The develops ספף (spp), סוף (swp) and ספה (sph), and also secondarily the (semi-)homophones שפה (sph), שוף (swp) and שפף (spp) all appear to define miscellaneous elements of a major Biblical principle, namely the department of one continuum right into two continuums (one higher and one lesser) by implies of a divider. The higher fifty percent will certainly typically start to organize internally roughly a particular information-containing nucleus, while the various other half doesn"t. The divider is commonly equipped with luminaries (fires, stars, etcetera; note that the word להב, lahab, implies flame and additionally denotes the blade of a sword; the quintvital instrument of division).

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This principle is obviously a lot of clearly explained as the occasions of the second production day, however reflects up almost everywhere Scriptures, from the breach of the UK right into Israel (the lesser) and Judah (the greater; the holy place serves as the nucleus), onto the crucifixion of Christ (John 8:12) through the unbelieving murderer on his one side (the lesser, in the narrative playtotally personified by the Sadducees) and also the believing one on his various other (the greater; his faith being the nucleus, and personified by the Pharisees). Other, much less clear instances of the use or discussion of this principle are for circumstances Solomon"s wise decree (1 Kings 3:24-27; the child is the nucleus), Lazarus and also the wealthy male (Luke 16:20-25; Abraham is the nucleus) or Jesus" bringing of a sword (Matthew 10:34, Ezekiel 33:2).

In the world of high power physics, this very same principle occurs in the breach between matter (the greater) and anti-matter (the lesser), through the photon as the divider (read our advent to quantum mechanics). The exact same point happens in biology, through the living cell as the greater and the not-animated civilization as the lesser, and also through DNA as the nucleus.

In the Hebrew stories, the divider is often closer associated via the better than via the lesser, yet among the functions of the divider is to expel unwanted elements from the side of the better and dump them right into the side of the lesser, and marshal wanted aspects from the side of the lesser and also lead them to the side of the greater. Humanity obviously is composed of two such separated continuums: the earthly (the lesser) and the kingdom of heaven (the greater), via as divider Jesus Christ (as among his functions: John 14:6, 10:9; he also obviously serves as the nucleus: John 1:1, Colossians 1:17).


The root ספף (spp) isn"t supplied as verb in the Holy bible so we don"t understand what it could have supposed. The following derivations are offered in the Bible:

The denominative verb ספף (sapap), meaning to stand at the threshold (Psalm 84:10 only).סוף

The verb סוף (sup) indicates to concerned an end, however note that this verb most frequently declines right into the creates ספו and יספו (Psalm 73:19, Isaiah 66:17, Amos 3:15). In Zephaniah 1:2, the develop אסף ("sp) occurs, which is similar to the verb אסף ("asap), interpretation to gather or collect.

This verb"s derivations are:

The masculine noun סוף (sop), meaning end (2 Chronicles 20:16, Ecclesiastes 3:11, Joel 2:20).The feminine noun סופה (supa), interpretation storm-wind (Proverbs 1:27, Isaiah 5:28, Amos 1:14). It"s not clear exactly how this noun relates to the root, yet BDB Theological Dictionary says that it might literally represent somepoint "that renders an end". Here at Abarim Publications we could photo that this word possibly describes a tornado, with a clear edge of wright here the whirling funnel starts (an image probably entertained in Zechariah 12:2).סוף

Scholars have actually made a decision that the noun סוף (sup), which is a cumulative word denoting marsh plants such as reeds, is not etymologically concerned the over root, however was imported from Egyptian; its resource word being the Egyptian noun twfi. This word is offered a lot of famously in the construct ים־סוף yam-sup, or Sea of Reeds (often erroneously translated via Red Sea), and also occurs a mere 4 times by itself: baby Moses" basket was put among the reeds of the Nile (Exodus 2:3-5). Jonah oboffered that he was thrown in the deepest sea, while seaweeds wrapped about his head (Jonah 2:5). And Isaiah foretold the death of Egypt; its streams would certainly thin out and also its stalks (קנה, qana) and reeds would rot method (Isaiah 19:6).

