​Jesus gave Peter a three-fold command to “feed my sheep” in John 21:15-17. Each time Jesus said, “Feed my sheep,” it was in response to Peter’s three-fold declaration of love for Jesus. The setting was one of the last of Jesus’ post-resurrection appearances to His disciples on the shores of the Sea of Galilee. Jesus prepared a breakfast of fish and bread for them, and then commissioned Peter with the task of feeding His sheep and tending His lambs.

The three commands, although often translated the same way, are subtly different. The first time Jesus says it, the Greek means literally “pasture (tend) the lambs” (v. 15). The Greek word for “pasture” is in the present tense, denoting a continual action of tending, feeding and caring for animals. Believers are referred to as sheep throughout Scripture. “For he is our God and we are the people of his pasture, the flock under his care” (Psalm 95:7). Jesus is both our Good Shepherd (John 10:11) and the Door of the sheepfold (John 10:9). By describing His people as lambs, He is emphasizing their nature as immature and vulnerable and in need of tending and care.

The second time, the literal meaning is “tend My sheep” (v. 16). In this exchange, Jesus was emphasizing tending the sheep in a supervisory capacity, not only feeding but ruling over them. This expresses the full scope of pastoral oversight, both in Peter’s future and in all those who would follow him in pastoral ministry. Peter follows Jesus’ example and repeats this same Greek word poimainoin his first pastoral letter to the elders of the churches of Asia Minor: “Be shepherds of God’s flock that is under your care, serving as overseers” (1 Peter 5:2).

The third time, the literal translation is “pasture (tend) the sheep” (v. 17). Here Jesus combines the different Greek words to make clear the job of the shepherd of the flock of God. They are to tend, care for, and provide spiritual food for God’s people, from the youngest lambs to the full-grown sheep, in continual action to nourish and care for their souls, bringing them into the fullness of spiritual maturity. The totality of the task set before Peter, and all shepherds, is made clear by Jesus’ three-fold command and the words He chooses.

What is this food with which shepherds are to feed the flock of God? It can be no other than the Word of God. Peter declares that Christians are to desire the pure spiritual milk of the Word so that by it, we can mature in our salvation (1 Peter 2:2). As early as the book of Deuteronomy, we see the Lord describing His Word as food for His people who live not by bread alone, but by every Word that proceeds from His mouth (Deuteronomy 8:3). Jesus reiterates this thought in His temptation in the wilderness (Matthew 4:4). The importance of the Word of God as food for our souls cannot be over-emphasized.

Clearly, the job of the shepherds of God’s people is to provide them with the pure milk of the Word of God so they can move on to the meat and solid food of the spiritually mature (Hebrews 5:12-14). Pastoral ministry should be primarily one of pastors feeding their people the Word of God. Only then can pastors declare, as Peter did, their love for the Lord Jesus.

The third time he said to him, “Simon son of John, do you love me?” Peter was hurt because Jesus asked him the third time, “Do you love me?” He said, “Lord, you know all things; you know that I love you.”Jesus said, “Feed my sheep.” – John 21: 17 (NIV)
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Can you hear the urgency in Jesus' question for Peter? The tenderness in the way he pushes Peter past his failure of denying Jesus and into living a life that continues to honor Jesus? After reading this exchange, we can all start to see God’s heart of love for humanity. He desires us to be people who live in service of others!

Jesus goes out of his way to clear the air between Peter and himself. He does not leave this Earth without making sure Peter knows that He is forgiven and that God still has a place for Peter in his Kingdom. Jesus also gives the rest of us insight as to what those who proclaim they love Him must do. He wants us to feed his sheep.

Jesus calls for action to accompany our faith; giving meaning and purpose for our Christian lives.

Let’s be the people that take Jesus’ words seriously and begin to willingly give our time and talent so that we are a blessing to those around us. Philippians 2:17 says, “But I will rejoice even if I lose my life, pouring it out like a liquid offering to God, just like your faithful service is an offering to God. And I want all of you to share that joy.”

May we all have the opportunity to share the joy that comes when we are faithful to serve. Let’s explore what Jesus is saying to Peter in John 21 and how we can apply these words to our own lives.

What Does ‘Feed My Sheep’ Mean In the Gospel of John? Three times Jesus charges Peter to care for his church. Jesus tells Peter to feed his lambs, feed his sheep, and then again to feed his sheep. The “lamb and sheep” that Jesus is referring to is the church of Christ. Becoming part of Christ's church means we accept him in our hearts as our Lord and Savior through a prayer of faith.
We see the term sheep used elsewhere in the Bible. In Luke 15:4-7 Jesus tells the parable of the lost sheep and says he would leave the 99 to find the one lost sheep. John 10:11 states that Jesus is the good shepherd and he will lay down his life for his sheep.

Jesus is our chief shepherd, caring for all of his followers. Jesus invited Peter and all his disciples to take part in caring for his church. In this text “feed my sheep” means more than just give them food; it's referring to the work of a shepherd. They are called to nurture others, care for the church, feed believers and the lost with spiritual food, protect those in the church, and go out and seek the lost “sheep” that are still out in the world.

Why does Jesus give Peter this charge? It was a way to not only forgive Peter for his earlier betrayal of Christ but to show that Jesus had absolute trust in Peter’s ability to lead in God’s church. Jesus forgives Peter and entrusts him with being part of the most important work to be done here on Earth.

Who Was Jesus Instructing and Why? In John 21, Peter and a few of the disciples decide to go fishing; but after fishing all night they had no success. In the morning, a man calls to them from the shore asking if they had caught any fish. They reply “no” and he tells them to cast their net on the right side of their boats. When they listen to the man from the shore's instructions they suddenly catch an abundance of fish! As they are pulling up the net, packed full of fish, John recognizes that the man on the shore is Jesus and shares this revelation with Peter. Peter immediately jumps out of the boat and eagerly swims to shore to meet Jesus!

When Peter gets to Jesus he sees that Jesus is waiting with fish and bread ready for them to eat. Jesus invites Peter to have breakfast with him and then in verse 17 begins to ask Peter if he loves him. Jesus asks Peter “if he loves him” three times—mirroring how Peter denied Christ three times before he was killed on the cross.

Jesus’ conversation with Peter is Jesus restoring his relationship with Peter, charging Peter to continue the mission of sharing the good news of Jesus with the world, and preparing Peter for what it was going to take to be his follower in the coming months and years. Jesus foretells Peter’s death and instructs him not to worry with the fate of the other disciples but to focus his mind on following Jesus well (John 21:18-22).
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Jesus is sharing with Peter and the disciples who are huddled around this breakfast fire during this intimate exchange that to love him was going to mean action on their end. Loving Jesus looked like “feeding his sheep.” These men went out from these precious encounters with Jesus, before he ascended to Heaven, and they all gave all their lives to grow the early church.

It has been said that a parable is an earthly story with a heavenly meaning. The Lord Jesus frequently used parables as a means of illustrating profound, divine truths. Stories such as these are easily remembered, the characters bold, and the symbolism rich in meaning. Parables were a common form of teaching in Judaism. Before a certain point in His ministry, Jesus had employed many graphic analogies using common things that would be familiar to everyone (salt, bread, sheep, etc.) and their meaning was fairly clear in the context of His teaching. Parables required more explanation, and at one point in His ministry, Jesus began to teach using parables exclusively.

The question is why Jesus would let most people wonder about the meaning of His parables. The first instance of this is in His telling the parable of the seed and the soils. Before He interpreted this parable, He drew His disciples away from the crowd. They said to Him, "Why do You speak to them in parables?" Jesus answered them, "To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him. Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand. In their case the prophecy of Isaiah is being fulfilled, which says,

‘Hearing you will hear and shall not understand, And seeing you will see and not perceive; For the hearts of this people have grown dull. Their ears are hard of hearing, And their eyes they have closed, Lest they should see with their eyes and hear with their ears, Lest they should understand with their hearts and turn, So that I should heal them.’ But blessed are your eyes, because they see; and your ears, because they hear. For truly I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it" (Matthew 13:10-17).

From this point on in Jesus’ ministry, when He spoke in parables, He explained them only to His disciples. But those who had continually rejected His message were left in their spiritual blindness to wonder as to His meaning. He made a clear distinction between those who had been given “ears to hear” and those who persisted in unbelief—ever hearing, but never actually perceiving and “always learning but never able to acknowledge the truth” (2 Timothy 3:7). The disciples had been given the gift of spiritual discernment by which things of the spirit were made clear to them. Because they accepted truth from Jesus, they were given more and more truth. The same is true today of believers who have been given the gift of the Holy Spirit who guides us into all truth (John 16:13). He has opened our eyes to the light of truth and our ears to the sweet words of eternal life.

Our Lord Jesus understood that truth is not sweet music to all ears. Simply put, there are those who have neither interest in nor regard for the deep things of God. So why, then, did He speak in parables? To those with a genuine hunger for God, the parable is both an effective and memorable vehicle for the conveyance of divine truths. Our Lord’s parables contain great volumes of truth in very few words—and His parables, rich in imagery, are not easily forgotten. So, then, the parable is a blessing to those with willing ears. But to those with dull hearts and ears that are slow to hear, the parable is also an instrument of both judgment and mercy.

In the Parable of the Unforgiving Servant, Jesus is presenting a new principle that is similar to the basis of the forgiveness command for believers found in Ephesians 4:32, "And be ye kind to one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you." Jesus is teaching His disciples pre-cross, and therefore in the pre-church age, but the basis for forgiveness is the same. Because God has forgiven us, we are to forgive each other. Therefore, because we have received much grace, "while we were yet sinners Christ died for us" (Romans 5:8), we are commanded to give that same grace to others. In the Parable of the Unforgiving Servant, the first servant’s debt was forgiven, and he was not required to repay until his unforgiving nature was discovered. In contrast, our sin debt was paid in full by Christ and is the only basis for God’s forgiveness. We cannot repay our debt to God or earn our salvation. It is a gift of grace (Ephesians 2:8-9).

Therefore, in the Parable of the Unforgiving / Unmerciful / Unjust Servant, Jesus is teaching His disciples, and us by extension, that forgiveness should be in like proportion to the amount forgiven. The first servant had been forgiven all, and he then should have forgiven all. In like manner, a child of God by faith through Christ has had all sins forgiven. Therefore, when someone offends or sins against us we should be willing to forgive him from a heart of gratitude for the grace to which we ourselves are debtors.

Jesus had just finished explaining to the disciples the meaning of the Parable of the Wheat and the Tares, and these two short parables are a continuance of His discussion of the “kingdom of heaven.” He expressed truths about the kingdom in three pairs of parables in Matthew 13: the seed and the sower (vv. 3-23) and the weeds in the field (vv. 24-30); the mustard seed (vv. 31-32) and the leaven (v. 33); and the hidden treasure (v. 44) and the pearl of great price (vv. 45-46). 

The similarities of these two short parables make it clear they teach the same lesson—the kingdom of heaven is of inestimable value. Both parables involve a man who sold all he had to possess the kingdom. The treasure and the pearl represent Jesus Christ and the salvation He offers. And while we cannot pay for salvation by selling all our worldly goods, once we have found the prize, we are willing to give up everything to possess it. But what is attained in exchange is so much more valuable that it is comparable to trading an ounce of trash for a ton of diamonds (Philippians 3:7-9). 

In both parables, the treasures are hidden, indicating that spiritual truth is missed by many and cannot be found by intelligence or power or worldly wisdom. Matthew 13:11-17 and 1 Corinthians 2:7-8, 14 make it clear that the mysteries of the kingdom are hidden from some who are unable to hear, see, and comprehend these truths. The disobedient reap the natural consequences of their unbelief—spiritual blindness. Those whose eyes are opened by the Spirit do discern spiritual truth, and they, like the men in the parable, understand its great value. 

Notice that the merchant stopped seeking pearls when he found the pearl of great price. Eternal life, the incorruptible inheritance, and the love of God through Christ constitute the pearl which, once found, makes further searching unnecessary. Christ fulfills our greatest needs, satisfies our longings, makes us whole and clean before God, calms and quiets our hearts, and gives us hope for the future. The “great price,” of course, is that which was paid by Christ for our redemption. He emptied Himself of His glory, came to earth in the form of a lowly man and shed His precious blood on the cross to pay the penalty for our sins.

Through the Spirit, we are connected to ultimate Truth as found in Christ (John 16:12-15).

Whatever the communication may be, it has to be connected to Christ in some way. Jesus taught that the Spirit of God would continue His work, communicate Jesus’ teachings, and convict people to return and follow Jesus.

Truth is one of the most profound forms of communication. Truth brings clarity, comfort, helps us understand what’s real and what’s not, draws us closer to God, and brings freedom. However God communicates to us, He always communicates Truth. It may not be what we want to hear, but it’s always what we need to hear.

Through the Spirit, we can understand God, the world, and who we are in Christ (1 Corinthians 2:10b-16).

