Word Harvest by Mennonite Press Inc

• A verse catalog of new findings for 228 obscure, difficult and misunderstood words of Scripture. • A sourcebook for scriptural explorers.

WORD HARVEST

Word Harvest

• A guidebook for biblical action scenes. • An exposition of 70 dynamic verbs rendered with technical accuracy and rational consistency. • A trove of vocabulary advancements in multiple realms, including phenomena of the natural world. • A resource book for word and topic studies—for learners and for teachers.

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U.S. $12.00

9 780998 000909

ESHEL

ISBN 978-0-9980009-0-9

AMBUSHING MONITORING MOVING ACCOMPLISHMENTS MURALS NEIGHING ADVANCING OPPRESSING OUTLETS ADVERSARIES ALLIED OUTPOURING AMBITIONS ANKLING OVERARCHING OVERANTLERS ASSEMBLING COATING PIERCING AWED BLANKETING PIRATES PLACING BOTTLING BROWSING PLANETS POWER CHARGING CHEWING RADIANCES RAMPCOBRAS COMFORTING BANKS RAMPARTS COMMOTIONS REDUCING RELEASING CONFIDENCES REMOVING REPTILES CONSIDERING CREATING RESPONSIBILITIES CULTIVATING DAWNING RESTRAINING ROUSING DECEIVING DELIGHTING SECURING SELFDESIGNS DIMINISHING RESTRAINING SELFDISCHARGING STARVATION SETTLING DISREGARDING DUSTSEVENTHS SEVERING New Findings of STORMS ENLARGING SHAKING SHOOTING Dynamic Consistency ENMESHING ENTHRONING SOLIDS SPREADING ENTROPY EXPOSING STAMPING STANDS In the Language FALSENESS FAULTS STAYING STILLING FINISHING FLUSHING SUCCULENCE SURGING of the Prophets FRUIT-TREES GALAXIES TAKING TEACHING GREENING GROWING TERMINATING TESTING GUIDING HERBACEOUS TREE-GROWTH HOODS HUNGRY TWILIGHT UPIMMATURE INDUSTRIES SWELLING UP-WELLING INFLUENCES INTENTIONS VARYING VEGETABLES INTIMIDATING KIDNEYS WATCHDOGS WATERLAVA LEADING LEARNING HEADS WEAVES WORDLINGERING LOSSES FRUITING WOUNDING MELDING MOCKING YIELDING

Word Harvest

D e r e k

E s h e l

A Generations Book

Contents p. 6

Introduction

D – Dal Al – Aleph vowels

(H1-871)

Ade a waterhead 8 Aaphis-Ehphis anklings 8 Aaphaq to go on 10 Aarab group ambushes/outlets 11 Aasher group guidance 12 Ay-Ayin vowels

(H5645-6283)

Ooph to linger Aataph to blanket Aanag group delightings Aaphal-Ophel ramparts Aaqab group restrainings Aaram group deceivings Aaratz to be awed Eyseb herbaceous plants B – Bet

14 15 16 16 17 19 20 21

(H872-1340)

Bohoo disorder (entropy) Bazah to disregard Bacheen-Bachan rampbanks Baladay responsibility Baar spiritual burning Bara to create Ch – Chets

(H2243-2867)

Cadah group Coor Cazaq Choter Calamuth Calaph Calatz Caneek Carab Carutz Carash Cashah Cathath group

meldings a weave to take hold a (tree) shoot a dream-image to shoot (forth) to lead (forth) allied to sever industry to cultivate to hold back intimidations

(H1668-1886)

Damam group stilling (motion) Dasha-Deshe greening growth

22 23 23 24 24 26 28 29 29 31 31 31 33 34 35 36 36 39 40

G – Gam

(H1341-1667)

Gaah group Gadad group Gaash Gophreyth Garaa

upswellings assemblings to move (dry) clayey rock to take (out)

H – Hey

(H1887-2050)

Habal-Hehbel Hagah group Hadar pair Hode Hoom Halal Halam Hamah Hathal

deceptions discharges shinings radiance in commotion to shine praise to charge to surge to mock

K- Kaph

(H3510-3807)

Kabade group Kokob Kalah Kilyah

enlargements planets finishings kidneys

L – Lam

(H3808-3963)

Loots-Lotsone

speaking for

M – Mah

(H3964-4993)

Mehurah a sunshade (hood) Moog to break apart Moqash an influence Moraa power Mezimmah ambition Macats group piercings Machashabah designs Mispade food deprivation Matsalah stamping

42 44 45 49 50 51 51 52 54 56 58 59 59 61 62 63 63 69 71 74 75 76 76 77 78 78 79 80 81 82

N – Nun

(H4994-5428)

Nahaq Noob-Nobe Nood Nuach Nacham Nacar Nacawsh Natsab group Naqab Nashaph-Nesheph

to browse increases to comfort to settle to consider neighing an adversary stands to expose twilightings

P – Pey

(H6284-6626)

Pach & Pachach Palach Paam

enmeshings to take out advances

Q – Quph

93 95 95

T e – Tet

98 99 105

(H7200-7578)

Ragaz-Rogez shakings Raga-Rega overarchings Ragash-Regesh secret agreements Rahab group securings Rood to oppress Reeq group outpourings Reer a saliva-run Rak immature Raam group calls to attention Raphad-Rephidah go-aheads Raqa group spreadings

(H2868-2967)

Tuach & Tiach overcoatings Taam chew/ pronouncements

(H6892-7199)

