Fire

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The Hebrew word for woman is ishah, spelled Aleph, Shin, Hey. Remove the hey and, once again, you have esh or ish, meaning fire.
The Goddess of Sumer to whom the people sacrificed was able to provide welfare for the people from her temple in time of need. But those systems were a snare and a trap.


Fire and Wife

The same letters in Hebrew translated fire(אִשָּׁה AlefShinHey),[1] is also translated wife(אִשָּׁה)[2].

"Istar (INANNA) was to them a divine “mother,” the goddess who had begotten mankind, and who cared for their welfare with a mother’s love.”

In Sumer she manifested an inclusion of contradictory characteristics. She seemed to represent sensitive compassion but also elements of fiercely applied force, both warfare and passionate in Mesopotamian culture.

Isha is the goddess of the Aeldari harvest, fertility, life, healing, and growth as the divine mother in Aeldari Mythology. All these names of goddesses began with the word for fire.[3]

The story of Isis and Osiris (Ausar) as Twin Flames shows her to be not only a loving wife and mother. Isis also partakes of the fiery fierceness of Sakhmet. “Sakhmet, the fiery goddess” of the ancient Egyptian religion was the lion-headed fire (or sun) goddess associated with war, pestilence, and flames.

What is the significance of this similarity and the equating of fire and women to the welfare of society and its people?

  • "The children gather wood, the fathers kindle fire, and the women knead dough, to make cakes for the queen of heaven. And they pour out drink offerings to other gods, to provoke me to anger." (Jeremiah 7:18)

Salus was the goddess of public welfare in the Roman religion, but was later identified with the Greek Hygieia. Salus' temple on the Quirinal at Rome, dedicated in 302 B.C., was the scene of an annual sacrifice. Her name means “salvation” or “welfare.”

Leviticus 21:6 They shall be holy[4] unto their God, and not profane(חָלָל‎)‎[5] the name of their God: for the offerings(אִשָּׁה)[1] of the LORD made by fire(אִשָּׁה),[1] and the bread of their God, they do offer(מַקְרִיבִ֖ם)[6] : therefore they shall be holy(קָדוֹשׁ)‎ qadowsh.[7]

Staying holy means staying separate from the world of Nimrod's Babylon, Pharaoh's Bondage of Egypt or any of the other city-states like Sumer or Sodom.

Leviticus 21:7 They shall not take a wife(אִשָּׁה)[2] that is a whore,(זָנָה)‎[8] or profane(חָלָל‎)‎[9]; neither shall they take a woman(אִשָּׁה)[2] put away from her husband: for he is holy unto his God. see degenerate


What was "strange fire". If we image that the altars of Moses were dead stones and the wood was used by priests to consume those sacrifices of the people to burn up the assets of the community then what was different about the flames of their fire?
But if the phrase "burnt offering" was a metaphor for a sacrifice freely and entirely given over to men we trust who formed living altars to provide for the needy while creating the social bonds of a free society and strengthening the poor, then strange fire may have a more profound meaning.

Strange fire

The exact nature of the strange fire is debated, but it is said by some that it could be that Nadab[10] and Abihu[11], the sons of Aaron were not burning the incense with fire carried from the altar where sacrifice were burnt up, as specified in Leviticus 16:12.[12]

All the things brought to the altar were freewill offerings in order to be consumed but many think that the consumption was by fire as if all those things that were brought were then simply burned up by flames on the altars.

The nature of fire

What is the nature of this strange fire that killed Nadab[10] and Abihu[11]?

It is said that this fire comes from the presence of God.

In our study of Leviticus 10 we see Rabbis struggling to explain their sudden deaths. Were they intoxicated with strange wine? Were they lacking covering, were they proud, or contentious because of separate censer (מַחְתָּה‎ machtah)[13].

The word for censor in the text appears as מַחְתָּת֗וֹ with a double Tav which appears over and over with the rebellion of Korah where is Moses told everyman his censor an then a fire destroyed many. Was it Strange fire or Divine fire or is their a difference. Was the contention from their lack of counsel?[14]

This brings us back to pride which puts our will before the will of God. What is proverbs telling us about a whore that temps all of mankind?

Proverbs 6:26 "For by means of a whorish woman [a man is brought] to a piece of bread: and the adulteress will hunt for the precious life. 27 Can a man take fire in his bosom, and his clothes not be burned? 28 Can one go upon hot coals, and his feet not be burned? 29 So he that goeth in to his neighbour s wife; whosoever toucheth her shall not be innocent."

What does fire in your bosom or walking on hot coals have to do with whores?

Proverbs has lists of advise to share many insight into the nature of the kingdom and the practices of its citizens:

Proverbs 25:[15] 21 If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: 22 For thou shalt heap coals of fire upon his head, and the LORD shall reward thee.[16]

Romans 12:20 "Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head."