The Apostle Paul makes it clear that Christians have the “mind of Christ” which is enabled by the Holy Spirit. We do not think like, seek the wisdom of, or go after the things and ways of this world. And the only reason this is possible is because we have God’s Spirit. This form of God’s communication could be discernment, wisdom, the aptitude to not participate in worldly things, or God’s communication to us to look and act differently — and all of these inevitably will help remind us of who we are in Christ through the Spirit.

Through the Spirit, scripture was written, is understood, and equips us to continue to follow Christ (2 Timothy 3:16-17).

You can only understand so much of the Bible without the Spirit of God. A person without God’s Spirit can read and get some benefit from scripture, but only a person with the Spirit can accept it, understand it, put it in to practice, and glorify God through reading it. The Spirit in your life is that impactful!
With these in mind, let’s look at how God communicates.

Ways God Communicates- Through Scripture.

We already covered this one above but, it’s worth noting that this one is the most important. For most of the world, it’s the most accessible and direct form of communication from God we can access at any time and anywhere. Scripture is the primary way God has communicated to us and still does. The Spirit inspired the writers to capture the works, words, will, warnings, and wonders of God in history. If you’re a Christian, every time you open scripture and read it with the willingness to live your life by the ways of Christ, God is communicating to you.

Through prayer.

Prayer is one of the places that we can absolutely “hear” from God. This doesn’t mean God will speak audibly to us or even say words in some other way, but we are encouraged to spend intentional time in God’s presence through prayer. Jesus often went alone to be with God, and many of the OT heroes heard from and benefitted from getting to be alone with God. In your prayer time, God could bring a scripture to mind, put someone’s name on your heart to pray for, give you profound peace, or direct you in prayer through “wordless groans.” (Romans 8:26) While prayer is certainly a time to “talk to God,” it can and is absolutely a time to hear from Him in some way as well.

Through visions, and audible or internal words and ideas.

Admittedly, this form of communication is rare, especially in the New Testament, and especially in the book of Acts, but it does happen: Jesus appears to Saul, and Ananias in a vision to set Paul on His missionary path (Acts 9). The Spirit speaks to the church in Antioch to set apart Paul and Barnabas. (Acts 13:1-3). And the Spirit directed Philip to minister to an Ethiopian official (Acts 8:26-29), just to name a few.

Today, people may be communicated to in this way in order to confirm something from God, go in a new direction they wouldn’t choose themselves, introduce us to God for the first time, keep us from something we shouldn’t do, or confirm an action we were thinking about taking. A modern-day example of visions are Muslims in the Middle East claiming to see someone resembling Jesus speaking to them in a dream or vision. It’s a dramatic way of communication for sure, but for some places without scripture, a church, or a way to learn about God, God may use this form of communication.

Through other people.

We already highlighted a few of these above, but God confirmed the calling of Paul through Ananias; and Barnabas convinces the church in Jerusalem to accept Paul despite His former past of persecution and death Paul even opposes Peter to his face about his wrongful treatment of the Gentiles.
God can and does use other people to help us if we have lost our way, to confront us of sin, to bring us back to Christ, to help us understand scripture, or simply to be a guide when we are inexperienced or new in our relationship with Christ. The Spirit working in other people can work on us as it works through them.

​Context

Signs of the End of the Age

…7Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places. 8 All these are the beginning of birth pains. 9Then they will deliver you over to be persecuted and killed, and you will be hated by all nations because of My name.…
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Cross References

Hosea 13:13
Labor pains come upon him, but he is an unwise son. When the time arrives, he fails to present himself at the opening of the womb.

Mark 13:8
Nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places, as well as famines. These are the beginning of birth pains.

Luke 21:12
But before all this, they will seize you and persecute you. On account of My name they will deliver you to the synagogues and prisons, and they will bring you before kings and governors.

James 5:1
Come now, you who are rich, weep and wail over the misery to come upon you.


Treasury of ScriptureAll these are the beginning of sorrows.

Leviticus 26:18-29
And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins… 

Deuteronomy 28:59
Then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance.

Isaiah 9:12,17,21
The Syrians before, and the Philistines behind; and they shall devour Israel with open mouth. For all this his anger is not turned away, but his hand isstretched out still…

Ellicott's Commentary for English Readers
(8) The beginning of sorrows.—The words mean strictly, the beginning of travail pangs. The troubles through which the world passes are thought of as issuing in a “new birth”—the “regeneration” of Matthew 19:28. So St. Paul speaks of the whole creation as “travailing in pain together” (Romans 8:22). So a time of national suffering and perplexity is one in which “the children are come to the birth, and there is not strength to bring forth” (Isaiah 37:3).



Matthew Henry's Concise Commentary

24:4-28 The disciples had asked concerning the times, When these things should be? Christ gave them no answer to that; but they had also asked, What shall be the sign? This question he answers fully. The prophecy first respects events near at hand, the destruction of Jerusalem, the end of the Jewish church and state, the calling of the Gentiles, and the setting up of Christ's kingdom in the world; but it also looks to the general judgment; and toward the close, points more particularly to the latter. What Christ here said to his disciples, tended more to promote caution than to satisfy their curiosity; more to prepare them for the events that should happen, than to give a distinct idea of the events. This is that good understanding of the times which all should covet, thence to infer what Israel ought to do. Our Saviour cautions his disciples to stand on their guard against false teachers. And he foretells wars and great commotions among nations. From the time that the Jews rejected Christ, and he left their house desolate, the sword never departed from them. See what comes of refusing the gospel. Those who will not hear the messengers of peace, shall be made to hear the messengers of war. But where the heart is fixed, trusting in God, it is kept in peace, and is not afraid. It is against the mind of Christ, that his people should have troubled hearts, even in troublous times. When we looked forward to the eternity of misery that is before the obstinate refusers of Christ and his gospel, we may truly say, The greatest earthly judgments are but the beginning of sorrows. It is comforting that some shall endure even to the end. Our Lord foretells the preaching of the gospel in all the world. The end of the world shall not be till the gospel has done its work.

​Christ foretells the ruin coming upon the people of the Jews; and what he said here, would be of use to his disciples, for their conduct and for their comfort. If God opens a door of escape, we ought to make our escape, otherwise we do not trust God, but tempt him. It becomes Christ's disciples, in times of public trouble, to be much in prayer: that is never out of season, but in a special manner seasonable when we are distressed on every side. Though we must take what God sends, yet we may pray against sufferings; and it is very trying to a good man, to be taken by any work of necessity from the solemn service and worship of God on the sabbath day. But here is one word of comfort, that for the elect's sake these days shall be made shorter than their enemies designed, who would have cut all off, if God, who used these foes to serve his own purpose, had not set bounds to their wrath. Christ foretells the rapid spreading of the gospel in the world. It is plainly seen as the lightning. Christ preached his gospel openly. The Romans were like an eagle, and the ensign of their armies was an eagle. When a people, by their sin, make themselves as loathsome carcasses, nothing can be expected but that God should send enemies to destroy them. It is very applicable to the day of judgment, the coming of our Lord Jesus Christ in that day, 2Th 2:1. Let us give diligence to make our calling and election sure; then may we know that no enemy or deceiver shall ever prevail against us.


Barnes' Notes on the Bible
The beginning of sorrows - Far heavier calamities are yet to come before the end. 

Jamieson-Fausset-Brown Bible Commentary
CHAPTER 24Mt 24:1-51. Christ's Prophecy of the Destruction of Jerusalem, and Warnings Suggested by It to Prepare for His Second Coming. ( = Mr 13:1-37; Lu 21:5-36).

For the exposition, see on [1355]Mr 13:1-37. 

Matthew Poole's Commentary

Ver. 6-8. Mark hath the same, Mark 13:7,8. Luke hath also much the same, Luke 21:9-11, only he addeth, fearful sights and great signs shall there be from heaven. Interpreters think this prophecy did chiefly respect the destruction of Jerusalem, for the time from our Saviour’s death to that time was full of seditions and insurrections, both in Judea and elsewhere. The truth of our Saviour’s words as to this is attested by Josephus largely, from the eleventh chapter of his second book of the Wars of the Jews to the end of the fourth book. Besides that there were great wars between Otho, and Vitellius, and Vespasian, the Roman emperor who succeeded Nero, we read of one famine, Acts 11:28, which Agabus there prophesied should be in the time of Claudius Caesar. Of earthquakes in several places mention is made in divers histories. Our Saviour tells them that these things should be, but the end should not be presently, which any one that will read Josephus’s history of the Wars of the Jews, will see abundantly verified upon the taking of Jerusalem by the Roman armies. 


Gill's Exposition of the Entire Bible

All these are the beginning of sorrows,.... They were only a prelude unto them, and forerunners of them; they were only some foretastes of what would be, and were far from being the worst that should be endured. These were but light, in comparison of what befell the Jews, in their dreadful destruction. The word here used, signifies the sorrows and pains of a woman in travail. The Jews expect great sorrows and distresses in the times of the Messiah, and use a word to express them by, which answers to this, and call them, , "the sorrows of the Messiah"; they say (r), signifies the sorrows of a woman in travail; and the Syriac version uses the same word here. These they represent to be very great, and express much concern to be delivered from them. They (s) ask, "what shall a man do, to be delivered from "the sorrows of the Messiah?" He must employ himself in the law, and in liberality.'' 

And again (t), 
"he that observes the three meals on the sabbath day, shall be delivered from three punishments; from "the sorrows of the Messiah", from the judgment of hell, and from Gog and Magog.'' 
But alas there was no other way of escaping them, but by faith in the true Messiah, Jesus; and it was for their disbelief and rejection of him, that these came upon them. 
(r) Gloss. in T. Bab. Sabbat, fol. 118. 2.((s) T. Bab. Sanhedrin, fol. 98. 2.((t) T. Bab. Sabbat, fol. 118. 2.
Geneva Study Bible
All these are the beginning of {c} sorrows.(c) Literally, of great torments, just like women in childbirth.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary
Matthew 24:8. But all this will be the beginning of woes (Euthymius Zigabenus: προοίμια τῶν συμφορῶν), will stand in the same relation to what is about to follow, as the beginning of the birth-pangs does to the much severer pains which come after. It is apparent from Matthew 24:7that ἔσται is understood. The figure contained in ὠδίνων is to be traced to the popular way of conceiving of the troubles that were to precede the advent of the Messiah as חבלי המשיח. Comp. on Matthew 24:3.

Expositor's Greek Testament
Matthew 24:8. πάντα δὲ: yet all these but a beginning of pains. It is not necessary to find here an allusion to the Rabbinical idea of the birth pangs of Messiah, but simply the use of a natural and frequent Biblical emblem for distress of any sort. As to the date of the Rabbinical idea vide Keil. The beginning: such an accumulation of horrors might well appear to the inexperienced the end, hence the remark to prevent panic.

Cambridge Bible for Schools and Colleges
8. sorrows] Literally, pains of travail, that preceded the birth of a new order of things, a fresh æon.

Bengel's Gnomen
Matthew 24:8. Ἀρχὴ, the beginning) sc. with regard to the Jews; contrasted with the end spoken of in Matthew 24:6; Matthew 24:14.--ὠδίνων, of pangs) which precede the regeneration [or new birth of the world]: see ch. Matthew 19:28, and Romans 8:22. A metaphor taken from childbirth.


Pulpit Commentary
Verse 8. - Beginning of sorrows; ὠδίνων: labour pangs, travailings. The metaphor often occurs (see Isaiah 26:17; Jeremiah 13:21; Hosea 13:13, etc). These great events are called "labour pangs" because they usher in the new creation, "the regeneration" spoken of in Matthew 19:28 (see note there). St. Paul writes (Romans 8:22), "The whole creation groaneth and travaileth in pain together until now." The tribulations and calamities which preceded and accompanied the overthrow of the Jewish polity are a sign and warning of the great and universal woes Which shall herald the day of judgment. Jewish writings speak of "the sorrows of Messiah," distresses, wars, famine, dissension, etc., which should herald his advent, and Christ may have used the popular opinion, true as far as it went, as a vehicle for conveying the further truth, that the coming age would be produced amid terrible agonies of men, peoples, and nature. Matthew 24:8

Context
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God's Mercy
…12The iniquity of Ephraim is bound up; his sin is stored up. 13Labor pains come upon him, but he isan unwise son. When the time arrives, he fails to present himself at the opening of the womb. 14I will ransom them from the power of Sheol; I will redeem them from Death. Where, O Death, are your plagues? Where, O Sheol, is your sting? Compassion is hidden from My eyes.…
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Cross References
John 16:21
A woman has pain in childbirth because her time has come; but when she brings forth her child, she forgets her anguish because of her joy that a child has been born into the world.

Deuteronomy 32:6
Is this how you repay the LORD, O foolish and senseless people? Is He not your Father and Creator? Has He not made you and established you?

Isaiah 13:8
Terror, pain, and anguish will seize them; they will writhe like a woman in labor. They will look at one another, their faces flushed with fear.

Isaiah 37:3
to tell him, "This is what Hezekiah says: Today is a day of distress, rebuke, and disgrace; for children have come to the point of birth, but there is no strength to deliver them.

Isaiah 66:9
Shall I bring a baby to the point of birth and not deliver it?" says the LORD. "Or will I who deliver close the womb?" says your God.

