our God is compassionate in HIS nature – one of HIS attributes


this is the word I hear this morning

Prayer for Mercy

15 Look down from heaven and see,
from your holy and beautiful habitation.
Where are your zeal and your might?
The stirring of your inner parts and your compassion
are held back from me.

The Holy Bible: English Standard Version. (2001). (Is 63:15). Wheaton: Standard Bible Society.



15 Look down from your holy habitation, from heaven, and bless your people Israel and the ground that you have given us, as you swore to our fathers, a land flowing with milk and honey.’

The Holy Bible: English Standard Version. (2001). (Dt 26:15). Wheaton: Standard Bible Society.

14 from where he sits enthroned he looks out
on all the inhabitants of the earth,

The Holy Bible: English Standard Version. (2001). (Ps 33:14). Wheaton: Standard Bible Society.

17 He put on righteousness as a breastplate,
and a helmet of salvation on his head;
he put on garments of vengeance for clothing,
and wrapped himself in zeal as a cloak.

The Holy Bible: English Standard Version. (2001). (Is 59:17). Wheaton: Standard Bible Society.

14 So the angel who talked with me said to me, ‘Cry out, Thus says the LORD of hosts: I am exceedingly jealous for Jerusalem and for Zion.

The Holy Bible: English Standard Version. (2001). (Zec 1:14). Wheaton: Standard Bible Society.

the Spirit of TRUTH

2146 רָחַם (rāḥam) I, love deeply; have mercy, be compassionate. Denominative verb.

Parent Noun

2146a רֶחֶם (reḥem), רַחַם (raḥam) womb.
2146b רַחֲמִים (raḥămîm) tender mercy.
2146c רַחוּם (raḥûm) compassionate.
2146d רַחֲמָנִי (raḥămānî) compassionate women (Lam 4:10).

This root refers to deep love (usually of a “superior” for an “inferior”) rooted in some “natural” bond. In the Piel it is used for the deep inward feeling we know variously as compassion, pity, mercy. Probably rāḥam is related to Akkadian rêmu (cf. Ugaritic rḥm, G. Schmuttermayr, “RHM—Eine lexikalische Studie,” Bib 51:499ff.). This root is to be distinguished in emphasis from ḥûs and ḥāmal. Sometimes ḥānēn is rendered “mercy” with emphasis on the graciousness with which such is extended. This verb and its derivatives occur 133 times.

rāḥam is used infrequently (twelve of forty-seven times) of men. It is used only once in the Qal when the Psalmist confesses his love for Jehovah (18:1 [H 2]). The depth of this love is shown by the connection of this word with reḥem/raḥam. Compare. Isaiah (49:15) who uses it of a mother’s love toward her nursing baby. It can also refer to a father’s love (Ps 103:13). Apparently. this verb connotes the feeling of mercy which men have for each other by virtue of the fact that they are human beings (Jer 50:42) and which is most easily prompted by small babies (Isa 13:18) or other helpless people. It is this natural mercy for the helpless that Israel’s and Babylon’s enemies will lack in their cruelty (Isa 13:18; Jer 6:23), although God may give Israel’s enemies such feeling (compassion) (I Kgs 8:50; Jer 42:12). Indeed, the prophets (Isa 13:18) conjoin ḥûs (the feeling which flows from one to another), ḥāmal (the strength of feeling which leads one to action in behalf of another, i.e. to spare them some difficulty), and rāḥam (the deep inner feeling based on some “natural” bond) when describing what Babylon (Jer 21:7) and God (Jer 13:14) will lack toward Israel.
This root is frequently used of God. It incorporates two concepts: first, the strong tie God has with those whom he has called as his children (Ps 103:13). God looks upon his own as a father looks upon his children; he has pity on them (cf. Mic 7:17). The second concept is that of God’s unconditioned choice (ḥānēn, grace). God tells Moses that he is gracious and merciful to whomever he chooses (Ex 33:19).

There are several ideas attached to God’s deep, tender love: first, the unconditional election of God (Ex 33:19); next, his mercy and forgiveness toward his people in the face of deserved judgment and upon the condition of their repentance (Deut 13:17 [H 18]); also, God’s continuing mercy and grace in preserving his unrepentant people from judgment (II Kgs 13:23). Thus this attribute becomes the basis in part of an eschatological hope (cf. Isa 14:1; 49:13; 54:7; Jer 12:15; 33:26; Ezk 34:25; Mic 7:19; Zech 1:16). It is noteworthy that Deuteronomy (30:3) prophesies the exile because of Israel’s sin, stipulating that repentance will meet with God’s tender compassion. So we read of the withdrawal of God’s mercy resulting in harsh judgment at the hands of Babylon (Isa 9:17 [H 16]; 27:11; Hos 2:4 [H 6]). During the exile Israel’s leaders encouraged the people with God’s electing love and tender-mercy (Lam 3:32), and led them in humbling themselves in repentance, calling upon God to reinstate his fatherlike compassion (Zech 1:12). The restitution of the father-son relationship and the return from the exile witnesses this accompanying loving care (Hos 2:23 [H 25]). Scripture makes it certain that the exile was brought by God and terminated by God (Ezk 39:25) according to his sovereign providence (Isa 30:18; cf. E. J. Young, The Book of Isaiah, II, p. 353f.). Finally, the prophets’ message regarding the return from the exile opens onto a permanent state where the father-son relationship will never be broken (Hos 2:23 [H 25]; Isa 54:8, 10).

