... a political assembly, especially one brought together for decisive action. Yet the word had religious usage in Judaism that Paul would likely have known. The LXX uses ekklēsia to render the Hebrew word qahal that both named the Israelites at points in their desert wanderings during the exodus and referred to their later assemblies at the temple for various kinds of worship. There is no reason or way to force a decision between the secular and religious uses of ekklēsia in order to understand how Paul and ...
... to war horses (cf. 2:4), rushing into battle (cf. 2:5), and as having lion’s teeth (cf. 1:6). Joel reports that at sight of them, “the nations are in anguish” (2:6; cf. Rev. 9:10) because they have left the “garden of Eden” as a desert wasteland (cf. 2:3). In the context of Joel’s use of the plague typology, the images of natural devastation portray the spiritual condition of God’s faithless people (1:13–20; 2:12–17). Repentance is required of them if they are to enter into the day of ...
... s dirge begins by an ironical summary of the great event: Fallen! Fallen is Babylon the Great! (cf. 16:19). That Babylon lies in ruins is indicated by its occupation by demons … every evil spirit … every unclean and detestable bird—all symbols of death and desertion (cf. Isa. 13:20–22; 34:11–15; Jer. 51:37; Luke 11:24–26). The reasons for its fall suggest its former greatness. It brokered political power with nations … and the kings of the earth. Yet, its relationship with them was profane and ...
... habits may have been sufficiently odd to make it risky. Its manner of flight might also have been considered indeterminate. 11:22 Locusts often appear in the Bible (e.g., Matt. 3:1–6; Mark 1:1–8). They were eaten in that desert environment and at times enabled survival. Perhaps this allowance of locusts for food reflects that practical consideration. It is possible that the verse lists four types of locust, but I suspect it lists four different creatures: swarming locusts, bald or long-headed locusts ...
... the very next chapter of Leviticus. Some of these interpreters connect the word with the verb meaning “to depart” and thus think of “the goat of removal” or “the goat that departs.” That view appears to be behind the NIV rendering. Others think of a place name, in terms of desert or cliff. In any case, the function of the scapegoat is to carry away the sins of the people, a striking and powerful symbol.
... from Egypt. The number of the people has grown vastly, an increase which suggests a positive tone for the story. 1:1 The opening verse of the book casts it as divine instruction given to Moses the mediator in the Tent of Meeting in the Desert of Sinai. Sinai was the place of the great appearance of God to ancient Israel, and here God presents additional covenant instruction. The tent was the central place of gathering for the people and the place for encountering the divine presence. The time is fourteen ...
... community as it prepares to embark from Sinai. 9:1–5 Both sections of the chapter (vv. 1–14 and vv. 15–23) relate to divine guidance. The occasion of the first section is the celebration of Passover. In verse 1 we are still in the Desert of Sinai during the month prior to the beginning of the book of Numbers. Chapter 7 demonstrated the obedience of the tribes with gifts to the tabernacle, and chapter 8 illustrated the obedience of the priests and Levites. This chapter returns to the people. The divine ...
... in a child’s face (v. 14) is a sign of shame (see Deut. 25:9; Job 30:10; Isa. 50:6). Yet out of respect for Miriam, the people do not move until her time of ostracism is complete. Then they left Hazeroth and encamped in the Desert of Paran. Miriam feels the brunt of the punishment; that seems unjust. Perhaps describing the high priest as unclean by way of a skin disease was too extreme for the editors. The story may also suggest that Aaron was scheduled for the same punishment, but the quick Mosaic ...
... account, and some of the repetitiveness breaks down. Balak has almost become a comical figure now. Here he searches for yet another location, hoping to coax from the prophet a curse on the enemy. Now the location is the top of Peor, overlooking the wasteland—the desert on the eastern side of the Jordan. Here, overlooking the plains of Moab, Balak again at Balaam’s command builds seven altars and sacrifices a bull and a ram on each altar. 24:1–9 The prophet has now surmised that God intends to bless ...
... remains committed to the Levites and their importance for the people. The final verses make it clear that this census is of a new generation: Not one of them was among those counted by Moses and Aaron the priest when they counted the Israelites in the Desert of Sinai, referring back to Numbers 1. Verse 65 alludes to the consequence of the rebellion of the people in Numbers 13–14, the spy narrative. In 14:20–35, God had decreed that none of the exodus generation would enter the promised land. Nearly all ...
... with a description of the boundaries of the promised land. This chapter also is in the form of a divine address directed to Moses. The land will be allotted to you as an inheritance with the specified borders. First, the southern boundary is summarized as the Desert of Zin on the border of Edom. The text then details the boundary as starting at the southern end of the Salt Sea, or Dead Sea, and moving west, south of Scorpion Pass, or Akrabbim, to Zin and Kadesh Barnea. Kadesh is the southernmost spot in ...
... 5; 7:7; 10:12, 21; 11:16; 31:6). The point is that they must remember all that is implied in being God’s people. And Samuel, though opting out of the government of the nation and having made his displeasure with their decision clear, is not about to desert them. His roles of praying and teaching will remain. All the necessary information is there for them. If they or their king fail to follow up on that information they will be swept away, but it will not be Samuel’s fault. He has done all in his power ...
... around Geba and Micmash is rugged and includes steep ravines, making it likely that forces could see but not easily reach one another (cf. vv. 16–18). There would be plenty of hiding places among the rocks, and seeking out these hiding places does not imply desertion. The call to let the Hebrews hear is unusual because Israelites did not generally refer to themselves as Hebrews. It may refer to a call made by the Philistines, or it may be that Saul encouraged non-Israelite troops to join in. If this is so ...
