Posts Tagged With: judgment

The Change of the Year

The Eight Day

Gen. 1:4-5 (NASB) God saw that the light was good; and God separated the light from the darkness. 5 God called the light day, and the darkness He called night. And there was evening and there was morning, one day.

 The first six months on Adonai’s calendar includes all of His moedim (feast days) and the primary part of the agricultural year when the various harvests are reaped. This is compared to the Light or the Day. As the last Great Day of the Feast (8thday), this is both the “end” or “going out” of the year, and the beginning of a new cycle, one day.

Ex. 23:16 (KJV) And the feast of harvest, the firstfruits of thy labours, which thou hast sown in the field: and the feast of ingathering, which is in the end of the year, when thou hast gathered in thy labours out of the field.

Ex. 34:22 (TLV) “You are to observe the Feast of Shavuot, which is the firstfruits of the wheat harvest, as well as the Feast of Ingathering at the turn of the year.

Dt. 14:28 (NASB) “At the end of every third year you shall bring out all the tithe of your produce in that year, and shall deposit it in your town. (Context of previous verses places this in the fall.)

Dt. 31:10-11 (NASB) Then Moses commanded them, saying, “At the end of every seven years, at the time of the year of remission of debts, at the Feast of Booths, 11 when all Israel comes to appear before the LORD your God at the place which He will choose, you shall read this law in front of all Israel in their hearing.

Rather than arguing that the above verses are in competition with the Head of Months or the Biblical New Year in Nisan (Aviv – Ex. 12:2), Tishrei marks a change or turn of the year in a different way. There is no contradiction in Abba’s Word. He says what He means and means what He says. The only fault is man’s understanding and limited logic (especially in the west with dominant Greek thinking).

The sixth month is akin to the erev (evening) of the day, when it is growing dark, a time for rest. In Genesis chapter one, each day begins with darkness or the evening. Thus, it should be no surprise that the greater cycles of new moons (months) and years begin the same way. Even the first verses of the Bible depict this truth. First there was darkness, chaos, formlessness, then Light and order.

Gen. 1:1-3 (NASB) In the beginning God created the heavens and the earth. 2 The earth was formless and void, and darkness was over the surface of the deep, and the Spirit of God was moving over the surface of the waters. 3 Then God said, “Let there be light”; and there was light.

Our Creator is a God of order, cycles, and patterns. Those that teach cycles contrary to His order (changing the timing of the day starts, weeks, months, and years) are deceived and so they deceive. While they might think they’ve stumbled upon some “new” light or revelation, they have fallen for the folly of darkness, seeking to draw others to themselves like a moth to the flame.

One of the appellations for Rosh HaShanah or Yom Yeruah (Trumpets) is Yom HaKeseh or the Hidden Day. Things hidden can be compared to darkness, just like the darker night one experiences during the new moon sliver, which this festival celebrates. Sadly, the physical darkness (new moon) of this hearld of the fall feasts, has become a point of confusion and controversy even in name and observance. Do you think this is a coincidence?

The fall feasts look forward to the coming return of Messiah, resurrection, and the Day of the Lord. All of these glorious things, including the revelation of Yeshua the Messiah and the Throne of God are associated with darkness.[1]BUT, this is not to be confused with evil. There is a hiddenness, a concealment, a covering, cloudiness in this season. Like the erevof the evening, there is a mixture of light and darkness.

In the erev, it is harder for humans to see in the natural. We should expect no less to be true in the spiritual. Thus, I encourage you not to get involved with the many disputes that arise at this season. They are fruitless deceptions dressed in false humility, righteousness, and holiness.

If the first six months of the year are the light or daytime of the year, then the coming six months of the year are a time of night or darkness. Creation is a witness to this truth. The trees and plants release their leaves to rest and prepare for a new “day” in the spring. Some animals go into hibernation, a deep sleep, awaiting the “day.” In winter, there is less light, and (spiritual) food is more difficult to find unless one stored up treasures while it was still day (spring/summer/feast cycle).