(raḥămîm). Tender mercy, compassion. This word shows the link between rāḥam, “to have compassion” (Piel) and reḥem/raḥam, “womb,” for raḥămîm can refer to the seat of one’s emotions (Gen 43:30) or the expression of one’s deep emotion (I Kgs 3:26); cf. J. Pedersen, Israel, 1936, pp. 309, 525).
raḥămîm recalls in various situations that God’s tender-mercy is rooted in his free love and grace. Hence, God’s punishment is more desirable than man’s wrath (II Sam 24:14). God’s mercy is often combined with his ḥesed “love,” “kindness” and ḥēn “grace,” “unmerited favor.” God’s anger and wrath are the opposite of his loving mercy (Deut 13:18; Zech 1:12; Ps 77:9). In times of captivity (esp. the exile, Dan 9:18) Israel is summoned to repentance on the grounds of God’s fatherlike compassion (II Chr 30:9), and God responds (Isa 54:7). The Psalmist often beseeches God for expressions of his tendermercies to relieve his distress (Ps 51:1 [H 3]) or confesses that undeserved relief is due to God’s tendermercies and grace (Ps 103:4). The eschaton is to witness God’s unconditional and unbroken love and care (Hos 2:19 [H 21]); when Israel repents (Deut 30:3; Isa 55:7; Zech 12:10).

(raḥûm). Compassionate, merciful. This adjective is used only of God (with the possible exception of Ps 112:4) setting forth one of his attributes, i.e. what God gives forth in rāḥam he has in raḥûm.

רַחֲמָנִי (raḥămānî). Compassionate. This adjective describes the depth of feeling a mother’s love can reach. Women who so loved their children boiled them for food during the siege by the Babylonians (Lam 4:10).

Bibliography: Dahood, M., “Denominative riḥḥam, ‘to conceive, enwomb’,” Bib 44:204–205. THAT, II, pp. 761–67.

Coppes, L. J. (1999). 2146 רָחַם. (R. L. Harris, G. L. Archer Jr., & B. K. Waltke, Eds.)Theological Wordbook of the Old Testament. Chicago: Moody Press

it’s not a popularity contest

The last couple of days the LORD has been speaking to my heart.

Be perfect as your Father in heaven is perfect.

I looked it up and found that it’s the attributes of the LORD that we are to be perfect in. Not the perfection of this world. But the very nature of God. The LORD God Almighty.

I was edified.

Last night in worship I passed the banners around to the ladies around me and they worshiped. They worshiped the KING of kings and the LORD of lords.

When our church prayer meeting had ended one of the ladies came up to thank me. She gave me a hug.

I was very touched by her gesture after worshiping the LORD.

The LORD spoke to my heart that we are all in very different seasons and in very different places. Who is to judge each other whether we are good enough or not. JESUS is our Covenant Partner.

Today I met with a friend for lunch. A late lunch that went on for three and a half hours. My husband and I had a wonderful time with her. We’ve aged. When we look at the creases in our faces …… but then the LORD reminded me of this today ……

Is any one of us perfect. Without blemish.

Not one.

We are only washed clean by the Blood of the Lamb.

We are all sinners depending on Christ JESUS our LORD, our LORD and Saviour.

Who is to say who is who and who really knows the heart of another person.

No one does. Not one. No one is god.

Only the LORD God Almighty is the LORD God.

Which brings me to last night.

I’ve learnt so much these last three years from my friend. She really really knows how to be a friend. She is a very quiet person but with so much to give about life in Christ JESUS. It’s never ending really.

I’ve learned not to fear being myself.

When I bowled or even in my early years, I would give in to people just to get them off my back. But in church I found that they thought it was weakness and brainless and without a hope, ever.

For the first time in my life, I felt condemned. So, I fought for my rights to be me. The real me. The real deal.

I was brought up a very devout Catholic and lived a moral life style.

In this day and age, it’s few and far between. People are all expected to join in a life that is far from being pure of the LORD.

But I’ve come to realize that I’m demeaning others by not allowing them to know the real me. The real deal. The person the LORD created me to be. I’m basically calling them stupid cos I’m refusing to allow them to know the real me. I’m demeaning the person God created in them as well by saying, LORD, they could not possibly understand who I am in YOU LORD JESUS.

