A deeper look at Proverbs 1:1-7

These verses are the prelude to the book of Proverbs. Solomon wrote this from a perspective of Father to Son (particularly chapters 1-9) and as such we can receive it as sons, not from an earthly father, but in the Son from the Father. We are seated in Christ as the New Testament tell us. 

Since Solomon wrote them, they come from a royal point of view and influence and point back toward that same code of conduct. As we are now a royal priesthood in the order of Melchizedek we can share in his point of view and take on his code of conduct which is fatherly initiation as men. 

Vs. 1 Introduces this text: these are proverbs - parables, pithy maxims. Ultimately they are potent illustrations and comparisons. And the point of the whole book (vs. 2) is to intimately know [yada'] all forms of what I would call the greater wisdom which encompasses wise conduct, the ability to receive chastisement, instruction, attain decisiveness and circumspect understanding, be adroit (much covetted by myself), cunning, visionary, judge rightly, handle authority and wealth well, bear burdens of poverty, strife, and death with understanding and patience, and to seek after lady wisdom. 

Vs. 2a Breakdown:  To [yada]: (first mention in the Word is with Adam and Eve and how Adam "knew" Eve and she conceived) have experiential knowledge of through intimacy, [choch'mah] wisdom and [Umusar] chastisement/instruction and correction (from the Ancient Hebrew Lexicon it means "to turn the head" in which case it could basically mean this:  the laying out of boundaries that you can be within). 

The semi colin is correctly translated here as there is an "atnach" in the word [Umusar] in the Westminster Leningrad Codex. 

Vs. 2b Breakdown:  To [l'haviyn] the seperate mentally (distinguish/discern) so it should be rendered/translated "to the discerning," [im'reiy] words and speech, [viynah] in discernment. The pictographs in the AHLB for both [l'haviyn] and [viynah] are the same, giving us a picture of a continuing household by a wife who works diligently to maintain the house. In the ancient tents they had a wall that "distinguished between" men and women and thats what both of these words mean. So it should say one of the following - "To the perceiving, words of perception," or "To the discerning, words of discernment," or "to the distinguishing, words of distinguishment." 

Vs. 3 breakdown (continuation of thought from vs. 2 which is explaining the purpose of the proverbs): [Laqachat] to take [musar] chastisement or intstruction from [has'keil] a circumspect understanding; [tzadeq] straight or right morally and [mish'pat] judging to vindicate or punish and [umeiysharyim] straight and right. 

This last thought [tzadeq umish'pat umeiysharyim] essential covers our heart (moral compass of right and wrong), actions and body (legal and social justice), and mind and dreams (figuratively right and straight), there are no commas in the second part of this scripture in the Hebrew because it's all wrapped together like the cord that the AHLB says the background of [umeiysharyim] has. Combined with the background of vs. 2b (which is still that continuing thought "the purpose of these proverbs") for [l'haviyn] and [viynah] (woman who works hard to keep the house together) it is telling us that the purpose of the proverbs with bringing us greater wisdom is to hold our house up, or in the common tongue, to hold our lives together. This is actually the whispers of "Lady Wisdom" who will appear throughout the proverbs. 

Vs. 4 Breakdown:  [Lateit] to give or put (essential to change hands or places) [lif'ta'yim] to the open minded, easily seduced, naive people (the origins of this word have a sexual background, which could connect the picture God uses to describe His bride as a harlot as in Isaiah and Jeremiah) ['ar'mah] cunning and prudence; [l'na'ar] to the young man (the background of this word is a toddler, someone who tumbles about, back and forth and stumbles often) [da'at] static knowledge [um'zimah] and a plan of action! 

