Doing Away With Death

How did mankind come to need a resurrection? In the beginning a resurrection was not necessary. It was not a part of God's original purpose for mankind, because death was not the natural, purposed thing for humans. Rather, God indicated that he purposed the earth to be full of living humans, Not a deteriorating, dying race.

His work was perfect, without flaw, imperfection, or sickness. (De 32:4) Jehovah blessed the first human pair, telling them to multiply and fill the earth. (Ge 1:28) Such blessing certainly DID NOT include sickness and death; God set NO limited life span for man, but he told Adam that disobedience is what would cause death.

This implies that man would otherwise live forever. Disobedience would incur God's disfavor and remove his blessing, bringing a curse.—Ge 2:17; 3:17-19

Death was introduced into the human race by the transgression of Adam. (Ro 5:12) Because of their father's sinfulness and resultant imperfection, Adam's offspring could NOT get a heritage of everlasting life from him; in fact, not even a hope of living forever. "Neither can a rotten tree produce fine fruit," said Jesus. (Mt 7:17, 18; Job 14:1, 2)

The resurrection was brought in, or added, to overcome this disability for those of Adam's children who would desire to be obedient to God.
The resurrection shows forth not only Jehovah's unlimited power and wisdom but also his love and his mercy and vindicates him as the Preserver of those who serve him. (1Sa 2:6)

Having resurrection power, he can go to the extent of showing that his servants will be faithful to him to the very death. He can answer Satan's accusation that asserted that "skin in behalf of skin, and everything that a man has he will give in behalf of his soul." (Job 2:4) Jehovah can let Satan go the full limit, even to killing some in a vain effort to support his false accusations. (Mt 24:9; Re 2:10; 6:11)

The fact that Jehovah's servants are willing to give up life itself in his service proves their service is, not for selfish considerations, but out of love. (Re 12:11) It also proves that they acknowledge Him as the Almighty, the Universal Sovereign, and the God of love, who is able to resurrect them.

It proves they render exclusive devotion to Jehovah for his wonderful qualities and not for selfish material reasons. The resurrection also is a means by which Jehovah sees that his purpose toward the earth, as stated to Adam, is carried out.—Ge 1:28.

The resurrection of the dead is an undeserved kindness on God's part and essential to mankind's happiness and to the undoing of all the harm, suffering, and oppression that have come upon the human race.

These things have befallen man as a result of his imperfection and sickness, the wars he has waged, the murders committed, and the inhumanities practiced by wicked people at the instance of Satan the Devil. We cannot be completely happy if we do not believe in a resurrection.

Immortality differs from everlasting life. The first one described in the Bible as rewarded with the gift of immortality is Jesus Christ. That he did not possess immortality before his resurrection by God is seen from the inspired apostle's words at Romans 6:9: "Christ, now that he has been raised up from the dead, dies no more; death is master over him no more." (Compare Re 1:17, 18.)

For this reason, when describing him as "the King of those who rule as kings and Lord of those who rule as lords," 1 Timothy 6:15, 16 shows that Jesus is distinct from all such other kings and lords in that HE is "the one alone having immortality." The other kings and lords, because of being mortal, die, even as did also the high priests of Israel.

The glorified Jesus, God's appointed High Priest after the order of Melchizedek, however, has "an indestructible life."—Heb 7:15-17, 23-25.

The word "indestructible" here translates the Greek term a·ka·ta´ly·tos, meaning, literally, "indissoluble." (Heb 7:16) The word is a compound of the negative prefix a joined to other words relating to a "loosening down," as in Jesus' statement regarding the loosening down or throwing down of the stones of the temple at Jerusalem (Mt 24:1, 2), as well as in Paul's reference to the loosening down of the earthly "tent" of Christians, that is, the dissolving of their earthly life in human bodies. (2Co 5:1)

Thus, the immortal life granted Jesus upon his resurrection is not merely endless but is beyond deterioration or dissolution and is beyond destruction.

