Monday, August 25, 2014

Deuteronomy 8:4

Deuteronomy 8:4

Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years.

a. NLT: For all these forty years your clothes didn’t wear out, and your feet didn’t blister or swell.

b. NIV: Your clothes did not wear out and your feet did not swell during these forty years.

c. Amplified Bible: Your clothing did not become old upon you nor did your feet swell these forty years.

d. Septuagint: Thy garments grew not old from off thee, thy shoes were not worn from off thee, thy feet were not [painfully] hardened, lo! these forty years.

e. Stone Edition Torah/ Writings/Prophets: Your garment did not wear out upon you and your feet did not swell, these forty years.

1. “Thy raiment waxed not old upon thee…”

a. raiment [8071 * simlah] [Strong: (through the idea of a cover assuming the shape of the object beneath); a dress, especially a mantle:--apparel, cloth(-es, -ing), garment, raiment.] 

b. waxed old [1086 * balah] [Strong: a primitive root; to fail; by implication to wear out, decay (causatively, consume, spend):--consume, enjoy long, become (make, wax) old, spend, waste.]

2. “…neither did thy foot swell, these forty years.”

a. foot [7272 * regel] [Strong: a foot (as used in walking); by implication, a step; by euphem. the pudenda:--X be able to endure, X according as, X after, X coming, X follow, ((broken-))foot((-ed, -stool)), X great toe, X haunt, X journey, leg, + piss, + possession, time.]

b. swell [1216 * batseq] [Strong: a primitive root; perhaps to swell up, i.e. blister:--swell.]

c. forty [705 * ‘arba’iym] [Strong: forty:---forty.]

d. years [8141 * shaneh] [Strong: a year (as a revolution of time):--+ whole age, X long, + old, year(X -ly).

e. A look at comparative verses here is necessary.

1). Deuteronomy 29:5 And I have led you forty years in the wilderness: your clothes are not waxen old upon you, and thy shoe is not waxen old upon thy foot.

a). For forty years their clothes or their shoes never wore out.

2). Nehemiah 9:21 Yea, forty years didst thou sustain them in the wilderness, so that they lacked nothing; their clothes waxed not old, and their feet swelled not.

a). swelled [1216 * batseq][Strong: a primitive root; perhaps to swell up, i.e. blister:--swell.

f. Here is a remarkable note found in the Chumash under Deuteronomy 8:4.
“The clothing, too, proved that God was with them, for it is a miracle that clothing could last forty years without deteriorating or wearing out, even without being subjected to perspiration and harsh use (Ramban). How much more so since the Midrash teaches that clothing grew with the children and always remained clean and fresh (Rashi).”

           1). I have no trouble believing the clothing and shoes grew with the people. If I was 5 years old when            the Exodus happened and at the end of the forty years I was 45 and I’m still wearing the same shoes            because they didn’t wear out, that would imply the shoes grew with me.

Deuteronomy 3:11

Deuteronomy 3:11

For only Og king of Bashan remained of the remnant of giants; behold, his bedstead was a bedstead of iron; is it not in Rabbath of the children of Ammon? nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man.

a. NLT: (King Og of Bashan was the last survivor of the giant Rephaites. His bed was made of iron and was more than thirteen feet long and six feet wide. It can still be seen in the Ammonite city of Rabbah.)

b. NIV: (Og king of Bashan was the last of the Rephaites. His bed was decorated with iron and was more than nine cubits long and four cubits wide. It is still in Rabbah of the Ammonites.)

c. Amplified Bible: For only Og king of Bashan remained of the remnant of the [gigantic] Rephaim. Behold, his bedstead was of iron; is it not in Rabbah of the Ammonites? Nine cubits was its length and four cubits its breadth, using the cubit of a man [the forearm to the end of the middle finger].

d. Septuagint: For only Og the king of Basan was left of the Raphain: behold, his bed [was] a bed of iron; behold, [it is] in the chief city of the children of Ammon; the length of it [is] nine cubits, and the breadth of it four cubits, according to the cubit of a man.

e. Stone Edition Torah/Writings/Prophets: For only Og king of Bashan was left of the remaining Rephaim—behold! His bed was an iron bed, in Rabbah of the children of Ammon—nine cubits was its length and four cubits its width, by the cubit of that man.