Vs. 5a Breakdown:  [Yish'ma'] hear intenlligently (associated with a response) [chacham] wisdom [v'yomef] and augment/gather (background is a picture of a bowl to add to and gather things) [leqach] something received (this is a play off of the first word in vs. 4 [lateit] "to take,” because the root of [leqach] is [laqach] which has the same meaning as [lateit] so here he could really be saying receiving what I am giving you. If this is true, then this is a form of Jewish poetry through repetition and parallelism);

Vs. 5b Breakdown:  [v'navon] and was distingquished/was discerned [tach'belot] by council (background picture of a binding rope, so more potentially accountability) [yiq'nih] acquired through gathering/accumulating wealth and possessions/erecting (background picture is that of a male bird gathering material to build the nest; again the picture of a how to build a house/your life). The best way I think this last part can be translated is as such:  "and what was distinguished by gathering and erecting accountability and council."

Vs. 6 Breakdown:  [L'haviyn] to the distinguishing/to the understanding/to the discerning [mashal] a pithy maxim made to rule [um'liytzah] and the aphorism to understand it}(the [mashal] parable); [div'reiy] an arrangement of words (sayings), [chachamiym] wisdoms, [v'chiydotam] and their riddles or dark sayings (the picture of this last one is that of a wall with a door in it. The wall separating those outside and those inside as does a riddle). 

Vs. 7 Breakdown:  [Yir'at] Fear/Dread/Revere [Y'hvah] self-Existent/Eternal, To Be (our English would say that this is "the I am," this is the Jewish national name of God, and the picture here doesn't seem to be correct, but what is given is an unknown gem that is gazed at/captivating) [rei'shiyt] the beginning of/the starting place of/where you begin [da'at] knowledge about something (first place it is used is in the Garden of Eden in the words:  "the tree of knowledge of good and evil," the tree that God told man, "Trust Me with the knowledge of good and evil. Let Me define it for you so that you will not become blind and alone, because if every single man, woman, and child was forced to define for themselves what good and evil were then there would be utter chaos." Therefore Solomon could be making a reference to that same tree, but more specifically to that plea to return to a relationship of trust with the Lord under the banner of [yir'at] fear and reverence of the Lord); [chach'mah] wisdom [umusar] and chastisement/instruction [eviyliym] those silly (the picture is that of someone without anything, one without wisdom, i.e. foolish) [bazu] disrespects/despises (the picture is that of a house under attack as a bird of prey would attack and kill another bird).

Major Picture Theme from the background of each word:  building a house

Interpretation:  How to hold your life and family together

Translation of Vs. 1-7:  

vs. 1 Parables or proverbs, used for ruling, of peace, son of love royal king of the people God has yoked Himself to; 

vs. 2 To gain intimate knowledge of wisdom, instruction and chastisement as the boundaries of life; to the distinguishing, words of distinguish-ment to continue the house;

vs. 3 To take instruction and chastisement from a circumspect understanding; to be morally, judicially, and mentally straight and true;

vs. 4 To give the open-minded, easily seduced, naive ones skilfulness and prudence; to the one who stumbles back and forth like a toddler, knowledge and a plan of action;

vs. 5 Hear and respond to wisdom and gather what I’m trying to give you; and what will be distinguished by gathering and erecting will be done by accountability and council;

vs. 6 To the distinguishing a parable or proverb, used for ruling, and the aphorism to understand it; words of the wise and their riddled dark sayings that separate them. 

vs. 7 Fear, revere, and dread the everlasting and utterly captivating I AM, where you begin to enter into knowledge and a trusting relationship with Him; wisdom and instruction and chastisement, the silly ones disrespect and tear down their lives. 

In summary Solomon has said, “The purpose of Proverbs is to help you hold your life together by gaining wisdom through a reverential and trusting relationship with the real living God. If you don’t like the idea of submission to such a relationship, then you will "tear your life apart.” 

1 Kings 15-17

These chapters follow with the history of the split of the kingdom of Israel at about the 2nd generation after the death of Jeroboam (Ephraimite king of northern Israel) and Rehoboam (Solomon's son, king over the tribes of Judah, Simeon, some Benjamin, and some of Levi). 

In these chapters I've learned a lot about the northern tribes history. The major sins that I see committed are actually not serving other gods until chapter 17. The sins committed in chapters 15-16 were fundamentally worshipping God as a molten image and in shrines and with monuments and poles rather than in the fashion that the Lord had allotted for His Bride. 

