חנית Saul and His Spear

KO E TAO ‘A SAULA

1 SAMUEL 26:7

SO DAVID AND ABISHAI WENT TO THE ARMY BY NIGHT. AND THERE LAY SAUL SLEEPING WITHIN THE ENCAMPMENT, WITH HIS SPEAR STUCK IN THE GROUND AT HIS HEAD, AND ABNER AND THE ARMY LAY AROUND HIM.

1 SAMUEL 26:7

Pea a‘u ‘a Tēvita mo ‘Apisai ki he kakai ‘i he po‘uli, pea tā ko Saula ē ‘oku toka ‘i he loto‘ā sāliote, ‘oku mohe, pea ko hono tao ‘oku hunuki ‘i he kelekele mei hono ‘ulu: pea ko ‘Āpina mo e kakai na‘e fetākoto‘i takatakai kiate ia.

Some storytelling swims right below the surface of the narrative. Saul and his chanit ("spear") illustrate this well. This weapon was never far from Saul's hand. He threw it at his son, Jonathan, as well as David. It was stuck in the ground as he slept. And no doubt this chanit lay beside his body after he'd fallen on his own sword. David, however, does not carry a chanit. Who does? Goliath the Gentile, who also threatens to kill David with his spear. It's the narrator's way of nudging us readers, suggesting by this weapon in Saul's hand that he is a king who wants to be like Gentile kings, unfaithful to his vocation as Israel's ruler.

The chanit of this wannabe-Gentile never pierced David, but a Gentile's spear went deep inside the Son of David (John 19:34). The blood and water that flowed out of his side are the regal marks of God's kingdom. With these he washes us clean and fills our cups, that we might taste and see that this King of Jews and Gentiles is good, indeed.

Blessed are you, Lord God, for you have delivered us from foes "whose teeth

are spears and arrows, whose tongues are sharp swords" (Ps. 57:4).

 לשון Razor Tongue

‘ELELO MASILA

1 SAMUEL 22:18-19

THEN THE KING [SAUL] SAID TO DOEG, "YOU TURN AND STRIKE THE PRIESTS." AND DOEG THE EDOMITE TURNED AND STRUCK DOWN THE PRIESTS, AND HE KILLED ON THAT DAY EIGHTY-FIVE PERSONS WHO WORE THE LINEN EPHOD. AND NOB, THE CITY OF THE PRIESTS, HE PUT TO THE SWORD; BOTH MAN AND WOMAN, CHILD AND INFANT, OX, DONKEY AND SHEEP, HE PUT TO THE SWORD.

1 SAMIUELA 22:18-19

18 Pea me‘a ‘a e tu‘i kia Toeki, Tu‘u takai koe, ‘o ‘ohofi ‘a e kau taula‘eiki. Pea tafoki ‘a e ‘Ītomi ko Toeki, pea ‘ohofi ‘e he taha ko ia ‘a e kau taula‘eiki, ‘o ne tāmate‘i ‘i he ‘aho ko ia ha toko valungofulu mā nima na‘e ‘ai ‘a e ‘ēfoti tupenu. 19 Pea ko Nopi, ko e kolo ‘o e kau taula‘eiki, na‘a ne taa‘i ‘aki ‘a e mata ‘o e heletā; ‘io, na‘a ne have‘i ‘a e tangata mo e fefine, ‘a e tamaiki mo e kei huhu, pea mo e pulu mo e ‘asi mo e sipi.

Doeg ranks as one of the coldest, most despicable men in the Bible. When Saul wanted intel about David's whereabouts, Doeg not only complied, thus stabbing the priests in the back; with bloodthirsty zeal, he literally stabbed those same eighty-five priests to death, along with every living thing in Nob. And where did it all begin? In his mouth. In a psalm about this slaughter, David says, "Your lashon ['tongue'] plots destruction, like a sharp razor, you worker of deceit" (52:2). Doeg's lashon was "staining the whole body, setting on fire the entire course of life, and set on fire by hell" (James 3:6).