1. “For only Og king of Bashan remained of the remnant of giants…”

a. For [Strong: 3588 kiy kee a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent; (by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed:--and, + (forasmuch, inasmuch, where-)as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al- )though, + till, truly, + until, when, whether, while, whom, yea, yet.]

b. only [Strong: 7535  raq rak the same as 7534 as a noun; properly, leanness, i.e. (figuratively) limitation; only adverbial, merely, or conjunctional, although:--but, even, except, howbeit howsoever, at the least, nevertheless, nothing but, notwithstanding, only, save, so (that), surely, yet (so), in any wise.]

c. Og [Strong: 5747 `Owg ogue probably from 5746; round; Og, a king of Bashan:--Og.]

d. king [Strong: 4428 melek meh'-lek from 4427; a king:--king, royal.]

e. of Bashan [Strong: 1316 Bashan baw-shawn' of uncertain derivation; Bashan (often with the article), a region East of the Jordan:--Bashan.]

f. remained [7604 * sha’ar] [Strong: a primitive root; properly, to swell up, i.e. be (causatively, make) redundant:--leave, (be) left, let, remain, remnant, reserve, the rest.]

g. [of the] remnant [3499 * yether] [Strong: properly, an overhanging, i.e. (by implication) an excess, superiority, remainder; also a small rope (as hanging free):--+ abundant, cord, exceeding, excellancy(-ent), what they leave, that hath left, plentifully, remnant, residue, rest, string, with.]

h. of giants [7497 * rapha’][Gesenius: giants, Rephaim, old tribe of giants.]

1). I believe that this is referring to this particular area because Og had been defeated while Moses was still alive (Numbers 21:33-35). Joshua, a short time later in his conquest of Canaan killed other giants around Hebron (Joshua 11:21, 22). The following passage I think clarifies the phrase in this verse regarding Og being the last of the giants.

a). Joshua 12:4-6 And the coast of Og king of Bashan, which was of the remnant of the giants, that dwelt at Ashtaroth and at Edrei,
12:5 And reigned in mount Hermon, and in Salcah, and in all Bashan, unto the border of the Geshurites and the Maachathites, and half Gilead, the border of Sihon king of Heshbon.
12:6 Them did Moses the servant of the Lord and the children of Israel smite: and Moses the servant of the Lord gave it for a possession unto the Reubenites, and the Gadites, and the half tribe of Manasseh.

2). The descendants of Lot, the Moabites, and Ammonites as well as the descendants of Esau all conquered lands from races of giants.

a). Deuteronomy 2:9-12 And the Lord said unto me, Distress not the Moabites, neither contend with them in battle: for I will not give thee of their land for a possession; because I have given Ar unto the children of Lot for a possession.
2:10 The Emims dwelt therein in times past, a people great, and many, and tall, as the Anakims;
2:11 Which also were accounted giants, as the Anakims; but the Moabites called them Emims.
2:12 The Horims also dwelt in Seir beforetime; but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which the Lord gave unto them.

b). Deuteronomy 2:19-23  And when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them: for I will not give thee of the land of the children of Ammon any possession; because I have given it unto the children of Lot for a possession.
2:20 (That also was accounted a land of giants: giants dwelt therein in old time; and the Ammonites call them Zamzummims;
2:21 A people great, and many, and tall, as the Anakims; but the Lord destroyed them before them; and they succeeded them, and dwelt in their stead:
2:22 As he did to the children of Esau, which dwelt in Seir, when he destroyed the Horims from before them; and they succeeded them, and dwelt in their stead even unto this day:
2:23 And the Avims which dwelt in Hazerim, even unto Azzah, the Caphtorims, which came forth out of Caphtor, destroyed them, and dwelt in their stead.)

