Category Archives: Amtrac

Holy Spirit, Names of

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When we look at the Bible’s references to the Holy Spirit, it refers to him in many different ways. In this post, we will look at his names by categories.

“Seven Spirit of God” – Rev 1:4

The Essential Attributes or Nature of the Holy Spirit

The Spirit

Mat 4:1; John 3:6; 1Tim 4:1 – A spirit is a spiritual entity of a person, i.e. “his spirit”, that which gives life and action to that person. This in relation to God is God’s active hand in the world. In relation to persons, their individual spirit is what gives them “life” (see “spirit of life” below). “Spirit” (according to the Greek and Hebrew meanings of the word) can also refer to “wind” (an animator of things in nature), or “breathe” which is air which is exhaled from a person. This breathe is usually what a doctor looks for to see if there is still life in the body of the person. So as a consequence, a person’s breathe is an evidence of life still in him. It also comes out of his mouth and nose with certain aspects or characteristics of that person, so it is distinctively “his”.

In Gen 2:7, God formed man from the dust of the earth, and then “breathed in him” to animate his body with life. The inbreathing of God in man gives life to him. (See Psa 104:30, “you send your Spirit, they are created”.)

Job 33:4 The Spirit of God has made me; the breath of the Almighty gives me life.

In John 20:22, Jesus “breathed on them” and said “Receive the Holy Spirit”. This divine breathe is somehow a medium by which divinity is placed within these human beings, not that they become divine or a god on their own, but that they have some part of God indwelling in them (see indwelling the believer below).

John 3:6-8 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. 7 Marvel not that I said unto thee, Ye must be born again. 8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.

The need for a “spiritual” animating (instilling of the Spirit of God) is necessary for the person to be saved. This comes at the moment of salvation.

The Spirit of Life

Rom 8:2; Rev 11:11 – Again this is attributing the source of all life, and that source giving life or animation to others.

The Holy Spirit

Psa 51:11; Luke 11:13; Eph 1:13; 4:30 – This name emphasizes the Spirit essential moral character, he is holy, he makes holy. Holiness, in summary, is an “apartness” from all common in this world, and especially apart from all profane in this world. This is essentially the work of sanctification, in which God changes man to be like the moral character of God.

The Spirit of holiness

Ro 1:4 – Again this is a name which refers to both his essential character (The Holy Spirit is holy), and His work (the Holy Spirit makes holy).

The Spirit of glory

1Pe 4:14; Rom 8:16-17; cp Eph 3:16-19 – “Glory” means that there is credit, approval, or good (and high) recognition given to somebody. This is not just a commentary, but glory is based on something of high moral worth (something noble, good, outstanding, worthy, and worthy of public recognition) within somebody. This already existing “thing”, glory, is in a person, and when that is brought to public attention, then it is glory. Glory is an activity of revealing moral worth and exalting publicly.

The Spirit of Grace

Zech 12:10; Heb 10:29 – The work of salvation is applied individually into the hearts of men and women through the work of the Holy Spirit. The Holy Spirit is the “administrator of Grace”. He does this work through working with man in instilling faith and trust in God, and specifically in the work of Jesus Christ on the cross.

The eternal Spirit

Heb 9:14 – Eternity is an element of aseity, and therefore this name of the Spirit refers to or applies the full essence of God to the Spirit.

The Free Spirit

Psa. 51:12 – A free Spirit is a spirit that is not bound or restricted.

Good Spirit

Neh 9:20; Psa 143:10 – In his essential essence, the Spirit is good. He does good and cause benefit and advantage to those who maintain his presence.

The Spirit of truth

Jn 16:13 Jn 14:17; Jn 15:26; 1Jn 4:6 – Truth is reality, because it is the opposite of what is false or unreal. Lies are the opposite of truth. But at the same time truth is morally correct or approved in God’s eyes, so it is in a sense “just” or “justice” or “righteousness.” Beyond being “real” or “true” truth is morally pure and right. Another opposite of truth is sin. We live truth. God’s Spirit is a Spirit of truth, in that what he represents and causes and effects in men is submission to God’s moral truth.

John 14:17 “The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you.”

The Holy Spirit’s being the Spirit of Truth means that he is in opposition to sinful man, and either sinful man will change to be morally acceptable to God, or he will be condemned and chastised in an eternal hell. Note in John 14:17, that the world has a problem even perceiving the presence of the Spirit of Truth. They cannot know him nor see him. He is invisible and unknown to them. Yet for the believer, the Spirit is perceived and known by them, and moreover, the Spirit of Truth is within, or dwelling within the person, and animating the person’s character, attitudes, and actions.

According to John 15:26, the Spirit of Truth will testify of Jesus to the believer. In other words, the character of the Holy Spirit is identical in every aspect with the character of Jesus Christ, and this character is a spiritual guide (Jn 16:13) or moral pattern for the believer, and if the believer submits to the Spirit of Truth, he will be lead into a way of living life that is identical with how Jesus showed us in his own life.

The Spirit of God

God’s Spirit – Acts 5:3-4
Spirit of God – Gen 1:2; 1Co 2:11; Job 33:4
The Spirit of the living God – 2Cor 3:3

Although this connects with the Spirit’s essential being, it focuses on His divine origin, character, and power. See 1Co 3:16 “God’s Spirit lives in you”, and Rom 8:9 “the Spirit of God lives in you”.

