INCREASE

Increase

   
in´krēs, (noun), in-krēs´ (verb): Employed in the English Bible both as verb and as noun, and in both cases to represent a number of different words in the original. As a verb it is used in the ordinary sense of the term. As a noun it is usually used of plant life, or of the herds and flocks, to denote the fruitage or the offspring; more rarely of money, to denote the interest. As examples of the different terms translated by this word, students who read Hebrew or Greek may compare Deu_7:22; Pro_16:21; Job_10:16 the King James Version; Job_12:23; Num_18:30; Deu_7:13; Eze_22:12 in the Old Testament, and Joh_3:30; 1Co_3:6; Col_2:19; Eph_4:16 in the New Testament.

Deu 7:22  And the LORD thy God will put out those nations before thee by little and little: thou mayest not consume them at once, lest the beasts of the field increase upon thee

increase

H7235
רבה
râbâh
raw-baw'
A primitive root; to increase (in whatever respect): - [bring in] abundance (X -antly), + archer [by mistake for H7232], be in authority, bring up, X continue, enlarge, excel, exceeding (-ly), be full of, (be, make) great (-er, -ly), X -ness), grow up, heap, increase, be long, (be, give, have, make, use) many (a time), (any, be, give, give the, have) more (in number), (ask, be, be so, gather, over, take, yield) much (greater, more), (make to) multiply, nourish, plenty (-eous), X process [of time], sore, store, thoroughly, very.


Deuteronomy 7:12-26

The observance of these commandments would also bring great blessings (Deu_7:12-16). “If ye hearken to these demands of right” (mishpatim) of the covenant Lord upon His covenant people, and keep them and do them, “Jehovah will keep unto thee the covenant and the mercy which He hath sworn to thy fathers.” In עֵקֶב, for אֲשֶׁר עֵקֶב (Gen_22:18), there is involved not only the idea of reciprocity, but everywhere also an allusion to reward or punishment (cf. Deu_8:20; Num_14:24). חֶסֶד was the favour displayed in the promises given to the patriarchs on oath (Gen_22:16).

Deu_7:21-23
Israel had no need to be afraid of them, as Jehovah was in the midst of it a mighty God and terrible. He would drive out the nations, but only gradually, as He had already declared to Moses in Exo_23:30-31, and would smite them with great confusion, till they were destroyed, as was the case for example at Gibeon (Jos_10:10; cf. Exo_23:27, where the form הָמַם is used instead of הוּם), and would also deliver their kings into the hand of Israel, so that their names should vanish under the heaven (cf. Deu_9:14; Deu_25:19; and for the fulfilment, Jos_10:22., Deu_11:12; 12:7-24). No one would be able to stand before Israel.

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Pro 16:21  The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning

our proverbs of wisdom with eloquence:
21 The wise in heart is called prudent,
     And grace of the lips increaseth learning.
Elsewhere (Pro_1:5; Pro_9:9) הוסיף לֶקַח means more than to gain learning, i.e., erudition in the ethico-practical sense, for sweetness of the lips (dulcedo orationis of Cicero) is, as to learning, without significance, but of so much the greater value for reaching; for grace of expression, and of exposition, particularly if it be not merely rhetorical, but, according to the saying pectus disertos facit, coming out of the heart, is full of mind, it imparts force to the instruction, and makes it acceptable. Whoever is wise of heart, i.e., of mind or spirit (לֵב = the N.T. νοῦς or πνεῦμα), is called, and is truly, נָבוֹן [learned, intelligent] (Fleischer compares to this the expression frequent in Isaiah, “to be named” = to be and appear to be, the Arab. du'ay lah); but there is a gift which highly increases the worth of this understanding or intelligence, for it makes it fruitful of good to others, and that is grace of the lips. On the lips (Pro_10:13) of the intelligent wisdom is found; but the form also, and the whole manner and way in which he gives expression to this wisdom, is pleasing, proceeding from a deep and tender feeling for the suitable and the beneficial, and thus he produces effects so much the more surely, and beneficently, and richly.

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Job 10:16  For it increaseth. Thou huntest me as a fierce lion: and again thou shewest thyself marvellous upon me. 
H1342
גּאה
gâ'âh
gaw-aw'
A primitive root; to mount up; hence in general to rise, (figuratively) be majestic: - gloriously, grow up, increase, be risen, triumph.


יִגְאֶה is hypothetical, like וצדקתי, but put in the future form, because referring to a voluntary act (Ewald, §357, b): and if it (the head) would (nevertheless) exalt itself (גאה, to raise proudly or in joyous self-consciousness), then (without waw apod., which is found in other passages, e.g., Job_22:28) Thou wouldst hunt me like a shachal (vid., Job_4:10), - Job likens God to the lion (as Hos_5:14; Hos_13:7), and himself to the prey which the lion pursues-Thou wouldst ever anew show Thyself wonderful at my expense (תָּשֹׁב, voluntative form, followed by a future with which it is connected adverbially, Ges. §142, 3, b; תִּתְפַּלָּא, with â in the last syllable, although not in pause, as Num_19:12; Ewald, §141, c.), i.e., wonderful in power, and inventive by ever new forms off suffering, by which I should be compelled to repent this haughtiness. The witnesses (עֵדִים) that God continually brings forth afresh against him are his sufferings (vid., Job_16:8), which, while he is conscious of his innocence, declare him to be a sinner; for Job, like the friends, cannot think of suffering and sin otherwise than as connected one with the other: suffering is partly the result of sin, and partly it sets the mark of sin on the man who is no sinner. תֶּרֶב (fut. apoc. Hiph. Ges. §75, rem. 15) is also the voluntative form: Thou wouldst multiply, increase Thy malignity against me. עִם, contra, as also in other passages with words denoting strife and war, Job_13:19; Job_23:6; Job_31:13; or where the context implies hostility, Psa_55:19; Psa_94:16. The last line is a clause by itself consisting of nouns. וְצָבָא חֲלִיפֹות is considered by all modern expositors as hendiadys, as Mercier translates: impetor variis et sibi succedentibus malorum agminibus; and צבא is mostly taken collectively. Changes and hosts = hosts continuously dispersing themselves, and always coming on afresh to the attack. But is not this form of expression unnatural? By חליפות Job means the advancing troops, and by צבא the main body of the army, from which they are reinforced; the former stands first, because the thought figuratively expressed in תחדשׁ and תרב is continued (comp. Job_19:12): the enmity of God is manifested against him by ever fresh sufferings, which are added to the one chief affliction. Böttcher calls attention to the fact that all the lines from v. 14 end in î, a rhythm formed by the inflection, which is also continued in v. 18. This repetition of the pronominal suffix gives intensity to the impression that these manifestations of the divine wrath have special reference to himself individually.


N.T.
Mat 25:17  And likewise he that had received two, he also gained other two.

G2770
κερδαίνω
kerdainō
ker-dah'ee-no
From G2771; to gain (literally or figuratively): - (get) gain, win.

Increase will continue next week