2.  “…behold, his bedstead was a bedstead of iron; is it not in Rabbath of the children of Ammon…”

a. behold [Strong: 2009 hinneh hin-nay' prolongation for 2005; lo!:--behold, lo, see.]

b. [his] bedstead [was] [Strong: 6210 `eres eh'res from an unused root meaning perhaps to arch; a couch (properly, with a canopy):--bed(-stead), couch.]

c. a bedstead [Strong: 6210 `eres eh'res from an unused root meaning perhaps to arch; a couch (properly, with a canopy):--bed(-stead), couch.]

d. of iron [Strong: 1270 barzel bar-zel' perhaps from the root of 1269; iron (as cutting); by extension, an iron implement:--(ax) head, iron.]

e. is it not [Strong: 3808 lo' lo or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle; not (the simple or abs. negation); by implication, no; often used with other particles (as follows):--X before, + or else, ere, + except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out of), of nought, otherwise, out of, + surely, + as truly as, + of a truth, + verily, for want, + whether, without.]

f. in Rabbath [Strong: 7237 Rabbah rab-baw' feminine of 7227; great; Rabbah, the name of two places in Palestine, East and West:--Rabbah, Rabbath.]  

g. [of the] children [Strong: 1121 ben bane from 1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-) (Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to, (+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born, bough, branch, breed, + (young) bullock, + (young) calf, X came up in, child, colt, X common, X corn, daughter, X of first, + firstborn, foal, + very fruitful, + postage, X in, + kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+) people, + rebel, + robber, X servant born, X soldier, son, + spark, + steward, + stranger, X surely, them of, + tumultuous one, + valiant(-est), whelp, worthy, young (one), youth.]

h. of Ammon [Strong: 5983 `Ammown am-mone' from 5971; tribal, i.e. inbred; Ammon, a son of Lot; also his posterity and their country:--Ammon, Ammonites.]

3. “…nine cubits was the length thereof, and four cubits the breadth of it…”

a. nine [Strong: 8672 tesha` tay'-shah or (masculine) tishtah {tish-aw'}; perhaps from 8159 through the idea of a turn to the next or full number ten; nine or (ord.) ninth:--nine (+ -teen, + -teenth, -th).]  

b. cubits [Strong: 520 'ammah am-maw' prolonged from 517; properly, a mother (i.e. unit of measure, or the fore-arm (below the elbow), i.e. a cubit; also a door-base (as a bond of the entrance):--cubit, + hundred (by exchange for 3967), measure, post.] [Gesenius:  cubit - a measure of distance (the forearm), roughly 18 in (.5m). There are several cubits used in the OT, the cubit of a man or common cubit (Dt 3.11), the legal cubit or cubit of the sanctuary (Eze 40.5) plus others. See a Bible Dictionary for a complete treatment.]

c. [was the] length [thereof] [Strong: 753 'orek o'rek' from 748; length:--+ forever, length, long.]

d. [and] four [Strong: 702 'arba` ar-bah' masculine oarbaah {ar-baw-aw'}; from 7251; four:--four.]

e. cubits [Strong: 520 'ammah am-maw' prolonged from 517; properly, a mother (i.e. unit of measure, or the fore-arm (below the elbow), i.e. a cubit; also a door-base (as a bond of the entrance):--cubit, + hundred (by exchange for 3967), measure, post.] [Gesenius:  cubit - a measure of distance (the forearm), roughly 18 in (.5m). There are several cubits used in the OT, the cubit of a man or common cubit (Dt 3.11), the legal cubit or cubit of the sanctuary (Eze 40.5) plus others. See a Bible Dictionary for a complete treatment.]

f. the breadth [of it] [Strong: 7341 rochab ro'-khab from 7337; width (literally or figuratively):--breadth, broad, largeness, thickness, wideness.]

4. “…after the cubit of a man.”

a. [after the] cubit [Strong: 520 'ammah am-maw' prolonged from 517; properly, a mother (i.e. unit of measure, or the fore-arm (below the elbow), i.e. a cubit; also a door-base (as a bond of the entrance):--cubit, + hundred (by exchange for 3967), measure, post.] [Gesenius:  cubit - a measure of distance (the forearm), roughly 18 in (.5m). There are several cubits used in the OT, the cubit of a man or common cubit (Dt 3.11), the legal cubit or cubit of the sanctuary (Eze 40.5) plus others. See a Bible Dictionary for a complete treatment.]

b. [of a] man [Strong: 376 'iysh eesh contracted for 582 (or perhaps rather from an unused root meaning to be extant); a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation):--also, another, any (man), a certain, + champion, consent, each, every (one), fellow, (foot-, husband-)man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), + none, one, people, person, + steward, what (man) soever, whoso(-ever), worthy.]

1). If 18 inches is correct Og’s bed was 13 and a half feet long.

