The Burial of Yeshua from the letters called Matthew, Mark, Luke and John

(Mat 27:45) Now from the sixth hour there was darkness over all the land to the night hour (from 12:00 PM to 3:00PM). And about the ninth hour Yeshua cried with a loud voice…(vs 50) Yeshua when he had cried again with a loud voice, yielded up the spirit…Evening when it was coming (after the 9th hour, 3:00 PM) there came a rich man of Ha RaMoWTH (Greekcized Hebrew word of uncertain location at this time), named YoCeF, who also himself was Yeshua’s disciple. He went to Pilate, and asked for the body of Yeshua. Then Pilate commanded the body to be delivered. And when YoCeF had taken the body, he wrapped it in a clean linen cloth, and laid it in his own new tomb which he had hewn out in the rock. And he rolled a great stone to the door of the sepulcher, and departed. And there  Mary Magdelene and the other Mary sitting over against the sepulchre.

Now the next day that followed the day of preparation, the chief priests and the Pharisees, came together to Pilate, saying, Sir, we remember that that deceiver said, while he was yet alive, after three day I will rise again. Command there the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, he is risen from the dead. So the last error shall be worse than the first. Pilate said to them, “You have a watch. Go your way. Make it as sure as you can.” So they went and made the sepulchre sure sealing the stone, and setting a watch.

(Mark 15:42) And now when the even was come, because it was the day of preparation, that is, the day before the SHaBaT, YoCeF of Ha RaMoWTH, and honorable counsellor (a member of the Sanhedrin), who also waited for the kingdom of God, came and went in boldly to Pilate, and desired the body of Yeshua. And Pilate marveled that he was already dead, and calling the kentureon, he asked him if he had was already dead. And when he knew it of the kentureon, he gave the body to YoCeF. And he brought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulcher which was hewn out of rock, and rolled a stone onto the entrance of the sepulcher. And Mary Magdalene and Mary of YoSHa beheld where he was laid.

(Luke 23: 50) And behold, there was a man named YoCeF, a good man and just (the same had not consented to the counsel and deed of them). He was of Ha RaMoWTH, a city of the Jews, who also waited for the kingdom of God. This man went to Pilate and desired the body of Yeshua. And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never a man was laid. And that day was the preparation, and the SHaBaT drew near (12th hour or 6:00 PM). And the women also which came with him from Galilee followed after, and beheld the sepulchre, and how his body was laid. And they returned, and prepared spices and ointment, and rested the SHaBat day according to the commandment (the law of MoSHaH).

(John 19:38) And after this YoCeF of Ha RaMoWTH, a disciple of Yeshua, but secretly for fear of the Jews, besought Pilate that he might take away the body of Yeshua. And Pilate gave him permission. He came therefore and took the body of Yeshua. And there came also Nicodemus, which at the first came to Yeshua by night, and brought a mixture of myrrh and aloes, about a 100 litra (about 12 ounces by weight, or presently 75 pounds). Then they took the body of Yeshua and wound it in linen cloths with the spices as is the custom of the Jews to bury. Now near the place he was crucified there was a garden, and in the garden a new sepulchre, where in was never a man laid. There they laid Yeshua because it was the Jews preparation day, because the sepulchre was nearby.

I mark this writing by the one true gospel, the words of life of God, that the MaSHiYaK died for our sins according to the Old Testament, He was buried and He was raised the third day according to the Old Testament: Yeshua of Nazareth is the MaSHiYaK of God, the only begotten Son of God, the fulfillment of Old Testament, every passage, every verse. The entire Old Testament declared Yeshua the MaSHiYaK, the eternal purpose of God.

