“[These were the priests and Levites who returned with Zerubbabel son of Shealtiel and with Joshua]…

…Shemaiah, Joiarib, Jedaiah,

Sallu, Amok, Hilkiah and Jedaiah.

These were the leaders of the priests and their associates in the days of Joshua.”

Nehemiah 12:6-7

Last time we looked into priests’ names and reminded ourselves opportunities to suffer with joy are, too, from the Right Hand of our powerful Abba. Today we finish with the names of the priests in this section.

We have seen Shemaih recently enough, so I want to begin with Joiarib. It means “the LORD contends,” from Yah and rib: to strive, contend, argue, complain, find fault, judge, plead your case, quarrel, reprimanded, adversary, chide, debate, ever, lay wait, plea, grapple, wrangle.

When I think of that word wrangle, I picture a cowboy’s rope around a calf, then wrestling the writhing animal to the ground. And we all know what it’s like to feel as though someone were lying in wait to find fault with or debate us. So picturing these definitions in the context of Yahweh contending are difficult to reconcile.

Our small group talked about love and justice last week in exploring Ephesians 2. When writing how Christ broke down the wall of hostility, Paul was referring to an actual wall with a warning of death for Gentiles who attempted to worship beyond a certain point in Temple.

“For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, 

by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace, 

and in one body to reconcile both of them to God through the cross, by which he put to death their hostility. 

He came and preached peace to you who were far away and peace to those who were near.

For through him we both have access to the Father by one Spirit.“

Ephesians 2:14-18

When Paul wrote this to the church of Ephesus, that wall still remained. And, according to the struggles he addressed in his letters, the hostility between Jewish and Gentile believers remained as well. So why write as if it had been destroyed? As if the two groups had already been made one?

One group member pointed out how Paul was calling the church out in this way. That because of what Jesus did, the wall of hostility among them should have been torn down. Seems a relevant topic to our current day, no?

The opportunity for dividing walls abound. And if social media is our indicator, hostility is evident. So what do we think this has to do with Yah contending?

Dr. Martin Luther King, Jr.’s daughter, Bernice King, is one of my favorite Twitter follows. I think we sometimes picture Dr. King and the civil rights movement as from a completely separate time. But, no, his daughter is tweeting regularly, reminding others of justice.

She has said, “Justice is love applied to systems and cultures.” As in, the two are not separate. One of my favorite illustrations of this is imagining if a society is throwing babies into a river streaming toward a cliff. Love would be pulling babies out of the water before the current rushed them down the waterfall. Justice would be backing up river and figuring out why society is throwing babies in the first place. Then fixing the problem.

I think this is the type of contending which comes from Yah. It seems that way when looking at Old Testament prophets, angry with those attending religious ceremonies but ignoring the poor, orphan, and widowed. Allowing unbalanced scales in the marketplace to take advantage of others.

And it looks that way in Paul’s letters when he challenges the wall of hostility still in place. When those considered other are not allowed, in our minds, to come near to God. In situations like these, we must back up the river and figure out why.

The problem is when we, as fallible humans, attempt the “strive, contend, plead a case, grapple, or wrangle” part of our definition of rib, it quickly turns to, “argue, complain, find fault, judge, quarrel, adversary, chide, lay wait” section. (I am talking to myself here.)

But the good news is, we are not the Good News. It does not turn that way with God. When we watch God walking around as a Man on earth in the Gospels, He balances this perfectly. When he finds fault, judges, and chides His adversaries, it is with sinless authority and perfection. And in complete love and sublime justice.

When we attempt this, in our brokenness, we often cannot wait – we lie in wait – to blast our adversaries in a spirit of self-righteousness and even hate. It should not be so.

One of the ways we will be able to back up the river is moving forward in finding our identity in Christ, and what He took on in His flesh to tear down that wall of hostility. As we do this, in imperfection, we find less of a need to quarrel and turn others into adversaries, while still compelled to plead the case and contend for justice in love.

This often looks like our Savior, laying down our lives on behalf of those we desire to plead our case before. Like Paul, we can

“…rejoice in what [we] suffer…for you, and…fill up in [our] flesh

what is still lacking in regard to Christ’s afflictions, for the sake of his body, which is the church.”

Colossians 1:24

This one is tricky, because it seems like Paul thinks Christ’s afflictions are lacking – or not enough – for His Church. But it is more likely the incarnational witness that was lacking in the church. They did not know how to apply Christ’s afflictions among themselves, so Paul celebrated that Jesus could show them, in real time, what that suffering could look like.

And it does not look like hostility, self-righteous judgment, or lying in wait to prove others wrong. It looks like dying to ourselves and loving our neighbors as ourselves. All our neighbors.

We have seen Jedaiah and Sallu in the last several months, so let’s move on with Amok. His name comes from amoq: to be deep, seek depth, be profound. Interesting name, right? Unfortunately, when we seek to be deep or profound, it can easily become about us. However, if we seek His depth, His wisdom, it can glorify our Savior.

We’ve seen Hilkiah recently enough, but his name meaning is delightful to end with. It means “my portion is Yah” from cheleq: portion, territory, farm land, inheritance, legacy, property, reward, flattery, smoothness of tongue.

I’m so grateful that, whatever else is swirling around, He is our Shield and Very Great Reward. Our plans may fail, but He is our portion. I am disappointed in this result, but He is my portion. I disappoint you, but He is your portion. The Church can be messy, but it is His Body, and He is our Portion. The only inheritance that matters.

Our verses for today end with, “These were the leaders (rosh – heads) and associates (ach – brothers) in the days of Joshua.” Joshua means “the LORD saves,” and these leaders and brothers all had names which pointed to Him.

May all our lives point to what we could never do on our own, but what He has done for us.

“[These were the priests and Levites who returned with Zerubbabel son of Shealtiel and with Joshua:]

Iddo, Ginnethon, Abijah,

Mijamin, Moadiah, Bilgah…”

Nehemiah 12:4-5

Last time we revisited some priest and Levite names, grateful Yah is in His abode, and we can rest in Him. Today we continue on with more names.

First up is Iddo – which means “timely.” It’s the same as iddah, meaning menstruation, which is…interesting. It’s from the root adah – to adorn, pass on, advance, deck self, bedeck, take away.

Are you asking yourself what timely has to do with taking away or bedecking oneself? Hits me right in the Ecclesiastes, personally. A time to be born, a time to die, a time to weep and a time to dance. And, if you live long enough, you will probably get a chance to do both extremes at the same time. Weeping about one thing, celebrating another. Fortunately, God calls us to such a life in community.

