Psalm 32:7

Psalm 32:7

Thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah.

1. “Thou art my hiding place; thou shalt preserve me from trouble…”

a. The statement is that the LORD God is my hiding place and that he shall preserve me from trouble.

b. preserve [5341 * natsar] [Strong: to guard, watch, watch over, keep.]

c. trouble [6862 * tsar] [Strong: narrow, tight, straits, distress, adversary, foe, enemy, oppressor.]

2. “…thou shalt compass me about with songs of deliverance. Selah.”

a. . compass [5437 * cabab] [Strong: to turn, turn about or around or aside or back or towards, go about or around, surround, encircle, change direction.

b. songs [7438 * ron] [Strong: ringing cry, shout, cry (of joy)] [Gesenius: shouting for joy, shouts of deliverance.] [AMG: It refers to a song of jubilation, of celebration.]

c. deliverance [6405 * pallet] [Strong: deliverance or escape.]

d. One of the ways that God will preserve us from trouble is by encircling us with praise and worship, with songs of deliverance. Anointed music will drive away evil spirits.

1). 1 Samuel 16:23 And it came to pass, when the evil spirit from God was upon Saul, that David took a harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him.

e. Elisha the prophet knew the power of anointed music because when Jehoshaphat the king of Judah, Jehoram, the king of Israel, and the unnamed king of Edom wanted to know the word of the LORD, he requested a musician to play and as he did the hand of the LORD fell on Elisha and he was able to give the word of God.

1). 2 Kings 3:15 But now bring me a minstrel. And it came to pass, when the ministrel played, that the hand of the LORD came upon him.

f. A powerful lesson about praise when comparison of Scriptures is made in Psalms and Matthew.

1). Psalm 8:2 Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightiest still the enemy and the avenger.

2). Matthew 21:15, 16 And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased,

And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?

a). David declares “out of the mouth of babes and sucklings thou hast ordained strength” while Jesus declared, “out of the mouths of babes and sucklings thou hast perfected praise. Th e NIV uses the word “ordained”, God has ordained that praise of God come out of our mouth. The effect according to David is we are strengthened and the enemy and the avenger are stilled.

b). still [7673 * shabath] [Strong: to cease, desist, rest, to cause to cease, put an end to, to exterminate, destroy, to cause to fail.]

c). Our enemy the devil is stilled, is caused to cease his giving us trouble, by our praise and worship of God. Hallelujah!

3). A perfect example is in the life of Jehoshaphat in 2 Chronicles.

a). 2 Chronicles 20:1-30 It came to pass after this also, that the children of Moab, and the children of Ammon, and with them other beside the Ammonites, came against Jehoshaphat to battle.

Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea on this side Syria; and, behold, they be in Hazazontamar, which is Engedi.

And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah.

And Judah gathered themselves together, to ask help of the LORD: even out of all the cities of Judah they came to seek the LORD.

And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the LORD, before the new court,

And said, O LORD God of our fathers, art not thou God in heaven? and rulest not thou over all the kingdoms of the heathen? and in thine hand is there not power and might, so that none is able to withstand thee?

Art not thou our God, who didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever?

And they dwelt therein, and have built thee a sanctuary therein for thy name, saying,

If, when evil cometh upon us, as the sword, judgment, or pestilence, or famine, we stand before this house, and in thy presence, (for thy name is in this house,) and cry unto thee in our affliction, then thou wilt hear and help.

And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned from them, and destroyed them not;

Behold, I say, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit.

O our God, wilt thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon thee.

And all Judah stood before the LORD, with their little ones, their wives, and their children.

Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, came the Spirit of the LORD in the midst of the congregation;

And he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat, Thus saith the LORD unto you, Be not afraid nor dismayed by reason of this great multitude; for the battle is not yours, but God's.

To morrow go ye down against them: behold, they come up by the cliff of Ziz; and ye shall find them at the end of the brook, before the wilderness of Jeruel.

Ye shall not need to fight in this battle: set yourselves, stand ye still, and see the salvation of the LORD with you, O Judah and Jerusalem: fear not, nor be dismayed; to morrow go out against them: for the LORD will be with you.

And Jehoshaphat bowed his head with his face to the ground: and all Judah and the inhabitants of Jerusalem fell before the LORD, worshipping the LORD.

And the Levites, of the children of the Kohathites, and of the children of the Korhites, stood up to praise the LORD God of Israel with a loud voice on high.

And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his prophets, so shall ye prosper.

And when he had consulted with the people, he appointed singers unto the LORD, and that should praise the beauty of holiness, as they went out before the army, and to say, Praise the LORD; for his mercy endureth for ever.

And when they began to sing and to praise, the LORD set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah; and they were smitten.

For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy them: and when they had made an end of the inhabitants of Seir, every one helped to destroy another.

And when Judah came toward the watch tower in the wilderness, they looked unto the multitude, and, behold, they were dead bodies fallen to the earth, and none escaped.

