Exodus 17:16

Exodus 17:16

For he said, Because the LORD hath sworn that the LORD will have war with Amalek from generation to generation.

a. ASV: And he said, Jehovah hath sworn: Jehovah will have war with Amalek from generation to generation.

b. YLT: And saith, 'Because a hand is on the throne of Jah, war is to Jehovah with Amalek from generation -- generation.'

c. Amplified Bible Classic: And he said, Because [theirs] is a hand against the throne of the Lord, the Lord will have war with Amalek from generation to generation.

d. Septuagint: For with a secret hand the Lord wages war upon Amalec to all generations.

e. Stone Edition Torah/Prophets/Writings: And he said, For the hand is on the throne of God: HASHEM matains a war against Amalek from generation to generation.

1. “For he said, Because the LORD hath sworn…”

a. [For he] said [Strong: 559 ʼâmar, aw-mar'; a primitive root; to say (used with great latitude):—answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, (at the, give) command(-ment), commune, consider, declare, demand, × desire, determine, ×expressly, × indeed, × intend, name, × plainly, promise, publish, report, require, say, speak (against, of), × still, × suppose, talk, tell, term, × that is, × think, use (speech), utter, × verily, × yet.]

b. Because [Strong: 3588  kiy kee a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent; (by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed:--and, + (forasmuch, inasmuch, where-)as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al- )though, + till, truly, + until, when, whether, while, whom, yea, yet.]

c. [the] LORD [Strong: 3050 Yâhh, yaw; contraction for H3068, and meaning the same; Jah, the sacred name:—Jah, the Lord, most vehement. Compare names in '-iah,' '-jah.']

d. [hath] sworn [Strong: 3676  kêç, kace; apparently a contraction for H3678, but probably by erroneous transcription for H5251:—sworn.]

e. [Strong: 3027 yad yawd a primitive word; a hand (the open one (indicating power, means, direction, etc.), in distinction from 3709, the closed one); used (as noun, adverb, etc.) in a great variety of applications, both literally and figuratively, both proximate and remote (as follows):--(+ be) able, X about, + armholes, at, axletree, because of, beside, border, X bounty, + broad, (broken-)handed, X by, charge, coast, + consecrate, + creditor, custody, debt, dominion, X enough, + fellowship, force, X from, hand(-staves, -y work), X he, himself, X in, labour, + large, ledge, (left-)handed, means, X mine, ministry, near, X of, X order, ordinance, X our, parts, pain, power, X presumptuously, service, side, sore, state, stay, draw with strength, stroke, + swear, terror, X thee, X by them, X themselves, X thine own, X thou, through, X throwing, + thumb, times, X to, X under, X us, X wait on, (way-)side, where, + wide, X with (him, me, you), work, + yield, X yourselves.]

f. [Strong: 5921 `al al properly, the same as 5920 used as a preposition (in the singular or plural often with prefix, or as conjunction with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications (as follow):--above, according to(-ly), after, (as) against, among, and, X as, at, because of, beside (the rest of), between, beyond the time, X both and, by (reason of), X had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-)on, over, than, through(-out), to, touching, X with.]

1)The marginal reading says, “Because the hand of Amalek is against the throne of the LORD, therefore the hand upon the throne of the LORD will have war with Amalek…”

2).  Amplified Bible: “And he said, Because theirs is a hand against the throne of the Lord, the Lord will have war with Amalek from generation to generation.”

3). Chumash: “Moses declared that God had sworn by placing His hand on His throne, as it were, that He would continue the war against Amalek forever, until the memory of that evil nation is obliterated.”

5). What a powerful word picture is given by these words. God placed his hand on His throne and swore an oath! This reminds me of a paragraph out of Pink’s, Exposistion of Hebrews, which is very fitting here.

a). Exposition of Hebrews, Arthur Pink, Baker Book House, 1986, p. 341. “The assurance which was given to Abraham was the greatest that Heaven itself could afford: a promise and an oath. We say the greatest, for in v. 16, the Apostle declares that amongst men an “oath” is an end of strife; how much more when the great God Himself takes one! Moreover, observe He sware “by Himself”: He staked Himself; it was as though He had said, I will cease to be God if I do not perform this. The Lord pledged His veracity, declared the event should be as certain as His existence.”

6). If the LORD would not be faithful on this oath of removing Amalek/the flesh from his people, then He would cease to be God!

2. “…that the LORD will have war with Amalek from generation to generation.

a. [that the] LORD [Strong: 3068 Yᵉhôvâh, yeh-ho-vaw'; from H1961; (the) self-Existent or Eternal; Jeho-vah, Jewish national name of God:—Jehovah, the Lord.]

b. [will have] war [Strong:4421 milchâmâh, mil-khaw-maw'; from H3898 (in the sense of fighting); a battle (i.e. the engagement); generally, war (i.e. war-fare):—battle, fight(-ing), war(-rior).]

c. [with] Amalek [Strong: 6002 ʻĂmâlêq, am-aw-lake'; probably of foreign origin; Amalek, a descendant of Esau; also his posterity and their country:—Amalek.]

d. [from] generation [Strong: 1755  dôwr, dore; or (shortened) דֹּר dôr; from H1752; properly, a revolution of time, i.e. an age or generation; also a dwelling:—age, × evermore, generation, (n-) ever, posterity.]

e. [to] generation [Strong: 1755 dôwr, dore; or (shortened) דֹּר dôr; from H1752; properly, a revolution of time, i.e. an age or generation; also a dwelling:—age, × evermore, generation, (n-) ever, posterity.]