Saturday, August 23, 2014

Judges 11:31

Judges 11:31

Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the Lord's, and I will offer it up for a burnt offering.

a. NLT: I will give to the LORD whatever comes out of my house to meet me when I return in triumph. I will sacrifice it as a burnt offering.”

b. NIV: whatever comes out of the door of my house to meet me when I return in triumph from the Ammonites will be the LORD’s, and I will sacrifice it as a burnt offering.”

c. Young’s Literal Translation: then it hath been, that which at all cometh out from the doors of my house to meet me in my turning back in peace from the Bene-Ammon -- it hath been to Jehovah, or I have offered up for it -- a burnt-offering.'

d. Amplified Bible: Then whatever or whoever comes forth from the doors of my house to meet me when I return in peace from the Ammonites, it shall be the Lord’s, and I will offer it or him up as a burnt offering.

e. Septuagint: then it shall come to pass that whosoever shall first come out of the door of my house to meet me when I return in peace from the children of Ammon, he shall be the Lord's: I will offer him up for a whole-burnt-offering.

f. Stone Edition Torah/Writings/Prophets: then it shall be that whatever emerges—what will emerge from the doors of my house-toward me when I return in peace from the Children of Ammon, it shall belong to HASHEM and I shall offer it up as aan elevation-offering.”

1. “…that whatsoever cometh forth of the doors of my house to meet me…shall surely be the Lord’s, and I will offer it up for a burnt offering.”

a. Institute Of Creation Research Daily Devotional 10/24/13 The story of Jephthah has been a stumbling block to many who interpret it as teaching that Jephthah sacrificed his daughter to God as a burnt offering. As he was preparing to face the Ammonite armies, he had made the vow recorded in our text, if God would only give him the victory. His only child—a beloved daughter—was then first to meet him at his return, and so it was she who had to be offered.
It should be remembered, however, that Jephthah was a man of true faith (Hebrews 11:32, 33), and he would never have vowed to disobey God’s prohibition against human sacrifice. The problem is that the Hebrew conjunction waw (translated “and” in our text) is very flexible in meaning depending on context. Here, “or” is better than “and.” That is, Jephthah vowed that whatever first came out to meet him would be dedicated to the Lord: If a person came out (Jephthah was probably thinking of a servant), he or she would be dedicated to God’s service at the tabernacle, as Hannah later dedicated Samuel (1 Samuel 1:11). Or if an animal from his flock came out, it would be sacrificed. His daughter, out of love for her father and gratitude to God for His deliverance from the Ammonites, insisted that her father keep his vow. Since that meant that she, as a perpetual servant at the tabernacle, could never have a husband and children, she “bewailed her virginity” for two months (not her impending death) and then “returned to her father,” so that he could keep his vow, and throughout her life “she knew no man” (Judges 11:38, 39). Instead of a strange tale of human sacrifice, this is the story of the love of a God-fearing father and daughter for each other and for their Lord. HMM

1). I attempted to find the Hebrew word translated for “and” in my 1978 edition of Strong’s, but I was unsuccessful. It recognizes the word “and” in the appendix, but fails to give a number for it. Blue Letter Bible gives the number 5927 but includes the words, “and I will offer it up” as the phrase. I choose to accept the scholarship of ministries such as ICR that give I believe a faithful to the Scripture commentary regarding this Biblical event. I don’t believe for a minute that Jephthah would offer his daughter as a burnt offering.  


b. Adam Clark Commentary: Shall surely be the Lord's, and I will offer it up for a burnt-offering - The text is והיה ליהוה והעליתיהו עולה vehayah layhovah, vehaalithihu olah; the translation of which, according to the most accurate Hebrew scholars, is this: I will consecrate it to the Lord, or I will offer it for a burnt-offering; that is, "If it be a thing fit for a burnt-offering, it shall be made one; if fit for the service of God, it shall be consecrated to him." That conditions of this kind must have been implied in the vow, is evident enough; to have been made without them, it must have been the vow of a heathen, or a madman. If a dog had met him, this could not have been made a burnt-offering; and if his neighbor or friend's wife, son, or daughter, etc., had been returning from a visit to his family, his vow gave him no right over them. Besides, human sacrifices were ever an abomination to the Lord; and this was one of the grand reasons why God drove out the Canaanites, etc., because they offered their sons and daughters to Molech in the fire, i.e., made burnt-offerings of them, as is generally supposed. That Jephthah was a deeply pious man, appears in the whole of his conduct; and that he was well acquainted with the law of Moses, which prohibited all such sacrifices, and stated what was to be offered in sacrifice, is evident enough from his expostulation with the king and people of Ammon, Judges 11:14-27. Therefore it must be granted that he never made that rash vow which several suppose he did; nor was he capable, if he had, of executing it in that most shocking manner which some Christian writers ("tell it not in Gath") have contended for. He could not commit a crime which himself had just now been an executor of God's justice to punish in others.