Those anointed Christians [144,000] have been called to reign with Christ in the heavens (1Pe 1:3, 4), have the promise to share with Christ in the likeness of his resurrection. (Ro 6:5) As in the case of their Lord and Head, the anointed members of the Christian congregation who die faithful receive a resurrection to immortal SPIRIT life, so that "this which is mortal puts on immortality." (1Co 15:50-54)

As with Jesus, immortality in their case DOES NOT mean simply everlasting life, or mere freedom from death. It meanst hat they, along with their Lord and Head, are granted "the power of an indestructible life" as fellow heirs with Christ is seen from the apostle Paul's association of incorruptibility with the immortality they attain. (1Co 15:42-49) Over them "the second death has no authority."—Re 20:6; .

This grant of immortality to the Kingdom heirs is all the more remarkable, in view of the fact that even God's angels are shown to be mortal, despite their possessing spirit bodies, not carnal ones.

Angelic mortality is evident in view of the judgment of death entered against the spirit son who became God's Adversary, or Satan, and also against those other angels who followed that satanic course and "did not keep their original position but forsook their own proper dwelling place." (Jude 6; Mt 25:41; Re 20:10, 14)

So the grant of "indestructible life" (Heb 7:16) or "indissoluble life" to those Christians who gain the privilege of reigning with God's Son in the heavenly Kingdom marvelously demonstrates God's confidence in them. The new bodies given these anointed ones are spirit bodies.

Anarchy or Monarchy - Monarchy or Anarchy

”Really, can you blame them for wanting a monarch? We just finished a book, Judges, which is all about what happens when there is no leader—mass murder, gang rape, anarchy, and so forth.” ~ David Plotz

That was the whole point of the book of Judges - there was a leader – a leader who forewarned them that their failure to drive out the inhabitants of the land, as divinely commanded by said leader, would lead to their adopting the debased religious beliefs and practices of the Canaanites – which would result in Jehovah’s disfavor and his abandoning them to their enemies (as noted earlier in Exodus 23:32-33; Ex 34:11-17; again at Numbers 33:55; and De 7:2-5). The historical record found in the book of Judges shows how the warning became a reality.

The books of Judges was not all about what “happens when there is no leader” – indeed, it is all about what “what happens when one rejects the leader” – especially when said leader is the creator (Judges 8:23, Genesis 1:2).

But even more so, rather than deal extensively with Israel’s unfaithfulness and the resultant foreign oppression, the book primarily relates the exploits of the judges and the deliverances Jehovah performed by means of them – thus identifying not only his saving ability, and his long-suffering (even for those who directly reject his sovereign-ship), mercy, undeserved kindness, and justice are quite highlighted.

It is not that Samuel desires anarchy over monarchy – no – it is not ideological preference which gives him internal grief and causes him to pray – rather it is his recognition that the sovereign leader, God, has been rejected yet again by this people – for why “appoint for us a King” when the King already exists (1 Samuel 10:19, 1 Samuel 12:12, Psalm 74:12, Isaiah 33:22).

“for it is not you whom they have rejected, but it is I whom they have rejected from being king over them. In accord with all their doings that they have done from the day of my bringing them up out of Egypt until this day in that they kept leaving me and serving other gods, that is the way they are doing also to you.”

There is coming a time, and it is here already, when not all will prove their desire to reject, but to voluntarily accept, by their own free will and choice – the creator as their King (Isaiah 33:22-24).

Skin in behalf of skin, and everything a man has he will give in behalf of his life and existence (ne’phesh – Job 2:4). Really? Is mankind that selfish? The creator holds that he can be loved, respected, and obeyed unselfishly – and for no other reason that the desire of one’s “lev” - so just as the people who approached Samuel made an authoritative choice from the lev - all will eventually choose from the same source.

Departure from Base Text - Judges 7 verse 5-6

In Judges 7, verse 5, the NRSV renders, "All those who lap the water with their tongues, as a dog laps, you shall put to one side; all those who kneel down to drink, putting their hands to their mouths, you shall put to the other side.'