1). A powerful lesson is shown in 1 Samuel where we see that Saul, Israel’s first king was rejected by God because of his failure to obey the commandments of God, in particular, his failure to destroy Amalek.

a). 1 Samuel 15:1-28 Samuel also said unto Saul, The LORD sent me to anoint thee to be king over his people, over Israel: now therefore hearken thou unto the voice of the words of the LORD.

15:2 Thus saith the LORD of hosts, I remember that which Amalek did to Israel, how he laid wait for him in the way, when he came up from Egypt.

15:3 Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass.

15:4 And Saul gathered the people together, and numbered them in Telaim, two hundred thousand footmen, and ten thousand men of Judah.

15:5 And Saul came to a city of Amalek, and laid wait in the valley.

15:6 And Saul said unto the Kenites, Go, depart, get you down from among the Amalekites, lest I destroy you with them: for ye shewed kindness to all the children of Israel, when they came up out of Egypt. So the Kenites departed from among the Amalekites.

15:7 And Saul smote the Amalekites from Havilah until thou comest to Shur, that is over against Egypt.

15:8 And he took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword.

15:9 But Saul and the people spared Agag, and the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them: but every thing that was vile and refuse, that they destroyed utterly.

15:10 Then came the word of the LORD unto Samuel, saying,

15:11 It repenteth me that I have set up Saul to be king: for he is turned back from following me, and hath not performed my commandments. And it grieved Samuel; and he cried unto the LORD all night.

15:12 And when Samuel rose early to meet Saul in the morning, it was told Samuel, saying, Saul came to Carmel, and, behold, he set him up a place, and is gone about, and passed on, and gone down to Gilgal.

15:13 And Samuel came to Saul: and Saul said unto him, Blessed be thou of the LORD: I have performed the commandment of the LORD.

15:14 And Samuel said, What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear?

15:15 And Saul said, They have brought them from the Amalekites: for the people spared the best of the sheep and of the oxen, to sacrifice unto the LORD thy God; and the rest we have utterly destroyed.

15:16 Then Samuel said unto Saul, Stay, and I will tell thee what the LORD hath said to me this night. And he said unto him, Say on.

15:17 And Samuel said, When thou wast little in thine own sight, wast thou not made the head of the tribes of Israel, and the LORD anointed thee king over Israel?

15:18 And the LORD sent thee on a journey, and said, Go and utterly destroy the sinners the Amalekites, and fight against them until they be consumed.

15:19 Wherefore then didst thou not obey the voice of the LORD, but didst fly upon the spoil, and didst evil in the sight of the LORD?

15:20 And Saul said unto Samuel, Yea, I have obeyed the voice of the LORD, and have gone the way which the LORD sent me, and have brought Agag the king of Amalek, and have utterly destroyed the Amalekites.

15:21 But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the LORD thy God in Gilgal.

15:22 And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.

15:23 For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king.

15:24 And Saul said unto Samuel, I have sinned: for I have transgressed the commandment of the LORD, and thy words: because I feared the people, and obeyed their voice.

15:25 Now therefore, I pray thee, pardon my sin, and turn again with me, that I may worship the LORD.

15:26 And Samuel said unto Saul, I will not return with thee: for thou hast rejected the word of the LORD, and the LORD hath rejected thee from being king over Israel.

15:27 And as Samuel turned about to go away, he laid hold upon the skirt of his mantle, and it rent.

15:28 And Samuel said unto him, The LORD hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou.

b). Saul was rejected from being king of Israel because of his disobedience. God considered his disobedience to be a “rejection of the word of God”.  Since Amalek is a type of the flesh, this leads me to believe that our failure to get the flesh out of our lives will result in our failing to achieve what God wants to do in our lives.

c). Romans 8:5-8 For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.

8:6 For to be carnally minded is death; but to be spiritually minded is life and peace.

8:7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.

8:8 So then they that are in the flesh cannot please God.

2). Another lesson that might possibly be linked directly to Saul’s failure is what happened during a time centuries later, when Israel was in exile in Persia during Esther’s life. A very demonic plan was set in motion and came very close to being carried out, to kill every Jew in the Persian kingdom. The plan was being implemented by a person named Haman. Haman was a descendant of Agag, the king of the Amalekites.

a). Esther 3:1-6  After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that were with him.

3:2 And all the king's servants, that were in the king's gate, bowed, and reverenced Haman: for the king had so commanded concerning him. But Mordecai bowed not, nor did him reverence.

3:3 Then the king's servants, which were in the king's gate, said unto Mordecai, Why transgressest thou the king's commandment?