My husband and I had a misunderstanding yesterday cos he thought I meant something that was not very nice. In thought. But I corrected him and said that I would never think that way. You wouldn’t. No, I most certainly would not.

I fought for my rights. My thoughts. Pure thoughts.

He accepted it.

I’m standing up for myself.

When I bowled I got to choose the years bowling uniforms cos I did really well the year before. Now, I love bright girly colours. The ladies were horrified. They are conservatives. Like dark blue. hahahahahahahaha But I chose these colours. And we wore them that year. All year long. I was delighted. This is just an example. But the real colours. 

The year later they got to choose and I just bought bright bowling balls and bags and accessories.

Sometimes you just got to fight for your rights.

Calling all women believers. Stand up for  yourselves. Don’t play the doormat like I did. I was wrong. Do not be a people pleaser. Be a God pleaser. Do not demean who the LORD created you to be. Do not slap the LORD in HIS face by saying HE has not created us not good enough.

We are good enough.

Stand up and live Godly lives according to Scripture.


But most of all, as we love the LORD with all of our hearts and minds and strength, love our neighbour as ourselves.

I’m beginning to get the last part of this verse. 

To love my neighbour as myself. 

I’m growing.

God’s growing me.

Why and how. 

Cos a friend decided that I was worth it. 

She cares.

It’s friendship day on the 2 August is it.

A big thank you and a huge hug and lots of I love you..s two you. 




7 Deep calls to deep
at the roar of your waterfalls;
all your breakers and your waves
have gone over me.

The Holy Bible: English Standard Version. (2001). (Ps 42:7). Wheaton: Standard Bible Society.





the deep






like diamonds



deep deep deep




that is


than i

31  but they who wait for the LORD shall renew their strength;
they shall mount up with wings mlike eagles;
they shall run and not be weary;
they shall walk and not faint.

The Holy Bible: English Standard Version. (2001). (Is 40:31). Wheaton: Standard Bible Society.



Prayer Warrior...

14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.

The Holy Bible: English Standard Version. (2001). (Heb 9:14). Wheaton: Standard Bible Society.

I love this photo, the strength of humanity and also our gentleness.  (photographer Victor Schrager)

along life’s journey with Christ and Christ alone

JESUS is speaking just as I woke up into this song, there’s so much to tell, to be honest, really honestly, I could be sitting here facing my desktop writing writing, journaling all that JESUS is speaking, it seems this year, I progressed into such a place that …….. it’s non – stop ….. I cannot keep up with JESUS …………


Yesterday at church, I saw JESUS on the cross again. I cried. I wondered why. 

Then, our guest speaker was a lady who saved by grace shared her salvation.

The cross.

My seer anointing has spiraled upwards. Before the event, JESUS has already revealed HIMSELF in our church. 

I’m in a really really good place at this point in my walk. My twelve year walk. Deep calls. 

Who would have known three years ago that these deep calls would lead me higher to to the ROCK than I. 

Yet, today, this morning as I awoke, the depth by which I’ve been hewn and molded and crafted into the ROCK, Christ JESUS our LORD, the STONE which the builders rejected, leading me heavenly bound. 

Is there any other place than this place. This heavenly place with JESUS. 

I think not. 

JESUS has brought me back to the time I was aware of my calling to this day and how far we have come. 

Many have helped me along the way. 

I truly and honestly thought that you were all like me. I  only  kept on going to keep up with you all. 

Thinking I was so far behind. I needed to catch up with you all. 

Lo and behold ………

Yet, in this place, I just see JESUS JESUS JESUS. 

An intimate place with my Creator. 


With struggles and hardship have I reached a destination where there is only more to experience in Christ JESUS. More to know and learn about who HE is. 

HE has instructed me to deeply study HIS WORD where I’ve been placed. Where I belong. Where people love me and accept me for who I’ve been created to be. Where I’m safe and sound. 

The weaker I’ve found I’ve become, the stronger I’ve become in Christ JESUS. 

My faith has abounded with all that I’ve been fed daily. 

By Christ and Christ alone.

And by those who have seen it fit in their calling to equip me to keep on going.

It’s so important to journal every single step I take but I’ve not been able to keep up with JESUS. HE is so fast and HE just never stops talking. HE truly is a FRIEND of mine. HE talks more than me. HE loves to talk and share HIMSELF. 

I’m a truly blessed bride of Christ JESUS. 

This is me.

I’m a fighter. A warrior. I will never give up until I see JESUS FACE to face. I will ever plunge forward and upwards. I will not stop …….. I will fight the good fight of faith for Christ our LORD for HE died for me. HE LOVES me. HE LOVES me so much that HE shares HIS sufferings with me. 


The full armour of God. 

