The Terror of the 7 desperate Women of Isaiah 4:1 KJV; Wake Up! #Endtimes #doctrinematters #kjvonly
Isaiah 4:1
“And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.”
King James Version (KJV)
Revelation 3:16
“So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.”
King James Version (KJV)
Matthew 7:23
“And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.”
King James Version (KJV)
Romans 9:13
“As it is written, Jacob have I loved, but Esau have I hated.”
King James Version (KJV)
Ephesians 3:4
“Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)”
King James Version (KJV)
Ephesians 3:6
“That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:”
King James Version (KJV)
2 Corinthians 11:2
“For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.”
King James Version (KJV)
Ephesians 5:31
“For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.”
King James Version (KJV)
Warning: Do NOT Bother wasting your time by sending me an email or commenting as a FOOL telling me that OIL does NOT mean the Spirit of God aka Holy Spirit aka Spirit of Christ aka the Holy Ghost. Likewise DO NOT send silly commentary based on what "you think"or what Pastor "Billy" told you or anything which is NOT based on the Solid Doctrine of the KJV. You'll be marked as the FOOL you are - your comment removed and be blocked.
Essential Background Studies:
Let Us EXAMINE Ourselves #Gospel #KJV #Godhead #doctrinematters
Why I used, "The Lord Rebuke..." regarding those who deny the Bride of Christ is the Church
The Children of Israel Identification #End Time #discipleship
BELIEVE: The Gospel of Salvation Framed Through the Mystery of the Church #kjvonly
The Terror that Awaits the False Prophets; Come OUT from Among them People #doctrinematters
The Structure of Church of Philadelphia
Yes the Church is the BRIDE and The BODY of Christ
The Queen of Heaven EXPOSED; Expose Darkness 511
Andy Woods dismantles the Bride - The Wife - The Church One in Israel One in Christ
Pre Tribulation Deniers forsake their own mercy and will not enter REST
Woe to you that desire the Day of the Lord; Why I believe The NON PRE TRIB Believers will get what they want
Saints we are to MARK THEM
We are to Judge - Understanding Judgment in the Realm
Mainstudy:
The Terror of the 7 desperate Women of Isaiah 4:1 KJV; The terror of The Seven Desperate Women represent the 5 FOOLISH Virgins of the Parable of the 10 Virgins of Matthew Chapter 25 KJB.
As detailed in my study "The Bridesmaids" The 10 FOOLISH Virgins enter into the Tribulation and are left behind after the Rapture being members of the Church of Laodicea.
The 5 wise Virgins ultimately represent a part of TRUE Israel (The Church, The Jewish Remnant, The Tribulation Saints and the Old Testament Saints) and are specifically the JEWISH Remnant and the Tribulation Saints of the Tribulation who are saved and join the Church of Philadelphia which has been Raptured.
he 5 Foolish Virgins are the 5 of the 10 who enter into the Tribulation and DO NOT get saved and join the billions of lost souls who go to the Great White Throne Judgment
What is the BEMA SEAT JUDGMENT OF JESUS CHRIST and THE GREAT WHITE THRONE JUDGMENT?
In the KJV, Isaiah 4:1’s seven desperate women, grasping for a man’s name but finding none, embody the terror of the five foolish virgins and the Church of Laodicea, unanointed and excluded (Isaiah 4:1; Matthew 25:8-12).
In the KJV, Isaiah 4:1’s seven desperate women, grasping for a man’s name but finding none, embody the terror of the five foolish virgins and the Church of Laodicea, unanointed and excluded (Isaiah 4:1; Matthew 25:8-12).
Lacking the OIL of the Holy Spirit, equated with anointing and Christ (Romans 8:9; Hebrews 1:9), they face the seven-year Tribulation’s desolation (Daniel 9:27; Isaiah 3:25). The women’s futile plea mirrors the foolish virgins’ shut door (Matthew 25:12) and Laodicea’s lukewarm rejection (Revelation 3:16). Like Esau, who forfeited his birthright (Hebrews 12:16-17), Laodicea lacks the Spirit’s unction (1 John 2:27), contrasting the wise virgins’ readiness. The seven women symbolize the Tribulation’s spiritual barrenness, their terror reflecting Laodicea’s spewing out.
The Saints have OIL (Romans 8:9, Ephesians 2:6, 1 John 4:13, Deuteronomy 30:12; UNLIKE the 5 FOOLISH VIRGINS left in judgment’s horror. See all of this I have detailed in my Essential Study Links above (Sheets, Blog references: Bridesmaids 2025; King James Bible, 1769/1611).
The KJV passage in question is from Isaiah 4:1, which says: "And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach."
The Saints have OIL (Romans 8:9, Ephesians 2:6, 1 John 4:13, Deuteronomy 30:12; UNLIKE the 5 FOOLISH VIRGINS left in judgment’s horror. See all of this I have detailed in my Essential Study Links above (Sheets, Blog references: Bridesmaids 2025; King James Bible, 1769/1611).