3:4 Now it came to pass, when they spake daily unto him, and he hearkened not unto them, that they told Haman, to see whether Mordecai's matters would stand: for he had told them that he was a Jew.

3:5 And when Haman saw that Mordecai bowed not, nor did him reverence, then was Haman full of wrath.

3:6 And he thought scorn to lay hands on Mordecai alone; for they had shewed him the people of Mordecai: wherefore Haman sought to destroy all the Jews that were throughout the whole kingdom of Ahasuerus, even the people of Mordecai.

b). Haman was a direct descendant of Agag. It seems to me that this threat would not have occurred at all if Saul would have been faithful to the commandment of God in 1 Samuel 15. Josephus writes centuries later in his Antiquities of the Jews, that Haman’s attempt was because the Jews had tried to wipe out the Amalakites.

c). Antiquities of the Jews , Book XI, Chapter 6, Paragraph  5. “Now there was one Haman, the son of Amedatha, by birth an Amalekite, that used to go in to the king; and the foreigners and Persians worshipped him, as Artaxerxes had commanded that such honor should be paid to him; but Mordecai was so wise, and so observant of his own country's laws, that he would not worship the man. When Haman observed this, he inquired whence he came; and when he understood that he was a Jew, he had indignation at him, and said within himself, that whereas the Persians, who were free men, worshipped him, this man, who was no better than a slave, does not vouchsafe to do so. And when he desired to punish Mordecai, he thought it too small a thing to request of the king that he alone might be punished; he rather determined to abolish the whole nation, for he was naturally an enemy to the Jews, because the nation of the Amalekites, of which he was; had been destroyed by them.”

3). The marginal reading of Exodus 17:16 says, “Because the hand of Amalek is against the throne of the LORD, therefore the hand upon the throne of the LORD will have war with Amalek…”, it could mean that Amalek is a type of the flesh in the believer.

a). Romans 8:7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.

b). As we obey the lusts of the flesh we are yielding our bodily members as weapons of unrighteousness.

c). Romans 6:12, 13 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.

6:13 Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.

Exodus 17:15

Exodus 17:15

And Moses built an altar, and called the name of it Jehovah-nissi:

a. ASV: And Moses built an altar, and called the name of it Jehovah-nissi;

b. YLT: And Moses buildeth an altar, and calleth its name Jehovah-Nissi,

c. Amplified Bible Classic: And Moses built an altar and called the name of it, The Lord is my Banner;

d. Septuagint: And Moses built an altar to the Lord, and called the name of it, The Lord my Refuge.

e. Stone Edition Torah/Prophets/Writings: Moses built an altar and called it’s name HASHEM Is My Miracle”;

1. “And Moses built an altar…”

a. [And] Moses [Strong: 4872 Môsheh, mo-sheh'; from H4871; drawing out (of the water), i.e. rescued; Mosheh, the Israelite lawgiver:—Moses.]

b. built [Strong: 1129 bânâh, baw-naw'; a primitive root; to build (literally and figuratively):—(begin to) build(-er), obtain children, make, repair, set (up), × surely.]

c. [an] altar [Strong: 4196 mizbêach, miz-bay'-akh; from H2076; an altar:—altar.]

1). Initially the Lord told Moses to write the account of what happened so the event could be rehearsed in the ears of Joshua. Then the Lord coupled that with the swearing of an oath concerning the eradication of Amalek. I can’t help but believe that it moved Moses to build the altar as a memorial to the miraculous provision of God.  

2. “…and called the name of it Jehovah-nissi:”

a. [and] called [Strong: 7121 qârâʼ, kaw-raw'; a primitive root (rather identical with H7122 through the idea of accosting a person met); to call out to (i.e. properly, address by name, but used in a wide variety of applications):—bewray (self), that are bidden, call (for, forth, self, upon), cry (unto), (be) famous, guest, invite, mention, (give) name, preach, (make) proclaim(-ation), pronounce, publish, read, renowned, say.]

b. [the] name [Strong: 8034 shêm, shame; a primitive word [perhaps rather from H7760 through the idea of definite and conspicuous position; compare H8064]; an appellation, as a mark or memorial of individuality; by implication honor, authority, character:—+ base, (in-) fame(-ous), named(-d), renown, report.]

c. Jehovah [Strong: 3068 Yhovah yeh-ho-vaw' from 1961; (the) self-Existent or Eternal; Jehovah, Jewish national name of God:--Jehovah, the Lord.]

d. [my] banner [Strong: 5251 nec nace from 5264; a flag; also a sail; by implication, a flagstaff; generally a signal; figuratively, a token:--banner, pole, sail, (en-)sign, standard.]

e. Jehovah-nissi [Strong: 3071 Yᵉhôvâh niççîy, yeh-ho-vaw' nis-see'; from H3068 and H5251 with the prononimal suffix; Jehovah (is) my banner; Jehovah-Nissi, a symbolical name of an altar in the Desert:—Jehovah-nissi.]

