in darkness out of the
prison house. Certainly, this is applied metaphorically; He brings those who
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were formally in darkness into His marvelous light so that those who believe
in Him are brought out of darkness into light. The book of John will contrast
darkness and light and that to walk with Jesus Christ is to be in the light.
This is seen in I John it says when we walk in the light, we share with Him
because He is the light of the world. His goal is to bring out of spiritual
darkness and sin all of us who will put our faith in Him as our deliverer from
the bondage of darkness into His marvelous light.
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8.1 Text
NT2X,-X|% rH62xaL; ydiv*bk;U ymi5w; xUh6 hv!hy4 yn9x3

:Myli%ysiP4la ytilA0hit4U
8.2 Vocabulary
Mw2 Noun “name”
dObkA Noun “glory”
hlAhit4 Verb “praise”
8.3 Grammar
ymi5w; xUh6 hv!hy4 yn9x3

“I am the Lord – that is my name”
yn9x3 is the first person personal pronoun meaning “I” which is placed first
for emphasis. Then there is the tetragrammaton hvhy “Yahweh” or “ Lord.”
xUh is a demonstrative pronoun “that.” ymi5w is from Mw2 meaning
“name” and is in construct with the y ithe first personal pronominal suffix.
NT2X,-X|% rH62xaL4 ydiv*bk;U

“I will not give my glory to another”
The U is a conjunction “and.” We could not have a v9 followed by k4 two

shewas, so the v4 turned into a U. Notice that ydiv*bk4 is the noun rvbkA in
construct with y i the first person singular pronominal suffix. dObkA means
“glory.” rH62xaL Notice the L is the inseparable preposition “to” and
rH62xa means “other.” X| is negative particle and NT2X, is from the verb
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Ntn “to give.” Note that in this form, the n has progressively assimilated into
the t and so NT2n4X, historically became NT2X,, resulting in the doubling of
the t.
Myli%ysiP4la ytilA0hit4U
“…and my praise to graven images”
U is a simple conjunction “and” and hlA0hit4 means “praise” and notice the
[iy] is a pronominal suffix, first person singular meaning “my,” and so
hlA0hit4 is in construct with that pronominal suffix. Notice L the
inseparable preposition “to” and lysiP4 means “graven image.” Notice we
have the My ending showing us that we have a plural.
8.4 Translation
“I am the Lord – that is my name. I will not give my glory to another nor my
praise to graven images.”
It is interesting that the name Yahweh is being set forth here along with His
glory that He would not give to any other nor His praise to graven images
oridols. This had to do with the emphasis of the uniqueness of Yahweh
against idol worship. It is interesting that in the New Testament that Jesus
uses this very name and applies it to Himself when he says, “Before
Abraham was, I am” using the same root that we have here of hvhy. So
Jesus has this same name with God the Father God the Son, and His glory
He would not give to another. It is significant that the only one that shares
the glory is Jesus Christ. We are told that in John I that the word “glory”
appears many times and is applied to Jesus Christ. “In Him was life and life
was the light of men.
The light shines in darkness and the darkness cannot take it down and we
gazed upon that shining light as the glory of God.” We are told in verse 14
that, “the Word became flesh and dwelt among us and we gazed upon His
glory.” Glory as of begotten of the Father full of grace and truth. Jesus
shows us the glory of God and shares equally in that glory with God the
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Father and so His praise He would not give to graven images. The Lord does
not share His praise with idols and it is significant in I John chapter 5, after
describing Christ and His human nature without sin, and His divine nature as
the God-man against the Gnostic system that was influencing the Church
there. John warns them to keep themselves free from idols. Idolatry is any
form of thought or belief that would take us away as Christians from the
glory of God the Father and God the Son. We need to keep ourselves away
from any type of worship of idols in the sense of even wrong theological
thought that would, in anyway, impair or hurt the very glory of Jesus Christ
that He shares equally with God the Father.
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9.1 Text
Mr@F,B; dyGima yn98x3 tv*wdAH3v&1 UxbA5-hn02hi tv*n)wxr9&hA

: Mk,%t4x, f2ymiw;xa hn!H4mac;Ti
9.2 Vocabulary
Hn2hi Interjection “behold”
dgn Verb “to declare”
Hmc Verb “to spring up”
9.3 Grammar
UxbA5-hn02hi tv*nwxr9&hA
“The former things: behold they have come to pass”
Notice the word t v*nwxr9&hA. There is the definite article Ha “the” with the
qames underneath because the r cannot take a doubling (dagesh) and the
original article would have been lha. Normally, the l would assimilate into
a consonant but cannot since the r functions as a guttural. The [lamed] had
to drop out and we have compensatory lengthening of a pathah to a qames.
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n)wxr9 is “former” and t)vis showing a feminine plural noun meaning, “the
former things.” hn02hi the particle “behold” followed by UxbA which is the
qal perfect 3rd masculine singular from the root xvb, meaning “to come.”
dyGima yn98x3 tv*wdAH3v1&

“…and new things I am declaring (or: make known)”
wdAHa means “new” and t)vis showing a feminine plural noun meaning,
“new things(implied).” yn9x3 is the first person personal pronoun meaning
“I” which is for emphasis. dyGima comes from dgn meaning “to declare”.
Notice it is another pe-nun verb and the [nun] has assimilated into the g :
dyGin4ma becoming dyGima . It is a hiphil participle, masculine singular,
because of the a/i vowel pattern and the m at the beginning giving it away as
a participle.
hn!H4mac;Ti Mr@F,B
“…before they spring up.”
Notice that Hmc means “to spring up.” We are looking at a qal imperfect
3rd feminine plural from the root Hmc.. The hn! ending shows it as an
imperfect feminine singular (keep in mind the conjugation of rmw in the
3rd feminine imperfect plural form: hn!r)4mw4ti)0 . The hn! ending shows that it
is a 3rd feminine plural ending.
Mk,%t4x, fymiw;xa
“I will cause you to hear them”
Notice that fmw is the verb “to hear” and we have the first person prefix in
the x showing that we are looking at a first person imperfect. Further notice
the a/i vowel pattern giving this away as a hiphil imperfect singular from the
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root fmw. We also have the furtive pathah under the f so that we would
be sure and pronounce it. tx is the direct object and Mk is the pronoun
“them”, second masculine plural.
9.4 Translation
“The former things: behold they have come to pass and new things I am
declaring before they spring up. I will cause you to hear them.”
The immediate context, in my understanding, is that God says that, “The
former things I have come to pass.” Now, through the prophet, the Lord is
going to declare new things even before they come to pass. He is going to
cause them to hear it. This is going to look at the deliverance that is to come
from Babylon, ultimately through Cyrus, the Persian. The prophet is
announcing something that hasn’t happened yet but saying the new things
will occur and be fulfilled just like the former things that were spoken have
been fulfilled.
Also the new things points to the final Deliverer, the Lord Jesus Christ, who
delivers us from the bondage of sin into the marvelous light of His salvation.
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ISAIAH 49: 5-6 THE SERVANT HONORED –
BECOMES A LIGHT TO THE GENTILES
INTRODUCTION
One of the great messianic servant texts is Isaiah 49, in which Isaiah can become a
type of Israel but ultimately Jesus Christ fulfills the text. So Christ is being seen
either typically through Isaiah or in a directly messianic way in this passage.
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1.1 Text
Ol db,f,L; NF,B,mi yR9c;Y* hvhy rmaxA hTAfaV4

JsexAy2 O| lxer!W;y9v4 vylAxe bq*fEy1 bbeOwL;
:yz09fu hy!hA yha|xv2 hvhy yn2yfeB; dbeKAx,v4
1.2 Vocabulary
rcy Verb “to form, create”
NF,B, Noun “womb”
bbw Verb “to bring back”
bq*fEy1 Proper Noun “Jacob”
lxer!W;y9 Proper Noun “Israel”
O| Preposition (Qere) “to him”

and Personal Pronoun
Jsx Verb “to assemble, gather”
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dbK Verb “to honor”
Nyf Noun “eye”
hvhy Proper Noun “Yahweh”
zOf Noun “strength”
1.3 Grammar
hTAfaV4
V is a conjunction meaning “and.” hTAfa is a adverb meaning “now.”
hvhy rmaxA
rmaxA is a Qal perfect 3rd masculine singular from rmx meaning “to say.”
hvhy is a personal name for God, or “Yahweh.”
yR9c;Y*
is a Qal active participle masculine singular with a 1st common singular
pronominal suffix meaning “who formed me.”
NF,B,mi
Nm is a preposition meaning “from.” Notice the N has assimilated into the b
causing a daghesh forte. Historically, it was NF,bnmi becoming NF,B,mi.
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NF,B, is noun feminine singular meaning “womb.” So we would translate
this word as “from the womb.”
db,f,L;
L is a preposition meaning “to” or “for.” db,f, is a noun masculine
singular meaning, “servant.”
Olis a preposition with 3rd masculine singular pronominal suffix meaning

“to him.”
bbeOwL;
L is a preposition meaning “to” or “for.” bbeOw is a Polel infinitive
meaning “to bring back” from the root bUw.
bq*fEy1 is a proper noun meaning “Jacob.”

vylAxe is a preposition with a 3rd masculine singular pronominal suffix
meaning “to him.”
lxer!W;y9v4
v is a conjunction meaning “and.” lxer!W;yis a proper noun meaning
“Israel.”
JsexAy2 x|
Ol with the Qere reading is “to Him.”
JsexAy2 is a Niphal imperfect 3rd masculine singular from the root Jsx
meaning “to gather.” So we would translate this phrase as “Israel shall be
gathered to Him.”
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dbeKAx,v4
v is a conjunction meaning “and.” dbeKAx, is Niphal imperfect 1st common
singular from the root dbeKA meaning “to honor.” So we would translate this
word as “for and I am honored.”
yn2yfeB;
bis a preposition meaning “in.” yn2yfe is a noun feminine dual meaning
“eyes.” So we would translate this word as “in the eyes of…”
hvhy
is a proper noun meaning “Yahweh.”
yha|xv2
vis a conjunction meaning “and.” yha|x is a noun masculine plural with a
1st common singular pronominal suffix meaning “my God.” So we would
translate this word, “and my God.”
hy!hA
is a Qal perfect 3rd masculine singular from hyh meaning “to be.” So we
would translate this word, “has become.”
yz9fu
is a noun masculine singular with a 1st common singular pronominal suffix
meaning “my strength.”
1.4 Translation
“And now says the Lord who formed me from the womb to be his servant to
bring Jacob back unto him so that Israel be gathered unto him and I am
honorable in the eyes of the Lord and my God has become my Strength.”
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What a beautiful text, Isaiah talks about how that God has formed him from
the womb. In Isaiah 49: 1-4 Lord called him from the womb. He made his
mouth as a sharp sword and made him as a polished shaft and in his quiver
He had concealed him. Then this is followed by, “you are my servant oh
Israel in whom I will be glorified” (Is. 43. 3). Verse 3 may refer to Israel as a
type of Christ. Certainly Jesus Christ becomes the ultimate personification
of the nation. The text goes on to say, “I have labored in vain, I have spent
my strength for nothing for vanity. Surely, my right is with the Lord and my
recompense is with God” (Is. 49: 4). Again, this is a depiction not only of
Israel in his prophetic ministry but that of Jesus in his ministry to call his
own people to himself and then we will see Him being a light to the gentiles
(Lk. 2: 32).

2.1 Text
yFeb;wi-tX, MyqihAL; db,f, yli j~t4Oyh;mi lq2n! rm,xY0*V1

My9OG rOxl; j~yTitan4U bywihAl; lxer!W;y9 yr2v0cn4U bq*fEy1
:CR@xAhA hceQ;-dfa ytifAUwY4 tOyh;Li
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2.2 Vocabulary
rmx Verb “to say”
llq Verb “to be small”
MUq Verb “to raise”
Fbw Noun “tribe”
bq*fEy1 Noun “Jacob”
rcn Verb “to preserve”
lxer!W;y9 Proper Noun “Israel”
bUw Verb “to restore,” “to turn”
yOg. Noun “nation”
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hfAUwy4 Noun “salvation”
dfa Preposition “unto”
hcAqA Noun “end”
2.3 Grammar
rm,xy0*v1
v is a conjunction and means “and.” rm,xy0* is a qal imperfect 3rd masculine
singular from rmx meaning “to say.” Notice the waw conversive, So we
would translate this phrase as “and He said.”
lqen!
is a Niphal perfect 3rd masculine singular from lleqA and means “to be
small.” So we would translate this word, “it is too light (a thing).”
j~t4Oyh;mi
Nm is a preposition meaning “from.” j~t4Oyh; is a Qal infinitive with a 2nd
masculine singular suffix from hy!hA, “to be.” So we would translate this
phrase as, “from you your being...”
yl
is a preposition with a 1st common singular suffix, “to me.”
db,f,
is a noun masculine singular meaning “servant.”
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MyqihAL;
MyqihAL; is a Hiphil infinitive from MUq meaning “to raise up.”
yFeb;wi-tX,
tX, is a sign of a direct object.
yFeb;wi is a noun masculine plural meaning “tribes.”
bq*fEy1
is a proper noun, “Jacob.”
yr2v0cn4U
v is the conjunction “and.” yr2y0cn4 in the Qere is yr2v0cn4 which is a Qal
passive participle rendered the “preserved ones.” It is in construct with
lxer!W;y9.
lxer!W;y9
is a proper noun, “Israel.”
bywihAl;
bywihAl; is a Hiphil infinitive from bUw meaning “to turn” or “to
restore.” So we would translate this word as “to restore.”
j~yTitan4U
v is the conjunction, “and.” j~yTitan4 is a Qal perfect 1st common singular
with a 2nd masculine singular pronominal suffix from Ntan! , “to give.” Notice
the N has assimilated into the final t forming a daghesh forte. So we would
translate this word, “and I will give you.”
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rOxl;
l is a preposition meaning “to” or “for.” rOx is a noun masculine
singular, “light.”
My9OG
is a noun masculine plural meaning “the nations.”
tOyh;Li
tOyh;Li is a Qal infinitve from hy!hA , “to be.” So we would translate this
word, “(that my salvation) might be...”
ytifAUwY4
is a noun feminine singular with a 1st common singular pronominal suffix
meaning “my salvation.”
:CR@xAhA hceQ;-dfa
dfa is a preposition meaning “unto.” hceQ; is noun masculine singular
meaning “end.” Notice this word is in construct with CR@xAhA . h is the
definite article, “the.” CR@xA is a noun feminine singular meaning “earth.” So
we would translate this phrase “unto the end of the earth.”
2.4 Translation
”And He said it is too light a thing that you should be my servant to raise up
the tribes of Jacob and to restore the preserved ones of Israel I will also give
you for a light of the nations that my salvation may be unto the ends of the
earth.”
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We find this great text recorded in the gospel of Luke 2: 29-32, “now you
may send forth your servant oh lord according to your word in peace for my
eyes have seen your salvation which you have prepared before the people, a
light to the gentiles and the glory of your people Israel.” So Simeonthinking
back to this text, sees that Jesus Christ is the final means of salvation not
only for the Jewish people who believe, but also He is the light to the
Gentiles. What a beautiful fulfillment of this great text around Jesus Christ
our Lord and Savior.
ISAIAH 50: 6-7 - THE REPROACHES OF THE SERVANT

INTRODUCTION
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The reproaches of the servant have their ultimate fulfillment in Jesus who was spit
upon and mocked, before going to Calvary (Matthew 27:26-31).

1.1 Text
yTiR4TaS4hi x| 6 yn1PA MF79r4m*%l; yy1HAl;U MyKimal; yTt16n! yv9Ge

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:Qr*&v! tv*m0liK;m
1.2 Vocabulary
vg Noun “back”
hkAn! Verb “to smite”
yHil; Noun “cheek”
Frm Verb “to make bare”
MY9n1PA Noun “face”
rts Verb “to hide”
Qr* Noun “spittle”
1.3 Grammar
yv9Ge
meaning “my back.”
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yTt16n!
is a Qal perfect 1st common singular from Ntan! , “to give.” Notice it is a pe
nun verb and the final N of the verb has assimilated into the t seen by the
daghesh forte.
MyKimal;
l is a inseparable preposition meaning “to” or “for.” MyKima is a Hiphil
participle masculine plural from the root hkAn! , “to smite.” Notice the N has
assimilated into k and the final h has dropped out or elided. So we would
translate this word as “to the smiters.”
yy1HAl;U
v is the conjunction, “and.” yy1HAl;
is a noun masculine dual with a 1st
common singular pronominal suffix. So we would translate these words,
“and my cheeks.”
MyF79r4m*%l;
l is inseparable preposition meaning “to” or “for.” MyF79r4m*% is a Qal
active participle masculine plural meaning “to those who pull out or make
bald the beard.”
yn1PA
is a noun masculine plural with a 1st common singular pronominal suffix
meaning “my face.”
yTiR4TaS4hi x|
x| is a negative particle meaning “not.” yTiR4TaS4hi is a Hiphil perfect 1st
common singular from rts , “to hide.” So we would translate this phrase
as “I hid not.”
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tv*m0liK;m
Nm is a preposition meaning “from.” Notice the N is assimilated into the k
forming a daghesh forte. tv*m0liK; is a noun feminine plural meaning
“shame.” So we would translate this phrase as “from shame.”
:Qr*&v!
v is the conjunction, “and.” Qr*& is a noun masculine singular meaning
“spitting.”
1.4 Translation
“My back I gave to those who smite me and my cheeks to them that plucked
out the beard and my face I did not hide from reproaches and spitting.”
It is striking that in Matthew 26: 39 we began to hear this text; it is fulfilled
by our Lord Jesus Christ in His passion. John says, “when He came a little
way He fell upon His face praying and saying my Father if it is possible let
this cup pass from me nevertheless not as I will but as your will.” He did not
turn away from the Father’s will but fulfills it. Then as we look at verse 67
of Matthew chapter 26 we have these words as Jesus was before the council
of the Jewish court, “then they spit into his face and they hit him and they
slapped him, saying prophecy to us who is the one who hit you.” So after the
arrest of Jesus, when he went to the council, we see the very fulfillment of
this text here, where it says, “I did not hid my face from shame and from
spitting” as they hit Jesus and they spit upon him. This is further seen again
in Matthew 27 verse 26 where it says, of Pilate, “when he scourged Jesus he
delivered him over to be crucified.” So again, we see the beating, and the
scourging Jesus went through and then further more we see the same taught
in Matthew 27 verse 30 where the text reads, “and when they had spit on
him they took a reed and were smiting him in the head” mocking Jesus and
laughing at him prior to his crucifixion. So this text is an amazing prophetic
text that moves beyond Isaiah and has its ultimate fulfillment in Jesus Christ
at in his trial and the mocking that he went through, the reproaches, being
spit on and being beaten find their fulfillment in Jesus Christ, who is the
final suffering servant, who suffers on our behalf. This text anticipates Isaiah
53, where Jesus becomes our vicarious atonement for “all of us like sheep go
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astray but the Lord caused to land upon him the iniquity of all of us” (Is. 53:
6).

2.1 Text
NKe-lfa yTim;lA5k;n9 x| 6 NKe-lfa yli-rz!fEy1& hO9hy< yn!d*xv1

:wV*b&xe x|-yKi fdaxev! wymil0AHaK1& yn1pA yTim;Wa
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2.2 Vocabulary
yn!doxE Proper Noun “Lord”
rzf Verb “to help”
NK Adverb “therefore”
Mlk Verb “to humiliate”
MyWi Verb “to set”
Myin1pA Noun “face”
K Conjunction “because, that”
Wymil.Aha Noun “flint”
fday! Verb “to know”
wOB Verb “to be shamed”
2.3 Grammar
yn!d*xv1
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v is the conjunction, “and.” yn!d*x is a noun masculine with a 1st common
singular suffix meaning “my Lord.” Here the text is looking at God the
Father. Notice the pronominal suffix ending in the qames followed by the
yod. So we would translate this as “and my Lord.”
hO9hy4
is a proper noun meaning “Yahweh.” But the vowel pointing with the hateph
seghol and the I –class vowel under the wav and the o-vowel over the wav
tells us that massoretes want us to pronounce this as Elohim.
yli-rz!fEy1&
rz!fEy1 is a Qal imperfect 3rd masculine singular from rzf , “to help.” yli
is a preposition with a 1st common singular meaning “to me.” So we would
translate this phrase, “He helps me.”
NKe-lfa is a conjunction meaning “therefore.”
yTim;lA5K;n9 x|
x| is the negative particle, “not.” yTim;lA5K;n9 is a Niphal perfect 1st
common singular from Mlk ,“to humiliate” or “to be disappointed.” So we
would translate this phrase, “I have not been disappointed.” How true that is
as we look at Jesus Christ who gains the victory over death and sin as a
result of his obedience to the cross. I am thinking of Philippians chapter 2,
“he was obedient unto death; God therefore also has highly exalted him and
given him the name that is above every name that in the name of Jesus every
knee shall bow and every tongue should confess that Jesus Christ is Lord to
the glory of God the father.” It means that He is the sovereign and has been
elevated, and everyone has to recognize Him either has their eternal Savior
or eternal judge, but He is sovereign either as Savior for judge.
Yt0im;Wa
is a Qal perfect 1st common singular from MyWi , “to set.” So we would
translate this word, “I have set.”
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yn1pA
is a noun masculine plural with a 1st common singular pronominal suffix
meaning “my face.”
wymiL.AHaKa
K is a preposition meaning “like” or “as.” WymiL.Aha is a noun masculine
singular meaning “flint.” So we would translate this word, “like the flint.”
fdaxev!
v is the conjunction “and.” fdaxe is a Qal imperfect 1st common singular
from fday!, “to know.” Notice the y has dropped out in this Pe yod verb.
Therefore we have a compensatory lengthening under the x which is
showing a 1st person common singular prefix to the verb fday!. Notice the
wav conversive turning the imperfect into a past and we again see a qames
with a compensatory lengthening under the wav since the aleph could not
take a daghesh forte. Historically, the conjunction here would have been vv!
and the second wav here elides or drops off because of the aleph being a
guttural so we move from a pathah to qames in what we call again
compensatory lengthening. So we have a verb here that is a weak pe yod
verb where a yod has dropped out and where the aleph could not take a
doubling and so we have a compensatory lengthening under this wav which
is functioning as a wav consecutive. We would translate this word, “and I
know.”
yKi
yKi is a conjunction meaning “that.”
:wV*bxe x|
x| is the negative particle “not.”
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wV*bxe is a Qal imperfect 1st common singular from wV*B and means
“shame.” So we would translate this phrase, “I shall not be put to shame.”
2.4 Translation
“And my Lord Yahweh helps me therefore I have not been humiliated I have
set my face like the flint I know that I shall not be put to shame.”
Again, what a beautiful picture here that is further commented in verses 8
and 9, “he is near who justifies who will contend with me; who is my
adversary let him be contend with me. Behold the Lord will help who is he
that shall condemn me; behold they all wax old like garments and the moth
shall eat them up” (Is 50: 8-9). So when we look at this, we see the ultimate
victory of the suffering servant our Lord Jesus Christ who was heard by the
Father because of his piety, and being heard, he was delivered.
It is interesting as we look at the suffering of our Lord that he cried out,” my
God, my God, why have you forsaken me” at the beginning of the suffering
on the cross, then we have the statement, Father into your hands I commit
my spirit.” So the beating and suffering we could say prelude the cross and
in finalizing the victory on the cross, he was heard and he was delivered by
the Father who heard him and who responded to his prayer. It is significant
that we see the same truth in Psalm 22, where the psalmist cries out “my
God my God why have you forsaken me” and then petitions the Lord after
the lament of that Psalm for help by concluding, “I will declare your name
among the brethren, in the midst of the assembly I will praise you,” which
again looks at the great deliverance given to Jesus. The Psalmist becomes a
type of Jesus Christ fulfilled in his resurrection. Christ was heard and
declared the name of the Father to the disciples, his brethren. It is interesting
to see the writer of Hebrews alluding to this background of Christ’s
suffering and saying in verse 7 of Hebrews 5, “who in the days of the flesh
offered up petition to the one who is able to save him from death with strong
crying and tears when he had offered them up, then he was heard because of
his piety. And so again having been heard then as a Son the writer of
Hebrews says, he learned obedience from the things that he suffered and
being perfected he became to all who obey the source of eternal salvation
being, designated by God of priest, according to the order of Melchizedek
(Hebrews 5: 7-10).
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He was perfected as a Son not in the sense that he needed perfection, but he
was perfected as the God-Man in terms of becoming the source of eternal
salvation. He was perfected to be the source of Salvation for us. It is
significant when we think about the victory that Christ brings and in His
suffering as the suffering servant, Paul refers to this very text in Romans
chapter 8 when he is talking about what we now have in Jesus Christ and
writes these words, “if God be for us who can be against us, who spared not
his own son but delivered him on behalf of all of us shall he not also with
him freely give to us all things, who will say anything against the elect of
God, God is the one who justifies us, who is the one who condemns, Christ
Jesus has died and rather being raised who is also at the right hand of God
and also makes intercession for us” (Rom 8: 31f).
Since Jesus was heard in His suffering in the resurrection and now having
been raised and seated at the right hand of God is making intercession for us.
Paul alluding back to Isaiah 50 says, “who will call anything to charge
against the elect of God (Rom 8: 33). We are identified with Christ; we are
one with him now because of His suffering and ultimate vicarious atonement
for us; we are now in him and so we no longer are under condemnation by
Satan or demons or anyone for nothing can severe us from Christ’s love
because he was willing to become our substitute. Paul goes on in Romans to
say, “What can separate from the love of Christ shall, affliction or distress or
persecution or famine or nakedness or dangers or sword, as it is written on
account of you we were killed all the day; we counted as sheep of slaughter
but in all these things we super conquer through the one who loved us” for
Paul says, “I am persuaded that neither death, nor life, nor angels, nor rulers
nor things present, nor things to come, nor powers nor height nor depth nor
any other creature shall be ever be separate us from the love of God which is
in Christ Jesus our Lord” (Rom. 8: 38-39).
Praise the Lord that the suffering servant was willing to suffer the
reproaches that he did on our behalf, and then go to Calvary and become our
atonement suffering in our place. He pays our penalty and as a result we are
now united with him and nothing can ever separate us from the love of God
which is in Christ Jesus our Lord.
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ISAIAH 52: 13-53: 12 -THE VICARIOUS SUFFERING OF THE
SERVANT
INTRODUCTION
The next great text that brings us to see Jesus Christ in His total work,
perhaps one of the greatest in the Hebrew Bible in presenting the Gospel of our
Lord Jesus, is in Isaiah 53. This is the final “servant song” of Isaiah. There are four
such servant songs: one in 42, one in 49, 50, and then in this concluding one in 53,
actually beginning at 52:13 through 53. This great chapter and servant song is
alluded to or referred to at least thirty to thirty-one times in the Greek New
Testament. It is clearly understood by the early church and I believe first by our
Lord Himself, to refer to His own suffering on the cross and His resurrection, as
the Suffering Servant. I believe it is a directly Messianic passage. I am reminded of
Isaiah chapter 40, where Isaiah says, looking towards those who would be in exile,
that “you have suffered double for all of your sins.” Isaiah 53 is not a righteous
remnant suffering in Babylon for the sins of the nation, because everybody
suffered for their own sins in Babylon. Nor can it be that it is the Gentiles that the
writer is referring to, and that the nation Israel is suffering for their sins. Certainly
the suffering that is experienced in the nation of Israel does not pay for the sins
committed by Gentiles. So I believe that this is clearly a directly Messianic text,
bringing us to none other than Jesus Christ.
In Acts chapter 8, Philip, going to the Ethiopian eunuch, heard him reading
from this text in Isaiah. We are told that Philip opened up the text and preached to
him Jesus from this very text. I believe it is perhaps one of the greatest texts that
refers to the total work of our Lord Jesus Christ.
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1.1 Text
:dxo%m; h>bagAv4 xW>An9v4 MUry! yD97b;fa lyKiW;y1 hn>2hi

1.2 Vocabulary
lkW Verb “to deal prudently” or

“to prosper”
db,f,6 Noun “servant”
MUr Verb “to arise”
hbg Verb “to be high”
dxom; Adverb “exceedingly”
1.3 Grammar
yD97b;fa lyKiW;y1 hn>2hi

“Behold . . .” or “Lo . . .” This is an interjection, calling our attention to
what is to follow. yD97b;fa lyKiW;y1, “. . . my servant will prosper . . .” or “.
. .will succeed . . .” Actually, this is parsed as a Hiphil imperfect, third
masculine singular, from the root lkW. Notice the A-I pattern, the y giving
it away as a third masculine singular in this y prefix. The verb lkW can
mean “to deal prudently.” It can also mean “to prosper” or “to succeed.” I
cannot help but feel that we have a double meaning here, to “act wisely” as
well as “succeed.” This is of course what Jesus did. He was an obedient son
to His father, who acted wisely, but who succeeded in all that He was to
accomplish. “Behold my servant will succeed . . .” Notice yD97b;fa; this is
the Father addressing His servant, who is the Lord Jesus Christ. It is from
the noun db,f6,. It is in construct with the pronominal suffix y i. Notice
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db,f6, becomes D4b;fa, and then y i is the pronominal, first person singular
suffix. “Behold my servant shall succeed . . .”
dxo%m; h>bagAv4 xW>An9v4 MUry!

Notice we have three verbs, defining how the servant is going to succeed.
MUry!, “. . . he shall be lifted up . . .” The verb MUr is the stem. It is a Qal
imperfect, third masculine singular with the y here, from the stem MUr. It is
a middle weak verb. It means “to be lifted up” or “to be exalted.” One
cannot help but think of the exaltation of Jesus Christ as the beginning note
of this great text. MUry! can also mean “to arise.” We are looking, no doubt,
at the resurrection. Jesus arose. He was lifted up from the grave. He was also
highly exalted. He shall be raised up, both from the grave and in exaltation.
The repetition is for emphasis here. Notice v4 is a conjunction, and the root is
xWn, “to lift up.” It is a Niphal perfect, third masculine singular, from the
root xWn. Notice the I-vowel, the hireq, followed by a daghesh forte in the
W, showing us that a n has assimilated: xWAn4n9 became xWA>n9, with the
doubling of the W here, followed by the A-vowel, which shows it to be a
Niphal stem. “Behold my servant . . . shall be raised, and he shall be lifted
up . . .” The v is a waw conversive, turning over the verb, making the
perfect a future: “and he shall be lifted up.” We are looking at His
resurrection and His exaltation in these verbs. dxo%m; h>bagAv4, “. . . and shall
be exceedingly high.” Notice h>bagA is the verb that means “to be high”,
followed by the adverb dxom;, that is, “. . . He shall be exceedingly
high . . .” He is not just going to be raised and lifted up. He is going to be

made exceedingly high, with what the Father will accomplish through the
work of the Son. h>bagA is a Qal perfect, third masculine singular, from the
root hbg. Notice the mappiq in the h, or the little dot. The Masoretes
wanted us to be sure and pronounce the h here and so a mappiq is added to
it. The v again is a waw conversive, turning the verb over, putting it into the
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future. “. . . he shall be exceedingly high.” We cannot help but think of the
glorification of Jesus. He was exalted to the right hand of the Father, into
that high position.
1.4 Translation
“Behold my servant will succeed, he shall be raised up, and he shall be
lifted up, and he shall be exceedingly high.”
We begin this great servant song then in verse thirteen with the note of
glorification. Glorification starts with passion. I cannot help but think of our
Lord Jesus in John 13, when Judas was about to betray him. He went out,
and we are told that Jesus said these words, “Now is the Son of Man
glorified.” The route to glorification comes through His passion. We are
seeing this here in the very beginning.
I am also struck by the fact that in the Septuagint, which is the Greek
translation of the Hebrew Bible, we have two verbs used here. ”Behold my
servant shall be lifted up (u[ya<w) and shall be glorified (doca<zw).” These
two verbs reoccur in John’s Gospel. For example, in John 3:14, as Moses
(u!ywsen) “lifted up” the serpent in the desert, so must the Son of Man
(u[yoqh?nai) “be lifted up.” In John we have this same verb, looking at a
double meaning: viewing the cross (Jesus was lifted up on the cross), and the
resurrection and ascension that followed the cross. Then in John 12:32, “If I
be lifted up (u[ywqw?), I will draw all people to me.” This great text again is
looking at the cross and the exaltation following resurrection that our Lord
experienced. doca<zw is another verb used in the Septuagint. The verb is
used in relationship to our Lord Jesus in John’s Gospel when we hear Jesus
saying in John 13, “Now is the Son of Man e]doca<sqh,” “now is the Son of
Man glorified.” And the resurrection will cause Him to be glorified. We also
see the same verb in that great high priestly prayer in John 17, where the
verb doca<zw is repeated when the Son prays to the Father to glorify Him
with the glory He shared with Him from eternity.
The Septuagint used two verbs to describe the threefold verbal usage in the
Hebrew. John, led by the Holy Spirit, used those two verbs to describe what
our Lord had originally taught about His own exaltation and glorification.
As we move then into verse fourteen, we learn that the route to glorification
is going to be passion in the next two verses.
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2.1 Text
Uhx25r4ma wyxime tHaw;mi-NKe MyBir1 j~yl,6fA Umm;wA rw,x3Ka

:MdA%xA yn2B;mi Orx3tov4
2.2 Vocabulary
rw,x3Ka Conjunction “as” or “just as”
Mmw Verb “to be astonished”
NKe Adverb “thus”
tHaw;mi Noun “disfigurement”
hx,r4ma Noun “appearance”
rxato Noun “form”
2.3 Grammar
MyBir1 j~yl,6fA Umm;wA rw,x3Ka

rw,x3Ka is a conjunction meaning “as.” “As many were astonished at you.”
Notice Umm;wA is a Qal perfect, third common plural, from the root Mmw,
and this means “to be awestruck.” “As many were awestruck, amazed at you
. . .” MyBir1 is an adjective meaning “many ones” or “many people.” So “As
many people . . .”, we could supply here, “. . . are astonished at you . .
.”“As many have become astonished at you . . .” The use of the perfect here
in this section, I believe is what we call a “prophetic perfect,” that is, it is
written in the perfect tense even though it is looking at a future time frame to
show that the action is already completed in the mind of God. It is already as
good as done. It is as Romans 8 when Paul says that we have already been
glorified. He uses the aorist tense in Greek, thus looking at a completed
action. Even though we have not yet entered into glorification, it is as good
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as accomplished. I think the same idea is here: “As many were astonished at
you . . .” looks at the future as though it has already happened.
Uhx25r4ma wyxime tHaw;mi-NKe

“. . . thus there was a disfigurement of his form beyond that of a
man . . .” NKe here is an adverb meaning “thus.” tHaw;mi is a noun that

means “disfigurement.” “Thus there was a disfigurement beyond that of a
man . . .” In wyxime, me is a comparative use of the Nmi here, and wyxi
means “man”. “Thus there was a disfigurement in his appearance beyond
that of a man.” The word “appearance” is hx,r4ma, with Uh, the pronominal
suffix, third masculine singular meaning “his appearance.” Uhh;x,r4ma
became Uhx25r4ma with one of the h’s eliding. “. . . thus there was a
disfigurement beyond that of a man in his appearance . . .” or “. . . as to his
appearance . . .” We are looking here at the beatings and all that Jesus went
through in the crucifixion, in the trial, and then ultimately leading up to the
crucifixion.
:MdA%xA yn2B;mi Orx3tov4

“. . . and his form . . .” In Orx3tov4, v4 is a conjunction, rxato is a noun that
means “form,” and O is a pronominal suffix, third masculine singular. “. . .
and his form . . .” MdA%xA yn2B;mi. Here we have that comparative use of the
Nmi again. “. . . his form beyond that of the sons of men.” Notice the n in the
Nmi has assimilated into the B here, yn2B;n4mi becoming yn2B;mi, with the
daghesh forte in the B. “. . . among the sons of men.” Myn9BA is the plural
for “sons,” and since it is in construct here with MdA%xA, it becomes yn2B;,
with the sere-yod in construct. “And his form beyond that of the sons of
men.”
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2.4 Translation
“As many were astonished at you, thus there was a disfigurement of his
appearance beyond that of a man, and his form beyond that of the sons of
men.”
Here we no doubt see the Lord’s beatings and abuse accompanying His trial
and crucifixion. He goes further to describe His passion in the next verse.
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3.1 Text
Mh,5yPi MykilAm; UcP;q4y9 vylAfA MyBir1 My9OG h{@y1 NKe

Ufm;wA-x| rw,x3v1 Uxr! Mh,lA rPasu-x| rw,x3 yKi
:Un&n!OBt;hi
3.2 Vocabulary
hzn verb “to sprinkle”
Cpq verb “to close” or “to shut”
hP, noun “mouth”
rps verb “to relate”
NyBi verb “to understand”
3.3 Grammar
MyBir1 My9OG h{@y1 NKe

“Thus will he sprinkle many nations.” Notice the NKe again is an adverb
meaning “thus.” h{@y1 comes from the verb hz!n!, and notice the n has
assimilated in the z. Actually this pe nun verb is a Hiphil with the A-I
pattern here: “Thus will he cause many nations to be sprinkled.” Some want
to translate this “startle,” but when you go to Leviticus 16, and especially in
a text as the great Day of Atonement (yom kippur), we find that h{@y1 is
used repetitiously throughout that text to look at atonement in the sprinkling
of the blood of the goat and the bullock. Leviticus 16 uses this verb. This
verb has cultic meaning. So we should translate it as “sprinkle.” I believe we
are looking at the sprinkling of the blood of Christ upon the cross for many
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nations. MyBir1 My9OG. My9OG is a masculine adjective plural noun, and
MyBir1 is another masculine plural form with the My ihere. He is not just
going to sprinkle one nation, but we are told “many nations.” I cannot help
but think of that great hymn in Revelation 5, that out of every nation and
tribe and people, there are those who are praising the Lamb who was slain.
And through His blood, many have now become priests and have become
God’s people through what Christ has accomplished.
In the next phrase, Isaiah goes on to say,
Mh,5yPi MykilAm; UcP;q4y9 vylAfA

“. . . upon him, kings will shut their mouths . . .” or “. . . at him . . .” Notice
the preposition lfA, and then vy A, a pronominal suffix, third masculine
singular, on this preposition, “upon him.” UcP;q4y9 is a Qal imperfect, third
masculine plural, from the root Cpq, meaning “to shut.” It will be kings
that will shut their mouths at him. MykilAm; is from j`l,m,6. It is a noun,
masculine plural, with the My iending. This is followed by Mh,5yPi, the noun
hP, and the pronominal suffix Mh,, third masculine plural. In the ancient
near east, when one would be brought before a subject, it would often depict
one putting one’s hand up to one’s lips, as though to silence the lips before
this great king. I believe this is looking at Jesus, and the great truth that,
“Every knee shall bow, and every tongue shall confess that Jesus is Lord to
the glory of God the Father” (Philippians 2). It does not mean that everyone
will be saved. It only means that Christ will have universal dominion, either
as one’s Savior or as one’s Judge. And kings, no matter how great they are,
will bow before Him, either as Savior or as their Judge. “. . . kings will shut
their mouths at him . . .”
Uxr! Mh,lA rPasu-x| rw,x3 yKi

“. . . for . . .” Notice this causative clause here, with the conjunction “for.”
“. . . for that which has not been told to them, they will see . . .” rw,x3 is a
relative pronoun “that which,” and the negative particle x|. Notice rPasu is
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a Pual perfect, third masculine singular, from rps, “to tell” or “to relate.”
“. . . for that which has not been related to them . . .” Notice Mh,lA. Here we
have the preposition followed by Mh,, pronominal suffix. “. . . that which
has not been told to them, they shall see . . .” Uxr! is from the verb hxAr!, a
lamed he verb, and the h has dropped out. It is a Qal perfect, third common
plural, meaning “to see.” “. . . for that which has not been told to them, they
will see . . .” This again is a prophetic perfect viewing the future as if
already accomplished.
:Un&n!OBt;hi Ufm;wA-x| rw,x3v1

“. . . and that which . . .” Notice the relative pronoun again. “. . . that which
they have not heard . . .” Ufm;wA is a Qal perfect third common plural from
fmw. “. . . that which they have not heard . . .” Un&n!OBt;hi, “. . . they shall
understand.” The verb here is from NyB. It is a middle weak verb. This is a
Hithpolel perfect, third common plural, from the root NyB. Notice the
gemination of the n here in this Hithpolel. “. . . that which they have not
heard, they will themselves come to understand.”
3.4 Translation
“Thus will he sprinkle many nations; at him, kings will shut their mouths,
for that which has not been told to them, they will see, and that which they
have not heard, they will understand.”
I believe that what we are being taught in this text is that kings will close
their mouths before the Lord, because they are going to be told things that
they have not seen, in the glorious resurrection, exaltation, and ultimate
coming judgment of our Lord Jesus. That which they have not heard, in any
time, in any previous history, they are going to come to understand. I believe
this great text points to the King of Kings, the Lord Jesus, who by sprinkling
many nations, has now become Lord in universal dominion over all. And
even kings will have to recognize this, and they will either be facing the
Lord Jesus as their Savior or as their eternal Judge.
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From the introduction of the Servant’s glorification through passion the
prophet discusses the ignoble beginning of this Servant in 53:1-3.
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4.1 Text
:htAlA%g;n9 ymi-lfa hv!hy4 f1Or8z4U Unt25fAmuw;li Nymix<h, ymi

4.2 Vocabulary
Nmx Verb “to believe”
hfAmuw; Noun “report”
f1Orz4 Noun “arm”
hlG Verb “to reveal”
4.3 Grammar
Unt25fAmuw;li Nymix<h, ymi

The text begins with the interrogative pronoun “who.” There is a rhetorical
question being asked here: “Who has believed our report?” Notice the verb
Nymix<h, is the Hiphil perfect, third masculine singular, from the root Nmx,
meaning “to believe.” This is then followed by Unt25fAmuw;li. Notice the l;,
being a preposition. Often you will have the phrase of Nmx with the l;,
meaning “into something,” as “Who has believed toward or into our
report?” You have the same thing in the New Testament with pisteu<w ei]j,
in John 3:16, “whosever believes into Christ”, in other words, to put real
confidence of faith in Jesus Christ. “Who has believed our report?” hfAmuw;
means “report,” and tfAmuw; is in construct with Un e, a pronominal suffix,
first common plural.
And then the final phrase follows:

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:htAlA%g;n9 ymi-lfa hv!hy4 f1Or8z4U
“. . . and . . .” Notice the conjunction U here. We have a shureq, because if
we would have had f1Or8z4v4, the double use of the shewa changes the v to the
shureq. “. . . and the arm of Yahweh . . .” f1Or8z4 is in construct with hv!hy4,
and thus we have two nouns again in construct. “. . . and the arm of the
LORD . . .” htAlA%g;n9 ymi-lfa. “. . . upon whom . . .” The preposition is
again with ymi. “. . . unto whom . . .” The root of htAlA%g;n9 is hlG. “. . . and
upon whom has it been revealed?” hlAGA means “to unveil” or “to reveal.”
This is a Niphal perfect, third feminine singular. Notice the h A here,
showing the third feminine singular with the n, making it Niphal, from the
root hlG.
4.4 Translation
“Who has believed our report, and unto whom has the arm of the LORD
been revealed?”
To look at this whole text, one is reminded of John 12, where this very
passage is quoted, in the context of the rejection of our Lord Jesus by many.
The thought is, “Who has believed our report? Probably not many!” The
“we” here is possibly referring to Isaiah, as well as the prophets that join him
in this report. “And the arm of the Lord, unto whom has it been revealed?”
The “arm” looks at the strength of the Lord. For example, when the Lord
brings salvation to His people, He bares His arm. The implication seems to
be that it is not to many that the Lord will be able to bare His arm in
salvation. “We are not going to have many who will believe this incredible
report” is Isaiah’s initial statement.
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5.1 Text
rxato-x|hy>!8ci Cr@x,6me wr@w>okav4 vyn!pAl; qn2Oy>Ka lfay>18v1

:Uhd2%m;H;n@v4 hx,r4ma-x|v4 Uhx26r4n9v4 rd!7hA x|v4 Ol
5.2 Vocabulary
hlf Verb “to go up”
qn2Oy Noun “suckling”
wr@wo Noun “root”
hy>!8ci Adjective (fem. form) “dry”
rdahA Noun “beauty”
dmH Verb “to desire”
5.3 Grammar
vyn!pAl; qn2Oy>Ka lfay>18v1

“And he came up as a suckling plant before him . . .” Notice lfay>18v1. This is
a Qal imperfect, third masculine singular, from the root hlf. The final h
has dropped out in this final he verb, and the v has turned it over, making it
a past. Again, the idea is looking at a completed action, as though it is as
good as already accomplished or finished. So he came up, speaking of our
Lord Jesus, as a tender plant, as a suckling, qn2Oy. Here we have the K;,
which is a preposition meaning “as,” and the noun qn2Oy. “. . . he came up as
a young plant . . .” or “. . . as a sapling . . .” The next word is vyn!pAl;,
“before him.” The word yn2p;li has the preposition l; with the noun My9n1PA,
“to his face,” literally. My9n1PA becomes yn2P; in construct with the pronominal
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suffix vy A. The y is silent, by the way. Technically, this is a preposition
followed by a noun in construct with a third masculine singular pronominal
suffix. But it comes to mean “before him,” literally “to his face” or “before
his face.” “. . . he came up as a suckling plant before him . . .” It is
interesting that God the Father is watching this young plant grow. I believe
again that this is looking at our Lord Jesus, who was born as a baby, in a
manger. He did not come as a ruling monarch to start with, but came as a
gentle baby, as a suckling plant, but He grew up in the presence of His
Father.
hy>!8ci Cr@x,6me wr@w>okav4

“. . . and as the root . . .” Notice the v4 here is showing us a conjunction,
followed by the preposition K;, “as”, and wr@wo is a noun meaning “root.” “.
. . and as the root from dry ground . . .” me is a preposition, the n has
dropped out, and we have compensatory lengthening to a sere under the m
from a hireq. “. . . from (showing source) dry ground . . .” hy>!8ci is an
adjective with the noun Cr@x,6. The thought here is He came up with a very
ignoble beginning, like a root from dry ground. A root from dry ground does
not show a lot of promise. “Can any good thing come out of Nazareth?”
was asked. Jesus was born in a manger. He was from Bethlehem, and lived
in Nazareth. We are starting off here with the idea of a very ignoble
beginning, as it were. And yet, we are going to see the great prosperity and
success that our Lord Jesus accomplishes.
rd!7hA x|v4 Ol rxato-x|

“. . . there is no form to him . . .”
x| is a negative particle followed by the noun rxaTo meaning “form.” “. . .

there is no form to him . . .” Ol is a preposition followed by the pronominal
suffix, third masculine singular.
“. . . there is no form to him . . .” rd!7hA x|v4, “. . . and there is no
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beauty . . .” rd!7hA is another noun that means “splendor” or “majesty.”
When we look at him again, we are seeing a carpenter’s son. We are not
seeing one born in the palace of a king. “. . . there is no form, and there is no
beauty . . .”
:Uhd2%m;H;n@v4 hx,r4ma-x|v4 Uhx26r4n9v4

“. . . that we should look upon him . . .” Uhx26r4n9v4 comes from the root
hxr, “to see,” and the n makes it a Qal imperfect, first common plural,
from the root hxr. The final h has dropped out in this lamed he verb, and
Uh is a pronominal suffix, third masculine singular. “. . . that we should look
upon him . . .” hx,r4ma-x|v4, “. . . and there is no appearance . . .” Again,
the conjunction v4, followed by the negative particle x|, and hx,r4ma, a
noun that means “appearance” or “visage.” “. . . and there is no
appearance . . .” Notice the next word Uhd2%m;H;n@v4. “. . . in order that . . .” I

am understanding this v4here as a resultative use of the conjunction, “. . . in
order that we should desire him.” Uhd2%m;H;n@. Notice the root is dmH in the
verb here, and again this is a Qal imperfect, first person plural with a
pronominal suffix Uh, and the v4 is a waw connective. “. . . that we should
desire him.”
5.4 Translation
“And he came up as a suckling plant before him, and as the root from dry
ground. There is no form to him, and there is no beauty that we should look
upon him, and there is no appearance in order that we should desire him.”
I believe Isaiah is saying that when we look at Jesus, we see Him having a
very ignoble beginning. He is not coming from the palace of a king; He is
coming from a manger. He is not coming as this mighty one initially, but he
is coming as the Gentle One.
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6.1 Text
yliH7o f1Ud6yv9 tObxok;ma wyxi Mywiyxi ldaH3v1 hz@b;n9

:Uhn&_b;waH3 x|v4 hz@b;n9 Un>m>,6mi Myn9PA rTes;mak;U
6.2 Vocabulary
hzB Verb “to despise”
ldaH3 Adjective “forsaken”
fdy Verb “to know”
yliHo Noun “sickness”
rTes;ma Noun “hiding”
Myn9PA Noun “face(s)”
bwH Verb “to consider”
6.3 Grammar
hz@b;n9
“He was despised . . .” hz@b;n9 is a Niphal participle, masculine singular,
from the root hzb, meaning “to despise.”
Mywiyxi ldaH3v1
“. . . and rejected of men . . .” ldaH3 carries with it the idea that Jesus was
not immediately accepted. Here is an adjective that means “forsaken.” The
word ldaH3 literally means “lacking,” but here it has the idea of lacking the
acceptance of men, in our Lord’s initial coming. So Jesus was “a forsaken
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one by men.” Normally we have the Hebrew Mywin!x3, but here in this poetic
section, wyxi, meaning “man,” is now put into the masculine plural, shown
by My i, and these two nouns are in construct. “. . . and forsaken of men . .
.” is the way we would translate it.
tObxok;ma wyxi
“. . . a man of pains . . .” Notice wyxi, meaning “man,” is in construct with
tObxok;ma. bxok;ma means “pain,” being a noun. If we add the tO to it, we
have a feminine plural noun. “. . . a man of pains . . .” We think of Jesus in
all the suffering that he went through. He understands our sorrow, He
understands our pain. He has been there, Isaiah is saying. “. . . a man of
pains . . .”
yliH7o f1Ud6yv9
“. . . and he who was known of sickness . . .” Notice the yv9 here. Historically
this would have been f1Ud6y4v4, and that becomes f1Ud6yv9. This is a Qal
passive participle, from the root fdy. “To know” means to be intimately
acquainted with, to know experientially. “. . . the one who was known of
sickness . . .” He was intimately acquainted with yliHo. yliHo is a noun
meaning “sickness” or “disease.” It is a noun which, I believe, at this point is
looking at the suffering of Jesus for us; for our sins He became acquainted
with sickness. He took our sins and sicknesses upon Him.
Un>m>,6mi Myn9PA rTes;mak;U

“. . . and as . . .” Notice the U here, because of the two shewas, k;v4
becoming k;U. “. . . and as the hiding of faces from him . . .” Notice rTes;ma
is a noun meaning “hiding.” Actually, this noun looks at the act of hiding. It
has really a Hiphil participial type of form, with the A under the m, followed
by the sere under the T. However, I think it simply is a noun meaning “and
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as the hiding of faces . . .” Notice Myn9PA from My9n1PA, a plural form. In
Un>m>,6mi, we have the n of the Nmi assimilating into the m, and then the
Un> ,would historically have been Uhn4 ,, the n is like a hinge. The Uh would
have been a pronominal suffix, but the h, though, by reverse assimilation,
has gone back into the n, causing the daghesh forte. “. . . and as the hiding
of faces from him . . .”
This next phrase looks at the imagery of a leper. He was likened, as it were,
to a leper, from whom men would hide their faces. I believe we are seeing
Jesus as the One who, by becoming our sin bearer, appeared leprous to those
around the cross and to the religious leaders, as they looked at our Lord.
:Uhn&_b;waH3 x|v4 hz@b;n9
“. . . he was despised . . .” We have the repetition of the verb that we saw at
the beginning of this verse, hz@b;n9, another Niphal participle, masculine
singular from hzB. Uhn&_b;waH3 x|v4. “. . . and we did not think about
him.” This verb comes from the root bwH, “to give thought to,” “to count
worthy of something.” We did not give thought to him; we did not consider
him worthy of our acceptance. The verb Uhn&_b;waH3 is a Qal perfect, first
person plural (notice the n_) with the Uh, which is a pronominal suffix, third
masculine singular. “. . . we did not think about him.” “. . . we did not
reckon him of ultimate importance,” even though He was the God-man.
6.4 Translation
“He was despised and rejected of men, a man of pains, and he who was
known of sickness; and as the hiding of faces from him, he was despised, and
we did not think about him.”
As we come to the end of verse three, we are looking at the way the religious
leaders and those during the time of our Lord viewed our Lord Jesus. And
sad to say, many do the same today. But even though this was the case, as
we move from verses four to six, we are now going to enter the heart of this
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passage. He came in order to become the vicarious atonement for the sins of
the whole world.
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7.1 Text
MlA5bAs; Unyb26xok;maU xWAn! xUh Uny28lAH# NkexA

:hn>@&fum;U Myhi|x< hKemu f1Ug8n! Uhn_8b;waH3 UnH;n1x3v1
7.2 Vocabulary
NkexA Adverb “truly”
lbs Verb “to carry” or
“to carry away”
UnH;n1x3 Personal Pronoun “we”
fgn Verb “to smite”
hkn Verb “to strike”
hnf Verb “to afflict”
7.3 Grammar
xWAn! xUh Uny28lAH# NkexA

“Surely . . .” NkexA is an adverb meaning surely. Uny28lAH# is “our sicknesses.”
This is a noun from yliHo. The plural form is My9laH#. Here the noun is in
construct, with y2lAH# and the personal pronoun Un. “Surely our sicknesses
he has . . .” Notice the xUh; the personal pronoun is emphatic here. “. . . he
has carried away . . .” xWAn! is a Qal perfect, third masculine singular, from
the root xWn. “Surely our sicknesses he has carried away . . .”
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MlA5bAs; Unyb26xok;maU
U is a conjunction; notice before the labial m, the word prefers a U over
against simply a v with a shewa. bxok;ma is the word for “pain.” Notice that
the sere-yod shows a plural construct noun with Un. It is a masculine plural
noun in construct with the personal pronoun, first common plural. “. . . and
our pains he carried them . . .” or “. . . he carried them away . . .” lbasA
means “to carry.” It is a Qal perfect, third masculine singular, from the root
lbs, and then we have M A, a personal pronominal suffix, third masculine
plural pronoun. “Our pains,” we are told, “he carried away” or “he bore
away.”
Uhn_8b;waH3 UnH;n1x3v1
“. . . but we . . .” Here is the personal pronoun with the conjunction v4, and
the conjunction is used in a contrastive way, as a waw adversative. The
personal pronoun UnH;n1x3 is emphatic here. “. . . but we thought of him . . .”
or “. . . reckoned him . . .” Notice that in this particular verb we have a Qal
perfect, first common plural, plus Uh, the personal pronoun third masculine
singular suffix.
:hn>@&fum;U Myhi|x< hKemu f1Ug8n!

“. . . having been smitten . . .” f1Ug8n! is from fgn, and it is a Qal passive
participle (notice the A-U pattern,with the A and the shureq, and the furtive
pathah under the f). “. . . we thought of him having been smitten . . .” or “.
. . having been afflicted . . .” Myhi|x< hKemu “. . . smitten of God . . .” The
root of the participle hKemu is hkn. It is actually a Hophal participle,
masculine singular. Remember Hophal is the causative passive form of the
Hiphil. The root is hkn, “to smite.” “. . . we thought of him stricken, having
been caused to be smitten of God . . .” This Hophal participle is in construct
with Myhi|x<. “. . . having been smitten of God and afflicted.” Notice in
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the form hn>@&fum;U the conjunction again is a U because of the labial m. hnf
is the word “to afflict,” and here it is a Pual participle, masculine singular
from the root hnf. Notice the doubling of the n in this Pual participle, as
well as a shewa-qibbus pattern, which clearly gives it away as a Pual.
Remember the Pual is the passive intensive of the Piel. “We thought of him
smitten, having been caused to be stricken of God, and being afflicted.” In
other words, God is the One who is judging Him, so we thought. But we are
going to see that that is not the case at all, Isaiah is saying. It was really for
us that He was afflicted, and for our sins.
7.4 Translation
“Surely our sicknesses he has carried away, and our pains, he carried them
away. But we thought of him having been smitten, having been caused to be
stricken of God, and being afflicted.”
This particular passage finds application in Matthew’s Gospel, in Matthew
chapter eight, verse seventeen, where he says, in the midst of the healing
ministry of our Lord, He took our sicknesses and He bore our diseases. I
think here that, while Matthew applies this to the healing ministry of Jesus,
removing the illnesses of people in His ministry, I believe that its ultimate
application is the cross itself. On the cross, the Lord took all of our
sicknesses and all of our pains in terms of spiritual sicknesses as a result of
the fall in Adam and because of sin, and He bore them away.
The cross of Christ, then, was where He carried away the sins, not only of
Israel who believe, but all of God’s people. Isaiah is saying, we thought of
him as deserving this judgment. But that is not the case. The real reason then
is developed even further now in verse five.
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8.1 Text
Unyt25n*v*f3me xKAdum; Unf26wAP;mi llAHom; xUhv4

:UnlA%-xPAr4n9 Otr!buH3baU vylAfA Unm26Olw; rsaUm
8.2 Vocabulary
lUH Verb “to pierce”
fwaP,6 Noun “transgression”
xkD Verb “to crush”
Nv*fA Noun “iniquity”
rsaUm Noun “chastisement”
hr!buH3 Noun “blow”
xpr Verb “to heal”
8.3 Grammar
Unf26wAP;mi llAHom; xUhv4

“But he . . .” Notice the v4 here is another waw adversative. xUh is a
personal pronoun, masculine singular, and again it is emphatic. “But he was
pierced because of our transgression . . .” Notice the word llAHom; is a
Polal form. The root is lvH; it is a middle weak verb. You are doubling the
l here; it geminates. This is typical of a Polal, and it is a Polal participle.
Remember a Polal is a passive intensive participle. “But he was pierced
through because of . . .” In Unf26wAP;mi, the mi is what we call a causal use of
the Nmi. “. . . because of our transgression . . .” fwAP6, means
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“transgression”, and Uny eis a personal pronoun first common plural. He was
really “. . . pierced through for our transgressions . . .”
We are moving clearly in this section into the great vicarious atonement of
Christ upon the cross for the sins of all humankind. Those who put their faith
in Christ as Lord and Savior enter into the benefits of this, which brings
forgiveness of sins and eternal life. He goes on:
Unyt25n*v*f3me xKAdum;
He was not only “. . . pierced for our transgression . . .” but
“. . . crushed because of our iniquities . . .” This form xKAdum; is a Pual

participle, masculine singular from the root xkd, meaning “to be crushed.”
Notice again the m giving it away as a participle, the shewa followed by the
qibbus and the doubling of the second radical of the root, in the k, shows
that we are looking at a Pual form here. “. . . he was crushed because of our
iniquities . . .” That me is here because the n dropped out. The n had to drop
out because of the f, and hence we have compensatory lengthening under
the m. Nv*f3 means “inquity,” tO is the feminine plural of this noun, and
Uny eis simply again the pronominal suffix, first common plural. “. . . he was
pierced through for our transgression, he was crushed because of our
iniquities . . .” In other words, this is an innocent sufferer who is suffering
for the transgressions of mankind. At this point Isaiah is including himself
and all others in this great atonement of our Lord Jesus Christ who was
crushed for our sins; our response is to receive this vicarious atonement for
ourselves.
vylAfA Unm26Olw; rsaUm

“. . . the chastisement . . .” rsaUm is a noun meaning “chastisement” or
“punishment.” “. . . the chastisement of our peace . . .” Notice MOlwA is the
word for “peace,” and Uny eagain the pronominal suffix, first common
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plural. “. . . the chastisement resulting in our peace was upon him . . .”
vylAfA is the preposition followed by the vy A, showing that we are looking
at a pronominal suffix ending, third masculine singular. “. . . the
chastisement resulting in our peace was upon him . . .”
:UnlA%-xPAr4n9 Otr!buH3baU
“. . . and . . .” The U with the b here is another conjunction meaning “and.”
ba here is the preposition B;, showing means here. hr!buH3 is a noun that
means “blow” or “stripe.” The t Abrings it in construct, being a feminine
noun, with the personal pronominal suffix O. “. . . by his blow there was a
healing for us.” xPAr4n9 is a Niphal participle, masculine singular, from the
verb xpr. “. . . there was by his blow a healing . . .” or “. . . by his blow it
was a healing for us.” Notice the l, the preposition, followed by the first
common plural pronominal suffix Un.
8.4 Translation
“But he was pierced through for our transgression, he was crushed because
of our iniquities; the chastisement resulting in our peace was upon him, and
by his blow there was a healing for us.”
Christ is the One, through His judgment for our sins, that brought peace to
us. Paul could say that it was through the blood of the cross that Jesus Christ
has made peace, in Ephesians chapter two. We have peace with God, in
Romans 5:1, through what Christ has accomplished when we put our faith in
Him.
It was through Christ’s death and sacrifice that not only peace but healing
was brought to His people. He further emphasizes the vicarious atonement
of our Lord by contrasting what He has done for us as His people who are
now likened to sheep.
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9.1 Text
Unyn97PA OKr4dal; wyxi Unyfi6TA NxcZoKa Unl6.AKu

:Unl.A%Ku Nv*f3 txe OB f1yGi6p;hi hv!hyv1
9.2 Vocabulary
Nxco Noun “sheep”
hfT Verb “to go astray”
hnP Verb “to turn”
fgP Verb “to strike”
9.3 Grammar
Unyfi6TA NxcZoKa Unl.A%Ku

The Hebrew here is very alliterative, very beautiful in its assonance and
alliteration. For example, you begin with Unl6.AKu and you end with Unl.A%Ku.
“All of us . . .” lKu means “all,” standing in construct with Un. Un is a
pronominal suffix, first common plural. “All of us as sheep . . .” Notice the
K; in NxcZoKa is a preposition, and Nxco is a collective noun that simply
means “sheep.” “All of us as sheep, we go astray . . .” The root of Unyfi6TA is
hfT. It is a final he form, and the h has dropped out. Historically this
would have been a final yod form, and we are seeing that y reappearing here
when suffixes are added to this verb. Unyfi6TA is a Qal perfect, first common
plural, from the root hfT. “All we as sheep have gone astray . . .”
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Unyn97PA OKr4dal; wyxi
“. . . each . . .” wyxi is just a noun meaning “each” here. Unyn97PA OKr4dal;
“. . . we have turned each to his way . . .” Notice the l; here, the preposition,
followed by OKr4da. OKr4dal; is a noun from j`r@D,6, and here it is in
construct, so it becomes j`r4Da. It is in construct with the pronominal suffix
O, third masculine singular. “. . . each to his way we have turned . . .” Unyn97PA
comes from the root hnP, again a final he or lamed he, that historically had
a final y. It is Qal perfect, first common plural, from the root hnP. “. . .
each to his own way we have turned . . .”

“. . . but (even though we go astray as sheep) Yahweh . . .” Notice the
emphasis here upon the Lord, Yahweh or Adonai. “. . . but the Lord caused
to land upon him the iniquity of all of us.” OB f1yGi6p;hi is a Hiphil perfect
third masculine singular from the root fgP, “to fall upon” or “to land
upon.” It is a causative stem here. “. . . the Lord (Yahweh) caused to land
upon him . . .” OB is a preposition with a personal pronominal suffix
pronoun. I believe what the text is saying here is that the Lord or God the
Father, caused to land upon God the Son, in His vicarious atonement for our
sins, “. . . the iniquity of all of us.” Notice that txe is the sign of the direct
object, and Nv*f3 is a noun meaning “iniquity” in construct with Unl.A%Ku,
“. . . all of us.” lKu again is the noun “all,” followed by Un, the pronominal
suffix, first common plural. This is like an envelope effect here: we start
with Unl.A6Ku and we end with Unl.A%Ku.
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9.4 Translation
“All of us as sheep have gone astray, we have turned each to his own way,
but the Lord caused to land upon him the iniquity of all of us.”
I am reminded when Janet and I served in a church near Princeton, New
Jersey. It was customary every winter to have a live nativity scene. I will
never forget on this particular winter, we had a very cold winter, and we had
two sheep in the live nativity. When it came time to put the sheep into the
little barn behind the church, Janet took the one sheep back, with no
problem, into the barn. But, when Janet came back for other sheep, it
literally turned over on its back and refused to move in the cold, freezing,
wintry weather. We said to one another, “What are we going to do? How
are we going to take this sheep that doesn’t want to go to the barn?”
Someone got the idea if we would go and find the other sheep and bring it
back (it had a little bell on it), that perhaps it might entice or encourage the
sheep that was on its back to follow it back to the barn. That is exactly what
we did. Janet went back and got the sheep in the barn, took it back out, and
when the one sheep laying on its back heard the bell, it got up and followed
that sheep with the bell into the barn. I often think of that incident when I
look at what sheep are like, and what we all are like before the Lord. We all
have turned each to his own way. We turned over on our backs. We did not
want to go into the safety of the Lord’s salvation. But our Lord Jesus Christ,
the God-man, came and, by His sacrifice, takes us into the warmth of His
eternal dwelling.
“…the Lord caused to land upon him…” He bore the penalty of all sinners
by His death on the cross. He bore the penalty of His people, the church.
Yahweh caused to land upon him the iniquity of all of us. I am reminded of
Paul’s teaching in 2 Corinthians 5: “He who knew no sin became a sin
offering for us, that we might be made the righteousness of God in him.” In
Ephesians chapter two, it is not of works; it is strictly of grace, based upon
Christ’s sacrifice and death that we are saved and brought into a eternal
relationship with Him. “Not by works of righteousness which we have
done,” Titus tells us in Titus chapter three, “but according to his mercy he
saved us . . .” through that regenerating work of Jesus Christ. We are told in
Ephesians one that we have redemption through His blood.
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We cannot help but be reminded of the old hymn, “On a hill far away, stood
an old rugged cross, the emblem of suffering and shame, and I love that old
cross, where the dearest and best, for a world of lost sinners was slain.”
One of the interesting aspects of Hebrew that you see in these verses is the
use of the O-vowel and the U-vowel to show the pain and the agony of this
redemption that the Lord is accomplishing in his vicarious atonement. There
is a word in Hebrew, yv2yOx or yOx, “woe!” and you hear it all the way
through here:
MlA5bAs; Unyb26xok;maU xWAn! xUh Uny28lAH# NkexA

:hn>@&fum;U Myhi|x< hKemu f1Ug8n! Uhn_8b;waH3 UnH;n1x3v1
Unyt25n*v*f3me xKAdum; Unyf26wAP;mi llAHom; xUhv4
:UnlA%-xPAr4n9 Otr!buH3baU vylAfA Unym26Olw; rsaUm
Unyn97PA OKr4dal; wyxi Unyfi6TA NxcZoKa Unl6.AKu
Notice the use of the qibbus, the U-vowel throughout here, as well as the O-
vowel, showing this yOx, this woe, this pain of our sins as the people of
God that Christ is bearing, in order to bring redemption and salvation to His
church.
Peter could say in 1 Peter 2:24-25 that it was Christ who “bore our sins in
His body upon the cross, in order that by doing away with sins, we might
live to righteousness, by whose blow you have been healed, for you were as
sheep going astray, but now you are turned to the Shepherd and Overseer of
your souls.” So this great text in First Peter applied this great passage to the
vicarious work of our Lord Jesus Christ, His vicarious atonement upon the
cross for His people, bringing them redemption, bringing them God’s
righteousness, with the result that we now as believers in Christ should live a
life based upon righteousness in obedience to the Lord as our shepherd and
as our Savior.
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As we move now into verses seven through nine, he is going to describe the
manner in which Christ offered Himself as a sacrifice.
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10.1 Text
lbAUy HbaF>,6la hW>,Ka vyPi-HTap;y9 x|v4 hn@f3n1 xUhv4 WGan9

:vyPi% HTap;y9 x|v4 hmAlA5x<n@ hAyz@8z4g* yn2p;li lHer!k;U
10.2 Vocabulary
Wgn Verb “to oppress”
HtP Verb “to open”
hW, Noun “sheep”
HbaF,6 Noun “slaughter”
lby Verb “to bring”
lHer! Noun “ewe”
zzg Verb “to shear”
Mlx Verb “to be dumb”
10.3 Grammar
hn@f3n1 xUhv4 WGan9

“He was oppressed and he was afflicted . . .” WGan9 is from the root Wgn,
and here we are looking at a Niphal perfect third masculine singular from the
root Wgn, and it means “to be treated harshly.” “He was treated harshly . .
.” or “He was oppressed . . .” “. . . and he was afflicted . . .” Notice the v4
conjunction, followed by the personal pronoun xUh, emphatic again. hn@f3n1
is from hnf, “to be afflicted”, a Niphal participle, masculine singular. “He
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was oppressed and he was afflicted . . .” looking at the beatings, the harsh
treatment that our Lord Jesus received in His trial surrounding the events of
the cross.
vyPi-HTap;y9 x|v4
“. . . but he did not open his mouth . . .” Notice the response of our Lord was
not retaliatory. He even asked forgiveness for those that were persecuting
him, in Luke chapter 23. Notice the v4 here is the conjunction, followed by
x|, the negative particle, and then the verb HTap;y9. HTap;y9 is a Qal
imperfect third masculine singular from the root HtP, “to open.”
“. . . he does not open his mouth . . .” yPi is the Hebrew word for “mouth”
here, i n construct with v here, the pronominal suffix, third masculine
singular. He did not even respond with a retaliatory word.
lbAUy HbaF>,6la hW>,Ka

“. . . as a sheep to the slaughter he is brought . . .” Notice Ka here is a
preposition followed by the noun hW,, the noun for “sheep.” It is being used
here to focus on the gentle way that Jesus went to the cross. “. . . as a sheep
is brought to the slaughter . . .” Notice the Hebrew word HbaF>,6la. You have
the preposition, the l;, with the definite article under it, “to the . . . .” When
you have that pathah there instead of a shewa, it is a definite article. HbaF,6
is the Hebrew noun meaning “slaughter.” “. . . as a lamb to the slaughter he
was brought . . .” Notice lbAUy is a Hophal imperfect third masculine
singular from the root lby. Historically, this was what we call a pe waw
form, and in the Hophal, which is a causative passive, it becomes lbAUy,
that is, “. . . he was caused to be brought . . .” “. . . as a sheep is brought to
the slaughter, he did not open his mouth.” He was just like a sheep would
be: gentle, non-retaliatory, non-resistant.
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hmAlA5x<n@ hAyz@8z4g* yn2p;li lHer!k;U
“. . . and as a ewe lamb before its shearers is dumb . . .” Here we have that
U again, because we could not have k;v4 together. Hence we change to a U in
this conjunction. “. . . and as a ewe . . .”k; is a preposition, followed by
lHer!. This is where we get the name “Rachel.” lHer! means “ewe,” a noun.
Notice yn2p;li is a preposition. We’ve commented on this word before, the l;
followed by My9n1PA, literally “to the face.” In construct, My9n1PA became yn2P;,
with the l;, “to the faces,” and yet the word actually evolved to mean
“before,” meaning “to the face of” or “in front of,” hence “before.” “. . . and
as a ewe before the shearers . . .” The root of hAyz@8z4g* is zzg, meaning “to
shear,” and it is actually looking at sheep shearing. It is a Qal active
participle, and it is a plural in construct with the personal pronoun third
feminine singular hA, referring back to the ewe lamb. The ewe comes before
her shearers, or those who are shearing her, and she is dumb.“. . . as a ewe
before its shearers is dumb . . .” hmAlA5x<n@ is a Niphal perfect third feminine
singular from the root Mlx. In other words, as she stands before those that
are shearing her, she does not make a sound. Again, we are looking at the
non-retaliatory way of the ewe as she is being shorn.
:vyPi% HTap;y9 x|v4

“. . . but he did not open his mouth.” Notice the v4 here, the conjunction,
followed by the negative particle x|, and again HTap;y9, the Qal imperfect
third masculine singular from the root HtP. The pathah under the T is
being influenced by the H here, instead of an O-vowel. vyPi% is the noun hP,
in construct with the v, pronominal suffix, third masculine singular. Notice
the repetition of vyPi% HTap;y9 x|v4: “. . . he does not open his mouth . . .
he does not open his mouth . . .” And even though He is being harshly
treated, following the example of sheep, in tenderness and gentleness, the
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Lord responded to all that was happening to Him around the events of
Calvary.
10.4 Translation
“He was oppressed and he was afflicted, but he did not open his mouth; as a
sheep to the slaughter he is brought, and as a ewe lamb before its shearers
is dumb, but he did not open his mouth.”
Peter refers to this great text in 1 Peter chapter two, when speaking to
servants who were suffering, he encourages them and all the readers, to
follow this non-violent, non-retaliatory, non-resistant example of our Lord.
“For unto this,” he says in verse twenty-one, “you were called, because
Christ suffered, leaving to you an example that you should follow in his
footsteps, who did no sin, neither was guile found in his mouth . . .”
Referring to Isaiah 53:7, Peter writes: “. . . who being reviled, was not
reviling back, suffering, was not threatening, but was delivering himself over
to the one who judges righteously.”
One of the great words in the text here in describing this attitude of Jesus as
an example for Peter’s readers to follow, is the Greek word u[pogra<mmon
in verse twenty-one. Christ suffered, leaving us an example, a
u[pogra<mmon. This word describes a wax tablet, in which a teacher would
write the alphabet in the wax. Then the student would imitate the teacher and
write the alphabet after the teacher had written it into the wax tablet. So into
the wax tablet of history, as it were, Christ has written the alphabet of how
his people are to respond in similar circumstances. Peter says we are to
follow that alphabet example, etched in the pages of history. We are to
follow in the footsteps of Jesus, and not return reviling for reviling, but
following His example of delivering our souls over to the One who judges
righteously, as our Lord did on the cross.
In the next verse, we see described the unjust trial of our Lord as He is taken
away to Calvary, along with the attitude of His generation.
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11.1 Text
HH25OWy4 ymi OrOD-tx,v4 Hq^>!lu FPAw;m>imiU rc,f6ome

:OmlA% fgan@8 ym>ifa fwaP,6mi Myy>98Ha Cr@x,6me rz1g;n9 yKi
11.2 Vocabulary
rc,f6o Noun “oppression”
FPAw;mi Noun “judgment”
rOD Noun “generation”
ymi Interrogative Pronoun “who?”
H1yWi Verb “to consider”
yHa Adjective (substantive) “living (one)”
11.3 Grammar
Hq^>!lu FPAw;m>imiU rc,f6ome

Notice in rc,f6ome the preposition me, with the compensatory lengthening
because the f could not take a daghesh forte and the n in the Nmi elided.
“From coercion . . .” or “. . . restraint . . .” “. . . and . . .” Notice U the
conjunction again, and FPAw;m>imi coming from FPAw;min4mi. The n has
assimilated into the m, causing a daghesh forte here. “. . . and from the
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judgment . . .” The word “judgment,” the noun FPAw;mi here, is probably
looking at unjust judgment. It is looking at the trial of Jesus.
“. . . from restraint . . .” “. . . from unjust judgment he was taken away . . .”
Hq^>!lu is a Pual perfect third masculine singular from the root Hql. That is,
He was taken away to Golgotha, to Calvary, from unjust judgment or a
miscarriage of justice.
HH25OWy4 ymi OrOD-tx,v4

“. . . and . . .” Notice the v4 is a conjunction and tx, is the sign of the
direct object. OrOD is from rOD, meaning “generation,” and O is a
pronominal suffix, third masculine singular. “. . . and his generation,
who . . .” HH25OWy4 is an interesting form. Followed by the interrogative ymi,

the interrogative pronoun, it is from the middle weak root H1yWi, which
means “to meditate” or “to consider.” It is a Polel imperfect third masculine
singular from the root H1yWi. Notice how the final H has geminated in this
Polel form. It is an intensive active form here. “. . . who considered (or,
considers) his generation?” The word rOD could be understood to refer to
the offspring of our Lord. He is being cut off as a young man, without any
progeny, and who considered that? Or it can also refer to one’s
contemporaries. That is another way of viewing it here, which seems to also
fit the context well. That is, who became concerned or considered among
His contemporaries at the time of the crucifixion, that He was being cut off
from the land of the living, for the transgression of my people, to whom the
stroke was due? Who really considered the real reason as to why Jesus was
being cut off from the land of the living?
Myy>98Ha Cr@x,6me rz1g;n9 yKi

“. . . that . . .” Notice the conjunction yKi. rz1g;n9 is a very interesting word. It
is from the root rzg, which means “to cut off.” It is a Niphal perfect third
masculine singular from rzg. It is a word that brings to mind the great Day
of Atonement. On the great Day of Atonement there were two goats. The
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one goat was killed by the high priest, and its blood was sprinkled upon the
mercy-seat, or upon the lid of covering. With the second goat, the high priest
would lay his hands upon its head, and it was let off unto a hrAz2G; land (Lev.
16:22). It is the same root here in Leviticus, though an adjective, meaning a
“cut off” land. Here we have the same root in rz1g;n9. Christ was cut off, like
that second goat, except from the land of the living. We are looking at Jesus,
not only at His physical death, but also His spiritual death, as He was cut off
from the land of all spiritual life, as it were. Jesus experienced an eternal
death, as well as a physical death, for us as His church, as His people. “. . .
he was cut off from the land of the living . . .” Notice the m here is a use of
the Nmi showing separation. “. . . from the land . . .” Notice again the
compensatory lengthening of the sere because the n has dropped out, since
the x in Cr@x,6 cannot take a doubling. “. . . he was cut off from the land of
the living . . .” Myy>98Ha Cr@x,6 are two nouns in construct. Myy>98Ha is a noun
plural, meaning “living ones.” “. . . he was cut off from the land of the living
ones . . .” or “. . . from the land of the living . . .”
:OmlA% fgan@8 ym>ifa fwaP,6mi

“. . . because of the transgression of my people . . .” Here is a causative use
of the second Nmi here. fwaP6, is just a noun meaning “transgression.” Notice
the n has assimilated here in the P, causing the daghesh forte. “. . . for (or
because of) the transgression of my people . . .” Mfa is a noun meaning
“people”, followed by the pronominal suffix y i. “. . . because of the
transgression of my people, (he was cut off) to whom, (literally, to them) was
the blow.” In other words, the blow really belonged to them. fgan@8 is a noun
meaning “blow,” and OmlA% is the preposition l; followed by the Om,
pronominal suffix, third masculine plural.
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11.4 Translation
“From oppression and judgment he was taken away, and as to his
generation, who considered, that he was cut off from the land of the living,
because of the transgression of my people, to whom was the blow?”
He was cut off for the transgression, Isaiah says, of my people, to whom the
blow was really due. “My people” here no doubt refers to the people of God,
the church, Israel, as well as the Gentiles who believe in Christ Jesus. It was
because of the sins of God’s people that He had to be cut off from the land
of the living, to bear their sin penalty. This is what I believe Isaiah is saying.
This certainly is referred to by Paul in 1 Corinthians 15:3, where he says
that, “I delivered to you at the first that which I received, that Christ died on
behalf of our sins (speaking of the church), according to the scriptures.”
As we come to the next verse, verse nine, we move to the great event
concerning the very burial place of our Lord, as well as His being numbered
among those that are wicked.
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12.1 Text
vytA5moB; rywifA-tx,v4 Orb;q9 MyfiwAr4-tx, NTey>9v1

:vypi%B; hmAr4mi x|v4 hWAfA smAHA-x| lfa
12.2 Vocabulary
fwAr! Adjective “wicked”
rb,q@^ Noun “burial” or “burial place”
rywifA Adjective “rich”
tv@m6A Noun “death”
smAHA Noun “wrong”
hmAr4mi Noun “deception”
12.3 Grammar
Orb;q9 MyfiwAr4-tx, NTey>9v1

NTey>9v1 is a verb. Notice the v, the conjunction, and NTey9 is a Qal imperfect
third masculine singular from the root Ntn. Notice it is a pe nun verb, and
the n has assimilated into the t, showing the daghesh forte here, NTen4y9
becoming NTey>9, and the vturns it over, so it is a waw haphek or waw
conversive. “And he gave . . .” Actually, the idea here is “one gave,”
meaning “they placed” or “they gave,” the singular having a collective idea
here, or even more of a passive idea: “And his grave was given . . .” We
could render it as: “. . . they gave . . .” or “And it was given that his burial
be with the wicked . . .” Notice Orb;q9 means “his burial.” It is from the
noun rb,q@^, a double segholate noun, and the O is a personal pronoun, third
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masculine singular. tx, is the sign of the direct object, before MyfiwAr4.
MyfiwAr4 is from fwAr!, meaning “wicked one,” an adjective, and the
My ishows the plural. “. . . his grave was given with the wicked ones . . .”
No doubt we are looking at the crucifixion of our Lord occurring between
the two malefactors, between those that were crucified with Him. He made
His burial with the wicked, although He was the sinless Lamb of God.
vytA5moB; rywifA-tx,v4
tx,v4 is the conjunction v4, followed by the sign of the direct object.
“. . . and with . . .” This word rywifA is a singular noun that means “a rich
one.” “. . . with a rich (man) in his death . . .” Notice the singular rywifA. I
cannot help but think here that we are looking at the tomb of Joseph of
Arimathea. Jesus Christ made His tomb and His death with a rich man,
ending up in the tomb of Joseph of Arimathea. In vytA5moB;, notice the B; is a
preposition followed by tmo, which means “death.” Actually tmo is a plural
noun in construct with the vy Ahere, and remember that whenever you have
that y followed by the v, you are looking at a pronominal suffix that would
go on a plural noun. Normally this would have been accompanied by a
pathah, but this is lengthened in pause to a qames. This is a plural noun that
we should probably understand to look at both the physical and spiritual
death of our Lord. It was in the intensity of His death or “. . . his deaths . . .”
plural (the idea of intensity here) that He made His tomb with that of a rich
man. Literally Christ was buried in the tomb of Joseph of Arimathea, who
was a rich man. This is a tremendous prophetic statement here that Isaiah is
directed by the Holy Spirit to write.
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hWAfA smAHA-x| lfa
“. . . although he did no violence . . .” lfa is a preposition here meaning
“although.” x| is a negative particle. smAHA is a noun simply meaning
“violence,” followed by the verb hWAfA, Qal perfect third masculine singular
from the root hWf. “. . . although he had done no violence . . .”
:vypi%B; hmAr4mi x|v4

The conjunction again is followed by the negative particle. hmAr4mi is a
noun that means “deceit” or “treachery.” “. . . although there was no deceit
in his mouth.” vypi%B; is a preposition followed again by the noun yPi, its
construct form, with v, pronominal suffix, third masculine singular.
12.4 Translation
“And it was given that his burial be with the wicked, and with a rich man in
his death, although he had done no violence, and there was no deceit in his
mouth.”
We are looking at the complete innocency of our Lord Jesus, His absolute
sinlessness. Even in His words, He was pure, there was no deceit; He had
done nothing wrong. Again, Isaiah is emphasizing the perfect sacrifice of
our Lord, the perfect Lamb of God, the sinless Lamb of God, that died to
take away our sins as the church, as His people.
This passage has already been alluded to in 1 Peter 2:22, “Who did no sin,
neither was guile found in his mouth,” looking at the example of our Lord
for Peter’s readers to follow. Since we have already noticed that early on, we
move on to the next three verses, ten to twelve. It is in these verses that we
will see now the resurrection of our Lord Jesus Christ, followed by His
subsequent glorification.
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13.1 Text
Owp;n1 MwAxA MYWiTA-Mxi yliH<h, OxK;Da CpeHA hv!hyv1

:HlA%c;y9 Ody!B; hv!hy4 Cp,Hev4 Mymi5y! j`yr9x3y1 fraz@8 hx,r4y9
13.2 Vocabulary
CpH Verb “to please”
hlH Verb “to make sick”
MYWi Verb “to place”
MwAxA Noun “trespass offering”
j`rx Verb “to prolong”
Cp,He Noun “pleasure”
Hlc Verb “to prosper”
13.3 Grammar
OxK;Da CpeHA hv!hyv1

“But the Lord was pleased to crush him . . .” Notice the v, showing a
contrasted use of the v here, followed by the tetragrammaton. “But Yahweh
(the Lord) was pleased to crush him . . .” CpeHA is a Qal perfect third
masculine singular, and it is a stative verb meaning “to be pleased.” The
Lord took pleasure or was pleased to crush him. The root of OxK;Da is
xkD, meaning “to crush.” This is a Piel infinitive with a pronominal suffix
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O. Notice the Piel infinitive construct is indicated by the pathah followed by
a doubling of the middle radical, the K. “The Lord was pleased to crush
him . . .” One of the great truths being taught here is that it was the pleasure
of Yahweh that would be satisfied in the sacrifice of the Lord Jesus. The
Lord Jesus also willingly laid down His life. He said, “No one takes it from
Me; I lay it down.” It was the pleasure of the Trinity for this to happen in the
sense that through the sacrifice of Christ there would be a great people
redeemed by His blood and brought into an eternal relationship with God the
Father and God the Son and God the Holy Spirit through the sacrifice of
Christ for their sins.
yliH<h,
“. . . he has made him sick . . .” Again, this is speaking of the cross-work
that the Son carries out in obedience to the will of the Father. “For God so
loved the world, that he gave his only begotten son . . .” yliH<h, is from the
root hlH, “to be ill.” It is a Hiphil perfect third masculine singular from
hlH. hlH is a final he or lamed he verb that historically was a lamed
yod, and we are seeing that y reappearing here in the Hiphil stem.
“. . . he has caused him to be ill . . .” in order to accomplish this great

salvation and redemption which the Son willingly carried out.
Owp;n1 MwAxA MYWiTA-Mxi

“. . . when you place his soul a trespass offering . . .” The Mxi here is a
temporal use of the conjunction “when.” MYWiTA is a Qal imperfect second
masculine singular from the hollow verb MYW. MwAxA is a noun that occurs
in the book of Leviticus chapter four, and it means “trespass offering.”
Owp;n1 again is a noun in construct with O, pronominal suffix. The noun goes
back to the double segholate wp,n@8 that becomes w;p;n1 in construct.
“. . . when you place (or set) his soul a trespass offering, he will then see
seed . . .” I am reminded again of 2 Corinthians chapter 5: “He made him
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who knew no sin to be a sin offering for us . . .” (that is MwAxA) “. . . that we
might be made the righteousness of God in him.”
Mymi5y! j`yr9x3y1 fraz@8 hx,r4y9

“. . . he will see a seed . . .” hx,r4y9 is a Qal imperfect third masculine
singular from the root hxr. fraz@8 is a noun. It is the result here of the
resurrection of Jesus Christ. Because of His death, and now His subsequent
resurrection, there will be a great progeny, a spiritual seed of believers that
He will see. Even though He was cut off without a physical seed, He will see
a great spiritual seed in the church, because of His obedient sacrifice
followed by resurrection, “. . . he will see a seed, he will prolong days . . .”
j`yr9x3y1 is a Hiphil imperfect third masculine singular from the verb j`rx.
Here we have the A-I pattern, showing a Hiphil causative verb. “. . . he will
cause days to be prolonged . . .” This is looking at the resurrection that Jesus
Christ has accomplished. Mymiy! is a noun in the masculine plural from MOy,
meaning “day.” “. . . when you (Yahweh) place his soul a trespass offering,
then he will see a spiritual progeny, and he will cause days to be
prolonged . . .” One is reminded of the statement of Jesus in John chapter
two, “Destroy this temple, and in three days I will raise it up.” The Lord has
prolonged days in the resurrection. And the result is a spiritual progeny of
believers.
:HlA%c;y9 Ody!B; hv!hy4 Cp,Hev4

“. . . and the pleasure of the Lord . . .” Notice v4 is a conjunction and Cp,He
is a noun meaning “pleasure,” in construct with hv!hy4. “. . . and the
pleasure of the Lord in his hand . . .” B; is a preposition, followed by the
noun dy!, meaning “hand,” and O is a pronominal suffix. “. . . the pleasure
of Yahweh in his hand will prosper.” HlA%c;y9 is a Qal imperfect third
masculine singular from the root Hlc, “to prosper.”
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13.4 Translation
“But the Lord was pleased to crush him; he has made him sick. When you
place his soul a trespass offering, he will see a seed, he will cause days to be
prolonged, and the pleasure of the Lord will prosper in his hand.”
Certainly the pleasure of the Lord was made to prosper as a result of the
sacrificial, vicarious death of our Lord Jesus.
Jesus prayed, “Glorify me,” in John 17, “with the glory that I shared with
you before the foundation of the world, Father.” And Jesus was glorified
and His great work prospered that He obediently carried out when He
became the vicarious atonement for His people.
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14.1 Text
qyD9ca qyD9c;y1OTf;daB; fBAW;y9 hx,r4y9 Owp;n1 lmaf3me

:lBo%s;y9 xUh MtAn*v*f3v1 MyBi5r1lA% yD9b;fa
14.2 Vocabulary
lmAfA Noun “travail”
fbW Verb “to be satisfied”
tfaDa6 Noun “knowledge”
qdc Verb “to justify”
lbs Verb “to carry away”
14.3 Grammar
hx,r4y9 Owp;n1 lmaf3me

“From the travail of his soul he will see . . .” me is a preposition meaning
“from.” The n from Nmi has dropped out, and we again have compensatory
lengthening of the sere under the m. lmAfA is a noun meaning “travail” or
“agony.” Owp;n1 is from wp,n@8, a noun meaning “soul.” It is a noun in
construct with O, pronominal suffix, third masculine singular. hx,r4y9 is
another Qal imperfect third masculine singular from the root hxr. The
Father will see the travail of the soul of His Son, and He will be satisfied, for
His death brings satisfaction for the sins of God’s people, for the sins that
they have committed are paid for by Jesus.
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OTf;daB; fBAW;y9
fBAW;y9 is a Qal imperfect third masculine singular from the root fbW. “. .
. he will be satisfied, . . .” speaking, it appears, in this context of Yahweh or
God the Father. With OTf;daB;, we are speaking of the Son, the Lord Jesus.
“. . . in his knowledge . . .” B; is a preposition, followed by OTf;da. OTf;da
is from the noun tfaD6a, meaning “knowledge,” and in construct with the
pronominal suffix, third masculine singular O, it becomes T;f;da. In the
knowledge of the Son of the will of the Father and the Trinity, the Son as the
Righteous Servant would justify many.
MyBi5r1lA% yD9b;fa qyD9ca qyD9c;y1

“. . . my servant will continually justify many . . .” is one way of rendering
this. The other way would be “. . . my righteous servant will justify the many
. . .” qyD9ca is an adjective that means “righteous,” agreeing with yD9b;fa,
“my servant.” yD9b;fa is from the noun db,f,6, a double segholate noun
that is in construct with the pronominal suffix, first person singular. “. . . my
righteous servant will justify . . .” or “. . . will cause many to be acquitted . .
.” qyD9c;y1 is a Hiphil imperfect, with the A-I pattern, third masculine
singular, from the root qdc. “. . . he will cause many to be justified . . .” l;
here is a preposition with the article. MyBir1 is from hBar! meaning “many
ones” or “many peoples,” since it is an adjective with the My iplural ending
here. “. . . my righteous servant will cause justification for the many . . .” I
cannot help but think here of the great text in the book of Romans chapter
three, where Paul says, “Being justified freely by his grace, through the
redemption which is in Christ Jesus.” Even though all have sinned, there is
this justification, this divine acquittal, available to those through the
redemption which is in Christ Jesus and who put faith in that redemption. As
Paul goes on to explain, “. . . whom God has set forth as a place of
atonement through faith in his blood” (Rom 3:25). It is no doubt that Paul
had this text in mind when he is writing the great book of Romans.
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:lBo%s;y9 xUh MtAn*v*f3v1
“. . . and their iniquities he carries away.” As a result of His atonement,
God the Father is able to acquit those who put faith in Jesus, because He, in
His sacrifice, carries away their iniquities. Notice the v here is a conjunction,
followed by tn*v*f3. Nv*f3 means “iniquity,” with the tO we are looking at a
feminine plural ending, followed then by M A, a suffix, personal pronoun,
third plural. “. . . and their iniquities he bears away.” The personal pronoun
xUh is emphatic. “. . . he . . .” lBo%s;y9 is Qal imperfect third masculine
singular from the root lbs. This is looking again at Jesus carrying away
the iniquities of His people by His sacrifice.
14.4 Translation
“From the travail of his soul he will see and he will be satisfied. In his
knowledge my righteous servant will cause the many to be justified, and
their iniquities he bears away.”
Certainly Paul had this great text in mind when in Romans 5:19 he penned
these immortal words: “For as through the disobedience of the one man
(meaning Adam) many were made sinners, thus also through the obedience
of the one shall many be made righteous,” referring to this text as to how the
Lord would justify the many. The “many” here in the second use of Paul
refers back to Romans 5:17, where he had made the statement, “For if by the
transgression of the one man, death reigned through the one, how much
more they who receive the abundance of grace in the free gift will reign in
life through the one man Jesus Christ.” In other words, “the many” refer to
those who truly receive the free gift of God’s grace in Christ. They will reign
in life through the One, Jesus Christ.
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15.1 Text
llAwA ql.eHay4 MymiUcf3-tx,v4 MyBir1bA Ol-ql.,Hax3 NkelA

hn!7m;n9 Myfiw;Po-tx,v4 Owp;n1 tv@m>A6la hr!f<h, rw,x3 tHaTa6
:f1yGi%p;y1 Myfiw;Polav4 xWAn! MyBir1-xF;He xUhv4
15.2 Vocabulary
qlH Verb “to divide”
MUcfA Adjective “strong”
llAwA Noun “spoil”
hrf Verb “to be naked”
fwP Verb “to transgress”
hnm Verb “to number”
xF;He Noun “sin” or
“covenant breaking”
fgP Verb “to make intercession”
15.3 Grammar
MyBir1bA Ol-ql.,Hax3 NkelA

