In biblical symbolism a crown encompasses themes of:
authority, honor, victory, righteousness,
royalty, divine favor and eternal life.
It serves as a powerful reminder of the promises and rewards in eternal life that await those who faithfully follow our Heavenly Father and the ultimate sovereignty of His Messiah as King.
There have been many teachings on the 5 crowns that are waiting for the believers, some list 7 and some 8 or more. Some give alternate names, the more popular 5 are found in the renewed covenant/ brit chadashah.
Messiah wore a crown of thorns so we may gain these:
The 1st crown is the Victor’s Crown, or Overcomers Crown. 1 Corinthians 9:25–27. This crown will be awarded to those who discipline their minds through the study of God’s Word and prayer.
The 2nd is the Crown of Rejoicing,1 Thessalonians 2:19; which will be given to those who have led others to Christ.
The 3rd is the Crown of Righteousness, 2 Timothy 4:8, which will be given to those who have a longing for Messiah—who look for His return.
The 4th is the Crown of Life,James 1:12; Revelation 2:10, placed upon those who have endured and triumphed over trials and temptations and persecution, even to the point of martyrdom.
The 5th is the Crown of Glory, 1 Peter 5:4, awarded to the faithful shepherds and leaders of His people.
the
Other scriptures which mention crowns:
Incorruptible Crown, 1Thess. 2:19.
Eternal crown, 1Cor. 9:25.
Crown of thorns. Mark 15:17.
Crown of joy, Is. 51:11.
Crown of victory, Ps. 149:4.
Crown of knowledge, Prov. 14:18.
Crown of love, Ps. 103:4.
The Crown of Splendor, You will be a crown of splendor in the LORD’s hand, a royal diadem in the hand of your God.Isaiah 62:3.
The Crown of Beauty/Authority. The crown is a symbol of authority and wisdom, often representing kingship and divine favor. InProverbs 4:7-9.
HEB: לִוְיַת־ חֵ֑ן עֲטֶ֖רֶת תִּפְאֶ֣רֶת תְּמַגְּנֶֽךָּ׃ NAS: She will present you with a crown of beauty. KJV: of grace: a crown of glory INT: A garland of grace A crown of beauty will present
The Greek word for crown is Strongs #4735 (stephanos):
It refers to a crown or wreath, often used metaphorically in the New Testament to to denote a victor’s crown or a symbol of honor and reward and to describe the reward of eternal life or victory in Christ.
Original Word: στέφανος Transliteration: stephanos Pronunciation: STEF-ah-nos Phonetic Spelling: (stef’-an-os) Definition: Crown, garland, honor, glory, from the root word stepho, meaning: to encircle or to crown.
In the New Testament, stephanos primarily refers to a crown or wreath, symbolizing victory, honor, or reward. Unlike a royal diadem, which signifies sovereignty, a stephanos is often associated with the wreath awarded to victors in athletic contests or given as a mark of honor and celebration. It is used metaphorically to describe the eternal rewards and honors bestowed upon believers by God.
In ancient Greek culture, a stephanos was a wreath made of leaves or flowers, awarded to victors in athletic competitions, such as the Roman and Greek Olympic Games. It was a symbol of triumph and achievement. In Roman times, it was also used to honor military victors and distinguished citizens. The New Testament writers adopted this imagery to convey the concept of spiritual victory and the eternal rewards awaiting believers.
stéphanos – properly, a wreath (garland), awarded to a victor in the ancient athletic games (like the Greek Olympics); the crown of victory (versus 1238 /diádēma, “a royal crown”).
1 Corinthians 9:25N-AMS GRK: ἵνα φθαρτὸν στέφανον λάβωσιν ἡμεῖς NAS: a perishable wreath, but we an imperishable. KJV: obtain a corruptible crown; but we INT: that a perishable crown they might receive we
[4735 (stéphanos) is used of a plaited wreath (“crown”), like the one made of thorns placed on the head of Christ at His trial (Mt 27:29, Mk 15:17; Jn 19:2,5).]
Mark 15:17N-AMS GRK: πλέξαντες ἀκάνθινον στέφανον NAS: and after twisting a crown of thorns, KJV: platted a crown of thorns, INT: having twisted together [it] thorn crown
John 19:2N-AMS GRK: στρατιῶται πλέξαντες στέφανον ἐξ ἀκανθῶν NAS: twisted together a crown of thorns KJV: platted a crown of INT: soldiers having twisted together a crown of thorns
There are 2 distinct Biblical Hebrew words for crown:
atarah:part of a royal ensemble, coming from the root meaning circular and surrounding and
nezer: part of a priestly ensemble, associated with nazarite concept of separation and dedication.
First we look at Atarah– found in Strong’s 5850.
atarah: Crown, wreath, garland
Original Word: עֲטָרָה Part of Speech: Noun Feminine Transliteration: `atarah Pronunciation: ah-tah-RAH Phonetic Spelling: (at-aw-raw’) Definition: Crown, wreath, garland Meaning: a crown, derived from the root עָטַר (atar), meaning “to surround” or “to crown.”
The Hebrew word atarah primarily refers to a crown or a wreath, often symbolizing honor, authority, or victory. In the biblical context, it is used both literally and metaphorically. Literally, it describes a physical crown worn by kings or individuals of high status. Metaphorically, it represents honor, glory, or the reward of righteousness.
In ancient Near Eastern cultures, crowns were significant symbols of power and authority. They were often made of precious metals and adorned with jewels, signifying the wearer’s status and role. In Israel, the concept of a crown extended beyond physical adornment to include spiritual and moral dimensions, representing divine favor and blessing.
Atarahand some of the scriptures it is used in.
King David stands out as the archetypal Jewish king. He was a powerful, strong in battle, a conqueror and a builder, yet he was also humble, penitent and reverenced the Lord. Many queens and kings throughout history have only recognized their own authority and superiority, but David acknowledged that his kingly crown was given to him by YHWH:
Psalm 21:1-7
David: O YHWH, in Your strength the king will be glad, and in Your salvation how greatly he will rejoice! You have given him his heart’s desire, and You have not withheld the request of his lips. Selah.
For You meet him with the blessings of good things; you set a crown [a’teret] of fine gold on his head. He asked life of You, You gave it to him, length of days forever and ever.
David received a crown/nezer of fine gold to represent his kinship, but the Proverbs identified many things that were like a crown:
an excellent wife is the the crown [a’teret] of her husbandProverbs 12:4
the sensible are crowned [a’teret] with knowledgeProverbs 14:24
grandchildren are the crown [a’teret] of old menProverbs 17:6
The crown given by wisdom was the most beautiful:
Proverbs 4:5-9“Acquire wisdom! Acquire understanding!…..She will place on your head a garland of grace; she will present you with a crown [a’teret] of beauty.”
The other Hebrew word is:
Nezer
נֶזֶר
and it is a word rich in meaning, apart from the obvious, it also meansconsecration, separation, dedication.
Root: עָטַר and נֶזֶר. Original Word: נֶזֶר Transliteration: nezer Pronunciation: NEH-zer.
Sounds like: a’tawraw and neh’zer Phonetic Spelling: neh’-zer Definition: Crown, consecration, separation, dedication Meaning: something set apart, dedication, unshorn locks, a chaplet.
Derived from the root נָזַר (nazar), meaning “to consecrate” or “to separate.”
Found in many places including:
Numbers 6:13 HEB: מְלֹאת֙ יְמֵ֣י נִזְר֔וֹ יָבִ֣יא אֹת֔וֹ NAS:the days of his separation are fulfilled, KJV:the days of his separation are fulfilled: INT:are fulfilled the days of his separation shall bring about
The term nezer primarily denotes a state of consecration or separation, often associated with a vow or a special status before Adonai. It is used to describe the physical crown worn by kings and priests, symbolizing their consecrated role. Additionally, it refers to the Nazirite vow, a special form of dedication to Adonai involving abstinence from wine, not cutting one’s hair, and avoiding contact with the dead. (Think Samson.)