The same fire that brings you reward will be like fire and hot coals on the head of the enemy.

Remember the wrath of God is the consequences of going against God and the way. Nadab[10] and Abihu[11] were proud and thought they were worth but were they truly honest and ready to do the sacred job of God's righteous service.

In Leviticus 10 and in Numbers 16 the word for censor(מַחְתָּה‎ machtah)[13] in the text can appear as מַחְתָּת֗וֹ with a double Tav which appears over and over with the rebellion of Korah where Moses told everyman to get his censor an then a fire destroyed many.

Was it Strange fire or Divine fire or is there a difference?

Was the contention from their lack of counsel?[17]

If we are lying about our faith are we in danger from Divine fire?


What killed Ananias and Sapphira in Acts 5? It says it was the Holy Spirit but was it the same Strange fire spoken of in old?

And then there is Jesus who baptizes with the Hoy Ghost and with fire.

Matthew 3:11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and [with] fire:
Luke 3:16 John answered, saying unto [them] all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:

So, is the fire representative of the Holy Spirit that can both bless and curse, heal or strike dead, or cast into a pit? So, is this Divine fire the same as Strange fire and our hearts make the difference?

This would make the smoke the product of the fire and agrees with the words of James 2:18 "Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works."

We may see the "smoke" or the "works" but God sees the heart Ecclesiastes 9:1 "For all this I considered in my heart even to declare all this, that the righteous, and the wise, and their works, [are] in the hand of God: no man knoweth either love or hatred [by] all [that is] before them."

Just as the eighth day of Leviticus 9 the effects of the righteousness of Moses came to pass in Genesis 15:17 the prophetic vision of Abraham tells us "And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces."

The covenant promised the land to the seed of Abraham (the faithful) from Egypt(which is bondage) to a river which is Euphrates (which means fruitfulness).[18] But those who choose the way of Nimrod and the bondage Egypt and curse the Children of God may go the way of Nadab and Abihu, Korah, Sodom, and the whore.

The whore of prophecy and the whoredom of nations has to do with the means and methods of the provision for the people.

Those provisions of the Nimrods of the world have to do with the tables of rulers which are a snare because of their delecacies. Is it either by the fervent Charity of the Corban of Moses and the Corban of Christ or the legal charity of the Corban of the world. It is by love or force and covetous practices of the masses?

Practical Fire

Revelation 20:15 "And whosoever was not found written in the book of life was cast into the lake of fire."

Considering how hard life was and how much complaining was recorded in the text there should have been considerably more objection to the absolute useless loss of their meager possessions that had to be occurring with this burning up of so many of their limited community resources.

Has the word of God been misinterpreted by the doctrines of men?

Historically it does not make sense that so many city-states had complex systems of welfare to provide for their people from Babylon to Egypt or Sumer and then the Israelites were constructing a system under the direction of Moses where the burned up every thing that those other city states distributed amongst the needy and poor to when the allegiance of the people.

We know those systems like Babylon and Egypt had rulers who who were benefactors who exercised authority to provide their welfare benefits. But we also know that the dainties of their Tables was a "snare and a trap" that would bring us back, entangling us into the bondage of Egypt, make us merchandise and curse children.

If we examine some of these words within the context of human nature and the problems in the world at the time and our time we may see a new pattern in the text that conforms to the word of God but contradicts the ways of the world.

Fire that burns the soul

Are the words Strange fire and even the word fire[19] metaphors?

Fire as we use the term is a process. It is a chemical conversion, using oxygen to combine with the item being burnt, and the result is heat, hot gases (such as carbon dioxide) and ashes.

Strange[20] can mean that which is foreign or that which is unrecognized, but also a strange woman or harlot. The theme of a harlot and whoredom as well as national adultery.

The word fire in the Old Testament is אֵשׂ‎ ‘esh translated fire some 373 times but the same letters are translated as an adverb into the words can and there once each.[21]

In the kingdom of God, purity is recognized, and impurity (evil, corruption) is unrecognized. The unrecognized items must be rejected as estranged from the processes of God and His righteousness. Yet, evil is the absence of good, as darkness is the absence of light.

In Leviticus 10:1 "And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered[22] strange[20] fire[19] before the LORD, which he commanded them not."

Strange or adulterous

The Hebrew word we see translated strange which is in the phrase strange fire is zuwr (זוּר‎)[20] spelled with the letters ZayinVavReish. Zuwr as a verb and "primitive root word" it is primarily defined as "to be strange". But if we explore the way zuwr is translated in other verses we can see "strange woman" in Proverbs[23] because zuwr is also defined as "prostitute, harlot".