The Whole Armor of God

10 Finally, be strong in the Lord and in the strength of his might. 11 Put on the whole armor of God, that you may be able to stand against the schemes of the devil. 12 For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil oin the heavenly places. 13 Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm. 14 Stand therefore, having fastened on the belt of truth, and shaving put on the breastplate of righteousness, 15 and, as shoes for your feet, having put on the readiness given by the gospel of peace. 16 In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; 17 and take the helmet of salvation, and the sword of the Spirit, which is the word of God, 18 praying at all times zin the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints, 19 and also for me, that words may be given to me in opening my mouth boldly to proclaim fthe mystery of the gospel, 20 for which I am an ambassador in chains, that I may declare it boldly, as I ought to speak.

The Holy Bible: English Standard Version. (2001). (Eph 6:10–20). Wheaton: Standard Bible Society.

Hey, it took me two long weeks just studying and learning what these couple of verses mean.

In Spirit and in TRUTH.

23 But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. 24 God is spirit, and those who worship him must worship in spirit and truth.”

The Holy Bible: English Standard Version. (2001). (Jn 4:23–24). Wheaton: Standard Bible Society.

The good fight of faith.

12 Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses.

The Holy Bible: English Standard Version. (2001). (1 Ti 6:12). Wheaton: Standard Bible Society.

Jesus and Peter

15 When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Feed my lambs.” 16 He said to him a second time, “Simon, son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” He said to him, z“Tend my sheep.” 17 He said to him the third time, “Simon, son of John, do you love me?” Peter was grieved because he said to him the third time, “Do you love me?” and he said to him, “Lord, you know everything; you know that I love you.” Jesus said to him, “Feed my sheep.

The Holy Bible: English Standard Version. (2001). (Jn 21:15–17). Wheaton: Standard Bible Society.





Here are some of the Prophetic Ministries I have read and they have fed me throughout the years and still do. 

Enjoy your journey with Christ our LORD.

Christ and Christ alone.


I’ve been equipped in the study of God’s WORD since my early twenties by Precept Studies. 


They have equipped me with a logos bible which I purchased and instead of flipping though countless bibles and commentaries and concordances on my desk, I now use my Logos Bible Software which is really fast. 

Logos Bible Software displays every book that is in existence for bible study. 

Now I’m with Global University. For the last three years.


It’s important to live a transparent life. 

God knows all things and nothing can be hidden.

2 Nothing is covered up that will not be revealed, or hidden that will not be known.

The Holy Bible: English Standard Version. (2001). (Lk 12:1–2). Wheaton: Standard Bible Society.

The Seer Eagles go ahead of the army. When they flap their wings, the Fiery Presence of God billows and moves and clears the atmosphere so the army can move forward and take ground for the Kingdom of God! HalleluYah!

(Inspiration from Rick Joyner’s book “The Torch and The Sword”)”Rise of the Seers” picture by Chaya Anderson

The Seer Eagles go ahead of the army. When they flap their wings, the Fiery Presence of God billows and moves and clears the atmosphere so the army can move forward and take ground for the Kingdom of God! HalleluYah! (Inspiration from Rick Joyner's book "The Torch and The Sword")"Rise of the Seers" picture by Chaya Anderson

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just 4 U

lead me LORD JESUS

Lead me to the rock
that is higher than I,

The Holy Bible: English Standard Version. (2001). (Ps 61:2b). Wheaton: Standard Bible Society.


I used to hide in the LORD for HE is my strong tower in times of fear but I’ve found these days, I’ve come out to play, the view is amazing,

The LORD has given me a word and a song and I’ll post some of the verses as well.

What a beautiful way to wake up every morning right, in song and WORD, Christ HIMSELF, Christ out LORD, JESUS JESUS JESUS.

Lead Me to the Rock

1 Hear my cry, O God,
listen to my prayer;
2 from the end of the earth I call to you
when my heart is faint.
Lead me to the rock
that is higher than I,
3 for you have been my refuge,
a strong tower against the enemy.

4 Let me dwell in your tent forever!
Let me take refuge under the shelter of your wings! Selah
5 For you, O God, have heard my vows;
you have given me the heritage of those who fear your name.

The Holy Bible: English Standard Version. (2001). (Ps 61:title–5). Wheaton: Standard Bible Society.


The word ‘lead’ speaks to my heart.


  1341      נָחָה (nāḥâ) lead, guide. (ASV and RSV similar with the latter superior at I Sam 22:4, I Kgs 10:26 [both of which evidence a confusion of nāḥâ and nûaḥ; cf. ASV II Kgs 18:11), and inferior at Ps 67:4 [H 5].