The Spirit of the Lord

2The 3:5; Isa 11:2 – This link is with the Lordship of God, the right and ability to command man.

The spirit of the Sovereign Lord – Isa 61:1

The Power of the Highest

Luke 1:35 – Power is the ability to accomplish things.

Spirit of might – Isa 11:2

Titles showing the nature of the Holy Spirit’s activity

The Counsellor / Comforter/Advocate

Isaiah 11:2; John 14:16, 26; 15:26; 16:7; 1John 2:1 – The Greek word here is an advocate, or a professional counselor brought alongside a person to help him in his life. The advocate or lawyer examines the case of the person, and then tells the person what the law is, and where he is abiding by the law (comfort) or where that person is in conflict with the law (rebuke). The counselor or advocate simply states the moral standards of the law, and the individual has either of the two states depending on whether he was in conflict with the law, or abiding in the moral standard of the law.

The Oil of Joy – Heb 1:9

The Spirit of wisdom and understanding

Isa 11:2; Dt 34:9 fn; Eph 1:17 – For the Holy Spirit to instruct us, He must first have knowledge (understand the facts of life) and wisdom (be able to manipulate and use those facts such that he causes benefit and advantage).

Spirit of the fear of the Lord

Isa 11:2 – This quality is the beginning of wisdom. Without fear of the power of God, and what offending that God will eventually cause you, you cannot learn nor be wise.

Teacher

John 14:26; 1Cor 2:13 – A teacher is a person who works with an individual, first instilling facts, and secondly making the person wise, which is so that he can use knowledge to gain benefit and gain.

Revealer/Spirit of Truth

John 14:17; 15:26; 16:13; 1Cor 2:12-16; Eph 1:17 – The Holy Spirit is a revealer of truth or the Spirit of Truth. This aspect of his person reveals his messenger abilities to take the message of God and make it clear and understood to men. Truth is the reality of things, but it is also a moral standard. We accept and submit to truth (moral standard) or we do not. God says “Do not fornicate”, “Do not steal.” We either submit to that moral truth or we reject it. There can be no other options. Ignorance of it si the same as rejecting it, you do not abide by it. The Holy Spirit (both in revealing and convicting) works with us to make those moral truths known and understood to us so that we can make the decision. He uses our conscious which is acted upon by God’s Word, the Scriptures.

Witness – Related to revealing, the Spirit is a witness or testimony to Truth Rom 8:16; Heb 2:4; 10:15
Spirit of Prophecy – Rev 19:10

Guide

John 16:13 – This is another concept or view of the Holy Spirit. Every person has a relationship with God, and that person either obeys God’s will for his life, or works his own will. In order for a person to enter into the will of God for his life, he must first know that will, and this is not a general knowledge but a specific and person knowledge. Therefore the person must begin with a general knowledge of God’s will, and from there, understand the specific will of God for his life, where he will live, what vocation he is to do, who will be his soul mate, what church he will attend, etc. These things are never revealed as the general will of God, i.e. there is no real Bible verse to specifically help you. God will guide you through the Holy Spirit. The conditions here is that one has that saving relationship with God, and that there is a good foundation in the general will of God, and that the person builds a background of constantly seeking God’s will. This is essentially be very knowledge of God’s Word through personal study and participation in the ministry of God in a local church, and be sensitive to God’s direction (obey your conscience). Only then will that person be guided by the Holy Spirit.

Convicter of Sin

John 16:7-11

Spirit of Burning – Isa 4:4

Indweller of the Believer

Rom 8:9-11; Eph 2:21-22; 1Co 6:19; Causes the fruit of the Spirit in the beleiver Gal 5:22-23

Deposit/Seals/Makes Earnest the believer

2Co 1:22; 5:5; Eph 1:13-14

Spirit of Adoption

Rom 8:15 – While adoption was not technically practiced in Old Testament Israel (but see Psa 2:7), the concept is still there (2Sam 7:14). This adoption concept is one of making somebody your child/son, and the child making somebody his father. This relationship and all that comes with it IS NOT AN INHERENT RIGHT, because the adopted person is not born into the family. He is brought in after the fact of birth. Adoption (see Gal 4:4-7) by somebody means that the child being adopted is transplanted from his present family into a new family. There are new relationships established in this adoption with the parents as well as well the brothers and sisters of that family. The adopted child has new rights, privileges, and responsibilities. Also, adoption means that there is a special relationship of the person with the Father, and that special love and care coming from the Father are now given to the adopted child.  An adopted child also is now an heir to receive good things from his father (cp Exo 4:22). The centerpiece of all of this is that the newly adopted child is loved by God (see Isa 1:2; Hosea 11:1) and his family. The Holy Spirit has the duty of informing, guiding, and motivating the new believer in relationship to these situations. He is the one that causes his adoption, or situates the new believer in his new family’s environment. The “spirit of adoption” can also be considered as an attitude within a person whereby they think, live, and act as a son of somebody. Vine’s distinguishes adoption as not being put into a family by spiritual birth, but being put into the position of sons (emphasizing more the filial relationship, verses “spiritual rebirth” emphasizing the father-son relationship). See Davis Huckabee’s Systematic Theology on Adoption. Also see Church of God “The Spirit of Adoption”, specially the section on “God is reproducing himself” about a third of the way down.