1). Chumash:  “Moses built an altar and called its name “HASHEM is My Miracle”;

2). Unger’s Bible Dictionary, “Jehovah my banner”

3). This is one of the seven Redemptive Names of God

a). Jehovah-Jireh: "the Lord will provide" (Genesis 22:13,14). i.e., will provide a sacrifice.

b). Jehovah-Rapha: "the Lord that healeth" (Exodus 15:26).

c). Jehovah-Nissi: "the Lord our banner" (Exodus 17:8-15).

d). Jehovah-Shalom: "the Lord our peace," or "the Lord send peace" (Judges 6:24).

e). Jehovah-Ra-ah: "the Lord my shepherd" (Psalm 23.).

f). Jehovah-Tsidkenu: "the Lord our righteousness" (Jeremiah 23:6).

g). Jehovah-Shammah: "the Lord is present" (Ezekiel 48:35).

4). Psalm 20:5 We will rejoice in thy salvation, and in the name of our God we will set up our banners: the LORD fulfil all thy petitions.

Exodus 17:13

Exodus 17:13

And Joshua discomfited Amalek and his people with the edge of the sword.

a. ASV: And Joshua discomfited Amalek and his people with the edge of the sword.

b. YLT: And Joshua weakeneth Amalek and his people by the mouth of the sword.

c. Amplified Bible Classic: And Joshua mowed down and disabled Amalek and his people with the sword.

d. Septuagint: And Joshua routed Amalec and all his people with the slaughter of the sword.

e. Stone Edition Torah/Prophets/Writings: Joshua weakened Amalek and it people with the sword’s blade.

1. “And Joshua discomfited Amalek and his people with the edge of the sword.”

a. [And] Joshua [Strong: 3091 Yᵉhôwshûwaʻ, yeh-ho-shoo'-ah; or יְהוֹשֻׁעַ Yᵉhôwshuʻa; from H3068 and H3467; Jehovah-saved; Jehoshua (i.e. Joshua), the Jewish leader:—Jehoshua, Jehoshuah, Joshua.

b. discomfited [Strong: 2522 châlash, khaw-lash'; a primitive root; to prostrate; by implication, to overthrow, decay:—discomfit, waste away, weaken.]

c. Amalek [Strong: 6002  ʻĂmâlêq, am-aw-lake'; probably of foreign origin; Amalek, a descendant of Esau; also his posterity and their country:—Amalek.]

d. and [Strong: 853 'eth ayth apparent contracted from 226 in the demonstrative sense of entity; properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely):--(as such unrepresented in English).]

e. [his] people [Strong: 5971 ʻam, am; from H6004; a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock:—folk, men, nation, people.]

f. [with the] edge [Strong: 6310 peh, peh; from H6284; the mouth (as the means of blowing), whether literal or figurative (particularly speech); specifically edge, portion or side; adverbially (with preposition) according to:—accord(-ing as, -ing to), after, appointment, assent, collar, command(-ment), × eat, edge, end, entry, file, hole, × in, mind, mouth, part, portion, × (should) say(-ing), sentence, skirt, sound, speech, × spoken, talk, tenor, × to, two-edged, wish, word.]

g. [of the] sword [Strong: 2719 chereb, kheh'-reb; from H2717; drought; also a cutting instrument (from its destructive effect), as a knife, sword, or other sharp implement:—axe, dagger, knife, mattock, sword, tool.]

1). These verses are a powerful lesson about praying for our leaders because as they are flesh and blood, they get tired and weary also. We need to uphold them in prayer. The Apostle Paul writes in 1 Timothy 2 concerning the responsibility of Christians to pray for their leaders. What we do not want to miss is    the exhortation is given after a warning concerning two individuals who had been excommunicated for their blasphemy.

a). Exodus 17:10-13 So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill.

17:11 And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.

17:12 But Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.

17:13 And Joshua discomfited Amalek and his people with the edge of the sword.

b). 1 Timothy 1:19-2:2 Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck:

1:20 Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.

2:1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;

2:2 For kings, and  for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.

Exodus 17:14

Exodus 17:14

And the LORD said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.

a. ASV: And Jehovah said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: that I will utterly blot out the remembrance of Amalek from under heaven.

b. YLT: And Jehovah saith unto Moses, 'Write this, a memorial in a Book, and set it in the ears of Joshua, that I do utterly wipe away the remembrance of Amalek from under the heavens;'

c. Amplified Bible Classic: And the Lord said to Moses, Write this for a memorial in the book and rehearse it in the ears of Joshua, that I will utterly blot out the remembrance of Amalek from under the heavens.

d. Septuagint: And the Lord said to Moses, Write this for a memorial in a book, and speak [this] in the ears of Joshua; for I will utterly blot out the memorial of Amalec from under heaven.

e. Stone Edition Torah/Prophets/Writings: HASHEM said to Moses, “Write this as a remembrance in the Book and recite it in the ears of Joshua, that I shall surely erase the memory of Amalek from under the heavens.”