And when Jehoshaphat and his people came to take away the spoil of them, they found among them in abundance both riches with the dead bodies, and precious jewels, which they stripped off for themselves, more than they could carry away: and they were three days in gathering of the spoil, it was so much.

And on the fourth day they assembled themselves in the valley of Berachah; for there they blessed the LORD: therefore the name of the same place was called, The valley of Berachah, unto this day.

Then they returned, every man of Judah and Jerusalem, and Jehoshaphat in the forefront of them, to go again to Jerusalem with joy; for the LORD had made them to rejoice over their enemies.

And they came to Jerusalem with psalteries and harps and trumpets unto the house of the LORD.

And the fear of God was on all the kingdoms of those countries, when they had heard that the LORD fought against the enemies of Israel.

So the realm of Jehoshaphat was quiet: for his God gave him rest round about.

g. When we praise God, we are in a spiritual position of offense.

1). Psalm 149:6-9 Let the high praises of God be in their mouth, and a twoedged sword in their hand;

To execute vengeance upon the heathen, and punishments upon the people;

To bind their kings with chains, and their nobles with fetters of iron;

To execute upon them the judgment written: this honour have all his saints. Praise ye the LORD.

Exodus 15:26

Exodus 15:26

And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee.

a. NLT: He said, “If you will listen carefully to the voice of the LORD your God and do what is right in his sight, obeying his commands and keeping all his decrees, then I will not make you suffer any of the diseases I sent on the Egyptians; for I am the LORD who heals you.” [Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2007. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.]

b. NIV: He said, “If you listen carefully to the LORD your God and do what is right in his eyes, if you pay attention to his commands and keep all his decrees, I will not bring on you any of the diseases I brought on the Egyptians, for I am the LORD, who heals you.” [THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by Permission of Biblica, Inc.® All rights reserved worldwide.]

c. YLT: And He saith, 'If thou dost really hearken to the voice of Jehovah thy God, and dost that which is right in His eyes, and hast hearkened to His commands, and kept all His statutes: none of the sickness which I laid on the Egyptians do I lay on thee, for I, Jehovah, am healing thee. [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

d. Amplified Bible Classic: Saying, If you will diligently hearken to the voice of the Lord your God and will do what is right in His sight, and will listen to and obey His commandments and keep all His statutes, I will put none of the diseases upon you which I brought upon the Egyptians, for I am the Lord Who heals you. [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

e. Stone Edition THE CHUMASH, Rabbinic Commentary: He said, “If you hearken diligently to the voice of HASHEM, your God, and do what is just in His eyes, give ear to His commandments and observe all His decrees, then any of the diseases that I placed in Egypt, I will not bring upon you, for I am HASHEM, your Healer.” [The Artscroll Series/Stone Edition, THE CHUMASH Copyright 1998, 2000 by MESORAH PUBLICATIONS, Ldt.]

 

1. “And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes…”

a. [And] said [Strong: 559 'amar 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, X desire, determine, X expressly, X indeed, X intend, name, X plainly, promise, publish, report, require, say, speak (against, of), X still, X suppose, talk, tell, term, X that is, X think, use (speech), utter, X verily, X yet.]

b. If [Strong: 518 'im eem a primitive particle; used very widely as demonstrative, lo!; interrog., whether?; or conditional, if, although; also Oh that!, when; hence, as a negative, not:--(and, can-, doubtless, if, that) (not), + but, either, + except, + more(-over if, than), neither, nevertheless, nor, oh that, or, + save (only, -ing), seeing, since, sith, + surely (no more, none, not), though, + of a truth, + unless, + verily, when, whereas, whether, while, + yet.]

c. [thou wilt] diligently [Strong: 8085 shama` shaw-mah' a primitive root; to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.):--X attentively, call (gather) together, X carefully, X certainly, consent, consider, be content, declare, X diligently, discern, give ear, (cause to, let, make to) hear(-ken, tell), X indeed, listen, make (a) noise, (be) obedient, obey, perceive, (make a) proclaim(-ation), publish, regard, report, shew (forth), (make a) sound, X surely, tell, understand, whosoever (heareth), witness.]

d. hearken [Strong: 8085 shama` shaw-mah' a primitive root; to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.):--X attentively, call (gather) together, X carefully, X certainly, consent, consider, be content, declare, X diligently, discern, give ear, (cause to, let, make to) hear(-ken, tell), X indeed, listen, make (a) noise, (be) obedient, obey, perceive, (make a) proclaim(-ation), publish, regard, report, shew (forth), (make a) sound, X surely, tell, understand, whosoever (heareth), witness.]

e. [to the] voice [Strong: 6963 qowl kole or qol {kole}; from an unused root meaning to call aloud; a voice or sound:--+ aloud, bleating, crackling, cry (+ out), fame, lightness, lowing, noise, + hold peace, (pro-)claim, proclamation, + sing, sound, + spark, thunder(-ing), voice, + yell.]