Qoots to rouse up Qalal group reductions Qaphats to stay (hold back) R – Resh

Shin/ Sin (cont.) Shabath group enthronings 123 Shav falseness 127 Sholawl hungry 129 Shuph to lose (something) 129 Shacar dawnings 129 Siach fruit trees/ wordfruiting 131 Shakak beginning to diminish 133 Sakal-Sekel learning/ teaching 133 Shalah group securings 135 Shamat-Shemittah releases 136 Shanah to vary 137 Shephiphone a guard dog 138 Saraa dwarfism 138

82 83 83 84 86 90 90 91 92 93

105 107 109 109 110 110 113 113 114 115 116

T v – Tav

(H8372-8674)

Toar Tohoo Tushiyah Tanneen Taphale Tiphlah

(personal) looks a dust-storm accomplishment a reptile a mural a (personal) fault

Y – Yodh

(H2968-3509)

Yabashah-Yabesheth solids Yoneq-Yoneqeth tree growth Yacheed a becoming one Yetser intention Yereq-Yaraq plant succulence Yashar to set (in place)

Sa- Samech

(H5429-5644)

Zts – tSad

Sode Suph Sakar

confidences 117 terminations 118 to yield (over) 119

S – Shin/ Sin

Zeby antleric (game, rack) Zeey pirates Zaphah group monitorings Zaphaph to stir (up) (flush)

(H7579-8371)

Shaah-Shaone upwellings Shaan to be bottled Shaaph to test Shabua (fractional) sevenths Shabach drinking in

120 121 121 122 123

139 139 140 141 142 143 144 145 145 146 146 147 148 148

(H6627-6891)

149 150 151 152

Appendices

Some Personal Names 153 List by Strong’s Hebrew Numbers 153 Topical Word Index 155

Introduction God considers human deeds—because God made the human. God’s nacham is not unlike the processes of formal evaluations or hearings. God considered Saul’s reign as king and determined to fire him from the job. But the psalmists positively request God’s consideration of the nation’s plights.

Hundreds of words of ancient Hebrew remain uncertain in meaning. Further, it is often difficult to gauge where knowledge ends and traditional conjectures take over. When examined analytically, some of the traditions prove rational, but others do not; some are used with consistency, and others are not. Word Harvest offers some results coming from dynamic analyses of obscure words and/or words hidden behind inconsistent traditions. Three examples are but briefly summarized below:

God does not reconsider a determined matter, but God will consider a people who repent under a punishment. This is like a parole hearing. A parole board does not ‘repent,’ ‘regret,’ ‘change their mind,’ or become ‘sorry.’ Nor do they ‘comfort themselves.’ All of these are off track. A parole board considers only the prisoner’s recent behavior in the context of the ongoing sentence, which may then be lightened in some way.

Just consider

The verb nacham (naw-kham′) has a bewildering variety of renderings, including: gave comfort, panted, sighed, was sorry, moaned, regretted, relented, repented, changed his mind, and comforted himself. These states of human mind and mood—often applied to God (!)—fail to define or outline any foundational meaning for nacham. The meanings are disparate, even mutually contradictory. Further, they vary wildly from one bible version to another. There is a problem here.

The act of considering can explain all scriptural cases of nacham. By this, some traditions are affirmed and others are rejected. Traditions can be wrong. Work versus rest

It was by a tradition that Jesus was accused of violating the law of the Sabbath-day. In this tradition, the verb shabath is effectively defined as notdoing work (‘cease and desist’). This is called “resting,” but only 10% of the cases of shabath are actually translated as an act of resting (or ‘observing’ Sabbath). Far more frequently, shabath cases involve mass annihilations!

Analysis of the dynamic elements associated with nacham indicates that it must be a neutral process that can generate good or bad results. The results roughly correspond with the various states perceived by literary interpreters. The dynamic that satisfies the given requirements is that of considering.

Jesus openly testified to “working” on the Sabbath (Jn. 5:17). Therefore, Christianity requires a work-based theory of shabath. Until now, none has been put forth. For a physicist, Jesus’ assertion of work offers a more tenable dynamic than can be found in traditions of not-doing. Therefore, here you can

Cases perceived as ‘giving comfort’ are from the act of considering mourners. All such mentioned consideration for mourners is sympathetic, but other considerations can be negative in implication or result: Esau considered killing his brother.

learn what kinds of work are logically defined by the action verb shabath.

Returning to the vague qualifiers (no, nothing, but, only, etc.) these are found to be absorbing direct references to a class of people called ‘ankles’ (anklehighs). These ‘ankle-highs’ have been made poor or marginalized by various social or political circumstances.

‘Ends’ of the earth

Western ‘thinkers’ prefer absolutes. And they give us 39 different Hebrew words that sometimes appear as an “end” of some kind! One of these words derives from the verb aaphis (aw-face′), a verb said to indicate the action of a total failing or final ending. The problem is that this cornered verb cannot reach all the dimensions of its own derived noun.

Returning to the verb form, the action of ‘ankling’ a person means to ‘bring him low,’ down to ankle-high. This can be by impoverishment, for example, or by derisive language, or by any means that ‘cuts the person down to size.’

In my concordance dictionary, the noun ehphis is given four different classes of meaning: (1) ends (of the earth); (2) no, nothing; (3) however, but, only, yet; (4) an extremity of the body, which in context wades through water.

Tradition erred by imagining a lowly thing as nothing, thereby overshooting the real dynamic. ‘Ankling’ explains all the cases from the same foundation of meaning. So a pair of ankles replaces tradition’s ten toes of ‘extremities.’ It is a lowly (ankle-high) improvement, but a real one.