1. “And the LORD said unto Moses, Write this for a memorial in a book…”

a. [And the] LORD [Strong: 3068 Yᵉhôvâh, yeh-ho-vaw'; from H1961; (the) self-Existent or Eternal; Jeho-vah, Jewish national name of God:—Jehovah, the Lord.

b. said [Strong: 559  ʼâmar, aw-mar'; a primitive root; to say (used with great latitude):—answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, (at the, give) command(-ment), commune, consider, declare, demand, × desire, determine, ×expressly, × indeed, × intend, name, × plainly, promise, publish, report, require, say, speak (against, of), × still, × suppose, talk, tell, term, × that is, × think, use (speech), utter, × verily, × yet.]

c. unto [Strong: 413 'el ale (but only used in the shortened constructive form sel {el}); a primitive particle; properly, denoting motion towards, but occasionally used of a quiescent position, i.e. near, with or among; often in general, to:--about, according to ,after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, X hath, in(- to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in).]

d. Moses [Strong: 4872 Môsheh, mo-sheh'; from H4871; drawing out (of the water), i.e. rescued; Mosheh, the Israelite lawgiver:—Moses.]

e. write [Strong: 3789 kâthab, kaw-thab'; a primitive root; to grave, by implication, to write (describe, inscribe, prescribe, subscribe):—describe, record, prescribe, subscribe, write(-ing, -ten).]

f. this [Strong: 2063 zo'th zothe' irregular feminine of 2089; this (often used adverb):-- hereby (-in, -with), it, likewise, the one (other, same), she, so (much), such (deed), that, therefore, these, this (thing), thus.]

[for a] memorial [2146  zikrôwn, zik-rone'; from H2142; a memento (or memorable thing, day or writing):—memorial, record.] [AMG: This word conveys the essential quality of remembering something in the past that has particular significance.]

c. [in a] book [Strong: 5612 çêpher, say'-fer; or (feminine) סִפְרָה çiphrâh; (Psalm 56:8 (H9)), from H5608; properly, writing (the art or a document); by implication, a book:—bill, book, evidence, × learn(-ed) (-ing), letter, register, scroll.]

1). One Jewish tradition says this book is the Torah since the commandment to exterminate Amalek is recorded in Deuteronomy 25:17-19. Another Jewish tradition says this book is The Book of Hashem’s Wars, mentioned in Numbers 21:14 which is no longer around. (Chumash, p393, Note 14.)

2. “...and rehearse it in the ears of Joshua:”

a. [and rehearse [it] [7760 sûwm, soom; or שִׂים sîym; a primitive root; to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically):—× any wise, appoint, bring, call (a name), care, cast in, change, charge, commit, consider, convey, determine, disguise, dispose, do, get, give, heap up, hold, impute, lay (down, up), leave, look, make (out), mark, name, × on, ordain, order, paint, place, preserve, purpose, put (on), regard, rehearse, reward, (cause to) set (on, up), shew, stedfastly, take, × tell, tread down, (over-)turn, × wholly, work.]  [AMG; The primary meaning of the verb is to put, to set, or to place.]

b. {in the] ears [Strong: 241  ʼôzen, o'-zen; from H238; broadness. i.e. (concrete) the ear (from its form in man):— advertise, audience, displease, ear, hearing, show.]

c. [of] Joshua [Strong: 3091 Yᵉhôwshûwaʻ, yeh-ho-shoo'-ah; or יְהוֹשֻׁעַ Yᵉhôwshuʻa; from H3068 and H3467; Jehovah-saved; Jehoshua (i.e. Joshua), the Jewish leader:—Jehoshua, Jehoshuah, Joshua.]

1). The events of the battle with Amalek were to be written down as a memorial so that they could be rehearsed in Joshua’s ears. Rereading memorials or things that God has done in our lives will stir us up spiritually and establish us in our walk and relationship with Jesus.

a). 2 Peter 1:12, 13 Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.

1:13 Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance;

2). Our giving and our prayers come up for memorials before God and in effect he rewards them.  In Cornelius’s example it led to the salvation of his whole family and household.

a). Acts 10:1-4 There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band,

10:2 A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.

10:3 He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.

10:4 And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.

b). Matthew 6:3-6 But when thou doest alms, let not thy left hand know what thy right hand doeth:

6:4 That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.

6:6 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.

6:6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.

3). The Lord has a book of remembrance that He has caused to be written for Himself about His people concerning their faithfulness to which He will reward them accordingly.

a). Malachi 3:16, 17 Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name.

3:17 And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.

4). What more powerful examples can be shown to inspire us to pray, give and be obedient to the Most High God.