In ancient Israel, the concept of consecration was central to religious life. The nezer represented a visible sign of one’s dedication to Adoani, whether through the physical crown of a king or priest or the uncut hair of a Nazirite. The Nazirite vow, detailed in Numbers 6, was a voluntary act of devotion, allowing any Israelite to live in a state of heightened holiness for a period. This vow was a way for individuals to express their commitment to God beyond the regular requirements of the Law.
So, Nezer is a word that resonates with multiple layers of meaning. It is a physical symbol of earthly power,
a metaphorical representation of divine covenant
and messianic prophecy,
and a powerful reminder of dedication and holiness.
By understanding the many sided nature of nezer, we gain a deeper appreciation for the complexities of the Hebrew Bible and the rich tapestry of symbolism woven throughout its narrative.
The word nezer holds a profound significance in the Hebrew Bible, transcending its literal meaning of crown. It embodies a tapestry of symbolism, representing power, authority, and the divine covenant. To fully appreciate its depth, we must examine its multifaceted applications within the scriptures.
In its most straightforward sense, nezer signifies a crown, a physical emblem of royalty. Kings wore nezer to signify their authority and dominion over their people. Samuel recounts David’s coronation as king, where he is adorned with a nezer,1 Samuel 2:10. This simple act symbolizes the transfer of power and the establishment of a new era.
Beyond the physical crown, nezer also symbolizes the intangible power and prestige associated with kingship. It represents the weight of responsibility,
the burden of leadership, and
the divine mandate bestowed upon the king.
The nezer is not merely a decorative ornament, it is a tangible reminder of the king’s duty to his people and his commitment to upholding justice and righteousness.
The concept of nezer extends beyond earthly kingship, reaching into the realm of divine covenant and messianic prophecy. The prophet in Zechariah 6:12, foretells the coming of a “Branch” In Hebrew: “tsemach“, who will wear a nezer. This nezer signifies not a crown of earthly power but a crown of righteousness and peace, signifying a leader chosen by God to bring salvation and restoration to his people.
The nezer in this context becomes a symbol of our Heavenly Father’s covenant with His people, a promise of a future king who will usher in a new era of peace and prosperity. This prophecy is filled with the messianic promises found throughout the Hebrew Bible, where a future king, descended from David, will establish a just and enduring kingdom.
The word nezer is also used in a more metaphorical sense, representing a state of dedication and holiness. The Israelites were commanded to dedicate their firstborn male animals as nezer,Exodus 13:2. This act of dedication signified their commitment to Adoani and their willingness to offer their best to Him.
The term nezer signifies a set-apartness, a state of being dedicated to a higher purpose. This concept is further illustrated in the account of Samson, who was dedicated as a nezer from birth, found in Judges 13:5. Samson’s life is marked by his devotion to Adonai and his extraordinary strength, symbolizing the power that comes with unwavering dedication to a divine calling.
Some examples where the word Nezer is used:
The Nezer/crown was associated with Royal Priesthood. It symbolized dedication and separation frequently connected to Nazarites. In the Torah, when high priests were anointed, they were crowned:
Exodus 29:5-7 and Leviticus 8:9.
“You shall take the garments, and put on Aaron the tunic and the robe of the ephod and the ephod and the breastpiece, and gird him with the skillfully woven band of the ephod; and you shall set the turban on his head and put the holy crown [et nezer ha-kodesh]on the turban. Then you shall take the anointing oil and pour it on his head and anoint him.”
The book of Exodus gave more detail of what this priestly crown looked like:
Exodus 39:30-31
They made the plate of the holy crown [nezer ha-qodesh] of pure gold, and inscribed it like the engravings of a signet, “Holy to YHWH.” They fastened a blue cord to it, to fasten it on the turban above, just as YHWH had commanded Moses.
However, this kind of crown wasn’t just for priests. Saul’s crown, which was returned to David after his death, was identified as a nezer, found in 2 Samuel 1:2-10; and one of Judah’s youngest kings, Joash, was identified as being crowned with a nezer at his coronation.
The example of a Crown of Pride or a proud crown – a’teret geyut , came not that long after the Israelites received what they desired, a human king to rule over them. First Saul was appointed king, next came David and then Solomon. Around 930 BC after Solomon, the kingdom experienced many internal problems and ended up being separated into two kingdoms, that of Israel and the kingdom of Judah, both sides were threatened by enemies across their borders. Isaiah warned the people that they would lose their crown as he lived during the time of the Assyrian invasion in 732 BC.
The proud crown [a’teret geyut] of the drunkards of Ephraim is trodden under foot. And the fading flower of its glorious beauty, which is at the head of the fertile valley, will be like the first-ripe fig prior to summer, which one sees, and as soon as it is in his hand, He swallows it. In that day YHWH of hosts will become a beautiful crown [ts’vi la-a’teret] and a glorious diadem to the remnant of His people.
So Ephraim one of the tribes of the Northern Kingdom – often synonymous with the kingdom of Israel – lost its crown when the Assyrians conquered them. However YHWH was still King and His crown would stand in for the remnant of His people who were now dispersed among the nations.
In Isaiah 62:2-3 YHWH promised to redeem and rename His people and that they would be a crown of beauty in His hand. He would do this so that the nations and kings around them would recognize the people under His authority and dominion.
The nations will see your [Zion’s] righteousness, and all kings your glory; and you will be called by a new name which the mouth of YHWH will designate. You will also be a crown of beauty [a’teret tif’eret] in the hand of Yhvh, and a royal diadem in the hand of your God.
In the Southern kingdom approx. 200 years after Isaiah, we read of a fallen crown, the people had fallen so far away from Adonai that their destruction was inevitable. In 597 BC The Babylonians invaded Judah and into Jerusalem and set up Zedekiah as a puppet king. The Babylonians came back in 587 B.C. and completely destroyed Jerusalem and the Temple when Zedekiah made an alliance with Egypt to fight back. Zedekiah was captured, they blinded him, and he was imprisoned for the remainder of his life.
Jeremiah 13:18
Say to the king and the queen mother, “Take a lowly seat, for your beautiful crown [a’teret tif’ar’tekem] has come down from your head.”
The crown was removed from the kingdom as Judah fell to the Babylonians conquest and the people were exiled from their home and dragged as slaves to a foreign land, Jerusalem was seized and it is recorded inLamentation 5:15-21.
The joy of our hearts has ceased; our dancing has been turned into mourning. The crown [a’teret] has fallen from our head; woe to us, for we have sinned! Because of this our heart is faint, because of these things our eyes are dim; because of Mount Zion which lies desolate, foxes prowl in it.
You, O YHWH, rule forever; Your throne is from generation to generation. Why do You forget us forever? Why do You forsake us so long? Restore us to You, O YHWH, that we may be restored; renew our days as of old.
Ezekiel, who was a contemporary of Jeremiah, came to the same conclusion that Israels’ crown had fallen. Sadly, at that time, the ancient Hebrew people took all the wonderful things they had been given by Adonai and turned it all against Him: recorded in
Ezekiel 16:11-17
YHWH: “I adorned you with ornaments, put bracelets on your hands and a necklace around your neck. I also put a ring in your nostril, earrings in your ears and a beautiful crown [wa-a’teret tif’eret] on your head. Thus you were adorned with gold and silver, and your dress was of fine linen, silk and embroidered cloth. You ate fine flour, honey and oil; so you were exceedingly beautiful and advanced to royalty. Then your fame went forth among the nations on account of your beauty, for it was perfect because of My splendour which I bestowed on you,” declares the Lord YHWH.
The reality was that the children of Israel took off their crowns of wisdom, melted them down, and made gods out of them, they took what was once beautiful and inherently good, and they warped and corrupted it. Adonai stripped them of any crowns they still possessed because of their disobedience and perverted ways.