Hosea 5:4
Their deeds do not permit them to return to their God, for a spirit of prostitution is within them, and they do not know the LORD.

Micah 4:9
Why do you now cry aloud? Is there no king among you? Has your counselor perished so that anguish grips you like a woman in labor?


Treasury of Scripture

The sorrows of a travailing woman shall come on him: he is an unwise son; for he should not stay long in the place of the breaking forth of children.
sorrows.
Psalm 48:6
Fear took hold upon them there, and pain, as of a woman in travail.
Isaiah 13:8
And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in pain as a woman that travaileth: they shall be amazed one at another; their faces shall be as flames.
Isaiah 21:3
Therefore are my loins filled with pain: pangs have taken hold upon me, as the pangs of a woman that travaileth: I was bowed down at the hearing of it; I was dismayed at the seeing of it.
an.
Proverbs 22:3
A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished.
Acts 24:25
And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.
for he.
2 Kings 19:3
And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and blasphemy: for the children are come to the birth, and there is not strength to bring forth.
Isaiah 26:17
Like as a woman with child, that draweth near the time of her delivery, is in pain, and crieth out in her pangs; so have we been in thy sight, O LORD.
Isaiah 37:3
And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth.
long.


Readers
(13) Travailing woman.—Ephraim is first addressed as a travailing woman; but the imagery passes to the condition of the unborn child, which tarries just where it should issue into the light of the world. Lack of seasonable repentance increases the danger at this critical stage of Israel’s destiny. The latter part of the verse is missed in the rendering of the English version. Read, For at the right time he standeth not in the place where children break forth. But the use of the Hebrew word for “at the right time” (‘ēth) is doubtful. Perhaps the word should be read ‘attah (“now”), as Buhl, in Zeitschrift für Kirchliche Wissenschaft, suggests. (Comp. Ezekiel 27:34.)



Matthew Henry's Concise Commentary
13:9-16 Israel had destroyed himself by his rebellion; but he could not save himself, his help was from the Lord only. This may well be applied to the case of spiritual redemption, from that lost state into which all have fallen by wilful sins. God often gives in displeasure what we sinfully desire. It is the happiness of the saints, that, whether God gives or takes away, all is in love. But it is the misery of the wicked, that, whether God gives or takes away, it is all in wrath, nothing is comfortable. Except sinners repent and believe the gospel, anguish will soon come upon them. The prophecy of the ruin of Israel as a nation, also showed there would be a merciful and powerful interposition of God, to save a remnant of them. Yet this was but a shadow of the ransom of the true Israel, by the death, burial, and resurrection of Christ. He will destroy death and the grave. The Lord would not repent of his purpose and promise. Yet, in the mean time, Israel would be desolated for her sins. Without fruitfulness in good works, springing from the Holy Spirit, all other fruitfulness will be found as empty as the uncertain riches of the world. The wrath of God will wither its branches, its sprigs shall be dried up, it shall come to nothing. Woes, more terrible than any from the most cruel warfare, shall fall on those who rebel against God. From such miseries, and from sin, the cause of them, may the Lord deliver us.
​
Barnes' Notes on the Bible
The sorrows of a travailing woman are come upon him - The travail-pangs are violent, sudden, irresistible. A moment before they come, all is seemingly perfect health; they come, increase in vehemence, and, if they accomplish not that for which they are sent, end in death, both to the mother and the child. Such are God's chastisements. If they end not in the repentance of the sinner, they continue on in his destruction. But never is man more secure, than just before the last and final throe comes upon him. "The false security of Israel, when Samaria was on the point of falling into the hands of its enemies, was a picture of that of the synagogue, when greater evils were coming upon it. Never did the Jews less think that the axe was laid to the root of the trees." This blind presumption is ever found in a people whom God casts off. At the end of the world, amid the awful signs, the fore-runners of the Day of Judgment, people will be able to reassure themselves, and say, "Peace and safety; then sudden destruction cometh upon them as travail upon a woman with child, and they shall not escape" 1 Thessalonians 5:3.The prophet first compares Israel to the mother, in regard to the sufferings which are a picture of the sudden overwhelming visitations of God; then to the child, on whose staying or not staying in the womb, the welfare of both depends.
He is an unwise son, for he should not stay long - Senseless would be the child, which, if it had the power, lingered, hesitated, whether to come forth or no. While it lingers, at one time all but coming forth, then returning, the mother's strength is wasted, and both perish. Wonderful picture of the vacillating sinner, acted upon by the grace of God, but resisting it; at one time all but ready to pour out before his God the hidden burden which oppresses him, at the next, withholding it; impelled by his sufferings, yet presenting a passive resistance; almost constrained at times by some mightier pang, yet still with-held; until, at the last, the impulses become weaker, the pangs less felt, and he perishes with his unrepented sin.
: "He had said, that the unwise cannot bring forth, that the wise can. He had mentioned 'children,' i. e., such as are not still-born; who come forth perfect into the world. These, God saith, shall by His help be redeemed from everlasting destruction, and, at the same time, having predicted the destruction of that nation, He gives the deepest comfort to those who will to retain firm faith in Him, not allowing them to be utterly cast down." 
Jamieson-Fausset-Brown Bible Commentary
13. sorrows of a travailing woman—calamities sudden and agonizing (Jer 30:6).unwise—in not foreseeing the impending judgment, and averting it by penitence (Pr 22:3).
he should not stay long in the place of the breaking forth of children—When Israel might deliver himself from calamity by the pangs of penitence, he brings ruin on himself by so long deferring a new birth unto repentance, like a child whose mother has not strength to bring it forth, and which therefore remains so long in the passage from the womb as to run the risk of death (2Ki 19:3; Isa 37:3; 66:9).

Matthew Poole's Commentary
The sorrows of a travailing woman: by this simile, well known in Scripture, the prophet assures Ephraim that the punishment of his sins will overtake him suddenly, with very great anguish, and with as great certainty, Micah 5:3. 

Shall come upon him; as suddenly, inevitably, and with as much danger too, if he be not the wiser, and return to his God. 

He, i.e. Ephraim, 

is an unwise son; a very foolish son, an inconsiderate child, who endangers himself and his mother. 

For he should not stay long in the place of the breaking forth of children: as a child that sticks in the birth, so Ephraim, just at the birth, hesitateth, one while will, another while will not, return to God; thus dieth under the delay. 


Gill's Exposition of the Entire Bible
The sorrows of a travailing woman shall come upon him,.... Upon Ephraim, or the ten tribes; that is, afflictions, distresses, and calamities, which are often in Scripture compared to the pains and sorrows of a woman in childbirth; and may denote the suddenness and inevitableness of them; see Isaiah 13:8. So the Targum, "distress and trouble shall come upon them, as pains on a woman with child;'' 
which may respect the invasion of their land, the siege of Samaria, and their captivity; 
he is an unwise son; taking no warning by his ancestors, by their sins, and what befell them on account of them, but persisting in his sins, and in impenitence and hardness of heart: so the Targum, 
"he is not wise to know my fear:'' 
for he should not stay long in the place of the breaking forth of children: that is, in the womb, as Kimchi and Ben Melech interpret it; though the Targum and Jarchi understand it of the stool or seat of women in travail. The sense is, either that he is foolish and unwise, that he does not endeavour to extricate himself from these troubles; or rather to prevent them by repentance, by leaving his idols, and returning to the Lord; or that, should he do so, be would soon be delivered from all his sorrows, and not stay a moment longer in them. Though the words may be better rendered, "for he stays not", or "would not stay, the time for the breaking forth of children" (p); now this time is the time of the Gospel dispensation, the time of the Messiah's birth, the fulness of time appointed for his coming, and the time of the church's ringing forth many children in a spiritual sense; see Isaiah 54:1; for which Ephraim or the ten tribes should have waited, but did not, which was their folly and their ruin; they did not "stand", or continue, in the belief and expectation of the Messiah, and in the true worship of God, but left that, and served idols; and so continued not to the times of the Messiah, when the blessings mentioned in the following verse would be obtained and enjoyed; so Schmidt. 
(p) "nam tempus non subsistet in partitudine filiorum", Cocceius; "quia tempus non stat in utero puerorum", Schmidt; "quia tempore non stetissent in raptura alvi filiorum", Montanus. 

Geneva Study Bible
The sorrows of a travailing woman shall come upon him: he is an unwise son; for he should not stay long in the place of the {i} breaking forth of children.(i) But would come out of the womb, that is out of these dangers in which he is, and not wait to be suppressed.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges
13, 14. These verses, at least down to the last clause of Hosea 13:14, seem a slight digression. The prophet declares that the troubles which are already closing around Israel, are in reality a last opportunity graciously vouchsafed of repentance. But he in his unwisdom neglects to embrace it, though every moment of delay increases his danger. Notice the two-fold application of the figure of childbirth. Israel is first of all the travailing woman, and then the child whose birth is imperilled by its weak will. Mr Huxtable well compares the abruptness with which St Paul shifts the application of an image; see e.g. 2 Corinthians 3:2-3; 2 Corinthians 3:13-15.

The sorrows … shall come] Rather, The pangs … come (are in the process of coming). The divine judgment is compared to the pangs of trouble, as in Micah 4:9; Matthew 24:8; 1 Thessalonians 5:3.

he is an unwise son] Comp. Deuteronomy 32:6, ‘Do ye thus requite Jehovah, O foolish people and unwise? is not he thy father’, &c.

for he should not, &c.] Or better, ‘for at the (right) time he standeth not’, &c. But as the rendering ‘at the (right) time’ is doubtful, it is better still to alter the points (as in Ezekiel 27:34) and render, for now he standeth not in the place where children break forth. The passage is akin to Isaiah 37:2, where Judah’s utter incapacity to emerge out of its troubles is compared to the inability of a woman to perform the act of bringing forth. Here, however, to suggest a moral lesson to Israel, the weak will of the child is represented as the cause of the failure. It is a new birth which Israel needs; and if calamity only had its right effect on the conscience, the language ascribed to Israel in Hosea 6:2 would be verified, ‘on the third day … we shall live in his sight.’ For the two-fold aspect in which Hosea here views the judgment, comp. Hosea 6:1.


Pulpit Commentary
Verse 13. - The sorrows of a travailing woman shall come upon him. The threatened punishment that is to overtake them is compared to the throes of a parturient woman, on account of their severity, as 1 Thessalonians 5:3. Their sinfulness, which stands in the way of their success, shall be succeeded by severe sufferings and many sorrows. But eventually these worldly sorrows shall, under Divine grace, issue in the godly sorrows of repentance: then, and not till then, shall a new and happier period of existence be ushered in. The sorrow of travail shall give place to the joy of birth Delay of confession and repentance defers that joy, prolongs the sufferings, and puts the life of both parent and child in peril, so far as their personality is identical. He is an unwise son; for he should not stay long in the place of the breaking forth of children. Here the unwisdom of Israel is accounted for: it is folly, sheer folly that postpones repentance, and delays efforts and aspirations after new spiritual life, The literal rendering of the last clause is - 

(1) For it is time, he should not tarry at the place of the breaking forth of children; or rather, 

(2) When it is time, he does not place himself at (literally, stand) or come forward to the opening of the womb; and some translate עֵתִ 

(3) "at the time," but that would rather require לְעֵת; it might, indeed, be duration of time, and Aben Ezra so renders it: "Therefore at the time he will not stand in the breaking forth of children." Also Wunsche: "He is an unwise son, for at the time he stands not in the breaking forth of children." It might be expressed, as in the Authorized Version, with a slight modification; thus: For otherwise he would not stand long time in the place of the breaking forth of children. The figure is now shifted from the mother to the child; such abrupt and sudden transitions are not infrequent in Scripture, especially in the Pauline Epistles (setup. e.g. 2 Corinthians 3:13-16). The danger is represented as extreme, as may be inferred from the similar expression, "The children are come to the birth, and there is no strength to bring forth." A perilous period in Israel's history is indicated, and to escape the danger he must make no tarrying, but advance at once into the new life of faith and repentance. Kimchi has the following comment: "Because he has compared his pains to the pain of a woman in travail, he says, 'The children are not wise,' as if he said, 'The coming generations, who have seen their fathers in affliction because of their iniquities, are not wise, and do not consider that distress has overtaken their fathers because of their iniquity; and turn not from the evil deeds of their fathers, but have done wickedness like them.'" He adds: "There are children lively by nature in their coming forth out of the womb; so also would these, if they were wise, not stay a single hour in distress, but immediately On returning to the Lord be delivered out of their distress." The LXX. omit the negative and render מי by ἐν συντριβῇ: "This wise son of thine [employed ironically] shall not stand [or, 'endure'] in the destruction of his children or people." Hosea 13:13
​
Keil and Delitzsch Biblical Commentary on the Old Testament
"The guilt of Ephraim is bound together: his sin is preserved. Hosea 13:13. The pains of a travailing woman come upon him: he is an unwise son; that he does not place himself at the time in the breaking forth of children." Hosea 13:12 is a special application of Deuteronomy 32:34 to the ten tribes. Tsârūr, bound up in a bundle, like a thing which you wish to take great care of (compare Job 14:17; 1 Samuel 25:29). The same thing is applied in tsâphūn, hidden, carefully preserved, so as not to be lost (Job 21:19). "All their sins are preserved for punishment" (Chald.). Therefore will pains overtake Ephraim like a woman in labour. The pains of childbirth are not merely a figurative representation of violent agony, but of the sufferings and calamities connected with the refining judgments of God, by which new life was to be born, and a complete transformation of all things effected (cf. Micah 4:9-10; Isaiah 13:8; Isaiah 26:17; Matthew 24:8). He cannot be spared these pains, for he is a foolish son (cf. Deuteronomy 32:6, Deuteronomy 32:28.). But in what respect? This is explained in the words כּי עת וגו, "for at the time," or as עת cannot stand for לעת, more correctly "when it is time," he does not place himself in, i.e., does not enter, the opening of the womb. Mishbar bânı̄m is to be explained as in 2 Kings 19:3 and Isaiah 37:3; and עמד, c. ב as in Ezekiel 22:30. If the child does not come to the opening at the right time, the birth is retarded, and the life of both mother and child endangered. The mother and child are one person here. And this explains the transition from the pains of the mother to the behaviour of the child at the time of birth. Ephraim is an unwise son, inasmuch as even under the chastening judgment he still delays his conversion, and will not let himself be new-born, like a child, that at the time of the labour-pains will not enter the opening of the womb and so come to the birth. 

