The Canonical Column, Book 7: Judges

We now continue our journey through the Canonical Column with the seventh book of the biblical canon — Judges. For those unfamiliar with this mystery, the Canonical Column is a divinely embedded framework within Scripture that bears dual witness to the biblical canon through an organized network of witnessing chapters found in three key Old Testament books—Genesis, Leviticus, and Isaiah.¹ For readers new to this series, I recommend first reviewing the introductory article, which lays out the foundational context for the insights explored here.²

Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.

As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).³ In the case of Judges, its two witnesses are Genesis 18 and Isaiah 7. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the book of Judges. To this end, each has been divinely embedded with textual allusions to specific passages within Judges and intentionally sequenced as the seventh chapter in its branch of the framework, reflecting Judges’ ordinal position as the seventh book of the Old Testament and of the Bible at large. As we will see, it is by the mouth of these two witnesses that the divine inspiration, canonicity, and ordained placement of the book of Judges are firmly established.

Table of Contents anchor

The book of Judges

The book of Judges marks a pivotal moment in Israel’s history, situated between the conquest of Canaan and the establishment of the monarchy. It begins after the death of Joshua, Israel’s leader, and chronicles a time of political instability and spiritual decline for the nation. During this period, Israel was governed not by a single ruler, but by a series of judges—leaders raised up by God to deliver the people from their oppressors.

The Judges were military leaders and deliverers who acted as God’s instruments to restore peace and righteousness in Israel, though their influence was often temporary. Throughout the book, Israel cycles through periods of apostasy, oppression, repentance, and deliverance, revealing the consequences of Israel’s disobedience to God and their repeated failure to remain faithful to His covenant.

The book highlights the importance of faithfulness and obedience to God, as well as the disastrous results of turning to idolatry and sin. The era of the judges sets the stage for the eventual rise of the monarchy under Saul, though the pattern of Israel’s disobedience would continue to plague them.

Judges: Authorship & Date of Composition

The authorship of the book of Judges is traditionally attributed to the prophet Samuel, who is believed to have lived during the period described in the book. While there is no explicit claim of authorship within the text itself, Jewish tradition and historical context point to Samuel as the likely author, as he played a significant role in the transition from the period of the Judges to the monarchy. However, modern scholars–both conservative and critical–generally view the book of Judges as having been compiled and edited by later authors, possibly drawing from older oral traditions or written sources that reflect the historical events and moral lessons of the time.

Regarding the date of composition, conservative scholars generally place the writing of Judges shortly after the events it describes, likely in the early years of Israel’s monarchy. This would place the composition around the 11th century BC, during the time of Saul or David, reflecting on the chaotic period when Israel was ruled by a series of judges rather than a centralized monarchy. This view suggests that the book was written as both a historical record and a warning, emphasizing the consequences of Israel’s failure to remain faithful to God.

Modern-critical scholars, of course, tend to date the composition of Judges to a later period, likely during or after the Babylonian exile (around the 6th century BC). This perspective argues that the book was written or compiled in response to the challenges facing the post-exilic community. It highlights Israel’s moral and spiritual decline during the period of the Judges as a way of urging the returning exiles to remain faithful to God and avoid repeating the mistakes of the past.

Witnessing Chapters of Judges in the Canonical Column

As previously stated, the two witnessing chapters of Judges within the Canonical Column are Genesis 18 and Isaiah 7. These chapters have been divinely structured to reflect key aspects of Judges—both in terms of its theological themes and its function within the broader biblical canon. As such, each has been deliberately embedded with creative allusions and prophetic echoes to the book of Judges, bearing witness to its canonicity, structure, and ordained position as the seventh book of Scripture.

Context of Genesis 18

Genesis 18 is a pivotal chapter that highlights the divine visitation and covenant promises of God to Abraham. The chapter begins with the Lord appearing to Abraham in the form of three visitors at the oaks of Mamre. In this moment, God reaffirms His covenant with Abraham, promising that Sarah will bear a son despite her old age. This announcement of the birth of Isaac serves as a continuation of God’s plan to make Abraham the father of many nations.

The latter part of the chapter shifts focus to God’s judgment upon Sodom and Gomorrah. God reveals to Abraham His intention to destroy these cities because of their wickedness, but Abraham intercedes on behalf of the righteous within the cities, negotiating with God to spare them if even a small number of righteous people can be found. This displays Abraham’s deep concern for justice and his role as an intercessor.