The Spirit of sonship

Ro 8:15

Intercessor

Rom 8:26 The Holy Spirit is a mediator between God and man like Jesus Christ is, but he works through Christ, not independently of Christ. This intercession is to help man come to God (conviction, guidance, revelation, etc).

The Spirit of grace and supplication

Zec 12:10; Heb 10:29 – The Holy Spirit is the force, agent, or motivating power which applies the grace of God individually to men. This highlights his work as Intercessor (see previous entry), in that He stands between God and man to work for man in order to gain man’s benefit in finding and approving and applying the grace of God to each individual man.

The Spirit of judgment and fire

Isa 4:4; 28:6 – Judgment is when God enters into a situation to evaluate and declare something as “just” (approved in the sight of God) or “unjust” or guilty (disapproved). “Fire” is a difficult symbol to interpret in this case. It can be linked with judgment, being the punishment of unjust actions, but at the same time, it is the purifier of unjust nature, thus sanctification and holiness are associated with fire which changes us from sinful to holiness. Another aspect of this positive aspect is that metal is purified by much fire and heat.

The Holy Spirit in related to His Functions

The promised Holy Spirit

Ac 2:33; Eph 1:13 – The Holy Spirit was fully active in the Old Testament. But at the same time, the effect of the Holy Spirit is compared between the Old and New Testaments as being much greater and more extensive in the New Testament than the Old. In this, the Spirit is said “to have come” and “to have been promised” before his coming at the day of Pentecost.

The Spirit of him who raised Jesus from the dead

Ro 8:11 – The most powerful thing in all of history was the resurrection of Jesus from the dead. The Holy Spirit is directly attributed with this act.

Author of Scripture

2 Peter 1:21; 2 Timothy 3:16 – The Holy Spirit is also the person who gives, directs, guides, reveals, the will and message of God to man. His work is in communicating this message, but also in making sure it is not corrupted or changed by the passing through men to get into a fixed state.

The Spirit in relation to the Son of God

Gal 4:6; Act 16:7; Rom 8:9; Php 1:19; 1Pe 1:11

In relation to being God, or related to others in Godhead

The Spirit of the Lord/Christ/God

This reference focuses on the possession of God, His Spirit. Spirit is what “animates” man and animal, so this concept of the “Spirit” which is of God would seem to indicate the animating or working influence of God in the world.

See Gen 1:2; 41:38; 1Sa 10:10; 1Sa 19:20,23; Ro 8:9; 1Co 6:11; 2Co 3:3; Eph 4:30; Php 3:3. Jdg 3:10; Jdg 6:34; Jdg 11:29; Jdg 13:25; Jdg 14:6,19; Jdg 15:14; 1Sa 10:6; 1Sa 16:13; 2Sa 23:2 ; Isa 11:2; Isa 61:1; 2Co 3:17 Mat3:16; 2Cor 3:17; 1Pe 1:11.

Spirit of Lord God – Isa 61:1
Spirit of the Lord – Isa 11:2; Acts 5:9
Spirit of God – Gen 1:2; 1Co 2:11; Job 33:4
Spirit of the Father – Mat 10:20
Spirit of Christ – Rom 8:9; 1Pe 1:11
Spirit of the Son – Gal 4:6

The Breath of the Almighty

Job 33:4 – Breath is what goes out of one’s mouth, but yet there is the characteristics of that person in his breath.

Personal References to the Holy Spirit

My Spirit

Ge 6:3; Isa 30:1; Isa 59:21; Joel 2:28-29; Hag 2:5; Zec 4:6;Zec 6:8; Mt 12:18

His Spirit

Isa 34:16; Isa 63:10-11; Zec 7:12; Ro 8:11; Eph 2:22

Your Spirit

Ne 9:20,30; Ps 51:11; Ps 139:7; Ps 143:10

The Spirit of your Father

Mt 10:20

The Spirit of Christ/His Son/Jesus Christ

Rom 8:9; Gal 4:6; Phi 1:19; Act 2:32-33; 16:6-7,

Atonement

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Atonement

The old adage, “at one with God” is very true to this concept. The idea begins with an acknowledgement that we are at odds with God because we have offended God, sinning against God. This antagonism between God and us is caused by our sin, and cannot be lifted or remedied by us. God offers a solution in the death of Jesus Christ on the Cross of Calvary as the remedy that God accepts. But God conditions this remedy from becoming effective ONLY IF we believe in Jesus as our Savior. Faith is the key around which atonement works. Faith has a basis, and it is not in a power within us, but in the confidence of God, that He has solved the situation through Jesus.

-DCox Continue reading →

Adam Parte 1

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Adam

Adam’s place in history is very unique. He is the first created human, therefore he is the father of humanity. He and Eve are the first couple, and the first parents of human beings (a kind of secondary creation in that of procreation). Moreover Adam lived in the garden of Eden and apparently saw God face to face, living in perfection with God. The worse infamous element of Adam is that he plunged humanity into sin.