By this, a noun for the “ends” of the earth often becomes a vague part of speech that is absorbed as a negation or a twist of exception. In some cases, the word just vanishes. Then there is the “extremity of the body” that “wades through water.” For this, interpreters agree that Ezekiel was wading in anklehigh water. Tradition accepts this as an unexplained oddity of meaning, but the concrete physical dynamics demand a foundationally relevant explanation.

You evaluate

Nearly eighty dynamic verbs and their grammatical relatives are presented here with consistent basic meanings. Most of the meanings have very strong analytical support. Some, however, are merely ‘likely’ to be correct, and a few are raw guesses of my own. Some can be improved on. Some are half-wrong. The assembled cases enable the reader to evaluate (consider). They also enable the challenger to observe the terrain of the course. Does a proposed meaning consistently ‘work’? Does it provide a basic, foundational concept that yields the best explanation for every case? If not, we are still looking, for God’s Messengers have not authored any confusion. Glory be to God.

While ankles could seem existentially ‘extreme,’ they are more directly just low. Ankles are not very high, even though they are above zero. Starting with the physicality of wading, the lowly term ‘ankle-high’ unlocks all the cases. The “ends” of the earth are the coastal edges/ margins of the land: the places where the land is but ankle-high above the water.

Al – Aleph vowels

Ps. 77:8 Has the mercy of the One (God) been ankled (brought low) [aaphis] forever?

Strong’s Hebrew numbers H1 - H871

Isa. 16:4 Let the outcasts of Moab sojourn with you; be a cover for them from the face of the spoiler. For the extorter [?4160] ankles (brings low) [aaphis] and the destroyer finishes [kalah] off, and the tramplers are canvassed [?8552] out across the land.

Ade: a waterhead -an elevated water store H108, ade (ade), n. (2x)

Gen. 2:5-6 … As yet, Yahveh was not raining (bringing sufficient rain) on the earth (land, region), and no human was (yet) serving (plowing) the ground. However, a waterhead (elevated water store) [ade] was raised (upriver) out from the land (uplands) to give drink to the whole face of the (valley’s) (farm) ground.

Isa. 29:20 For the terrible one (the adversary, the satan) will be ankled (brought low) [aaphis], and the one who spoke for [loots] (him) will be finished [kalah] off, and all who watched for iniquity will be cut off; Ehphis: ankles (ankles-high) -low basal margin/ coasts H657, ehphis (eh′-fes), n. (44x)

Job 36:27-28 [Elihu:] For the One takes out [garaa] drops of purified (vaporized) water-rain (water for rainwater) (to put up) into waterheads (elevated water stores) [ade] (within the clouds), which the clouds (then) pour out, dropping abundantly upon humans.

Num. 13:27-28 And they told him (Moses), “We came to the land to which you sent us. It flows with milk and honey. This is (merely some) fruit of its (the land’s) ankles [ehphis] (basal margins)— (brought instead of the best) because the people who live there are strong, and their towns are very large and fortified; and besides, we saw the children of Anak there.”

Aaphis-Ehphis: anklings aaphis (v.), ehphis (n.) Aaphis: to ankle (bring low) H656, aaphis (aw-face′), v. (5x)

Num. 22:35 The angel of Yahveh said to Balaam, “Go, (as) an ‘ankle’ (ankle-high, underling) [ehphis] with these men and speak (only) the word I tell you to speak.” So Balaam went with the officials of Balak.

Gen. 47:15-16 And when the money had gone out from the land of Egypt and out from the land of Canaan, all the Egyptians came to Joseph and said, “Give us bread (food). Why should we die before you? For our money has been ankled [aaphis] (brought very low). And Joseph said, “Turn over your livestock and I will give you (food) for them, since your money has been ankled [aaphis].”

Num. 23:13 Then Balak said to him, “Come with me to another place where you can see the ankle [ehphis] part (basal margin) of him (Jacob); you will not see all of him.”

Dt. 15:3-4 … your hand must release (cancel) the debt. For although ankles (ankle-highs, lowly poor) [ehphis] will be among you, none shall be destitute;

*Ps. 22:27 All the ankle-highs (lowly people, lowly places) [ehphis] of the Earth shall remember and turn unto Yahveh, and all the families of the nations shall prostrate before you.

Dt. 32:36 For Yahveh shall judge the people of the One and consider [nacham] the bondservants of the One, when the One sees that their hand falters [?235] and (their) ankles [ehphis] are shackled, and (they) are forsaken.

Ps. 59:13 … God rules over Jacob unto the ankles (basal margins) [ehphis] of the land. Selah (instrumental). Ps. 67:7 God shall bless us, and all the ankles [ehphis] of the Earth shall fear the One.

Dt. 33:17 … with them (his horns) he shall push the people together to the ankles (basal margins) [ehphis] of the earth (land);

Ps. 72:8 May he (the king) have dominion from sea to sea, and from the river (source) to the ankles (lowlands, coasts) [ehphis] of the land.

Jdg. 4:9 And she (Deborah) said (to Barak), “(Yes,) I will surely go (to war) at your ankles [ehphis] (as your ankle-high underling)—for the glory will not be yours: Yahveh has sold Sisera into the hand of a woman.”

[more: restraint of Israel’s ankles (2Ki. 14:26, like Dt. 32:36 above); an ankle-high (impoverished) population ruins a ‘prince’ (Pr. 14:28); a low-burning fire is ‘ankles high’ (Pr. 26:20); God raises up the anklehighs (lowly people) of the earth (Pr. 30:4)]

1Sa. 2:10 … Yahveh shall judge unto the ankles (basal margins) [ehphis] of the earth (land);

Isa. 5:8 Woe to you who add house to house and join agricultural field [sadeh] to field [sadeh] unto the ankles (basal margins) [ehphis] (of the land)—seeking to be left alone in the midst of the land.