“Therefore I will divide (or allot) a portion for him among the
many . . .” NkelA is an adverb meaning “therefore.” The verb ql.,Hax3 is a

Piel imperfect first person singular from the root qlH, “to give a portion.”
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Here we are looking at no doubt the Father’s words, “Therefore I will allot a
portion for him,” i.e. for the Son, the Lord Jesus. Ol is a preposition
followed by a pronominal suffix. MyBir1bA is “among the many.” The B;
here, the preposition, means “among.” MyBir1 is from hBar!, “the many
ones.” Notice again we are looking at the saints of God becoming God’s
heritage, or the property of the Lord Jesus Himself. I am reminded in the
book of Ephesians, that Paul wants us to know who we really are. In
Ephesians 1, in his great prayer, we are designated as the Lord’s property for
we belong to Him. The Father will divide for Him, the Son, a portion among
the many in causing Him an inheritance in believers.
llAwA ql.eHay4 MymiUcf3-tx,v4

“. . . and with the numerous he will divide the spoil . . .” MUcfA can mean
“numerous.” It can also mean “mighty” or “strong.” If we take it as “strong,”
the believers in Christ are only strong because of what He has accomplished
for them. The word can also mean “mighty” or “numerous” or “many,”
going with MyBir1. Taking that usage, “. . . and with the numerous . . .” or
“. . . with the many he will divide the spoil . . .” Notice ql.eHay4 is the same
verb, a Piel imperfect third masculine singular from the root qlH, “to
divide an allotment” or in this context, it is followed by llAwA meaning
“spoil.” “. . . He (meaning Christ the Son) will divide a spoil with the many .
. .” No doubt we are looking at the spiritual victory of Christ’s death and
resurrection and exaltation, His glorification. I cannot help but think again of
a book like Ephesians, that we have been crucified with Christ, we have
been raised with Christ, we have been seated in the heavenlies. He has
indeed divided the spoil of victory over Satan, over sin, and over death,
giving eternal life to His own. “. . . he will divide the spoil with the many . .
.” Out of every tribe and nation, in the book of Revelation, chapter five, we
see many, many peoples with whom the Lamb is able to divide the spoil of
victory over death and sin to those who have believed in Jesus.
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Owp;n1 tv@m>A6la hr!f<h, rw,x3 tHaTa6
rw,x3 tHaTa6. These two words go together. They become a conjunction,
and we would translate it “because.” “. . . because he laid bare his soul to
death . . .” hr!f<h, is a Hiphil perfect third masculine singular (notice the h
gives that away) from the verb hrf, meaning “to lay naked.” In tv@m>A6la, l
is a preposition followed by the definite article, the pathah underneath, and
then the noun tv@m>A6. “. . . he laid bare to death his soul . . .” That is why he
could divide the spoil. Owp;n1 is from wp,n@8 again, a noun in construct with
the pronominal suffix, third masculine singular, O.
hn!7m;n9 Myfiw;Po-tx,v4
“. . . and with transgressors . . .” v4 is a conjunction, tx, is the sign of the
direct object, and Myfiw;Po is a Qal active participle, masculine plural.
Notice the O-vowel giving it away as a participle. “. . . and with those who
are transgressing/transgressors . . .” hn!7m;n9 reads “. . . he was
numbered . . . ” hnm is the verb, and it is a Niphal perfect third masculine

singular from the verb hnm. “. . . he was numbered with transgressors . . .”
xWAn! MyBir1-xF;He xUhv4

“. . . and he . . .” Notice the v4 here again, a conjunction, followed by the
personal pronoun, emphatic here, xUh. “. . . the sin of many . . .” xF;He is a
noun that means “covenant breaking” or “missing the mark,” primarily
“covenant breaking.” “. . . and he, the covenant breaking of many
peoples . . .” MyBir1 is an adjective plural, “the many ones.” “. . . he has

carried away . . .” xWAn! again is Qal perfect third masculine singular from
the root xWn. Christ has carried away the sins of the many who have put
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their faith in Him. Notice how Isaiah clusters together the reason that the
Lord is able to divide the spoil among the many: because He laid bare His
soul to death, because He was numbered with transgressors, and because He
bore away the sin of the many. As a result,
:f1yGi%p;y1 Myfiw;Polav4
“. . . and for transgressors he makes intercession.” Notice the v4 here, the
conjunction, followed by the preposition l, and then the Qal active
participle in the plural. “. . . for those who are transgressing . . .” f1yGi%p;y1 is
a Hiphil imperfect third masculine singular from fgP, and it means “to
interpose” or “to make intercession.”
15.4 Translation
“Therefore I will divide a portion for him among the many, and with the
many he will divide the spoil, because he laid bare his soul to death, and he
was numbered with transgressors, and he has carried away the covenant
breaking of many people, and for transgressors he makes intercession.”
Verse twelve is the conclusion of this wonderful text. The beautiful truth
here is that he concludes by looking at the high priestly ministry of our Lord
Jesus. He is exalted as our heavenly priest now, and He continues to make
entreaty, or to interpose, as it were, for the cause of transgressors before the
heavenly Father. We conclude on this very high note of the exaltation of
Christ as our great high priest. We started out in verse thirteen of chapter
fifty-two looking at the destiny of the servant. He would be highly exalted,
he would be lifted up, and be exceedingly high. As we come to the
conclusion through the passion of our Lord Jesus Christ, through His
vicarious atonement, we have moved into the resurrection in verses ten and
following. Now we are concluding in the exaltation, the dividing with
believers the spoil of His victory over sin and death, and the ongoing high
priestly work of our Lord and Savior Jesus Christ for His people, the church.
It was with this in mind, no doubt, that Paul wrote in 1 Corinthians chapter
fifteen, “I delivered to you at the first that which I received, that Christ died
on behalf of our sins according to the Scriptures, and that he was buried,
and that he rose again on the third day according to the Scriptures.” In this
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great Isaianic text, we have all three of these aspects of the good news, that
first of all, He died on behalf of our sins, secondly, that He was buried in the
tomb of Joseph of Arimathea, and finally, that He arose again in the
resurrection. All of this was predicted by the prophet Isaiah.
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ISAIAH 61: 1-2 - THE MISSION OF THE MESSIAH
INTRODUCTION
Another great Messianic text is found in Isaiah 61: 1-2. In this great text, Isaiah
becomes a type of Jesus. Jesus quotes this text in its final fulfillment in Him in
Luke 4, as the announcement of His ministry and this is especially developed in the
gospel of Luke.
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1.1 Text
yt9X* hO9hy4 HwamA Nfaya ylA5fA hv9hy4 yn!d*xE H1Ur9

xr*q4li ble-yr2B;w;n9l; wb*6HEla yn9HalAw; Myv9n!fE rW0e6bal;
:H1v*q-%Hq1P; Myr9UsxElav4 rv*rD4 My9Ubw;li
1.2 Vocabulary
HUr Noun “spirit”
yn!d*xE Proper Noun “Lord”
lf Preposition “upon”
Nfay Conjunction “because”
Hwm Verb “to anoint”
rwb Verb “to bring good news”
vn!fA Noun “poor”
Hlw Verb “to send”
wbH Verb “to bind”
rbw Verb “to break”
bl Noun “heart”
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xrq Verb “to call, proclaim”
hbAwA Verb “to take captive”
rOrd4 Noun “liberty”
rsx Verb “to bind”
HaOq-Hqp Noun “opening,” “freeing”
1.3 Grammar
ylA5fA hv9hy4 yn!d*xE H1Ur9

H1Ur is a noun masculine singular meaning “spirit” or “wind.” yn!d*xE is a
proper noun meaning “my Lord” hv9hy4, notice the vowel pointing with the
shewa and the I –class vowel under the wav tells us that the massoretes want
us to pronounce this as Elohim. ylA5fA is a preposition meaning “upon.” This
is followed by pronominal suffix 1st common singular meaning “I”.
Normally we have a pathah but here it’s a qames because it’s in pause. So
when there is a pause so we lengthen that vowel from patah to a qames. So
we would translate this phrase as “the spirit of the Lord is upon me.”
Nfaya
is a conjunction meaning “because.”
rW0e6bal; yt9X* hv!hy4 HwamA

is a Qal perfect 3rd masculine singular from Hwm meaning “to anoint.” This
is where we get the word Messiah the anointed of God, and then in the New
Testament, Christ is anointed. This actually is the Septuagint rendering of
the word messiah. hv!hy4is a proper noun meaning “Yahweh.” yt9X* is a sign
of a direct object with a 1st common singular pronominal suffix meaning
“me.” rW0e6bal;, rW0e6ba is a Piel infinitive construct from rwb and means
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“to bring good news.” We have a a-class vowel under the b followed by the
doubling of the W which shows that it is piel infinitive form and the lamed
appears prior to it being showed that we are looking at a Piel infinitive
construct. So we would translate this phrase as “the Lord has anointed me to
bring good tidings.”
Myv9n!fE
is a noun masculine plural, “the afflicted ones.”
yn9HalAw;
is a Qal perfect 3rd masculine singular with a 1st common singular
pronominal suffix from Hlw , “to send.” So we would translate this word
as “he has sent me.”
wb*6hEla
wb*6hEla is a Qal infinitive construct meaning “to bind up.”
ble-yr2B;w;n9l;
l is a preposition meaning “to” or “for.” yr2B;w;n9 is Niphal participle
masculine plural from rbw and means “to break.” Notice the n gives it
away as Niphal and it is in construct form and y 2 gives it away as the
masculine plural. ble is a noun masculine singular meaning “heart.” So we
would translate this as “the broken of heart.”
xr*q4li
xr*q4li is a Qal infinitive construct from xr!qA and means “to call” or
proclaim.” So we would translate this word as “to call.”
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My9Ubw;li
l is a preposition meaning “to” or “for.” My9Ubw; is Qal passive participle
masculine plural from bw means “to captive.” So we would translate this
word as “to the captives.”
rv*rD4
is a noun masculine singular meaning “liberty.” This is a wonderful word
that is used in connection with Leviticus 25 and the year of Jubilee. We are
looking at a complete liberation of slaves and others on that day and that
terminology is being used not only by Isaiah in his message but ultimately of
Jesus Christ, who brings liberty to those who are captive to sin by their faith
in Him as the Lord and Savior.
Myr9UsxElav4
v is the conjunction, “and.” l is a preposition meaning “to” or “for.”
Myr9UsxE is a Qal passive participle masculine plural from rsx means “to
bind.” Notice that the sureq gives it away as a passive participle between the
s and r, and the My iending is showing the masculine plural. So we would
translate this word as “and to those who are bound.”
:H1v*q-%Hq1P;
Here is a verb, qal, perfect 3rd masculine singular meaning “to open” and
“complete.” This is the freedom that he is going to give them as well as their
eyes that would be opened and they would witness and see that great
deliverance that the Lord is doing in the work of Christ and the opening of
the eyes of those that are blind to salvation in Him.
1.4 Translation
“the Spirit of the Lord is upon me because the Lord had anointed me to
bring good tidings to afflicted ones; he has sent me to bind up broken heart,
to call liberty to the captives, and to those who are bound an opening.”
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When we think of this verse our mind goes to the book of Luke 4: 18-19
where it says, “the spirit of the Lord is upon me because he has anointed me
to preach to the poor, he has sent me to proclaim release to the captives, and
sight to the blind. He has sent me to send forth to the oppressed that which
will resolve in release and to preach the acceptable year of the Lord.” Jesus
closed the book in the synagogue and he began to speak saying, “today this
Scripture is fulfilled in your ears,” and from that point on through the book
of Luke all of these particulars are fulfilled. In Luke 3, the Spirit descends
upon Jesus as a dove, preparing him for his earthly ministry. We then see
that he begins to preach to the poor and to those that are oppressed and over
and over we have the words, “blessed are you poor and you who are
oppressed.” In the sermon on the mount Jesus pronounces happiness to the
poor. The whole book of Luke is about the elevation of the poor and Christ
says he is sent to preach release to the captives, and again in the book of
Luke this is applied by Jesus to those who are captives to sin. The classic
example of this is the prodigal son and the great grace in Luke 16, as the
Father pours out the forgiveness. Jesus upon the cross will cry out, “Father
forgive them for they know not what they do” (Luke 23). Through the work
of the cross forgiveness is given to those who are captive in sin when they
put their faith in Jesus Christ. And then there is sight to the blind. Again as
we look at the book of Luke, those who are spiritual blind when they come
to Christ have a vision now of salvation and deliverance. Christ is to preach
to those that are oppressed and again in the gospel of Luke that is exactly
what Jesus preached when he accomplished release for those who were
oppressed by sins of every sort who put their faith in Him as Lord and
Savior. So this great text has it’s fulfillment in the ministry of Jesus and the
gospel of Luke. Actually, in the gospel of Luke this is the text that Jesus uses
to announce what would happen in His ministry.
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2.1 Text
Unyhe5|xle MqAn! Mv*yv4 hv!hyla% Nv*cr!-tn1w; xr*q4li

:MylibexE-lKA MHen1l;
2.2 Vocabulary
hnw Noun “year”
Nvcr Noun “favor”
v Definite Article “the”
MOy Noun “day”
MHn Verb “to comfort”
lK Noun “all”
lbx Adjective “mourner”
2.3 Grammar
hv!hyla% Nv*cr!-tn1w; xr*q4li

xr*q4li is a Qal infinitive construct from xrAqA and means “to call” or
proclaim.” Nv*cr!-tn1w;, tn1w; is a noun feminine singular meaning “year.”
Nv*cr! is a noun masculine singular meaning “a favor.” Notice it is in the
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construct form, so we would translate this phrase as “the year of favor.”
hv!hyla%, l is a preposition meaning “to” or “for.” hv!hy is a proper noun
meaning “Yahweh.” We would translate this phrase as “to call the Lord’s
year of favor.” So this is the Lord’s year of good pleasure or year of Jubilee
in the background and of course the whole ministry of Christ is like the year
of Jubilee, setting free those that have been in the bondage to sin and Satan.
Again the book of Luke and all of the gospels set forth that reality of
salvation in our Lord Jesus Christ.
MqAn! Mv*yv4
v is the conjunction “and.” Mv*y is a noun masculine singular meaning
“day.” MqAn! is a noun masculine singular meaning “vengeance.” So we
would translate this phrase as “the day of vengeance.”
Unyhe5|xle
l is the preposition meaning “to” or “for.” Unyhe5|x is a noun masculine
plural with a 1st common plural pronominal suffix. Historically, the qamets
or the hateph seghol under the x has dropped out and we have then a
compensatory lengthening under the l from a seghol to a sere and aleph
being a quiescent here. Uny eis the pronominal suffix 1st common plural
meaning “our.” So we would translate this word as “to our God.”
Certainly, Jesus talked about both the judgment as well as the salvation that
would come through belief or disbelief in him as our Savior through the
teaching of the Gospels. For example John 5 says that there is a day coming
of a resurrection of all who sleep in the dust, some to life and some to death;
all will be raised as there will be a resurrection to life and a resurrection unto
death. This is a proclamation of the judgment of God as well as the salvation
that is to be brought at the return of Jesus Christ, salvation for those who
have faith in him, and judgment of those who reject him. It says, “marvel not
that the hour is coming in which all who are in the tombs will hear His voice
and they will come forth, that they who have done good unto a resurrection
of life, and those who have done worthless things into a resurrection of
judgment” (Jn 5: 28-29). Now this does not mean that people are saved by
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their works, but their works declare whether their faith is real. The book of
John says, “these things are written so that you might know Jesus is the
Christ and that through faith in Him you might have life” (Jn. 20: 31). And
again, “God so loved the world that He gave His only begotten Son that
whosoever believes in Him should not perish but have eternal life but he
who believes not shall not see life but the wrath of God is abides on him”
(Jn. 3: 16; 36). So we have both truths taught by our Lord Jesus Christ the
year of the vengeance of God at the return of Christ which will bring
judgment to those who reject His salvation and the works spoken of,
worthless works, are simply an indication that real faith in not there. If there
is a fire in the fire place there should be a smoke coming out of the chimney.
It is the fire that saves us which is our faith alone, but if we have faith then
works should follow. The smoke coming out of the chimney indicates the
reality of that faith. So Jesus preached both that eternal salvation comes to
those who believe in Him and eternal judgment to those who reject Him at
his second coming. Christ did proclaim the year of the judgment of God and
comfort to all who believe.
MHen1l;
MHen1l; is a Piel infinitive from MHn meaning “to comfort.” Notice l gives
it away as an infinitive then we have an a-class vowel followed by I-class
vowel indicating a Piel stem. The H here does not have to be doubled with
the daghesh forte because we have what is called a virtual doubling in the
het because of harshness of this type of guttural. So we would translate this
word as “to comfort.”
:MylibexE-lKA
lKA is a noun masculine singular meaning “all.” MylibexE is an adjective
masculine plural from lbexA meaning “mourner.” We would translate this
phrase as “all who mourn.” When we look at the great Sermon on the
Mount, we hear these very words for example in Matthew 5 where Jesus
says, “blessed are the poor in spirit for there is the kingdom of heaven and
then blessed are they who mourn for they shall be comforted.” (Matt. 5: 3-
4).
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2.4 Translation
“To proclaim the year of the Lord’s good pleasure and the day of
vengenance of our God and to comfort all who mourn.”
So Jesus Christ fulfills these great words of Isaiah 61: 1-2. In Luke 4: 18-19
Jesus quoted these very words and applied them to his earthly ministry and
full salvation to those who would believe in Him. What a joy to know that
Jesus Christ fulfills this great text in such vivid detail. He is the one whom
the spirit anointed at His baptism; He is the One who preached to the poor in
need of salvation. He spoke release for those who were captive with sin and
those who were blind spiritually He brought sight. Those who were
oppressed He brought release and He came to preach that great year of
Jubilee that is realized in His death and resurrection.
Praise the Lord through Jesus Christ we are able to enter into all of these
fruits of release and redemption that Jesus Christ has brought to us because
of His willingness to die for our sins to conquer death and sin, and then to
rise again the third day and we now have liberation from sin and death
through faith in Jesus Christ as our Lord and Savior.
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ISAIAH 65: 17 - THE NEW HEAVEN AND NEW EARTH
INTRODUCTION
Isaiah predicts a new heaven and new earth which is fulfilled when Christ
returns and Revelation 21-22 describes this future reality.
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1.1 Text
x|V4 hwAdAHE CR@xAV! MywidAHE MY9mawA xr2Ob yn9n4hi-yKi

:ble-lfa hn!yl,fEta x|v4 tOnwoxr9hA hn!r4kaz0Ati
1.2 Vocabulary
K0 Conjunction “because”
hnh Interjection “behold”
xrb Verb “to create”
Mymw Noun “heavens”
wdH Adjective “new”
rkz Verb “to remember”
wxr Adjective “former things”
hlf Verb “to come up”
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bl Noun “heart”
1.3 Grammar
CR@xAV! MywidAHE MY9mawA xr2Ob yn9n4hi-yKi

yn9n4hi-yKi , yKi is a conjunction meaning “because.” yn9n4hi is a interjection
with a 1st common singular pronominal suffix meaning “behold I.” xr2Ob is
a Qal active participle from xrb , “to create.” MY9mawA is a noun masculine
plural meaning “heavens.” Notice MY 9 gives it away as plural. MywidAHE is
an adjective masculine plural meaning “new.” CR@xAV!, v is the conjunction,
“and.” CR@xA is a noun feminine singular, “earth.” hwAdAHE is an adjective
feminine singular meaning “new.” So we would translate this phrase as “I
am creating new heavens and new earth.”
hn!r4kaz0Ati x|V4
v is the conjunction meaning “and.” x| is a negative particle meaning
“not.” hn!r4kaz0Ati is a Niphal imperfect 3rd feminine plural from rkz , “to
remember.” Notice the t indicates the feminine form. So we would translate
this phrase as “and shall not be remembered.”
tOnwoxr9hA
h is the definite article, “the.” tOnwoxr9
is an adjective feminine plural
meaning “former things.” So we would translate this word as “the former
things.”
hn!yl,fEta x|v4
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v is the conjunction, “and.” x| is the negative particle meaning “not.”
hn!yl,fEt is a Qal imperfect 3rd feminine plural from hlf “to come up.”
We would translate this phrase as “and shall not come up.”
:ble-lfa
Lf is a preposition meaning “upon.” ble is a noun masculine singular
meaning “heart,” “upon the heart.”
1.4 Translation
“I create new heavens and a new earth and the former things shall not be
remembered nor shall they come up to mind.”
What a beautiful promise the book of Isaiah concludes with, and it goes on
in the next verse to rejoice because there will be no more weeping nor crying
for the voice of crying will be gone. The voice of weeping shall be no more
heard in this new Jerusalem nor the sound of crying.
I am reminded in Revelation 21 after the Lord’s second coming this great
promise is fulfilled in a new heaven and new earth. John talks about the
heavenly new Jerusalem where God’s tabernacle will be with His people.
God the Father will be with them and the lamb will be there, the Lord Jesus
Christ. This great text of Isaiah looks forward to that eternal day when we
will be as believers with God the father and with the Son throughout the
ceaseless ages of eternity in a new heaven and new earth where there will be
no more crying, and no more tears, no more death no more separation no
more sadness for all believers in Jesus will be together with Him. (Rev. 21:
4).
It is significant in light of this great anticipation that we are called to holy
living in this present life as we look forward to all of this. We are told that
the day of the Lord shall come as a thief in the night when the heavens shall
pass away and the elements shall be destroyed and the earth and it’s works
will be revealed (II Pet. 3: 10). Peter goes on to say we should live our life in
holiness and godliness looking for the coming of day of the return of our
Lord followed by the new heavens and a new earth (II Pet. 3: 11-12).
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If we truly know Jesus as our Lord and Savior we will live with the Lamb,
Jesus with the Father and with the Holy Spirit, the blessed Trinity,
throughout the ceaseless age of eternity. May we live a holy life in an
anticipation of the new heaven and a new earth.
JEREMIAH 31: 31-34 -THE NEW COVENANT

INTRODUCTION
Jeremiah 31: 31-34 is the new covenant in which God promises to write the Torah
in the hearts of believers and to take away their sins. It was accomplished by Jesus
Christ in His death as He said at the last supper that His blood represented and
fulfilled the new covenant of Jeremiah 31: 31-34.
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Lesson 1: Jeremiah 31:31
1:1 Text
lxer!W;y9 tyBe-tx, yTir1kAv4 hv7!hy4-Mxun4 MyxiBA Mymiy! hn>2hi

:hwA%dAH3 tyr9B; hdAUhy4 tyBe-tx,v4
1.2 Vocabulary
Mxun4 Noun “declaration”
tr1kA Verb “to cut” or “to make”
tyr9B; Noun “covenant”
wdAHA Adjective “new”
1.3 Grammar
hv7!hy4-Mxun4 MyxiBA Mymiy! hn>2hi

“Behold days are coming, says the Lord, . . .” hn>2hi means “lo” or “behold”,
an interjection. Mymiy! comes from the word MOy. It is in the plural form
here. MyxiBA is a Qal active participle, masculine plural, from xOB,
meaning “to come”. “Behold days are coming . . .” Mxun4 is a declaration of
Yahweh. Mxun4 is often translated, “says the Lord”. Actually it is a noun
simply meaning “declaration”. It has been translated “the Lord says”. But
technically, it is a “declaration of Yahweh”.
lxer!W;y9 tyBe-tx, yTir1kAv4
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“. . . and I will make . . .” With yTir1kAv4 you have the v4 here turning over the
Qal perfect first person singular from trK, meaning “I will cut” or “I will
make”. tx, is the sign of the direct object, except here it is functioning as a
preposition. “. . . I will make with the house of Israel . . .” tyBe is from
ty9B6a, and it is in the construct singular, and tyBe and lxer!W;y9 are two
nouns in construct. “. . . I will make (or cut) with the house of Israel . . .”
:hwA%dAH3 tyr9B; hdAUhy4 tyBe-tx,v4

Note the conjunction v4“and,” tx, again means “with”, a preposition. “. . .
and with the house of Judah . . .” tyBe again is in construct from ty9Ba6,
with hdAUhy4. “. . . a new covenant.” tyr9B; is a noun meaning “covenant”,
and hwA%dAH3 is an adjective meaning “new”. Both are feminine.
1.4 Translation
“Behold days are coming, says the Lord, and I will make with the house of
Israel and with the house of Judah a new covenant.”
The next great covenant was given to Jeremiah the prophet, and in Jeremiah
chapter thirty-one, verse thirty-one through verse thirty-three, we see the
statement of this great covenant.
Notice in this great text here that Jeremiah is taught about a future day or
future days in which the Lord is going to cut a new covenant. As we go
through this text we are going to see the application of this new covenant to
be that of our Lord Himself in His death upon the cross and in His glorious
resurrection as He establishes a new covenant.
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2:1 Text
yq9yz9H<h, MOyB; MtAObx3-tx, yTir1KA rw,x3 tyr9B;ka x|

Urp26he hm>Ah26-rw,x3 My9r!7c;mi Cr@x,6me MxAyciOhl; MdAy!b;
:hv!hy4-Mxun4 MbA yTil;fa6BA ykin*xAv4 ytiyr9B;-tx,
2.2 Vocabulary
qz1HA Verb “to take hold of”
rr1PA Verb “to break”
lfaBA Verb “to be a husband (or)

master”
2.3 Grammar
yTir1KA rw,x3 tyr9B;ka x|

Notice he says, “Not . . .”, which is a negative particle. “Not as the covenant
. . .” ka is a preposition with the definite article, shown here by the pathah
underneath the K. tyr9B; is the noun again, “covenant”. “Not as the
covenant which . . .” rw,x3 is the relative pronoun. “. . . which I cut . . .” or
“. . . I made . . .” yTir1KA is a Qal perfect first person singular from trK.
MtAObx3-tx,
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“. . . with their fathers . . .” bxA is the word for “father”, and tObx3 is the
feminine plural ending that is put to this masculine noun. M A is a
MdAy!b; yq9yz9H<h, MOyB;

“. . . in the day . . .” Here we have the preposition B; with the word MOy. “. .
. in the day of my taking them by the hand . . .” or “. . . in the day that I took
them by the hand . . .” yq9yz9H<h, is from qzH, which means “to take hold
of.” This is a Hiphil infinitive construct with a pronominal suffix, first
person singular. “. . . in the day of my taking them . . .” or “. . . of my
causing the taking of them by their hand . . .” Notice the B; here showing
instrument as a preposition, dy! is the noun meaning “hand”, and M A,
My9r!7c;mi Cr@x,6me MxAyciOhl;

“. . . to bring them forth . . .” MxAyciOhl; is from the root xcy. This is a
Hiphil infinitive construct, followed by M A, the third masculine plural
pronominal suffix. Notice in this Hiphil infinitive construct the l; gives it
away as an infinitive, and the h shows that it is Hiphil. Historically this was
a “pe waw” form, and the form would have been MxAyciv4hal;, and that
v achanges to a long O in the Hiphil stem, so it is MxAyciv4hal; becoming

MxAyciOhl;, “aw” becoming long O or holem-vav. “. . . to bring them
forth . . .” or “. . . to cause them to be brought forth from the land of
Egypt . . .” Notice the m here with the lengthened sere because the n has
dropped out. Since the x cannot take a daghesh here, being a guttural, the n
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has elided and you have compensatory lengthening. Normally in My9r!7c;mi
you have a pathah under the r, but this is lengthened to a qames in pause,
where the next-to-the-last syllable is lengthened.
ytiyr9B;-tx, Urp26he hm>Ah26-rw,x3

“. . . which they . . .” rw,x3 is a relative pronoun, hm>Ah26 is a personal
pronoun, third masculine plural. Then we come to this verb Urp26he. It means
“to break”, and it comes from rr1PA, double r. The h here is showing that it
is a Hiphil. In this verb form, this verb was a “double ayin”, with the ayin
position doubled. The final r has dropped out in the Hiphil here. It is a
Hiphil perfect third masculine plural from rrP. “. . . which they broke . . .”
or “. . . they abrogated my covenant . . .” Here tx, is the sign of the direct
object, and ytiyr9B; is the noun followed by the y i, the pronominal suffix.
“. . . which they broke my covenant . . .”
:hv!hy4-Mxun4 MbA yTil;fa6BA ykin*xAv4

“And, (in spite of the fact) . . .” Here we have the v4, and ykin*xA, which is a
personal pronoun, first person. “. . . and I . . .” Notice it is emphatic here,
because we have the first person in the suffix ending of yTil;fa6BA.
“. . . and I was a husband unto them . . .” or “. . . I even was their
master . . .” lfaBA means to be master or husband. In this form here it is Qal

perfect first person singular. “. . . even though I was a husband with
them . . .” The B; is a preposition, and M Ais a personal pronoun, third

masculine plural. “. . . the declaration of Yahweh.” In other words, this is
what Yahweh says.
2.4 Translation
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“Not as the covenant which I made with their fathers in the day of my taking
them by their hand to bring them forth from the land of Egypt which they
broke my covenant, and I was a husband with them, says Yahweh.”
“I was a husband to them, and I took them by the hand to bring them forth
from the land of Egypt, but they rebelled against my covenant.” Jeremiah is
actually giving the reason why Judah will go into captivity, on the verge of
captivity, because she has broken God’s covenant, God’s Torah.
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3:1 Text
lxer!W;y9 tyBe-tx, tr*k;x, rw,x3 tyr9B;ha txz* yKi

ytir!OT-tx, yTita6n! hv!hy4-Mxun4 MhehA Mymiy>!ha yr2H3xa
hn!>b,5T3k;x, MBAli-lfav4 MBAr4q9B;
:MfA%l; yli-Uyh;y9 hm>Ah26v4 Myhi|xle Mh,lA ytiyy89hAv4
3.2 Vocabulary
br@q@^ Noun “the midst” or

“the interior”
ble Noun “heart”
btaKA Verb “to write”
3.3 Grammar
lxer!W;y9 tyBe-tx, tr*k;x, rw,x3 tyr9B;ha txz* yKi

yKi is a conjunction. “For this is the covenant . . .” txz* is a demonstrative
pronoun functioning adjectivally here. ha is the definite article in lha. Notice
the pathah here because the l that historically was here has assimilated into
the B. tyr9B; is simply a noun feminine singular. “Because this covenant
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which I cut . . .” rw,x3 is the relative pronoun. tr*k;x, is a Qal imperfect
first person singular from trK. “. . . which I will cut (or make) with the
house of Israel . . .” tx, again is a preposition. tyBe and lxer!W;y9 are two
nouns in construct, tyBe coming from ty9Ba6.
hv!hy4-Mxun4 MhehA Mymiy>!ha yr2H3xa

“. . . after these days . . .” Notice the preposition yr2H3xa followed by MhehA
Mymiy>!ha. Mymiy>!ha has ha the definite article, and Mymiy! from MOy, is a noun
masculine plural. In MhehA the Mhe is a personal pronoun third plural with
the definite article hA. We would translate it “. . . after those days, says the
Lord . . .” Here we have that Mxun4, that declaration of Yahweh again.
MBAr4q9B; ytir!OT-tx, yTita6n!

“. . . I will put . . .” yTita6n! is from Ntn, and it is a “final nun” form here,
and that final n has assimilated into the T. Actually it is a “pe nun” verb that
had a final n that assimilated into the T. It is a Qal perfect first person
singular. “. . . I will put . . .” It is basically here a prophetic perfect; it is
perfect but it is prophetic. “. . . I will put my Torah . . .” tx, is the sign of
the direct object. ytir!OT is from hr!OT, “my law”, and in construct hr!OT
becomes tr!OT, followed by the y i, first person pronominal suffix.
“. . . and I will put my Torah in their midst . . .” B; is a preposition. br@q@^

means “in the midst”, but in construct it becomes B;r4q9, and then the M Ais
added as a pronominal suffix, third masculine plural. br@q@^ is a masculine
noun which means “the interior”, “the midst”, “the interior being” of a
person. The text is very vivid here. “. . . I will put my Torah in the midst of
them . . .” or “. . . in their interior . . .”
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hn!>b,5T3k;x, MBAli-lfav4
Notice the conjunction followed by the preposition lfa. MBAli is the
Hebrew word ble followed by the M A, a personal pronoun suffix, third
masculine plural. “. . . and upon their hearts I will write it . . .” Notice the
Qal imperfect first person singular from the root btK, then notice the
helping vowel, the seghol, and the consonant n followed by h A, which is a
pronominal suffix, third feminine singular. In other words, “. . . I will write
it . . .” (meaning God’s Torah, the Lord’s Torah) “. . . in their heart . . .” or
“. . . upon their heart . . .”
Myhi|xle Mh,lA ytiyy89hAv4

Furthermore, “. . . I will be to them . . .” Notice the v4 again, the conjunction,
followed by ytiyy89hA, Qal perfect first person singular from hyh. This hyh
form was once a “lamed yod” and then it went to a “lamed he”, and here we
see that y reappearing in this Qal perfect first person singular. “. . . and I will
be to them . . .” The preposition l; is followed by the personal pronoun
plural Mh,. “. . . for God . . .” “. . . I will be God to them . . .” l; here is the
preposition “for”, followed by Myhi|x<. Myhi|x<l; became Myhi|xle
here because of the silence of the x, the quiescent nature of this guttural.
:MfA%l; yli-Uyh;y9 hm>Ah26v4

“. . . and they . . .” Here we have the personal pronoun, third plural
masculine. “. . . they will be . . .” Uyh;y9 is Qal imperfect, third masculine
plural from hyh. Notice the final h has dropped out here. “. . .they will be
to me . . .” The preposition l; is followed by the y i, the first person
pronominal suffix. “. . . they will be to me for . . .” Here is the preposition
again. “. . . a people.” Mfa normally has a pathah, but here it is in pause, so
it lengthens to a qames. “. . . they shall be for me a people.”
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3.4 Translation
“For this is the covenant which I will make with the house of Israel after
those days, says the Lord. I will put my Torah in the midst of them, and upon
their hearts I will write it. I will be God to them, and they will be to me a
people.”
This is a long verse but a wonderful verse. In this great text God is going to
make a covenant which He is going to cut with the house of Israel. After
those days when this takes place, God is going to put His law in their interior
being, and He is going to write it upon their heart, no longer upon tables of
stone, but on the heart. And I will be their God, and they shall be my people,
so that everyone will be taught of the Lord.
It is interesting since Jesus came and died, He said the kingdom of God is in
us. And certainly the Holy Spirit writes God’s laws on our hearts as a result
of the redeeming work of Christ.
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4:1 Text
vyHixA-tx, wyxiv4 Uhfer2-tx, wyxi dOf Udm>;lay4 x|v4

ytiOx Ufd4y2 Ml.AUk-yKi hv!hy4-tx, UfD4 rmoxle
Hlas;x, yKi hv!hy4-Mxun4 MlAOdG;-dfav4 Mn>!Faq4mil;
:dOf%-rKAz4x, x| MtAxF>AHal;U Mn!Of3la
4.2 Vocabulary
wdaq! verb “to make holy”
4.3 Grammar
Uhfer2-tx, wyxi dOf Udm>;lay4 x|v4

v4 is the conjunction, followed by the negative particle x|. Notice in
Udm>;lay4 the shewa-pathah with the verb dml. This is a Piel then, with
the doubling again of the middle radical, Piel imperfect third masculine
plural from dml. “. . . they will not teach again . . .” This is the adverb
dOf. “. . . a man his neighbor . . .” wyxi is a noun, and tx, is the sign of
the direct object. The word for “neighbor” is hf,r2. The final h has dropped
out, due to the fact that Uh is a suffix pronoun, third masculine singular. So
that would make Uhh;fer2, and since you have two h’s, the one just dropped
out. “. . . they will not teach again each man his neighbor . . .”
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vyHixA-tx, wyxiv4
“. . . and each . . .” Again, this is a noun masculine singular. “. . . his
brother . . .” vyHixA is from HxA, the Hebrew for “brother”. The v here is
showing third masculine singular pronominal suffix.
hv!hy4-tx, UfD4 rmoxle

“. . . saying . . .” This is a Qal infinitive construct from the root rmx, “to
say”, becoming rmoxle. rmox3l; became rmoxle historically, and we just
translate this as “saying”. “. . . know the Lord . . .” UfD4 is from the root
fdy. It is a “pe yod” verb, and in this Qal imperative second person
masculine plural form, the y has dropped out, so we simply have UfD4. “. . .
know the Lord . . .” They will not have to say each person to his neighbor,
“Know the Lord, experience the Lord.”
ytiOx Ufd4y2 Ml.AUk-yKi

“. . . for . . .” Notice the conjunction yKi. lUk means “all”. “. . . all of them
. . .” lUk is a masculine noun, “. . . the whole of them . . .” with a
pronominal suffix M A. In other words, the whole of them, Yahweh is
saying, will know me. Yahweh is speaking here. The M A is a pronominal
suffix, third masculine plural. The root of Ufd4y2 is fdy. This is a Qal
imperfect third plural, and here we have compensatory lengthening because
the y in this “pe yod” verb has dropped out. “. . . all of them will know me . .
.” ytiOx is the object pronoun, first person singular.
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hv!hy4-Mxun4 MlAOdG;-dfav4 Mn>!Faq4mil;
“. . . from their least . . .” NFaq4mi means “least”. The l; is the preposition
“to”, and the idea is probably “from their least”. Nmi is “from”, and NFaq! is
an adjective here with the M A becoming Mn>!Faq4, the M A being a
pronominal suffix, third masculine plural. “. . . from their least and unto . .
.” dfa is the preposition “unto” preceded by a conjunction. “. . . and unto
their greatest . . .” lOdGA is an adjective meaning “great”, and M Aa
personal pronoun, third masculine plural. “. . . from their least and unto
their greatest . . .” They will know me, “. . . the declaration of the Lord . .
.” or “. . . says the Lord . . .”
Mn!Of3la Hlas;x, yKi

“. . . for I will forgive . . .” Hlas;x, is the verb, a Qal imperfect first person
singular from Hls. “. . . for I will forgive . . .” NOf3 means “iniquity”, and
the preposition l; is often used with the verb Hls. “I will forgive by taking
away their iniquities” seems to be the idea here. “. . . I will take away their
iniquities . . .” NOf3 is a noun and M A is the pronominal suffix, third
masculine plural.
:dOf%-rKAz4x, x| MtAxF>AHal;U
“. . . and as for their sin . . .” Here is the l; preposition, txF>AHa is the word
for “sin”, and M A is a personal pronoun again, third masculine plural. x|
is a negative particle. “. . . I will not remember again.” or
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“. . . any longer.” dOf is an adverb, preceded by a Qal imperfect first
person singular from the root rkz, “to recall” or “to remember”. “I will not
remember their sin any longer.”
4.4 Translation
“And they will not teach again each man his neighbor and each man his
brother, saying, Know the Lord, for all of them will know me, from their
least and unto their greatest, says the Lord, for I will forgive their iniquities,
and their sin I will not remember again.”
These last words are wonderful. The Lord is promising that He will forgive
their iniquities and take away their sins. This is applied to all who believe in
Christ. As we look into the New Covenant, as it is found in the teaching of
our Lord in Luke 24 at the Last Supper, Jesus said, “This is the blood of the
new covenant.” He applied this text clearly to Himself on that memorable
occasion, as He celebrated the supper, looking toward His death upon the
cross for our sins and for the sins of all people who would believe in Him;
their sins would be removed. So He introduces the New Covenant of
Jeremiah 31 and applies it clearly to His sacrifice.
The writer of Hebrews, following our Lord’s teaching, in Hebrews chapters
eight through ten, takes three chapters to develop the great truth about the
New Covenant, and how that Jesus is the mediator of a better covenant. In
Hebrews chapter eight, for example, beginning in verse seven, he says,
For if that first covenant was blameless, he would not have sought a
second. But finding fault with them, he says, behold days are coming,
says the Lord, that I will perfect with the house of Israel and with the
house of Judah a new covenant. Not according to the covenant which
I made with their fathers in the day when I took them by their hand to
bring them out of the land of Egypt, because they did not abide in my
covenant, and I rejected them, says the Lord. Because this is the
covenant which I will make with the house of Judah after these days,
says the Lord, when I put my law in their understanding and I write
them upon their hearts and I shall be God to them and they shall be a
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people to me. And they shall no longer teach each his neighbor or
each his brother, saying, Know the Lord, for all shall know me, from
their least unto their greatest, because I shall be merciful to their
lawless acts (or to their unjust acts), and their sins I will remember no
more.
And then the writer of Hebrews says, “In saying ‘new’, he has made the first
‘old’. And that which is old and aged is near vanishing.”
He then goes in to describe the characteristics of this New Covenant. It is a
covenant based no longer upon an earthly sanctuary, but a heavenly. The
earthly was only a type of the heavenly. It is no longer with the blood of
bulls and goats, but the writer of Hebrews says it is by the blood of Christ,
and by His sacrifice that He has provided a way to have our sins taken from
us, and bring us into a right relationship with His father. It is after describing
the contrast between the old sanctuary and the new, and the old sacrifice and
the new, that the writer of Hebrews comes to 10:4 and says, “For it is
impossible that the blood of bulls and goats should take away sins.”
Then he goes on to describe how the Lord Jesus came, and by His death
established the New Covenant. Notice in verse eleven of Hebrews chapter
ten:
Every high priest stands daily offering often the same sacrifices which
are never able to take away sins, but this one, on behalf of sins, when
he offered a sacrifice, forever sat down at the right hand of God,
wherefore waiting until he make all his enemies to be the footstool of
his feet, for by one offering he has perfected forever those who are
being sanctified.
Then the writer comes in verse fifteen of chapter ten of the book of Hebrews
to say,
For the Holy Spirit testifies also to us, after He has said, This
covenant which I will make with them, after these days, says the Lord,
when I put my laws upon their heart, and I write them upon their
understanding, and their sins and their lawless deeds I will remember
no more. And where there is forgiveness of these, there is no longer a
sacrifice for sins.
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The writer of Hebrews takes this great text from Jeremiah 31, following our
Lord’s teaching that we saw in Luke 22, and applies it to the Lord Jesus. In
His final sacrifice upon the cross, He opened up this New Covenant,
whereby sins could be taken away forever. And where there is this removal,
then there is no longer need of a sacrificial system. Furthermore, after
enclosing Hebrews 8-10 with this great text, at the beginning of eight and
here at the middle of ten, he then concludes and says in verse nineteen of
Hebrews ten,
Therefore, brethren, having boldness to enter (literally, unto the

entrance of the holy place) by the blood of Christ, which he has made
new for us, by a new and living way through the veil, that is, his flesh,
and having a great high priest over the house of God, let us come
near with a genuine heart in full assurance of faith, having our hearts
sprinkled from an evil conscience, and our bodies washed with pure
water; let us hold the confession of the hope steadfast, for faithful is
the one who has promised, and let us consider how that we can
provoke one another to love and good works.
Jesus Christ is the fulfilment of this New Covenant, when He said, “This is
the blood of the New Covenant”, and was pointing to His sacrifice. It was
this covenant, then, that Jesus made by His death for our sins, and then
through His glorious resurrection, having sealed it, is now at the right hand
of the Father, and we have this great high priest. All of this we see in this
covenant called the New Covenant of Jeremiah 31. \
In summary, we have seen three great covenants. “In you all nations will be
blessed” (Genesis chapter twelve verse three). Paul in Galatians three applies
those words by the Holy Spirit to Christ as the seed of Abraham, and
through His death and through His resurrection, all peoples who put their
faith in Him become the spiritual seed of Abraham. Then we see Jesus in
that great Davidic covenant of 2 Samuel seven as the king who is reigning
on David’s throne eternally over the house of Jacob, as Gabriel had
announced in Luke chapter one, where he is said to reign over the house of
Jacob forever. Jesus is King. And finally, Jesus is the great high priest and
the final sacrifice in fulfilment of that great covenant of Jeremiah chapter
thirty-one.
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May we love Jesus and adore Him as our King and our Priest who has made
us heirs and joint-heirs with Himself as the spiritual seed of Abraham
through His death and resurrection on our behalf.
EZEKIEL 34: 23 - THE FINAL DAVID

INTRODUCTION
One of the great text that deals with Jesus Christ as the good shepherd from the
Hebrew Bible is Ezekiel 34. As we look at this text, we see Jesus who no doubt
had this text in mind in John 10.
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Lesson 1: Ezekiel 34: 23
1.1 Text
tXe Nh,t4X, hfAR!V4 dHAX, hf,ro Mh,ylefE ytimoqihEV1

Nh,lA hy@h;y9-xUhv4 MtAxo hf,r4y9 xUh dyv9dA yDib;fa
:hf,r*L;
1.2 Vocabulary
MUq Verb “to set up”
hfr Verb “to shepherd”
dHx Adjective “one”
dyv9dA Proper Noun “David”
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1.3 Grammar
ytimoqihEV1
v is a wav conversive. ytimoqihE is a Hiphil perfect 1st common singular from
MUq and means “to set up.” So we would translate this word as “I will
cause to set up.”
Mh,ylefE
ylefEis a preposition meaning “upon.” Mh, is a 3rd masculine plural
pronominal suffix. So we would translate this word as “upon them.”
dHAX, hf,ro
is a Qal active participle masculine singular from hfr , “to shepherd.”
dHAX, is a numeral masculine singular meaning “one.” So we would
translate these words as “one shepherd.”
hfAR!V4
v is the conjunction, “and.” hfAR! Qal perfect 3rd masculine singular from
hfr , “to shepherd.” So we would translate this word as “and he will feed.”
Nh,t4X,
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is a feminine plural personal pronoun them.
yDib;fa
is noun masculine singular with a 1st common singular pronominal suffix
meaning “my servant.”
dyv9dA
is a proper noun meaning “David.” So David becomes a type of the final
David, Jesus Christ. The name David actually means 14, d = 4, v= 6, d = 4.
So in Matthew’s gospel chapter 1 there are 14 generations from Abraham to
David, 14 generations from David to the Babylonian captivity and 14
generations from the Babylonian captivity to Christ. So I believe in that text
we clearly see David in the number 14. He is the final shepherd which is
none other than Jesus Christ fulfilling what David is as a type of the final
David.
hf,r4y9 xUh
xUh is a personal pronoun 3rd masculine singular. hf,r4y9 is a Qal imperfect
3rd masculine singular from hfr , “to shepherd.” So we would translate
this phrase as “he will shepherd.”
MtAxo
is an object personal pronoun meaning “them.”
hy@h;y9-xUhv4
v is the conjunction, “and.” xUh is a personal pronoun 3rd masculine
singular. hy@h;y9 is the Qal imperfect 3rd masculine singular from hyh , “to
be.” So we would translate this phrase as “and he will be.”
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Nh,lA
l is a preposition meaning “to” or “for.” Nh, is a 3rd feminine plural
pronominal suffix meaning “them.” So we would translate this as “to them.”
:hf,r*L;
l is a preposition meaning “to” or “for.” hf,r* is a Qal active participle
from hfr , “to shepherd.”
1.4 Translation
“I will set over them one shepherd and he will shepherd them even my
servant David, He will feed them and He shall be their shepherd.”
What a beautiful picture here and prophecy of Jesus Christ as the good
shepherd who comes from the seed of David who is the final David who
would truly shepherd His people, the church, and we find this great text
alluded to by Jesus in John 10: 11, “I am the good shepherd and the good
shepherd gives his life in behalf of his sheep.” He contrasts with the hireling
who runs when the wolf comes and the wolf then snatches and devours the
sheep. Then Jesus will again say, “I am the good shepherd I know mine and
they know me, just as the father knows me even so I know the father and I
lay down my life in behalf of sheep. It is also significant in Ezekiel 34, it
speaks of God knowing His sheep, finding them and serving them, and here
Jesus knows His sheep and lays down His life on their behalf. It is beautiful
that this fold that Jesus is the shepherd of is both Jew and Gentile because in
verse 16 it says, “but other sheep I have who are not of this fold, and these it
is necessary for me to lead out and they will hear my voice and they will
become one flock and one shepherd.” What a beautiful fulfillment of Ezekiel
34 seen in Jesus Christ as the final David who has come to feed us the
church of Jesus Christ and to be our shepherd in fulfillment of this great text.
It is interesting as one reads verse 26 in Ezekiel 34 it says, “I will make them
and the places around about my hill as a blessing and I will bring down
showers of blessing in season...” As a boy I remember singing a hymn,
“there shall be a showers of blessing.” Certainly we see that here it is
prophesied in this great predication in Ezekiel 34 and fulfilled in Jesus
Christ in John 10.
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EZEKIEL 36: 25-27 - THE NEW BIRTH
INTRODUCTION
One of the great text of the Hebrew Scriptures where we find the promise of a new
birth takes us to Ezekiel 36: 25-26 where we a have there a fulfillment in the
statement of Jesus where he says, “except one be born of water and born of the
spirit he is not able to enter into the kingdom of heaven.” This took Nicodemus by
surprise. When Jesus said: you are a teacher of Israel and you don’t understand
these truths,” He was no doubt thinking of this great text in Ezekiel 36.
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1.1 Text
lKomi MT,R4haF;U MyR9OhF; Myma Mk,yLefE yTiQ;R1z!V4

:Mk,t4x, rheFaxE Mk,yleUl.Gi-lKAmiU Mk,yteOxm;Fu
1.2 Vocabulary
qrz Verb “to sprinkle”
My9m Noun “water”
rOhF Adjective “clean”
rhaFA Verb “cleanse”
lK Noun “all”
lUl.G Noun “idol”
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1.3 Grammar
yTiQ;R1z!V4
v is the conjunction, “and.” Notice it has a wav conversive. yTiQ;R1z! is a Qal
perfect 1st common singular from qrz , “to sprinkle.” So we would
translate this word, “and I will sprinkle.”
Mk,yLefE
yLefE is a preposition meaning “upon.” Mkis a 2nd masculine plural
pronominal suffix meaning “you.” So we would translate this word as “upon
you.”
MyR9OhF; Myma
Myma is a noun masculine plural and also a dual ending meaning “water.”
MyR9OhF; is an adjective masculine plural meaning “clean.” So we would
translate this as “clean water.”
MT,R4haF;U
v is the conjunction, “and.” MT,R4haF; is a Qal perfect 2nd masculine plural
from rhaFA and means “to clean.” So we would translate this, “and you shall
be clean.”
Mk,yteOxm;Fu lKomi
Nm is a preposition meaning “from.” lKo is a noun masculine singular
meaning “all.” Notice N has assimilated into k .
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Mk,yteOxm;Fu is a noun feminine plural 2nd masculine plural pronominal
suffix from rhaFA and means “clean.” Notice it is in construct form. So we
would translate this phrase as “from all your uncleanness.”
Mk,yleUl.Gi-lKAmiU
v is a conjunction and means “and.” Nm is a preposition meaning “from.”
lKo is a noun masculine singular meaning “all.” Notice N has assimilated
into lk and forming a daghesh forte. Mk,yleUl.G is a noun masculine
plural with a 2nd masculine plural pronominal suffix meaning “your idols.”
Notice it is in the construct form. So we would translate this word, “and
from all your idols.”
rheFaxE
is a Piel imperfect 1st common singular from rheFa meaning here “to
cleans.” So we would translate this word as “I will cleanse.”
:Mk,t4x,
Is the personal object pronoun.
1.4 Translation
“I will sprinkle on you clean water, and you shall be clean from all of the
uncleanness and all of your idols and I will cleanse you.”
The Lord promises through water a cleansing from all uncleanness and from
idols and certainly in the New Testament the water becomes symbolic of the
Lord’s cleansing of one who is willing to believe in Jesus Savior. But not
only we have the cleansing but we also have new heart and new spirit the
Holy Spirit that is given to us.
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2.1 Text
NTeX, hwAdAHE HUrV4 wdAH ble Mk,lA yTitan!V4

Mk,R4WaB;mi Nb,X,hA ble-tX, ytirosihEV1 Mk,B;R4qiB;
:rwABA ble Mk,lA yTtan!V4
2.2 Vocabulary
Ntn Verb “to give”
wdAHA Adjective “new”
haUr Noun “spirit”
brq Noun “within”
rUs Verb “to take”
tx Sign of a Direct Object (not translated)
Nbx Noun “stone”
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rwB Noun “flesh”
2.3 Grammar
yTitan!V4
v is the conjunction, “and.” Notice the wav conversive. yTitan! is a Qal
perfect 1st common singular from Ntn, “to give.” Notice it is a double weak
verb. So we would translate this word as “and I will give you.”
Mk,lA
l is a preposition meaning “to” or “for.” Mk, is a 2nd masculine plural
pronominal suffix meaning “you.”
wdAhA ble
ble is a noun masculine singular meaning “heart.” wdAHA is an adjective
masculine singular meaning “a new.” So we would translate these words, “a
new heart.”
hwAdAHE HUrV4
v is the conjunction “and.” HUr is a noun feminine singular meaning
“spirit.” hwAdAHE is an adjective feminine singular meaning “new.” So we
would translate this, “a new spirit.”
NTeX,
is a Qal imperfect 1st common singular from Ntn, “to give.” Notice the N has
assimilated into the t forming a daghes forte. So we would translate this
verb as “I will put.”
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Mk,B;R4qiB;
B is a preposition meaning “in.” Mk,B;R4qi is a noun masculine singular
nd
with a 2 masculine plural pronominal suffix meaning “your midst.” So we
would translate this as “in your midst.”
ytirosihEV1
v is the conjunction, “and.” ytirosihE is a Hiphil perfect 1st common singular
from rUs and means “to take away.” So we would translate this word as “to
take out.”
Nb,X,hA ble-tX,
tX, is a sign of a direct object.” ble is a noun masculine singular meaning
“heart.” Nb,X,hA , h is a definite article meaning “the.” Nb,X, is a noun
feminine singular meaning “stone.” Notice these words are in the construct
form. So we would translate this phrase as “the heart of stone.” This is
looking at how far away God’s people had moved and how easy it is for us
to do the same thing so we have the promise of the Spirit to take away the
heart of stone.
Mk,R4WaB;mi
Nm is a preposition meaning “from.” Notice the N has assimilated into the b
forming a daghes forte. Mk,R4WaB; is a noun masculine singular with a 2nd
masculine plural pronominal suffix meaning “flesh.” So we would translate
this word as “from your flesh.”
yTtan!V4
v is the conjunction, “and.” yTitan! is a Qal perfect 1st common singular from
Ntn , “to give.” So we would translate this word as “and I will give.”
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Mk,lA
l is a preposition meaning “to” or “for.” Mk, is a 2nd masculine plural
pronominal suffix meaning “and I will give to you…”
:rwABA ble
bl is a noun masculine singular meaning “heart.” rwABA is a noun
masculine singular meaning “flesh.” Notice it is in the construct form. So we
would translate this phrase “a heart of flesh.”
2.4 Translation
“I will give you a new heart and a new spirit and put it with in and I will
take away the heart of stone and I will give you a heart of flesh.”
The beautiful predication here is that the Lord will give a new heart and that
will be created by the Holy Spirit, the new spirit that he had promised to
give his people. We have entered into the Spirit’s work through having faith
in Jesus Christ. So the Lord says, “ a new spirit I will give in your midst and
I will take away the heart of stone. Not only do we see the Lord bringing a
new spirit but also removing the stony hearts. We certainly see that in the
ministry of our Lord. The Lord will give Israel a heart of flesh that is a
tender life heart of flesh. This great text is looking at a spiritual cleansing by
the Holy Spirit. The word has its fulfillment in John 3 when Jesus was
talking to Nicodemus and encouraging him to consider the new birth and
thus this great text sets the background and stage for the teaching of our
Lord and Savior Jesus Christ about the new birth.
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3.1 Text
rw,xE txe ytiywifAV4 Mk,B;R4qiB; NT2X, yHiUr-tX,V4

:Mt,yWifEv1 Urm;w;Ti yFaPAw;miU UkleTe yQ.aHuB;
3.2 Vocabulary
tx Sign of a Direct Object (not translated)
hUr Noun “spirit”
Ntn Verb “to give, put”
brq Noun “in the midst”
hwf Verb “to do”
Q0Ho Noun “law”
j`lh Verb “to walk”
pwm Noun “ordinances”
rmw Verb “to keep, watch”
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3.3 Grammar
yHiUr-tX,V4
v is the conjunction, “and.” tX,
is the sign of a direct object.” HUr is a
noun feminine singular meaning “spirit.”
NTeX,
is a Qal imperfect 1st common singular from Ntn, “to give.” Notice the N has
assimilated into the t forming a daghes forte. So we would translate this
verb as “I will put.”
Mk,B;R4qiB;
B is a preposition meaning “in.” Mk,B;R4qi is a noun masculine singular
with a 2nd masculine plural pronominal suffix meaning “within you.”
ytiywifAV4
v is a conjunction “and.” ytiywifA is a Qal perfect 1st common singular from
hwf and means “to do.”
yQ.aHuB; rw,xE txe
tX, is a sign of a direct object.” rw,xE is a relative pronoun meaning
“which.” yQ.aHuB; , B;is a preposition meaning “in.” yQ.aHu is a noun
masculine plural with a 1st common singular pronominal suffix meaning
“statutes.” So we would translate this phrase as “in my statutes.”
UkleTe
is a Qal imperfect 2nd masculine plural from j`lh ,“to walk.”
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yFaPAw;miU
v is the conjunction “and.” yFaPAw;mi
is a noun masculine plural with a 1st
common singular pronominal suffix. So we would translate this word as
“and my ordinances.”
Urm;w;Ti
is a Qal imperfect 2nd masculine plural from rmawA and means “to keep.” So
we would translate this word as “you shall keep my ordinances.”
:Mt,yWifEv1
Mt,yWifE is a Qal perfect 2nd masculine plural from hwf with a wav
conversive rendered “and you shall do.”
3.4 Translation
“And I will put my Spirit in your midst and I will cause you to walk in my
statutes, and you shall keep my ordinances and do them.”
God’s spirit in our hearts make it possible to do the Lord’s ordinances.
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HOSEA 11: 1 - CALLED OUT OF EGYPT
INTRODUCTION
Israel is called out of Egypt and becomes a type of Jesus Christ who is the
obedient Israel called out of Egypt as recorded in Matthew 2:15.
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Lesson 1: Hosea 11: 1
1.1 Text
:yn9b;li ytixR!qA MY9R1c;m0imiU UhbehExV]! lxerAW;Y9 rfan1 yKi

1.2 Vocabulary
yKi Adverb “when”
rfn Noun “lad”
lxerAW;Y9 Proper Noun “Israel”
bhx Verb “love”
Myrcm Proper Noun “Egypt”
Nb Noun “son”
1.3 Grammar
UhbehExV! lxerAW;Y9 rfan1 yKi

is an adverb meaning “when.” rfan1 is a noun masculine singular meaning
“a lad.” lxerAW;Y9 is a proper noun meaning “Israel.” UhbehExV]! , v is the
conjunction “and.” UhbehEx ]is a Qal imperfect 1st common singular with a
3rd masculine singular pronominal suffix from bhx and means “I loved
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him.” Notice it is in the wav consecutive. It is a pe aleph verb and it is a o-
class vowel. So we would translate this phrase as “when Israel was a lad or a
child I loved him.”
MY9R1c;m0imiU
v is the conjunction “and.” Nm is a preposition meaning “from.” Notice the N
is assimilated into the m forming a daghesh forte. MY9R1c;mi is a proper
noun meaning “Egypt.” So we would translate this word as “and from
Egypt.”
ytixR!qA
is a Qal perfect 1st common singular from xRq, “to call.” We translate this
word as “I called.”
:yn9b;li
l is a preposition meaning “to” or “for.” yn9b; is a noun masculine singular
with a 1st common singular pronominal suffix meaning “my son.” We would
translate this as “for my son.”
1.4 Translation
“When Israel was a lad or child I loved him and called him out of Egypt for
my Son.”
Now, this is speaking of how the Lord delivered Israel out of Egypt and how
as a father He cared for Israel and called him out of Egypt, and when he was
a child how He loved him inspite of the fact that Israel went after the Baal
(vs 2). This text then becomes a type of our Lord Jesus Christ. Israel is
called out of Egypt and then Jesus becomes the final Israel, except He is the
obedient and ultimate Israel who obeys the Father and comes out of Egypt.
He is called out of Egypt just like Israel and so Matthew uses Hosea 11: 1 in
this sense. We are told in verse 14 that Joseph arose and took the child and
his mother by night and departed into Egypt and he was there until the death
of Herod and in order that what was spoken by the Lord might be fulfilled,
“out of Egypt I have called my Son” (Matt. 2: 14). Matthew wants us to see
484
Jesus as the final Israel who is called out of Egypt and as a result becomes
the perfect ideal Israel who obeys the Father and carries out the Father’s
perfect will.
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JOEL 2: 28-32 - THE OUT POURING OF THE HOLY SPIRIT
INTRODUCTION
In Joel chapter 2:28-32 or chapter 3 in Hebrew verses 1 and 2, we see a great
prophesy concerning the pouring out of the Holy Spirit by the Lord. Joel is a
prophet that speaks of a locust invasion in the first two chapters picturing God’s
judgment followed then by the promise of an out pouring of the Spirit that the Lord
would pour out upon His people and this is fulfilled in its ultimate since when
Jesus pours out the Holy Spirit (Acts 2) at Pentecost.
486
Lesson 1: Joel 2: 28
1.1 Text
rWABA-lKA-lfa yHiUr-tX, jÒPw;X, Nke-yR2HExa hY!hAV4

NUm|HEy1 tOm|HE Mk,yn2q;z9 Mk,yteOnb;U Mk,yn2B; UxB;n9v4
:UxR4Y9 tOnY*z4H, Mk,yR2UHBa
1.2 Vocabulary
Nk-rHx Adverb “afterwards”
j`pw Verb “to pour out”
tX, Sign of a Direct Object (not translated)
HaUr Noun “spirit, wind”
lK Noun “all”
rwb Noun “flesh”
xbn Verb “to prophesy”
NB Noun “son”
tOnBA Noun (Plural) “daughters”
rqz Noun “old”
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MOlH3 Noun “dream”
rUHBA Noun “young man”
NOzHA Noun “vision”
hxr Verb “to see”
1.3 Grammar
rWABA-lKA-lfa yHiUr-tX, jÒPw;X, Nke yR2HExa hY!hAV4

v is the conjunction “and.” Notice there is waw conversive. hY!hA is a Qal
perfect 3rd masculine singular from hYh , “to be.” So we would translate
this word as “and it shall come to pass.” yR2HExa is an adverb meaning
“afterwards.” jÒPw;X, is a Qal imperfect 1st common singular from j`pw
and means “to pour.” So we would translate this word, “I will pour out.”
tX, is a sign of a direct object. yHiUr is a noun feminine singular with a 1st
common singular pronominal suffix meaning “my spirit.” rWABA-lKA-lfa
, Lfa is a preposition meaning “upon.” lKA is a noun masculine singular
meaning “all.” rWABA is a noun masculine singular meaning “flesh.” So we

would translate this phrase, “and it came to pass that I will pour out my spirit
on all flesh.”
Mk,yteOnb;U Mk,yn2B; UxB;n9v4

v is the waw consecutive. UxB;n9 is Niphal perfect 3rd common plural from
xbn , “to prophesy.” So we would translate this word as “shall prophesy.”
Mk,yn2B; is a noun masculine plural with a 2nd masculine plural pronominal
suffix meaning “your sons.” Mk,yteOnb;U, v is the conjunction “and.”
Mk,yteOnb; is a noun feminine plural with a 2nd masculine plural pronominal
488
suffix meaning “your daughters.” So we would translate this phrase as, “and
your sons and daughters shall prophesy.”
NUm|HEy1 tOm|HE Mk,yn2q;z9

Mk,yn2q;z9 is a noun masculine plural with a 2nd masculine plural
pronominal suffix meaning “your old men.” tOm|HE is a noun feminine
plural meaning “dreams.” NUm|HEy1 is a Qal imperfect 3rd masculine
plural from MlH , “to dream.” So we would translate this phrase as “so
your old men shall dream dreams.”
:UxR4Y9 tOnY*z4H, Mk,yR2UHBa

Mk,yR2UHBa is a noun masculine plural with a 2nd masculine plural
pronominal suffix meaning “and your young men.” tOnY*z4H, is a noun
masculine plural meaning “visions.”:UxR4Y9 is a Qal imperfect 3rd masculine
plural from hxr , “to see.” Notice the final h dropped out here. So we
would translate this phrase as “so your young men shall see visions.”
1.4 Translation
“and it came to pass and I will pour out my spirit on all flesh and your sons
and daughters shall prophesy and your old men shall dream dreams and
your young men shall see visions.”
The Spirit’s work results in inter-generational oneness of prophetic ministry
with both men and women prophesying.
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Lesson 2: Joel 2: 29
2.1 Text
hm0AhehA MymiY0!Ba tOHpAw;0ha-lfaV4 MydibAfEhA-lfa MgaV4

:yHiUr-tx, jÒPw;x,
2.2 Vocabulary
Mg Adverb “even”
Mvy Noun “day”
hmh Demonstrative Adjective “those”
j`pw Verb “to pour out”
tx Sign of a direct object (not translated)
HaUr Noun “spirit, wind”
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2.3 Grammar
tOHpAw0;ha-lfaV4 MydibAfEhA-lfa MgaV4

MgaV4, v is the conjunction “and.” Mga is an adverb meaning “even.”
MydibAfEhA-lfa , Lfa is a preposition meaning “upon.” h is a definite
article meaning “the.” MydibAfE is a noun masculine plural meaning “men
servants.” So we would translate this phrase as “upon the men servants.”
tOHpAw0;ha-lfaV4 , v is the conjunction, “and.” Lfa is a preposition
meaning “upon.” h is a definite article “the.” tOHpAw;0 is a noun feminine
plural meaning “maid servants.” So we would translate this phrase as “even
upon the men servants and maid servants.”
hm0AhehA MymiY0!Ba
b is a preposition meaning “in.” h is the definite article, “the.” Notice the h
is assimilated into the y forming a daghesh forte. MymiY0! is a noun masculine
plural meaning “days.” h is the definite article again. hm0Ahe is a
demonstrative adjective masculine plural meaning “those.” So we would
translate this as “in those days.”
jÒPw;x,
is a Qal imperfect 1st common singular from j`pw , “to pour.” So we would
translate this word as “I will pour out.”
:yHiUr-tx,
tx, is a sign of a direct object. yHiUr
is a noun feminine singular with a 1st
common singular pronominal suffix meaning “my spirit.”
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2.4 Translation
“Even upon the men servants and maid servants, in those days, I will pour
out my spirit.”
The Lord is promising to pour out his spirit on all classes of people, upon
servants both men and women, and upon old and young, upon sons and
daughters. What I see here is that there is an equality of receiving the
pouring out of the Spirit; sons and daughters and hence there is no sexism;
old and young, hence there is no ageism, and servants and hand maidens
hence there is no classism. When we look at the book of Acts we see that
very thing happening where the Holy Spirit in Luke and Acts works with all
peoples. We see the beginning of the Spirit’s work in Luke, where we have
Zechariah and Elizabeth who are older and we have Mary, who is younger.
We see Anna, who is female and Simeon, who is male, all prophesying
looking forward then in anticipating the pouring of the Spirit. In the upper
room men and women both are gathered together, and in Acts 2, when the
Spirit was poured out, they all began to prophesy. When Jesus ascends to the
Father’s right hand He pours out the Spirit. It is significant that he had
prophesied that moment repeatedly. John the Baptist, first mentioned it in
the gospels, when he said, “I baptize you in water but the one who is coming
after me will baptize you in the Holy Spirit and with fire” (Matt 3: 11). Jesus
spoke of the pouring out the Spirit that he would do in the four passages in
the upper room discourse when he promises he would send the Spirit and
repeatedly shares that with the apostles, and then after those great texts of
announcing the advent of the Holy Spirit, he then in the Acts chapter 1
promises to pour out of the Spirit in a few days which happens at Pentecost.
As we look at the upper room discourse in John 14: 16. Jesus says these
words, “I will ask the Father and he will give you another comforter that he
might be with you forever, the spirit of truth, which the world is not able to
receive because it sees him not neither knows him, but you know him for he
abides with you and shall be in you. The Lord Jesus repeats it again in verse
26 saying that the comforter the Holy Spirit whom the father will send in my
name, that one will teach you all things. We have the Holy Spirit being
poured out by the Lord who will become a final teacher and teach the
disciples and the church all things that they are to know. Again Jesus says in
verse 26 of chapter 15 of John, “when the comforter shall come, whom I
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shall send to you from the Father, the Spirit of truth, which comes out from
the Father, that one shall testify concerning me and you also shall should
testify because from the beginning you were with me. Then for a fourth time
in John 16, Jesus repeats the promise again in verse 7, “but I tell you the
truth it is expedient that I go away for if I go not away, the comforter will
not come to you. But if I go away I will send him to you, and when that one
is, he will reprove the world concerning sin, concerning righteousness, and
concerning judgment; concerning sin because they do not believe in me,
concerning righteousness because I go to my father you no longer see me
and concerning judgment because the ruler of this world has been judged.
Jesus then goes on to say, “I have many things to say to you but you are not
able to bear them (verse 12), but when that one is come He will guide you
into all truth, for he will not speak from himself but whatsoever He hears He
will speak, and He will show you things to come. That one shall glorify me
for he will receive of mine and declare to you.
Notice having given these four texts in anticipating the Holy Spirit Jesus
then said in Acts chapter 1 that they are to wait in Jerusalem after his
resurrection for the promise of the Holy Spirit. When the Holy Spirit is come
upon them they would be His witnesses in Jerusalem, and in all Judea and
Samaria, and uttermost parts of the world. So in Acts 2 the Spirit is poured
out and we see this very text of Joel being fulfilled. Those there are all
speaking different languages including men and women of the 120 in the
upper room. Some feel and they are drunk but Peter says no but this is what
was spoken by the prophet Joel. Peter then quotes from the text from Joel,
“it shall come to pass in these last days, that I will pour out my Spirit upon
all flesh, and your sons and your daughters will prophesy; your young men
will see visions and your old men will dream dreams; and upon my male
servants and female servants I will pour out in those days and they shall
prophesy. Luke then goes on to talk about the signs which would occur in
heaven when the sun and the moon would be eclipsed and whosoever shall
call upon the name of the Lord will be saved.
Peter proceeds to explain how that Jesus is resurrected unlike David whose
tomb is still with us, Peter says Jesus rose from the dead and he is now at the
father’s right hand as he says, in verse 33, “therefore be exalted to the right
hand of God and having received that promise of the Holy Spirit from the
father, he has poured out this, which you see and hear. For David, did not
ascend into heaven, but he says, the Lord says to my Lord, ‘sit at my right
side until I make your enemies the foot stool of your feet.” This is a quote
from Psalm 110: 1. And then there is the conclusion in Peter’s sermon,
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“therefore let all the house of Israel know truly that God has made him both
Lord and Christ this Jesus whom you have crucified (Acts 2: 36).
It is wonderful to know that as the Father pours out the spirit, so Jesus pours
out the spirit. Here we see the deity of Jesus Christ having full divinity with
the Father because both are pouring out the Spirit; they are sharing in their
work together. We also again see in this great text its’ fulfillment in Acts 2
that women and men were prophesying at Pentecost and this is in fulfillment
of the text in Joel, and again Paul allowed women to prophesy in I
Corinthians 11and so as a result of Joel chapter 2, we can say men and
women prophesy, old and young, and servant and free. What a beautiful text
this is that anticipates the very words of Paul as well in Galatians 3 that in
Christ there is “no male nor female, bond or free. The old and the young all
who receive Jesus have entered into the pouring out of the Holy Spirit and
are to carry on effective prophetic ministry for Jesus Christ. We also see the
great divinity of Jesus Christ as co-equal with God the Father in that both
participate in pouring out the Holy Spirit.
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AMOS 9: 11 - THE TABERNACLE OF DAVID
INTRODUCTION
In the book of Amos as we come to Amos 9, we come to the final message
where Amos gives hope in the Lord’s ultimate deliverance of his people and the
building up of the tabernacle of David. It is significant that this has a beautiful
fulfillment in the New Testament.
495
Lesson 1: Amos 9: 11
1.1 Text
tL,p,n0*ha dyV9DA tKasu-tX, MyqixA xUhha MOY0Ba

hAytiyn9b;U MyqixA vytAs*r9hEv1 Nh,ycer4Pi-tx, yTiR4dagAV4
:MlAOf ymeyKi
1.2 Vocabulary
MOy Noun “day”
xUh Demonstrative Adjective “that”
MUq Verb “to raise up”
tx, Sign of a direct object (not translated)
hks Noun “booth”
dyv9dA Proper Noun “David”
lpn! Verb “to fall”
rdg Verb “to repair”
CrP Noun “breach”
srh Noun “ruin”
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hnB Verb “to built”
Mvy Noun “day”
MlAOf Noun “old”
1.3 Grammar
xUhha MOY0Ba
b is a preposition meaning “in.” h is a definite article meaning “the.” MOY
is a noun masculine singular meaning “day.” h is the definite article, “the.”
xUh is a demonstrative pronoun meaning “that.” So we would translate this
phrase as “in that day.”
MyqixA
is a Hiphil imperfect 1st common singular from MUq , “to raise up.” So we
would translate this word as “I will raise up.”
tKasu-tX,
tX, is a sign of a direct object. Notice the noun is in the construct form.
tKasu is a noun feminine singular meaning “the booth of .”
dyV!DA
is a proper noun meaning “David.” So the tabernacle of David is now torn
down and very fragile since the northern kingdom is to go unto captivity to
Assyria. This looks at the house of David that is going to be built up after it
has fallen, Amos is saying.
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tL,p,n0*ha
h is the definite article, “the.” tL,p,n0* is a Qal active participle feminine
singular from lpn! , “to fall.” Notice with the n the o-class vowel with the
two seghols with the tshowing a feminine singular participle. So we would
translate this word as “that which is fallen.”
yTiR4dagAV4
v is the waw consecutive “and.” yTiR4dagA is a Qal perfect 1st common
singular from rdg , “to repair.” So we would translate this word as “and I
will repair.”
Nh,ycer4Pi-tx,
tX, is a sign of a direct object. Nh,ycer4Pi is a noun masculine plural with a
3rd feminine plural pronominal suffix meaning “its breaches.”
vytAs*r9hEv1
v is the conjunction, “and.” vytAs*r9hE is a noun feminine plural with a 3rd
masculine singular pronominal suffix meaning “and its ruins.”
hAytiyn9b;U MyqixA
MyqixA
is a Hiphil imperfect 1st common singular from MUq , “to raise up.”
hAytiyn9b;U is the waw conversive plus the Qal perfect 1st singular from
hnB , “to built.” Notice it is the lamed he verb and the y is reappearing
since historically this lamed he was ynb. So we would translate this phrase
as “I will built it.”
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:MlAOf ymeyKi
k is a conjunction meaning “as.” ymey is a noun masculine plural in
construct meaning “days.” MlAOf is a noun masculine singular meaning
“eternal,” or “old.” So we would translate this phrase as “as in the days of
old.”
1.4 Translation
“In that day I will raise up, the tabernacle of David that is fallen and I will
close up its breaches and its ruins; I will arise and I will built it as in the
days of old.”
This is a beautiful anticipation of what will happen when Jesus comes back
and the next verse goes on to say that Israel will posses the remnant of Edom
and all the nations upon whom my name is called, says the Lord that does
this. This text has its anticipation of the life of our Lord and his death and
resurrection. The new tabernacle that is going to be a established will it
include Jew and Gentile and we see the use of this text in Acts 15 applied to
Gentiles and Jews as now part of the spiritual tabernacle of David which is a
permanent edifice that the Lord has now built through the death and
resurrection of our Lord and Savior Jesus Christ. And so at the Jerusalem
council Simon stands up and quotes Amos as an illustration of the fact that
Gentiles were prophesied to be a part of God’s final kingdom that he would
establish and he has now established through Jesus Christ (Acts 15: 14-17).
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JONAH 2: 1 - THREE DAYS AND NIGHTS IN THE BELLY OF
THE FISH
INTRODUCTION
Another great messianic text by way of type is in the book of Jonah chapter
2. It is that Jonah is swallowed by fish and is in the belly of the fish three days and
three nights. This becomes a type of Christ who was in the heart of the earth three
days pointing then to His deliverance in resurrection (Matt. 12: 40).
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Lesson 1: Jonah 2: 1
1.1 Text
hn!Oy yhiY4V1 hn!Oy-tX, fa|b;li lOdGA gDA hvhy NmaY4V1

:tOlyle hwA|w;U Mymiy! hwA|w; gDAha yfem;Bi
1.2 Vocabulary
hn!mA Verb “to appoint”
gd Noun “fish”
lOdg Adjective “great”
flb Verb “to swallow up”
hn!Oy Proper Noun “Jonah”
hf,me Noun “belly”
frz Noun “seed”
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hw|w Adjective Numeral “three”
Mvy Noun “day”
hlyl Noun “night”
1.3 Grammar
NmaY4V1
v is a waw conversive. NmaY4 is a Piel imperfect 3rd masculine singular from
hn!mA means “to appoint.” So we would translate this word as “and He
appointed.”
hvhy
gDA
is a noun masculine singular meaning “fish.”
lOdGA
is a adjective masculine singular meaning “great.”
fa|b;li
l is a preposition meaning “to” or “for.” fa|b; is a Qal infinitive from
flabA and means “to swallow.” So we would translate this word as “to
swallow up.”
hn!Oy-tX,
tX, is a sign of a direct object. hn!Oy is a proper noun meaning “Jonah.”
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yhiY4V1
v is a waw conversive yhiY4 is a Qal perfect 3rd masculine singular from
hyh meaning “to be.” So we would translate this word, “and was.”
hn!Oy
is a proper noun meaning “Jonah.”
yfem;Bi
b is a preposition meaning “in.” yfem; is a noun masculine plural meaning
“belly.” Notice it is in the construct plural form. So we would translate this
word as “in the belly of.
gDAha
h is a definite article, “the.” gDA is a noun masculine singular meaning
“fish.”
hwA|w;
is an adjective numeral meaning “three.”
Mymiy!
is a noun masculine plural meaning “days.”
hwA|w;U
v is the conjunction, and.” hwA|w; is an adjective numeral meaning “three.”
:tOlyle
is a noun feminine plural meaning “nights.”
1.4 Translation
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“And the Lord prepared a great fish to swallow up Jonah and Jonah was in
the belly of fish for three days and three nights.”
Jonah becomes a type of our Lord Jesus Christ. Jesus spoke of this in
Matthew 12 as the nation Israel and its religious leaders are in the process of
rejecting Jesus and had accused him of performing miracles in league with
Satan They were asking for a sign and Jesus says these words in verse 39, an
evil and an adulterous generations seeks a sign but no sign shall be given to
it except the sign of Jonah the prophet for as the Jonah was in the belly of
the fish 3 days and 3 nights , thus the Son of Man shall be in the heart of
earth 3 days and 3 nights. Jesus predicts here the only sign which will be
given to his generation; it will be the sign of the resurrection. Here Jonah
becomes a type of Christ in the death of our Lord followed by His
resurrection on the 3rd day. It is significant that in the Jewish world view,
any part of the day is considered a day. For example, Friday is the day when
our Lord was crucified. He was in the tomb on the Sabbath and then on the
first day, He arose. Any part of a day equals a day in Jewish thinking. This is
what Jesus is referring to predicting his death before it happens and the
resurrection. This great text shows the divinity of our Lord and Savior Jesus
Christ who knew about his death and about his resurrection. As a matter of
fact, He repeats this a number of times before the fact which shows Jesus
was God in the flesh; He was all knowing for he not only knew He would
die, but that he would rise again. He predicts His resurrection on the 3rd day
and rose from the dead to become the living head of the church as the
resurrected Lord and Savior, the path finder, who has cut the way through
the thicket of death and who lives and reigns forever as King of Kings and
Lord of Lords. So Jonah becomes a beautiful type of our Lord’s death and
resurrection and three days in the heart of the earth becomes the antitype
fulfillment of Jonah’s three days in the belly of the fish. Praise the Lord that
Jesus Christ fulfilled what Jonah is a type of and that we can sing “He lives,”
because Jesus arose on the third day.
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MICAH 5: 1 - MESSIAH BORN IN BETHLEHEM
INTRODUCTION
One of the great prophets that we might even call little Isaiah is Micah. He
prophesied concerning Christ’s birth in Bethlehem.
505
Lesson 1: Micah 5: 1
1.1 Text
ypeL;xaB; tOyh;li ryficA htAR!p;X, MH,L,-tyBe hTAxaV4

lxer!w;y9B; lweOm tOyh;li xcey2 yli j~m0;mi hdAUhy4
:MlAOf ymeymi Md@q0,mi vytAx*cAOmU
1.2 Vocabulary
hTAxa Personal Pronoun “you”
MH,L,-tyBe Proper Noun “Bethlehem”
htAR!p;X, Proper Noun “Ephrathah”
ryficA Adjective “little”
ypeL;xa Noun (Plural in construct) “thousands”
hdAUhy4 Proper Noun “Judah”
XcAy! Verb “to go forth”
lweOm Verb “a ruler”
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lxer!w;y Proper Noun “Israel”
xcAOm Noun “origin,”

“going out”
Mvy Noun “days”
MlAOf Noun “eternity”
1.3 Grammar
hTAxaV4
V is the conjunction, “and.” hTAx is a personal pronoun 2nd masculine
singular meaning “you.”
MH,L,-tyBe
is a proper name meaning “Bethlehem.”
htAR!p;X,
is a proper name meaning “Ephrathah.”
ryficA
is an adjective meaning “little.”
tOyh;li
L is a preposition meaning “to” or “for.” It is a Qal infinitive construct from
hyh meaning “to be.” So we would translate this word, “to be.”
ypeL;xaB;
bis a preposition meaning “in or among.” ypeL;x is a noun masculine
plural in construct meaning “thousands.” So we would translate this as “in
thousands of...”
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hdAUhy4
is a proper noun meaning “Judah.”
j~m0;mi
Nm is a preposition meaning “from.” Notice the N is assimilated into m
causing a daghesh forte. Notice j~ is a 2nd masculine singular pronominal
suffix meaning “you.” So we would translate this word as “from you.”
yli
L is a preposition meaning “to” or “for.” Y iis a 1st common singular
pronominal suffix meaning “me.” So we would translate this word as “for
me.”
xcey2
is a Qal imperfect 3rd masculine singular from xcy and means “to go
forth.” So we would translate this verb as “there will go forth.”
lweOm
is a Qal active participle from lwm and means “to rule.” So we would
translate this word as “a ruler.”
lxer!w;y9B;
bis a preposition meaning “in.” lxer!w;y is a proper noun meaning
“Israel.” So we would translate this as “in Israel.”
vytAx*cAOmU
V is the conjunction meaning “and.” vytAx*cAOm is a noun feminine plural
with a 3rd masculine singular pronoun suffix meaning “his origins.” So we
would translate this word as “and his origins.” Notice again we are looking
at the beautiful fulfillment in Christ, who came forth from Bethlehem to be
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the Messiah, to be the eternal Lord, Messiah and ruler as the resurrected
Lord, who would not only be born in Bethlehem but who would go to the
cross and conquer death in the resurrection, and rule as the eternal Messiah
and so his goings forth are from of old from eternity.
Md@q0,mi
Nm is a preposition meaning “from.” Notice the N is assimilated into the q
causing a daghesh forte. Md@q0, is a noun masculine singular. So we would
translate this word as “from of old.”
ymeymi
Nm is a preposition meaning “from.” Ymy is a noun masculine plural
meaning days.” Notice it is in the construct form. So we would translate this
as “from days of.”
:MlAOf
is a noun masculine singular meaning “old,” or “eternal.”
1.4 Translation
“and you Bethlehem Ephrathah are little to be among the thousands of
Judah out of you for me there will go forth a ruler in Israel and his origins
are from days of old.”
What a beautiful prediction here of the God man who would be born in
Bethlehem and Matthew picks up these two ideas first by quoting by Isaiah 7
that Jesus is God with us; He is the eternal God Man born in Bethlehem. In
Matthew chapter 2 when the wise men ask as to where Jesus would be born
the scribes said, in Bethlehem in Judah for thus it is written through the
prophet, you Bethlehem, the land of Judah although you were least the
among governors of Judah, out of you will come the one who is to rule and
he will shepherd my people Israel” (Matt 2: 6). So the beautiful fulfillment
of Micah 5: 1 is that Jesus who is eternal, whose is goings forth are from of
old, from days eternal, was born in Bethlehem as the God Man. This great
text of Micah 5: 1 predicts that Jesus has the proper place of birth that he is
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born in Bethlehem and this was predicted 700 hundred years before the birth
of Jesus Christ What a beautiful fulfillment that Isaiah and Micah bring in
their blending together in that Isaiah 7: 14 predicts the virgin birth of our
Lord in the way that he would born of a virgin in Matthew and Luke, and
this is then linked together with the place of birth in Bethlehem. And so
Matthew having said, “behold the virgin shall become pregnant and shall
bear a son and they shall call his name Emmanuel which means God with
us,” shows us that Jesus in his birth fulfilled Isaiah 7: 14 in the biological
miracle in the virgin birth and then he was born in Bethlehem which was
predicted in Micah 5: 1. So both Isaiah and Micah become twin prophets
looking forward to the virgin birth our Lord and its wonderful divine miracle
followed by the exact place of birth being in Bethlehem. According to Micah
5: 1 Jesus is born in Bethlehem as the Messiah.
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HABAKKUK 2: 4 - THE JUST SHALL LIVE BY FAITH
INTRODUCTION
One of the great minor prophets is the small prophet Habakkuk, who gave a
great emphasis to faithfulness to God. In chapter 1, Habakkuk is concerned that
God is not judging his people and God tells him, “don’t worry I am going to judge
my people through the Babylonians,” and Habakkuk is perplexed as to how God
would use the Babylonians to judge his people. And so in chapter 2: 4 he goes into
meditation and in the midst of that, the Lord speaks to him and tells him that the
just shall live by faith.
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Lesson 1: Habakkuk 2: 4
1.1 Text
Otn!UmX<B, qyDicaV4 OB Owp;n1 hR!w;yA-x| hlAP;fu hn0hi

:hY@H;Y9
1.2 Vocabulary
hn0hi Demonstrative Participle “behold”
lpf Verb “to inflate”
rwy Verb “to be upright”
wpn Noun “soul”
qyDica Noun “righteous”
hn!Umx$ Noun “faithfulness”
hyH Verb “to live”
1.3 Grammar
hn0hi
is a demonstrative particle meaning “behold.”
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hlAP;fu
is a Pual perfect 3rd feminine singular from lpf , “to inflate.” So we
would translate this word as “is swollen” or “puffed up.”
hR!w;yA-x|
x| is a negative particle meaning “not.” hR!w;yA is a Qal perfect 3rd
feminine singular from rwy and means “to be upright.” So we would
translate this phrase as “is not upright.”
Owp;n1
is a noun feminine singular with a 3rd masculine singular pronominal suffix
meaning “his soul.”
OB
Bis a preposition meaning “to” or “for.” O is a 3rd masculine singular
pronominal suffix meaning “him.” So we would translate this word as “in
him.”
qyDicaV4
v is the conjunction “and.” qyDica is a noun masculine singular meaning
“righteous.” So we would translate this as “a righteous man.”
Otn!UmX<B,
Bis a preposition meaning “in” or “by.” Otn!UmX< is a noun feminine
singular 3rd masculine singular pronominal suffix meaning “by his
faithfulness.”
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:hY@H;Y9
is a Qal imperfect 3rd masculine singular from hyH meaning “to live.” So
we would translate this word, “shall live.”
1.4 Translation
“Behold as for the puffed up one, his souls is not upright in him, but the
righteous will live by his faith.”
In the midst of this situation of the Babylonians judging Judah and coming
into the land of Judea those who have faith in the Lord will be able to find
life in the midst of all this and will be able to live by their faithfulness to the
Lord because of their faith and trust in Him. It is significant that the
Septuagint reads “the just shall live by faith.” Faith becomes the basis of
faithfulness and so this word I believe has a double meaning, first it is faith
in the Lord to protect them inspite of what was happening leading them to
faithfulness. And so a just person finds life in his faith and ultimate trust in
Yahweh which leads to a life of vitality because of that faith. It is significant
in Romans 1, that this text becomes the basis of the theme of the book of
Romans. Paul says in Romans 1: 16-17, “for I am not ashamed of the gospel
for it is power of God unto salvation to everyone who believes to the Jew
first and also to the Greek, for the righteousness of God is being revealed in
it out of faith into faith as it is written the just shall live out of faith” Paul
quotes the Septuagint of Habakkuk 2: 4.
Providing the theme for the book of Romans, one who is just is not going to
find life in works but out of faith in God’s righteousness deliverance. God’s
justice in Christ is being revealed out of faith as a source leading into a life
of faith in obedience to Jesus Christ. This summarizes the book of Romans
for in the first part Paul will deal with justification which is out of faith
(chapters 3-5), and then he will deal with sanctification which is the life of
faith based upon having been justified by faith in chapters 6-8 leading on to
glorification in chapter 8. It is faith from beginning to end and faith leads to
vitality or faithfulness to the Lord Jesus Christ as one is justified totally by
faith and not by works.
This becomes a theme in the book of Romans looking back at Habakkuk and
those who would be righteous and needed faith and trust in Yahweh in the
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historical circumstance of the Babylonians coming into Judea and judging
Judea followed God’s righteous judgment then on the Babylonians as well.
Those living needed to have faith through this in the Lord and to be faithful
to Him. So the book of Romans draws from that background and that great
principle of faith that in the gospel we must believe by faith that Jesus is our
means of justification before God the Father who will rescue us out from his
eternal judgment. This is what Paul brings out in chapter 3 when he says,
“being justified freely by his grace through the redemption which is in Christ
Jesus.” And this justification comes by faith in Christ and not by any works.
Paul drives this home in verse 25 of Romans 3 when he says that “God set
forth Christ as a hilasterion, as a place of atonement through faith in his
blood for a demonstration of his righteousness.” It is not of works but it is by
faith and that faith leads on to obedience in sanctification.
Paul goes on to illustrate in chapter 6 and following this great text of
Habakkuk 2: 4 when he shows that our salvation comes by faith alone and
on the basis of that we are to be faithful to the Lord as an outgrowth of faith.
In the book of Romans, the good news is that in Jesus Christ by faith alone
we are acquitted, and then having been acquitted by faith, we then move into
a life of faithfulness to the one who saved us by faith alone. And Habakkuk
2: 4 provides the theme for the great book of Romans.
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ZECHARIAH 6: 12-13 - ZERUBBABEL AND JOSHUA/ KING
AND PRIEST
INTRODUCTION
One of the great books of the prophets is the book of Zechariah. He was a
prophet to a post exilic community encouraging them to rebuilt the temple. He is
not only a great visionist much like Daniel, but he has a number of messianic texts
that point to Jesus Christ as seen through the lenses of the New Testament. One of
the great texts that begins this messianic anticipation of Jesus is found in Zechariah
6: 12-13. There is a coronation scene of the king Zerubbabel and along with him
we see the priest Joshua. There were crowns that were made from gold and silver
that were sent from Babylon to Jerusalem by deputation and the crowns would be
placed upon the head of Joshua and upon the head of Zerubbabel. Zerubbabel and
Joshua become a type in their dual office of Jesus, who holds both offices of a
priest and king in His dominion.
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Lesson 1: Zechariah 6: 12
1.1 Text
tOxbAc; hvhy rmaxA hK* rm*xle vylAxe TAR4maxAV4

