The following is part 2 of 2 of my study of Proverbs 8:22-30: Wisdom & Her Mother.
Proverbs 8:22-31: The Divine Mother and Divine Daughter
With the "YHWH" Who was Parented Together with Wisdom.
The following verses from Proverbs, chapter 8, shall be examined in this study. "Bold"
words or phrases shall be examined.
"1. Doth not WISDOM cry? and Understanding put forth HER voice?
2 SHE standeth in the top of high places, by the way in the places of the paths.
3 SHE crieth at the gates, at the entry of the city, at the coming in at the doors.
4 Unto you, O men, I call; and My voice [is] to the sons of man.
5 O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart.
6 Hear; for I will speak of excellent things; and the opening of My lips [shall be] right things.
12. I WISDOM dwell with prudence, and find out knowledge of witty inventions.
22. YHWH possessed me in the beginning of his way, before his works of old.
23 I was set up from everlasting, from the beginning, or ever the earth was.
24 When [there were] no depths, I was brought forth; when [there were] no fountains abounding with water.
25 Before the mountains were settled, before the hills was I brought forth:
26 While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world.
27 When he prepared the heavens, I [was] there: when he set a compass upon the face of the depth:
28 When he established the clouds above: when he strengthened the fountains of the deep:
29 When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth:
30 Then I was by him, [as] one brought up [with him]: and I was daily [his] delight, rejoicing always before him;
31 Rejoicing in the habitable part of his earth; and my delights [were] with the sons of men." Proverbs 8:1-6, 12, 22-31.
Verses 1-3:
"1. Doth not WISDOM cry? and UNDERSTANDING put forth Her voice?
2 SHE standeth in the top of high places, by the way in the places of the paths.
3 SHE crieth at the gates, at the entry of the city, at the coming in at the doors."
I highlighted the phrases, "in the openings of the gates; in the city," and, "at the doors," because there seems to be a correlation between the "ministering women" at "the door[s] of the court and the tabernacle" and Wisdom's educational ministry "at the coming in at the doors/gates" [of the city].
"8 And he made the laver [of] brass, and the foot of it [of] brass, of the lookingglasses of [the women] assembling, which assembled [Strong's H6633 tsaba>] [at] the door of the tabernacle of the congregation." Exodus 38:8.
A second reference to "ministering" women is not at the door of the court, but at the door of the tabernacle!
"22 Now Eli was very old, and heard all that his sons did unto all Israel; and how they lay with the women that assembled [Strong's H6633 tsaba>] [at] the door of the tabernacle of the congregation." 1Samuel 2:22.
In this text, Eli's sons "lay with the women who ministered at the door of the tabernacle." Eli's sons were turning these women and the sanctuary into temple prostitutes like the heathen religions around them. Terrible enough to use one's position to obtain sexual favors, these men abominated the truth typified in the sanctuary service.
The KJV translates the Hebrew, tsaba and tsabah, as "assembling" and "assembled." But, when this word is used in relation to the Levites work in the court and tabernacle, they "PERFORM the service" or "WAIT upon the service."
"21. And YHWH spake unto Moses, saying,
22 Take also the sum of the sons of Gershon, throughout the houses of their fathers, by their families;
23 From thirty years old and upward until fifty years old shalt thou number them; all that enter in to PERFORM [Strong's H6633 tsaba>] the service [Strong's H5656, <abodah], to do the work [Strong's H5656, <abodah] in the tabernacle of the congregation." Numbers 4:21-23.
"24 This [is it] that [belongeth] unto the Levites: from twenty and five years old and upward they shall go in to WAIT [Strong's H6633 tsaba>] upon the service [Strong's H5656, <abodah] of the tabernacle of the congregation:
25 And from the age of fifty years they shall cease WAITING [Stong's H6635, tsaba>] upon the service [Strong's H5656, <abodah] [thereof], and shall serve no more:
26 But shall minister [Strong's H8334, sharath] with their brethren in the tabernacle of the congregation, to keep the charge [Strong's H4931, mishmereth, watch], and shall do no service [Strong's H5656, <abodah]. Thus shalt thou do unto the Levites touching their charge [Strong's H4931, mishmereth, watch]." Numbers 8:24-26.
Samuel Terrien says that these women "assembled at the door of the court" are actually "MINISTERING."
"" Samuel Tarrien, Til the Heart Sings, page . [Note from SWK: I need to find this quotation.]
An aside to appreciate the Hebrew word, tsaba>, is helpful here:
Strong's H6633 tsaba>{tsaw-baw'} a primitive root; to mass, to assemble (an army or servants): assemble, fight, perform, muster, wait upon, war."
Take note of the idea of "fight" or "war." The apostle Paul says:
"3 For though we walk in the flesh, we do not WAR after the flesh:
4 (For the weapons of our WARFARE [are] not carnal, but mighty through God to the pulling down of strong holds;)
5 Casting down imaginations, and every high thing that exalteth itself against the knowledge of G-d, and bringing into captivity every thought to the obedience of Messiah;
6 And having in a readiness to revenge all disobedience, when your obedience is fulfilled." 2Corinthians 10:3-6.
And:
"18. This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by them mightest WAR a good WARFARE;" 1Timothy 1:18.
Putting two and two together, the "tsaba" ministry of the women and the '"tsaba" ministry of the service" of the Levite and priest men was, at least symbolic (if not also actual), of the spiritual warfare that made a person "obedient' unto Messiah (Christ). While the distinction of role(s) that the Levitical and priestly men were to "perform the service" or, to "wait upon the service" is important, the insight gained here is that both husbands and wives of the Levites and priests conducted "spiritual warfare" to convert the disobedient to become "obedient" to YHWH.