Ezekiel 21:24a, 26-27
Therefore, thus says the Lord YHWH, ‘Because you have made your iniquity to be remembered… remove the turban and take off the crown [w-harim ha-a’tarah]; this will no longer be the same. Exalt that which is low and abase that which is high. A ruin, a ruin, a ruin, I will make it. This also will be no more until He comes whose right it is, and I will give it to Him.’
The crown and turban imagery signified a priest-king, but those terms no longer belonged together. This crown would be removed until the rightful owner came to claim it; YHWH would give it to Him and until that time the king of Judah was no more.
The Davidic dynasty had certainly fallen a long way from what Adonai meant it to be, however YHWH never gave up on His promise to David that his throne would endure forever in spite of the failures. An anointed One would come from David’s line, who would re-establish the throne of Judah. This Mashiach – Messiah – Anointed One would be a Savior to the people.
Psalm 89:34-39
YHWH: “My covenant I will not violate, nor will I alter the utterance of My lips. Once I have sworn by My holiness; I will not lie to David. His descendants shall endure forever and his throne as the sun before Me. It shall be established forever like the moon, and the witness in the sky is faithful. Selah! But You have cast off and rejected, You have been full of wrath against Your anointed. You have spurned the covenant of Your servant; You have profaned his crown [nizrow] in the dust.”
Atarah & Nezer: Two Crowns yet one King.
We have looked at earthly crowns and mentioned the crowns that believers may be worthy to receive, however there is one crown that we cannot and that is theCrown of Thorns.
Yeshua ha-Mashiach (Jesus the Messiah) repeatedly claimed that He came to bring forth the Kingdom of God on earth:
Luke 17:20-21
But the children of Israel were expecting a very different kind of king and kingdom. They were expecting a Messiah, Who as a warrior, would challenge and defeat Rome, not a Humble Messiah Who would willingly lay down His life, Who would save humanity from death itself.
Sadly they couldn’t see the bigger picture, so they rejected Yeshua and in an act of mockery dressed him up like a king before His crucifixion:
John 19:1-15 also Matthew 27:27-31 & Mark 15:16-20. Pilate then took Jesus and scourged Him. And the soldiers twisted together a crown [Greek: stephanon] of thorns and put it on His head, and put a purple robe on Him; and they began to come up to Him and say, “Hail, King of the Jews!” and to give Him slaps in the face.
Yeshua was not crowned with gold, but with thorns,
He was anointed with oil, not for kingship but for His funeral.
John 12:1-8;
and now He was raised up,
not onto a throne, but onto a cross.
An outline of the mission of YHWH’s Anointed One is given inPsalm 132.The Messiah, from the line of David, would spring forth in Zion, and there His nezer/crown would shine, identifying Him as God’s chosen Priest-King:
Psalm 132:13-18
There I will cause the horn of David to spring forth; I have prepared a lamp for Mine Anointed. His enemies I will clothe with shame, but upon himself his crown [niz’row] shall shine.”
Yeshua/Jesus opened up a Way for us all to wear crowns, as Adonai’s royal children.
Peter spoke of the unfading crown of gloryin 1 Peter 5:4;
James spoke ofthe crown of life in James 1:12;
and Paul wrote to Timothy about the
crown of righteousness in 2 Timothy 4:8.
All these crowns are available for those who love and follow Him.
Yeshua’s sacrifice placed Him in the grave but He didn’t stay there. He made the Way for us to rise up from the grave and have eternal life. Through the Messiah the northern (Ephraim) and the southern (Judah) kingdoms would reunite and all of God’s people would be free, shining like the stones of His crown:
Zechariah 9:11-13, 16 And YHWH their God will save them in that day as the flock of His people; for they are as the stones of a crown [nezer], sparkling in His land.
Yeshua/Jesus brought the Kingdom to earth. He came to save us from the finality of death and to allow us to live, crowned in the presence of YHWH, as His daughters and sons, we bear the royal crown. It’s not always easy to live as His image bearers on earth, but we are called to shine, like sparkling stones of a crown.
We are told He will return inRevelation 19:12with manycrownsonHis head. Which was prophesied inMalachi 3:2-3
He has eyes like blazing fire, and many royal crowns on His head. He has a name written on Him that only He Himself knows. This phrase emphasizes the penetrating and purifying nature of Christ’s vision. In biblical symbolism, fire often represents judgment and purification.
In another reference in Revelation 19:12. we are told that:
His eyes are flames of fire. On His head are many crowns.
His eyes were as a flame of fire… pointing to the piercing and all-penetrating nature of His wisdom.
On His head were many crowns... referring to the multitude of His conquests, and the extent of His dominion.
Rev. 3:11. I am coming soon Hold fast to what you have, so that no one will take your crown, ….your nezer
Hold tight what you have, so that no one will take your crown [by leading you to renounce the faith]. I am coming quickly; hold fast what you have, so that no one may rob you and deprive you. …..of your nezer, which is a symbol of regal power, holiness and dedication and of a divine covenant with our promised Messiah.
12 The one who overcomes I will make a pillar in the temple of My God, and he will never again leave it.
What a promise! What a future!
Nezer is so much more than a simple crown.
Just as the 24 elders in heaven cast their crowns before Him, symbolizing that they recognized His ultimate authority and supreme worthiness. These elders’ actions represent
deep worship
surrender
and
a powerful lesson in humility;
any honor, success, or achievement we receive
ultimately belongs to Him.
For us today in our daily lives, this is a challenge to recognize that our talents and achievements are gifts from our Heavenly Father and should be used to glorify Him, not ourselves. We should continually acknowledge His sovereignty in every aspect of our lives. His Word always offers hope and perspective, reassuring believers that the trials and tribulations of this life are temporary, and that enduring them faithfully will be rewarded in His Kingdom.
Shalom, shalom mishpachah/family
and cheverim/friends!
It’s all about Life and Relationship,
NOT Religion.
You are greatly loved and precious in His sight.
NOT SURE?
YOU CAN BE..
SAY THE FOLLOWING FROM YOUR HEART RIGHT NOW…
Heavenly Father I come to you in the Name of Jesus/Yeshua asking for forgiveness of my sins for which I am truly sorry. I repent of them all and turn away from my past.
I believe with my heart and confess with my mouth that Jesus/Yeshua is your Son and that He died on the cross at calvary to pay the price for my sin, so that I might be forgiven and have eternal life in the kingdom of Heaven. Father I believe that Jesus/Yeshua rose from the dead and I ask you to come into my life right now and be my personal Savior and Lord and I will worship you all the days of my life. Because your word is truth I say that I am now forgiven and born again and by faith I am washed clean with the blood of Jesus/Yeshua. Thank you that you have accepted me into your family in Jesus’/Yeshua’s name. Amen.
Psalm 23is probably the most well known psalm and has most likely had more sermons preached, teachings given on it, with more books and commentaries written about it than any other in the Bible.
Comparing their explanations of the first part of this verse reveals that most commentators agree with each other on the following conclusion: David is being provided a great feast by the Lord while his enemies are watching him and are wondering how he could enjoy such a feast when they are about to kill him; and furthermore it’s David’s way of showing that he has no fear of his enemies.
In many ways, this does agree with hiswalking through the valley of deaths shadow and fearing no evil.
There is also the popular reference where tradition teaches us this is a poem with a shepherding motif. We understand that the shepherd leads his sheep to rich fields to graze and protects them from any predators, he is watching over the sheep while they eat safely and they are completely unaware of any dangers.
This seems to be describing a picture showing that the Psalmist has left the valley of the shadow of death and is now in a place of security, and without fear of attack by his enemies David is able to enjoy this great feast. Some commentators say the Psalmist is transitioning out of the shepherding motif and now is a king who is feeling secure even though a king is often surrounded by enemies and threats to his power.
Last post we asked the question:
Why are we so quick to assume that the table represents a banquet or feast of physical food, or even having a meal? The scripture actually only says that God prepares a table. It does not say a feast, nor a banquet, just simply a table.
