Archive for October, 2011


Ravens

Ravens are described as being a “kind” or hebrew idea of “portion”  Lev 11;15; Deut 14:4 and as such represent a type of thinking or activity.  Prescribed as being unclean, the raven was placed alongside many other birds of prey and eaters of the dead. It is interesting to note that no provision was to be made for continuing remembrance for the dead by cutting of the flesh Deut 14:1, a feature later found in the contest of the prophets of Baal on mount Carmel 1Kings 18:28, immediately after the feeding of Elijah by ravens 1Kings 17:4 and a behaviour of the raven in stripping the flesh, and in particular the eyes, Prov 30:17.

A bird that goes “to and fro” through the earth Gen 8:7 like the opposing force of spiritual house of Job Job 1:7; 2:2 an avid association with the affairs and dealings of the merchant, whose keen observation of value would lead to making a “killing” by transport of goods. The raven wanders in this fashion in search of meat, unaware of the care and provision of deity  Job 38:41; Luke 12:24. The raven was not admitted again into the ark, whereas the dove was Gen 8:8. The dove found no rest for her feet, whereas it is implied that the raven found rest in an arena filled with carrion. This idea of selfish glutenous interest is continued in the english idea of “ravening” and described the inward motivation of personal greed within the Pharisee, who on the outside appeared clean Luke 11:39.

Men were designed to have dominion over the fowls of the air, and to place all things under their feet Gen 1:27; Ps 8:6. This personal dominion was demonstrated both nationally and militarily in the contest of Goliath who vowed to give David to the fowls of the air 1Sam 17:44 but in this contest, the demonstration of the power of deity was paramount, and was more than able to demonstrate His source of real dominion 1Sam 17:46.  The conquest of this dominion comes from a participation with deity. This was first demonstrated in Abraham who frayed the birds from an animal sacrifice Gen 15:11, but required the actions of Yahweh who completed the sacrifice while Abraham was asleep 15:12. This is the fundamental key to the provision of God for the needs of men: while asking for participation through a belief in the process, God provides a method that achieves His goals when men are demonstrated to be dependent and grateful for His provision. Israel as a nation refuted this covenant relationship Jer  34:17-22 and so were given over to the “fowls” at the time of Nebuchadnezzar; Jer 9:22 and later to the romans in AD70; Deut 28:26, and no man would fray them away Zech 1:2.

The raven most avidly represents a system which seeks to destroy covenants. The hebrew word for raven in Oreb, and is used as a proper noun for the leader of conquest against the people of God in the time of Gideon Judges 7:25; 8:3. Oreb became a representative leader when other leaders in their actions similar to their forebear are described as “like” Oreb  when they seek to take the house of God for their possession, Ps 83:11. But they are to become like stubble before the wind to demonstrate that only Yahweh is the most high with dominion over all the earth Ps 83:13,18. The dispersal of chaff is a feature of Armageddon where the chaff of the summer threshing-floor is dispersed by strong winds Dan 2:35. Armageddon itself carrying the idea of “sheaves” in a valley for judgment or threshing Rev 16:15. The time of barley harvest was demonstrated in the time of Gideon by a blown barley cake Judges 7:13. The process of the later day conquest was typically described in the prior events of the Assyrian overthrow and the slaughter of Midian at the rock of Oreb Isa 10:26. Both the overthrow of the Assyrian and the latter day Assyrian will be a time when Yahweh “lops the bough in terror and the high ones of stature are hewn down, and the proud humbled” Isa 10:33,34; Micah 5:5 there will be no place for every foul spirit and unclean and hateful bird Rev 18:2.

Following this area of international disaster, there will be provision for all nations [as represented by the unclean birds and beasts] to be accepted in worship of deity. Ravens will inhabit the previous place of destruction, and will be preserved because they “seek out of the book of Yahweh and read” Isa 34:11,16. Not one of them shall fail for Yahweh has cast a “portion” for them, and the wilderness will be glad for them  Isa 35:1. They will be converted people,while  once blind and deaf to the requirements of serving Elohim. 35:5, they will become a people whose sole desire is to say: “Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem” Isa 2:3.

Incense altar, found at Samaria. 

Incense was a compound that was proscribed solely for worship within the tabernacle and temple. “Strange” incense was offered by Nadab and Abihu at the consecration of the tabernacle and was the cause for the disaster in the death of these sons of Aaron, Lev 10.  The prescribed incense is described as being “sweet” Ex 40:7; Lev 4:7 etc. The results of both types of incense are so in marked contrast. One ended disaster, the other in sweet smell or pleasing “fragrance” NASB. Incense was incorporated as a representation of the very nation itself in Num 7 and 16 and was a component seen alongside the nation’s sacrifices and access to the deity they worshipped, Deut 33:10.

The apostacy marked in the actions of Nadab and Abihu became a national apostacy under the times of the kings, with incense offered in high places eg 1Kings 22:43; 2Kings 22:17; 23:5,8.