HmAc;y9 vyTAH;TamiU Omw; Hmac, wyxi-hn20hi rm*xle
:hvhy lkayhe-tX, hn!bAU
1.2 Vocabulary
lx, Preposition “unto”
hKo Adverb “thus”
wyx Noun “man”
tHt Preposition “instead”
Hmc Noun “branch”
hnb Verb “to built”
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lkh Noun “temple”
1.3 Grammar
vylAxe TAR4maxAV4
v is a waw consecutive “And you shall say” TAR4maxA is a Qal perfect 2nd
masculine singular from rmx , “to say.” vylAxe , lx is a preposition
meaning “unto.” vy is a 3rd masculine singular pronominal suffix meaning
“to him.” So we would translate this word as “and you shall say unto him.”
rm*xle
rm*xle is a Qal infinitive from rmx and means “to say.” Notice it is a
pe-aleph verb. So we would translate this word as “saying.”
tOxbAc; hvhy rmaxA hK*

hK* is the adverb, “thus.” rmaxA is a Qal perfect 3nd masculine singular
from rmx , “to say.” hvhy is a proper noun meaning “Yahweh.” Notice it
is in the construct form. tOxbAc; is a noun feminine plural meaning
“hosts.” So we would translate this phrase as “and thus says Yahweh of
hosts,” showing the ultimate kingship as belonging to Yahweh who
commands the stars and the moon and host of heaven as his entourage. Now
the Lord speaks and predicts a prophecy concerning Joshua and concerning
Zerubbabel. Here in this text it is referring to Zeruabbabel the political
leader in the post exilic community, but it’s pointing ultimately to the final
king the Lord Jesus Christ.
wyxi-hn20hi
hn02hi is a interjection meaning “behold.” Wyxi is a noun masculine singular
meaning “man.” So we would translate this phrase as “behold the man.”
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Hmac,
is a noun masculine singular meaning “the branch.”
Omw;
is a noun masculine singular with a 3rd masculine singular suffix meaning
“whose name.”
vyTAH;TamiU
v is the conjunction “and.” Nm is a preposition meaning “from.” Notice the N
is assimilated into the t, forming a daghesh forte. vyTAH;Ta is a preposition
with a 3rd masculine singular pronominal suffix meaning “under him.” So
we would just translate this as “and from under,” or “instead of him.”
HmAc;y9
is a Qal imperfect 3rd masculine singular from Hmc, “grow up.” So we
would translate this as “he shall grow up,” or “he shall spring forth.”
:hvhy lkayhe-tX, hn!bAU

v is a waw consecutive. hn!bA is a Qal perfect 3rd masculine singular from
hnb , “to build.” So we would translate this word as “and he shall build.”
The waw consecutive makes the perfect into a future. tX, is the sign of a
direct object. Lkayhe is a noun masculine singular meaning “the temple of.”
Notice it is in the construct form with the proper noun “Yahweh.” So we
would translate this phrase as “and he shall build the temple of Yahweh.”
1.4 Translation
“And you shall speak unto him saying, thus says the Lord of Hosts saying,
Behold the man the branch is His name and from under Him He will spring
forth and built the temple of the Lord.”
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Now Zerubbabel is in the context here at the first level as the political ruler
of the post exilic community in Jerusalem and there is the prediction that he
would be the ruler that would overseer the building of the second temple.
What is exciting is that he becomes a type of Jesus Christ who says, “destroy
this temple and in three days I will raise it up” John 2. When Jesus made that
statement a confusion occurred among the Jews. They thought how can this
be for it took 46 years to complete the temple up to that point, but John says
he was speaking concerning the temple of his body. Therefore when he was
raised from death his disciples remembered that He had said this and they
believed the word Jesus had spoken (Jn. 2: 21-22).
And so Jesus builds a spiritual temple as the final eternal king and ruler
based upon His resurrection. It is significant as we look in the New
Testament that the church is the spiritual temple that the Lord Jesus has now
build and it’s significant that it is built upon his resurrection and he has now
become the chief corner stone (I Pet. 2: 6).
I Peter 2: 6 it says, “it is contained in the Scripture behold I lay in Zion a
stone, an elect and precious chief corner stone, and one who believes upon
him shall not be ashamed.” What is a beautiful truth here that Jesus Christ
builds this temple and actually becomes a foundation stone based upon His
resurrection. Paul will say also in I Corinthians 6 that “you are the temple of
the Lord and he dwells in you,” and again in the book of Ephesians 2 we
also see the spiritual temple because we are told in verse 20 that the
household of God is built together upon the foundation of the apostles and
the prophets. Jesus Christ himself being the chief corner stone. This building
being fitly joined is increasing into a holy temple in the Lord and in which
the church is being built up, resulting in the dwelling of God in the Spirit.
Hence, the good news is that Jesus Christ is now the king who has built a
spiritual temple and that spiritual temple is the church and in which we as
believers become members, and it is the living temple based upon the
resurrection of Jesus Christ.
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2.1 Text
bwaY!V4 dOh xW0AY9-xUhV4 hvhy lkayhe-tX, hn@b;Y9 xUhV4

Oxs;Ki-lfa Nhek* hy!hAv4 Oxs4Ki-lfa lwamAU
:Mh,yn2w; NyBe hy@h;Ti MOlwA tcafEv1
2.2 Vocabulary
xUh Noun “he”
hnb Verb “to built”
lkyh Noun “temple”
xwn Verb “to lift, carry”
dOh Noun “royal honor”
bwy Verb “to sit”
lwm Verb “to rule”
xsK Noun “throne”
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Nheko Noun “a priest”
hcAfe Noun “counsel”
MOlwA Noun “peace”
NyB Preposition “between”
Myin1w; Noun “two”
2.3 Grammar
hn@b;Y9 xUhV4
v is the conjunction,“and.” xUh is a personal pronoun 3rd masculine
singular meaning “he.” hn@b;Y9 is a Qal imperfect 3rd masculine singular from
hnb and means “to build.” Notice the y gives it away as the imperfect and
it is a lamed he verb which historically was a lameb yod verb and the final
yod changed to a h. We see here a preference for the I-class vowel seen in
the seghol because the final yod was historically yn@b;Y9 preferring the
seghol. So we would translate this phrase as “it is he who shall build.”
hvhy lkayhe-tX,
tX, is a sign of a direct object. Lkayhe is a noun masculine singular
meaning “the temple of.” Notice it is in the construct form. hvhy
is the proper noun meaning “Yahweh.”
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dOh xW0AY9-xUhV4
v is the conjunction “and.” xUh is a personal pronoun 3rd masculine
singular meaning “he.” xW0AY9 is a Qal imperfect 3rd masculine singular from
xwn , “to lift, carry.” Notice the n has assimilated into W forming a daghesh
forte. dOh is a noun masculine singular meaning “royal honor.” So we
would translate this phrase as “and will bear the royal honor.”
bwaY!V4
v is a waw consecutive , and bwaY! is a Qal perfect 3rd masculine singular
from bwy , “to sit.” So we would translate this word as “and he shall sit.”
lwamAU
v is a waw conversive. lwamA is a Qal perfect 3rd masculine singular from
lwm and means “to rule.” So we would translate this word as “and shall
rule.”
Oxs4Ki-lfa
lfa is a preposition meaning “upon.” Oxs4Ki is a noun masculine singular
with a 3rd masculine singular pronominal suffix meaning “his throne.” So we
would translate this phrase as “upon his throne.” The beautiful picture here
is that Zerubbabul will bear glory, and he will rule upon his throne; it is
wonderful to know that Jesus as the final king is ruling today at the right side
of God the Father, as we are told in Psalm 110: 1, “sit here at right hand
until I make your enemies the footstool of your feet.” It is significant
throughout the New Testament that because of the resurrection, Jesus Christ
is now seated at the right hand of the Father on his throne. We see this
repeated in Acts 2, where at Pentecost, Peter speaks of Jesus upon the throne
seated at the right hand of the Father and having poured out the Holy Spirit
which is a sign that he is seated and that he is king. Peter says, “therefore
being exalted to the right hand of God and having received the promise of
the Holy Spirit from the Father he has poured that which you both see and
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hear, for David did not ascend into heaven but he says, ‘the Lord said to my
Lord sit at my right hand until I make your enemies the footstool of your
feet.’ Therefore let all the house of Israel know assuredly that God has made
him, both Lord and Christ. This great truth of the session of Christ followed
by his ascension permeates the New Testament. For example in Romans 8
we have impregnable protection in Jesus Christ because Paul will say, “who
will condemn us (verse 34 of Romans 8). Christ Jesus is the one who died
rather is raised who is also at the right hand of God and who also makes
intercession for us. So Jesus Christ is at the right hand of God the Father
ruling and reigning as the sovereign king. The writer of Hebrews announces
this repeatedly in his great book when he says that he never really said to the
angels, “sit at right hand until I make your enemies the footstool of your
feet,” they are simply ministering spirits send forth to minister to those at
heirs of salvation The Lord never said to angels, “you are my son I today
have begotten you,” a quote from Psalm 2, picturing the coronation of the
final king the Lord Jesus Christ. And so as we look at the New Testament
we see this theme of kingship repeated over and over again, applied to the
resurrection of Jesus Christ as the final king over his people the church. He
reigns at the Father’s right side and in the book of Revelation we have the
reference to His second coming in which he will return as King of Kings and
Lord of Lords. We see his marvelous kingship in verse 16 of chapter 19 of
Revelation as he is the final sovereign who will reign eternally and who will
judge the world some day in righteousness either giving eternal life to those
who have accepted him or eternal separation for those who have not trusted
Jesus as their Lord and Savior. This then brings us back to Zechariah 6 verse
13 in which there is also going to be a priest beside the throne.
hy!hAv4
v is waw consecutive. hy!hA is a Qal perfect 3rd masculine singular from
hyh, “to be.” So we would translate this word as “and there shall be.”
Nhek*
is a noun masculine singular meaning “a priest.”
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MOlwA tcafEv1
v is the conjunction “and.” tcafE is a noun feminine singular meaning
“counsel.” MOlwA is a noun masculine singular meaning “peace.” These
nouns are in a construct relationship. So we would translate this phrase as
“and the counsel of peace.”
hy@h;Ti
is a Qal imperfect 3rd feminine singular meaning “shall be.”
:Mh,yn2w; NyBe
NyBe is a preposition meaning “between.” Mh,yn2w; is a noun masculine
plural with a 3rd masculine plural pronominal suffix meaning “them.” So we
would translate this as “between the two of them.”
2.4 Translation
“And he will build the temple of the Lord and he shall bear the glory and he
shall sit and he shall rule upon his throne, and a priest shall be beside his
throne and the counsel of peace will be between both of them..”
At the first level the verse appears to be saying, that Joshua shall be by the
throne of Zerubbabul and there shall be harmony between the priesthood and
king. What is beautiful is that Jesus Christ fulfills both offices now and in
Him we have not only a king but we have a priest. We are told in Hebrews 7
that Christ is the resurrected priest who lives to make intercession for us. So
we have a priest that is also a king and who combines both offices in
himself. It is significant in Romans 8: 34 Paul says, “who will condemn us,
Christ Jesus being raised is at the right hand of God, as king and priest and
also He makes intercession on behalf of us. He is not only a king on the
throne but he is also a priest on the throne and so Jesus Christ fulfills what
Zerubbabel and Joshua typically pointed to in that he is both a king and
priest combining both offices in himself as the resurrected king and priest
who ever lives to make intercession for us. And that is why the writer of
Hebrews says in verse 24 of chapter 7 that because he lives forever “he has
an unchangeable priesthood and therefore he is able to save them to the outer
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most who come through him to God since he always lives to make
intercession on their behalf.” We can know that we have a resurrected priest
who by virtue of his resurrection always lives to make intercession on behalf
of the saints. We have the same thought spoken of in I John 2: 1 where it
says, “my children, these things I write to you that you sin not, but if you sin
we have an advocate with the Father Jesus Christ the righteous who is the
propitiation, the satisfaction, not for our sins only but for the whole world.
Jesus becomes the satisfaction for everyone who believes in him for
propitiation is then applied for those who by faith confess Jesus Christ as
Lord and Savior. We also have a reference to His priestly work in I John 1:
9, “if we confess our sins he is faithful and just to forgive our sins and to
cleanse us from all unrighteousness.” There is a harmony that is seen
between Christ’s priestly work and his kingly work.
What a joy to know that Jesus is our priest and king. While we would see at
one level Joshua and Zerubbabel it is beautiful to see how these two become
a type of the combined office of Jesus, who is our eternal resurrected priest
king.
May we praise the Lord, may we worship him, may we adore Jesus Christ,
who has finished the work of redemption for us and who lives and makes
intercession for us. May we make him king of our lives because he is the one
who is building a spiritual building, the church, which is his body.
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ZECHARIAH 9: 9 - THE TRIUMPHAL ENTRY
INTRODUCTION
Another great text in Zechariah is Zechariah 9: 9 which looks at the coming
of the Messiah which is fulfilled in Jesus Christ as the one who brings peace. He is
the final king of peace.
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1.1 Text
hn02hi M9lAwAUrY4 tBa yfiyR9hA NOY0ci-tBa dX*m; yliyGi

bker*v4 yn9fA xUh fwAOnv4 qyDica j`lA xOby! j`Kel;ma
:tOnt*xE-NB, ry9fa-lfav4 rOmHE-lfa
1.2 Vocabulary
lyg Verb “rejoice”
dxom; Adverb “greatly”
tB Noun “daughter”
NOy0ci Proper Noun “Zion”
fvr Verb “raise a shout”
jlm Noun “king”
xvb Verb “to come”
qyDc Adjective “righteous”
fwy Verb “to save”
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yn9fA Noun “humble”
bkr Verb “to ride”
rOmHE Noun “donkey”
ry9fa Noun “colt”
1.3 Grammar
dX*m; yliyGi
yliyGi is a Qal imperative 2nd feminine singular from lyg, “to rejoice.”
dX*m; is a adverb meaning “greatly.” So we would translate this phrase as
“rejoice greatly.”
NOY0ci-tBa
tBa is a noun feminine singular meaning “daughter.” NOY0ci is a proper noun
meaning “Zion.” We would translate this as “O daughter of Zion.” Here
daughter represents the people.
yfiyR9hA
is a Hiphil imperative 2nd feminine singular from fvr , “raise a shout.”
M9lAwAUrY4 tBa
tBa is a noun feminine singular meaning “daughter.” M9lAwAUrY4 is a proper
noun meaning “Jerusalem.”
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j`Kel;ma hn02hi
hn02hi is a interjection meaning “behold.” j`Kel;ma is a noun masculine
singular with a 2nd feminine singular pronominal suffix meaning “your
king.” So we would translate this as “behold your king.”
j`lA xOby!
xOby! is a Qal imperfect 3rd masculine singular from xvb , “to come.”
j`lA, l is a preposition meaning “to” or “for.” j` A is a 2nd feminine singular
pronominal suffix meaning “you.” So we would translate this as “comes to
you.”
qyDica
is an adjective masculine singular meaning “just” or “righteous” Here we
can translate this word as “triumphant.”
xUh fwAOnv4
v is a conjunction meaning “and.” fwAOn is a Niphal participle from fwy
means “to save.” xUh is a personal pronoun 3rd masculine singular meaning
“he.” So we would translate this phrase as “and is saved,” or “victorious.”
This anticipates Jesus Christ as coming into Jerusalem on Palm Sunday as
one who is destined to be saved or victorious as He will defeat death on our
behalf in his glorious resurrection. He is going to bring redemption to those
who put faith in him as Lord and Savior. In Matthew 21when this text is
quoted there is rejoicing and there are the words of the crowd crying in verse
9 of Matthew 21, “Hosanna to the son of David, blessed is the one who
comes in the name of the Lord, Hosanna in the highest.” Hosanna is from
Hebrew and means “save now.” It is significant that Jesus Christ is coming
as the one who will be the recipient of salvation with the passive use of the
Niphal here. He is the one who is coming to bring redemption by his death
and then on the third day to conquer death. Christ is the victor over sin, over
the demons, over Satan, over death, and he has also became the recipient of
salvation in procuring redemption through his propitiatory work which He
has come to do. This is already announced and we are looking forward to
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this in that triumphant entry of Jesus Christ; He is victorious and He will be
saved and victory is already declared in what Christ will accomplish. The
triumphal entry anticipates the glorious victory of his death and resurrection
on behalf of those who make it effective through faith in him as their Lord
and Savior.
yn9fA
is a noun masculine singular meaning “humble.”
bker*v4
v is the conjunction “and.” bker* is a Qal active participle from bkr , “to
ride.” So we would translate this word as “and riding.”
rOmHE-lfa
Lfa is a preposition meaning “upon.” rOmHE is a noun masculine singular
meaning “donkey.” So we would translate this as “on a donkey.”
ry9fa-lfav4
v is the conjunction “and.” Lfa is a preposition meaning “upon.” ry9fa is a
noun masculine singular meaning “a colt.” So we would translate this “and
on a colt.”
:tOnt*xE-NB,
NB, is a noun masculine singular meaning “foal.” tOnt*xE is a noun
feminine plural meaning “donkey.” We translate as “the foal of a donkey.”
1.4 Translation
“rejoice greatly the daughter of Zion, shout for joy daughter of Jerusalem,
behold your king comes to you, righteous, triumphant lowly and riding upon
a donkey and upon a colt, the foal of a female donkey.”
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What a beautiful anticipation of Palm Sunday. This very text is quoted in
Matthew 21 in which Mathew notes that Jesus came near unto Jerusalem and
he came unto Bethpage unto the mountain of olives. Then Jesus sent two of
his disciples to go unto the village and there they would a donkey that is
bound and a colt. Matthew says this fulfills Zechariah saying; daughter of
Zion, behold your king is coming to you, gentle and sitting upon a donkey
and upon the colt, the foal of a donkey” (Matt. 21: 5). We are told here of
the way Jesus enters Jerusalem, not in a militaristic way, but as One who is
bringing peace. He is not riding on a horse, but upon a donkey.
The disciples went and did as the Lord commanded. They brought the
donkey and the colt and placed their garments upon them and Jesus sat upon
them and the rest of the crowd placed before Him their garments in the roads
and others cut down the branches of the trees and were placing them upon
the road. The crowds went before him crying out praise to Jesus, quoting
from Psalm 118: 26, “hosanna to the son of David blessed is he who comes
in the Lord.” Thus Zechariah 9:9 is a messianic text that applied to Jesus
who is the Messianic king and who comes to bring peace. He comes as a
king of peace. One of the great blessings that we have when we put our faith
in Jesus is to know that he is the king of peace that he is the final messiah
who brings salvation as the victor over death in resurrection. When we put
our faith in him we share in that victory of salvation from sin and death for
we not only died with Christ but also we have been made alive, raised with
him, and seated in the heavenlies with Christ Jesus.
What a glorious text we have here in Zechariah 9: 9 of the triumphal entry of
Jesus Christ our Lord and Savior, the One who brings salvation to us when
we put our faith in him as Lord and Savior and know that we have been
translated from the kingdom of Satan, out of the kingdom of darkness, into
the kingdom of His beloved Son.
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ZECHARIAH 11: 12-13 - THIRTY PIECES OF SILVER
INTRODUCTION
One of the great prophetic texts in Zechariah by our way of type that points
to Jesus Christ is Zechariah’s own experience when he was asked that the people
set forth his value and they valued him at 30 pieces of silver and he took the silver
into the temple treasure; it is significant here that he becomes a type of Jesus Christ
who is betrayed by Judas for 30 pieces of silver. And Judas later then throws the 30
pieces of silver into the temple and ends up not in the temple treasure but buys a
potters field. The Hebrew word rcy potter or treasury can have a double meaning.
He is sold by Judas for 30 pieces of silver, throws the silver into the temple area
with the intention of ending up in the temple treasury, but it ends up to buy the
field of the potter which is for the poor. So this becomes a type in an amazing way
of Jesus Christ and his betrayal.
As we read on in Zechariah we come to a great text that points to a great day

of redemption that would bring to Israel a great day of repentance. Following the
rejection of Zechariah, a type of Christ, there is a great day of mourning that comes
when they look upon the one (Christ) whom they have pierced.
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1.1 Text
yrikAW; UbhA Mk,yn2yfiB; bOF-Mxi Mh,yleXE rmxoV!

:JS,KA Mywi|w; yR9kAW;-tX, UlQ;w;Y09V1 UldAHE x|-MxiV4
1.2 Vocabulary
Mxi Participle “if”
bOF Adjective “Good”
bhy Verb “to give”
rkAW; Noun “wage”
ldH Verb “to cease”
lqw Verb “to weigh”
Mywilw; Numeral “thirty”
Js,K, Noun “silver”
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1.3 Grammar
Mh,yleXE rmaxoV!
v is a conjunction meaning “and.” rmxo is a Qal imperfect 1st common
singular from rmaxA “to say.” Notice there is a wav conversive. Mh,yleXE ,
yleXE is a preposition meaning “unto” Mh, is a 3rd masculine plural
pronominal suffix meaning “them.” So we would translate this phrase as
“and I said to them.”
bOF-Mxi
Mxi is a particle meaning “if.” bOF is an adjective masculine singular
meaning “good.” So we would translate phrase as “if it seems good.”
Mk,yn2yfeB;
B is a preposition meaning “in.” Mk,yn2yfe
a noun masculine plural with a
nd
2 masculine plural pronominal suffix meaning “you.” So we would
translate this word as “in your eyes.”
UbhA
is a Qal imperative 2nd masculine plural from bhy “to give.” Notice the y
has dropped off and we end up with UbhA . So we would translate this word
as “give.”
yrikAW;
meaning “my wages.”
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x|-MxiV4
v is a conjunction meaning “and.” Mxi is a particlee meaning “if.” x| is a
negative particle meaning “not.” So we would translate this phrase as “and if
not.”
UldAHE
is a Qal imperative 2nd masculine plural from ldH means “to cease.” So
we would translate this word as “cease.”
UlQ;w;Y09V1
v is a conjunction meaning “and.” UlQ;w;Y09 is a Qal imperfect 3rd masculine
plural from lqw means “to weigh.” Notice it is a wav conversive. So we
would translate this word as “and they weighed.”
yR9kAW;-tX,
tX, is a sign of a direct object. yR9kAW; is a noun masculine singular with a
1st common singular pronominal suffix meaning “my wages.”
Mywi|w;
is a numeral masculine plural meaning “thirty shekels.”
:JS,KA
is a noun masculine singular meaning “silver.”
1.4 Translation
“And I said unto them, if it is good in your eyes, give my wage, and if not
cease, and they weighed my wage (as) thirty pieces of silver.”
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Zechariah, the shepherd who is representing the Shepherd asked for
his wages for services he had given. He evaluated and paid and when he is
paid it is really the value of a servant or a slave and so is a small wage. What
they are saying is you are really not worth that much money. He is viewed as
worthless by the people who are weighing his worth. It is significant that this
not only happened to Zechariah but this becomes a type of what happens to
Jesus Christ. We are told in Matthew 26 then one of the twelve going out,
Judas Iscariot in verse 14 went to the High priest and said what are you
willing to give me that I might deliver him and they place before him the 30
pieces of silver. It says from then on he was seeking an occasion that he
might deliver him over and so here Zechariah becomes a type of Jesus Christ
who is sold for 30 pieces of silver in the betrayal by Judas of Jesus to the
high priest.
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2.1 Text
rd,X, rceOY0ha-lX, Uhkeyliw;ha ylaxe hvhy rm,xY0V1

Mywi|w; hHAq;x,v! Mh,ylefEme yTir4qay! rw,xE rqAy4ha
:rceOY0ha-lX, hvhy tyBe OtX* j`yliw;xavA JS,K,ha
2.2 Vocabulary
jlw Verb “to cast”
rcy Verb “to form, create”
rd,x, Noun “glory”
rqAy4 Noun “price”
rqy Verb “to be valued”
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hql Verb “to take”
Mywi|w Numeral “thirty”
Jsk Noun “silver”
2.3 Grammar
hvhy rm,x)Y0V1
is a verb, and the root is rmx, “to say”. It has three radicals, and there is a
y preceding the x, which shows it is a prefix. When you have that y, it is a
3rd masculine singular prefix to the root rmx. When that happens, the verb
is in the imperfect tense in Hebrew. There is a perfect and an imperfect.
Perfect is completed action; imperfect is continual action. The imperfect is
what we have here: “And Yahweh said.” However, the v here is what we call
a waw conversive, that is, it is converting the imperfect and making it
perfect or making it past. Here we have conversion from future to past, and
the v is turning the imperfect over and making it past. Instead of “And God
will say”, the imperfect being future or future continual action is converted
to past tense. “And God said . . .” is the way we would read it. Notice also
under the v you have a pathah followed by a daghesh in the y, which means
that the v historically had another consonant (probably a v), and the second v
assimilated into the y, causing the daghesh forte. At any rate, this waw
conversive in the imperfect is usually seen with a v followed by a pathah
and a doubling in the prefix, as we see it here. Notice the verb has an O-
vowel [over the y]. Here we have rm,xy>*8v1. The problem is that the x has
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caused the vowels to change, in terms of the way that the verb is pointed. It
is still a Qal; it is imperfect. But it is not rmoxy>9v1 but rm,xy>8*v1. This is what
we call a pe aleph verb, that is, the first letter of the root is an x, in the pe
position, hence grammarians call it a pe aleph verb. What happens here is
probably this, that historically we had something like Urm;xy1. Urm;xy1
became rm;xy1, and then that became, perhaps, rm,xy9, with two “I” class
vowels. Then through a process we call “dissimilation” the two “I” vowels
changed then to rm,xy*. Historically by dissimilation of the sound of the
vowels, the x preferring the “O” in this category instead of the “I” vowel, as
in rmow;y9.
Hvhy is a proper noun meaning “Yahweh.” So we would translate this

phrase as “and Yahweh said.”
ylaxe
is a preposition with a 1st common singular pronominal suffix meaning “to
me.”
Uhkeyliw;ha
is a Hiphil imperative 2nd masculine singular with a 3rd masculine singular
pronominal suffix from jlw , “to cast.” So we would translate this word as
“cast it.”
rceOY0ha-lX,
lX, is a preposition meaning “unto.” rceOY0ha , h is a definite article
meaning “the.” rceOY0 is a Qal active participle from rcy and means “to
create, form.” So we would translate this phrase as “into the treasury” or
“unto the potter.” This word can have a double meaning here at the first
level no doubt looking at the temple treasury and then it carries on a double
meaning in the gospels including the treasury and the potter’s field.
540
rqAy4ha rd,X,
rd,X, is a noun masculine singular meaning “lordly.” rqAy4ha , h is a
definite article meaning “the.” rqAy4 is a noun masculine singular meaning
“price.” So we would translate this phrase as “the lordly price.”
yTir4qay! rw,xE
rw,xE is a relative pronoun meaning “which.” yTir4qay! is a Qal perfect 1st
common singular from rqymeans “to be appraised.” So we would translate
this phrase as “which I was paid off.”
Mh,ylefEme
me is a preposition meaning “from” with the nun having dropped out. Lf is
a preposition meaning “upon.” Mh, is a 3rd masculine plural pronominal
suffix meaning “them.” So we would translate this word as “from upon
them.”
hHAq;x,v!
is a Qal imperfect 1st common singular from hql , “to take.” Notice the l
has dropped off and also it is a wav conversive. Notice instead of pathah
being under the v we have a qamets by compensatory lengthening since the
x could not take the doubling. So we would translate this verb as “and I
took.”
Mywi|w;
is a numeral masculine plural meaning “thirty shekels of.”
JS,K,ha
h is a definite article meaning “the.” JS,K,is a noun masculine singular
meaning “silver.” So we would translate this word as “the silver.”
541
OtX* j`yliw;xavA
j`yliw;xavA is a Hiphil imperfect 1st common singular from jlw and means
“to cast.” OtX* is a sign of the direct object with a 3rd masculine singular
pronominal suffix meaning “it.” So we would translate this phrase as “and
cast it.”
hvhy tyBe
tyBe is a noun masculine singular meaning “(in) the house.” Hvhy is a
proper noun meaning “Yahweh.” So we would translate this phrase as “in
the house of Yahweh.”
:rceOY0ha-lX,
lX, is a preposition meaning “into.” rceOY0ha , h is a definite article
meaning “the.” rceOY0 is a Qal active participle from rcy means “treasury,”
or “to create, form.” So we would translate this phrase as “unto the treasury
or the potter.”
2.4 Translation
“and the Lord said unto me cast it unto the treasury, the magnificent of
price the goodly price which I was valued from them. So I took the 30 pieces
of silver and cast unto the house of the Lord unto the treasury.”
Zechariah is pictured casting the thirty pieces of silver in disdain into the
temple treasury. It is significant that the same thing is spoken of with
reference to Judas. We are told in Matthew 27: 3-9, “then when Judas the
one who betrayed him saw that he was judged, feeling sorry he returned the
thirty pieces of silver to the high priest and to the elders saying, ‘I have
sinned and betrayed innocent blood’ and they said ‘what is that to us you see
to it; then he threw the silver into the temple and departed and went away
and hung himself. Then the high priest when they took the silver said it is
unlawful to cast it into the court since it is the price of blood, so when they
took council they bought from it the field of the potter for a burial place for
strangers” and we are told it was called field of blood unto the day. “It is
542
significant that here we have a double meaning from the single meaning of
Zechariah who threw the money into the temple treasury now we see Judas
turning and taking the thirty pieces of silver and throwing into the temple
treasury area, but the priest will not put it into the treasury since it was the
price of blood and so they used it for buying a potter’s field which would
become a burial place for a strangers. So we have double meaning in the
word rcy one meaning treasury in which the effort was made by Judas to
put it into the temple treasury, but it ends up in buying the potter’s field. We
have the same account in the book of Acts 1, where Judas again we are told
in context of the disciples ordaining Matthias we are told that Judas’ money
bought a field and falling head long he burst in the midst and his inwards
was poured out. So that field was called in the Aramaic the field of blood.
Zechariah becomes a type of Jesus Christ sold for thirty pieces of silver.
What an amazing antitype we see in Jesus Christ and that one who is valued
with no value whatsoever was the Son of God, the God man, who was the
eternal creator of the world. He was willing to go through this rejection for
us so that He then would become our Savior through not only His betrayal
but His is death, and resurrection so that a fountain would be opened in
which we could have redemption through faith in Him as our rejected and
yet now exalted now Lord and Savior Jesus Christ.
Because Jesus was sold for thirty pieces of silver as we read on Zechariah
we come to a great text that points to a great day of redemption that would
result for Israel a great day of repentance and a great day of mourning that
comes when they look upon the one whom they have pierced.
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ZECHARIAH 12: 10 - LOOKING ON THE PIERCED ONE
INTRODUCTION
Zechariah 12:10 speaks of Israel looking on the one they have pierced and in
the New Testament this is applied to Christ.
544
1.1 Text
HaUr MlawAUrY4 bweOy lfaV4 dyV9DA tyBe-lfa yTik;pawAV4

UrQADA rw,xE txe ylaxe UFyBihiV4 Myn9UnHEtaV4 NHe
vylAfA rmehAV4 dyHiY0!ha-lfa dPeS;miK; vylAfA Udp;sAV4
:rOkB;ha-lfa rmehAK
1.2 Vocabulary
jpw Verb “to pour”
lf Preposition “unto”
dVd Noun “David”
bwy Verb “to dwell”
MlawAUrY4 Proper Noun “Jerusalem”
HaUr Noun “Spirit”
NHe Proper Noun “compassion”
NUnHEta Noun “supplication”
Fban! Verb “to look”
lx Preposition “unto”
545
tx Sign of a direct object “not translated”
rw,xE Verb “who”
rqd Verb “to pierce”
dps Verb “to mourn”
dyHiy! Noun “only child”
rrm Verb “to weep”
rOkBA Noun “first born”
1.3 Grammar
yTik;pawAV4
v is a waw consecutive “and.” yTik;pawA is a Qal perfect 1st common singular
from jpw “to pour.” So we would translate this verb as “and I will pour
out.”
dyV9DA tyBe-lfa
lfa is a preposition meaning “upon.” tyBe is a noun masculine singular
meaning “house.” dyV9DA is a proper noun meaning “David.” So we would
translate this phrase as “upon the house of David.”
bweOy lfaV4
lfaV4 , v is a conjunction meaning “and.” lfa is a preposition meaning
“upon.” bweOy is a Qal active participle from bway! , “to dwell.” Notice it is
in the construct form. So we would translate this phrase as “and upon the
inhabitants of Jerusalem.”
546
MlawAUrY4
is a proper noun meaning “Jerusalem.”
NHe HaUr
HaUr is a noun feminine singular meaning “spirit.” NHe is a noun masculine
singular meaning “compassion.”
Myn9UnHEtaV4
v is the conjunction meaning “and.” Myn9UnHEta is a noun masculine plural
meaning “supplications.” So we would translate this word as “and
supplications.”
UFyBihiV4
v is a conjunction meaning “and.” UFyBihi is a Hiphil perfect 3rd common
plural from Fban! and means “to look.” So we would translate this word as
“so that they shall look.”
ylaxe
lx is a preposition meaning “upon.” Y a is a 1st common singular
pronominal suffix meaning “me.” So we would translate this word as “upon
me.”
UrQADA-rw,xE txe
txe is a sign of a direct object. rw,xE is a personal pronoun meaning “who.”
UrQADA is a Qal perfect 3rd common plural from rQd , “to pierce.” So we
would translate this phrase as “whom they have pierced.”
547
Udp;sAV4
v is a conjunction meaning “and.” Udp;sA is a Qal perfect 3rd common plural
from dpasA , “to mourn.” So we would translate this word as “they shall
mourn.”
vylAfA
lfa is a preposition meaning “upon.” Vy A is a 3rd masculine singular
pronominal suffix meaning “him.” So we would translate this word as “for
him.”
dPeS;miK;
K is a preposition meaning “as.” dPeS;mi
is a noun masculine singular
meaning “mourning.” So we would translate this word as “as one mourns.”
dyHiY0!ha-lfa
lfa is a preposition meaning “upon or over.” h is the definite article
meaning “the.” dyHiY! is a masculine singular meaning “only child.” So we
would translate this as “over an only child.”
rmehAV4
v is a conjunction meaning “and.” rmehA is a Hiphil infinitive from rrm ,
“to weep.” So we would translate this word, “and weep bitterly.”
rmehAK
K is a preposition meaning “as.” rmehA is a Hiphil infinitive absolute from
rrm , “to weep.” So we would translate this word as “as one weeps.”
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:rOkB;ha-lfa
lfa is a preposition meaning “upon,” or “over.” h is the definite article.
rOkB; is a noun masculine singular meaning “first born.” So we would
translate this word as “over a first born.”
1.4 Translation
“And I will pour out upon the house of David, and upon the inhabitants of
Jerusalem a spirit of grace and supplications and they shall look unto to me
whom they pierced and they shall mourn over Him as the mourning for an
only Son and they shall mourn over him as the mourning for the first born.”
It is significant that we see the fulfillment of this text in the New Testament
as it points to Jesus Christ. We are told this in John 19: 31ff, “then the Jews
since it was the preparation in order that the bodies might not remain upon
the cross on the Sabbath, for it was great day of that Sabbath, they asked
Pilate that they might break the bones and might take them away.” To those
who have been crucified the soldiers therefore came and they broke the
bones of the first and of the other who was crucified with Christ (verse 33)
and when they came to Jesus they saw that he already had died. They did not
break His bones but one of the soldiers with the spear thrust in his side and
immediately water and blood came out. This happened in order that the
Scriptures might fulfilled “they shall not break his bones,” and again in
another scripture “they shall look unto him on whom they have pierced.”
(Exod 12:46; Zeh 12:10).
We see the application of Zechariah 12: 10 here with Exodus 12: 46 with the
sheep or the lamb that was sacrificed where not a bone was broken but we
also see that lamb of God is also one predicted in Zechariah 12:10 that they
would see him pierced. and they would look upon him whom they have
pierced. The one that they have pierced was God in the second person of the
Holy Trinity because it says they will look unto me and then they will mourn
for him. And we have the combination of deity and trinity in the second
person of the trinity because they are looking unto God whom they pierced
referring to Jesus who is the second person of the Holy Trinity as the God
man, and what comes out is a fountain of blood which then will be spoken of
in Zechariah 13: 1 where fountain is opened. They will look upon that
549
fountain and mourn with repentance and enter into salvation. This is looking
at one level no doubt at Israel’s future repentance when Paul says in Romans
11:26 that there is coming a day when all Israel will be saved. I believe at
the return of Jesus Christ there will be a turning and repentance of a large
number of people in Israel who will turned to Christ as the Messiah and
believe in Him and experience his saving grace and salvation. Zechariah
goes on to describe how there will be great mourning and all the families of
Israel will mourn apart, the families for example of David, Nathan and
Levities and all and their wives will mourn as they look upon the One whom
they have pierced. It seems that Zechariah is predicting a great salvation of
his people Israel looking upon the one that is Jesus Christ who was pierced,
and as we have seen in John 19, with a fountain being opened and bringing
salvation to those who are willing to believe. The good news is that we today
who have believed in Jesus Christ as our Lord and Savior have already
looked unto the one who was pierced for us and have entered into this
salvation and redemption that is in Him because Paul says we have
redemption through his blood (Eph. 1).
It is also significant that when Christ returns there will also be those looking
upon him whom they have pierced and mourn because he will also be
coming to judge those that will reject Him as Lord and Savior and this theme
is found in Revelation 1: 7, “behold he comes with clouds and every eye will
see him and they who have pierced him, they shall mourn and tribes of the
earth shall mourn. The mourning that appears to be here as it is described in
the book of Revelation seems to be mourning, not necessary of repentance
especially as we look at Revelation 6, but a mourning crying out for the
rocks to cover them from the judgment that Jesus Christ is bringing at his
second coming. And so there is two types of mourning, there is mourning
because of judgment (Revelation 1) and there is mourning in repentance
found in Zechariah 12:10 and in Romans 11:26 when a large segment of
Israelites some day will believe in Jesus as the Messiah and Savior and the
good news that a fountain has been opened.
550
ZECHARIAH 13: 1 - FOUNTAIN BEING OPENED
INTRODUCTION
Zechariah sees a fountain being opened in Zechariah 13, depicting the
crucifixion of Jesus Christ and the shedding of his blood for our sins, providing
redemption through that sacrifice.
551
1.1 Text
dyV9DA tybeL; HTAp;n9 rOqmA hY@h;Y9 xUhha MOY0Ba

:hDAn9l;U txFaHal; MlAwAUry4 ybewy*l;U
1.2 Vocabulary
Mvy Noun “day”
rOqmA Noun “fountain”
Htp Verb “to open”
dyv9DA Proper Noun “David”
l Preposition “to”
bwy Verb “to sit, dwell”
MlAwAUry Proper Noun “Jerusalem”
xF;He Noun “sin”
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hDn Noun “uncleanness”
1.3 Grammar
xUhha MOY0Ba
MOY0Ba , B is a preposition meaning “in.” h is a definite article meaning
“the.” Notice the h is assimilated into y forming a daghesh forte. MOY is a
noun masculine singular meaning “day.” xUhha , h is a definite article
meaning “the.” xUh is a demonstrative adjective masculine singular
meaning “that.” So we would translate this phrase as “on that day.”
rOqmA hY@h;Y9
hY@h;Y9 is a Qal imperfect 3rd masculine singular from hyh , “to be.” rOqmA
is a noun masculine singular meaning “fountain.” So we would translate this
phrase as “there will be a fountain.”
HTAp;n9
is a Niphal participle from Htp means “to open.” So we would translate
this verb as “there shall be opened.”
dyV9DA tybeL;
l is a preposition meaning “to” or “for.” tyBe is a noun masculine singular
meaning “house.” dyV9DA is a proper noun meaning “David.” So we would
translate this phrase as “to the house of David.”
MlAwAUry4 ybew;y*l;U
v is the conjunction “and.” L is a preposition meaning “to” or “for.” ybewy*
is a Qal active participle masculine plural from bwymeans “to sit, dwell.”
553
MlAwAUry4 is a proper noun meaning “Jerusalem.” So we would translate
this as “and the inhabitants of Jerusalem.”
txFaHal;
L is a preposition meaning “to” or “for.” txFaHa is a noun feminine
singular meaning “sin.”
:hDAn9l;U
v is the conjunction, “and.” L is a preposition meaning “to” or “for.” hDAn9 is
a noun feminine singular meaning “uncleanness.” So we would translate this
phrase as “and for uncleanness.”
1.4 Translation
“On that day there shall be a fountain opened to the house of David and to
the inhabitants of Jerusalem to cleanse them from sin and uncleanness.”
It is significant when we look at John 19 when the sword pierces the side of
Christ blood and water immediately come out seen in verse 34. This is
looking at the redemption that Jesus Christ provides; it is that fountain that
has now been opened. We are told in Ephesians 1:7 that we now have
“redemption through his blood the forgiveness of sins or trespasses.” What a
glorious Savior we have who has opened up a fountain for redemption to all
who are willing to put faith in him as Lord and Savior. I am reminded of the
great hymn, “there is a fountain filled with blood drawn from Immanuel’s
veins and sinners plunged beneath that flood lose all there guilty stains.”
554
ZECHARIAH 14: 4 - MESSIAH RETURNING TO THE MOUNT
OF OLIVES
INTRODUCTION
Zechariah 14 predicts that the day is coming in which the Lord will return
and his feet would stand upon the Mount of Olives and there will be great
earthquake. We believe that this will be fulfilled in Jesus Christ according to Acts
1:1 at his second coming.
555
1.1 Text
rwxE Mytiz02ha rha-lfa xUhha MOY0Ba vylAg4R1 Udm;fAV4

Mytiyz02ha rha fqab;n9v4 Md,q0,mi MlawAUry4 yn4P;-lfa
wmAU dX*m; hlAOdG4 xyGe hm0AY!V! hHAR!z4mi OycH,me
:hBAn4n@-Oyc;H,v4 hn!OpcA rhAhA yciHE
1.2 Vocabulary
dmf Verb “to stand”
lgr Noun “foot”
MOy Noun “day”
rh Noun “mountain”
ty9z1 Noun “olives”
556
My9n1PA Noun “face, before”
MlAwAUry Proper Noun “Jerusalem”
Mdq Noun “east”
fqb Verb “to split”
yciH, Noun “half”
hmy Noun “west”
xy4ga Noun “valley”
lOdgA Adjective “great”
dx*m; Adverb “very”
wUm Verb “to withdraw”
yciH, Noun “half”
NOpcA Noun “north”
bg,n@ Noun “south”
1.3 Grammar
Udm;fAV4
v is a waw consecutive. Udm;fA is a Qal perfect 3rd common plural from
dmf , “to stand.” So we would translate this word as “they shall stand.”
557
vylAg4R1
is a noun feminine plural with a 3rd masculine singular pronominal suffix
meaning “his feet.”
xUhha MOY0Ba
MOY0Ba , B is a preposition meaning “in.” h is a definite article meaning
“the.” Notice the h is assimilated into the y forming a daghesh forte. MOY is
a noun masculine singular meaning “day.” xUhha , h is a definite article
meaning “the.” xUh is a demonstrative adjective masculine singular
meaning “that.” So we would translate this phrase as “on that day.”
Mytiz02ha rha-lfa
Lf is a preposition meaning “upon.” rha is a noun masculine singular
meaning “mount.” h is a definite article meaning “the.” Mytiz02 is a noun
masculine plural meaning “olives.” Notice here are two nouns in construct.
So we would translate this phrase as “on the mount of olives.”
Yn2P;-lfa rwxE
rw,xE is a relative pronoun meaning “which.” Lf is a preposition meaning
“upon.” Yn2P; is a noun in construct masculine plural meaning “face.” So we
would translate this phrase as “which is before Jerusalem.”
MlAwAUry4
is a proper noun meaning “Jerusalem.”
Md,q0,mi
558
Nm is a preposition meaning “from.” Notice the N assimilated into the q
forming a daghes forte. Md,q0, is a noun masculine singular meaning “east.”
So we would translate this word as “from the east.”
fqab;n9v4
v is a waw consecutive. fqab;n is a Niphal perfect 3rd masculine singular
from fqb and means “to split.” So we would translate this word as “and
shall be split.”
Mytiyz02ha rha
rha is a noun masculine singular meaning “mount.” h is a definite article,
“the.” Mytiz02 is a noun masculine plural meaning “olives.” Notice it is in the
construct form. So we would translate this phrase as “on the mount of
olives.”
OycH,me
Nm is a preposition meaning “from.” OycH, is a noun masculine singular
rd
with a 3 masculine singular pronominal suffix meaning “its half.” So we
would translate this word as “from its half.”
hHAR!z4mi
Nm is a preposition meaning “from.” hHAR!z4 is a noun masculine singular
meaning “east.” So we would translate this word as “from the east.”
hm0AY!V! note the he locale in the h Aishowing direction to the west.
v is the conjunction “and.” hm0AY! is a noun masculine singular meaning “to

the west.”
559
hlAOdG4 xyGe
xyGe is a noun feminine singular in construct meaning “valley.” hlAOdG4 is
an adjective feminine singular meaning “great.”
dX*m;
is an adverb “very.”
wmAU
v is a waw consecutive. wmA is a Qal perfect 3rd masculine singular from
wvm , “to withdraw.” So we would translate this word as “and shall
withdraw.”
rhAhA yciHE
yciHE is a noun masculine singular in construct meaning “one half.” rhAhA ,
h is a definite article meaning “the.” rhA is a noun masculine singular
meaning “mount.” So we would translate this phrase as “one half of the
mount.”
hn!OpcA
is a noun feminine singular noun with a h A ending, meaning “northward.”
:hBAn4n@-Oyc;H,v4
Oyc;H,v4
v is the conjunction “and.” Oyc;H, is a noun masculine singular with a 3rd
masculine singular pronominal suffix meaning “its half.” hBAn4n@ is a noun
masculine singular with the h Ameaning “southward.” So we would translate
this phrase as “and the other half southward,” or “its half southward.”
560
1.4 Translation
“He his feet shall stand on that day on the mount of Olives which faces
Jerusalem eastward and the mount of olives shall be split with half of the
northern and southward and there will be an exceedingly great valley”
What we see here is great earth quake occurring when Messiah the Lord
Jesus Christ returns at his second coming. When we move out of chapter13
of Zechariah after looking at Calvary, we move from Calvary to the second
coming and it is significant that is that we look at the Acts 1 after
commissioning the disciples to be his witness in Judah and Samaria to the
utter most parts of the earth Jesus then was taken up into heaven in the
ascension. Luke writes as follows (verse 9) “when he had said these things
as they were looking he was taken up and a cloud took him from their eyes.
And as they were earnestly gazing into heaven as he was going behold two
men stood by them said, ‘and men Galileans why do stand looking into
heaven this Jesus which is taken up from you into heaven thus will come
like manner as you have beheld him going into heaven.’” We are told then
they returned to Jerusalem from the mount which is called Olives. It is
significant that they were on the Mount of Olives when Jesus ascended and
it is to that very mountain that the angels promised that Jesus would return at
his second coming. We look forward as believers in Jesus as our Lord and
Savior to a second coming in fulfillment of Zechariah 14; 14 when his feet
will touch the mount of olives and he will return as King of Kings. At that
time there will be a final great resurrection that Jesus spoke of and there will
be a new heaven and new earth that we as believers can look forward to
where we will live with Jesus as our Lord and Savior as the King of Kings
and Lord of Lords throughout the ceaseless ages of eternity. Someday Jesus
is coming again and he is to come with great glory and splendor and his feet
according to Zechariah will touch the mount of olives “for this same Jesus
which is taken up from us” as the angels said “will so come at his second
coming in bodily form as you have seen him ascending in heaven.” (Acts
1:11).
561
MALACHI 3: 1-3 - THE MESSENGER OF THE MESSIAH
INTRODUCTION
When we come to the book of Malachi we come to a great prophetic
moment in Malachi 3: 1, when Malachi predicts that a messenger would go before
the Lord to prepare his way; that messenger prepares the way for the Messiah for
the Lord Jesus Christ who then comes to judge the world some day and also to
purge out and make pure in the final glorification those who have faith in him.
562
Lesson 1: Malachi 3: 1
1.1 Text
Mxt4piU yn!pAL; j`R@d, hn!0piU ykixAL;ma Halewo yn9n4hi

MywiQ;bam; MT,xa rw,xE NOdxAhA OlkAyhe-lX, xObY!
xbA hn02hi MycipeHE MT,xa rwxE tyR9B;ha j`xaL;maU
:tOxbAc; hvhy rmaxA
1.2 Vocabulary
hnh Interjection “behold”
jxlm Noun “Malachi or my

messenger”
hnp Verb “to make clear”
jrd Noun “way”
yn!pl; Preposition “before”
Mxtp Adverb “suddenly”
xvb Verb “come”
lx Preposition “unto”
563
lkh Noun “temple”
NOdxA Noun “Lord”
rwx Relative Pronoun “who, which”
Mt,0xa Personal Pronoun “you”
wqb Verb “to seek”
tyrb Noun “covenant”
CpH Verb “to delight”
xbc Noun “host”
1.3 Grammar
yn9n4hi
is a demonstrative participle and interjection with a 1st common singular
pronominal suffix meaning “behold me,” or “behold l…”
Hlewo
is a Qal active participle from Hlw , “to send.”
ykixAL;ma
meaning “Malachi” or “My messenger.”
564
hn!0piU
v is a waw consecutive. hn!0pi is a Piel perfect 3rd masculine singular from
hnp , “to make clear.” So we would translate this word as “and he will
make clear.”
j`R@d,
is a noun masculine singular meaning “way.”
yn!pAL;
L is a preposition meaning “to” or “for.” yn!pA is a noun masculine plural
with a 1st common singular pronominal suffix meaning “my face.” So we
would translate this word as “before me.” The word is a preposition meaning
before.
Mxt4piU
v is a conjunction meaning “and.” M)xt4pi is an adverb meaning “suddenly.”
So we would translate this word as “and suddenly.”
xObY!
is a Qal imperfect 3rd masculine singular from xvb and means “to come.”
We would translate this verb as “he will come.”
OlkAyhe-lX,
lX, is a preposition meaning “unto.” OlkAyhe is a noun masculine singular
with a 3rd masculine singular pronominal suffix meaning “his temple.” So
we would translate this as “unto his temple.”
NOdxAhA
h is a definite article meaning “the.” NOdxA is a noun masculine singular
meaning “Lord.”
565
rw,xE
is a relative pronoun meaning “whom.”
MT,xa
is a personal pronoun 2nd masculine plural “you.”
MywiQ;bam;
is a Piel participle masculine plural from wqb , “to seek.”
j`xaL;maU
v is a conjunction “and.” j`xaL;ma is a noun masculine singular meaning “the
messenger.” Notice it is in the construct form here and becomes definite.
tyR9B;ha
h is a definite article “the.” tyR9B; is a noun feminine singular meaning
“covenant.” So we would translate this as “the covenant.”
rwxE
is a relative pronoun meaning “whom.”
MT,xa
is a personal pronoun 2nd masculine plural “you.”
MycipeHE
is a Qal active participle masculine plural from CpH and means “to
delight.” We would translate this word as “delighting.”
hn02hi
is a interjection meaning “behold.”
566
xbA
is a Qal active participle from xvb , “to come.” We translate this participle
as “he is coming.”
:tOxbAc; hvhy rmaxA

rmaxA is a Qal perfect 3rd masculine singular from rmaxA , “to say.” hvhy is
a proper noun meaning “Yahweh.” tOxbAc; is a noun feminine plural
meaning “hosts.” So we would translate this as “said Yahweh of hosts.”
1.4 Translation
“Behold I am sending my messenger and he will clear the way before you
and suddenly he will come unto his temple and the Lord which you are
seeking and the messenger of the covenant which you are having delight in
behold he is coming says the Lord of Hosts.”
It is significant as we look at the New Testament that the John the Baptist
himself is the voice of the one crying in the desert preparing the way of the
Lord John 1 speaks of him as that messenger that Malachi is speaking about
who prepares the way of Christ who is the one who establishes the new
covenant by which sins are forgiven and in whom we enter into eternal life.
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2.1 Text
dmef*hA ymiU OxOB MOy-tX, lKeL;kam; ymiU

tyr9b*k;U Jr2cAm; wxeK; xUh yKi OtOxR!heB;
:MysiB;kam;
2.2 Vocabulary
lUK Verb “to endure”
tx, Sign of the direct object (not translated)
Mvy Noun “day”
xvB Verb “to come”
wxe Noun “fire”
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Jrc Verb “to refine”
tyR)ib Noun “soap”
sbk Verb “to wash”
2.3 Grammar
ymiU
v is the conjunction, “and.” ymi is an interrogative pronoun meaning “who.”
We translate this as “and who.”
lKeL;kam;
is a Pilpel participle from lUK means “to endure.” We translate this word as
“enduring.”
MOy-tX,
tX, is a sign of a direct object. MOy is a noun masculine singular meaning
“day.”
OxOB
is a Qal infinitive with a 3rd masculine singular pronominal suffix from xvB
, “to come.” We translate this word as “his coming.”
ymiU
v is the conjunction “and.” ymi is a interrogative pronoun meaning “who.”
We translate this as “and who.”
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dmef*hA
h is the definite article meaning “the.” dmef* is a Qal active participle from
dmf ,“to stand.” We would translate as “standing.”
OtOxR!heB;
B is a preposition meaning “in.” OtOxR!he is a Niphal infinitive with a 3rd
masculine singular pronominal suffix from hxAr! “to see.” So we would
translate this as “in his appearing.” Looking again at the judgment that the
Lord will bring at his second coming who is going to be able to stand in that
day if one does not have their faith rooted in the messenger who is the Lord
Jesus Christ. That is so important because Jesus said, “I am the way the truth
and the life no one comes to the Father except through me.” It is essential
that one have their trust and faith in the Lord Jesus Christ who alone is the
way, the truth, and life when He comes in that day at his second coming. Of
that final judgment, it is imperative that one will know him and have faith in
him when He appears.
yKi
is the conjunction meaning “for.”
xUh
is a personal pronoun 3rd masculine singular meaning “he.”
wxeK;
k is a preposition meaning “as.” wxe is a noun feminine singular meaning
“fire.” Notice it is in the construct form. We translate this as “as the fire
of…”
Jr2cAm;
is a Piel Participle meaning “a refiner” from Jr1cA , to refine.
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tyr9b*k;U
v is the conjunction “and.” k is a preposition meaning “as.” tyr9b* is a
noun feminine singular meaning “soap,” and “as soap of a fullers.”
:MysiB;kam;
is a Piel participle masculine plural meaning “fullers,” or “the ones who
wash.”
2.4 Translation
“Who may abide the day of His coming and who is the one who will stand
when he appears for he is like the refiner’s fire and he is like the soap of
fullers.”
What we are looking at here are two beautiful images of the trade of a
refiner of gold who would remove any dross from the gold to make it a
precious metal and one who would wash clothes. The imagery here is that he
who cleans the clothes washes away the things that are unclean in them, and
so the Lord when he returns, is going to take away all of the dross in our
lives and all of the things that are defiling and unclean, stains of sin, and the
good news is, that we are going to be glorified with Jesus Christ. There will
be no more sins. Paul says in Romans 8 we are already glorified, and we
look forward to that reality in an experiential way when Jesus Christ returns.
When we look at this text, we see several things happening. We see John the
Baptist preparing the way for the advent of Jesus as the God man and as the
Messiah by calling Israel to repentance in the anticipation of Christ’s
coming. And further more this is a ministry that John fulfills in announcing
the coming of Jesus Christ not only in his first coming, but also a prophet in
his second coming. Jesus made that application when he said that John spoke
about him and he is the Elijah who has come, and yet at the same time,
Elijah will be coming. Elijah again as the forerunner announces the advent
of the second coming of Jesus Christ which pictures again a prophet that will
herald his coming.
It is significant as we look at this great text when Jesus comes in his first
coming, he baptizes by the Spirit but in his second coming he will baptize
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with fire. John preaches this when he called people to repentance and said
these words, “I am baptizing in water unto repentance but the one who
comes after me greater than me whom I am not worthy even to loose his
sandals; he will baptize with the Holy Spirit and with fire (Matt 3: 11). We
see the reference to fire, and a fan in his hand as he will purge his granary
and gather his wheat into the barn but the chaff he will burn with
unquenchable fire. This speaks of what Malachi spoke of, for who is able to
abide the day of the Lord when he comes because he will come in judgment
and he will judge the non believer and the believer and fire becomes a
picture of both judgments at his second coming. The New Testament draws
from this imagery because in II Thessalonians 1 Paul writes these words, “if
it is a righteous thing for God to recompense those who are afflicting you
with affliction, and to you who are being afflicted rest with us in the day of
the revelation of our Lord and Savior Jesus Christ from the heaven with his
mighty angels in flaming fire taking vengeance upon those who do not know
God and who do not obey gospel of our Lord Jesus” (II Thess 1: 6-8). We
see the imagery of fire when Christ returns to judge those that are not willing
to accept Jesus as their Lord and Savior, a symbol of that judgment. And
also the judgment of fire is on believers whose works will be destroyed. Paul
gives that warning I Corinthians 3 when he is talking about building the
foundation upon Christ Jesus and that we should not build upon wood, hay
and stubble, but on precious stones. Paul says in I Corinthians 3: 12, “when
anybody builds upon the foundation gold, silver, precious stones, wood, hay
or stubble, the work of each shall be become known and that day shall
declare it.” He no doubt refers to Malachi and the day of judgment, when it
shall be revealed by fire and the fire shall try the work of each of what sort
of it is. It shall test it and “if anyone’s work shall abide which he built upon
he shall receive a reward, and if the work shall be burned he shall suffer loss
but he himself shall be saved so as through fire” (I Cor. 3: 13-15).
When Christ returns the symbol of fire has a symbol of judgment on the one
hand of unbelievers in II Thessalonians 1 and judgment for believers whose
works are not in obedience to Christ and their works will be destroyed. So
we have dual the imagery of baptism of fire to the nonbeliever and believer.
We also have the imagery of purging or cleaning like metals being purged,
or stained clothes being cleaned. Someday when Christ returns there be no
more sin; we will be glorified and we will be in a sinless state and all sins
will be purged away. It was Augustine who made a statement in Latin when
he said of Adam it was possible to sin, possible not to sin. After the fall it
was not possible to not to sin, and in glorification it is not possible to sin
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because we will be in a glorified state with Jesus Christ. We are looking at
the ultimate judgment when Christ returns to purge out the chaff from his
granary, according to Matthew 3, and at the same time to the glorification of
his saints so that throughout the ceaseless ages of eternity there will be no
more sin, sorrow, death, and sadness; all of these things will be done away
with by the return of the Lord Jesus himself as His bride the church will
reign with him forever in a glorified state.
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3.1 Text
yV9Le yn2B;-tX, rhaFiV4 JS,K, rheFam;U JR2cAm; bwaY!V4

yweyGima hvhyla UyhAv4 Js,KAkav4 bhAz0AKa MtAx* qq0az9v4
:hqAdAc;Bi hHAn4mi
3.2 Vocabulary
bwy Verb “to sit, dwell”
Jrc Verb “to refine”
rhF Verb “to purify”
Js,K, Noun “silver”
NB Noun “son”
Yv9le Personal Name “Levi”
qqz Verb “to refine”
bhz Noun “gold”
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wgan! Verb “to bring”
hHAn4mi Noun “offering”
hqdc Noun “righteousness”
3.3 Grammar
bwaY!V4
v is a waw consecutive rendering the perfect as future. bwaY! is a Qal perfect
3rd masculine singular from bwy, “to sit, dwell.” So we would translate this
as “and he will sit.”
JR2cAm;
is a Piel participle from Jrc , “to refine.” We translate this as “a refiner,”
or “one who refines.”
rheFam;U
v is the conjunction “and.” rheFam; is a Piel participle from rhF “to
purify.” Notice it is in the construct form. So we would translate this word as
“and a purifier of.”
JS,K,
is noun masculine singular meaning “silver.”
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rhaFiV4
v is a waw consecutive. rhaFi is a Piel perfect 3rd masculine singular from
rhF “to purify.” We translate this as “and he shall purify.”
yn2B;-tX,
tX, is a sign of a direct object. yn2B; is a noun masculine plural meaning
“sons.” Notice it is in the construct form. So we would translate this as “the
sons of.”
yV9Le
is a proper name and noun meaning “Levi.”
qq0az9v4
v is a waw consecutive. qq0az9 is a Piel perfect 3rd masculine singular from
qqz , “to refine.”
MtAx*
is a 3rd masculine plural pronominal suffix meaning “them.”
bhAz0AKa
K is a preposition meaning “as.” bhAz0A
meaning “gold.” So we would translate this “as the gold.”
Js,KAkav4
v is the conjunction “and.” K is a preposition meaning “as.” Js,KA is a noun
masculine singular meaning “silver.”
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UyhAv4
v is a conjunction meaning “and.” UyhA is a Qal perfect 3rd common plural
from hyh , “to be.” We would translate this as “and they will be.”
hvhyla
l is a preposition meaning “to” or “for.” Hvhy is a proper noun meaning
“Yahweh.”
yweyGima
is a Hiphil participle masculine plural from wgan! ,“ to bring.” We would
translate this word as “ones bringing near.”
hHAn4mi
is a noun feminine singular meaning “an offering.”
:hqAdAc;Bi
B is a preposition meaning “in.” hqAdAc; is a noun feminine singular
meaning righteousness.” We translate this word as “in righteousness.”
3.4 Translation
“And He will sit is a refiner and a purifier of silver, and He will purify the
sons of Levi and refine them as gold or as silver, and they shall be for the
Lord (as) the ones who bring near a meal offering in righteousness.”
We as believers in Christ are spiritual priests having been refined who are to
offer up spiritual sacrifice to the Lord in righteousness (Rom. 12: 1-2).
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MALACHI 4: 5 - THE COMING OF ELIJAH
INTRODUCTION
Elijah either becomes a type of the prophet who will announce the second
coming of Christ or it may be literally Elijah himself who will announce Christ’s
second coming.
578
4.1 Text
yn2p;li xybin0!ha hY0!lixe tXe Mk,lA Halewo ykin*xA hn02hi

:xr!On0hav4 lOdGAha hvhy MOy xOB
4.2 Vocabulary
hnh Adverb “behold”
ykin*xA Personal Pronoun “I”
hy0!lixe Personal Noun “Elijah”
xybin! Noun “prophet”
yn2p;l; Preposition “before”
Mvy Noun “day”
hvhy Personal Noun “Yahweh”
lOdGA Adjective “great”
xr2y! Verb “to fear”
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4.3 Grammar
hn02hi
is an adverb meaning “behold.”
ykin*xA
is a personal pronoun 1st common singular meaning “I.”
Halewo
is a Qal active participle from Hlw , “to send.” So we would translate this
word as “sending.”
Mk,lA
l is a preposition meaning “to” or “for.” Mk is a 2nd masculine plural
pronominal suffix meaning “you.” We would translate this as “to you.”
hY0!lixe tXe
tX, is a sign of a direct object. hY0!lixe is a proper noun meaning “Elijah.”
xybin0!ha
h is a definite article meaning “the.” xybin0!
meaning “prophet.” We would translate this word as “the prophet.”
yn2p;li
l is a preposition meaning “to” or “for.” yn2p;
is a noun masculine plural
meaning “before.” We would translate this word as “before.” It is a
preposition.
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xOB
is a Qal infinitive from xOB “to come.” Notice it is in the construct form.
So we would translate this word as “the coming of.”
MOy
is a noun masculine singular meaning “day.”
hvhy
lOdGAha
h is a definite article, “the.” lOdGA is an adjective meaning “great.” So we
would translate this word as “the great.”
:xr!On0hav4
v is a conjunction meaning “and.” h is a definite article meaning “the.”
xr!On0 is a Niphal participle from xry! And means “to dread.” We would
translate this word as “and the dreadful.”
4.4 Translation
“Behold I am sending to you Elijah prophet before the great and the fearful
or dreadful day of the Lord comes.”
Elijah here becomes a type of John the Baptist, the final prophet who is to
announce to coming of the Lord. Some take it as literally Elijah in the future.
For example at a sedar meal they often leave a chair that is empty every year
for Elijah. The Lord Jesus uses this text and applies it to a future Elijah and
to John the Baptist. In Matthew 17: 10 we were told that the disciples
question him saying, “therefore what do the scribe say when they say that it
is necessary for Elijah to come first.” Christ’s answer is that Elijah is coming
and will restore all things that he will bring about through his teaching and
preaching, namely a good relationship between family members, sons and
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fathers and fathers and sons as Malachi had predicted and to announce a new
heaven and new earth. But Jesus says Elijah has already come but they did
not know him. He came in John the Baptist. Jesus gives a dual meaning to
the text here in Malachi. John the Baptist fulfills it at one level as one who
announced the coming of Jesus Christ as Messiah, and his sufferings, and
and there will be Elijah, we are not sure as to whether it’s a type of Elijah or
Elijah himself, who is to prepare the way for the second coming of Jesus
Christ.
What a beautiful climax to the prophets that Elijah is represented by the John
the Baptist who announced the coming of the Savior the Lord Jesus Christ
who would baptized with the Holy Spirit those who would put their faith in
Him and at the same time he prophesied that he would come in judgment
some day at his second coming. Jesus seeing this text saw that Elijah has
come in John the Baptist and yet will come prior to His second coming.
What a glorious day we can look forward to when Jesus Christ comes the
second time as King of Kings and Lord of Lords. It is so important that we
see Jesus as the center piece of all of scripture prophesied from the very
beginning down to Malachi. What glorious things that the Holy Spirit has
revealed to us to help us understand a little bit of what Jesus must have
presented on the road to Emmaus when he opened the Torah and Prophets
and Writings and found Himself. May we spend our days and nights
meditating on the Scriptures to see Jesus Christ and to worship him and to
adore him as Paul said to Timothy, “give time to the Word of God and to
mediate on it, for it will make you wise unto salvation which is found in
Jesus (II Tim. 3: 15), and Jesus said in John, “search the Scriptures for they
testify of me” (Jn. 5: 39).
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The Kethuvim (MybUtk) - The Writings (Volume III)
PSALM 1 - THE TWO WAYS
INTRODUCTION
Psalm 1 is the Psalm of the two ways: the way of the righteous, and the way
of the righteous. The righteous person meditates on the Torah day and night and is
like a tree transplanted by stream of water with ever bearing of water with ever
bearing fruit. The wicked are as the chaff which the wind drives away. The Lord
thus embrasses the way of the righteous, but the way of the ungodly perishes.
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Lesson 1: Psalm 1:1
1.1 Text
MyfiwAr4 tcaf3Ba j`lahA x| rw,x3 wyxihA-yr2w;xa

:bwA%y! x| Mycile bwaOmb;U dmA5fA x| MyxiF>AHa j`r@d^@b;U
1.2 Vocabulary
rw,xe^ Noun “happiness”
j`lh Verb “to walk”
hcAfe Noun “counsel”
fwAr! Adjective “wicked”
xF;He Noun “sinner”
bwaOm Noun “seat”
Cyl Verb “to mock”
bwy Verb “to sit”
1.3 Grammar
wyxihA-yr2w;xa
“Happinesses belong to the man,” or “Happinesses of the man.” yr2w;xa is a
noun in construct with wyxihA. Notice the sere-yod, which shows that the
noun is in construct in the plural. The word is rw,xe^, meaning “happiness,”
and in the construct masculine plural it becomes yr2w;xa. So it is
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“happinesses,” “a multitude of happinesses.” This is like a fixed plural form
whenever you find it in the Hebrew scripture in construct like
this.“Happinesses belong to the man.” Notice the word wyxihA. wyxi is the
Hebrew noun for “man,” and notice the definite article hA. hA has the long
qames, because the x cannot take a daghesh, so you have compensatory
lengthening in the article. Normally the article has a pathah followed by a
daghesh forte, having come from a previous historical prototype of
wyxil;ha, where the l dropped out, so we have compensatory lengthening
under the h.
rw,x3
is a relative pronoun meaning, “Blessed is the man who . . .” Notice the
alliteration in rw,x3 wyxihA-yr2w;xa. One of the beautiful things about
poetry is assonance or alliteration, something you cannot find in a
translation: the w, the r, the x, the repetition of these consonants.
j`lahA x|
x| is a negative particle. j`lahA is a verb, a Qal perfect, third masculine
singular, from the root j`lh, meaning “to walk.” So, “blessed is the man
who does not walk . . .” Some would translate this as past, “who has not
walked.” I think the perfect here is simply looking at one’s overall life, in
sort of a collective idea. “Blessed is the man who does not walk . . .” j`lahA,
an interesting word, has to do with conduct. So, “Happinesses comes to the
man who does not conduct his life or walk . . .”
MyfiwAr4 tcaf3Ba
“. . . in the counsel of the wicked . . .” Ba is a preposition. Notice the noun
hcAfe, meaning “counsel”, becomes tcaf3 in construct with MyfiwAr4. The
hurried-pathah or hateph-pathah under the f shifts its half-vowel over
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under the c, and the final h becomes t a in construct with MyfiwAr4, hcAfe
becoming tcaf3. So, “Blessed is the man who does not walk in the counsel
of the wicked . . .” fwAr! is the Hebrew word for “wicked”, and this is the
masculine plural form here with the My i. Historically this would have been
MyfiwAr!, and since we are rushing to get to the end, the accent occurring at
the end of the word here, MyfiwAr! becomes MyfiwAr4. The point of this
phrase is that one does not conduct one’s life and walk and live according to
the advice of wicked people.
MyxiF>AHa j`r@d^@b;U
In this next phrase, notice U is a conjunction. It is a shureq instead of a waw,
because when you have this conjunction with a labial (v4 with b;), it is too
much alike, so there was a dissimilation, moving from v4 to U here, in this
position before the labial b. b; is a preposition meaning “in.” “And in the
way of sinners.” j`r@d,^ is a noun; it is in construct with MyxiF>AHa. Notice
when you have two nouns in construct, you treat it like a genitive in Greek:
the book of John, the way of sinners. And MyxiF>AHa is a noun that means a
professional covenant breaker. Notice the daghesh in the F shows
something that is continuous. It is emphasizing this as an emphatic kind of
noun, one who is a practicing covenant breaker, as it were. The noun xF;He
actually means to break a covenant. When in the ancient world a king
addresses another king, he might say, “You have sinned against me,”
meaning “you have broken the covenant agreement that we have had.” Also,
a secondary meaning of xF;He is to ‘miss the mark.’ We see this, for
example, in the arrow that missed the mark, as it were, in the account of
David and Jonathan, where the arrow did not go as far as the mark that they
had set. Basically, xF;He in its secondary meaning means to miss the mark.
Notice My i is a masculine plural. “Happinesses come to this man also who
does not walk in the counsel of the wicked, nor . . .”
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dmA5fA x|
“. . . stand in the way of sinners,” or “in the path where habitual covenant
breakers stand.” x| is a negative particle, dmA5fA is a Qal perfect, again,
third masculine singular, from the verb dmf, “to stand.” This is a more
entrenched position that is being taken here, from walking to standing on the
road where habitual covenant breakers stand.
Mycile bwaOmb;U
“Nor, . . .” and here we have this U again, in the position before the labial b,
“. . . in . . .” Mycile
bwaOm. Notice bwaOm is a noun meaning “seat,” and
Mycile comes from the root Cyli. This is a Qal participle, masculine plural,
from the root Cyli. “In the seat of those who mock,” or “of the mockers.”
The My ishows it is masculine plural.
:bwA%y! x|
“. . . he does not sit.” Notice again the negative particle x|, and the verb
bwA%y!. The verb again is a Qal perfect, third masculine singular, from the
root bwy. Notice the double qames here, with the final qames because we
are at the end of a verse, and we lengthen in pause here from a pathah to a
qames.
1.4 Translation
“Happinesses belong to the man who does not walk in the counsel of the
wicked, and in the way of sinners he does not stand, and in the seat of the
mockers he does not sit.”
Notice the devolution in the text here. Happinesses, a multitude of
happinesses, belong to the man who does not do three things: (1) he does not
walk in the advice of the wicked, nor (2) stand on the road where habitual
covenant breakers stand (this is a more fixed position), and finally (3) does
587
not sit in the seat of the mockers. This one becomes a teacher, sitting in the
seat of a teacher, and making light of the great truths of God. This is a
progressive devolution, if we could use that word, and it also shows a more
fixed position, moving from following advice to taking a fixed position of
standing on the road of covenant breakers to finally assuming the role of
teacher in a seated position. The happy man does not do these things. But, in
verse two, the happy man is contrasted with what the ungodly man does.
588
Lesson 2: Psalm 1:2
2.1 Text
hG,h;y@ Otr!Otb;U Ocp;H,^ hv!hy4 tr1OtB; Mxi yKi

:hlAy4lA%v! MmAOy
2.2 Vocabulary
hr!OT Noun “law”
Cp,H,^ Noun “delight”
hgh Verb “to meditate”
2.3 Grammar
Mxi yKi
These two words together show sharp contrast. We translate it as
“But . . .” with a sharp contrast.
hv!hy4 tr1OtB;
Notice the B is a preposition, “. . . in the Torah of Yahweh . . .” Actually
the word hr!Ot becomes tr1Ot in construct again, that final h of the noun
changing to a t in construct with hv!hy4.
Ocp;H,^
“. . . is His delight . . .” We must supply “is.” Notice the noun Cp,H,^,
meaning “delight.” Cp,H^, becomes Ocp;H,^ or Cp;H, in construct with O, a
pronominal suffix, third masculine singular. In sharp contrast to verse one,
the godly person has his delight in the Torah or the instruction of the Lord.
That’s where his delight is; that’s where he wants to be.
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:hlAy4lA%v! MmAOy hG,h;y@ Otr!Otb;U
“. . . and in His Torah he constantly meditates by day and night.” Notice in
the next phrase U the conjunction again, followed by the preposition b;.
Notice there is no daghesh lene in the b;, because it is preceded by the
shureq, by the vowel, which softens the b here. hr!Ot again means
“instruction” or “law.” Notice it is in construct with O, but in an open
syllable because of the final O. The O is another pronominal suffix, third
masculine singular. “And in His Torah he constantly muses (or mumbles
under the breath)” God’s Torah “day and night.” hG,h;y@ comes from the
word hgAhA, which means “to speak or mumble under the breath.” It is a Qal
imperfect, third masculine singular from the root hgh. Notice the seghol
under the g. The reason for this is probably because this verb had a final
yod at one time. Most of these lamed he verbs, that is, where the h is in the
final position, were historically lamed yods and preferred the I-class vowel
or the seghol here. So, “in His Torah he constantly muses or mumbles under
the breath.” There is this constant speaking the Torah under one’s breath, as
it were, day and night. “…by day and night.” Notice MOy is the noun that
means “day” followed by the adverbial suffix M A, meaning “…by day and
night”. v! is a conjunction, and hlAy4lA% is a noun that simply means “night”.
2.4 Translation
“But in the law of the LORD is his delight, and in His law he constantly
meditates by day and night.”
This is a beautiful summary of where the delight of the godly and happy
person is. His delight is in the instruction of the Lord, and in His Torah, he
constantly mutters God’s Word under the breath, as it were, by day and by
night. It is his ongoing occupation that drives this godly person because of
his delight and where it is.
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One of the rabbis tells the story of coming from the place of the wr!d4mi-
tyBe, or “the house of study” when he is met by a man on the road. The
man says to him, “I can give to you all kinds of money, Rabbi.” The rabbi
says, “Why do I need your money? I have just come from the most wealthy
house I could come from, for I have come from the house of the Torah.”
Certainly being in God’s word is the greatest joy that one could have and as
we look at the New Testament, Jesus says to “Search the Scriptures,” for
they testify of Him. And as a Christian, the greatest joy of meditating in the
Torah is to grow in our knowledge of Jesus Christ, to see Him in the
Scriptures, and to develop a deeper love with Him from the study of the
Torah.
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Lesson 3: Psalm 1:3
3.1 Text
NTey9 Oyr4Pi rw,x3 My9mA^ ygel;Pa-lfa lUtwA CfeK; hy!hAv4

:H1yli%c;y1 hW,f3y1 rw,x3 lkov4 lOB7y9-x| Uhl26fAv4 OTfiB;
3.2 Vocabulary
ltw Verb “to transplant”
gl,P,^ Noun “stream”
tfe Noun “season”
hlefA Noun “leaf”
lbn Verb “to wither”
Hlc Verb “to prosper”
3.3 Grammar
hy!hAv4
The results now of meditation in the Torah follow. “And he shall
be . . .” Notice the conjunction v4. hyAhA is a Qal perfect, third masculine

singular with a waw conversive. Notice this v here is converting. It is
turning this perfect over and making it a future, and whenever you have this
waw reversive or waw conversive in the perfect, it occurs with a shewa
underneath the waw or v4. “And he shall be . . .” As a result of his constant
ongoing meditation, he shall be
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lUtwA CfeK;
“. . . he shall be as a tree transplanted . . .” K; is a preposition meaning “as”,
and Cfe a noun meaning “tree”. lUtwA is a Qal passive participle. Notice
the A-U pattern in this form. “He shall be as a tree having been
transplanted . . .” The Torah takes one from an arid region and transplants
this one into a well-watered region.
My9mA^ ygel;Pa-lfa
lfa is a preposition. ygel;Pa comes from gl,P,^ meaning “a dividing” or a
“division.” Notice the earth was divided during the time of gl,P,^ in Genesis
10. In the plural, we move from MyGil;Pa to ygel;Pa in the construct form.
ygel;Pa, with the sere-yod, just like we saw in yr2w;xa, is a masculine noun
in a plural construct. This word means something that cuts or divides, and it
could look at irrigated ditches, or more probably at streams that cut their
way through the mountainside or cut their way through the land: they are
sharp, cutting streams. So, “he shall be as this tree having been transplanted
by these cutting streams, as it were, of waters . . .” My9mA^ is a dual noun, and
notice the My9 A ending, the qames here because we are in a pause position
instead of the simple pathah. The great truth of this passage is that as one is
in the Torah, it is as though he is then being transported or transplanted from
a dry region of this world in its aridity into that well-watered area of God’s
Word, and it is like being then placed by these sharp, cutting streams of
waters.
OTfiB; NTey9 Oyr4Pi rw,x3

The result of that then is fruitfulness. “. . . whose fruit it customarily gives in
its season . . .” rw,x3 is a relative pronoun, “whose,” with Oyr4Pi, “its fruit.”
yr9P; is a noun that means “fruit,” and in construct yr9P; becomes Oyr4Pi
with the pronominal suffix, third masculine singular, O. “Whose fruit of it . .
.”, literally, or “whose its fruit it customarily gives in its season.” NTey9 is a
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pe nun verb from the verb Ntan!. What has happened here is that it is a Qal
imperfect, third masculine singular, historically from NTen4y9. In NTen4y9 that n
of the pe nun verb has assimilated into the t, causing a doubling. So NTen4y9
became NTey9, and the y shows that it is a Qal imperfect. “Whose its fruit it
customarily keeps on giving in its season.” B; is a preposition, tfi is in
construct from tfe, meaning “season,” and O the pronominal suffix, third
masculine singular. In other words, as one is transplanted by these streams
of water, the root of that soul is constantly bearing fruit, in season, always in
season, and its leaf never ever withers.
lOB7y9-x| Uhl26fAv4
v4 is the conjunction, followed by the noun hlefA, which means “leaf.”
Notice the Uh here is a pronominal suffix, third masculine singular. What
has happened here historically is that hlefA had Uh added to it, and one of
the hs dropped out. So we have Uhh;lefA with one h dropping out,
becoming Uhl26fA. “And its leaf . . .” This is another alternative way of
writing the third masculine singular pronominal suffix. “. . . does not
wither . . .” x| is a negative particle, followed by lOB7y9, which is another

pe nun verb, from lOB7n4y9 becoming lOB7y9, the n having assimilated into
the b. It is a simple Qal imperfect, third masculine singular, from lben!,
meaning “to wither or fade.” “. . . its leaf does not wither or does not fade.”
Actually it “does not ever wither.” Notice these imperfects, which describe
ongoing fruit-bearing, a never-withering leaf.
:H1yli%c;y1 hW,f3y1 rw,x3 lkov4

“. . . and all which he does, it is caused to prosper.” Notice the v4, the
conjunction “and,” followed by lko, the adjective “all,” then rw,x3, another
relative pronoun “which,” followed by hW,f3y1, “he does.” hW,f3y1 is a verb
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from the root hWf. It is a Qal imperfect, third masculine singular. Notice
this is a lamed he verb, again preferring the seghol, because hWAfA was
probably historically yWafA, with a final y changing to a h in the progression
of time. Notice under the f you have a hurried-pathah. In this hurried-
pathah, the pathah part under the f shifts over under the y, and we end up
with hW,f3y1. So in this hateph-pathah, the pathah is shifting under the y,
and that is the reason for the pathah under the y. But this is a Qal imperfect,
third masculine singular from the root hWf. “. . . all that he does is caused
to prosper.” Notice in H1yli%c;y1 the root Hlc and the A-I pattern in this
verb. When you have an A-vowel under the prefix y followed by a hireq-
yod, it indicates the Hiphil stem. This is a Hiphil imperfect, the y showing
third person masculine singular, from the root Hlc. Notice also the furtive
pathah under the H, to make sure that the reader pronounces the H. The
Masoretes put that pathah there to make sure that it was not ignored in
pronunciation. “…all which he does is caused to prosper.” It is a causative
stem.
3.4 Translation
“And he shall be as a tree having been transplanted by streams of waters,
whose fruit it customarily gives in its season, and its leaf does not ever
wither, and all which he does is caused to prosper.”
Notice the elongation of this verse from a literary point of view. The person
who meditates in the Torah you can’t say enough about. He is like a tree
having been transplanted by streams of water whose fruit it customarily
gives in its season and its leaf never ever withers and all that he does results
in prospering. On the other hand, what do you say about the wicked? They
are simply as chaff which the wind drives away.
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The other point that needs to be made in verse three is that fruitfulness
comes from being in the Torah, because as one is studying the Word of God,
it is as if the Word takes one and places one before these life-giving streams
that are found in the Word, in the Torah. Then one becomes fruit-bearing,
always in season, whether young or old. One’s leaf never ever withers, and
all that he does results in spiritual prosperity. Let us spend our days and
nights meditating in the Torah to worship our Lord Jesus to have the
spiritual prosperity that is promised by so doing.
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Lesson 4: Psalm 1:4
4.1 Text
:H1Ur& Un>p,^D4Ti-rw,x3 Cm>oKa Mxi yKi Myfi5wAr4hA Nke-x|

4.2 Vocabulary
Cmo Noun “chaff”
Jdn Verb “to drive away”
4.3 Grammar
Myfi5wAr4hA Nke-x|
Notice the contrast in this verse. “Not so are the wicked . . .” x| is a
negative particle. Nke is an adverb meaning “so.” “Not thus are the wicked
ones . . .” The adjective fwAr! in the plural, masculine plural, with the
definite article hA here, again because the r cannot take a daghesh. The l of
the original article has fallen out, causing compensatory lengthening.
Cm>oKa Mxi yKi

There’s that sharp contrast again, in Mxi yKi. “. . . but are as the chaff . . .”
K; means “as”, and notice the pathah underneath makes it a definite article.
Historically this was Cm>ohaK; becoming Cm>oKa.
:H1Ur& Un>p,^D4Ti-rw,x3
rw,x3 is the relative pronoun “which.” “. . . which the wind drives it away.”
Notice the root here is Jdan!. It is another pe nun verb. Historically what has
happened is Uhn4p,^D4n4Ti became Un>p,^D4Ti. First of all, you have several types
of assimilation. The n historically in D4n4Ti has assimilated into the d,
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making it a daghesh forte, and then in Uhn4p,, the n is a hinge taking us to
the final pronominal suffix Uh. The h in Uh, by reverse assimilation, has
been lost in the n or has gone back into the n. So we have two types of
assimilation historically occurring here. First, progressive assimilation, in
the first part of this verb, in which the n has assimilated into the d, with the
daghesh forte in the D. Then the n is a hinge taking us to the final
pronominal suffix Uh where the h by reverse assimilation has gone back
into the n. The root is Jdn, “to drive away.” It is Qal imperfect, third
feminine singular, from the root Jdn, with a final pronominal suffix Uh, in
this form, third masculine singular. “. . . but are as the chaff which the wind
drives it away.” Notice that the final Uh is a resumptive pronoun here,
“drives it away.” Notice that H1Ur is a noun, feminine singular, simply
meaning “wind,” with the final furtive pathah under the H to make sure
that we pronounce the H.
4.4 Translation
“Not so are the wicked, but are as the chaff which the wind drives away.”
This is a very interesting verse. The farmer, in the evening, would often take
his grain and with a shovel throw it into the air, as it were, and the heavier
grain would fall at the feet of the farmer and the lighter chaff would blow
away. He would then gather it and burn the chaff. So the wicked, in contrast
to those that meditate in Torah, are very sharply contrasted. Notice the
fruitfulness of the one versus the lack of fruit in chaff. Notice the fixity of
one in Torah: one is like a tree transplanted by streams of water, whose fruit
it customarily gives, versus that which is fleeting and fruitless. There are all
of these contrasts that are being presented here. And what do you say about
the wicked? They are just like chaff which the wind blows away. He does
not go on and on, elongating statements about the wicked. He just simply
says they are as chaff. This elongation in verse three is a literary device that
the Psalmist is using to highlight the fruit of one in Torah and to contrast that
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one with a person not in the Word and who is not living a godly life, but a
wicked life.
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Lesson 5: Psalm 1:5
5.1 Text
MyxiF>AHav4 FPA5w;m>iBa MyfiwAr4 Umq_^y! x| NKe-lfa

:Myqi&yD9ca tdaf3Ba
5.2 Vocabulary
MUq Verb “to arise”
FPAw;m Noun “judgment”
hdAfA Noun “assembly”
5.3 Grammar
NKe-lfa
These two words go together to mean “Wherefore.”
MyfiwAr4 Umq_^y! x|
“. . . the wicked will not arise . . .” x| is a negative particle, following
NKe-lfa, the conjunction “wherefore.” Umq_^y! comes from MUq, the verb
that means to stand or arise or to be established. It is a middle weak verb,
and the y shows it is third person with the U third plural, so it is a Qal
imperfect, third masculine plural, from the root MUq. MyfiwAr4 is from
fwAr!, and means “the wicked ones.” Notice again the My i showing it is
masculine plural.
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FPA5w;m>iBa
Ba is a preposition, and notice the pathah underneath it makes it a definite
article, FPA5w;m>ihaB; becoming FPA5w;m>iBa, “in the judgment.” The
judgment here is a noun, and no doubt this is looking at the final judgment.
“Wherefore the wicked will not arise in the judgment.” In the ancient world,
often one would rise up in court to declare one’s innocency. In the final
judgment, the wicked will not be able to arise. They will have to stay seated,
because they cannot arise to declare their innocency; only the righteous can.
MyxiF>AHav4
This phrase is in parallelism, and we find this in Hebrew poetry. Line two is
now in parallelism with line one. “. . . nor covenant breakers . . .” Notice
the noun xF>AHa with the daghesh in the F showing the intensity here of
covenant-breaking, the repetitiousness of it. v4 is the conjunction which here
is translated “nor,” and the My iending shows the noun is masculine plural.
MyxiF>AHa is “sinners” or professional covenant-breakers.
:Myqi&yD9ca tdaf3Ba
“. . . in the congregation of the righteous.” tdaf3Ba comes from hdAfe,
meaning “assembly.” hdAfe becomes tdaf3 in construct; notice that final h
changes to a t. We have this pathah because of the shift of the hurried-
pathah, the pathah part of that under the f here. qyD9ca is a righteous
person, so we could translate this “of the righteous ones.” tdaf3Ba is a noun
in construct with the plural noun Myqi&yD9ca. My i is a masculine plural.
5.4 Translation
“Wherefore the wicked will not rise up in the judgment, nor sinners in the
assembly of the righteous ones.”
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The text is saying that the wicked will not be able to arise in the final
judgment to declare innocency nor covenant-breakers in the assembly of the
righteous ones, in parallelism with the previous clause. Simply, the righteous
only will be able to arise in the judgment, not the wicked.
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Lesson 6: Psalm 1:6
6.1 Text
:db2%xTo MyfiwAr4 j`r@d@^v4 Myq97yD9ca j`r@D@^ hv!hy4 f1d2Ôy-yKi

6.2 Vocabulary
dbx Verb “to perish”
6.3 Grammar
hv!hy4 f1d2Ôy-yKi
“For the LORD knows (or embraces) . . .” Notice yKi is a conjunction, and
now we have the participle f1d2Ôy from the root fdy. Notice the O-sere
pattern, with the furtive pathah under the f. That’s a long O (holem-
waw), but it is a Qal participle, masculine singular. “For the LORD knows . .
.” He knows experientially or He embraces. This is a very strong word
showing experiential kind of knowledge. He is a part of the way of the
righteous. The Lord embraces or knows intimately the way of the righteous.
Myq97yD9ca j`r@D@^
Again, these are two nouns in construct. j`r@D,^ is a noun, feminine singular,
from j`r@D@^, and Myq97yD9ca would be an adjective meaning “the righteous
ones.” “For the LORD knows the way of the righteous ones . . .”
MyfiwAr4 j`r@d@^v4
“. . . but the way of the wicked . . .” Again, v4 is a conjunction, with two
nouns in construct.
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:db2%xTo
“. . . shall perish.” Notice this final word db2%xTo is like rmaxA; it is a pe
aleph verb that historically must have gone through a stage of having two I-
vowels, possibly dbexTi, and by a process of dissimilation we end up with
dbexTo, because that x always prefers the O-vowel instead of the I-vowel,
as in a normal verb like rmow;y9, for example. Possibly through the process
of historical Hebrew development, two I-vowels may have been there at one
time, dbexTi changing through dissimilation to dbexTo, just like in
rm15xyo, “he said.”
6.4 Translation
“For the LORD knows the way of the righteous, but the way of the wicked
shall perish.”
As we come to the conclusion, the Lord knows intimately the path of the
righteous. Therefore, that is why the righteous will be able to arise in the
judgment; they have followed that path through life that the Lord embraces.
But the way of the wicked will perish; it will come to nought. I think the
imagery here is like a path that you are following and all of a sudden, with
the overgrowth of weeds, it perishes. So the way of the wicked will not
endure; it will come to nought; it will perish.
We must live our lives by the Word of God. It is the instrument that leads us
to the path that the Lord would have His people to walk in. And as we look
at this great text, in the New Testament, Jesus again calls us to come to the
Torah to find Him, to come to the Hebrew scripture to see Jesus. In Luke 24,
on the road to Emmaus, the Lord took the Torah of Moses, the Prophets, and
the Psalms, and He found Himself. And so as we meditate on the Word of
God, we grow into a deeper knowledge of our Lord and Savior Jesus Christ.
Paul in Second Timothy chapter three told Timothy to spend time in the
Holy Scriptures, “which will make you wise in salvation, which is in Jesus
Christ.”
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May we spend our days and nights meditating on the instruction of the Lord,
the hv!hy4 tr1Ot. May that be our delight, and as we do, the Scriptures
promise us that we shall be as a tree transplanted by streams of water, with
fruit being borne in proper season, our leaves never withering, and all that
we do resulting in spiritual prosperity.
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PSALM 2 - THE CORONATION OF THE MESSIAH
INTRODUCTION
Psalm 2 is the coronation of an Israeli king. The king becomes a type of Christ in
His death, the coronation at His resurrection, and His second coming to judge the
world. Happy are all those who kiss Christ, the Son and who take refuge in Him.
606
Lesson 1: Psalm 2:1
1.1 Text
:qyr9%-UGh;y@ Mym>ixul;U My97Og Uwg;r! hm>AlA%