There are 2 very different things about this table prepared by our Father.
One is
to hear about what is served at the Table that God has prepared
and the other is
To eat from the table God has prepared.
All who eat have heard
however
not all who hear eat.
It remains true then that
To him who has ears to hear,
let him eat that which God has prepared.
Research shows there is a very strong cultural expression here, that exists even in this modern age in the Middle East.
First, we need to examine the word prepare.
Because it is the Lord God who is preparing this table, it makes Him sound like a servant who is setting the table for the Psalmist.
The word prepare in Hebrew is
‘arak
which means:
to set in order or arrange.
In the Persian language it is a term used by the military for: preparing for battle;
and in the Phoenician language, the closest word to the Hebrew
arak: To arrange, set in order, prepare, compare, value
Original Word: עָרַךְ Transliteration: `arak Pronunciation: ah-RAHK Phonetic Spelling: (aw-rak’) Definition:To arrange, set in order, prepare, compare, value Meaning: to set in a, row, arrange, put in order
GreekG3903 (paratithemi): To set before, to place beside, to present
– G5021 (tasso): To arrange, to appoint, to ordain
The Hebrew verb “arak” primarily means to arrange or set in order. It is used in various contexts, including the preparation of items, the arrangement of troops for battle, and the setting of a table. The word can also imply the act of comparing or valuing something, indicating a process of evaluation or judgment.
In ancient Israelite culture, the concept of order and arrangement was significant, reflecting the broader biblical theme of God bringing order out of chaos. The act of arranging or setting things in order was not only practical but also symbolic of divine order and purpose. In the context of worship, for example, the careful arrangement of offerings and the setting of the table for the showbread in the Tabernacle were acts of reverence and obedience to God’s commands.
Last post we looked at the Hebrew word for table which is shulachan; most lexicons say it means a table.
We saw that this word comes from the root word shalach
and that it’s a word used for:
moving toward a goal or resolution.
And we have to ask, exactly what does that have to do with a table?
Another Hebrew word for table is: tavala
which is:
a board or plank of wood.
For most people that is what we imagine on hearing the word table.
However, Shulachan שחן has a meaning that is different from a wooden structure, it’s a special table, one used for:
reaching a goal or finding a solution to a problem.
Shalach in its Semitic root has the idea of :
sending forth a message.
Interesting side note on the Semitic root:
There is a Jewish phrase Shulchan Aruk. This phrase means literally, preparing the table. In scriptural thought, preparing a table with food created for the body, is synonymous with the purpose of Torah, preparing food for a holy walk. This truth is referred to many times by Yeshua’, not the least of which is in Mattityahu 4:4 (Matthew).But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. What makes the shulchan even more interesting is that its verbal root is shalach (שלח). This is the common Hebrew word meaning to send forth. The word shalach is translated in the Septuagint (Greek translation of the Old Testament) and eventually into the New Testament as apostole(άπόστολος), from which we get the word apostle. As defined in the Tanakh, an apostle is one that is sent forth for a purpose. The function of an apostle, based upon the background of the meaning of the word, is to prepare a table or to provide a proper setting of food to those who are hungry. The apostle’s ultimate responsibility is to provide the only true food that YHVH has given to humanity, His Torah – teachin,g instructions and directions for life..
And once more we ask the question, what does that have to do with a table?
In its root form, it means: to send out or to reach out,
and is used for
forming a diplomatic commission.
In other words ‘arak and shulchan,
preparing a table is:
to prepare a table for negotiations.
To have this table set before his enemies, would suggest that Adonai is preparing negotiations for the Psalmist with his enemies.
In almost every culture today, tables have multiple uses. They are made from either wood or some other strong material that has at least 3 legs, usually 4 for stability. Most have accompanying chairs for the purpose of sitting down beside them to eat, write, or a myriad of other uses.
In the ancient Middle East tables were less popular. Historical information records that the people of the ancient Middle East, as today for many nomadic people, they never ate at a table. Even the wealthy and kings did not normally eat at a table. Instead they simply sat or reclined on the ground and shared food from a common plate. Tables were not a common item and were used only occasionally.
This idea of some kind of a banquet or food feast probably comes from the phrase:
YHVH is setting a table before his enemies. It’s very doubtful that a shepherd would set up a table to eat, somewhere out in the wilderness surrounded by his sheep. Sometimes we read verses and don’t even stop to consider what the real meaning is telling us.
The mention of the shepherd in this psalm says that Adonai anoints his head with oil. There is historical evidence that shepherds did use a type of plant oil, maybe that of Oley to rub in the wounds of sheep that might have been injured, e.g. from thorns; and to keep insects away from their heads. Again if we read this with the picture that: Our Heavenly Father prepares a meal for us to eat in front of our enemies, who are just waiting to harm or kill us and if they do. Then He rubs some healing oil over our wounds to heal and restore us; at face value Psalm 23 does convey this message, however, as we are learning, in YHWH’s Word there is always more! Any archaeological study of that era will reveal that a table as we think of one, is quite out of place in this Psalm; and our Heavenly Father is much more proactive against our enemies.
However, this suggestion of a feast may be where commentators get their idea of anointing his head with oil from. In those days when a king gave a banquet or feast for invited guests each guest would bring oil with them, most likely frankincense, into the banqueting hall and it was poured over his head. Frankincense was considered the oil of kings. This was done for several reasons. One being that it would also create a euphoric feeling as it filled the air and it also helped to cover body odors from those who did not wash as frequently as people do today.
The phrase ‘a feast before one’s enemies’, is a reference to an ancient Middle Eastern tradition. Attempts to reconcile issues between rivals or enemies were often resolved by sharing a meal together and specifically this would involve a table where all the food and drinks were placed for all to see. Professional tasters would sample both the food and the drinks to make certain non of it was poisoned, ruling out ulterior motives. They would all eat from a common plate, so they needed a table so they could eat from both sides, if the food was poisoned they would all be affected. This would build trust between them and help greatly in the process of resolving their issues peacefully.
In fact, that is where the idea of a toast originated. It is said that the two parties raised their cups of wine together then drink from each other’s cup just to be sure the other didn’t sneak poison into the other’s drink. If they were really serious about coming to an agreement, they would tap their cups and drink from their own cup to show their complete trust in the good faith of the other party. This has become a familiar sight at all kinds of celebrations today.
With this in mind we have a greater understanding that David was declaring that the Lord God was working on his behalf by doing the right thing toward his enemies in trying prevent physical war and to forge a peaceful solution to their differences. It is not strange today when we hear on the news today that conflicts in the Middle East are often discussed around a table which includes a meal.
A table was used when there was business to conduct and you needed something solid to write on, or you had to be in a good sitting position able to look your adversary in the eyes.
The Hebrew word most often translated as enemy is ‘oyebh, meaning perhaps literally, “one who hates”.
Another word for enemy in Hebrew is tsar/tsarar which means:
to be restricted, narrow or to bind up.
Strongs 6862
tsar: Adversary, enemy, distress, trouble
Original Word: צַר Part of Speech: Adjective Transliteration: tsar Pronunciation: tsar Phonetic Spelling: (tsar) Definition: Adversary, enemy, distress, trouble Meaning: narrow, a tight place, a pebble, an opponent
Word Origin: Derived from the root verb צָרַר (tsarar), meaning “to bind” or “to be narrow.”
G2346 (θλίβω, thlibō): Meaning “to press” or “to afflict,” often used in the context of tribulation or distress.
The Hebrew word “tsar” primarily denotes an adversary or enemy, often used to describe someone who causes distress or trouble. It can also refer to the state of being in distress or experiencing hardship. The term is frequently used in the context of conflict, whether physical, emotional, or spiritual, and is often associated with the trials faced by individuals or the nation of Israel.
In the Akkadian it is the word fararu which means:
a foe or adversary. It’s an adversary that is binding you or restricting you from accomplishing your purpose.