Our root represents the conducting of one along the right path. For synonyms see nāhag. Our root occurs thirty-nine times.
The root is sometimes synonymous with nāhag “to herd” to a predetermined destination; e.g. lead away captive (Job 12:23), herd/lead a flock (Ps 78:53, 72). Elsewhere it is equal to nāhal “to lead/guide tenderly;” e.g. Ps 31:3 [H 4], to lead (nāḥâ), and tenderly lead/guide (nāhal) out of trouble (cf. Job 31:18).
God is often the one who “leads.” So, Abraham’s servant reported God as his “guider” (Gen 24:27). In the Exodus this guidance was manifested by the pillars of cloud and fire which preceeded (led) Israel (Ex 13:21). The Psalms frequently recall how God led his people along the right path and beseech him to do so again. This request is for far more than guidance. It is that God be before them showing the way of righteousness (Ps 5:8 [H 9]; 23:3). Moreover, the pious are to be led by God’s commandments (Prov 6:22) in conjunction with the integrity of his heart (Prov 11:3). The nations are obligated to worship God because he will judge and govern (i.e. graciously guide, Ps 67:4 [H 5]; cf. 31:3 [H 4]) in the messianic kingdom.

נִחוּם (niḥûm). See no. 1344b.
נָחשׁ (nāḥš). See no. 1349b.
נָחִיר (nāḥîr). See no. 1346c.

 (R. L. Harris, G. L. Archer Jr., & B. K. Waltke,)  נָחָה. Coppes, L. J. (1999). 1341 Eds.) Theological Wordbook of the Old Testament. Chicago: Moody Press.

Psalm 61:2c–3

In his prayer for protection the psalmist asks God to take him to the rock that is higher than I; the Hebrew may mean “a rock too high for me (to climb by myself)”; NJV translates “a rock that is high above me.” The figure is a bit strange but its sense seems clear enough: it is a figure of security and safety (see the use of “rock” in 27:5d and discussion). Some translate “Place me safely on a high rock” (SPCL) or “lift me up and set me upon a rock” (NEB, which changes one letter and uses a different word division in the Masoretic text). FRCL and NJB think that it refers to the Temple. TEV “safe refuge” in some languages can be rendered “the place where I am safe” or “the place where you protect me.”
God is the psalmist’s refuge (see comments on 14:6 and 46:1), his strong tower. A tower (see in 48:12 the towers of Jerusalem), a place which offered protection against the enemy’s attack (see the tower at Thebez, in Judges 9:50–57). If tower is unknown, a local substitute may be suitable and may be used as a simile; for example, “you are like a strong wall protecting me from my enemies.”

Bratcher, R. G., & Reyburn, W. D. (1991). A translator’s handbook on the book of Psalms (p. 538). New York: United Bible Societies.

5  For he will hide me in his shelter
in the day of trouble;
he will conceal me under the cover of his tent;
he will qlift me high upon a rock.

The Holy Bible: English Standard Version. (2001). (Ps 27:5). Wheaton: Standard Bible Society.

Psalm 27:5–6

The psalmist expresses his confidence in Yahweh’s ability to protect him in the Temple from danger; his shelter in verse 5a and his tent in verse 5c refer to the Temple as a refuge.
In verse 5d set me high upon a rock is a figure also of safety, a high place above and beyond the attacks of the enemy. If the literal “high rock” is misunderstood, the meaning may be represented by “and make me secure in a safe place.” There are some areas of the world where it will be difficult for people to imagine being secure on a high rock, particularly where such rocks do not exist. In such cases it is recommended that the translator shift to “safe place,” or else use a figure for safety that all will recognize.
In verse 6a “to have the head lifted up above the enemies” is a figure of triumph. My head shall be lifted up, if used in this form, may create serious ambiguities. However, “triumph” is sometimes spoken of as “standing on the heads of one’s enemies.”
In gratitude for Yahweh’s protection the psalmist promises to offer sacrifices in his Temple and to make melody to the Lord in public worship. see 4:5 for a discussion of sacrifices. Offer sacrifices is sometimes translated “I will burn gifts and worship God.” Line 6c may sometimes be rendered “I will sing songs and say the Lord is great.”
The vow or promise of the psalmist, I will sing … to the Lord, is characteristic of the closure pattern and may suggest for translators that a second heading is appropriate before verse 7. For example, “The psalmist asks the Lord to take care of him.”

Bratcher, R. G., & Reyburn, W. D. (1991). A translator’s handbook on the book of Psalms (pp. 264–265). New York: United Bible Societies.

Psalm 61 A Song of Trust
Many seek sanctuary from the weariness and struggles of life. But that asylum is found only in the Rock that is higher and stronger than any human (61:2). The prayer for the king to have an eternal reign (61:6–7) is fulfilled perfectly in the Son of David, Christ.

Dockery, D. S., Butler, T. C., Church, C. L., Scott, L. L., Ellis Smith, M. A., White, J. E., & Holman Bible Publishers (Nashville, T. . (1992). Holman Bible Handbook (p. 339). Nashville, TN: Holman Bible Publishers.



1901 צור (ṣwr) V. Assumed root of the following.