Ginnethon is next, and this is the only instance of this name in Scripture. It comes from ganan which means “gardener, cover, surround, defend, protect, hedge about.”

I like the image of a gardener doing whatever is necessary to protect her flowers or produce. To surround with a scarecrow, fencing, faux owl, or painted rocks. To defend her seedlings before they are fully grown, and to make sure the storm or critters don’t stop the blooming process.

How much more our Faithful Vinedresser? He Who sows His Word in the soil of hearts?

You ever just type words you know make sense, but they don’t sink deeply? I was writing about seeds and plants and soil and gardening, but haven’t taken the time to be unrushed in nature lately. Then I took a meandering walk with my pup around our neighborhood, and noted berries on a cherry blossom tree, a lone, perfect daisy in our yard, and new growth on our bushes. This is our Father’s world.

Our next priest is Abijah whose name means, “Yah is my father” from ab (father) and Yah. We have seen this name before. I as wrote previously,

“Indeed, there is nothing like knowing the Creator of the Universe is your Father. And I love how ab means father and Jesus called His Heavenly Father Abba, Daddy. Not just a formal title, but an endearing relationship. Not simply one who disciplines, but one who tickles and wrestles, cuddles and soothes. An affectionate, safe, and tender relationship. And we are invited into such a relationship because of what Jesus did.” Praise our Perfect Daddy.

Mijamin is next, a name we’ve also seen before. It’s a form of Minyamin “from the right hand,” which, Biblically speaking, seems to be from where all these other blessings flow. The right hand speaks of authority and power.

Sometimes I need help to see how even the challenges in life come from this loving Daddy, his powerful right hand. The ability to suffer well is rarely up there on my mental list of ways He uses His authority in my life. And yet nothing could be more Biblical.

Moadiah is next which is from Yah and maad – to slip, slide, totter, shake, unsteady, wavering. Yahweh is not described as One wavering or unsteady in Scripture. What do we make of this?

What causes you to waver or slip? Shake your faith or make you feel as if the earth is quaking under you? It’s often in those moments it seems God is tottering, too. But the best part of seasons like these is coming out the other side knowing experientially God was the only thing that never quaked. Our only solid Rock.

Our final name for these verses is Bilgah which means “cheerfulness.” What a lovely way to end our time! It comes from balag – to gleam, smile, flashes forth, comfort, recover strength, desist from grief.

If we’re speaking biblically about how to be cheerful when our friends are mired in grief, we do our best to avoid anything which resembles Job’s friends. If everything is quaking, demanding others desist from their sadness is unkind.

However, genuine comfort and perspective can do wonders to help us lift up our eyes from our circumstances. We recover strength as we live our lives with one another, shouldering burdens, lifting up one another to this powerful Abba of ours.

Together, we can genuinely rejoice in the Lord always.

“These were the priests and Levites who returned with Zerubbabel son of Shealtiel and with Joshua:

Seraiah, Jeremiah, Ezra,

Amariah, Malluk, Hattush,

Shekaniah, Rehum, Meremoth…”

Nehemiah 12:1-3

Last time we saw nine more cities in which the Benjaminites inhabited, along with a peek into the work groups of Levites. Today we explore both priest and Levite names who belonged to our returned exile group.

Because we’ve recently looked into the name Seraiah, we will begin with Jeremiah. It’s a familiar biblical name which means “Yah loosens” from Yah and remiyyah – laxness, slackness, idle, negligent, lazy.

Are you surprised the well-known prophet’s name has to do with laziness? Me, too. Seems as though it has more to do with the slackness part of the definition. When referring to the Most High God, what do you think Yah loosens means?

I can’t help but think of chains from bondage when I hear it. How, when we cooperate with Him in His Word and community, He loosens the chains that have bound us – even for years. But what about groups of people? Whole countries? Might Yah loosen chains on such a grand scale? Even in the midst of such worldwide heartache? I know He can. Let’s ask He will.

Malluk is the next name which we haven’t recently seen. It comes from melek (king) and malak (consult, reign, become king or queen). I’ve been reading about King David right now, and his rise to royalty. I must confess, in the midst of all the bloodshed and concubines and wives, it’s hard to see it as something from God. But today I read,

“As soon as you hear the sound of marching in the tops of the poplar trees, move quickly, because that will mean the Lord has gone out in front of you to strike the Philistine army.”

2 Samuel 5:24

Yes, David was to wait and hear marching from the God of Angel Armies! Incredible. I suppose it was never about David, but His faithful God. Same with us. We all reign in our own little kingdoms and queendoms. May they be about serving our Redeemer.

We’ve seen Hattush recently, so Shekaniah is the next name up. It means “Yah has taken up His abode” from Yah and shakan – to settle down, abide, dwell, continue, establish, inhabit, nest, remain, rest, stay. So poignant that I am reading how the Most High promised David a place to dwell and a line to establish and rest from Israel’s enemies. That Yah would abide among them and all nations would know He is God.

And how about us? After He loosens our chains, even on a grand, systemic scale, do we know what it takes to dwell in Him? To stay in His presence even when things are going well? To use our blessings for the common good, for His glory, on behalf of one another, when our impulse would be to hoard for when another disaster strikes?

We know the people of God did not remain in Him and experienced the consequences of their idolatry. How about us? We have the Spirit of the Living God dwelling within. We have the finished work of Jesus on the cross. We have the Body of the Sent Ones to be His hands and feet. Will we remain? Will we choose His rest? Can He trust us to pray His will be done, thereby saying mine be gone?

Rehum is next and it means “compassion.” As I wrote last time we saw this name:

“Since I’ve been looking up words in Hebrew, it occurred to me to see the etymology of the English word compassion this time. It comes from the Latin pati “to suffer” and the prefix com “with, together.” To suffer with another.

Then it made me smile, when looking up images for compassion, how so many pictures of compasses appeared. I had not thought of how compass is in the word itself. But it gives you something to think about, huh?

What if our compass was entering into the sufferings of others? If, when looking whether to go one direction or another, we consulted our map, deciding between self focus and others-focused? What would change on the daily if that one factor was considered?”

How’s your compass? I must admit, the busier things get, the more self-focused mine becomes. I want to take time, though, trusting He will provide what is needed – energy, extra time, enough down time – to enter into others’ lives even when life is full.