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The First and Last Error (Mat 27:64)

In the thoughts of man the crucifixion of Yeshua ha Mashiyach is the first error, and resurrection is the last error. This is quite contrary to the thoughts of God who purpose the Mashiach’s death for our sins, His burial and His resurrection the third day according to all the words of the prophets, called the Old Testament in English and the Tanak in Hebrew. For God makes no errors. He is love and light and truth and faithfulness personified in the persons of the Father and the Son as it is declared in the Old Testament. God the Father purposed the giving of His Son before the foundations of the world. The world was created in the love of the Father and the Son. God reveals Himself as the Father and the Son, and our fellowship,  is with the Father and the Son. And the Spirit is the Spirit of the Father who zealously only testifies of the Mashiach, Yeshua. How perfect are His ways and His ways are passed finding out, except God grants grace according to His will to accept the one true gospel. The one true gospel, the one true words of life, are the Mashiach, Yeshua, died for our sins according to the Old Testament, He was buried and He rose again the third day according to the Old Testament.

If something is not an error or mistake it is truth. And the truth of God is unchangeable. For Yeshua ha Mashiach is the same yesterday, today and forever. The truth of God is the Mashiach died for the sins of all people. The truth of God is the Mashiach of God was buried. The truth of God is the Mashiach was raised from the dead the third day according to the Old Testament. And so by three truths the truth of God is confirmed. What man calls errors, God calls truth. What man commends, God declares to be an abomination. Let all the glory and honor and truth fall upon God the Father and His Yeshua ha Mashiach.

How can those who call themselves Christian be contentious concerning these words, if they are indeed a Christian. How can those who call themselves a Christian not give the right hand of fellowship to those who abide in the words of the one true gospel. If we walk in the light as He is the light we have fellowship one with another and the blood of Yeshua His Son cleanesth us from all unrighteousness. There is a law from Him, that they who love God, love their brother and sister also. This is an unchangeable law among all who holdfast to the truth in love. My brethren, there is no favoring of individual in the faith and steadfastness of our Lord, Yeshua, the Mashiach of glory. For the Mashiach died for all people. Thus, all people have the same value, the life of God. There can be no partiality in the faith and steadfastness of Yeshua.

The purpose of God which is the gospel will be fulfilled by the gospel through grace and His will. Maranatha, Lord Yeshua!

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Word Study: Marriage

“Marriage (Strongs G1062, γαμος, gamos) is honorable  (Strongs G5093, τιμιος, timios, precious) in all, and the bed undefiled , but whoremongers and adulterers God will judge.” – Heb 13:4

The Greek word, gamos, is found 16 total times in the NT: marriage 9, wedding 7. The first time it is found in the NT is in Mat 22:2 speaking of “a marriage for his son”.  The other times it is found in the NT is: Matt 22:3, 4, 8, 9, 10, 11, 12; 25:10; Luke 12:36; 14:8; John 2:1, 2; Heb 13:4; Rev 19:7, 9. Other words in the NT similar to gamos are: G1060, gameo, to marry, 29 total times, marry 29 (1st time Mat 5:32); G1061, gamisko, given in marriage, 1 time; and a proper name found 2 times, Gamiliyel, Acts 5:34; 22:3. Gamos alone is found in the LXX 4 times in the following verses: Gen 29:22 (marriage feast); Est 1:5 (king’s feast); Est 2:18 (Esther’s feast); Est 9:22 (day of feasting and joy for the Jews).

The Hebrew word the Greek word gamos is translated in the 4 verses of the LXX is MiSHTaH (Strongs H4920): 46 total times in OT, feast 31, banquet 10, drink 5 (1st time Gen 19:3). MiSHTaH is derived from the Hebrew word, SHaTaH. It is found 217 total times in the OT: drink 208 total times, drinker 1, drunkard 1, misc 6 (1st time in OT Gen 9:21). It can be clearly seen that the Hebrew word for feast, MiSHTah, is derived from the word SHaTaH meaning “to drink”. Thus, the essence of the word MiSHTaH is “to drink” whether wine, or water, or joy or happiness.