Ultimately, Genesis 18 is a chapter that underscores God’s covenantal faithfulness, His promise to Abraham, and His willingness to listen to the intercession of the righteous. It sets the stage for the unfolding of God’s plan for both the immediate future of Abraham’s family and the broader destiny of Israel.

Genesis 18 -> Judges

As the seventh chapter of The Circumcision (which functions within the Canonical Column as a figurative type of the Old Testament canon), Genesis 18 has been deliberately designed by God to serve as a figurative type of the book of Judges—ordained before the foundation of the world to become the seventh book of the Old Testament and of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the book of Judges. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Genesis 18	Judges
And the LORD appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day;4 (Genesis 18:1)	And there came an angel of the LORD, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the LORD appeared unto him, and said unto him, The LORD is with thee, thou mighty man of valour. (Judges 6:11-12)
And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant: Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree: And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said.5 (Genesis 18:3-5)	And he said unto him, If now I have found grace in thy sight, then shew me a sign that thou talkest with me. Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry until thou come again. (Judges 6:18)
And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth. And Abraham ran unto the herd, and fetcht a calf tender and good, and gave it unto a young man; and he hasted to dress it. And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.6 (Genesis 18:6-8)	And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it. (Judges 6:19)
And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him.7 (Genesis 18:10)	And there was a certain man of Zorah, of the family of the Danites, whose name was Manoah; and his wife was barren, and bare not. And the angel of the LORD appeared unto the woman, and said unto her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son. (Judges 13:2-3)
That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?8 (Genesis 18:25)	Wherefore I have not sinned against thee, but thou doest me wrong to war against me: the LORD the Judge be judge this day between the children of Israel and the children of Ammon. (Judges 11:27)
And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten’s sake.9 (Genesis 18:32)	And Gideon said unto God, Let not thine anger be hot against me, and I will speak but this once: let me prove, I pray thee, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew. (Judges 6:39)

Context of Isaiah 7

Isaiah 7 is a chapter marked by prophecy and divine intervention during a critical moment in Israel’s history. In the midst of political turmoil, King Ahaz of Judah is confronted by the prophet Isaiah. The chapter opens with the threat of invasion from the combined forces of Israel and Syria. These two nations have formed an alliance and are marching against Judah, causing panic in the southern kingdom.

God sends Isaiah to deliver a message of reassurance to Ahaz, urging him to trust in God’s protection rather than seeking alliances with foreign powers. Isaiah offers a sign from God, promising that a virgin will conceive and bear a son, and that his name will be Immanuel, meaning “God with us” (Isaiah 7:14). This prophecy is both immediate and messianic, pointing to both a near fulfillment in the birth of a child during Ahaz’s time and a distant fulfillment in the birth of Jesus Christ, the ultimate Immanuel.

Despite the offered reassurance, Ahaz rejects the divine sign, choosing instead to rely on alliances with foreign nations. The chapter concludes with further prophetic declarations regarding the coming judgment on Judah, with the Assyrian empire emerging as the instrument of God’s judgment.

Isaiah 7 highlights themes of faith, trust, and God’s sovereignty, with God offering a sign of hope in the midst of fear and uncertainty. It also introduces the profound prophecy of Immanuel, one of the foundational messianic prophecies in the Bible.