Context
A Lament for Tyre
…33When your wares went out to sea, you satisfied many nations. You enriched the kings of the earth with your abundant wealth and merchandise. 34Nowyou are shattered by the seas in the depths of the waters; your merchandise and the people among you have gone down with you. 35All the people of the coastlands are appalled over you. Their kings shudder with fear; their faces are contorted.…
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Cross References
Ezekiel 26:12
They will plunder your wealth and pillage your merchandise. They will demolish your walls, tear down your beautiful homes, and throw your stones and timber and soil into the water.

Ezekiel 27:26
Your oarsmen have brought you onto the high seas, but the east wind will shatter you in the heart of the sea.

Ezekiel 27:27
Your wealth, wares, and merchandise, your sailors, captains, and shipwrights, your merchants and all the warriors within you, with all the other people on board, will sink into the heart of the sea on the day of your downfall.

Zechariah 9:3
Tyre has built herself a fortress; she has heaped up silver like dust, and gold like the dirt of the streets.

Zechariah 9:4
Behold, the Lord will impoverish her and cast her wealth into the sea, and she will be consumed by fire.


Treasury of Scripture

In the time when you shall be broken by the seas in the depths of the waters your merchandise and all your company in the middle of you shall fall.

Ezekiel 27:26,27
Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas… 
Ezekiel 26:12-15,19-21
And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water… 
​
Zechariah 9:3,4
And Tyrus did build herself a strong hold, and heaped up silver as the dust, and fine gold as the mire of the streets…


​The Day of the LORD
(Zephaniah 1:7–18; 1 Thessalonians 5:1–11; 2 Peter 3:8–13)


1“For behold, the day is coming, burning like a furnace, when all the arrogant and every evildoer will be stubble; the day is coming when I will set them ablaze,” says the LORD of Hosts. “Not a root or branch will be left to them.”
2“But for you who fear My name, the sun of righteousness will rise with healing in its wings,a and you will go out and leap like calves from the stall. 3Then you will trample the wicked, for they will be ashes under the soles of your feet on the day I am preparing,” says the LORD of Hosts.


4“Remember the law of My servant Moses, the statutes and ordinances I commanded him for all Israel at Horeb.b
5Behold, I will send you Elijah the prophet before the coming of the great and awesomec Day of the LORD. 6And he will turn the hearts of the fathers to their children, and the hearts of the children to their fathers.d Otherwise, I will come and strike the land with a curse.”



Footnotes:

2 a Or the Sun of Righteousness will rise with healing in His wings 
4 b That is, Mount Sinai, or possibly a mountain in the range containing Mount Sinai
5 c Or dreadful ; LXX glorious 
6 d Cited in Luke 1:17

The Coming Judgment
​
(Genesis 7:1–24; Jude 1:17–23)
1Beloved, this is now my second letter to you. Both of them are reminders to stir you to wholesome thinking 2by recalling what was foretold by the holy prophets and commanded by our Lord and Savior through your apostles.
3Most importantly, you must understand that in the last days scoffers will come, scoffing and following their own evil desires.a 4“Where is the promise of His coming?” they will ask. “Ever since our fathers fell asleep, everything continues as it has from the beginning of creation.”

5But they deliberately overlook the fact that long ago by God’s word the heavens existed and the earth was formed out of water and by water, 6through whichb the world of that time perished in the flood. 7And by that same word, the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction of ungodly men.

The Day of the Lord

(Zephaniah 1:7–18; Malachi 4:1–6; 1 Thessalonians 5:1–11)

8Beloved, do not let this one thing escape your notice: With the Lord a day is like a thousand years, and a thousand years are like a day.c 9The Lord is not slow in keeping His promise as some understand slowness, but is patient with you, not wanting anyone to perish but everyone to come to repentance.
10But the Day of the Lord will come like a thief. The heavens will disappear with a roar, the elements will be destroyedd by fire, and the earth and its works will be laid bare.e

11Since everything will be destroyed in this way, what kind of people ought you to be? You ought to conduct yourselves in holiness and godliness 12as you anticipate and hasten the coming of the day of God, when the heavens will be destroyed by fire and the elements will melt in the heat. 13But in keeping with God’s promise, we are looking forward to a new heaven and a new earth, where righteousness dwells.
​
Final Exhortations
14Therefore, beloved, as you anticipate these things, make every effort to be found at peace—spotless and blameless in His sight.f
15Consider also that our Lord’s patience brings salvation, just as our beloved brother Paul also wrote you with the wisdom God gave him. 16He writes this way in all his letters,g speaking in them about such matters. Some parts of his letters are hard to understand, which ignorant and unstable people distort,h as they do the rest of the Scriptures, to their own destruction.

17Therefore, beloved, since you already know these things, be on your guard so that you will not be carried away by the error of the lawless and fall from your secure standing. 18But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory both now and to the day of eternity. 
Amen.i



Footnotes:

3 a See Jude 1:18.
6 b NA through whom 
8 c See Psalm 90:4.
10 d Or dissolved ; also in verses 11 and 12.
10 e Or will not be found . BYZ and TR will be burned up ; SBL, NE, and WH will be found , i.e., will be unable to hide .
14 f Or to be found by Him in peace, without spot and without blemish. 
16 g Or in all the letters 
16 h NA will distort 
18 i NE, WH, and NA do not include Amen. 



The Day of the Lord
…2For you are fully aware that the Day of the Lord will come like a thief in the night. 3While people are saying, “Peace and security,” destruction will comeupon them suddenly, like labor pains on a pregnant woman, and they will not escape. 4But you, brothers, are not in the darkness so that this day should overtake you like a thief.…
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Cross References
Job 15:21
Sounds of terror fill his ears; in his prosperity the destroyer attacks him.

Psalm 35:8
May ruin befall them by surprise; may the net they hid ensnare them; may they fall into the hazard they created.

Psalm 55:15
Let death seize them by surprise; let them go down to Sheol alive, for evil is with them in their homes.

Psalm 69:22
May their table become a snare; may it be a retribution and a trap.

Isaiah 20:6
And on that day the dwellers of this coastland will say, 'See what has happened to our source of hope, those to whom we fled for help and deliverance from the king of Assyria! How then can we escape?'"

Isaiah 21:3
Therefore my body is filled with anguish. Pain grips me, like the pains of a woman in labor. I am bewildered to hear, I am dismayed to see.

Isaiah 29:5
But your many foes will be like fine dust, the multitude of the ruthless like blowing chaff. Then suddenly, in an instant,


Treasury of Scripture

For when they shall say, Peace and safety; then sudden destruction comes on them, as travail on a woman with child; and they shall not escape.
Peace.

Deuteronomy 29:19
And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst:

Judges 18:27,28
And they took the things which Micah had made, and the priest which he had, and came unto Laish, unto a people that were at quiet and secure: and they smote them with the edge of the sword, and burnt the city with fire… 

Psalm 10:11-13
He hath said in his heart, God hath forgotten: he hideth his face; he will never see it… 
then.
​
Exodus 15:9,10
The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them… 

Joshua 8:20-22
And when the men of Ai looked behind them, they saw, and, behold, the smoke of the city ascended up to heaven, and they had no power to flee this way or that way: and the people that fled to the wilderness turned back upon the pursuers… 

Judges 20:41,42
And when the men of Israel turned again, the men of Benjamin were amazed: for they saw that evil was come upon them… 
as.

Psalm 48:6
Fear took hold upon them there, and pain, as of a woman in travail.

Isaiah 43:6-9
I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; … 

Isaiah 21:3
Therefore are my loins filled with pain: pangs have taken hold upon me, as the pangs of a woman that travaileth: I was bowed down at the hearing of it; I was dismayed at the seeing of it.
and they.

Matthew 23:33
Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

Hebrews 2:3
How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;
​
Hebrews 12:23
To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,

3) They.--Quite vague and general, like the French on. The plural is so used frequently in St. Luke (Luke 12:11; Luke 12:20, margin; Luke 16:9, probably; Luke 23:29-31). Of course, however, no Christian could say so, for they are ever on the watch, so that "they" will mean "the world." The word "for" at the beginning of the verse should (according to the best MSS.) be struck out--the abruptness helps to enforce the lesson.

Peace and safety.--Carrying on the thought suggested by the word "night; they are taking their repose in security, without dreaming of any interruption to their slumbers. Is it possible that there may here be a faint recollection of the parable related in Matthew 25:1-13? . . . 

Pulpit Commentary
Verse 3. - For; the best manuscripts omit this conjunction; the description is continuous. When they shall say; namely, the unbelieving world. Peace and safety; peace denoting internal rest, and safety external security. Sudden destruction cometh upon them. When they thought themselves most secure, they were then in the greatest danger; when they were most off their guard, then the crisis came. As travail upon a woman with child. The primary point of resemblance is certainly the suddenness and unexpectedness of the event; as labor comes upon a woman suddenly, so sudden destruction cometh upon the ungodly world. Still, however, the unavoidableness of the judgment may also be here intimated; there is no possibility of escape: this is implied in the last clause, and they shall not escape. 

Verse 21. - A dreadful sound is in his ears; literally, a sound of terrors. Fears of all kinds beset him, lest he should lose his prosperity. Sometimes they seem actually to sound in his ears. Prosper as he may, he feels that in prosperity the destroyer shall one day come upon him. "The destroyer" may be either the destroying angel, or the avenger of blood, or a robber-chief at the head of a band of marauders. 


Parallel Commentaries ...

Hebrew
Sounds
קוֹל־ (qō·wl-)
Noun - masculine singular construct
Strong's 6963: A voice, sound

of terror
פְּחָדִ֥ים (pə·ḥā·ḏîm)
Noun - masculine plural
Strong's 6343: A, alarm

fill his ears;
בְּאָזְנָ֑יו (bə·’ā·zə·nāw)
Preposition-b | Noun - fdc | third person masculine singular
Strong's 241: Broadness, the ear

in his prosperity
בַּ֝שָּׁל֗וֹם (baš·šā·lō·wm)
Preposition-b, Article | Noun - masculine singular
Strong's 7965: Safe, well, happy, friendly, welfare, health, prosperity, peace

the destroyer
שׁוֹדֵ֥ד (šō·w·ḏêḏ)
Verb - Qal - Participle - masculine singular
Strong's 7703: To deal violently with, despoil, devastate, ruin

attacks him.
יְבוֹאֶֽנּוּ׃ (yə·ḇō·w·’en·nū)
Verb - Qal - Imperfect - third person masculine singular | third person masculine singular
Strong's 935: To come in, come, go in, go



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Hebrew
Labor
יֽוֹלֵדָ֖ה (yō·w·lê·ḏāh)
Verb - Qal - Participle - feminine singular
Strong's 3205: To bear young, to beget, medically, to act as midwife, to show lineage

pains
חֶבְלֵ֥י (ḥeḇ·lê)
Noun - masculine plural construct
Strong's 2256: A rope, a measuring line, a district, inheritance, a noose, a company, a throe, ruin

come
יָבֹ֣אוּ (yā·ḇō·’ū)
Verb - Qal - Imperfect - third person masculine plural
Strong's 935: To come in, come, go in, go

upon him,
ל֑וֹ (lōw)
Preposition | third person masculine singular
Strong's Hebrew 

but he is
הוּא־ (hū-)
Pronoun - third person masculine singular
Strong's 1931: He, self, the same, this, that, as, are

an unwise
חָכָ֔ם (ḥā·ḵām)
Adjective - masculine singular
Strong's 2450: Wise

son.
בֵן֙ (ḇên)
Noun - masculine singular
Strong's 1121: A son

When
כִּֽי־ (kî-)
Conjunction
Strong's 3588: A relative conjunction

the time has arrived,
עֵ֥ת (‘êṯ)
Noun - common singular
Strong's 6256: Time, now, when

he
בָּנִֽים׃ (bā·nîm)
Noun - masculine plural
Strong's 1121: A son

does not
לֹֽא־ (lō-)
Adverb - Negative particle
Strong's 3808: Not, no

present himself
יַעֲמֹ֖ד (ya·‘ă·mōḏ)
Verb - Qal - Imperfect - third person masculine singular
Strong's 5975: To stand, in various relations

at the opening of the womb.
בְּמִשְׁבַּ֥ר (bə·miš·bar)
Preposition-b | Noun - masculine singular construct
Strong's 4866: The orifice of the womb