1.2 Vocabulary
wgr Verb “to be in uproar”
yOG Noun “nation”
Mxul; Noun “people”
hgh Verb “to meditate”
qyr9 Adjective “vain”
1.3 Grammar
My97Og Uwg;r! hm>AlA%

Notice hm>AlA%, “Why?”, an interrogative question. “Why are the nations in
uproar?” Uwg;r! comes from the word wgar!, “to be in uproar.” It is a Qal
perfect, third masculine plural from the root wgr. It is often used of the
idea of a sea roaring. Notice then My97Og, from the noun yOG and the plural
ending My i. “Why are the nations in an uproar? . . .”
Mym>ixul;U
Here we have in Hebrew poetry the second stanza going with the first. “. . .
and the peoples meditate a vain thing.” Notice U is a conjunction and is a
shureq in the environment with the following shewa in l; because it is
easier to pronounce it as a shureq. Mxul; means “people”, and Mym>ixul;
the plural masculine “peoples.”
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:qyr9%-UGh;y@
Notice we saw in Psalm 1 hG,h;y@. Now we have the same verb UGh;y@. Many
have seen that Psalm 1 and Psalm 2 are to be placed together. Now we have
the nations qyr9%-UGh;y@, that is, meditating a vain thing. The meditation
here, the mumbling under the breath, is not a positive thing as in Psalm 1.
They are meditating something that will come to nought. We parse this as a
Qal imperfect, third masculine plural, from the root hGh. Notice that y
again shows that it is a third person, and the U that it is a plural. “. . . a vain
thing . . .” The adjective qyr9 is showing something that will not come to
pass. The nations are in uproar, meditating on that which will come to
nought. The next verse shows what they are doing.
1.4 Translation
“Why are the nations in an uproar, and the peoples meditate a vain thing?”
Psalm 1 is related to Psalm 2, dealing with right and wrong meditation. Also
Psalm 2 is a great Psalm concerning the Coronation Day of a king in Israel.
And I think it becomes a typical Psalm pointing in the New Testament to our
Lord Jesus Christ. In the first three verses, it begins with the nations
gathered together against God’s King.
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Lesson 2: Psalm 2:2
2.1 Text
dHay!7-Uds;On Myn9z4Orv4 Cr@x,^-ykel;ma UbcZ;y1t;y9

:OH&ywim;-lfav4 hv!hy4-lfa
2.2 Vocabulary
bcy Verb “to stand up against”
Nz@Or Participle “ruler”
dsy Verb “to take counsel”
dHAy! Adverb “together”
HaywimA Noun “Messiah”
2.3 Grammar
Cr@x,^-ykel;ma UbcZ;y1t;y9
“The kings of the earth station themselves . . .” Notice UbcZ;y1t;y9 is a
Hithpael imperfect, third masculine plural, from the root bcy, meaning “to
take one’s stand against.” Notice the t;y9 gives it away as a Hithpael
imperfect, and the bcay! means “to stand up against,” so they are taking a
very offensive stand, as it were, against the Lord and against His Christ.
They stand up against, that is, the kings of the earth oppose the Lord and His
Christ. Notice ykel;ma from j`l,m,^. MykilAm; would be the plural, but when
that noun in plural is in construct, it becomes ykel;ma. This is a noun, plural,
in construct, having the sere-yod, followed by the noun for “earth,” reading
“the kings of the earth.”
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dHay!7-Uds;On Myn9z4Orv4
“. . . and the rulers take counsel together . . .” Notice Myn9z4Orv4. v4 is a
conjunction, and Myn9z4Or from Nz@Or is a Qal participle, masculine plural,
with that O-vowel. The word “counsel” comes from dsay!, “to take
counsel.” “The rulers are taking counsel.” Historically we had a pe waw
verb here, with the v in the pe position. Underneath the n, which is
identifying this as a Niphal, it would have been Uds;v4n!, and that v A became
O, Uds;v4n! becoming Uds;On. This is a Niphal perfect, third person plural,
from the root dsy, which was historically a one waw form, dsv. “. . . the
rulers are taking counsel together . . .”, showing a reciprocal action with the
Niphal stem: “. . . together with one another . . .” Notice dHay!7 is an adverb,
“together.”
hv!hy4-lfa
“. . . against the LORD . . .” lfa here meaning “against,” “. . . against
Yahweh . . .”
:OH&ywim;-lfav4
“. . . and against His Messiah.” Notice OH&ywim; from the root HaywimA. This
is where we get “Messiah.” Hywim; is in construct with O, third masculine
singular pronominal suffix. They are taking counsel together against the
LORD and against His Christ, against His Anointed One. In the Hebrew
Bible, whenever a king or a prophet or a priest were installed, oil was poured
on their head. This is where we get the concept of Messiah or HaywimA, one
who has had oil poured on their head, from the Hebrew word HwamA, “to
pour oil upon.” In the Greek Septuagint, the word xri<stoj appears here,
“against the Lord and against His xri<stoj,” the word which means
“Christ.” In the New Testament, of course, we know our Lord Jesus is God’s
ultimate anointed king and God’s ultimate anointed priest and prophet.
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2.4 Translation
“The kings of the earth station themselves, and the rulers take counsel
together with one another against the LORD and against His Messiah.”
The revolt here is against the Lord and against His Anointed One. What they
are saying follows in the next verse.
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Lesson 3: Psalm 2:3
3.1 Text
:Omyt2%bof3 Un>m>,^mi hkAyliw;n1v4 Omyt25Ors;Om-tx, hq!T;n1n4

3.2 Vocabulary
qtn Verb “to tear”
hr!s;Om Noun “cord”
j`lw Verb “to cast away”
hbAfA Noun “rope”
3.3 Grammar
hq!T;n1n4
“Let us tear away . . .” Notice qtan! is the verb, and this is a Piel imperfect,
first person plural, from the verb qtan!. Notice the shewa-pathah gives it
away as a Piel imperfect, the n shows it is first person plural, and the h A is
making this emphatic. Actually, this is a cohortative idea, that is, “Let us
tear (or cut)…”
Omyt25Ors;Om-tx,
“. . . their cords . . .” tx, is the sign of the direct object. hr!s;Om means
“cord.” The tO shows it is a feminine plural noun, and it is in construct with
Omy e, a pronominal suffix, third masculine plural. “Let us cut the cords of
them (or their cords) from us . . .” They do not want to be under the rule of
Yahweh or His Anointed.
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:Omyt2%bof3 Un>m>,^mi hkAyliw;n1v4
“. . . and let us cast from us their ropes.” Notice the Hebrew root here is a
Hiphil with the A-I pattern from the verb j`lawA, “to cast away.” The n shows
that it is a first person plural, so it is a Hiphil imperfect, first person plural,
from the root j`lw, again with that emphatic h A ending, and having a
cohortative meaning here in the first person. “. . . let us cast (or cause to
cast) away . . .” Uhn4m,n4mi is the original form for Un>m>,^mi, the n has
assimilated into the second m, causing the daghesh forte. The Nm, is a hinge
followed by the daghesh forte in the n, because in the final Uh, the h has
assimilated back into the n. So Uhn4m,n4mi becomes Un>m>,^mi. “. . . and let us
cast off from us . . .”, with the first person pronominal suffix. Notice the
tbof3 from hbAfA, meaning “rope,” and the tO shows that it is feminine
plural, in construct with Om e. All the way through here this Om e is another
way of indicating a pronominal suffix, third masculine plural. We saw that
in Om and yteOrs;Om. We have it here in Omytebof3. Omy e is showing
3.4 Translation
“Let us cut off their cords and let us cast off their ropes from us.
The kings are saying, and they are whispering this: “Let us cut off their
cords and let us cast their ropes from off of us. We do not want to be under
their authority.” This basically would represent the kinglets in rebellion
against Yahweh’s king that He is coronating to reign, to be the king. It is no
doubt His coronation day, and these other kings are in revolt against what
the Lord is doing. While this had to do with an Israeli king, its New
Testament application is applied to Jesus. In Acts chapter four, the early
believers, in praying for boldness, quote this Psalm. They say in verse
twenty-five that David, your servant, our Father, through the mouth of the
Holy Spirit, said, “Why have the nations raged, and the peoples meditated a
vain thing? The kings of the earth station themselves, and the rulers take
counsel together against the Lord and against His Christ.” And then Luke
613
goes on to say, “For they were gathered together of a truth in that city
against Your holy child Jesus whom You anointed, Herod and Pontius Pilate
with the Gentiles, and the people of Israel, to do whatsoever Your hand and
Your will had pre-determined to happen.” Notice the first movement of this
Psalm is applied to the cross of Jesus Christ. When all the nations and all
peoples are raging against Christ, in the New Testament, we see Jesus as the
ultimate Anointed of God, and we see the cross fulfilling the first movement
of this great Psalm.
We then move to God’s determination that this king is going to reign, in the
next verse. Actually, in verses four through six we see the second movement
of this Psalm.
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Lesson 4: Psalm 2:4
4.1 Text
:OmlA%-gfal;y9 yn!d*x3 qHA5W;y9 My9ma^w>ABa bweOy

4.2 Vocabulary
qHW Verb “to laugh”
gfl Verb “to mock”
4.3 Grammar
qHA5W;y9 My9ma^w>ABa bweOy

“The one who sits in the heavens will laugh . . .” Notice while the kings are
standing, He is sitting. God is sitting. bweOy is a Qal participle, masculine
singular, from the root bwy. Probably historically this was a one waw or pe
waw form. But here we just have the “O” vowel written fully with the
holem-waw. “The one who sits . . .” Notice the position of Yahweh. He is
sitting; they are standing. He has it all under control. “. . . in the heavens . . ”
Notice Ba is a preposition, and it is followed by the definite article, with the
pathah underneath: My9ma^w>AhaB; becomes My9ma^w>ABa. Notice the noun
My9ma^wA is a dual noun, with a dual ending. “. . . will laugh . . .” Notice that
qHaWA means “to laugh,” and the y prefix shows it is third masculine
singular, Qal imperfect, from the root qHW. Here the H is preferring the
qames instead of the O-vowel. So, “The one who sits in the heavens will
laugh . . .” and then in the synonymous parallelism of the next phrase,
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:OmlA%-gfal;y9 yn!d*x3
yn!d*x3, this is a noun simply meaning “the Lord.” “. . . the Lord will mock at
them.” Notice the gfal;y9 comes from the root gfl, “to mock.” It is a Qal
imperfect, third masculine singular, with that y again, from the root gfl.
Notice it prefers an A-vowel under the second consonant instead of an O.
Instead of gfol;y9 it is gfal;y9. In Hebrew you have the I-A pattern occurring
in a number of verbs, and the f here prefers the pathah instead of the O-
vowel. “. . . the Lord will mock toward them or at them.” Notice the l;
showing the preposition, followed by Om again, pronominal suffix, third
masculine plural.
4.4 Translation
“The one who sits in the heavens will laugh, the LORD will mock at them.”
We have a bold anthropomorphism here, that God has everything under
control, and while they are speaking rebellion, that is, the kings on earth, He
is simply laughing in heaven, as He is sitting on His throne. Applying this in
the New Testament, the writer Luke tells us in Acts 4 that what happened on
Calvary was already under God’s control, predetermined by the Lord, that
Jesus would die for the sins of all human beings on the cross.
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Lesson 5: Psalm 2:5
5.1 Text
:Oml2%h3bay4 OnOrH3baU OP7xab; Omyl26xe rBeday4 zxA

5.2 Vocabulary
JxA Noun “anger”
NOrH3 Noun “fury”
lhB Verb “to terrify”
5.3 Grammar
rBeday4 zxA
“Then, . . .” an adverb, zxA. Notice rBeday4 is a Piel imperfect, third
masculine singular, from the root rbD. You have that shewa-pathah with
the doubling of the middle radical. “. . . he will speak . . .”
Omyl26xe
“. . . unto them . . .” Notice lxe meaning “unto”, and then Omy e,
OP7xab;
“. . . in his anger . . .” b; is a preposition with the shewa, followed by the
word “anger.” Jxa is the word for “nose;” when the nose becomes red, it is a
picture of anger. It is literally “in his nose,” which actually means “in His
anger.” The final O is a pronominal suffix, third masculine singular.
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OnOrH3baU
Now we have the parallelism to this first phrase. “. . . and in his
fury . . .” U is a conjunction; notice it is U instead of v4 because of the labial

b, and the shureq then is preferred before the b. NOrH3 means “fury” or
“anger.” O is a pronominal suffix, third masculine singular. “. . . in the anger
of him . . .”
:Oml2%h3bay4
“. . . He will terrify them.” Notice lhb is the root here, and it means “to
terrify.” The shewa-pathah makes this a Piel imperfect, third masculine
singular from the root lhb, and Om e, pronominal suffix, third masculine
plural.
5.4 Translation
“Then he will speak to them in His anger; in His fury He will terrify them.”
Again, we are seeing God’s basic control over this whole situation. They are
speaking and whispering under their breath; He speaks and thunders from
heaven. He speaks, and His anger will terrify these rebellious kings in the
historical context. This also can be applied to the future, and the fact that
Christ is the means of having God’s judgment swayed or taken away when
one is in Jesus and has faith in Him as one’s Savior and Lord.
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Lesson 6: Psalm 2:6
6.1 Text
:ywi%d4q!-rha NOy>ci-lfa yK5il;ma yTik;sa^n! yn9x3v1

6.2 Vocabulary
j`sn Verb “to install”
NOy>ci Noun “Zion”
6.3 Grammar
yn9x3v1
“But I . . .” Notice the “I” here is emphatic. “But I . . .”
yTik;sa^n!
“. . . I have installed . . .” from j`san!. It is a Qal perfect, first person singular,
from the root j`sn, “to install.”
yK5il;ma
“. . . my king . . .” yK5il;ma is from j`l,m,^. It is a noun in construct, j`l,m,^
becoming j`l;ma, and the y iis a pronominal suffix, first person singular.
NOy>ci-lfa
lfa is a preposition, NOy>ci is a noun. “. . . upon Zion . . . (a place name
here)”
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:ywi%d4q!-rha
“. . . the mountain of My holiness.” The actual word wd,q* meaning
“holiness” becoming ywid4q!, “the mountain of My holiness” or “My holy
mountain.” wd,q* is a noun, becoming ywid4q! with the hireq-yod showing
it is a noun in construct with the pronominal suffix y i. “. . . upon Zion, my
holy mountain.”
6.4 Translation
“But I have installed my king upon Zion, My holy mountain.”
The destiny of this king is to reign upon mount Zion. And not only then at
the first level, is one looking at a historical king established on mount Zion,
but it is pointing ultimately to Christ, whom God has destined to be the final
king, reigning eternally over God’s people.
This leads us then to the next section, in verses seven through nine. The
King is now going to speak, and declare what the Father (Yahweh) has said
about Him. The Anointed of God will speak now.
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Lesson 7: Psalm 2:7
7.1 Text
yn9x3 hTAxa5 yn9B; ylaxe rmaxA hv!hy4 qHo lx, hr!P;sax3

:j~yTi%d4liy4 MOy>ha
7.2 Vocabulary
rps Verb “to declare”
qHo Noun “decree”
dly Verb “to beget”
7.3 Grammar
hr!P;sax3
“I will declare . . .” Notice hr!P;sax3 is a Piel imperfect, first person
singular, from the root rPs, meaning “to declare.” You have a composite
shewa with a hateph-pathah, followed by a pathah. That shewa-pathah
pattern shows us that we are looking at a Piel imperfect, followed by the
daghesh in the second consonant, the P. It is a Piel imperfect, first person
singular, from the root rPs, and it is intensive again or emphatic with the
h A added to this. “I will declare . . .” or “Let me declare . . .” It is
cohortative. As the kings have declared, He will declare now as the
Anointed of God.
qHo lx,
“. . . concerning the decree . . .” lx, is a preposition, followed by qHo,
meaning “decree.” It is something that is permanent, something that has
been carved into the rock, as it were. “I will declare concerning the
decree . . . (this permanent decree)”
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ylaxe rmaxA hv!hy4
“The Lord has said to me . . .” “The Lord” is the proper name for the eternal
covenant God, Yahweh, the Eternal One. By the way, this “hvhy” is
unpronounced; we might substitute “Adonai” or “Hashem” (“the name”).
The y shows that it historically was imperfect; hvh means “to be.” It could
be translated, “He is” or some want to render, “He causes to be.” Probably,
“He is” goes best with Exodus, where we find for the name of the Lord,
hy@h;x, rw,x3 hy@h;x, (“I am that which I am”). So, “He is” or “He will
be,” showing the eternality of the Lord in His covenant relationship with His
people. rmaxA is a Qal perfect, third masculine singular, “the Lord said . . .”
ylaxe is “. . . unto me . . .”, a preposition followed by the pronominal suffix
y a, first person singular.
hTAxa5 yn9B;
“. . . my son . . .” Notice the emphatic “you” are. This is very emphatic: “My
son you are.” yn9B; is from NB,, meaning “son.” NB, is in construct, yn9B;,
with the pronominal suffix, y i, first person pronoun.
“. . . my son You are . . .” hTAxa5 is a personal pronoun, second masculine

singular.
:j~yTi%d4liy4 MOy>ha yn9x3

Now we have the emphatic yn9x3, “I”, a pronoun, first person singular. We
would not need the pronoun with the verb j~yTi%d4liy4, “. . . I have given birth
to you.” But it makes it emphatic: “I . . .” MOy>ha is “today.” It is the
definite article ha followed by the noun MOy. “. . . I, this very day . . .” This
is the Coronation Day of this king. j~yTi%d4liy4 is from dly, “to beget.”
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“. . . I have begotten you.” Actually this is a Qal perfect, first person
singular, from the root dly, with a pronominal suffix, second masculine
singular.
7.4 Translation
“I will declare concerning the decree, the Lord has said to me, You are My
son; today I have begotten you.”
In the ancient Near East, when a king was coronated, his coronation day was
viewed as the day when he was being “begotten,” as it were, by the god who
was putting him on the throne. We find this, for example, in Ugaritic
literature. I believe that here we are looking historically at an Israeli king
and the day of his coronation. “I today have begotten you.” As we look into
the New Testament, the New Testament then applies the ultimate fulfillment
of this to the day of resurrection.
The cross, as we saw in Acts four, is the first movement of this great Psalm,
in the first three verses. God is determined that His Son is going to reign, in
verses four to six. The cross happens under the preordained will of God,
Luke tells us. But the next movement is the resurrection. “I today have
begotten you.” And as we go into the New Testament, especially into the
book of Acts, and in Acts chapter thirteen, Paul is preaching in a synagogue,
and he makes this statement, as he is talking about our Lord Jesus. He says
that God has fulfilled a promise, a promise that He had given to the fathers.
Then he quotes Psalm two, stating that God has fulfilled to our children this
great promise of a coming Messiah, by raising Jesus, the coming Anointed
One, our Lord, as it is written in the second Psalm, “You are my son; I today
have begotten you.” Paul goes on then to describe the resurrection of Jesus
Christ when he says, verse thirty-four, “And because He raised Him from
the dead, He is no longer about to see corruption, thus He has said, ‘I will
give to you the sure mercies of David’ (quoting from Isaiah fifty-five), since
in another Psalm He says, ‘You will not give Your Holy One to see
corruption.’” Then as Paul applies this, he says, “For David, in his own
generation, after ministering in the will of God, fell asleep and was placed
to his fathers, and he saw corruption. But He whom God raised (verse
thirty-four) did not see corruption.” Then Paul goes on to say, “Therefore
let it be known unto you, men brethren, that on account of this, to you
forgiveness of sins is being declared.”
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So basically in the resurrection of Jesus Christ, according to the application
in Acts by the apostle Paul, that when the statement was made, “You are my
son, this day have I begotten you”, we are looking at the Coronation Day of
our Lord Jesus Christ in His glorious resurrection.
Allusion is made to this again by the apostle Paul in the book of Romans
when, in writing concerning the Lord Jesus, in verse three he says that, “He
was the Messiah, the Son, who came according to the seed of David after the
flesh,” and then, “Who was designated the Son of God mightily by the spirit
of holiness out of the resurrection from the dead, Jesus Christ our Lord.”
The reference to the Messiah here being designated the Son of God or being
seen and declared to be the Son of God mightily according to the spirit of
holiness is a reference back to this great resurrection moment of our Lord,
when He was seen and declared to be God’s final Anointed Son and King-
Messiah in the resurrection.
Psalm 2 is a great Psalm that has its ultimate application here in the New
Testament to the resurrection of our Lord Jesus Christ.
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Lesson 8: Psalm 2:8
8.1 Text
j~t;{!Hux3v1 j~t,5lAH3n1 My9Og hn!T;x,v4 yn>9m>,^mi lxaw;

:Cr@xA%-ysep;xa
8.2 Vocabulary
lxw Verb “to ask”
hlAH3n1 Noun “inheritance”
h{!Hux3 Noun “possession”
sp,x,^ Noun “end”
8.3 Grammar
yn>9m>,^mi lxaw;
“Ask from me . . .” lxaw; is a Qal imperative, second masculine singular,
from the root lxw. In yn>9m>,^mi, concerning the Nmi, the n has assimilated
into the m here, causing the daghesh forte. n is a hinge and y iis a
pronominal suffix, first person singular.
My9Og hn!T;x,v4
“. . . and I will give . . .” hn!T;x,, from hn!t;n4x,, of the root Ntn, a pe nun
verb here. We have a Qal imperfect, first person singular, from the root Ntn,
hn!t;n4x, becoming hn!T;x,. The v4 is just a regular waw connective, not a
waw conversive, so we continue with the future tense here: “. . . and I will
give . . .” Notice the h Ais emphatic. My9Og is “nations,” a noun plural with
the M iending.
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j~t,5lAH3n1
“. . . your inheritance . . .” hlAH3n1 means “inheritance.” The j~ is a
pronominal suffix, second masculine singular.
j~t;{!Hux3v1
h{!Hux3 means “possession,” and it is in construct. h{!Hux3, the feminine
noun, becomes t{1Hux3. When we add the pronominal suffix j~, we have a
long A under the z in an open syllable. “. . . and your possession . . .”
:Cr@xA%-ysep;xa
“. . . the ends of the earth.” Notice that sp,x,^ is the noun meaning “end,”
and when that is in construct plural, it becomes ysep;xa, “(the) ends of the
earth.” Hence it can read, “. . . and for your possession, the ends of the
earth.”
8.4 Translation
“Ask from Me, and I will give the nations for your inheritance, and your
possession the ends of the earth.”
All the Son has to do is ask the Father, and He will give the entire world, the
nations and the uttermost parts of the earth, as His possession. This is an
idealization, I believe, of an Israeli king that has its ultimate reality in the
New Testament in our Lord Jesus Christ who literally reigns over the whole
world as King of Kings and Lord of Lords, according to Revelation chapter
nineteen, for example.
Also, I think in the book of Hebrews there is an allusion made to this, as we
saw the resurrection of our Lord spoken of in Acts chapter thirteen. In the
book of Hebrews, the writer begins in verse one, “In many parts and in
many ways God of old having spoken to the fathers in the prophets, in the
last days has spoken to us in the Son…” Then we have the statement,
“whom he placed heir of all things.” I believe that statement “whom he
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placed heir of all things” is a reflection back to this great text here. He is the
Son, and He is the Son who has become heir of all things. The good news is
that in Romans chapter eight, Paul says that Jesus Christ is heir of all things
and we have been made joint-heirs with him when we have our faith in the
Lord Jesus Christ as our Savior and Lord.
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Lesson 9: Psalm 2:9
9.1 Text
:Mc2%P;n1T; rceOy ylik;Ki lz@7r4Ba Fb,we^B; Mfer*T;

9.2 Vocabulary
Fb,we^ Noun “scepter”
lz@7r4Ba Noun “iron”
ylik; Noun “vessel”
rceOy Noun “potter”
Cpn Verb “to shatter”
9.3 Grammar
Mfer*T;
Notice Mfer*T;. Actually the root here is probably from either ffr
(double ayin) or hfr (final he). ffr means “to crush;” hfr means “to
shepherd.” So we would parse this as a Qal imperfect, second masculine
singular, from the root ffr, with a pronominal suffix, third masculine
plural, in the M e. Mfer*T; is a very interesting word. The Septuagint
understood this as poima<neij, as “you shall shepherd them with an iron
scepter,” from the root hfr (final he) instead of the double ayin root
ffr, “to crush.” And certainly in the ancient near east a king was often
seen as a shepherd who would shepherd his people, rule over not only his
subjects but those who would be opponents of his subjects. This word can
carry with it the idea of judgment, even with the word meaning “shepherd.”
And since the f or the h, either one, could be here, we could translate this
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as “shepherd.” Most want to translate it as “crush” from double ayin. This is
the warning that the Son or the king is giving in light of what the Lord, that
is, Yahweh, has said about his authority. “You shall shepherd (or crush)
them...”
lz@7r4Ba Fb,we^B;
“. . . with a scepter of iron . . .” Notice the B; preposition, and then Fb,we^,
meaning “scepter,” a noun in construct with lz@7r4Ba, meaning “iron.” “. . .
with a scepter of iron . . .”, meaning “. . . with strong authority you shall
shepherd them.”
:Mc2%P;n1T; rceOy ylik;Ki

“. . . as vessels of a potter you shall dash them to pieces.” This is looking at
a potter who would take his vessels and throw them on the ground and they
would break, again showing the authority of this king. Notice the K is a
preposition, followed by ylik;, which is a noun in construct, “vessel,” with
rceOy, which is simply a noun meaning “potter.” “. . . the vessels of a potter
. . . you shall dash them to pieces.” Actually, “you shall shatter them”
would be another way of translating this. Cpan! means “to shatter.” This is a
Piel imperfect, second masculine singular, from the root Cpn, with that
shewa-pathah pattern, the shewa in the prefix, followed by a pathah and
doubling of the middle radical or middle consonant in the P here gives it
away as a Piel. “. . . you shall shatter them.” M eis a pronominal suffix, third
masculine plural.
9.4 Translation
“You shall crush them with an iron scepter; as vessels of a potter you will
dash them to pieces.”
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Notice the statement here of the authority of the king. It is interesting as we
go to the New Testament that this particular passage looks at the Second
Coming of Jesus Christ through the eyes of the book of Revelation, and John
alludes to this in the writing of the second advent of Christ, when he speaks
of Jesus Christ coming back “on a white horse” in Revelation 19, a symbol
of a king, “and out of his mouth goes a sharp sword, in order that with it he
might smite the nations, and he shall shepherd them with an iron scepter.”
There we have an allusion back to this psalm, looking at the Second Coming
of Christ, in which He will judge the world by His word.
This text seems to have two applications: (1) the earthly king, who is being
set up, is being given authority by Yahweh, and the son or the king is
speaking of that, and then finally (2) in the application in Revelation 19 to
the Second Coming of Jesus, in which His word becomes the instrument of
judgment. All the way through here, we see a tremendous New Testament
application to the Lord Jesus Christ. The first movement is the cross, and
then His resurrection, “this day have I begotten you,” and now finally here
pointing to the Second Coming of Jesus Christ in Revelation chapter
nineteen, as an allusion is made to this text.
Finally, we come now to the end of this psalm, in which the Psalmist warns
the kings to be wise, and to stop the rebellion of the Son or against God’s
Anointed.
Lesson 10: Psalm 2:10

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10.1 Text
:Cr@xA% yFep;wo Urs;U!hi UlyKi5W;ha MykilAm; hTAfav4

10.2 Vocabulary
hTAfa Adverb “now”
lkW Verb “to be wise”
rsy Verb “to instruct”
yFep;wo Noun, plural “judges”
10.3 Grammar
MykilAm; hTAfav4
“And now . . .” Notice the v4 is a conjunction, and hTAfa means “now,” an
adverb. MykilAm; is from the root j`l,m,^, meaning “king,” the My i shows a
masculine plural. “And now kings . . .”
UlyKi5W;ha
“. . . be wise . . .” UlyKi5W;ha is from lkW, a root that means to “be wise”
or “be instructed.” Notice this is an imperative with the h. The A-I pattern
shows that it is a Hiphil imperative, second masculine plural, from lkW,
“cause to be wise.” “And now . . . be wise . . .” He is talking to the kings,
and then he repeats the statement.
:Cr@xA% yFep;wo Urs;U!hi
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“. . . be instructed (or “be disciplined by this”), judges of the earth.” Notice
the root rsy means “to be instructed,” and with the h here, historically this
would have been a one waw or pe waw verb, rsav!, “to be instructed,” and it
was historically Urs;v!n4hi becoming Urs;U!hi. Therefore it is an I-A pattern
with the h, giving it away as a Niphal, a Niphal imperative, second
masculine plural, from the root rsy, “so be instructed.” Here is a case
where we have back-to-back a Hiphil imperative and a Niphal imperative.
Notice the vowel patterns differ. Both have the h (UlyKi5W;ha and Urs;U!hi),
but one has an A-I pattern while the other has the I-A pattern: UlyKi5W;ha the
A-I pattern, Urs;U!hi the I-A pattern with the doubling in the v. The doubling
in the v in this second imperative is because of the n in the Niphal that has
assimilated, Urs;v!n4hi becoming Urs;U!hi. One point that might be said here
about these two imperatives is that in the Hiphil and in the Niphal, both have
the h in the imperative, and probably the Niphal was influenced by the
Hiphil stem here, because “be caused to be wise” would be the Hiphil, and
the Niphal is also passive. But in the imperative the Hiphil has a causative
passive sense, like for example here, “be caused to be wise,” and hence “be
instructed,” both then having passive ideas, the one being causative, the
other being more just simple passive. Possibly the h of the Hiphil
historically was then attracted to the Niphal in these imperative forms, the
difference being the A-I pattern for the Hiphil imperative, and the I-A
pattern with the doubling of the first radical in the Niphal imperative. “Be
wise, judges of the earth.” Notice yFep;wo, the noun plural in construct with
Cr@xA%.
10.4 Translation
“And now kings, be wise; be instructed, judges of the earth.”
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In this verse we have the first phrase “and now kings, be caused to be wise,”
and then the repetition and the synonymous parallelism in Hebrew poetry
here, “be wise, or be instructed, judges of the earth.” Simply listen to what
has been said.

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11.1 Text
:hdA%fAr4Bi Ulygiv4 hxA5r4y9B; hv!hy4-tx, Udb;fi

11.2 Vocabulary
dbf Verb “to serve”
hxAr4y9 Noun “reverence”
lyGi Verb “to rejoice”
hdA%fAr4 Noun “trembling”
11.3 Grammar
hxA5r4y9B; hv!hy4-tx, Udb;fi

“Serve the Lord with fear . . .” Udb;fi is a Qal imperative, second
masculine plural, from the root dbf. tx, is the sign of the direct object,
hv!hy4 is the One you serve, B; is a preposition, hxA5r4y9 a noun, feminine
singular, “in reverence.” “Serve the Lord in reverence . . .”
:hdA%fAr4Bi Ulygiv4
“. . . and rejoice with trembling.” Notice v4 is the conjunction and lyg
means “to rejoice.” It is a Qal imperative, second masculine plural from
lyg, a middle weak verb. hdA%fAr4Bi has the preposition B;, and hdA%fAr4
meaning “trembling.”
11.4 Translation
“Serve the Lord in reverence, and rejoice with trembling.”
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In other words, rejoice with the proper awe of Yahweh and His Anointed
One.
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12.1 Text
Ffam;Ki rfab;y9 yKi j`r@d@^ Udb;xtov4 Jn1x<y@-NP, rba-Uqw>;n1

:Ob% yseOH-lKA yr2w;xa OP7xa
12.2 Vocabulary
qwn Verb “to kiss”
rba Noun “son”
NP, Conjunction “lest”
Jnx Verb “to be angry”
Ffam;Ki Adverb “suddenly”
rfB Verb “to kindle”
sUH Verb “to take refuge”
12.3 Grammar
rba-Uqw>;n1
Notice qwn means “to kiss.” This is a Piel imperative, second person plural,
from qwn. Notice the A with the doubling of the middle radical. With the
word rba here, some want to translate this as “kiss with purity,” that is, bow
down and worship the Son in purity. However, the word rba can be an
Aramaic word here for “son” as well as a rare word for son in Hebrew.
Jn1x<y@-NP,
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The next word NP,, which occurs next to rba, means “lest.” If we had had
NB, here, the usual Hebrew word for son, it would have been NP, Nb,
Uqw>;n1. It is very similar; it actually sounds very much alike. So possibly
there might have been a dissimilation done purposely by the author to
highlight the word rba. With this possible rba can be seen as an Aramaic
word, and it is as though the Psalmist is italicizing rba. “Kiss the Son, lest
He be angry . . .” Notice NP,, the adverb, followed by Jn1x<y@. Jn1x<y@ is a Qal
imperfect, third masculine singular, from the root Jnx. “. . . lest He be
angry . . .”
j`r@d@^ Udb;xtov4
“. . . and you perish in the way . . .” In Udb;xtov4, the v4 is a simple
conjunction. Udb;xto is “you will perish.” Notice we saw that verb in
Psalm 1. This is a Qal imperfect, second person plural, from the root dbx,
“to perish.” “The way” here is a noun, and a B; is probably understood:
“. . . lest you perish in the way . . .” It is interesting that this is connected

again with Psalm 1: dbexTo MyfiwAr4 j`r@d,^v4, “but the way of the wicked
shall perish.” This is why these two Psalms are seen as related. The wicked
perish in their sinful ways. Here we have the kings being warned to kiss the
Son, lest they would perish in the way. To “kiss the Son” means to reverence
the Son, to bow down before Him and kiss His feet, as it were. “. . . lest He
be angry, and you perish in the way . . .”
OP7xa Ffam;Ki rfab;y9 yKi

“. . . when His wrath is kindled . . .” yKi is a conjunction, followed by
rfab;y9, “. . . when His wrath is inflamed suddenly . . .” Ffam;Ki can mean
“in a moment” or “suddenly” or “quickly.” It is another adverb, going with
rfab;y9, a Qal imperfect verb, third masculine singular, from the root rfB,
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“to kindle.” “. . . when His wrath is kindled suddenly . . .” OP7xa is the noun
hpAxa, followed by the O here, the pronominal suffix. “. . . when His wrath
is suddenly inflamed or ablaze . . .” And then the conclusion:
:Ob% yseOH-lKA yr2w;xa

We are back to where we started with the same yr2w;xa that we saw in Psalm
1. “. . . happinesses . . .” or “. . . happy are all those who take refuge in
Him.” yr2w;xa again is a noun plural in construct with the sere-yod. lKA is
an adjective. yseOH is from sUH, “to take refuge.” Notice this is a Qal
active participle, masculine plural, in construct with Ob. “. . . happy are all
those who take refuge in Him,” that is, in the Son. Ob is the preposition
with the pronominal suffix O.
12.4 Translation
“Kiss the Son, lest he be angry and you perish in the way when His wrath is
kindled suddenly; happy are all those who take refuge in Him.”
As we apply this Psalm, while historically it spoke of an Israeli king who
was being coronated, focusing upon his coronation day, and encouraging the
rebellious king to take refuge in this one whom Yahweh has set up, as we
look at this Psalm through the eyes of the New Testament, we have seen the
coronation of Jesus Christ, the final Anointed Son of God and King.
We saw the cross in the first three verses. Acts chapter four stated, “Why do
the nations rage and the peoples mutter a vain thing?” We saw these verses
being fulfilled upon the cross as there was the raging against Christ who was
dying for the sins of the world.
We then saw Yahweh’s determination that His son would reign. “And so this
day have I begotten you,” is applied in Acts thirteen, as we saw, to the
resurrection of Jesus Christ by the apostle Paul. That is the coronation day of
our Lord Jesus Christ, His resurrection.
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In the book of Hebrews we saw that the writer of Hebrews sees Christ as
heir now of all things. God has spoken in the Son, whom He made heir of all
things. This is the ultimate fulfilment of the words, “Ask of me, and I will
give you the nations for your inheritance, and the uttermost parts of the
earth for your possession.”
The final conclusion of the New Testament application of this great psalm to
our Lord Jesus is in the book of Revelation, where we have Jesus returning
as “King of Kings and Lord of Lords, as He will shepherd the nations with
an iron scepter by the word of His mouth.” This speaks of the Second
Coming of Jesus Christ, when He rules and judges the world by His word.
So this great psalm then concludes with the exhortation to kiss the Son.
Many Puritans at times would end their sermons with the exhortation to their
hearers to kiss the Son, that is, to kiss Jesus, to bow down before Him, and
adore Him as Savior, King and Lord of all areas of our life. Happy are all
those who then take refuge in Jesus as Lord.
PSALM 8 - THE DIGNITY OF MAN
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INTRODUCTION
Psalm 8 views the dignity of man at creation who has authority over the animal
world. The Psalm points to the incarnation of Christ who in His incarnation was
made a little lower than the angels to taste death for us as the second Adam, and
now He is exalted above the angels in resurrection glory.
Lesson 1: Psalm 8:1

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1.1 Text
:dv9&dAl; rOmz4mi tyTiGiha-lfa H1cZ26n1m;la

1.2 Vocabulary
H1cZ26n1m; Participle “leader”
tyTiGi Noun “gittith”
rOmz4mi Noun “psalm”
1.3 Grammar
One of the great texts of the Hebrew tehilim or the Psalms is Psalm 8. It is a
great Messianic Psalm that takes us in its meaning to the Lord Jesus Christ
and is ultimately fulfilled in Him. It is a psalm about the paradox of God’s
concern and love for mankind or humankind in light of the vast vista of His
creation. It begins in verse one: “For the leader upon the gittith, a psalm
belonging to David.”
H1cZ26n1m;la
In H1cZ26n1m;la, it begins, ‘for the leader,’ with a l;, and the l has a pathah
under it, showing that it is a definite article, so it is “for the leader.” H1cZ26n1m;
is a Piel participle, masculine singular, from the root Hcn. If you will
notice, it has the daghesh forte in the c, showing that it the intensive stem
or the Piel stem. Also, it has a shewa-pathah vowel pattern, which is the
same vowel pattern that we find in the imperfect, but here in the participle.
Under the H we have a pathah, which is a furtive pathah, which causes us
to pronounce the H in a way that you hear it and do not overlook it.
tyTiGiha-lfa
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lfa is a preposition, “upon”, and then the word tyTiGiha, “. . . upon the
gittith . . .” ha is the definite article; remember lha formed the article
historically. The l of the lha has assimilated into the g, causing a daghesh
forte. Hence we have a closed consonant-vowel-consonant pattern in the
Gha, and a doubling of the g. We are not sure exactly what tyTiGi means. It
might be related to a winepress. Some have suggested that it might have
been some type of melody that might have been sung around the vintage
time or the harvesting of the grapes. We just don’t know. Some have even
related it to Gath, a folk melody from Gath, but that doesn’t seem to be
exactly what it might mean; we are just not sure.
:dv9&dAl; rOmz4mi
The next word is rOmz4mi. It is a noun that means “a song” or “psalm” from
rmaz!, “to sing.” “. . . a psalm or song belonging to David,” or “. . . of
David.” l; here probably indicates authorship. Some have felt that l; could
mean “concerning David” or “about David,” and also “belonging to the
Davidic collection.” However, it could also simply look at authorship, a l
of authorship, meaning “belonging to David.” dv9dA is simply the king, the
great king David, who was the author of many tehilim or biblical songs of
praise.
1.4 Translation
“For the leader upon the gittith, a psalm belonging to David.”
This great praise psalm begins in the next verse with a praise of the Lord’s
marvelous name.
Lesson 2: Psalm 8:2

2.1 Text
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hn!T; rw,x3 Cr@xA5hA-lkAB; j~m;wi ryD9xa-hmA Unyn28d*x3 hv!hy4
:My9mA%w>Aha-lfa j~d4Oh
2.2 Vocabulary
Nd*x3 Noun “lord”
ryD9xa Adjective “marvelous, glorious”
dOh Noun “glory”
2.3 Grammar
Unyn28d*x3 hv!hy4
The first word is “Adonai.” It is hvhy, the tetragrammaton of the name
“Yahweh.” However, the shewa and the pathah with the holem-waw,
indicates that the Masoretes, who put the vowels in, would like for us to
pronounce this as “Adonai,” by taking the word “master” and its vowels and
putting it here, to suggest that pronunciation. yn1d*x3 means “Lord.” yn1d*x3
has a sere-yod in the plural form here in construct with Un, which is a
pronominal suffix, first common plural. It is “O Lord, our Lord . . .”
j~m;wi ryD9xa-hmA
“. . . how majestic (or how glorious) is your name in all the earth . . .”
Notice we begin with praise. How majestic, how glorious! The adjective
ryD9xa, “glorious,” is followed by the verb “to be” understood. The word
j~m;wi is from Mwe, meaning “name.” When it is in construct, it becomes
Mwi with the hireq, and the j~ is a pronominal suffix, second masculine
singular.
Cr@xA5hA-lkAB;
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“. . . in all the earth . . .” B; is a preposition. lkA is a noun meaning
“totality” or “all.” “. . . how glorious is Your name in the totality of the
earth . . .” showing the unity and totality of the whole earth, where God’s
name is magnified. lkA is in construct with Cr@xA5hA, “in the totality of the
earth.” Notice the definite article hA. The x could not take the l, so it
dropped out or elided, and we then have compensatory lengthening under
the ha. Cr@x5A is from Cr@x,6. We have this long A, going from a seghol to a
qames, because we are in a pause at the end of a major movement in this
verse. Notice the athnach, indicating a major pause, that little wishbone at
the bottom of the x. “. . . how marvelous is Your name in all the earth . . .”
looks at the Lord’s glorious name that permeates the world.
:My9mA%w>Aha-lfa j~d4Oh hn!T; rw,x3

rw,x3 is a relative pronoun. hn!T; is a difficult word. We are not exactly sure
what hn!T; means. It could be an imperative from the verb Ntan!, “to give.” If
that is the case, it could be a simple Qal imperative with the emphatic h A,
“whose glory give above the heavens.” j~d4Oh is a noun followed by a
pronominal suffix, second masculine singular, j~. “. . . whose Your glory
(speaking now of God), give . . .” and we could translate this “upon the
heavens (or above the heavens).” Let Your glory shine, in all of its splendor,
in the heavenly, celestial, stars and moon. It is the psalmist inviting God’s
glory to shine forth, so that the Lord would show His glory even more from
the heavens. The other possibility is “. . . whose Your glory (literally), give
above the heavens.” In other words, it is asking God to magnify His glory
among his angelic beings above the heavens. It is a difficult phrase. We are
not sure how to understand it, but those are at least two possibilities, if we
take it from Ntan!, a pe nun verb, where the n has dropped out. In My9mA%w>Aha,
notice ha is the definite article. The l has assimilated historically into the w,
causing the daghesh forte, hence the doubling. The noun has the dual form
My9 a, and the lengthening of the pathah to a qames before the soph passuq,
or the end of the verse. This is a major accent with that little mark beside the
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qames called a silluq. It is a major accent of the verse. The last word in the
verse causes us to pause, and hence we have a lengthening from a pathah to
a qames.
2.4 Translation
“O Lord, our Lord, how glorious is Your name in all the earth, whose Your
glory give upon the heavens.”
When we look at verse two, we see that God is to be praised. There is an
exhortation for His name to be magnified above the heavens. In the New
Testament the Lord Jesus Christ is the Creator of all things. Hence, His
name in the blessed Trinity is to be magnified along with God the Father,
God the Son and God the Holy Spirit above the heavens.
Lesson 3: Psalm 8:3
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3.1 Text
j~yr@7r4Oc Nfama6l; zfo TAd4s>a6y9 Myq9n4y*v4 Mylil;Of yPimi

:Mq>2&n1t;miU by2Ox tyBiw;hal;
3.2 Vocabulary
hP, Noun “mouth”
lUf Verb “to give suck”
qny Verb “to give suck”
dsy Verb “to establish, found”
zfo Noun “strength”
Nfama6l; Preposition “for the sake of”
rrc Verb “to show hostility”
tbw Verb “to silence”
byx Verb “to be an enemy”
Mqn Verb “to avenge”
3.3 Grammar
Myq9n4y*v4 Mylil;Of yPimi

Notice yPimi. The m is a preposition, and the n has gone into the p here,
causing it to double, yPin4mi becoming yPimi. The word means “mouth,” so
“from the mouth.” Plus, here we have two words in construct, so we would
put “of” between the two nouns. “From the mouth of babes . . .”
Mylil;Of is a Qal active participle from lUf, “to give suck.” It looks at
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infants. We could even translate this “babes.” There is another participial
form in Myq9n4y*v4, from qn1y!, another Qal active participle, “those who give
suck.” “From the mouths of babes and sucklings . . .”
zfo TAd4s>a6y9
“. . . you have established strength . . .” dsay! means “to cause something to
be founded.” It is a Piel perfect second masculine singular from the root
dsy, “to found” or “to establish.” zfo is simply a noun meaning “strength.”
God’s strength is established in the mouths of babes and sucklings. One
interpretation of this could be a more literal interpretation, that from infants,
who begin to think and speak and utter, God’s praise is established. His
praise is magnified in the creation of human beings who are able to
rationalize and speak. The other interpretation, having a more spiritual
meaning, is that “babes and sucklings” would look at simple people. Jesus,
for example, quotes this text in Matthew 21 and says that from the mouths of
babes and sucklings God has established strength. Simple folk were praising
Him in the midst of all of the religious leaders on His day of triumphal entry,
and the religious leaders told Jesus to silence them. He said, “Have you
never heard that from the mouth of babes and sucklings the Lord has
established His strength?” So at the great triumphal entry it seems that Jesus
saw this great text, and saw in those simple people who were praising Him
the fulfilment of this great text.
j~yr@7r4Oc Nfama6l;
“. . . because of your adversaries . . .” Nfama6l; is a preposition, and
j~yr@7r4Oc is another participle. It is followed by the j~, pronominal suffix,
second masculine singular. It is a plural form in construct with j~. “. . . for
the sake of your adversaries . . .”
:Mq>2&n1t;miU by2Ox tyBiw;hal;
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“. . . to bring to silence the enemy and the avenger.” Notice tbw is the
root, and we have a l, indicating an infinitive, along with a h with an A-I
verbal pattern. This indicates a Hiphil infinitive construct from the root
tbw, so we would translate it “to bring or to cause to come to silence.”
“The enemy” is by2Ox, another participle, a Qal active participle (notice the
O with the sere) from byx meaning “enemy.” In Mq>2&n1t;miU, the shureq
here appears before the m, a labial. Since Mq>2&n1t;miv4 is more difficult to
pronounce, historically the U was preferred for the conjunction here.
Mq>2&n1t;mi is a Hithpael participle, masculine singular, from Mqn, “to
avenge,” so we would translate this “from the one who avenges himself” or
the “avenger.”
3.4 Translation
“From the mouths of babes and sucklings you have established strength
because of your adversaries, to silence the enemy and the avenger.”
The Lord shows His power in simple babies and sucklings, in order that He
can silence, for the sake of His adversaries, the enemy and the avenger. His
greatness is seen in such creative wonder that it brings to silence any that
would oppose Him or that would seek avengement. The other interpretation
would simply say that when simple people love the Lord and praise Him, it
acts as a bulwark to bring to silence God’s enemies and the avengers. It is a
great text, showing us God’s great creative work, even in simple things and
in simple people that act as a bulwark in praising His glorious name.
I am reminded that Paul in talking to the church at Corinth said to them,
“Not many wise, not many noble are among you. For God takes the simple
things of the world to confound the wise.” Certainly in the Church of Jesus
Christ at Corinth, Paul wanted his readers to understand that it wasn’t the
great intellects or those of great power, but it was the very simple people that
the Lord had called and was using in His church. Even when you think of
the disciples, many of them were common people that were called and
transformed miraculously by the power of the living Lord.
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The next movement brings us to man’s insignificance.
Lesson 4: Psalm 8:4
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4.1 Text
j~yt,5foB;c;x, yWef3ma j~ym,6wA hx,r4x,-yKi

:hTAn4n!&OK rw,x3 MybikAOkv4 H1r28y!
4.2 Vocabulary
hW,f3ma Noun “work”
hfAB;c;x, Noun “finger”
H1r28y! Noun “moon”
bkAOK Noun “star”
NUK Verb “to make”
4.3 Grammar
j~ym,6wA hx,r4x,-yKi
“When I see your heavens . . .” yKi is a conjunction that is introducing a
temporal clause here, “whenever” or “when.” Notice hx,r4x, is from the
root hxr, a lamed he or final h form, a Qal imperfect, first person singular
from hxr. j~ym,6wA is from My9ma6wA, “heavens,” which is used much of the
time. j~ym,6wA is the form in construct, “heavens of you” or “your heavens.”
The noun is in construct with j~, a pronominal suffix. “Whenever I see your
heavens . . .”
j~yt,5foB;c;x, yWef3ma
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“. . . the works of your fingers . . .” yWef3ma is a noun, and it is in construct
with j~yt,5foB;c;x,. Notice hfAB;c;x, means “finger,” and t *is an ending
that indicates the feminine plural, and the y ,puts it in construct with j~, the
pronominal suffix.
MybikAOkv4 H1r28y!
H1r28y! means “the moon,” a masculine singular noun. MybikAOkv4 means “and
the stars.” Notice bkAOK is the word for “star.” It is a plural noun. My 9
indicates the plural masculine ending, and the v4 here is just your simple
conjunction.
:hTAn4n!&OK rw,x3
rw,x3 is the relative pronoun. hTAn4n!&OK is an interesting verb. It comes from
NUK, which means “to establish.” This is a middle weak verb. These middle
weak verbs, where your middle consonant was a v, lost its consonantal
power and became simply a vowel. In such verbs you will often have a
gemination of the last radical or the last consonant, forming what is called a
Polel form. This is a Polel perfect, second masculine singular, from the root
NUK. It is followed by the h here, to make sure historically that it was read
with the “A” vowel showing the second person. “. . . the moon and the
stars, which you have established (or, you have made).”
4.4 Translation
“When I see your heavens, the work of your fingers, the moon and the stars
that you have established,”
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It is interesting to me that the heavens are simply the fingerwork of God. It
is His decorative work. They tell us that the nearest galaxy would be many,
many light years away. We are told that if we travel at the speed of light,
186,000 miles a second, we could go to the nearest galaxy 30,000,000 light
years away. In two seconds we zip past the moon, but we still have thirty
million years of travel time to get to the nearest galaxy at that speed, and
then I am understanding that there are millions of galaxies further and
further away. This is God’s finger work. However, when He saves His
people, He has to get His arm involved. In Isaiah chapter 53 we are told the
arm of the Lord is involved in saving His people. It took the arm of the Lord
through Jesus Christ to save us while here the heavens are simply His finger
work.
So the Psalmist is amazed at the greatness of God’s creation, and the logical
question is, “What is mere man?”
Lesson 5: Psalm 8:5
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5.1 Text
:Un>d,%q4p;ti yKi MdAxA-Nb,U Un>r@7K;z4ti-yKi wOnx<-hmA

5.2 Vocabulary
wOnx< Noun “(frail) man”
dqP Verb “to visit”
5.3 Grammar
wOnx<-hmA
This is beautiful in the Hebrew Bible. We have what we call “synonymous
parallelism.” Parallelism is what basically defines poetry in the ancient near
east. Along with that, we also have beautiful literary assonance. :Un>d,%q4p;ti
yKi MdAxA-Nb,U Un>r@7K;z4ti-yKi wOnx<-hmA.
hmA is “what?”, an interrogative. “What is frail man . . .” wOnx< looks at
man in his frailty.
Un>r@7K;z4ti-yKi
“. . . that you remember him?” Notice Un>r@7K;z4ti is from the root rkz, “to
remember.” It is a Qal imperfect with the prefix t, showing it here to be a
second person, so it is a Qal imperfect, second masculine singular, from the
root rkz, with a hinge, n @, followed by a daghesh in the n. Historically the
word was Uhn4r@K;z4ti, “that you remember him.” The h of the Uh by
reverse assimilation went back into the n, causing a doubling, hence the
daghesh forte in the n. We would parse it simply as a Qal imperfect, second
masculine singular, from the root rKz, with a pronominal suffix, third
masculine singular.
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MdAxA-Nb,U
“. . . and the son of man . . .” U is another conjunction. Before the labial it is
a U instead of a v4, hence it softens the v4, so we do not have a daghesh lene,
but just the soft “v” sound. Nb, means “son,” and it is in construct with
MdAxA, two nouns in construct here. MdAxA is the earthbound man. hmAdAxA
is the ground, the red ground and MdAxA was taken from the red ground. We
are looking at simply an earthling, earthbound man, taken from the ground at
creation.
:Un>d,%q4p;ti yKi
Un>d,%q4p;ti is from the root dqP, meaning “to visit” or “to pay attention
to,” “to spend time with.” It is also a Qal imperfect, second masculine
singular from the root dqP, with your hinge, n @, followed by the
pronominal suffix Uh, that has assimilated, where the h has gone back into
the n again, causing a doubling by the reverse assimilation that we see here
as well. “What is mere earthling that you pay attention to him?” It is a Qal
imperfect, second masculine singular, from the root dqP, with a third
masculine singular pronominal suffix.
5.4 Translation
“What is frail man that you remember him, or the son of man, that you
should pay attention to him?”
And yet, after asking this question, God has thought about man, and we are
reminded in the book of Genesis how that after God created the world, the
heavens and the earth, man was not an afterthought. Humankind was the
epitome of His creation. This is further defined in verse six.
Lesson 6: Psalm 8:6

6.1 Text
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:Uhr2&F>;faT; rdAhAv4 dObkAv4 Myhi5|x<me Ffam>; Uhr28s>;HaT;v1
6.2 Vocabulary
rsH Verb “to make low”
Ffam>; Adverb “a little”
dObKA Noun “glory”
rdAhA Noun “honor”
rFf Verb “to crown”
6.3 Grammar
Myhi5|x<me Ffam>; Uhr28s>;HaT;v1

We can read this: “Yet you have made him a little lower than the angels . . .”
or “. . . a little lower than God . . .” depending on how we translate
Myhi|x< here. Notice the verb Uhr28s>;HaT;v1. It is from the root rsH, “to
make low.” Notice that you have first of all the shewa under the T, followed
by a pathah, and a daghesh forte in the s. This shows us that we are
looking at a Piel, a shewa-pathah pattern in the imperfect, followed by a
daghesh in the middle radical, gives it away as a Piel imperfect, second
masculine singular from the root rsH, followed by Uh, which is your
pronominal suffix, third masculine singular. The v turns it over and takes the
imperfect and puts it into the past; it is a waw conversive here - “yet you
have made him.” Ffam>; means “a little bit” or “a little.” We could translate
this, “. . . you have made him a little lower than God . . .” Then we have the
preposition me. Notice Nmi is the word “from”, and the N could not go into
the x and assimilate, since the x cannot take a daghesh forte. The N then
drops out, and we have compensatory lengthening under the m. This is what
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we call a comparative use of Nmi. “. . . you have made him a little lower
than . . .” either “angels” or “God.” Myhi|x< normally means “God”, and
some translations render it thus: “you have made him just a little less than
Myhi|x< or God.” Others render it as “angels.” Sometimes Myhi|x< can
carry the meaning of “angels” as well as “God,” and the LXX clearly
renders this as “angels” (as also in 138:1). Notice the major pause with
Myhi5|x<me, with the athnach under the h.
:Uhr2&F>;faT; rdAhAv4 dObkAv4
“. . . and with glory and honor you have crowned him.” This is the second
part of this beautiful poetic parallelism. v4 is a conjunction, dObkA is a noun,
masculine singular, and it is the same with the other noun, rdAhA. Then we
have another Piel from rFf. Uhr2&F>;faT; is the same kind of form that we
had above, a Piel imperfect, second masculine singular, from rFf, “to
crown,” with a pronominal suffix, third masculine singular. Notice the
shewa-pathah and the doubling of the middle radical in the F. “. . . with
glory and honor you have crowned him.” The v in the first phrase is acting
as an adversative with both of these verbs here in this parallel poetic
construction.
6.4 Translation
“Yet you have made him a little lower than the angels, and with glory and
honor you have crowned him.”
So the meaning of this text, looking at Genesis, is that humankind is not an
afterthought. In Enuma Elish, the Babylonian account of creation, for
example, the gods decided that man should be created to do the work that
they did not want to do: to wash the dishes, to put out the garbage, so to
speak. So savage man was created as an afterthought to do the work that the
gods wanted to be free from doing, whereas in the biblical teaching, we are
not such an afterthought. We are the epitome of God’s creation. The world is
prepared for humankind. We are God’s viceroy, as it were. We serve under
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Him. We are still made from the clay, but we have a very high status in this
world. Is it not tragic how humans have treated each other many times worse
than their treatment of animals? We need to see the dignity of every human
being that is taught from this text. Great human dignity is the first meaning
of the text.
Then we are told that everything has been placed under man’s feet. Notice
verse seven.
Lesson 7: Psalm 8:7

7.1 Text
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:vylA%g;r1-tHata6 hTAw6a lKo j~yd,5y! yWef3maB; Uhl26ywim;Ta
7.2 Vocabulary
hWef3ma Noun “work”
tyw Verb “to place”
lg,r@^ Noun “foot”
7.3 Grammar
j~yd,5y! yWef3maB; Uhl26ywim;Ta

“You have caused him to rule over the works of your hands . . .” Notice
Uhl26ywim;Ta is from the root lwm, meaning “to rule.” You have a prefix,
the T, and an A-I pattern, which gives it away as a Hiphil. This is a Hiphil
imperfect, second masculine singular, from the root lwm, followed by a
pronominal suffix in the Uh with the hinge, the sere, to take us to that
pronominal suffix. “You have caused him to rule (or to have dominion) . . .”
Hiphil, remember, is the causative stem in Hebrew. “. . . over the works of
your hands . . .” lwm will often appear with the B, meaning “to rule over”
or “to have dominion over.” B; is a preposition, and hW,f3ma is the word for
“work.” yWef3ma is the plural form in construct with j~yd,5y!, the final h
dropping out when it is in construct. j~yd,5y! is from dy!, which means
“hand.” The y ,shows it is a plural noun in construct with j~, a pronominal
suffix, second masculine singular. This speaks of the dignity of the human
creation, who has been caused to have this dominion under the Lord.
:vylA%g;r1-tHata6 hTAw6a lKo
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“. . . all things you have placed under his feet.” lKo is “all things”, “the
totality”, “everything.” hTAw6a is from the root tyw. It is a middle weak root.
It is a Qal perfect, second masculine singular, with the h here, to make sure
that historically we pronounce the A vowel. It is a ‘mater’ or ‘mother’ of
reading. “. . . everything you have placed under his feet.” tHata6 is a
preposition, “under”, and vylAg;r1 is from lg,r@8, which means “foot”. ylag;r1
changes to ylAg;r1 because it is in pause here, and it is a plural noun in
construct with v, which is a pronominal suffix, third masculine singular.
7.4 Translation
“You have caused him to rule over the works of your hands; all things you
have placed under his feet.”
This shows dominion, and the dominion that is shown here will be the rule
over the animal world. I would like at this point to look at how the New
Testament applies these verses to our Lord Jesus Christ. In the book of
Hebrews, chapter two, we are in the context of the writer of Hebrews
speaking of the superiority of Jesus Christ to the angels. And as we are
looking at this great book of Hebrews, he has argued in chapter one that
Jesus is greater than angels because He is the Son. He is the Son who is
King. They are going to worship Him some day when He comes back into
the world. He is also the Divine Son who is Creator, and angels are simply
part of God’s creation. Angels are simply like the wind or like lightning.
Thirdly, He is seated at the right hand of the Father; they are ministering
spirits. The writer of Hebrews, after describing this greatness of Christ in
chapter one, and after giving a warning to give heed to the Lord, as to what
He has taught and what He has done in 2:1-4, comes to talk about how Jesus
has become the pioneer of our salvation in Hebrews 2:5 and following. It is
at this point that this very Psalm is quoted. The writer of Hebrews writes,
“For not to the angels did he subject the earth about to be inhabited,
concerning which we speak. But a certain one testified somewhere saying,
‘What is man, that you remember him, or the son of man, that you visit him?
You have made him a little lower than the angels. You have crowned him
with glory and honor. You have placed all things under his feet’.” The
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writer of Hebrews is quoting from the LXX these very verses that we have
been studying. He makes the ultimate application of this Psalm to our Lord
Jesus Christ.
In Jewish exegesis, the rabbis talked about four different levels of
interpretation. There was the peshat, which was the literal level. This word
actually means “a blow”. This was the literal interpretation of the text, the
normative, we might say. This Psalm, in its literal normative interpretation,
is looking at human dignity, at creation and God’s high purpose for
mankind.
The second rabbinic interpretation of a text is what was called remes, which
means “a hint.” The text may hint at an idea. We see this, I believe, in
Matthew 22, where Jesus said to the Sadduccees, who did not believe in the
resurrection, “You err in not knowing the Scriptures, for the Scriptures say,
‘I am the God of Abraham, Isaac, and of Jacob.’” Now the literal peshat
would be, “I am the same God that ministered to Abraham, Isaac, and
Jacob.” These would be the words that He would be speaking to Moses in
the context of Exodus. However, there is a hint of a deeper thought with the
use of the imperfect in Hebrew, and that is that “I am still the God of
Abraham, Isaac, and Jacob. And since I am still their God, Abraham, Isaac,
and Jacob must still exist, and hence, there is an anticipation of resurrection
for them.” Jesus, I believe, alludes to this, using what I am understanding as
remes as He is speaking to the Sadduccees.
Then there is what is called darash. Darash is commentary. It is when the
rabbis would take a text, and they would make a commentary out of a given
text, and they would then apply it from point A to point B. I believe that is
what we see here. An example of such a commentary could be seen in
Romans chapter 10, where Paul quotes Deuteronomy 30 and he applies it to
the Lord Jesus Christ. You remember in Deuteronomy 30 after Moses had
given the Torah, he said, “You don’t have to go to heaven to bring it down; I
just brought it to you. You don’t have to go into the underworld to bring it
up; it’s close to you. It’s in your mouth and in your heart. It’s on the tip of
your tongue and in your mind. All you need to do is do it.” I believe the
same truth is taught by Paul except applied now Christologically to Jesus
through darash, through commentary. “You don’t have to go to heaven,” he
says in Romans 10, “to bring Christ down.” He has already come. He is the
end of the Law. He fulfills Torah. He has already come in the Incarnation.
You don’t have to go down into the underworld to bring Christ up from the
dead. He is already resurrected. He is alive. But what does the Word say?
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The Word is “the Gospel which we preach.” There is the commentary on
Word. Further, note now the commentary on heart and mouth. To be saved
one must believe in the heart that God has raised Jesus from the dead, and
confess with the mouth Jesus as Lord, for with the heart one believes in
righteousness and with the mouth confession to salvation is made. That is
darash. The peshat was simply, “You have heard the Torah, and it’s now in
your mind and heart.” The darash is that Christ fulfills these words as the
final Torah, having come from heaven. And in light of that, in the
Incarnation, you don’t have to seek for Him, you just believe that He is
Lord, and you believe that God has raised Him from the dead and you will
be saved. The words “heart” and “mouth” are commented upon to show how
one is to believe and what one is to confess in Romans 10.
The last aspect of rabbinic interpretation is sod, which is mystery. We see
this, for example, I believe, when Paul says in 1 Corinthians 10 the rock
which followed the children of Israel was Christ that gave them water. We
know that Moses smote the rock and gave them water when the children of
Israel were traveling in the desert. But who was it that was actually behind it
all, causing it to happen? It was Jesus, Paul says, that was following them in
the desert, because He is the source of life. He is the source of creation.
We have the same kind of interpretation of sod, for example, in Ephesians
five, where Paul, speaking of the creation of Adam and Eve, says that there
is a great mystery in marriage. When God joined Adam and Eve together,
they become a type of Christ and the church. Paul says, quoting Genesis,
“Let man leave father and mother and cleave to his wife, and they shall be
one flesh. This is a great mystery (a great sod),” Paul says, “but I speak
concerning Christ and the church.” So there are two levels: the literal level
of male and female becoming one flesh in marriage, and the spiritual level of
Christ and the church wedded together and relating to each other in their
oneness.
Now, having said this, when you put all of this together, peshat, remes,
darash, sod, you end up with an acronym, “PaRaDiSe”. Many rabbis had
said that if you have this, you have a garden, and you interpret the Bible then
around this beautiful garden, this beautiful paradise.
I would like to say in Psalm eight, I believe, the writer of Hebrews sees part
of this paradise having its ultimate application of darash in Jesus Christ.
That first Adam, while he could subjugate the animals after the fall, was not
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able to subjugate death. He was not able to subjugate the results of sin and
everything that resulted from that horrendous fall in the garden of Eden.
So as we come to Hebrews, the writer of Hebrews tells us that Jesus Christ is
greater than angels because He has become the pioneer of our salvation, to
cut the way through the thicket of sin and death and bring us into that
glorious relationship of eternality and eternal life with His Father. Notice he
quotes this text, and after quoting it in verse eight of Hebrews two, he says,
“For in subjecting all things, he left nothing subjected that was not
subjected to him, but now we do not see all things subjected, but we do see
Jesus having been made a little lower than the angels on account of the
suffering of death, crowned with glory and honor, that by the grace of God
he might taste death on behalf of all.” Now notice the darash, the
commentary: “We see Jesus, having been made a little lower than the
angels.” This refers to the Incarnation. Why was He made a little lower than
the angels? That is the commentary. It is on account of the suffering of
death, because He could suffer and pay in His death the penalty for sin. In so
doing, in the resurrection, He could conquer death.
Secondly, “we see him now crowned with glory and honor, far above the
angels.” The commentary on “glory and honor” is that He is now crowned
with glory and honor in the exaltation, “that,” the writer of Hebrews says,
“by the grace of God he might taste death on behalf of all.” Jesus Christ
tasted death so that He could bear the penalty of death that all humans are
under as a result of the fall in Adam. Having done that, we now have a
perfect pathfinder, who is in the process of bringing us into glory. In verse
ten, “it was fitting for him, on account of whom are all things, and through
whom are all things, in bringing many sons into glory, to perfect the
pathfinder (the a@rxhgon) of their salvation through suffering.” The writer
goes on to say that we who are being set apart are being set apart with Christ
as one, and it is in the resurrection that we have been set apart for glory. He
goes on to quote Psalm 22 and Isaiah 8, describing the oneness that we have
in Jesus Christ. He says, “Since the children partook of flesh and blood, he
likewise partook of the same, so that through death, he might render
inoperative the one who is having the power of death, that is, the devil.” So,
as a result, He has reconciled us to Him, who were under the fear of death,
under the bondage of death, He says, under the result of that fall in Adam.
Now we have that glorious hope of being brought to glory through what
Christ has done.
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This great text points beyond first Adam to second Adam, and shows Him as
the great a@rxhgon, as the great pioneer, who was made a little lower than
the angels, so that He could pay the penalty of death for our sins upon the
cross, so then He could come back from the grave in glorious resurrection,
and be glorified. Then we who put our faith in Him have that glorious
anticipation of sharing that glory with Him as His children. He is the
pathfinder who has cut the way, as it were, through the thicket of death as a
result of sin and opened the way to God’s glorious presence.
So when the writer of Hebrews says he has “subjected all things under his
feet,” that includes more than the animal world. That includes death itself.
That is why Paul, in 1 Corinthians 15, could say, “O death, where is your
sting? O grave, where is your victory?” because of that victory that Jesus
Christ brings us in His glorious resurrection.
Come, let us adore Him and praise Him as our blessed Lord and Savior, who
tasted death for all of us, so that we, through our faith in Him, could triumph
eternally and be glorified with Him throughout the ceaseless ages of eternity,
as He become our perfect pioneer, cutting a way through the thicket of the
forest of death and bringing us into His glorious presence to share that glory
with Him.
Lesson 8: Psalm 8:8

8.1 Text
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:ydA%WA tOmh3Ba Mgav4 Ml.A5Ku MypilAx3v1 hn@co
8.2 Vocabulary
hn@co Noun “sheep”
JlAxA Noun “ox”
hmAheB; Noun “beast”
ydaWA Noun “field”
8.3 Grammar
Ml.A5Ku MypilAx3v1 hn@co%

“Sheep and oxen, all of them . . .” Now he is defining what humans at
creation, Adam and Eve, had subjugated under them. “Sheep” is a noun,
followed by MypilAx3, the plural noun (notice My 9, the sign of the plural).
Ml.A5Ku is the “totality” of them. lKu is a noun meaning “totality” in construct
with M A, pronominal suffix, third masculine plural.
:ydA%WA tOmh3Ba Mgav4@

Mgav4@ means “. . . and also . . .”, and tOmh3Ba is the plural of hmAheB;
(notice the feminine ending tO here, the sign of the plural). “. . . the
domesticated beasts of the field.” ydA%WA is a noun meaning “field”.
8.4 Translation
“Sheep and oxen, all of them, and also the domesticated beasts of the field.”
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This verse is about man’s subjugation of the animals on the earth. The writer
will go on to talk about the fowl, the animals which are above the earth and
the fish in the sea.
Lesson 9: Psalm 8:9
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9.1 Text
:Mym>i%y1 tOHr4xA rbefo My>!7ha yged4U My9ma6wA rOPci

9.2 Vocabulary
rOPci Noun “birds”
gda Noun “fish”
rbf Verb “to pass”
Hraxo Noun “path”
9.3 Grammar
My>!7ha yged4U My9ma6wA rOPci

rOPci is a collective singular noun meaning “birds.” It is in construct with
My9ma6wA, “The birds of the heavens . . .” Note the dual My9 a ending under
My9ma6wA. yged4v4 becomes yged4U. The conjunction is U instead of v, as you
could not have two shewas standing together. gda is a noun that simply
means “fish,” and the sere-yod in yged4 shows it is plural construct with
My>!7ha, “the sea.” ha is the definite article, and My1 is the noun meaning “sea.”
“. . . and the fish of the sea . . .”
:Mym>i%y1 tOHr4xA rbefo

“. . . whatever passes . . .” rbefo is a Qal active participle, masculine
singular from rbf, “to pass.” tOHr4xA is from Hraxo, meaning “paths.”
tOHr4xA is the feminine plural form of the noun. “. . . whatever passes (or
all which passes) the paths of the seas.” Mym>i%y1 is the plural form of My1, the
My 9is the sign of the masculine plural. “. . . all which passes the pathways
of the seas.”
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9.4 Translation
“The birds of the heavens and the fish of the sea, all which passes the paths
of the seas.”
Then we go to the final refrain in the last verse.

10.1 Text
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:Cr@xA%hA-lkAB; j~m;wi ryD9xa-hmA Unyn27d*x3 hv!hy4
10.2 Vocabulary
H1cZ26n1m; Participle “leader”
tyTiGi Noun “gittith”
rOmz4mi Noun “psalm”
10.3 Grammar
Unyn27d*x3 hv!hy4
We saw this refrain at the beginning of the Psalm. “O Lord, our
Lord . . .”
:Cr@xA%hA-lkAB; j~m;wi ryD9xa-hmA

“. . . how marvelous is your name in all the earth.”
10.4 Translation
“O Lord, our Lord, how marvelous is your name in all the earth.”
Notice he enumerates the wonder of the Lord in all that He has done, and
especially His concern for humankind.
One of the interesting points, I believe, that we can make from verses eight
to nine, is that certainly there is a statement against any idolatry, any
worship of animals or birds or any kind of fish. This is simply a part of
God’s creation that we as humans are to subjugate. We are to subjugate the
animal world rather than worshipping it. This would certainly address any
kind of polytheism, such as in Egyptian religion, where animals, birds, etc.
were worshipped, or in other ancient religions, where animals were
considered part of worship, as well as the stars and the heavenly elements,
because God is the One who creates it all and places humankind over the
animal world.
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At one level, this text is a text that teaches that humans should never be
involved in any kind of idolatry of God’s creation. Part of the Ten
Commandments is being illustrated in this great Psalm - that the Lord is the
One who is the Creator - He is the one that we should serve, not His
creation. Furthermore, we are under Him, but we are over His animal
creation. This Psalm teaches against all idolatry.
The other great truth is that it points beyond Adam and Eve and humankind
and this dignity over the animal world to the ultimate climactic elevation of
Jesus Christ. He came in the Incarnation according to Hebrews two, and
tasted death for us, having been made a little lower than the angels, and is
now crowned with glory and honor as the exalted King, Pioneer over death
and has become our great and empathetic High Priest, the One that we can
now go to, and know that He has identified with us and become that great
victor over all that brings fear to us as a result of the fall. We can sing with
the apostle Paul, “O death, where is your victory? O death, where is your
sting? Thanks be to God, who gives to us the victory through our Lord Jesus
Christ.”
May we adore our Lord Jesus as our great resurrected priest, and praise the
glorious Trinity of God the Father, God the Son, and God the Holy Spirit for
what they have done on our behalf!
PSALM 16: 10 - MESSIAH NOT ABANDONED TO THE GRAVE
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INTRODUCTION
Psalm 16: 10 points to the resurrection of Jesus Christ who was not left in the
grave but rose again victorious from the grave and He is now at the Father’s right
reigning in glory.
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1:1 Text
j~d4ysiH3 NTeti-x| lOx7w;li ywip;n1 bz*f3ta x| yKi

:tHawa% tOxr4li
1.2 Vocabulary
bz1fA Verb “to leave” or “to forsake”
lOx7w; Noun “the grave” or “Sheol”
dysiHA Noun “holy one”
tHawa6 Noun “destruction”
1.3 Grammar
lOx7w;li ywip;n1 bz*f3ta x| yKi

yKi is a conjunction, “and”, x| is a negative particle. bz*f3ta is a Qal
imperfect second person singular from bzf. “You will not abandon or
leave . . .” The noun for ywip;n1 is wp,n@8. Here it is in construct, becoming
w;p;n1, and the y iis a pronominal suffix, first person singular. “You will not
abandon my soul to Sheol . . .” Sheol is the underworld or the grave and the
l; here is a preposition.
:tHawa% tOxr4li j~d4ysiH3 NTeti-x|
Now we have a repetition of this last clause that we just looked at. There is a
negative particle x|, and NTeti is a Qal imperfect second person singular
from Ntn. NTen4ti became NTeti, with the n assimilating into the second T,
causing a daghesh forte. “. . . you will not give your holy
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one . . .” dysiHA is a noun meaning “holy one”, and j~ is a pronominal
suffix, second masculine singular. “. . . you will not allow your holy one (or
your devout one) to see destruction.” tOxr4li is a Qal infinitive construct
from hxr. The h A became tO with the l; in the Qal infinitive construct
form here. It is a “final he” form. tHawa% is a noun meaning “destruction”.
1.4 Translation
“For you will not leave my soul to Sheol, neither will you give your holy one
to see destruction.”
Another great text that looks at the resurrection of the Lord Jesus as it was
applied in the New Testament is Psalm 16. This is a psalm in which the
Psalmist is praising the Lord and talking about how the Lord has allotted
him a portion in pleasant places, a beautiful inheritance. Hence he is going to
bless the Lord; he is going to always set the Lord before him, rather than
idols of any sort. He will be able to rejoice and his soul will be elated, for he
will rest in confidence. He says in verse nine, “Therefore my heart will
rejoice, and my glory will be glad. Indeed my flesh will dwell securely.”
Then comes this verse ten.
Peter, in Acts chapter two, quotes this very text when he is preaching at
Pentecost concerning the resurrection of our Lord Jesus Christ. He says,
after quoting this great text from Psalm 16, that the patriarch’s tomb is yet
with us, even to this day. Hence being a prophet (Acts 2:30), David knew
that God had sworn with an oath that out of the fruit of his loins that One
would sit upon his throne. Seeing in advance, he spoke concerning the
resurrection of Christ when he said that He was not abandoned in Hades,
nor did His flesh see corruption.
He goes on then to say that,
God has raised up Jesus, of whom we are all witnesses (Acts 2:32).
Therefore being exalted to the right hand of God and having received
the promise of the Holy Spirit from the father, He has poured out this
which you see and hear, for David did not ascend into heaven, but he
said, ‘The Lord said to my lord, Sit here at my right hand until I make
your enemies the footstool of your feet.’ Therefore let all the house of
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Israel know assuredly that God has made this Jesus whom you have
crucified both Lord and Christ.
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PSALM 19 - THE TWO WITNESSES/NATURE AND TORAH
INTRODUCTION
Psalm 19 is a great Psalm that looks at natural revelation and the special revelation.
Natural revelation of the Lord’s greatness is seen in the heavens as His handywork,
whereas special revelation is found in the Torah, the Scriptures that illuminate our
spiritual eyes taking into truths that natural revelation cannot do.
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Lesson 1: Psalm 19: 1
1.1 Text
`dvidAl; rOmz4m9 HacoeZn1m4la

1.2 Vocabulary
hcanA verb “to be pre-eminent”
rOmz4m9 Noun “a psalm or song”
dvid.A Proper Noun “David”
1.3 Grammar
HacoeZn1m4la
HacoeZn1m4la is a customary title that we see quite a bit in the Psalter. The l is
the inseparable preposition “to” which is followed by the participle, HacoeZn1m4.
This is a piel participle from hcanA to be pre-eminent. We are probably
looking at the choir director who would be leading.
rOmz4m9
This is a noun that means a psalm or a song.
dvidA.l;
The final word begins with the l; which is the preposition in this case, and
dvid.A is the proper noun, David.
1.4 Translation
“For the leader a psalm of David.”
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In this introduction, the choir director would be leading the song. I believe
the author of the psalm is David with the lamed representing his authorship.
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2.1 Text
dyg.ima vydAyA hW2f3maU4 lx25 -dOb&kA. Myrip0.4sam4 My9maw.Aha

`fayqrAhA
2.2 Vocabulary
My9maw.A Plural Noun “heavens”
rpasA Verb “to relate”
dObk.A Noun “glory, honor”
hW,
h f3ma Noun “deed or work”
dyA Dual Noun “hand”
dganA Verb “to declare”
fayq9rA Noun “expanse”
2.3 Grammar
My9maw.Aha
Is a noun with the definite article h notice the ending is dual in My and it
means “heavens.”
lx25 -dOb&kA. Myrip04sam4

Myrip04sam4
This is a Piel participle masculine plural from rpasA “to relate or to
declare.” Notice the piel is identified by the shewa followed by pathah and
the doubling of the middle radical which is the p.. here. And the m gives it
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away as a participle. So it is a masculine plural participle. So we are looking
at a piel participle nominative masculine plural from rpasA
lx25 -dOb&kA.
-dOb&kA.
This is a noun meaning “glory” and so the heavens are rehearsing the glory
and notice that this noun is in construct with lx25. When you have two
nouns with the first and the second together like this, we call them two
nouns “in construct” and we translate them much like the Greek genitive
“of” before the second noun. So the heavens declare the glory of God.
`fayqrAhA dyg.ima vydAyA hW2f3maU
hW2f3maU
Notice the U is a conjunction and hW2f3ma is a noun feminine singular
meaning “work.”
vydAyA
The work of his hands vydAyA is from the Hebrew word dyA meaning
hands. Notice that the vy A ending is showing that we are looking at a
pronominal suffix third masculine singular that goes with a plural noun. And
so the noun MydayA a dual form is in construct with the preposition, we have
d2yA becoming vydAyA. So we render it “and the firmament of his hands.”
`fayqrAhA dyg.ima
dyg.ima
“The expanse is declaring.”
Notice again we are looking at another participle with the ma and we have an
a-i vowel pattern so we are looking at a hiphil participle masculine singular
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from dganA. This is a pe-nun verb. Notice the doubling of the g shows
assimilation. The form became dyg.ima with the dagesh forte indicating a
doubling of the gimmel showing that the n has assimilated.
fayqrAhA
A noun that means “expanse.” And notice hA is the definite article and we
have a qames because the r could not take a dagesh being and functioning
as a guttural. Historically the l of the article dropped out. This caused the
necessity for compensatory lengthening.
2.4 Translation
“The heavens declare the glory of God and the expanse shows the work of
his hands.”
This is a beautiful verse declaring what we would call “synonymous
parallelism.” “The heavens declare the glory of God” would be line one and
“The expanse shows the work of his hands” would be line two. The word
fayq9rA occurs in Genesis chapter 1 when God as it were, slid the fayq9rA
between the waters and it became the expanse of the heavens. It becomes
actually another way of simply speaking of the heavens. This great verse
shows us the wonderful sovereignty and power of God to create the
universe. It is his finger work. We are reminded of Psalm 8, “When I see
your heavens, the work of your fingers.” Here he has the “work of His
hands.” So He made all of the great galaxies and we are told that the nearest
is 30 million light years away, traveling at the speed of light, 186,000 miles
per second. In two seconds we zip past the moon and we still have 30
million years of travel time to get to the nearest galaxy. That is the
handiwork of God. I believe that this is a wonderful verse when we think of
Jesus Christ because in John chapter one verse three, pa<nta di ]
au]tou? e]ge<nto, kai> xwri>j au]tou? e]ge<neto
ou]de> e!n o{ ge<gonen “All things were made by him and
without him was not anything that has been made.” So Jesus Christ is the
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great Creator as well and we see his glory revealed in the creation as well as
God the Father.
3.1 Text
`tfadA.-hU,Hay; hlAy;loal4 hlAy;lav; rm,xo7 faybi.ya MOyl45 MOy

3.2 Vocabulary
MOy Noun “day”
fbanA Verb “to pour forth”
rm,xo7 Noun “speech”
hlAy;la Noun “night”
hvAhA Verb “to reveal”
tfad.a Noun “knowledge”
3.3 Grammar
MOyl45 MOy
MOy
a noun that simply means “day.” We see it repeated again after the
preposition l “to” before the second enunciation of the word “day” and so
day unto day, in other words every day, day after day, God is speaking in his
creation.
rm,xo7 faybi.ya
faybi.ya
This is a hiphil imperfect third masculine singular from the root fbanA
meaning “to pour forth” or we could actually understand this as “pouring
forth.” Notice the a-i vowel pattern gives it away as hiphil. The n of the pe-
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nun verb has assimilated here in the b. and we have a furtive patach under
the f to make sure that we include the f in our pronunciation.
rm,xo7
So day unto day pours forth rm,xo7 “speech.” This is a noun that simply
means “speech.” So everyday God is speaking by his creation and he is
going to further define that especially by the sun in the following verses.
hlAloal4 hlAy;lav;
hlAy;lav;
The vis the simple conjunction “and” followed by the feminine noun hlAy;la
“night.”
hlAy;loal4
Here we have the inseparable preposition in the l followed by the noun
hlAy;la So it is night after night.
tfad.A-hU,Hay;
-hU,Hay;
This is from the root hvAhA meaning “to reveal.” Notice that we have a y
prefix showing that we are looking at an imperfect. Then we have a shewa-
pathah vowel pattern with the doubling of the middle radical in the dagesh
forte in the vshowing that we are looking at a piel imperfect third masculine
singular from the root hv!hA. So it is “night after night reveals.”
tfadA.
This is a noun which is the object of .-hU@Hay; showing what is actually being
revealed and it is knowledge about God, tfad.A. If we are looking at the verb
it is from fdayA “to know” but here it is just simply the noun “knowledge.”
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3.4 Translation
“Day to day pours forth speech and night to night reveals knowledge.”
As we look at each day from the rising until the setting of the sun and each
night as we look at the stars and the moon, we see a constant revelation of
knowledge. The knowledge that is being revealed is none other than
knowledge about the power, that is, the omnipotence of God the Father and
God the Son. We continually, day after day are reminded of that great Lord
that we love and that we serve.
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4.1 Text
:MlAOq fmAw4n9 yl9ob.4 Myr9bAd.4 Nyx2v4 rm,xo -Nyx2

4.2 Vocabulary
Ny9xa Negative Particle “no” or “naught”
rm,xo Noun “speech”
rbAdA Noun “word”
yl9ob.4 Particle Adverb “neither or nor”
fmawA Verb “to hear”
lOq Noun “sound or voice”
4.3 Grammar
-Nyx2
Notice -Nyx2 is simply a negative particle “there is no.”
rm,xo
And rm,xo is the noun again meaning “speech.” So there is no speech.
Myr9bAd.4 Nyx2v4
Nyx2v4
The conjunction v is followed by Nyx2 the negative particle.
Myr9bAd.4
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Notice the word Myr9bAd.4is in the masculine plural with the My suffix from
the root word rbAdA meaning “words.” So there is no speech and there are
no words.
fmAw4n9 ylib.4
ylib.4
We translate here “neither or nor.”
fmAw4n9
This is the niphal perfect third masculine singular from fmawA Notice the n
prefix here and the “a” vowel under the m and it’s a long “a” because the f
is inaudible. It functions because of its quiescence in causing the previous
pathah to lengthen to a qames in the niphal stem here. So “neither is
heard…”
:MlAOq
It is translated “their voice.” lOq is the word meaning “voice” and M is
the pronominal suffix third masculine plural, and so “we do not hear their
voice.”
4.4 Translation
“There is no speech and there are no words; neither is their voice heard.”
As the writer is looking at creation, there is no speech and there are no
words and their sound is not at all heard. They have no speaking voice and
yet they continue to give knowledge by what they declare without speaking.
So again the creation of God is God’s way of communicating to all without
any audible voice or sound, his glory and his greatness.
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5.1 Text
wm,w.,la Mh5,yl.emi lbete Hc2q4b9U MUAqa xcAyA [email protected]

:Mh,b.A lh,xo-MWA
5.2 Vocabulary
xcAyA Verb “to go out”
vqa Noun “a measuring line”
Hc,qA Noun “the end”
Lbete Noun “world”
hlA.mi Noun “word or speech”
wm,w, Noun “sun”
MyW Verb “to place or set”
lh,xo Noun “tent”
5.3 Grammar
[email protected]
lkAb.;
Notice the b. here is the preposition “in.” lk is an adjective for “all.”
Cr@xAhA
The h is the definite article “the” followed with the noun Cr@xA, “earth.”
The qames under the “he” is here because historically it was lh but it lost
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the lamed and to compensate for that we have the qames. This is a
compensatory lengthening from a pathah to a qames. The lamed could not
assimilate into the aleph because the aleph is a guttural. The word “the
earth” can be understood as being in construct with lkAb.; so this would
refer to the entirety of the earth.
MUAqa xcAyA
xcAyA
This is a simple Qal perfect verb third masculine singular from the root
xcAyA. It is a pe-yod and lamed-aleph verb meaning “to go out.”
MUAqa
Is a noun meaning “line” from vqa followed by the pronominal suffix third
masculine plural in the M A. This word looks at the measuring line and so the
measuring line that determines how far the heavenly bodies can go is
worldwide.
Mh5,yl.emi lbete Hceq4biU

Hc2q4b9U
Notice the U is just a conjunction “and” The bi is an inseparable preposition
“in” or “unto.” So it reads “and unto” Hc,qA, the noun for “the end…” It is
in construct with the following noun. “and unto the end of the world, their
words.”
Lbete
The second noun is in construct with the previous. It means “world” and so
“unto the end of the world.”
Mh5,yl.emi is from hlA.mi a noun for “word.” Mh5,yl.emi is the word in its
plural form. Notice the sere-yod. It is a masculine plural noun in construct
with M Awhich is the pronominal suffix third masculine plural. So “unto the
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ends of the world, their words.” The sun and the moon extend their words
throughout the whole world.
Mh,b.A lh,xo-MWA wm,w.,la

wm,w.,la
Note again that the lamed is the inseparable preposition “for.” The pathah
below the lamed indicates the definite article “the” and the dagesh forte in
the w. Historically, this would have been ll. The l has assimilated into
the next letter which doubles it. “For the sun he has placed a tent in them.”
lh,xo-MWA
MWA is the Qal perfect third person singular from MyW. It is a middle-weak
verb, a bi-consonantal verb here and so “for the sun he has placed a tent.”
lh,xo is the noun meaning tent. It is followed by the personal pronoun.
:Mh,b is a third person plural personal pronoun “in them” with the
preposition b.
5.4 Translation
“In all the earth has gone forth their line and unto the end of the world their
words for the sun he has placed a tent in them.”
The sun as it were is provided for by a tent. The heavens therefore become
like a tent that the sun dwells. Here is a personification of the sun and this
would have great meaning in the ancient near east because the sun was an
object of worship. This is especially true in Akkadian where we find that the
sun or “Shamshu” is often sung in many of the Akkadian hymns in worship
of the sun. Also there is the god, “Re” in Egypt. The name, “Re” refers to
the sun god who was often a key element of Egyptian worship. But here
what the Lord is teaching is that the sun is simply part of his creation
personified here as one which he provides for by having a house as it were
that the sun can live in which is simply the heavens which he has created. So
the Psalmist is teaching us to keep our eyes on the Lord and worship him,
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not the physical sun that was worshipped in ancient Babylon or Egyptian
culture.
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6.1 Text
:Hraxo CUrlA rOb.g9k.4 WyWiyA Otp.AHume xceyo NtAHAk.4 xV.hv4

6.2 Vocabulary
NtAhA Noun “bridegroom”
hpAHu Noun “chamber or pavilion”
WUW Verb “to exalt or rejoice”
ROb.gi Adjective “strong or mighty”
CUr Verb “to run”
Hraxo Noun “course or race”
6.3 Grammar
NtAHAk.4 xV.hv4
xV.hv4
Notice that we have the conjunction “and” followed by the personal pronoun
xV.h “he.” This is emphatic as the psalm is personifying the sun in a
personal way even though the sun is not personal. The sun is simply an
object of God’s creation.
NtAHAk.4
Note the preposition k.; “as” is linked with the noun NtAHA. It is masculine
singular and means “bridegroom” and so, “he as a bridegroom.”
Xceyo
This is a qal active participle masculine singular from xcAyA. Notice the
vowel pointing. The holem and the sere is indicative of a qal active
participle. It is a pe-yod verb. So “he as a bridegroom comes forth.”
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Otp.AHume
The mee is a preposition from Nm but the nun has elided so we have
compensatory lengthening from a hireq to a sere. And hpAHu is a noun
meaning “chamber” and notice we add the t here. The t is added because
it is in construct with the final O which is the pronominal suffix third
masculine singular “his.” So, “he comes forth from his pavilion or his
chamber as a bridegroom.” We are looking at a bridegroom on his wedding
day coming forth with happiness and strength. That is the way the sun comes
out every day. It is like a bridegroom coming forth from its chamber, the
hymn writer is saying.
rOb.g9k.4 WyWiyA
WyWiyA
It is a Qal imperfect third masculine singular from WUW. Notice it is a
middle weak verb, a middle yod and with the prefix yod, we are looking at a
qal imperfect third masculine singular. So, “he rejoices.”
rOb.g9k.4
Now we have the comparative use of the preposition “as” with ROb.gi a
noun that means “strong man.” And so “he rejoices as a strong man.”
:Hraxo cUrlA
cUrlA
Here we have an infinitive from the root cUr a middle weak verb meaning
“to run.” This infinitive is defining what the strong man is about to do. He
rejoices as a strong man to run.
Hraxo
A noun that simply means “path or course,” translated here as “race.”
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6.4 Translation
“And he as a bridegroom comes forth from his chamber. He rejoices as a
strong man to run a race.”
There is a double imagery of a bridegroom in all of his strength and beauty,
and happiness, and a strong man that is going to complete the course that is
before him. These two images are used to describe the sun as it daily comes
out to do its task. What a beautiful imagery picturing the power of God and
the power of Christ who created the sun and who placed it in the heavens
and both of whom are the Creators of the sun in all of its virility and
strength. It should lead us to adore the blessed Trinity in Father, Son, and
Holy Spirit as the great omnipotent God of Creation.
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7.1 Text
Nyxev4 MtAOcq4-lfa OtpAUpt4U OxcAOm9 Mymaw.Aha hceq4mi