Isaiah 7 -> Judges

As the seventh chapter of First Isaiah (which functions within the Canonical Column as a figurative type of the Old Testament canon), Isaiah 7 has been deliberately designed by God to serve as a figurative type of the book of Judges—ordained before the foundation of the world to become both the seventh book of the Old Testament and of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the book of Judges. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Isaiah 7	Judges
And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it.10 (Isaiah 7:1)	Then went Abimelech to Thebez, and encamped against Thebez, and took it. But there was a strong tower within the city, and thither fled all the men and women, and all they of the city, and shut it to them, and gat them up to the top of the tower. (Judges 9:50-51)
And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind.11 (Isaiah 7:2)	And his mother’s brethren spake of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, He is our brother. (Judges 9:3)
And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah.12 (Isaiah 7:4)	And Samson went and caught three hundred foxes, and took firebrands, and turned tail to tail, and put a firebrand in the midst between two tails. (Judges 15:4)
Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal:13 (Isaiah 7:6)	And all the men of Shechem gathered together, and all the house of Millo, and went, and made Abimelech king, by the plain of the pillar that was in Shechem. (Judges 9:6)
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people.14 (Isaiah 7:8)	And a certain woman cast a piece of millstone upon Abimelech’s head, and all to brake his skull. (Judges 9:53)
Ask thee a sign of the LORD thy God; ask it either in the depth, or in the height above.15 (Isaiah 7:11)	And he said unto him, If now I have found grace in thy sight, then shew me a sign that thou talkest with me. (Judges 6:17)
Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.16 (Isaiah 7:14)	And there was a certain man of Zorah, of the family of the Danites, whose name was Manoah; and his wife was barren, and bare not. And the angel of the LORD appeared unto the woman, and said unto her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son. (Judges 13:2-3)
Butter and honey shall he eat, that he may know to refuse the evil, and choose the good.17 (Isaiah 7:15; cf. 7:22)	And after a time he returned to take her, and he turned aside to see the carcase of the lion: and, behold, there was a swarm of bees and honey in the carcase of the lion. And he took thereof in his hands, and went on eating, and came to his father and mother, and he gave them, and they did eat: but he told not them that he had taken the honey out of the carcase of the lion. (Judges 14:8-9)
And it shall come to pass in that day, that the LORD shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria.18 (Isaiah 7:18)	The inhabitants of the villages ceased, they ceased in Israel, until that I Deborah arose, that I arose a mother in Israel. (Judges 5:7)
In the same day shall the Lord shave with a razor that is hired, namely, by them beyond the river, by the king of Assyria, the head, and the hair of the feet: and it shall also consume the beard.19 (Isaiah 7:20)	Then he told her all his heart, and said unto her, There hath not come a razor upon mine head; for I have been a Nazarite unto God from my mother’s womb: if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man. (Judges 16:17)

Group Chat

As an added bonus before we close, I have assembled the table below, which documents two distinct instances of triadic structural and prophetic alignment between the book of Judges and its two witnessing chapters within the canonical framework. This kind of alignment occurs relatively frequently within the Canonical Column, when all three parallel branches join together in a unified three-way conversation—a phenomenon I refer to as ‘Group Chat.’ Such threefold correspondence powerfully reinforces the objective reality of the Canonical Column and demonstrates that it has not been arranged by chance, but has been divinely structured to bear joint-witness to the divine inspiration and canonical placement of every book in the biblical canon.

Genesis 18	Isaiah 7	Judges
And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him. Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women. (Genesis 18:10-11)	Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. (Isaiah 7:14)	And the angel of the LORD appeared unto the woman, and said unto her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son. (Judges 13:3)
And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat. (Genesis 18:8)	Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. (Isaiah 7:15)	And after a time he returned to take her, and he turned aside to see the carcase of the lion: and, behold, there was a swarm of bees and honey in the carcase of the lion. And he took thereof in his hands, and went on eating, and came to his father and mother, and he gave them, and they did eat: but he told not them that he had taken the honey out of the carcase of the lion. (Judges 14:8-9)

Conclusion: The Canonical Column affirms the canonicity and ordinal position of Judges within the biblical canon.

The canonicity of the book of Judges is affirmed by its two witnessing chapters within the Canonical Column: Genesis 18 and Isaiah 7. These two chapters have been deliberately structured and sequenced as the seventh chapter within their respective branches of the Canonical Column, in order to function as individual figurative types of the book of Judges–the seventh book of the Old Testament and of the Bible at large. To this end, both chapters have been divinely embedded with direct allusions to specific passages and content that God in his perfect foreknowledge knew would be contained within the book of Judges, which was ordained before the foundation of the world to become the seventh book of the Old Testament and biblical canon. Accordingly, the divine inspiration, canonicity, and ordinal placement of the book of Judges are established by the Canonical Column–being witnessed by both the Law & the Prophets.