Hebrew
Now
עֵ֛ת (‘êṯ)
Noun - common singular
Strong's 6256: Time, now, when

you are shattered
נִשְׁבֶּ֥רֶת (niš·be·reṯ)
Verb - Nifal - Participle - feminine singular
Strong's 7665: To break, break in pieces

by the seas
מִיַּמִּ֖ים (mî·yam·mîm)
Preposition-m | Noun - masculine plural
Strong's 3220: A sea, the Mediterranean Sea, large river, an artifical basin

in the depths
בְּמַֽעֲמַקֵּי־ (bə·ma·‘ă·maq·qê-)
Preposition-b | Noun - masculine plural construct
Strong's 4615: A deep

of the waters;
מָ֑יִם (mā·yim)
Noun - masculine plural
Strong's 4325: Water, juice, urine, semen

your goods
מַעֲרָבֵ֥ךְ (ma·‘ă·rā·ḇêḵ)
Noun - masculine singular construct | second person feminine singular
Strong's 4627: Articles of exchange, merchandise

and the people
קְהָלֵ֖ךְ (qə·hā·lêḵ)
Noun - masculine singular construct | second person feminine singular
Strong's 6951: Assembly, convocation, congregation

among you
בְּתוֹכֵ֥ךְ (bə·ṯō·w·ḵêḵ)
Preposition-b | Noun - masculine singular construct | second person feminine singular
Strong's 8432: A bisection, the centre

have gone down with you.
נָפָֽלוּ׃ (nā·p̄ā·lū)
Verb - Qal - Perfect - third person common plural
Strong's 5307: To fall, lie

​Readers
(36, 37) And upon them that are left alive of you.—Better, And as to those that remain of you, as the Authorised Version generally renders this expression. This obviates the insertion of the expression “alive,” which is not in the original, and is not put in the Authorised Version in Leviticus 26:39, where the same phrase occurs. Where these will remain is explained in the next clause.

I will send a faintness into their hearts.—That is, He will implant in them such timidity and cowardice that they will be frightened at the faintest sound. He will make life a misery to them. (Comp. Deuteronomy 28:65-67.)


Benson Commentary
Leviticus 26:36. The sound of a shaken leaf shall chase them — A very significant phrase, importing that they should sink into a state of the most slavish fear and despicable cowardice.


Matthew Henry's Concise Commentary
26:14-39 After God has set the blessing before them which would make them a happy people if they would be obedient, he here sets the curse before them, the evils which would make them miserable, if they were disobedient. Two things would bring ruin. 1. A contempt of God's commandments. They that reject the precept, will come at last to renounce the covenant. 2. A contempt of his corrections. If they will not learn obedience by the things they suffer, God himself would be against them; and this is the root and cause of all their misery. And also, The whole creation would be at war with them. All God's sore judgments would be sent against them. The threatenings here are very particular, they were prophecies, and He that foresaw all their rebellions, knew they would prove so. TEMPORAL judgments are threatened. Those who will not be parted from their sins by the commands of God, shall be parted from them by judgments. Those wedded to their lusts, will have enough of them. SPIRITUAL judgments are threatened, which should seize the mind. They should find no acceptance with God. A guilty conscience would be their continual terror. It is righteous with God to leave those to despair of pardon, who presume to sin; and it is owing to free grace, if we are not left to pine away in the iniquity we were born in, and have lived in.

Barnes' Notes on the Bible
More literally: All the days of its desolation shall it rest that time which it rested not in your Sabbaths while ye dwelt upon it. That is, the periods of rest of which the land had been deprived would be made up to it. Compare 2 Chronicles 36:20-21.

Jamieson-Fausset-Brown Bible Commentary
34. Then shall the land enjoy her sabbaths, as long as it lieth desolate, &c.—A long arrear of sabbatic years had accumulated through the avarice and apostasy of the Israelites, who had deprived their land of its appointed season of rest. The number of those sabbatic years seems to have been seventy, as determined by the duration of the captivity. This early prediction is very remarkable, considering that the usual policy of the Assyrian conquerors was to send colonies to cultivate and inhabit their newly acquired provinces.

Matthew Poole's Commentary
Faintness: the word notes a tenderness and softness of mind, whereby they are disenabled from bearing the present miseries, and are in continual dread of further and sorer miseries. 


Gill's Exposition of the Entire Bible

And upon them that are left alive of you,.... In the land of Judea, or rather scattered about among the nations, suggesting that these would be comparatively few: I will send a faintness into their hearts in the lands of their enemies; or "a softness" (y); so that they should be effeminate, pusillanimous, and cowardly, have nothing of a manly spirit and courage in them; but be mean spirited and faint hearted, as the Jews are noted to be at this day, as Bishop Patrick observes; who also adds,"it being scarce ever heard, that a Jew listed himself for a soldier, or engaged in the defence of his country where he lives:" 

and the sound of a shaken leaf shall chase them; either the sound of a leaf that falls from the tree, as the Targum of Jonathan, or which the wind beats one against another, as Jarchi, which makes some little noise; even this should terrify them, taking it to be the noise of some enemy near at hand, just ready to fall on them; such poor faint hearted creatures should they be: 

and they shall flee as fleeing from the sword; as if there were an army of soldiers with their swords drawn pursuing them: 

and they shall fall when none pursueth; fall upon the ground, and into a fit, and drop down as if dead, as if they had been really wounded with a sword and slain, see Proverbs 28:1. 

(y) "mollitiem", Montanus, Vatablus, Junius & Tremellius, Piscator, Drusius. 

Geneva Study Bible
And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall {s} flee, as fleeing from a sword; and they shall fall when none pursueth.(s) As if their enemies chased them.

EXEGETICAL (ORIGINAL LANGUAGES)
Cambridge Bible for Schools and Colleges
36. the sound of driven leaf] Cp. Leviticus 26:17; Proverbs 28:1.


Pulpit Commentary
Verses 36-39. - The final punishment. Upon them that are left, that is, the surviving captives and exiles, I will send a faintness into their hearts, - so Ezekiel 21:7, "And every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water" -...  and the sound of a shaken (or driven) leaf shall chase them;... and they shall fall,... and ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies' lands. This is the concluding threat. It is conditional in its nature, and the condition having been fulfilled, we may say with reverence that it has been accomplished. Those of the ten tribes who did not find their way to Babylon, and so became absorbed in the body which returned to Jerusalem, have been eaten up by the land of their enemies, and have pined away in their enemies' lands. Neither they nor their descendants are to be found in any part of the globe, however much investigation may employ itself in searching for them. They have been absorbed by the populations among which they were scattered. Leviticus 26:36

Keil and Delitzsch Biblical Commentary on the Old Testament
So far as the nation was concerned, those who were left when the kingdom was overthrown would find no rest in the land of their enemies, but would perish among the heathen for their own and their fathers' iniquities, till they confessed their sins and bent their uncircumcised hearts under the righteousness of the divine punishments. בּכם הנּשׁארים (nominative abs.): "as for those who are left in (as in Leviticus 5:9), i.e., of, you," who have not perished in the destruction of the kingdom and dispersion of the people, God will bring despair into their heart in the lands of your enemies, that the sound ("voice") of a moving leaf will hunt them to flee as before the sword, so that they will fall in their anxious flight, and stumble one over another, though no one is pursuing. The ἁπ. λεγ. מרך from מרך, related to מרח and מרק to rub, rub to pieces, signifies that inward anguish, fear, and despair, which rend the heart and destroy the life, δειλία, pavor (lxx, Vulg.), what is described in Deuteronomy 28:65 in even stronger terms as "a trembling heart, and failing of eyes, and sorrow of mind." There should not be to them תּקוּמה, standi et resistendi facultas (Rosenmller), standing before the enemy; but they should perish among the nations. "The land of their enemies will eat them up," sc., by their falling under the pressure of the circumstances in which they were placed (cf. Numbers 13:32; Ezekiel 36:13). 


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The Day of the LORD
(Malachi 4:1–6; 1 Thessalonians 5:1–11; 2 Peter 3:8–13)
7Be silent in the presence of the Lord GOD, 
for the Day of the LORD is near. 
Indeed, the LORD has prepared a sacrifice; 
He has consecrated His guests.
8“On the Day of the LORD’s sacrifice 
I will punish the princes, 
the sons of the king, 
and all who are dressed in foreign apparel.
9On that day I will punish 
all who leap over the threshold,c
who fill the house of their masterd
with violence and deceit.
10On that day,” declares the LORD, 
“a cry will go up from the Fish Gate, 
a wail from the Second District,e
and a loud crashing from the hills.
11Wail, O dwellers of the Hollow,f
for all your merchantsg will be silenced; 
all who weigh out silver will be cut off.
12And at that time I will search Jerusalem with lamps 
and punish the men settled in complacency,h
who say to themselves, 
‘The LORD will do nothing, 
either good or bad.’
13Their wealth will be plundered 
and their houses laid waste. 
They will build houses but not inhabit them, 
and plant vineyards but never drink their wine.
14The great Day of the LORD is near--
near and coming quickly. 
Listen, the Day of the LORD! 
Then the cry of the mighty will be bitter.
15That day will be 
a day of wrath, 
a day of trouble and distress, 
a day of destruction and desolation, 
a day of darkness and gloom, 
a day of clouds and blackness,
16a day of horn blast and battle cry 
against the fortified cities, 
and against the high corner towers.
17I will bring such distress on mankind 
that they will walk like the blind, 
because they have sinned against the LORD. 
Their blood will be poured out like dust 
and their flesh like dung.
18Neither their silver nor their gold 
will be able to deliver them 
on the Day of the LORD’s wrath. 
The whole earth will be consumed 
by the fire of His jealousy.” 
For indeed, He will make a sudden end 
of all who dwell on the earth.i


Footnotes:

3 a Or and the idols that cause the wicked to stumble 
5 b Or by their king ; Milcom  is a variant of Molech ; see Leviticus 18:21 and 1 Kings 11:7.
9 c See 1 Samuel 5:5.
9 d Or the temple of their gods 
10 e Or the Second Quarter , a newer section of Jerusalem; Hebrew the Mishneh 
11 f Or the market district  or the Mortar 
11 g Or all the people of Canaan 
12 h Or thickening on the dregs 
18 i Or of all the people living in the land 



The Great Flood
​
(2 Peter 3:1–7)
1Then the LORD said to Noah, “Go into the ark, you and all your family, because I have found you righteous in this generation. 2You are to take with you seven pairs ofa every kind of clean animal, a male and its mate; a pair of every kind of unclean animal, a male and its mate; 3and seven pairs of every kind of bird of the air, male and female, to preserve their offspring on the face of all the earth. 4For seven days from now I will send rain on the earth for forty days and forty nights, and I will wipe from the face of the earth every living thing I have made.”
5And Noah did all that the LORD had commanded him.
6Now Noah was 600 years old when the floodwaters came upon the earth. 7And Noah and his wife, with his sons and their wives, entered the ark to escape the waters of the flood. 8The clean and unclean animals, the birds, and everything that crawls along the ground 9came to Noah to enter the ark, two by two, male and female, as God had commanded Noah.
10And after seven days the floodwaters came upon the earth. 11In the six hundredth year of Noah’s life, on the seventeenth day of the second month, all the fountains of the great deep burst forth, and the floodgates of the heavens were opened. 12And the rain fell upon the earth for forty days and forty nights.
13On that very day Noah entered the ark, along with his sons Shem, Ham, and Japheth, and his wife, and the three wives of his sons— 14they and every kind of wild animal, livestock, crawling creature, bird, and winged creature. 15They came to Noah to enter the ark, two by two of every creatureb with the breath of life. 16And they entered, the male and female of every living thing, as God had commanded Noah. Then the LORD shut him in.
17For forty days the flood kept coming on the earth, and the waters rose and lifted the ark high above the earth.18So the waters continued to surge and rise greatly on the earth, and the ark floated on the surface of the waters. 19Finally, the waters completely inundated the earth, so that all the high mountains under all the heavens were covered.
20The waters rose and covered the mountaintops to a depth of fifteen cubits.c 21And every living thing that moved upon the earth perished—birds, livestock, animals, every creature that swarms upon the earth, and all mankind. 22Of all that was on dry land, everything that had the breath of life in its nostrils died. 23And every living thing on the face of the earth was destroyed—man and livestock, crawling creatures and birds of the air; they were blotted out from the earth, and only Noah and those with him in the ark remained.
24And the waters prevailed upon the earth for 150 days.