Perhaps scholars are correct and the Egyptian word twfi was integrated right into Hebrew as סוף (sup), which pudepend by accident pertained to look like it acquired from the verb סוף (sup), definition to pertained to an end. But perhaps this word was so easily integrated into the Hebrew language because it obviously deprovided the vegetation that noted the finish of dry land and the "threshold" of bodies of water; the vegetated transitional area between dry land also and water.

Here at Abarim Publications we prefer to think that the expression "reeds of Egypt" is a euphemism for Egypt"s papyri and also inevitably denotes Egypt"s recorded wisdom legacy. It"s our contention that the story of the Exodus essentially tells the story of exactly how Egyptian manuscript (hundreds of hieroglyphs that can only be taken by the nobility and also the specialized priesthood) shed from Semitic manuscript (with its straightforward alphabet, which made wisdom accessible to the prevalent guy, and which hence made all prevalent men monarchs and priests — view our short article on the name Christian).

The wisdom heritage incorporated all knowledge of any type of kind, and also had actually greatly to perform via practical matters such as farming and also warfare, psychology and sociology. Semitic script was much even more potent than Egyptian script because it was much better at educating the masses. The creation of the alphabet easily gave the Semitic peoples (the greater) an edge over Egypt (the lesser), and also that resulted in the latter"s renowned death.


The verb ספה (sapa) suggests to move or snatch amethod, which likewise fits the overbearing pattern of this word group. As if sweeping them out the door of the "house of man", the Lord sweeps amethod cities (Genesis 19:15), tents (Numbers 16:26), kings and peoples (1 Samuel 12:25). In Deuteronomy 32:23 occurs the form אספה, which is generally taken to be an expression of either the verb אסף ("asap), meaning to gather, or יסף (yasap) interpretation to include or rise (watch the name Joseph).


The feminine noun of unclear derivation שפה, which the medieval Masoretes pointed as שׂפה (sapa), fits ideal into our basic pattern: it denotes the edge of things (the sea-shore: Genesis 22:17; river bank: Genesis 41:3, end of a wadi: Deuteronomy 2:36; rim of a vessel: 1 Kings 7:23; edge of an altar: Ezekiel 43:13; point of curtains: Exodus 26:4; edge of the ephod"s breastplate; Exodus 28:26) and is likewise the common word for (human) lip (Leviticus 5:4, Isaiah 11:4, Malachi 2:6) and also language (Genesis 11:1, Psalm 81:5, Ezekiel 3:5).


The verb שפה I, which came to be pointed as שׁפה (shapa I), is thneed to intend to sweep bare and would in that situation neatly correspond through the verb ספה (sapa), meaning to sweep. However, the identical root שׁפה II has to execute through the conspicuousness of a burning fire, and that basic interpretation appears to fit the derivations of שׁפה I simply too (if not better). And that in turn strongly says that there are not 2 sepaprice roots but one, which indicates to shine conspicuously. The verb occurs just in Isaiah 13:2 (and also perhaps additionally in Job 33:21, however check out the second derivation below), wright here it modifies the word for hill, aheight which a conspicuous rallying banner wregarding be put.


The assumed root שפה II, which additionally ended up being pointed as שׁפה (shapa II) does not show up to be supplied as verb in the Bible. Its derivations, but, expose sufficient symmetry via the previous verb to suspect that the 2 are one, and fundamentally reflect a glowing sort of conspicuousness.

The masculine noun אשפת ("ashpot), which shows up to represent an ash or rubble heap; the haunt of the pooremainder of the negative, those civilization that dwelled on the border in between society and wilderness (1 Samuel 2:8, Nehemiah 2:13, Lamentations 4:5).The masculine dual nouns שפתים (shepattayim; Psalm 68:13 only) and משפתים (mishpetayim; Genesis 49:14 and Judges 5:16 only). The contexts of these words suggests that they define the fires of maketransition camps, primarily those of shepherds abiding in the field maintaining watch over their flocks, so to sheight. Keep in mind that shepherds consisted of the lowest social rung; shepherding developed literally on the outer edge of world.שפתים

Keep in mind that a noun that is similar to the noun שפתים (shepattayim) as offered in Psalm 68:13 occurs in Ezekiel 40:43. Scholars are at a loss as what to make of it and also the majority of modern translations soptimal of "double hooks". The JSP, but, reads "slabs" and also the Young Translation has "boundaries". Here at Abarim Publications we"re guessing that the word שפתים (shepattayim) explains the same items in Ezekiel 40:43 as it does in Psalm 68:13, namely luminaries that served as beacons on the outer edge of a defended zone (equivalent via the fires of huddled shepherds, and the stars in the firmament of the fourth development day).