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

g. [thy] God [Strong: 430 'elohiym el-o-heem' plural of 433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative:--angels, X exceeding, God (gods)(-dess, -ly), X (very) great, judges, X mighty.]

h. [and wilt] do [Strong: 6213 `asah aw-saw' a primitive root; to do or make, in the broadest sense and widest application (as follows):--accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, X certainly, have the charge of, commit, deal (with), deck, + displease, do, (ready) dress(-ed), (put in) execute(-ion), exercise, fashion, + feast, (fight-)ing man, + finish, fit, fly, follow, fulfill, furnish, gather, get, go about, govern, grant, great, + hinder, hold ((a feast)), X indeed, + be industrious, + journey, keep, labour, maintain, make, be meet, observe, be occupied, offer, + officer, pare, bring (come) to pass, perform, pracise, prepare, procure, provide, put, requite, X sacrifice, serve, set, shew, X sin, spend, X surely, take, X thoroughly, trim, X very, + vex, be (warr-)ior, work(-man), yield, use.]

i. [that which is] right [Strong: 3477 yashar yaw-shawr' from 3474; straight (literally or figuratively):--convenient, equity, Jasher, just, meet(-est), + pleased well right(-eous), straight, (most) upright(-ly, -ness).]

j. [in his] sight [Strong: 5869 `ayin ah'-yin probably a primitive word; an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape):--affliction, outward appearance, + before, + think best, colour, conceit, + be content, countenance, + displease, eye((-brow), (-d), -sight), face, + favour, fountain, furrow (from the margin), X him, + humble, knowledge, look, (+ well), X me, open(-ly), + (not) please, presence, + regard, resemblance, sight, X thee, X them, + think, X us, well, X you(-rselves).]

k. [[and wilt give] ear [Strong: 238 'azan aw-zan' a primitive root; probably to expand; but used only as a denominative from 241; to broaden out the ear (with the hand), i.e. (by implication) to listen:--give (perceive by the) ear, hear(-ken).]

l. [to his] commandments [Strong: 4687 mitsvah mits-vaw' from 6680; a command, whether human or divine (collectively, the Law):--(which was) commanded(-ment), law, ordinance, precept.]

m. [and] keep [Strong: 8104 shamar shaw-mar' a primitive root; properly, to hedge about (as with thorns), i.e. guard; generally, to protect, attend to, etc.:--beward, be circumspect, take heed (to self), keep(-er, self), mark, look narrowly, observe, preserve, regard, reserve, save (self), sure, (that lay) wait (for), watch(-man).]

n. all [Strong: 3605 kol kole or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense):--(in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-)thing, ought, whatsoever, (the) whole, whoso(-ever).]

o. [his] statutes [Strong: 2706 choq khoke from 2710; an enactment; hence, an appointment (of time, space, quantity, labor or usage):--appointed, bound, commandment, convenient, custom, decree(-d), due, law, measure, X necessary, ordinance(- nary), portion, set time, statute, task.]

2.  “…I will put none of these diseases upon thee, which I have brought upon the Egyptians:…” 

a. [I will] put [Strong: 7760 suwm soom or siym {seem}; a primitive root; to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically):--X 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, X on, ordain, order, + paint, place, preserve, purpose, put (on), + regard, rehearse, reward, (cause to) set (on, up), shew, + stedfastly, take, X tell, + tread down, ((over-))turn, X wholly, work.]

b. none [Strong: 3808 lo' lo or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle; not (the simple or abs. negation); by implication, no; often used with other particles (as follows):--X before, + or else, ere, + except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out of), of nought, otherwise, out of, + surely, + as truly as, + of a truth, + verily, for want, + whether, without.]

c. [Strong: 3605 kol kole or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense):--(in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-)thing, ought, whatsoever, (the) whole, whoso(-ever).]

d. [of these] diseases [Strong: 4245 machaleh makh-al-eh' or (feminine) machalah {makk-al-aw'}; from 2470; sickness:--disease, infirmity, sickness.]

e. upon [thee] [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.]

f. which [Strong: 834 'aher ash-er' a primitive relative pronoun (of every gender and number); who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.:--X after, X alike, as (soon as), because, X every, for, + forasmuch, + from whence, + how(-soever), X if, (so) that ((thing) which, wherein), X though, + until, + whatsoever, when, where (+ -as, -in, -of, -on, -soever, -with), which, whilst, + whither(- soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection.]

g. [I have] brought [Strong: 7760 suwm soom or siym {seem}; a primitive root; to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically):--X 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, X on, ordain, order, + paint, place, preserve, purpose, put (on), + regard, rehearse, reward, (cause to) set (on, up), shew, + stedfastly, take, X tell, + tread down, ((over-))turn, X wholly, work.]

h. [upon the] Egyptians [Strong: 4713 Mitsriy mits-ree' from 4714; a Mitsrite, or inhabitant of Mitsrajim:--Egyptian, of Egypt.]