-DCox

Continue reading →

Ab (combining name)

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Ab (combining name)

(אך or ,( s ‘ābh or ‘abh, the Hebrew and Aramaic word for “father”): It is a very common word in the Old Testament; this article notes only certain uses of it. It is used both in the singular and in the plural to denote a grandfather or more remote ancestors (e.g. Jer 35:16, Jer 35:15). The father of a people or tribe is its founder, not, as is frequently assumed, its progenitor. In this sense Abraham is father to the Israelites (see, for example,Gen 17:11-14, Gen 17:27), Isaac and Jacob and the heads of families being fathers in the same modified sense. The cases of Ishmael, Moab, etc., are similar. The traditional originator of a craft is the father of those who practice the craft (e.g. Gen 4:20,Gen 4:21, Gen 4:22). Sennacherib uses the term “my fathers” of his predecessors on the throne of Assyria, though these were not his ancestors (2Ki 19:12). The term is used to express worth and affection irrespective of blood relation (e.g. 2Ki 13:14). A ruler or leader is spoken of as a father. God is father. A frequent use of the word is that in the composition of proper names, e.g. Abinadab, “my father is noble.” See ABI.

The Aramaic word in its definite form is used three times in the New Testament (Mar 4:6), the phrase being in each case “Abba Father,” addressed to God. In this phrase the word “Father” is added, apparently, not as a mere translation, nor to indicate that Abba is thought of as a proper name of Deity, but as a term of pleading and of endearment. See also ABBA.

Source: [ISBE]

AB
1. Father, found in many compound Hebrew proper names: as Abner, father of light; Absalom, father of peace.
2. The fifth month of the sacred, and the eleventh of the civil year among the Jews. It began, according to the latest authorities, with the new moon of August. It was a sad month in the Jewish calendar. On its first day, a fast was observed for the death of Aaron, Nu 33:38; and on its ninth, another was held in memory of the divine edicts which excluded so many that came out of Egypt from entering the promised land; and also, of the overthrow of the first and second temple. See MONTH.

Source: [Amtrac]

1. (father), an element in the composition of many proper names, of which Abba is a Chaldaic form, having the sense of “endowed with,” “possessed of.”

2. See Month

Source: [Smith]

Aaronites

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Aaronites. Aaronites, in the Hebrew text simply Aaron, the name being used collectively.

The priestly descendants of Aaron (1 Chron 12:27; 27:17, A. V.).

[Davis]

Aaronites
âr´on-īts לאהרון (le-‘ahărōn, literally, “belonging to Aaron”): A word used in the King James Version, but not in the revised versions, to translate the proper name Aaron in two instances where it denotes a family and not merely a person (1Ch 12:27;27:17). It is equivalent to the phrases “sons of Aaron,” “house of Aaron,” frequently used in the Old Testament. According to the books of Josh and Chronicles the “sons of Aaron,” were distinguished from the other Levites from the time of Joshua (e.g.Jos 21:4, 10, 13; 1Ch 6:54).

[ISBE]

AARONITES
Descendants of Aaron the high priest, so called 1Ch 12:27;27:17. Thirteen cities were assigned to them, in Judah and Benjamin, Jos 21:13-19; 1Ch 6:57-60.

[Amtrac]

the descendants of Aaron, and therefore priests. Jehoiada, the father of Benaiah, led 3,700 Aaronites as “fighting men” to the support of David at Hebron (1 Chr. 12:27). Eleazar (Num. 3:32), and at a later period Zadok (1 Chr. 27:17), was their chief.

[Easton]

Little Owl

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OWL
A night bird of prey, unfit for food. Several species are found in Palestine, and are mentioned in the Bible; as in Le 11:17 De 14:16 Isa 14:23; 34:15; Zep 2:14. One of the words, however, translated “owl,” probably means “OSTRICH,” (which see;) and another, Le 11:17 De 14:16 Isa 34:11, the ibis or night heron.

[Amtrac]

(1.) Heb. bath-haya’anah, “daughter of greediness” or of “shouting.” In the list of unclean birds (Lev. 11:16; Deut. 14:15); also mentioned in Job 30:29; Isa. 13:21; 34:13; 43:20; Jer. 50:39; Micah 1:8. In all these passages the Revised Version translates “ostrich” (q.v.), which is the correct rendering.

(2.) Heb. yanshuph, rendered “great owl” in Lev. 11:17; Deut. 14:16, and “owl” in Isa. 34:11. This is supposed to be the Egyptian eagle-owl (Bubo ascalaphus), which takes the place of the eagle-owl (Bubo maximus) found in Southern Europe. It is found frequenting the ruins of Egypt and also of the Holy Land. “Its cry is a loud, prolonged, and very powerful hoot. I know nothing which more vividly brought to my mind the sense of desolation and loneliness than the re-echoing hoot of two or three of these great owls as I stood at midnight among the ruined temples of Baalbek” (Tristram).

The LXX. and Vulgate render this word by “ibis”, i.e., the Egyptian heron.

(3.) Heb. kos, rendered “little owl” in Lev. 11:17; Deut. 14:16, and “owl” in Ps. 102:6. The Arabs call this bird “the mother of ruins.” It is by far the most common of all the owls of Palestine. It is the Athene persica, the bird of Minerva, the symbol of ancient Athens.