The rabbis use the phrase lashon hara ("evil tongue") to describe the use of defamatory or derogatory speech designed to harm another person. Our tongues are gifts from God, full of incredible potential for good but also harm. Before we ever open our lips, let us first pray to the Father …

"Let the words of my mouth and the meditation of my heart be acceptable in your sight, O LORD, my rock and my redeemer" (Ps. 19:14).

 שגע The Madman 

Ko e Siana sesele

1 SAMUEL 21:13-15

[DAVID] CHANGED HIS BEHAVIOR BEFORE THEM AND PRETENDED TO BE INSANE IN THEIR HANDS AND MADE MARKS ON THE DOORS OF THE GATE AND LET HIS SPITTLE RUN DOWN HIS BEARD. THEN ACHISH SAID TO HIS SERVANTS, "BEHOLD, YOU SEE THE MAN IS MAD. WHY THEN HAVE YOU BROUGHT HIM TO ME? DO I LACK MADMEN, THAT YOU HAVE BROUGHT THIS FELLOW TO BEHAVE AS A MADMAN IN MY PRESENCE?"

1 SAMIUELA 21:13-15

13 pea ne liliu hono anga ‘i honau ‘ao, pea ‘i he‘enau puke ia na‘a ne tō‘onga kehe, ‘o ne kohikohi ki he tāpuni ‘o e matanikolo, pea ne tuku ke tafe hifo hono fāvai ki hono kava. 14 Pea me‘a ‘a ‘Ākisi ki he‘ene kau tamaio‘eiki, ‘Ā, ‘oku mou vakai ‘oku sesele ‘a e tangata: pea ko ho‘omou ‘omi ia kiate au koe‘uma‘ā? 15 He ‘oku ou masiva sesele, kuo mou ‘omi ai ‘a e siana ni ke fai ‘ene sesele kiate au? ‘E ‘ikai hū ‘a e siana ni ki hoku fale.

Discrediting someone by questioning their sanity is an age - old trick. Jeremiah's opponents slandered him as m'shugga ("raging" or "mad" [from shaga]) because he foretold the Babylonian destruction of Jerusalem (29:26; cf. 2 Kings 9:11). In David's case, he pretended to be among the m'shug - ga'im ("madmen") to save his own skin-discrediting himself, as it were, to appear a nonthreat. God threatened true madness to Israel, however, should she forsake the covenant. So devastating would be her punishment that the nation would be m'shugga ("driven mad") by what they saw (Deut. 28:34).

Jesus' own family once thought he was "out of his mind" (Mark 3:21). Oftentimes the truth is so shockingly opposed to our deepest and dearest assumptions that it appears folly and madness. We need therefore to let God's Word incessantly transform and renew our minds (Rom. 12:2) that we think and speak not as children of the world, but as children of our heavenly Father. 

"Teach me your way, O LORD, that I may walk in your truth; unite my heart to fear your name" (Ps. 86:11).

 Knit Soul to Soul קשר

LALANGA FAKATAHA HONA LAUMALIE 

1 SAMUEL 18:1-4

AS SOON AS HE HAD FINISHED SPEAKING TO SAUL, THE SOUL OF JONATHAN WAS KNIT TO THE SOUL OF DAVID, AND JONATHAN LOVED HIM AS HIS OWN SOUL AND SAUL TOOK HIM THAT DAY AND WOULD NOT LET HIM RETURN TO HIS FATHER'S HOUSE. THEN JONATHAN MADE A COVENANT WITH DAVID, BECAUSE HE LOVED HIM AS HIS OWN SOUL. AND JONATHAN STRIPPED HIMSELF OF THE ROBE THAT WAS ON HIM AND GAVE IT TO DAVID, AND HIS ARMOR, AND EVEN HIS SWORD AND HIS BOW AND HIS BELT.