Nadab and Abihu as the sons of Aaron held a high position in the Church in the wilderness. They would eventually receive the heave offering and also deal with the wave offering. These were important to the welfare of all of Israel. The term harlot will be equated with an apostate church because of the adultery and whoredom of the nation.

Strange or oppressed

The Hebrew word zuwr translated strange is identical to another Hebrew word also spelled ZayinVavReish zuwr (זוּר‎) [24] but is defined as "to press, squeeze, crush, press down and out" and is translated closed, thrust … together, crush. This verb zuwr is a primitive root that can be compared to the word tsowq (צוֹק)‎ and‎ tsuwqah (צוקה)[25] and as a noun is defined as "constraint, distress... anguish". The noun tsowq is from the verb tsuwq (צוּק)‎[26] and translated distress, oppressor, and sore. It again spelled the same (TzadikVavKuf) as tsuwq‎ (צוּק)‎[27] meaning "to pour out, melt". It has been associated with the term meaning anguish and oppression.

Fire or foundation

The word fire in the text is esh(אֵשׂ‎)[19] translated fire over 370 times. While it contains only two letters, the AlefShin, it is the same as the Aramaic esh(אֵשׂ‎)[28] translated "flame" and the adverb esh(אֵשׂ‎)[29] meaning "there is, there are". The letters AlefShin esh(אֵשׂ‎)[30] also appear three times in the Book of Ezra as an abbreviation for the word foundation[31] where it is the bases of "building the rebellious(מָרָד‎)[32] and the bad(evil) (בִּאוּשׁ‎)[33] city".

Jeremiah 6:29 "The bellows are burned, the lead is consumed of the fire(אֶשָּׁה)‎ ‘eshshah[34] <0800 ; the founder melteth in vain: for the wicked are not plucked away."

Numbers 3:4 And Nadab and Abihu died before the LORD, when they offered strange[20] fire[19] before the LORD, in the wilderness of Sinai, and they had no children: and Eleazar and Ithamar ministered in the priest’s office in the sight of Aaron their father.

The word censor contains a double Tav.

Numbers 26:61 And Nadab and Abihu died, when they offered strange[20] fire[19] before the LORD.

Isaiah 1:7 Your country [is] desolate, your cities [are] burned with fire <0784>: your land, strangers <02114> devour it in your presence, and [it is] desolate, as overthrown by strangers <02114>.

Jude 1:7 Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.


In the kingdom of God, processes happen by way of using our conscience to discern that which is right and good. Using the Law of God as a basis, the process results in a decision. The goodness of the Father in heaven requires that each of His servants must likewise decide according to that which is good. If a process of conversion of an offering from its grantor to its recipient is well-pleasing to God, then it is a good process, which should be called holy fire, but anything other than that which pleases God is strange fire.

If we read in the Bible on the topic of justice, it is clear that certain things are not right and good. For example, taking bribes destroys justice. Therefore, a bribe brought to the altar of Christ is an example of strange fire.


Olah (Burnt Offering) Minchah (Grain Offering) Hata-at (Purification Offering or Sin Offering) Asham (Reparation Offering)

Shelem Zevah (Peace Offering)[35]

In Exodus 35 verse 3 we see, "Ye shall kindle no fire throughout your habitations upon the sabbath day."

To "kindle a" fire is normally the Hebrew term בָּעַר‎ ba‘ar[36]. The letters BeitAyinReish בַּעַר‎ ba‘ar can also mean stupid and brutish even a foolish (person)[37] and even "consume" or "to be grazed". But the term ba‘ar(בָּעַר)‎ which we see translated "kindle" appears in the text as תְבַעֲר֣וּ ṯəḇa‘ărū one time which is TavBeitAyinReishVav.

The term for dwelling is מוֹשָׁב mowshab or more often just משׁב‎ moshab MemShinBeit[38] which is from the primitive root יָשַׁב‎ yashab[39] which can mean dwell or just "to sit or sit down" but the phrase "throughout your habitations" is produced by the term that appears in the text as מֹשְׁבֹֽתֵיכֶ֑ם mōwōšəḇōṯêḵem which is MemShinBeitTavYodKafMem.

Remembering that the Sabbath was not a day but the way of working first: we should ask is the prohibition about not kindling a fire (לֹא־תְבַעֲר֣וּ אֵ֔שׁ) or was it about "not being stupid and brutish in all your dwellings or sitting down in the way of the Sabbath? What do we need to learn about Leaven, Breeches or about eating Milk and meat and about Strange fire?

Exodus 30:9 ???

Another theory

There is also Leviticus 10:9 "Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: [it shall be] a statute for ever throughout your generations:" and some speculate that the two men came into the tabernacle drinking alcohol.