A comparison of the NRSV rendering to the various Hebrew base text, does not show the phrase "putting their hands to their mouths" occurring in verse 5, but rather, verse 6 (where the NRSV leaves it out - yet the Hebrew places the words 'putting their hands to their mouths' after the word 'lapped' in verse 6).

It would also appear that the phrase "you shall put to the other side" does not find support in the Hebrew in verse 5, nor in any verse prior or subsequent (likely a dynamic license in place of "likewise" or "also"). The NRSV has apparently inserted the phrase "putting their hands to their mouths" into verse 5 from 6, and has added as a bolt from the blue "you shall put to the other side".

Most other translations remain loyal to the underlying Hebrew and render "All those who lap the water with their tongues, as a dog laps, you shall put to one side; likewise (or also) all those who kneel down to drink"

In verse 5, the Hebrew (BHS and WLC base text) reads, "Yarad'am mayim Yhwh 'amar Gid`own laqaq mayim lashown keleb laqaq yatsag kara` berek shathah."

It is not until verse 6 in which the phrase "yad peh" (hand to the mouth) appears in the Hebrew base text. The NRSV is not known for its bolts from the blue as is the NIV and a few other dynamic translations – so their removal from verse 6 and placement to verse 5 was likely based on a textual variant, or some other indicator, which the committee was convinced adequately justified a departure from the base text. Unfortunately, the NRSV (at least that I can find) does not notate or otherwise explain the departure.

Mowqesh - A Snare

Ezekiel 2:6-7 reads, “And you, O son of man, do not be afraid of them; and of their words do not be afraid, because there are obstinate ones and things pricking you and it is among scorpions that you are dwelling. Of their words do not you be afraid, and at their faces do not you be struck with terror, for they are a rebellious house. 7 And you must speak my words to them, regardless of whether they hear or they refrain, for they are a case of rebellion”.


In his commission, just before being instructed to eat the scroll offered him, Ezekiel is told not to be afraid of their words, not to be in terror of their faces. Jeremiah is told similarly in Jeremiah 1:8, and again at 17, and even earlier, Joshua is instructed likewise, “Have I not commanded you? Be courageous and strong. Do not suffer shock or be terrified, for Jehovah your God is with you wherever you go.” – which are words once spoken by Moses to Joshua before the eyes of all Israel – and so it became a promise made from Jehovah. Elijah is instructed in the same manner at 2 Kings 1:15.

The reason for this warning (not to be terrified) was interesting -

In Proverbs 29:25 we are told that “Trembling at men [‘a-dham] is what lays a snare, but he that is trusting in Jehovah will be protected.” Similarly, Jesus also echoes a similar message to his disciples in Luke 12:4 (as well as Matthew 10:28), “Moreover, I say to you, my friends, do not fear those who kill the body and after this are able to do nothing more – but I will indicate to you whom to fear: fear him who after killing has authority to throw into Gehenna”.

Trembling at men is what lays a snare – as Peter experienced first hand in Matthew 26:75.

In Proverbs 29:25, the word translated as “snare” is mowqesh – meaning a noose, primarily for catching animals, and by implication, a hook, a trap. The root word here being yaqosh. Yaqosh, and its various derivatives, occur forty times in the Hebrew Scriptures – and refers to a set trap which catches prey – and more frequently, it is used metaphorical sense of entrapping people. A snare is something that that allures one from his real purpose and then destroys him. In such a light, Saul to ruin David gave his daughter Michal to him in marriage so that she might become a snare to David (i.e., something to deter David from his real purpose). In mowqesh, though, it is the “mem” which prefixes, indicating the confusion and sense of entrapment or panic an animal (or man) immediately senses when they realize what has happened to them – though such a realization comes as a result of already being trapped – it is a sense then of known dread – knowing you are done for.

Because of its inescapable hold, the power of death is often referred to as the “snares of death” – often brought on by trembling at men. In Psalms 18:4-5 David acknowledges this lesson when he speaks on the day that Jehovah delivered him from the snare set by Saul - “The ropes of death encircled me; flash-floods of good-for-nothing men also kept terrifying me. The very ropes of sheol surrounded me; the snares of death confronted me.”