Meremoth is our final name and it is from mirmah – deceit, treachery, deception, dishonest, false, craft, feigned, guile, fraud; also plural from rum – to be high, exalted, rise, become proud, lofty.

Do you ever feel like the whole pride thing keeps coming up? In particular, this word rum was in our study last week. We can’t seem to escape it. I suppose because every day we have to battle our selfishness and pride. It doesn’t go down without a fight, and His mercies aren’t the only thing new every morning – so is our tendency to think only of ourselves. And highly, at that, though we could simply look at the previous day for some contrary evidence for that. At least I know I could.

Seems as though there’s a reason the pride thing keeps coming up. Because it’s in our hearts until glory. But He’s making all things new, including us.

May we bow and surrender and allow Him to work. So He alone is lifted high.

“[The descendants of the Benjamites…lived] in Hazor, Ramah and Gittaim, in Hadid, Zeboim and Neballat, in Lod and Ono, and in Ge Harashim.

Some of the divisions of the Levites of Judah settled in Benjamin.”

Nehemiah 11:33-36

Last time we began with some cities in which the Benjaminites inhabited, grateful we can pour out His goodness stored up in us. Today we continue on with several new towns.

First up is Hazor, a collective form of chatser – court, enclosure, village. I like the idea of multiple courts forming a village for the name of this town. As I am remembering starting back up a school year, what we can do together far, far exceeds what we can do on our own.

Next we have Ramah, which means height and is the same as the noun in its form, ramah: a high place, seat of idolatry. I’ve been thinking how, while all sin comes from dethroning God, this meaning of idolatry can look unique to each person. Likely because the ways in which we’ve sinned and been sinned against differ. I am personally most tempted toward idolatry when desiring comfort from something other than God. For you it might mean when you feel the need for power or control, or when your bank account looks low, or jealousy kicks in.

Whatever it is, friends, it does not belong at that height and neither do we. High places were built to worship false gods. Let’s dethrone every lie.

Our next city, Gittaim, means double wine press (from gath – winepress). I like this imagery of fruit, staying connected to the Vine, surrendering at harvest, providing drink for others. What do you think double winepress is about? Double the amount we have to offer? Hosting an even bigger table?

Our next city is Hadid, which means a peak, from chadad – to be sharp, keen, to be fierce, sharpen. Interesting, more definitions to do with height.

Sharp and fierce might have some negative connotations, but when needed, they are important qualities in instruments and people. I want my scissors to cut, and I want someone whose job it is to protect others to be fierce in their love in that moment.

“The summit of Tel Hadid is at 147m above sea level, while the valley of Nahal Natuf north of the hill is at 77m – a steep 70 m height difference which gave the city a natural defense.” source

So a city named Height is at an elevation. And did you note how that gave the inhabitants and natural defense against their enemies? Seems as if this is the proper use of a peak – to protect and defend from evil.

Next we have Zeboim, which is plural for tsabua – colored, variegated, speckled, dyed, hyena. I had no idea the biblical meaning of hyena:

“The hyena of Palestine is the striped hyena (Hyaena striata)…[and have] four toes on each foot, instead of four behind and five in front, as in most of the order.” This makes sense that it’s included in the variegated color definition.”

“The hyena is a nocturnal animal, rarely seen though fairly abundant, powerful but cowardly, a feeder on carrion and addicted to grave-robbing. The last habit in particular has won it the abhorrence of the natives of the countries which it inhabits.”

“In the passage cited in Ecclus, it is to be noted that it is to the hyena that the rich man is compared. The jaws and teeth of the hyena are exceedingly strong and fitted for crushing bones which have resisted the efforts of dogs and jackals. Its dens are in desolate places and are littered with fragments of skeletons.”

“‘Is my heritage unto me as a speckled bird of prey?’ (Jeremiah 12:9) becomes a more striking passage if the Septuagint is followed, ‘Is my heritage unto me as a hyena’s den?'” (Source)

I regularly remind myself the Jesus we follow brought life, not death. The ministry He gave His followers was one of washing feet and carrying crosses, not demanding rights or brute force. The weapons we fight with are not the weapons of the world. But, oh, the power.

Next we have Neballat, which comes from nabal – foolish, senseless, wicked, vile; and lat – secrecy, mystery, incantation. Well, these are not positive definitions. You definitely don’t want to mix incantations with foolishness. Evil is real.

Lod is our next city and gives us no trail to explore, so on we go to Ono which means vigorous, from on – vigor, wealth, maturity, might, strength, virility, force. Interesting after talking about how God’s Kingdom is about sacrifice not force, we have a city whose name means just that. So we get to explore the positives of might and strength.

I guess I’m just grateful we have a mighty God Who isn’t intimidated by His followers’ strength. His is a mature force, not needing others to be small so He can feel big. He grows us up, more in His image, which looks nothing like a doormat and everything like genuine strength.

Ge Harashim is next, which means “Valley of Craftsmen” from cheresh – cunning. I’ve been thinking about how the word craftsman in this situation comes from the word cunning. What do you think the two have to do with each other? It must involve seeing something for how it could be rather than what it is. Seeing a slab of wood as a table and chairs, or a redeemed sinner as beautiful workmanship.

Our final word in this section is how some of the divisions of Levites settled in Benjamin. Divisions here means escape, portion, course; from chalaq – deal, divide, distribute, flatter, to be smooth (as smooth stones were used for lots), take away a portion, separate self.

In our case, it refers to David dividing up the Levites’ duties before the Kingdom split and our exiles went into…exile.

“When David got to be an old man, he made his son Solomon king over Israel.

At the same time he brought together all the leaders of Israel, the priests, and the Levites. The Levites thirty years and older were counted; the total was thirty-eight thousand.

David sorted them into work groups:

‘Twenty-four thousand are in charge of administering worship in the sanctuary; six thousand are officials and judges; four thousand are security guards; and four thousand are to serve in the orchestra, praising God with instruments that I have provided for praise.‘

David then divided the Levites into groupings named after the sons of Levi: Gershon, Kohath, and Merari.“

1 Chronicles 23:1-6 (MSG)

The Levites were divided into “work groups.” From the praise team to security guards, they each had their role in Temple.

“From now on the assigned work of the Levites was to assist Aaron’s sons in the work of worship in God’s house: maintain courtyards and closets, keep the furniture and utensils of worship clean, take care of any extra work needed in the work of worship, and provide bread for the table and flour for the Meal Offerings and the unraised wafers—all baking and mixing, all measuring and weighing.”