:Otm.AHame rt0As4ni
7.2 Vocabulary
Hc00,qA Noun “end or extremity”
XZZcAOm Noun “going forth”
hpAUqt40 Noun “turning or circuit”
Ny9xa Neg. particle “nothing or not”
rtasA Verb “to hide”
hmAHa Noun “ heat of sun”
7.3 Grammar
hceq4mi
Has the Nm prepositional prefix meaning “from” and so from the “end of
the heavens” HcZ,qA means “end or extremity.” It is in construct with the
following noun.
Mymaw.Aha
Is the noun for heavens. It has the definite article and the pathah and the
dagesh forte in the shin. Here the lamed was able to double showing a
dagesh forte in the original. So, “from the end of the heavens.”
OxcAOm9
“is his going forth.” OxcAOm9 is a noun meaning “a going forth” and the O
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is the pronominal suffix third masculine singular “his.”
OtpAUqt4U
The U is the conjunction “and” hpAUqt40 is a noun meaning “turning” Here
it is in construct with O and so the h changes to a t rendered “and its
turning.”
MtAOcq4-lfa
“unto their ends.” Lfa is the preposition meaning “on or unto.” hc00,qA
means “end or extremity.” This has a pronominal suffix, third masculine
plural.
And so their turning or circuit goes unto the ends of the heavens.” The noun
here is in construct with the following noun.
Nyxev
The conjunction with the negative particle means “and nothing or not.”
Otm.AHame rt0As4ni
rt0As4ni
The verb here is the niphal perfect third masculine singular from rtasA
which means “to hide.” So “there is nothing that is hidden” Otm.AHame or
“from its heat.” me is the preposition “from.” It has lost the nun and there is
compensatory lengthening which is shown by the sere under the m.
hmAHa means “heat” but in construct the final h becomes t. So, there is
“nothing that was hidden from its heat.” Notice the O is the pronominal
suffix third masculine singular.
7.4 Translation
“From the end of heaven is its going forth and his circuit is unto their ends
and there is nothing hidden from its heat.”
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It is interesting that the writer here focuses upon how the sun is worldwide
and how that it goes from one end of heaven to the other. There is no place
that is left without a witness of its glory. Again this is pointing to the Lord,
the Creator behind the sun who provides heat and life through the sun for all
who are willing to see it and accept it.
As we look at these chapters, Paul could say in Romans chapter one that “the
heavens declare the glory of God” when he makes the statement that “the
things that are unseen are being clearly perceived by the things that are
made.” That is, the unseen things of God’s divinity and of the Lord’s
omnipotence and sovereignty are seen in human creation, especially in
nature. Notice in Romans 1:19, Paul says that God’s wrath is about to be
revealed from heaven because that which is known of God is manifest in
them. For God has manifested it to them. Again, his unseen things from the
creation of the world are being clearly perceived or understood by the things
that are made. Even his eternal power and divinity is evident so that they are
without excuse. Paul in Romans sees creation as God’s witness and to reject
that is to reject him as its creator.
At this point, we now have seen natural revelation. It was John Calvin who
said that we need to put on the spectacles or glasses through special
revelation and by so doing in order to see more clearly what we could not
see without the clarity of the glasses. This would include such things as the
Trinity and eternal salvation though Christ alone and many other themes that
can only be seen through the revelation of God’s written Torah which will
lead us now to the next section of this great Psalm beginning in verse eight
through verse fifteen which will talk about the Torah and its witness to
God’s glory.
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8.1 Text
hnAmAx><n, hvAhy4 tUdf2 wp,nA tbayw9m4 hmAym9t04 hvAhy4 tr1Ot0

:yt9p., tmayk.9H4ma
8.2 Vocabulary
hrAOt0 Noun “instruction or law”
MymitA Adjective “complete or perfect”
bUw Verb “to turn or return”
wp.,n@ Noun “soul or living being”
tUdfe Noun “testimony”
Nmx Verb “to confirm or be sure”
MkaHA Verb “to be made wise”
Yt9p,. Noun “simple”
8.3 Grammar
tr1Ot0 is a noun from hrAOt0 that is feminine singular and in construct

with hvAhy4. Notice that in the construct relationship, the final h changes to
a t. So, “the Torah of the Lord...”
hmAym9t04 is an adjective meaning “perfect or whole” in the sense of the

instruction that the Lord brings us from his word. The result of the Word of
God being whole or perfect is that it converts the soul.
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wp,nA tbayw9m4
tbayw9m4 is a Hiphil participle feminine singular from bUw “to turn.” It is
in construct with wp,n! and it is translated “causing the soul to be
converted.” The Torah of the Lord changes us and turns around our soul to
do the will of God. This is the power of his instruction in our lives.
wp,nA is a noun meaning “soul.”
hvAhy4 tUdf2
tUdf2 is a feminine singular noun that means “testimony.” It may also be a
regulation that God gives that will help us to understand his will. It is in
construct with hvAhy4, “the testimony of the Lord.”
yt9p., tmayk.9H4ma hnAmAx><n

hnAmAx><n is averb from Nmx “to be sure.” It is Niphal perfect third feminine
singular. Notice the nun prefix is indicative of the Niphal stem.
tmayk.9H4ma
Is from MkaHA “to be wise.” There is an m prefix with an “a” class vowel
followed by the hireq-yod, an “I” class vowel followed by the final t. This
is a hiphil participle feminine singular. It is translated “causing to be wise or
making wise.”
yt9p.,is a noun that means “simple.” It refers here to a person that is open to
the influence that the regulation of the Lord will bring. This person is willing
to be molded by the Torah of God.
8.4 Translation
“The Torah of the Lord is perfect converting the soul. The testimony of the
Lord is sure making wise the simple.”
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Beginning in verse eight, we now come to see the “spectacles of God” as
John Calvin called it. This is that which the Word of God brings us in clear
focus. This is in more detail, dealing with the commandments, precepts, etc.
The importance of the Torah of the Lord is that it leads to spiritual
conversion when people read the Scriptures. The testimony of God’s Word
is sure. It is something we can trust in to make us wise and to cause us to
have spiritual wisdom that only the Lord can give.
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9.1 Text
hrAb.A hvAhy4 tvac4m9 bl2-Yh2m.4Wam4 Myr9wAy4 hvAhy yd2V.q.p.9

:My9nAyf2 trayx9m4
9.2 Vocabulary
MydV.q.p. Noun “precept”
rwAyA Adjective “straight or right”
HmW Verb “to gladden”
bl2 Noun “inner man or

heart”
hvAf4m9 Noun “commandment”
rba. Adjective “pure”
rUx Verb “to become light”
Ny9fa Dual noun “eyes”
9.3 Grammar
yd2Uq0p.i
This is a plural noun from dUq0p. it’s in construct with Adonai. Notice the
sere-yod shows the plurality of this noun in construct. It means “precepts.”
So it means “the precepts of the Lord.” or “rules” which the Lord has given
to us to respond to.
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bl2-Yh2m04Wam4 Myr9wAy4
Myr9wAy4
They are straight or right. This is an adjective meaning “straight” The rules
of the Lord are not crooked but straight, unlike that which would be
winding.
bl2-Yh2m04Wam4
Yh2m04Wam4
This is a verb from the root HmW. It is a piel participle masculine plural. It
is in construct with bl Notice the shewa-pathah and doubling of the middle
radical. This identifies it as piel. And so “the statutes or precepts of the Lord
are straight, rejoicing the heart.”
hvAhy4 tvac4m9
tvac4m9
This is the noun that means “the commandment.” It is from hvAc4m9 Notice
it is a feminine noun in construct with Adonai. The t ending is the
feminine ending in construct.
My9nAyf2 trayx9m4 hrAb.A

hrAb.A
This is a Qal perfect third feminine singular from hrAbA “to make pure” in
the sense of clear.
My9nAyf2 trayx9m4
trayx9m4
This is a hiphil participle feminine singular from rUx meaning “to become
light.” The m gives it away as a participle. It is a bi-radical root with the
feminine ending t a So it is rendered “enlightening the eyes.”
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My9nAyf is a dual noun from Ny9fa meaning “eyes.” So, the commandment
of the Lord is pure, it is clear, causing the eyes to be enlightened.
9.4 Translation
“The precepts of the Lord are straight, rejoicing the heart. The
commandment of the Lord is pure, enlightening the eyes.”
Because they are straight, the precepts of the Lord make the heart glad for
when one obeys them, one experiences the joy of an obedient heart to the
Lord. So also the commandment of the Lord is pure, it is clear, causing the
eyes to be enlightened.
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10.1 Text
tm,x, hvAhy4-yFep4.w4m9 dfalA td,m,Of hrAOhF4 hvAhy txar4y9

:vdA.H4ya v.qr4cA
10.2 Vocabulary
hxAr4y9 Noun “fear”
rOhFA Adjective “pure”
dmafA Verb “to stand”
FpA.w4m9 Noun “judgment”
tm,x, ; Noun “firmness or

faithfulness”
qdc Verb “to make

righteous”
vd.AH;ya Adverb “united or

together”
10.3 Grammar
td,m,Of
Notice this is a Qal active participle feminine singular from dmafA Here it is
an “o” class vowel followed by the double segholate. It “abides” or “stands”
forever.
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hvAhy4-yFep4.w4m9
With the sere-yod, it is a plural masculine noun in construct with Adonai.
So, the commandments of the Lord are true and from mispat were are
understanding that the judgments of the Lord are fair.
:vdA.H4ya v.qr4cA tm,x,

tm,x,
A noun or “firm” or “faithful.”
v.qr4cA
From qdc a qal perfect 3rd common plural verb that means “to be
righteous.” It is followed by the adverb vdA.H4ya meaning “altogether.”
10.4 Translation
“The fear of the Lord is pure, it stands forever. The ordinances of the Lord
are true, they are altogether righteous.”
The fear that we have for the Lord is a reverence based on his character and
who he is and so he shares with us the kind of fear or reverence we are to
have toward him. It is not polluted as in idolatrous worship but it is clean. It
does not involve any kind of immoral conduct such as with the worship of
Baal.
When we look at the fear of the Lord because it is pure and clean, it endures.
There is no end, it is eternal and goes back to God Himself.
This great fear shows us that reverence for the Lord that he asks of us is
clean and therefore it is eternal, it abides forever. God’s individual
judgments and ordinances are true. Because there is no partiality or
unfairness in his judgments, they are altogether righteous.
702
11.1 Text
tp,nvo4 wbad4.m9 Myq9Utm4U brA zp.am9U bhAz.Am9 Myd9mAH<n@0ha

:MypUc
11.2 Vocabulary
dmahA Verb “to desire”
bhAzA Noun “gold”
zpa Noun “fine gold”
brA Adjective “much or many”
qOtmA Participle “to be sweet”
wbad.4 Noun “honey”
tp,n o Participle “flowing (honey) ”
JUc Noun “honey comb”
11.3 Grammar
Myd9mAH<n@0ha
Notice the definite article in the ha followed by the niphal participle. The
nun gives it away as a niphal. It is a niphal participle plural with the My
ending, “they are desired.”
bhAz0Am9
Here we have a comparative use of the m with the noun bhAzA which means
“than gold.”
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br! zp.am9U
Again we have the comparative use of the mem “than” followed by the
noun, zpa, meaning “rich gold or fine gold” and br! is just the adjective
meaning “much.”
Myq9Utm4U
Here we have the conjunction followed by the qal passive participle from
qOtmA “to be sweet.”
wbad4.m9
Again the comparative use of the m “than” occurs with the noun wbad4.
meaning “honey.”
MypUc tp,nvo4
tp,n o is the Qal active participle “flowing honey” and MypUc means the
“honey comb.” The My shows that it is masculine plural.
11.4 Translation
“They are desired more than gold, indeed more than fine gold and they are
sweeter than honey and the flowing of the honey combs.”
God’s words and his judgments are more desired than gold. The beautiful
thought here is that God’s Word is more to be desired than much fine gold.
It is sweet, so sweet that it is sweeter than honey. Honey was the sweetest
thing of that time. This great text shows the importance of the Word of God.
The Word of God is gold.
There is the story told of a Rabbi who was approached by someone after the
Rabbi had come out of a study of the Torah. The Rabbi was told, “Rabbi, I
can give you all kinds of gold, silver, and money. The Rabbi stopped him
and said, “I’m not interested in all of that because I have just come from the
wealthiest house I could come from for I have come from the house of the
Torah.
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Certainly as we study the Word of God, there is nothing more sweet and to
be desired than God’s Word, and all of these things that we have been
looking at is Psalm 19, the Word of the Lord brings to us.
705
12.1 Text
:brA bq,fe MrAm4wAB4 Mh,BA rhAz4n9 j~d.4b4fa-Mg.a

12.2 Vocabulary
Mga. Conjunction “Yea”
db,f, Noun “slave or servant”
rhz Verb “to be warned”
rmawA Verb “to keep”
bq,fe Noun “reward or consequence”
12.3 Grammar
j~d.4b4fa-Mg.a
Mg.a is an adverb meaning “indeed” followed by db,f, which means
servant notice in construct with the pronominal suffix second masculine
singular j~, “indeed your servant...”
rhAz4n9
This is a Niphal participle from rhz “to be warned.” So, your servant
indeed is warned Mh,BA in them. the preposition “in” occurs with the
pronominal suffix third masculine plural in the Mh,.
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:brA bq,fe MrAm4wAB4
MrAm4wAB4
Notice the bet here is the preposition “in” followed by the infinitive
construct in rmawA with the pronominal suffix third masculine plural, “their
keeping.”
:brA bq,fe
Here we must supply “there is” with the noun, bq,fe which means “reward.”
The brA is the adjective for “great.” It defines the type of reward.
12.4 Translation
“Indeed your servant is warned in them and in keeping them there is great
reward.”
In this verse we are told to keep God’s law and His Word. The servant of the
Lord that does this is warned as to what to do and what not to do. I am
reminded how the New Testament puts focus on the emphasis on obedience
to the Word of God and the great reward that follows. Paul could say in I
Corinthians 15: 58, speaking of our toil in the Lord, “So therefore my
beloved brethren, be steadfast, immovable, always abounding in the work of
the Lord, knowing that your toil is not in vain in the Lord.”
Certainly as we seek to be faithful to the Word of God, and to follow
Scripture, and to be warned by it, and to keep God’s Word, there is great
reward. There is great reward in fidelity to God and to our Lord and Savior
Jesus Christ.
707
13.1 Text
:yn9q20n1 tOrTAs4n90m9 NybiyA-ymi tOxiygiw4

13.2 Vocabulary
hxAyg9w4 Noun “error”
ym9 Interrogative Pronoun “who”
Nyb9. Verb “to understand or

discern”
RtasA Verb “to hide”
hqAnA Verb “to clear or make

innocent”
13.3 Grammar
tOxiygiw4
This is a noun from hxAyg9w4 meaning “error”. It is feminine plural with the
tO ending, “Errors.”
NybiyA-ym9
The interrogative pronoun meaning “who” is followed by a qal imperfect
third masculine singular from NyBi, “to understand.” It has a bi-radical root.
We translate this “who can discern errors?”
tOrTAs4n90mi
This is a niphal participle feminine plural from RtasA The nun gives it away
as a participle. It means “hidden.” It is preceded by the preposition m9
meaning “from.” So, it reads “from hidden” and here we must supply
“faults.” This gives an adjectival use of the niphal participle.
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:yn9q02n1 is a verb that means “to clear or to make innocent.” From the hqAn!.
The “he” has elided and we have the yn9, the pronominal suffix first person
singular. Notice also the pathah and the doubling of the q. This shows us
that we are looking at a piel imperative second masculine singular from
hqAn! plus the pronominal suffix first person singular.
13.4 Translation
“Who can understand errors? Make me innocent from faults.”
Here the Psalmist prays that the Lord would help him to be able to discern
the errors within himself, even those hidden errors that he needs to be aware
of. He is asking the Lord to help him be aware of them and rid himself of
them. He is asking that he be cleared of hidden faults.
The Lord looks at the heart, and how important it is to be as Jesus taught,
pure in heart for such shall see God.
709
14.1 Text
Yt9yq02n9v4 MtAyxe zxA yb9-Ulw4m4y9-lxa j~d.,b4fa j~WHE Myd9z02m9 Mga.

:brA fwap,0m9
14.2 Vocabulary
dz Adjective “presumptuous”
j;WaHA Verb “to keep”
db,f, Noun “servant”
lwamA Verb “to rule”
zxa Adverb “then”
Mmat.A Verb “to be clear”
hqAnA Verb “to be innocent”
xwap., Noun “transgression”
14.3 Grammar
Notice the Mga. is an adverb. The mem with Myd9z02mi is the preposition
“from.” Myd9z2 is a plural masculine adjective meaning “that which is
presumptuous.” We are looking at presumptuous sins that he is praying to be
kept from. These are sins with a high hand or openly rebellious against the
Lord.
j~WHE
This is a Qal imperative second masculine singular from j~WaHA
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j~d.,b4fa
This is a noun in construct. db,f, changes to the form we have here. It
means “your servant.” It is in construct with the pronoun second masculine
singular j~. And so, it reads, “keep back your servant from presumptuous
sins.”
Ulw4m4y9-lx
Lxa is the negative particle and Ulw4m4y9 is a verb, qal imperfect third
masculine plural from lwamA “to rule.” This is followed by yb9 a
preposition followed by the personal pronoun first person singular “me.” So
“do not let them rule over me.” This is in reference to the presumptuous sins.
Yt9yq02n9v4 MtAyxe zxA

zxA is an adverb meaning “then.” It is followed by MtAyxe which comes
from the root MmatA This was a double ayin but we lose the final mem. So it
is a qal imperfect first person singular from Mmat. “Then I shall be clear or
faultless.” The conjunction follows in Yt9yq*02n9v4 which also serves as a waw
conversive that turns the perfect over and makes it imperfect. hqAn! is the
root of the verb. This is a piel perfect first person singular with the Yt9
ending. The “hireq-sere” and the doubling in the qof shows us that we are
looking at a piel stem, “and I shall be innocent.”
:brA fwap,0m9
The mem is the preposition “from” with xwap,0 which is the masculine
singular noun for transgression. brA is the adjective, also masculine
singular meaning “great.” So “from the great transgression I shall be
innocent.”
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14.4 Translation
“Indeed from presumptuous sins keep your servant. Do not let them rule
over me. Then I shall be clear and I shall be innocent of the great
transgression.”
The great transgression is a willful apostasy from the Lord. The psalmist
prays that the Lord will keep him from presumptuous sins and that they
would not have dominion over or rule over him. If that would be the case, he
says, “I will be faultless and I will be clear of the great transgression.” This
is the ultimate apostasy from the Lord.
This would be paralleled in the New Testament in the book of Hebrews in
the five warning sections where the writer of Hebrews encourages his
readers to go on with Christ. He encourages them not to fall away from
Christ in a purposeful or intentional way.
This great Psalm is praying for the Lord’s protection from this kind of
sinning with a high hand and open rebellion against the Lord. In the New
Testament this can be equally applied to forsaking Christ in the warning
sections of Hebrews and abandoning a relationship with him.
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15.1 Text
yr9Uc hvAhy4 j~yn,pAl4 yb.9l9 NOyg4h,v4 yp9-yrem4x9 NOcrAl4 Uy9h4y9

:yl9xEg*v4
15.2 Vocabulary
hyAhA Verb “to be”
NOcrA Noun “goodwill or favor”
Rm,x * Noun “word or speech”
Hp0, Noun “mouth”
NOygA.h9 Noun “meditation”
hn,p.A Noun “face”
rUc Noun “rock”
lxagA Participle “to redeem”
15.3 Grammar
Uy9h4y9
This is a qal imperfect verb from hyAhA It is jussive here because it is a
command. It is third masculine plural. So “let (the words of my mouth)
be…”
NOcrAl4
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The lamed here is the preposition “for” with the noun NOcrA meaning
“what is acceptable.” So, “let there be for what is acceptable.”
yp9-yrem4x9
yrem4x9 is a masculine plural noun from Rm,xe meaning “words.” It is in
construct with ypi which is another noun that means “mouth.” So, “let the
words of my mouth be acceptable.”
yb.9l9 NOyg4h,v4
NOygA.h9is a noun that means “meditation.” It is preceded by the conjunction
“and.” We see the root of this word in Psalm 1 “in his law he meditates
(hlh)day and night.” “Let the words of my mouth and the meditation of
yb.ili
“my heart,” a noun from ble It is in construct with NOyg4h,v4 with a
pronominal suffix first person singular.
:yl9xEgov4 yr9Uc hvAhy4 j~yn,pAl4

j~yn,pAl4
The lamed is the preposition “to” and the j~ is the pronominal suffix second
masculine singular. The noun is from hn,p.A meaning “face” but translated
here “before you” forming a preposition.
yr9Uc hvAhy4
Here the Lord is spoken to as yr9Uc “my rock” from rUc. It is a masculine
singular noun.
yl9xEgo the word begins with the conjunction “and” followed by yl9xEg
“my redeemer” with the pronominal suffix “my.” It is a qal participle
rendered “the one who redeems me.”
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15.4 Translation
“Let the words of my mouth and the meditation of my heart be acceptable
before you O, Lord, my rock, and my redeemer.”
This is a beautiful picture of the Lord redeeming us and becoming like a
rock in whom we have ultimate protection. As I think about this great text I
am reminded that we have redemption through the blood of Christ who has
become our great redeemer. Nothing can now sever us from the love of God
which is in Christ Jesus our Lord. He is our rock of security.
In Romans chapter eight this great reality is brought home. Paul says, “I am
persuaded that neither death nor life, nor angels, nor rulers, nor things that
are present, nor things about to come, nor height, nor depth, nor any other
creature shall ever be able to separate us from the love of God which is in
Christ Jesus our Lord” (Rom. 8: 38-39).
In Christ we have a rock of impregnable protection. What a beautiful address
that the request of the prayer in this psalm is now found in Jesus Christ our
Rock and Redeemer.
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PSALM 22 - THE PRAYER OF CHRIST UPON THE CROSS
INTRODUCTION
One of the more beautiful Psalms in the Bible is Psalm 22. It is a Lament Psalm,
not only the lamentation of David, but ultimately pointing to the Lord Jesus
Himself. We might even entitle this in its ultimate fulfillment, “The Prayer of
Christ Upon the Cross.”
In a Lament Psalm, there are several ways that the Psalm is developed. First of all,
you have what is called the “lament” itself, followed by a petition to the Lord for
help, and finalized by a declaration of praise. The psalm begins in verse one up to
the petition, which takes place in verse twenty in the Hebrew Bible. From verses
one to nineteen we have the lament. From verses twenty to twenty-two we have the
petition to the Lord for help. From verses twenty-three to the end, verse thirty-two,
we have the declaration of praise.
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1.1 Text
:yti%gAx3wa yr2b;D9 ytifAUwymi qOH6r! yn9TA5b;z1fE hmAlA ylix62 ylixe

1.2 Vocabulary
bzf Verb “to leave, forsake”
qUHr! Noun “far”
hfAUwy! Noun “help”
hgAx3wa Verb “roaring”
1.3 Grammar
yn9TA5b;z1fE hmAlA ylix62 ylixe

We begin this great Psalm, probably an individual Lament Psalm, with the
Psalmist crying out, yn9TA5b;z1fE hmAlA ylix62 ylixe, and our mind
immediately thinks of the cross of Jesus Christ. ylix62 ylixe, “My God, my
God.” The word lxe is the word for “God”, and y i is a pronominal suffix,
first person singular, and this is repeated twice. hmAlA is an interrogative
pronoun, “why?”, followed by the word yn9TA5b;zaf3, a Qal perfect second
masculine singular from the root bzf, with a pronominal suffix, first
person singular in the yn9. “Why have you forsaken me?”
:yti%gAx3wa yr2b;D9 ytifAUwymi qOH6r!

“. . . far from my help . . .” In other words, “You seem so far from helping
me.” This is the intention of these words. qOH6r! is an adjective meaning
“far”, and ytifAUwymi is a noun. hfaUwy4 is the noun in construct with the
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pronominal suffix first person singular in the y i . The m preceding this
noun is simply the preposition Nmi. “So far are you (understood) from my
help, or from helping me,” and from the yti%gAx3wa yr2b;D9, “. . . from the
words of my roaring.” The word rbaDA in the plural construct here is
yr2b;D9. The sere-yod shows this noun in construct. Historically it was
yr2baD@, becoming yr2b;D9. yti%gAx3wa is from the noun hgax3wa, which means
“roaring,” and y i is the pronominal suffix first person singular.
1.4 Translation
“My God, my God, why have you forsaken me? Why are you so far from my
help, and from the words of my roaring?”
As we think about this, the Psalmist is crying out for God and is saying,
“Why have you abandoned me? Why have you left me?”
As we look at the New Testament, these very words are quoted by Jesus
upon the cross. He is no doubt thinking of this great Psalm when he says,
“Eli, Eli lama sabachthani.” jbw (the Greek letter sigma translates
several Hebrew S-consonants) is the Aramaic equivalent to bzf, and it
means to abandon, to completely forsake.
The Psalmist is saying, “Why are you so far from the words of my roaring?”
The noun here is looking at that intense pain that is coming from the very
depths of the Psalmist, and ultimately from the Lord Jesus Himself.
As we look at David, he is experiencing what seems to be God’s absence.
But when we look at Jesus Christ, the greater David, upon the cross, He
literally experiences a separation from His Father as He bears our sins upon
the cross of Calvary. So when Jesus said this phrase in Aramaic, I believe
He is experiencing that great atonement and the separation that occurred
between God the Father and God the Son, as God the Son, our Lord Jesus
Christ, bore the penalty of the sins of the whole world and suffered an
eternal death during that experience upon the cross. I believed that is the
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ultimate meaning of what this phrase means as we see it in the New
Testament.
When we think about it, we can certainly understand the prayer in the
garden, “If it is possible, let this cup pass from me.” Jesus was not only
going to die a physical death, but a spiritual death for all those who would
believe in Jesus Christ. He died for the whole world, but it becomes effective
to those who believe in Him as Lord and Savior. “Why have You abandoned
Me? Why have You forsaken Me?” is the prayer of Jesus, thinking about
this great Psalm.
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2:1 Text
:yli% hy>!8miUd-x|v4 hlAy4l6av4 hn@7f3ta x|v4 MmAOy8 xr!q4x, yha|x<

2.2 Vocabulary
hnf Verb “to answer”
hy>!8miUd Adjective “respite, rest”
2.3 Grammar
hn@7f3ta x|v4 MmAOy8 xr!q4x, yha|x<

yha|x< comes from the noun Mhi|x$, and it is in construct with y a, the
pronominal suffix first person singular that is put on plural nouns. “My God,
I cry . . .” xr!q4x, is a Qal imperfect, first person singular from the root
xrq, and it is a lamed aleph verb, so you have the “A” preferred under the
r, the A, instead of the “O” vowel here, because of the final x. “I call by
day,” MmAOy8. Here is an adverbial ending M A with the noun MOy8. “I call
daily,” “by day.” hn@7f3ta x|v4. v4 is a conjunction, x| is a negative
particle, and hn@7f3ta is from the verb hnf. It is a lamed he verb, and it is a
Qal imperfect, second masculine singular, from the root hnf. “. . . and you
do not answer . . .”
hlAy4la6v4
v4 is another conjunction, and hlAy4la6 is the noun meaning “night.”
“. . . and by night . . .” is understood here.
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:yli% hy>!8miUd-x|v4
“. . . and there is no cessation for me.” “. . . there is no respite.”
“. . . there is no rest.” “I keep crying” is the point here. v4 is a conjunction,

x| again the negative particle. hy>!8miUd is a feminine noun meaning
“respite” or “rest.” yli% is a pronominal suffix, first person singular, from the
preposition l;.
2.4 Translation
“My God, I cry daily, and you do not answer, and at night, and there is no
respite for me.”
I cannot help not only thinking of David crying out in his plight, but
ultimately the greater David, our Lord Jesus Christ, constantly praying from
the garden to the Father concerning what He was going through on the cross
of Calvary for us.
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3:1 Text
:lx2%r!W;y9 tOl.hiT; bweOy wOd7q! hTAxav4

3.2 Vocabulary
bwy Verb “to inhabit”
hlAhiT; Verb “praise”
3.3 Grammar
wOd7q! hTAxav4
“But you . . .” The v4 here is a conjunction meaning “but” or “yet.” hTAxa is a
personal pronoun, second masculine singular, meaning “you.”
“. . . you are . . .” wOd7q!. wOd7q! is a noun meaning “holy.” One is

reminded of, tOxbAc; hv!hy4 wOdq! wOdq! wOdq! in Isaiah 6, “Holy,
holy, holy is the Lord God of Hosts.” wOdq! means that he is set apart.
“You are set apart, distinct. You are transcendent in Your holiness.”
:lx2%r!W;y9 tOl.hiT; bweOy

“. . . the one who inhabits . . .” bweOy is from the root bwy, a pe yod verb.
It is a Qal participle, masculine singular, from the root bwy. “. . . the one
inhabiting (the) . . .” tOl.hiT;. This is from hl.AhiT;. The Psalms
themselves are called the MylihiT;. The word hl.AhiT; is a feminine noun,
and it is feminine plural with the tO ending here. “. . . the one who inhabits
the praises . . .” The word for Israel here is in construct with tOl.hiT;,
“. . . the praises of Israel.”
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3.4 Translation
“But You are holy, the One who inhabits the praises of Israel.”
The meaning here is that You, O Lord, are set apart, and You inhabit, You
make Your throne the praises of Israel. It is as though our forefathers have
been able to praise You, and their praises have become Your throne. “I want
to be a part of that; I want to be able to make my praise a part of Your
throne,” David is saying, and ultimately our Lord Jesus, the greater David, is
praying the same upon Calvary’s cross.
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4:1 Text
:OmF2%l.;paT;v1 UHF;BA Unyt25box3 UHF;BA j~B;

4.2 Vocabulary
HFB Verb “to trust”
bxA Noun “father”
FlP Verb “to deliver”
4.3 Grammar
Unyt25box3 UHF;BA j~B;

“In you our fathers trusted . . .” j~B; is the preposition B; with the
pronominal suffix j~, second masculine singular. UHF;BA is a Qal perfect,
third masculine plural, from the word HFB. In Unyt25box3, tbox3 is the
feminine plural ending of the noun bxa. The Uny eis the pronominal suffix,
first masculine plural. “Our fathers trusted in you . . .”
:OmF2%l.;paT;v1 UHF;BA
“. . . they trusted . . .” Notice again UHF;BA is repeated. It is a Qal perfect,
third masculine plural, from HFB. “. . . they trusted . . .” OmF2%l.;paT;v1, “. .
. and you delivered them.” OmF2%l.;paT;v1 is from the root FlP, meaning “to
deliver.” Notice the waw here is a waw that is a conversive with the verb.
The verb is a Piel, with the shewa-pathah pattern, and the doubling of the
middle radical. It is a Piel imperfect, second masculine singular, from the
root FlP, with Om e, a pronominal suffix, third masculine plural. “. . . they
trusted and you delivered them.”
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4.4 Translation
“Our fathers trusted in you; they trusted and you delivered them.”
Our fathers put their confidence in You, and they were able to be delivered.
The Psalmist is saying, “I want to experience that.” This is the prayer of
Jesus upon the cross, “Father, bring me through this. Glorify me.” There is
that constant prayer not only by David, but by our Lord, asking for ultimate
deliverance by our Heavenly Father.
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5:1 Text
:UwOb%-x|v4 UHF;bA j~B; UFlA5m;n9v4 Uq8f3z! j~yl,6xe

5.2 Vocabulary
qfz Verb “to cry (out)”
Flm Verb “to deliver”
wOB Verb “to (be) put to shame”
5.3 Grammar
UFlA5m;n9v4 Uq8f3z! j~yl,6xe

“Unto you . . .” Notice the preposition lxe, with the pronominal suffix j~,
or rather j~y ,. The sere-yod here is like a hinge between the preposition and
the pronominal suffix. “Unto you they cried . . .” Uq8f3z! is a Qal perfect,
third plural, from qfz. “. . . and they were delivered.” UFlA5m;n9v4 is from
the root Flm, and this is a Niphal with the n prefix here, a Niphal perfect,
third masculine plural, and the waw here is just a waw connective. “Unto
you they cried and they were delivered.”
:UwOb%-x|v4 UHF;bA j~B;

“In you . . .”, another preposition followed by the pronominal suffix j~,
second masculine singular. “In you they trusted . . .” Notice UHF;bA again,
Qal perfect, third masculine plural, from HFB. UwOb%-x|v4. The v4 is the
conjunction “and”, while x| is the negative particle. UwOb% is a Qal
perfect, third masculine plural, from the root wvb. It is a middle weak verb,
a bi-consonantal verb. It means “they were not put to shame.”
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5.4 Translation
“Unto you they cried and they were delivered; in you they trusted and they
were not put to shame.”
“Our fathers cried unto You,” the Psalmist is saying. “Unto You they cried,
and they were delivered. Unto You they trusted, and they were not put to
shame. But as for me, I feel like I am a worm and no man.”
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6:1 Text
:MfA% yUzb;U MdAxA tPar4H, wyxi5-x|v4 tfala6Ot ykin*xAv4

6.2 Vocabulary
tfala6Ot Noun “worm”
hPAr4H, Noun “reproach”
hz!BA Verb “to despise”
6.3 Grammar
tfala6Ot ykin*xAv4
“But I . . .” Notice ykin*xA is a personal pronoun, first person. “. . . I am a . .
.” tfala6Ot. tfala6Ot is a feminine noun meaning “worm.” I am a worm,
the lowliest of all creatures, of all of God’s creation.
wyxi5-x|v4
Notice the conjunction v4, and then the x|, the negative particle, and then
the noun wyxi5, the noun meaning “man.” “I am a worm, and I am not even
a man.”
MdAxA tPar4H,
hPAr4H, is a noun meaning “reproach”, and it
“. . . a reproach of man . . .”
is in construct with MdAxA, and so the final h changes to a t, and we end up
with MdAxA tPar4H,, “the reproach of man.”
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:MfA% yUzb;U
Notice the U here is the conjunction, because we have the two labials back-
to-back. yUzb;v4 causes the first v4, the conjunction, to change from v4 to U, to a
shureq, so we end up with the U in this position, before the labial b;. yUzb;U.
“. . . and despised . . .” hzB means to despise. Notice that the U here shows
us that this is a Qal passive participle, from the verb hzB. The final y is
interesting. This word hzB is a lamed he verb. The lamed he verbs were
historically lamed yod verbs, and here that lamed yod is reappearing in this
Qal passive participle. MfA% yUzb;U. “. . . and despised of the people.” The
participle is in construct with MfA%.
6.4 Translation
“But I am a worm, and am not even a man, a reproach of man, and despised
of the people.”
“I am like a worm,” the Psalmist says, “the lowliest of all creation, as it were, and
not a man, a reproach of men, and despised of the people.” What David
experienced, Jesus experiences in the ultimate sense upon the cross. He was
beaten, He was bruised for us, He was a reproach among men, and He was
despised of the people that crucified Him, that took Him to Calvary.
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7:1 Text
:wxr&* Ufyn98y! hpAWAb; UryFi6p;y1 yli5Ugfi6l;y1 yxar*-lKA

7.2 Vocabulary
gfalA Verb “to mock or jeer”
rFaPA Verb “to part (the lips)”
hfAWA Noun “lip”
fUn Verb “to shake”
7.3 Grammar
yli5Ugfi6l;y1 yxar*-lKA
“All who see me jeer at me.” Notice the lKA here is a noun, masculine
singular, “everyone” or “all.” yxar* is from the root hxr, meaning “to see,”
and the “O” vowel gives it away as a Qal active participle. The h has
dropped out in this lamed he verb, and we end up with the pronominal
suffix y a that is put on a plural participle or noun. “All who see me . . .”
“Everyone who sees me . . .” And now the plural verb with that plural
participle: yli5Ugfi6l;y1, “they jeer at me.” Notice the root is gfl, “to jeer
or laugh at.” It is a Hiphil imperfect, third masculine plural, from the root
gfl. Notice the A-I pattern gives it away as a Hiphil, followed by yli5, the
preposition l;, followed by the personal pronoun y i. “All who see me jeer
at me . . .”
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hpAWAb; UryFi6p;y1
Here is another Hiphil from rFP. “. . . they cause to part with the
lip . . .” It is Hiphil imperfect, third masculine plural, from the root rFP.
They part hpAWAb;, “with the lip.” Notice the b; is a preposition, followed
by the noun hpAWA. So, “they part with the lip.”
:wxr&* Ufyn98y!
“. . . they shake the head.” fUn is the root. It is a middle weak verb. It is
parsed as a Hiphil imperfect, third masculine plural, from fUn. “. . . they
cause to shake . . .” or “. . . they shake the head.” wxr&* is a noun,
masculine singular.
7.4 Translation
“All who see me jeer at me; they part with the lip, they shake the head.”
What we are looking at here in mockery. They are shaking their head in
mockery. The Psalmist says, “Everybody who sees me mocks at me. They
part their lips, they shake their head in mockery.” Not only do we look at
David, but we see this ultimate fulfillment upon the cross. As the crowds are
gathered around Jesus, they are mocking. They are laughing. They are
parting their lips in mockery at Him. In the gesture of laughter and mockery,
they shake their heads.
What they say follows in the next verse.
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8:1 Text
:OB% CpeHA6 yKi Uhl26ycZiy1 UhF25l.;pay4 hv!hy4-lx, lG*

8.2 Vocabulary
llaGA Verb “to roll”
FlaPA Verb “to deliver”
lcan! Verb “to rescue”
CpeHA Verb “to please or take pleasure”
8.3 Grammar
UhF25l.;pay4 hv!hy4-lx, lG*

Notice the word lG* is a Qal imperative, second person singular, from the
root llG. It is a double ayin verb, and the last lamed has dropped out. We
translate it as “roll.” “Roll unto the Lord . . .” lx, is a preposition. There is
the tetragrammaton “Adonai”. “Roll unto the Lord, let him deliver him.”
Notice the shewa-pathah pattern in UhF25l.;pay4, giving this verb away as a
Piel. The root is FlP. It is a Piel imperfect, third masculine singular, from
the root FlP, with the pronominal suffix Uh, third masculine singular. “. .
. let him deliver him.” It is a jussive use, a command.
:OB% CpeHA6 yKi Uhl26ycZiy1

Uhl26ycZiy1 “Let him rescue him . . .” The root is lcn. Notice the y is a
prefix, showing that it is a third masculine singular. There is an A-I pattern
and a doubling of the c. That daghesh forte in the c shows that a n has
assimilated, so it is a pe nun verb from lcn, Uhl26ycin4y1 becoming
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Uhl26ycZiy1. It is a Hiphil imperfect, third masculine singular, plus the
pronominal suffix Uh, from the root lcn. “Let him . . .” (This is another
jussive use of the Hiphil here.) “Let him deliver him . . .” or “. . . cause him
to be delivered . . .” yKi is the conjunction “for.” OB% CpeHA6 yKi “. . . for he
takes pleasure in him.” Notice CpeHA6 is Qal perfect, third masculine
singular. It is like the root dbeKA, an A-vowel followed by a sere. These
qames-sere verbs show a stative use here. OB% here is a preposition followed
by the third masculine singular pronominal suffix.
8.4 Translation
“They say, ‘Roll unto the Lord, let Him deliver him. Let Him rescue him, for
He takes pleasure in him.’”
Their mockery is that they are saying, “Roll unto the Lord. Rest upon Him.
Let Him deliver him. Let Him rescue him, for He takes pleasure in him.”
This would no doubt not only be looking at David’s enemies, as they were
mocking him in this way, but around the cross, we hear the angry crowd
saying, “He says that He is the Son of God. Let Him be delivered. Let God
come and rescue Him.” You can hear the mockery of the crowd.
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9:1 Text
:ym>i%xi ydew;-lfa yHiyFib;ma NF,BA5mi yHig* hTAxa-yKi

9.2 Vocabulary
H1yGi Verb “to take”
NF,B.,6 Noun “womb”
HFaBA Verb “to trust”
My9da6wA Noun “breasts” (dual form)
hmAxi Noun “mother”
9.3 Grammar
NF,BA5mi yHig* hTAxa-yKi

“For you . . .” Here we have the conjunction yKi, showing the cause of this
petition. hTAxa is a personal pronoun, second masculine singular. The root
of yHig* is H1yGi. “For you are the one who took me . . .” The form is a Qal
active participle from H1UG. Notice the O-vowel. The y i is a pronominal
suffix, first person singular. “. . . you are the one who took me . . .” NF,BA5mi.
Notice the m here with the hireq. The daghesh forte in the B shows that
there has been an assimilation of the n from Nmi, NF,BA5n4mi becoming
NF,BA5mi. The noun is NF,B,6, meaning “womb.” Since it is in pause, the
seghol is changed to a qames, and the accent is on the next-to-the-last
syllable.
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:ym>i%xi ydew;-lfa yHiyFib;ma
The root of yHiyFib;ma is HFB. The m gives it away as a participle, and
you have an A-I pattern, so it is a Hiphil participle, followed by y i, the
pronominal suffix, first person singular. “. . . you are the one causing me to
trust . . .” lfa is “upon,” the preposition, followed by ydew;, the construct
form of My9da6wA, meaning “breasts.” Notice the sere-yod construct ending.
This noun is in construct with ym>i%xi. “. . . the breasts of my mother.” hmAxi
is “mother.” The h drops out, and hence we have the y i in the pronominal
suffix.
9.4 Translation
“For you are the one who took me from the womb; you are the one causing
me to trust the breasts of my mother.”
Notice the words of the Psalmist, “You are the one who took me from the
womb. I was cast upon you; you caused me to trust in you from my mother’s
womb. I was dependent upon you from the womb,” David is saying.
Ultimately the Lord Jesus was no doubt thinking of His dependency upon
the Father in the womb of Mary as the Incarnation was being carried out. “I
was dependent upon You, and I need Your help now. Deliver me. Rescue
me. Help me.”
735
10:1 Text
:hTAxA% ylix26 ym>ixi NF,B,6mi MH,r!7me yTik;la6w;hA j~yl,fA

10.2 Vocabulary
jlawA Verb “to cast forth”
MH,r@8 Noun “womb”
10.3 Grammar
MH,r!7me yTik;la6w;hA j~yl,fA

“Upon you . . .” Notice the preposition lfA again, followed by the
pronominal suffix j~, second masculine singular. “Upon you . . .”
yTik;la6w;hA, “. . . I was caused to be cast forth . . .” The root is jlw, “to
cast forth.” Notice the h, and underneath the h, we have an O-class vowel, a
qames-katon or a qames-hatuph, which shows that it is a Hophal, a Hophal
perfect, and the yTi gives it away as a first person singular, from the root
jlw. “Upon you I was caused to be cast forth . . .” MH,r!7me is from
MH,r!7n4mi, the n drops out because it cannot assimilate into the r, and we
have compensatory lengthening from a hireq to a sere. MH,r@8 is the noun,
but in pause here the seghol lengthens to an A-vowel, as we had seen in
NF,BA5mi in the previous verse. “Upon you I was caused to be cast forth from
the womb . . .”
:hTAxA% ylix26 ym>ixi NF,B,6mi

“. . . from the womb of my mother you are my God.” Notice NF,B,6n4mi; the n
assimilates into the B, causing the daghesh forte to appear.“ . . . from the
womb of my mother . . .” This is a noun then in construct with ym>ixi again.
736
hmAxi is the word for “mother.” In construct it becomes Mxi, followed by y
i, the pronominal suffix, first person singular. ylix26 has the word lxe,
meaning “God,” and y i, pronominal suffix, first person singular. “. . . from
the womb of my mother you are my God.” hTAxA% is a personal pronoun,
second masculine singular.
10.4 Translation
“Upon You I was caused to be cast forth from the womb; from the womb of
my mother You are my God.”
He is saying again, “I was cast forth from the womb upon You. My trust was
upon You as I was brought forth from the womb. And You are my God. I
was dependent upon You from the womb,” David was saying. Ultimately
our Lord was reflecting on this, upon the cross of Calvary, no doubt, as He is
thinking of His Father, who had cared for Him in the womb of His mother
Mary.
737
11:1 Text
:rz2&Of Nyxe-yKi hbA5Orq4 hr!cA-yKi yn>9m>,mi qHar4Ti-lxa

11.2 Vocabulary
qHr Verb “to be far”
hrAcA Noun “trouble, distress”
brAqA Adjective “near”
11.3 Grammar
yn>9m>,mi qHar4Ti-lxa
“Do not be far from me . . .” lxa is a negative particle, and here it is used
with qHar4Ti, bringing a request in the prayer. qHar4Ti is from qHr. It is a
Qal imperfect, second masculine singular, from the root qHr. Notice the
pathah is under the H, instead of the O-vowel, like a normal rmow;y9,
because the H prefers the A-vowel, the pathah, under it. “Do not be
far . . .” yn>9m>,mi. Nmi is “from”; the n has assimilated into the second m. The
second n is a hinge, actually nm,, followed by the first person pronominal
suffix y i. “Do not be far from me . . .”
738
hbA5Orq4 hr!cA-yKi
yKi is a conjunction. hbA5Orq4 hr!cA. “. . . for trouble is near . . .” Notice
the conjunction followed by the noun hr!cA, a feminine singular noun.
hbA5Orq4 is an adjective meaning “near.” “. . . trouble is near . . .”
:rz2&Of Nyxe-yKi
“. . . and there is no helper.” yKi is a conjunction again, showing cause or
purpose: “for.” Nyxe is a negative particle meaning, “there is no.” rz2&Of is a
Qal participle, masculine singular, from rzf, “to help,” meaning “helper.”
Notice the holem-waw followed by the sere, showing it is a Qal active
participle from rzf.
11.4 Translation
“Do not be far from me, for trouble is near, and there is no helper.”
David cried out to the Lord, “Don’t be far from me, for I am in trouble, and
there is no helper.” And certainly our Lord Jesus is crying out to His Father,
“Don’t be far. Help me. I am in distress upon the cross, and there is no one
else who can help me.”
739
12:1 Text
:yn9Ur&T;Ki NwAbA yr2yBixa MyBi5r1 Myr9PA yn9UbbAs;

12.2 Vocabulary
bbs Verb “to surround”
rPA Noun “bull”
ryBixa Adjective “mighty/strong (one)”
rtK Verb “to encircle”
12.3 Grammar
MyBi5r1 Myr9PA yn9UbbAs;

Notice yn9UbbAs; is from the root bbs. It means “to surround.” It is a Qal
perfect, third masculine plural, from the root bbs, followed by a
pronominal suffix, first masculine singular, in the yn9. The noun rPA means a
“bull,” and Myr9PA is the masculine plural ending My i. br1 means “many”,
and MyBi5r1 is the masculine plural form. “Many bulls . . .” It is the adjective
modifying Myr9PA. “Many bulls have surrounded me . . .”
:yn9Ur&T;Ki NwAbA yr2yBixa

Notice the two nouns in construct. yr2yBixa means “mighty ones,” speaking
of the bulls, and the sere-yod is a noun masculine plural in construct with
NwABA. “. . . mighty (ones) of Bashan . . .” NwAbA is a noun that looks at that
grassy, well-watered area on the east side of the Jordan up around the Sea of
Galilee, where sleek cattle would graze. Here we have these healthy bulls of
Bashan that are ready to destroy him. yn9Ur&T;Ki.
740
“ . . . (they) encircle me.” rtK means “to encircle.” Notice the I-vowel
followed by the doubling in the t. This indicates a Piel perfect, third
masculine plural with the U, followed by a first person singular pronominal
suffix in the yn9. “. . . strong ones of Bashan have stationed themselves about
me.”
12.4 Translation
“Many bulls have surrounded me; mighty ones of Bashan have encircled
me.”
David is thinking of bulls when he thinks of his enemies, strong ones of
Bashan encircling him. Jesus, upon the cross, experiences the crowd as bulls
ready to gore Him, ready to destroy Him upon the cross of Calvary.
Now the imagery moves from bulls to a lion.
741
13:1 Text
:gx2%wov4 Jr2F* hy2r4xa Mh,5yPi ylafA UcPA

13.2 Vocabulary
hcP Verb “to open”
hP, Noun “mouth”
hy2r4xa Noun “lion”
JrT Verb “to tear”
gxw Verb “to roar”
13.3 Grammar
Mh,5yPi ylafA UcPA

“They open against me their mouth . . .” Notice hcP means “to open.” It is
a lamed he verb. The h has dropped out in this verb, and we have Qal
perfect, third masculine plural, from hcP. “They opened . . . their mouth . .
.” Notice ylafA, “. . . against me . . .” lfA is a preposition, followed by y a, a
first person pronominal suffix. It normally appears on plural nouns, and yet
it also appears regularly with lfA. “They opened against me . . .” hP, is a
noun, masculine singular, followed by a pronominal suffix, third masculine
plural, in the Mh,. “They opened against me their mouth . . .”
742
:gx2%wov4 Jr2F* hy2r4xa
“. . . as a tearing and roaring lion.” hy2r4xa is a noun that means “lion,”
followed by two Qal active participles: from JrF, “to tear”, and from
gxw, “to roar.” Notice that the holem-sere gives both of these away as Qal
active masculine singular participles. “. . . as a tearing and roaring lion.”
13.4 Translation
“They open against me their mouth, as a tearing and roaring lion.”
Certainly David felt that, and the greater David also upon the cross,
observing the crowd, saw that they are not only like bulls, but they are like a
tearing and roaring lion, seeking to devour Him, seeking to destroy our Lord.
743
14:1 Text
yBili hy!hA ytAOmc;fa-lKA Udr4PA%t;hiv4 yTik;Paw;n9 My9m>a6Ka

:yfA%me jÒtB; smen! gn!7ODKa
14.2 Vocabulary
jpw Verb “to pour out”
drP Verb “to be out of joint, disjointed”
Mc,f,6 Noun “bone”
gn1OD Noun “wax”
ssm Verb “to melt”
hf,me Noun “inner being”
14.3 Grammar
yTik;Paw;n9 My9m>a6Ka
“As water . . .” Ka is a preposition, followed by the pathah, showing that it is
with the definite article. “As the water . . .”, looking at any kind of water
that one might see, poured out. My9m>a6 is a dual form meaning “waters,” but
we would just translate it here as “water.” “As water, I am poured
out . . .” Notice jpw means “to pour out.” The n gives it away as a Niphal,
a Niphal perfect, first person singular with the pronominal suffix yTi here.
“As water, I am poured out . . .”
744
ytAOmc;fa-lKA Udr4PA%t;hiv4
“. . . and all of my bones are out of joint . . .” Udr4PA%t;hiv4 is a Hithpael
perfect, third masculine plural, from the root drP, “to be out of joint” or
“to be disjointed.” ytAOmc;fa-lKA. “. . . all of my bones are disjointed . . .”
lKA is a noun, and it is in construct with ytAOmc;fa. Mc,f,6 is the noun
singular “bone,” but when it is put in the plural, feminine plural here, we end
up with TO, followed by a pronominal suffix in the y a. Notice that since it is
at the end of the clause, the pathah is changed to a qames.
“. . . all of my bones are out of joint . . .”
gn!7ODKa yBili hy!hA

“. . . my heart has become as wax . . .” hyAhA is a Qal perfect, third masculine
singular, from the root hyh. In yBili, the noun is ble, masculine singular,
with a pronominal suffix, first person singular, in the y i. “. . . my heart has
become . . .” gn!7ODKa “. . . as wax . . .” KA is the preposition again, followed
by the noun gn!7OD, meaning “wax.”
:yfA%me jÒtB; smen!

“. . . it is melted in the midst of my inner being.” Notice the verb here is
ssm, meaning “to melt.” It is a double ayin root, and the final s has
elided. The n gives it away as a Niphal. It is a Niphal perfect, third
masculine singular, from ssm. B; is a preposition, in construct with the
noun jÒt, “in the midst of.” hf,me means “bowels” or “inner being” or
“inner bowels.” The final h drops out here, and we have a pronominal
suffix, in the y a, again the long A because of the pause, the pathah
becoming a qames.
745
14.4 Translation
“As water I am poured out and all of my bones are out of joint, my heart has
become as wax; it is melted in the midst of my inner being.
We are looking here at the strength being depleted. Certainly David felt that,
and Jesus upon the cross felt no doubt the strength going away, the depletion
of His strength.
David felt as though his bones were disjointed from running from his
enemies. But with Jesus upon the cross, we are looking at a literal disjointing
of His bones as He hangs upon the cross for the sins of the world for all of
our sins.
We look at the depletion of strength and fear. There is certainly fear in
David’s case. And in our Lord, there is a double certain anxiety, because He
is not only experiencing physical death but spiritual death for the sins of the
world for which He is dying upon the cross.
Thus, we are looking at the strength being depleted and we are looking at the
fear that would certainly be there in David, and also in our Lord Himself in
His human nature, in His humanity, facing physical death, as the God-man,
and on His divine side, suffering an eternal death for us. In His inner being,
there had to be the melting of His strength.
746
15:1 Text
yHA5Oql;ma qBAd;mu yn9Owl;U yHiK* Wr@H,6Ka wbey!

:yn9t2%P;w;Ti tv@mA6-rpaf3lav4
15.2 Vocabulary
wby Verb “to dry up”
Wr@H,6 Noun “a potsherd”
H1K* Adjective “strength”
NwlA Noun “tongue”
qbD Verb “to cleave”
h1Oql;ma Noun “palate”
rpAfA Noun “dust”
tv@mA6 Adjective “death”
tpw Verb “to place, set down”
15.3 Grammar
yHiK* Wr@H,6Ka wbey!

“My strength is dried up like a potsherd . . .” Notice wbey! is a verb from
wby, “to dry up.” It is a stative verb, with the A-vowel followed by the
sere. In Wr@H,6Ka, Ka is a preposition, followed by the noun Wr@H,6, “. . . as a
potsherd . . .” And yHiK* is from H1K*, meaning “strength,” and becomes
747
yHiK* in construct, the y i being a pronominal suffix, first person singular.
“My strength is dried up as a potsherd . . .”, “. . .as a dry piece of
pottery . . .”
yHA5Oql;ma qBAd;mu yn9Owl;U

“. . . and my tongue is caused to cleave . . .” With yn9Owl;U, we have the U
preceding the l; here. Instead of having two shewas together, l;v4, the v4
changes to a U, as in this conjunction. Notice NOwlA is the noun for
“tongue,” and y i is a pronominal suffix, first person singular. “. . . my
tongue is caused to cleave . . .” Notice qBAd;mu is a Hophal masculine
singular participle from qbD, “to cleave.” “. . . my tongue is caused to
cleave to my palate . . .” Notice h1Oql;ma means “palate,” and y a is a
pronominal suffix, first person singular.
:yn9t2%P;w;Ti tv@mA6-rpaf3lav4
“. . . and to the dust of death you have brought me,” or “. . . you have set me
down in the dust of death.” Notice the v4 here is the conjunction, followed by
the preposition l. The pathah underneath the l is not the definite article
here; the hateph-pathah under the f causes a shift of a pathah under the
l. After the preposition, we have two nouns in construct: rpaf3 and tv@mA6.
“. . . and to the dust of death . . .” The verb yn9t2%P;w;Ti is from the root
tpw, meaning “to place” or “to set down.” “. . . you have placed me . . .”
or “. . . you have set me down . . .” It is a Qal imperfect, second maculine
singular, from the root tpw, followed by the pronominal suffix, first
person singular, in the yn9. The sere is functioning as a hinge here, taking us
to the suffix. “. . . you have placed me to the dust of death.” Note that the
imperfect and perfect tenses are often used interchangeably in Hebrew
poetry.
748
15.4 Translation
“My strength is dried up like a potsherd, and my tongue is caused to cleave
to my palate, and to the dust of death you have brought me.”
“As a dry piece of pottery, shriveled up, that is the way my strength is,”
David is saying. And certainly Jesus experienced a constant weakening as
the hours passed upon the cross of Calvary.
When we read, “My tongue is caused to cleave to my palate,” we are
looking here at thirst. I am reminded of our Lord Jesus, when He cried out
on the cross, “I thirst,” in the Gospel of John.
In “dust of death,” we have two nouns that are looking at death itself. Not
only was David placed there, but Jesus upon the cross.
In biblical times, in the Hebrew Bible, when one like David was brought into
this kind of situation facing death, it was seen to be God’s sovereignty that
allowed this. As we come to the cross, we see the same, that God’s
sovereignty brings Jesus to the cross. It was not a mistake. The Father
offered up His beloved Son, and the Beloved Son, our Lord Jesus, was
willing to go to Calvary on our behalf. “You have placed me to the dust of
death.” I am reminded of John 3:16: “For God so loved the world that He
gave His only begotten son…” We must also understand that Jesus said, “No
one takes my life from me, but I lay it down.”
749
16:1 Text
yn9Up7yq>9hi Myfir2m; tdaf3 MybiLAK; yn9U8bbAs; yKi

:ylA%g;r1v4 yday! yr9x3KA
16.2 Vocabulary
bbs Verb “to surround”
bL,K,6 Noun “dog”
hdAfe Noun “assembly, company”
Myfir2m; Adjective “evildoers” (plural)
Jqn Verb “to enclose”
rxK Verb “to pierce”
lg,r@8 Noun “foot”
16.3 Grammar
MybiLAK; yn9U8bbAs; yKi

“For dogs have surrounded me . . .” The yKi here is a conjunction, followed
by the verb yn9U8bbAs;, a Qal perfect, third masculine plural, with a
pronominal suffix (first person singular) in the yn9. Notice following this
double ayin verb, we have the noun in the plural with the My i ending, the
noun bl,K,6, meaning “dog.” “For dogs have surrounded me . . .”
750
yn9Up7yq>9hi Myfir2m; tdaf3
“. . . a company of evildoers have stationed themselves about me . . .” or “. .
. have enclosed me . . .” The two nouns are in construct, tdaf3 and
Myfir2m;. tdaf3 is from the noun hdAf3, meaning “congregation” or
“assembly,” and Myfir2m; is a plural noun with the My iending. “. . . a
company of evildoers . . .” This is followed by the Hiphil perfect yn9Up7yq>9hi,
from Jqn, meaning “to surround.” Notice the h, indicating Hiphil with the
I-I vowel pattern. It is Hiphil perfect, third person plural, from Jqn,
followed by the pronominal suffix yn9. “. . . an assembly of evildoers have
enclosed me . . .”
:ylA%g;r1v4 yday! yr9x3KA
“. . . piercing my hands and my feet.” Some want to translate this,
“. . . as a lion, my hands and my feet.” yr9x3 can sometimes mean “a lion,”

with the preposition KA, “as.” Those who take that approach view the lion’s
teeth attacking the innocent defender, and attacking him as he would put up
his hands, attacking in his hands and at his legs. However, I believe the form
yr9x3KA can come from a root rxK, and taking it that way, I would
understand this as a Piel infinitive with a pronominal suffix, first person
singular, from the root rxK, meaning “to pierce.” “. . . piercing me [in] my
hands . . .” (“in” being understood), or “. . . piercing me [with reference to]
my hands and my feet.” The word dy! is a noun, and y a is the pronominal
suffix, looking at the hands that are being pierced. Remember that y a goes
with plural nouns, so the dy! here is looking at both hands. ylA%g;r1v4 is the
same: “. . . and my feet.” The noun is lg,r@8, and in construct with y a it
becomes ylA%g;r1. “. . . piercing me in my hands and my feet.”
751
16.4 Translation
“For dogs have surrounded me, a company of evildoers have enclosed me,
piercing me in my hands and my feet.”
In speaking of “dogs,” remember that in the Ancient Near East, these are
mongrel dogs. These were not pets or poodle dogs or house pets. They were
the dogs that roamed the streets and were scavengers. Not only David, but
our Lord upon the cross, looking out on the crowd that was crying for his
crucifixion, felt as though scavenger dogs had surrounded Him.
David is seeing his enemies as “evildoers,” encircling him. Jesus, upon the
cross, saw the crowd as bent on doing evil unto Him, surrounding the cross.
We are looking at the enemies of David as likening them to an animal that is
seeking to bite him. But ultimately its fulfillment is in the greater David, the
Lord Jesus Christ, who upon the cross literally had his hands and feet
pierced by the nails that were put into our Lord’s hands and feet on the cross
of Calvary.
752
17:1 Text
:ybi%-Uxr4y9 UFyBiy1 hm>Ah26 ytA5Omc;fa-lKA rPesax3

17.2 Vocabulary
rps Verb “to count”
Mc,f ,6 Noun “bone”
Fbn Verb “to look, stare”
17.3 Grammar
ytA5Omc;fa-lKA rPesax3
“I can count all of my bones . . .” rPesax3 is the Piel imperfect, first person
singular, from the root rps, “to count.” Notice the shewa, a composite
shewa followed by a pathah and the doubling of the middle radical in the P
give it away as a Piel. “I can count all of my . . .” Mc,f,6 is the noun for
“bone,” and notice it is in the plural with tO, and then the y ,a the
pronominal suffix, first person singular, is added to this plural feminine
noun. “I can count all of my bones . . .”
:ybi%-Uxr4y9 UFyB6iy1 hm>Ah26

“. . . they look, they stare at me.” hm>Ah26 is a personal pronoun, third
masculine plural, followed by the verb UFyBi6y1, from Fbn. Notice we have
a pe nun verb, UFyBi6n4y1 becoming UFyBi6y1, the daghesh forte in the B
showing that the n has assimilated, causing a doubling. The A-I pattern gives
it away as a Hiphil. It is a Hiphil imperfect, third masculine plural from
Fbn. “. . . they cause to look . . .” or “. . . they look . . .” “. . . they stare at
753
me.” Uxr4y9 is from hxr, a lamed he verb where the h has dropped out. It
is a Qal imperfect, third masculine plural, from hxr. This is followed by
the preposition B; with the first person pronominal suffix y i. “. . . they look
at me.”
17.4 Translation
“I can count all of my bones; they look, they stare at me.”
We are looking at David at one level emaciated, as it were, thin, so that you
could see and count all of his bones. In its ultimate fulfilment, though, it
looks at Jesus Christ on the cross of Calvary, where in the nudity or partial
nudity of the cross, His bones could be counted, as it were. “They looked,
they stared back at him.”
Again, this is a vivid description, I believe, of the crucifixion of our Lord on
Calvary.
754
18:1 Text
:lr!&Og UlyP6iy1 ywiUbl;-lfav4 Mh,5lA ydagAb; Uql.;Hay4

18.2 Vocabulary
qlH Verb “to divide”
dg,B,6 Noun “garment”
wUblA Noun “clothing, vesture”
lpn Verb “to fall”
lr!Og Adjective “lot, lots”
18.3 Grammar
Mh,5lA ydagAb; Uql.;Hay4

“They divide my garments among them . . .” Notice Uql.;Hay4 is from the root
qlH, “to divide.” We have a shewa-pathah, which indicates a Piel,
especially with the daghesh forte in the second radical, the l. dg,B,6 is the
noun for “garment,” and this is a noun in the plural, with the pronominal
suffix, first person singular. “They divide my garments to themselves . . .” lA
is the preposition, and Mhe is a personal pronoun, third masculine plural.
“They divide my garments among them . . .”
:lr!&Og UlyP6iy1 ywiUbl;-lfav4

“. . . and for my vesture [or, for my clothing] they cast lots.” Here we have
the conjunction, followed by the preposition lfa. wUblA is the word for
“clothing” or “vesture,” and the pronominal suffix follows in the y i, first
755
person singular. “. . . and for my vesture . . .” lr!&Og UlyP6iy1 “. . . they cast
lots.” UlyP6iy1 is from lpn, “to cause to fall,” another pe nun, where the n
has assimilated into the P, UlyP6in4y1 becoming UlyP6iy1. Notice the A-I
pattern gives it away as a Hiphil imperfect, third person plural, from lpn.
lr!&Og is a noun in the singular, looking at a kind of plural idea in a
collective singular: “they cast a lot,” hence “they cast lots.”
18.4 Translation
“They divide my garments among them, and for my vesture they cast lots.”
We are reminded of the teaching of the New Testament, especially in John’s
gospel, that the soldiers divided the garments of Jesus when He was upon
the cross. This was then followed by the very fulfillment of this in John
chapter nineteen, where it says, “Let us not tear it, this special clothing of
our Lord, but let us cast lots as to whose it shall be, in order that the
Scripture might be fulfilled, saying, ‘They divided my garments among them,
and for my vesture they cast a lot.’” The soldiers did these things in
fulfillment of this great Lament Psalm.
Its ultimate reality does not rest with David alone, but has its ultimate
fulfillment upon the cross of Jesus Christ, where the greater and final David
experienced these very words, as the Roman soldiers surrounding the cross
cast lots for the clothing, and especially the vesture, of our Lord Jesus
Christ.
We now move to the next section, which is the petition. It covers the next
three verses.
756
19:1 Text
:hwAUH% ytir!z4f,l; ytiUly!x< qHA5r4Ti-lxa hv!hy4 hTAxav4

19.2 Vocabulary
qHr Verb “to be far”
tUly!x< Participle “strength”
hr!z4f, Adjective “help, assistance”
wUH Adjective “hurry”
19.3 Grammar
qHA5r4Ti-lxa hv!hy4 hTAxav4

“But you, O Lord, do not be far . . .” v4 is the conjunction, followed by the
personal pronoun hTAxa, “you,” and then hv!hy4, “O Lord.” Here is a request
or a petition. qHA5r4Ti-lxa. lxa is the negative particle used in this petition.
qHA5r4Ti is from qHr, “to be far.” It is a Qal imperfect, second masculine
singular. “. . . do not be far . . .”
:hwAUH% ytir!z4f,l; ytiUly!x<

ytiUly!x< means “o my strength.” tUly!x< followed by y i, the noun
followed by the pronominal suffix y i. “. . . o my strength hurry . . .” hwAUH%
means “hurry,” but notice right before that, though, ytir!z4f,l; “. . . to my
help . . .” (literally) “. . . hurry.” The l; here is the preposition, and hr!z4f,
means “help” or “assistance,” and it is in construct with y i, so the final h
changes to a t. “. . . and to my help . . .” hwAUH “. . . hurry.” wUH means
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“hurry.” It is a middle weak verb, and here it is the imperative, followed by
the h A, making it intensive. It is a Qal imperative, second person singular,
showing an intensive ending. “. . . hurry to my help, my strength.”
19.4 Translation
“But you, O Lord, do not be far; o my strength, hurry to my help.”
Again, David prays. Also Jesus on the cross is praying to the Heavenly
Father to deliver Him.
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20:1 Text
:yti%dAyHiy4 bl,K,6-dy>1mi ywi5p;n1 br@H,6me hlAycZi6ha

20.2 Vocabulary
lcn Verb “to deliver”
br@H,6 Noun “sword”
hdAyHiy4 Adjective “only one”
20.3 Grammar
ywi5p;n1 br@H,6me hlAycZi6ha

“Deliver my soul from the sword . . .” The root here of hlAycZi6ha is lcn,
another pe nun verb, where the n has assimilated into the c. This is a Hiphil
imperative with the h A ending, showing intensity. “Cause to
deliver . . .” or “Deliver from the sword . . .” Notice br@H,6n4mi. The n could

not assimilate in the guttural H, and so we have compensatory lengthening
to a sere. br@H,6me. “. . . from the sword . . .” br@H,6 is a noun, masculine
singular. ywi5p;n1. wpen@8 is the word for “soul.” wp;n1 is in construct with y i,
the pronominal suffix, first person singular. “Deliver my soul from the
sword . . .”
:yti%dAyHiy4 bl,K,6-dy>1mi
“. . . from the hand of the dog . . .” Notice the Nmi, the n has assimilated here
in the y. dy1 is just a noun meaning “hand.” bl,K,6 means “dog.” The two
nouns are in construct. “. . . from the hand of the dog . . .” yti%dAyHiy4 is in
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parallel with wp,n@8 or “soul,” and it literally means “my only one.” hdAyHiy4
is “my unique and only one,” and when that is in construct with the
pronominal suffix, first person singular, it becomes yti%dAyHiy4. This is the
“soul,” my only one, hence “my only soul.”
20.4 Translation
“Deliver my soul from the sword, from the power of the dog, my only one.”
“Deliver me from the sword,” meaning from death, and “from the power of
the dog,” meaning the destruction that the dog would bring.
Again, we are looking at David struggling with the enemies surrounding him
like dogs seeking to destroy him in death. But the ultimate fulfillment again
is the cross of Christ, where He is praying to His Heavenly Father to rescue
Him from death, to rescue Him from the power of the dog, that is, the dog
that would inflict a mortal wound of death upon the Lord.
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21:1 Text
:yn9tA%yn9f3 Mymir2 yn2r4q>1miU hy27r4xa yPimi yn9feywiOh

21.2 Vocabulary
fwy Verb “to save”
hy2r4xa Noun “lion”
Nr@q8@ Noun “horn”
Mymir2 Noun “wild oxen” (plural)
hnf “to answer, give reply”
21.3 Grammar
yn9feywiOh
Now we have another imperative. It is from the root fwy, meaning “to
save.” Notice there is a h, and this consonant is followed by the long O-
vowel, by the holem-waw. Historically this form would have been a pe waw
verb. It would have been yn9feywiv4ha. That pathah-waw changes to a long O,
a holem-waw in that context, and it would have become Oh. It is a Hiphil
imperative, masculine singular, from fwy, formerly fwv. “Save me . . .”
or “Cause me to be saved . . .” Notice that it is followed by the pronominal
suffix, first person singular, in the yn9.
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hy27r4xa yPimi
“. . . from the mouth of the lion . . .”Again, the preposition Nmi becomes
yPimi, with the doubling of the P, because of the assimilation of the n, and
then your pronominal suffix, the hireq-yod. “. . . from the mouth of the . . .”
(two nouns in construct) “. . . of the lion . . .”
:yn9tA%yn9f3 Mymir2 yn2r4q>1miU

“. . . and from the horns of the . . .” Notice the U again is your conjunction, a
U instead of a v4 because of the labial m. The m is actually from the
preposition Nmi, where the n has assimilated into the q, causing the daghesh
forte. Nr@q8@ is the noun for “horn,” and this is a noun that is plural, and in the
construct plural, Nr@q@8 becoming yn2r4q1, with the sere-yod, in this construct
plural form. Mymir2 could be translated here as the “wild oxen.” Notice the
My i is the plural form of this noun. “. . . and from the horns of the wild
oxen . . .” yn9tA%yn9f3 is from hnf, meaning “to answer” or “to give reply to.”
Notice this is a Qal perfect, second person masculine singular, from hnf,
followed by the pronominal suffix, first person singular, yn9. We need to
translate it as “. . . you have answered me.”
21.4 Translation
“Save me from the mouth of the lion, and from the horns of the wild oxen
you have answered me.”
He is crying out for deliverance from the wild lion, hence death again, that is
lurking to destroy not only David, but our Lord Jesus upon the cross.
When we change to the perfect verb at the end of the verse, we are now
moving from the petition to the assurance of deliverance that is to come. I
am reminded of the Lord’s work upon the cross, when He had finished His
atoning work. He cried out after saying, “My God, My God, why have You
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forsaken me?” Eli, Eli, lama shabachtani? to “It is finished.” Then He
said, “Into Your hands I commit my spirit.” We are moving from the
finished work of Christ to the anticipation of deliverance. This is what this
verb leads us to. We move from the imperative to the perfect: “You have
answered me.” In other words, he is looking forward to the answer that is
about to come.
This leads us then to the declaration of praise, from the next verse to the end
of this great Psalm.
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22:1 Text
:j.Al,%l;hax3 lhAq! jÒtB; yHA5x,l; j~m;wi hr!P;sax3

22.2 Vocabulary
Mwe Noun “name”
Hxa Noun “brother”
lhAq! Noun “assembly”
llh Verb “to praise”
22.3 Grammar
yHA5x,l; j~m;wi hr!P;sax3

“I will declare your name to the brethren . . .” First the verb hr!P;sax3 is a
Piel imperfect, first person singular. Notice the x showing the first person.
Then we have the shewa-pathah pattern, a hateph-pathah under the x,
since it is a guttural, plus the doubling of the middle radical. Then we have
the h A, showing intensity. “I will declare your name . . .” j~m;wi is the
word for “name.” In construct it becomes Mwi, with the hireq instead of the
sere. The j~ is a pronominal suffix, second masculine singular. “I will
declare your name . . .” yHA5x,l; is from Hxa, the word for “brother.” Notice
the preposition l;, and then the plural noun with the pronominal suffix, first
person singular. “I will declare your name to my brethren . . .”
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:j.Al,%l;hax3 lhAq! jÒtB;
“. . . in the midst of the assembly . . .” Notice the B; here is the inseparable
preposition, followed by jÒT, meaning “in the midst of,” a noun in
construct with lhAq! , another noun. “. . . in the midst . . .” or
“. . . in the middle of the assembly, I will praise you.” j.Al,%l;hax3 is another

Piel form, with the hateph-pathah, followed by the pathah. It is a Piel
imperfect, first person singular, from the root llh, followed by the
pronominal suffix j.A, second masculine singular. “. . . in the midst of the
assembly, I will praise you.”
22.4 Translation
“I will declare your name to the brethren, in the midst of the assembly I will
praise you.”
This great text is leading us now from the cross to the resurrection. With
David, he is going to go and declare the Lord’s name in the temple of his
deliverance. But pointing to the greater David, its fulfillment is when Jesus
Christ came back from the grave and went among the disciples and began to
declare the name of His Heavenly Father.
The writer of Hebrews picks this up in Hebrews chapter two, verses ten and
following, when he says, “For it was fitting for him, on account of whom
are all things, and through whom are all things, in bringing many sons into
glory, to perfect the pathfinder (the a]rxhgo<n) of their salvation through
suffering. For the one who sets apart and the ones who are being set apart,
are all of one.” That is, God the Father perfects God the Son as the perfect
pathfinder, cutting the way through the thicket of death, to become that
perfect victor and pathfinder for us, and to make us one with Him, headed
for glory. In other words, as he moves on in verse eleven, “For the one who
sanctifies…” That is Jesus, the one setting us apart. “…and the ones who are
being set apart…” Those are the believers. “…are all one.” We are one with
Him. “…on account of which reason He is not ashamed to call them
‘brethren,’ saying, ‘I will declare your name to my brethren. In the midst of
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the church, I will praise you.’” Here the text is being quoted by the writer of
Hebrews and applied to Jesus Christ, who in the resurrection identifies with
His disciples and with the church, as one who has now become the perfect
pathfinder, cutting the way through this thicket of death, bringing us into
eternity with Him.
He goes on to drive this home in the following verses of Hebrews two and
thirteen and following when he says, “Again, I will be confident in Him, and
again, Behold I and the children which God has given me.” This is a quote,
by the way, from Isaiah chapter eight, in which Isaiah becomes a type of
Christ and his children a type of the church, a repetition of the unification
that we now have with Christ because of His victory over death on our
behalf.
Then he goes on to say, “Therefore, since the children partook of blood and
flesh, He likewise partook of the same, in order that through death He might
void, or make inoperative, the one who is having the power of death, that is,
the devil, and he might reconcile them as long as they were under or in the
fear of death, and were liable to that while they were living, they were
enslaved to that fear. For of course, the text says, He is not helping angels,
but He is helping the seed of Abraham. Wherefore, it was necessary that He
be made like to His brethren in all things, in order that He might become a
merciful and faithful high priest, with reference to the things of God, and to
make satisfaction for the sins of the people. For in that He suffered, being
tested, He is able to help those who are being tested.” Notice that it is
through the death of Jesus Christ that He now has conquered death and
brought us into a relationship of victory with Him. We who were liable to
the bondage of and fear of death, now have a pathfinder, an a]rxhgo<n, in
Jesus Christ.
This great text starts with the cross and concludes with the declaration of
praise, looking forward to the resurrection, when it says, “I will declare your
name among the brethren. In the midst of the assembly, I will praise you.”
That is the resurrection of Jesus Christ. The Lord answers the prayer of the
Son. God the Father answers the prayer of the Son. “Glorify me with the
glory that I had with you before the world began,” Jesus prays in John 17.
And now we see the answer to that. His prayer throughout this great Psalm
is, “Rescue me. Deliver me.” He does it through death. It was through the
cross, and coming out the other side, in the resurrection, that deliverance is
seen.
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I am reminded of a sermon that was preached some years ago. The preacher
was saying to the congregation, “It’s Friday, but Sunday’s coming.” He
continued to preach, “It’s Friday, but Sunday’s coming.” He would talk
about Good Friday, but then he would always conclude by saying, “But
Sunday’s coming.” After preaching for an hour or so, finally, he came to the
conclusion of his sermon, and he said, “It’s Friday,” and the whole
congregation stood up simultaneously and shouted back to the preacher, “but
Sunday’s coming!” As we look at this great text, it was Friday. But when we
come to this verse, Sunday has come. From this point on, we are looking at
the resurrection of Jesus Christ and the results of that great resurrection.
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23:1 Text
UhUd5B;Ka bqof3y1 fr1z@8-lKA UhUll;ha hv!hy4 yxer4y9

:lx2%r!W;y9 fr1z@8-lKA Un>m>,6mi UrUgv4
23.2 Vocabulary
fr1z@8 Noun “seed”
dbK Verb “to glorify”
rUG Verb “to stand in awe”
23.3 Grammar
UhUll;ha hv!hy4 yxer4y9

Notice the noun yxer4y9, “the fearers” or “God-fearers.” Here is a noun in
construct, with hv!hy4, “Adonai.” “The fearers of God . . .” UhUll;ha is
from the root llh, “to praise.” Notice it is a Piel imperative, second
person plural, with the pronominal suffix, third masculine singular, Uh.
“The fearers of the Lord, praise Him . . .”
UhUd5B;Ka bqof3y1 fr1z@8-lKA

“. . . all the seed of Jacob, glorify Him . . .” Notice the lKA is a noun,
followed by fr1z@8, two nouns in construct. fr1z@8 means “seed,” another
noun. “. . . all the seed of Jacob . . .” UhUd5B;Ka is a Piel imperative, second
masculine plural from dbK. Notice the A-vowel and the doubling of the
middle radical gives it away as a Piel imperative, followed by the
pronominal suffix Uh. “. . . all seed of Jacob, glorify Him . . .”
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:lx2%r!W;y9 fr1z@8-lKA Un>m>,6mi UrUgv4
“. . . and stand in awe from Him . . .” Notice rUG is “to be in awe.” It is a
middle weak verb, and here it is a Qal imperative, second masculine plural,
from rUG. Notice Uhn4m,6n4mi again. The n of the Nmi has assimilated in the
preposition “from.” n ,is a hinge. Historically this was Uhn4 ,. The h by
reverse assimilation went back into the n, causing the daghesh forte.
“. . . stand in awe from Him, all the seed of Israel.” Again, there are two
nouns in construct, all of the totality of the seed of Israel. Actually there are
three nouns standing in construct here: “. . . all of the seed of Israel.”
23.4 Translation
“The ones who fear the Lord, praise Him; all seed of Jacob, honor Him; and
stand in awe at Him, all seed of Israel.”
So God-fearers are called to praise the Lord, and to honor Him as a result of
this great resurrection. Israel is called to give honor to Him. I am reminded
in Acts chapter two that it was Jewish believers who were beginning to
praise the Lord because of the resurrection of Jesus Christ.
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24:1 Text
vyn!PA ryTis;hi-x|v4 yn9fA tUnf< Cq>1wi x|v4 hz!bA-x| yKi

:f1m2%wA vylAxe OfU4wab;U Un>m>,5mi
24.2 Vocabulary
hzB Verb “to despise”
Cq>1wi Verb “to loathe”
tUnf< Adjective “affliction”
yn9fA Adjective “afflicted one”
rts Verb “to hide”
fUw Verb “to cry”
24.3 Grammar
yn9fA tUnf< Cq>1wi x|v4 hz!bA-x| yKi

“For . . .” Here is a conjunction again. x| is the negative particle. hz!bA is
Qal perfect, third masculine singular, from hzB, meaning “to despise.”
“For He has not despised . . .” x|v4 again is the conjunction followed by
the negative particle. “. . . He has not despised nor loathed . . .” Cq>1wi is a
Piel. Notice the hireq with the pathah, and the daghesh in the q, in the
second radical. “For He has not despised nor loathed the affliction of the
afflicted . . .” tUnf< is a noun meaning “affliction,” standing in construct
with yn9fA, meaning “the afflicted one.”
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Un>m>,5mi vyn!PA ryTis;hi-x|v4
“. . . nor has He hidden . . .” Notice again the v4 conjunction with the
negative particle x|, followed by the Hiphil perfect verb, third masculine
singular, from rts. Notice the I-I pattern in the Hiphil here. “. . . nor has
He hidden His face . . .” My9n!8PA becomes vyn!PA. We have a dual noun here
that is now in construct with a v. “. . . nor has He hidden His face from
him . . .” Here we have that same form that we saw above.
:f1m2%wA vylAxe OfU4wab;U

“. . . but in his crying . . .” Notice the U here is the conjunction, followed by
the root fUw, which means “to cry.” Here we have a pathah with the
doubling of the middle radical. This is a Piel infinitive, followed by the
pronominal suffix O, third masculine singular. “. . . and in his crying unto
Him . . .” lx, is followed by the pronominal suffix in the v. “. . . and unto
Him He heard.” We could translate this, “. . . but when he cried unto Him,
He heard.” Notice f1m2%wA is the Qal perfect, third masculine singular, from
fmw. Notice the pathah, which is under the f. It is a furtive pathah,
making sure we pronounce it.
24.4 Translation
“For He has not despised nor loathed the affliction of the afflicted, nor has
He hidden His face from him, but when he cried unto Him, He heard.”
The Lord has not loathed the affliction, and also this could mean
supplication of the afflicted one or of the poor one, who cried out in prayer,
looking at our Lord in His prayer upon the cross.
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The text here teaches us that, “He did not despise nor loathe the affliction of
the afflicted one, nor did He hide His face from him, but when he cried unto
Him, He heard him.” Certainly not only was David heard, but Jesus was
heard in His prayer by His Heavenly Father, and we see that in the glorious
resurrection.
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25:1 Text
:vyxA%r2y4 dg,n@8 Ml.ewax3 yr1dAn4 br7! lhAq!B; ytil.A6hit; j~T;xime

25.2 Vocabulary
hlAhiT;d Adjective “praise”
br! Adjective “great, much”
rd,n@8 Noun “vow”
Mlw Verb “to fulfill”
dg,n@8 Preposition “in front of, before”
xry Verb “to fear”
25.3 Grammar
br7! lhAq!B; ytil.A6hit; j~T;xime

“From you my praise is in the great assembly . . .” Notice me here. The n
could not assimilate into the x, so me is showing compensatory lengthening,
the n having dropped out. j~T;xi is the personal pronoun in the object form
here. “From you my praise . . .” ytil.A6hit; is from hlAhiT;, which becomes
tl.A6hit; in construct with y i, pronominal suffix, first person singular.
“From you my praise is [supplied here, understood] in the great assembly . .
.” B; is the inseparable preposition, followed by lhAq!, meaning
“assembly,” and br!7, meaning “great,” the adjective, masculine singular.
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:vyxA%r2y4 dg,n@8 Ml.ewax3 yr1dAn4
“. . . and my vows I will pay before those who fear Him.” Notice rd,n@8 is the
word for “vow,” and here we have it in the plural form, with the pronominal
suffix y a. Ml.ewax3 means “to fulfill” or “to fulfill by paying.” It is a Piel
imperfect, first person singular, from Mlw. Notice the hurried-pathah
followed by the pathah and the daghesh in the second radical.
“. . . my vows I will fulfill before those who fear Him.” dg,n@8 means “in front
of” or “before.” vyxA%r2y4 is a noun plural, in construct with the v, of “those
who are God-fearers.”
25.4 Translation
“From you my praise is in the great assembly, and my vows I will pay before
those who fear Him.”
David is going to go and praise the Lord in the great assembly, and Jesus
gives praises among His disciples, and continues to reiterate it to them and
to others after the resurrection. It continues to be praised in the great
assembly or the church of Jesus Christ.
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26:1 Text
yhiy4 vywA5r4Do hv!hy4 Ull;hay4 UfBAW;y9v4 MYv9n!f3 Ulk;xy*

:dfa%lA Mk,b;bal;
26.2 Vocabulary
vn!fA Noun “humble”
fbW Verb “to be satisfied”
wrD Verb “to seek”
bbal; Noun “heart”
dfa Adjective “perpetuity, eternity”
26.3 Grammar
UfBAW;y9v4 MYv9n!f3 Ulk;xy*

Notice it says, “Let the humble eat and be satisfied . . .” Ulk;xy* is the Qal
imperfect, third person plural, from lkx, “to eat.” Notice this pe aleph
verb is a little different. Through dissimilation we end up with an O here
after the prefix, instead of the normal I-vowel of the Qal imperfect.
“. . . the humble shall eat . . .” Notice MYv9n!f3: vn!fA, meaning “humble,” and
My i shows a masculine plural. “. . . the humble shall eat and they shall be
satisfied . . .” UfBAW;y9v4 is from fbW. It is a Qal imperfect, third person
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plural, with the v here, which is a simple waw connective. “. . . and they
shall be satisfied . . .”
vywA5r4Do hv!hy4 Ull;hay4

“. . . let those who seek the Lord praise Him . . .” “. . . let them praise the
Lord [literally] who seek Him . . .” Ull;hay4 is from llh, “to praise.” It is
a Piel from llh. Note the shewa-pathah. It is a Piel imperfect, third
person plural, functioning here as a jussive. “. . . let those who seek the Lord
praise Him . . .” wrD is the verb “to seek,” and notice the O-vowel shows
it is a participle. It is a Qal active participle, masculine plural, in construct
with the v here. The v is a pronominal suffix, third masculine singular.
“. . . let those who seek Him praise the Lord . . .”
:dfa%lA Mk,b;bal; yHiy4

“. . . let your heart live forever.” The verb is hyH, “to live,” and the final h
has dropped out. It is a lamed he verb. We have a Qal imperfect, third
person singular, from hyH, “to live.” Mk,b;bal; is the word for “heart.” It is
a noun, masculine singular, followed by Mk,, the plural pronominal suffix,
second masculine plural. dfa%lA means “forever.”
26.4 Translation
“Let the humble eat and be satisfied; let those who seek Him praise the
Lord; let your heart live forever.”
Those who are poor and humble are to eat and be satisfied. And they who
seek the Lord are to praise Him and to let their hearts live forever. Salvation
that Jesus brings is for everyone, whether rich or poor, and the humble are
those who really respond to His grace. We have to become like little
children, Jesus says, to come to Him. So the humble are to eat and be
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satisfied. They will be the ones that will seek the Lord, and their hearts will
be able to live forever.
He moves now to extending this praise to the whole world, not only to Jews
but to Gentiles as well.
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27:1 Text
Cr@xA5-ysep;xa-lKA hv!hy4-lx, Ubwu6y!v4 UrK;z4y9

:My9&OG tOHP;w;mi-lKA j~yn@8pAl; UvH3Taw;y9v4
27.2 Vocabulary
bUw Verb “to return, turn back”
sp,x,6 Noun “end”
hHw Verb “to bow down, worship”
hHAP;w;mi Noun “family”
27.3 Grammar
Cr@xA5-ysep;xa-lKA hv!hy4-lx, Ubwu6y!v4 UrK;z4y9

“All of the ends of the earth shall remember and shall return unto the Lord .
. .” UrK;z4y9 is a Qal imperfect, third masculine plural, from rkz, “to
remember.” Ubwu6y!v4 is from bUw, and it is a Qal imperfect, third masculine
plural as well, a middle weak verb, with the v4 here as a waw connective.
“All of the ends of the earth will remember and will turn back unto the
Lord . . .” lx, is a preposition, followed by the noun hv!hy4. lKA is another

noun, “all.” ysep;xa is from the noun sp,x,6, meaning “end,” and here we
have the noun in plural, a plural masculine construct with the sere-yod with
Cr@xA5.
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:My9&OG tOHP;w;mi-lKA j~yn@8pAl; UvH3Taw;y9v4
“. . . and let all families of nations bow before You.” UvH3Taw;y9v4 is from
hHw, “to bow before.” It is a Hithpael imperfect, third masculine plural,
from hHw. Notice we have a metathesis here in the Hithpael. Instead of
UvH3wat;y9 we have UvH3Taw;y9, so the T and the w have changed places in
what we call a metathesis in this particular form. It means “to bow down” or
“to worship.” j~yn@8pAl; is from the preposition meaning “before,” yn2p;li , the
l; meaning “for,” and yn2P; meaning “face,” hence “before.” The j~ is a
pronominal suffix, second masculine singular, “before you” or “to your
face,” literally. tOHP;w;mi-lKA. lKA again is the noun meaning “all” or
“every.” “. . . all of the families . . .” hHAP;w;mi is the noun meaning
“family,” and this is a plural feminine in the tO. yOG is “nation,” and My9&OG
is the masculine plural meaning “nations.” “. . . all families of nations shall
worship before You.”
27.4 Translation
“All of the ends of the earth shall remember and shall return unto the Lord,
and let all families of nations bow before You.”
This is looking at Gentiles, I believe, from all over the world that will
respond from every nation to Jesus.
I cannot help but think here of Genesis chapter twelve verse three and the
Abrahamic covenant, “In you all families of the earth shall be blessed.” j~b;
Ukr4b;n9 hmA%dAx3hA tHoP;w;mi lKo. The same word tHoP;w;mi is used in
both verses, hmA%dAx3hA (“the earth”) is used here instead of My9&Og
(“nations”). Jesus Christ is the centerpiece that brings this blessing, through
His death and resurrection. In Galatians chapter three, Paul quotes the
Abrahamic covenant and says that all families of the earth are blessed in
Jesus Christ. Here in Psalm 22, all families of the My9&Og, of the nations, are
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to worship before Him. I am reminded in Philippians chapter two that every
knee shall bow and every tongue shall confess that Jesus Christ is Lord, to
the glory of God the Father, in other words, out of every tribe and out of
every nation. By the way, Philippians two is not teaching that everyone is
saved; it simply means that all are going to have to bow before Jesus, either
as Savior or as Judge. Here I think the text is speaking about all nations who
are invited to bow before Jesus Christ, that He is the reigning King, that He
is the reigning Sovereign.
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28:1 Text
:My9&OGBa lwemoU hkA5Ulm.;ha hv!hyla yKi

28.2 Vocabulary
hkAUlm; Noun “kingdom, kingship”
lwm Verb “to rule”
28.3 Grammar
hkA5Ulm>;ha hv!hyla yKi

“For the kingdom is the Lord’s . . .” yKi is a conjunction, followed by the
inseparable preposition l;. “For to the Lord . . .” or “. . . belonging to
Yahweh, is the kingship . . .” hkA5Ulm; means “kingship” or “kingdom.”
Notice the h with the pathah, the definite article. “For to the Lord is the
kingdom . . .” or “. . . the kingship . . .”
:My9&OGBa lwemoU
“. . . and He rules among the nations,” or “. . . He rules over the nations.”
Notice lwemo is a Qal active participle, masculine singular, from the root
lwm, “to rule.” The conjunction U here, meaning “and,” the shureq, is
used because of the labial. Instead of being lwemov4, it is lwemoU. “. . . He
rules among (or) over the nations . . .” BA is an inseparable preposition with
the definite article in the pathah. yOG is the noun for “nation,” and the My i
shows that it is a masculine plural, “nations.”
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28.4 Translation
“For to the Lord is the kingship, and He rules among the nations.”
This again is Philippians chapter two, the kingship of Jesus Christ. I am
reminded also of Psalm two, where the nations are to “kiss the Son,” to bow
down before Him.
Again, our mind goes to Philippians chapter two, where Jesus Christ is the
King, and everyone must bow, as we had said above, either to Jesus as
Savior, as Lord Savior, or to Jesus as Lord Judge, as the King who judges
them. But He is the King of kings; He is the Lord of lords. It is so important
that we bow before Him as Savior and not as Judge.
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29:1 Text
Ufr4k;y9 vyn!pAl; Cr@x,6-yn2w;D9-lKA UUH3Taw;y>9v1 Ulk;xA

:hy!>&Hi x| Owp;n1v4 rpA5fA yder4Oy-lKA
29.2 Vocabulary
NweDA6 Noun “fat”
frK Verb “to bow down”
dry Verb “to go down”
hyH Verb “to keep alive”
29.3 Grammar
Cr@x,6-yn2w;D9-lKA UUH3Taw;y>9v1 Ulk;xA

“All the fat ones of the earth will eat and worship . . .” Notice Ulk;xA is a
Qal perfect, third masculine plural, from lkx. It is a prophetic perfect, I
believe here, seen as though it has already occurred by the Psalmist, yet it is
futuristic. “. . . they will eat and they will bow down . . .” Notice UUH3Taw;y>9v1
again from the root hHw, a final he verb. It is another Hithpael, with the
metathesis of the t and the w interchanging, UUH3wat;y9 becoming UUH3Taw;y9.
It is that Hithpael imperfect, third masculine plural, from hHw. “All the fat
ones . . . will bown down . . .” lKA is the noun meaning “all” or “every.”
yn2w;D9 is the noun in construct plural with the sere-yod, from NweDA6. “. . . fat
ones of the earth . . .” Cr@x,6 is the noun meaning “earth,” feminine singular.
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rpA5fA yder4Oy-lKA Ufr4k;y9 vyn!pAl;
“. . . before Him, all who go down to the dust shall bow down . . .” Here we
have again the l4, the inseparable preposition, before My9n81PA, meaning
“face.” The v is a pronominal suffix, third masculine singular. However, “to
his face” becomes a preposition. vyn!pAl; is “before,” but here literally it is
“to his face,” hence it simply means “before Him.” “. . . they will, all the
ones who go down to the dust will bow down . . .” Notice Ufr4k;y9 from
frK. It is a Qal imperfect, third person plural, from frK. lKA is a noun in
construct with the participle yder4Oy. “. . . all the ones who go down to the
dust . . .” dry means “to go down.” It is a Qal active participle, with the O-
vowel followed by the sere-yod, putting it in construct with rpA5fA, a noun
meaning “dust.”
:hy!>&Hi x| Owp;n1v4
“. . . but he will not revive his soul” or “who makes alive his soul.” The
word Owp;n1v4 has v4 as the conjunction, followed by wp,n@8, the word for
“soul” that is in construct with O, the pronominal suffix, third masculine
singular. “. . . and his soul he cannot keep alive.” x| is the negative
particle, followed by hy!>&Hi, which means “to keep alive.” It is a Piel perfect,
third person singular, from hyH.
29.4 Translation
“All the fat ones of the earth will eat and worship; before him all the ones
who go down to the dust shall bow down, but he will not revive his soul.”
“All the fat ones of the earth,” meaning people who are wealthy or who
have much, even they must bow down and worship.
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“All the ones that go down to the dust” means we are looking at everyone
who dies or descends back to dust. All must bow before Him. Again, we are
reminded of what we had referred to already in Philippians two.
“He will not make alive his soul,” in other words, the one who dies,
meaning every human, is not able to keep his life alive. Only God is
immortal, so all will have to bow down to Christ as King and as Lord, either
again as Savior or Judge.
It is looking at every mortal that eventually goes back to dust, at the end of
life or at death. Everyone who is mortal, therefore, is called to bow down
and will bow down before Him. We are looking again at that great passage
in Philippians two, in which everyone will bow down before Him, either as
Lord and Savior, or again as Lord but as their final Judge.
We move on to the conclusion of this great text.
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30:1 Text
:rOD%la yn!doxla rPasuy4 Un>d,5b;fay1 fr1z@8

30.2 Vocabulary
fr1z@8 Noun “seed”
rOD Noun “generation”
30.3 Grammar
Un>d,5b;fay1 fr1z@8
“A seed will serve him . . .” fr1z@8 is a noun, masculine singular. Un>d,5b;fay1 is
from dbf, meaning “to serve.” It is a Qal imperfect, third person singular
from the root dbf, followed by the hinge n ,, and then Uh is a pronominal
suffix where the h has gone back into the n by reverse assimilation, causing
a doubling, or a daghesh forte. “A seed will serve him…”
:rOD%la yn!doxla rPasuy4

“. . . it shall be rehearsed . . .” or “. . . told . . .” Notice rps means “to
tell.” The shewa-qibbus shows that it is a Pual imperfect, third masculine
singular from rps. Notice that Pual has that intensive doubling of the
second radical in the p here. “. . . it shall be told of the Lord . . .” or “. . . to
the Lord . . .” or “. . . concerning the Lord to a generation,” that is, to a
later generation. In yn!doxla, the l here with the pathah shows the definite
article, and yn!doxla is the word for “lord” or “master,” looking at God here,
looking at the Lord Jesus, and really the blessed Trinity. “. . . it shall be told
concerning the Lord to the later generation” or “. . . the latter generation.”
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Literally it is “to a generation.” l is the preposition with the pathah,
showing the definite article, and rOD% simply is a masculine noun meaning
“generation.”
30.4 Translation
“A seed will serve him, it shall be told of the Lord to a generation.”
A seed or progeny will serve him, and that progeny will tell about the Lord
Jesus to another generation. Then that will continue to pass on all through
time from one generation to another.
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31:1 Text
:hWA%fA yKi dlAOn Mfal; Ot5q!d4ci UdyGi6y1v4 Uxboy!