Jehovah warns Ezekiel, Jeremiah, Joshua, Elijah, as Jesus warns his disciples, that trembling or being afraid of men – thus succumbing to the spirit of men over the course directed to you by Jehovah, is a snare which will entrap you – and its hold you may not be able to break – and it may even serve as death or destruction for you.

There are other snares warned of – wickedness is identified as a snare (Proverbs 29:6), vowing rashly (Proverbs 20:25), and being friends with a man given to anger (Proverbs 22:24), idolatrous worship as well is called a snare.

Therefore, the Scriptures instruct that the righteous turn to God in prayer to be kept from being thus snared (Psalms 141:9 – “Keep me from the clutches of the trap that they have laid for me, and from the snares (mowqesh]of those practicing what is hurtful.”

Those who have followed idolatry become ensnared and can no longer serve Jehovah (Exodus 23:33). Jehovah, on the other hand, also prepares snares for his opponents (Jer 50:24) – in that they become so self-sufficient in their opposition to him that they are unaware of the snare – becoming entrapped by their own sin (Proverbs 29:6) – placing one at the hand of God to seal the trap and judge the victim (Psalm 9:16).


Mem m (Mah) – water
Vav (Waw) – tent peg
Quph – horizon
Sin – thorn


Mem [Mah] – water – the ancient Hebrew drew a symbol for water (horizontal wavy line, similar to how youngsters still indicate waves of water] – representing the meaning of liquid, water and sea, mighty and massive from the size of the sea, and chaos from the storms so common in the open sea. To the Hebrew, the sea was a feared and unknown place, and for this reason, this letter is used commonly as a question word – who, what, when, why, and how – in the sense of searching for the unknown – clarification for when one is floundering in a chaotic situation, being tossed about, unsure of a direction, without sure course.

Waw [vav] – tent peg – the ancient symbol here being a symbol for the “Y” peg or hook commonly used in construction of a Semitic tent; meaning to add or secure, fastened.

Quph – horizon – a symbol of the sun, setting or rising across the horizon; carrying the meaning of revolution, circle – often being “condensed” or collected, even separated, as light gathers at the horizons as the sun rises or falls, and when the light becomes separated from the darkness at the horizon just before dawn, or just before dusk.

Shin – the two front teeth – meaning teeth, sharp, press (from the function of teeth when chewing, eating) – a sustaining function – one is what they eat.

fqwooom (left to right mem, waw, quph, shin) combined, mowqesh reflects one who has become gathered in, collected, separated, and then secured or fastened, and to left to feed – but not on the food provided by God, but on calamity, confusion, being tossed about in uncertainty – a situation which ultimately results in one’s death or final destruction. The word is very similar to qadash but quite telling is the absence of the tent of Jehovah, d – and added is the chaotic sense of mem m

In contrast, there is “holy”, qadash) a collecting, gathering, and separating (quph), to dwell in the tent of God (dal), to be sustained by the food God offers (shin)

In the instruction then given to Ezekiel, Jehovah is telling him not to tremble at the faces or the words of those he is about to enter with – for in so doing, he would become snared and trapped (Proverbs 29:25) – just as they were – and instead of performing the will of God, he would be separating himself from God, to end up in fact being secured and fastened to those feeding on confusion – lost – from the very path of God which leads to life. And so he must not tremble or fear man, but rather, as Jesus says, keep your fear and trembling on Jehovah.

The words and the faces of those who bring confrontation against the word of God, should be dealt with, but not dwelt upon, for their very purpose may simply be a snare, a diversion which leads one away from their God established purpose - a purpose for a Christian which is to declare the good news of the Kingdom of God, and not to become ensnared in small battles with those who would serve only as distracter from this commission. If one continues to argue and become entangled in the snare of linguistic detail, one cannot simultaneously be expending full effort on declaring the good news.