1901a צוּר (ṣûr) rock. (ASV and RSV same.)
ṣûRr appears about seventy-five times. Rock stands for boulders or formations of stone and for the material which composes mountains (Job 14:18 rock parallel to mountain). Rock may serve as a toponym, e.g. Wildgoats’ Rocks (I Sam 24:2 [H 3]; cf. Jud 7:25; II Sam 2:16). The rock may house pleasant surprises for man such as wild honey (Ps 81:16 [H 17]) and precious jewels (Job 28:10). Rocks provide refuge, but in the day of judgment people will unsuccessfully seek refuge in the caves of the rocks (Isa 2:19ff’.). Men engraved into various rock formations pictures and writing pertaining to all aspects of his life. Such writing in stone remains forever (Job 19:24).
Rock, by reason of its magnificence and hardness, affords many metaphorical uses. People who confidently occupy their habitation so that an enemy cannot defeat them are referred to as a rock (Jer 21:13). The gods of the nations are called a rock (Deut 32:31, 37); to them are attributed qualities of strength and reliability. Perhaps the Scripture in some places is playing on the fact that some of these idols were only statues hewn from stone. Wayward Israel went so far as to claim that a stone (ʾeben) gave her birth (Jer 2:27).
Albright, who prefers the translation “mountain,” claims that ṣûr was a common name for deities in Syria and Anatolia and is an old appellation (AYGC pp. 24, 188f.). He rightly adds that these appellations were used by the Israelites with no borrowing of the heathen deities to whom the words were applied by the surrounding nations.
Yahweh himself is many times called a Rock; I Sam 2:2 says, “There is no rock like our God.” Yahweh is a Rock, not in being represented as an idol carved from stone, but in that he is totally reliable. He is a sure source of strength and he endures throughout every generation. There is no unrighteousness found in him; he is completely upright (Deut 32:4; Ps 92:15 [H 16]). God is a Rock of salvation (Deut 32:15; Ps 89:26 [H 27]). He is a strong refuge in which his people may take shelter from any difficulty (cf. Ps 94:22). In distress the psalmists cry out to Yahweh so that they may experience the security of his steadfast endurance (Ps 27:5; 28:1). ṣûr thus appears in theophoric names: Zuriel (Num 3:35, “my Rock is El”); Zurishaddai (Num 1:6, “my Rock is Shaddai”). The man who relies on God as his Rock will not be greatly moved (Ps 62:2, 6, 7 [H 3, 7, 8]). When Israel strays, Isaiah exhorts them to “look to the Rock from which you were hewn” (Isa 51:1). Perhaps he is alluding to Deut 32:4. Yahweh gave birth to Israel through Abraham’s faith in him. Isaiah encourages the people to trust in Yahweh; as a result they shall have perfect peace (Isa 26:4f.). The quality of strength connoted by “rock” applies not only to defense but also to aggressive leadership in battle (Ps 18:31–48 [H 32–49]; 144:1). The quality of authentic endurance assures Habakkuk that Yahweh will bring the wicked to judgment (Hab 1:12). Yahweh’s ability to protect and to help his people as a Rock sets him apart as the only true Rock (II Sam 22:32; Isa 44:8).
The coming Messiah is called “a rock of stumbling” (Isa 8:14). He cannot be ignored; all who come into contact with him are made aware of their sin and misunderstanding about God’s way of providing salvation. Some stumble and are broken to repentance; others fall and are crushed by the rock itself (cf. Mt 21:42ff.; Rom 9:32f.; I Pet 2:8).
In the desert Moses struck the rock and water came forth to quench the people’s thirst (Ex 17:6; Deut 8:15; Ps 78:15, 20; 105:41; 114:8; Isa 48:21). Paul identifies this rock typically with Jesus (I Cor 10:4).

Bibliography: Boston, James R., The Song of Moses; Deut 32:1–43, Ann Arbor, University Microfilms, 1967. THAT, II, pp. 538–42.

צַוְוָרוֹן (ṣawwārôn). See no. 1897b.
צַח (ṣaḥ). See no. 1903a.

Hartley, J. E. (1999). 1901 צור. (R. L. Harris, G. L. Archer Jr., & B. K. Waltke, Eds.)Theological Wordbook of the Old Testament. Chicago: Moody Press.


16  But he would feed you with the finest of the wheat,
and with honey from the rock I would satisfy you.”

The Holy Bible: English Standard Version. (2001). (Ps 81:16). Wheaton: Standard Bible Society.

10  He cuts out channels in the rocks,
and his eye sees every precious thing.

The Holy Bible: English Standard Version. (2001). (Job 28:10). Wheaton: Standard Bible Society.