1). Before we continue the discussion of the three parts of these two verses, we must understand the above sentence in light of Biblical/Covenantal language. Sickness and disease and death came into the world because of Adam’s sin.

a). Romans 5:12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:

2). Sickness and disease is defined in the New Testament as a tool of the devil, satanic bondage and demonic oppression.

a). Luke 13:10-16 And he was teaching in one of the synagogues on the sabbath.

13:11 And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.

13:12 And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.

13:13 And he laid his hands on her: and immediately she was made straight, and glorified God.

13:14 And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.

13:15 The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?

13:16 And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?

b). Acts 10:38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

3). Healing is provided in both the Old and New Covenants. In light of this we must conclude it is not God that causes sickness and disease. Within the Hebrew language there is a permissive sense to verbs that imply a causative sense.

a). Elias De La Roche, A Treatise on the Peculiarities of the Bible: “The Hebrews, and indeed all the orientalists, often use verbs metonymically with respect to those who are not themselves the authors of any action, but who afford occasion of performing it by not preventing it. [Reprinted from Troy Edwards, The Permissive Sense]

b). E. W. Bullinger, Figures of Speech in the Bible. “Active verbs were used by the Hebrews to express, not the doing of the thing, but the permission of the thing which the agent is said to do.” [Reprinted from Troy Edwards, He Only Permits.]

(1) In Exodus 7:3, 13 God said He was going to harden Pharaoh's heart, and yet in Exodus 8:15, 32 it says Pharoah hardened his own heart.

(2) In Isaiah 6:9, 10 it refers to Israel, whose heart and ears are seemingly prevented from hearing and seeing and ultimately receiving conversion and healing. Yet Jesus said in Matthew 13:13-15 that these people hardened their own heart through disobedience.

(3) Finally in Romans 1:18-32 we see the laws, the boundaries, that God has ordained  and we see process of man's disobedience that causes these maladies because of man’s sin. Man persist in engaging in sin, and God not violating man's free will, allows it, and man descends into bondage to the sin. This process is described as God “giving man up to sin.”

c). Don Costello: Included in the dominion given to man at creation (Genesis 1:26-28) were the principles of free will and choice. Mankind was given lordship over the earth.The engaging in this free will and choice and the consequences it results in also reveals the extent of the dominion given to man. Although this sacred responsibility became corrupted at the fall, it did not cease. Which is why when we see in human history and today, wicked men rise up to do the most horrible things to their fellow man and God does not jump in and say “OK Time out! Stop. I’m not going to allow you to do these things.” He allows it because it is part of the dominion mandate that was given to man. It seems that God takes a seemingly ‘hands off approach’ even allowing the fall of man and the horrible suffering that occurs as collateral damage. But, in reality, it is not that God takes a hands off approach, but that the power to choose behavior and the consequences resulting from them were handed over to man at creation within the dominion mandate. Yes eventually everyone will answer to God for their deeds, and there is a sowing and reaping principle active in the life of man, but it will not be until the Great White Throne Judgment until true justice will be fully meted out. Whether it is sickness and disease or any of the other horrible calamities that plague human history from creation, or the consequences of our own choices, it was these that were included in the “dominion” the LORD gave to us at creation, and that explain why we suffer under them.

d). World Outreach Church Daily Devotional 7/6/14  This was God’s first healing covenant with His people. Some Hebrew scholars say this verse should be translated in the permissive tense—meaning “I will allow” instead of “I will put.” In that case it would read, “I will allow none of these diseases upon thee, which I have allowed upon the Egyptians.” God finishes by saying, “For I am the Lord that healeth thee.” The Hebrew says, “I am Jehovah Rapha.”1 Three million children of Israel left Egypt trusting God. They went out with silver and gold, and the Bible says there was not one feeble person among them. (Ps. 105:37.) But God put a few conditions on this new covenant: “If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments….” You see, even in the first healing covenant, there was a correlation between hearing and being healed. Also, notice God didn’t say, “I will be or I was the Lord that healeth thee.” No, He said, “I am the Lord that healeth thee.” That’s good news because James 1:17 says God never changes. If He was the Lord who healed His people back then, He’s the Lord who still heals His people today.

3. “…for I am the LORD that healeth thee.”

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 [Strong: 589 'aniy an-ee' contracted from 595; I:--I, (as for) me, mine, myself, we, X which, X who.]

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

b. [that] healeth [thee] [Strong: 7495 rapha' raw-faw' or raphah {raw-faw'}; a primitive root; properly, to mend (by stitching), i.e. (figuratively) to cure:--cure, (cause to) heal, physician, repair, X thoroughly, make whole.]

1). Some writers declare, The LORD our Doctor. The LORD our Healer. 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).