3 . “…for I will utterly put out the remembrance of Amalek from under heaven.”

a. for [Strong: 3588 kiy kee a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent; (by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed:--and, + (forasmuch, inasmuch, where-)as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al- )though, + till, truly, + until, when, whether, while, whom, yea, yet.]

b. [I will] utterly [Strong: 4229  kiy kee a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent; (by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed:--and, + (forasmuch, inasmuch, where-)as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al- )though, + till, truly, + until, when, whether, while, whom, yea, yet.]

c. put out [Strong: 4229  kiy kee a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent; (by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed:--and, + (forasmuch, inasmuch, where-)as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al- )though, + till, truly, + until, when, whether, while, whom, yea, yet.]

d. [the] remembrance [Strong: 2143 zêker, zay'-ker; or זֶכֶר zeker; from H2142; a memento, abstractly recollection (rarely if ever); by implication, commemoration:—memorial, memory, remembrance, scent.]

e. [of] Amalek [Strong: 6002 ʻĂmâlêq, am-aw-lake'; probably of foreign origin; Amalek, a descendant of Esau; also his posterity and their country:—Amalek.]

f. from under [Strong: 8478 tachath takh'-ath from the same as 8430; the bottom (as depressed); only adverbially, below (often with prepositional prefix underneath), in lieu of, etc.:--as, beneath, X flat, in(-stead), (same) place (where...is), room, for...sake, stead of, under, X unto, X when...was mine, whereas, (where-)fore, with.]

g. heaven [Strong: 8064 shâmayim, shaw-mah'-yim; dual of an unused singular שָׁמֶה shâmeh; from an unused root meaning to be lofty; the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds move, as well as to the higher ether where the celestial bodies revolve):—air, × astrologer, heaven(-s).]

1). It appears to me that Exodus 17:15, 16, the next two verses are a result and a further description of this statement of God.  To “put out the remembrance of” means remove the memory of. It reminds me of other verses.

a). Psalm 9:5, 6 Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.

9:6 O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them.

2). I can’t help but believe though that this particular action on the part of God, the fact He swore with an oath elevates this particular removing from memory from others.

Hebrews 10:39

Hebrews 10:39

But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

a. ASV: But we are not of them that shrink back unto perdition; but of them that have faith unto the saving of the soul.

b. YLT: And we are not of those drawing back to destruction, but of those believing to a preserving of soul.

c. Amplified Bible Classic: But our way is not that of those who draw back to eternal misery (perdition) and are utterly destroyed, but we are of those who believe [who cleave to and trust in and rely on God through Jesus Christ, the Messiah] and by faith preserve the soul.

1. “But we are not of them who draw back unto perdition…”

a. But [Strong: 1161 dé, deh; a primary particle (adversative or continuative); but, and, etc.:—also, and, but, moreover, now (often unexpressed in English).]

b. we [Strong: 2249 hēmeîs, hay-mice'; nominative plural of G1473; we (only used when emphatic):—us, we (ourselves).]

c. are [Strong: 2070 esmén, es-men'; first person plural indicative of G1510; we are:—are, be, have our being, × have hope, + (the gospel) was (preached unto) us.]

d. not [Strong: 3756 ou, oo; a primary word; the absolute negative (compare G3361) adverb; no or not:—+ long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but.]

e. [of them who] draw back [Strong: 5289 hupostole hoop-os-tol-ay' from 5288; shrinkage (timidity), i.e. (by implication) apostasy:--draw back.] [Zodhiates: a shrinking or drawing back, apostasy.]

f. unto [Strong: 1519 eis, ice; a primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases:—(abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, +continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, +perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with.]

g. perdition [Strong: 684 apoleia ap-o'-li-a from a presumed derivative of 622; ruin or loss (physical, spiritual or eternal):--damnable(-nation), destruction, die, perdition, X perish, pernicious ways, waste.] [Zodhiates: In the NT, apoleia refers to the state after death wherein exclusion from salvation is a realized fact, wherein man, instead of becoming what he might have been, is lost and ruined][Vine: In Hebrews 10:39 the corresponding noun, hupostole, is translated "of them that shrink back," RV; AV "draw back" (lit. "of shrinking back"). In  Acts 20:20, 27, "shrank," R.V.]

1). The warning is clear to these Hebrew Christians and to us. We can slacken the course, draw back to the point we fall into sin and eventually eternal destruction. Peter warns of such in his second epistle.

a). 2 Peter 2:20, 21 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.

2:21 For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.

2. “…but of them that believe to the saving of the soul.”

a. but [Strong: 235 allá, al-lah'; neuter plural of G243; properly, other things, i.e. (adverbially) contrariwise (in many relations):—and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.]

b. [of them that] believe [Strong: 4102 pístis, pis'-tis; from G3982; persuasion, i.e. credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly, constancy in such profession; by extension, the system of religious (Gospel) truth itself:—assurance, belief, believe, faith, fidelity.]

c. to [Strong: 1519 eis, ice; a primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases:—(abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, +continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, +perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with.]

d. [the] saving [Strong: 4047 peripoíēsis, per-ee-poy'-ay-sis; from G4046; acquisition (the act or the thing); by extension, preservation:—obtain(-ing), peculiar, purchased, possession, saving.]

e. [of the] soul [Strong: 5590 psychḗ, psoo-khay'; from G5594; breath, i.e. (by implication) spirit, abstractly or concretely (the animal sentient principle only; thus distinguished on the one hand from G4151, which is the rational and immortal soul; and on the other from G2222, which is mere vitality, even of plants: these terms thus exactly correspond respectively to the Hebrew H5315, H7307 and H2416):—heart (+ -ily), life, mind, soul, + us, + you.]