Footnotes

  1. ↑ 1.0 1.1 1.2 0801 ^השׁא^ ‘ishshah \@ish-shaw’\@ AlefShinHey the same as 0800, but used in a liturgical sense; n m; AV-offering … by fire 65; 65
    1) burnt-offering, offering made by fire, fire offering
  2. ↑ 2.0 2.1 2.2 0802 אִשָּׁה‎ ‘ishshah [ish-shaw’,] irregular plural נשׁים‎ nashiym [naw-sheem’] from 0376 or 0582; n f; [BDB-61a] [{See TWOT on 137 @@ "137a" }] AV-wife 425, woman 323, one 10, married 5, female 2, misc 14; 779
    1) woman, wife, female
    1a) woman (opposite of man)
    1b) wife (woman married to a man)
    1c) female (of animals)
    1d) each, every (pronoun)
  3. ↑ 0784 אֵשׂ‎ AlefShin ‘esh [aysh] a primitive word; n f; [BDB-77a] [{See TWOT on 172 }] AV-fire 373, burning 1, fiery 1, untranslated variant 1, fire + 0800 1, flaming 1, hot 1; 379
    1) fire
    1a) fire, flames
    1b) supernatural fire (accompanying theophany)
    1c) fire (for cooking, roasting, parching)
    1d) altar-fire
    1e) God’s anger (fig.)
    • א Alef Father-Son- begin- The Paradox: God and Man - (ox bull) [strength, leader, first] (Numeric value: 1)
    • ש Shin Eternal Flame of Spiritual Revelation, bound to the coal of righteousness, the Divine Essence. [sun... teeth... consume destroy] (Numeric value: 300)
    • 0785 אֵשׁ‎ ‘esh (A) fire; 0786 אִשׁ‎ ‘ish (adv) there is, there are; 0787 אשׁ‎ ‘osh (Aramaic) foundation.
    • see 0800 fire from 0784 אֵשׂ‎ ‘esh fire -0787 foundation; 0801 burnt offering,; 0802 woman, wife, female
    • See fire Hebrew letters( אוּר‎ AlefVavReish) 0217 meaning flame, light of fire.
  4. ↑ 06944 קֹדֶשׁ‎ qodesh \@ko’- desh\@ KufDaletShin from 06942; n m; AV-holy 262, sanctuary 68, (holy, hallowed, … ) things 52, most 44, holiness 30, dedicated 5, hallowed 3, consecrated 1, misc 3; 468
    1) apartness, holiness, sacredness, separateness
    1a) apartness, sacredness, holiness
    1a1) of God
    1a2) of places
    1a3) of things
    1b) set-apartness, separateness
    • 06942 קָדַשׁ‎ qadash consecrate, separate; 06944 קֹדֶשׁ‎ qodesh apartness; 06945 קָדֵשׁ ‎qadesh homosexual; 06948 קְדֵשָׁה‎ qëdeshah prostitute, harlot
  5. ↑ 02490 חָלַל‎ chalal [khaw-lal’] a primitive root chet +double Lamed; see 02491 חָלַל‎ chalal slay, see degenerate; [compare 02470 חָלָה‎ chalah to become weak or sick]; v; [BDB-319a, BDB-320a] [{See TWOT on 660 }] [{See TWOT on 661 }] AV-begin 52, profane 36, pollute 23, defile 9, break 4, wounded 3, eat 2, slay 2, first 1, gather grapes 1, inheritance 1, began men 1, piped 1, players 1, prostitute 1, sorrow 1, stain 1, eat as common things 1; 141
    1) to profane, defile, pollute, desecrate, begin
    1a) (Niphal)
    1a1) to profane oneself, defile oneself, pollute oneself
    1a1a) ritually
    1a1b) sexually
    1a2) to be polluted, be defiled
    1b) (Piel)
    1b1) to profane, make common, defile, pollute
    1b2) to violate the honour of, dishonour
    1b3) to violate (a covenant)
    1b4) to treat as common
    1c) (Pual) to profane (name of God)
    1d) (Hiphil)
    1d1) to let be profaned
    1d2) to begin
    1e) (Hophal) to be begun
    2) to wound (fatally), bore through, pierce, bore
    2a) (Qal) to pierce
    2b) (Pual) to be slain
    2c) (Poel) to wound, pierce
    2d) (Poal) to be wounded
    3) (Piel) to play the flute or pipe
  6. ↑ 07126 ^ברק^ qarab \@kaw-rab’\@ a primitive root; v; {See TWOT on 2065} AV-offer 95, (come, draw, … ) near 58, bring 58, (come, draw, … ) nigh 18, come 12, approach 10, at hand 4, presented 2, misc 13; 280
    1) to come near, approach, enter into, draw near
    1a) (Qal) to approach, draw near
    1b) (Niphal) to be brought near
    1c) (Piel) to cause to approach, bring near, cause to draw near
    1d) (Hiphil) to bring near, bring, present