Exodus 15:22

Exodus 15:22 

So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.

a. ASV: And Moses led Israel onward from the Red Sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water. [Thomas Nelson & Sons first published the American Standard Version in 1901. This translation of the Bible is in the public domain.]

b. YLT: And Moses causeth Israel to journey from the Red Sea, and they go out unto the wilderness of Shur, and they go three days in the wilderness, and have not found water, [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

c. Classic Amplified: Then Moses led Israel onward from the Red Sea and they went into the Wilderness of Shur; they went three days [thirty-three miles] in the wilderness and found no water. [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

d. NLT: Then Moses led the people of Israel away from the Red Sea, and they moved out into the desert of Shur. They traveled in this desert for three days without finding any water. [Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2007. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.]

e. Stone Edition THE CHUMASH, Rabbinic Commentary: Moses caused Israel to journey from the Sea of Reeds and they went out to the Wilderness of Shur; they went for a three-day period in the Wilderness but they did not find water.  [The Artscroll Series/Stone Edition, THE CHUMASH Copyright 1998, 2000 by MESORAH PUBLICATIONS, Ldt.]

f. Torah, Judaism and Jewish information on the web: www.chabad.org; Online English Translation of the Tanakh (Jewish Bible): Moses led Israel away from the Red Sea, and they went out into the desert of Shur; they walked for three days in the desert but did not find water. [English Translation, Ⓒ Copyright The Judaica Press All rights reserved.]

1. “So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur…”

a. [So] Moses [Strong: 4872 Mosheh mo-sheh' from 4871; drawing out (of the water), i.e. rescued; Mosheh, the Israelite lawgiver:--Moses.]

b. brought [Strong: 5265 naca` naw-sah' a primitive root; properly, to pull up, especially the tent-pins, i.e. start on a journey:--cause to blow, bring, get, (make to) go (away, forth, forward, onward, out), (take) journey, march, remove, set aside (forward), X still, be on his (go their) way.]

c. Israel [Strong: 3478 Yisra'el yis-raw-ale' from 8280 and 410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity: --Israel.]

d. [from the] Red [Strong: 5488 cuwph soof probably of Egyptian origin; a reed, especially the papyrus:--flag, Red (sea), weed.]

e. Sea [Strong: 3220 yam yawm from an unused root meaning to roar; a sea (as breaking in noisy surf) or large body of water; specifically (with the article), the Mediterranean Sea; sometimes a large river, or an artifical basin; locally, the west, or (rarely) the south:--sea (X -faring man, (-shore)), south, west (-ern, side, -ward).]

f. [and they] went out [Strong: 3318 yatsa' yaw-tsaw' a primitive root; to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proxim.:--X after, appear, X assuredly, bear out, X begotten, break out, bring forth (out, up), carry out, come (abroad, out, thereat, without), + be condemned, depart(-ing, -ure), draw forth, in the end, escape, exact, fail, fall (out), fetch forth (out), get away (forth, hence, out), (able to, cause to, let) go abroad (forth, on, out), going out, grow, have forth (out), issue out, lay (lie) out, lead out, pluck out, proceed, pull out, put away, be risen, X scarce, send with commandment, shoot forth, spread, spring out, stand out, X still, X surely, take forth (out), at any time, X to (and fro), utter.]

g. into [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).]

h. [the] wilderness [Strong: 4057 midbar mid-bawr' from 1696 in the sense of driving; a pasture (i.e. open field, whither cattle are driven); by implication, a desert; also speech (including its organs):--desert, south, speech, wilderness.]

i. [of] Shur [Strong: 7793 Shuwr shoor the same as 7791; Shur, a region of the Desert:--Shur.]

2. “...and they went three days in the wilderness, and found no water.”

a. [and they] went [Strong: 3212 yalak yaw-lak' a primitive root (Compare 1980); to walk (literally or figuratively); causatively, to carry (in various senses):--X again, away, bear, bring, carry (away), come (away), depart, flow, + follow(-ing), get (away, hence, him), (cause to, made) go (away, -ing, -ne, one's way, out), grow, lead (forth), let down, march, prosper, + pursue, cause to run, spread, take away ((-journey)), vanish, (cause to) walk(-ing), wax, X be weak.]

b. three [Strong: 7969 shalowsh shaw-loshe' or shalosh {shaw-loshe'}; masculine shlowshah {shel-o-shaw'}; or shloshah {shel-o-shaw'}; a primitive number; three; occasionally (ordinal) third, or (multipl.) thrice:--+ fork, + often(-times), third, thir(-teen, -teenth), three, + thrice.]

c. days [Strong: 3117 yowm yome from an unused root meaning to be hot; a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb):--age, + always, + chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), + elder, X end, + evening, + (for) ever(-lasting, -more), X full, life, as (so) long as (... live), (even) now, + old, + outlived, + perpetually, presently, + remaineth, X required, season, X since, space, then, (process of) time, + as at other times, + in trouble, weather, (as) when, (a, the, within a) while (that), X whole (+ age), (full) year(-ly), + younger.]

d. [in the] wilderness [Strong: 4057 midbar mid-bawr' from 1696 in the sense of driving; a pasture (i.e. open field, whither cattle are driven); by implication, a desert; also speech (including its organs):--desert, south, speech, wilderness.]