Now the Greek word, gamos, in the Strongs is said to have no derivative word. There are times when Greek words with no origin of meaning in the Greek will have a meaning from the Hebrew. Looking at the Hebrew words in Strongs, there are a puddle of Hebrew words that begin with “GaM”. GaM is Strongs H1571 meaning “to gather”. Is this not what happens at a feast: people gather? Strongs H1572 GaMA meaning “to drink” with the implication of gathering or fetching water or drink. Strongs 1573, GoME, meaning papyrus or bulrush: the plant that grows by the water. Strongs 1574 GoMeD as a unit of measurement which implies grasping that which is measured by the hand and forearm: fetched water is grasped water. Strongs 1575 GoMaD, a warrior as one who grasps a weapon. Strongs 1576 GuMuWL as reward or that which is gathered or grapsed for reward. Strongs 1577 GuMuWL is a the proper name. Strongs 1578 GaMuWLaH is  “reward”. Strongs 1580 GaMal, to reward. Strongs 1581, GaMaL, as the living one, camel, who is known to gather and store water. The proper name, GaMiLiYeL, meaning the “reward of God”. Strongs 1584 GaMaR as to complete, obtain or grasped. GoMeR (Strongs 1585) is another proper name.

In the Hebrew language, MiSHTaH, the essence of the meaning is “to drink”, whether of wine, or joy, or happiness. This puddle of Hebrew words around GaM give the essence of the meaning as to gather, reward, and grasp. In Greek gamos has no negative connotion but only means a wedding with a positive connotation, for this is the essence of the spiritual word, as “the marriage for the son” (Mat 22:1 ff), “marriage in Cana” (YoHaN 2:1ff), “marriage is precious” (Heb 13:4), “marriage of the Lamb” (Rev 19:7) and “marriage supper of the Lamb” (Rev 19:9).

Now the spiritual word, marriage, gamos and MiSHTaH, they  are pure and sure. For it is where the children of grace gather in the assembly where the gospel is preached according to the will of God and His grace; where the chosen ones grasp grace and the gospel by the will of God; where they are rewarded all spiritual blessings in heavenly places in the Mashiach, and where they drink living waters of the spirit of the Mahsiach, the spirit of God.

I mark this writing with bold letters by the one true gospel. The one true gospel is the Mashiach, Yeshua of Nazareth, who died for our sins according to the Old Testament, He was buried and He rose again the third day according to the Old Testament.

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The Gift of Apostleship

“Wherefore He (God) saith (in the Old Testament), “When he ascendeth up on high, he led captivity captive, and he gave gifts unto people.” (Eph 3:8) These words are fulfilled in the Mashiach’s death for our sins, His burial and His resurrection the third day – Yeshua of Nazareth is the Mashiach of God. “And he gave some gifts, apostles, and some gifts, prophets, and some gifts, euaggelistis, and some gifts, pastors and teachers.”

He gave some of those whom He has chosen gifts, not all, for all are not apostles. He gave these gifts to people. The gifts are not for themselves, but for others, for the chosen ones to continue in the gospel, God’s word’s of life, and those who do not believe, that they might hear the gospel, that they might be given grace to accept the one true gospel. For all people to not have faith, the faith of Yeshua, the steadfastness of Yeshua.

The gift of apostle, in the Greek apostolos, which literally means “one who standfast apart” in the gospel. The gift of apostolos allow a man to standfast apart in the one true gospel despite the thoughts and deeds that continually contradict the one true gospel. This gift allows the gospel to continue to be preached in all circumstances.

Now we might think that this gift upon a man would bring honor, quite the contrary. ” For I think that God has set forth us the apostles, as it were appointed to death: for we are made a spectacle unto the world, and to messengers and to people, We are fools for the Mashiach’s sake, but you are wise in the Mashiach; we are weak, but you are strong; you are honorable, but we are despised. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and labor, working with our own hands; being reviled, we bless; being persecuted, we endure it; being defamed, we entreat: we are made as the filth of the world, the offscouring of all things unto this day. I write these things not to shame you, but as beloved children I warn you. For as though you have ten thousand instructors in the Mashiach, you have not many fathers: for in the Mashiach Yeshua I have begotten you through the gospel. Follow me as I follow the Mashiach!”