“Also they were to be present for morning prayers, thanking and praising God, for evening prayers, and at the service of Whole-Burnt-Offerings to God on Sabbath, at New Moons, and at all festivals. They were on regular duty to serve God according to their assignment and the required number.“

They were also divided according to the sons of Levi: Gershon, Kohath, and Merry.

“In short, the Levites, with the sons of Aaron as their companions in the ministry of holy worship, were responsible for everything that had to do with worship: the place and times and ordering of worship.“

1 Chronicles 23:28-32 (MSG)

So these divisions had everything to do with fulfilling the task God had given them. It was their portion from Him, their “regular duty to serve God according to their assignment.”

May we follow suit.

“The descendants of the Benjamites from Geba lived in Mikmash, Aija, Bethel and its settlements, in Anathoth, Nob and Ananiah…”

Nehemiah 11:31 – 32

Last time we saw more cities where the descendants of Judah settled after returning and rebuilding Temple and the city wall. Today we see some cities in which the other tribe, the Benjaminites, settled.

First we have Geba which comes from gabia – cup, bowl, pitchers, pot; convex, goblet, calyx of a flower. If, like me, you aren’t up on botany definitions, the calyx is “the sepals of a flower…that enclose…the petals and form…a protective layer around a flower in bud (source).”

In the above picture of the tulip, the calyx is the green part on the petals which protects it before it begins to bud.

Before budding, the job of the calyx is protection. But after, it seems as if its purpose is to help form that cup-like structure from our definition.

So much can be poured into a cup – too many destructive options, you may argue. But the purpose of all those convex structures in the definition is to pour back out what is in. A goblet, pitcher, pot, bowl all have something to offer which can satisfy hunger and thirst. And when what we have stored up in us is life-giving, it will pour forth on others.

One of the reasons I know the above is true is because I was the beneficiary of it at church this week. And it ties into our next city Mikmash, which comes from kamas – to store up, store away; figuratively in the memory. Our church held a funeral Saturday for a friend’s mother who died of Alzheimer’s. This is particularly poignant for me as our extended family is dealing with a similar issue.

Although she just buried her mom, this friend poured forth comfort as I processed with her. A beautiful example of comforting others from the comfort we’ve received from God. She described losing her mom to this disease as grief upon grief. There’s something about those stored up memories which makes us who we are, isn’t there?

I don’t know why our city in today’s verse was named To Store Up, but it will matter forever that we store away His Word, and store up treasures in heaven.

Next up is Aija, which comes from iy – a heap of ruins. Iy is from avah – bend, twist, pervert, make crooked, do wickedly. The image of a winding road popped up while I was looking for something crooked. Bending and twisting are not negative. In fact, they are a necessary component of a healthy body.

However, a crooked path is used several times in the Word in a negative sense:

Trust in the Lord with all your heart
    and lean not on your own understanding;
in all your ways submit to him,
    and he will make your paths straight.

Proverbs 3:5-6

That’s probably because it was written in a time without a Department of Transportation and paved highways. It doesn’t matter that your path is winding when you’re in a several-thousand-dollar vehicle, traveling 70 miles an hour on an asphalt road. It is much more difficult when you’re clearing the road of tree branches, working through debris, and traveling in dangerous areas in which people with crooked intentions could hide.

“A voice of one calling:
‘In the wilderness prepare
    the way for the Lord;
make straight in the desert
    a highway for our God.
Every valley shall be raised up,
    every mountain and hill made low;
the rough ground shall become level,
    the rugged places a plain.
And the glory of the Lord will be revealed,
    and all people will see it together.
For the mouth of the Lord has spoken.’”

Isaiah 40:3-5

In order to make a straight path for the King, the ground must be leveled and prepared. In order to walk a straight path, the Path of Wisdom, we avoid the sin that so easily entangles. We can ask He would break our hearts when it enters our minds and His ways would look like pure freedom to us. Following a straight path keeps us from tripping.

Next up is Anathoth, which comes from Anath, father of Shamgar. Interestingly, when Shamgar is mentioned in Deborah’s song in Judges 5, winding paths are noted:

“In the days of Shamgar son of Anath,
    in the days of Jael, the highways were abandoned;
    travelers took to winding paths.
Villagers in Israel would not fight…”

Judges 5:6 – 7a

The reason for those winding paths? Because of the people’s fear of meeting their enemies on the highway. (Source) But Anath, Shamgar’s father, and the root word for our city name, comes from anah – to sing, shout, testify, announce, pay attention, respond, bear witness.

Yes. It’s not that we don’t have fear, or that we go looking to confront the enemy in our paths, it’s that we get to sing, shout, and announce to others what He’s done for us. Because of the complete acceptance and freedom from His blood, we can pay attention in our lives and bear witness. Which leads us to our next city.

It is Nob, whose definition takes us two separate directions. It comes from naar – abhor, spurn, abandon, make void, reject; but has a “see also” nob – to produce fruit, praise. When we pay attention, we can focus on who is abandoned, rejected in our day. We get to make changes to spurn injustice and void dysfunction.

Finally today we have Ananiah which comes from anan – to bring, practice soothsaying, enchanter, observer of times, sorcerer; from anan – to figuratively cloud over, act covertly. We’ve seen this word before, remembering the people of God have no need for magic or clouding over. We simply get to live as children of the day, working while it is still light.

One source pointed out this city’s name likely means “whom the Lord covers or guards.” (Source) Praise Him, because of the Cross, that is us.

“…[Some of the people of Judah lived] in Ziklag, in Mekonah and its settlements, in En Rimmon, in Zorah, in Jarmuth, Zanoah, Adullam and their villages, in Lachish and its fields, and in Azekah and its settlements. So they were living all the way from Beersheba to the Valley of Hinnom.”

Nehemiah 11:28-30

Last time we saw five city names in which our returned exiles inhabited, including a significant one, Beersheba. Today we continue on with more cities.

While nine are listed, four city names, Ziklag, Mekonah, Adullam, and Lachish, do not have known origins to further explore. Which puts us with En Rimmon up first. It means “spring of a pomegranate” from ayin (an eye, appearance, broad, concern, eyebrow, glare, disregard, generous, gleam, please, see, sleep, selfish, outward appearance, sparkling), and rimmon (pomegranate) from ramam – to exalt, lift up self, mount up, rise.