24  Oh that with an iron pen and lead
they were engraved in the rock forever!

The Holy Bible: English Standard Version. (2001). (Job 19:24). Wheaton: Standard Bible Society.


from everlasting to everlasting

when you awaken from a deep deep deep deep slumber with our LORD and Saviour

do you find yourself amazed by the pure white bright LIGHT in your entire bedroom

I’m in this place

as you hear the heavens’ continuous song



only the pure bright white LIGHT


Christ JESUS our LORD

after waking

in deep deep slumber

in HIS arms

HIS everlasting arms



27 The eternal God is your dwelling place,
and underneath are the everlasting arms.

The Holy Bible: English Standard Version. (2001). (Dt 33:27). Wheaton: Standard Bible Society.

From Everlasting to Everlasting


1 Lord, you have been our dwelling place
in all generations.
2 Before the mountains were brought forth,
or ever you had formed the earth and the world,
from everlasting to everlasting you are God.

The Holy Bible: English Standard Version. (2001). (Ps 90:title–2). Wheaton: Standard Bible Society.

9 Because you have made the LORD your dwelling place—
the Most High, who is my refuge—

The Holy Bible: English Standard Version. (2001). (Ps 91:9). Wheaton: Standard Bible Society.


1631a עוֹלָם (ʿôlām) forever, ever, everlasting, evermore, perpetual, old, ancient, world, etc. (RSV similar in general, but substitutes “always” for “in the world” in Ps 73:12 and “eternity” for “world” in Ecc 3:11.) Probably derived from ʿālam I, “to hide,” thus pointing to what is hidden in the distant future or in the distant past. The Ugaritic cognate is ʿlm, “eternity.”

Though ʿôlām is used more than three hundred times to indicate indefinite continuance into the very distant future, the meaning of the word is not confined to the future. There are at least twenty instances where it clearly refers to the past. Such usages generally point to something that seems long ago, but rarely if ever refer to a limitless past. Thus in Deut 32:7 and Job 22:15 it may refer to the time of one’s elders. In Prov 22:28; 23:10; Jer 6:16; 18:15; 28:8 it points back somewhat farther. In Isa 58:12, 61:4; Mic 7:14; Mal 3:4, and in the Aramaic of Ezr 4:15, 19 it clearly refers to the time just before the exile. In I Sam 27:8, in Isa 51:9 and 63:9, 11 and perhaps Ezk 36:2, it refers to the events of the exodus from Egypt. In Gen 6:4 it points to the time shortly before the flood. None of these past references has in it the idea of endlessness or limitlessness, but each points to a time long before the immediate knowledge of those living. In Isa 64:3 the KJV translates the word “beginning of the world.” In Ps 73:12 and Eccl 3:11 it is translated “world,” suggesting the beginning of a usage that developed greatly in postbiblical times.
Jenni holds that its basic meaning “most distant times” can refer to either the remote past or to the future or to both as due to the fact that it does not occur independently (as a subject or as an object) but only in connection with prepositions indicating direction (min “since,” ʿad “until,” lĕ “up to”) or as an adverbial accusative of direction or finally as the modifying genitive in the construct relationship. In the latter instance ʿōlām can express by itself the whole range of meanings denoted by all the prepositions “since, until, to the most distant time”; i.e. it assumes the meaning “(unlimited, incalculable) continuance, eternity.” (THAT II, p. 230) J. Barr (Biblical Words for Time (’1969), p. 73) says, “We might therefore best state the “basic meaning” as a kind of range between ‘remotest time’ and ‘perpetuity’”. But as shown above it is sometimes used of a not-so-remote past. For the meaning of the word in its attributive use we should note the designation of the lord as ʾel ʿōlām, “The Eternal God” (Gen 21:33).
The LXX generally translates ʿōlām by aiōn which has essentially the same range of meaning. That neither the Hebrew nor the Greek word in itself contains the idea of endlessness is shown both by the fact that they sometimes refer to events or conditions that occurred at a definite point in the past, and also by the fact that sometimes it is thought desirable to repeat the word, not merely saying “forever,” but “forever and ever.”
Both words came to be used to refer to a long age or period—an idea that is sometimes expressed in English by “world.” Postbiblical Jewish writings refer to the present world of toil as hāʿōlām hazzeh and to the world to come as hāʿōlām habbāʾ.
ʿad (q.v.) has substantially the same range of meaning as ʿōlām (usually long continuance into the future, but cf. Job 20:4).

Bibliography: Snaith, Norman H., “Time in the Old Testament,” in Promise and Fulfillment, Essays Presented to Professor S. H. Hooke, ed. F. F. Bruce, Edinburgh: Clark, 1963, pp. 175–86. Jenni, E., “Das wort ʿolam im AT,” Diss, Theol. Basel 1953 ( ZAW 64:197–248; 65:1–35).

Macrae, A. A. (1999). 1631 עלם. (R. L. Harris, G. L. Archer Jr., & B. K. Waltke, Eds.)Theological Wordbook of the Old Testament. Chicago: Moody Press

born to worship

22 March 2013 Alpha and Omega



I was born to worship
JESUS has given me a word
‘perfect peace’
HIS promise to me
here’s the verse from the LORD
and HIS song to me

3 You keep him in perfect peace
whose mind is stayed on you,
because he trusts in you.

The Holy Bible: English Standard Version. (2001). (Is 26:3). Wheaton: Standard Bible Society.