2Sa. 9:3 The king (David) asked, “Are there yet (surviving) any ankles (ankle-highs, lowly ones) [ehphis] of the house of Saul to whom I can show God’s kindness?”

Isa. 34:12 … all its nobles will become ankle-highs [ehphis].

2Sa. 12:14 [Nathan to David:] An ankle-high [ehphis] (you now are) because by this you have given such occasion for the enemies of Yahveh to show contempt; dying, the child shall die.

Isa. 40:17 All the nations are as nothing before the One; they are reckoned (accounted) as a dust storm [tohoo] below the ankles [ehphis].

Job 7:6 [Job:] My days reduce [qalal] like a weaver’s spool [?708], finishing (out) [kalah] with hope that is (but) ankle-high [ehphis].

Isa. 41:12 … those who war against you shall be as not (shall be gone) or (as but) ankle-highs [ehphis]. Isa. 41:29 They (the counselors) are iniquity all (over); their works are

ankle-high [ehphis]; their drink offerings are wind and dust storms [tohoo].

self-security [shalvah], (he) shall destroy many, and (even) stand up against the Prince of Princes (Christ). But he shall be broken in ankles [ehphis] (in base, foundation, personal health, etc.) and in hand (in holdings, power, etc.).

Isa. 45:6 that people may know from the rising of the sun to its setting place that they are (but) ankle-highs [ehphis]. Your duty [baladay] is to me, Yahveh, and no other.

Am. 6:10 … and (he) shall say to someone in the innermost parts of the house, “Is anyone else with you?” The answer will come, “(Yes some) anklehighs [ehphis].” He will say, “Be silent, we must not mention Yahveh’s name.”

Isa. 45:14 … the (One) God is surely with you, and there are no others, (not even) ankle-high [ehphis] gods. Isa. 45:22 Turn-look unto me and be saved, all you ankle-highs (lowly) [ehphis] of the Earth! For I am the God, and no other.”

Am. 9:8 … (there will be) anklehighs (lowly poor) [ehphis], for I will not destroy completely the house of Jacob, says Yahveh.

Isa. 46:9 … for I (am) God; there is none even ankle-high [ehphis] to me.

*Mic. 5:4 … for then he (Christ) shall be great unto the ankles (basal margins, shores) [ehphis] of the Earth.

Isa. 52:4 … Assyria has oppressed them unto the ankles [ehphis].

Zech. 9:10 … from sea to sea, from the river’s sources to the ankles (shores) [ehphis] of the land.

Isa. 52:10 … and all the ankles [ehphis] of the Earth shall see the salvation of our God! [par Ps. 98:3]

Aaphaq: to go on

Isa. 54:15 Behold, the ankle-highs [ehphis] will sojourn and sojourn, out (from their lands) and unto me! Whoever sojourns to you (O Mecca) will fall (prostrate).

H662, aaphaq (’āpaq) (aw-fak′), v. (7x)

Gen. 43:30-31 Then Joseph hurried (away), for his compassion was drawn? toward his brother (Benjamin). Seeking to weep, he came to a chamber and wept there. Then he washed his face and came out. Going on [aaphaq] (as host), he said, “Put (serve) the food.”

Jer. 16:19 … the nations shall come from the ankles (basal margins, shores) [ehphis] of the Earth; Ezk. 47:3 … and he brought me through the waters; the waters (were) to the ankles (ankle-high) [ehphis].

Gen. 45:1 Then Joseph could no longer go on [aaphaq] before all those who stood by him. He called out, “Let every man go out from me.” So no man stood (stayed) with Joseph while he made himself known to his brothers.

*Dan. 8:25 By his (Herod’s) learning [sekel], the deceit-treachery of his hand will prosper. He will be great (‘the Great’) in his own beating heart. In

1Sa. 13:12 [Saul:] … Therefore, I went on [aaphaq] (proceeded without you) and offered a burnt offering.

Jdg. 16:2 The Gazites were told, “Samson has come here.” So they surrounded the place and set an ambush [aarab] and cultivated [carash] (their plan) (kept their intentions stirred) all night long, saying, “(Just wait) until morning light, and we will kill him.”

Isa 42:14 For a long time I have held myself back [cashah]. (Now) I will cultivate (work the ground) [carash] and go on (proceed) [aaphaq];

Ps. 10:9 He (the wicked) sets an ambush [aarab] like a concealed lion in its thicket-hut (lair-haunt); he sets an ambush [aarab] to catch the poor, whom he draws into his net.

Isa. 63:15 … Where is your zeal and your might? The multitude of your heart’s mercies unto me have gone on [aaphaq] (by me, from me). Isa. 64:11-12 Our holy and beautiful House (of worship), where our ancestors praised you, has been burned by fire, and all our pleasant things ruined. Will you go on [aaphaq] against these (things), O Yahveh? Will you hold yourself (your mercy) back [cashah] and afflict us so very much?

Ps. 59:3 (Yea), for they are setting an ambush [aarab] for my life: the strong-fierce-mighty ones sojourn (campaign out) against me; Jer. 51:12 Set up the standards on the walls of Babylon! Make the watch strong; raise (rouse up and post) the watchmen; prepare and set the (defensive) ambushes [aarab];

[also: Haman “went on” by (Est. 5:10)]

Hos. 7:6 Surely they (the drunk nobles) approached (the king) to set an ambush [aarab] for his heart, like (stoking) an oven. All night the baker (the king) slept; in the morning, he spiritually burned [baar] like a flaming fire.