I looked up the significance of pomegranates in the Bible. Most suggest it represents fruitfulness and blessing. Some believe the 613 seeds in the fruit represent the 613 Torah laws. (Source) Either way, this beautiful and nutritious fruit was available to the children of God in the Promised Land. To name a city Spring of a Pomegranate denotes its overflowing blessing.

The next city which has a meaning to explore is Zorah, whose only definition is “a city exchanged by Judah and Dan.” This makes sense as it is first mentioned in Joshua 15:33 in the tribe of Dan, but later in Joshua 19:41, it’s listed under Judah. Interestingly, it is also the birthplace of the judge, Samson (Judges 13:2,25; Source).

Zorah’s root word is tsaraath, which means leprosy, scab, hornet. What a stark contrast from our previous word denoting overflowing fruitfulness and blessing. At least, that is likely how it would be taken by most. One a disease which labels you unclean and unfit for Temple or relationship inside the camp. Another the result of a wound, which many would not seek out. And the final one used most often in reference to God chasing out a people (Source).

Do you think in these terms in your daily life? This thing is a good blessing from God? This one is not – in fact, it might be a curse? Me, too. But when we remind ourselves our faithful Father must allow some pruning to become ever more fruitful, we can see both as gifts.

Our next city is Jarmuth, which comes from rum – to rise, be high or exalted, become proud, bold, defiantly, haughty, set apart, tall, uplifted, triumphant. And the following is Zanoah, which comes from zanach – rejected, spurn, cast away, remove, fail, forsake.

Once again, some contrasting definitions. One speaks to boldness, rising, being uplifted; the other thrown out and forgotten. Aren’t you so glad that, when the first definition describes you as less uplifted by God and more defiantly haughty and proud, Yahweh’s answer is not to reject us? As His children, He may let us fail, but He won’t forsake us.

So, asking myself at the same time, is that our reaction toward others? While never questioning our intolerance for evil, or our willingness to directly confront, do we also boldly love and refuse to reject? I see so many do this well. I want to be among them.

Now we come to Azekah, which comes from azaq – tilled, to dig about, to fence about. Does that phrase “to fence about” seem somewhat odd to you? Fences, of course, are neutral. They help keep things in – like livestock and pets – and other things out – like unwelcome intruders. So what do we make of a city’s name being “fencing about?” Hopefully, it was because its residents celebrated the good and kept out the destructive.

Our final phrase in today’s verses is “they dwelt (chanah – to decline, bend down, encamp, pitch, abide in tents) from Beersheba to the Valley of Hinnom.” To give us context, let’s use the same map from last time, when we saw the phrase, “From Dan to Beersheba:”

Apparently this group of returned exiles settled as far south as Beersheba, but only as far north as this valley just outside Jerusalem. In Hebrew Valley of the Son of Hinnom is Gay (valley) Hinnom or Ge-Hinnom, later known as Gehenna (Source).

Solomon put up idolatrous high places in this valley (1 Kings 11:7) and Kings Ahaz and Manasseh led in child sacrifices to both Molech and Chemosh (2 Kings 16:3, 2 Chronicles 28:3). (Source) So, basically, a place known for destruction.

They have built the high places of Topheth in the Valley of Ben Hinnom 

to burn their sons and daughters in the fire—

something I did not command,

nor did it enter my mind.

Jeremiah 7:31

Jesus also refers to this valley:

“If your hand causes you to stumble, cut it off.

It is better for you to enter life maimed than with two hands to go into hell [Gehenna], 

where the fire never goes out.”

Mark 9:43

“In Jesus’ day, [Gehenna] was…the city’s garbage dump, where a fire was always burning to consume anything thrown on the pile…It was also a place where, down through the centuries, many have been buried. (Source)

This was a place people shuddered to think about. How much more a place of eternal agony – eternal separation from all Good, anything Beautiful, from God? Yes, eternity matters.

For our purposes today, these returned exiles dwelt up to this valley of destruction. And dwelt here is “bend down, encamp, pitch, abide in tents.” It’s where they set up camp.

Makes me think of how Paul calls our bodies earthly tents. Not because they’re unimportant, but because they’re not the permanent shelters in which we will dwell forever.

May we seek to dwell in the Shelter of the Most High.

“…[Some of the people of Judah lived] in Jeshua, in Moladah, in Beth Pelet, in Hazar Shual, in Beersheba and its settlements…”

Nehemiah 11:26 – 27

Last time we saw surrounding villages in which people of Judah inhabited. Today we see five new cities and their name meanings.

Jeshua is up first, which you may know is the name for Joshua meaning “the LORD is salvation.” It is from YHVH and yasha – to deliver, avenge, bring salvation, bring victory, help, save, victorious, to be open, wide and free, to be safe.

Welp, this is an intense beginning village name for our verses. I think it’s beautiful how, throughout the pages of Scripture, we see that salvation belongs to our God. He saves, He brings victory, His salvation is freedom. I suppose we cannot be reminded enough.

Moladah is our second village listed, and its name comes from yalad – birth, to bear, bring forth, beget. I’ve been thinking of all the ways humanity brings forth new life. While only women are privileged to give birth to human life, we all get to bring forth creativity: relationships, projects, skills, businesses, clubs, non-profits, art and literature and music and dance in the image of our Creator God. Love and joy beget love and joy in a beautiful dance for eternity.

Beth Pelet is up next, and its name means “a place of escape.” It comes from bayith (house) and palyit – escaped one, fugitive, refugee. Whoo, this one’s meaning is dense. I wonder who ran to this collection of homes and named it such?

This meaning is also interesting at a time when U.S. politics seems quite divided about immigration. Particularly DACA recipients – children of those who immigrated to America and their ability to receive legal status. The good news is, if you believe this is needed, ministries have made it easy to speak up.

How about in our relationships? Who do you know who is a place of refuge for you? In whose presence you can relax and let down your guard? Have you been that safe space for others?

I was thinking of the imagery of fortresses and strongholds in the Bible. How in times of battle, the people could run to these places to escape slinging arrows. No matter our personal situation, His presence can be our place of escape:

The name of the Lord is a fortified tower;
    the righteous run to it and are safe.

Proverbs 18:10

Hazar Shual is listed next, and it means “village of the fox.” It comes from chatser (from last time: enclosure, court, yard; from chatsar – to sound a trumpet) and shual – fox, jackal; same as shoal – to hollow hand, handful.

I don’t know about you, but when I hear the word handful, it makes me think of an ornery child. Combine that with this definition of a fox, with its connotations for being sly, and you may have a mental image of someone difficult to deal with. Don’t you wonder why this city was called The Yard of the Fox?