Pondering upon these things, and considering the struggle many have in grasping hold of the “joy” that we are commanded to have during Sukkot, inspired this writing. Since this season should be marked by rejoicing and joy, one should expect to be tested in this area at Sukkot. I’ve spoken to several people that have a sense of foreboding, cloudy vision, and a bit of terror or worry because they are wrestling with finding “joy” right now. If you identify with this battle, I hope this post will encourage you. Just because we find ourselves in a battle with darkness, doesn’t always mean that we have sinned, are being punished, or have missed the mark.

Fear was the first emotion felt after the fall, so it will always be one’s first inclination in matters that appear “dark” or hidden to us (change, the unknown). Humans fear the dark, and the year is turning or changing toward the night at this season. If you sense a change, shift, or if your spirit seems to be in a state of “unrest,” perhaps it is due to the natural and spiritual rhythms of Adonai’s calendar. Do not despair. By looking at what the Bible says about light and darkness, we can gain confidence, encouragement, and insight into these coming months; and we can know that we have nothing to fear in the darkness.

The Dichotomy of Light & Darkness

On the surface, the difference between light and darkness is obvious. Light equals good and darkness equals bad. We are told that the Torah is a Light (Pr. 6:23), just as the Living Torah, Yeshua, is the Light (John 1, Luke 1:79). We are to be a light to the world just as our Master is the Light of the World (Mt. 5:14, John 8:12). If we are Messiah’s, then we are the children of light (Eph. 5:8)

The forces of darkness are evil, but God is the Light that pierces the darkness (John 1:5). Darkness is often equated with the lost, sin, ignorance (blindness), a troubled soul, sorrow, prison, trouble, pestilence, rebellion, death (the grave), evil, judgment, and stinginess. (Job 10:21, Ps. 82:5; Ps. 88, Ps. 91:6, Ps. 107: 10-14, Ps. 143:3, Pr. 2:13; 4:19, Ecc. 2:14; 5:17, Is. 5:30; 8:22; 29:18; 42:7; 59:9-10, Jer. 13:16; 23:12, Lam. 3:1-2, Ezek. 32:8, Amos 4:13, Mt. 6:23, etc.)

That seems black and white, easy peasy, light = good, darkness = bad, right? While most of the time this is true, it is not always the case. We must consider the entire counsel of God or we will make some grave errors in judgment, which leads to fear and condemnation.

Remember that we are in a fallen world where deception is prevalent and the enemy masquerades as an “angel (messenger) of light.” We live in a culture where there are those that who call evil good, and good evil; who substitute darkness for light and light for darkness; who substitute bitter for sweet and sweet for bitter and deceive many. (Is. 5:20) This is why we so desperately need the wisdom and understanding from the Spirit of God.

Is Darkness Ever Good? 

When Abram received the covenant of pieces, it was EREV, when the sun was going down. As darkness approached, our father of the faith FELT horror and dread.

Gen. 15:12 (NKJV) Now when the sun was going down, a deep sleep fell upon Abram; and behold, horror and great darkness fell upon him.

Obviously, this account was not evil, but it was ominous for Abram, though wonderful at the same time. When Adonai walked through the pieces, Abram was in a “deep sleep,” a prophetic state, an awesomeness. (For more on this, click here.) Normally, man sleeps when it is dark. But this is also a time when God speaks to man in dreams and visions. Sometimes dreams are terrifying. Do not be quick to assume that these are of the enemy.

Job 7:14 (NASB) Then You frighten me with dreams And terrify me by visions.

Job 33:14-18 (NASB) “Indeed God speaks once, Or twice, yet no one notices it. 15 “In a dream, a vision of the night, When sound sleep falls on men, While they slumber in their beds, 16 Then He opens the ears of men, And seals their instruction, 17 That He may turn man aside from his conduct, And keep man from pride; 18 He keeps back his soul from the pit, And his life from passing over into Sheol.

Feeling horror or fear is not always an indicator of judgment or something evil. Abram was receiving the covenant and he was afraid! If the father of our faith felt fear when in the presence of HaShem, how much more so will we feel fear in His weighty presence?

Fallen man, including those that have been redeemed, often perceive God’s Presence as “darkness.” Not that it’s evil, but it is heavy and glorious (kavod), difficult to perceive, hidden- yet felt, cloudy and thunderous. In a word, it is AWESOME.

Ex. 20:20-21 (NKJV) And Moses said to the people, “Do not fear; for God has come to test you, and that His fear may be before you, so that you may not sin.” 21  So the people stood afar off, but Moses drew near the thick darkness where God was.