Aarab group: ambushes/ outlets aarab (v), ereb (n), oreb (n.), arobah (nf.) Aarab: to set an ambush H693, aarab (’ârab) (aw-rab′), v. (46x)

Dt. 19:11 But if any man hates his neighbor, and executes a set ambush [aarab aarab] for him, rising up against him and mortally wounding him …

Mic. 7:2 Piety has wandered away from the land. Among humanity, none is upright. All of them, for blood, set ambushes [aarab], and every man procures for his brother a devoted object (an idol/ image).

Josh. 8:2 [God:] … Set an ambush [aarab] for the city (Ei), behind it. Josh. 8:4 And he (Joshua) commanded them: “See (up that way). Set and execute an ambush [aarab aarab] (from there) against the city, at the rear (back) of the city. Do not go far from the city. All of you be upright.”

Ereb: an ambush (lair) exit H695, ereb (’ereb) (eh′-reb), n. (2x)

Job 37:8 [Elihu:] Then the animals go through a lair exit [ereb] and remain in their refuge places.

Mal. 3:10 … Prove me now, herewith, says Yahveh of Hosts, if I will not open for you the outlet ports [arobah] of Heaven and pour out [reeq] to you a blessing …

Job 38:39-40 [God:] Will you hunt the prey for the lioness or satisfy the appetite of (her) young? —becausesurely they have gone down through a lair exit [ereb] within a (bough) booth (thicket) to sit-abide in refuge.

[others: a man imagines that only by outlet ports from the sky might a surplus of food arrive the next day (2Ki. 7:2); some wall outlet ports used as outlook holes are darkened (closed up) (Ecc. 12:3).]

Oreb: an ambush H696, oreb (’ôreb) (o′-reb), n. (1x)

Jer. 9:8 Their tongue is a deadly arrow that speaks deceit. With his mouth, each speaks peace to his neighbor; but in his heart he sets an ambush [oreb] for him.

Aasher group: guidance aasher (v.), esher (n.), osher (n.)

Arobah: an outlet (discharge) port H699, arobah (’ărubbâh), nf. (9x)

Aasher: to guide H833 aasher (aw-share′), v. (16x)

Gen. 7:11 … that (very) day of the month all the (seafloor) fountains of the great deep split open, and the outlet ports [arobah] of the heaven (atmosphere) were opened.

Gen. 30:13 And Leah said, “What guidance [osher]!—for the daughters will be guided [aasher] by me (by my example).” And she called his name Asher (Guided/ Guider) [aasher].

Gen. 8:2 The fountains of the deep and the outlet ports [arobah] of the heavens (atmosphere) yielded [sakar], and the rain from the atmosphere finished (off) [kalah].

Job 29:11 [Job:] When the ear heard (my words), it was guided [aasher]; and when the eye saw, it gave witness. Ps. 41:1-2 Guided [esher] are those who educate the poor. In the day of trouble Yahveh delivers them. Yahveh keeps them alive; they are guided [aasher] upon the earth. You will not give them over to the will of their enemies.

Isa. 24:18 For the outlet ports [arobah] on high are open, and the foundations of the earth do shake. Isa. 60:8 Who are these who linger [ooph] (in the air, flying) like a cloud, like doves (homing) toward their outlet ports [arobah]?

Ps. 72:17 … May people be blessed in him (the king) and all nations guided [aasher] by him. Isa. 1:17 Learn to do well, seek justice, guide [aasher] the oppressed, judge (do justice for) the fatherless, and plead for (the cause of) the widow.

Hos. 13:3 Therefore they shall be as the morning mist, and as the early dew that passes away, as the chaff driven out from the (threshing) floor by wind, and as smoke from an outlet port (flue, chimney) [arobah].

Isa. 3:12 … O my people, those who guide [aasher] you go astray and consume the way of your paths.

*Ps. 41:1 Guided [esher] is the one who teaches [sakal] the poor. Yahveh will rescue-deliver him in a day of evil.

Isa. 9:16 For those who guide [aasher] this people go astray, guiding [aasher] them to a consuming.

Ps. 65:4 Guided [esher] is the person (whom) you (O God) choose and bring near, to dwell in your courts.

Mal. 3:12 (O Israel,) you shall guide [aasher] all nations;

Ps. 89:15 Guided [esher] are people who know the festal shout, who walk, O Yahveh, in the light of your face.

Mal. 3:15 But now the proud guide [aasher] us; wrongdoers are built (made) who try even God and escape.

Ps. 94:12 Guided [esher] is the warrior whom you correct, O Yahveh, and teach of your Torah.

[proverbs: do not be guided [aasher] in the way of evil (Pr. 4:14); be guided in the way of understanding (9:16); let your heart be guided in the Way (23:19); she guides her children (31:28).]

Ps. 112:1 Shine praise [halal] unto Yahveh! Guided [esher] is the man who fears Yahveh, who greatly delights in the One’s commandments.

Esher: (state of being) guided H835, esher (eh′-sher), n. (~adj.)(45x)

Isa. 30:18 … guided [esher] are all those who wait for the One.

Dt. 33:29 O Israel the guided [esher]! Who is like unto you: a people saved-delivered by Yahveh;

Isa. 32:20 Guided [esher] are you who sow beside all the waters, who send forth the feet of the bullock and the donkey.

1Ki. 10:8 [Queen of Sheba:] Guided [esher] are your men and guided [esher] are your servants who stand continually before you and hear your wisdom. [par 2Chr. 9:7]

Isa. 56:2 Guided [esher] is the human who does this (keeps justice and does righteousness, v. 1), and the son or daughter of humanity who takes hold [cazaq] on it, who keeps from wounding the Sabbath-day, and keeps their hand from doing any evil. [par v.6]

Job 5:17 [Eliphaz:] Behold, guided [esher] is the one whom God corrects. *Ps. 2:12 … Guided [esher] are all who put their trust in him (Christ).