1 SAMIUELA 18:1-4

1 PEA ‘i he ‘osi leva ‘ene fakatau folofola kia Saula, pea pīkitai ‘a e loto ‘o Sonatane ki he loto ‘o Tēvita, pea ‘ofa ‘a Sonatane kiate ia ‘o hangē ko ‘ene mo‘ui ‘a‘ana. 2 Pea puke ‘e Saula ‘a Tēvita ‘i he ‘aho ko ia, ‘o ‘ikai te ne tuku ke foki ki he ‘api ‘o ‘ene tamai. 3 Pea hanga ‘a Sonatane ‘o fai fuakava mo Tēvita, koe‘uhi na‘a ne ‘ofa kiate ia ‘o hangē ko ‘ene mo‘ui ‘a‘ana. 4 Pea hu‘ihu‘i ‘e Sonatane ‘a e kofu tōtōlofa kuo ne ‘ai, ‘o ne ‘ange kia Tēvita, pea mo hono ngaahi kofu tau, ‘io, mo ‘ene heletā, mo ‘ene kaufana, mo hono no‘o.

Jonathan's soul was qashar ("knit") to the soul of David. The verb means to bind or tie together, as Rahab qashar a piece of scarlet to her window (Josh. 2:18). The same verb is used to describe how the Israelites were to qashar God's words to their  foreheads and hands (Deut. 6:8). It's also applied to how love binds people together, as Jacob's soul was qashar to the soul of his youngest son, Benjamin (Gen. 44:30), or Jonathan's was to David. Inwardly (soul) and outwardly (robe, armor, weapons), Jonathan emptied himself in love to David.

Jonathan's brotherly love (Greek: philia) is a picture of Jesus' perfect, selfless love (Greek: agape). He "emptied himself" (Phil. 2:7) to fill us. Inwardly and outwardly, in soul and sweat, he gave all he had that we might receive "grace upon grace" (John 1:16).

Jesus, bind us, heart and body and soul, to you, our Brother and Friend.

 No Mere Child's Toy

Na’e ‘ikai ko ha me’atau ‘a ha tamasi‘i

1 SAMUEL 17:40

THEN [DAVID] TOOK HIS STAFF IN HIS HAND AND CHOSE FIVE SMOOTH STONES FROM THE BROOK AND PUT THEM IN HIS SHEPHERD'S POUCH. HIS SLING WAS IN HIS HAND, AND HE APPROACHED THE PHILISTINE.

1 SAMIUELA 17:40

Pea ne to‘o hono tokotoko, ‘o ne fili ha‘ane fo‘i kilikili molemole ‘e nima mei he tele‘a, ‘o ne ‘ai ki he ‘angame‘a ‘a kau tauhi na‘e ‘iate ia, ki he kato loto; pea kuo ne to‘o mai ‘ene makatā: pea ne ‘unu‘unu ki he Filisitia.

The qela ("sling") was a lethal weapon, used all over the world in warfare and hunting. Armies included qalla'im ("slingers"), famous for their accuracy (Judg. 20:16; 2 Kings 3:25). So when David marched to meet Goliath, he wore no armor, but he was certainly armed - armed with a weapon he'd used to defend his flock from bears and lions (vv. 34-35). More importantly, though Goliath came with sword, spear, and javelin, David came armed with "the name of the LORD of hosts, the God of the armies of Israel," whom Goliath had defied (v. 45). Written on that stone projectile, as it were, was the name of Yahweh himself. When David slew Goliath, everyone would know that "the LORD saves not with sword and spear. For the battle is the LORD'S" (v. 47).

Daniel foretold the uncut stone - the Messiah - who would strike the statue of the kingdoms of the world, crush it, and become a great mountain that filled the whole earth (2:34-35). The cosmic Goliath fell because this Christ-Stone bears the name of God. His kingdom has spread-and continues to spread-for the battle for our salvation is the Lord's.

"The LORD lives, and blessed be my rock, and exalted be the God of my salvation" (Ps. 18:46).