How does this make you examine your willingness to let the Spirit work through you with those who are difficult in your life? How about the idea that you are that difficult person for someone else? May we have no tolerance for evil and a Spirit-willingness to deal with difficult.

Finally today we have the city of Beersheba whose name means “well of Seven.” It comes from sheba (seven) and beer – well, pit. Remember talking about the significance of Hebron? Well, now we can dive a bit into the same for Beersheba, for it is a city mentioned frequently in the Old Testament.

Just like Hebron, the first mention of Beersheba is in the Book of Beginnings, Genesis, with Abraham in a conflict over a well:

So Abraham brought sheep and cattle and gave them to Abimelek, and the two men made a treaty. 

Abraham set apart seven ewe lambs from the flock, and Abimelek asked Abraham,

“What is the meaning of these seven ewe lambs you have set apart by themselves?”

He replied, “Accept these seven lambs from my hand as a witness that I dug this well.”

So that place was called Beersheba, because the two men swore an oath there.

After the treaty had been made at Beersheba…

Abraham planted a tamarisk tree in Beersheba,

and there he called on the name of the Lord, the Eternal God [El Olam].

Genesis 21:27-33

Abraham’s son, Isaac, also had disputes over water and wells. And Beersheba was a place of significance for Isaac’s son, Jacob, as well:

“So Israel [Jacob] set out with all that was his, and when he reached Beersheba,

he offered sacrifices to the God of his father Isaac.

And God spoke to Israel in a vision at night and said,

‘Jacob! Jacob!’

‘Here I am,’ he replied.

‘I am God, the God of your father,’ he said.

‘Do not be afraid to go down to Egypt, for I will make you into a great nation there. 

I will go down to Egypt with you, and I will surely bring you back again. 

And Joseph’s own hand will close your eyes.’

Then Jacob left Beersheba, and Israel’s sons took their father Jacob

and their children and their wives in the carts that Pharaoh had sent to transport him.”

Genesis 46:1-5

Beersheba (along with two of the above four cities) were originally given to the tribe of Simeon:

The second lot came out for the tribe of Simeon according to its clans.

Their inheritance lay within the territory of Judah. 

It included:

Beersheba (or Sheba), Moladah, Hazar Shual…

Joshua 19:1-5

Most of the other Scriptures using the city name Beersheba use it in a regional context : “From Dan to Beersheba.”

As you can see, this was used to describe the territory as far north of Jerusalem as Dan, and south as Beersheba. It was the final place to drink and water your animals before traveling into the Negev desert (source). As such, it makes sense a well would have such significance.

It’s rare for me to think about a well without picturing the Samaritan woman at the well, who had a life-changing, mission-catalyzing encounter with our Living Water.

If it’s true He is a Spring of Water which never runs dry, and, if drinking from, we will never thirst again, we can abandon our scarcity mentality. He is salvation, a place of refuge, for all.

“As for the surrounding villages with their open fields, some of the people of Judah lived in Kiriath-arba with its settlements, Dibon with its settlements, and Jekabzeel with its villages.” 

Nehemiah 11:25 NLT

Last time we met Pethahiah, the advisor to the king for all public affairs. Things such as complaints, petitions, and civil disputes. We reminded ourselves of the need to share without giving full vent, and how we shine, reflections of our radiant God. Today we see some of the surrounding areas in which the people of Judah also populated.

Surrounding villages in our verse is chatser – enclosure, court, yard; from chatsar – to sound a trumpet. With their open fields is the word sadeh – fields, land, battlefield, territory, wild, to spread out. Interesting use of things associated with war, huh? Trumpets sounding, battlefields, wild territories.

What do we make of taking over land by force? Owning soil, land meant to be wild and spread out and belonging only to God? The eighth and tenth commandments (Do not steal and Do not covet your neighbor’s possessions) seem to assume private ownership. And Yahweh parceled out the Promised Land to His people.

And yet:

“The land must never be sold on a permanent basis, for the land belongs to me.

You are only foreigners and tenant farmers working for me.”

Leviticus 25:23 NLT

God gave His people many ways to steward the land that helps care for the sojourner, orphan, and widow, and give the land adequate rest. As well as ways to prevent generational poverty.

But for those of us living in a highly non-agrarian society, I wonder what it looks like to have a more open hand with all this? To not assume because a title and deed say a certain square feet of dirt belongs to you that you are the one calling all the shots? To genuinely believe the land belongs to Him?

I don’t have answers as someone who has bought a home and the land therein. But the word for the people of Judah living in these areas is our familiar yashab – to dwell, abide. Keeping in mind abiding in Jesus as foremost, with out citizenship in heaven our priority, will likely help us flesh this out in our day.

Unfortunately, we do not get to leave behind land wars as we journey on. We now come in our verse to three specific regions, along with their surrounding settlements. Kiriath-arba is first, which is the old name for the city of Hebron.

I hadn’t thought much of the historical significance of the city of Hebron. However, since Abraham purchased it as a place to bury Sarah, it is a city with enormous biblical and historical significance. Not only for Jews and Christians, but those of the Muslim faith as well, as Abraham is a sacred prophet for them. (Source 1 and Source 2)

Biblically speaking, Hebron was given to Caleb and his descendants by Joshua:

“So Joshua blessed Caleb son of Jephunneh and gave Hebron to him as his portion of land. 

Hebron still belongs to the descendants of Caleb son of Jephunneh the Kenizzite

because he wholeheartedly followed the Lord, the God of Israel.“

Joshua 14:13-14 NLT

Additionally, David was anointed as King in the city of Hebron:

After this, David asked the Lord, “Should I move back to one of the towns of Judah?”

“Yes,” the Lord replied.

Then David asked, “Which town should I go to?”

“To Hebron,” the Lord answered.

David’s two wives were Ahinoam from Jezreel and Abigail, the widow of Nabal from Carmel.

So David and his wives and his men and their families all moved to Judah,

and they settled in the villages near Hebron. 

Then the men of Judah came to David and anointed him king over the people of Judah.