1 Timothy 6:17

1 Timothy 6:17

Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;

a. NLT: Teach those who are rich in this world not to be proud and not to trust in their money, which is so unreliable. Their trust should be in God, who richly gives us all we need for our enjoyment.

b. NIV: Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment.

c. YLT: Those rich in the present age charge thou not to be high-minded, nor to hope in the uncertainty of riches, but in the living God, who is giving to us all things richly for enjoyment; --

d. Amplified Bible Classic: As for the rich in this world, charge them not to be proud and arrogant and contemptuous of others, nor to set their hopes on uncertain riches, but on God, Who richly and ceaselessly provides us with everything for [our] enjoyment.

e. Worrell Translation: Charge those who are rich in this present age, not to be high-minded, not to have their hope set on the uncertainty of riches, but on God, Who giveth us richly all things for enjoyment.

f. Wuest Translation: To those who are wealthy in the present age, be giving a charge not to continue to be high minded, neither to have their hope set upon the uncertainty of wealth, but upon God, the One who is constantly offering us all things in a rich manner to enjoy;

1. “Charge them that are rich in this world…”

a. charge [3853 * paraggellō; para-to the side of; aggello-to tell, declare] [Strong: to transmit a message, i.e. (by implication) to enjoin:--(give in) charge, (give) command(-ment), declare.]

1). This same Greek word is translated “commanded” in other verses.

a). Luke 8:29 (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.)

b). Acts 1:4 And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.

b. them that [3588 ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English 
idiom):--the, this, that, one, he, she, it, etc.]

c. are rich [Strong: 4145 plousios ploo'-see-os from 4149; wealthy; figuratively, abounding with:--rich.]

d. in [Strong: 1722 en en a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537); "in," at, (up-)on, by, etc.:--about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.]

e. this [Strong: 3568 nun noon a primary particle of present time; "now" (as adverb of date, a transition or emphasis); also as noun or adjective present or immediate:--henceforth, + hereafter, of late, soon, present, this (time).]

f. world [165 * aion] [Strong: properly, an age; by extension, perpetuity (also past); by implication, the world; specially (Jewish) a Messianic period (present or future):--age, course, eternal, (for) ever(-more), (n-)ever, (beginning of the , while the) world (began, without end).]

2. “…that they be not highminded…”

a. [that they be] not [Strong: 3361  me may a primary particle of qualified negation (whereas 3756 expresses an absolute denial); (adverb) not, (conjunction) lest; also (as an interrogative implying a negative answer (whereas 3756 expects an affirmative one)) whether:--any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without. Often used in compounds in substantially the same relations.]

b. highminded [Strong: 5309 hupselophroneo hoop-say-lo-fron-eh'-o from a compound of 5308 and 5424; to be lofty in mind, i.e. arrogant:--be highminded.] [Zodhiates: hupselophroneo; hupselos-high; phroneo-to think; to be high minded, proud, arrogant.]

1). A high minded attitude toward money could be thinking that I myself got the riches.

a). Deuteronomy 8:11-18 Beware that thou forget not the Lord thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day:
8:12 Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein;
8:13 And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;
8:14 Then thine heart be lifted up, and thou forget the Lord thy God, which brought thee forth out of the land of Egypt, from the house of bondage;
8:15 Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint;
8:16 Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end;
8:17 And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth.
8:18 But thou shalt remember the Lord thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day.

b). Luke 12:16-21 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:
12:17 And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?
12:18 And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.
12:19 And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.
12:20 But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?
12:21 So is he that layeth up treasure for himself, and is not rich toward God.