Osher: guidance H837, osher (o′-sher), n. (1x)

Ps. 34:8 … Guided [esher] is the warrior who trusts in the One.

Gen. 30:13 And Leah said, “What guidance [osher]!—for the daughters will be guided [aasher] by me (by my example).” And she called his name Asher (Guided/ Guider) [aasher].

Ps. 40:4 Guided [esher] is the warrior who makes Yahveh his trust and does not turn to (other) securers [rahab]: those straying after a lie.

Jer. 14:22 Can any of the deceptions [hehbel] of the nations bring rain? …

shall discharge (recite) [hagah] upon it day and night; [par Ps. 1:2]

Jer. 16:19 … Surely our ancestors have inherited falseness-lies and deceptions [hehbel] of no profit.

Job 27:4 [Job:] My lips shall not speak iniquity-wickedness, nor my tongue discharge [hagah] deceit.

Lam. 4:17 Our eyes failed because of all the hopeful monitoring [zephiyah] of a deception [hehbel] for help; we monitored (watched) [zaphah] for a nation that could not save.

*Ps. 2:1 Why do the gentiles secretly agree [ragash], and the people (the Jews) discharge (expel) [hagah] an outpour (outflush) [reeq]? Ps. 35:28 My tongue shall discharge [hagah] (tell of) your righteousness, and praise you all the day.

Jonah 2:8 Those who keep (preserve) falseness [shav] and deception [hehbel] forsake mercy.

*Ps. 37:30 The mouth of the righteous one discharges [hagah] Wisdom (of God), and his tongue speaks Judgment. The Torah (law) of God is in his heart; his feet do not slip.

Zec. 10:2 For the images speak iniquity, and the forecasters see lies; they tell dreams of falseness [shav]. They (the people) consider [nacham] (matters) in deception [hehbel]; therefore they go their own way like sheep afflicted because there is no shepherd.

Ps. 38:12 … Those who seek my harm talk of destruction; they discharge [hagah] deceits all the day.

[others: the human is like a deception (Ps. 144:4); wealth obtained from a deception will diminish (Pr. 13:11); treasures gained by lies are a deception (Pr. 21:6); beauty is a deception (Pr. 31:30); Ecc. has 38 cases of deception (illusion, classic ‘vanity’).]

Ps. 63:5-6 My inner self shall be satisfied-filled like cooked fatness; my mouth shall praise with joyful lips as I remember you upon my bed and discharge [hagah] (words) to you through the night watches.

Hagah group: discharges

Ps. 71:23-24 My lips greatly rejoice when I sing to you, and my inner self, which you have redeemed, (greatly rejoices). My tongue also (greatly rejoices) in discharging [hagah] (praise of) your righteousness all the day long;

hagah (v.), hehgeh (n), haguth (nf), hagig (n), higgaion (n), hageen (a.), Hagar (np.) For out of the abundance of the heart the mouth speaks. The good person out of his good treasure brings forth good, and the evil person out of his evil treasure brings forth evil. -Mt. 12:34-35, ESV

Ps. 77:12 I will discharge (tell) [hagah] of all your work, and I will bear wordfruit [siach] of your deeds.

Hagah: to discharge H1897/98, hagah (haw-gaw′), v (25x/ 3x)

Ps. 115:7 They (idols) have hands that do not handle and feet that do not

Josh. 1:8 This book of the Torah shall not depart out of your mouth; you

walk; nor can they discharge [hagah] through their throats.

Yahveh of Hosts come down to fight for mount Zion, and for the hill thereof.

Ps. 143:5 I remember the days of old; I discharge (tell) [hagah] of all your works; I bear wordfruit [siach] of the works of your hands.

Isa. 33:17-18 Your eyes will see the king in his beauty and behold faraway land. Your heart will discharge (expel, purge) [hagah] (your) fear-terror-dread. (You will say,) “Where is the counter of money and the weigher of tribute? And he who counted the towers?”

[proverbs: a mouth discharging truth (and lips that speak right) (Pr. 8:7); the heart of the righteous discharges answers (15:28); hearts of evil men discharge destruction (and their lips talk trouble) (24:2); discharge the dross from the silver and the wicked from the palace (25:4, 5)]

Isa. 38:14 [Hezekiah:] As a horse flushes [zaphaph] a thrush, I am discharged [hagah] like a pigeon. My upturned eyes have been lowered, O Yahveh; I am fully oppressed; be sweet-pleasant to me.

Isa. 8:19-20 Now people may tell you, “Consult the (supposed) ghosts (shades, psyches of the dead) and the familiar spirits who (supposedly) stir them [zaphaph] to discharge [hagah] (speak),” (who further say,) “Should not a people consult their gods—the dead—on behalf of the living—for teaching and for instruction?” (Not!) Surely, those who speak like this will have no dawn [shacar].

Isa. 59:3 For your hands are defiled with blood and your fingers with iniquity; your lips have spoken lies, your tongue has discharged [hagah] iniquity-wickedness. Isa. 59:11-13 We all surge (lunge in attack) [hamah] like bears but are sorely discharged [hagah hagah] like pigeons. We wait-look for judgment (justice), but none (comes), (and) for salvation, but it is far from us. For our transgressions are multiplied before you, and our sins testify against us; we know our iniquities: transgressing and denying [?3584] Yahveh, removing ourselves from our God, speaking oppression and revolt, conceiving and discharging [hagah] from the heart words of falsehood.