Footnotes:

2 a Or by sevens ; also in verse 3
15 b Literally of all flesh ; similarly in verses 16 and 21
20 c 15 cubits  is approximately 22.5 feet or 6.9 meters.


A Call to Persevere
(Hebrews 10:19–39; 2 Peter 3:1–7)
17But you, beloved, remember what was foretold by the apostles of our Lord Jesus Christ 18when they said to you, “In the last times there will be scoffers who will follow after their own ungodly desires.”e 19These are the ones who cause divisions, who are worldly and devoid of the Spirit.
20But you, beloved, by building yourselves up in your most holy faith and praying in the Holy Spirit, 21keep yourselves in the love of God as you await the mercy of our Lord Jesus Christ to bring you eternal life.
22And indeed, have mercy on those who doubt; 23save others by snatching them from the fire; and to still others show mercy tempered with fear, hating even the clothing stained by the flesh.
Doxology
(Romans 16:25–27)
24Now to Him who is able to keep you from stumbling and to present you unblemished in His glorious presence, with great joy— 25to the only God our Savior be glory, majesty, dominion, and authority through Jesus Christ our Lord before all time, and now, and for all eternity. 
Amen.



Footnotes:

5 a NE, WH, BYZ, and TR the Lord 
9 b This account is attributed by Origen to the Testament of Moses, also called the Assumption of Moses.
12 c Or are blemishes 
15 d See the First Book of Enoch (1 Enoch 1:9).
18 e See 2 Peter 3:3.


A Call to Persevere

(Jude 1:17–23)
19Therefore, brothers, since we have confidence to enter the Most Holy Placed by the blood of Jesus, 20by the new and living way opened for us through the curtain of His body,e 21and since we have a great priest over the house of God, 22let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and our bodies washed with pure water.

23Let us hold resolutely to the hope we profess, for He who promised is faithful. 24And let us consider how to spur one another on to love and good deeds. 25Let us not neglect meeting together, as some have made a habit, but let us encourage one another, and all the more as you see the Day approaching.

26If we deliberately go on sinning after we have received the knowledge of the truth, no further sacrifice for sins remains, 27but only a fearful expectation of judgment and of raging fire that will consume all adversaries.28Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses.29How much more severely do you think one deserves to be punished who has trampled on the Son of God, profaned the blood of the covenant that sanctified him, and insulted the Spirit of grace?

30For we know Him who said, “Vengeance is Mine; I will repay,”f and again, “The Lord will judge His people.”g31It is a fearful thing to fall into the hands of the living God.

32Remember the early days that you were in the light.h In those days, you endured a great conflict in the face of suffering. 33Sometimes you were publicly exposed to ridicule and persecution; at other times you were partners with those who were so treated. 34You sympathized with those in prison and joyfully accepted the confiscation of your property, knowing that you yourselves had a better and permanent possession.
​
35So do not throw away your confidence; it holds a great reward. 36You need to persevere, so that after you have done the will of God, you will receive what He has promised. 37For, 
“In just a little while, 
He who is coming will come and will not delay.
38But My righteous one will live by faith;i
and if he shrinks back, 
I will take no pleasure in him.”j
39But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls.



Footnotes:

7 a Psalm 40:6–8 (see also LXX)
16 b Jeremiah 31:33
17 c Jeremiah 31:34
19 d Or the Holy Place 
20 e Literally through the veil that is His flesh 
30 f Deuteronomy 32:35 (see also LXX)
30 g Deuteronomy 32:36; Psalm 135:14
32 h Or Remember when you were first enlightened. 
38 i BYZ and TR But the righteous will live by faith 
38 j Habakkuk 2:3–4 (see also LXX)

​

​The most common word in the Hebrew Bible is the word את (et). The first letter is the א, called an aleph, and is the first letter of the Hebrew alephbet. The second letter in the word את (et) is the ת, called a tav, and is the last letter of the Hebrew alephbet. These two letters are the "first and the last," the "beginning and the end" and the "Aleph and the Tav".  You may know the translation: "the alpha and the omega," the first and last letters of the Greek alphabet, in the book of Revelation. In the Hebrew language the word את (et) is used as a noun and as a preposition.
Beat your plowshares into swords, and your pruning hooks into spears; let the weak say, "I am a warrior."  It is silent.  There is no translation for it in English so it is left out of most translated Bibles.
(Joel 4:10; 3:10 in Christian Bibles)
The word "plowshares," in the passage above, is the Hebrew noun את (et), which appears in the Hebrew bible five times. A plowshare is the metal point of the plow which digs into the soil creating a furrow for planting seeds. When we examine the original pictographic script used in ancient times to write Hebrew, we can see a clear connection between the letters of this word and its meaning. The modern Hebrew form of the letter aleph is א, but is an evolved form of the original pictograph, a picture of an ox head. The ancient pictographic form of the letter ת is, a picture of two crossed sticks which are used as a marker. When these two pictographs are combined we have the meaning "an ox toward the mark." Fields were plowed with a plow pulled behind an ox (or pair of oxen). In order to keep the furrows straight the driver of the ox would aim toward a mark, such as a tree or rock outcropping in the far distance. As we can see, this meaning of driving the ox toward a mark, can be seen in the letters of the Hebrew word את (et).
The word את is also used as a preposition very frequently, over 7,000 times in the Hebrew bible and first appears in the very first verse of the Bible.

בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃

In the beginning Elohiym filled את the sky and את the land
The word את is used as a grammatical tool to identify the definite object of the verb. In the example of Genesis 1:1 the verb is the Hebrew word ברא (bara), meaning "to fill," and the definite objects, the ones receiving the action of the verb, are the sky and the land and therefore the word את will precede these words. Just as the "ox" moved toward the "mark" when plowing, the word את (the plowshare) plows the path from the verb of a sentence (the ox) to the definite object (the mark).
Just as the phrase "heaven and earth" is a natural expression meaning "all of creation," the phrase "aleph and tav" is a natural expression meaning "the whole of the alphabet." 


The word "plowshares," in the passage above, is the Hebrew noun את (et), which appears in the Hebrew bible five times. A plowshare is the metal point of the plow which digs into the soil creating a furrow for planting seeds. When we examine the original pictographic script used in ancient times to write Hebrew, we can see a clear connection between the letters of this word and its meaning. The modern Hebrew form of the letter aleph is א, but is an evolved form of the original pictograph , a picture of an ox head. The ancient pictographic form of the letter ת is , a picture of two crossed sticks which are used as a marker. When these two pictographs are combined we have the meaning "an ox toward the mark." Fields were plowed with a plow pulled behind an ox (or pair of oxen). In order to keep the furrows straight the driver of the ox would aim toward a mark, such as a tree or rock outcropping in the far distance. As we can see, this meaning of driving the ox toward a mark, can be seen in the letters of the Hebrew word את (et).
The word את is also used as a preposition very frequently (over 7,000 times) in the Hebrew bible and first appears in the very first verse of the Bible.
Because the preposition את has no equivalent in the English language, it is not translated, but to demonstrate its meaning in this verse I will translate Genesis 1:1 into English, but retain the word את in its correct position.
In the beginning Elohiym filled את the sky and את the land

The word את is used as a grammatical tool to identify the definite object of the verb. In the example of Genesis 1:1 the verb is the Hebrew word ברא (bara), meaning "to fill," and the definite objects, the ones receiving the action of the verb, are the sky and the land and therefore the word את will precede these words. Just as the "ox" moved toward the "mark" when plowing, the word את (the plowshare) plows the path from the verb of a sentence (the ox) to the definite object (the mark).
Just as the phrase "heaven and earth" is an idiomatic expression meaning "all of creation," the phrase "aleph and tav" is an idiomatic expression meaning "the whole of the alephbet." It is the mission of the Ancient Hebrew Research Center to search out the history and meanings of the Ancient Hebrew alephbet, as well as the roots and words which are created out of them           ”In the beginning was את..."

The aleph and tav combination is either a grammatical particle that marks the direct object (the accusative) in a sentence or a preposition. The former is the explanation for Genesis 1:1. The aleph and tav mark the “heavens and earth” as the object of the verb “created” in the sentence. The two letters are not translated because they have a grammatical function only. They are not supposed to be translated.
As the search image in Figure 2 illustrates, this untranslated “accusative particle” occurs nearly 11,000 times in the Hebrew Bible. It’s very well known to Hebrew scholars and translators. They understand exactly what it is. There’s no mystery.

The very first verse in the Bible in Genesis 1.1, it is generally translated as: “In the beginning God created the heavens and the earth. ” However, in the original Hebrew, it reads as:

Highlighted in the middle; when God was referred to, Elohim et, aleph tav was followed behind, and was untranslated. It simply cannot be translated because it is like AZ in the middle of the sentence. No translation will ever make any sense.



In another example, Zechariah’s prophecy on the future deliverance for Jerusalem; “Then I will pour out a spirit of grace and prayer on the family of David and on the people of Jerusalem. They will look on me whom they have pierced and mourn for him as for an only son. They will grieve bitterly for him as for a firstborn son who has died.   Zechariah 12:10   The me whom they have pierced, between me and whom, Aleph Tav appears. The verse then could be read as: “They will look on ME (Aleph Tav), whom they have pierced…”   Again, no translation of Aleph Tav will make sense.



But the light finally came on in New Testament times and the veil was finally removed.

In Revelation 1:8, “I am the Alpha and the Omega—the beginning and the end,” says the Lord God. “I am the one who is, who always was, and who is still to come—the Almighty One.” Lord God declared Himself to the the Alpha and the Omega-the beginning and the end. And in Revelation 22:13, the final chapter of the entire Bible, Jesus Christ Himself finally revealed that He is the Alpha and Omega!
“I am the Alpha and the Omega—the beginning and the end,” says the Lord God. “I am the one who is, who always was, and who is still to come—the Almighty One.”   Rev 22:13
I so love the “I am” Jesus/Yeshua referred Himself in the Bible.
While the book of Revelations may be written in Greek, Jesus probably spoke in Hebrew, which mean He probably said ” I am the Aleph and the Tav – the beginning and the end.” Yeshua is the start and the finish of everything! Looking back it all now make sense now. In Genesis 1:1, “In the beginning God (Aleph Tav-Jesus Christ) created the heaven and the earth…”  In Zechariah 12:10, “They will look on me (Aleph Tav-Yeshua) whom they have pierced …”

So whenever you see a Aleph Tav  in the Bible, it is the personal signature of Yeshua/Jesus Christ Himself! No one will and can ever use it because it simply cannot be used, only Jesus is big enough that can encompass the entire beginning and the end. So cool right! And since we know the very first verse in the Bible, you want to know the last verse?
The grace of our Lord Yeshua/Jesus Christ (the Alepha and the Tav) be with you all. Amen. Revelation 22:21
If you are familiar with the Greek language or church symbols, you might notice that the image above depicts the first and last letters of the Greek alphabet which are Alpha and Omega on each side of the cross. This is not in conflict with the Aleph and Tav in the title of this writing which are the first  and last letters of the Hebrew alphabet otherwise known as the Aleph-Bet.

This particular lesson will attempt to connect the dots that form a very obvious picture of the Alpha and Omega (Yeshua) in the New Testament to the, not so obvious, Aleph and Tav (Yeshua) in the Old Testament.
The New Testament was originally written in Greek, and the Old Testament was written in Hebrew which is why we will be looking at both languages, beginning with the New Testament's Alpha and Omega.
A quick note before we get started, all Hebrew fonts are to be read from right to left. The ability to read Hebrew won't be necessary but the letters referenced in the very short two letter word we are studying will be in that order, and it will be useful to know what they look like.

Alpha and Omega and Its First Two Mentions
The uses of the title of Alpha and Omega, in reference to Jesus, are four in total, and they are all contained in the Book of Revelation. They are much like bookends to the entire book of Revelation, in that, the first two mentions are at the very beginning of the book, and the final two are at the end.

The first two occurrences are in chapter one of Revelation and reveal four phrases that are all connected in concept: "Alpha and Omega", "Beginning and End", "Which is, was, and is to come", and the "First and the Last". Let's look at the first two.
I am Alpha and Omega, the beginning and the ending, says the Lord, which is, and which was, and which is to come, the Almighty.
— Revelation 1:8
. . . for the word of God, and for the testimony of Jesus Christ
— Revelation 1:9
I am Alpha and Omega, the first and the last: and, What you see, write in a book, and send it unto the seven churches. . .
— Revelation 1:11

Sandwiched between these first two "Alpha and Omega" verses, John makes the connection to the Word of God, Jesus Christ. This being in the center is significant as we have learned in other lessons. This points to the main topic of the discussion.
Before we get to the final two Alpha and Omegas, there are two more mentions of "First and Last" that occur, but they are not accompanied by "Alpha and Omega, the first one revealing the Lord Jesus, also making it clear that He is the reference to these titles.
“Do not be afraid; I am the First and the Last. I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death.
— Revelation 1:17-18
The other title "First and Last" unaccompanied by Alpha and Omega, is found in the second chapter of Revelation. It was the letter to be addressed to the suffering church of Smyrna.
“And to the angel of the church in Smyrna write, ‘These things says the First and the Last, who was dead, and came to life
— Revelation 2:8

Alpha and Omega and Its Last Two Mentions
The final two usages of Alpha and Omega are found at the end of the book of Revelation, connecting us with the creation account in the beginning as we will be the topic of this entire study.
And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.
And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, (recall Eden) and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.
And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
And he said unto me, It is done. (recall Jesus words "it is finished) I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
— Revelation 21:1-6
The Bible began with the creation of heaven and earth. Revelation ends with a new heaven and new earth. Once again we see bookend themes. In the beginning, we saw Eden prepared for God and man to dwell together, and now we see a Holy city coming down from above.