31.2 Vocabulary
dgn Verb “to declare, tell”
hq!dAc; Adjective “righteousness”
dly Verb “to be born”
31.3 Grammar
Ot5q!d4ci UdyGi6y1v4 Uxboy!

“They shall come . . .” Notice Uxboy! is a Qal imperfect, third person plural,
from xvB, “they shall come.” UdyGi6y1v4 is from the root dgn, a pe nun
verb, where the n has assimilated into the g, UdyGi6n4y1. It is a Hiphil
imperfect, third person plural, from dgn, “. . . and they shall cause to
declare . . .” hq!dAc; is the noun meaning “righteousness,” and the word
here means actual deliverance. Notice the O is the pronominal suffix, third
masculine singular. “. . . they shall declare His great deliverance . . .”
:hWA%fA yKi dlAOn Mfal;

“. . . to a people . . .” l; is a preposition, and Mfa is a noun, masculine
singular, meaning “people.” “. . . to a people about to be born . . .” Notice
dly is the verb, and the n here shows that it is a Niphal participle,
masculine singular, from the root dlv, historically a pe waw verb. When
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you add the n, the participle historically was dlAv4n1, becoming dlAOn, with
the pathah-waw changing to a holem-waw. “. . . a people that would be
born that He has done it.” Notice hWA%fA is a Qal perfect, third masculine
singular, from hWf.
31.4 Translation
“They shall come, and they shall cause to declare His righteousness to a
people about to be born that He has done it.”
No doubt this is referring to that generation that has heard from the previous
generation, and they are going to declare His righteousness to a people that
is not yet born, that He has done such things.
I am reminded of the words of Jesus upon the cross, “It is finished”

(tete<lestai). Jesus Christ has accomplished the work of redemption, and one
generation will relate that great cross victory to another, and they will relate
it to a generation that has not yet been born, and in turn this will go on all
through time until Jesus Christ returns.
Praise the Lord Jesus Christ. He died on the cross for our sins. He rose again
the third day victorious over death. He declared His name among the
brethren, the name of the blessed Trinity. He reigns today as King of kings
and Lord of Lords. We are to be those that declare from one generation to
another that great work of Christ upon the cross, that which He has done,
that which He has accomplished in His great victory upon Calvary.
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PSALM 23 - THE GOOD SHEPHERD
INTRODUCTION
Psalm 23 is the Psalm of the good Shepherd. Even though the sheep walk in the
valley of deep darkness they don’t have to fear for the Lord the Good Shepherd is
with them. Jesus Christ is the Good Shepherd who gives His life for the sheep and
leads the sheep of believers in Him to find pasture as He cares for them.
790
1.1 Text
:rs%AH;x, x| yfir* hv!hy4 dv97dAl; rOmz4mi

1.2 Vocabulary
rOmz4mi Noun “song”
rsH Verb “to lack”
1.3 Grammar
dv97dAl; rOmz4mi
One of the great Psalms in the Hebrew Bible is Psalm 23. It is a Psalm that
has dried many eyes and also encouraged many as they have walked through
this life. We might call it “the Good Shepherd Psalm.” It begins in verse
one: dv97dAl; rOmz4mi, that is, “A psalm belonging to David.” Notice
rOmz4mi is a noun meaning “song,” and in dv97dAl;, l; is a preposition
followed by the noun dv9dA, the noun David. “A song by David . . .” or “A
song belonging to David . . .”
yfir* hv!hy4
Note the hvhy, the tetragrammaton, “. . . the Lord is my shepherd . . .” The
word yfir* is from the word hfAr!, a lamed he verb. Notice the O-vowel.
This shows it is a Qal active participle, masculine singular from the root
hfr. The final h has elided in this lamed he verb, and you have the hireq-
yod pronominal suffix meaning “me.” “. . . the Lord shepherds me . . .”
Note the personal aspect of the shepherd’s work here. It is very personal. He
did not say the Lord is “our” shepherd, but the Lord is “my” shepherd.
Every reader can apply this personally to his or her life.
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:rs%AH;x, x|
The negative particle x| is followed by the verb rsAH;x,. rsAH;x, is a Qal
imperfect first person singular from the root rseHA. “. . . I shall not lack.”
1.4 Translation
“The Lord is my shepherd, I shall not lack.”
The Psalmist says, I do not lack in any way. The Lord takes care of all of my
needs.
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2.1 Text
:yn9l2%H3n1y4 tOHn_m; yme-lfa yn9ce5yBir4y1 xw,D@^ tOxn4Bi

2.2 Vocabulary
hv2n! Noun “pasture”
xw,D@^ Noun “grass”
Cbr Verb “to recline”
hHan_m; Noun “rest”, “quietness”
lHn Verb “to lead”
2.3 Grammar
xw,D@^ tOxn4Bi
Notice the B, the preposition “in” and xw,D@^ tOxn4. tOxn4 is a plural
noun. Notice the tO, which is a feminine plural suffix, on the noun hv2n!. It
actually means “pastures.” “In pastures (or meadows) of grass . . .” We
might translate this “of grassy knolls” or “grass.” xw,D@^ is simply a noun in
construct. Actually, the two nouns are in construct with each other. We put
the “of” between them, remember. “In pastures of grass . . .”
yn9ce5yBir4y1
“. . . he causes me to recline . . .” yn9ceyBir4y1 is from the root Cbr. Notice
the A-I pattern here, showing that it is a Hiphil, with the y meaning third
person singular Hiphil imperfect from the root Cbr, with a sere in the
suffix as a connecting vowel, and the personal pronoun yn9, which is a first
common singular personal pronoun.
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tOHn_m; yme-lfa
lfa is a preposition, followed by two nouns in construct, tOHn_m; yme. yme
is from the dual form My9ma, and My9ma changes to sere-yod in the construct
with tOHn_m;. It is a masculine plural noun in construct (yme from My9ma).
tOHn_m; actually means “resting places.” The noun is feminine hHan_m;,
having tO in the feminine plural, becoming tOHn_m;. “. . . beside waters of
resting places . . .” or “. . . beside waters of rest . . .” The waters are quiet,
not rushing.
:yn9l2%H3n1y4
“. . . He leads me” or “. . . He guides me”. The verb yn9l2H3n1y4 has a prefix y
followed by a shewa-pathah pattern, so we are looking at a Piel imperfect
third masculine singular from the root lHn. Then you have the helping
vowel sere, followed by the yn9, which is a pronominal suffix, first common
singular.
2.4 Translation
“In pastures of grass He causes me to recline, and beside waters of rest He
leads me.”
This is a beautiful text showing again how personal this is. All the way
through here it is simply the first common singular rather than the first
common plural. Not only that, but we are looking at quietness. One of the
things that is needed in our society today is to slow down and allow the Lord
to lead us in the meadows of luscious grass, causing us to recline there, and
bringing us beside not the rushing waters but the quiet waters, where we can
refresh our soul.
Notice the contrast between the hurried, harried, ‘gerbilistic’ society that we
live in today and Jesus, who is our Good Shepherd. In John 10, we are told
He leads us out from the fold to pasture. He wants to lead us into those quiet
places of soul restfulness.
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3.1 Text
:Om%w; Nfam6al; qd@c,^-yleG;f;mab; yn9Hên4y1 bbe5Owy4 ywip;n1

3.2 Vocabulary
wp,n8@ Noun “soul”
bUw Verb “to turn around”
hHn Verb “to lead”
lGAf;ma Noun “track”
Nfam6al; Preposition “on account of”
Mwe Noun “name”
3.3 Grammar
bbe5Owy4 ywip;n1
“My soul He restores . . .” ywip;n1 is from the noun wp,n8@. When it is in
construct with y ihere in the singular, it becomes w;p;n1. Notice the pathah
which shows a closed syllable with the n and the P here, with the y iwhich
is the pronominal suffix, first person singular on the noun wp,n8@. This is
emphatic here: “My life/my soul He restores . . .” The root of bbeOwy4 is
bUw, and it means to “turn around” or to “convert.” Notice it is a Polel
imperfect third person singular, and it is showing intensity here in the active
voice, that is, “He is actively restoring my soul . . .” One of the exciting
things about this phrase is that it is in the quiet places that the Lord Jesus is
able to restore our interior soul, and bring us into refreshment anew with
Him.
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yn9Hên4y1
yn9Hên4y1 is another verb. Notice the pattern here is an A-I. The pathah is
under the y, and the y is the prefix. The root is hHn, a final he form, but the
h has dropped out. It is a lamed he verb, we have lost the final h, and there
is that sere, helping vowel, followed by the yn9, pronominal suffix, first
person singular. “. . . He leads me . . .” or “. . . He guides me . . .” or
“. . . He causes me to be guided . . .”
qd@c,^-yleG;f;mab;
b; is a preposition. Notice it does not have the daghesh lene, because it is
preceded by a vowel, the hireq-yod, that softens the B into a “v” sound.
Notice yleG;f;ma is a noun, and it is in the plural construct form (with the
sere-yod here) with qd@c,^. The noun actually is lGAf;ma, meaning “track.”
This word is very interesting. It is often used of wagon tracks or beaten-
down type of trails or tracks. The imagery here is very beautiful in these
beaten tracks of righteousness, ‘the right track.’ qd@c,^ is a noun, masculine
singular. What we actually have here in these two nouns is a noun plural in
construct with qd@c,^: “. . . in the beaten paths of righteousness He causes
me to be led . . .” It is interesting that these are tried paths. These are not
paths that the shepherd has not gone over before. He is used to these paths;
He has made the journey many times. The Psalmist is saying, “I can trust
You not to lead me over a cliff or to lead me in some negative way, because
Your Name is at stake.” It is also interesting that not only do we trust the
Lord in our daily lives to lead us, but also I believe this great text can
address the whole area of even the teaching of the Torah, the teaching of
generations that the Lord, through the centuries in the proper moral precepts
and standards that He has set down in the Word of God. These are tried, and
today in our culture when we try things that are outside of God’s word, we
are headed for disaster and actually headed for a cliff rather than in the
beaten, tried paths of God’s ethical standards and teaching into which He has
led and wants to lead His sheep.
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:Om%w; Nfam6al;
“. . . on account of His name.” Nfam6al; is a preposition meaning “on account
of,” and Omw; is from Mwe, meaning “name,” and O is a pronominal suffix
masculine singular. “. . . on account of His name.” In other words, His name
is at stake here, and He is leading us properly as our Good Shepherd,
because it is His name that is at stake.
3.4 Translation
“My soul He restores. He leads me in the beaten paths of righteousness on
account of His name.”
I am reminded of John 10 again, where the hirelings, those who were hired
to take care of the sheep because they were being paid, did not take good
care of the sheep. But Jesus, who is the Good Shepherd, lays down His life
for His sheep. He loves His sheep. His very name is at stake as the good,
faithful shepherd. So He leads each one of His own properly, according to
His will for each individual life, as well as according to His will in terms of
the type of lifestyle that we are to live in obedience to Him, which is always
according to His word, the Scriptures.
797
4.1 Text
fr! xr!yxi-x| tv@mA^l;ca xygeB; j`lexê-yKi MGa

:yn9mu%H3n1y4 hm>Ahê j~T,^n4faw;miU j~F;b;wi yd97m>Afi hTAxa-yKi
4.2 Vocabulary
yKi MGa Adverb & Preposition “although”
xy4Ga Noun “valley”
tv@mA^l;ca Noun “deep darkness”
xry Verb “to be afraid”
dm>Afi Preposition “with”
Fb,we^ Noun “rod”
tn@f^,w;mi Noun “staff”
MHn Verb “to comfort”
4.3 Grammar
j`lexê-yKi MGa
In verse four, we see the way in which He leads us, even in the very
difficult, dark times that the sheep go through. “Indeed . . .” yKi MGa is an
adverb with a conjunction, and the two together here we translate as
“although.” “Although I should walk in the valley of deep darkness . . .”
j`lexê is from the root jlh, and in this verb the h drops out and we have a
sere under the x here in the first person singular. This is a Qal imperfect
first person singular from the root jlh. “Although I should walk . . .”
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tv@mA^l;ca xygeB;
“. . . in the valley of the shadow of death . . .” Actually the word “shadow of
death” simply means “deep darkness.” B; is a preposition, and then we have
two nouns in construct, tv@mA^l;ca xyge. The word xyge is the word
“valley” and is spelled xy4Ga, but when it is construct it becomes xyGe.
tv@mA^l;ca is actually one word in Hebrew that means “deep shadow” or
“deep darkness.” The imagery here is very beautiful. It is the imagery of the
sheep being led in a deep valley in which the sun is blocked because of the
mountainous terrain. As the sheep go into this dark valley, there is room to
be afraid, because perhaps robbers would be lurking there that would prey
on the sheep, or perhaps wild animals. What the Psalmist is saying is that
even in that dark valley, I will not have to be afraid. In life, many times there
are those dark moments, and it is easy to become fearful. But the Lord Jesus
Christ is with us. God the Father, God the Son and God the Holy Spirit
accompany us, and that is what gives us our strength and encouragement.
“Even though I walk in the valley of deep darkness . . .”
fr! xr!yxi-x|
Notice the alliteration, the assonance in fr! xr!yxi-x|. This is
something that we could not get in English. x| is a negative particle
meaning “not.” The verb xr!yxi is a Qal imperfect first person singular
from the root xry, which means to “be afraid.” This is a pe yod verb,
where that y is historically consistent or constant. There are two types of pe
yod verbs: there are those that lose the y when you go into the imperfect,
and there are those that retain it. Here we have a retention of this y. “. . . I
will not fear . . .” Notice the fr! is a singular noun. It is purposely used to
have the alliteration of sound or the assonance here. fr! xr!yxi-x|.
“. . . I will not fear evil . . .”
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yd97m>Afi hTAxa-yKi
“. . . for You are with me . . .” yK, meaning “for,” is a conjunction. hTAxa is
a personal pronoun second person masculine singular. dm>Afi is a
preposition meaning “with,” and y iis a pronominal suffix first person
singular. Notice the emphatic use of “you.” That is why the sheep does not
fear evil, because “You, O Lord, are with me.” And it is true that as each
believer moves through life that we can know that individually the Lord is
with us. “My sheep hear my voice and I lead them out and I go before
them.” Jesus says that nothing can ever separate us from His love. “I know
My sheep, and no one can pluck them out of My Father’s hand,” in John 10.
It is interesting in Romans 8 that Paul can make the statement that, “Nothing
can ever sever us from the love of God which is in Christ Jesus our Lord.”
He goes into a list of things: “neither death, nor life, nor things present, nor
things to come, nor height, nor depth, nor any other creature, shall ever be
able to separate us from the love of God which is in Christ Jesus our Lord.”
That is why the Psalmist can say, “fr! xr!yxi-x|!” That is why a
believer in Jesus Christ today can say, “yd97m>Afi hTAxa-yKi fr! xr!yxi-
x|!” In Matthew 28, He has promised, “Lo, I am with you always, even
unto the end of the age.”
j~T,^n4faw;miU j~F;b;wi
The great Psalm here concludes, “. . . Your rod and Your staff they comfort
me.” Notice the word for “rod” here, j~F;b;wi, is from Fb,we^, a masculine
singular noun followed by the pronominal suffix j~. “. . . Your rod and Your
. . .” j~T,^n4faw;mi “. . . Your staff . . .” This word is from the noun tn@f^,w;mi;
it is a double segholate noun feminine meaning “staff.” Notice the j~ ,is the
pronominal suffix, second masculine singular on this noun.
“. . . Your rod and Your staff . . .”
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:yn9mu%H3n1y4 hm>Ahê
“. . . they . . .” Notice the hm>Ahê, a personal pronoun masculine plural, and it
is emphatic here. “. . . they comfort me.” yn9muH3n1y4 comes from the verb
MHan!, which means “to comfort” or “to give comfort.” The pattern here is
the prefix y and the shewa-pathah, which is the Piel pattern, remember, in
the imperfect. This is a Piel imperfect third plural because of the qibbus
under the m, followed by a pronominal suffix yn9. “. . . they comfort me.”
4.4 Translation
“Although I walk in the valley of deep darkness, I will not fear evil, for You
are with me. Your rod and Your staff, they comfort me.”
I do not have to be afraid, David is saying, as your sheep, Lord, even when I
walk in this very dark valley of experience in life, just like a sheep walking
in the midst of the dark ravine or valley where the sun has been blocked, for
Your rod will drive away the marauding animals that might be there, and
Your staff will give me surefootedness in this deep valley. Hence, they
comfort me. They bring me comfort. You as a shepherd have the necessary
equipment to protect me as a sheep even in the midst of this dark, dark
valley that I may go through.
Jesus again has promised never to leave us, never to forsake us. What a
wonderful promise this brings to us as believers in Jesus Christ. We are
already in Christ, Paul says in Ephesians chapter two, we have been raised
with Him, we have been seated with Him in the heavenlies. In Romans
eight, we have already been glorified with Him. Hence, we have this
impregnable protection from the Lord Himself. As we move through life,
even in the dark times of life, and even through all of this life into the world
to come, the Lord has promised to always be with us. Paul says in Second
Timothy chapter four that all had left him, but the Lord remained with him,
when he was going through his struggles. What a joy to know that the Lord
has promised to be with us, and with us individually even to the end of the
age and throughout the ceaseless ages of eternity.
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5.1 Text
Nm,w>,^ba TAn4w^>aD9 yr!7r4co dg,n@8 NHAl;wu yn1pAl; j`r*f3Ta

:hy!&v!r4 ysiOK ywixro
5.2 Vocabulary
j`rf Verb “to arrange”
NHAl;wu Noun “table”
dg,n@8 Preposition “in the presence of”
rr2co Participle “adversary”
NwD Verb “to anoint”
Nm,w^, Noun “oil”
sOK Noun “cup”
hy!v!r4 Noun “saturation”
5.3 Grammar
NHAl;wu yn1pAl; j`r*f3Ta

j`r*f3Ta is a Qal imperfect second masculine singular from the verb j`r1f,A
“to arrange.” yn1pAl; is “before me.” yn2p;li actually is a preposition,
followed by y a. As we break this down, you have a l; meaning “to,” and
My9n81PA meaning “face” (dual form). You take off the My9 and add y a, which
is your pronominal suffix on plural nouns, first person singular. You end up
with the preposition followed by the personal pronoun first person singular.
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“You arrange before me . . .” (lit., “before my face”) a NHAl;wu, a “table.”
NHAl;wu is a singular noun. I take this NHAl;wu here again possibly to be a
Bedouin table that is spread out like a mat on the floor of the ground. “You
arrange a table before me . . .”
yr!7r4co dg,n@8
“. . . before (or, in the presence of) my adversaries . . .” dg,n@8 is a
preposition, yr!7r4co is a Qal active participle (rr2co), with a plural
pronominal suffix first person singular. “You arrange a table before . . . the
ones who are my adversaries . . .” “. . . before those who are vexing me . . .”
or “. . . my harassers . . .” The root is from rrc. One of the beautiful
images here is that the enemies are right outside, as it were, the tent door.
But they cannot hurt this guest, because the host is duty-bound in Oriental
hospitality to take care of his guests. The imagery here is that the Lord takes
care of us even in the midst of the adversarial circumstances of life many
times. What does He do? He throws a banquet sometimes even in the midst
of those circumstances! Notice in the next phrase:
ywixro Nm,w>,^ba TAn4w^>aD9

Again, the beautiful alliteration in Nm,w>,^baTAn4w^>aD9, in this cognate word
Nm,w,^ with NweDA, “to anoint.” “. . . You anoint with oil my head . . .” TAn4w^>aD9
is a Piel perfect second masculine singular from the root NwD, meaning “to
anoint.” The imagery here is beautiful, the host now is anointing the head of
the guest who has been hot, running from enemies, no doubt. ‘You bring me
into the tent and you anoint my head Nm,w>,^ba (with oil).’ ba is a preposition
meaning “with,” and Nm,w,^ is a noun simply meaning “oil,” a noun
masculine singular. Then you have ywixro; wxro is another noun meaning
“head,” followed by the pronominal suffix y i. “. . . You anoint my head
with oil.”
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:hy!&v!r4 ysiOK
“. . . my cup is satiation.” The word “cup,” from the Hebrew sOK, followed
by the pronominal suffix first person singular, “my cup,” is “saturation.”
Actually the word is “well-filled,” even “filled to overflowing.” In other
words, this host not only throws out the mat and arranges a beautiful table
and throws a party, as it were, or a feast in the midst of the adversarial
circumstances in the life of the guest here, but he refreshes him by putting
oil upon his head, and he is not a stingy host. His cup is full to saturation.
hy!v!r4 is a feminine noun which means “saturation” or “full and
overflowing” or “well filled.” I think sometimes of going to a restaurant that
has a huge salad bar and all types of foods, and you leave just feeling hy!v!r4,
that there has been, as it were, saturation. In other words, he is a royal host. I
can remember some years back going to a beautiful restaurant, very
expensive, and asking for a piece of pie that was so small that you could
hardly see it. But here the imagery is so different. It is that of a host that is
filling us up to saturation.
5.4 Translation
“You arrange a table before me in the presence of my adversaries. You
anoint my head with oil, my cup is full and overflowing.”
As we come to verse five, the imagery changes from a shepherd to a host.
Some have seen this as the imagery of a shepherd king hosting his subject in
a royal palace. I tend to take it more as a shepherd imagery, which is rustic,
and continuing that imagery into a Bedouin type tent, in which the host is
inviting those who are being hosted, his guests, into the tent. As a mat is put
down on the floor, the host will protect his visitors from all adversaries.
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6.1 Text
yTib;wav4 yy>!7Ha ymey4-lKA yn9UpD4r4y9 ds,H,6v! bOF j`xa

:Mymi%y! j`r@xo8l; hv!hy4-tybeB;
6.2 Vocabulary
j`xa Adverb “surely”
ds,H,6 Noun “loyal love”
JDr Verb “to pursue”
j`r@xo8 Noun “length”
6.3 Grammar
ds,H,6v! bOF j`xa

j`xa is the adverb “surely.” Notice the noun bOF, meaning “goodness” or
“pleasantness,” and ds,H,6. ds,H,6 is a famous word in the Hebrew Bible. It
is a noun that means “loyal love” or “kindness,” “covenant kindness,” “loyal
fidelity and love.”
yn9UpD4r4y9
yn9UpD4r4y9 means “will pursue me” or “will chase after me.” Notice the verb
JDar!, meaning “to pursue.” It is a Qal imperfect third masculine plural from
the root JDr, followed by the pronominal suffix yn9. “Surely goodness and
loyal love will chase after me . . .” An interesting contrast between the
enemies who have been chasing the Psalmist, as it were, followed now by
God’s loyal love and goodness pursuing him or chasing after him. What a
beautiful contrast! It is wonderful to know that in the midst of life’s
circumstances which it appears at times that the believer is being pursued
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heavily by the struggles of this world, Satan and demons and all of the
struggle that a believer may have, being pursued by these spiritual foes, to
know that the Lord is pursuing each one with kindness and covenant loyalty
all the days of life.
yy>!7Ha ymey4-lKA
lKA is a substantive noun here meaning “all,” “every,” “the totality of.” It is
in construct with ymey4, and that is in construct with yy>!7Ha. ymey4 is from the
noun MOy, meaning “day.” Mymiy! is the plural form; here it becomes ymey4
in construct. It is a noun masculine plural in construct with the sere-yod
here. “. . . all (or the totality of) the days of my life . . .” “Life” is My>9Ha; it is
in the plural form, a noun plural. But when we add the pronominal suffix y a,
it actually becomes yy>!Ha. “. . . all the days of my life . . .” While it is plural,
we translate it, of course, as singular. The y a is a pronominal suffix that
goes upon plural nouns. The plural noun My>9Ha is yHa in construct with y A. “.
. . the totality of the days of my life, God’s goodness and His kindness will
chase after me . . .”
yTib;wav4
‘As a consequence of this, therefore, I will return.’ The verb yTib;wa can
come from the root bUw, which means “to return.” If we take it as a middle
weak verb from bUw, then we have a Qal perfect first person singular from
that verb bUw with a waw conversive that is turning it over and taking the
perfect and making it into a future. “. . . I will return unto the house of the
Lord for length of days.” In other words, I am going to keep going back to
His house because He has treated me so royally and so well. I think that is
the basic meaning of the text here. If it were a perfect “to dwell in the house
of the Lord”, it would have been yTib;way!>v4 with a pe yod, “. . . I will dwell
in the house of the Lord.” The only other possibility is that this could be
from the root bwy, “to dwell,” a pe yod verb, except here then we would
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have to point it differently, from yTib;wa to yTib;wi, “. . . my dwelling will be
in the house of the Lord . . .” However, the pointing of the Masoretic text, at
least with its vowels, is yTib;wa. If we did the other, we would have to take
the vowels and change the pathah to a hireq, yTib;wiv4, “my dwelling.”
Since the Hebrew Bible was written without vowels, it is possible to have a
double meaning understood by this yTib;wav4: in other words, “I will keep
going back to this house, and as a result, it is as though I live there, I will
dwell there.” It is like as I can remember as a boy going to a particular home
where there were these delicious cookies. I kept going back to this home
where I would experience and eat the delicious cookies; so I kept returning.
It is as though I lived there, because of the cookies that were freshly baked
on an almost daily basis. Probably the meaning here is that “. . . I will return
unto the house of the Lord. . .” Hence it will be my permanent dwelling
where I will live.
hv!hy4-tybeB;
Notice B; is a preposition, followed by tyBe, which is a noun in construct
with hv!hy4. The noun is ty9Ba, and ty9Ba in construct becomes tyBe. “. . . I
will return unto the house of Yahweh . . .”
:Mymi%y! j`r@xo8l;
“. . . for length of days.” Notice the l;, the preposition. j`r@xo8 is a noun
meaning “length” or “duration,” and we have that in construct with the final
noun Mymiy!, which is a noun masculine plural from MOy.
6.4 Translation
“Surely goodness and loyal love will chase after me all the days of my life,
and I will return to the house of the Lord for length of days.”
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In other words, the Psalmist says, “I am going to keep going back to the
house of the Lord all of my life for length of days, because His house is
where I am taken care of, where my soul and all of its needs are met.” I
believe one of the greatest goals in life is to continue to go back to the
Lord’s home, back to where He is and where He dwells. This of course for a
believer is in communion with the Lord Jesus Christ. As we continue to
abide in Him and He in us, He richly feeds our soul. Truly the Psalms and
this Psalm become herbal tea for our soul. As we spend time with our Lord
in communion, in fellowship, He will feed our soul royally. All of the other
things and pursuits apart from Christ is simply not soul food at all. But He is
the One who will nourish us with His goodness and with His loyal love and
will chase after us all the days of our life, nourishing our souls with heavenly
manna.
As we come to the conclusion of this great Psalm, some of the lessons I
think that can be learned are as follows:
First, we must go to quiet places, restful waters, grassy knolls, rather than
the hurried, harried pace of our “gerbilistic” society, where we can truly
experience the Lord’s communion and rest for our soul.
Second, we see in this great Psalm that even as we go through the dark
times, the Lord is always with us.
Third, we can know that He is always a royal host, and He pursues us with
His loyal love and goodness all the days of life, and even into eternity when
we know Christ as our personal Savior and Lord.
As I look at this Psalm, then, I see Jesus Christ fulfilling all in the heart and
life of a believer. In John 10, He is that Good Shepherd and He leads us to
find pasture all the days of our life.
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PSALM 40: 7-9 - WHAT THE LORD DESIRES
INTRODUCTION
The next great Messianic Psalm is Psalm 40.
It is a Psalm in which David is thanking the Lord for the great deliverance that He
has given to Him.
It is in the midst of this great Psalm that we pick up a couple verses that are used
by the writer of Hebrews in Hebrews chapter ten. In speaking of what the Lord
wants, we begin at verse seven of Psalm 40.
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1:1 Text
hxAFAH3v1 hlAOf yl5.i tAyr96KA My9n1z4xA TAc;p6aHA-x| hHAn4miU Hbaz@8
:TAl;xA%wA x|
1.2 Vocabulary
Hbaz@8 Noun “sacrifice”
hHAn4mi Noun “meal offering”
CpH Verb “to please”
Nz@xo Noun “ear”
hlAOf Noun “scent offering”
hxAFAH3 Noun “sin offering”
lxw Verb “to ask for”
1.3 Grammar
TAc;p6aHA-x| hHAn4miU Hbaz@8

“Sacrifice and meal offering you have not desired . . .” Hbaz@8 is a noun,
masculine singular. U is a conjunction. It is a shureq because of the labial m,
the v4 changes to U here. hHAn4mi is a noun, feminine singular, meaning “meal
offering.” x| is the negative particle, followed by the verb TAc;p6aHA,
meaning “to desire.” It is a Qal perfect, second masculine singular, from the
root CpH.
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yl5.i tAyr96KA My9n81z4xA
“. . . ears you have pierced for me . . .” or “. . . you have pierced [or] you
have opened my ears . . .” My9n1z4xA is from the noun Nz@xo, and the My9 a is a
dual form, looking at the two ears. tAyr96KA is from the root hrK, “to pierce”
or “to cut.” Here we have tAyr96KA, with the suffix tA, that indicates a Qal
perfect, second masculine singular, from the root hrK, “to open” or “to
pierce.” It is followed by the inseparable preposition l4 and the first person
singular pronominal suffix. “. . . ears you have opened . . .” or “. . . ears you
have dug [or] opened for me . . .”
:TAl;xA%wA x| hxAFAH3v1 hlAOf

“. . . a scent offering and sin offering you have not asked for.” hlAOf is a
noun, feminine singular. The v4 is the conjunction, and hxAFAH3 is another
noun, feminine singular, meaning “sin offering.” x| is a negative particle
meaning “not.” TAl;xA%wA is from lxw, meaning “to ask for,” and the TA is a
pronominal suffix, second masculine singular, showing that it is a Qal
perfect, second masculine singular, from the root lxw.
1.4 Translation
“Sacrifice and meal offering you have not desired, ears you have pierced for
me, a scent offering and sing offering you have not asked for.”
What he is saying here is, “You don’t simply want sacrifice and meal
offering, but you want me with an obedient heart.” This is brought out in the
next phrase. In other words, what you want is attentive, receptive ears and
hearts, rather than simply religious ritual.
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2:1 Text
:ylA%fA bUtKA rp,s26-tl.agim;Bi ytixbA5-hn>2hi yTir4maxA zxA
2.2 Vocabulary
hl.Agim; Noun “scroll”
rp,s26 Noun “book”
btK Verb “to write”
2.3 Grammar
yTir4maxA zxA
“Then I said . . .” zxA is an adverb, followed by the verb, Qal perfect, first
person singular, from rmx. “Then I said . . .”
ytixbA5-hn>2hi
“. . . Lo, I have come . . .” hn2>hi is an interjection, “lo” or “Behold, I have
come . . .” ytixbA5 is a Qal perfect, first person singular, from the root xOB.
“. . . Behold, I have come . . .”
:ylA%fA bUtKA rp,s26-tl.agim;Bi

The B; is a preposition. Notice the daghesh lene because it is beginning a
word. hl.Agim; means “scroll,” and it is in construct with rp,s26, meaning
“book.” “. . . in the scroll of the book . . .” hl.Agim; becomes tl.agim;. “. . . it
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is written . . .” bUtKA is a Qal passive participle. Notice the A-U pattern,
showing the Qal passive participle. “. . . it is written concerning me.” lfA is
the preposition “concerning,” and y a is the pronominal suffix, first person
singular.
2.4 Translation
“Then I said, ‘Behold, I have come; in the scroll of the book it is written
concerning me.’”
He writes, “In the scroll of the book it is written concerning me.” Then he
goes on to explain what is written. I believe this verse is looking at David
speaking: “I have come and it is written about me in the Torah.” What is
written about him? It is the fact that he wants to do the will of God. In the
Hebrew Bible, you shall love the Lord your God with all your heart, soul,
and mind, and do what He has taught you. He is referring back to that. “You
want attentive ears that are willing to obey the Torah.” That thought is
carried on in the next verse.
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3:1 Text
:yfA%me jÒtB; j~t;r!Otv4 yTic;pA5HA yha|x< j~n4Ocr4-tOWf3la
3.2 Vocabulary
NOcr! Noun “will”
CpH Verb “to desire”
hf,me Noun “bowels, inward parts”
3.3 Grammar
yTic;pA5HA yha|x< j~n4Ocr4-tOWf3la
“To do your will, my God, I have desired . . .” Notice tOWf3la is from the
root hWf. It is an infinitive construct. Notice the final h changes to a t in
this lamed he root in the infinitive construct. The l; introduces the
infinitive. Underneath it has a pathah, because the hateph-pathah under the
f causes the pathah part of that to shift under the l. “To do your will…”
NOcr! is the noun meaning “will,” and notice the pronominal suffix j~,
second masculine singular. “To do your will, my God . . .” Myhi|x<
becomes yha|x<. The y a is a pronominal suffix, first person singular, used
with a plural noun. The plurality here again constantly anticipates the reality
of the Blessed Trinity that is revealed progressively through sacred scripture.
yTic;pA5HA is a Qal perfect, first person singular, from the root CpH. “. . . I
have desired . . .”
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:yfA%me jÒtB; j~t;r!Otv4
Notice the v4 here, the conjunction. hr!Ot is the noun, feminine singular,
meaning “instruction” or “law.” It is in construct with the pronominal suffix,
second masculine singular, j~. We have the t here in this final h noun
hr!OT becoming tr!OT in construct with j~. “. . . your Torah is in . . .” The
B; in jÒtB; is the preposition “in,” and jÒt is the noun “midst,” followed
by yfA%me. “. . . in the midst of my inner being.” yfA%me is from hf,me,
meaning “bowels” or “inward parts.” The y a is a pronominal suffix, first
person singular, that is put on a plural noun.
3.4 Translation
“To do your will, my God, I have desired; and your instruction is in the
midst of my inner being.”
What is written in the scroll is the desire for me to obey You, or the
exhortation for me to obey You, and that is exactly what I have come to do.
“To do Your will, my God, is what I have desired.” It is written in the Torah
that this is what You have called those who follow You to do.
“Your Torah is in the midst of my inner being,” that is, I have written it in
my heart, I have heard it, and I want to do it. That is what you want instead
of simply religious worship. You want my obedience. Then the sacrifice and
offering have meaning.
That is the immediate or first context or what we would call the peshat, the
literal, first meaning of the text. However, as we look at this through the
eyes of the New Testament, and specifically the eyes of the writer of the
book of Hebrews, led by the pen of divine inspiration, he teaches us that this
can have a deeper meaning. It can point to Jesus Christ through the use of
what we call darash or midrash. Remember midrash is commentary, in
which in Hebrew thought often a text is taken, and different phrases from the
text act like nails; they state a particular thought and from this a comment
then is made, hence fastening into the minds of the hearer or reader an
application. I believe that this is what the writer of Hebrews is doing,
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applying this passage by way of midrash, by way of commentary, to Jesus
Christ.
Notice in chapter ten of the book of Hebrews, he is talking about the final
sacrifice of Christ, and in verse four, he says, “For it is impossible for the
blood of bulls and goats to take away sins. Wherefore coming into the world,
he says…” In other words, Jesus Christ, by coming into the world in the
Incarnation, is making a statement. The statement then is this whole passage,
“Sacrifice and offering you have not desired, but a body you have prepared
for me. Whole burnt offering and offering concerning sin you did not desire.
Then I said, ‘Behold I come, in the scroll of the book it is written concerning
me, to do your will, O God.’”
When we look at this text, it is a quote from the Septuagint. The phrase “but
a body you have prepared for me,” is taken, I believe, to look at the
Incarnation of Jesus Christ, the final sacrifice for sins. As we look at the
Septuagint, the phrase “my ears you have pierced (or opened)” is translated
from the Hebrew as “a body you have prepared for me.” Hence, yl.i5 tAr96KA
My9n1z4xA in the Septuagint is sw/ma de. kathrti,sw moi. I believe that what
the Septuagint translators were probably saying here is that if the ears are
open to hear the Lord, then the body of the Psalmist will be dedicated to
doing His will. It is a translation capturing the meaning of what happens
when the ears have been opened and when God’s word has been allowed to
get into the heart, then the body of that Psalmist is prepared to do the will of
God. Applying this now to Jesus Christ, by taking upon Himself His
humanity, the body of Jesus Christ in the Incarnation, is prepared to do the
will of the Father, that is, to bring the final sacrifice for sin.
After this text is quoted in full, the writer of Hebrews begins to apply it and,
as it were, nails down the meaning of the text in relationship to the final
sacrifice of Christ. He says in verse eight, “Wherefore saying that sacrifice
and offering and whole burnt offering and offering concerning sin you have
not desired nor taken pleasure in…” Then he gives the commentary.
“…which are being offered according to the Law.” Therefore religious
worship, if it is simply being offered according to the Law, which is the
sacrificial system, has become irrelevant. It is not what God desires. Then,
the writer of Hebrews goes on to say, “Behold, I have come to do your will.”
He then applies what Christ has fulfilled in becoming the final sacrifice for
sins. As a result of His willingness to do the Father’s will, the writer of
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Hebrews says, “…he is taking away the first…” That is the old covenant that
was based upon animal sacrifice. “…in order that he might establish the
second…” That is the new covenant, based upon the finality of the sacrifice
of Jesus Christ. Then he concludes by saying, “…by which will…” (the will
of Christ to become this final sacrifice for sins) “…we have been sanctified
(or set apart) through the offering of the body of Jesus Christ once for all.”
In other words, by the will of Christ to carry out and culminate the new
covenant, and hence to bring an end to the old, it is through the offering of
the body of Christ once for all that we now have been set apart, and that the
Old Testament sacrificial system has been brought to an end.
There is quite a parallelism in the two texts, in comparing Psalm 40 with

Hebrews 10. In the one case, to simply offer sacrifices and offerings without
an obedient heart is meaningless to God. As we come now to the New
Testament, since Jesus Christ has done away with the sacrificial system, to
go back and to offer sacrifices of animals and meal offerings under the old
covenant is meaningless religious ritual to God. Now in Jesus Christ and by
His obedience, He has established once for all an end to the Old Testament
sacrificial system, and brought in the final sacrifice once for all by which we
now have been set apart by our faith in Jesus Christ.
This is a tremendous text that is used by the writer of Hebrews through the
pen of divine inspiration to teach us and to show us that by the will of Christ
to take upon Himself our human nature and yet without sin as the God-man,
God in the flesh, perfect humanity, fully God, He becomes the final sacrifice
for all time, fulfilling what the Old Testament was simply a shadow of under
the old covenant. Hence now, through this new covenant final sacrifice, we
are set apart once and for all, with a permanent, finished sacrifice of Jesus
Christ, replacing completely the old covenant that was a mere shadow of the
new.
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PSALM 45: 7-8 - THE ETERNAL THRONE OF MESSIAH
INTRODUCTION
The next great Messianic text is Psalm 45.
It is the Psalm that deals with the wedding day of a king, and it becomes a type or a
pointer to Jesus Christ, the Messiah.
As we look at this great text, the Psalmist is talking about the king and his throne
and why he is so highly elevated. We pick that up in verse seven.
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1:1 Text
Fb,w26 rwoymi Fb,w26 df5,v! MlAOf Myhi|x< j~x3s;Ki
:j~t@%Ukl;ma
1.2 Vocabulary
xse>Ki Noun “throne”
MlAOf Noun “eternity, antiquity”
dfa Noun “eternity, perpetuity”
Fb,w26 Noun “scepter, rod”
rwoymi Noun “equity, fairness”
tUkl;ma Noun “kingdom”
1.3 Grammar
df5,v! MlAOf Myhi|x< j~x3s;Ki
“Your throne, O God, is forever and ever . . .” The noun xse>Ki means
“throne,” and it is followed by j~, the pronominal suffix, second masculine
singular. “Your throne, O mighty one, is forever . . .” MlAOf is a noun
meaning “forever.” “. . . and ever . . .” dfa is another noun meaning
“forever,” and v4 is the conjunction.
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:j~t@%Ukl;ma Fb,w26 rwoymi Fb,w26
“. . . the rod of equity is the rod of your kingdom.” Fb,w26 is a noun,
masculine singular, and it is in construct with rwoymi, meaning “equity” or
“fairness.” “. . . the scepter of equity is the scepter. . .” Note the repetition of
the noun again. “. . . is the scepter of your kingdom.” tUkl;ma is the noun
meaning “kingdom,” and j~ is your pronominal suffix, second masculine
singular.
1.4 Translation
“Your throne, O God, is forever and ever; the scepter of equity is the scepter
of your kingdom.”
The word Myhi|x< means “God,” and it is used in Hebrew Bible to refer
occasionally to human judges or human leaders, such as a king, showing the
power, the greatness, the exaltation of this king as a ruler over others. At one
level it can have that meaning. “Your throne, O God, is eternal…” It is
eternal at one level in the sense that it is perpetual. It is also eternal, going
back to the Abrahamic covenant, in that it will have no end.
What is interesting about this part of the verse is that the writer of Hebrews
quotes this very phrase, but applies it to the divinity of Jesus Christ, because
Jesus Christ is God, who will reign upon David’s throne forever. As we look
at Hebrews chapter ten, it says, “Your throne, O God, is forever and ever…”
He did not say this to angels, who are sometimes called Myhi|x<, but He
said this to the Son. The writer of Hebrews is applying this Messianicly. It is
being applied to Jesus Christ, who, unlike the human king who is highly
elevated, the writer of Hebrews is pointing out that this is the Son who is
‘very God,’ who is fully divine. It is showing His deity in contrast to angels.
This is very clear, because in verse ten, he will quote Psalm 102, which
begins, “From all eternity, O Lord, you have laid the foundation of the
earth. The heavens are the works of Your hand. They shall perish, but You
shall abide. And all of them as a garment shall wax old, and as a scroll You
shall roll them up. And as a garment they shall be changed, but You are and
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Your years shall fail not.” So all of them as a garment shall wax old, and as
a scroll You shall roll them up, and as a garment they shall be changed, but
You are eternal, and Your years fail not. This is clearly a quote from Psalm
102, and it is linked here together with this text in Psalm 45, showing the
divinity and the eternality of Jesus Christ. What was spoken of in Psalm 102
of Yahweh is now being applied, over the board, so to speak, to Jesus Christ
as Lord, as divine. When the writer of Hebrews quotes Psalm 45 in
conjunction with Psalm 102, which is clearly speaking of Yahweh, we are
seeing in this connection that Jesus Christ is the ultimate Myhi|x< of Psalm
45, which means in this context that He is fully divine. It is looking at His
divinity.
There is a double meaning in Psalm 45. The first level is looking at a king of
high stature, but its ultimate meaning is looking at Jesus Christ, who is
Myhi|x<, who is God.
The text is saying that the king here is one whose kingdom is equitous or
fair. Certainly the ultimate kingdom that is going to be equitous is that of
Jesus Christ, H1ywim>Aha, the Messiah.
821
2:1 Text
Myhi|x< j~H3wAm; NKe-lfa fwar@8 xn!W;Tiv1 qd,cZ, TAb;ha6xA
:j~yr@&beH3me NOWWA Nm,w,6 j~yh,|x<

2.2 Vocabulary
bhx Verb “to love”
xnW Verb “to hate”
fwar@8 Noun “wickedness”
Hwm Verb “to anoint”
Nm,w,6 Noun “oil”
NOWWA Noun “gladness, joy”
rbeHA Noun “contemporary, peer”
2.3 Grammar
fwar@8 xn!W;Tiv1 qd,cZ, TAb;ha6xA

“You have loved righteousness and hated lawlessness [or
wickedness] . . .” Notice TAb;ha6xA is a Qal perfect, second masculine
singular, from bhaxA, “to love.” qd,cZ, is a noun meaning “righteousness.”
“You have loved righteousness and you have hated . . .” xnW is the verb
meaning “to hate,” and this is a Qal imperfect, second masculine singular,
from the root xnW, “to hate.” Notice the final qames instead of a pathah
because of the x. It prefers the qames in this final aleph verb. “. . . you
have hated wickedness.” fwar@8 is a noun meaning “wickedness.”
822
:j~yr@&beH3me NOWWA Nm,w,6 j~yh,|x< Myhi|x< j~H3wAm; NKe-lfa
NKe-lfa is a conjunction that means “wherefore” or “therefore.”
“. . . therefore God has anointed you, your God, with the oil of gladness
above your contemporaries.” Notice j~H3wAm; means “to anoint.” It is a Qal
perfect, third masculine singular, from the root Hwm. The j~ is your
pronominal suffix, second masculine singular. The H takes a composite
shewa to connect with the final suffix. “. . . God has anointed you . . .” By
the way, this is where we get the word H1ywimA, God’s “anointed,” looking
from David to the ultimate H1ywimA, which is Jesus Christ our Lord.
Myhi|x< is the noun referring to “God,” and j~yh,|x< is “your God.”
Myhi|x< is repeated, except here the noun is in construct with j~,
pronominal suffix, second masculine singular. “. . . God, your God, has
anointed you with the oil . . .” Notice Nm,w,6 is the noun singular for “oil,” in
construct with NOWWA. “. . . with the oil of gladness [or joy] . . .” It is
followed by the preposition Nmi here. The n has dropped out, because the H,
being a guttural, could not take a doubling, and hence we have the usual
compensatory lengthening of the sere under the m. It is a comparative use of
the Nmi here. “. . . more than [or above] your contemporaries [or your
peers].” Notice rbeHA is the noun meaning “friend.” It is a plural. Notice the
j~ here is a pronominal suffix, second masculine singular.
2.4 Translation
“You have loved righteousness and hated wickedness, therefore God, your
God, has anointed you with the oil of gladness above your contemporaries.”
823
Certainly the king that is having his wedding day celebrated loved
righteousness and hated wickedness. But ultimately its final fulfillment is
Jesus, who is the one who loves righteousness so much that He was willing
to become that righteous sacrifice on our behalf, and He hates wickedness
and was willing to remove it through His own death upon Calvary.
The text is saying that “God, your God,” to King David, “has anointed you
with the oil of gladness or joy above your contemporaries or above your
peers, because you have loved righteousness and hated wickedness.” The
ultimate application is to the Lord Jesus, as we have seen in the book of
Hebrews. God the Father has anointed God the Son, Myhi|x<, in verse
seven, with the oil of gladness that is beyond His peers. In other words, He
is the final king of all kings. He is the MykilAm; j`l,m6,, the Myn9dox3hA
yn2dox3, the King of kings and Lord of lords, as the God-man who reigns
forever, having an eternal throne, according to the writer of Hebrews. At the
right hand of God the Father, God the Son reigns as the eternal King on His
eternal throne.
824
PSALM 46 - A MIGHTY FORTRESS IS OUR GOD
INTRODUCTION
Psalm 46 is a classic Psalm that pictures the Lord as a stronghold to His people.
Even though the earth change and the mountains be moved into the heart of the
seas, God’s protection is pictured as a river and a high tower. In the New
Testament Jesus Christ has promised never to leave or forsake his saints and He is
with His people always and that nothing can separate us from the love of Christ.
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1.1 Text
:Rywi tOmlAfE-lfa Hraqo-yneb4li H1cZenam

0 4la
1.2 Vocabulary
Hcn Verb “to be preeminent”
Rywi Noun “psalm”
1.3 Grammar
Hraqo-yneb4li H1cZenam4la
The inseparable preposition of la indicates a definite article. This is followed
by the participle H1cZenam4 from Hcn meaning “the preeminent one” or “to be
preeminent.” It is a Piel participle masculine singular from Hcn. Notice the
m gives it away as a participial form. Underneath the m we have a shewa
followed by a pathah, which is the vowel pattern not only of the Piel
imperfect but also the participle. In a participle, you simply add a m instead
of one of the pronominal prefixes. Notice also you have the doubling of the
middle radical c which indicates again that this is a piel stem.
Hraqo-yneb4li can be translated “to the sons of Korah,” or we could translate

it as “belonging to the songs of Korah.” The sons of Korah are perhaps
those who had a hand in the writing of the psalm. Notice again the
inseparable lamed, the preposition “to” or “belonging to.” yneb4 is from vBe
meaning “son,” or MynibA which is the plural “sons.” When the plural MynibA
is in construct it becomes yneb4. Notice the s[ere-yod indicates that we’re
looking at a plural masculine noun in construct with the word Hraqo which is
826
simply the name of Korah. In translation we see two nouns in construct
rendered “belonging to the sons of Korah.”
tOmlAfE-lfa
lfa is a preposition meaning upon. tOmlAfE is a plural feminine noun, and
we’re not exactly sure the meaning of it. MlAfE has the idea of ascending or
going up, so it may refer to musical instruments that have an ascending
sound or a high pitched tone. We’re not exactly sure whether this is a
musical instrument, but that is a possible idea of the meaning of the noun.
The noun Rywi simply means “psalm.”
1.4 Translation
“For the leader, to the sons of Korah, upon the alamoth, a psalm.”
Psalm 46 is one of the great classic psalms of the Psalter. Martin Luther
found this psalm to be very moving to him as he wrote the great hymn “A
Mighty Fortress.” The psalm talks about God as a stronghold. Many believe
it is a community song concerning the nation Israel and God’s protection of
Israel as her stronghold. The context in terms of the background varies
according to different interpreters. Some believe that it refers to the time
with Sennacherib when the Assyrian people invaded Jerusalem. God
intervened and 185,000 Assyrians were judged by the Angel of the Lord.
Isaiah speaks of this in Isaiah 36-39. Others believe that this is a psalm that
points to the messianic days with the coming of the Messiah. As we read this
psalm as believers in Jesus Christ we can certainly say that in Jesus Christ
we have a stronghold – a place where we can go for refuge and strength.
Jesus is certainly a very present help to us in times of trouble and distress.
827
2.1 Text
tOrcAb4 hrAz4f, zfovA hs,HEma UnlA Myhilox<

:dxom4 xcAmn4 i
2.2 Vocabulary
Myhilox< Noun “God”
hs,HEma Noun “refuge”
zfo Noun “strength”
hrAz4f, Noun “help”
hrAcA Noun “strait”
xcm Verb “to find”
dxom4 Adverb “exceedingly”
2.3 Grammar
zfovA hs,HEma UnlA Myhilox<

Myhilox< is one of the key words in the Hebrew Bible for the name of God.
We see it in Genesis 1. It looks at God’s strength and His power. It is in the
plural, which I understand to be not only a plural of majesty but pointing to
the reality of the Triune God of the Trinity, seen through the lenses of
progressive revelation. So, God is literally for us or to us. Notice that UnlA
has the lamed as an inseparable preposition, and then the first common
plural suffix. UnlA means “to us” or “for us.”
hs,HEma is a feminine noun that means “refuge,” a place that one goes in the
time of storm. God is for us a refuge.
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Notice the waw is the conjunction followed by the noun zfo meaning
“strength.” God is a refuge and strength to us.
tOrcAb4 hrAz4f,
Notice hrAz4f, is again a noun meaning “a help.” It is a feminine noun with
the h A ending, which often indicates a feminine noun. tOrcAb4 means “in
straits.” The b here is an inseparable preposition meaning “in.” tOrcA is
the noun from hrAcA meaning a strait or a narrow, confined place. Notice the
tO is the feminine plural ending of this noun. And so, God is a help in
straits, in narrow types of situations of affliction or trouble when one seems
penned in or squeezed in.
dxom4 xcAm4ni
xcAm4ni is translated as “is found.” xcAm4ni is a Niphal perfect 3rd person
masculine singular from the root xcm. The n prefix gives it away as a
Niphal, which is the passive stem of the Qal. Notice that this is a lamed
aleph verb, which means that the x has a quiescent quality about it so it
does not close the syllable. Because of that, there is compensatory
lengthening from what would be a pathah to a qames[. dxom4 is an adverb
meaning exceedingly. “God’s help is found exceedingly.”
2.4 Translation
“God is for us a refuge and a strength. A help in straits, He is found
exceedingly.”
The beautiful thought that the psalmist is expressing in this verse is that our
God is a place of refuge. Not only that but He is a strength as well. He is a
help in straits that is exceedingly found. He can be found; He is there in the
midst of all of the struggles, not only of the nation of Israel whether they are
under Sennacherib or at some other time. But for believers in Jesus Christ, it
829
is wonderful to know that in Christ we have a refuge that nothing can ever
sever us from the love of God, which is in Christ Jesus our Lord.
830
3.1 Text
Fmob4U Cr,xA rymihAb4. xrAyni-xlo Nk>e-lfa

:Mymi>ya bleb4. MyrihA
3.2 Vocabulary
Nk>e-lfa Conjunction “therefore”
xry Verb “to fear”
rOm Verb “to change”
Cr,x@, Noun “earth”
FOm Verb “to shake”
rha Noun “mountain”
Mymi>ya Noun “seas”
3.3 Grammar
xrAyni-xlo Nk>e-lfa
Nk>e-lfa is a conjunction, together rendered “therefore.” Literally, “on
account of thus.” Hence we would render it “therefore.” xlo is a negative
particle meaning “not,” followed by the verb xrAyni. xrAyni is a Qal
imperfect first common plural, from the root xry, to fear. Notice the n
gives it away as a first common plural form “we.” It is a pe yod root and also
a lamed aleph verb, so it is a doubly weak verb. It is interesting here that
historically the consonantal yod becomes here a vowel, the hireq yod with
831
the hireq under the nun. So what historically could have been xrAy4ni with
the shewa under the yod, the shewa drops out and we end up with a hireq
yod vowel in this verb. Notice that the aleph, being quiescent, takes a long
qames[ preceding it. The x prefers the a-class vowel, and it is lengthened
because of its quiescence, hence not closing the syllable we then compensate
by moving from a pathah to a qames[. This is translated “we will not fear.”
Cr,xA rymihAb4.
Literally, this can be translated “in the changing of the earth.” Notice the b4.
here is the inseparable preposition “in,” followed by the hiphil infinitive
construct from a bi-radical root rOm. Notice as we look at this form that the
h gives it away as a hiphil and is followed by the a-i vowel pattern. It is a
hiphil infinitive that is now in construct with Cr,xA. So, “in the changing”
or “in the altering” “of the earth.” Cr,xA is just the noun “earth,” from the
noun Cr,x.@ Since it is in pause, the first seghol under the aleph lengthens to
a qames and the accent is pushed back to the first position here with the
lengthened vowel. We might then translate this phrase, “Even though the
earth is caused to change.”
MyrihA Fmob4U
U is a conjunction. Notice that the b4v4 historically changes to U in the context
of two labials with two shewas, and so we have the sureq as the conjunction
here. The b4. here is the inseparable preposition “in,” followed then by the
verb FOm meaning literally “to shake” or “to totter.” “Although the
mountains shake” or “in the shaking of the mountains.” Fmo is a qal
infinitive construct with the inseparable preposition b4 and a bi-radical root.
It is followed then by the plural noun MyrihA. Notice rha is the word for
mountain, with the masculine plural ending. In the shaking of the mountains,
we are looking here at an earthquake.
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Mymi>ya bleb4.
The b4. is the inseparable preposition “in” followed by two nouns in
construct – ble meaning “heart” and Mymi>ya meaning “the seas.” We must
supply “of” before Mymi>ya similar to the genitive case in Greek. Mymi>ya is a
masculine plural noun with the My i ending. The singular is Mya meaning
sea. When we add the plural we double the m with the daghesh forte.
3.4 Translation
“Therefore we will not fear in the changing of the earth, in the shaking of
the mountains into the heart of the seas.”
No matter what happens, the Psalmist is saying, we will not fear. Though
there be earthquakes, nature changing, and even though the mountains
would be placed into the heart of the sea, even though the worst thing
imaginable happens, we will not fear because God is our refuge and
strength. What an assurance we have in Jesus Christ who has promised never
to leave us nor forsake us but to always be with us no matter what happens.
Paul could say in his last epistle 2 Timothy 4 that even though all forsake
me, Jesus stood with me.
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4.1 Text
OtvAx3gaB4 MyrihA-Uwf3r4yi vymAyme Urm4H4y@ Umh<y@

:hlAs@
4.2 Vocabulary
hmh Verb “to roar”
rmh Verb “to foam”
wfr Verb “to shake”
hv!x3G1 Noun “swelling”
4.3 Grammar
vymAyme Urm4H4y@ Umh<y@

There is a “though” or an “although” understood here, as a continuation of
the previous verse’s translation. We translate Umh<y@ as “they roar.” The
root is hmh meaning to roar in a tempestuous way, speaking of the waters
from verse 3. This is a qal imperfect 3rd masculine plural from hmh. Notice
that it is a lamed he verb and the final he has elided or dropped out. Notice
that under the h here we have a hurried or hateph seghol that then shifts
under the yod, which causes the seghol to appear under the yod. The final h
elides so we just have the U representing the 3rd common plural suffix. This
is looking no doubt at the swelling of the waters again in a flood or a
tempestuous type of picture.
Urm4H4y@ is the qal imperfect 3rd masculine plural from rmh, “to foam” or
“to foam up.” This is followed then by the noun vymAyme. This is from Myima,
which means waters. Notice here we have a plural in construct with the
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pronominal suffix vy A, so vymAyme goes back to an original ymAyme in
construct with the v. This indicates a plural masculine noun in construct with
the 3rd masculine singular pronominal suffix. Notice the yod after the second
m followed by the v is the common ending of a plural noun when we add a
pronominal suffix. That yod will be constant throughout, because in the
plural form we had historically a sere-yod changing to a long qames under
the second m.
MyrihA-Uwf3r4yi
Uwf3r4yi comes from the root wfr meaning to shake. Notice the yod prefix
indicates that we’re looking at a qal imperfect 3rd masculine plural from
wfr, “to shake.” This is followed by the noun mountains as we saw above
in verse 3, from rha the singular put into the plural with the My i masculine
plural ending.
OtvAx3gaB4
B4 is the inseparable preposition “in,” followed by OtvAx3ga. hv!x3G1 means
“that which is swelling” or “a swelling.” It is followed then by the 3rd
masculine singular pronominal suffix O. The word is hv!x3G1 and in construct
it becomes tvAx3ga and then you add the O pronominal suffix.
4.4 Translation
“[Though] its waters roar and foam, although the mountains shake in its the
swelling. Selah.”
This is simply a repetition of what has been said in verse 3. Though the
waters roar and foam like the roaring and foaming of a tempestuous sea and
though the mountains shake because of its swelling, looks at an earthquake.
Even though all of this happens again, the Psalmist is saying we are secure
because God is our refuge. No matter what happens, he wants to
communicate the truth of a permanent refuge that is found in the Lord.
835
5.1 Text
wdoq4 Myhilox$-ryfi UHm>4Way4 vygAlAP4 rhAnA

:NOyl4f@ yn2K4wm4 i
5.2 Vocabulary
rhAnA Noun “river”
gl@P@ Noun “stream”
hmW Verb “to be happy”
ryfi Noun “city”
wdoq4 Noun “holy” or “holiness”
NKAw4mi Noun “dwelling place”
5.3 Grammar
Myhilox$-ryfi UHm>4Way4 vygAlAP4 rhAnA

rhAnA is a singular noun that simply means river. The imagery here is that of
a calm, in contrast to the storm that was earlier in the text. vygAlAP4 comes
from the noun gl@P@ meaning stream, and it is in the plural here galAP4
becoming vygAlAP4 with the lengthening to a qames under the g, followed
by the v which is a 3rd masculine singular pronominal suffix added to the
plural noun in construct. This can be translated as its streams or its
tributaries that cut through the land.
UHm>4Way4 is a piel imperfect 3rd masculine singular verb from the root hmW,
“to be happy.” Notice the piel stem is indicated by the shewa-pathah vowel
pattern and the dagesh forte doubling the m, which is the middle radical. We
836
would render this verb as “rejoice” or “make glad.” ryfi is a noun meaning
“city” in construct with Myhilox$, the proper name for God. “A river, its
streams (or tributaries) make glad the city of God.” This is speaking of
Jerusalem.
NOyl4f@ yn2K4w4mi wdoq4

Literally, this means “holiness of the dwelling places of the Most High.”
wdoq4 is a noun that means “holy” or “holiness.” Here it is in construct with
yn2K4w4mi. yn2K4w4mi comes from NKAw4mi, which means “dwelling place.” It
was used to describe the tent of meeting in the book of Exodus. The
dwelling place spoken of here is the city of Jerusalem. What is striking here
is that instead of the singular we have the plural noun here in construct with
NOyl4f@, as indicated by the sere-yod in yn2K4w4mi. The word NOyl4f@ means
“most high.” It is interesting that this word is first used in Genesis 14 where
Melchizedek who was a king-priest of Jerusalem is a king-priest of God
Most High, NOyl4f@ lxe. So, NOyl4f@ looks at the elevated greatness of
God.
5.4 Translation
“There is a river, its streams make glad the city of God, holiness of the
dwelling places of the Most High.”
After speaking of God as a refuge and strength, even in such a tumultuous
time as earthquake and as the picture of the foaming seas, the Psalmist now
contrasts that with a river that sends its waters into the city of Jerusalem and
its tributaries provide fertility for the land. This is a sense of real joy in spite
of all that is happening around them. So in this verse, the psalmist speaks of
this wonderful river, contrasting it with the sea in its tumultuous activity.
The dwelling place of the Most High no doubt refers to the city of
Jerusalem.
In this great verse, the Psalmist sees a river. Its tributaries make joyful the
city of God, and God is like that river. His presence is a holiness that
837
permeates the dwelling places of the Most High, which could represent the
temple and its courts and all of the places where God’s presence dwells.
As we think about this great text, one is reminded of the New Jerusalem of
Revelation 21-22, where there is a river that flows in the city of God from
the throne of God. That river makes glad the inhabitants of that eternal city
where we will be with the Lamb, with God the Father, the Holy Spirit, and
all the saints throughout the ages. That river will make glad that eternal city
as it provides a constant life with the trees of life that go up and down each
side of it. And so, what was historically a depiction of God’s presence with
His people and the city of Jerusalem in a very difficult time can be applied to
eternity as well as even to the church right now. In the midst of the people of
God where He dwells, His presence and the presence of the Lord Jesus
Christ is like a river that brings quietness to the soul, and its tributaries bring
joy to our lives.
838
6.1 Text
Myhilox$ hAr@z4f4y1 FOm>Ti-lBa h>Bar4qiB4 Myhilox$

:rq@Bo tOnp4li
6.2 Vocabulary
br@q@ Noun “midst”
Fvm Verb “to be moved”
hnP Verb “to turn”
rq@Bo Noun “morning”
6.3 Grammar
h>Bar4qiB4 Myhilox$
Myhilox$ again is the proper noun for God. Notice the My i masculine
plural ending, indicating the majesty of God and also looking through the
eyes of progressive revelation at the Trinity – Father, Son, and Holy Spirit. It
is interesting since God the Father, God the Son, and God the Holy Spirit is
in the midst of the church, she shall not be moved. Notice that h>Bar4qiB4
contains the inseparable preposition B4 followed by h>Bar4qi, meaning “in the
midst of her.” br@q@ is a noun meaning “middle” or “midst,” and it is
followed by the 3rd feminine singular pronominal suffix. Notice br@q@ is
actually in construct with the pronominal suffix. br@q@ changes to Br4qi in
construct with h a. So, “God is in her midst.”
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FOm>Ti-lBa
“She shall not be moved.” lBa is a negative particle, like xlo meaning not.
FOm>Ti is from the root Fvm, meaning “to be moved.” Notice we have an i-
class = vowel followed by a holem-waw. We would parse this as a niphal
imperfect 3rd feminine singular from Fvm, “to be moved.” Notice that the
hireq is followed by a dagesh in the m which accounts for the n of the niphal
stem that has assimilated. The n is assimilating into the m, causing the
dageth forte. We might ask how the holem here in a niphal, when the niphal
basically has an i-a vowel pattern? Historically, there would have been a
vowel under the m, a qames, followed by the v of the root Fvm. When you
have the combination of a qames and a waw, that changes to a long o. We
could transcribe it in this way: an “a-w” becomes a long “o.” This is how
this niphal stem ends up with the holem instead of an a-class vowel.
Myhilox$ hAr@z4f4y1
Notice hAr@z4f4y1 is from the root rzf, “to help.” It has a yod prefix,
showing that we are looking at an imperfect. The a-class vowel under the y
followed by an e-class vowel under the r, so according to the rules the a-i/a-
e vowel pattern indicates a hiphil. This is a hiphil imperfect 3rd masculine
singular from the root rzf, followed by the 3rd feminine singular
pronominal suffix hA attached to it. This suffix refers back to the city that
God will help. “God will cause help to her.”
rq@Bo tOnp4li
tOnp4li is a qal infinitive construct from the root hnP, “to turn.” Notice the
l indicates an infinitive construct, followed by the tO ending. This is a
lamed he verb. In hn2p4li the h drops out and we end up with tOnp4li with
the t preceded by the O in this infinitival form. An infinitive is a verbal
840
noun. Here it is in construct with the noun rq@Bo, which is a masculine
singular noun meaning “morning.” “God will help her at the turning of the
morning.” A literal translation would be “to turn morning.” We would prefer
to translate it “at the turning of the morning.”
6.4 Translation
“God is in her midst, she shall not be moved. God will help her at the
turning of the morning.”
It is interesting since God the Father, God the Son, and God the Holy Spirit
is in the midst of the church, she shall not be moved.
The Lord says He is in the midst of the city of Jerusalem. She will not be
moved because God will be there to help her through the night of affliction
at the approach of day, or at the approach of dawn. It is striking that this is
what happens in Isaiah 37. In the morning there were 185,000 Assyrians that
were judged by the Lord and this of course brought a deliverance to
Jerusalem. In the New Testament, it was in the morning that Jesus Christ
arose from the dead that brings hope and deliverance to the city of God, the
heavenly Jerusalem, and all who are citizens of that city as believers in Jesus
Christ, knowing that the darkness of death has been conquered by the living
Lord on the first day of Sabbath, early in the morning.
841
7.1 Text
gUmTA OlOqB4 Ntan! tOklAm4ma UFmA MyiOg UmhA

:Cr@xA
7.2 Vocabulary
hmh Verb “to roar”
hkAlAm4m Noun “kingdom”
Ntn Verb “to give”
lOq Noun “voice”
gvm Verb “to melt”
7.3 Grammar
MyiOg UmhA
UmhA is the qal perfect 3rd common plural from hmh meaning “to roar” or
“to be in tumult.” Notice the final h in the lamed he verb has elided or
dropped out. We simply have the sureq showing the 3rd common plural
suffix. MyiOg is the masculine plural noun from yOG meaning “nations.” So,
“nations were in tumult” or “nations roared” against the people of God.
tOklAm4ma UFmA
“Kingdoms were shaken.” UFmA is from the root FOm, a bi-consonantal
root. In that root in the qal perfect, the v has disappeared and we basically
have two consonants, the m and the F, followed by the 3rd common plural
842
suffix. Notice hkAlAm4m,a the singular for kingdom, becomes tOklAm4ma
with the tO feminine plural ending.
OlOqB4 Ntan!
“He gave forth with his voice” or “he uttered with his voice.” Ntan! is the qal
perfect 3rd masculine singular from Ntn, which is a pe nun verb but is
regular here in the qal perfect. Literally, this means “he gave with his voice.”
B4 is the inseparable preposition, followed by the noun lOq and the 3rd
masculine singular pronominal suffix in the O. God is speaking here.
Cr@xA gUmTA
“The earth melts.” Notice gUmTA is the qal imperfect 3rd feminine singular
from gvm, meaning “to melt.” Cr@xA is a feminine singular noun meaning
“earth.”
7.4 Translation
“The nations were in tumult, kingdoms were shaken. He gave forth his voice,
the earth melts.”
The earth melts speaking of the whole world at the voice of the Lord in the
fear of judgment that He is going to bring. This not only looks at protection
in the past of Jerusalem, but again one is reminded of the voice of the Lord
as He returns as King of Kings and Lord of Lords, the Lord Jesus Christ. In
Revelation 19, He comes to judge the world and the nations are shaken at the
return of Christ. As He speaks, He brings judgment with His Word. John
pictures it symbolically as a sword coming out of His mouth, speaking of the
divine judgment that His word would bring to the world when Jesus Christ
returns. And so, even though the nations are in tumult as even Daniel speaks
of the nations being likened to a sea in tumult, there is the rock cut out of the
mountain without hands in Daniel 2 and the Son of Man in Daniel 7 both
being the same referring to Jesus Christ who will receive a kingdom and will
bring final judgment to this world someday at His return.
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8.1 Text
yh2lox$ UnlA-bGAW4mi Unm>Afi tOxbAc4 hvAhy4

:hlAs@ bqof3y1
8.2 Vocabulary
bGAW4mi Noun “tower”
8.3 Grammar
Unm>Afi tOxbAc4 hvAhy4

Notice the word hvhy coupled with the noun tOxbAc4 from xbAc.A Here
we have the tO ending indicating a feminine plural noun. These are two
nouns in construct, translated as “The Lord of hosts.” This becomes a title,
indicating the Lord’s omnipotent power and sovereignty over all of the
angelic hosts. He is the one who is with us.
It is furthermore striking that He is with us – Unm>Afi. mfi is the preposition

meaning “with” followed by Un Ai. The Un is the first common plural
pronominal suffix. Literally it means “with us.”
UnlA-bGAW4mi
He is also called a tower, a high tower. It is significant that a tower, like a
refuge, was a place of protection. This is a masculine singular noun,
followed by the inseparable preposition in the l and the first common plural
pronominal suffix in the Un, “A high tower for us.”
bqof3y1 yh2lox$
“… is the God of Jacob.”
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yh2lox$ is from Myhilox$ and by knocking off the M we end up with the
sere-yod in the construct masculine plural form of a proper name for God.
He is the God of Jacob, since yh2lox$ is in construct with bqof3y1. One is
reminded in the Torah where God was especially with Jacob to protect him
and to bless him as he had promised that he would make the name of
Abraham great. We see this happening in Jacob and we see God’s blessing
of Jacob and even the name change from bqof3y1 to lx2rAW4yi. And so the
psalmist is no doubt thinking out of the Torah at this point in how the Lord
became a high tower as it were to Jacob and rescued him from all the
problems that he was going through with his uncle Laban and all the things
that he was facing, and God blessed him. So the psalmist wants us to know
that the same God of Jacob is with us and we as believers in Christ can
understand that in the theophany of the wrestling match with Jacob in
Genesis 32 and the blessing that occurred that it was God who was wrestling
with Jacob in the second person of the holy Trinity in a pre-incarnate
theophany and he blessed Jacob. It is Jesus Christ who has blessed us in His
death and resurrection and the glorious understanding that He is always with
us, even unto the end of the age.
8.4 Translation
“The Lord of hosts is with us, a high tower for us is the God of Jacob.
Selah.”
The word Lord or hvhy looks at the eternality of God. In Exodus 3, Moses
says, “Whom do I tell them has sent me?” and the text says, “Tell them:
hy@h4x@ rw@x3 hy@h4x@” which means ‘I am that which I am’ has sent me.”
This is from the same root hyh, meaning “to be.” The proper name here is a
verb, and it is looking at the eternality of Yahweh. He is the one who is, who
is eternal. It is striking that in John 8, Jesus used the same title and applied it
to himself when he says, “Before Abraham was, I am.” What a beautiful
picture here in that the Lord of host is with us, the eternal Yahweh, and the
eternal second person of the Trinity, Jesus Christ, is with His church today,
the people of God. I am reminded of Romans 8 that nothing can ever
separate us from the love of God which is in Christ Jesus.
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The Lord of hosts being with us reminds us of Isaiah 7 where it says,
“Behold a virgin shall conceive and bear a son, and this son’s name will be
called Emmanuel, God with us.” What Isaiah saw there has its ultimate
reality in Jesus Christ who is literally God with us. It was Jesus again who
would say in Matthew 28, Lo I am with you always, even to the end of the
age. So go and preach and disciple all nations, knowing that I am with you –
Unm>Afi. And knowing that all power Jesus says is given to me in heaven and
upon earth (28: 18). Jesus Christ shares this title tOxbAc4 hvAhy4, the Lord
of hosts. Someday He will return as King of all kings and Lord of all Lords,
but it is joyful to know that He is Unm>Afi, with us, as His people the church.
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9.1 Text
tOm>wa MW#-rW@x3 hvAhy4 tOlf3p4mi UzH3-Ukl4

:Cr@xABA
9.2 Vocabulary
jlh Verb “to come”
hzh Verb “to see”
hlAfAp4mi Noun “deed” or “work”
MyW Verb “to place”
hmAwa Noun “desolation”
9.3 Grammar
UzH3-Ukl4
As we look at this great text, the Psalmist says, “Come see.” Ukl4 is from
the root jlh and it is a qal imperative second masculine plural from jlh.
Notice the h has dropped out and we just have Ukl4 in this imperatival
form. UzH3 is from the root hzh, a lamed he verb. Again here the final he
has elided and we have another qal imperative second masculine plural from
hzh.
hvAhy4 tOlf3p4mi
tOlf3p4mi is from the noun hlAfAp4mi which means “a deed” or “a work.”
Notice the tO is added to this feminine noun making it plural and is
rendered “works.” “Come see the works of the Lord.” Notice that this
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feminine plural noun is in construct with the Tetragrammaton hvhy. The
Psalmist wants all to come and observe the great works of deliverance that
the Lord has wrought.
Cr@xABA tOm>wa MWA-rW@x3

“…who has placed desolations in the earth.” rW@x3 is a relative pronoun
rendered “who” here. MWA is a qal perfect 3rd masculine singular verb from
the biradical root MyW. The yod drops out in this perfect form leaving the
verb MWA.
tOm>wa is from hmAwa meaning “waste” or “desolation.” Again with the tO

we’re looking at a feminine plural noun, meaning “desolations.” b4 is an
inseparable preposition meaning “in.” Notice the qames under the b is
indicative of the definite article “the.” The pathah has changed to a qames in
compensatory lengthening since there could not be a dagesh in the x and the
l of the historic lh has elided. Cr@xA is from the noun Cr@x@ which
means “earth.” It is a masculine singular noun. Here since is it in pause
before the end of the verse, the accent moves back to the next to the last
syllable and the seghol is lengthened to a qames in this position.
9.4 Translation
“Come see the works of the Lord who has placed desolations in the earth.”
In light of the great assurance of the God of Jacob being our high tower, the
Psalmist then wants his readers to observe the great works of the Lord, the
judgment He brings upon the earth, and the beautiful peace that follows.
The picture here is that of the Lord judging the earth and all of its evil and
bringing in the picture of verse 10, which is worldwide peace and shalom.
When Christ returns as the final king, there will be no more destruction and
no more hurting on this earth, but there will be absolute peace throughout
the ceaseless ages of eternity. This psalm anticipates that great moment of
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the return of the Lord who will do these wonderful works which have
already been seen in the death and resurrection and kingship of our Lord
Jesus Christ.
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10.1 Text
tw@q@ Cr@xAhA hceq4-dfa tOmHAl4mi tyBiw4ma

:wxeBA JroWy4 i tOlgAf3 tyniH3 CcZe.qiv4 rBeway4
10.2 Vocabulary
tBw Verb “to cease”
hmAHAl4mi Noun “war”
Hc@qA Noun “end”
tw@q@ Noun “bow”
rBw Verb “to break”
Ccq Verb “to cut in two”
tyniH3 Noun “spear”
hlAgAf3 Noun “chariot”
JrW Verb “to burn”
wx2 Noun “fire”
10.3 Grammar
tOmHAl4mi tyBiw4ma
tyBiw4ma is a masculine singular hiphil participle from tBw. Notice the
a/i vowel pattern and the m. The m indicates the participial form, and the a/i
vowel pattern indicates the hiphil stem. “He causes to cease…” tOmHAl4mi
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is a feminine plural noun from hmAHAl4mi. Notice the tO ending gives it
away as a feminine plural. “He causes to cease wars…”
Cr@xAhA hceq4-dfa
Here we have the preposition dfa followed by hceq4 and Cr@xAhA, two
nouns in construct. “Unto the end of the earth.” hceq4 is a noun meaning
“end.” Hc@qA changes to hceq4 in construct with Cr@xAhA. Cr@xAhA is just the
noun Cr@xA meaning earth with the definite article hA. With the long a-class
vowel under the h, we are definitely looking at a vowel that has been
lengthened. The l historically in the article lha elided or dropped out
because the x could not take a dagesh forte for doubling. Thus we have
compensatory lengthening from the pathah to the qames under the definite
article. “… unto the end of the earth.” He causes wars to cease to the end of
the earth, meaning worldwide. We are looking at a time of worldwide peace
that will come when Jesus Christ returns as the ruler and final king.
rBeway4 tw@q@
tw@q@ is a masculine singular noun simply meaning “bow,” followed by the
verb rBeway4 which is a piel imperfect third masculine singular from rBw
meaning “to break” though here meaning “to shatter.” Notice the shewa-
pathah vowel pattern and the doubling of the middle radical tells us that
we’re looking at an imperfect piel stem. “He will shatter the bow.” This
means all bows, since a collective singular is used here.
tyniH3 CcZe.qiv4
CcZe.qi is a verb meaning “to cut in two.” Notice it is a piel perfect 3rd
masculine singular from Ccq. We have the i/sere vowel pattern and the
doubling of the c giving it away as a piel form. Also we have a waw
consecutive or a waw conversive here. This changes the perfect verb to a
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future tense. tyniH3 is a noun that means “spear.” All of the instruments of
war and violence will be brought to a permanent end by our Lord Jesus
Christ. “He will shatter the bow and he will cut asunder the spear…”
wxeBA JroW4yi tOlgAf3

tOlgAf3 is from the word hlAgAf3 which usually means “wagon,” but in this
context I believe that it is fair to translate it as “chariot.” JroW4yi is from the
root JrW which means “to burn.” It is a qal imperfect 3rd masculine
singular. wxeBA has an inseparable preposition BA with the a-class vowel
indicating the definite article, followed by the noun wx2 meaning “fire.”
“The chariots he will burn with fire.”
10.4 Translation
“He makes wars to cease and to the end of the earth he breaks the bow and
he cuts in pieces the spear. The chariots he burns with fire.”
The Psalmist goes on to show how following God’s judgment, the return of
Christ in the New Testaments leads us to permanent, eternal peace
worldwide.
Here we have a picture of the permanent destruction of all war and violence
that the Lord will bring. This will happen when Messiah, our Lord Jesus
Christ, returns to bring worldwide peace to the world and to his people to
enjoy forever and forever. In Isaiah 11: 6-9 and following, we have a further
anticipation of this when Isaiah says that “the wolf shall dwell with the
lamb. The leopard shall lie down with the kid, and the calf and the young
lion and the fatling together, and a little child will lead them. And the cow
and the bear shall feed together, their young shall lie down. The lion will eat
straw like an ox, and the suckling child shall play over the whole of the
poisonous and venomous asp or serpent. They shall not hurt nor destroy in
all of my holy mountain, for the earth shall be full of the knowledge of the
Lord as waters cover the sea.”
As I look at this psalm, I believe Isaiah is anticipating the same great truth of
worldwide shalom and wholeness when the Lord Jesus ultimately returns as
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the reigning sovereign. In Revelation 11:15-16 “the kingdoms of the world
have become the kingdoms of our Lord and of his Christ, and he shall reign
forever and forever.” Then in the hymn that follows in verses 17-18, the 24
elders who are before the throne of God and are sitting upon their thrones
fell upon their faces and worshipped God saying, “We give thanks to you, O
Lord Almighty, the one who is and the one who was because you have taken
your great power and you have begun to reign. The nations were angry and
your wrath has come. The time has come to judge the dead and to give the
reward to your prophets, to your saints, and to those who fear your name,
both small and great, and to destroy those who destroy the earth.” Later
John then will see in that new heaven and new earth, that New Jerusalem,
where there will be perfect harmony and perfect peace as the saints and the
servants of God will serve the Lamb and the Father forever and forever. We
are told that in that day, there will be no more of the things that we have
experienced in this world. For in that New Jerusalem, in that new heaven
and new earth, John says in Revelation 21:8 that “the cowardly, the
unbelievers, the vile, the murderers, the fornicators, sorcerers, idolaters, and
all liars will have their part in the lake of fire and brimstone which burns as
the second death. But those who have their faith in Jesus Christ as Lord and
Savior will enter in to a new earth where all tears will be wiped away from
their eyes. There will be no more death, no more pain, no more crying, no
more sorrow because these former things have passed away (Revelation
21:4).”
And so, John like the psalmist and like Isaiah sees a future day when there
will be no more hurt or injury or violence or evil, but there will be an
unshakable kingdom as the writer of Hebrews speaks of in chapter 12 where
the Lamb will reign in sovereignty with worldwide wholeness and peace that
he brings and will reconcile all things to himself, whether in heaven or upon
earth. All who then have faith in him as Lord and Savior will experience this
throughout the ceaseless ages of eternity.
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11.1 Text
MyiOGBa MUrxA Myhilox$ ykinoxA-yKi Ufd4U Upr4ha

:Cr@xABA MUrxA
11.2 Vocabulary
hpr Verb “to refrain”
ykinoxA Pronoun “I”
Mmvr Verb “to exalt”
11.3 Grammar
Ufd4U Upr4ha
Upr4ha would be translated as “desist” or “refrain” from all of the efforts to
destroy God’s city. Upr4ha is a hiphil imperative 2nd masculine plural from
hpr. Notice the final h of this lamed he verb has elided, or dropped out.
We have a h prefix with a pathah indicating a hiphil imperative. This can be
translated as “refrain” or “let alone” or “stop” this tumultuous revolt against
the city of God, speaking to the nations here as the psalmist is concluding
this psalm, or we could say speaking to all peoples. U is just the conjunction
“and” followed by the qal imperative 2nd masculine plural verb from the root
fdy. Notice that in this pe yod verb, the yod has dropped out in this
imperative form.
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Myhilox$ ykinoxA-yKi
yKi is just the conjunction meaning “that,” followed by the personal pronoun
ykinoxA meaning “I.” This is emphatic as God is speaking here that “I am
God” and not any other gods nor anyone among the nations. Myhilox$ of
course is the proper name for God, looking at his transcendence and power.
MyiOGBa MUrxA
“I will be exalted among the nations.” MUrxA is a qal imperfect first
common singular from Mvr meaning “to be lifted up” or “to be exalted.” Ba
is an inseparable preposition with the definite article indicated by the pathah
under the b. MyiOG is a plural masculine noun from yOG meaning “nations.”
The Lord is going to be king among all peoples, among all the nations.
Cr@xABA MUrxA
MUrxA again means “I will be exalted,” and this again is a qal imperfect first
common singular from Mvr. Again the Ba of Cr@xABA is the inseparable
preposition with the definite article indicated by the a-class vowel in the
qames here below the b. Cr@x@ again is a feminine noun meaning “earth”
and it changes Cr@xA in pausal form in the next to the last syllable,
lengthening from a seghol to a qames.
11.4 Translation
“Refrain and know that I am God. I will be exalted among the nations, I will
be exalted among the earth.”
Here is an exhortation to the nations to understand that the Lord is sovereign
of all nations. He is the king of all kings and that He is destined to be exalted
on the earth. We believe that this will be fulfilled when Jesus Christ again
returns as the final Sovereign and as the final King. I am reminded of the
praise hymns in the book of Revelation. In this series of hymns, the Lord’s
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name is being exalted and being praised. For example, in Revelation 5 we
are told that Jesus Christ is called worthy as the living creatures and the 24
elders sing their song: “Worthy are you to receive the book and to open its
seals, because you were slain and you have redeemed to God by your blood
out of every tribe and tongue and people and nation and have made them a
kingdom to our God and priests and they shall reign upon the earth.” This is
followed by the elders and the living creatures singing “Worthy is the Lamb
who was slain to receive power and wealth and wisdom and strength and
honor and glory and blessing!” And then finally, all creation that is in
heaven and upon the earth and under the earth and upon the sea and all in it,
I heard saying to “the one who sits upon the throne and to the Lamb, be
blessing and honor and glory and power forever and forever.”
This is the destiny of Jesus Christ who is destined to be exalted among all
nations as the final Sovereign. Like Psalm 2, the psalmist here is
encouraging the nations to understand God’s final exaltation on the earth
which I believe will see its reality in the return of Jesus Christ as the final
King and Lord of all creation when he comes back.
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12.1 Text
yhelox$ UnlA-bGAW4mi Unm>Afi tOxbAc4 hv!hy4

:hlAs@ bqof3y1
12.2 Vocabulary
bGAW4mi Noun “tower”
12.3 Grammar
Unm>Afi tOxbAc4 hv!hy4

hv!hy4 is the tetragrammaton showing the eternal covenant God of Hosts
tOxbAc4 hv!hy4, is speaking again of His power over all of the heavenly
angels and elements. We had seen in verse 8 that Unm>Afi is just the
preposition followed by the first common plural pronominal suffix,
suggesting “Immanuel.” This is translated as “with us.” We had said early
on that this is ultimately fulfilled in Jesus Christ, who said “I am with you
always.”
bqof3y1 yhelox$ UnlA-bGAW4mi

“A high tower for us is the God of Jacob.” bGAW4mi is a masculine singular
noun, followed by the inseparable preposition of the l and the first common
plural pronominal suffix in the Un. yhelox$ is the proper name for God in
construct with bqof3y1, looking at the great deliverance that God gave to
Jacob which again is repeated and promised here in the psalm which God
promised that he would give to His people in the church.
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12.4 Translation
“The Lord of Hosts is with us, a high tower for us is the God of Jacob.
Selah.”
We have this repetition that we saw in verse 8. One is reminded of the great
text of Romans 8 as we have looked at this psalm. Speaking of Jesus Christ
Paul can say that he is persuaded that “neither death nor life nor angels nor
rulers nor things present nor things about to come nor powers nor height nor
depth nor any other creature shall ever be able to separate us from the love
of God which is in Christ Jesus our Lord” (Rom. 8: 38-39).
It was this great psalm that inspired Martin Luther to write the great hymn
“A Mighty Fortress is our God.” As we think of the words of the psalm we
can understand Martin Luther writing this hymn with these words:
A mighty fortress is our God,
a bulwark never failing;
our helper he amid the flood
of mortal ills prevaling.
For still our ancient foe
doth seek to work us woe;
his craft and power are great,
and armed with cruel hate,
on earth is not his equal.
Did we in our own strength confide,

our striving would be losing,
were not the right man on our side,
the man of God's own choosing.
Dost ask who that may be?
Christ Jesus, it is he;
Lord Sabaoth, his name,
from age to age the same,
and he must win the battle.
And though this world, with devils filled,

should threaten to undo us,
we will not fear, for God hath willed
his truth to triumph through us.
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The Prince of Darkness grim,
we tremble not for him;
his rage we can endure,
for lo, his doom is sure;
one little word shall fell him.
That word above all earthly powers,

no thanks to them, abideth;
the Spirit and the gifts are ours,
thru him who with us sideth.
Let goods and kindred go,
this mortal life also;
the body they may kill;
God's truth abideth still;
his kingdom is forever.
(Martin Luther, A mighty Fortress Is Our God)
And certainly we can conclude, How great Thou art, O Lord Jesus, our King
and our Redeemer!
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PSALM 91 - SECURITY IN THE LORD
INTRODUCTION
Psalm 91 is a wonderful psalm concerning the security that we have in the Lord. It
looks at the Lord’s divine protection and deliverance of the righteous and the
reward that he gives those who trust in Him. It is indeed a psalm of divine
assurance that we as believers can apply to our lives.
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1.1 Text
:Nn!Olt4Y9 yDawa lceB; NOyL;f, rt,seB; bwey

1.2 Vocabulary
bwy Verb “to sit, remain, dwell”
Rt,se Noun “shelter”
NOyL;f, Noun “most high”
Lce Noun “shadow”
yDawa Noun “Almighty”
Nvl Verb “to abide”
1.3 Grammar
bwey
bwey is a Qal Active Participle masculine singular from bway! meaning “to
dwell.” Notice the vowel pattern is the o class vowel followed by the sere
that gives it away as a active participle of the Qal stem. So we would
translate this, “one who dwells.”
NOyL;f, rt,seB;
B is a preposition and means “in.” rt,se is a noun meaning “secret place or
a shelter.”
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NOyL;f, is a noun masculine singular and means “most high.” It is a proper
name for God. However, notice NOyL;f, rt,seB; are in the construct form.
So we would translate this phrase “in the shelter of the Most High.”
yDawa lceB;
B is a preposition, “in.” lce is a noun meaning “shadow.”
yDawa is a noun masculine singular rendered “Almighty.” This is another
word defining the Lord in His might or in His strength. It is interesting that
yDawa lxe is the term used in the Genesis 17: 1 for God’s name. We are not
exactly sure of the derivation of this word. Some suggest though it comes
from an Akkadian source that means “mountain,” in sadu. If this is the case
it can look at His great power and strength that provides a shadow for the
one that will lodge under Him as the great omnipotent one whose powers
strengthen the psalmist and all believers. Notice yDawa lceB; are in the
construct form. So we would translate this phrase “in the shadow of the
Almighty.”
Nn!Olt4Y9
Nn!Olt4Y9 is a Hithpolel Imperfect 3rd masculine singular verb from Nvl
and means “to abide.” It is a bi-radical root. Notice the doubling of the N
and the o class vowel with the ty prefix. We would translate this, “He who
abides or dwells.”
1.4 Translation
“The one who dwells in the secret place of the most high shall lodge in the
shadow of the almighty.”
The psalmist gives an encouragement and a blessing upon those who dwell
in the secret place of the most high and who are willing to make his dwelling
place in the shadow of the almighty Lord. It is interesting that the word
shadow here perhaps could be a picture of a bird hovering or dwelling under
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the wings of its mother. So it’s a beautiful picture here of God’s protection,
and deliverance of His own who are willing to trust in Him. The Psalmist
also is looking at the shadow of perhaps a great mountain where one is
willing to abide under as a rock of protection. And the Lord would be there
to bring a shadow of covering over the psalmist from all the adverse
circumstances that he might have to face. The Lord Jesus Christ said that He
would have taken Israel under His wings as a mother hen but she would not
(Matt. 23: 37). So when we trust in Jesus Christ as our Lord and savior and
dwell under His wings we are eternally protected.
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2.1 Text
:OB;-HFab4x, yha|X< ytid!Ucm4U ysiH4ma hvhyla rmaX*

2.2 Vocabulary
rmX Verb “to say”
l Preposition “to”
hvhy Noun “God”
hs,H4ma Noun “refuge”
hd!Ucm4 Noun “fortress”
HFb Verb “to trust”
2.3 Grammar
rmaX*
rmaX* is a Qal Imperfect 1st common singular from the root rmx, “to say.”
Notice the X of rmx elided and the x here is indicating the first person
singular. This is a what we call a pe aleph verb in which the x is the first
radical of the root and the o class vowel is the characteristics of the Pe aleph
verb in the imperfect. We think of a form like rmex*yv1 meaning “and God
said” where you have a 3rd masculine singular and the o class vowel used in
the imperfect probably due to what we might call dissimilation in the
historical development in the verb where rm,xy2 became rm,x*y . Here we
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have the same phenomenon except the x of the root has dropped out but we
still maintain the o vowel though after the initial x prefix. This is indicating
the first person. So we would translate this, “I will say.”
hvhyla
l is a preposition means “to.” hvhy is the personal name for God rendered
“Yahweh.” We would translate this, “to Yahweh.”
ysiH4ma
ysiH4ma is a noun masculine singular with a 1st common singular pronominal
suffix from hs,H4ma and means “my refuge.” Notice the h dropped out and
we have in the suffix a y i showing that we are looking at the first person
singular. We render the verse, “I will say of the Lord, He is my refugee and
my fortress.”
ytid!Ucm4U
U is a conjunction, “and.” ytid!Ucm4 is a noun feminine singular
with a 1st common singular suffix. We would translate this as “and my

fortress or stronghold.” Actually, the noun is in construct with y i as for
example hd!Ucmi becomes td!Ucm4 in construct.
yha|X<
yha|X< is a noun masculine plural with a 1st common singular suffix. We
would translate this “my God.” Notice yha|X< comes from Myhi|X<
looking at the power of the Lord. This is followed by the 1st person
pronominal suffix y i which is added to plural nouns. The plural name for
God here is I believe anticipates the reality of the trinity seen through the
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eyes of progressive revelation pointing to one God in three distinct persons.
Myhi|X< always occurs in the plural and that I believe allows for the reality
of the blessed trinity seen through scriptures in progressive development.
OB;-HFab4x,
HFab4x, is a Qal Imperfect 1st common singular with a 1st common
singular prefix from the root HFabA, “to trust.” Notice the x indicates the
first person. B is a inseparable preposition, “in.” O is a 3rd masculine
singular suffix. We would translate this phrase “in whom I trust.”
2.4 Translation
“I will say to the Lord he is my refuge and my fortress my God in whom I
will trust.”
We can say that in all of life trust needs to be in the Lord who made the
heaven and earth. We are to trust in the Lord with all our heart and we are
told that and the Lord provides protection for us; He is our refuge. He is our
fortress. In the New Testament in Romans 8, Paul says, “I am convinced
that neither death nor life nor principalities nor powers, nor things present
nor things to come nor height nor depth, nor any other creature shall ever be
able to separate us from the love of God which is in Jesus Christ. We have
impregnable protection in Jesus Christ who is for Christians our refugee and
our fortress.
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3.1 Text
:tOUha rb,D@mi wUqY! HPami j~L;yciZya xUh yKi

3.2 Vocabulary
lcn Verb “to snatch,

to deliver”
HPa Noun “snare”
wUqY! Noun “fowler”
rb,D@ Noun “pestilence”
hU!ha Noun “destruction”
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3.3 Grammar
j~L;yciZya xUh yKi

yKi is the conjunction, “for.” xUh is a personal pronoun 3rd masculine
singular, “he.” Notice it is emphatic here. We don’t need it because the verb
is in the 3rd person; so it makes the phrase “He will deliver you” emphatic.
j~L;yciZya is a Hiphil Imperfect 3rd masculine singular with a 2nd masculine
singular suffix from Lcan! And notice we have the daghesh forte in the
c showing that we have a doubling, hence an assimilation showing this as

a pe-nun verb Lcan!. So the form Lycin9y1 became LyciZya with the doubling
of the c because of the assimilation of the nun. Notice we have an a/i
vowel pattern which gives it away as a hiphil in the imperfect followed

by the pronominal suffix second masculine singular pronominal suffix in j~.
So we would translate this phrase “for he will deliver you.”
wUqY! HPami
Nmi is a preposition and means “from.” Notice the N assimilated into the
p..causing a doubling and HP is a noun masculine singular meaning “ trap
or snare.” wUqY! is a noun masculine singular and means “fowler.” So we
would translate this phrase as “from the snare of the hunter or fowler.” The
Lord promises to deliver the psalmist from those traps laid by adversaries
and men who would seek to destroy him.
tOUha rb,D@mi
Nm is a preposition “from.” Again notice the N is assimilated into the d.
rb,D, is a noun masculine singular and it is in the construct form meaning
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“pestilence.” tOUha is a noun feminine plural meaning “destructions.”
Notice the tO gives it away as plural. So we would translate this phrase as
“from the pestilence of destructions.”