Incense became a token of prayer Ps 141:2; Rev 8:3,4 and the building of the incense altar was a model for the parapets of the roof of the houses of the Israelites, and it was at this very place that should have been dedicated to Yahweh that David later would fall to temptation, 2Sam 11:2. Access to the roof was often via outer staircases so no distraction by daily concerns would interrupt the value of being connected with Deity.

There was also a proscribed “time” of incense Luke 1:10 where the national prayers were offered by the priests, and the nation awaited anxiously outside for the answer of acceptance and the provision of forgiveness and the announcement of liberty.

Incense was an habitual and continuing activity of the spiritual Israelite and offered on his behalf by the priests. Regular prayer by Daniel was undertaken at times when incense would have been offered, and indicates that the lesson of incense is the continuing interaction with deity during every day. The regular prayer seen by the unrolling of rugs and ritual of facing Mecca is a small token of the greater significance once seen in regular offering of incense with its national call to love their God with their heart, soul and mind.

Kedar

Kedar: dark from a root  meaning to mourn or black. 1 Kings 18:45; Job 5:11; 6:16; 30:28; heavily Ps 35:14; mourning 38:6; 42:9; 43:2; Jer 4:28; 8:21; 14:2; mourn Ezek 31:15; 32:7,8; Joel 2:10; darkened 3:15; Micah 3:6.
Qedar
Qdyrn Mareshah onomasticon (2)
Qidri / Qi-id-ri Assyrian
Qadri, Qidarri, Qidari, Qudari Neo-Babylonian
Qdr Arabic root: An Arabic root meaning measure, compute, estimate hence the verb qadara to decree, appoint, ordain or to have ability. Other arabic words arise from this root such as Qidr meaning kettle or cauldron or associated verbs meaning to cook.
Cedrei, Cedareni, Cedarenes Pliny
Cedar Jerome

Kedar is noted as being the place of the men of the east Ezek 27:21 where Babylon would go to spoil. Suggested to inhabit vast tracts, including the north-western deserts of Arabia, (1) and southeast of Damascus and eastern segments of Transjordan (3) and northwest of Medina (14) The tribe appears to have incorporated his brother’s family and found it’s base in Dumah a strategic caravanserai and trading city. Anyone intending to travel from the south to Mesopotamia were obliged to pass through this centre, or an alternate to the Northwest to Damascus. (4)

It was considered a vast extremes of distance to travel from Judah in the opposite direction to Cyprus or Chittim, Jer 2:10.

It is listed alongside a kingdom called Hazor, Ezek 27:21. This is not the Hazor north of the sea of Galilee. Hazor here is not a proper noun and should be translated as villages, and refers the enclosed buildings of the centre of the tribe, and is the same idea as in Isa 42:11 the villages that Kedar Inhabits.

Mentioned alongside Selah, which may either be a generic reference to a strong buttress of rock or the place Selah in Edom. If it is a further reference to Selah, then this son also had some links with the kingdom of Edom. His younger brother Hadar(d) was probably the forebear to become named as a king of Edom see Gen 36:39.

The practice of shaved temples is mentioned in Jer 49:32 which was a foreign practice prohibited under the law Lev 19:27.

Kedarites
The term Kedarites became known throughout history as an alliance of Arabic tribes or confederation Jer 49:28-33 styled Arabia and all the princes of Kedar Ezek 27:21.

Tents of Kedar
Noted for it’s tents, and hence the nomadic nature of the tribe arising from this son, Song 1:5.

Ancient References
South Arabic inscriptions refer to qdrn (“Qadirān” or “Qadrān”) as a person or people. Gra ti found in al-Ula, known as the Gra to of Niran at Dedan, mentions Gashmu I, son of Shahr I, as King of Qedar. A “king of Qedar” is also mentioned in a late 5th century BC Aramaic inscription on a silver vessel found at Tell Maskhuta in the eastern Nile Delta in lower Egypt. The inscription names him as “Qainū son of Gashmu,” with the vessel described as an, “o ering to han-’Ilāt”. While it does not specifically mention the Qedar and is therefore a subject of debate, an Aramaic inscription dating to 5th century BC discovered on an incense altar at Lachish and dedicated to, “Iyas, son of Mahaly, the king,” is interpreted by André Lemaire as a possible reference to kings of Qedar (9b,10)

Tiglath Pilliser III
The tribe give tribute to the king ca 737 BC and is noted amongst a list of tributories, the tribe represented by a Zabibe Queen of the Qidri (Kedar) and the Aribi (Arabs) (5)

Merodach Baladin
Her successor sent troops led by the brother of the Queen in support of Merodach Baladin in his bid to retain Babylon 730 BC (6)

Sennacherib
Sennacherib was joined by forces from Elam, they oppose Sennacherib 703 BC led by Yatie Queen of the Arabs (7) and following the successful campaigns of Sennacherib in 690 BC inscriptions record the capture of a Queen Te’elkhunu, who along with religious tokens was taken as loot to Assyria.