Our God dwells in thick darkness. He speaks and gives His covenant from this cloudy mist! Moses reminds the children of this account in Deuteronomy.

Dt. 4:10-13 (NKJV) Especially concerning the day you stood before the LORD your God in Horeb, when the LORD said to me, ‘Gather the people to Me, and I will let them hear My words, that they may learn to fear Me all the days they live on the earth, and that they may teach their children.’ 11 “Then you came near and stood at the foot of the mountain, and the mountain burned with fire to the midst of heaven, with darkness, cloud, and thick darkness. 12 And the LORD spoke to you out of the midst of the fire. You heard the sound of the words, but saw no form; you only heard a voice. 13 So He declared to you His covenantwhich He commanded you to perform, the Ten Commandments; and He wrote them on two tablets of stone.

Dt. 5:22-24 (NKJV) “These words the LORD spoke to all your assembly, in the mountain from the midst of the fire, the cloud, and the thick darkness, with a loud voice; and He added no more. And He wrote them on two tablets of stone and gave them to me. 23 “So it was, when you heard the voice from the midst of the darkness, while the mountain was burning with fire, that you came near to me, all the heads of your tribes and your elders. 24 And you said: ‘Surely the LORD our God has shown us His glory and His greatness, and we have heard His voice

“Luchot HaBrit” Painting by Kisha Gallagher 2018

from the midst of the fire. We have seen this day that God speaks with man; yet he still lives.

David recalls this account this way:

2 Sam. 22:10-14 (NKJV) He bowed the heavens also, and came down with darkness under His feet. 11 He rode upon a cherub, and flew; and He was seen upon the wings of the wind. 12 He made darkness canopies around Him, dark waters and thick clouds of the skies. 13 From the brightness before Him Coals of fire were kindled. 14 “The LORD thundered from heaven, and the Most High uttered His voice.

 Ps. 18:9-11 (NKJV) He bowed the heavens also, and came down with darkness under His feet. 10 And He rode upon a cherub, and flew; He flew upon the wings of the wind. 11 He made darkness His secret place; His canopy around Him was dark waters and thick clouds of the skies.

 This kind of darkness depicts how God and His Throne are concealed from man. He is unknowable and difficult to perceive; and yet, He chooses to reveal Himself, His voice, His covenant, His Torah, because He loves us. The darkness that surrounds Him protects us from being consumed by the brilliance of His glory and righteousness.

Ps. 97:1-2 (NKJV) The LORD reigns; Let the earth rejoice; Let the multitude of isles be glad! 2 Clouds and darkness surround Him; Righteousness and justice are the foundation of His throne.

Seeds grow while buried in the darkness of earth. Beasts and mankind grow in the dark waters of the womb. Adonai, the Great Sower and Giver of Life, knows each one as they form and mature to sprout from the ground and burst from the womb. Dark places are where life grows!

Ps. 139:12-13 (NKJV) Indeed, the darkness shall not hide from You, But the night shines as the day; The darkness and the light are both alike to You. 13 For You formed my inward parts; You covered me in my mother’s womb.

Is. 45:3-7 (NKJV) I will give you the treasures of darkness And hidden riches of secret places, That you may know that I, the LORD, Who call you by your name, Am the God of Israel.

4  For Jacob My servant’s sake, And Israel My elect, I have even called you by your name; I have named you, though you have not known Me.

5  I am the LORD, and there is no other; There is no God besides Me. I will gird you, though you have not known Me,

6  That they may know from the rising of the sun to its setting That there is none besides Me. I am the LORD, and there is no other;

7  I form the light and create darkness, I make peace and create calamity; I, the LORD, do all these things.’

Hidden things, secret things, concealed things are all a type of darkness. These things are like treasures buried in the earth, formed by great heat and pressure, priceless jewels and metals awaiting the time that one will carve them out of the dirt, stones, and mountains. Once polished and cut to precision, what was once concealed in deep darkness shines and sparkles with the ability to refract glorious light. This is what good teachers, like the Chazal, do for us. They take what was a rough, dull, and cloudy stone, and turn into a prism that refracts the light into streams that we can glean from and understand, so we are transformed and renewed.