This verse is interpreted as a time when many women would be desperate for husbands and protectors, even if it meant sharing one man.
Notes:
To analyze the Hebrew Strong’s H2781 (×—ֶרְפָּ×”, cherpah), the Ancient Hebrew Lexicon entry 2208 (HhRP), and their connection to betrothal in the context of Isaiah 4:1, I’ll break down the terms, their meanings, and their implications, drawing on the provided references and critical analysis.
Note: Ancient Hebrew Lexicon 2208: Piercing Cold of Winter; TAUNT: tO PIERCE ANOTHER WITH SHARP WORD OF REPROACH, SCORN OR TAUNTING Psalm 42:10. II: Betrothal: A nose ring is put in the piercing of the nose as a sign of betrothal. blaspheme, shame.
Psalms 42:10
“As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where is thy God?”
King James Version (KJV)
1. Strong’s H2781: ×—ֶרְפָּ×” (cherpah)
- Definition: The Hebrew word cherpah is a feminine noun meaning "reproach," "shame," "disgrace," or "rebuke." It derives from the root H2778 (charaph), which carries the sense of piercing, taunting, or scorning. Strong’s defines it as "contumely, disgrace, the pudenda" (rebuke, reproach, shame).
- Biblical Usage:
- Taunt or Scorn: Often refers to verbal insults or mockery, as in 1 Samuel 17:26, where David speaks of removing the "reproach" of Goliath’s taunts against Israel.
- Shame or Disgrace: Describes a state of dishonor or humiliation, such as in Genesis 30:23, where Rachel says God has taken away her "reproach" (childlessness, a source of shame).
- Object of Reproach: Can denote a person or thing that is scorned, e.g., Psalm 22:7 ("a reproach of man").
Psalms 22:7
“All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,”
King James Version (KJV)
- Theological Context: Used for reproaches against God (Psalm 69:10) or Israel’s shame among nations (Ezekiel 36:15).
Psalms 69:10
“When I wept, and chastened my soul with fasting, that was to my reproach.”
King James Version (KJV)
Ezekiel 36:15
“Neither will I cause men to hear in thee the shame of the heathen any more, neither shalt thou bear the reproach of the people any more, neither shalt thou cause thy nations to fall any more, saith the Lord GOD.”
- Occurrences: Appears 73 times in the Hebrew Bible, translated as "reproach," "shame," or "rebuke."
1. Hebrew Terms in the KJV
- Cherpah (H2781, Reproach/Shame):
- Translated in the KJV as “reproach,” “shame,” or “rebuke,” cherpah denotes disgrace or scorn, often social or spiritual. In Isaiah 4:1 (KJV), “And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach.” The women seek a husband’s name to remove the shame of being unmarried or widowed, a stigma in ancient Israel.
- Cherpah appears elsewhere, e.g., Genesis 30:23 (KJV), where Rachel says, “God hath taken away my reproach” after bearing Joseph, reflecting the shame of barrenness.
- Charaph (H2778, Taunt/Betrothal):
- The root charaph is translated in the KJV as “reproach,” “defy,” or “betroth.” It carries a dual sense: taunting (e.g., 1 Samuel 17:26, Goliath’s “reproach” against Israel) and betrothal, implied in Genesis 24:47 (KJV, “I put the earring upon her face,” a nose ring symbolizing betrothal to Isaac). The Ancient Hebrew Lexicon links charaph to “piercing” (words or nose ring), tying it to covenantal commitment.
2. Greek Term Equivalent to Cherpah: ὄνειδος (Oneidos)
- Identification: The Greek oneidos (Strong’s G3681), meaning “reproach” or “disgrace,” is the closest equivalent to cherpah. In the KJV New Testament, oneidos appears in Luke 1:25 (KJV), where Elizabeth says, “Thus hath the Lord dealt with me… to take away my reproach among men,” referring to her barrenness. This aligns with cherpah’s sense of shame (e.g., Genesis 30:23).
- Usage: While oneidos is rare in the KJV, its cognates (e.g., oneidismos, “reproach”) appear in Romans 15:3 (KJV), “The reproaches of them that reproached thee fell on me,” and Hebrews 11:26 (KJV), Moses’ “reproach of Christ.” These reflect cherpah’s themes of shame or scorn, applicable to social, spiritual, or covenantal contexts.
3. Connection to Hannah and Sarah (Barren Women)
- Hannah (1 Samuel 1, KJV):
- In 1 Samuel 1:6 (KJV), Peninnah “provoked [Hannah] sore, for to make her fret, because the LORD had shut up her womb.” This provocation mirrors charaph’s taunting, intensifying Hannah’s cherpah (shame of barrenness, implied in 1 Samuel 1:7, her weeping). Hannah prays, vowing to dedicate her child (1 Samuel 1:11, KJV), and God grants Samuel. Her song (1 Samuel 2:5, KJV) rejoices, “They that were full have hired out themselves for bread; and they that were hungry ceased: so that the barren hath born seven,” reflecting the removal of her reproach, like Rachel’s in Genesis 30:23.