2 Samuel 2:1-4a NLT

Significant city, huh? And speaking of battlefield and Hebron, here is just a glimpse historically:

“Jews lived in Hebron continuously throughout the Byzantine, Arab, Mameluke and Ottoman periods…

Upon capturing the city in 1100, the Crusaders expelled the Jewish community, and converted the mosque at the Tomb back into a church…

The Ottoman Turks’ conquest of the city in 1517 was marked by a violent pogrom which included many deaths, rapes, and the plundering of Jewish homes…

On August 23, 1929, local Arabs devastated the Jewish community…According to the Encyclopedia Judaica:

‘The assault was well planned, and its aim was well defined: the elimination of the Jewish settlement of Hebron…Sixty-seven were killed, 60 wounded, the community was destroyed, synagogues razed, and Torah scrolls burned.'” (Source)

Indeed, this notion of conquering people to forcefully take land is evident. But back to Hebron’s original name, Kiriath-arba. It means “the city of four” and is likely due to “the fact that the city is built on four hills.” (Source)

The name comes from arba (four) and qiryah – town, fortress. The root of qiryah is qarah which means “appoint, encounter, meet, befall, accidentally come upon, impose timbers (roof or floor).”

The thing is, settlements, villages, towns, cities are of God. A pulling together of people who purpose to live life beside each other, trade with or shop from one another, and worship, celebrate, feast, fast, marry and bury in proximity. The Word of God begins in a Garden with a family, and ends in a City with a new Family. This meeting, encountering one another in all of life, is from Him.

The phrase “and its settlements” is used next for this city and the following. The Hebrew word is bath, meaning “daughter, branches, maiden, apple of the eye.” Interesting meaning for settlements, don’t you think?

But I suppose if the above-mentioned living is what takes place there, it doesn’t matter whether people accidentally happen upon or purposely seek out a certain settlement. That soil will be as dear to those choosing to work it as a beloved daughter.

The next city listed is Dibon, whose name comes from dub – to pine away, sorrow, mope. Kinda makes you wonder what happened there to have inherited such a name. So, in a spirit of personally feeling bleh due to typing this on a cloudy, rainy day, what types of sorrows tempt you to mope? Is it loss of a certain thing or the attention of a loved one? Changes or constant sameness? Others’ words or your own thoughts?

Perhaps it might help to think of “apple of the eye” mentioned above. After all, Dibon’s settlements (bath) are included in this mopey section. Have you ever looked up the four verses which use the phrase? Me either. Let’s do it together:

He found him in a desert land,
And in the howling wasteland of a wilderness;
He encircled him, He cared for him,
He guarded him as the apple of His eye

Deuteronomy 32:10

Keep me as the apple of your eye;
    hide me in the shadow of your wings

Psalm 17:8

Keep my commandments and live,
And my teaching as the apple of your eye.

Proverbs 7:2

For the Lord of armies says this:

“After glory He has sent me against the nations that plunder you,

for the one who touches you, touches the apple of His eye

Zechariah 2:8

Seems as though when we belong to Him through Jesus, we’re pretty loved, fought for, and protected. His eye is on the sparrow and He watches over us.

The first three verses above use the Hebrew word ishon for apple of eye, and Zechariah uses babah. But they both refer to the pupil, the center part which controls how much light gets in the eye.

When we regularly, daily soak in His extravagant love for us, we are keeping our focus on Light. Truth. An opportunity to seek good and avoid every kind of evil. If your eyes are single, your whole body will be full of light. The focus of our gaze affects us. Having a single eye for Him and His kingdom can help cut through the darkness.

The final city in our verse in which those of Judah inhabited is Jekabzeel, which means “God gathers.” It’s from el and qabats – to collect, assemble, meet, rally, heap, surely take up.

God not only gathers us in settlements, villages, towns, and cities, but in families, friendships, communities. We know we cannot do this life on our own, and He makes provision to help rally us with one another. On our own, we falter, but assembled, we can surely take up our crosses and follow Him.

Thank God He gathers.

“Pethahiah son of Meshezabel, a descendant of Zerah son of Judah, was the royal adviser in all matters of public administration.”

Nehemiah 11:24 NLT

Last time we met Uzzi, in charge of the musicians, who had their daily allotment from the king to minister at Temple. Today we see Pethahiah, in charge of public affairs.

Pethahiah’s name means “Yah has opened” from Yah and pathach – appear, to open, break forth, draw out, let go free, engrave, loose self, to loosen, begin, plough, carve, put off, ungird, unstop, have vent.

It makes me think of the tongue being set loose – both in a healing way and an unhealthy one. To draw out, open up, someone’s heart and feelings, hurts and joys, is an incredible privilege. When others share their journey with us, may we treat it as sacred. Particularly if Yah is the One at work in a life, stirring up memories and applying His Word for freedom, physiologically carving, plowing fresh neural pathways in the brain to deal with pain or trauma, in a very real way renewing our minds with Truth.

Unfortunately, it seems the other option for pathach is running free, having full vent to our emotions. To let go of restraint, loose self from discernment or the good of others. Yeesh, a tough balance of healing and hurting, allowing God to mend versus trusting self to self.

We’re fortunately given Pathahiah’s father’s name, Meshezabel, which means “God delivers.” It comes from el and shezab (to deliver) from azab – leave, abandon, loose, forsake, commit self, fail, fortify, help, leave destitute, refuse, permit.

We can relax a bit when we see loosing ourselves in the context of El Elyon, God Most High. If it is Yah Who opens, God Who delivers, we can know He will not lead us in ways contrary to His perfect character. When we’re delivered by God, we forsake what harms us and others, loosing ourselves from sin and its grip.

Because we are creatures, we will be mastered by something. Learning to leave destitute what we know from experience are cruel masters is what allows the sun of righteousness to rise in our lives, with healing in its wings.

Pathahiah’s grandfather is Zerah, which comes from the word zerach, meaning “dawning, shining, rising;” from zarach – to rise, come forth, broke, dawn, shone, to irradiate (or shoot forth beams), to rise (as the sun).

I’m struck by the “shoot forth beams” part, aren’t you? Sounds superhero-esque. But in a spiritual sense, it isn’t far fetched:

“Those who look to him are radiant;
    their faces are never covered with shame.”

Psalm 34:5

“He will make your righteous reward shine like the dawn,
    your vindication like the noonday sun.“

Psalm 37:6

“The precepts of the Lord are right,
    giving joy to the heart.
The commands of the Lord are radiant,
    giving light to the eyes.“

Psalm 19:8

“…the path of the righteous is like the morning sun,
    shining ever brighter till the full light of day.“

Proverbs 4:18

And why?

Because:

“…he is like the light of morning at sunrise
    on a cloudless morning,
like the brightness after rain
    that brings grass from the earth.”

2 Samuel 23:4

Our radiant, brilliant God, the Author of Light, can shine through us, in us.