    • 07126 קְרָב‎ to come near; 07127 קְרָב‎ to approach, come near; 07128 קְרָב‎ battle; 07129 קֶרֶב‎ qerab war; 07130 קֶרֶב‎ qereb midst ; 07131 קֶרֶב‎ qareb near approach. See 07133 Corban
  7. ↑ 06918 ^שׁודק^ qadowsh \@kaw-doshe’\@ or ^שׁדק^ qadosh \@kaw-doshe’\@ from 06942; adj; {See TWOT on 1990 @@ "1990b"} AV-holy 65, Holy One 39, saint 12; 116
    1) sacred, holy, Holy One, saint, set apart
    • In the New Testament we see hagios hag’-ee-os 40
  8. ↑ 02181 זָנָה‎ ZayinNunHey zanah [zaw-naw’] a primitive root [highly-fed and therefore wanton]; v; [BDB-275b] [{See TWOT on 563 }] AV- … harlot 36, go a whoring 19,  … whoredom 15, whore 11, commit fornication 3, whorish 3, harlot + 0802 2, commit 1, continually 1, great 1, whore’s + 0802 1; 93
    1) to commit fornication, be a harlot, play the harlot
    1a) (Qal)
    1a1) to be a harlot, act as a harlot, commit fornication
    1a2) to commit adultery
    1a3) to be a cult prostitute
    1a4) to be unfaithful (to God) (fig.)
    1b) (Pual) to play the harlot
    1c) (Hiphil)
    1c1) to cause to commit adultery
    1c2) to force into prostitution
    1c3) to commit fornication
    • We can see the idea of national adultery or the use of force when the Tav related to faith or Lamed (hand) or Vav (separation or union) is included with or adjacent to the ZayinNunHey
    • In Isaiah 23:17 we see wə·zā·nə·ṯāh וְזָֽנְתָ֛ה VavZayinNunTavHey which references Tyre and "her hire, and shall commit fornication with all the kingdoms".
    In Isaiah 23:17 we see the Hebrew: וְשָׁבָ֖ה לְאֶתְנַנָּ֑ה וְזָֽנְתָ֛ה אֶת־ כָּל־
    where the word ethnan (0868) containing the root אֶתְנַ AlefTavNun is seen as לְאֶתְנַנָּ֑ה translated to her hire
    • In Hosea 9:1 we see zā·nî·ṯā ZayinNunYodTav זָנִ֖יתָ Translated in
    NAS: "like the nations! For you have played the harlot, forsaking"
    KJV: "as [other] people: for thou hast gone a whoring from thy God,"
    • We see לִזְנ֖וֹת LamedZayinNunVavTav liz·nō·wṯ in Leviticus 20:5-6 and Leviticus 21:9 along with Numbers 25:1 and Deuteronomy 22:21. We see lə·haz·nō·w·ṯāh לְהַזְנוֹתָ֑הּ LamedHeyZayinNunVavTavHey in Leviticus 19:29
  9. ↑ 02491 ללח chalal khaw-lawl’ from 02490 חָלַל‎ chalal profane, pollute, desecrate; see degenerate;AV-slay 78, wounded 10, profane 3, kill 2, slain man 1; 94 n m
    1) slain, fatally wounded, pierced
  10. ↑ 10.0 10.1 10.2 05070 נָדָב‎ Nadab \@naw-dawb’\@ from נָדָב‎ Nadab 05068 but means to incite, impel, make willing ; n pr m AV-Nadab 20; 20
    1) eldest son of Aaron by Elisheba; struck dead before the sanctuary in the wilderness for kindling the censers with strange fire
    2) son of king Jeroboam I of the northern kingdom of Israel and king of Israel for 2 years before being slain by Baasha
    3) a Jerahmeelite, son of Shammai, of the tribe of Judah
    4) a son of Gibeon of the tribe of Benjamin
  11. ↑ 11.0 11.1 11.2 030 אֲבִיהוּא‎ ‘Abiyhuw’ ab-ee-hoo’ from 01 and 01931; n pr m; [BDB-4a] {See TWOT on 1 @@ "1b" } AV-Abihu 12; 12
    1) a son of Aaron destroyed for sacrificing strange fire to God and brother to Nadab.
  12. ↑ Leviticus 16:12 And he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring [it] within the vail: 13 And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy seat that [is] upon the testimony, that he die not: 14 And he shall take of the blood of the bullock, and sprinkle [it] with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times.
  13. ↑ 13.0 13.1 04289 מַחְתָּה‎ machtah makh-taw’ the same as 04288 מְחִתָּה‎ mëchittah ‘’destruction, ruin, terror, a breaking ‘’ said to be in the sense of removal, from 02846 חָתָה‎ chathah ‘’to take away or seize ‘’; n f; [BDB-367a] {See TWOT on 777 @@ "777a" } AV-censer 15, firepans 4, snuffdishes 3; 22
    1) fire-holder, censer, firepan, snuff dish, tray