The fourth and final use of Alpha and Omega is found in the very last chapter of the Bible. Note the language in this portion of Scripture that is also very similar to the first couple chapters of Genesis.
And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. (rivers flowing from Eden)
In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. (tree of life in the garden)
And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him:
And they shall see his face; and his name shall be in their foreheads.
And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God gives them light: and they shall reign for ever and ever.
And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. . .
. . . I am Alpha and Omega, the beginning and the end, the first and the last
— Revelation 22:1-13
Jesus is telling John that He is the Beginning and the End, the First and the Last in each of the four uses of Alpha and Omega. In reading the final two occurrences, its obvious connection to the first chapters of the Genesis creation account cannot be denied.
Jesus also dictates a letter to the church of Laodicea, in Revelation chapter three, this very same truth.
These things says the Amen, the Faithful and True Witness, the Beginning of the creation of God
— Revelation 3:14
The Gospel of John begins with this now familiar theme, that also is so very reminiscent of the creation report, and as we saw between the first two uses of Alpha and Omega, this connection with the Word of God.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. . .
— John 1:1-6
Later in John's Gospel Jesus is praying just prior to the passion that is about to occur and mentions that He Himself existed before the world was.
And now, O Father, glorify Me together with Yourself, with the glory which I had with You before the world was.
— John 17:5
Paul furthers this revelation of Jesus present at the creation beginning in his letter to the Colossians.
For by him (the Lord Jesus Christ referenced earlier in the chapter) were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist.
— Colossians 1:16-17
The First and the Last
Before we look at the hidden places we will see Jesus the Lamb slain from the foundation of the world in the Old Testament, let's first connect Him with the more obvious mentions in the Old Testament.
We saw in the four mentions of Alpha and Omega above, from the book of Revelation that the phrases "first and last," or "beginning and end" are in partnership with it. So let's see where else we see these phrases and what and who they are connected to.
The first nine mentions of "first and last" are used in reference to the Acts of the kings of Israel beginning with King David...
Now the acts of David the king, first and last, behold, they are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer.
— I Chronicles 29:29
...and ends with good King Josiah.
Now the rest of the acts of Josiah, and his goodness, according to that which was written in the law of the Lord,
And his deeds, first and last, behold, they are written in the book of the kings of Israel and Judah.
— II Chronicles 35:26-27
This gives us a clue that this phrase "first and last" concerns the works of a king and foreshadows a Messiah King, "Son of David," who would rule in the hearts of men.
The next bulk of references are in the book of Isaiah and directly prophesize this coming Savior Messiah King. The first one discusses one "raised up" from the east.
“Who raised up one from the east?
Who in righteousness called him to His feet?
Who gave the nations before him,
And made him rule over kings?...
...Who has performed and done it,
Calling the generations from the beginning?
‘I, the Lord, am the first;
And with the last I am He.’”
— Isaiah 41:1-4
The second one, once again mentions a king in connection with it.

Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God.
— Isaiah 44:6
The third and final occurrence reveals where we are headed next with all of its connections to "the beginning."
I have declared the former things from the beginning; and they went forth out of my mouth, and I showed them; I did them suddenly, and they came to pass...
...I have even from the beginning declared it to you; before it came to pass I showed it you...
...You have heard, see all this; and will not ye declare it? I have shown you new things from this time, even hidden things, and you did not know them...
...Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last.
My hand also has laid the foundation of the earth, and my right hand has spanned the heavens: when I call unto them, they stand up together.
— Isaiah 48:3-13
The end of this portion of scripture references the "First and Last" and His relationship and significant role in the creation of the heavens and the earth.
Right in the middle of the above declarations of the "First and the Last" God tells us that He declares the end from the beginning.
Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me,
Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.
— Isaiah 46:9-10 

Jesus Was in the Beginning
Somewhere "in the beginning" is where we will find Jesus Christ, the Alpha and Omega, the Beginning and the End, the First and the Last, the Lamb that was slain from the foundation of the world.
Jesus alludes to this when He confronts the religious rulers for not acknowledging that He is the very Messiah they had been waiting for, and of whom the Scriptures had foretold.
You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me.
— John 5:39
Jesus tells them also in chapter eight of John
Your father Abraham rejoiced to see My day, and he saw it and was glad.”
Then the Jews said to Him, “You are not yet fifty years old, and have You seen Abraham?”
Jesus said to them, “Most assuredly, I say to you, before Abraham was, I AM.”
— John 8:56-58
Consider that the Scriptures at the time of John's writing consisted of only the Old Testament. He is making it clear that He, the one Who is, Was, and Is to come, the great "I Am" is in the Old Testament.
The writer of Hebrews expounds on this reference in the New Testament as it pertains to the Lord Jesus who would be sent to be a sacrifice for sin
Therefore, when He came into the world, He said:
“Sacrifice and offering You did not desire,
But a body You have prepared for Me.
In burnt offerings and sacrifices for sin
You had no pleasure.
Then I said, ‘Behold, I have come--
In the volume of the book (Tanakh - Torah Prophets and Writings) it is written of Me--
To do Your will, O God.’”. . .
. . . By that will we have been sanctified through the offering of the body of Jesus Christ once for all.
— Hebrews 10:5-10
Jesus also reveals to His disciples where it is written of Him.
Then He said to them, “These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses (Torah - first five books) and the Prophets and the Psalms concerning Me.” And He opened their understanding, that they might comprehend the Scriptures.
Then He said to them, “Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem. And you are witnesses of these things. Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high.
— Luke 24:44-49
Jesus is saying that this event of His suffering, death, and resurrection were all recorded in the Old Testament.
The One Who Was and Is and Is To Come
The book of Revelation once again confirms that Jesus is the eternal one from the beginning four times using the phrase "who was and is and is to come" The first is used in Christ's address to the seven churches
Grace to you and peace from Him who is and who was and who is to come, and from the seven Spirits who are before His throne
— Revelation 1:4
The text between verses four and eight, and the second use of this phase, is so relevant to our topic of Christ the lamb slain from the foundation of the world and the foretelling of this from the beginning, as well as His Kingship, that I can't help but include the text introducing this phrase.
and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth.
To Him who loved us and washed us from our sins in His own blood, and has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever. Amen.
Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen.
I am the Alpha and the Omega, the Beginning and the End,”“who is and who was and who is to come, the Almighty.
— Revelation 1:5-8
The third occurrence is included in a scene set in the throne room of heaven and connects us again with creation.
The four living creatures, each having six wings, were full of eyes around and within. And they do not rest day or night, saying:
“Holy, holy, holy,
Lord God Almighty,
Who was and is and is to come!”. . .
. . . “You are worthy, O Lord,
To receive glory and honor and power;
For You created all things,
And by Your will they exist and were created.
— Revelation 4:8, 11
The fourth and final use really summarizes all of them together, revealing the entire plan and purpose God had from the beginning.
Then the seventh angel sounded: And there were loud voices in heaven, saying, “The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!” And the twenty-four elders who sat before God on their thrones fell on their faces and worshiped God, saying:
“We give You thanks, O Lord God Almighty,
The One who is and who was and who is to come,
Because You have taken Your great power and reigned.
— Revelation 11:15-17
So, where is Jesus "in the beginning"?
The Aleph Tav
It was noted earlier in the book of Luke that Jesus showed His disciples where it was written of Him in the Scriptures. It was also noted that the only Scriptures at that time would have been the Old Testament otherwise known by the Jews as the Tanakh (Torah, Prophets, and Writings). These Scriptures were written and read in Hebrew. We are about to discover why that matters.
Within the Hebrew Scriptures is a tiny little two letter word "et" (אֵ֥ת), spelled with two Hebrew letters aleph and tav which are the first and last letters of the Hebrew aleph-bet. This word many times doesn't get translated into English at all because of the lack of clarity to its meaning.
There are some speculations that this word is a pointer to the direct object in the sentence which is true in some cases but not all. As we shall see it is more likely the sign of the covenanted presence of the Lord Jesus as it concerns the events of the text.
The very first mention of this word is in the very first sentence of the Bible and in fact, it is mentioned twice.
בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ
The literal word for word rendering of the above verse in Hebrew, when reading from right to left in English, is "in beginning created, Elohim, 'et' (Aleph-Tav in bold) the heavens and 'et' (Aleph-Tav in bold) the earth."
Recall that Jesus is revealed as the "Alpha and Omega", "The First and the Last" The Beginning and the End", "The One Who is and was and is to come", and with this understanding we can now say He is also "The Aleph and the Tav" which is the equivalent of all of these titles. Aleph and Tav, recall, is the first and last, and the beginning and end, of the Hebrew aleph-bet just as alpha and omega are the first, last, beginning and end of the Greek alphabet as understood from the book of Revelation. So we have the Bible beginning with the Aleph Tav and ending with the Alpha and Omega.
The pictograph meanings of these two letters are very confirming to understanding how "et" (אֵ֥ת Aleph-Tav) in the Scripture is representative of the presence of Christ and the concept of covenant.
Hebrew in it's most ancient form is a pictograph language in which the letters are actually symbols of things that can help describe the concepts being conveyed in the meaning of a word. It might be useful, therefore, to take a look at what these symbols might reveal as it concerns this study.

Aleph - Ox
The first letter in the "aleph-tav" letter combination is, of course, "aleph" and this letter is imaged by an ox. The chart above shows the development of this letter in ancient eastern languages. The Hebrew font I have been using thus far in this presentation is the form that developed during the time of the Babylonian captivity at which time it adopted a cuneiform look. These are the present day letter forms used in Israel today. I will continue to use these modern forms, as I don't have a way to copy the ancient pictographs in the text. As you can see this letter in its early images clearly displays an ox.

An ox is noted as a strong, trustworthy, and dependable workforce. Oxen were the animal of choice for early American pioneers who were headed west for this very reason. Horses were faster but oxen were stronger, more steady, and dependable.
The ox in the context of this word is an illustration of Jesus. Their power is exhibited in their ability to bear and pull large burdens.
He (Savior Messiah) bore the sin of many,
And made intercession for the transgressors.
— Isaiah 53:12
Ancient living was dependent upon such animals as is noted by the writer of Proverbs who makes note of its strength.
. . . much increase comes by the strength of an ox.
— Proverbs 14:4
An ox is a domesticated animal that is quite cooperative and obedient when tamed and trained. The ox gives us an example of the Lord Jesus in the following.
. . . though He was a Son, yet He learned obedience by the things which He suffered. And having been perfected, He became the author of eternal salvation to all who obey Him.
— Hebrews 5:8-9
...who was obedient to the Father even unto death.
. . . being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.
— Philippians 2:8

Most often the work that is accomplished by this animal is by the bearing of a yoke to which a cart, plow, or burden of some kind is attached.
Yokes are predominantly made of wood. The yoke that Christ wore to bear our sin burden (Lamentations 1:14) was a wooden cross and most likely the horizontal beam of the crucifixion device.
And He, bearing His cross, went out to a place called the Place of a Skull, which is called in Hebrew, Golgotha.
— John 19:17



Although a single animal can be yoked, most yokes are designed to join more than one animal. However, one animal is always the leader and therefore a stronger more experienced ox. Christ the leader has chosen to yoke Himself with us in our humanity and invites us to come under His leadership. He leads by His own example of submission to the yoke of His Father.
Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light.
— Matthew 11:28-30
It should also be noted, in reference to the above verse that oxen, in spite of their powerful abilities, are a gentle creature. In reference to Christ, the apostle Paul notes in his second letter to the Corinthians...
Now I, Paul, myself am pleading with you by the meekness and gentleness of Christ.
— II Corinthians 10:1


Tav - Cross
The second letter in the "aleph-tav" letter combination is "tav" and it is imaged by a cross.
The chart heading this section shows the development of this letter in ancient eastern languages. It is undeniably a cross as we know it.
This ancient symbol was a sign of a covenant long before the Romans used crossed wooden beams as a tool of execution, which once again confirms the Word, in the beginning, the Christ, in the beginning, the Lamb slain from the foundation of the world. It happened before it happened through the one who declared the end from the beginning.
The writer of Hebrews informs us that...
the works were finished from the foundation of the world.
— Hebrews 4:3
It was embedded and coded into the earliest of languages.