3. “…nor trust in uncertain riches…”

a. nor [Strong: 3366 mede may-deh' from 3361 and 1161; but not, not even; in a continued negation, nor:--neither, nor (yet), (no) not (once, so much as).]

b. trust [Strong: 1679 elpizo el-pid-zo; to expect or confide:--(have, thing) hope(-d) (for), trust.]

c. in [Strong: 1909 epi ep-ee' a primary preposition; properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution (with the genitive case), i.e. over, upon, etc.; of rest (with the dative case) at, on, etc.; of direction (with the accusative case) towards, upon, etc.:--about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with. In compounds it retains essentially the same import, at, upon, etc. (literally or figuratively).]

d. uncertain [Strong: 83 adelotes, ad-ay-lot’-ace; uncertainty:--X uncertain.]

e. riches [Strong: 4149 ploutos, ploo-tos; wealth (as fulness), i.e. (literally) money, possessions, or (figuratively) abundance, richness, (specially), valuable bestowment:--riches.]

1). Riches are uncertain.

a). Proverbs 23:4, 5 Labour not to be rich: cease from thine own wisdom.
23:5 Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven.

2). They are also deceitful and will choke the life of God out of us.

a). Matthew 13:22   He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

3). Biblical warning concerning trusting in wealth.
a). Proverbs 18:11 The rich man’ wealth is his strong city, and as an high wall in his own conceit.

4. “…but in the living God…”

a. but [Strong: 235 alla al-lah' neuter plural of 243; properly, other things, i.e. (adverbially) contrariwise (in many relations):--and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.]

b. in [Strong: 1909 epi ep-ee' a primary preposition; properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution (with the genitive case), i.e. over, upon, etc.; of rest (with the dative case) at, on, etc.; of direction (with the accusative case) towards, upon, etc.:--about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with. In compounds it retains essentially the same import, at, upon, etc. (literally or figuratively).]

c. the [3588 ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.]

d. living [Strong: 2198 zao, dzah’-o; a primary verb; to live (literally or figuratively):--life(-time), (a-)live(-ly), quick.]

e. God [Strong: 2316 theos, theh’-os; a deity, especially (with 3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding, God, god(-ly, -ward).]

1). Our God is the one and only living God.

a). 1 Thessalonians 1:9 For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;

b). 1 Timothy 3:15 But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.

c). 1 Timothy 4:10  For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.

2). Instead of trusting in uncertain riches or any thing from self or things material, we should trust in the living God.

a). Proverbs 3:5, 6 Trust in the Lord with all thine heart; and lean not unto thine own understanding.
3:6 In all thy ways acknowledge him, and he shall direct thy paths.

b). One major way we should trust in the Lord is to trust him in our giving and finances. Do we trust him enough to tithe?

5. “…who giveth us richly all things to enjoy.”

a. who [3588 ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.]

b. giveth [Strong: 3930 parecho, par-ekh’-o; to hold near, i.e. present, afford, exhibit, furnish occasion:--bring, do, give, keep, minister, offer, shew, + trouble.]

c. us [Strong: 2254 hemin hay-meen' dative case plural of 1473; to (or for, with, by) us:--our, (for) us, we.]

d. richly [Strong: 4146 plousiōs, ploo-see’-oce; copiously:--abundantly, richly.]

e. all things [Strong: 3956 pas pas including all the forms of declension; apparently a primary word; all, any, every, the whole:--all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever.]

f. enjoy [Strong: 619 apolausis, ap-ol’-ow-sis from a comparative of 575 and lauo (to enjoy); full enjoyment:--enjoy(-ment).] [Zodhiates: It denotes the cleaving or adherence of the mind or affection to an object,. Enjoyment.]

1). Rick Renner: The word “enjoy” in this verse is from the Greek word apolausis, which describes a person who gets the maximum benefit from something he owns. Rather than feel guilty about what he owns, he derives great pleasure, gratification, and enjoyment from what he possesses. This means if God has entrusted abundant resources to you, you shouldn’t feel guilty about your wealth or feel badly about enjoying it. God wants you to enjoy the blessings and resources He has entrusted to you!

2). God is a good God who wants to bless his children with good things to enjoy.

a). Deuteronomy 8:11-18 Beware that thou forget not the Lord thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day:
8:12 Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein;
8:13 And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;
8:14 Then thine heart be lifted up, and thou forget the Lord thy God, which brought thee forth out of the land of Egypt, from the house of bondage;
8:15 Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint;
8:16 Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end;
8:17 And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth.
8:18 But thou shalt remember the Lord thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day.