12 And after the earthquake a fire, but the LORD was not in the fire. And after the fire the sound of a low whisper.

The Holy Bible: English Standard Version. (2001). (1 Ki 19:12). Wheaton: Standard Bible Society.

a low whisper – a sound, a thin silence
interesting right

Elijah complained that the Israelites had abandoned God and that he was the last prophet of the LORD. But Elijah was mistaken. God brought in succession a great wind, an earthquake, and a fire to ravage the mountain. But the prophet did not hear God in these events. Instead, Elijah heard the LORD in a small whisper. By this the prophet learned that sometimes God works in quiet ways (19:9b–14).

Dockery, D. S., Butler, T. C., Church, C. L., Scott, L. L., Ellis Smith, M. A., White, J. E., & Holman Bible Publishers (Nashville, T. . (1992). Holman Bible Handbook (p. 256). Nashville, TN: Holman Bible Publishers.

Isaiah 26:3. Love this verse!

10  For it is precept upon precept, precept upon precept,
line upon line, line upon line,
here a little, there a little.”

The Holy Bible: English Standard Version. (2001). (Is 28:10). Wheaton: Standard Bible Society.

9, 10. Here the drunkards are introduced as scoffingly commenting on Isaiah’s warnings: “Whom will he (does Isaiah presume to) teach knowledge? And whom will He make to understand instruction? Is it those (that is, does he take us to be) just weaned, &c.? For (he is constantly repeating, as if to little children) precept upon precept,” &c.

line—a rule or law. [MAURER]. The repetition of sounds in Hebrew. tzav latzav, tzav latzav, gav laqav, gav laquav, expresses the scorn of the imitators of Isaiah’s speaking; he spoke stammering (Is 28:11). God’s mode of teaching offends by its simplicity the pride of sinners (2 Ki 5:11, 12; 1 Co 1:23). Stammerers as they were by drunkenness, and children in knowledge of God, they needed to be spoken to in the language of children, and “with stammering lips” (compare Mt 13:13). A just and merciful retribution.

Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Is 28:9–10). Oak Harbor, WA: Logos Research Systems, Inc.

Verses 7–13 either continue the description of Samaria’s carousers or depict the people of Judah. In either case the religious leaders are portrayed as staggering, vomiting drunkards and the people as sarcastic mockers of the prophet’s message. Since they rejected the Lord’s offer of true peace, conditioned upon righteous living, He would send against them the Assyrians, whose foreign speech would serve as His mocking response to their jeering mimicry of the prophet.

Dockery, D. S., Butler, T. C., Church, C. L., Scott, L. L., Ellis Smith, M. A., White, J. E., & Holman Bible Publishers (Nashville, T. . (1992). Holman Bible Handbook (p. 395). Nashville, TN: Holman Bible Publishers.

9  “To whom will he teach knowledge,
and to whom will he explain the message?
Those who are weaned from the milk,
those taken from the breast?

The Holy Bible: English Standard Version. (2001). (Is 28:9). Wheaton: Standard Bible Society.

10 To whom shall I speak and give warning,
that they may hear?
Behold, their ears are uncircumcised,
they cannot listen;
behold, the word of the LORD is to them an object of scorn;
they take no pleasure in it.

The Holy Bible: English Standard Version. (2001). (Je 6:10). Wheaton: Standard Bible Society.

10. ear is uncircumcised—closed against the precepts of God by the foreskin of carnality (Le 26:41; Ez 44:7; Ac 7:51).

Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Je 6:10). Oak Harbor, WA: Logos Research Systems, Inc.

10. ear is uncircumcised—closed against the precepts of God by the foreskin of carnality (Le 26:41; Ez 44:7; Ac 7:51).

Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Je 6:10). Oak Harbor, WA: Logos Research Systems, Inc.

41 so that I walked contrary to them and brought them into the land of their enemies—if then their uncircumcised heart is humbled and they make amends for their iniquity,

The Holy Bible: English Standard Version. (2001). (Le 26:41). Wheaton: Standard Bible Society.

7 in admitting foreigners, uncircumcised in heart and flesh, to be in my sanctuary, profaning my temple, when you offer to me my food, the fat and the blood. You have broken my covenant, in addition to all your abominations.

The Holy Bible: English Standard Version. (2001). (Eze 44:7). Wheaton: Standard Bible Society.

51 “You stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit.

The Holy Bible: English Standard Version. (2001). (Ac 7:51). Wheaton: Standard Bible Society.

28  But for me it is good to be near God;
I have made the Lord GOD my refuge,
that I may tell of all your works.

The Holy Bible: English Standard Version. (2001). (Ps 73:28). Wheaton: Standard Bible Society.

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