And in another place, “But God has set the members every one of them in the body, as it has pleased him. And if they were all one member, where is the body? But now there are many members, yet one body. And the eye cannot say unto the hand, I have no need of thee; not again the head to the feet, I have no need of thee. No, much more those members of the body, which seem to be more feeble, are necessary. And those members of the body, which we think to be less honorable, upon these we bestow more abundant honor, and are uncomely, not beautiful parts have more abundant beauty. For our beautiful parts have no need, but God has tempered the body together, having given more abundant honor to the part that lacked, that there should be no schism, division in the body, but that the members should have the same care for another. And whether one member suffers, and the members suffer with them, or one member be honored, all the members rejoice with it. Now you are the body of the Mashiach and members in particular. And God has set some gifts in the assembly, first apostolos, second, prophets, third, teachers, after than miracles, the gifts of healing, helps, authority, diversity of tongues. Are all apostolos? Are all teachers? Are all workers of miracles? Have all the gifts of healing? Do all speak in tongues? Do all interpret? But covert earnestly the best gifts, and yet I show you a more excellent way – LOVE!

May the Lord give all his children understanding to hold the truth in righteousness. Love covers a multitude of sins. And all understanding comes from the scriptures of the prophets (Old Testament) in light of the Mashiach, Yeshua, death for our sins, His burial and His resurrection the third day. This is the one true gospel, the words of life of God!

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Word Study: Good Pleasure

The phrase, “good pleasure” is found 5 times in the NT in the following verses:

  • Luke 12:32: “Fear not, little flock, for it is your Father’s GOOD PLEASURE to give you the kingdom.”
  • Eph 1:5: “Having predestinated us unto the adoption of children by Yeshua ha Mashiach to Himself, according to the GOOD PLEASURE of His will,”
  • Eph 1:9: “Having made known unto us the secret of His will, according to His GOOD PLEASURE which He purposed in Himself”
  • Phil 2:13: “For it is God which worketh in you both to will and to do of His GOOD PLEASURE.”
  • 2 Thes 1:11: Wherefore also we pray always for you, that our God would count you worthy of the calling, and fulfill all the GOOD PLEASURE of goodness, and the work of faith with power.”

The phrase “good pleasure” is found one time in the OT in Psalms 51:18: “Do good in thy GOOD PLEASURE unto Tzion: build thou the walls of Yerushalem.”

For this word study let us start in the NT and the Greek. In Luke 12:32 the Greek word translated “good pleasure” is Strongs# G2106, eudokeo. It is found 21 total times in the NT and translated “be well pleased” 7 times, “please” 5, “have pleasure” 4, “be willing” 2, “be one’s good pleasure” 1, “take pleasure” 1, “think” 1.

Eudokeo is a verb, a word of action. It is derived from two Greek words, “eu” meaning “good” and “dokeo” meaning “to think”, thus literally “eudokeo” means “to think good”. It is found in the following versus in the NT:

  • Mat 3:17; 12:18; 17:5; Mark 1:11; Luke 3:22; 2 Pet 1:17 (these six verses speak of the Father thinking good of the Son);
  • Luke 12:32 (your Father’s good thinking to give you the kingdom);
  • Rom 15:26 (it pleased them to give), 27;
  • 1 Cor 1:21 (God thinking good of the foolishness of preaching);
  • 1 Cor 10:5 (God not thinking good);
  • 2 Cor 5:8 (think good to go away from the home of our body);
  • 2 Cor 12:10 (think good of infirmities);
  • Col 1:19 (God thinking good);
  • 1 Thes 2:8 (we think good);
  • 2 Thes 2:12 (think good of unrighteousness);
  • Heb 10:6, 8 (think not good of burnt offerings for sin);
  • Heb 10:38 (my soul thinks not good).

The noun form of eudokeo is eudokia (Strongs# 2107). It literally means “good thoughts and is found 9 times in the NT: good pleasure 4; good will 2, seems good 2, desire 1. It is found in the following verses: Mat 11:26; Luke 2:14; 20:21; Rom 10:1; Eph 1:5, 9; Phil1:15; 2:13; 2 Thes 1:11.