1. I received the knowledge of this great mystery by the light of divine revelation way back in 2009 (1 Chron. 28:19; Num. 8:4; cf. 1 Cor. 2:10; Gal. 1:12). ↩︎
2. Alternatively, if that article is too long, you can read a summarized version here. ↩︎
3. Every book of the Bible has two chapters which correspond to it within the Canonical Column–one in Genesis 12-50 or Leviticus (the Law), and one in Isaiah (the Prophets). Genesis 12-50 (known in the Canonical Column as “The Circumcision”) and Isaiah 1-39 (known in the Canonical Column as “First Isaiah”) are both figurative types of the Old Testament canon–each containing 39 chapters which have been divinely designed to prefigure the 39 books of the Old Testament canon. Similarly, Leviticus (known in the Canonical Column as “An Holy Priesthood”) and Isaiah 40-66 (known in the Canonical Column as “Second Isaiah”) function as figurative types of the New Testament canon–each containing 27 chapters which have been divinely designed to prefigure the 27 books of the New Testament canon. The individual chapters within these four scaffolding branches of the Canonical Column are known as witnessing chapters, so called because they have been divinely embedded with textual allusions of various kinds to the content of the specific biblical book which occupies the same numerical position within the canonical sequence. Thus the witnessing chapters function as divinely designed figurative types of whatever biblical book they numerically correspond to within their specific branch of the framework–testifying to their divine inspiration, canonicity, and ordinal placement within the completed biblical canon. ↩︎
4. In Genesis 18:1, the Lord appears to Abraham at the plains of Mamre–an oak grove where Abraham dwelt. Within the framework of the Canonical Column, this functions as a very obvious allusion to Judges 6:11-12, where the angel of the LORD appears to Gideon under an oak tree while he threshes wheat to hide it from the Midianites. ↩︎
5. In Genesis 18:3-5, Abraham humbly asks the LORD and his two angelic companions, ‘Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree,’ before offering them a meal. This request, within the framework of the Canonical Column, serves as an obvious allusion to Gideon’s call in Judges 6, where Gideon uses nearly identical language, asking the angel of the LORD to remain while he prepares an offering. ↩︎
6. In Genesis 18:6-8, Abraham hastens to his tent and tells Sarah to make cakes from three measures of fine meal. He then runs to fetch a tender calf from the herd, giving it to a young servant to dress. Once the meal has been prepared, Abraham returns with the food, and he and his angelic guests eat it under the tree. Within the Canonical Column, this is an obvious allusion yet again to Judges 6, where Gideon likewise prepares a kid from the herd and unleavened cakes for his angelic visitor, presenting it to him under the oak tree, just as Abraham had done in Genesis 18:6-8. ↩︎
7. In Genesis 18:10, the Lord tells Abraham that Sarah will bear him a son in the time of life, despite her old age and previous barrenness. Sarah overhears this promise from the tent door, which marks the moment when God’s covenant with Abraham takes a significant step toward fulfillment. Within the Canonical Column, this serves as an obvious allusion to Judges 13:2-3, where the angel of the LORD appears to Manoah’s wife, who is also barren, and promises that she will conceive and bear a son. ↩︎
8. In Genesis 18:25, Abraham appeals to the LORD, referring to him as the Judge of all the earth, asking how it can be just for the righteous to suffer alongside the wicked. Within the Canonical Column, this functions as an obvious allusion to Judges 11:27–where Jephthah refers to the LORD as the Judge, and appeals for him to judge between Israel and the Ammonites. ↩︎
9. In Genesis 18:32, continues his intercession for Sodom, asking the LORD: “Oh let not the Lord be angry, and I will speak but this once.” Within the framework of the Canonical Column, this is an obvious allusion to Judges 6:39–where Gideon uses practically identical language when he requests of the LORD to give him an additional sign of confirmation that he is speaking with him. ↩︎
10. In Isaiah 7:1, Rezin, the king of Syria, and Pekah, the king of Israel, come against Jerusalem during the reign of King Ahaz of Judah. Although they encamp against the city, they cannot prevail, as Jerusalem is the chosen city where the LORD has chosen to “put His name there” (2 Chronicles 12:13). Within the Canonical Column, this functions as an allusion to Judges 9:50-51, where Abimelech encamps against the city of Thebez, and initially takes it–but is unable to capture a strong tower in the midst of the city where all of the residents flee for refuge. That strong tower that he failed to take symbolizes the name of the LORD (Jerusalem), as it is written: “The name of the LORD is a strong tower: the righteous runneth into it, and is safe.” (Prov. 18:10). ↩︎
11. In Isaiah 7:2, King Ahaz of Judah is told that Syria is allied with Ephraim, and upon hearing this, his heart is moved, as is the heart of his people, “as the trees of the wood are moved with the wind.” Within the Canonical Column, this functions as an obvious allusion to Judges 9:3, where the people of Shechem are swayed in their hearts to follow Abimelech, as they are convinced by his family ties and his claim to be one of their own. ↩︎