(4.) Heb. kippoz, the “great owl” (Isa. 34:15); Revised Version, “arrow-snake;” LXX. and Vulgate, “hedgehog,” reading in the text, kippod, instead of kippoz. There is no reason to doubt the correctness of the rendering of the Authorized Version. Tristram says: “The word [i.e., kippoz] is very possibly an imitation of the cry of the scops owl (Scops giu), which is very common among ruins, caves, and old walls of towns…It is a migrant, returning to Palestine in spring.”

(5.) Heb. lilith, “screech owl” (Isa. 34:14, marg. and R.V., “night monster”). The Hebrew word is from a root signifying “night.” Some species of the owl is obviously intended by this word. It may be the hooting or tawny owl (Syrnium aluco), which is common in Egypt and in many parts of Palestine. This verse in Isaiah is “descriptive of utter and perpetual desolation, of a land that should be full of ruins, and inhabited by the animals that usually make such ruins their abode.”

[Easton]

Ostrich, the true rendering of bath hayanah. (See OSTRICH) Yanshowph; Lev 11:17, “the great owl.” From a root, “twilight” (Bochart), or to puff the breath (Knobel). Deu 14:16; Isa 34:11. The horned owl, Bubo maximus, not as Septuagint the ibis, the sacred bird of Egypt. Maurer thinks the heron or crane, from nashaf “to blow,” as it utters a sound like blowing a horn (Rev 18:2). Chaldee and Syriac support “owl.” Kos; Lev 11:17, “the little owl.” Athene meridionalis on coins of Athens: emblem of Minerva, common in Syria; grave, but not heavy. Psa 102:6, “I am like an owl in a ruin” (Syriac and Arabic versions), expressing his loneliness, surrounded by foes, with none to befriend. The Arabs call the owl “mother of ruins,” um elcharab.
The Hebrew means a “cup”, perhaps alluding to its concave face, the eye at the bottom, the feathers radiating on each side of the beak outward; this appears especially in the Otus vulgaris, the “long-cared owl”. Kippoz. Isa 34:15, “the great owl.” But Gesenius “the arrow snake,” or “the darting tree serpent”; related to the Arabic kipphaz. The context favors “owl”; for “gather under her shadow” applies best to a mother bird fostering her young under her wings. The Septuagint, Chaldee, Arabic, Syriac, Vulgate read kippod, “hedgehog.” The great eagle owl is one of the largest birds of prey; with dark plumage, and enormous head, from which glare out two great eyes. Lilith. Isa 34:14, “screech owl”; from layil “the night.” Irby and Mangles state as to Petra of Edom “the screaming of hawks, eagles, and owls, soaring above our heads, annoyed at anyone approaching their lonely habitation, added much to the singularity of the scene.” The Strix flammea, “the barn owl”; shrieking in the quietude of the night, it appalls the startled hearer with its unearthly sounds.

[Faussett]

oul (bath ha-ya`anah; Latin Ulula): The name of every nocturnal bird of prey of the Natural Order Striges. These birds range from the great horned owl of 2 feet in length, through many subdivisions to the little screech-owl of 5 inches. All are characterized by very large heads, many have ear tufts, all have large eyes surrounded by a disk of tiny, stiff, radiating feathers. The remainder of the plumage has no aftershaft. So these birds make the softest flight of any creature traveling on wing. A volume could be written on the eye of the owl, perhaps its most wonderful feature being in the power of the bird to enlarge the iris if it wishes more distinct vision. There is material for another on the prominent and peculiar auditory parts. With almost all owls the feet are so arranged that two toes can be turned forward and two back, thus reinforcing the grip of the bird by an extra toe and giving it unusual strength of foot. All are night-hunters, taking prey to be found at that time, of size according to the strength. The owl was very numerous in the caves, ruined temples and cities, and even in the fertile valleys of Palestine. It is given place in the Bible because it was considered unfit for food and because people dreaded the cries of every branch of the numerous family. It appeared often, as most birds, in the early versions of the Bible; later translators seem to feel that it was used in several places where the ostrich really was intended (see OSTRICH). It would appear to a natural historian that the right bird could be selected by the location, where the text is confusing. The ostrich had a voice that was even more terrifying, when raised in the night, than that of the owl. But it was a bird of the desert, of wide range and traveled only by day. This would confine its habitat to the desert and the greenery where it joined fertile land, but would not bring it in very close touch with civilization. The owl is a bird of ruins, that lay mostly in the heart of rich farming lands, where prosperous cities had been built and then destroyed by enemies. Near these locations the ostrich would be pursued for its plumage, and its nesting conditions did not prevail. The location was strictly the owl’s chosen haunt, and it had the voice to fit all the requirements of the text. In the lists of abominations, the original Hebrew yanshuph, derived from a root meaning twilight, is translated “great owl” (see Le 11:17 and De 14:16). It is probable that this was a bird about 2 ft. in length, called the eagle-owl. In the same lists the word koc (nuktikorax) refers to ruins, and the bird indicated is specified as the “little owl,” that is, smaller than the great owl–about the size of our barn owl. This bird is referred to as the “mother of ruins,” and the translations that place it in deserted temples and cities are beyond all doubt correct. Qippoz (echinos) occurs once (Isa 34:15), and is translated “great owl” in former versions; lately (in the American Standard Revised Version) it is changed to “dart-snake” (the English Revised Version “arrowsnake”). In this same description lilith (onokentauros), “a specter of night,” was formerly screech-owl, now it reads “night monster,” which is more confusing and less suggestive. The owls in the lists of abominations (Lev 11:17; Lev 11:18; Deut 14:16) are the little owl, the great owl and the horned owl. The only other owl of all those that produced such impressions of desolation in the Books of Isaiah, Jeremiah, Job, and Micah is referred to in Ps 102:6:

“I am like a pelican of the wilderness;

I am become as an owl of the waste places.”