All Together Now
If we combine these two concepts it could be concluded that et (aleph-tav), the untranslated word, is pointing to the strong, dependable, powerful one who, in His humble obedience, bore our burden of sin through a blood covenant on the cross to settle our heavenly debt. Roman crosses were designed for the execution of criminals of which Christ was not but...
who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness.
— I Peter 2:24
Just as Isaiah foretold He would
He poured out (made naked) His soul unto death,
And He was numbered with the (et אֵ֥ת) transgressors,
And He bore the sin of many,
And made intercession (to strike a covenant to make peace, caused our punishment to fall upon Himself) for the transgressors.
— Isaiah 53:12
We see in this portrait the horizontal aspect of this covenant as he connects Himself with transgressors through a burden bearing, sin paying, covenant on the cross, as shown by the "et" (אֵ֥ת) in the middle of the second line. The "et" (אֵ֥ת) shows us who accomplished this, that is the one and only Alpha and Omega, the strong sin bearer on the cross.
Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.
—Phillipians 2:5-8
The writer of Hebrews gives us the vertical aspect of this strong covenant cross beam.
Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin. Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.
— Hebrews 4:14-16
With this in mind lets go back and see how this fits with the very first sentence of the Bible. Recall the literal word rendering including the Aleph-Tav
". . . in beginning created, Elohim, et (אֵ֥ת) the heavens et (וְאֵת) the earth. . ."
Notice that the second "et" (אֵ֥ת) has an extra letter added to it. That particular additional letter is a "vav" and is a letter used to join and link the subjects or clauses. It would technically read v'et. In this case, the "vav" is connecting the heavens and the earth. And what is the Hebrew word pictograph for vav? It is a nail or peg, which is an instrument of joining, attaching, and securing things. Christ connected the heavens and the earth through His death and resurrection, as it was in the beginning and foretold it would be again by the prophet Isaiah.
‘Then it shall be in that day,
That I will call My servant Eliakim (God raises) the son of Hilkiah (Yah is my portion or possesion);
I will clothe him with your robe
And strengthen him with your belt;
I will commit your responsibility into his hand.
He shall be a father to the inhabitants of Jerusalem
And to the house of Judah.
The key of the house of David
I will lay on his shoulder;
So he shall open, and no one shall shut;
And he shall shut, and no one shall open.
I will fasten him as a peg (nail) in a secure place,
And he will become a glorious throne to his father’s house.
‘They will hang on him all the glory of his father’s house.
— Isaiah 22:20-24
God's humble servant and obedient Son nailed to the cross was a covenant act that connected us to our Heavenly Father. The writer of Hebrews informs us that it was this very Son through whom He made the worlds.
God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds; who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high.
— Hebrews 1:1-3

Urim and Thummim
One final "aleph" and "tav" reveal, is found in Exodus at the induction instructions of the priesthood. The following passage discusses specifically a preparation for the high priest's clothing.
So Aaron shall bear the names of the sons of Israel on the breastplate of judgment over his heart, when he goes into the holy place, as a memorial before the Lord continually. And you shall put in the breastplate of judgment the Urim and the Thummim, and they shall be over Aaron’s heart when he goes in before the Lord
— Exodus 28:29-30
"Urim" begins with an "aleph" and "Thummim" begins with a "tav". "Urim" means "lights" and "Thummim" is rooted in a word that means "perfect completion" or "to finish". We studied how light is the beginning element of the creation account and very well connected with Jesus the Light of the World, and He also is the author and finisher of our salvation.
Therefore we also, since we are surrounded by so great a cloud of witnesses, let us lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance the race that is set before us, looking unto Jesus, the author and finisher of our faith, who for the joy that was set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.
— Hebrews 12:1-3
No one is exactly sure what these objects looked like but they were mainly used to discern the will of God in certain matters. Here again, we see Jesus our High Priest, the Word of God, Alpha and Omega, the Urim and the Thummim discerning the hearts of men.
For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart.
— Hebrews 4:12

Conclusion
I conclude with one final note on "aleph-tav" as it concerns its use in the rest of Scripture. The "aleph-tav", in exclusive combination, occurs a little over 7000 times in the Old Testament and can be most often seen in relation to some kind of covenant events where God is directly involved. We saw that the first two mentions were given in creating and connecting heaven and earth. The third use of (et אֵ֥ת) occurs at the scene of the bringing forth of light.
Then God said, “Let there be light”; and there was light. And God saw (et אֵ֥ת) the light, that it was good.
— Genesis 1:3-4
John obviously understood this connection of the beginning and the end as he wraps up the first few verses of Genesis in the following writing at the opening of the fourth Gospel, and relates them to the Lord Jesus Christ.
In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men...That was the true Light which gives light to every man coming into the world. He was in the world, and the world was made through Him..And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth. . .
— John 1:1-5,14
Why is this important? It is important because God who knows all things planned and purposed for every possible outcome from the very beginning that we might be given the opportunity to live with Him eternally.
God told Jeremiah...
Before I formed you in the womb I knew you.
— Jeremiah 1:5
Paul adds to this conversation that...
For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren.
— Romans 8:29
This means that God knows the end from the beginning and has left nothing undone. He had a plan all along that included all possibilities, and the choice is ours as to whether we harden our hearts or hear His voice and seek Him while He may be found.
His bottom line desire is this...
The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.
— II Peter 3:9

​Sin isn’t such a bad word- it simply means, “Separation from God.” We ALL sin- everyday. Thats the point- god wants us to find him, unite, and be fulfilled in his grace- so that he compensates our adversities and inequities, because man cant. verse 1 states that Micah is from Moresheth-Gath, a village located near the border of Israel/Philistia.  It would have been considered ‘in the country’ in this time, it was an agricultural area not near any major cities. This puts him in good company with the prophet Amos, who “was a shepherd who took care of sycamore-fig trees.” The echoes of Micah’s effective ministry can be felt throughout the OT and New. He is also mentioned by the prophet Jeremiah as laying the foundations for the spiritual #reforms undertaken by Hezekiah: “Micah of Moresheth prophesied in the days of Hezekiah king of Judah. He told all the people of Judah, ‘This is what the LORD says: “Zion will be plowed like a field, Jerusalem will become a heap of rubble, the temple hill a mound overgrown with thickets’” (Jeremiah 26:18). Micah is known for bringing a #message of judgement and *restoration that would spur a *revival in the land of Judah. Among the prophets of the Old Testament, he is perhaps the most vocal in his demands of justice for the poor. He lashes out at greedy judges, who make money from unjust bribes while ignoring true justice and mercy. He starts his book by speaking of the coming judgement of God, and makes clear that this judgement is a response to the transgressions of the people (Micah 1:5). In Micah 6:14:16 we see that the judgment will be harsh, and that it will be unavoidable. Yet the beauty of Micah’s #prophecy is that it #assures us God will not end the story there. In fact, some of the most #powerful #promises of #restoration, #hope, and a #coming #Messiah are spoken by Micah. Justice. Love. Mercy. Humility. The overarching message of Micah is that God is Holy, and as a Holy God we should #seek to act in a way that is becoming His holiness. Because He is holy, here are consequences to sin, yet there is hope for those who turn to Him. In the midst of crooked and depraved leadership, Micah 6:8 gives us a #path to seek holiness.

​One beautiful title that Jesus calls the Holy Spirit is “the spirit of truth.” Take John 16:13 for example: “When the Spirit of truth comes, he will #guide you into all truth. He will *not speak on his *own but will tell you what he has *heard. He will tell you about the future.” What Jesus is telling us here is that when we have the Holy Spirit in our lives, He will guide us in the *direction we need to go. The Holy Spirit will not leave us in confusion but will #reveal the truth to us. He illuminates the dark areas of our lives to give us a clear vision of God’s purpose for us as indicated by Corinthians 14:33 “For God is not a God of confusion but of peace. The Spirit’s work is essential to the functioning of our Christian life, and his character and attributes are essential to our #understanding of God’s #nature. In order to commune with the Spirit, we must study who the Spirit is and how he works in our life. The Bible is clear that we are all sinful, incapable of our own righteousness and spiritual life. Our minds are hostile to God, and in our flesh, we cannot please him- How could someone who is blind see? Paul explains: “When the goodness and loving kindness of God our Savior appeared, he saved us, *not because of works done by us in righteousness*, but according to -his own- #mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly -through- Jesus Christ our #Savior (Titus 3:3–7). The believer is to be filled with the Spirit (Eph. 5:18), The righteousness we once hated is now delighted in and longed for, and the desires of the flesh may no longer be gratified (Gal 5:16). He empowers the believer to act in sacrificial service (1 John 4:10; Rom 5:8; Phil 2:5–8) towards their neighbour “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control” (Gal 5:22–23). The Spirit also works by distributing spiritual gifts as he wills (1 Cor 12:11). What we consider to be “spiritual gifts” are different kinds of service to God for the purpose of building up the body of Christ in love (1 Cor 12:5, 12–26). The Spirit works in Us to encourage, uplift, challenge, and edify each other. 🌱

​What is unlimited, #eternal, merciful, sacrificial love? It is #found in #Jesus alone. #Christ Messiah suffered unbearably, and accepts the sufferings #willingly. (“Because he himself desires to bear them… and we esteemed that he would not take them himself but that he was stricken, smitten by God. But when the #time comes that he will be #revealed in all his majesty then all will #see and #understand how great is the strength of the one who suffers torments for that generation.”) Zechariah and Isaiah prophecies that the Messiah will die by the piercing or the stabbing of his body, and in his death, he will take our transgressions upon himself; [“And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of #grace and pleads for mercy, so that, when they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly over him, as one weeps over a firstborn.”] “They shall look unto me’, for they shall lift up their eyes unto me in perfect repentance, when they see him whom they pierced, that is, Messiah, the Son of Joseph; …he WILL *take *upon *himself *all the *guilt of Israel.” [Zechariah12:10] God, when He #created the Messiah, gave him the -choice- whether to accept the sufferings for the sins of Israel- Jesus replied, “I accept it with *joy, so that *not a single *soul of Israel should perish.” [Jesus is the most well-known Jewish figure in all history and yet He was rejected, humiliated, and crucified. He is a Messiah with whom (historically) Jews can #identify, for their people were also rejected, humiliated, and (almost) destroyed]. The #goodnews is that God’s Word -doesn’t end- with the suffering and death of the Messiah, because in his #resurrection from the dead, we were given #complete #forgiveness, a new life with his holy spirit, sparking regeneration through the body of christ for ALL in the Messianic Age. The gospel is a message of #redemption on numerous coexisting levels, yet the ultimate redemption of the Gospel message lies in Israels #return to Gods #dwelling place.

​Now when Jesus saw the crowds, he went up on a mountainside and sat down. His disciples came to him, and he began to teach them The Fulfillment of the Law: “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven. The "New Commandment" concerns the love for neighbor and is similar to the second part of the Great Commandment, which comprises two commands: love for God and love for neighbor. The first part alludes to Deuteronomy 6:4-5, The second part of the Great Commandment, similar to the "New Commandment", commands love for neighbor and is based on Leviticus 19:18.  the OT commanded human love, Jesus commands divine love for one another that is modeled on sacrificial love and mercy. I have not come to condemn the world- but to save it. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord. Romans 8:38-39 “Love has the power of undergoing all things, having faith in all things, hoping all things. Though the prophet's word may come to an end, tongues come to nothing, and knowledge have no more value, love has no end.  For our knowledge is only in part, and the prophet's word gives only a part of what is true: But when that which is complete is come, then that which is in part will be no longer necessary. For now we see things in a glass, darkly; But now we still have faith, hope, love, these three; and the greatest of these is love.”

​There is nothing “minor” about the prophet Micah other than the length of the book. In Micah, we find a beautiful path to repentance, restoration, and a promise of the birth of Christ. We know when and where he prophesied, and the effect his prophecy continues to have on us today. His power as a prophet and call to turn away from sin and towards the Savior continue to bring us hope, and shape who we are as believers. His name itself becomes a meaningful, as he summarizes his prophecy in Micah 7:18: “Who is a God like you, who pardons sin and forgives the transgression of the remnant of his inheritance? You do not stay angry forever but delight to show mercy.” Micah’s threats are directed against idolaters, those who oppress the little man, priests and prophets who use their profession for financial gain, and leaders who pervert equity and abhor justice. The promises emphasize the importance of Zion, where Yahweh or his royal regent reigns over a kingdom of peace, and of the return from exile for Israel as well as for Judah. The book’s central theme is a concept borrowed from preexilic prophets that salvation will come to Judah and Jerusalem only when the people turn to Yahweh. Then they will not only receive divine favour, but the land itself will become fertile. we can draw a few conclusions about Micah’s self‑understanding and his relation to his fellow countrymen. The outline of his profile is the sharpest where he confronts his opponents: “But as for me, I am filled with authority, justice, and courage to declare to Jacob his transgression and to Israel his sin.” (Micah 3:8) What a testimony to fearless self‑assurance! Nothing in the other prophets comes close to it! One might suspect that this expresses the strained self‑glorification of a person obsessed with power. we are warned against such a misinterpretation by the commentary — like gloss which states that he possesses these gifts only along with “the Spirit of the Lord,” by virtue of the special divine authority which completely fills him. At the center of his gifts (between the gifts of “authority’ and “courage’) stands, according to his own statement, justice (that is, his view of justice).