Eudokeo (Strongs# 2106) is found approximately 37 times in the LXX:

  • Gen 24:26 “well pleased”,
  • Gen 24:48 “well pleased”;
  • Gen 33:10 “well pleased”;
  • Lev 26:34 “enjoy”, 35 “enjoy”, 41 “acquiesce”;
  • Judges 11:17 “consent”;
  • Judges 15:18 “granted”;
  • Judges 19:10 “thought not good”, 25 “consent”;
  • Judges 20:13 “consent”;
  • 2 Kings 22:20 “delighted” (KJV 2 Sam 22:20);
  • 1 Chron 29:3 “took pleasure”, 23 “highly honored”;
  • 2 Chron 10:7 “be kind to them”;
  • Job 14:6 “take pleasure”;
  • Ps 39:13 “be pleased” (KJV 30:13); 43:3 “well pleased” (KJV 44:3); 50:18 “in thy good pleasure” (KJV 51:18); 67:16 “delight” (KJV 68:16); 76:7 “well pleased” (KJV 77:7); 84:1 “take pleasure” (KJV 85:1); 101:14 “take pleasure” (KJV 102:14); 118:108 “accept” (KJV 119:108); 146:10 “well pleased”, 11 “pleasure” (KJV 147:10, 11); 149:4 “takes pleasure” (KJV 149:4);
  • Eccl 9:7 “accepted” ;
  • Is 54:17 “prosper”; 62:4 “pleasure”;
  • Jer 2:19 “no pleasure”, 36 “prosper”; 14:10 “prosper”, 12 “take no pleasure”;
  • Hab 2:4 “no pleasure”;
  • Hag 1:8 “pleasure”;
  • Mal 2:17 “pleasure”.

NOTE: The words in italics are taken from the translation of the LXX.

Eudokia (Strongs# 2107) is found 8 times in the LXX:

  • 1 Chron 16:10 “pleasure”;
  • Ps 5:12 “favor” (KJV 5:12); 18:14 “pleasing” (KJV 19:14); 50:19 “pleased” (KJV 51:19); 68:13 “in my prayer” (KJV 69:13); 88:17 “good pleasure” (KJV 89:17); 105:4 “favor” (KJV 106:4); 140:5 “pleasures” (KJV 141:5).

The one time the phrase “good pleasure” is found in the OT is Ps 51:18, “DO GOOD (YaTaB, Strongs# H3190) in thy GOOD PLEASURE (RaTZoWN, Strongs# 7522) unto Tzion (TZiYoWN): build thou the walls of Yerushalem (YeRuWSHaLeM).” The Hebrew word translated GOOD PLEASURE is Strongs# 7522. It is actually not a translation of the Hebrew word, but of the Greek in the LXX , and the word, eudokeo, (Strong# 2106 ) meaning “think good”. The Hebrew word, YaTaB (3190) means “to do good” – the act of doing good. RaTZoWN (7522) means “delight”. Psalms 51:18 closely following the Hebrew text would then be translated, “DO GOOD in thy DELIGHT to TZiYoWN: build the walls of YeRuWSHaLeM.”

RaTZoWN (7522) is found 56 times in the OT: favor 15, will 14, acceptable 8, delight 5, pleasure 5, accept 5, desire 3, self will 1. RaTZoWN is the verb form of the Hebrew word it is derived from, RaTZaH (7521). RaTZoWN as a verb means “to favor”, “to accept” or “to delight”. RaTZaH (7521) is found 52 times in the OT translated accept 22 times, please 6, pleasure 6, delight 5, enjoy 4, favorable 3, acceptable 1, misc. 10.