 לחם Single Combat

POLE TAU TOKOTAHA

1 SAMUEL 17:8-9

[GOLIATH] STOOD AND SHOUTED TO THE RANKS OF ISRAEL, "WHY HAVE YOU COME OUT TO DRAW UP FOR BATTLE? AM I NOT A PHILISTINE, AND ARE YOU NOT SERVANTS OF SAUL? CHOOSE A MAN FOR YOURSELVES, AND LET HIM COME DOWN TO ME. IF HE IS ABLE TO FIGHT WITH ME AND KILL ME, THEN WE WILL BE YOUR SERVANTS. BUT IF I PREVAIL AGAINST HIM AND KILL HIM, THEN YOU SHALL BE OUR SERVANTS AND SERVE US."

1 SAMIUELA 17:8-9

8 Pea ne tu‘u ‘o ui ki he ngaahi matatau ‘o ‘Isileli, ‘o ne pehē kiate kinautolu, Ko ho‘omou ō mai ‘o fakatē tau koe‘uma‘aki? ‘Ikai ko e Filisitia au, ka ko kimoutolu ko e kau hopoate ‘a Saula? Fili hamou tangata ke ‘alu hifo kiate au. 9 Kapau te ne lava ke tau‘i au, ‘o taa‘i, pea te mau tamaio‘eiki kiate kimoutolu: ka ‘o kapau te u lava‘i ia, ‘o taa‘i, pea te mou tamaio‘eiki kiate kimautolu, ‘o tauhi kimautolu

Goliath isn't hankering for a brawl but challenging Israel to engage in what the Greeks would later call monomachia ("single combat"). Rather than two entire armies battling it out, each side pitted their #1 fighter against the other. The last man standing determined which army stood victorious. There was only one problem: no Israelite dared throw his hat into the ring with this gargantuan Philistine foe. Until David showed up. "Your servant will go and lacham ['fight'] with this Philistine" (v. 32). This young boy remembered the words of Moses, "The LORD will lacham for you" (Exod. 14:14).

One man embodying a whole people - that is precisely what the Son of David is for us. He threw his hat into the ring. In fact, he threw himself, body and soul, into the ring. He in us and we in him, so that his victory over the Goliath of the grave is ours as well.

Son of David, heavenly Warrior, fight against those who fight against us.

 כנור Music Man

TANGATA TA HA‘APE

1 SAMUEL 16:23

AND WHENEVER THE HARMFUL SPIRIT FROM GOD WAS UPON SAUL, DAVID TOOK THE LYRE AND PLAYED IT WITH HIS HAND. SO SAUL WAS REFRESHED AND WAS WELL, AND THE HARMFUL SPIRIT DEPARTED FROM HIM.

1 SAMIUELA 16:23

Pea ka ‘iloange na‘e ‘ia Saula ‘a e laumālie faka‘Elohimi, pea to‘o ‘e Tēvita ‘a e ha‘ape ‘o tā; pea nonga hifo ‘a Saula, ‘o ne lelei, pea malele ‘a e laumālie kovi meiate ia.

Music has graced the homes and sanctuaries of humanity from the dawn of history. The first musical instrument mentioned is the kinnor, a stringed instrument variously translated as "zither," "lyre," or "harp" (Gen. 4:21). It was played during celebrations (Gen. 31:27), prophesying (1 Sam. 10:5), and temple worship (1 Chron. 15:16). David's skill with the kinnor earned him a place alongside Saul as his "music man." Behold the power of music. Sounds soothing to troubled hearts were like fingernails on the chalkboard to this "harmful spirit." The devil loathes concord and beauty, for he is the father of discord and lies. Still today, who has not had their spirits unexpectedly lifted, a frown upended into a smile, by music and song?

Were it not for this Israelite music man, this expert on the kinnor, how impoverished we would be, since his psalms would never have been composed. As it is, his melodious words have been, for over three thousand years, a balm to wounded hearts, light to darkened lives, and poetic testimony to the Lord's anointed, in whose presence the saints and angels sing.

"I will go to the altar of God, to God my exceeding joy, and I will praise you with the lyre, O God, my God" (Ps. 43:4).