1). In studying passages like this one I am fully persuaded that no doubt our salvation was completely accomplished by Christ only, after we get saved, we play a major part in it, because of our free will. If we choose to, we can forsake Christ and end up in hell, or we can continue to walk with Him, drawing closer, and in obedience enjoy the blessings of the Covenant.

Hebrews 11:19

Hebrews 11:19

Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.

a. NLT: Abraham reasoned that if Isaac died, God was able to bring him back to life again. And in a sense, Abraham did receive his son back from the dead.

b. NIV: Abraham reasoned that God could even raise the dead, and so in a manner of speaking he did receive Isaac back from death.

c. YLT: reckoning that even out of the dead God is able to raise up, whence also in a figure he did receive him.

d. Amplified Bible Classic: For he reasoned that God was able to raise [him] up even from among the dead. Indeed in the sense that Isaac was figuratively dead [potentially sacrificed], he did [actually] receive him back from the dead.

e. Amplified Bible: For he considered [it reasonable to believe] that God was able to raise Isaac even from among the dead. [Indeed, in the sense that he was prepared to sacrifice Isaac in obedience to God] Abraham did receive him back [from the dead] figuratively speaking.

f. Worrell Translation: accounting that God is able to raise even from the dead; whence he did also, as in a figure, receive him back.

1. “Accounting that God was able to raise him up, even from the dead…”

a. Accounting [3049 * logizomai] [Strong: middle voice from 3056; to take an inventory, i.e. estimate (literally or figuratively):--conclude, (ac-)count (of), + despise, esteem, impute, lay, number, reason, reckon, suppose, think (on).]

b. that [3754 * hoti] [Strong: neuter of 3748 as conjunction; demonstrative, that (sometimes redundant); causative, because:--as concerning that, as though, because (that), for (that), how (that), (in) that, though, why.]

c. God [2316 * theos] [Strong: of uncertain affinity; a deity, especially (with 3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding, God, god(-ly, -ward).]

d. was able [1415 * dunatos] [Strong: from 1410; powerful or capable (literally or figuratively); neuter possible:--able, could, (that is) mighty (man), possible, power, strong.

e. to raise him up [1453 * egeiro] [Strong: probably akin to the base of 58 (through the idea of collecting one's faculties); to waken (transitively or intransitively), i.e. rouse (literally, from sleep, from sitting or lying, from disease, from death; or figuratively, from obscurity, inactivity, ruins, nonexistence):--awake, lift (up), raise (again, up), rear up, (a-)rise (again, up), stand, take up.]

f. even [2532 * kai] [Strong: apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

g. from [1537 * ek; or ex] [Strong: a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause; literal or figurative; direct or remote):--after, among, X are, at, betwixt(-yond), by (the means of), exceedingly, (+ abundantly above), for(- th), from (among, forth, up), + grudgingly, + heartily, X heavenly, X hereby, + very highly, in, ...ly, (because, by reason) of, off (from), on, out among (from, of), over, since, X thenceforth, through, X unto, X vehemently, with(-out). Often used in composition, with the same general import; often of completion.]

h. the dead [3498 * nekros] [Strong: from an apparently primary nekus (a corpse); dead (literally or figuratively; also as noun):--dead.

1). In order to do justice to this passage, it must be studied in conjunction with Genesis 22 because the passage in Hebrews 11:17-19 reveals wonderful  spiritual truths not revealed in Genesis 22.

2). Genesis 22:1, 2 And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.

22:2 And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.

a). Abraham knew what this meant, he had offered up burnt offerings in the past, he knew it meant the death of Issac. Unger’s Bible Dictionary says of this offering: the name given to this sacrifice because it was to be wholly consumed and to rise in smoke toward heaven. Yet God had already spoken to Abraham that Issac and his generations would be the Covenant seed. Issac was Abraham’s only son in the sense Issac was the only Covenant son.

b). Genesis 17:19-21 And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him.

17:20 And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.

17:21 But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.

c). The Bible does not say which mountain in Moriah. Some Bible scholars feel he was offered on Calvary.

d). Moriah [Unger’s Bible Dictionary] The land of Moriah is named as the place whither Abraham went to offer up Isaac. It is thought to be the same with “Mount Moriah,” one of the hills of Jerusalem on which Solomon built the temple, on the spot once occupied by the threshing floor of Ornan the Jebusite (2 Chronicles 3:1). The Jews themselves believe that the altar of burnt offerings in the temple stood upon the very site of the altar on which Abraham purposed to offer up his son.

3). Genesis 22:3, 4 And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him.

22:4 Then on the third day Abraham lifted up his eyes, and saw the place afar off.

a). Abraham had three day to think about what he was doing. This is a type of Christ, Jesus and Issac both raised on the third day, Issac figuratively.

b). Moody Atlas of Bible Lands, Barry Beitzel, p.65. “…we possess numerous texts and military annals from all parts of the ancient Near East: from Egypt, Babylonia, Assyria, and Asia Minor…The evidence is uniform and mutually corroborated that one day’s journey in the Biblical world incorporated between 17-23 miles, with slightly higher average milage when traveling downstream by boat…Abraham cited Mt. Moriah on the third day of his trip from Beersheba, and the two sites were separated by approximately 50 airline miles.”