3.4 Translation
“For He will deliver you from the snare of the hunter and from the
pestilence of destructions.”
The Lord will deliver the psalmist from the traps that are laid and from the
plague of destruction that would have destroyed him. As we look at the New
Testament, it is significant that the Lord promises to bring the deliverance to
His own by keeping them secure in Him and he prays in the great prayer of
John 17 for His disciples, and the prayer is including all believers that we
would be kept from the evil one and from the kingdom of Satan who haslaid
traps to destroy God’s people. It is wonderful to know that the Lord Jesus
Christ constantly prays and intercedes for us and for our protection against
all of Satan’s activities that he would engage against God’s people.
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4.1 Text
hn!0ci hS,H4T@ vypAn!K4-tHataV4 j`lA j`S,Y! OtR!b;X,B;

:OTmix3 hR!HeS*V4
4.2 Vocabulary
hR!b;X, Noun “pinion”
j`keSA Verb “to cover”
V Conjunction “and”
tHata Preposition “under”
Jn!KA Noun “wing”
hSAHA Verb “to seek refuge”
hn!0ci Noun “shield”
hRaHeS* Noun “buckler”
tm,x, Noun “truth”
4.3 Grammar
OtR!b;X,B;
B is a preposition and means “in or with.” hR!b;X, is a noun feminine
singular and means “pinion.” It is significant that this is in construct form.
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Vis a 3rd masculine singular suffix. So we would translate this word as “with
his pinions.”
j`lA j`S,Y!
j`S,Y! is a Hiphil Imperfect 3rd masculine singular from j`keSA, “to
cover.” l is a inseparable preposition, “to, or for.” j` A is a 2nd masculine
singular suffix, “you.” So we would translate this phrase as “he will cause
you to be covered.” The Hiphil stem here looks at the Lord making it
possible for the psalmist and all of us to have protection under His wings.
vypAn!K4-tHataV4
V is the conjunction, “and.” tHt is a preposition meaning “under.”
vypAn!K4 is a noun masculine plural with a 3rd masculine singular suffix “his
wings.”
hS,H4T@
hS,H4T, is a Qal Imperfect 2nd masculine singular from hSAHA meaning “to
take refuge.” So we would translate this word as “you will take refuge.” The
picture here reminds us of the book of Deuteronomy 32 where the Lord
speaks of Himself as an eagle that took Israel under His wings, andcared for
her and hovered over her teaching her to fly. The Lord covers us as we go
through life with His protective wings like a bird covering its young.
OTmix3 hR!HeS*V4 hn!0ci

hn!0ci is a noun feminine singular that means “shield.” It looks at a large
shield that protects the entire body. V is the conjunction “and,” and hR!HeS*
is a noun feminine singular meaning “buckler,” and it looks at that which
goes around the lions of the body for protection. Notice the ending h gives it
away as a feminine. OTmix3 is a noun feminine singular with a 3rd
masculine singular suffix, “his truth. So we would translate this phrase
as “and his truth is a shield and buckler.”
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4.4 Translation
“He will cover you with His pinions and under His wings you shall take
refuge; His truth is a shield and a buckler.”
When we look at this in the New Testament Christology, Christ said, “I am
the way, the truth and the life” (Jn. 14: 6); you shall know the truth and
truth will make you free. Over and over again the truth is found in Jesus
Christ as the center piece of what is true and so as we get to know Christ
through the word of God which is also that which is true in that it takes us to
Christ, and then we have protection and as it were a shield given to us
against the onslaughts of Satan and his demonic kingdom in this world. It is
also significant that the Lord Jesus said to Israel, “O Israel I would have
taken you as a hen gathers her chicks under her wings but you would not”
(Matt. 23: 37). The Lord Jesus Christ will take all who put faith in Him and
place them under His wings with His divine protection.
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5.1 Text
:MmAOy JUfY! CHeme hlAY4LA dHaPami xRAyti-x|

5.2 Vocabulary
xRy Verb “to fear”
dHaPas Noun “terror”
hlAY4LA Noun “night”
CHe Noun “arrow”
Jvf Verb “to fly”
MOy Noun “day”
5.3 Grammar
xRAyti-x|
x| is a negative particle, “not.” xRAyti is a Qal Imperfect 2nd masculine
singular from xR2y! , “to fear.” So we would translate this phrase as “you
will not fear.” Notice the pe-yod verb here and since the yod is retained it is
a historically a pe yod verb rather than a pe waw verb.
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hlAY4LA dHaPami
Nm is a preposition meaning “from.” Notice the N is assimilated into the p.
dHaPa is a noun masculine singular and it is in the construct form. So we
would translate this word “from the terror of...” hlAY4L is a noun
singular meaning “night.” So we would translate this phrase as “from the
terror of the night.” Darkness when the sun goes down can bring its
anxiety and terror, but the psalmist says one will not be terrified by the
darkness because the Lord is there to protect.
MmAOy JUfY! CHeme

Nm again is the preposition “from.” The N has elided so we have
compensatory lengthening from hireq to sere under the m. CH is a noun
masculine singular meaning “arrow.” We would translate this word as “from
the arrow…”
JUfY! is a Qal Imperfect 3rd masculine singular from Jvf, to fly.
MmAOy is noun with the adverbial ending M Arendered “by day.”

5.4 Translation
“Do not afraid of the terror by night or from the arrow that flies by day.”
Daily there can be an assault against the psalmist and the good news is that
one need not fear whether it is night or day time. Though the arrow is
secretly pointed at the psalmist, he has protection from the Lord. I am
reminded in Ephesians 6 that part of a Christian’s spiritual protection is to
take the armor of God to quench all the fiery arrows or darts of the wicked
one. And in Ephesians it looks at a life lived by faith trusting in the Lord
Jesus Christ becomes a shield by which one is able to quench or extinguish
all the flaming darts of the wicked one brought by Satan or from his demons.
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6.1 Text
:MY9R!h#cA dUwY! bF,Q,0mi j`|h3Y1 lp,)xBA rb,D,mi

6.2 Vocabulary
rb,D, Noun “pestilence”
lp,)x Noun “darkness”
jlahA Verb “to walk”
bF,Q, Noun “destruction”
ddawA Verb “to destroy,

oppress”
MY9Rah#cA Noun “noonday”
6.3 Grammar
j`|h3Y1 lp,)xBA rb,D,mi

rb,D,mi
Nm is the preposition “from.” Notice the N assimilates into the d. rb,d,
is a noun masculine singular meaning “pestilence.”
lp,)xBA
B is the preposition “in.” lp,)x is a noun that means “darkness.”
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j`|h3Y1 is a Qal Imperfect 3rd masculine singular from jlahA, “to
walk.” So we would translate this word as “it will walk.” The imagery
is that of pestilence walking around in the darkness to assault and destroy the
life of a believer, but one does not have to fear this for the believer has the
protection of the seal of the Lord.
MY9R!h#cA dUwY! bF,Q,0mi

bF,Q,0mi
Nm is the preposition “from.” Notice the N is assimilated into the q.
bF,Q, is a noun masculine singular rendered “destruction.”
dUwY! is a Qal Imperfect 3rd masculine singular from ddawA meaning “to
waste, or destroy.” So we would translate this word as “it destroys.” Notice
one of the dalets elided here in this imperfect form.
MY9R!h#cA is a dual ending noun masculine plural meaning “noonday”, with a

qames under the r because of lengthening of a pathah here in that the accent
is in the penultimate position at the end of the verse.
6.4 Translation
“Or of the pestilence that walks in darkness or of the destruction that
destroys in the noon day.”
When the sun is very bright there is still the potential of destruction that
would destroy one with a sun stroke. At night when pestilence walks around
in the darkness the psalmist is perfectly safe for the Lord would be
protecting him. And as we look at the Lord’s protective care of the psalmist
we can remember that in Romans 8: 31 where Paul writes these marvelous
words: “what shall we say to this things, if God be for us who can be against
us, who spared not is own son but delivered himself over on behalf of all of
us, shall he not also freely with him give to us all things; who shall call
anything to charge against the elect of God, God is the one who justifies;
who is the one who condemns, Christ Jesus is the one who died, rather been
raised, who is at the right hand of God who also makes constant intercession
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on our behalf.” That great text supplies the protection of both darkness and
day time that the Lord gives through Jesus Christ in that impregnable
protection through his death and resurrection given to the believers in the
Lord Jesus Christ.
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7.1 Text
x| j~yL,xe j~n@ymiymi hbAbAR4U JL,x, j~D;cZimi lPoY9

:wGAY9
7.2 Vocabulary
lpn Verb “to fall”
dc Noun “side”
JL,x, Noun “a thousand”
hbAbAR4 Noun “ten thousand”
yn9ymiy4 Adjective “right”
Lx, Preposition “to”
x| Negative “not”
wgn Verb “to draw” or
“come near”
7.3 Grammar
j~D;cZimi lPoY9
lPoY9 is a Qal Imperfect 3rd masculine singular from lpan!, “to fall.”
Notice it is a pe-nun verb and the n is assimilated into the p, and we would
translate this word as “may fall.”
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j~D;cZimi
Nmi is the preposition “from.” Notice the N is assimilated into the c. j~D;cZi
is a noun masculine singular meaning “side” with j~ which is a 2nd
masculine singular pronominal suffix meaning “your.” So we would
translate this word as “from your side.”
j~n@ymiymi hbAbAR4U JL,x,

JL,x, is noun masculine singular and means “a thousand.”
hbAbAR4U
U is the conjunction “and.”hbAbAR is a noun feminine singular meaning
“ten thousand.” Notice the ending h gives it away as a feminine noun.
So we would translate this word as “and ten thousand.”
j~n@ymiym
Nm is the preposition “from.” Notice the n has elided here. Yn9ymiy4 is an
adjective singular meaning “right.” Notice j~ is a 2nd masculine singular
pronominal suffix, “your.” We would translate this phrase as “at your right
side.”
j~yL,xe
Lxe is a preposition meaning “near.” j~ is a 2nd masculine singular
pronominal suffix, “your.” So we would translate this phrase as “unto you.”
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wGAY9 x|
x| is the negative, particle “not.” wGAY9 is a Qal Imperfect 3rd masculine
singular from wgn, “come near.” Notice it is a pe-nun verb where the n has
assimilated into the g. So we would translate this phrase as “it will not
come near.”
7.4 Translation
“A thousand shall fall at your side and ten thousand at your right side but it
shall not come near you.”
Even though all around the psalmist negative things are occurring,
destruction will not come near to him. What is encouraging is that Jesus
Christ protects us that even with all of the things that occur everywhere,
it is good know that we have impregnable protection that is found in Jesus
Christ. Again “neither death nor life nor angels nor powers nor anything can
ever saver us from His love” (Rom. 8: 31-32).
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8.1 Text
:HX,R4Ti MyfiwAR4 tmaL.uwiV4 FyBita j~yn@yfeB; qR1

8.2 Vocabulary
qR1 Adverb “only”
Nyfe Noun “eye”
Fbn Verb “to look, regard”
hmAL.uwi Noun “requital”
fwAR! Adjective “wicked”
hXR Verb “to see”
8.3 Grammar
FyBita j~yn@yfeB; qR1

qR1 is a adverb, “only.”
j~yn@yfeB;
B is the preposition and means “in.” yn@yfe is a noun feminine dual meaning
“eyes” in construct form with j~, a 2nd masculine singular pronominal suffix
meaning “your.”. So we would translate this word as “with your eyes.”
FyBita is a Hiphil Imperfect 2nd masculine singular from Fbn, “to look or
regard.” It is a pe-nun verb and the n has assimilated into the b so
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FyBnt becomes into FyBita. So we would translate this word as “you will
cause to look or see.”
HX,R4Ti MyfiwAR4 tmaL.uwiV4

tmaL.uwiV4
v is the conjunction “and.” tmaL.uwi is a noun feminine singular and means
“a recompense” and it is in the construct state and it comes from hmAL.uwi.
So we would translate this word as “and the recompense of.”
MyfiwAR4 is an adjective meaning “wicked.” Notice the ending My i is a

masculine plural ending. So we would translate this word as “the wicked
ones.”
hX,R4Ti is a Qal Imperfect 2nd masculine singular from hXAR! “to see.” So
we would translate this word as “you will see.”
8.4 Translation
“Only with your eyes you shall look and the recompense of the wicked you
shall see.”
So the psalmist is told he will see the recompense of the wicked with his
eyes. One is reminded how the Lord promises to take care of his own and we
have already seen in the Scriptures the defeat of the Satan. Jesus says that
the prince of this world has been judged (John 16: 11). It is significant that
the Lord promises to bring recompense upon the wicked. Those who would
follow Satan become children of judgment Paul would say in the Ephesians
2: 3. Our Lord Jesus Christ says that at the resurrection in John 5: 25, that
all who are in the tombs will hear the voice of the Son of Man and come
forth, they who have done good unto a resurrection of life and they who
have done evil unto a resurrection of judgment. Salvation is by faith alone,
but works show the reality of faith; if there is fire in the fire place there
should be smoke coming out of chimney. In Matthew 25 our Lord
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Jesus would say, “depart from me you cursed into everlasting fire prepared
for the devil and the angels, for I was hungry and you did not feed and I was
thirsty and you did not give me drink, etc.” So some day the Lord is going to
recompense those who have been wicked and evil in his sight in the final
judgment and already believers in Christ have seen the recompense to Satan
that was accomplished in the death and resurrection of Jesus Christ and so
John in Revelation further tells us that he saw the kingdom of Satan fall as
he was cast out from the heave to the earth (Rev. 12: 11) and at the end into
the Lake of Fire (Rev. 20).
883
9.1 Text
:j~n@Ofm4 TAm4Wa NOyL;f, ySiH4ma hvhy hTAxa-yKi

9.2 Vocabulary
yKi Conjunction “because”
hTAxa Personal Pronoun “you”
hvhy Noun “God”
hS,HEma Noun “refuge”
NOyL;f, Noun “most high”
MUW Verb “to put”
NOfmA Noun “habitation”
9.3 Grammar
hvhy hTAxa-yKi
yKi is the conjunction “for.” It introduces a causal clause here.
hTAxa is a personal pronoun 2nd masculine singular, “you.”
hvhy is a personal name means “Yahweh.”
NOyL;f, ySiH4ma
ySiH4ma is a noun masculine singular from hs,h;ma meaning “refuge” with a
pronominal suffix 1st person singular. Notice y igives it away as 1st common
singular suffix and means “my.” Note we lose the final h of the noun when
884
we add the pronominal suffix in the hireq yod. We would translate this as
“my refuge.”
NOyL;f, is a noun masculine singular meaning “the Most High.”

j~n@Ofm4 TAm4Wa
TAm4W is a Qal Perfect 2nd masculine singular from MyWi, “to make or
place.” So we would translate it as “you have made or placed.”
j~n@Ofm4 is a noun masculine singular from NOfmA meaning “habitation.”

Notice the ending j~ is a 2nd masculine singular suffix, “your.” So we would
translate this word as “your habitation.”
9.4 Translation
“For (you have said) the Lord is my refuge, the most high you have
placed as your habitation.”
So the psalmist is encouraged because he has made the Most High his
habitation. We need to make the Lord our refuge for protection.
I am reminded of John 15 that we are to abide in Christ and live in Him.
The branch draws its resources from the vine so we must dwell with the
Most High our Lord Jesus Christ, and make Him our habitation and then we
can know that we will have a sure refuge in Him.
885
10.1 Text
:j~L,h#xAB; bR1Q4Y9-x| fgan@V4 hfAR! j~yL,xe hn0@xut4-x|

10.2 Vocabulary
x| Negative “not”
hnx Verb “to befall,” “to be
allowed to meet.”
Lx, Preposition “to”
hfAR! Adjective “evil”
fgan@ Noun “scourage”
bRQ Verb “to approach”
Lh,x* Noun “tent”
10.3 Grammar
hfAR! j~yL,xe hn0@xut4-x|

x| is the negative particle “not.”
hn0@xut4 is a Pual Imperfect 3rd feminine singular from the root hn1xA meaning
“to happen, befall.” Notice the t prefix gives it away as a feminine. We
would translate this verb as “shall befall.”
j~yL,xe is a preposition with a pronominal suffix 2nd masculine singular,

“you.”
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hfAR! is an adjective feminine singular meaning “evil.”
So we would translate this phrase as “No evil shall be allowed to befall unto
you.”
j~L,H#xAB; bR1Q4Y9-x| fgan@V4

fgan@V4
V is the conjunction “and.” fgan@ is a noun masculine singular “scourge.” So
we would translate this word as “and a scourge…”
bR1Q4Y9-x|
x| is the negative “not.” bR1Q4Y9 is a Qal Imperfect 3rd masculine
singular from bRQ meaning “come near.” So we would translate this
phrase as “shall not come near.”
j~L,H#xAB;
B is the preposition “in.” j~L,H#xA is the noun masculine singular from
lh,x* meaning “tent” with the suffix j~ rendered “your.” So we would
translate this as “your tent.”
10.4 Translation
“There shall be no evil befall unto you and neither shall a plague come near
unto your tent.”
There shall not be any evil that shall be fall neither shall there be any plague
that shall come close to the psalmist’s tent because the Lord will protect him
from it. Again I am reminded in the New Testament that it says, that Satan
walks around like a roaring lion seeking whom he may he devour. (I Peter
5: 8), but the good news is that he that is in us is greater than he who is in the
world (I Jn. 4: 4). So again Christ protects us from the evil one that would
seek to bring a plague and come near us to destroy us
887
11.1 Text
:j~yk,R!D4-lkAB; j~R4mAw;li j`LA.-hU@caY4 vykAxAL;ma yKi

11.2 Vocabulary
yKi Conjunction “because”
j`xAL;ma Noun “angel”
hvc Verb “to command”
L Preposition “to or for”
Rmw Verb “to keep, watch”
LkA Noun “all”
jRd Noun “way”
11.3 Grammar
vykAxAL;ma yKi
yKi is a conjunction rendered “for or because.”
vykAxAL;ma is a noun masculine plural with a 3rd masculine singular suffix

“his messengers or angels.”
j`LA.-hU@caY4
hU@caY4 is a Piel Imperfect 3rd masculine singular from hv!cA means “to
charge.” Note the shewa pathah vowel pattern indicates a piel imperfect.
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L is the preposition, “to.” j` A is a 2nd masculine singular pronominal suffix,
“you.” So we would translate this phrase as “he will give charge to or for
you.”
j~R4mAw;li
j~R4mAw;li is a Qal Infinitive construct from Rmw meaning “to guard.” L is
a preposition introducing the infinitive. j~ is a 2nd masculine singular
pronominal suffix, “you.” So we would translate this as “to guard you.”
j~yk,R!D4-lkAB;
lkAB;
B is the preposition meaning “in.” lkA is a noun masculine singular
meaning “all.” It is rendered… “in all.”
j~yk,R!D4 is a noun masculine plural from jRd meaning “way.” j~ is a 2nd

masculine singular pronominal suffix, “your.” So we would translate this
word as “your ways.” So He will give His angels charge over you to keep
you in all of your ways, and in all of the goings and comings of life, and all
of your daily activities in all that you do
11.4 Translation
“For He will command His angels over you to keep you in all of your
ways.”
The text is saying that the Lord will command His angels to protect the
psalmist and to protect all believers and keep them in all of their ways. I am
reminded of the rule of angels in our lives as believers in Jesus Christ.
Angels are ministering spirits sent forth to minister to those that are the heirs
of salvation (Hebrews 2: 4). It’s good to know that angels accompany us just
like they did our Lord throughout life. Even in the book of Luke angels were
sent and carried the soul of the beggars to the bosom of Abraham. So angels
have a role that they play according to this psalm and as taught in the New
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Testament of protecting believers in Jesus Christ. We are promised to have
these ministering spirits that are with us throughout this life to the very
length of our lives.
890
12.1 Text
:j~L,g4R1 Nb,X,BA JG*Ti-NP, j~n4UxWA0Y9 MY9PaKa-lfa

12.2 Vocabulary
lfa Preposition “on”
JKa Noun “hand”
xWn Verb “to lift, carry”
NP, Conjunction “less”
Jgn Verb “to smite, strike”
B Preposition “in,” “with”
Nb,X, Noun “stone”
Lg,R, Noun “foot”
12.3 Grammar
MY9PaKa-lfa
lfa is the preposition, “upon.” MY9PaKa is a noun feminine dual meaning
“hands.” MY9 1 gives it away as the dual. So we would translate this phrase as
“on (their) hands.”
j~n4UxWA0Y9 is a Qal Imperfect 3rd masculine plural from xWAn! , “to bear.”
Notice it is pe-nun verb and the n assimilated into the W. Then we have U
showing that we are looking at the 3rd person plural followed by the helping
n consonant and then j~ is a 2nd masculine singular pronominal suffix
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meaning “you.” So we would translate this phrase as “they will bear you
up.”
JG*Ti-NP,
NP, is a conjunction meaning “lest.” JG*Ti is a Qal Imperfect 2nd masculine
singular from Jg1n! , “to dash.” So we would translate this as “lest you
dash.”
Nb,X,BA
BA is the preposition “in,” “with.” Nb,X,
is a noun feminine singular
meaning “stone.” So we would translate this as “against the stone.”
j~L,g4R1 is a noun feminine singular from Lg,R, meaning “foot.” j~ is a 2nd

masculine singular pronominal suffix. So we would translate this as “your
foot.”
12.4 Translation
“Upon their hands they shall carry you lest you shall dash your foot against
the stone.”
It is interesting that it was this very text that Satan quoted in the temptation
account in tempting our Lord. In Matthew 4 for example Satan takes the Son
of Man our Lord Jesus Christ and says “since your are the Son of God than
cast yourself down from the top of the temple for it is written, he will
command his angels concerning you and they shall carry you upon their
hands lest you should dash your foot against the stone.” Satan can quote
Scripture but here it is certainly quoted out of context because for Jesus
Christ to jump from the temple would be to appear as the coming Messiah
before the cross. Satan is tempting Jesus to act independently of the Father’s
plan of the cross misquoting scripture. Jesus replies again “it is written, you
shall not tempt the Lord your God.” It is significant that angels ministered to
Jesus when he was in the garden and helped him through the crucifixion and
then continue to minister to Him after the crucifixion in guarding the tomb.
So all the way through the angels minister to our Lord but here in Matthew,
Satan quotes the Psalm out of context, to get the Lord to move away from
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the Father’s plan of providing redemption through the cross by publicly
presenting Himself as the Messiah before Calvary.
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13.1 Text
:Nyn09taV4 rypiK4 SmR4Ti j`R*d4Ti Nt,p,V! lHawa-lfa

13.2 Vocabulary
lfa Preposition “on”
lHawa Noun “lion”
Nt,p0, Noun “adder, viper”
jRd Verb “to tread”
SmR Verb “to trample”
Nyn09ta Noun “serpent”
13.3 Grammar
lHawa-lfa
lfa is a preposition meaning “over or on.” lHawa is a noun masculine
singular, “lion.” So we would translate this as “on the lion.”
Nt,p,V!
V is the conjunction “and.” Nt,p, is a noun masculine singular, “venomous
serpent.” So we would translate this as “and the venomous serpent.”
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Nyn09taV4 rypiK4 Sm*R4Ti j`R*d4Ti
j`R*d4Ti is a Qal Imperfect 2nd masculine singular from jRd meaning “to
tread.” So we would translate this as “you will tread.”
Sm*R4Ti is a Qal Imperfect 2nd masculine singular from SmR meaning

“to trample,” “you shall or will trample…”
rypiK4 is a noun masculine singular meaning “young lion.” Here is a

Hebrew parallelism with repeated. It has an ab ba pattern of parallelism or a
chiasmus pattern.
Nyn09taV4
V is the conjunction “and.” Nyn09ta is a noun masculine singular “serpent.” So
we would translate this “and serpent.”
13.4 Translation
“Upon the lion and the serpent you shall tread you shall trample the young
lion and serpent.”
The lion here and serpent are the symbols of treacherous danger that faces
not only the psalmist but all genuine believers. The ultimate idea of the
serpent is found in Genesis 3 of Satan and the tempter who Jesus says in
John 8 was a liar from the beginning. So in a spiritual sense the deception
continues from the serpent and the injury he can afflict which started with
the fall. If continues but the good news is that Genesis 3: 15 speaks of the
seed of the woman as crushing the head of the serpent. Jesus Christ on the
cross gains the final victory over the serpent and all of the demonic world.
Paul could say in Romans 16: 20 “very shortly Satan would be crushed
under your feet,” no doubt predicting the final return of Christ when Satan
would ultimately cast Satan into the lake of fire. This is fulfilled and seen in
Revelation 20: 10. The good news is that
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we have this victory in a spiritual reality through Jesus Christ who has
crushed the head of the serpent on the cross and then in the resurrection, and
hence we are victors over Satan and the demonic world through the death
and resurrection of our Lord and Savior Jesus Christ.
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14.1 Text
:ymiw; fday!-yKi UhbeG4WaX3 UhFeL;.paX3V1 qwaHA ybi YKi

14.2 Vocabulary
YKi Conjunction “because”
b Preposition “in”
qwH Verb “to love,” “to be
attached to”
FLp Verb “to deliver”
bgW Verb “to set high”
Mwe Noun “name”
14.3 Grammar
ybi YKi
YKi is a causal conjunction rendered “because.”
ybi is a preposition with a 1st common singular pronominal suffix, “in or
unto me.”
qwaHA is a Qal Perfect 3rd masculine singular from qwH, “to love.”
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UhFeL;.paX3V1
V is the conjunction “and.” X gives it away as the 1st common singular
“I.” Notice the ending Uh gives it away as a 3rd masculine singular
pronominal suffix meaning “him.” UhFeL;.paX3V1 is Piel Imperfect 1st person
singular from FLp, “to deliver.” It is translated “I will deliver him.”
UhbeG4WaX3
X gives it away as the 1st common singular, “I.” Notice the ending Uh gives
it away as a 3rd masculine singular pronominal suffix, “him.” UhbeG4WaX3
then is a Piel Imperfect 1st common singular from bgW, “to set on high.”
We would translate this word as “I will set him on high.”
ymiw; fday!-yKi
yKi is a conjunction means “because.”
fday! is a Qal Imperfect 3rd masculine singular from fdy, “to know.”
ymiw; is a noun masculine singular from Mwe and means “name.” Notice the
ending y igives it away as the 1st common singular pronominal suffix “my”
It is translated “my name.”
14.4 Translation
“For in me he has set his love and I will therefore deliver him and I will set
him on high because he has known my name.”
The Lord is giving an assurance here that because the psalmist has loved him
and has attached himself to him with love, the Lord promises him that he
will rescue him. The Lord knows our name. As we think about the New
Testament and our Lord Jesus Christ, I am reminded in Ephesians 2 how we
were dead in trespasses and sins and separated from the Lord, but when we
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set our love on him by faith and attach our faith to Him, He in his great
mercy raised us and seated us in the heavenlies in Christ Jesus. What a
beautiful thought that He loved us first and when we put our faith in Him
and attach ourselves to His love for us, then we experience that great
salvation of being quickened raised, and seated with Christ in the heavenly
places (Eph. 2: 5-6).
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15.1 Text
UhceL;.Hax3 hR!cAb; ykin*xA-Om0fi Uhn2f<X,V4 yn9XeR!Q4Yi

:Uhd2B;kax3V1
15.2 Vocabulary
XRq Verb “to call,” “to
proclaim”
hnf Verb “to answer”
Mf Preposition “with”
yknx Personal Pronoun “I”
hR!cA; Noun “trouble”
CLH Verb “to deliver”
dbk Verb “to honor”
15.3 Grammar
yn9XeR!Q4Yi is a Qal Imperfect 3rd masculine singular from XRq “to call.”
Notice the ending y 9 gives it away as the 1st common singular “me.” So we
would translate this word as” he calls me.”
Uhn2f<X,V4
V is the conjunction “and.” Uhn2f<X,V4 is a Qal Imperfect 1st common singular
from hnf and means “to answer.” Notice the Uh ending gives it away as 3rd
masculine singular pronominal suffix, “him.” So we would translate this
word as “I will answer him.”
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ykin*xA-Om0fi
Om0fi is a preposition and 3rd masculine singular pronominal suffix, “with
him.”
ykin*xA is a personal pronoun 1st common singular “I.” We have to

supply “will be.” So we would translate this phrase as “I will be with him.”
UhceL;.Hax3 hR!cAb;
hR!cAb;
b is the preposition “in.” hR!cA is a feminine singular noun meaning
“trouble.”
UhceL;.Hax3 is a Piel Imperfect 1st common singular from CLH and means
“to rescue.” Notice x gives it away as the 1st common singular and Uh is the
3rd masculine singular pronominal suffix. So we would translate this phrase
as “I will rescue him in trouble.”
Uhd2B;kax3V1
V is the conjunction “and.” Notice the x gives it away as 1st common
singular “I” and Uh is a 3rd masculine singular pronominal suffix, “him.”
This is a Piel Imperfect 1st common singular verb from dbk meaning “to
honor.” Notice there is a composite shewa followed by a pathah and
doubling of the middle radical in the b. So we would translate this as “and I
will honor him.”
15.4 Translation
“He will call me and I will answer him; I will be with him in trouble, and I
will deliver him and I will honor him.”
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What a great assurance of the Lord’s answer in time of trouble and how He
will rescue us and bring us to honor. The apostle Paul speaks, as he was in
prison of the fact that every one had left him, but he says: “the Lord stood
beside me and strengthened me” (II Timothy 4: 17). Then he goes on to say:
“Lord will rescue me (verse 18) from all every evil work and he will save
me into his heavenly kingdom. To him be glory forever and ever, amen.”
What a beautiful text that Paul, thinking about the Lord’s rescue, applies this
thought telling how the Lord would deliver him from every evil and save
him into his eternal kingdom and bring a reward to him. Earlier in this same
chapter Paul said: “I have fought the good fight, I have finished the course, I
have kept the faith henceforth there is laid it for me the crown of
righteousness which the Lord the righteousness judge will give me in that
day, and not to me only, but to all those also who have loved His appearing”
(II Tim. 4: 8). The good news is that when we call upon the Lord, He will
not only answer us in time of trouble, but deliver us and bring us ultimately
into that same eternal blessing of his eternal kingdom.
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16.1 Text
:ytifAUwyBi UhxeR4XaV4 UhfeyBiW;xa MymiY! j`R@X*

16.2 Vocabulary
j`R@X* Noun “length”
Mvy Noun “day”
fbW Verb “to satisfy”
hxr Verb “to show”
hfAUwy4 Noun “salvation”
16.3 Grammar
MymiY! j`R@X*
j`R@X* is a noun masculine singular meaning “length.” It is in the construct
form.
MymiY! is a noun masculine plural rendered “days.” So we would translate

this phrase as, “with length of days.”
UhfeyBiW;xa
x gives it away as the 1st common singular “I” and the ending Uh is a 3rd
masculine singular pronominal suffix, “him.” The stem is a Hiphil Imperfect
1st common singular from fbW meaning “to satisfy.” So we would
translate this, “I will satisfy him.”
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ytifAUwyBi UhxeR4XaV4
UhxeR4XaV4
V is the conjunction “and.” Notice the x prefix gives it away as the 1st
common singular “I” and the ending Uh is a 3rd masculine singular
pronominal suffix, “him.” The verb is a Hiphil Imperfect 1st common
singular from hxr, “to show.” So we would translate this word as “I will
show him.”
ytifAUwyBi
b is a preposition meaning “in.” The noun is a feminine singular from
hfAUwy4 meaning “salvation” and the ending y i is a 1st common singular
pronominal suffix, “my.” So we would translate this word as “my
salvation.”
16.4 Translation
“With length of days I will satisfy him and I will make him to see my
salvation.”
The psalmist is promised long life and the Lord would show him his
deliverance in this life and in all that he would go through. As we look at
this in terms of the New Testament and the Lord Jesus Christ, he delivers us
not only in this life because of his death and resurrection, but ultimately he
will bring us into a final deliverance in the new heaven and new earth.
Revelation 21: 3 tells us that his dwelling will be with us and he will wipe
away every tear from our eyes. We will see our salvation in a new heaven in
a new earth. We will see our Savior and He will bring us into the
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ceaseless ages of eternity where “there will be no more death, sorrow, pain
or sadness for all these things are passed away” (Rev. 21: 4). I am reminded
of great hymn:
And can it be that I should gain
An interest in the Savior’s blood!
Died he for me? Who caused his pain!
For me? Who him to death pursued?
Amazing love! How can it be
That thou, my God, shouldst die for me?
Amazing love! How can it be
That thou, my God, shouldst die for me?
(Charles Wesley, “And Can It Be that I Should Gain.” Nashville, Paragon
Associates, p. 260).
As we think of this great deliverance that the Lord brings us and the eternal
life and that we have in Him we can only sing:
All hail the power of Jesus’ name!
Let angels prostrate fall;
Bring froth the royal diadem,
And crown him Lord of all
Bring forth the royal diadem,
And crown him Lord of all.
(Edward Perronet, “All Hail The Power of Jesus Name.” Nashville, Paragon
Associates, p. 325.
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PSALM 100 - PRAISE TO THE LORD
INTRODUCTION
Psalm 100 is the great Psalm of thanksgiving for the Lord is God who has made us
and we are His people and the sheep of His pasture. We are to bless His name for
the Lord’s good, his kindness is everlasting and His faithful extends from
generation to generation.
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1:1 Text
:Cr@xA%hA-lKA hv!hyla Ufyr69hA hdA5Otl; rOmz4mi

1.2 Vocabulary
rOmz4mi Noun “song, psalm”
hdAOT Noun “sacrifice”
fUr Verb “to shout”
1.3 Grammar
There is a great hymn of praise that is fitting as we worship our Lord and
Savior. It is the great hdAOT, the great Thanksgiving hymn of Psalm 100.
hdA5Otl; rOmz4mi
“A song for thanksgiving . . .” or “. . . of thanksgiving . . .” Notice rOmz4mi

is a noun meaning “song.” l; is the inseparable preposition, and hdAOT
means “thanksgiving.”
:Cr@xA%hA-lKA hv!hyla Ufyr69hA

“. . . shout to the Lord, all the earth.” fUr is the verb. It is a Hiphil
imperative, second masculine plural, from fUr, a middle weak verb. Notice
the A-I pattern that gives it away as a Hiphil, with a h prefix. “. . . shout to
the Lord . . .” Notice the l; preposition with the definite article preceding
hvhy. “. . . all the earth.” lKA is a noun (“the entirety of the earth”) in
construct with Cr@xA%hA. Notice Cr@x,6 is the word for “earth,” and hA is the
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definite article, with the long A, the qames, because the x could not take
the assimilation of the historical l with the article that has dropped out.
1.4 Translation
“A song of thanksgiving. Shout to the Lord, all the earth.”
All of the earth is called to shout praise to the Lord. Now we have several
reasons for that in verses two and following.
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2:1 Text
:hn!&n!r4Bi vyn!pAl; UxB6o hHA5m;WiB; hv!hy4-tx, Udb;fi

2.2 Vocabulary
hHAm;Wi Noun “joy, gladness”
hn!&n!r4 Noun “shouts of joy, joyous songs”
2.3 Grammar
hHA5m;WiB; hv!hy4-tx, Udb;fi
Notice Udb;fi is from the root dbf, “to serve.” It is a Qal imperative,
second person plural, from dbf. “Serve . . .” tx, is the sign of the direct
object. “Serve the Lord . . .” (the tetragrammaton, hvhy)
“. . . with . . .” The B; here is a preposition meaning “with.” hHAm;Wi is a
feminine noun meaning “joy.” “Serve the Lord with gladness . . .”
:hn!&n!r4Bi vyn!pAl; UxB6o

UxB6o is the bi-radical root xOB. It is a Qal imperative, second masculine
plural, from xOB. “. . . come before his face . . .” or “. . . before him . . .”
Notice the l; (“to”), and My9n18PA is the word for “face,” although here it is
vyn!pA, in construct with the v, the pronominal suffix, third masculine
singular. “. . . come to his face . . .” or “. . . before him with shouts of joy . .
.” or “. . . joyous song,” singing praise to him. B; is the preposition. hn!&n!r9
means “shouts of joy.” A good way to render that might be with “joyous
songs.”
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2.4 Translation
“Serve the Lord with gladness, come before him with joyous songs.”
We have ongoing exhortation to serve the Lord as well as shout to Him and
to worship Him. The reason for this “shouting of joyous songs” is given in
verse three.
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3:1 Text
UnWAfA-xUh Myhi|x< xUh hv!hy4-yKi UfD4
:Ot%yfir4ma Nxcov4 Om>fa UnH;n17x3 [Olv4] (x|v4)

3.2 Vocabulary
Nxco Noun “sheep”
tyfir4ma Noun “pasture”
3.3 Grammar
Myhi|x< xUh hv!hy4-yKi UfD4
Notice UfD4 is from the root fdy, “to know.” The y has dropped out in this
pe-yod verb. It is a Qal imperative, second person plural, from fdy.
“Know . . .” The idea here is to know experientially. “. . . that . . .” yKi is
the conjunction. “. . . the Lord . . .” xUh is the personal pronoun. “. . . he is
God . . .”
UnWAfA-xUh
“. . . he has made us . . .” xUh is a personal pronoun, masculine singular.

UnWAfA is from hWf, a lamed he verb. The h has dropped out. It is a Qal
perfect, third person singular, with the pronominal suffix Un. “. . . he has
made us . . .”
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UnH;n17x3 [Olv4] (x|v4)
“. . . and we are to him . . .” Notice v4 is the conjunction, and the l is the

preposition with the personal pronoun O, third masculine singular
pronominal suffix following the Qere. UnH;n17x3 is the personal pronoun
“we.” “. . . we belong to him . . .” An alternate rendering is “not we
ourselves,” following the Kethib.
Om>fa
We are his Om>fa. Mfa is the word for “people.” Om>fa is “his people.” Notice
the pronominal suffix, third masculine singular. “. . . [we are] his people . .
.”
:Ot%yfir4ma Nxcov4
v4 is the conjunction “and.” Nxco is the word meaning “sheep,” in construct

with tyfir4ma, which is “pasture,” followed by the pronominal suffix O. “. .
. and the sheep of his pasture.”
3.4 Translation
“Know that the Lord, he is God. We are to him his people, the sheep of his
pasture.”
The first reason that we are to come before Him with shouts of joy and to
serve Him and bring worship to Him is that He is God. I am reminded of
Jesus in John chapter eight, who uses the title Yahweh and applies it to
Himself, when He says, “Before Abraham was, e]gw> ei]mi< (‘I am,’)”
which is a quote from the Hebrew hy@h;x, of Exodus chapter three, “I will
be” or “I am that which I am.”
We come before God the Father, God the Son, and the God the Holy Spirit
and worship and adore the Trinity, for He is God.
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“He has made us.” God created Israel, and as we move to the New
Testament, it is Jesus Christ and the work of the Trinity that has formed us
into a people and given us His salvation.
Israel could say, “We belong to the Lord.” We as believers today say the
same thing. We belong to Him because Christ has made us His people. We
are His people, we are the sheep of His pasture. Jesus said, “I am the Good
Shepherd.” He takes us in and out to find pasture in John ten.
We are to adore God the Father, God the Son, and God the Holy Spirit.
Then the writer continues with a second exhortation in the next verse.
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4:1 Text
hl.A5hit;Bi vytAr*ceH3 hdAOtB; vyr!fAw; UxBo6
:Om%w; Ukr3BA Ol-UdOh

4.2 Vocabulary
rfawa Noun “gate”
rceHA Noun “court”
hl.AhiT; Noun “praise”
dOh Verb “to praise, laud”
j`rB Verb “to bless”
4.3 Grammar
hl.A5hit;Bi vytAr*ceH3 hdAOtB; vyr!fAw; UxBo6
“Come . . .” or “Enter into his gates with thanksgiving . . .” Notice UxBo6 is

from xOB. It is a Qal imperative, masculine plural, a bi-radical root. rfawa
is the word for “gate.” It is a plural construct with v here, the pronominal
suffix. “Enter his gates with thanksgiving . . .” B; is the preposition “with.”
hdAOT is the noun, feminine singular, “thanksgiving.” Then this is repeated
in vytAr*ceH3. “. . . his courts . . .” Notice rceHA is the word for “court,” and
tO is feminine plural, and it is in construct with the v here, “his.” “. . . his
courts with praise.” hl.AhiT; is a noun meaning “praise.” This is where we
get the word “psalm,” hl.AhiT;, or the plural Myli.hiT;, “Psalms.”
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:Om%w; Ukr3BA Ol-UdOh
“. . . praise him . . .” or “. . . laud him . . .” dOh is the root. It is a Qal
imperative, second masculine plural, from dOh. l is the preposition,
followed by the pronominal suffix O. Ukr3BA is the Piel here. Notice the A-
vowel, a long A, because the daghesh in the r cannot stay there, since the r
cannot double. It is a Piel imperative, second person plural, from j`rB.
“. . . bless his name.” Mwe becomes Omw; in construct with the pronominal
suffix O, third masculine singular.
4.4 Translation
“Enter into his gates with thanksgiving, his courts with praise; praise him,
bless his name.”
The second call to praise is given, followed by the reasons then in the final
verse.
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5:1 Text
:Ot%n!Umx< rdov! rDo-dfav4 OD7s;Ha MlAOfl; hv!hy4 bOF-yKi

5.2 Vocabulary
ds,H,6 Noun “kindness, loyal love”
rDo Noun “generation”
hn!Umx< Noun “faithfulness”
5.3 Grammar
OD7s;Ha MlAOfl; hv!hy4 bOF-yKi

“For the Lord is good . . .” He has brought us His goodness in the salvation
work of our Lord and Savior Jesus Christ. OD7s;Ha MlAOfl;. l; means
“for,” and MlAOf means “for eternity” or “forever,” a noun looking with the
preposition at “eternity.” “. . . forever is his loyal love . . .” ds,H,6 is a
famous word. It means “kindness” or “covenant loyalty.” It is in construct
here with the pronominal suffix, third masculine singular, O. “. . . for his
loyal love is forever . . .”
:Ot%n!Umx< rdov! rDo-dfav4

“. . . and . . .” Notice the conjunction. “. . . from (or, unto) generation and
generation . . .” rDo is a noun meaning “generation.” The preposition dfa is
followed by rDo, with another conjunction, again followed by the noun rdo.
“. . . and unto generation and generation . . .” (meaning perpetually) “. . .
from one generation unto another is his faithfulness.” Notice Ot%n!Umx< is
from hn!Umx<. It is in construct with the O here, third masculine singular
pronominal suffix. The t appears, replacing the final h, hn!Umx<
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becoming Ot%n!Umx<. “. . . his faithfulness goes from one generation to
another.”
5.4 Translation
“For the Lord is good, his loyal love is forever, and his faithfulness is from
generation to generation.”
Here are the reasons that we praise Him, that we enter into His courts. We
look at Israel entering into the temple to praise the Lord. We look at us now
entering into the presence of the Blessed Trinity, to praise the work of the
Trinity for our salvation.
The kindness of God the Father, God the Son, and God the Holy Spirit is
forever on behalf of us as we have put our faith in Jesus as our Lord and
Savior.
The Lord is faithful from parent to children, from generation to generation,

perpetually, we see his faithfulness.
Seven great things bring us to praise our Lord and Savior Jesus Christ in the
Blessed Trinity: (1) because we know that the Lord, He is God in the Trinity
of God the Father, God the Son, and God the Holy Spirit. (2) He has made
us. Jesus Christ and God the Father and God the Spirit have made us in the
salvation that they have brought us. We belong to Him. (3) We are His
people, (4) the sheep of His pasture. He is the Good Shepherd, leading us in
and out to find pasture. (5) He is good, (6) His loyal love is continual, and
(7) His faithfulness extends from generation to generation. These are seven
great things, the perfection of the work of salvation that the Blessed Trinity
of God the Father, God the Son, and God the Holy Spirit has worked on our
behalf.
Let us adore our Lord and Savior Jesus Christ. May we daily sing the praises
of our Lord and Savior Jesus Christ, who has become our salvation, and who
is the One who brings us these great truths in this psalm of hdAOT. It is
through the work of Christ that God the Father and God the Son and God the
Holy Spirit are magnified. We are to lift the name of the Blessed Trinity on
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high, always remembering these seven great things that have been
accomplished on our behalf.
May the God of peace, who brought again from the dead the Great
Shepherd of the sheep, by the blood of the eternal covenant, our Lord
Jesus Christ, equip you in every good work to do His will, working in
us that which is acceptable before Him through Jesus Christ. To Him
be glory forever and ever. Amen. (Hebrews 13:20-21)
Worthy is the Lamb which was slain to receive power and wealth and
wisdom and strength and honor and glory and blessing. To the One
who sits upon the throne and to the Lamb, be blessing and honor and
glory and power forever and forever. Amen and amen (Revelation
5:12-13).
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PSALM 102: 26-29 - THE ETERNALITY OF THE MESSIAH
INTRODUCTION
Back to back with this great Messianic Psalm, as seen through the book of
Hebrews, is also Psalm 102.
Psalm 102 is a psalm that is dealing with the plight of a sufferer in exile, who is
praying to live to be restored and to be brought back to the land of Judah. He is
asking Yahweh to extend his life so that he could see God’s ultimate redeeming
work, and be brought back to the land of Israel with his people.
It is in that context that we begin with verse twenty-six.
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1:1 Text
:My9m%AwA j~yd@6y! hWef3maU TAd4say! Cr@xA6hA Myn9pAl;

1.2 Vocabulary
dsy Verb “to lay a foundation”
hWef3ma Noun “work”
1.3 Grammar
TAd4say! Cr@xA6hA Myn9pAl;
Literally, this is “To the before . . .” or “Previously . . .” Myn9PA is “to the

front,” “the front” with the plural here, and with the l;. We could just
translate it something like “previously” or “before.” Cr@xA6hA has hA, the
definite article. It has a qames underneath the h, because the x cannot take
a daghesh. Normally the article had a l after it, and it assimilated into the
next radical. This cannot happen here, so the l dropped out, and we have
compensatory lengthening from a pathah to a qames. Notice Cr@xA6hA is
from Cr@x,6. It is in pause here. That is why there is the lengthening from a
seghol to a qames under the x. “Previously [or, Before] you laid the earth
as a foundation . . .” or “. . . you laid the foundation, the earth . . .” dsy
means to “lay a foundation.” It is a Qal perfect, second masculine singular,
from dsy.
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:My9m%AwA j~yd@6y! hWef3maU
“. . . and . . .” Notice the conjunction U with the shureq here instead of the
v4, because of the labial m. “. . . and the work . . .” hWef3ma means “work.” It
is a noun, a feminine noun. “. . . the work of your hands . . .” dy1 means
“hand,” and the sere-yod has this noun in construct with j~, the seghol-yod
showing it is plural, “. . . the work of your hands is the heavens.” Notice the
My9m%AwA, meaning “heavens.” Notice the dual ending, and the long qames
here instead of the pathah because it is in pause, and we go back to the
second- or the next-to-the-last syllable, and there is a lengthening of the
vowel from a pathah to a qames.
1.4 Translation
“Before you laid the earth as a foundation, and the work of your hands is
the heavens.”
“You laid the foundation of the earth, the heavens are the work of your
hands.” He is talking here in the context about Yahweh, and about the
Lord’s creative work.
He goes on to drive home the point even further.
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2:1 Text
Ul5b;y9 dg,B,6Ka Ml.Akuv4 dmof3ta hTAxav4 Udbexy* hm>Ah26
:Up|%H3y1v4 MpeyliH3Ta wUbl.;Ka

2.2 Vocabulary
dg,B,6 Noun “garment”
lhB Verb “to wax old, wear out”
wUbl; Noun “clothing, cloak”
JlH Verb “to change, exchange” or

“to pass away”
2.3 Grammar
Udbexy* hm>Ah26
“They shall perish . . .”
Notice hmA>h26 is a personal pronoun, masculine plural. “They” is referring to
the heavens. “They shall perish . . .” Udbexy* is from dbx, “to perish,” a
pe aleph verb. It is a Qal imperfect, third masculine plural from dbx.
Notice as we look at this verb, we have an O-vowel after the y, after the
prefix. This is because we have a dissimilation in the historical process of
the development of this verb. Probably it was something like Udbexy9, and
the I-vowel dissimilated here with the x into an O. “They shall perish . . .”
is speaking of the heavens and the earth.
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dmof3ta hTAxav4
“. . . but . . .” Notice the v4 here, the conjunction, and the contrastive use of
it. “. . . but you . . .” hTAxa is a personal pronoun, masculine singular. “. . .
but you shall stand [or, endure] . . .” dmf is the word “to stand” or
“endure.” It is a Qal imperfect, second masculine singular, from dmf.
Notice because the f, being a guttural, takes a hateph-pathah, the pathah
part of that shifts under the t, and that’s why we have the pathah instead of
the hireq. “. . . you shall stand [or, endure] . . .”
Ul5b;y9 dg,B,6Ka Ml.Akuv4

“. . . and . . .” Notice the v4 here, the conjunction. lKu is “all,” and it is in
construct with M A, the pronominal suffix, third masculine plural.
“. . . and all of them, as the garment . . .” The definite article is used here,
showing any specific garment, or a collective use of the singular referring to
all garments. “. . . like the garment they shall wax old . . .” dg,B,6 is a noun,
masculine singular, followed by the verb hlB, meaning “to wax old” or
“to wear out.” It is a Qal imperfect, third masculine plural, from hlB.
:Up|%H3y1v4 MpeyliH3Ta wUbl.;Ka

“. . . as clothing . . .” or “. . . as a cloak . . .” The K; again is the inseparable
preposition, followed by wUbl;, meaning “cloak” or “clothing.” “. . . as
any piece of clothing, you will cause them to be changed.” Notice JlH
means “to exchange” or “change.” It is a Hiphil; notice the A-I pattern, the
A-vowel under the prefix t, followed by the hireq-yod between the second
and third radical. It is a Hiphil imperfect, second masculine singular, from
JlH, “to exchange” or “to change,” followed by the third masculine plural
pronominal suffix M e. “. . . you shall change them, and they shall pass
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away.” Up|%H3y1v4 is a Qal imperfect, third masculine plural, with a simple
waw connective. “. . . and they shall pass away.” JlH here means “to
pass away,” with the previous usage, which means “to exchange” or
“change”. “. . . you shall change them, and they shall pass away.”
2.4 Translation
“They shall perish, but you shall stand, and like the garment they shall wax
old; as a piece of clothing, you shall change them, and they shall pass
away.”
The Psalmist here is contrasting the eternality of Yahweh with this whole
world, like a garment that soon is exchanged and passes away.
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3:1 Text
:Um>TA%y9 x| j~yt,6Onw;U xUh5-hTAxav4

3.2 Vocabulary
hn!wA Noun “year”
MmT Verb “to end, complete”
3.3 Grammar
xUh5-hTAxav4
“But you are the same . . .” Literally it is “you are him,” but we would
translate it “the same.” v4 is a conjunction, hTAxa is a personal pronoun,
second masculine singular, and xUh is a pronominal suffix, third person
masculine singular. You could just translate it, “you are (literally) he,” but it
would mean “you are the same.” “You are he who remains” would be the
idea here.
:Um>TA%y9 x| j~yt,6Onw;U
U is a conjunction, again, it is a shureq. hn!wA is the word for “year,” and this
has a plural feminine ending tO, and it is in construct with j~, a masculine
pronominal suffix, second person singular. “. . . and your years will not
come to an end” or “. . . will not end.” x| is a negative particle, and MmT
means “to end” to “to be completed.” It is a Niphal here; notice the I
followed by the A-vowel. The root is MmT; it is a double ayin root. The
first daghesh forte is because the n of the imperfect Niphal has assimilated
from Um>tA%n4y9. Also, instead of having the double m’s, one of the m’s has by
reverse assimilation gone back into the second m, and hence we have
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Um>TA%y9. “. . . your years shall be endless.” “They shall be without end” is
the idea.
3.4 Translation
“But you are the same, and your years will never end.”
Then, after looking at the eternality of Yahweh, he then concludes in the
next verse.
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4:1 Text
:NOK&y9 j~yn@8pAl; MfAr4z1v4 UnOK7w;y9 j~yd6@bAf3-yn2B;

4.2 Vocabulary
Nkw Verb “to dwell”
4.3 Grammar
UnOK7w;y9 j~yd6@bAf3-yn2B;
The first two words are two nouns in construct. “The sons (or children) of
your servants . . .” Notice the pronominal suffix, second masculine singular,
attached to the plural noun. UnOK7w;y9 is a Qal imperfect third masculine
plural from Nkw. “. . . they shall dwell continually . . .” “The children of
your servants shall dwell continually . . .”
:NOK&y9 j~yn@8pAl; MfAr4z1v4

Notice the conjunction v4, “and,” followed by the noun for “seed,” with a
pronominal suffix, third masculine plural. “. . . and their seed before
you . . .” j~yn@8pAl; has the preposition l; with the noun for “face,” literally
“to the face(s)”, but this is commonly translated “before.” Notice also the
pronominal suffix, second masculine singular. NOK&y9 is a Niphal imperfect
from NUK. Notice the I-vowel plus the daghesh in the K, showing the n of
the Niphal has assimilated, NOK&n4y9 becoming NOK&y, with the middle weak
Nv1KA becoming NUK, the waw becoming an O. “…and their seed before you
will be established.”
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4.4 Translation
“The children of your servants will dwell continually, and their seed before
you will be established.”
This particular verse is not quoted in the book of Hebrews. The verses that
are quoted begin in verse twenty-six and go down through verse twenty-
eight.
As we look at the book of Hebrews, all of these words are applied over the
board to Jesus Christ, so to speak, and they are applied from Psalm 45. What
the writer of Hebrews is teaching by the pen of divine inspiration is that
Jesus Christ is not only the divine king, but He is the divine creator. He
shares the title of Yahweh. He is equal to Yahweh. He is fully divine, as the
One who is eternal. He is the eternal creator.
These two texts are put together in Hebrews chapter one, verses eight to
twelve, to show that Jesus Christ the Son is the eternal King/Creator, where
angels, in verse seven, are simply part of God’s creation. In verse seven he
had quoted Psalm 104, “The one who makes his angels winds, and his
messengers a flame of fire” (like lightning). Angels are part of God’s
creation; Jesus is the eternal Creator, equal in deity with God the Father.
These great verses are Messianic, applied by the writer of Hebrews to Jesus
Christ, the eternal King/Creator, who now reigns forever at the Father’s right
hand.
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PSALM 110: 1 - THE SEATING OF CHRIST AT THE FATHER’S
RIGHT HAND
INTRODUCTION
Psalm 110: 1 is the most quoted verse in the New Testament looking at the
resurrection and reign of Jesus Christ at the father’s right side until He place all
enemies under His feet including death.
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1.1 Text
yn97ymiyli bwe yn9d*xla hv!hy4 Mxun4 rOmz4mi dv9dAl;

:j~yl,%g;r1l; Md*h3 j~yb,^y4xo tywixA-dfa
1.2 Vocabulary
Nmiy! Noun “right”
by2xo Participle “enemy”
Md*h3 Noun “footstool”
lg,r@8 Noun “foot”
1.3 Grammar
yn9d*xla hv!hy4 Mxun4 rOmz4mi dv9dAl;

“A Psalm of David . . .” There is a “. . . declaration of Yahweh . . .” “. . . the
Lord said to my lord . . .” This was the very text that Jesus quoted in
Matthew 22, in asking the Pharisees, Why is it that David called his Messiah
“lord” if he is his son? They were not able to answer that, for Jesus was
clearly applying this text, I believe, to His Divinity. “. . . the Lord said to my
lord . . .”
yn97ymiyli bwe
bwe is a Qal imperative second person singular from the root bwy. The y
has dropped out here in this “pe yod” verb in the imperative. “. . . sit to my
right . . .” Nymiy! means “right”, and yn9ymiy4 means “my right”, the y iis a
pronominal suffix, along with the preposition l; here. “. . . sit here to my
right . . .”
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:j~yl,%g;r1l; Md*h3 j~yb,6y4xo tywixA-dfa
“. . . until . . .” dfa is an adverb. “. . . until I make . . .” tywixA is a middle
weak form. It is a Qal imperfect first person singular from tyw. by2xo is a
Qal active participle meaning “enemy”. It is a plural form in construct with
j~, pronominal suffix, second masculine singular. “. . . until I make your
enemies the footstool . . .” Md*h3 is a noun meaning “footstool”. “. . . for
your feet.” j~yl,%g;r1 is a noun, masculine plural construct, with j~,
pronominal suffix, second masculine singular. The noun goes back to lg,r@8
in the singular form. “. . . until I make your enemies the footstool to your
feet.”
1.4 Translation
“A Psalm of David. The Lord said to my lord, Sit here to my right until I
make your enemies the footstool to your feet.”
This is one of the most quoted texts in the New Testament in relationship to
our Lord. It is the one that Jesus quotes in Matthew 22 in speaking of His
divinity.
A king’s feet would rest upon the heads of his enemies, and so Christ, in the
New Testament, has sat down at the right hand of the Father until He places
all enemies under His feet. Paul will say this in 1 Corinthians 15. This text is
applied in Acts 2, in Ephesians 1, throughout the book of Hebrews, in 1
Corinthians 15 to the exalted reign of Christ at the right hand of His
heavenly Father. And He is reigning there until He put all enemies under His
feet: sin, death, the demons. The last enemy that will be put under His feet is
death itself. Paul could say in 1 Corinthians 15, “O death, where is your
sting? O grave, where is your victory?” Jesus Christ is the One who has
come and who has conquered sin and death and reigns as the Eternal King at
the right hand of His heavenly Father and is preparing an eternal place for
His church where there will be no more death but eternal life.
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May we adore Jesus Christ as our divine Lord and King, and say with
Thomas, “My Lord and my God” (Jn. 20).
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PSALM 118: 22-23 - THE REJECTED STONE BECOMES THE
CHIEF CORNERSTONE
INTRODUCTION
The next great text that has a Messianic meaning and application in the New
Testament is Psalm 118.
This is a psalm that is speaking about Israel, who had been rejected by the Gentile
people in exile. Gentiles become as builders, that rejected Israel as the stone that
God is going to restore.
We will see, as we look at this, how this is then applied ultimately to the true
Israel, which is Jesus Christ, in His fulfillment of it.
We begin in verse twenty-two.
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1:1 Text
:hn!>&Pi wxr*l; htAy4hA Myn97OBha Usx3mA Nb,x,6

1.2 Vocabulary
Nb,x,6 Noun “stone”
sxm Verb “to reject, despise”
hnB Verb “to build”
hn>!Pi Noun “corner”
1.3 Grammar
Myn97OBha Usx3mA Nb,x,6
Nb,x,6 is a noun, masculine singular. Usx3mA is from the root sxm, “to
reject” or “to despise.” It is a Qal perfect, third masculine plural, from
sxm. Myn97Obha is from the root hnB, “to build.” Notice it has an O-
vowel, a holem-waw, followed by the plural My i. It is from hnB, “to
build,” a Qal active participle, masculine plural, from hnB, the final h
having dropped out. “The stone the builders despised . . .”
htAy4hA
“. . . has become . . .” htAy4hA is a Qal perfect, third feminine singular, from
the root hyh. Notice the final h in this lamed he verb changes to a t when
you add the feminine suffix ending h A. “The stone which the builders
despised has become . . .”
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:hn!>&Pi wxr*l;
l; is a preposition. “. . . for the head . . .” wxr* is a noun meaning “head,”
in construct with hn!>&Pi, meaning “the corner.” “. . . has become the head of
the corner.”
1.4 Translation
“The stone the builders despised has become the cornerstone.”
“The head of the corner” could also be said to be “the cornerstone (of the
building).” The writer goes on to say that something else besides this has
happened…
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2:1 Text
:Unyn2%yfeB; txlAp;n9 xyhi tx{7* htAy4hA6 hv!hy4 txeme

2.2 Vocabulary
txlAp;n9 Adjective “marvelous”
Ny9fa6 Noun “eye”
2.3 Grammar
tx{7* htAy4hA6 hv!hy4 txeme
me is a preposition. The n from Nmi could not assimilate into the x, so it

dropped out, and again we that compensatory lengthening under the m to a
sere. txe is the sign of the direct object. “From the Lord…” hv!hy4 is simply
the tetragrammaton for Yahweh. “From Yahweh (or, the Lord) this has
occurred . . .” or “. . . this has come about . . .” htAy4hA6 again is a Qal
perfect, third feminine singular, from hyh, and it goes with the
demonstrative pronoun tx{7*, which is feminine singular, from the singular
hz@ in the masculine. “This has come from the Lord . . .”
:Unyn2%yfeB; txlAp;n9 xyhi

“. . . it is . . .” xyhi is a feminine personal pronoun, referring to what the
Lord has done. “. . . it is marvelous . . .” txlAp;n9 is a noun meaning
“marvelous” or “wonderful.” Unyn2%yfeB; has B;, the inseparable preposition,
followed by the shewa. My9n81yfe is the plural form of Ny9f6a, “eye.” Notice that
it is in construct with the sere-yod with the Un, which is your pronominal
suffix, first common plural. “. . . it is marvelous in our eyes.”
936
2.4 Translation
“From the Lord this has come about; it is marvelous in our eyes.”
This great text at one point is looking in its historial peshat meaning, its
literal meaning, at Israel being restored to the land after exile, and the
builders representing the Gentiles, who had rejected and despised Israel.
Now, as we see this through the New Testament, our Lord Jesus interprets
this around Himself. In the gospel of Matthew, after defining in the parable
of the vineyard, the ill treatment that the religious leaders have given to the
prophets, and ultimately to Jesus Himself as the divine Son of God, Jesus
says, in verse forty-two, to them: “Have you not ever read in the Scriptures,
‘The stone which the builders rejected has become the head of the corner.
This has come about from the Lord, and it is marvelous in our eyes’?” Jesus
quotes this, applying this to Himself as the final Israel. The stone now,
though, which the religious leaders have rejected, is Jesus Christ Himself.
He will become the cornerstone of the temple, which is the church that He is
establishing or building.
Jesus then goes on to say, “On account of this, I say to you, that the kingdom
of God will be taken from you and given to a nation bringing forth its fruit.”
The nation here will represent Gentiles along with Jewish believers who now
will form the people of God. Jesus Christ will be that stone, that cornerstone,
that will set the direction for the whole building. He applies this directly to
Himself, looking toward His cross-work, which would supply the basis for
this cornerstone. The religious leaders are the builders who, instead of
building upon Him, have rejected Him.
Jesus then goes on to say that “the one who falls upon this stone shall be
smitten . . .” This means that in order to fall upon Jesus, one would have to
repent and be smitten from pride and all arrogancy and come as a child.
“. . . but on whomsoever it falls, he shall be smashed.” The word here looks
at a final, terminal judgment against those that the stone would fall upon.
This seems to be also a clear reference to Daniel, and the stone cut out of the
mountain without hands of Daniel two, falling upon the image of Daniel,
representing the judgment that Christ would bring at His Second Coming.
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As we look at this great text, our Lord Jesus saw Himself as the true Israel,
rejected by the builders, the religious leaders. Having been rejected, He is
made the head of the corner of the new temple. The new temple represents
the church, which would be made up of Gentiles and believing Jews who
accept the work of Jesus Christ for their redemption, the work of Jesus
Christ, the God-man on the cross, bringing about this new temple, this new
building, by His death and resurrection.
938
JOB 19: 25-27 - JOB’S REDEEMER
INTRODUCTION
The Book of Job is a wonderful book dealing with the problem of suffering and
trying to explain it. In essence, the Book of Job is teaching us that sometimes we
cannot explain the tragedies and sufferings of life. It begins in the first two
chapters with an introduction, a prologue, in which the reader is let in on why Job
is suffering. There has been this attack by Satan claiming that Job only serves God
so that the LORD will give him things. However, the LORD then allows Satan to
afflict not only Job’s family but also Job himself.
We find in Chapter 3 a monologue whereby Job cries out and bemoans his
situation. Following this, there are three cycles of discourse. The three friends,
Eliphaz, Bildad, and Zophar begin to give reasons as to why Job is suffering, and
all of their reasoning basically is, “Job, You’ve done something wrong and God is
judging you”. The first cycle begins in Chapter 4 and is concluded in Chapter 14.
The second cycle begins in Chapter 15 and concludes in Chapter 21. The third
cycle begins in Chapter 22 and concludes in Chapter 26. This is then followed by
an interlude section beginning in Chapter 27 up through 31, in which there is this
great chapter on wisdom in Chapter 28 followed by Job’s affirming of his
innocence. We then read of the argument of Elihu (Chapter’s 32 – 37) in which
the suggestion repeats that Job’s suffering is at the hand of God and is a result of
doing something wrong. According to Elihu, God is trying to discipline him. The
LORD then finally speaks out of the whirlwind (Chapter 38 – 42:6) and answers
Job by asking him to consider His creation and the great works that He has done.
Job is left speechless. He cannot understand the physical creation of God and all
of His power seen in that. If that is the case, then how can Job possibly understand
the moral aspect of suffering in this world? Job then repents and he is told to pray
for his friends. We see this finalized then in an epilogue (Chapter 42:7 – 17)
whereby Job experiences a double portion of blessing from God for all that he has
gone through.
It is in the middle of this book, in the second cycle, Chapter 19, that we have a
great Christological passage. Job, in this chapter, is answering Bildad. In the
answer, we come to what I understand to be a great statement that points to the
resurrection and ultimately the Redeemer, Jesus Christ, who would raise Job and
vindicate him. We will look at this section verse by verse, word for word from the
Hebrew and seek to understand this great text from a Christological perspective.
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Lesson 1: Job 19: 25
1.1 Text
MUqY! rpAfA-lfa NOrHExaV4 yHA ylixEG0* yTif;daY! yn9xEV1

1.2 Vocabulary
yn9xE Personal Pronoun “I”
fday! Verb “to know”
lxaGA Verb “to redeem”
rHx Adjective “after”
MUq Verb “to rise”
1.3 Grammar
YTif;day!
v is a conjunction “and” followed by the personal pronoun yn9x3 . yn9x3 is
emphatic here with the verb yTif;daY! . We actually do not need the pronoun
yn9x3 because it is built into the suffix of yTif;R1Y! . However, it is here
tomake this phrase emphatic! “But as for me, I know …” is the idea here.
yTif;daY! is a Qal Perfect, first person singular from the root fday! . In other
words, experientially Job is saying “my redeemer lives”!
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yHA ylixEG0*
ylixEG0* is a Qal Participle, masculine singular from the root, to redeem.
Notice the “O” vowel followed by the hateph (hurried) pathah, which is
giving it away as a participle, especially the “O” vowel after the gimel. Also
notice the hireq yod at the end of the word is a pronominal suffix, first
common singular, “so I know that my redeemer lives.” yHA is a Qal Active
participle from yHA, “…so I know that my redeemer is alive…that he
lives…”
MUqY! rpAfA-lfa NOrHExaV4

“And afterwards…” notice that NOrHExa is an adjective meaning “after this”
or “at the last time understood.” rpAfA-lfa “upon the dust he will arise.”
Notice lfa is a preposition that goes with the noun rpAfA meaning “dust.”
It is interesting that in Genesis chapter 2 man is from the dust rpAfA and
returns to the dust. So the text is saying that “upon the dust he will …”
MUqY! “the redeemer” will arise. MUqY! is from the root MUq. It is a middle
weak verb in which the middle “waw” became weak and lost its
consonantal quality and became a vowel. The yod is a prefix of the
imperfect, so it is a Qal imperfect, third masculine singular from the root
MUq. The word MUqY! can mean to “stand up” or “arise” in defense of Job.
Now this is referring to the Lord himself, Jesus Christ. “He”, that is Jesus,
will arise on Job’s dust and cause him to revive and to live. “So I know that
my redeemer lives and that He will arise and give witness to me at the last,
even over my dust as he raises me”. This can be seen in verse 26 and
following.
1.4 Translation
“And I know my Redeemer lives and afterwards He will arise upon the
dust.”
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Jesus Christ is the resurrection and the life and He will raise the dead and
vindicate His saints.
942
2.1 Text
:h0aOlX< hz@H<X, yR9WAB;m9U txz*-UpQ.;n9 yR9Of rHaXaV4

2.2 Vocabulary
rHX Adjective “after”
rOf Noun “skin”
Jqan! Verb “to strip off”
txz* Demonstrative Adjective “this”
rwaBA Noun “flesh”
hz!hA Verb “to see”
2.3 Grammar
txz*-UpQ.;n9 yR9Of rHaXaV4

Notice we have the conjunction vfollowed by the adverb rHaXa “And when
(or after) my skin…” yR9Of is a noun with the pronominal suffix, first
common singular. “This” is a demonstrative pronoun used as an interjection
into the thought of the phrase. “(This) they strip off …”
The verb UpQ.;n9 is a Piel perfect, third common plural from Jqan! meaning
to “strip off or to strike off.”
I believe this has to do with the disease that is attacking Job. Rhetorically
speaking, like the numerous enemies of Job who “strip off his flesh”, Job
943
understands that even after this happens and he goes to the dust, he will still
know that he will see God.
h0aOlX< hz@H<X, yR9WAB;m9U

Notice the confident expectation of resurrection that Job is looking forward
to, being alive and having his redeemer vindicating his case. Notice the v the
conjunction “and,” followed by the preposition in the m which is
accompanied by a daghesh forte in the B which shows that a “nun” has
assimilated. So yR9WAB;nm9 becomes yR9WAB;m9 with the doubling of the b.
Notice also that we have a pronominal suffix, first common singular in the
y i. So … “from my flesh I shall see God.” Some want to understand this to
mean that away from my flesh I will see God vindicating me. The argument
is that throughout the Book of Job there does not seem to be an anticipation
of immortality, in that a person dies and goes to the underworld and there is
no idea of resurrection. However, it is my conviction that the author, Job, is
seeing a unique moment of revelation concerning his own resurrection.
While other parts of the book may not reveal such an idea, it is my belief
that Job indeed does so here at this moment. Perhaps using the illustration
or analogy of a musical accordion moving in and out while playing will help
with this point. Here in the “outward movement” Job is seeing something
unique by God’s divine revelation that was not previously articulated earlier
in the book, this idea of Job’s own resurrection. So with this in mind, we
can then see this point reiterated in the following text. “I then shall see God
for myself.”
It is my further understanding that this entire text is speaking of something
that Job will see, his own resurrection. I believe the language here is much
too strong and vivid for the other interpretation.
hz@H<X,
Notice the verb hz@H<X, is from the root hzH “to see.” It is a Qal Imperfect,
first common singular. Notice that the aleph X gives it away as a first
person. We have a seghol here because the “het” being a guttural cannot
take a simple shewa, so it instead takes a hateph (hurried) seghol in its place,
944
thus the seghol part of that shifts under the aleph X . In addition, this root
would have historically been a lamed yod root, with a final yod that then was
replaced in this final consonant with a h. So the seghol vowel was preferred
with the historically final yod rather than an “o” class vowel.
h0aOlX<
h0aOlX< is the noun meaning “God.” So the redeemer will arise on the dust
of Job as the resurrected Savior who has conquered death, and will then
cause Job’s skin to re-assemble itself in a glorious resurrection. Paul
describes the resurrection of believers in 1 Corinthians Chapter 15 as a bare
seed going into the ground, but what comes out is something more than a
bare seed, it is a literal bodily resurrection. Paul uses this illustration to
describe not just a resurrection of the soul, but rather a bodily resurrection.
And so we can read in this text that through revelation Job is seeing his own
resurrection.
2.4 Translation
“But after they strip off this my skin, even from my flesh I shall see God.”
Job is confident that even though his flesh perishes, the Lord will raise him
in resurrection to see Him. Paul would write that death has been defeated by
Christ and that believers will be raised to see Christ and live eternally with
Him (I Cor. 15: 50-58).
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3.1 Text
UlKA rz!-x|V4 UxR! yn1yfeV4 yl.i hz@H<X, yn9xE rw,xE

:yqiHeB; ytay*L;ki
3.2 Vocabulary
rw,xE Relative Pronoun “which”
yn9xE Personal Pronoun “I”
hz!hA Verb “to see”
Ny9f Noun “eye”
rz! Adjective - Participle “stranger”
hlAKA Verb “to finish”
tOylAK; Noun (only in plural) “kidneys”
qhe Noun “bosom”
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3.3 Grammar
yl.i hz@H<X, yn9xE rw,xE

“whom I shall see for myself…”
Notice the rw,xE is the relative pronoun, followed by the personal pronoun
yn9xE.This is emphatic because the verb contains the first person pronoun in
the prefix of This emphasis is on “I”, “whom I shall see for myself.” Notice
hz@H<X, is a Qal Imperfect first common singular from hz@H followed by yl.i
the inseparable preposition in the lamed and the pronominal suffix in the
hireq yod. This text is quite vivid which leads me in thinking that Job is
looking at a bodily resurrection, “I myself …”
rz!-x|V4 UxR! yn1yfeV4

“… and my eyes shall behold, and not another.”
Notice V is the conjunction “and”, with hxaR! “to see.” This noun yn1yfe is
in construct with the pronominal suffix first common singular which goes
with dual or plural nouns in construct, “and my eyes will see …”
Notice UxR is from the root hxAR!, with a final h, thus this is a lamed he
verb where the h has elided or dropped out. Although this is a Qal perfect
third common plural we call it a prophetic perfect. With the shureq we have
a first common plural suffix.
yqiHeB; ytay*L;ki UlKA

UlKA , “my (kidneys) heart fails in my bosom UlKA is the Qal perfect from
hlkA third masculine plural, and ytay*L;ki is a plural noun meaning kidney
with a 1st common singular pronominal suffix, best rendered my heart.
yqiHeB; is the preposition noun qhe with the 1st person pronominal suffix.
947
3.4 Translation
“whom I shall see for myself and my eyes shall behold, and not another my
heart faints within me”
Note again the confidence of Job that he personally with his eyes will see the
Lord. All believers in Jesus look forward to the day when our faith will be
sight and we will personally see Christ.
948
A Short Biblical Aramaic Grammar
1. Aramaic Alphabet
Aramaic Consonants Transliteration
(Same as in Hebrew)
x aleph ‫י‬
b bet b
g gimel g
d dalet d
h he h
v waw w
z zayin z
H het h9
F tet ṭ
y yod y
j, k kaph k
l lamed l
M, m mem m
N, n nun n
s samek s
f ‘ayin ،
J, p pe p
c sade ṣ
q qoph q
r reš r
W, w śîn, šîn ś,š
t taw t
The Hebrew and the Aramaic alphabet are the same.
949
2. Aramaic Vowels
Short Long
a Class Ba pathah, ba BA qames[, bā
e Class B, seghol, be ; Be s[ere, bē
yBe s[ere yod, bey
i Class Bi h9ireq, bi yBi h9ireq yod, bî
o Class BA qames[ h9atuph, bo OB h9olem, bō
u Class Bu qibbus[, bu UB šureq, bû

Half Vowels
(Simple & Composite shewas and transliteration)
Simple shewa b; Under non guttural consonants
Composite shewas Under gutturals such as f H h x
Transliterated
hateph (hurried) pathah fE ă
hateph seghol x< ĕ
hateph qames h# ŏ?
950
3. The Article
Singular
xKAl4ma - the king (from j`l,m,, a king)
(In Hebrew j`l,m0,ha -The king)
The Article on the feminine singular is :

XtAv4yhe - the animal
Plural
Xy0Akal;ma - the kings
(In Hebrew MykilAm04ha -The kings)
The Article on the feminine plural is :

XtAv!yHe - The animals
4. Personal Pronoun
Singular Plural
hn!xE - I xn!h4naxE - we
hTAn4xa - you (m.) NUTn4xa - you (m.)
xUh - he NUn0xi, NOm0hi, Om0hi - they (m.)
xyhi - she Nyn90xi - they (f.)
5. Suffix and Gender Indicators

Singular Plural
None for masculine Ny 9 for plural (m.)
h A for feminine N A for plural (f.)
951
6. Suffix Pronoun Indicators
Singular Nouns
Masculine Singular Pronoun Suffix Indicators
yKil;ma - my king y i - my
j`KAl;ma - your king j` A - your
h0Kel;ma - his king h0 e - his
h0Kal;ma - her king h0 a - her
Masculine Plural Pronoun Suffix Indicators
xn!Kal;ma - our king xn! - our
NOkK4l;ma - your king NOk - your
NOhK4l;ma - their king (m.pl.) NOh - their (m.pl.)
NheK4l;ma - their king (f.pl.) Nhe - their (f.pl.)
(Christ is our King)

Plural Nouns
Masculine Singular Pronoun Suffix Indicators
ymaOy - my days y a - my
j`y9maOy - your days j`y9 a - your
yhiOmOy - his days yhi - his
h0y1maOy - her days h0 a - her
952
Masculine Plural Pronoun Suffix Indicators
xn!y4maOy - our days[Kethib] xn! - our
NOkymeOy - your days[Qere] NOk - your
NOhymeOy - their days (m.pl.) NOh - their (m.)
NheymeOy - their days (f.pl.) Nhe - their (f.)
7. Nouns in Construct Indicators

Singular Plural
(m) y e (m.)
t (f ) t O (f.)
8. Verbs
a. Peal Perfect (Basic or Simple Perfect)
In Aramaic the simple perfect is lfaP; “he did” instead of lfaPA as in
Hebrew. The verb bteK “he wrote” will be used throughout in
conjugating the verbal system. It is necessary to learn the Peal Perfect
and Imperfect with its suffixes and then these suffixes can be added to
the other stems in Aramaic.
Singular Suffix Ending
btaK4 - he wrote
tbat4Ki - she wrote t a - she
T4b;taK4 - you wrote (m.) T4 - you
tbet4Ki - I wrote t - I
953
Plural Suffix
UbtaK4 - they wrote (m.) U - they (m.)
hbAtaK4 - they wrote (f.) h A - they (f.)
NUTb;taK4 - you wrote NUT - you (m.)
Xn!b;taK4 - we wrote xn! - we
While the Perfect can have several usages in terms of time, it is basically
looking at completed action.
b. Peal Imperfect
Singular Prefix
btu0k4y9 - he will write y - he
btu0k4Ti - she will write t0 - she
btu0k4Ti - you will write (m.) T - you
btu0k4x, - I will write x - I
Plural Prefix
NUbT4k4y9 - they will write (m.) NU, y - they (m.)
NbAT4k4y9 - they will write (f.) N A, y - they (f.)
NUbt40k4Ti - you will write NU, T - you (m.)
bTuk4n9 - we will write n - we
The Imperfect in Aramaic normally shows future or present time.
954
9. The Basic Stems in Aramaic
(The Peal Peil, and Pael Stems)
a. Peal is the basic stem with (shewa/a) ( /4 a) vowel pattern
Ex: btak04 – “he wrote.”
b. Peil is the passive of the Peal with (shewa/i) ( /4 î) vowel pattern
Ex: bytik04 – “it was or has been written.”
c. Pael is the active intensive stem with an (a/e) vowel pattern with the
doubling of the middle radical or consonant. It is like the Hebrew Piel
stem showing intensity.
Ex: bte0ka0 – “he wrote intensely.”
The Causative Stems
d. Haphel is the causative stem with a h prefix and an (a/e) vowel

pattern
Ex: bte0k4ha – “he has caused to write.”
e. Aphel is the causative stem with an x prefix and an (a/e) vowel

pattern
Ex: bte0k4xa – “he has caused to write.”
f. Shaphel is an active causative stem with a w prefix and an (a/e)

vowel pattern
Ex: bte0k4wa – “he has caused to write.”
These are like the Hebrew Hiphil stem
g. Hophal is the causative passive stem with a h prefix and an (o/a)

vowel pattern
Ex: bt0ak4h# – “he has caused to write.”
It is like the Hebrew Hophal stem
955
The Reflexive or Passive Stem Conjugations
h. Hithpeel is the reflexive/ passive stem with a t4hi prefix with an ( 4/e)
vowel pattern.
Ex: btek40t4hi – “he himself has written/ it has been written.”
It is like the Hebrew Hithpael stem.
i. Hithpaal is a passive stem with a tihi prefix with an (a/a) vowel

pattern and doubling of the middle radical or consonant of the root.
Ex: bta0ka0t4hi – “It has been written.”
j. Hishtaphal is a passive stem with a tw;hi prefix with an (a/a) vowel

pattern.
Ex: bta0k4ta0w;hi – “It has been written.”
10. Parsing Imperfect Rule Chart
X = 1st Person Singular; n = 1st Person Plural; y = 3rd Person;
t = 2nd or 3rd Person Feminine

(One must know the Peal regular perfect verb suffixes and imperfect
prefixes as these will be used in all the other stems.)
Specific Principles : Go to prefix consonant and vowel and apply the
following rules. If it is a y, t, x or n
a. If “i” class vowel followed by a “u” class it is a Peal Imperfect.

Ex: bTuk4y9 “he will write.”
b. If shewa under the prefix followed by an “a” class vowel and if there
is a doubled middle consonant it is a Pael Imperfect.
Ex: bT2kay4 “he will write intensely or repeatedly.”
c. If it is a shewa followed by ha it is a Haphel Imperfect.
Ex: bT2k4hay4 “he will cause to write.”
956
d. If it is an “a” class vowel followed by an “i/e” class vowel it is an
Aphel Imperfect.
Ex: bTek4y1 “he will cause to write.”
e. If it has an “o” class vowel under the prefix followed by an “a” class it
is a Hophal Imperfect.
Ex: bTak4y! “he will be caused to write.”
f. If there is a shewa under prefix followed by w before the verb root it

is a Shaphel Imperfect.
Ex: bT2k4way4 “he will cause to write.”
g. If the verb begins with t4y9 it is either a Hithpeel or an Hithpaal
Imperfect depending on whether the final vowel is a “i/e” class

(Hithpeel) or an “a” class (Hithpaal).
Ex: bt2K;t4hi hithpeel “he himself has written”
Ex: btaKat4hi hithpaal “it has been written”
h. If the word begins with a m it is a participle; apply the above rules for
imperfect to determine what the stem is.
Ex: bTek4ham4 “he is caused to write.” = Haphel Participle
h Prefix Chart
a. If the verb begins with a h prefix followed by an “e” vowel in the

final vowel, it is a Haphel Perfect or Imperative.
Ex: bTek4ha “he has caused to write,” (Haphel Perfect), or “cause to

write.” If it has a final two “a” vowels in the root it is an infinitive
Ex: hbATAk4ha “to cause to write.”
957
b. If the word begins with a h with an “o” class vowel and a final “a”
class vowel it is a Hophal Perfect or Imperative.
Ex: bTak4hA “he has been caused to write” (Hophel Perfect), or “be
caused to write” (Hophal Imperative).
c. If the word begins with a t4hi before the root it is either a Hithpeel or a
Hithpaal Perfect or Imperative. With a final “e” vowel Hithpeel
and with a final “a” vowel Hithpaal.
Ex: bteK4t4hi “he himself has written,” (Hithpeel Perfect).
Ex: btaKat4hi “it has been written,” (Hithpaal Perfect).
d. If the word begins with tw;hi it is a Histaphal Perfect or Imperative.