e. [and] found [Strong: 4672 matsa' maw-tsaw' a primitive root; properly, to come forth to, i.e. appear or exist; transitively, to attain, i.e. find or acquire; figuratively, to occur, meet or be present:--+ be able, befall, being, catch, X certainly, (cause to) come (on, to, to hand), deliver, be enough (cause to) find(-ing, occasion, out), get (hold upon), X have (here), be here, hit, be left, light (up-)on, meet (with), X occasion serve, (be) present, ready, speed, suffice, take hold on.]

f. no [Strong: 3808 lo' lo or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle; not (the simple or abs. negation); by implication, no; often used with other particles (as follows):--X before, + or else, ere, + except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out of), of nought, otherwise, out of, + surely, + as truly as, + of a truth, + verily, for want, + whether, without.]

g. water [Strong: 4325 mayim mah'-yim dual of a primitive noun (but used in a singular sense); water; figuratively, juice; by euphemism, urine, semen:--+ piss, wasting, water(-ing, (-course, -flood, -spring)).]

Luke 1:5

Luke 1:5

There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.

a. ASV: There was in the days of Herod, king of Judaea, a certain priest named Zacharias, of the course of Abijah: and he had a wife of the daughters of Aaron, and her name was Elisabeth. [Thomas Nelson & Sons first published the American Standard Version in 1901. This translation of the Bible is in the public domain.]

b. YLT: There was in the days of Herod, the king of Judea, a certain priest, by name Zacharias, of the course of Abijah, and his wife of the daughters of Aaron, and her name Elisabeth;  [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

c. Classic Amplified: In the days when Herod was king of Judea there was a certain priest whose name was Zachariah, of the daily service (the division) of Abia; and his wife was also a descendant of Aaron, and her name was Elizabeth.  [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

d. Peshitta Eastern Text: There was in the days of Herod, king of Judaea, a priest whose name was Zacharias, of the order of ministry of the house of Abijah; and his wife was of the daughters of Aaron, and her name was Elizabeth. [HOLY BIBLE FROM THE ANCIENT EASTERN TEXT. Copyright  Ⓒ 1933 by A.J. Holmon Co.; copyright  Ⓒ renewed 1968 by A.J. Holmon Co.; All rights reserved. Printed in the United States of America. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. HarperCollins Publishers, 195 Broadway, New York, NY 10007.]

e. NLT: When Herod was king of Judea, there was a Jewish priest named Zechariah. He was a member of the priestly order of Abijah, and his wife, Elizabeth, was also from the priestly line of Aaron.  [Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2007. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.]

1. “There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia…”

a. [There] was [Strong: 1096 gínomai, ghin'-om-ahee; a prolongation and middle voice form of a primary verb; to cause to be ("gen"-erate), i.e. (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.):—arise, be assembled, be(-come, -fall, -have self), be brought (to pass), (be) come (to pass), continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, × soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought.]

b. in [Strong: 1722 en, en; 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 G1519 and G1537); "in," at, (up-)on, by, etc.:—about, after, against, + almost, × altogether, among, × as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), × mightily, (because) of, (up-)on, (open-)ly, × outwardly, one, × quickly, × shortly, (speedi-)ly, × that, × 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.]

c. the [Strong: 3588. [tais] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tais] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, Hē, hé  hē, hai, tas.]

d. days [Strong: 2250 hēméra, hay-mer'-ah; feminine (with G5610 implied) of a derivative of ἧμαι hēmai (to sit; akin to the base of G1476) meaning tame, i.e. gentle; day, i.e. (literally) the time space between dawn and dark, or the whole 24 hours (but several days were usually reckoned by the Jews as inclusive of the parts of both extremes); figuratively, a period (always defined more or less clearly by the context):—age, + alway, (mid-)day (by day, (-ly)), + for ever, judgment, (day) time, while, years.]

e. [of] Herod [Strong: 2264 Hērṓdēs, hay-ro'-dace; compound of ἥρως hḗrōs (a "hero") and G1491; heroic; Herod, the name of four Jewish kings:—Herod.]

1). The Outline of Biblical Usage was created by Larry Pierce, creator of the Online Bible, and is used with permission[By Blue Letter Bible].

a). Herod: the name of a royal family that flourished among the Jews in the times of Christ and the Apostles. Herod the Great was the son of Antipater of Idumaea. Appointed king of Judaea B.C. 40 by the Roman Senate at the suggestion of Antony and with the consent of Octavian, he at length overcame the great opposition which the country made to him and took possession of the kingdom B.C. 37; and after the battle of Actium, he was confirmed by Octavian, whose favour he ever enjoyed. He was brave and skilled in war, learned and sagacious; but also extremely suspicious and cruel. Hence he destroyed the entire royal family of Hasmonaeans, put to death many of the Jews that opposed his government, and proceeded to kill even his dearly beloved wife Mariamne of the Hasmonaean line and his two sons she had borne him. By these acts of bloodshed, and especially by his love and imitation of Roman customs and institutions and by the burdensome taxes imposed upon his subjects, he so alienated the Jews that he was unable to regain their favour by his splendid restoration of the temple and other acts of munificence. He died in the 70th year of his age, the 37th year of his reign, the 4th before the Dionysian era. In his closing years John the Baptist and Christ were born; Matthew narrates that he commanded all the male children under two years old in Bethlehem to be slain.