Isa. 16:7 Moab will howl for Moab; everyone will howl. Stricken indeed, they will discharge (cry out) [hagah] for the raisin cakes of Kir-hareseth. Isa. 27:8 You will plead-strivecontend against (each) measure-bymeasure sent forth—(when) the One discharges [hagah] a hard rough wind, in a day of east wind. Isa. 31:4 Like a lion, even a young (prime hunting) lion discharging [hagah] upon its prey: even if a ‘fullness’ (swelling mob) of shepherds are called forth against it, it is not intimidated [cathath] at their voice nor afflicteddisturbed by their multitude. So shall

Jer. 48:31 Therefore I howl over Moab, I cry out for all of Moab, for the discharge (expulsion) [hagah] of the people of Kir-heres.

settles [nuach] upon them will be to the sound of tambourines and …

humanity of the earth, it grieved the heart of the One. But Yahveh said, “I will wipe away the humanity I created [bara] from the top-face of the ground; and besides humans: mammals and crawlers and birds of the air. For I have considered [nacham], because I made them.”

Isa. 57:2 He/ she goes, walking in righteousness, into peace; they settle [nuach] on their (grave-)beds. Isa. 63:14 As an animal descends into a valley, Spirit-wind of Yahveh settled [nuach] (across the seafloor). So (it was) you led-brought your people— to make for yourself a glorious name!

Gen. 24:67 Isaac brought her into the tent of his mother Sarah, and he took (married) Rebekah, and she became his woman (wife). And Isaac loved and considered [nacham] (was considerate of) her after (as for) his mother.

Ezk. 5:13 Thus shall my wrath finish (out) [kalah] and my fury settle [nuach] upon them; [par 16:42; 21:17; 24:13]

Gen. 27:42 The words of Esau her older child were told to Rebekah. So she sent for and called Jacob, her younger child, and said to him, “Behold, your brother Esau is considering [nacham] killing you.”

Ezk. 44:30 … that a blessing may settle [nuach] upon your house. Dan. 12:13 But go your way till the end: you shall settle [nuach] (in your grave), and you shall stand (resurrected) in your allotment (allotted place) at the End of Days.

Gen. 37:35 All his (Jacob’s) sons and daughters arose to consider [nacham] him, but he refused to be considered [nacham];

Hos. 4:17 Ephraim is coupled to idols, settled [nuach] (in) with him.

Gen. 38:12 In time, Judah’s woman (wife), the daughter of Shuah, died. Judah considered [nacham] (his situation as a single man), and went with his buddy Hirah the Adullamite up to his sheepshearers at Timnah.

Nacham: to consider H5162, nacham (naw-kham′), v. (106x)

Gen. 5:29 He (Lamech) called his name ‘Noah’ (Noach, Considerer) saying, “This one will consider [nacham] our work and the labor of our hands (as weighed against) the output from a ground cursed by Yahveh.”

Gen. 50:21 [Joseph:] “Do not fear now; I will provide for you and your little ones.” Thus he considered [nacham] them and spoke kindly to them. Ex. 13:17 When Pharaoh let the people go, God did not lead them by way of the land of the Philistines, although that was near; for God said, “Lest the people consider [nacham]

Gen. 6:5-7 And Yahveh saw much wickedness caused by humanity of the Earth. Every intention [yetser] of the thoughts of their hearts, all the day, was of evil only. Yahveh considered [nacham], and because the One had made

(the situation), when they see war (facing them), and return to Egypt.”

situation) because Saul (still) reigned over Israel. [result: David anointed]

Ex. 32:12, 14 [Moses:] … Turn from your fierce anger and consider [nacham] upon this evil to your people. … Yahveh considered [nacham] upon the evil that the One had spoken of (threatened) doing to the people of the One.

2Sa. 10:2 David said, “I will make merciful kindness toward Hanun, son of Nahash, as his father made mercykindness toward me.” And David, to consider [nacham] him, sent (gifts) in the hands of his servants toward (in memorial of) his (Hanun’s) father;

Num 23:19 [Balaam:] God is not a man, that the One should lie, nor a child of humanity, that the One should consider [nacham] (to change decreed words) (= reconsider). Shall the One not make what the One has said? Shall the One not raise up (bring about) what the One has spoken? Dt. 32:36

2Sa. 12:24 Then David considered [nacham] his woman (wife) Bathsheba and went in to her, and lay with her. And she brought forth [yalad] a child, and she called his name Solomon. And Yahveh loved him! 2Sa. 13:39 King David, to finish [kalah] (conclude the matter, resettle his house) sent forth to Absalom, because he had considered [nacham] upon the death of Amnon (upon his need for a designated successor).

[see ehphis, p. 9]

Ru. 2:13 Then she (Ruth) said, “May I find grace-favor in your eyes, for you have considered [nacham] me, and you have spoken unto the heart of your servant, though I am not as one of your servants.”

Job 2:11

[see nood, p. 83]

Job 7:13-14 [Job:] If I say, “My bed will consider [nacham] me, my couch will bear my wordfruiting [siach],” you intimidate [cathath] me with dreams and frighten me off with visions.

1Sa. 15:11 [God to Samuel:] I am considering [nacham] (the situation) because, in reigning as king, Saul has turned back from following me; [result: Saul is fired]

Job 16:2 [Job:] I have heard many such (‘wise’) things. What miserable considerers [nacham] you all are!

1Sa. 15:29 [Samuel to Saul:] And further, the Permanent Stand [Naytsach] of Israel (God) will not be untrue and (therefore) will not consider [nacham] (undoing what has been done). For the One is not a human, to consider [nacham] such things (to reconsider).