There are a series of coupes and rebellions that topple governances in the northern kingdoms and the kings would each continue to push Israel to worship the Lord in Bethel, with shrines and high places, and other cities because they were afraid that if they allowed their people to return to Jerusalem to worship they would reunite with Judah under the house of David. They needed only trust the Lord for their rule, because He is the one who would send a prophecy to each of them, telling them of their rule (especially Jeroboam) or of their destruction because even though the Lord would put them in power, they would cause the people to sin against Him more and more (like Baasha). In effect they would keep on biting the hand that was feeding them. 

But then Omri comes along, apparently the great conqueror of the Northern Kingdom. Several non-Israelite artifacts have been found with his name on them indicating his prowess in combat. One Assyrian artifact even called Israel "the house of Omri." He still caused Israel to sin, established their borders, and then gave birth to one of Israel's more wicked Kings - Ahab who marries Jezebel. 

This is where Kings seems to have a shift in it's plot line. Ahab (I must say that I imagine a spoiled little brat-son of the mighty and sinful Omri) turns now and not only worships God in illegitimate ways with molten images and high places, but turns now to a different deity all together - Baal, at this point in history known to be the god of rain. God doesn't send another prophet to tell the king of his own demise though. Now He turns and tries to teach Ahab and northern Israel that there is no god but Y'hovah - the real God of the rain and all creation with it. He sends Elijah who prophecies the drought. 

2 Kings 2

Elijah's ascension and the Mantle passing to Elisha as the first-born spiritual son:  

Reading through this again and with better commentators, I agree with the theological camp that says that Elisha was not asking for a double-portion of Elijah's spirit, but that he might receive a two-thirds portion inheritance as Elijah's "firstborn spiritual son" and here's why. The text does not say "double portion," it means "twofold" and mirrors first the speech of the inheritances in Deuteronomy 21:17, meaning 2/3 of all that could be inherited. Did Elisha do twice what Elijah did, I don't know, some people are saying that, but I believe that Elisha continued Elijah's ministry to northern Israel and to the schools of the "sons of the prophets" that Elijah founded. Therefore inheriting at least 2/3 of his ministry if not more. The second reason why I would say this is just simply because if Elisha was asking Elijah (not God) for double his abilities - "his spirit," Elijah being a man could not give twice the amount he himself possessed. If Elisha had asked God that particular request I would be much more inclined to say yes, he did received double the spirit of Elijah. Either way Elisha was very successful in his ministry. 

Getting to what I thought more interesting to explore was Elisha's response of a curse to the boys who insulted his bald head. Here's what I noticed:  remembering Ahaziah's identification of Elijah being a hairy man with a leather belt (further associating Elijah with John the Baptism, outside of Jesus proclamation of it in Matthew 11), in 2 Kings 1, we know that Elijah was hairy, where Elisha apparently here is insulted being not hairy. Looking more closer we also find a phrase that is very important earlier on in the chapter where the disciples of the prophets both in Bethel and in Jericho tell Elisha that his master was going to be taken from him, the hebrew actually says, "taken from your head." We also find these insulting boys meeting with Elisha as he re-enters Bethel after meeting with the disciples of the prophets in Jericho where they acclaim Elisha as the firstborn spiritual son of Elijah - "he has a double portion of Elijah!" So it's possible that this was a multidimensional insult and challenge to Elisha - 1. Your master is gone from your head (you are all alone, your spiritual daddy is gone, there is no one to protect you now)  2. You don't even look like Elijah (challenging his identity right after he was graciously identified with Elijah in Jericho)

From those two dimensions of this insult it could have even been a challenge to his spiritual authority and his place at the head of Elijah's continuing ministry - the birth right he had already asked for and received and thus merits a stronger response, i.e. the mauling of she-bears.  