- Betrothal Link: Hannah’s vow is a covenantal act, akin to charaph’s betrothal (e.g., Genesis 24:47’s nose ring). Her restored status as a mother parallels the Bride of Christ, whose sin’s cherpah is removed through covenantal union with Christ (Ephesians 5:27, KJV).
- Sarah (Genesis 11:30, 21:1-7, KJV):
- Genesis 11:30 (KJV) states, “Sarai was barren; she had no child.” Her shame (cherpah, implied in Genesis 16:2’s desperation) is reversed when “the LORD visited Sarah” (Genesis 21:1, KJV), granting Isaac. Sarah’s joy (Genesis 21:6, KJV, “God hath made me to laugh”) reflects the removal of her reproach, akin to Elizabeth’s oneidos in Luke 1:25.
- Betrothal Link: God’s covenantal promise (Genesis 17:16, KJV, “she shall be a mother of nations”) resembles a charaph-linked betrothal, securing Sarah’s honor. This foreshadows the Bride, redeemed from barrenness to fruitfulness.
- Parallel: Both women’s cherpah (barrenness) is transformed through God’s intervention, producing offspring (Samuel, Isaac) who advance His plan. This mirrors the Bride of Christ, fruitful through salvation, versus the “barren” rejected.
4. Connection to the Parable of the Ten Virgins (Matthew 25:1-13, KJV)
- Text (KJV): “Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish” (Matthew 25:1-2). The wise have oil; the foolish do not. When the bridegroom arrives, the wise enter the feast, but the foolish are shut out, hearing, “Verily I say unto you, I know you not” (Matthew 25:12).
- Reproach (Oneidos/Cherpah):
- The foolish virgins’ lack of oil leads to exclusion, a public disgrace akin to cherpah or oneidos. In Jewish weddings, bridesmaids’ failure to light the procession brought shame, like Isaiah 4:1’s women seeking to remove cherpah. The phrase “I know you not” (Greek oida, implying covenantal intimacy) parallels Matthew 7:23 (KJV, “I never knew you”), leaving the foolish in reproach, like Elizabeth’s oneidos before John’s birth (Luke 1:25).
- Betrothal (Charaph):
- The wise virgins, with oil (symbolizing the Spirit or faith), reflect the charaph-linked betrothal bond, entering the feast as part of the Bridegroom’s entourage. Their readiness removes potential cherpah, aligning with the Bride of Christ (Revelation 19:7, KJV, “his wife hath made herself ready”).
- The foolish, without oil, are spiritually “barren,” lacking the covenantal bond, akin to Hannah or Sarah before divine intervention. Their oneidos-like shame mirrors the rejected in Revelation 3:16-18.
5. Connection to the Bride of Christ and the Rejected
- Bride of Christ:
- The Bride (the Church, Ephesians 5:25-27, KJV, “that he might present it to himself a glorious church, not having spot, or wrinkle”) is redeemed from sin’s cherpah/oneidos, betrothed to Christ. This parallels Hannah and Sarah, whose reproach is removed through covenantal fruitfulness, and the wise virgins, prepared for the Bridegroom. Romans 15:3 (KJV) notes Christ bore our “reproaches” (oneidismos), securing the Bride’s honor.
- The Rejected:
- The foolish virgins, Laodiceans (Revelation 3:16-18, KJV, “wretched, and miserable, and poor, and blind, and naked”), and those told “I never knew you” (Matthew 7:23, KJV) remain in cherpah/oneidos. Their spiritual barrenness, like Hannah’s pre-Samuel or Sarah’s pre-Isaac, leaves them unbetrothed, excluded from the feast. Revelation 3:17’s “naked” state echoes the foolish virgins’ unpreparedness, bearing eternal shame.
6. Synthesis
In the KJV, cherpah (reproach, Isaiah 4:1) and charaph (betrothal, Genesis 24:47) frame the transformation of Hannah and Sarah, whose cherpah of barrenness is removed through God’s covenantal act, producing Samuel and Isaac.
The Greek oneidos (Luke 1:25, “reproach”) mirrors this shame, reversed for Elizabeth and the Bride of Christ, betrothed to Christ. The wise virgins, prepared, join the Bride, their cherpah/oneidos removed, while the foolish, barren of faith, face exclusion, like the “naked” (Revelation 3:16) or “unknown” (Matthew 7:23), bearing eternal reproach.
In the King James Bible, the imagery of the wife and the bride often symbolizes the covenantal relationship between God and His people, culminating in the Church as the Bride of Christ. Oil, a recurring symbol, represents the Holy Spirit, divine empowerment, and readiness for God’s calling. Anointing, tied to oil, signifies consecration for roles like kings and priests, prefiguring Christ and believers’ roles in God’s kingdom.
This study explores these themes, connecting the spiritual significance of the wife/bride to the anointing oil, with emphasis on readiness versus spiritual barrenness, as seen in the parable of the ten virgins.
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