    1a) snuff-dish
    1b) fire-pans
    1c) censer
    Said to be "Visible reminders (communion table, baptismal waters) serve the same pedagogical function today as the bronze plating on the altar—calling God’s people to reverent obedience."
  14. ↑ Jewish sources like Vayikra Rabbah 20 and the Sifra list "They did not take counsel with one another". See wood.
  15. ↑ Proverbs 25:18 "A man that beareth false witness against his neighbour [is] a maul, and a sword, and a sharp arrow. 19 Confidence in an unfaithful man in time of trouble [is like] a broken tooth, and a foot out of joint. 20 [As] he that taketh away a garment in cold weather, [and as] vinegar upon nitre, so [is] he that singeth songs to an heavy heart.
  16. ↑ 23 "The north wind driveth away rain: so [doth] an angry countenance a backbiting tongue. 24 [It is] better to dwell in the corner of the housetop, than with a brawling woman and in a wide house. 25 [As] cold waters to a thirsty soul, so [is] good news from a far country. 26 A righteous man falling down before the wicked [is as] a troubled fountain, and a corrupt spring. 27 [It is] not good to eat much honey: so [for men] to search their own glory [is not] glory. 28 He that [hath] no rule over his own spirit [is like] a city [that is] broken down, [and] without walls."
  17. ↑ Jewish sources like Vayikra Rabbah 20 and the Sifra list "They did not take counsel with one another". See wood.
  18. ↑ Genesis 15:18 In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:
  19. ↑ 19.0 19.1 19.2 19.3 19.4 0784 אֵשׂ‎ AlefShin ‘esh [aysh] a primitive word; n f; [BDB-77a] [{See TWOT on 172 }] AV-fire 373, burning 1, fiery 1, untranslated variant 1, fire + 0800 1, flaming 1, hot 1; 379
    1) fire
    1a) fire, flames
    1b) supernatural fire (accompanying theophany)
    1c) fire (for cooking, roasting, parching)
    1d) altar-fire
    1e) God’s anger (fig.)
    • א Alef Father-Son- begin- The Paradox: God and Man - (ox bull) [strength, leader, first] (Numeric value: 1)
    • ש Shin Eternal Flame of Spiritual Revelation, bound to the coal of righteousness, the Divine Essence. [sun... teeth... consume destroy] (Numeric value: 300)
    • 0785 אֵשׁ‎ ‘esh (A) fire; 0786 אִשׁ‎ ‘ish (adv) there is, there are; 0787 אשׁ‎ ‘osh (Aramaic) foundation.
    • see 0800 fire from 0784 אֵשׂ‎ ‘esh fire -0787 foundation; 0801 burnt offering,; 0802 woman, wife, female
    • See fire Hebrew letters( אוּר‎ AlefVavReish) 0217 meaning flame, light of fire.
  20. ↑ 20.0 20.1 20.2 20.3 20.4 02114 זוּר‎ zuwr [zoor] a primitive root; v; [BDB-266a, BDB-266b] [{See TWOT on 541 }] AV-stranger 45, strange 18, estranged 4, stranger + 0376 3, another 2, strange woman 2, gone away 1, fanners 1, another place 1; 77
    1) to be strange, be a stranger
    1a) (Qal)
    1a1) to become estranged
    1a2) strange, another, stranger, foreigner, an enemy (participle)
    1a3) loathsome (of breath) (participle)
    1a4) strange woman, prostitute, harlot (meton)
    1b) (Niphal) to be estranged
    1c) (Hophal) to be a stranger, be one alienated
    • 02115 זוּר‎ zuwr to press, squeeze, crush
  21. ↑ 0786 אִשׁ‎ ‘ish [eesh] identical (in origin and formation) with [[0784] fire]; adv subst; [BDB-78a] [{See TWOT on 173 }] AV-can 1, there 1; 2
    1) there is, there are
  22. ↑ 07126 ^ברק^ qarab \@kaw-rab’\@ a primitive root; v; {See TWOT on 2065} AV-offer 95, (come, draw, … ) near 58, bring 58, (come, draw, … ) nigh 18, come 12, approach 10, at hand 4, presented 2, misc 13; 280
    1) to come near, approach, enter into, draw near
    1a) (Qal) to approach, draw near
    1b) (Niphal) to be brought near
    1c) (Piel) to cause to approach, bring near, cause to draw near
    1d) (Hiphil) to bring near, bring, present