This Pathahiah in our verse is described as the royal advisor. The word used here is simply yad – hand, as in, right hand man. And his job? To deal with affairs (dabar from last time – speech, word, account, act, advice, affair, because of, book, business) relating to the people (am – folk).

So last time this word dabar was used to describe the daily portion or quota. Here it is matters or affairs. The regular stuff of life regular people deal with. And royal implies he reported to the king.

“…entrusted with judicial power…of the Persian monarch…his duty consisted either in adjusting cases of civil dispute, or in regulating fiscal concerns.”

“…at the king’s hand in all matters concerning the people; to speak for them to the king…when they had a favour to ask of him, a petition to present to him, he delivered it for them, and by him the king returned the answer.

Interestingly:

“…it seems more probable that ‘at the king’s hand’ denotes personal residence at the Persian court…”

So it’s possible our Pathahiah might not have even lived in Jerusalem! But either way,

“…he evidently held a confidential position, which made him an intermediary for certain purposes between the Persian king and the Jewish people. Perhaps he received and forwarded petitions and complaints.”

source of above

Hmmm. Complaints, petitions, instances of civil dispute. These are not light matters. And being an intermediary is a difficult position – both sides know you’re not fully on either one.

But having the king’s ear is a privilege. And we have His. We are given the honor of bringing before Him the cries of our own and others’ hearts. And we know He can and will deal with our civil disputes, the complaints we bring about one another. And, frankly, where better to take them? He is King, after all.

May we consider our ability to come before the throne of grace with confidence to not simply be about asking Him for something else for ourselves. The beauty of it all is interceding for one another, in the image of the One ever interceding for us.

Praise God, He delivers.

“The chief officer of the Levites in Jerusalem was Uzzi son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Mika. Uzzi was one of Asaph’s descendants, who were the musicians responsible for the service of the house of God. The musicians were under the king’s orders, which regulated their daily activity.”

Nehemiah 11:22-23

Last time we saw how the rest of the folk settled on their ancestral land, with Ziha and Gishpa in charge of the Temple Servants on the hill of Ophel, grateful for His generous hand and that He is at work doing a new thing. Today we see the chief officer of the Levites, his descendants, and the temple musicians’ portion.

Chief officer is the word paqid which means “governor, lieutenant, leader, deputy, commissioner.” It’s from paqad – to attend to, visit (with friendly or hostile intent), muster, appoint, indeed concerned, call to account, bring punishment, commit, deprive, entrust, examine, lack, longed, looked, numbered, put under, sought, summoned, surely take care, take notice, bestow, call to reckon.

Whew, that’s a mouthful of synonyms. And the variety speaks to all the roles someone in charge must fill. To both call to account and be concerned for those under leadership is vital. One without the other isn’t love, let alone leadership. To entrust, seek, summon, and take care are necessary before any of us have the relational currency needed to examine, take notice, or call to reckon others.

And this chief officer’s name itself is interesting: Uzzi, which means “forceful.” It’s from azaz – to be strong, become fixed, brazen, show bold, mighty, prevail, strengthen, harden, impudent. Again, several of these seem to have more positive connotations: strengthen, show bold, and prevail all speak to the above leadership synonym muster. We often need to summon courage to lead, say hard things, or allow God to strengthen us and simply do it scared.

Of course, when such skills turn negative, “brazen, become fixed, to harden, and impudent” could result. Unfortunately, pride is everyone’s daily death, the stakes are simply higher when given people for whom we will stand before God and give an account. I’m thinking anyone who finds that sweet spot of boldness with humility will not find it without lots of trial and error with a gracious God.

We have seen the next four names recently enough that we will move forward to Asaph. If you remember, Asaph means “gatherer” and his descendants were musicians (shir: to sing, a singing man or woman).

There’s something about music that can soften this whole conversation, huh? The way a melody, particularly one lifting high the Most High, can transcend differences and remind us of the point.

And these musicians were responsible for the service of the house of God. Responsible for is neged, meaning “in front of, in sight of, aloof, away, directly, opposite, resist, risk, sight, straight ahead, suitable.” It comes from nagad – to be conspicuous, answer, tell, confess, declare, disclose, fully report, give evidence, make known, messenger, stand boldly out opposite, manifest, to announce by word of mouth to one present, expose, predict, explain, expound, profess.

Well, we’re back to bold, aren’t we? The service referred to is melekah: our word for work meaning “business, cattle, labor, project.” The nitty gritty. So in the sight of others, conspicuously, the nitty gritty work of Temple was to be done. Things like sacrificing animals, lighting incense, cleaning up blood, baking bread.

What kind of nitty gritty is the Church to be directly responsible for in the sight of others in our day? Things like directly telling the glorious Good News, loving our enemies in a way opposite the world’s, fully making known the Living Word, and leaving the 99 to go after the one.

As the priesthood of believers, we are all messengers purposed to fearlessly make known the mystery of the gospel. To fully report all of God’s statutes and allow our lives to give evidence that His ways are the only way to enjoy green pastures and quiet waters. And to expose evil, in whatever form it takes, in our own lives and in systems, standing boldly opposed to injustice.

So these musicians, knee deep in the nitty gritty of God’s House, were to be given a sure portion, a daily quota, as commanded by the king. It seems that most commentators believe this is referring to the king of Persia, Artaxerxes:

“It seems that Artaxerxes had gone beyond the exemption of Ezra 7:24, and given them a daily allowance, which it was the business of Uzzi to see to.” (Source)

The word for command here is mitzvah – prescribed terms. It comes from tsavah – conditions, law, ordinance, precept, lay charge upon. These prescribed terms hovered over (al) the singers, ensuring their portion (amanah – faith, support, something fixed, a covenant, sure portion, agreement, firm regulation; feminine of ‘amen [verily, truly, “amen, so be it.”])

And when? A quota day by day. Quota here is dabar – speech, word, account, act, advice, affair, because of, book, business.

I have to wonder how these worship leaders felt about a charge hovering over them for a daily quota from a secular king. Do you think they were grateful? It seems they would be, particularly if it indeed referred to some sort of financial stipend.

And what do we make of their portion being a feminine form of the word amen? It makes me think of azaz again, that forceful, possibly hardened, energy, somehow humbled and – while no less firm, fixed, or sure – given with a support.

It seems as though such a daily quota would be easy to receive. Either way, Uzzi’s job was to oversee it and the musicians were to praise Yahweh.

Amen. So be it.