How do people respond when someone stands their way of accomplishing a task or goal? They usually apply some force, intimidation, or conflict to get this adversary out of the way.
How does this relate to us and our personal lives?
Here is a great lesson in Psalm 23. Up to now, our Heavenly Father’s only intervention was to create a sense of peace for the Psalmist. The Psalm begins with the statement that God provides everything for him so that he has no lack and wants nothing. His soul is restored, and he is led to green pastures and still waters. He carries a rod and staff which comfort him and now He prepares a negotiating table with him before his enemies.
Psalm 23 covers all our needs!
Surely this is one of the greatest achievements in life, when we can have peaceful relationships with others. Our bodies needs rest, our souls need restoration and healing, but until the mind finds understanding and relief, none of this can happen.
When someone slights us, treats us badly by disrespecting us and seems bent on making our lives miserable. We instinctively call out to our Heavenly Father asking Him to remove this person from our lives; and we probably think of many ways that this adversary can be taken away. However, our Heavenly Father has the real solution by setting up a table, negotiations with our enemies.
We can glean from this that our Heavenly Father has set a table for us in the presence of our enemies, He desires for us to peacefully resolve the differences we have with one another, to talk them out, and if possible be friends and not enemies.
It is a sad fact that in congregations and assemblies of believers conflicts do exist, some people never work through their issues and end up holding grudges, and not talking to each other. Serious differences sometimes cause a congregation to split, key people will leave with hearts of bitterness toward fellow believers. Our Heavenly Father is ready to prepare a table and help settle the differences; and many times it is not a fixed in an instant, solutions are preceded by prayer and communication.
Strife, contention and division are some of the enemy’s greatest weapons and are used to create disunity and disharmony.
James 3:16 For where there are envying and strife, there are contention and every evil work.(evil = out of harmony with the Fathers will).
Our Heavenly Father is ready to heal those wounds but there must be honest communication between the parties before the healing can begin and this requires His wisdom. James continues in verse 17 But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits without partiality, and without hypocrisy.18 And the fruit of righteousness is sown in peace of them that make peace/shalom.
A final note in that it is God who prepares the table. He is the One who brings the two parties together. He is the mediator, the arbitrator, the impartial judge who brings both parties together to come to an amicable agreement.
In most disputes, both parties have good and understandable points of view that have caused the conflicting opinions. Our Heavenly Father wants us to talk it out, and to try to understand the other’s point of view. Once we do, it’s much easier to forgive and reconcile. After studying these verses, rather than the picture of our Father setting up the table so the Psalmist can peacefully eat his meal in defiance against his enemy. Let’s try and view it from the meaning that He is setting up a table to negotiate and reconcile with his enemy. This may be a more realistic view of these verses, let the reader decide!
Shalom, shalom mishpachah/family
and cheverim/friends!
It’s all about Life and Relationship,
NOT Religion.
You are greatly loved and precious in His sight.
NOT SURE?
YOU CAN BE..
SAY THE FOLLOWING FROM YOUR HEART RIGHT NOW…
Heavenly Father I come to you in the Name of Jesus/Yeshua asking for forgiveness of my sins for which I am truly sorry. I repent of them all and turn away from my past.
I believe with my heart and confess with my mouth that Jesus/Yeshua is your Son and that He died on the cross at calvary to pay the price for my sin, so that I might be forgiven and have eternal life in the kingdom of Heaven. Father I believe that Jesus/Yeshua rose from the dead and I ask you to come into my life right now and be my personal Savior and Lord and I will worship you all the days of my life. Because your word is truth I say that I am now forgiven and born again and by faith I am washed clean with the blood of Jesus/Yeshua. Thank you that you have accepted me into your family in Jesus’/Yeshua’s name. Amen.
What do we think of when we read this well known verse?
Do we think or visualize a table full of food?
Do we think of physical provision to sustain bodily strength and stamina?
Or do we think more of the spiritual provision of the abundant life in our Father by His Spirit through Yeshua/Messiah?
Why would David be eating at a table in front of enemies?
Why is this table coupled with anointing his head with oil?
There is a similar scripture in Psalm 78:19 about
a table in the wilderness.
Is this a reference to our Heavenly Father being able to provide supernatural sustenance, as in manna from heaven; in the same way He did for the children of Israel during their desert wilderness journey?
What kind of table does David mean?
As we look a little more closely at the Hebrew words we get a wider picture of the context in which David, as King, was thinking.
“Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.”
Psalm 23:5 HEB:תַּעֲרֹ֬ךְ לְפָנַ֨י ׀ שֻׁלְחָ֗ן נֶ֥גֶד צֹרְרָ֑י NAS:You prepare a table before KJV:Thou preparest a table before INT:prepare before A table the presence of my enemies
In some translations the word prepare reads as
Furnish, meaning:make available.
“Yea, they spoke against God; they said,
Can God furnish a table in the wilderness?”
Psalm 78:19 HEB:אֵ֑ל לַעֲרֹ֥ךְ שֻׁ֝לְחָ֗ן בַּמִּדְבָּֽר׃ NAS:God prepare a table in the wilderness? KJV:God furnish a table in the wilderness? INT:God prepare A table desert
Original Word:שֻׁלְחָן Transliteration: shulchan Pronunciation: shool-khawn’ Phonetic Spelling:shool-khawn’ Definition: Table Meaning:a table, a meal, from an unused root meaning:
to spread out.
G5132 (trapeza): Often used in the New Testament to refer to a table, including the table of the Lord’s Supper.
The Hebrew word “shulchan” primarily refers to a table, often used for eating, displaying items, or conducting business. In the biblical context, it can denote both ordinary household tables and sacred tables used in religious rituals, such as the Table of Showbread in the Tabernacle and Temple.
In ancient Near Eastern culture, the table was a piece of furniture in both domestic and religious settings. It symbolized fellowship, hospitality, and provision. The Table of Showbread in the Tabernacle, for instance, held twelve loaves representing the twelve tribes of Israel, signifying God’s continual provision and presence among His people.
Tables were also places of negotiation and covenant-making, reflecting their role in social and communal life.
Brown-Driver-Briggs
שֻׁלְחָן71noun masculineExodus 25:23table (on form of word compare GFMl.c.; properly (see above) skin or leather mat spread on ground, see also, on early Semitic ‘table,’ Thes1417 WeSkizzen iv. 157 RSSemitic i. 184; 2nd ed. 201KennedyEncy. Bib iii. 2991); — absolute ׳שׁ 1 Samuel 20:34 +; construct שֻׁלְחַן 1 Kings 5:7 +; suffix שֻׁלְחָנִי Judges 1:7 +, etc.; plural שֻׁלְחָנוֺת Isaiah 28:8 +, construct שֻׁלְחֲנוֺת 1 Chronicles 28:16 (twice in verse); —
The Hebrew verb “shalach” primarily means “to send” or “to let go.” It is used extensively in the Old Testament to describe:
the act of sending someone or something away,
dispatching a message, or
extending one’s hand.
The term can also imply
releasing or setting free,
as well as the act of stretching out one’s hand,
often in the context of reaching or attacking.
In ancient Hebrew culture, the act of sending was significant in various contexts, including familial, military, and religious settings. Sending a messenger or emissary was a common practice for communication between tribes and nations.
The concept of sending also held spiritual significance, as seen in the sending of prophets or divine messages.