1 Kings 12

Solomon's dead, his son Rehoboam meets with his fathers counsellors - Benaiah's family (son: Jehoiada the counsellor to David) perhaps, but doesn't listen to them. 

Jeroboam is summoned to Shechem (place where Abimelech attempted to usurp power), by northern tribe of Ephraim (proud leading tribe of Northern Kingdom, and its feisty history of causing trouble). Some scholars say that Ephraim had no intention of serving Rehoboam, but merely used his reply as an excuse to continue on crowning Jeroboam (an Ephraimite) as king.  

Rehoboam sends Adinoram to apologize (according to Josephus), choosing very poorly as Adinoram was the head of forced labor and seeing him would stir deep seated irritation from years of forced labor. They stone him for it, Rehoboam flees, and they crown Jeroboam king (unlike David's coronation being that of utter peace and grace, Jeroboam uses his moment with forcefulness and long lasting strife between the 2 kingdoms results from it and Jeroboam lives in constant fear of another coup overthrowing himself). 

Jeroboam having lived in Egypt so long and being influenced by the Egyptian culture makes two different golden calves to worship just like in Exodus done by Aaron. Something about Egypt makes people associate God, god, or gods with the young of cattle and gold ("the golden arches" of Micky D's lol). This being in my opinion his first sin, and a stupid one at that because he was afraid and did not trust the God who put him in power to keep him in power. He also sets up a rival festival with the feast of Tabernacles opposite Jerusalem, overstating the rivalries of Ephraim with Judah. You can tell he's an Ephraimite because his actions scream it! 

Walking through the Stories of the Old Testament

In January of 2012 I started walking through the Old Testament chapter by chapter. I started so that I could really try to understand the context for the scene of Jesus coming. I wanted to wrap my mind around His culture, the folklore he heard, the idioms the people used, and therefore some of the references He would make (similar to the ones we make from politic speeches, movie lines, and youtube videos everyday). 

So far I've only made it to 1Kings 5. Its actually not because I've been lazy, but its because it has been so captivating!!! 

For instance did you know that Jewish Commentators have described the "cool of the day" with Adam, Eve, and God as the refreshing light afternoon rain? I picture all the romantic hollywood scenes of lovers walking together in a delicate rain, but still with golden rays of sunlight. PS it rained like that both on the day I proposed to Cori and on our wedding day itself, per His message to us of His greater romance. 

How about in the beginning of Deuteronomy when the new generation of Israelites imerge from the wilderness on the steppes of Moab and one of the first things they do is go to war against the king of the giants (anakites or "long-necked" people); the very people their parents were terrified of! Its actually humorous when you know that King Og of Bashan means King "Cake" and the dimensions of his bed are recorded being really tall and doubly wide because he was so fat.  

Recently I have been enamered with the establishment of the monarchy in Israel, coming out of some of the darkest days of Israel in the Judges where "every man did as he pleased." The stories from 1 and 2 Samuel are amazing and 1 Kings is also startling. So I'm endeavoring to make an account of what I find, from here on out. 

These blog posts wont be all neccessarily for one purpose or another but wholistically just for me to be able to write down and share from time to time what I find from the text. 

 

Many of these Photos were taken by Ashley Bridges, Cori Bridgford, and Sarah Tapp, so I can't take credit for them, but they are awesome pictures!

What would You like for Christmas?

Papa, what would You like from me for Christmas this year? My trust? That one is an expensive gift, but I think You're worth it. My time? That one's hard, but You are the lover of my soul. My absolute obedience? You know what You want Man. A complete and total dependence on You? I am Yours heart and soul Father, I love You! May my life be a living sacrifice and be completely and totally Yours God. I will do my best to trust You, to stop worrying, being anxious about my situations because I know who my God is, and His character is pure (He's got a crazy backbone) and I know He is in love with me and I with Him, what else needs to be said? "He's a good and perfect God who loves me!" Better than, "she's a good woman and I'm a good man," because the first statement doesn't even include me outside of being the object of His affection! Which has given me a greater love to love God back with!!!! I love You Papa! I love You.