 אדמוני The Redheaded King

KO E TU‘I LOU’ULU KULOKULA

1 SAMUEL 16:11-12

THEN SAMUEL SAID TO JESSE, "ARE ALL YOUR SONS HERE?" AND HE SAID, "THERE REMAINS YET THE YOUNGEST, BUT BEHOLD, HE IS KEEPING THE SHEEP." AND SAMUEL SAID TO JESSE, "SEND AND GET HIM, FOR WE WILL NOT SIT DOWN TILL HE COMES HERE." AND HE SENT AND BROUGHT HIM IN. NOW HE WAS RUDDY AND HAD BEAUTIFUL EYES AND WAS HANDSOME. AND THE LORD SAID, "ARISE, ANOINT HIM, FOR THIS IS HE."

1 SAMUEL 16:11-12

11 Pea me‘a ‘a Sāmiuela kia Sese, ‘Oku kātoa heni ‘a e kau tama? Pea ne pehē, ‘Oku kei toe pē ‘a e kihi‘i si‘i, ka ko eni ‘oku ne tauhi ‘a e fanga sipi. Pea me‘a ‘a Sāmiuela kia Sese, Fekau ke ‘omi ia: he ‘ikai te tau nofo ki he kai kae‘oua ke ne ha‘u ki heni. 12 Pea na‘a ne fekau, ‘o ‘omi ia. Pea na‘e pahapaha ia, kae‘uma‘ā na‘e faka‘ofo‘ofa hono ongo fo‘i fofonga, pea ko e tama hōihoifua. Pea folofola ‘a e ‘Eiki, Tu‘u ‘o pani ia; he ko ia ia.

Tall and handsome Saul made a good first impression but later botched the whole king thing. Now along comes David, who, with his "beautiful eyes" and "handsome" face, makes us wonder if we're in for Saul #2. Worse, the only other person in Scripture who is described as admoni ("ruddy" or "red-haired") is Esau, who was born admoni (Gen. 25:25). Either way, to have Saul - like and Esau - like characteristics doesn't bode well for David. But once more we are deceived, for this red-haired or ruddy-complected. good-looking young man will become the greatest earthly king ever to reign over Israel.

This shepherd boy from Bethlehem, anointed as king, is the premier preview of another boy from Bethlehem, anointed from eternity, who would ride into Jerusalem, David's city, to assume his cross-throne. The only admoni on him, however, would be the blood in which we wash our robes to make them white in the blood of the Lamb (Rev. 7:14).

"Lord, have mercy on us, Son of David!" (Matt. 20:30).

 נחם Divine Regret

NA‘E FAKATOMALA ‘A E ‘OTUA HE ‘ENE FOKOTU‘U ‘A SAULA

1 SAMUEL 15:10-11

THE WORD OF THE LORD CAME TO SAMUEL: "I REGRET THAT I HAVE MADE SAUL KING, FOR HE HAS TURNED BACK FROM FOLLOWING ME AND HAS NOT PERFORMED MY COMMANDMENTS." AND SAMUEL WAS ANGRY, AND HE CRIED TO THE LORD ALL NIGHT.

1 SAMIUELA 15:10-11

10 Pea hoko mai ‘a e folofola ‘a e ‘Eiki kia Sāmiuela, ‘o pehē, 11 ‘Oku ou fakatomala ‘i he‘eku fokotu‘u ‘a Saula ke tu‘i: he kuo ne tuku ‘ene muimui kiate au, pea kuo ‘ikai te ne fakaai ‘eku ngaahi lea. Pea na‘e ‘ita ‘a Sāmiuela; pea ne tangi kia Sihova ‘i he pō ko ia ‘o ‘aho.