Ex: bta0k4taw;hi “he has been caused to write,” (Histaphal Perfect).
w Prefix Chart
With a w prefix with an “a” vowel followed by an “e” vowel the verb is
a Shaphel Perfect or Imperative.
Ex: bTek4wa “he has been caused to write,” (Shaphel Perfect).
11. The Infinitives
The Peal Infinite begins with a m
Ex: bTak4mi “to write.”
The infinitives of the other stems end in h A
Ex: hbATAk4ha “to cause to write” (Haphel).
958
12. No Prefix Chart with examples of Vowel Patterns
Peal Stem Vowel Pattern
btak04 Shewa /a Peal Perfect, “he has written.”
Peal Imperative btuk04 shewa/u “write” (you).
Peal Active Participle btek0A “he is writing.”
Peil Perfect or Participle bytik04 Shewa/i “it has been written.”
(Peil Perfect), “it is written” (Peil Participle) Context must determine if

it is a Peil Perfect or Participle.
13. Pael Stem Vowel Pattern
bt0ek0a notice it has a a/e with doubled middle consonant = a Pael Perfect or
Imperative “he has written intensely” (Perf) or “write intensely” or
“repeatedly” (Imper)
14. Weak Verbs
Weak verbs are verbs that deviate from regular verbs in that some begin with
a n (nun) or end in a h and act differently from the regular verb. These verbs
are classified by the verb lfp “to do.” Or by 1st, 2nd, or 3rd position
depending on the position in these verbs where these consonants occur.
Ex: Ntn is a Pe Nun or 1st n for it is in the p or first position.
Some of these verbs and their basic rules are:
a. Pe Nun where the n nun is in the first position (Example Ntn).
The initial n may be assimilated, but not always.
Ex: Nt0en4y9 “he will give.” lp0y9 from lpn, he will fall. In lpn the noun
assimilates with a doubling of the p, lpeny9 lPey9
But in the Ntn in Aramaic there is no assimilation of the n as

illustrated above.
959
b. Pe Yod the y often assimilated in the Peal Imperfect
Ex: lKuy9 where lkuy4y9 lk.uy9 from the verb lky , to be able
c. Pe Waw as in Hebrew an original Pe Waw will show up in the

Haphel. Where bty (to sit) is bteOh in the Haphel where an original
aw ô in the development. The original Pe Yod verb retains
the yod as in lbeyhe from lby to bring.
d. Pe Guttural takes a composite shewa rather than a simple shewa
Ex: brafE to mix or mingle.
e. Pe Aleph The aleph of a Pe Aleph verb quiesces and vowel the

preceding vowel has compensatory lengthening.
Ex: lkux<y@ lkuxy2
f. Ayin Guttural Since the middle radical cannot double in the Pael
there is a compensatory lengthening of the preceding vowel.
Ex: lhebay4 lhebAy4 he will frighten; because the h cannot double
there is a compensatory lengthening of the pathah to qames in that
babA
g. Lamed He these verbs historically ended in x or y and changed to h !

in the Peal Perfect and x e in the Imperfect of the Peal
Ex: yan1bA hn!b4 in the Perfect and in the Peal Imperfect yn1b4y9
xn2b4y
h. Lamed Guttural The pathah is preferred before the guttural as in
Hebrew in the Peal Imperfect
Ex: Hlaw4y9 “he will send.”
960
i. Ayin Waw and Ayin Yod The middle v or y weaknes into vowels
and under the prefix the vowel in the Peal Imperfect is a shewa or half
vowel.
Ex: MUqy4 while the regular Peal Imperfect is btuk4y9
961
DANIEL 2: 31-45 - THE ROCK CUT OUT WITH OUT HANDS
INTRODUCTION
In Daniel chapter two, Daniel sees a great image with a head of gold, its breast and
arms of silver, its belly and thighs of bronze, and its legs of iron with feet partly of
iron and partly of clay. As Daniel watched there was a stone cut out of the
mountain without hands that struck the image at its feet and the statue crumbled
and became like chaff from the summer threshing floor that was carried away by
the wind leaving nothing of the image. Then the stone that struck the image
became as a great mountain and filled the whole earth.
In the interpretation the image represents four kingdoms of the earth followed by
the final kingdom of Christ the Messiah. The head of gold represents Babylon, the
breast and arms of silver Media-Persia, the belly and thighs of bronze Greece, and
the legs of iron and the toes the Roman empire in its past and continuation through
time. The kingdom of Christ will finally defeat these world powers and will usher
in an eternal kingdom that will fill the whole earth.
962
Lesson 1: Daniel 2: 31
1.1 Text
xyGiWa dHa Mlec4 UlxEv1 tAY4v1HE hz2hA xKAL;ma T4n4xa

h0v2r2v4 j`lAb4qAl4 Mxeq! ryTiy1 h0v2yziv4 br1 NKedi xmAL;ca
:lyHiD4
1.2 Vocabulary
t4n4xa Personal Pronoun “you”
xKAl;ma Noun “oh king”
hz2HA Participle “see”
hvh Verb “to be”
UlxE Interjection “behold”
Mlec4 Noun “statue, image”
dHa Adjective “one”
xygWa Adjective “great”
xmAl;ca Noun(with article) “ the image”
NKedi Adjective “that (common or
neuter)”
963
br1 Adjective “great”
vyz9 Noun “brightness”
ryTiy1 Adjective “extraordinary”
Mvq Verb “to stand”
l Preposition “for, to”
lbeq# Preposition “before”
j` A Pronoun suffix “you”
vr2 Noun “appearance”
lHaD4 Verb “to fear”
1.3 Grammar
T4n4xa is a personal pronoun masculine singular. It is put here to emphasis the

Personal Pronoun. You , oh king….
xKAl;ma is an absolute noun with the definite article x ! at the end of the
noun instead of at the beginning as in Hebrew. The noun j`l,m, changes to
Kl;ma in construct followed by the definite article in the suffix. The noun
with the article is a vocative of address here: “oh king.”
hz2HA is a Peal active participle masculine singular from the verb hzH, “to
see.” It is used periphrastically with tAy4v1h3, “you were seeing.” Or
“looking.” Note the a/e vowel pattern of the Peal Participle and tAy4v1h3
appears here is a Peal Perfect 2nd masculine singular from hvh, to be. The y
appears here in this lamed h verb because it was originally a final yod form
964
in yvh and the yod reappears here in the 2nd masculine singular of the Peal
Perfect.
tAy4v1hA became tAy4v1hE with the pathah changing to a hateph pathah as the
accent moved to the end. The prophet describes the king’s vision in the
picture of the Gentile powers.
Ulx3v1 “and behold.” Notice the conjunction with a pathah because of the
attraction of the pathah on the hateph pathah under the guttural x. Ulx3
is an interjection meaning “behold” focusing the attention on the vision.
Mlec4 is an noun meaning image with the adjective dHa meaning “one.”
Note in Aramaic that a noun will often have the shewa in the first syllable of
a two syllable noun as here in Mlec4.
xyGWa is the adjective masculine singular meaning “great.”

NKedi xmal;ca “that image…”
The change occurs in Mlec; to m;l;ca a proto-semitic pointing in construct
again with the final article in x a, and the common singular demonstrative
pronoun NKedi meaning “that” occurs with xmAl;ca as an adjective.
Probably the proto-Semitic Ml;ca became M;l,ca and finally Mlec;.
br1 means “great” that image was great. Here br1 is an adjective
describing the size of the image. “and its brightness...” h0v2yziv4 is a noun with
an h0 2 suffix showing a pronominal suffix 3rd masculine singular. This is
followed by an adjective ryTiy1 meaning “extraordinary.” “Its brightness
was extraordinary” in Daniel’s vision.
965
j`lAb;qAl; Mxeq! “it was standing opposite you.” Note the Peal Active
Participle in MxeqA following the a/e vowel pattern which shows a Peal
Participle. l is the preposition and lbeqA meaning “before” or “opposite”
with the pronominal suffix second masculine singular in j` A. Again notice
the change from lbeqA to lb;qA (qobl) in construct with the pronominal
suffix j` A
lyHiD4 h0v2r2v4 “and its appearance was terrible.” v is a conjunction

followed by the noun vr2 “appearance’ with the H0 e which is a pronominal
suffix 3rd masculine singular.lyHiD4, is rendered “was terrible,” and it is a
Peal passive participle masculine singular from lHaD4 “to fear.” Note the
shewa/i vowel pattern indicates a Peal passive in Aramaic.
1.4 Translation
“You, oh king was seeing and behold one great image. That image was
mighty and its brightness was extraordinary standing before you and its
appearance was terrible.”
Daniel describes what the king had seen in his dream. It was one great image
whose brightness was extraordinary which stood before him and its
appearance was to be feared. The image represents Gentile world powers
which are awesome in appearance but terrible in its fearful effect upon the
prophet. The prophet next describes the vision of King Nebuchadnezzar,
stating the metals in the dream that compose the great image along with its
interpretation.
966
2.1 Text
yhiOfR!d4U yhiOdHE bFA bhad4-yDi h0wexR2 xmAL4ca xUh

:wHAn4 yDi h0tekAr4y1v4 yhiOfm4 Jsak4 yDi
2.2 Vocabulary
xUh Pronoun “he, that”
Mlec4 Noun “image”
wxr2 Noun “head”
yDi Particle (genitive marker) “of”
bhad4 Noun “gold”
bFA Adjective “good, pure”
hd2HE Noun “breast”
fr!D4 Noun “arm”
JsaK4 Noun “silver”
hfam4 Noun “belly”
hkAr4y1 Noun “upper thigh”
wHAn4 Noun “copper, bronze”
967
2.3 Grammar
xUh is a personal pronoun (he) that functions as a demonstrative pronoun

here rendered “that image…”
xMlec; is a noun with the definite article x A.It is a nominative pendens

and absolute “a hanging nominative” that reads “as for that image…” etc.
h0wexr2 is a noun with a third masculine singular pronominal suffix in h0 e

translated “its head.”
bhad4 yDi “of gold.” Notice that yDi is a particle that acts as a marker of
the genitive (“its head was of gold”), while bhad4 is a noun meaning “gold.”
There are no genitive endings in Biblical Aramaic.
bFA is an adjective meaning “good” showing that the gold was “good gold”
in its absolute purity.
yhiv*dHE “its breasts…” Here is the plural form of the noun hd2HE with a
pronominal suffix 3rd masculine singular in yhi. Notice h0 eand yhi are two
forms of the pronominal suffix 3rd masculine singular.
yhiv*fr!d4U and its arms. Again we find the plural form of the noun fr!D4
with the 3rd personal pronominal suffix.
Jsek4 yDi “of silver.”

Here as above the particle yDi introduces the genitive in the noun Jsek4, “of
silver.”
yhiOfm4, “its belly” is from the noun hfAm4 with the plural form again with
the suffixed 3rd masculine singular pronoun.
968
h0tekAr4y1v4 “and its thighs.” hkAr4y1 is a plural noun, “its thighs.” Here the two
pronominal suffixes are used with h0 e here and yhi in the previous word in
the plural.
wHAn4 yDi “of brass.” The particle yDi again introduces the genitive in the
noun wHAn4.
2.4 Translation
“As for that image, its head was of pure gold, its breasts and its arms of
silver, its belly and its thighs of brass.”
The metals decrease in value as one observes from the head to the thighs.
The metal becomes stronger but not better because of its decrease in value.
In Plato’s Republic, Plato uses similar metals to describe the different types
of men from the philosopher down to the worker.
969
3.1 Text
Nyhen40miU lz@R4pa yDi Nyhen40mi yhiOlg4R1 lz@R4pa yDi yhiOqwA

:JSaHE yDi
3.2 Vocabulary
qwA Noun “leg”
lz@r4Pa Noun “iron”
lgar4 Noun “foot”
Nymi Preposition “from”
JsaHE Noun “clay”
3.3 Grammar
yhiOqwA is a dual noun with yhi a third masculine singular pronominal

suffix.
yDi relative particle translated “of” here marks the genitive case in lz@r4Pa.
Its legs of iron.
yhiOlg;r1 is another noun lgar4 with the dual ending plus the pronominal
suffix in yhi, “its feet.”
Nyhen04mi here is the Qere reading of the Kethib

Nyhen04mi is the preposition Nymi “from” with the 3rd masculine plural
pronominal suffix Nyhe. Literally it would be rendered “from them,” but the
basic rendering “partly” captures the thought.
970
yDi again we have the particle of relation pointing to the genitive in lz@r4pa,
translated as “partly of iron…”
lz@r4Pa is a noun meaning iron.

Nyhen04miU is literally rendered, “and from them” or “partly.”
yDi is another particle of relation pointing to the genitive case understood in
JsahE.
Jsah3 is a noun meaning “clay.”
3.4 Translation
“Its legs were of iron and its feet partly of iron and partly of clay.”
This image that Daniel saw becomes increasingly strong in the legs of iron
but weaker in its feet being partly of iron and partly of clay. There is
strength coupled with weakness in the clay as the final phase of the image is
both strong and brittle viewing the Roman empire in its divided phase.
971
4.1 Text
Nyidaybi xlA-yDi Nb,x, tr@z@G4t4hi yDi dfa tAY4V1hE hzeHA

xPAS4HaV4 xlAz4R4pa yDi yhiOlg4R1-lfa xmAL4caL4 tHAm4U
:NOm0hi tq@DehaV4
4.2 Vocabulary
hz!HE Verb “to see”
hv!hE Verb “to be”
rzaG4 Verb (Hithpeel) “to be cut out”
yDi Relative Pronoun “which”
Nb,x, Noun “stone”
xlA Negative Particle “not”
B4 Preposition “by, with”
dya Noun “hand”
hHm Verb “strike, smite”
Mlac4 Noun “statue”
qqD Verb “to break into pieces”
972
NOm0hi Personal Pronoun “them”
4.3 Grammar
tAy4v1h3 hz2HA “you were looking…” hz2HA is a Peal Participle masculine

singular from hz!HA and tAy4v1h3 is Peal Perfect 2nd masculine singular form
the root hv!hE.We put together both words for a periphrastic construction
“you were looking.”
dfa is a temporal adverb “showing the time of looking.”

yDi is a relative pronoun here “you were looking until which (time)…”
tr@z@g4t4hi is a Hithpeel Perfect 3rd feminine singular from rzg. Until a
stone was cut out. The Hithpeel is used as a passive here in Aramaic with the
noun Nb,x, meaning stone. The king was looking until a stone was cut out.
Ny9daybi xlA yDi “which was not with hands.”

xlA is the negative particle followed by the preposition b and the dual noun
meaning hands. Note that Ny9day4b; became Ny9daybi and that Ny9 a is the dual
ending on the noun dy1 meaning “hand.”
tHAm;U v is a conjunction followed by the Peal perfect 3rd

“and it struck.”
feminine singular from hHm. Note that the t ending shows it as a 3rd
feminine singular.
xmAl;cal; literally “to the statue. The l of preposition is followed by the

noun Mlac; with the definite article x Ain the suffix. Mlac; becomes m;l;ca
in construct with the definite article which occurs in Aramaic at the end
of the noun. The stone cut not made with hands (Christ’s kingdom) struck
the image.
973
lfa is a preposition meaning “upon.”
yhiOlgr1 is a noun in the plural form followed by the 3rd masculine personal
pronominal suffix yhi. The rock smote the image “upon its feet.”
Xp0As;Hav4 xlAz4r4pa yDi “of the iron and the clay…” Note that yDi is a
particle showing the genitive case: “of the iron etc…” The definite articles
are at the end of the two nouns in the x Asuffix. The stone hit the image of
the iron and of the clay.
tq,dehav “and it crushed (them).” The verb here is a Haphel perfect showing
causation “and it was caused to crush them…” The root of the verb is qqd
in which one of the q’s has been elided. Note the h prefix identifies it as a
Haphel and the final t as a 3rd feminine singular in this double ayin root.
NOm0hi is a personal pronoun 3rd masculine plural which is the direct

objective of the verb.
4.4 Translation
“You were looking until a stone was cut out not with hands and it smote the
image upon its feet which were partly of the iron and partly of the clay and it
crushed them.”
The text is anticipating the coming kingdom of Christ which will finally
defeat the kingdoms of the world and replace them with His eternal
kingdom. In Revelation 11: 15 it reads: “and the seventh angel sounded;
And the kingdom of the world has become the kingdom of our Lord and of
His Christ; and He will reign forever and ever.” When Christ returns Rev 19:
15; In Psalm 2: 9 - Matt 21: 44.
974
5.1 Text
xPAS4Ka xwAHAn4 xPAS4Ha xlAz4R4Pa hdAHEka UqDA Ny9daxBe

NOm0hi xWAn4U Fyiqa-yreD4xi-Nmi rUfK4 OvhEv1 xbAhEdav4
xn!b4xaV4 NOhL4 HkaT4w4hi-xlA rtaxE-lkAV4 xHAUr
txlAm4U br1 rUFl4 tv!hE xmAl4cal4 tHAm4-yDi
:xfAr4xa-lKA
5.2 Vocabulary
Ny9dax< Adverb “then”
QqAD4 Verb “bring into pieces”
K Preposition “like, as”
dha Preposition “one”
lz,r4Pa Noun “iron”
JsaHE Noun “the clay”
wHAn4 Noun “copper”
bhaD4 Noun “gold”
975
hv1hE Verb “to be, happen”
rUf Noun “chaff”
rDaxi Noun “threshing floor”
Fy9qa Noun “summer”
xWAn4 Verb “to lift up, carry away”
NOm0hi Personal Pronoun “them”
lKA Adjective “totality, all”
rtaxE Noun “trace”
Hkw Verb “to find”
rUF Noun “mountain”
bra Adjective “great”
xlm Verb “to fill”
fraxE Noun “earth”
976
5.3 Grammar
Ny9daxbe literally “at then” rendered “then.” It contains the preposition b

plus the adverb Ny9dax< so that Ny9dax<b; became Ny9daxBe. It reads: “So
then….”
UqDA is a Peal perfect 3rd masculine plural from qqD which is a double
ayin verb where the q which is doubled in the root. The final q elided
leaving UqDA, “they were broken in pieces.”
hdAHEka means literally “as one” and is best rendered “together.” All of
the elements of the image and its metals all together were broken in pieces.
xbAhEdav4 xPAs4k.a xwAHAn4 xPAs;Ha xlAz4r4Pa is rendered “the iron

the clay, the bronze, the silver, and the gold, … Note that each of these
nouns have the definite article after each word indicated by the x A suffix.
While in Hebrew the article is before the word as in My9maw0Aha “the
heavens.” In Aramaic the article comes after the noun.
OvhEva “and they became.” This is a Peal Perfect 3rd masculine plural from
hv1hE “to be,” or “happen”, “to become.” Notice that in this lamed he verb
the final h is elided and the O suffix indicates the 3rd masculine plural
ending.
rUfK4 is rendered “as chaff.” K is the inseparable preposition “as.”

rUf means chaff and points to the imagery of that which is ephemeral or
fleeting. The chaff would be ground almost to powder by the oxen that
would trample the grain and is a picture of the judgment of God here against
the image.
yr2D4xi is a plural noun in construct with Fy9qa translated “threshing floors.”

977
Fy9qa means summer. It has the F here while Hebrew would read Cy9Qa
The phrase is rendered “the threshing of summer.”
xWAn4U “and the wind carried them….”

xWAn4 is a Peal perfect 3rd masculine singular.
The wind carried the chaff of the image away. NOmhi is the personal
pronoun 3rd masculine plural here as the direct object of xWAn4U4 “and the
wind carried them away.”
xHAUr, “the wind” carried away… The x A on the noun indicates the
definite article.
rtaxa-lkAv “and every trace” would be removed and not found.

HkaT4w;hi is a Hithpeel perfect 3rd masculine singular that is best translated
“and every trace cannot be found.” In the this verb the root is Hkw and we
a metatheses in the interchange of the w and t.
NOhl; “to them.” There was no trace left to them. Note here is an
inseparable preposition l with the 3rd masculine plural pronoun.
xn!b;xav4 is rendered “and the stone…” The noun Nb,x, is here with the
definite article x A at the end of the noun.
yDi is a relative pronoun. It is here rendered “which”

tHAm; is a Peal perfect 3rd feminine singular from the root hHAm;, meaning
“to strike.”
978
xmAl;cal; , literally “to the image.” The stone which struck the image
brought its total power to a complete halt and the stone became a great
mountain, the final kingdom of Christ.
hvAhE is a verb that is Peal perfect 3rd feminine singular meaning “to
become.” Followed by the l, hence hv!hA means “to become” like the
Hebrew hy!hA meaning “to become.”
br1 RUF “a great mountain.” In Aramaic the F is used in place of the c

in Hebrew as in RUc meaning mountain in Hebrew. The rock that crushes
the image become a great mountain or a great kingdom.
xfAr4xa-lKA txlAm;U “and it filled all the earth.” v is the conjunction

followed by the Peal perfect 3rd feminine singular from xlm . Note that
the t is a suffix indicating the 3rd feminine singular. This is followed by the
adjective lKA meaning “all” and the noun fr1xE “earth” with the definite
article. This final divine kingdom fills the entire world with its vast
worldwide dominion.
5.4 Translation
“Then as one the iron, the clay the bronze, the silver, and the gold were
crushed, and they became as chaff from the summer threshing floors, and
the wind carried them away and there was not a trace found of them, and the
stone which struck the image became a great mountain and filled all the
earth.”
Christ’s kingdom is likened to a great mountain for its strength and
permanence.
979
6.1 Text
:xKAL4ma-MdAQ# rmaxne H0Rew4piU xmAL4H, hn!D4

6.2 Vocabulary
hn!D4 Demonstrative Pronoun “this”
Ml,He Noun “dream”
rwaP4 Noun “interpretation”
rmaxE Verb “to say”
MdAq# Preposition “before”
j`l,m, Noun “king”
6.3 Grammar
hn!D; is a demonstrative pronoun nominative masculine singular and means

“this.”
Ml,He is a noun singular followed by the definite article x Ain the suffix.
So that Ml,HeMl;H, in construct with the article.
h0r2w;piU “and its interpretation.” The conjunction U (and) is followed by

the noun rwaP; in construct with h0 e the third masculine singular
pronominal suffix.
Note that rwaP; becomes rw;p0i in construct with h0 e

rmaxn2 is a peal imperfect 1st common plural from rmx, “we will say.”
980
MdAq# is a preposition meaning “before” followed by the noun j`l,m, with
the definite article x A.
6.4 Translation
“This is the dream and its interpretation we will say before the king.”
Daniel is able to give the dream and its interpretation because of God’s
revealing it to Daniel which the gods of the wise men of Babylon were
unable to do.
981
7.1 Text
xy0Amaw4 h0lAx< yDi xyA0kal4ma j`l,m, xKAl4ma T4n4xa

:j`lA-bhay4 xr!qAyvi xpAq4tAv4 xn!S4Hi xtAUkl4ma
7.2 Vocabulary
T4n4xa (Qere) Personal Pronoun “you”
h0lAx< Noun “God”
Ukl4ma Noun “kingdom”
NseH< Noun “might”
Jq*T4 Noun “strength”
rqAy4 Noun “honor” or “glory”
bhay4 Verb “to give”
7.3 Grammar
T4n4xa is the Qere reading and is the second masculine singular personal
pronoun, “you.”
xKAl;ma is the vocative of address which takes the definite article in

Aramaic “you oh king.”
Xy0!kal;ma j`l,m, is rendered “king of kings.”
j`l,m, is a noun in construct Xy0!kal;m which is a noun masculine plural in

construct with the definite article.
982
yDi is a relative pronoun followed by h0lAx< the proper name for God which
is in construct with Xy0!maw; meaning “heavens.” The phrase is rendered
“which the God of Heaven…”
The noun is Ny9maw; is the dual ending followed by the definite article.
Xr!qAyvi XPAq;tAv4 Xn!s;Hi XtAUkl;ma

is rendered “the kingdom, the power, the might, and the glory.” All of the
nouns are followed by the definite article X !. The cluster of nouns show the
power and might of the king of Babylon.
Note Xr!qAy4v4 became Xr!qAyvi with the elision of the shewa under the qoph
j`lA-bhay4 “he has given to you.”
bhay4 is a peal perfect 3rd masculine singular from bhay4 followed by the
preposition l with the pronominal suffix second person masculine
singular.
7.4 Translation
“You oh king are a king of kings whom the God of heaven has given to you
the kingdom, the power, the might, and the honor.”
The kingdom, power, might and glory of the king of Babylon does not come
from his own authority or gods but is given to him by the God of heaven. All
human sovereignty comes from the Sovereign God of heaven.
983
8.1 Text
xY0!maw4-JOfV4 xr!BA tV1yHe xwAn!xE-Yn2B4 Nyriy4dA yDi-lkAb4U

hwAxr2 xUh T4n4xa NOhL04kAB4 j`FAl4w4hav4 j`dAyBi bhay4
:xbAhEda yDi
8.2 Vocabulary
rvD Verb “to live” or “to dwell”
rBa Noun “son”
wn!x< Noun “mankind, man”
hv1yHe Noun “beast” or “animal”
rBa Noun “field” or “man”
JOf Noun “bird”
Flaw4 Verb “to rule”
8.3 Grammar
yDi-lkAb;U “and in all where they dwell.” U is a conjunction followed by

the preposition b and the adjective lkA before the relative pronoun yDi
984
Nyr9y4dA is Peal Participle masculine plural from rvd. “In all where they
dwell.” Note the masculine plural is Ny i in Aramaic and the qamets under
the d introduces the vowel pointing for a peal participle.
xwAn!xE-yn2B; is translated “sons of men.” The singular noun is rba which

becomes yn2B; in the masculine plural construct form followed by the noun
wn!x< with the definite article that becomes xwAn!xE .
xr!BA tv1yHe “beasts of the field.” tv!yHe is a feminine singular noun in
construct with xr!bA , the field. hv!yHe becomes tv1yHe in feminine
construct. The noun rBa is followed by the definite article.
tv1yHe is a singular noun that is used as a collective singular here and even
though singular is rendered “beasts.”
xy0!maw;-JOf, the birds of the heaven. JOf a collective singular noun in

construct with the plural noun xy0!maw; with the definite article from the noun
Ny9mawA.
j`dAyBi bahay4 is translated “He has given into your hand.”
bhay4 is a Peal Perfect 3rd masculine singular from bhay4 followed by the
preposition b and the noun dy with a pronominal suffix 2nd masculine
singular.
j`FAl;w;hav4 “and he has caused you to have dominion.”

j`FAl;w;ha is a Hafel perfect from Flaw; followed by the pronominal suffix
2nd masculine singular. The Hafel is a causative stem. God had caused the
king to have dominion.
985
NOhl;.kAB; here the preposition b is followed by the adjective lk and the
pronominal suffix 3rd masculine plural rendered “over all of them.” God has
given dominion to the king of Babylon over all of the things mentioned in
the verse.
xbAhEda yDi hwAxr2 xUh-Tn4xa

“you are the head of gold.”
T04n4xa is the personal pronoun second person masculine singular followed by

the personal pronoun xUh which functions as a copula of the to be verb
“you are the head.”
xbAhEda yDi hwAxr2 “its head of gold.”
hwAxr2 is the noun wxr2 followed by the definite article h A. yDi

functions as a relative pronoun marking the genitive case and xbAhEda is the
noun bhaD4 (gold) followed by the definite article x A.
8.4 Translation
“and in every (place) where they dwell, the sons of men, the wild beasts, and
the birds of heaven, he has given into your hands and caused you to have
dominion over all of them; you are the head of gold.”
Nebuchadnezzar is the head of gold representing the kingdom of Babylon in
its world wide dominion. Gold shows the superior nature of his kingdom.
986
9.1 Text
UkL4maU j`n0!mi fR1xE yR9H#xA UkL4ma MUqiT4 j`R!t4bAU

:xfAR4xa-lkAB4 Flaw4ti yDi xwAHAn4 yDi yR9H#xA hXAtAylit4
9.2 Vocabulary
rtaxBA Preposition “after”
Mvq Verb “rise up”
Yr9H#xA Adjective “another”
fraxE Adjective “inferior”
ytAyliT4 Adjective “third”
wHAn4 Noun “bronze”
Flw4 Verb “to rule”
9.3 Grammar
j`r!t4bAU “and after you…” The v is a simple conjunction followed by the

preposition rtaxbA with a pronominal suffix 2nd masculine singular in j` A
MUqT4 is a peal imperfect 3rd feminine singular from MUq. Note the t
prefix showing a 3rd feminine singular and the U vowel appears in the
imperfect of this bi-radical root MUq.
Yr9H#xA Ukl;ma , “another kingdom.”

yr9H#xA is a feminine adjective with the feminine noun Ukl;ma.
987
j`n0!mi “from you…”
Nmi - The n of Nmi assimilated into the n acting as a hinge between the
preposition and the suffix causing a daghes forte or doubling followed by the
3rd feminine pronoun suffix. This kingdom is Medo-Persia which followed
Babylon.
yr9H#xA hxAtAlit4 Ukl;maU, “and another third kingdom. The

conjunction is followed by the noun and the two adjectives in the feminine
singular going with Ukl;ma.
yDi is a relative pronoun functioning as a marker of the genitive.

xwAHAn4 meaning “bronze.”
Flaw;ti yDi “which shall rule.” The verb is a Peal imperfect 3rd
feminine singular from Flaw; preceded by the relative pronoun yD rendered
“which.”
The sphere of the rule of this 3rd kingdom is world wide.
xfAr4xa-lkAB; “over all the earth.”
xfAr4xa means “the earth.” Note the definite article as the suffix.
9.4 Translation
“After you will arise another kingdom (apart) from you and another third
kingdom which is of bronze which shall rule over all the earth.”
The extent of the Medo- Persian Kingdom and Greece have authority over
the earth. These nations are only in this position by the will and power of the
Lord.
988
989
10.1 Text
xlAz4R4paK4 hpAyQ0ita xV2h<T@ hxAfAybiR4 UkL4maU

xLA.K* lweHAv4 qDeham4 xlAz4r4pa yDi lbeq#-lKA
:far*tev4 qDiTa Nyl.2xi-lKA ffar!m4-yDi xlAz4r4pak4U
10.2 Vocabulary
yfiybir4 Adjective “fourth”
xv!hE Verb “to be”
JyqiTa Adjective “strong”
K Preposition “because”
qqD Verb “to break into pieces”
lwH Verb “crush”
lK* Adjective “all”
ffr Verb “shatter”
Nyl.exi Demonstrative Pronoun “these”
10.3 Grammar
hxAfAybir4 Ukl;maU “and a fourth kingdom…”

The conjunction v is followed by the feminine noun Ukl;ma and the
feminine adjective in hxAfAybir4 .
990
xv2h<T, “shall be…” The verb is a Peal imperfect 3rd feminine singular from
xv!hE . Note in the Peal imperfect the hateph seghol (hurried seghol) under
the h guttural that the prefix t, attracts the seghol from the hateph seghol.
hpAyq0iTa is a feminine adjective with the h A suffix agreeing with the

feminine noun Ukl;ma.
xlAz4r4paK4 has the inseparable preposition followed by the noun xlAz4r4pa

with the definite article.
yDi lbaqA-lKA taken together is a conjunction rendered “because” or “in

as much as.”
qD2ham; xlAz4r4pa “the iron breaks into pieces.” Note the m; with the ha
prefix indicates a Haphel participle from the verb qqd in which the final q
drops out in this double ayin verb.
lweHAv4 “and crushes…” The conjunction v is followed by the Peal

participle masculine singular from the rootlwH “to crush.” Note the a/e
vowel pattern indicating a Peal participle.
xl.AK* “everything” or “the totality.” The word xlA.K* is the adjective lK*
with the definite article x A on the suffix “the all.”
ffar!m; yDi xlAz4r4pak4U “and as the iron which shatters…” The

conjunction v is followed by the inseparable preposition k and the
articular use of the noun followed by the relative pronoun yDi.
ffar!m; is the Pael participle masculine singular from ffr “to

shatter.”The vowel pattern shewa/a with the m prefix gives it away as a Pael
participle.
991
Nylexi lKA “all these.” Nyl.exi is a demonstrative pronoun 3rd masculine
plural.
qDiTa is a Hafel imperfect 3rd feminine singular from qqd, “it shall cause
to break in pieces.” The a/i vowel pattern gives it away as a Haphel stem,
Historically qDihaT4 became qDita with the elision of the h prefix and the
t taking the pathah with the final q dropping out.
far*t2v4 “and it shall shatter.” The conjunction is followed by a Peal
imperfect 3rd feminine singular from ffr. With the loss of the final f we
end up with far*Te.
10.4 Translation
“And a fourth kingdom shall be strong as iron because as iron breaks into
pieces and crushes everything and as the iron which shatters all these, it
shall break in pieces and shatter.”
The fourth kingdom by conservative interpretation looks at the Roman
empire in her strength and devastation of Greece. It is the kingdom of Christ
as King of Kings and Lord of Lords who will ultimately judge the final
Roman Empire.
992
11.1 Text
JSaHE Nyhen04mi xtAfAB4c4X,V4 xY0!lag4R1 htAY4z1HE-ydiV4

Hv2h<T@ hgAylip4 Ukl4ma lz@r4Pa Nyhen04miU rHAp,-yDi
yDi lbeq;-lKA h0bA-xveh<l, xlAz4r4pa-yDi xtAB4c4ni-NmiU
:xn!yFi JSaHEBa br1fAm4 xlAz4r4Pa htAy4z1HE
11.2 Vocabulary
hz!HE Verb “to see”
lgar4 Noun “foot”
fBac;x, Noun “toe”
rHAp0, Noun “potter”
Ukl;ma Noun “kingdom”
glP Verb “to divide”
hBAc;n9 Noun “firmness, hardness”
brf Verb “to mix”
NyFi Noun “(wet) clay”
993
11.3 Grammar
tAy4z1HE is a Peal perfect 2nd masculine singular from hz!HE, “you saw.” The
form goes back to a lamed he verb which was originally a final y form and
the yod reappears here in the 2nd masculine singular form.
xy0!lag;r1 is a plural noun with an ending in x ! indicating a definite article

“the feet.” The noun is plural in construct state as ylag;r1 with the added
suffix.
xtAfAB;c;x,v4 “and the toes…” The conjunction v is followed by the

feminine noun plural in construct state tfAB;c;x, with the definite article
suffix in x Amaking it emphatic.
Nyhen04mi “from them…” The preposition Nmi is followed by the personal

pronoun 3rd masculine plural suffix. The phrase is rendered : “and from
them,” meaning “partly” of…
rHAp,-yDi JsaHE “clay of a potter.” While part of the beast had feet of
iron part had the clay of a potter. yDi here functions like a genitive in Greek
rendered “the clay of a potter.”
hgAylip; is a Peal passive participle 3rd feminine singular from glp the
kingdom “is divided.” Some parts of kingdom have the strength of iron and
another part that of clay.
hv2h<t, is a Peal imperfect 3rd feminine singular from hvh.

xtAB;c;ni “the stability.” The feminine noun hBAc;n9 is in construct with the
definite article suffix x A.
994
h0bA xv2h<l, is the Peal imperfect 3rd masculine singular followed by h0bA,
the preposition b with the pronominal suffix 3rd feminine singular. Note the
Peal imperfect here has the l as a prefix of the imperfect in the Aramaic.
“There shall be in it of the stability of iron.”
yDi lbeq;-lKA is a phrase serving as a conjunction meaning “because” or

“in as much as…”
xlAz4r4Pa “iron”
htAy4z1H3 is a Peal perfect 2nd masculine singular from hz!HE. Notice that the
H takes hateph pathah and the htA suffix indicates a second masculine
singular suffix. The y appears again in the verb here because it goes back
to a final lamed h verb which originally was yzH in its root with the final h
added later.
br1fAm; is a Pael participle masculine singular from brf “mixed.” The

iron is mixed with common clay showing its strength and brittleness.
xn!yFi “the (wet) clay”

11.4 Translation
“and wheresas you saw the feet and the toes from them (partly) of the clay of
a potter and from them (partly) iron, the kingdom will be divided and in the
stability of iron will exist in it because you saw the iron mixed with miry
clay.”
The final phase of the image in the fourth kingdom will be strong and brittle.
There is a weakening in the toes of the image in its final phase.
995
12.1 Text
JsaHE Nyhen40miU lz@R4Pa Nyhen04mi xY0!lag4R1 tfAB4c4X,V4

Hv2h<T@ h0n01miU hpAyq0ita hveh<T@ xtAUkl4ma tcAQ4-Nmi
:hr!ybit4
12.2 Vocabulary
tcAq; Noun “part”
Jyqita Adjective “strong”
rbt Verb “to break”
12.3 Grammar
xy0!lag;r1 tfAB;c;x,v4 “and the toes of the feet.”

The conjunction is followed by the noun fBac;X, in the plural construct
form indicated by the t A suffix. It is in construct with xy0Alag;r1 the
masculine plural noun with the article x A in the suffix.
tcAq;-Nmi is rendered “part” and when tcAq; appears with Nm it indicates

that part of the kingdom will be strong and part weak, or part will be of iron
and part clay.
hpAyq0ita is an adjective meaning “strong.”

hr!ybiT; is a Peal passive participle feminine singular from the verb rbt
meaning “to break.”
996
Note that rbt in Aramaic is rbw in Hebrew. In Aramaic the t
appears often in place of the w.
Again the mixed picture is emphasized where the strength and brittlesness of
this kingdom is emphasized.
12.4 Translation
“and the toes of the feet partly (lit. from them) of iron and from them or
partly of clay; the kingdom will be strong and it will be partly (lit and from
it) broken.”
As the image of the beast is described this final phase does not have the
endurance and internal strength of the other kingdoms.
997
13.1 Text
xn!yFi JSaHEBa bR1fAm4 xlAz4R4Pa tAY4z1HE yd

Nyqib4DA NOh<l,-xlAv4 xwAn!xE fr1z4Bi NOh<l, Nybir4fAt4mi
br1fAt4mi xlA xlAz4r4pa ydik4-xhe hn!D4-Mfi hn!D;
:xPAS4Ha-Mfi
13.2 Vocabulary
ydi Conjunction “whereas”
hvh Verb “to be”
fr1z4 Noun “seed”
wn!x< Noun “man”
qbd Verb “to hold together, stick”
hn!D4 Demonstrative Pronoun “this”
ydik;-xhe Adverb “just as”
13.3 Grammar
ydiv4 is a conjunction and can be rendered “and whereas…”
tAy4z1HE is a Peal perfect 2nd masculine singular indicated by the tA suffix,

“you saw.”
998
xlAz4r4Pa, “the iron…”
Note the article indicator in the suffix x A
br1fAm; is a Pael participle rendered “mixed.” Note the m with the shewa/a
class vowel gives it away as a Pael and the final pathah under the r as a
passive participle. The Pael active participle would be br2fAm; while the
Pael Passive Participle is br1fAm;.
xn!yFi JsaHEBa literally “with the formed clay of wet clay.” There is the
preposition b with the noun JsaHE in construct with xn!yFi the wet clay.
The noun NyFi appears with the definite article x Ain the suffix.
Nybir4fAt4mi is a Hitpaal participle masculine plural from brf, mixing

themselves.
NOh,l< is a Peal imperfect 3rd masculine plural from hv!h4, to be.

The verb is used here with the Hitpaal active participle to express the future
“they will mix themselves...” The l introduces the 3rd person of the
imperfect here in Aramaic.
XwAn!xE fr1z4Bi, “with the seed of mankind.” The preposition b is

followed by two nouns in construct with fr1z4 (seed) in construct with
xwAn!xE, mankind. Note the suffixed definite article here with wn!xE
Nyqib;DA NOh<l, xlAv4, “but they shall not cleave.”
The conjunction v is rendered “but” here followed by the negative particle
xlA (not).
999
The Peal imperfect of the verb hv!hE 3rd masculine plural is seen in NOh<l,
followed by the Peal participle masculine plural in Nyqib;DA.
Note the a class vowel under the d gives it away as a Peal participle and the
masculine plural ending is with a n in Aramaic rather than with a m as in
Hebrew. The Peal active participle is qbeDA while the Peal perfect would be
qbaD4. Here is a periphrastic use of the “to be” verb with a participle again
rendered “they shall not hold together or cleave.”
hn1D4-Mfi hn1D4, “this with this” means “with one another.” hn1D4 is a
demonstrative pronoun masculine singular used as an adjective here.
ydek;-xhe can be rendered “just as,” showing a comparison to what

follows.
xlAz4r4pa, “the iron…

The noun iron lz2r4pa appears with the suffixed definite article here.
xp0As;Ha Mfi br1fAt;mi xlA,”does not mix with clay.”

br1fAt4mi is a Hithpaal participle masculine singular from brf “to mix.”
Notice the tmi prefix indicates a Hitpaal participle used reflexively here.
“Iron is not mixing itself with the clay.”
13.4 Translation
“Whereas you saw the iron mixed with (wet) clay, they will be intermingling
themselves with the seed of mankind, but they shall not cleave this (one) with
this (one) (to one another) just as iron is not mixing itself with clay.”
The Roman empire in its final phase will be weak because it will be formed
by a conglomeration of many peoples trying to mix and it will therefore not
cleave together in the unified sense of the previous empires.
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14.1 Text
xY0!maw4 h0LAX< MyqiY4 NUn0xi xY0!kaL4ma yDi NOhymeOyb4U

Mfal4 htAUkl4maU lBaHat4ti xlA Nymil4fAl4 yDi UkL4ma
NyL.exi-lKA JySetAV4 qDiTa qbiT4w4ti xlA Nr!H#xA
:xy0!mal4fAl4 MUqT4 xyhiv4 xtAV!k4L4ma
14.2 Vocabulary
MOy Noun “day”
NUn0xi Pronoun “those”
Mvq Verb “stand up” or “to establish,
continue”
H0lAx< Noun “God”
Ny9maw; Noun “heaven”
MlafA Noun “eternity”
lbH Verb “destroy”
Nr!H#xA Adjective “another”
qbw Noun “to leave”
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qqD Verb “break into pieces”
Jvs Verb “wipe out”
14.3 Grammar
NOhymeOyb;U, literally, “and in their days.” The conjunction v is followed by

the inseparable preposition b and the plural noun ymeOy from MOy in
construct with NOh, the pronominal suffix 3rd masculine plural. The text is
looking at their days collectively which God’s kingdom will replace.
yDi is a particle introducing the genitive case “in their days of these
kings…”
xy0kal;ma is a plural noun masculine in construct with the suffixed definite

article x A from j`l,m, becoming ykal;ma in construct.
NUn0xi is the plural personal pronoun used as a demonstrative pronoun

meaning “those.”
Myqiy4 is a Hafel imperfect 3rd masculine singular from Mvq “he will
establish,” or “cause to endure.”
xy!0maw; h0lAx<, “the God of heaven.”

The noun h0lAx< meaning God is in construct with xy0!maw;. The dual plural
noun Ny9maw; ymaw; in construct with the article x Abeing added to the
suffix.
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Nymil;fAl; yDi Ukl;ma, “a kingdom which (shall be) for eternity.”
The noun kingdom is followed by the relative pronoun use of the particle
yD translated “which.” The words Nymil;fAl; contain the inseparable
preposition (to or for) followed by the noun MlafA in the plural and is
rendered “to eternity.”
lBaHat4ti xlA, “it shall not be destroyed.” The negative particle xlA is
followed by the Hithpaal perfect 3rd masculine singular from lbH, to
destroy. The Hithpaal form here is passive.
htAUklmaU is a conjunction followed by the feminine noun with the

definite article. It is translated “and the kingdom will not be left to another
people.”
Nr!H#xA Mfal; is translated “to another people.”

QbiT4w;ti is a Hithpeel imperfect 3rd feminine singular “it shall not be left”
to another people. The final kingdom of Christ will not be followed by
another; it is the final kingdom; note the metathesis in qbiw;t;ti becoming
qbiT4w;ti as wtt twt.

qDiTa is a Hafel imperfect 3rd feminine singular from qqD. Note in the
form a doubled middle radical while the final consonant elides in the Hafel
imperfect form. The verb is rendered: “it shall crush.
JysetAv4 “and it shall put an end to…” The conjunction is followed by a

Hafel imperfect 3rd feminine singular from JUs.
xtAv!k;l;ma NyleZxi-lKA “all these kingdoms.” Christ’s final kingdom

will bring to an end all the kingdoms.
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NylZexi is a demonstrative plural pronoun with xtAv!k;l;ma which is a
feminine plural noun.
MUqT4 xyhiv4, “but it shall be established.”

xyhi is a personal pronoun 3rd feminine singular followed by MUqT4 the
Peal imperfect 3rd feminine singular from MUq.
xy0!mal;fAl; literally “to the eternities.”

The noun MlafA is xy0!mal;fA in the plural in construct with the definite
article “to the eternities” meaning forever and ever.
14.4 Translation
“And in their days of these kingdoms the God of heaven will establish a
kingdom which is eternal; it shall not be destroyed, and the kingdom shall
not be left for another people; it shall crush and it shall put an end to all
these kingdoms, but it shall be established forever.”
This kingdom is the eternal kingdom of Christ that will be inaugurated at
Christ’s return which will put down the final phase of the Roman empire and
He will establish His eternal kingdom and reign. This is fulfilled in
Revelation 11: 15 which reads: “and the seventh angel sounded a trumpet,
and great voices came in heaven saying, the kingdom of the world has
become (the kingdom) of our Lord and His Christ.” And again it says that
“the twenty four elders which are before God setting on their thrones fall on
their faces and worshipped God saying, we give thanks to you, Lord God
Almighty, the One who is and the One who was because you have taken
your great power and have begun to reign. And the nations were angry, and
your wrath has come and the time to judge the dead and to give the reward
to your servants the prophets and the saints and those who fear your name
both the small and great and to destroy those who destroy the earth” (Rev.
11: 16-18).
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15.1 Text
Nb,x, tr@z@G4t4xi xR!UF0mi yDi tAY4z1HE yDi lbeQ;-lK

xPAS4Ha xwAHAn4 xlAz4R4Pa tQ,D@haV4 Nyidaybi xlA-yDi
hmA xKAl4mal4 fd1Oh br1 h0lAx< xbAhEdav4 xPAS4Ka
Nmayhem4U xmAl4H, bycZy1v4 hn!d4 yreHExa xv2h<l, yDi
:h0rew4Pi
15.2 Vocabulary
rUF Noun “mountain”
rzG Verb “to be cut out”
Nb,x, Noun “stone”
dy1 Noun “hand”
qqD Verb “to break in pieces”
lz@r4Pa Noun “iron”
whAn4 Noun “bronze”
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bhaD4 Noun “gold”
fday4 Verb “to know”
byciZy1 Adjective “reliable”
Nmx Verb “to trust in”
rwaP; Noun “interpretation”
15.3 Grammar
yDi lbeq;-lKA can be rendered “because.” The kingdom of Christ the

Messiah will last forever because you saw that it is a divine kingdom which
crushed all the previous human kingdoms. It can be rendered “just as you
saw…”
tAy4z1HE is the Peal perfect second masculine singular from hz!HE “to see.” The
tA suffix gives it away as a second masculine singular pronominal suffix.
The y shows the verb as originally a final yod verb, later the h was added as
yzH became hzH and in certain forms the original final y reappears.
yDi is a particle of relation used as a relative pronoun translated “that.”
xr!UF0mi “from the mountain.” The phrase has the preposition Nmi, meaning
“from,” with the final nun assimilating into the F. The noun rUF meaning
mountain is followed by the definite article in the suffix.
tr@z@G;t4xi is rendered “was cut out…” The Hithpeel imperfect with a

feminine ending here is a passive reflexive in meaning. The stone from the
mountain “was itself cut out…” xlA is a negative particle rendered “not.”
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Ny9daybi the stone was cut out of the mountain supernaturally not “with
hands.” The preposition b is followed by the noun dy1 in the dual form
with the Ny9 a ending.
The word Nb,x, or “stone” cut out of the mountain was not quarried out of
the mountain by human hands, but by the power of God alone.
tq,D,hav4 “and it crushed…” The verb is a Hafel perfect 3rd feminine

singular with a v conjunction. Note the h gives it away as a Hafel and the
final q in the double ayin verb qqD has elided.
xbAhEdav4 xPAs;Ki xwAHAn4 xlAz4r4Pa

“the iron, the bronze, the silver, and the gold…”
Notice that each of these nouns ends with the suffix x A indicating the
definite article. All of the Gentile world powers represented by these metals
will come to an end when Christ’s final kingdom comes and judges them.
br1 h0lAx< the Great God has called the king to know and understand
the dream.
fdaOh (the great God) “has revealed” this to Daniel. The verb is a Hafel
perfect with the h prefix.
Historically the verb fdav4ha was a pe waw verb fdv in which the Hafel
perfect was probably fdavha in which in the historical Aramaic the aw ô
in the vowel pattern development.
xKAl;mal; “to the king.” The inseparable preposition l appears with the
noun j`l,m, in construct becoming kl;ma plus the final suffix indicating a
definite article.
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hmA is the interrogative pronoun meaning “what”?
The phrase yDi hmA is rendered “what so ever.”
xv@h<l,, is a Peal imperfect 3rd person masculine singular from xv!hE,
rendered “it will be.”
Notice the l prefix here introduces the 3rd person masculine singular in the
imperfect here in the Aramaic.
This is followed by the preposition yr2H3xa with the demonstrative pronoun

hn!d4 rendered “after this.”
xmAl;H, bycZiy1v4 “and the dream is secure.” The conjunction is
followed by the adjective bycZiy1 meaning “sure” and xmAl;H, is the noun
Ml,He becoming xmAl;H, as the noun in the construct form with the
definite article. “The dream is sure” to be fulfilled.
H0r2w;Pi Nmayhem;U “and its interpretation reliable.” The conjunction v

is followed by a Hafel participle passive indicated by the m followed by the
prefix h from the root Nmx. h0r2w;pi is rendered “its interpretation.” The
noun rwep; appears here in construct with the pronominal suffix 3rd
masculine singular in h0 e. The interpretation of the dream is sure and
reliable. It will be fulfilled.
15.4 Translation
“Just as you saw a stone was cut out (hewn) from the mountain which was
not by hands and it crushed the iron, the bronze, the clay, the silver, and the
gold. The great God has made known to the king whatsoever will be after
this, and the dream is sure and its interpretation reliable.”
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Jesus seems to allude to this text in Matthew 21: 44 when He refers to the
stone the builders rejected (Ps. 118: 22-23) as a reference to Himself. He
says: “and the one who falls upon this stone will be broken to pieces; and
upon whomsoever it falls he shall be crushed” (Matt. 21: 44). To fall on
Christ one is broken in redemption, but when Christ falls on one in
judgment, one is crushed. The return and judgment of Christ is depicted here
in Matthew 21, I believe, with an allusion to Daniel 2: 45. Christ at His
return will judge the world and bring in His eternal kingdom which shall
never cease. Evidencing the true response of faith with proper works as a
sign of real faith in Matthew 25: 34, the blessed of the Father “will inherit
the kingdom prepared from the foundation of the world, which leads to
eternal life (Matt 25: 46). The writer of Hebrews says: “wherefore receiving
an unshakeable kingdom let us have gratitude, through which let us worship
in an acceptable way to God with godly fear and reverence” (Heb. 12:
28).Jesus Christ will return someday as King of Kings and Lord of Lords
(Rev. 19: 16) and will bring in His eternal kingdom in a new heaven and
new earth (Rev. 21: 1) where God “shall wipe away all tears from their eyes,
and there shall be no death, nor sorrow nor crying, nor pain, because the
former things have passed away” (Rev. 21: 4).
In that New Jerusalem which Christ’s return will bring the throne of God
and of the Lamb will be in it, and His servants will worship Him and they
will see His face, and His name will be upon their foreheads. There shall
be no more night and they have not the need of the light of a lamp nor the
light of the sun because the Lord God will shine upon them and they shall
reign with Christ forever and ever” (Rev. 22: 3-5).
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DANIEL 7: 9-10, 13-14, 18, 22, 26-27 - THE SON OF MAN
INTRODUCTION
Daniel 7 like Daniel 2 deals with Gentile world powers. We begin with the first
world power which speaks of Babylon. Daniel sees great beasts coming up from
the sea as a picture of the world and the Gentile world powers that dominate it.
First is the lion that represents Babylon. It had eagles’ wings and Daniel says that
he was looking and he saw that it was made to stand up as a man and a man’s heart
was given to it.
This is then followed by a beast which is likened to a bear and it is raised on the
one side and three ribs were between its mouth. It says, “arise and devour much
flesh.” I believe that this is a depiction of Media-Persia. The third beast is like a
leopard and it had on it four wings of a fowl and four heads. We understand this to
be the four leaders which replaced Alexander the Great.
The next beast is a horrible mongrel non-beast which is more terrible, more
dreadful than anything preceding it. It had great iron teeth and broke in pieces and
stamped the rest with its feet. It had ten horns and out of the ten horns came a little
horn which put down three and gained power. It had eyes like the eyes of a man in
the horn which pictures a great power and yet having intelligence. It also had a
mouth speaking blasphemous things against our Lord.
This is the background for Daniel 7, and we take the fourth beast as the Roman
empire that is going to be replaced by the Kingdom of God. As we move into verse
9 through 14 we see a heavenly picture where thrones are placed and One who is
aged, the Ancient of Days as He is called, representing God the Father. Thousands
and ten thousand times ten thousands stood before Him and books were open and a
judgment scene appears. Daniel continues to look at this vision and it is followed
by the great horn that came out of the ten horns and the words which it spoke.
Daniel sees its final judgment as it was burned with fire. And the rest of the beasts
had their dominion taken away and they were judged as well. As Daniel is looking
at this, he sees the Son of Man coming to the Ancient of Days and He is given a
kingdom that peoples, nations, and languages, should serve Him and His kingdom
will be an eternal one that would never be destroyed. It is these verses we would
like to study, looking at the Aramaic text and seek to make application as seen
through the New Testament, especially in Matthew 24 and Revelation 4 and 5.
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1.1 Text
NymiOy qyTifaV4 vymiR4 NV!sAR4kA yDi dfa tyV2hE hz2HA

rmafEKa h0wexr2 rfaW;U rU!Hi glat4Ki h0weUbl; bt7iY4
:qliDA rUn yhiv*l.Gil;Ga rUn-yDi Nybiybiw; h0y2s;r4KA xq2n4
1.2 Vocabulary
hz2HA Participle “see”
hVh Verb “become”
yDi-dfa Adverb “until”
xseR4KA Noun “throne”
hmR Verb “to place”
qyTifa Adjective “aged”
Mvy Noun “day”
btY Verb “sit”, “dwell”
l Preposition “for, to”
wUbl4 Noun “raiment,” “garment”
glat4 Noun “snow”
rU!hi Adjective “white”
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rfaW; Noun “hair”
rmafE Noun “wool”
xq2n4 Adjective “pure”
bybiw; Noun “flame”
rUn Noun “fire”
lGal;Ga Noun “wheel”
qlD Verb “to burn”
1.3 Grammar
tyV2hE hz2HA
hz2HA is a Peal active participle nominative masculine singular from the root
hz2HA and means “to see or to look.” We would translate this as “looking.”
Note the a/e vowel pattern indicating a Peal Participle.
tyV2HE is a Peal perfect 1st common singular from the root hvH. This is a
lamed he verb which historically was a lamed yod and now we see that the
yod is reappearing here in this perfect form. So the participle and the verb go
together and is rendered “I was looking.”
vymiR4 NV!sAR2kA yDi-dfa

yDi-dfa is a conjunction and means “until.”
NV!sAR4kA is a noun and it is in the plural feminine form. In the nominative
singular the form is xseR4KA. Daniel says he sees a number of thrones being
placed or set down.
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vymiR4 is a Peil perfect 3rd common plural from hmR . Again it is a lamed
he verb in the stem. Pael perfect sees the thrones “being placed” and goes on
to speak of the Ancient of Days.
NymiOy qyTifaV4
V is a conjunction “and.” qyTifa is in construct with NymiOy . It is an
adjective masculine singular meaning “ancient or aged.” NymiOy is a noun in
the plural form with the Ny iending. Notice in Hebrew, if we were going to
put this in the plural it would be Mymiy! with the My ending. Here it is
NymiOy with the Ny iending. In Aramaic the N actually is used instead of the
M in the plural as in Hebrew. So Daniel saw One as Aged or Ancient of
Days.
btiY4
btiY4 is a Peal perfect 3rd masculine singular from the root btY and it
means “to sit” and it is looking at God sitting who is sitting on his throne.
He is Ancient of Days. He is one who is eternal; He has no beginning or
ending; He is the Eternal King. Daniel goes on to describe his raiment.
rU!Hi glat4Ki h0weUbl; “his raiment was as white as snow”
h0weUbl; is a noun in weUbl4 masculine singular with the pronominal suffix

3rd masculine singular in the ending. So we would render it “his raiment or
his clothing” and we have to supply the verb “was.”
glat4Ki , notice K is a inseparable preposition “as.” glat4 means “snow.” It

is interesting that it is a noun in the singular form and in Hebrew we know
that noun to be gl,w, for “snow.” So here we have t is used instead of the
w in Aramaic as “snow.”
rU!Hi is a adjective that means “white.”
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rmafEKa h0wexr2 rfaW;U
U is a conjunction means “and.” Notice it’s a sureq because historically
rfaW;v4 the two shewas had to be changed in that environment to a sureq in
that conjunction. So we have rfaW;U , “and the hair,” and this is in
construct with the following noun and its pronominal suffix. So “and the hair
of his head…”
h0wexr2 is a noun singular that means “head.” Notice h0 2 is your pronominal

suffix 3rd masculine singular. So the hair of his head was (and we supply the
verb “to be” here in the past) as pure wool.
rmafEKa , K is a inseparable preposition going with the noun wool with

rmafE. Notice the pathah under the k and the reason for that is that hateph
pathah under the f causes the pathah part of that vowel to move to the
position under the k. That is why it is not a simple shewa but a pathah
because in that environment we must have a pathah because of the hateph
pathah under the f. So “his head was as wool.”
xq2n4 means “pure” or “clean.” Again we have an adjective going with the
noun “wool.” In Aramaic here again f is used in place of the c. Hebrew
would have had rm,c, with the c in the word. So we are looking at One
who is Ancient, who is old and the hair of wool is picturing the One with
Aged. So the Lord again is eternal and He is Holy and He is God the Father,
bringing about this judgment, and it is going to take place upon the Roman
empire and all other empires.
rUn-yDi Nybiybiw; h0y2s;r4KA “his throne was flames of fire.”

Notice again h0y2s;r4KA , the word for throne, we have seen in the first part of
the verse from ys;r4KA with a final h0 e. Notice here that final h has a
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daghesh indicating the pronominal suffix 3rd masculine singular. So in the
throne was Nybiybiw; “flames of fire.”
Nybiybiw; means “flame” and the Ny i suffix shows that we are

looking at a noun in the 3rd masculine plural. So his throne basically was
made up of wheels as flames of fire.
rUn-yDi
yDi is a particle of a relationship pointing to a genitive as in Greek.
rUn is a noun in the singular meaning “fire.”
qliDA rUn yhiv*l.Gil;Ga “its wheels of burning fire.”
yhiv*l.Gil;Gis from lGil;Ga meaning “wheel” in the singular and yhiO is a

pronominal suffix 3rd masculine singular so it is rendered “it’s wheels”
Again rUn means “fire” followed by the Peal participle masculine singular
in qliDA meaning “burning.” Notice here in this participial form that we
have an “a” vowel followed by a hireq.
1.4 Translation
“I was looking until thrones were placed and the Ancient of Days did sit,
and His clothing was as white as snow and the hair of His head as pure
wool, His throne was flames of fire and its wheels burning fire.”
So we are seeing the end of the world as well as the judgment that the Lord
is going to bring. The picture here is God the Father. Daniel is seeing many
thrones around God’s throne depicting the court room of judgment that was
about to take place to judge the Gentile world powers and especially the
final Roman empire. The One on the throne was Aged and He has many
days. He sits on this throne and He is One who is pure, seen by His clothing
which is white as snow, showing an Aged One picturing his eternality seen
also in His hair likened to a pure wool. We see the transcendence of God on
the throne. The chariot imagery of wheels are like burning fire and this goes
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back to the idea where the chariot of God is pictured as the Holy of Holies,
with wheels that can move in different directions (Ezek. 1). We see the
throne of God having wheels of fire that can move and yet could bring the
most destructive kind of judgment upon all that Lord judges. Hence the
burning flames of the throne and the wheels are picturing the awesome
judgment that is about to be enacted.
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2.1 Text
Nypil;xa JL,X, yhiOmdAQ#-Nmi qpen!V4 dg2n! rUn-yDi rhan4

btiY4 xn!yDi NUmUqY4 yhiOmdAqA NbAb;R9 OBrV4 h0n02Uwm0;waY4
:UHytiP; Nyrp;siv4
2.2 Vocabulary
rhan4 Noun “stream”
rUn Noun “fire”
dn2n! Participle “stream, flow”
qpen! Participle “come forth”
Mdq Preposition “before”
Jl,x, Noun “thousand”
wmw Verb “minister”
Obr Noun “ten thousand”
Mdq Preposition “before”
Mvq Verb “arise”
bty Verb “to sit”
rps Noun “book”
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Htp Verb “to open”
2.3 Grammar
rhan4 is a masculine singular noun from rhan4 meaning “river or stream.”

rUn-yDi
yDi is a particle of a relationship here and in this context functions as
pointing to a genitive relationship.
rUn is a noun singular meaning “fire.”

dg2n! is a Peal participle nominative masculine singular meaning “to flow.”
yhiOmdAQ#-Nmi qpen!V4
qpen!V4
V is a conjunction “and.”
qpen! is a Peal participle from qpan! meaning “and came forth.”
yhiOmdAQ#-Nmi
Nmi is a preposition means “from.”
yhiOmdAQ# is preposition with a pronominal 3rd masculine singular suffix
which means “before him.” We are looking at the absolute holiness of God
pictured here as a river of fire flowing forth from before Him.
h0n02Uwm;waY4 Nypil;xa JL,X,

JL,X, means “a thousand.”
Nypil;xa is basically reiterating the idea of a thousand putting it into the

plural “thousand, thousands” were ministering before the Lord.
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h0n02Uwm;waY4 is a Pael imperfect 3rd masculine plural from wmaw; and notice
the shewa followed by the pathah gives it away as Pael. The nun here is a
hinge leading to the pronominal suffix 3rd masculine singular. The
pronominal suffix is used as an indirect object of the verb. We would render
this as, “thousands of thousands were ministering to Him.”
NUmUqY4 yhiOmdAq# NbAb;R9 OBrV4

OBrV4
V is a conjunction and means “and.”
OBr is a noun feminine singular meaning “and ten thousand.”
NbAb;R9 is a noun feminine plural meaning ten thousands. So, “thousands
times ten thousands stood before Him.”
yhiOmdAqA is a preposition with a pronominal 3rd masculine singular suffix

rendered “before him.”
NUmUqY4 is a Peal imperfect 3rd masculine plural from MUq and is

translated “stood.”
xn!yDi is a noun masculine singular with a definite article and means “the
court” or “judgment.”
bty4 is a Peal imperfect 3rd masculine plural from btymeaning “to sit.”
Nyrp;siv4 is a noun masculine plural “and the books…” The singular noun is
rpas;.
UHytiP; is a Peil perfect 3rd masculine plural from HtP and means “were
opened.”
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2.4 Translation
“a stream of fire was flowing and came forth from before Him; thousand
thousands were serving Him and ten thousands times ten thousand were
standing before Him, the judgment was set and books were opened.”
We are looking at the judgment in which the destinies of nations and peoples
are now being judged in God’s court room. This scene is depicted in the
book of Revelation by the apostle John. John in Revelation 4 draws from
this imagery when he is caught up to heaven by the Spirit. He sees a throne
and One sitting upon it. God the Father is the One sitting upon the throne,
and He like in appearance to jasper and sardius stones with a rainbow round
about the throne in the image of an emerald. Then about the throne are the
24 elders upon thrones. We see coming out of the throne lightning, voices,
and thunders, and seven lamps of the fire burning before the throne. Then we
see four living creatures and they are around the throne cry out, “Holy, Holy,
Holy is the Lord God Almighty, the One who was, who is and who is to
come.” We are told that they give glory, honor, and thanksgiving to the One
who sits on the throne who lives forever and ever. Here we see the eternality
of God the Father and the twenty four elders fall down before Him who is
setting upon the throne, and they worship the One who lives forever and
ever. They cast their crowns before him and they sing, “you are worthy oh
Lord God to receive glory and honor and power because you created all
things and on account of You they are and have been created.” That scene in
Revelation 4 pictures God the Father on the throne and judgment on the
world about to be brought forth. In Revelation 5, the Lamb that comes to
receive the book to bring the final judgment is Jesus Christ, a Lamb slain
and yet standing since He has defeated death. We then see imagery for
Revelation chapter 4 and 5 drawn from Daniel 7 where Jesus Christ, the Son
of Man comes to the throne of the Father to receive the eternal Kingdom and
to judge the Roman Empire and all the empires of the world with the final
everlasting Kingdom that He will establish.
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3.1 Text
xY0!maw; yn1n!fE-Mfi UrX3V1 xY!L;yLe yV2z4H,B; tyV2hE hz2HA

hFAm; xy0!maOy qyTifa dfav4 hv!hE ht2xA wn!x< rbaK4
:yhiUbr4q;ha yhiOmdAq;U
3.2 Vocabulary
UzH< Noun “vision”
Yl2yl2 Noun “night”
UrxE Interjection “behold”
Mfi Preposition “with”
Nn!fE Noun “cloud”
Nyimaw; Noun “heaven”
rba Noun “son”
wn!xE Noun “man”
htAxE Verb “come”
hv!hE Verb “be”
df Preposition “to”
qytifE Adjective “ancient, old”
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MOy Noun “day”
hFAm; Verb “reach,” “come to”
braq4 Verb “approach”
3.3 Grammar
tyV2hE hz2HA
hz2HA is a Peal active participle nominative masculine singular from hz!HE
means “to see, or to look.” We would translate this as “looked.”
tyV2HE is a Peal perfect 1st common singular from the root hV!hE. This is a
lamed he verb which historically was a lamed yod and now you see that the
yod is reappearing here in this perfect form. So “I was looking.” The
participle and the verb go together.
xY!L;yLe yV2z4H,B;
B is an inseparable preposition and it means “in.” yV2z4H, is a noun masculine
plural in construct and means “visions.” Notice the final sureq changes to a
waw followed by the sere yod in this plural masculine noun now in construct
with the following noun.
xY!L;yLe is a noun masculine singular meaning “night.” Notice XA is a

definite article, “the.” So we would translate this as “in the night visions.”
UrX3V1
V is a conjunction meaning “and.” UrX3 is an interjection meaning “behold.”
So we would translate this as, “and behold.”
yn1n!fE-Mfi
Mfi is the preposition “with.”
1022
yn1n!fE is a noun masculine plural translated “clouds.” Notice nn1fA changes to
yn1n!fE in the plural masculine noun in construct. The sere yod shows that
construct relationship with xY0!maw;. So we would translate this phrase as
“with the clouds of heaven.”
xY0!maw;
xY0!maw; is a noun masculine plural meaning “heaven.” Notice the x A
ending is a definite article, means “the.” So we would translate this word as
“the heaven.” Notice in the Aramaic NY0!maw; with the nun ending again in a
dual form. In Hebrew it is MY0!maw; with that M ending. Here the word NY0!maw;
appears with the definite article. We knock of the N and add the definite
article in the suffix in x A.
wn!x< rbaK4
rbaK4
K4 is an inseparable preposition meaning “as” or “like.” rba is a noun
masculine singular rendered “son.”
wn!x< is a noun masculine singular meaning “man.” The two nouns are in
construct. So we would translate this phrase as “like the Son of Man.”
hv!hE ht2xA
htexA is a Peal participle from htx meaning “to come.” We would
translate this word as “He comes…”
hv!hE is a Peal perfect 3rd masculine singular from hv!h; meaning “to be.”
We would translate this phrase as “He was coming.”
1023
hFAm; xy0!maOy qyTifa dfav4
dfav4
v4 is the conjunction, “and.” dfa is a preposition meaning “to.”
qyTifa is a adjective masculine singular translated “ancient.” This phrase is
in the construct form. So we would translate this phrase as qyTifa dfav4
“and to the ancient of Days He came...”
xy0!maOy is a noun masculine plural meaning “days.” X A is a definite article,

“the.” So we would translate this word as “the days.”
hFAm; is a Peal perfect 3rd masculine singular from hFm and means “to
come.” So we would translate this word as “he came.”
yhiUbr4q;ha yhiOmdAq;U
v4 is a conjunction, “and.” yhiOmdAq; is a preposition with the added yhiO as
the 3rd masculine singular pronominal suffix meaning “before him.” So we
would translate this word as “and before him.”
yhiUbr4q;ha is a Haphel perfect 3rd masculine plural with a 3rd masculine

singular pronominal suffix meaning “he was caused to be brought near.”
3.4 Translation
“I was watching in the visions of the night and behold with the clouds of
heaven (one) as the Son of Man was coming and He came to the Ancient of
Days and they brought Him before Him.”
The verse pictures one coming with the clouds of heaven that was like the
Son of Man. He is coming to the Ancient of Days to receive an eternal
kingdom that will never pass away. I believe this is looking at Jesus Christ
found in Revelation 5 as the Lamb that was slain and that now is standing
who opens the sealed book and ultimately returns as the King of Kings and
Lord of Lords to establish an eternal kingdom.
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As we look at this great verse we see its use especially in chapter 24 of
Matthew. In Matthew chapter 24 Jesus applies these words to Himself
speaking of His second coming. He speaks in referring to this great text of
the reality of His return immediately after the tribulation when the sun shall
be dark and the moon shall not give its light and stars shall fall from heaven
and powers of the heavens shall be shaken. He then shall appear as the sign
of the Son of Man in heaven. All the families of the earth shall mourn when
they see the Son of Man coming upon the clouds of heaven with power and
great glory. In Daniel the Son of Man comes with the clouds to the Father to
receive the kingdom; here Jesus applies those words to his second advent as
he returns to earth with the clouds, having received the kingdom to judge the
world. He will come with great glory and He will send forth his angels with
a great trumpet and they shall gather his elect out of the four winds from one
end of heaven to the other. The Lord goes on to talk about the judgment of
the nations in Matthew 25. He says “when the Son of Man comes in his
glory (verse 31) and all his holy angels with Him, then shall he set upon the
glorious throne. Here we have a judgment scene in which the sheep and the
goats are judged and they who have evidenced their faith in Jesus Christ are
brought into the eternal kingdom and those have not are judged eternally. So
Jesus clearly alludes to Daniel here in Matthew 24-25, and we see John also
making allusion in Revelation 4-5 when there is a cry “who is worthy to
open the book and release its seals, and no one was found in heaven or upon
the earth nor under the earth who was worthy to open the book or look into
to it.” So John is crying. Then all of sudden he says, “behold the Lion of the
tribe of Judah, the root of David has conquered to open the book and its
seals” He sees in the midst of the throne the four living creatures and the
elders, and the Lamb standing as having been slain. We then see Christ in all
of His power as He comes and takes the book out of the right hand of the
One who was sitting upon the throne. And so Jesus Christ fulfills what
Daniel prophetical is seeing here in His resurrected glory as He comes to the
Father to receive a kingdom that will be an eternal kingdom (Rev. 4- 5).
1025
4.1 Text
xY0!mam;fa lk*V4 UkL;maU rqAyv9 NFAL;wA byhiY4 h0leV4

MlafA NFAl;wA h0n2FAl;wA NUHl;p;y9 h0le xY!0n1wA0liV4 xY0!maxu
:lBaHat4ti xlA-yDi h0t2Ukl;maU hD2f;y@ xlA-yDi
4.2 Vocabulary
bhay4 Verb “to give”
NFAl;wA Noun “dominion”
RqAy4 Noun “honor”
Ukl;ma Noun “kingdom”
lK* Noun “all”
hm0Axu Noun “nation”
Nw0Ali Noun “language”
Hlp0 Verb “to pay, reverence,”

“serve”
Mlf Noun “forever,” “eternity”
hdf Verb “pass away,” “vanish”
1026
lbH Verb “destroy”
4.3 Grammar
byhiY4 h0leV4
h0leV4
V is a conjunction meaning “and.” h0le is a preposition with a 3rd masculine
singular pronominal suffix meaning “to him.” The phrase is “and to Him…”
byhiY4 is a Peil perfect 3rd masculine singular from bhy meaning “to be
given.” It is a passive. So we would translate this word as “was given.” We
would render this phrase byhiY4 h0leV4 as “and to him was given.”
NFAL;wA is a noun masculine singular meaning “dominion.”
rqAyv9
v is a conjunction meaning “and.” rqAy4 is a noun masculine singular
meaning “glory.” So we would translate these words as “and glory.”
UkL;maU
V4is the conjunction “and.” UkL;ma is a noun feminine singular meaning
“kingdom.” We would translate as “and a kingdom.”
xY0!mam;fa lk*V4
lk*V4
V is the conjunction “and.” lk* is a noun masculine singular meaning “all.”
So we would translate these words as “and all.”
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xY0!mam;fa is a noun masculine plural meaning “peoples.” X A is a definite
article, “the.” So we would render this phrase xY0!mam;fa lk*V4 as “and
all the peoples.”
xY!0n1wA0liV4 xY0!maxu
xY0!maxu is a noun feminine plural meaning “nations.” X A is a definite
article. So we would translate this word as “the nations.”
xY!0n1wA0liV4
V4 is the conjunction, “and.” xY!0n1wA0li is a noun masculine plural meaning
“languages.” Notice x A is a definite article, “the.” It is translated “and the
languages.”
NUHl;p;y9 h0le
h0le is a preposition “to or for” with a 3rd masculine singular pronominal
suffix rendered “to him.”
NUHl;p;y9 is a Peal imperfect 3rd masculine plural from hlp meaning “to
serve.” So we would translate this verb as “should serve him.”
h0n2FAl;wAis a noun masculine singular with a 3rd masculine singular

pronominal suffix translated “his dominion.”
MlafA NFAl;wA
NFAl;wA is a masculine singular “dominion.” MlafA is also adjective
masculine singular meaning “eternal.” We would translate this phrase as
“everlasting dominion.”
hD2f;y@ xlA-yDi
yDi is a relative pronoun, “which.” xlA is a negative particle “not.” hD2f;y@
is a Peal imperfect 3rd masculine singular with a pronominal suffix 3rd
1028
masculine singular from the root hdf means “to pass away.” So we
would render this phrase as “which shall not pass away.”
lBaHat4ti xlA-yDi
yDi again is a relative pronoun, “which.” xlA is a negative particle.
lBaHat4t is a Hithpaal imperfect 3rd feminine singular from the root lbH
means “be destroyed.” So we would render this phrase as “one that shall not
be destroyed.”
4.4 Translation
“There was given to him dominion and glory and a kingdom that all
peoples, nations, and tongues should serve him. His dominion is an
everlasting dominion which shall not pass away, and His kingdom which
shall not be destroyed.”
What a beautiful depiction of Christ as the final King of Kings and Lord of
Lords. In Revelation chapter 5, after Jesus Christ has opened the sealed
book, we are told that the four living creatures and the 24 elders bow before
Him and they sing this new song (Rev. 5: 9): “worthy are you to receive the
book and open its seals because we were slain and you have redeemed to
God by your blood out of every tribe, tongue, people and nation and you
have made them to our God a kingdom and priests and they shall reign upon
the earth.” Notice the praise that is brought to Jesus Christ because all tribes,
tongues, peoples, and nations by his blood have now become part of His
kingdom. Daniel had predicted this kingdom that Jesus Christ fulfills.
John sees many angels around the throne, along with the living creatures
and the elders, and their numbers are innumerable, thousands of thousands.
They worship the Son and they say: “Worthy is the Lamb who was slain to
receive the power, wealth, wisdom, strength, honor, glory and blessing”
Rev. 5: 12. John extends praise to all creation and says, ‘“all creation which
is in heaven, upon earth, and under the earth, and upon the seas and all that
is in it’ I heard saying to the One who sits upon the throne and to the Lamb
blessing and honor and glory and power forever and forever”’ Rev. 5: 13.
The throne sitter of Daniel 7 is the Father. The Son of Man is also the Lamb
who now as the Son of Man is destined to return as King of Kings and Lord
1029
of Lords because as the Lamb of God He has conquered death and created a
kingdom by the victory of the cross and the resurrection. All of heaven is
singing to both the One who sits upon the throne, God the Father, and to the
Lamb of God, the Son, and both receive blessing and honor and glory and
power forever and forever.
1030
5.1 Text
NUnS4H;Y1V4 Nyn9OyL;f, yweyDiqa xtAUkL;ma NUlB;qayV9

:xy0!mal;fA MlafA dfav4 xmAl;fA-dfa xtAUkL;ma
5.2 Vocabulary
lbq Verb “receive”
wyD9qa Adjective “holy”
NsH Verb “take possession of”
df Preposition “until”
5.3 Grammar
NUlB;qayV9
V is a contrastive use of the conjunction rendered “but.” NUlB;qayv9 is a Pael
imperfect 3rd masculine plural from lbq with the conjunction “to receive.”
So we would translate this word as “but they shall receive.” Even though the
great beast looks furious rising out of the earth, the destiny for the saints is
that they are going to a final eternal kingdom from the Son of Man and the
Father.
xtAUkL;ma is a noun feminine singular, “kingdom.” Notice the x A is a

definite article, “the kingdom.”
yweyDiqa is an adjective masculine plural meaning “holy (ones).” Notice the

y e puts it in the plural construct form.
1031
Nyn9OyL;f, is a noun masculine plural rendered “the Most High.” Notice
the Ny i ending is the plural masculine suffix.
NUnS4H;Y1V4
V4 is a conjunction, “and.” NUnS4H;Y1 is a Haphel imperfect 3rd masculine
plural from NsH “to possess.” Notice the patah under the yod gives it away
as a Haphel stem. Historically NUnS4H;haY4 becoming NUnS4H;Y1 with the h
eliding or dropping out. So we would translate this word as “and they shall
possess.”
xtAUkL;ma is a noun feminine singular, “the kingdom.” Notice the x A is a

definite article rendered “the kingdom.”
xmAl;fA-dfa
dfa is a preposition, “for.” xmAl;fA is a noun masculine singular, means
“forever.” Notice the x A is again a definite article. So we would translate
this as “for forever.” Literally “they shall possess for eternity or forever.”
MlafA dfav4
V4 is the conjunction, “and.” dfa is a preposition, MlafA is a noun masculine
singular, “forever.” So we would translate this phrase as “and forever.”
xy0!mal;fA is a noun masculine plural and means “forever and forever.”

Notice the x A is the definite article.
5.4 Translation
“But the saints of the Most High will receive the kingdom and they will
possess the kingdom for all ages to come.”
1032
Having seen the Son of Man, Jesus Christ receiving his kingdom from God
the Father in verses 15ff, Daniel is troubled in his mind and in his body and
he wanted to understand more what his vision was about especially, the
fourth beast. In summarizing the chapters, Daniel says that this great beast
shall arise out of the earth, but the saints of the Most High shall receive the
kingdom and possess it forever.
So the good news that Daniel wants to drive home is that the saints of the
Most High shall receive the kingdom and shall posses the kingdom forever
and forever. This again brings us back to Revelation chapter 5 where the
Lamb, the Son of Man, has made us His people out of every tribe and tongue
and people and kingdom, and we shall reign upon the earth. This reign will
not end; it will be an eternal reign that will be an inaugurated by the return
of Jesus Christ. And so we as believers can look forward to that eternal
kingdom that Christ will give to us at His second coming. Again this is
referred to in Matthew chapter 25 with the reference to the sheep and the
goats. The Lord is the Son of Man and at his second coming the final
judgment will happen: Christ will say to the sheep, “I was hungry and you
fed Me and I was thirsty you gave drink, I was in prison and you visited me.
The idea is that they have shown that they have real faith by their actions
and so He says, “Enter the kingdom which has been prepared for you since
the foundation of the world” Matt. 25: 34. This is the kingdom that I believe
Daniel is speaking about in the book of Daniel. Daniel wants to know more
about the fourth beast that was different from all the others that had teeth of
iron, nails of brass, and devoured and broke in pieces and stamped the rest
with its feet. He was concerned about the ten horns, especially the little horn
that came up in the midst of ten and before whom three fell. That horn had
intelligent eyes and a mouth that spoke great and blasphemous things.
Daniel says, “I beheld until that horn made war with the saints and prevailed
against them” Dan. 7: 21. Many believe that this is the Roman empire and
that represents the world system that has never been a friend of God’s
people. There will always be a conflict until the Ancient of Days comes and
the judgment will be given to him, and the saints of the Most High will
possess the kingdom forever.
1033
1034
6.1 Text
yweyDiqaL; bhiY4 xn!ydiV4 xY0!maOy qyTifa htAxE-yDi dfa

:NywiyDiqa UnsiH<h, xtAUkl;maU hFAm; xn!m;z9v4 Nyn9Oyl;f,
6.2 Vocabulary
htAxE Verb “come”
NmAz4 Noun “time”
hFAm; Verb “come”
6.3 Grammar
htAxE-yDi dfa
dfa is a preposition, “until.”
htAxE-yDi
yDi is a relative pronoun meaning “which.” htAxE is a Peal perfect 3rd
masculine singular from htx , “to come.”
xY0!maOy qyTifa
qyTifa is an adjective with the masculine singular meaning “ancient.”
xY0!maOy is a noun masculine plural, “days.” Notice x A is a definite article.
And also notice that these words are in the construct form. So we would
translate this phrase as “the Ancient of the Days came.”
1035
xn!ydiV4
V is the conjunction, “and.” xn!ydi is a noun masculine singular meaning
“judgment.” Notice x A again is the definite article.
bhiY4 is a Peil perfect 3rd masculine singular from bhaY! meaning “to give.”
So we would translate the phrase as “and the judgment was given.”
yweyDiqaL;
L is the preposition, “for.” yweyDiqa is a adjective masculine plural meaning
“the saints.” Notice it is the construct form so we would render this word as
“for the saints of.” Judgment was given for the benefit of the saints.
Nyn9OyL;f, is an adjective masculine plural meaning “the most high.”

xn!m;z9v
v is the conjunction. xn!m;z9 is a noun masculine singular, meaning
“time.” Notice the x A again is the definite article. So we would translate
this word as “and the time.”
hFAm; is a Peal perfect 3rd masculine singular from hFAm; meaning “to
`come.” So we would render the phrase as “and the time came.”
xtAUkl;maU
v is the conjunction means “and.” xtAUkl;m is a noun feminine singular
meaning “kingdom.” Notice X A the definite article. So we would
translate this word as “and the kingdom.”
UnsiH<h, is a Haphel perfect 3rd masculine plural from NsH “to take
possession.”
1036
NywiyDiqa is an adjective masculine plural “the saints.” So the phrase is
rendered: “the saints were caused to take possession of the kingdom.”
6.4 Translation
“Until the Ancient of Days came and the judgment was given for the saints
of the Most High and the time came and the saints were caused to take
possession of the kingdom.”
Again here is a second reassurance that the saints of the Lord will have an
eternal kingdom. Jesus Christ promises that he would come back after his
return and establish with his people an eternal home and an unshakeable
kingdom (Heb. 12: 28). Daniel by prophetic enunciation is anticipating this
eternal unshakeable kingdom that the saints of the Most High who are
believers in Jesus Christ will enter.
1037
7.1 Text
hdAbAOhL;U hdAmAw;haL; NODf;haY4 h0n2FAL;wAV4 bTiY9 xn!ydiV4

:xpAOs-dfa
7.2 Vocabulary
hdf Verb “to go”
dmw Verb “to destroy”
JOs Noun “end”
7.3 Grammar
xn!ydiV4
V is a conjunction here rendered “but.” xn!ydi is a noun masculine singular
meaning, “judgment.”
bTiY9 is Peal passive participle masculine singular from btiy4 meaning “to
sit.” Notice the daghesh in the t indicates the doubling that has occurred.
This is a pe yod verb and so historically it would have been btyY becoming
bTiY9 where the yod has assimilated into the t. It is rendered, “but the
judgment was set.” Note in Aramaic in the middle radical the t is used
where in the Hebrew it is bwy. Hence bwy appears in Hebrew while bty
is found in Aramaic.
1038
h0n2FAL;wAV4
V is the conjunction “and.” h0n2FAL;wA is a noun masculine singular with the
3rd masculine singular pronominal suffix rendered “and its dominion.”
NODf;haY4 is a Haphel imperfect 3rd masculine plural from hdf and means
“to take away.” So we would translate this as “its dominion they shall take
away.”
hdAmAw;haL;
L is the preposition “to” or “for.” hdAmAw;hal; is a Haphel infinitive from
dmawA meaning “to consume.” So we would translate this, “and its dominion
they shall take away to destroy…” Note the final h Aending occurs in the
infinitive in Aramaic in the Pael, Haphel, Aphel, and Shaphel stems while
the m prefix occurs in the Peal (bt2k4mi).
hdAbAOhL;U
V is the conjunction. hdAbAOhl; is a Haphel infinitive from dbx meaning
“to destroy.” So we would translate this “to cause to be destroyed.” Note in
the Hapel infinitive the Pe Aleph verb has the v vowel in analogy to the Pe
Waw type verb, with the x eliding.
xpAOs-dfa
dfa is a preposition, “to.” xpAOs is a noun masculine singular, “end.”
Notice x A is the definite article. So we would translate this phrase as “to
the end.”
7.4 Translation
“But the judgment was set and its dominion they will take away to
consume and to destroy to the end.”
1039
Having reassured the readers of this eternal kingdom that saints will possess,
in verse 23 Daniel again wants to expand further on the little horn of that
fourth kingdom. So he says that the fourth beast shall be a fourth kingdom
on earth and it will be different from all the other kingdoms. It will devour
the other kingdoms and break them down. The ten horns represent ten kings
and another will raise out from their midst and put down three. He will
become blasphemous against the most high and will seek to change the
seasons and the law, and peoples will given into his hands “until times and a
half of time,” which many understand to be a 3½ year period. Some apply
this to Antiochus Epiphanes but conservative interpreters would understand
this to be a reference to the future antichrist who will come on the scene.
Some take the 3½ year as literal and others understand it to be a limited time
less that 7 which represents a perfect number. The time would be limited,
hence an imperfect number is used meaning a small or limited time period.
Conservative teachers understand this to the final antichrist that will come
on the scene and after his limited time will be judged.
The judgment that is coming from the Father and from the Son of Man is to
put down the final kingdom of this world representing the Roman empire or
the world system as a whole, and when Jesus Christ returns there will be a
judgment of the world and its kingdom. Then there will be the eternal
kingdom of Christ who will return as King of Kings and Lord of Lords
(Rev. 19-21).
1040
8.1 Text
tOHT4 tv!k4L;ma yDi xtAUbr4U xn!FAL;wAV4 htAUkL;maU

h0t2Ukl;ma Nyn9Oyl;f, yweyDiqa Mfal; tbayhiy4 xY0!maw;-lKA
NUHl;p;Y9 h0le xY0!n1FAL;wA lk*V4 MlafA tUkl;ma
:NUfm40Taw;Y9V4
8.2 Vocabulary
Ubr Noun “greatness”
tOHt Preposition “under”
Hlp Verb “to serve”
fmaw; Verb “obey”
8.3 Grammar
xtAUkl;maU
v is the conjunction “and.” xtAUkl;m is a noun feminine singular meaning
“kingdom” with the definite article. So we would translate the phrase “and
the kingdom.”
Xn!FAL;wAV4
V is the conjunction. Xn!FAL;wA is a noun masculine singular with the definite
article. So we would translate, “and the dominion.”
1041
xtAUbr4U
V again is the conjunction means “and.” xtAUbr4 is a noun feminine
singular meaning “greatness” with the definite article, “and the greatness.”
tv!k4L;ma yDi
yD is a relative pronoun, “which.” tv!k4L;ma is a noun feminine plural
rendered “kingdoms.”
tOHT4 is the preposition, “under.”

xY0!maw;-lKA
lKA is a noun masculine singular meaning “all” or “whole.” xY0!maw; is a
noun masculine plural “heavens” with a definite article. So we will
translate this phrase as “the kingdoms under all heaven.”
tbayhiy4 is a Peil perfect 3rd feminine singular from bhaY4 meaning “to give.”
“All the kingdoms under all the heavens shall be given.”
Mfal;
l is the preposition “to” or “for.” Mfa is noun masculine singular
meaning “people.” Notice it is in the construct state. So we would translate
this as “to the people of...”
yweyDiqa is an adjective masculine plural and meaning “holy.” Notice it is

the construct state. So we would translate this as “the holy ones of the Most
High.”
Nyn9OyL;f is an noun masculine plural meaning “the Most High.” It is a

proper noun and that is the name for God.
h0t2Ukl;ma is a noun feminine singular 3rd masculine singular pronominal

suffix rendered “its kingdom.”
1042
MlafA is a noun masculine meaning “everlasting.” So its kingdom (shall be)
an everlasting kingdom.”
xY0!n1FAL;wA lk*V4
V is the conjunction. lk* is a noun masculine singular means “all.” So we
would render this word as “and all.” xY0!n1FAL;wA is a noun masculine plural
means “dominions.” Notice X Athe definite article. So we would translate
this phrase as “and all the dominions.”
h0le is a preposition with a 3rd masculine singular pronominal suffix.

NUHl;p;Y9 is a Peal imperfect 3rd masculine plural from Hlp, “to
serve.”
NUfm04Taw;Y9V4
V is a conjunction. NUfm04Taw;Y9 is a Hithpeal imperfect 3rd masculine plural
from fmw, “to obey.” So we would translate this phrase: “and all dominion
shall serve and obey Him.”
8.4 Translation
“And kingdom and the dominion and the greatness of the kingdoms under
all the heaven will be given to the people of the saints of the Most High. His
kingdom (will be) an everlasting kingdom and all the dominions shall serve
and obey Him.”
Concerning the final kingdom of Christ, all people who put their faith in
Jesus Christ will be a part of that kingdom and will serve Him. This brings
us back to Revelation 5: 9-10 where it says, “Worthy are you to receive the
book and to open its seals because you were slain and you have redeemed to
God by your blood out of every tribe and tongue and people and nation and
you have made them a kingdom to our God and priests, and they shall reign
upon the earth.” This looks forward to that eternal new heaven and new
earth when Jesus Christ returns as King of Kings and Lord of Lords. John
1043
can say, “I saw a new heaven and new earth for the first heaven and first
earth have passed away and there was no sea” (Rev. 21: 1). He goes on to
describe that God’s tabernacle will be with men and He will tabernacle with
them, and they shall be his people, and God shall be with them, and He will
wipe away all the tears out of their eyes and in death shall be no more,
neither sorrow nor crying nor pain for the former things have passed away.
When Jesus Christ returns and established the new Jerusalem in the new
heaven and new earth, that is when this eternal kingdom will be established.
We look forward to this as believers in Jesus Christ as His people and as His
saints, and we can say with John, “Even so come Lord Jesus,” as we look
forward to this day when His eternal dominion will be throughout the world
and is unshakeable, where there will be no more tears, no more crying, for
the former things will have passed away. We will reign with the Son of Man,
with the Father, and with the Holy Spirit through the ceaseless ages of
eternity.
1044
SELECTED BIBLIOGRAPHY
Alt, A., Eissfeldt, O, and Kahle, P. Biblia Hebraica Stuttgartensia. Stuttgart:
Deutsche Bibelgesellschaft, 1977.
Armstrong, Terry, Busby, Douglas, and Carr, Cyril. A Reader’s Hebrew- English
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1045

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THE PERSON AND WORK OF CHRIST

JESUS THROUGH HEBREW AND ARAMAIC

Dr. Gary Staats, Th.D.; Ph.D.

Transcribed by Professor Jim Davison and Jeffery Gujjarlamudi

1) The Torah (hrt) – The Law

2) The Nevi’im (Myxbn) – The Prophets

3) The Kethuvim (MybUtk) – The Writings

The Torah (hrt) - The Law (Volume I)

The Nevi’im (Myxbn) – The Prophets (Volume II)

A Short Introductory Aramaic Grammar 949

Selected Bibliography 1045

a Class Ba pathah, ba BA qames[, bā

e Class B, seghol, be ; Be s[ere, bē

yBe s[ere yod, bey

i Class Bi h9ireq, bi yBi h9ireq yod, bî

o Class BA qames[ h9atuph, bo OB h9olem, bō

u Class Bu qibbus[, bu UB šureq, bû

Simple shewa b; Under non guttural consonants

Composite shewas Under gutturals such as

hateph (hurried) pathah fE ă

hateph seghol x< ĕ

Article indicator at the beginning of the word

yn9xE I (c) UnH;n1xE we

hTAxa you (m) MT.,xa you (m)

T4xa you (f) NT@xa you (f)

xUh he hm0Ahe, Mhe they (m)

xyhi she hn0!he, Nhe they (f)

Suffix and Gender Indicators

h Afor fem singular tO for plural (f)

Suffix Pronoun Indicators

ymOlw; my peace UnmeOlw; our peace

j~m;Olw; your peace (m) Mk,m;Olw; our peace

j`meOlw; your peace (f) Nk,m;Olw; your peace (f)

OmOlw; his peace MmAOlw; their peace (m)

hmAOlw; her peace NmAOlw; their peace (f)

Suffix Pronoun Indicators

yHaxA my brothers UnyHexA our brothers

j~yH,xA your brothers (m) Mk,yHexA your brothers (m)

j`y9HaxA your brothers (f) Nk,yHexA your brothers (f)

VyHAxA his brothers Mh,yHexA their brothers (m)

haYH,xA her brothers Nh,yHexA their brothers (f)

Nouns in Construct Indicators

t (f) at end of word tO (f) at end of word

hlAfEpA0 she has done h Aa she

T!l;fapA0 you have done (m) T! you (m)

T;l;fapA0 you have done (f) T4 you (f)

yTil;fapA0 I have done yTi I

MT,l;fap;0 you have done (m) MT, you (m)

NT,l;fap;0 you have done (f) NT, you (f)

Unl;fap;0 we have done Un we

lfap;Ti she will do T she

lfap;Ti you will do (m) T you (m)

ylfEp;Ti you will do (f) y, T you (f)

Plural Prefixes and Suffixes to Imperfect

hn!l;fap;Ti they will do hn!, T they (m)

UlfEp;Ti you will do U, T you (m)

hn!l;fap;Ti you will do hn!, T you (f)

Lfap;ni - he/it was done

3. * Piel is the active intensive stem (i/ē) vowel pattern

Lfepi0 - he did (something) intensely