... like this support the view that the positive summary of Saul’s reign (14:47–48) was not an unrealistic eulogy. He was able to take three thousand, or at least three battalions (see additional note on 4:10) with him to fight David. The whole army had not deserted. 24:2 The Crags of the Wild Goats cannot be identified now, but the name is evocative. Wild ibex roamed freely not far from En Gedi, and the crags in question may have been a known grazing area. The ibex would have been a good source of food for ...
... tribes that opposed Israel but were allies to Achish and the Philistines. Because the policy of total destruction, probably of fairly small groups at a time, left no witnesses, David was able to persuade Achish that the booty he was amassing came from desert communities belonging to Israel or to those in alliance with it. Some of this booty would have been paid in tribute to Achish, which made him happy to allow David’s activities to continue unabated. Achish, even after many months, was oblivious to ...
... dog is used by David of himself in 1 Sam. 24:14 and by Mephibosheth of himself in 2 Sam. 9:8—in both cases indicating that they posed no threat (see additional note on 2 Sam. 3:8). 16:13 Their destination was presumably “the fords in the desert” (15:28), the crossing point at the Jordan River a little north of the Dead Sea that would provide immediate refreshment and could be fairly easily defended. It was far enough away to be safe from a full-scale attack but near enough to be quickly reached by the ...
... , we have no share in David, implies that he intended this to be a rebellion against David’s kingship over Israel. However, there is no indication that any fighting took place in this rebellion, and it may be that most of the men of Israel who deserted David to follow Sheba only accompanied him as he moved away from David’s camp and went home. 20:3 When David returned to his palace in Jerusalem it was necessary to reorganize his household. There is no question of any second withdrawal from the capital ...
... case mawet is understood to function as a superlative, emphasizing the ultimate nature of the “shadow” that precedes “greatest darkness.” The same word in Ps. 23:4 (traditionally “shadow of death”) and Isa 9:2, therefore, may refer to the deep shadow at the bottom of desert ravines where the sun infrequently shines. The term occurs ten times in the OT, seven of which are found in Job; five times in the words of Job himself (10:22; 12:22; 16:16; 24:17 twice), once in the mouth of Elihu (34:22 ...
... his sin as being “covered over,” using a term (Heb. tpl) for “smear over” (this term describes “smearing” with lies in 13:4 and Ps. 119:69). 14:18–19 Familiar, perhaps, with the effects of erosion on the crags and wadis in the Judean desert along the Jordan Rift Valley (a fault line that extends along the Jordan River valley, past the Dead Sea, and on into the Red Sea beyond Eilat), the author paints imagery of the wearing away of mountains and stream beds through the action of wind and ...
... support Job, or to maintain his integrity openly. Instead of supporting him, God has turned Job over to evil men and thrown him into the clutches of the wicked. Additional Notes 16:7 The verb translated devastated (Heb. shmm) can mean either “make deserted/desolate” or “make disconcerted/awestruck.” The latter would be more appropriate, as the group affected is understood to be Job’s associates rather than his household. 16:8 Many take this rare Heb. verb for bound (qmt) as related to the Syr. qmt ...
... God doing the great and marvelous wonders he alluded to previously. “Fall on the earth.” I have seen snow blanketing Jerusalem and the surrounding countryside and it is, indeed, an unusual marvel in such a consistently temperate and desert location. Equally wonderful in such an arid climate is the unusual downpour of rain that replenishes water sources and makes agricultural productivity possible. God directs this marvelously unexpected natural phenomena by imperative demands that they “Fall on the ...
... tells of a great dragon who waited for the radiant woman to give birth to a son in order to devour him. The son, who is to rule the nations, is born but immediately snatched away to God’s throne. The woman flees to the protection of the desert. Though the theme of a miraculous rescue of a young sovereign is not unusual in ancient literature (cf. Heracles, Romulus and Remus), there is no reason to doubt the historicity of the biblical account of the flight of Joseph and his family to Egypt. 2:16–18 Herod ...
... described as “ a land of . . . the shadow of death.” Ps. 23: “You prepare a table before me in the presence of my enemies” (v. 5). Ps. 78:19: After leaving Egypt Israel “spoke against God, saying, ‘Can God prepare a table in the desert?’” The psalm may thus draw a parallel between the historical experience of Yahweh’s shepherding Israel through the wilderness to his future house on Zion and the ritual experience of Yahweh’s shepherding pilgrims to his house on Zion. If so, the richness ...
... the petition section. But the lament is more than a mirror image of the pre-battle confession, which emphasized the divine warrior’s warring against the foe (“you drove out the nations,” v. 2) and achieving victory for Israel (vv. 5–7). The lament emphasizes that Yahweh deserted Israel and handed them over to their enemies (you no longer go out with our armies, you gave us up, you sold your people). It is not so much that Yahweh has worked for the enemy (contrast 89:42), as it is that he has worked ...
... in the Introduction, this is a very intriguing and helpful way of reading the psalm, once one understands “David” as the archetypal person of God. But as also discussed, psalms were first and foremost composed within and for a liturgical setting, not within a desert setting (1 Sam. 23:15), where prose prayers appear to have been the custom (e.g., vv. 2, 10–12). In the quest for this psalm’s original setting, some interpreters begin with what appear to be the clearest references to the circumstances ...