The act of stretching out one’s hand could symbolize authority, blessing, or aggression, depending on the context.
again (5), bade his farewell (1), burned* (1), cast (2), cast off (1), casting (1), certainly let (1), certainly let the go (1), delivered (1), direct (1), dismissed (2), dispatch (1), divorce (3), divorces (1), drive (1), driving them away (1), escort (1), escorted him away (1), extended (2), extends (1), forlorn (1), gave (1), gave them over (1), get rid (1), gets his own way (1), go (11), go away (1), go free (4), grow long (1), laid (2), lay (8), let (8), let her go (2), let him go (3), let me go (4), let my go (11), let my go free (1), let out freely (1), let the go (8), let them down (1), let them go (6), let you go (7), let your loose (1), let go (1), let loose (2), let…down (1), let…go (3), lets his loose (1), lets you go (1), letting the go (1), letting them go (1), letting us go (1), loot (1), pointing (1), put (10), put forth (7), puts (2), putting (1), reached (3), reached* (1), release (2), released (3), remove (1), rushed (1), scattered (1), send (139), send him away (2), send it away (2), send me away (4), send them away (1), send you away (2), send away (4), sending (13), sending me away (1), sending them and again (1), sends (10), sent (420), sent her away (5), sent him away (5), sent his away (1), sent me away (2), sent the away (3), sent them away (9), sent you away (3), sent your away (1), sent away (7), sent…away (3), set (12), set your free (1), set free (1), shot (1), spread (2), spreads (3), stretch (13), stretch forth (3), stretched (11), stretches (2), surely let (1), surely let me go (1), throw (1), thrown (1), thrust (1), urgently send (1), use (1), will (1).
… :11 ; figurative of ׳ י’s sacrificial feast Ezekiel 39:20 (eschatological) . Strong’s Exhaustive Concordance table From shalach; a table (as spread out); by implication, a meal- table. see HEBREW shalach Forms …
As a verb shalach means to send someone away,
to lay a hand on a person.
In other words to forcibly remove a person.
Its very origins lie in the idea of separation.
It is also a word that is sometimes used for a divorce where a woman is forced to leave against her own desires. As a noun, it has been used to represent a spear which follows the idea of sending away as you would throw a spear.
In rare cases, it is used for a table.
We automatically assume that a table represents a place to eat.
Historical information records that tables used for eating were invented by the Greek and Roman cultures.
In Egypt those who were wealthy used pedestals for eating, however the general rule was that everyone else sat and ate on the ground.
When the children of Israel heard the word shalach/table
in their minds it was referring to
the table in the mishkan/tabernacle
where the shewbread was placed
by the priests to show this
separation from the cursed earth.
When kings, leaders or chieftains of different tribes and nations would negotiate peace treaties in ancient times, a table was used. They would serve and share a drink or a meal as a sign of good faith and trust in their agreement; and clearly showed that they weren’t using the opportunity to poison each other.
When people wanted to settle a dispute, the table became a symbol of that desire. It’s a well known phrase that today where situations need to be resolved, we speak about moving to the negotiating table; and so the origin of the Hebrew word shalak meaning: table, comes from the idea of separating one from each other’s differences.
Because the context clearly speaks of the Hebrews complaining about manna, and desiring some variety in their diet, translations associate the table with food and eating. This is not eliminating the association as there are PaRDeS to consider.
However the question remains why David used the word shalach in this verse which merely suggests food, and not the word ‘okel which clearly indicates a variety of food?
We may find an answer in the other psalm where a table in the wilderness was mentioned.
Psalm 78:19: “Yea, they spoke against God; they said, Can God furnish a table in the wilderness?”
This verse tells us that they spoke against God. The word spoke is dabar which are words from one’s heart. Ps. 78:19.
Definition:to speak, declare, converse, command, promise, warn, threaten, sing
Meaning:to arrange, to speak, to subdue
Greek 2980 (λαλέω, laleo) – to speak, to talk
– G2036 (εἶπον, eipon) – to say, to speak
– G4487 (ῥῆμα, rhema) – word, saying
The Hebrew verb “dabar” primarily means “to speak” or “to declare.” It is used extensively throughout the Old Testament to denote the act of speaking, whether it is God speaking to humans,humans speaking to each other, or even the act of declaring or commanding. The word can also imply a formal or authoritative speech, such as a command or a promise. It is a versatile term that encompasses a wide range of verbal communication.
In ancient Hebrew culture, spoken words held significant power and authority. The act of speaking was not merely a means of communication but was often seen as an expression of one’s will or intent. This is particularly evident in the context of divine speech, where God’s words are seen as creative and authoritative, bringing about reality and change. The concept of “dabar” reflects the importance of speech in covenantal relationships, legal settings, and prophetic declarations.
There is a hebrew letter beth placed as a prefix before the word Elohim – God. The Beth is often used for the preposition in or on. And sometimes it can read as meaning: against. So we can read this as they spoke in authority in God.The individuals in question were not foolish enough to speak against Elohim, however they spoke in God suggesting they were speaking God’s will.
If we are honest, many times we tend to do the same, we state God’s will as being our will; with the authority that who can argue against God’s will?
Psalm 78:19 HEB: הֲי֣וּכַל אֵ֑ל לַעֲרֹ֥ךְ שֻׁ֝לְחָ֗ן בַּמִּדְבָּֽר׃ NAS:God prepare a table KJV:God furnish a table INT:Can God prepare A table desert
The word la’arok is in an infinitive construct state which would express a purpose or result. This comes from the root word ‘arak which means: to set in order or arrange.
6186 arak: To arrange, set in order, prepare, compare, value
Original Word:עָרַךְ Transliteration:`arak Pronunciation: ah-RAHK Phonetic Spelling:(aw-rak’) Definition: To arrange, set in order, prepare, compare, value Meaning:to set in a, row, arrange, put in order
G3903 (paratithemi): To set before, to place beside, to present
– G5021 (tasso): To arrange, to appoint, to ordain
The Hebrew verb “arak” primarily means to arrange or set in order. It is used in various contexts, including the preparation of items, the arrangement of troops for battle, and the setting of a table. The word can also imply the act of comparing or valuing something, indicating a process of evaluation or judgment.
In ancient Israelite culture, the concept of order and arrangement was significant, reflecting the broader biblical theme of God bringing order out of chaos. The act of arranging or setting things in order was not only practical but also symbolic of divine order and purpose. In the context of worship, for example, the careful arrangement of offerings and the setting of the table for the showbread in the Tabernacle were acts of reverence and obedience to God’s commands.
in common life (compare RSSem i. 189 f., 2nd ed. 200 f.), arrange a table
NAS Exhaustive Concordance Word Origin fem. of okel Definition food, eating NASB Translation eat (1 ), food (13), fuel (3 ) . …
https://biblehub.com/hebrew/402.htm
The Psalmist was showing that by wanting to
negotiate with God
they were stating that
redemption was not enough,
the presence of God was not enough,
they wanted more, and they wanted their own fleshly desires satisfied as well.
What they were saying was that, God was big enough to give them all they desired and they could still have His presence as well.
As we often do too, Israel was only fooling themselves. If we are really honest In our hearts, there have been times we do not want a father or a husband/wife, instead we want a sugar daddy who will give us everything on demand.
Instead of visualizing a banqueting table or smorgasbord of physical food to satisfy our flesh life and carnal desires; let’s re-read these verses with our renewed Hebraic mindset, and think more of King David’s position and of the spiritual provision of the abundant life available from our Heavenly Father by His Spirit, through Yeshua/Messiah. Final thoughts in next post…
Shalom, shalom mishpachah/family
and cheverim/friends!
It’s all about Life and Relationship,
NOT Religion.
You are greatly loved and precious in His sight.
NOT SURE?
YOU CAN BE..
SAY THE FOLLOWING FROM YOUR HEART RIGHT NOW…
Heavenly Father I come to you in the Name of Jesus/Yeshua asking for forgiveness of my sins for which I am truly sorry. I repent of them all and turn away from my past.
I believe with my heart and confess with my mouth that Jesus/Yeshua is your Son and that He died on the cross at calvary to pay the price for my sin, so that I might be forgiven and have eternal life in the kingdom of Heaven. Father I believe that Jesus/Yeshua rose from the dead and I ask you to come into my life right now and be my personal Savior and Lord and I will worship you all the days of my life. Because your word is truth I say that I am now forgiven and born again and by faith I am washed clean with the blood of Jesus/Yeshua. Thank you that you have accepted me into your family in Jesus’/Yeshua’s name. Amen.