Job 21:34 [Job:] How can your deceptions [hehbel] (the ideals you argue for) consider [nacham] me? Your returns (retorts) [?8666] omit (my supposed) wrongdoing [?4604].

1Sa. 15:35 So Samuel saw Saul no more until the day of his death, though Samuel solemnized (grieved) over Saul. And Yahveh considered [nacham] (the

Job 29:25 [Job:] I chose their (the people’s) way and sat as chief; I lived

like a king amidst his troops, yet as one who considers [nacham] mourners.

Isa. 51:3 For Yahveh shall consider [nacham] Zion; the One shall consider [nacham] all its waste places;

Job 42:6 [Job:] Therefore I reject my considering [nacham] (of these matters, of myself) in dust and ash.

Isa. 51:12 I, I am the One who considers [nacham] you;

Job 42:11

Isa. 51:19

[see nood, p. 83]

Isa. 52:9 … sing-rejoice together … for Yahveh has considered [nacham] the people and redeemed Jerusalem.

*Ps. 69:20 Reproach has broken my heart, and I am ill [?5136]; I waitedlooked to be comforted [nood] but was not, and for some to be considerate [nacham], but I found none.

Isa. 54:11 O afflicted one, stormtossed and unconsidered [not nacham], behold, I will set your stones in antimony and lay your foundations with sapphires.

Ps. 90:13 Turn, O Yahveh. How long? Consider [nacham] over-upon your servants.

Isa. 61:2 … to proclaim the Year of Yahveh’s favor, and the Day of our God’s vengeance—in consideration [nacham] of all who solemnize (mourn).

*Ps. 110:4 Yahveh has sworn and will not consider [nacham] (to change the oath, reconsider); Isa. 1:24 … I will consider [nacham] my opponents, and avenge myself on my enemies.

Isa. 66:13 As one considered [nacham] by a mother, so I will consider [nacham] you; (yea) you in Jerusalem shall be considered [nacham].

Isa. 12:1 … your anger has turned away, and you have considered [nacham] me.

Jer. 4:28 … for I have spoken, I have purposed, and there is nothing (more) to consider [nacham] (or reconsider); I will not turn back from it.

Isa. 22:4 Therefore I said, “Look away from me, I weep bitter tears; hasten not to consider [nacham] me (my mourning) over the destruction of the daughter of my people.”

Jer. 8:6 … no man (here) considers [nacham] his own wickedness and asks, ‘What have I done?’ Everyone turns to his own course, like a warhorse overflowing (uncontrolled) into battle.

Isa. 40:1 Consider [nacham], consider [nacham], O my people, says your God.

Jer. 15:6 … so I stretched out my hand upon you and destroyed you; my considering [nacham] had been exhausted.

Isa. 49:13 Sing for joy … for Yahveh has considered [nacham] the One’s people and will have mercy …

Jer. 16:7 Nor (will anyone) divide (tear clothes) in solemnity over them, or consider [nacham] those who are

with dead, or (drink) a cup of solace over-for their fathers or mothers.

and consider [nacham]? So leave behind a blessing, a grain offering and a drink offering for Yahveh your God.

Jer. 18:7-10 If I speak of an overarchment [rega] over a nation or over a kingdom, to be uprooted and torn down and destroyed, … and if (in response) that nation of which I have spoken turns from its evil, I will (in response) consider [nacham] the evil that I reckoned to make on it. And if I speak of an overarchment [rega] over a nation or over a kingdom, to be built up and planted, … and if (in response) it makes evil in my sight, not heeding my voice, then I will (in response) consider [nacham] the good of welldoing that I spoke of doing for them. [par 26:3, 13, 19; 42:10]

Am. 7:3 And Yahveh considered [nacham] over this, and Yahveh said, “It shall not be.” [par v. 6] Jonah 3:8-10 [King of Nineveh:] “… Let everyone turn from his evil way and from the violence that is in his hands. Who knows? God may turn and consider [nacham] and turn away from fierce anger, so that we may not perish.” And God saw their works, in that they turned from their evil way; and God considered [nacham] overupon the evil that the One spoke of making to them, and did not make it.

Jer. 31:19 [Ephraim:] For after I had turned away (from you), I considered [nacham] (my errors); and after I came to know, I struck my thigh (hit myself); I was ashamed and embarrassed because I bore the disgrace of my youth.

Jonah 4:2 [Jonah:] … therefore I fled to Tarshish before this, because I knew that you are a gracious and merciful God, slow to anger and of abundant lovingkindness; and you consider [nacham] the (threatened, reckoned) evil.

Ezk. 5:13

Zec. 10:2 … They (the people) consider [nacham] (matters) in (under) deception [hehbel]; therefore they go their own way like sheep afflicted because there is no shepherd.

[see kalah, p. 73]

*Hos. 13:14 Shall I ransom them from the power of Sheol? Shall I redeem them from Death? O Death, where are your plagues? O Sheol, where is your sting? To consider [nacham] is hidden from my eyes.

Nacar: neighing H5170, nacar (nakh′-ar), n. (2x)

Joel 2:12-14 Also-even now, says Yahveh, return unto me with all your heart and with fasting, with weeping and with food deprivation [mispade]. Rend your hearts, not your garments; return to Yahveh your God, for the One is gracious and merciful, slow to anger, and most lovingkind; and the One considers [nacham] over evil. Who knows whether the One will not turn

Job 39:19-20 [God:] Did you give strength to the (war) horse? Did you clothe its neck with a visual call to attention [raama]? Will you shake it like a locust (which makes a loud sound)? The (sonic) radiance [hode] of its neighing [nacar] is fearsome.

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