Im-raw (אִמְרָה): The Word of the Redemptive Presence

[Reading time: 3 minutes]

אִמְרָה (im-raw')

From אָמַר (aw-mar'): To say, speak, command, promise (used > 5000 in the OT)
->
In the OT, this is traslated as Word (28x), speech (7x), commandment (1x)
The emphasis (as in Dabar) is on the s/Speaker

37 occurrences in the OT
3x in the Pentateuch
1x in the Histories

24x in the Psalms, 19 of which occur in Ps 119:
11, 38, 41, 50, 58, 67, 76, 82, 103, 116, 123, 133, 140, 148, 154, 158, 162, 170, 172 
1x in Prov 30:5
5x in Isaiah

1x in Lamentations

It should be noted that the majority term for “Word” in the OT, which corresponds to the NT term, Logos (λόγος), is Dabar (דָּבָר) . Imrah corresponds more with the New Testamental term, ῥῆμα (rhema), which will be featured in future posts. This particular usage in the OT narratives traced below emphasizes the Word as the Redemptive Action of JWHW in human history.

The Pentateuch

Imrah is first used in the song of dissipated pride and vengeance sung by the seed of Cain in the person of Lamech (Gen 4:23). In sharp contrast the next occurrence is sung by the seed of the woman in Moses’ Song, not of vengeance, but of Cosmic Redemption—Let my teaching drop as the rain, My Words (Imrah) distill as the dew, As raindrops on the tender herb, And as showers on the grass (Deut 32:2). It is that which brings forth the life of New Creation, nourishing its growth. Its last usage in the Pentateuch goes still further in directing us to the means of such New Creational Redemption. In pronouncing his blessing upon the tribe of Levi (Deut 33:8-11), Moses first reveals that their union with JHWH, Whose “Word (Imrah) they have observed” and Whose “Covenant they have kept”, will make them strangers to this world (33:9-> Mt 10:37-39). Yet the inner-working of the dividing line of this Word will ultimately consecrate them, providing a discernment of true judgment (מִשְׁפָט, mishpat) such that they can truly “teach Israel the Torah” (33:10a, cf. Mal 2:5-7).

As they are formed by the Word they then become able to function as the true priesthood of JHWH, offering “incense” before Him and “whole burnt sacrifices” upon His altar (33:10b)—that is to say,, acting as “mediators and intercessors for the recociliation of the people to God.

Histories and Psalms into the Prophets

 
In its only occurrence in the Histories and two initial appearances in the Psalms, it is revealed how this Word of God (Imrah JHWH) works Redemption into the life of God’s people. As it is the only Reality that has been “tried” (tsaraph) in the refiner’s fire (II Sam 22:31; Ps 12:6, 18:30, 119:40) unto absolute purity (tahowr), it is the only thing that can leads us into the Holy of Holies, the Throne-room of JHWH. For there is the ark, the mercy seat, table of showbread, and candlesticks, formed of “tahowr” gold [Commanded in Ex 25:17, 24, 29, 31, 36-> Completed in Ex 37:2, 6, 11, 16, 17, 22-24, 26]). Brought into the Presence of JHWH, it is here alone where the High Priest, clothed in the ephod and breastplate of judgment, formed, again, of “tahowr” gold (Ex 28:14, 22, 36-> Ex 39:15, 25, 30) can minister upon the altar of incense with its perfumes, pure and holy (Ex 30:3, 35-> Ex 37:26, 29 & Ex 39:15-37). That is to say, the Word draws us into the Presence of JHWH, which is the only place where the fire can refine us and work redemption into the entirety of our person. In this way we understand how the Imrah  is not only that which has been “tried” (Prov 30:5, Tsaraph) but also that which works within our heart to try us (Ps 26:2, 66:10, 105:19-> Is 1:25, 48:10, Zech 13:9, Mal 3:2-3)
Is 48
Behold, I have refined (tsaraph) you, but not with silver; 
I have chosen you in the furnace of affliction.

Psalm 119

In Psalm 119 (which was the pretext for this particular study), this usage presses forward as it depicts the Word as that which becomes a refiner’s fire in the heart of man (v 11...133, 140, 148), connecting man to the Fear of the Lord (v 38). From this Reality springs forth the Eternal Mercy (v 40a, 58, 76) of God’s Salvation (v 41, 123, 170), bringing life (v 50, 116, 154), comfort (v 50, 76, 82) and joy (v 103, 162), to which the Psalmist eternally bears witness (v 172).