f. the [Strong: 3588. [tou] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tou] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, Hē, hé  hē, hai, tas.]

g. king [Strong: 935 basileús, bas-il-yooce'; probably from G939 (through the notion of a foundation of power); a sovereign (abstractly, relatively, or figuratively):—king.]

h. [of] judea [Strong: 2449 Ioudaía, ee-oo-dah'-yah; feminine of G2453 (with G1093 implied); the Judæan land (i.e. Judæa), a region of Palestine:—Judæa.]

i. [a] certain [Strong: 5100 tìs, tis; an enclitic indefinite pronoun; some or any person or object:—a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), × wherewith, whom(-soever), whose(-soever).]

j. priest [Strong: 2409 hiereús, hee-er-yooce'; from G2413; a priest (literally or figuratively):—(high) priest.]

k. Zacharias [Strong: 2197 Zacharías, dzakh-ar-ee'-as; of Hebrew origin (H2148); Zacharias (i.e. Zechariah), the name of two Israelites:—Zacharias.]

l. of [Strong: 1537 ek, ek; 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, × are, at, betwixt(-yond), by (the means of), exceedingly, (+ abundantly above), for(- th), from (among, forth, up), + grudgingly, + heartily, X heavenly, × hereby, + very highly, in, …ly, (because, by reason) of, off (from), on, out among (from, of), over, since, × thenceforth, through, × unto, × vehemently, with(-out).]

m. [the] course [Strong: 2183 ephēmería, ef-ay-mer-ee'-ah; from G2184; diurnality, i.e. (specially) the quotidian rotation or class of the Jewish priests' service at the Temple, as distributed by families:—course.]

n. [of] Abia [Strong: 7 Abiá, ab-ee-ah'; of Hebrew origin [H29]; Abijah, the name of two Israelites:—Abia.]

1). Alfred Edersheim, in his wonderful work, The Life And Times of Jesus The Messiah, says that the course of Abia occurred in our month of October. “It was the first week in October 748 A.U.C., that is, in the sixth year of our present era, when the ‘course of Abia—the eighth in the original arrangement of the weekly service—was on duty in the Temple.” Life and Times of Jesus  The Messiah, Book II, Chapter III.

a). As much as I have been blessed by the work of Alfred Edersheim, I have to disagree with him on his determinism on the timing of the course of Abia. Edersheim was a proponent of the December 25th date for the birth of Jesus, a date I agreed with for most of my Christian life but now do not. The reason is the fact that the Feasts of the Lord that God had given to the Jewish people were types and foreshadows of events in the New Covenant. 

b). Hebrews 10:1 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.

c). Colossians 2:16, 17 Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:

Which are a shadow of things to come; but the body is of Christ.

2). For well over 30 years of my Christian life I did not see the significance of the meaning of “the course of Abia”. It is a fact that if one was familiar with the Jewish calendar and the timing of the 24 courses of the priesthood as they were executed during the calendar, one could determine  approximately the conception of John the Baptist and following that the conception and the birth of Christ. There are some good teachings on the web that go through all of the necessary Scriptural information. I attempted to choose the easiest to understand. The material put forth by John J Parsons at Hebrew For Christians was easiest for me. The following is by John J. Parsons  at www.hebrew4christians.com.

a). As you will see, the crux of the arguments both for and against the late December dating of the birth of Yeshua depend upon the date assigned to the “course of Abia” and the precise time that Zacharias -- John the Baptist’s father -- was in the Temple when he was visited by the angel Gabriel. But what is the “course of Abia” and why is it important?

b). King David (1 Chr 28:11-13) divided the sons of Aaron into 24 “courses” or groups (1 Chr 24:1-4) to create an orderly schedule by which the Temple of the Lord could be staffed for the year. Once these courses were established, lots were drawn to determine the sequence each group would serve in the Temple (1 Chr 24: 7-19). Each of the 24 courses of priests would begin and end their service on the Sabbath for a tour of duty of one week (2 Chr 23:8, 1 Chr 9:25). The issue turns on the date assigned to the “course of Abia” and the precise time that Zacharias was in the Temple when he was visited by the angel Gabriel.

c). The Jewish calendar begins in the Spring (Nisan), so the first course of priests (Jehoiarib) would serve for seven days. The second week would then fall to the family of Jedaiah. The third week would be the festival of Passover, when all priests would be present for service, so the schedule would resume with the third course of priests (Harim) on the fourth week. By the tenth week, since both Passover and Shavu’ot had occurred, the 8th course of Abia (Abijah) would be called for temple service. By means of this arrangement, after the 24th course was completed, the cycle of courses would repeat, so that in a given year each group of priests would serve in the Temple twice per year (in addition to the three major festivals).

d). Argument for a Tishri (Sukkot) Birth: There are several reasons to believe that Yeshua was born during the Fall, in particular, during the festival of Sukkot. Among the reasons cited are as follows:

(1) Yeshua's cousin, John the Baptist, was conceived in mid Sivan (May/June) and born 40 weeks later on Nissan 15, the Passover.