RaTZoWN and RaTZaH are found in a puddle of words, Strongs# 7518-7533. RaTZ (7518) is found 1 time in the OT (Ps 68:30). It is translated “pieces” in the KJV but should be translated “delight” as the “delight of silver”. RaTZA (7519) is found 1 time in the OT (Ez 1:14). It is translated “ran” in the KJV, but should be translated “delight” as “the living creatures delighted”. RaTZaD (7520) is found 1 time in the OT (Ps 68:16), and is translated “leap”, but should be translated “delight” as 7519. RaTZaH (7521) & RaTZoWN (7522) have already been mentioned. RaTZaK (7523) means “to kill”. It is found 47 times in the OT (1st time Num 35:6, manslayer). ReTZaK (7524) is found two times in the OT (Ps42:10; Ez 21:22).  RaTZA (7527) is found one time (Ez 21:6). They both have similar in meaning to RaTZaK (7523), “to kill”. RaTZaF (7528) is found one time in the OT and translated “paved” (Song of Sol 3:10). RaTZaF (7529) is translated “coal” and is found one time in the OT (1 Kings 19:6). In this place it should have been translated “pavement”.  ReTZeF (7530) is a place in Assyria and found two times in the OT (2 King 19:12; Is 37:12). RiTZpaH (7531) is found 8 times in the OT, and translated “pavement” seven times (2 Chron 7:3; Est 1:6; Ez 40:17,17, 40:18, 18) and “coal” in one place (Is 6:6). RiTZPaH (7532) is a woman’s name (2 Sam 3:7; 21:8, 10, 11). RaTZaTZ (7533) is found 19 times in the OT translated oppressed 6, broken 4, break 3, bruised 2, crush 2, discourage 1, struggle 1 (1st time Gen 25:22 and translated struggled together).

Thus, in this puddle words (7518-7533) the Hebrews words translate “to delight, to kill”, or “to pave or pavement” and “to crushed or bruised”. The words in this puddle are also a place in Assyria (7530) and a woman’s name (7532). I would think that a place, a town or city” and a woman’s name would be derived from the meaning “delight”. “To kill” is a strange word to be found in the midst of a word “to delight”, but perhaps the implication of “to kill” is in the sense of having delight in killing. One who kills in the negative sense has delight in it. “To pave” or “pavement” perhaps is in this puddle of meaning as the delight of walking on that which is paved versus the hardship associated with a path or road unpaved. Thus, whether “to kill” or “to pave” the root of the meaning is “to delight”.

I mark this writing by the one true gospel. The one true gospel, the words of life, is the Mashiach Yeshua died for our sins according to the OT, He was buried and He rose again the third day according to the OT.

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Word Study: Compassion

The English word, compassion(s), is found 20 times in the NT. Seven Greek words are translated compassion, but not exclusively.

The first Greek word translated compassion is Strongs# 4697, splagknizomai. It is found 12 times in the NT, and 12 times it is translated “to have compassion” or “to be moved with compassion”: Mat 9:36; 14:14; 15:32; 18:27; 20:34; Mark 1:41; 6:34; 8:2; 9:22; Luke 7:13; 10:33; 15:20. “Splagknizomai is derived from the Greek word, Strongs# 4698, splagknon: meaning bowels or inner part. It is found 11 times in the NT translated bowels, 9 times, inward affection 1, tender mercies 1: Luke 1:78; Acts 1:18; 2 Cor 6:12; 7:15; Phil 1:8; 2:1; Col 3:12; Phil 1:7, 12, 20; 1 John 3:17. It should be translated “bowels” each and every time it is found.

The second Greek word translated compassion is Strongs# 1653, eleeo. It is found 33 total times in the NT. 14 times it is translated “have, obtain or show mercy 25; compassion 6: pity 1: Mat 5:7; 9:27; 15:22; 17:15; 18:33 (2x); 20:30, 31; Mark 5:19; 10:47, 48; 16:24; 17:13; 18:38, 39; Rom 9:15 (2x), 16, 18; 11:30 (2), 31, 32; 12:8; 1 Cor 7:25; 2 Cor 4:1; Phil 2:27; 1 Tim 1:13; 1 Pet 2:11 (3x); Jude 1:22.