Ashurbanipal, Esarhaddon
The Qedarites are mentioned in inscriptions around the time of these Assyrian kings, and is used as a term almost synonymous with Arabia generally (3) It appears that some of the religious items were restored by Asarhaddon with an appointed Queen, who was replaced after a short time due to rebellion by one named Hazael and his son Yauta. Inscriptions outline forces sent by Yauta were sent against the Moabites in 604 BC who were loyal tributes of Assyria. On their failure, he ed to the Nabateans. He was subsequently captured and a public example was made of him in Nineveh where he was collared and kept in a kennel like a dog. (3) His appointed successor joined the Nabateans to revolt against the Assyrians which led to a three month campaign against Palmyra, Damascus and into the southern part of Trachonitis (8,9)

Nebuchadnezzar
The tribe was defeated by Nebuchadnezzar in 599 BC(1) confirming the judgment of Jeremiah in 49:28 and the prediction of 25:23,24.

Cambyses II
The Kedarites assisted Cambyses II in his invasion of Egypt in 525 BC. (9, Herodotus)

Geshem the Arab
Gashmu, the king of the Qedarites mentioned in the 5th century BC Aramaic inscription described above, is also referred to as “Geshem the Arab” or “Geshem the Arabian” in Nehemiah 2:19; 6:1,2,6 A strong adversary of Nehemiah, against Nehemiah’s governorship over Judea in ca447 BC. (13)

Nabateans
As previously mentioned there was close alliance between the Kedarites and the Nabateans under the time of the Assyrians, and it appears probable that the combination of their people formed the Helenistic Nabatean kingdom. Nabateans mentioned by Diodorus in his retelling of events that took place in 312 BC are said to be Qedarites. (11)

Pliny the Elder (23–79 AD), locates the tribe south of the Conchlei and adjacent to that of the Nabataei. Jerome (c. 357–420 AD), “a region of the Saracens, who are called Ishmaelites in scripture”; in another, he writes it that is was a “once uninhabitable region across Saracen Arabia”; and in a third, he writes that it is a “deserted region of the Ishmaelites, whom they now call Saracens.” (12)

Out of the Abyss
The control of the area of the Dead sea, the lowest place on earth, and the conduit of the Wadi Sirhan is considered the place of the abyss. The arabic tribe in the Hejaz are called Beni Harb – “men of war” a segment of the Korish tribe coming through Kedar through which Mohammad claimed his lineage. (14) It was this people who assaulted the catholic roman world with the trumpet woes of Rev 9:1.

Like the tents of Kedar
The Amplified version has “I am as dark as the tents of the Bedouin tribe Kedar! like the beautiful curtains of Solomon” The bride first remembers her origins it is both a tabernacle cf 2 Pet 1:13,14; 2 Cor 5:1 and as Kedar. Although being from the spiritual Israel, her origins are from natural Israel, the national parable illustrated in Ishmael’s sons. It is not the firstborn mentioned, but the second son, so not the natural force and strength of Ishmael, but relationship of family. The tents were black from construction with goats hair, the animal representing natural rebellion to the things of deity. This natural rebellion is a constant difficulty Rom 7:15 Her companions remind her of the beauty to which she has become attached, the weavings of the curtains of Solomon! indicating the integration of thought and aspiration with the groom. The brides clothes are described as raiment of needlework Ps 45:14.

Kedar, the Hireling
Ishmael representing national Israel, Kedar represents a feature of this constitutional arrangement as Israel responded for wages. Isa 21:16 cf Matt 17:24 the trial of Jacob

under Laban Gen 31:7, 8, 41

(1) Jeremiah, an archeological companion P King pg 40
(2) Eshel in Lipschitz, 2007, pp. 148-149
(3) Bromiley, Geo rey W. (1994), International Standard Bible Encyclopedia: K-P (Revised ed.), Wm. B. Eerdmans Publishing pg 5
(4) Avanzini, 1997, (1997), Profumi d’Arabia: atti del convegno, L’erma di Bretschneider pp. 335-336
(5) Eph’al, Israel (1982), The ancient Arabs: nomads on the borders of= the fertile crescent, 9th-5th century B.C, p. 82
(6) Boardman, 1991, The Assyrian and Babylonian empires and other states of the Near East, from the eighth to the sixth centuries B.C., Volume 3, pg 34
(7) Eph’al, Israel (1982), The ancient Arabs: nomads on the borders of the fertile crescent, 9th-5th century B.C, p. 112,113

(8) Paton, Lewis Bayles 2008, The Early History of Syria and Palestine, BiblioBazaar pg 269
(9) Guzzo, Maria Giulia Amadasi; Schneider, Eugenia Equini; Cochrane, Lydia G. (2002), Petra (Illustrated ed.), University of Chicago Press, pg 10 (9b) pg 11
(10) Kitchen, K.A. (1994), Documentation For Ancient Arabia, Part 2, Liverpool University Press pg 169, 722
(11) John Boardman, ed. (1991), The Assyrian and Babylonian empires and other states of the Near East, from the eighth to the sixth centuries B.C., Volume 3 (2nd, reprint ed.), Cambridge University Press, pg 148
(12) Beckett, Katharine Scarfe (2003), Anglo-Saxon perceptions of the Islamic world, Cambridge University Press, pg102
(13) Malamat and Ben-Sasson, 1976, p. 177.
(14) William Smith;  Bible dictionary pg 171

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