Dan. 2:22-23 (NKJV) He reveals deep and secret things; He knows what is in the darkness, And light dwells with Him. 23 “I thank You and praise You, O God of my fathers; You have given me wisdom and might, And have now made known to me what we asked of You, For You have made known to us the king’s demand.”

Is. 42:16 (NKJV) I will bring the blind by a way they did not know; I will lead them in paths they have not known. I will make darkness light before them, And crooked places straight. These things I will do for them, and not forsake them.

Do not fear the darkness. Do not fear the change that is in the air. Do not fear dreams of the night. This coming season is for digging into the dark depths to uncover what is concealed. Enter the dark cloud and let the Word wash and transform your face to reflect His glorious light.

Pr. 25:2-5 (NASB) It is the glory of God to conceal a matter (davar –word), But the glory of kings is to search out a matter (davar). 3 As the heavens for height and the earth for depth, So the heart of kings is unsearchable. 4 Take away the dross from the silver, and there comes out a vessel for the smith; 5 Take away the wicked before the king, and his throne will be established in righteousness.

This is the Eighth Day; an end and a beginning. The scroll of the davar (word) is rolled back to the Beginning. The cycle starts in the darkness in Genesis 1, and the erev of the year. But, it is faithful to the Creator’s rhythm of Light piercing the darkness, renewal, and revelation. Be altogether joyful!


[1]Consider Joel 2:2, Amos 5:18-20, Zeph. 1:15, also look up the revelation on Mt. Sinai, and the revealing of God’s Throne in the Book of Revelation. All involve darkness, clouds, and thunder.

 

Categories: Biblical Symbols, Moedim, new moon | Tags: , , , , , , , , , , , | 5 Comments

Deborah the Bee Part II

Part I

Now Deborah, a prophetess, the wife of Lappidot, was judging Israel at that time. (Jdg. 4:4)

Flaming

© K. Gallagher

The Flaming Bee

The fourth judge of Israel was Deborah, a woman of flames/torches/lamps/lightning.[1] This is according to the bolded phrase above when viewed in the Hebrew (eshet lappidot). I find it captivating that the Hebrew uses such fiery connotations when it presents this unique woman in the Bible. All this imagery is lost and falls flat with the transliterated word Lappidot. Blazing torches and fire brands are much more exciting and unpredictable — another reason I love the holy tongue! Have you ever thought of Deborah as fiery? This is how the Bible describes her. Not only that, but she was a prophetess and a judge! Talk about a woman with weighty responsibility! I even imagine her with flaming red locks to accompany her “sparky” introduction.

I do realize that the phrase I’ve explored designates Lappidot as Deborah’s husband in most translations. But this Hebrew phrase (eshet lappidot), could easily be rendered in more than one way. This leaves some scholars[2] to conclude that this phrase is descriptive of Deborah’s character (woman of lights/torches/etc.) or that it refers to her occupation as a wick maker. On the other hand, some Jewish scholars think this phrase connects Deborah to Barak, for his name actually means “lightning”.[3] Thus, the inference is that Barak was her husband. No matter which way you slice this pie, Deborah is connected with fire and lights.

Palm

© Selma Hodzic

                                                        The Palm of Judgment

She used to sit under the palm tree of Deborah between Ramah and Bethel in the hill country of Ephraim; and the sons of Israel came up to her for judgment. (Jdg 4:5)

As a judge, Deborah not only had judicial power, but she commanded the military. This was the function of Israel’s judges. I believe one reason that Deborah is connected to fire and flames is her ranking number among Israel’s judges. As the fourth judge of Israel, Deborah was unique in several ways. She is the only judge of Israel that was female. She was also the only judge to have a dual role as a prophet, and she was the only judge that was cast in a totally positive light in the narrative. In fact, the judges succeeding her are depicted with a decline in virtue until Samuel (the last judge) is raised up.[4]

Amazingly, I have read and heard some teachers diminish the “judging” aspect of Deborah because she was a female. Apparently, to maintain continuity in their theology, they must regulate the actual role and function of this female prophet and judge. (She wasn’t really making Torah judgments over men) This not only requires some theological gymnastics, but a stubborn refusal to allow the Word to speak literally. Those less persistent in their preconceived notions grant that she only held this position because there wasn’t a man willing to step up and fulfil this role. I beg you to consider “from where” these notions originate. Does the text about Deborah in the Book of Judges imply either position? An honest, unbiased, and literal look answers in the negative.