(2) John's father (Zacharias) was a Levite who was assigned to serve in the temple

during the course of "Abia," the 8th course of the year. (Luke 1:5, 1 Chr 24:10)

(3) Since the cycle of service began on the first Shabbat of Nisan but both Passover and Shavu'ot require all priestly courses to serve, the actual time the 8th course would serve would be during the 10th week of the year. This places Zacharias' service in the Temple as beginning on the second Sabbath of the month of Sivan (May/June).

(4) It is written that John was conceived shortly after this tour of duty

(Luke 1:23-4). Therefore, John the Baptist was probably conceived shortly after

the third Sabbath of the month of Sivan (i.e., late Sivan).

(5) Therefore John the Baptist was born around Passover (Nisan 15). (Recall that

Yeshua said that John the Baptist was a type of Elijah the prophet (Matt 17:10-13, cp. Luke 1:17). (Even today it is customary for Jews to set out a special cup of wine during the Passover Seder meal in anticipation of the arrival of Elijah for the festival.)

(6) Yeshua was conceived in late Kislev (Nov/Dec) and born 40 weeks later during Sukkot.

(7) Yeshua was conceived six months after John the Baptist (Luke 1:24-27, 36). Note that the "sixth" month refers to Elizabeth's pregnancy, not the month of Elul (cp. Luke 1:36).

(8) Six months added to late Sivan is late Kislev, which is the time of the conception of Yeshua (note that the first day of the Jewish festival of Chanukah, the Festival of Lights, is celebrated on the 25th day of Kislev, and Yeshua is called the Light of the world (John 8:12, 9:5, 12:46)).

(9) From the 15th day of Nisan (John's birthday), we add six months to arrive at the 15th day of the 7th month, Tishri - the first day of the festival of Sukkot.

If the day of his birth were the first day of Sukkot, the day of his circumcision would be the eighth day, Shemini Atzeret/Sinchat Torah, which, like the first day, is a day of sacred assembly (Leviticus 23:39). On this day the Jews complete their annual cycle of Torah readings and start again from Bereshit (Genesis). Simchat Torah is considered to be a time of "fulfillment" of the Torah. The circumcision of Yeshua at this time indicates how he had come to fulfill the Law and the Prophets (Matt. 5:17-18).

(10) Summary: Since Zacharias served during the tenth week and Elizabeth conceived shortly thereafter, we can place the date of Yeshua' birth during the festival of Sukkot.

2. “...and his wife was of the daughters of Aaron, and her name was Elisabeth.”

a. and [Strong: 2532 kaí, kahee; 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.]

b.  his [Strong: 846 autós, ow-tos'; from the particle αὖ aû (perhaps akin to the base of G109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative G1438) 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.]

c. wife [Strong: 1135 gynḗ, goo-nay'; probably from the base of G1096; a woman; specially, a wife:—wife, woman.]

d. [was] of [Strong: 1537 ek, ek; 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, × are, at, betwixt(-yond), by (the means of), exceedingly, (+ abundantly above), for(- th), from (among, forth, up), + grudgingly, + heartily, X heavenly, × hereby, + very highly, in, …ly, (because, by reason) of, off (from), on, out among (from, of), over, since, × thenceforth, through, × unto, × vehemently, with(-out).]

e. the [Strong: 3588. [tōn] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tōn] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, Hē, hé  hē, hai, tas.]

f. daaughters [Strong: 2364 thygátēr, thoo-gat'-air; apparently a primary word (compare "daughter"); a female child, or (by Hebraism) descendant (or inhabitant):—daughter.]

g. [of] Aaron [Strong: 2 Aarṓn, ah-ar-ohn'; of Hebrew origin [H175]; Aaron, the brother of Moses:—Aaron.]

h. and [Strong: 2532 kaí, kahee; 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.]

i. her  [Strong: 846 autós, ow-tos'; from the particle αὖ aû (perhaps akin to the base of G109 through the idea of a baffling wind) (backward); the reflexive pronoun self, used (alone or in the comparative G1438) 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.]

j. name [Strong: 3686 ónoma, on'-om-ah; from a presumed derivative of the base of G1097 (compare G3685); a "name" (literally or figuratively) (authority, character):—called, (+ sur-)name(-d).]

k. Elisabeth [Strong: 1665 Elisábet, el-ee-sab'-et; of Hebrew origin (H472); Elisabet, an Israelitess:—Elisabeth.]