The form of the verb nacham used here usually comes into English as one of three "re-" words: repent, regret, or relent (also as "change one's mind"). Sometimes, when God nacham, it's good news, such as when he "nacham of the disaster" he would bring on Nineveh (Jon. 3:10) or Israel (Exod. 32:14). Other times, however, it's dark and depressing news, such as when he "regretted that he had made man on the earth" (Gen. 6:6) or that he "made Saul king." Divine regret is not over "making a bad decision," but it's like the nacham that parents feel when their children go astray and wreck their lives. It is a form of love - grieved, pained love - that regrets that the beloved

has spurned the heart of the lover.

There is one action the Lord will surely never regret: loving us. Indeed, "the LORD has sworn and will not change his mind [nacham]" that he has made his Son our high priest forever after the order of Melchizedek (Ps. 110:4). In love, in mercy, in compassion, our priestly Messiah intercedes for us.

O merciful Lord, relent from punishing us as we deserve and uphold us by your grace.

 גבה ?High or Haughty

MA‘OLUNGA PE KO E ‘AFUNGI

1 SAMUEL 9:1-2

THERE WAS A MAN OF BENJAMIN WHOSE NAME WAS KISH, THE SON OF ABIEL, SON OF ZEROR, SON OF BECORATH, SON OF APHIAH, A BENJAMINITE, A MAN OF WEALTH. AND HE HAD A SON WHOSE NAME WAS SAUL, A HANDSOME YOUNG MAN. THERE WAS NOT A MAN AMONG THE PEOPLE OF ISRAEL MORE

HANDSOME THAN HE. FROM HIS SHOULDERS UPWARD HE WAS TALLER THAN ANY OF THE PEOPLE.

1 SAMIUELA 9:1-2

1 PEA na‘e ai ha matāpule Penisimani ko hono hingoa ko Kisi, ko e foha ‘o ‘Apieli, foha ‘o Sīloli, foha ‘o Pekolate, foha ‘o ‘Āfaia, ko e hako‘i Penisimani, ko e tangata koloa‘ia lahi. 2 Pea na‘e ai hono foha na‘e hingoa ko Saula, ko e talavou pea toulekeleka; pea na‘e ‘ikai ha tangata ‘i ha‘a ‘Isileli na‘e toulekeleka ange: ko hono uma ‘o fai ki ‘olunga na‘e hopo hake ‘i he kakai kotoa.

When the Bible tells us someone is short, long-haired, or handsome, it's not a literary incidental. Their physicality will feature in the narrative. Saul is tall and handsome. That sounds attractive, but let the reader beware. First, "handsome" is tov, the generic word for "good." Is Saul morally good or just easy on the eyes? We find out as we read on. Second, he's gavoah, which means "tall" but also can mean "arrogant." Which will it be, high or haughty - or both? Saul may appear the ideal political candidate, but remember: "the LORD sees not as man sees: man looks on the outward appearance, but the LORD looks on the heart" (1 Sam. 16:7).

The Messiah "had no form or majesty that we should look at him, and no beauty that we should desire him" (Isa. 53:2). Appearances are deceptive. He of no outward beauty nor majesty would accomplish a redemption so stunning that words do not suffice to describe it.

Look on us, heavenly Father, as those robed in the beauty of your Son's grace.

 Be Careful What  You Wish For   מלך 

TOKANGA KI HE ME‘A ‘OKU KE KOLE 

1 SAMUEL 8:4-5

THEN ALL THE ELDERS OF ISRAEL GATHERED TOGETHER AND CAME TO SAMUEL AT RAMAH AND SAID TO HIM, "BEHOLD, YOU ARE OLD AND YOUR SONS DO NOT WALK IN YOUR WAYS. NOW APPOINT FOR US A KING TO JUDGE US LIKE ALL THE NATIONS."

1 SAMIUELA 8:4-5

4 Pea toki fakataha mai ‘a e kau mātu‘a ‘o ‘Isileli, ‘o nau a‘u kia Sāmiuela ki Lama; 5 pea nau pehē kiate ia, Ko eni ‘oku ke motu‘a, pea ko ho‘o fānau ‘oku ‘ikai te nau fou ‘i ho ngaahi founga: ko ia ke ke fokotu‘u hatau tu‘i ke fakamaau kitautolu, ‘o hangē ko e ngaahi kakai kotoa pē.