12. In Isaiah 7:4, the LORD tells King Ahaz not to fear “the two tails of these smoking firebrands”—a reference to Rezin of Syria and Pekah of Israel—despite their fierce anger and opposition. The term firebrand symbolizes the danger and aggression of these enemies, though they are ultimately dismissed as insignificant within the scope of God’s sovereign plan. Within the framework of the Canonical Column, this imagery of “two tails of smoking firebrands” functions as an unmistakable allusion to Judges 15:4, where Samson captures three hundred foxes, ties them tail to tail, and places a firebrand between each pair to set the Philistine fields ablaze.
    Notably, the Hebrew terms for firebrand in these two passages differ, yet both are rendered as “firebrand” in most English translations. The intentional design of this Canonical Column allusion is underscored by the remarkable linguistic rarity of the term itself, which appears only three times in the entire English Bible (Judg. 15:4; Isa. 7:4; Prov. 26:18). Even more striking, Judges 15:4 and Isaiah 7:4 are the only verses in all of Scripture to contain both the words “tails” and “firebrands”—a correlation so specific that the likelihood of its occurrence by chance, particularly between the book of Judges and one of its witnessing chapters, is virtually nonexistent. ↩︎
13. In Isaiah 7:6, Rezin, the king of Syria, and Pekah, the king of Israel, plot to vex Judah and make a breach within it by setting up a new king, the son of Tabeal. Their scheme involves the political and military effort to undermine the Davidic line and install a puppet ruler. Within the Canonical Column, this functions as an obvious allusion to Judges 9:6, where the men of Shechem gather together and make Abimelech king by the plain of the pillar in Shechem, a place of political significance. This action also reflects a usurpation of kingship and the imposition of a ruler who is not divinely chosen, but one who is set in place by human means. ↩︎
14. In Isaiah 7:8, the Lord speaks of Syria (headed by Rezin) and Ephraim (the northern kingdom of Israel), declaring that within sixty-five years, Ephraim will be broken and cease to be a people. This prophecy forewarns the destruction and fall of Ephraim, signaling the end of its power and influence. Within the Canonical Column, this functions as an imagistic allusion to Judges 9:53, where Abimelech is struck on the head by a millstone thrown by a woman in Thebez, resulting in the breaking of his skull. ↩︎
15. In Isaiah 7:11, the Lord offers King Ahaz a sign of his power, inviting him to ask for a sign, whether from the depths below or from the height above. This invitation emphasizes God’s willingness to provide reassurance through a miraculous sign to strengthen Ahaz’s faith.
    Within the Canonical Column, this functions as an allusion to Judges 6:17, where Gideon similarly requests a sign from the LORD, asking for confirmation that the message he has received is truly from God. ↩︎
16. In Isaiah 7:14, the Lord promises a miraculous sign, declaring that a virgin will conceive and bear a son, and his name will be Immanuel (meaning “God with us”). This prophecy points to the divine intervention and the coming of Christ as the ultimate fulfillment of God’s presence with his people. Within the Canonical Column, this functions as an allusion to Judges 13:2-3, where the angel of the LORD appears to Manoah’s wife, who is barren, and promises that she will conceive and bear a son. This announcement marks another miraculous conception, foreshadowing Samson, who is called to deliver Israel. Both prophecies highlight divine intervention in human affairs, particularly in the birth of a special child destined for a significant purpose in God’s plan. ↩︎
17. In Isaiah 7:15, the prophecy about the coming child includes the statement that he will “eat butter and honey” in order to “know to refuse the evil, and choose the good.” Within the Canonical Column, this functions as an imagistic allusion to Judges 14:8-9, where Samson encounters a lion and later finds honey inside its carcass. He eats the honey and gives some to his parents without telling them where it came from. ↩︎
18. In Isaiah 7:18, the LORD declares that he will “hiss for the fly” in Egypt and “the bee” in Assyria, symbolizing the foreign powers he will summon to execute judgment. Within the Canonical Column, this functions as an imagistic allusion to Judges 5:7, where Deborah (whose name means “bee” in Hebrew) rises as a mother and leader in Israel, rallying the people to act and delivering them from their enemies. ↩︎
19. In Isaiah 7:20, the Lord declares that he will use the king of Assyria as a tool to shave the head and the feet of the people, symbolizing the humiliation and judgment that will come upon them. The shaving of the head and beard represents the loss of honor and identity, as the people are subjected to foreign powers under God’s judgment. Within the Canonical Column, this functions as an allusion to Judges 16:17, where Samson reveals to Delilah that his strength resides in his Nazarite vow, which includes never having his hair shaved. If his hair is cut, he will become weak like any other man. Both passages use the imagery of shaving to signify loss of strength, identity, and protection—in Isaiah as a judgment of God’s people, and in Judges as the loss of Samson’s supernatural strength. ↩︎

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