The third Greek word translated compassion is Strongs# 3356, metriopatheo. It is found one time in the NT in Heb 5:2. This Greek word is not an easy word to translate and means “to be effect moderately or in measure” or “to be moderate in passion” or gentle (to treat indulgently). The word is derived from two Greek words, metrios (G3357, Acts 20:12, translated “a little” or literally “not measured”, much) and pathos (G3806, Rom 1:26; Col 3:5; 1 Thes 4:5, 3 total times in NT: affection 2, lust 1; could be lust, passion, desire), so literally “passion in measure”.

The fourth Greek word translated compassion is Strongs# 4835, sympathos, which literally means “feeling with”. It is found one time in the NT (1 Pet 3:8). It is similar to Strong 3356 (pathos is a part of the word) except instead of “metrio” the suffix, “sym” is used (“sym” means “with”). Thus, sympathos is “passion or feeling WITH” while metriopatheo is “affected in measure”. Both words are to be affected, one with and one in measure, but affected nonetheless. A similar words in the Greek is Strongs# 4834 (sympatheo, translated “compassion” in Heb 10:34 and “feeling” in Heb 4:15).

The fifth Greek word translated “compassion” is Strongs# 3627, oiktiro, meaning “to have pity on” (Rom 9:15 (2 times).

In the KJV 1 John 3:17 has the English word “compassion” is used, but it is not translated from a word. The Greek word splagknon (Strongs# 4698) is used here and it should be translated “bowels”.

The English word, compassion, is found 22 times in the KJV OT: Ex 2:6; Deut 13:17; 30:3; 1 Sam 23:21; 1 Kings 8:50 (2x); 2 Kings 13:23; 2 Chron 30:9; 36:15, 36:17; Ps 78:38; 85:15; 111:4; 112:4; 145:8; Is 49:15; Jer 12:15; Lam 3:22, 3:32; Ez 16:5; Mic 7:19; Zech 7:9. There are four Hebrew words translated compassion.

The first Hebrew word translated “compassion” is Strongs 2550 (KaMaL, found 41 total times in the OT) translated pity 18 times, spare 18, compassion 5: Ex 2:6; Deut 13:8; 1 Sam 15:3, 9, 15; 23:21: 2 Sam 12:4,6,7; 2 Sam 21:7; 2 Chron 36:15,17; Job 6:10; 16:13; 20:13; 27:22; Prov 6:34; Is 9:19; 30:14; Jer 13:14; 15:5; 21:7; 50:14; 51:3; Lam 2:2,17,21; 3:43; Ez 5:11; 7:4,9; 8:18; 9:5,10; 16:5; 36:21; Joel 2:18; Hab 1:17; Zech 11:5,6: Mal 3:17. KaMal is found in puddle of words in the Strongs, 2524 to 2579. In this puddle of words one will find words meaning hot, anger, delight, violence, mercy, pity, boil, ferment, and bubbling up. There is a sense of warmth in either a positive or negative sense such as mercy and anger or a practical sense as boiling and fermenting. Compassion could be seen as a positive emotion, bubbling up from within a person, as does, anger. There also seems to be a sense of an inner working that is not seen at the first, such as fermenting, boiling, anger and mercy.

The second thru fourth Hebrew word is a puddle of three words, Strongs# 7349 (RaKuWM, to love; 13 total times: merciful 8; compassion 5. Ex 34:6; Deut 4:31; 2 Chron 30:9; Neh 9:31; Ps 78:38; 86:15; 103:8; 111:4; 112:4: 145:8; Joel 2:13; 4:2) 7355 (RaKaM, love, 47 total: mercy 32, compassion 8, pity 3, love 1, merciful 1, misc 2: Ex 33:19 & 7356 (RaKaM, love: 13 total: merciful 8, compassion 5: Ex 34:6).


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Word Study: Beast (s) of the forest

The spiritual phrase “beast(s) of the forest” is found 4 times in the OT. In the phrase there are two Hebrew words that are translated “beast”. Ka’iY (Strongs 2416) is found 3 times (Ps 50:10; 104:20; Is 56:9). BeHeMaH (Strongs 929) is found 1 time (Micah 5:8).

For more on Ka’iY and BeHeMaH the post, Word Study: Beast(s) of the field(earth), can be read.

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