Also note the similarity between our two roots שפה (shapa) and also the noun ישפה (yashpeh), meaning jasper, or quite a sort of translucent gem (Exodus 28:20, 39:13 and also Ezekiel 28:13 only). This noun is a loan-word from Persian (more than likely yashupu which also came to be ιασπις in Greek, iaspis in Latin and also therefore jasper in English), however in Hebrew the spelling is the same as an active create of the verbs שפה (a form which would suppose "it glows conspicuously").


The verb שוף, which ended up being pointed as שׁוף (shup) is yet one more enigmatic and a lot discussed verb. It occurs in three sepaprice scenes in the Bible. First we review exactly how YHWH curses the Paradisiacal snake by stating that the woman"s seed would carry out something to the snake"s head, while the snake would certainly do that very same point to the seed"s heel. The common translation of the seed and also the snake bruising each other doesn"t cut it. Note that the word for snake (נחש, nahash) likewise indicates to magnificent or soothsay, and also the word for heel (עקב, "aqeb) is the resource of the name Jacob, and Jacob ended up being Israel.

Obviously, the snake"s head was its apex, while the seed"s heel was his nadir. The woman"s seed is often explained to be Jesus Christ, and also he says something comparable around John the Baptist: John is the greatest born of a woman, but the least in the kingdom of heaven is higher than he (Matthew 11:11). In other words: the verb שוף marks the area of shift between the civilization of the snake and also that of the seed; where the ideal of the snake meets the weakest of the seed (check out for one more instance of this exact same principle 1 Corinthians 1:25). We will certainly revisit the snake and the heel below.

In Job 9:17 Job complaints that YHWH does somepoint to him via a tempest, and also although this verse provides the word שׂערה (se"ara) for storm, it conveniently brings to mind the noun סופה (supa), meaning storm-wind (check out above). Another occasion wright here a tempest did somepoint to someone was the ascension of Elijah, where a chariot of fire divided Elijah and Elisha and the whirlwind took Elijah up to heaven (2 Kings 2:11). This event obviously follows the same basic pattern.

Lastly, the Psalmist imagines that the darkness does somepoint to him (Psalm 139:11), which obviously forces translators to rethink this verb (the "bruising" that might have worked previously obviously does not here). Here at Abarim Publications we guess that the "outer" darkness contrasts the "inner" light in much the exact same method as a lit house does a dark night. We surmise that the Psalmist feels thrvery own out of the comforts of people or else those of God"s wisdom.


The root שפף (or שׁפף, shpp as the Masoretes pointed it) isn"t offered as verb in the Holy bible so we don"t recognize what it might have actually intended, but that is must have played some sort of role in our general structure becomes obvious by its single derivative: the masculine noun שפיפן (shepipon), which denotes some sort of snake.

This word is provided only in Genesis 49:17, where Jacob foretells that his son Dan (means Judge) will certainly judge his world, and also will certainly be a snake (נחש, nahash) in the way (compare John 3:14 through John 14:6) and also a שפיפן (shepipon) in the course, and also would bite the horse"s heels so that the rider falls backward; "for your salvation I wait, O YHWH".

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This enigmatic saying obviously complies with our basic pattern, yet it"s by no indicates clear how Jacob"s proverb would certainly translate to contemporary English. As we suggest out in our write-up on the noun נחש (nahash), meaning snake, the snake symbolized the dire impacts of incomplete understanding, or a procedure that may have some reliable facets however many nonsensical ones which perform even more harm than excellent. We"re guessing that Dan"s project would certainly be to assess Israel"s going forth and also bite difficult wherever before follies or superstitions would certainly threaten to lead Israel astray.