Here it would appear that the bird habitual to the wilderness and the waste places, that certainly would be desert, would be the ostrich–while in any quotation referring to ruins, the owl would be the bird indicated by natural conditions.

Gene Stratton-Porter

[ISBE]

Owl.

In the passages that speak of the unclean birds “the owl . . . . the little owl . . . . and the great owl,” are enumerated. Lev. 11:16, 17; Deut. 14:15, 16. The Hebrew for the first is bath yaanah. (See OSTRICH.) The second is kos: it occurs in the above two passages and in Ps. 102:6; and doubtless refers to the owl. The third, yanshuph, occurs also in Isa. 34:11. This in the LXX and Vulgate is the ‘ibis,’ and has been supposed by some to refer to the Ibis religiosa, a sacred bird of Egypt. There is also lilith in Isa. 34:14 only, translated ‘screech owl,’ (margin and R.V. ‘night-monster’): its reference is doubtful. Also qippoz in Isa. 34:15 only, ‘great owl,’ (R.V. ‘arrowsnake;’ LXX and Vulgate ‘hedgehog,’ reading perhaps qippod with six Hebrew MSS.) There are several well-known species of the owl, but to which of them these various words refer cannot be specified with certainty. The Athene meridionalis is the owl most common in Palestine; the Strix flammea is the white owl.

[Morrish]

• A carnivorous bird.

• Unclean
Lev 11:16-17; Deut 14:16

• Sometimes translated »ostrich«
Lev 11:16; Deut 14:15; Job 30:29; Isa 13:21; Isa 34:11; Isa 34:13; Isa 43:20; Jer 50:39; Mic 1:8

[Naves]

 

 

Little Owl (see Owl).

Source: [Anon-Animals]

Almug tree

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A kind of tree or wood, which Hiram brought from Ophir for the use of Solomon in making pillars for the temple and his own house, and also musical instruments, 1Ki 10:11; 2Ch 2:8. The rabbins call it coral; but it could not be this. It was more probably the tree, which furnishes what is now commonly called Brazil wood, which is also a native of the East Indies, Siam, the Molucca islands, and Japan, and has several species. Its wood is very durable, and is used in fine cabinet work. It yields also a dye of a beautiful red color, for which it is much used. Its resemblance in color to coral may have given occasion for the name almug, which in rabbinic still signifies coral; and thus the meaning of the name would be coral-wood.

[Amtrac]

(1 Kings 10:11, 12) = algum (2 Chr. 2:8; 9:10, 11), in the Hebrew occurring only in the plural almuggim (indicating that the wood was brought in planks), the name of a wood brought from Ophir to be used in the building of the temple, and for other purposes. Some suppose it to have been the white sandal-wood of India, the Santalum album of botanists, a native of the mountainous parts of the Malabar coasts. It is a fragrant wood, and is used in China for incense in idol-worship. Others, with some probability, think that it was the Indian red sandal-wood, the pterocarpus santalinus, a heavy, fine-grained wood, the Sanscrit name of which is valguka. It is found on the Coromandel coast and in Ceylon.

[Easton]

al’-gum, (‘algummim (2Chr 2:8; 2Chr 9:10 f); (‘almuggim, 1Ki 10:11 f)): It is generally supposed that these two names refer to one kind of tree, the consonants being transposed as is not uncommon in Semitic words. Solomon sent to Hiram, king of Tyre, saying, “Send me also cedar-trees, fir-trees, and algum-trees, out of Lebanon” (2Ch 2:8). In 1Ki 10:11 it is said that the navy of Hiram “that brought gold from Ophir, brought in from Ophir great plenty of almug-trees and precious stones.” In the parallel passage in 2Ch 9:10 it is said that “algum-trees and precious stones” were brought. From this wood “the king made …. pillars for the house of Yahweh, and for the king’s house, harps also and psalteries for the singers: there came no such almug-trees, nor were seen, unto this day” (1Ki 10:12). The wood was evidently very precious and apparently came from East Asia–unless we suppose from 2Ch 2:8 that it actually grew on Lebanon, which is highly improbable; it was evidently a fine, close grained wood, suitable for carving. Tradition says that this was the famous sandal wood, which was in ancient times put to similar uses in India and was all through the ages highly prized for its color, fragrance, durability and texture. It is the wood of a tree, Pterocar pussantalinus (N.D. Santalaceae), which grows to a height of 25 to 30 feet; it is a native of the mountains of Malabar.

E. W. G. Masterman

[ISBE]

Algum Trees, Almug Trees.