4). Genesis 22:5 And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you.

a). This statement was a powerful faith statement. It was not said with a thought that God or he would not go through with it, rather he believed he would. In repeated ‘rhema’ words from God, speaking broadly at first then narrowing it down, God consistently told Abraham of millions of decendants, and they all had to come through Issac. It meant of course that Issac would eventually grow up, get married and have children.

b). Genesis 17:15, 16 And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.

And I will bless her, and give thee a son also of her: yea, I will bless her, and shee shall be a mother of nations; kings of people shall be of her.

c). Genesis 17:19 And God said, Sarah thy wife shall bear thee a son indeed; and shou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him.

d). In John there is a statement from Jesus that indicates that Abraham saw Jesus’ day, probably in a vision.

(1) John 8:56 Your father Abraham rejoiced to see my day: and he saw it, and was glad.

e). With all this in his heart, Abraham actually believed that if he went through with the burnt offering, God would raise Isaac from the dead as the Scripture says in Hebrews 11:19. The full of faith language Abraham used in Genesis 22:5 is continued through the incident.

5). Genesis 22:6 And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.

a). Josephus writes that Issac was about 25 years old at this time. He was old enough to carry the wood for the sacrifice. Abraham at this time was about 120-125 years old.

6). Genesis 22:7, 8 And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering?

22:8 And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together.

a). Abraham told his servants that he and Issac would be back, and here he assured Isaac that God would provide himself a lamb, i.e., provide Himself for a lamb.

(1) [ASV] And Abraham said, God will provide himself the lamb for a burnt-offering, my son. So they went both of them together.

b). Abraham was speaking prophetically to the time in the future when Jesus would become the lamb sacrificed for our redemption.

(1) John 1:29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

(2) 1 Peter 1:18-20 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;

1:19 But with the precious blood of Christ, as of a lamb without blemish and without spot:

1:20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,

c). Abraham was a prophet (Genesis 20:7), and had foreseen Jesus day. Perhaps [I believe personally],even a vision of the crucifixion and resurrection! Regardless, Abraham had already been given a rhema word on New Jerusalem.

(1) Hebrews 11:9, 10 By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:

11:10 For he looked for a city which hath foundations, whose builder and maker is God.

7). Genesis 22:9-14 And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.

22:10 And Abraham stretched forth his hand, and took the knife to slay his son.

22:11 And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.

22:12 And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.

22:13 And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.

22:14 And Abraham called the name of that place Jehovahjireh: as it is said to this day, In the mount of the LORD it shall be seen.

22:15 And the angel of the LORD called unto Abraham out of heaven the second time,

22:16 And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son:

22:17 That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;

22:18 And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.

a). Exposition of Hebrews, Arthur Pink, Baker Book House, 1986, p. 341. “The assurance which was given to Abraham was the greatest that Heaven itself could afford: a promise and an oath. We say the greatest, for in v. 16, the Apostle declares that amongst men an “oath” is an end of strife; how much more when the great God Himself takes one! Moreover, observe He sware “by Himself”: He staked Himself; it was as though He had said, I will cease to be God if I do not perform this. The Lord pledged His veracity, declared the event should be as certain as His existence.”

8). Genesis 22:19 So Abraham returned unto his young men, and they rose up and went together to Beersheba; and Abraham dwelt at Beersheba.

a). The bottom line in all of this is that Abraham in faith and obedience offered Issac as a sacrifice believing the whole time that if he did go through with this act that God would raise Issac from the dead in order to fulfill all the promises God had made concerning him. Halleluiah!

2. “…from whence also he received him in a figure.”

a. from whence [3606 * hothen] [Strong: from 3739 with the directive enclitic of source; from which place or source or cause (adverb or conjunction):--from thence, (from) whence, where(-by, -fore, -upon).]

b. also [2532 * kai] [Strong: apparently, a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words:--and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.]

c. he received [2865 * komizo] [Strong: from a primary komeo (to tend, i.e. take care of); properly, to provide for, i.e. (by implication) to carry off (as if from harm; genitive case obtain):--bring, receive.]

d. him [846 * autos] [Strong: from the particle au (perhaps akin to the base of 109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative 1438) of the third person , and (with the proper personal pronoun) of the other persons:--her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which.]

e. in [1722 * en] [Strong: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by, etc.:--about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

f. a figure [3850 * parabole] [Strong: from 3846; a similitude ("parable"), i.e. (symbolic) fictitious narrative (of common life conveying a moral), apothegm or adage:--comparison, figure, parable, proverb.]

1). The regular Amplified translation says: “[Indeed, in the sense that he was prepared to sacrifice Isaac in obedience to God] Abraham did receive him back [from the dead] figuratively speaking.”

2). The Classic Amplified translation says:  Indeed in the sense that Isaac was figuratively dead [potentially sacrificed], he did [actually] receive him back from the dead.