Whew! Now that that’s off my chest, let’s look at what Deborah actually did. In Part I, we saw how Rebekah’s nurse Deborah was associated with a tree (etz) and here there is palm tree named for Deborah the judge. A judge gives counsel (etzah), which is the feminine form of the word for tree (etz). Do you remember where the nurse Deborah was buried? It was in Bethel under an oak tree. Notice that the judge Deborah sits in the seat of judgment and counsel not very far from her predecessor’s grave. (I can’t help but to wonder if Deborah the Judge was named after Deborah the nurse of Rebekah.)

The sons (benai) of Israel came up (aliyah) to her for judgment (mishpat). What sort of judgment calls was she making? Strong’s defines misphat as:

H4941 משׁפּט mishpâṭ From H8199; properly a verdict pronounced judicially, especially a sentence or formal decree of divine law, including the act, the place, the suit, the crime, and the penalty.[5]

It comes from the root shaphat (again defined by Strong’s):

H8199 שׁפט shâphaṭ A primitive root; to judge, that is, pronounce sentence (for or against); by implication to vindicate or punish; by extension to govern; passively to litigate.[6]

These Hebrew words for judgment are used in verses such as these:

Ex. 18:15-16 Moses said to his father-in-law, “Because the people come to me to inquire of God. (16) “When they have a dispute, it comes to me, and I judge between a man and his neighbor and make known the statutes of God and His laws.”

Dt. 16:18 “You shall appoint for yourself judges and officers in all your towns which the LORD your God is giving you, according to your tribes, and they shall judge the people with righteous judgment.

Nothing about these definitions diminishes Deborah’s role as a judge of Israel. She decided cases of Torah law and halachah, as was required of all appointed judges. There is no indication that the men of Israel had any problem with the fact that she was a woman. They neither were shamed by her gender nor did they fear that she had usurped a male only position. The body of Messiah could learn a thing or two from this biblical example. Interestingly, Deborah is the only judge that is portrayed in an entirely positive light.

Four & the Hidden Woman woman of valor

I’ve mentioned several times that Deborah was the fourth judge of Israel. This is significant because the number four is indicative of authority and government. Those of you familiar with the Creation Gospel will pick up the theme immediately. For example, the fourth day of creation is associated with the governing action of the sun, moon, and stars. The fourth son of Jacob, Judah, was given authority to rule over Israel. There are four corners of the altar. Palm branches (associated with Deborah) are one of the four species waved at the four corners of the earth during Sukkot. The fourth commandment is the Shabbat. The fourth feast is Shavuot (Pentecost). The fourth disciple called by Yeshua was John, and so on.

Essentially, four is a picture of seven or the whole (completeness). This can be visualized if you imagine a seven branched menorah (lampstand) folded in half. The center stem is not only the source for the six outer branches, but also the hinge on which the others hang in a folded menorah. In the folded menorah, you distinctly see four stems instead of seven, yet the whole is still present. (You can learn all about this by studying the Creation Gospel model by Dr. Hollisa Alewine)

The governing aspect of the number four is also portrayed in Deborah’s prophetic song that comprises the whole of chapter five. Before Deborah “rose up” there was disorder and strife in Israel. (vs.6-11) Apparently, this is why YHWH chose to raise up a “mother” in Israel. Deborah realizes the significance of her role in bringing unity and order to Israel. Do you remember the root and meaning of Deborah from Part I? Truly her name is indicative of her person and character as one who brings order to disorder. (Much like the davar or Word) Her association to the number four only magnifies this truth.

deborah 2She Speaks

The song of Deborah demonstrates her gift of prophecy. There can be no doubt that Deborah’s primary weapon was words as testified by her name (lit. dibberah: “she speaks”). I cannot help but to wonder what would have happened if she had been silenced or ignored due to her specific gender. Deborah, a woman on fire with the Word, spoke! Her words brought righteous judgment and order to chaos. The “ways” of the people were crooked and the “watering” places became a place of division and war…UNTIL Deborah arose!