    • 07126 קְרָב‎ to come near; 07127 קְרָב‎ to approach, come near; 07128 קְרָב‎ battle; 07129 קֶרֶב‎ qerab war; 07130 קֶרֶב‎ qereb midst ; 07131 קֶרֶב‎ qareb near approach. See 07133 Corban
  23. ↑ Proverbs 2:16 To deliver thee from the strange <02114> woman<0802(אִשָּׁה)‎ ‘ishshah. Same as 0802(אִשָּׁה)‎ ‘ishshah an "offering... by fire"(65)>, [even] from the stranger [which] flattereth with her words;
    Proverbs 5:3 For the lips of a strange woman <02114> drop [as] an honeycomb, and her mouth [is] smoother than oil:
    Proverbs 5:20 And why wilt thou, my son, be ravished with a strange woman <02114>, and embrace the bosom of a stranger?
    Proverbs 7:5 That they may keep thee from the strange <02114> woman, from the stranger [which] flattereth with her words.
    Proverbs 20:16 Take his garment that is surety [for] a stranger <02114>: and take a pledge of him for a strange woman.
    Proverbs 27:13 Take his garment that is surety for a stranger <02114>, and take a pledge of him for a strange woman. 14 He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him. 15 A continual dropping in a very rainy day and a contentious woman are alike.
  24. ↑ 02115 זוּר‎ zuwr [zoor] a primitive root ZayinVavReish [compare 06695 צוֹק‎ TzadikVavKuf tsowq= anguish (constraint)]; v; [BDB-266b] [{See TWOT on 543 }] AV-closed 1, thrust … together 1, crush 1; 3
    1) (Qal) to press, squeeze, crush, press down and out
    1a) to close up (of a wound)
    • Same as 02114 זוּר‎ zuwr = strange
  25. ↑ 06695 צוֹק‎ tsowq [tsoke] or (fem.) צוקה‎ tsuwqah [tsoo-kaw’] from 06693 oppress; n m/n f; [BDB-848a] [{See TWOT on 1895 @@ "1895a" }] [{See TWOT on 1895 @@ "1895b" }] AV-anguish 4; 4
    n m
    1) constraint, distress, strait
    1a) distress, anguish (fig.)
    n f
    2) pressure, distress
  26. ↑ 06693 צוּק‎ tsuwq [tsook] a primitive root; v; [BDB-847b] [{See TWOT on 1895 }] AV-distress 5, oppressor 2, sore 1, press 1, straiten 1; 11
    1) (Hiphil) to constrain, press, bring into straits, straiten, oppress
  27. ↑ 06694 צוּק‎ tsuwq [tsook] a primitive root [identical with 06693 through the idea of narrowness (of orifice)]; v; [BDB-848a] [{See TWOT on 1896 }] AV-pour 2, molten 1; 3
    1) (Qal) to pour out, melt
  28. ↑ 0785 אֵשׁ‎ ‘esh (Aramaic) [aysh] corresponding to 0784; n f; [BDB-1083a] [{See TWOT on 2614 }] AV-flame 1; 1
    1) fire
  29. ↑ 0786 אִשׁ‎ ‘ish [eesh] identical (in origin and formation) with [[0784] fire]; adv subst; [BDB-78a] [{See TWOT on 173 }] AV-can 1, there 1; 2
    1) there is, there are
  30. ↑ 0787 אשׁ‎ ‘osh (Aramaic) [ohsh] corresponding (by transposition and abbrev.) to 0803; n m; [BDB-1083a] [{See TWOT on 2613 }] AV-foundation 3; 3
    1) foundation
  31. ↑ Ezra 4:12 Be it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls [thereof], and joined the foundations <0787>.
    Ezra 5:16 Then came the same Sheshbazzar, [and] laid the foundation <0787> of the house of God which [is] in Jerusalem: and since that time even until now hath it been in building, and [yet] it is not finished.
    Ezra 6:3 In the first year of Cyrus the king [the same] Cyrus the king made a decree [concerning] the house of God at Jerusalem, Let the house be builded, the place where they offered sacrifices, and let the foundations <0787> thereof be strongly laid; the height thereof threescore cubits, [and] the breadth thereof threescore cubits;
  32. ↑ 04779 מָרָד‎ marad (Aramaic) [maw-rawd’] from the same as 04776; adj; [BDB-1101b] [{See TWOT on 2840 @@ "2840b" }] AV-rebellious 2; 2
    1) rebellious
  33. ↑ 0873 בִּאוּשׁ‎ bi’uwsh (Aramaic) [be-oosh’] from 0888; n f; [BDB-1084a] [{See TWOT on 2622 @@ "2622a" }] AV-bad 1; 1
    1) evil, bad, be evil