By comparing 1 Kings 10:11 with 2 Chr. 9:10, 11, it is clear that the two names refer to the same tree; it came from the same place, Ophir, and was used for the same purposes, namely, pillars or props, terraces or stairs, harps and psalteries. 2 Chr. 2:8 presents a difficulty, for it seems to say that algum trees came from Lebanon, and the same trees could scarcely be indigenous to places so dissimilar as Lebanon and Ophir. In the last passage the several trees sent by Huram may be named together without meaning that they were all cut from Lebanon. It is supposed that the sandal wood is referred to. Josephus describes this wood as peculiar pine, not like those called pine in his days:to the sight it was like the wood of the fig tree, but whiter and more shining. Ant. viii. 7. 1.

[Morrish]

the former occurring in (2 Chronicles 2:8; 2Chr 9:10; 2Chr 9:11) the latter in (1Kgs 10:11; 1Kgs 10:12) These words are identical. From (1Kgs 10:11; 1Kgs 10:12; 2Chr 9:10; 2Chr 9:11) we learn that the almug was brought in great plenty from Ophir for Solomon’s temple and house, and for the construction of musical instruments. It is probable that this tree is the red sandle wood, which is a native of India and Ceylon. The wood is very heavy, hard and fine grained, and of a beautiful garnet color.

[Smith]

Almond tree

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ALMOND-TREE
This tree resembles a peach-tree, but is larger. In Palestine, it blossoms in January, and in March has fruit. Its blossoms are white. Its Hebrew name signifies a watcher, and to this there is an allusion in Jer 1:11. In Ec 12:5, the hoary head is beautifully compared with the almond-tree, both on account of its snowy whiteness and its winter blossoming.

[Amtrac]

a native of Syria and Palestine. In form, blossoms, and fruit it resembles the peach tree. Its blossoms are of a very pale pink colour, and appear before its leaves. Its Hebrew name, shaked, signifying “wakeful, hastening,” is given to it on account of its putting forth its blossoms so early, generally in February, and sometimes even in January. In Eccl. 12:5, it is referred to as illustrative, probably, of the haste with which old age comes. There are others, however, who still contend for the old interpretation here. “The almond tree bears its blossoms in the midst of winter, on a naked, leafless stem, and these blossoms (reddish or flesh-coloured in the beginning) See m at the time of their fall exactly like white snow-flakes. In this way the almond blossom is a very fitting symbol of old age, with its silvery hair and its wintry, dry, barren, unfruitful condition.” In Jer. 1:11 “I See a rod of an almond tree [shaked]…for I will hasten [shaked] my word to perform it” the word is used as an emblem of promptitude. Jacob desired his sons (Gen. 43:11) to take with them into Egypt of the best fruits of the land, almonds, etc., as a present to Joseph, probably because this tree was not a native of Egypt. Aaron’s rod yielded almonds (Num. 17:8; Heb. 9:4). Moses was directed to make certain parts of the candlestick for the ark of carved work “like unto almonds” (Ex. 25:33, 34). The Hebrew word luz, translated “hazel” in the Authorized Version (Gen. 30:37), is rendered in the Revised Version “almond.” It is probable that luz denotes the wild almond, while shaked denotes the cultivated variety.

[Easton]

(Jer 1:11-12; Hebrew “I see a rod of the wakeful tree (the emblem of wakefulness) … Thou hast well seen: for I will be wakeful (Hebrew for “hasten”) as to My word.”) It first wakes out of the wintry sleep and buds in January. In Ecc 12:5, instead of “the almond tree shall flourish,” Gesenius translates “(the old man) loathes (through want of appetite) even the (sweet) almond;” for the blossom is pink, not white, the color of the old man’s hair.
But as the Hebrew means “bud” or “blossom” in Son 6:11 it probably means here “the wakefulness of old age sets in.” Or the color may not be the point, but the blossoms on the leafless branch, as the hoary locks flourish as a crown on the now arid body. Exo 25:33-34; in the tabernacle the candlesticks had “bowls made in the form of the almond flower” or “nut,” most graceful in shape; perhaps the pointed nut within was the design for the cup, the sarcocarp containing the oil, and the flame shaped nut of gold emitting the light from its apex. Luz, the original name of Bethel, was derived from one species of almond (Gen 28:19; Gen 30:37), luz.
It was almond, not hazel, rods wherewith Jacob secured the ringstraked and speckled offspring from the flocks. Jordan almonds were famed. The almonds growing on Aaron’s rod, when laid up over night before the Lord, denote the ever wakeful priesthood which should continue until the Antitype should come; type also of the vigilance and fruitfulness which Christ’s ministers should exhibit;. also of the rod of Christ’s strength which shall finally destroy every adversary (Num 17:8; Psa 110:2; Psa 110:5-6).

[Faussett]

a’-mund: (1) shaqedh, Gen 43:11; Num 17:8, etc. The word shaked comes from a Hebrew root meaning to “watch” or “wait.” In Jer 1:11; Jer 1:12 there is a play on the word, “And I said, I see a rod of an almond-tree (shaqedh). Then said Yahweh unto me, Thou hast well seen: for I will watch (shoqedh) over my word to perform it.” (2) luz; the King James Version hazel, Ge 30:37; lauz is the modern Arabic name for “almond”–Luz was the old name of (which see).