Jdg 5:6-11 “In the days of Shamgar the son of Anath, In the days of Jael, the highways were deserted, And travelers went by roundabout ways. (7) “The peasantry ceased, they ceased in Israel, Until I, Deborah, arose, Until I arose, a mother in Israel. (8) “New gods were chosen; Then war was in the gates. Not a shield or a spear was seen Among forty thousand in Israel. (9) “My heart goes out to the commanders of Israel, The volunteers among the people; Bless the LORD! (10) “You who ride on white donkeys, You who sit on rich carpets, And you who travel on the road–sing! (11) “At the sound of those who divide flocks among the watering places, There they shall recount the righteous deeds of the LORD, The righteous deeds for His peasantry in Israel. Then the people of the LORD went down to the gates.

Deborah not only “roused” herself, but calls the remnant of the faithful in Israel to arise and battle for truth and the God of Truth, YHWH. As usual, the call is to “Wake Up”!!

Jdg. 5:12-13 “Awake, awake, Deborah; Awake, awake, sing a song! Arise, Barak, and take away your captives, O son of Abinoam. (13) “Then survivors came down to the nobles; The people of the LORD came down to me as warriors.

Does this not remind you of another prophecy in the Torah regarding Israel?

Num. 24:8-9 Elohim who has brought him out of Egypt is for him like the lofty horns of the wild ox; he shall eat up the nations that are his foes, and shall break their bones in pieces, and shall pierce them through with his arrows. (9) He has crouched; he has lain down like a lion, and like a lioness; who shall rouse him up? Blessed is everyone that blesses you, and cursed is everyone that curses you. (HRB)

Dr. Tikva Frymer Kensky beautifully illustrates how the alternate meaning of Deborah, a bee, ties all of this together:

Like the queen bee, she raises up the swarm for battle, sending out the drones to protect the hive and conquer new territory.[7]

The Song

Deborah’s song describes three particular women. The first, of course, is Deborah herself. I believe we already have a good understanding of the fact that she clearly represents both the activity of the Holy Spirit and of the righteous assembly of YHWH. The second woman is Yael (Jael). As you know, it was by her hand that King Sisera met his demise. Yael means “to ascend” and “mountain goat”. An ideal wife will be to her husband a fountain (notice the woman/water imagery) and a graceful hind (mountain goat).

Pr. 5:18-20 Let your fountain be blessed, And rejoice in the wife of your youth. (19) As a loving hind and a graceful doe, Let her breasts satisfy you at all times; Be exhilarated always with her love. (20) For why should you, my son, be exhilarated with an adulteress And embrace the bosom of a foreigner?

Since Proverbs 31 depicts the Eshet Chayil or Woman of Valor as a Warrior,[8] it’s not surprising that a woman named “Yael” was given the honor of defeating Israel’s enemy. She is a fountain of living waters[9] to her husband and a mother to Israel (like Deborah). She is a warrior woman like the women who served at the doorway to the Tent of Meeting.[10] And her bravery ascends up to heaven like the sweet aroma of the goat Olah sacrifice.

JaelIt is for these reasons that I find it intriguing that Sisera asks Yael for water, but she instead gives him milk. Ponder this. A woman is a picture of life giving waters; Yael has anything but life in mind for Sisera. Like a baby, she gives him milk and he falls asleep between her thighs. This is when she hammers a tent peg through his temple. Again, with the “tent peg”, we see the imagery of a woman… she builds her house. Obviously, Sisera is a threat to the expanding of her tent or home. Yael may appear to be acting like a harlot, but in reality she is a righteous warrior of her home and for the people of Israel.

The third woman in Deborah’s song illustrates for us the other side of the coin. Remember, we are constantly shown the dichotomy of a righteous woman and a harlot in the Scriptures. They call to the same people, sit in the same places, and often wear similar colors. It is our job to discern which we are dealing with or which one we are acting like (this goes for men and women)! Yael appeared to be a harlot by calling Sisera into her tent, but we see in the end that she was really acting righteously.