  34. ↑ 0800 אֶשָּׁה‎ ‘eshshah [esh-shaw’] from 0784 fire; n f; [BDB-77b] [{See TWOT on 172 }] AV-fire 1; 1
    1) fire
  35. ↑ 08002 ^םלשׁ^ shelem \@sheh’- lem\@ from 07999 שָׁלַם‎ shalam to be in a covenant of peace; n m; AV-peace offerings 81, peace 6; 87
    1) peace offering, requital, sacrifice for alliance or friendship
    1a) voluntary sacrifice of thanks
    • 07999 שָׁלַם‎ shalam make peace; 08000 שְׁלַם‎ shëlam finish; 08001 שְׁלָם‎ shëlam welfare, (from 07965 שָׁלוֹם‎ shalowm welfare, safe, health); 08002 שֶׁלֶם‎ shelem peace offering; 08003 שָׁלֵם‎ shalem complete, safe, peaceful, perfect, whole; 08004 שָׁלֵם‎ Shalem Melchizedek's polis; 08005 שִׁלֵּם‎ shillem recompense; 08006 שִׁלֵּם‎ Shillem repaid; 08008 שַׂלְמָה salmah‎ garment and 08010 שְׁלמֹה‎ Shëlomoh which is the name of Solomon, from 07965 שָׁלוֹם‎ shalowm translated peace 175, well 14, peaceably 9, welfare 5,
  36. ↑ 01197 ^רעב^ ba‘ar \@baw-ar’\@ a primitive root; v; {See TWOT on 263} AV-burn 41,  …  away 21, kindle 13, brutish 7, eaten 2, set 2, burn up 2, eat up 2, feed 1, heated 1, took 1, wasted 1; 94
    1) to burn, consume, kindle, be kindled
    1a) (Qal)
    1a1) to begin to burn, be kindled, start burning
    1a2) to burn, be burning
    1a3) to burn, consume
    1a4) Jehovah’s wrath, human wrath (fig.)
    1b) (Piel)
    1b1) to kindle, burn
    1b2) to consume, remove (of guilt) (fig.)
    1c) (Hiphil)
    1c1) to kindle
    1c2) to burn up
    1c3) to consume (destroy)
    1d) (Pual) to burn
    v denom
    2) to be stupid, brutish, barbarous
    2a) (Qal) to be stupid, dull-hearted, unreceptive
    2b) (Niphal) to be stupid, dull-hearted
    2c) (Piel) to feed, graze
    2d) (Hiphil) to cause to be grazed over
  37. ↑ 01198 ^רעב^ ba‘ar \@bah’- ar\@ from 01197 burn, consume, brutish; n m; AV-brutish 4, foolish 1; 5
    1) brutishness, stupidity, brutish (person)
  38. ↑ 04186 מוֹשָׁב‎ mowshab [mo-shawb’] or משׁב‎ moshab [mo-shawb’] from 03427 dwell; n m; [BDB-444a] [{See TWOT on 922 @@ "922c" }] AV-habitation 12, dwellings 8, seat 7, dwelling 4, dwellingplace 3, dwell 3, places 2, sitting 2, assembly 1, situation 1, sojourning 1; 44
    1) seat, assembly, dwelling-place, dwelling, dwellers
    1a) seat, sitting, those sitting, sitting company or assembly
    1b) dwelling place, dwelling
    1c) situation, location
    1d) time of dwelling
    1e) those dwelling, dweller
  39. ↑ 03427 ^בשׁי^ yashab \@yaw-shab’\@ a primitive root YodShinBeit; contains the word 03426 יֵשׁ‎ exisiting, be, have; v; AV-dwell 437, inhabitant 221, sit 172, abide 70, inhabit 39, down 26, remain 23, in 22, tarry 19, set 14, continue 5, place 7, still 5, taken 5, misc 23; 1088
    1) to dwell, remain, sit, abide
    1a) (Qal)
    1a1) to sit, sit down
    1a2) to be set
    1a3) to remain, stay
    1a4) to dwell, have one’s abode
    1b) (Niphal) to be inhabited
    1c) (Piel) to set, place
    1d) (Hiphil)
    1d1) to cause to sit
    1d2) to cause to abide, set
    1d3) to cause to dwell
    1d4) to cause (cities) to be inhabited
    1d5) to marry (give a dwelling to)
    1e) (Hophal)
    1e1) to be inhabited
    1e2) to make to dwell
    • יָשַׁב Yasab more than a thousand times across every major section of the Old Testament. Moses repeatedly used the verb to describe the goal of the exodus: “that you may live long in the land” (Deuteronomy 5:33). It frames the conquest narratives—“no one will be able to stand against you in the land where you live” (Deuteronomy 11:25). To dwell at Gerar between Kadesh and Shur in the tent of Shem. In summary, the Old Testament’s pervasive use of this verb binds together space, authority, rest, and relationship, tracing a redemptive arc from Eden’s loss to the New Jerusalem’s glory.
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