1. Almond Tree:

The almond tree is mentioned in Ec 12:5, where in the description of old age it says “the almond-tree shall blossom.” The reference is probably to the white hair of age. An almond tree in full bloom upon a distant hillside has a certain likeness to a head of white hair.

2. A Rod of Almond:

A rod of almond is referred to Ge 30:37, where “Jacob took him rods of fresh poplar, and of the almond (luz) and of the plane-tree; and peeled white streaks in them” as a means of securing “ring-streaked, speckled, and spotted” lambs and goats–a proceeding founded doubtless upon some ancient folklore. Aaron’s rod that budded (Num 17:2; Num 17:3) was an almond rod. Also see Jer 1:11 referred to above.

3. The Blossoms:

The blossoms of the almond are mentioned Exod 25:33; Exod 37:19 f, etc. “Cups made like almond-blossoms in one branch, a knop (i.e. knob) and a flower,” is the description given of parts of the sacred candlesticks. It is doubtful exactly what was intended–the most probable is, as Dillmann has suggested, that the cup was modeled after the calyx of the almond flower. See CANDLESTICK.

4. The Fruit:

Israel directed his sons (Ge 43:11) to carry almonds as part of their present to Joseph in Egypt. Palestine is a land where the almond flourishes, whereas in Egypt it would appear to have been uncommon. Almonds are today esteemed a delicacy; they are eaten salted or beaten into a pulp with sugar like the familiar German Marzipan.

The almond is Amygdalus communis (N.O. Rosaceae), a tree very similar to the peach. The common variety grows to the height of 25 feet and produces an abundant blossom which appears before the leaves; In Palestine this is fully out at the end of January or beginning of February; it is the harbinger of spring. This early blossoming is supposed to be the origin of the name shaqedh which contains the idea of “early.” The masses of almond trees in full bloom in some parts of Palestine make a very beautiful and striking sight. The bloom of some varieties is almost pure white, from a little distance, in other parts the delicate pink, always present at the inner part of the petals, is diffused enough to give a pink blush to the whole blossom. The fruit is a drupe with a dry fibrous or woody husk which splits into two halves as the fruit ripens. The common wild variety grows a kernel which is bitter from the presence of a substance called amygdalon, which yields in its turn prussic (hydrocyanic) acid. Young trees are grafted with cuttings from the sweet variety or are budded with apricot, peach or plum.

E. W. G. Masterman

[ISBE]

 

The tree and its fruit are represented by the same word. It is derived from a root signifying ‘to hasten,’ which is appropriate, seeing it is the first tree to break out into blossom, as a forerunner of spring. The meaning is confirmed by Jer. 1:11, 12 where the prophet saw an almond tree, and Jehovah said, “Thou hast well seen:for I will hasten my word to perform it.” The bowls of the golden candlestick were to be made like almonds. Ex. 25:33, 34; Ex. 37:19, 20. Aaron’s rod budded, blossomed, and yielded almonds in one night, Num. 17:8:beautiful type of the coming of the Lord Jesus out of His grave perfect for His priestly functions. In Ecc. 12:5, when everything seems to be decaying instead of ‘the almond tree shall flourish,’ it may be translated ‘the almond tree shall be despised;’ others say, ’cause loathing;’ others prefer to compare the almond tree to the white head of an old man hastening to the grave.

[Morrish]

• Levitical city of refuge
Josh 21:18

• Called Alemeth
1Chr 6:60

[Naves]

 

The almond tree is associated with one of the earliest prophecies of a young Jeremiah. “Moreover the word of the Lord came to me, saying, ‘Jeremiah, what do you see?’ And I said, ‘I see a branch of an almond tree.’ Then the Lord said to me, ‘You have seen well, for I am watching to perform My word.’” (Jeremiah 1:11-12)

This prophecy uses a play on words that carries a vital truth for Israel as well as for us. The Hebrew word for almond, shaked, is also translated “to watch”. By seeing the almond branch, God assured Jeremiah that He is watching over His word to bring it to pass, no matter the passage of time.

In context, God had just given Israel a warning. “I have this day set you over the nations and over the kingdoms, to root out and to pull down, to destroy and to throw down, to build and to plant.” (Jeremiah 1:9-10)  Then after Jeremiah sees the almond tree, God shows him a boiling pot over Jerusalem which portends “calamity”. (Jeremiah 1:13-14)  While the almond is a sign of hope that God will eventually fulfill His wonderful promises to Israel (or to us), the context is more ominous.

Later, God repeated the warning through Jeremiah: “Behold, I will watch (shaked) over them for evil, and not for good…” (Jeremiah 44:27). God’s message to Israel was that sin has consequences and there will come a time of reckoning – namely the destruction of Jerusalem and the captivity of Israel.

Years later, Daniel would pray: “Therefore has the Lord watched (shaked) upon the evil, and brought it upon us: for the Lord our God is righteous in all His works which He does: for we obeyed not His voice.” (Daniel 9:14)

The lesson of the almond tree, therefore, is that God in heaven watches a sinful nation walking away from Him and declares it will have consequences. His message to humanity today is still the same: God is watching! He will watch over His word either for curse or for blessing. When sin and immorality engulf nations and even penetrate the Church, we should remember: God is watching! When nations assail Israel and seek to divide her land, we can be sure: God is watching! (Read the whole post!)