As we continue our studies of Hebrew words in scripture that are familiar to us, we begin to see that an understanding of the culture and era in which they were written; really helps our comprehension and an appreciation of what the author was trying to convey to the reader.
In almost every modern English translation of
Psalms 139:3 You search out my path and my lying down, and are acquainted with all my ways,
there is a different rendering for the word search.
Comprehend (Hebrew)
Sees me (Living Bible),
Know my ways (Aramaic Bible),
Observes me (Holman),
Scrutinize my life (NAS, ISV),
Compassest me (KJV),
Search me (ESV),
Understood me (Douay),
Carefully observes me (NET),
Discerns me (NIV)
and Girded me (Jubilee).
It is amazing there are so many English words for one Hebrew word. They can be studied at https://biblehub.com/psalms/139-3.htm
If one Hebrew word, zarah, means so many different things, how do we know which translation is correct and gives the most accurate rendering?
Is there only one and the others are not correct?
Maybe the question we should ask is, what David is trying to tell us in this verse?
What if our Heavenly Father allowed all these different words to be used in the many translations as a means to show us the depth of meaning in His Word. Could it be that by allowing such a broad choice of meanings in the various translations we achieve a better comprehension of what He wants us to know? If this is true then we could say that all of them are right and we have a fuller picture of the word within its context.
There are some 500,000 words in the English language, in comparison classical Hebrew has only about 7,500 word; with this in mind one Hebrew word can say a lot.
Psalm 139:3 HEB: אָרְחִ֣י וְרִבְעִ֣י זֵרִ֑יתָ וְֽכָל־ דְּרָכַ֥י NAS:You scrutinize my path KJV:Thou compassest my path INT: my path down scrutinize all my ways
1 (intensive of Qal) scatter, disperse, especially of peoples, with accusative (Israel and Judah)
2winnow, sift (compare Qal 2) only figurative אָרְחִי וְרִבְעִי זֵרִ֑יתָ Psalm 139:3my path and my couch thou siftest (Che; BaZMG 1887, 607measurest, determinest, whence זֶרֶת q. v.) cast away, compass, disperse, fan, scatter away, spread, strew, winnow
A primitive root (compare zuwr); to toss about; by implication, to diffuse, winnow — cast away, compass, disperse, fan, scatter (away), spread, strew, winnow.
In Hebrew a word for search is zarah.
2219 zarah:
To scatter, to winnow, to disperse
Original Word:זָרָה Part of Speech:Verb Transliteration:zarah Pronunciation:zah-RAH Phonetic Spelling:zaw-raw’ Definition:To scatter, to winnow, to disperse Meaning:to toss about, to diffuse, winnow
Greek – G1287 (διασκορπίζω, diaskorpizō): To scatter, disperse
– G4610 (σκορπίζω, skorpizō): To scatter, disperse
The Hebrew verb zarah primarily means:
to scatter or disperse.
It is often used in the context of winnowing grain, where the chaff is separated from the wheat by throwing it into the air so that the wind carries away the lighter chaff. This action symbolizes:
separation, purification, and judgment.
In a broader sense, zarah can also refer to the scattering of people, often as a form of divine judgment or consequence of disobedience.
In ancient societies who farmed the land, winnowing was a crucial step in the process of preparing grain for consumption. The act of winnowing was not only practical but also carried symbolic meaning, representing the separation of what had worth from that which had little to no value. In the biblical context, scattering often served as a metaphor for divine judgment, where Adonai would disperse nations or peoples; sending them into captivity as a consequence of their actions. This would have been a powerful and relatable image to the original audience, who were familiar with agricultural practices.
There are many references to the winnowing process mentioned in the scriptures. Winnowing was the agricultural process that separated the mixed up pile of grain, stalk, and husk so that the edible grain could be sifted and eaten. It involves the separation of grain from chaff using wind. Our Heavenly Fathers Holy Spirit is often described as wind. Acts 2.
Winnowing serves as a powerful symbol of separating the righteous from the wicked. It underscores the themes of divine justice, the refining of believers, and the wisdom required to distinguish between righteousness and wickedness. The imagery of winnowing invites believers to reflect on their spiritual state and the ultimate judgment that separates the faithful from the unfaithful.
The act of winnowing is also associated with discernment and wisdom. In the book of Proverbs, wisdom is likened to a winnowing process: “A wise king winnows out the wicked and drives the threshing wheel over them” Proverbs 20:26. This verse highlights the role of wisdom in discerning and separating good from evil, much like the winnowing process separates grain from chaff.
The Psalms also employ winnowing imagery to convey the fate of the wicked. Psalm 1 verse 4 contrasts the righteous with the wicked, stating, “Not so the wicked! For they are like chaff driven off by the wind”.Here, the wicked are likened to chaff, easily blown away and lacking the substance and permanence of the righteous, who are compared to a tree planted by streams of water.
The Lord God also spoke through His prophets warning His people He would winnow them as grain.
Jeremiah 4:11 In that time it will be said to this people and to Jerusalem, “A scorching wind from the bare heights in the wilderness in the direction of the daughter of My people—not to winnow and not to cleanse.
Similarly, the prophet Jeremiah uses winnowing to describe God’s judgment upon the nations:
Jeremiah 51:2 I will dispatch foreigners to Babylon that they may winnow her And may devastate her land; For on every side they will be opposed to her in the day of her calamity.
Jeremiah 15:7
I will winnow them with a winnowing fork
At the gates of the land;
I will bereave them of children, I will destroy My people;
They did not repent of their ways.
You will winnow them, and the wind will carry them away,
And the storm will scatter them;
But you will rejoice in the Lord,
You will glory in the Holy One of Israel. Isaiah 41:16
His winnowing fork is in His hand, and He will thoroughly clear His threshing floor; and He will gather His wheat into the barn, but He will burn up the chaff with unquenchable fire. Matthew 3:12.
His winnowing fork is in His hand to thoroughly clear His threshing floor, and to gather the wheat into His barn; but He will burn up the chaff with unquenchable fire. Luke 3:17.
Here, the winnowing fork represents the tool of judgment, and the process signifies the ultimate separation of those who are faithful to Adonai from those who are not.
Strongs# 4214 mizreh:
Winnowing fork, winnowing shovel
Original Word:מִזְרֶה Transliteration: mizreh Pronunciation:miz-REH Phonetic Spelling:miz-reh’ Definition:Winnowing fork, winnowing shovel, a pitchfork
Meaning:a winnowing shovel derived from the root זָרָה (zarah), meaning “to scatter” or “to winnow.”
While there is no direct Greek equivalent for “mizreh,” the concept of winnowing is present in the New Testament. For example, the Greek word “διασκορπίζω” (diaskorpizō, Strong’s G1287) means “to scatter” and is used in contexts that convey separation and judgment, similar to the Hebrew concept.
The term “mizreh” refers to an agricultural tool used in the process of winnowing, which involves separating grain from chaff. This tool is typically a fork or shovel used to toss harvested grain into the air, allowing the wind to blow away the lighter chaff while the heavier grain falls back to the ground. In a biblical context, “mizreh” is often used metaphorically to describe God’s judgment and purification process, where He separates the righteous from the wicked.
From these word meanings and definitions, it almost seems to infer a desire on Davids part for the Lord to disassemble him piece by piece and to examine him in detail. He seems to be asking Adonai to scrutinize every part and to sift him, to find anything that needs to be removed. David desires the winnowing of his heart motives and thoughts, he wants them cast away from his life, scattering them to the wind where they will be blown far away from him forever.
Psalm 51:8 He has a desire for a deep inner cleansing by the Lord God, which in turn is a reference to David having a heart after the Lord Himself. “This is a man after My own heart” (Acts 13:22; 1 Sam. 13:14).