The unnamed mother of Sisera is the third woman mentioned and she is depicted as anxiously looking (seeing/false prophecy) for her son to return home with the spoils of war. Notice that part of the expected “spoil” is the daughters of Israel. The Hebrew term used for these Israeli maidens is racham (wombs)![11] The enemy, the harlot, and the dragon desire to devour the offspring of the (righteous) woman.[12] Moreover, the other spoils of war mentioned are dyed and embroidered works. These “works” are associated with the righteous women of Israel. The enemy wants to capture, destroy, and rape the daughters and their righteous acts.

Can you now see the poetic justice between Yael and Sisera’s mother? Sisera desires to steal the “wombs” of Israel, but instead he dies between the thighs of the righteous woman (Yael). If you aren’t paying close attention, you just might miss this point. Or worse, you may misinterpret the actions of Yael and accuse of her of being a harlot. While this story makes the actions of the righteous woman more clear, other stories utilizing this same dichotomy are more subtle. For example, consider Tamar, Rahab, or Ruth. Each of these women’s actions could be misconstrued if you’re not reading carefully.

But why all this emphasis on the women? In the eyes of YHWH, His people are the daughter, the sister, the wife, the bride, and the woman. If our view of natural women is skewed, then our prophetic outlook on the whole body will also be out of kilter. So in that sense, when we look into the narratives and lives of the women, we are really investigating the sons of YHWH too!! The Hidden Ones (both men & women) are revealed in the Woman. Look for her!

Hopefully, this will help you “see” why I write a lot about women. In the natural, women have been oppressed throughout secular and religious history. I believe this is a picture of what’s happening in the spiritual as well. It is a woman that both men and women are compared to in the Scriptures. When we liberate and restore natural women, the WHOLE (spiritual) Body is restored. If the enemy can steal the wombs of Israel, we are weakened and the tent fails to expand. To produce LIFE, it takes both a man and a woman. This is one aspect I see in the prophetic song of Deborah. May the Deborah’s in YHWH’s camp ignite the hive to proclaim truth and battle the Sisera’s of our day.



Footnotes:

[1] The phrase (the wifeH802 of Lapidoth,H3941 )is the following two Hebrew words respectively defined by Strong’s:

H802 ish-shaw’, naw-sheem’ The first form is the feminine of H376 or H582; the second form is an irregular plural; a woman (used in the same wide sense as H582).: – [adulter]ess, each, every, female, X many, + none, one, + together, wife, woman.

H3941 lap-pee-doth’ Feminine plural of H3940; Lappidoth, From an unused root probably meaning to shine; a flambeau, lamp or flame: – (fire-) brand, (burning) lamp, lightning, torch, the husband of Deborah: – Lappidoth.

[2] Eshet lapidot could be translated “wife of Lapidot,” but it also means “woman of torches.” Lapidot, “torches,” comes where we would ordinarily expect a husband’s name, but it is a strange‑sounding name for a man and, moreover, does not have the standard patronymic “son of.” (Dr. Frymer-Kensky) http://www.myjewishlearning.com/texts/Bible/Prophets/Former_Prophets/Book_of_Judges/Deborah.shtml?p=1

[3] http://biblehub.com/topical/l/lappidoth.htm

[4] When looking into the number of Israel’s judges, there is not a unanimous opinion on how many there actually were. The number usually falls between 12 and 15. This is due to the fact that some “rulers” like Abimelech aren’t directly referred to as a “judge”, but ruled Israel all the same. No matter whom you include in your count, Deborah is the fourth in order.

[5] Emphasis mine. Definition shortened in order for easier reading.

[6] See footnote 2.

[7]http://www.myjewishlearning.com/texts/Bible/Prophets/Former_Prophets/Book_of_Judges/Deborah_Prn.shtml

[8] See The Biblical Role of Women Part IV.

[9] See The Cup of Miriam Part III.

[10] See The Mirror Waters and the Gatekeepers.

[11] Jdg. 5:30 ‘Are they not finding, are they not dividing the spoil? A maiden (racham), two maidens (racham) for every warrior; To Sisera a spoil of dyed work, A spoil of dyed work embroidered, Dyed work of double embroidery on the neck of the spoiler?’

[12] Rev 12:4 And his tail *swept away a third of the stars of heaven and threw them to the earth. And the dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. Rev 12:17 So the dragon was enraged with the woman, and went off to make war with the rest of her children, who keep the commandments of God and hold to the testimony of Jesus.

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