Israel's clamoring for a monarchy is a case of "be careful what you wish for." They wanted a melek, which, though usually translated "king," has a wide range of meanings, from the magistrate of a city - state, to a prince, to a national leader. Why they wanted a melek is more important: "to judge us like all the nations" and "go out before us and fight our battles" (vv. 5, 20). Samuel warned them that a melek would tyrannize them by arrogating to himself their children, servants, crops, and animals, but they mulishly refused to listen. So God gave them what they wished for. They wanted to be like the Gentiles, and like the Gentiles they became.

Divine judgment usually looks like getting exactly what we want-and suffering the consequences. God "gives us over to it," as Paul says (Rom. 1:24). In all this he's disciplining us as a father does his son. He's drawing us into repentance, back to the King of kings, who (as an old prayer puts it) "declares his almighty power most chiefly in showing mercy and pity."

King of kings and Lord of lords, lavish on us, your servants, mercy and pity.

 קרית יערים Kiriath-jearim

Kiliati-sialimi

1 SAMUEL 7:1-2

AND THE MEN OF KIRIATH-JEARIM CAME AND TOOK UP THE ARK OF THE LORD AND BROUGHT IT TO THE HOUSE OF ABINADAB ON THE HILL. AND THEY CONSECRATED HIS SON ELEAZAR TO HAVE CHARGE OF THE ARK OF THE LORD. FROM THE DAY THAT THE ARK WAS LODGED AT KIRIATH-JEARIM, A LONG TIME PASSED, SOME TWENTY YEARS, AND ALL THE HOUSE OF ISRAEL LAMENTED AFTER THE LORD.

1 SAMIUELA 7:1-2

(6:22) Pea omi ha kau tangata Kiliati-sialimi, ‘o nau ‘ohake ‘a e ‘A‘ake ‘o Sihova, ‘o ‘ave ki he fale ‘o ‘Apinatape ‘i he mo‘unga, pea nau fakatāpui hono foha ko ‘Eliesa ke tauhi ‘a e ‘A‘ake ‘o Sihova.

1 PEA faifai pea kuo fuoloa ‘a e nofo‘a e ‘A‘ake ‘i Kiliati-sialimi, ‘o ‘osi ‘a e uofulu ta‘u.

2 Pea tangi toupili ‘a e fale kotoa ‘o ‘Isileli kia Sihova.

Since qiryat means "city of" and y'arim means "woods" or "thickets." Qiryat-Yearim or Kiriath-jearim is the City of Woods. Located about seven miles west of Jerusalem, this town's claim to fame is that the ark of the covenant was housed there in the hilltop dwelling of Abinadab. There it remained until David's reign, when it would eventually-with a devastating stumble along the way-be transported to Jerusalem  (1 Chron. 13, 15).

In 2019, archaeologists determined, with high likelihood, that Kiriath-jearim is the town known as Emmaus in the NT. In this village, on the day of his resurrection, Jesus revealed himself to two of his disciples while he was breaking bread with them (Luke 24:30-31). The ark of God had come to Kiriath-jearim once more. Only this time, it was the Christ-ark, the embodied place of divine glory, who was on the move so that he might bring life to all through his resurrection victory.

O Lord, our blessed ark of mercy, open our eyes to see you in the breaking of the bread.

 Golden Hemorrhoids

Ko e ‘Ulufī Koula

1 SAMUEL 5:6-7

THE HAND OF THE LORD WAS HEAVY AGAINST THE PEOPLE OF ASHDOD, AND HE TERRIFIED AND AFFLICTED THEM WITH TUMORS, BOTH ASHDOD AND ITS TERRITORY. AND WHEN THE MEN OF ASHDOD SAW HOW THINGS WERE, THEY SAID, "THE ARK OF THE GOD OF ISRAEL MUST NOT REMAIN WITH US, FOR HIS HAND IS HARD AGAINST US AND AGAINST DAGON OUR GOD."