David made a lot of mistakes, he sinned greatly and most of it was very public. Position and power resulted in pride, he gave in to his fleshly desires, he betrayed his friend, coveted his wife and had him murdered; and yet he had a heart that repented and sought the Lord.
The word zarah is spelled
Zayin ז Resh ר Hei ה
The Zayin
is the 7th letter of the Hebrew alphabet.
Zayin ispronounced ZAH-yeen
and has the sound of
z as in zebra.
It represents a sword, axe or hatchet
and its shape looks like one.
The top of the zayin is the handle, and the vertical leg is the blade that cuts something open to expose the inner layers.
The Zayin means zun:to sustain
and
represents a joining with our Heavenly Father. It is the joining of ourselves with Adonai that produces the two edged sword. The Word of Adonai is sharper than a two edge sword,
For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Hebrews 4:12
The Resh ר
The 20th letter of the Hebrew alphabet is called
Resh pronounced raysh
and has the sound of r as in rain.
The letter ר – resh represents wickedness, as the word for a wicked person רָשָׁע – rasha begins with a resh.
When a wicked person wants to correct their bad behavior and return to being a good person, he goes a step back, there he ‘meets’ the letter ק, which representsholiness. Here we see again, that even the order of the Hebrew letters is important and has significance.
The resh is bent over to the left; some of the ancient Jewish sages tell us that it is a sign of humility or shame. When Adonai cuts through us and reveals what is inside of us it brings us to shame and humility.
Then the last letter is the Hei
ה
which is the 5th letter of the Hebrew Alphabet
represents the presence of God and spiritual life revelation, and light. It is the symbol of the repentant man, who beholds the revelation of GOD. Hei is spiritual life, the divine breath of GOD, that is the essence of divine grace, revelation, and transformation.
We need to realize and reconcile ourselves to the fact that our Heavenly Father is going to stay on our case, so to speak, until He can open us up. Then we can see ourselves as He reveals our condition to us and the hidden sins in our lives. After He cleanses us and restores us so we are worthy to be a carrier of His presence as He created us to be in the first place.
The Hei
expresses:
revelation of self in the act of giving of oneself to another.
For those who want to study further, there is also a built-in commentary on each word for
zayin, resh and hei
which are the individual letters, that combined spell the word zarah.
He will zarah – search us in our lying down.
The word for lying down is rava’.
raba: To lie down, to rest, to stretch out
Original Word:רָבַע Part of Speech:Verb Transliteration: raba` Pronunciation: rah-BAH Phonetic Spelling:raw-bah’ Definition:To lie down, to rest, to stretch out Meaning:to be quadrate
While there is no direct Greek equivalent for “raba,” the concept of rest and lying down can be related to Greek terms such as “καταπαύω” (katapauō – to rest) and “ἀναπαύω” (anapauō – to give rest).
The Hebrew verb raba primarily means:
to lie down or to rest.
It is often used in the context of animals lying down, but it can also refer to people resting or reclining. The term conveys a sense of relaxation and repose, often after labor or during times of peace. In ancient Near Eastern cultures, the act of lying down or resting was significant, symbolizing peace, security, and trust. For pastoral societies, such as those in ancient Israel, the image of sheep lying down in green pastures was a powerful metaphor for divine provision and protection. Such as we read in Psalm 23. The concept of rest was also deeply embedded in the Hebrew understanding of the Sabbath, a day set apart for rest and worship.
In our modern terms Adonai is even watching us during our most private moments, He is right there, looking for anything that may hinder His presence in our lives, and when He finds it He chases after us until we confess anything less than pure motives and intent; which could block Him from being everything He longs to be in our lives.
He is acquainted with all our ways.
his·kan·tāh — 1 Occurrence
Psalm 139:3 HEB: וְֽכָל־ דְּרָכַ֥י הִסְכַּֽנְתָּה׃ NAS: and my lying down, And are intimately acquainted with all KJV: and my lying down, and art acquainted [with] all my ways.
If He is observing our paths and our most intimate moments, He is obviously acquainted with all our ways.
5532 cakan סָכַן:
To be of use, to benefit, to be profitable, to be familiar with
Original Word:סָכַן Transliteration: cakan Pronunciation:sah-KAN Phonetic Spelling:saw-kan’ Definition: To be of use, to benefit, to be profitable, to be familiar with Meaning: to be familiar with, to minister to, be serviceable to, be customary
A primitive root; to be familiar with; by implication, to minister to, be serviceable to, be customary — acquaint (self), be advantage, X ever, (be, (un-))profit(-able), treasurer, be wont.
the Greek equivalent concepts can be found in words like “συμφέρω” (sumphero – to bring together, to be profitable)
and “γινώσκω” (ginosko – to know, to become acquainted with), which carry similar meanings of benefit and familiarity.
One reference says that the word katan has its origins in an ancient Phoenician word which developed from examining a wound for a decision on how to care for it. It is a diagnostic search or making one familiar with the condition. When it is used in a Hiphal form it gives the impression of God determining and understanding the best way to correct and heal whatever wounds remained when He fills you with His presence; rather than Him watching all our ways and giving us a final mark like in an exam.
Like David, there are many things in our lives that we are ashamed of and although our merciful Heavenly Father has forgiven us, sometimes we still have wounds that are not totally healed and they remind us of our past sins. These are areas that the adversary will use to torment us emotionally. In this passage, David is saying that as a loving compassionate father, He is searching us out even in our most intimate moments to clean us up and forgive every single sin, no matter how secret it is. Then He can enter our lives and fill us with His presence by closely examining all our wounds to determine the best treatment to administer healing, so we can rest totally in His presence without any torment of guilty thoughts and feelings.
In the previous verse 2, to the one we have just examined, David tells the Lord that: You know when I sit down and when I rise up [my entire life, everything I do]; You understand my thoughts from afar.
Why do we keep fleeing from the presence of the Lord when we know He knows everything about us anyway?
Is it because sometimes we really do not want to be cleaned up, and we are comfortable with our lifestyle and sinful ways; we don’t want our wounds cleansed and healed? However in His great love, and grace He is mercifully chasing after us until we allow Him to catch up with us, clean us up, and heal those wounds; and then we discover something so much better than our sins. We discover the joy of His unhindered presence and an intimacy (katan) with Him.
He is zarith carefully observing us…
so yes our Heavenly Father sees us and knows us.
He observes, carefully observes us,
searches us, discerns us,
scrutinizes our lives; understands us,
compasses us and girds our lives.
He is intimately acquainted with all our ways,
whether we are sitting, standing up or lying down.
This should bring great comfort to us
every time we read this popular Psalm
because
He is El Roi.
Shalom, shalom mishpachah/family
and cheverim/friends!
It’s all about Life and Relationship,
NOT Religion.
You are greatly loved and precious in His sight.
NOT SURE?
YOU CAN BE..
SAY THE FOLLOWING FROM YOUR HEART RIGHT NOW…
Heavenly Father I come to you in the Name of Jesus/Yeshua asking for forgiveness of my sins for which I am truly sorry. I repent of them all and turn away from my past.
I believe with my heart and confess with my mouth that Jesus/Yeshua is your Son and that He died on the cross at calvary to pay the price for my sin, so that I might be forgiven and have eternal life in the kingdom of Heaven. Father I believe that Jesus/Yeshua rose from the dead and I ask you to come into my life right now and be my personal Savior and Lord and I will worship you all the days of my life. Because your word is truth I say that I am now forgiven and born again and by faith I am washed clean with the blood of Jesus/Yeshua. Thank you that you have accepted me into your family in Jesus’/Yeshua’s name. Amen.
Psalm 23
Psalms 23:5: 
As we continue our studies of Hebrew words in scripture that are familiar to us, we begin to see that an understanding of the culture and era in which they were written; really helps our comprehension and an appreciation of what the author was trying to convey to the reader. 
You must be logged in to post a comment.