1 SAMIUELA 5:6-7

6 Pea na‘e mamafa ‘a e tā ‘a Sihova ki he kau ‘Asitoti, ‘o ne maumau‘i kinautolu, ‘o ne taa‘i kinautolu ‘aki ‘a e ‘ulufī, ‘a ‘Asitoti mo hono feitu‘u. 7 Pea ‘i he vakai ‘a e tangata ‘Asitoti ki hono anga ko ia, pea nau pehē, ‘E ‘ikai nofo mo kitautolu ‘a e ‘a‘ake ‘o e ‘Otua ‘o ‘Isileli; he ‘oku fakamamahi ‘ene tā kiate kitautolu, pea kia Tākoni ko hotau ‘Otua.

Little did the Philistines realize that, in capturing the ark, they had grabbed the tiger by the tail. Thinking to exhibit the ark as a trophy of war, they paraded it into the temple of their god, Dagon. On successive nights, how. ever, their idol fell flat on his face before the ark, then later was found decapitated and his hands chopped off. Then a plague of mice ravaged the land. And by far the worst, individuals began to be afflicted with 'ofel ("tumors" or, more likely, "hemorrhoids"). The ark had become a literal pain in the Philistine posterior! Finally, to end the epidemic, they shipped the ark back to Israel, along with five images of golden hemorrhoids and golden mice as a guilt offering (6:4).

What the enemy thought would be a trophy of war ended up defeating them. So it was too when death confiscated the life of Jesus. Death ended up dying. The supposed messianic trophy of war signaled the defeat of all our foes.

Blessed are you, Lord Jesus, for you have trampled down death by death.

SIULAI 18, 2023

אי־כבוד lchabod

‘IKAPOTE

1 SAMUEL 4:21-22

SHE NAMED THE CHILD ICHABOD, SAYING, "THE GLORY HAS DEPARTED FROM ISRAEL!" BECAUSE THE ARK OF GOD HAD BEEN CAPTURED AND BECAUSE OF HER FATHER-IN-LAW AND HER HUSBAND. AND SHE SAID, "THE GLORY HAS DEPARTED FROM ISRAEL, FOR THE ARK OF GOD HAS BEEN CAPTURED."

1 SAMIUELA 4:21-22

21 Pea ne fakahingoa ‘a e tamasi‘i ko ‘Ikapote (ko Ta‘e-ha-lāngilangi), he‘ene pehē, Kuo mole ‘a e lāngilangi ‘o ‘Isileli: ko ‘ene lau ki he ‘ave ‘o e ‘A‘ake ‘o ‘Elohimi, pea mo hono husepāniti mo ‘ene tamai. 22 Pea ne pehē, Kuo mole ‘a e lāngilangi mei ‘Isileli; he kuo ‘ave ‘a e ‘A‘ake ‘o ‘Elohimi.

Ichabod did not have a playground - safe name. It memorialized the death of his grandfather and father, Israel's black eye from the Philistine fist, and - most significantly-the ark of the covenant taken as spoils of war. Ichabod is actually a two-word name, I-Chabod. The I can mean either "where" or "no," and kavod/chabod means "glory." I-chabod is thus either "Where is the glory?" or "No glory." The kavod of God dwelt between the cherubim atop the ark. With it gone, "the glory has departed [or been exiled] from Israel." The dearest treasure, the most sacred item of God's people, had fallen into the hands of their foe.

At the transfiguration, Moses and Elijah, appearing in glory, spoke of another departure ("exodus" in Greek)-the exile of Jesus himself to death and the grave (Luke 9:31). It was Ichabod all over again, for the enfleshed glory of God, the new ark of the covenant, would fall into the hands of the Philistinish Romans. But there was no cause for fear, for his exile would conclude three days later with an even more glorious repatriation to life.

Lord Jesus Christ, the glory of the Father, all praise to you for restoring us to life in your resurrection.