Verse 22:
"22. YHWH POSSESSED [Strong's H7069, qanah] Me in the BEGINNING [Strong's H7218, ro>sh] of His way [Strong's H1870, derek], BEFORE [Strong's H6924, qedem] His works of old."
Please note the word "possessed," Strong's H7069, "qanah {kaw-naw'}.
Strong's H7069, qanah {kaw-naw'} a primitive root; to erect, i.e. create; by extension, to procure, especially by purchase (causatively, sell); by implication, to own: attain, buy(-er), teach to keep cattle, get, provoke to jealousy, possess(-or), purchase, recover, redeem, x surely, x verily.
"Qanah" has the meaning of "buy, purchase, own, possess." The first occurrence of "qanah" is in Genesis 4:1 where Eve says:
"1. And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten [Strong's H7069, qanah] a man from YHWH." Genesis 4:1.
"Qanah" is used in Ruth 4:10 to describe the purchase of Ruth as Boaz' wife.
"9. And Boaz said unto the elders, ...
10 Moreover Ruth the Moabitess, ... have I PURCHASED [Strong's H7069, qanah] to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place: ye [are] witnesses this day." Ruth 4:10.
When Proverbs 8:22 says, "YHWH qanah me...," is it saying that YHWH possessed - obtained Wisdom either as a child, or as a wife? Verse 30, in particular will answer this question.
The word, "beginning," in verses 22 and verse 23, is translated from the Hebrew word Strong's H7218, rosh:
Strong's H7218, ro>sh {roshe} from an unused root apparently meaning to shake; the heas (as most easily shaken), whether literal or figurative(in many applications, of place, time, rank, etc.): band, beginning, captain, chapiter, chief(-est, place, man, things), company, end, X every [man], excellent, first, forefront, (be-)head, height, (on) high(-est part, [priest]), X lead, X poor, principle, ruler, sum, top.
The word, "way," is translated from Strong's H1870, derek:
Strong's H1870, derek {deh'-rek} from H1869; a road (as trodden); figuratively a course of life or mode of action, often adverb: along, away, because of, + by, conversation, custom, [east-]ward, journey, manner, passenger, through, toward, [high-] [path-]way[-side], wither[-soever].
The word, "before," is translated from Strong's H6924, qedem. See below on verse 23.
With these meanings in mind, verse 22 has the following meaning:
"YHWH "possessed/erected" Wisdom "in the beginning/b'reshit/first of His way/road of life before/prior to his works of old."
In the words, "...in the beginning of His way...," there is a "double speak" going on here. On one hand, Wisdom was "possessed" by YHWH at the beginning of His way, BEFORE His works of old. On the other hand, since Yahushua describes Himself as "the way" (John 14:6) and is the "B'reshit," the Father's firstfruit, the Beginner of all creation (Colossians 1:15-18 ) (as presented elsewhere in this book), (like as Eve was in, and brought forth from, the first Adam), here is Wisdom in, and brought forth from, the pre-incarnate Son, "the Way," the "B'reshit." (If the reader does not understand what was just read, go to my study on Colossians 1:15-18 that shows that Paul was showing that Yahushua ha'Messhiach was the B'reshit of Genesis 1:1.) Wisdom was in the pre-incarnate Word. Wisdom was in the Father's "Reshit" (Beginning/Beginner)
Verse 23:
"23 I was SET UP [Strong's H5258, nacak], from everlasting [Strong's H5769, <owlam], from the beginning [Strong's H7218, ro>sh], or ever [Strong's H6924, qedem] the earth was."
The words, "I was set up," are translated from Strong's H5258:
Strong's H5258, nacak {naw-sak'} a primitive root; to pour out, especially a libation, or to cast (metal); by analogy, to anoint a king: -- cover, melt, offer, (cause to) pour (out), set (up).
Notice that the Hebrew word, "nacak" includes the meaning of "anoint." The Hebrew: "Messiah" or the Greek: "Christ" means: the "anointed one."
The words, "from everlasting," are translated from Strong's H5769:
Strong's H5769, <owlam {o-lawm'} or <olam {o-lawm'} from H5956, properly, concealed, i.e. the vanishing point; generally, time out of mind (past or future), i.e. (practically) eternity; frequentatively, adverbial (especially with prepositional prefix) always: alway(-s), ancient (time), any more, continuance, eternal, (for, [n-]ever(-lasting, -more, of old), lasting, long (time), (of) old (time), perpetual, at any time, (beginning of the) world (+without end). Compare H5331, H5703.
The words, "from the beginning," are translated from Strong's H7208:
Strong's H7208, ro>sh {roshe} from an unused root apparently meaning to shake; the head (as most easily shaken), whether literal or figurative (in many applications, or place, time, rank, etc. ): band, beginning, captain, chapiter, chief(-est place, man, things), company, end, x every [man], excellent, first, forefront, (be-])head, height, (on)high(-est part, [priest]), x lead, x poor, principle, ruler, sum, top.
The words, "ever the earth was," are translated from Strong's H6924:
Strong's H6924, qedem {qeh'-dem} or qedmah {kayd'-maw} from H6923; the front, of place....[finish...]
In his book, The Rod of an Almond Tree in God's Master Plan, Peter A. Michas makes the following observation:
"In this newly created world, God marked off an area of land called "Eden," and then God "...planted a garden toward [in] the east, in Eden; and there he placed the man whom He had formed." According to Malbin:
Mi-kedem may mean 'in the east' -- and it may mean 'prior to.' In respect of the last, our Sages have made the statement (Pesahim 54a): Seven things were created prior to the creation of the world... and Gan Eden [the Garden of Eden], since it says, Mi-kedem. The two meanings can be thought of as corresponding, respectively, to a spacial reference direction and a temporal one (or rather: one that is independent of time, being that 'prior to world' is tantamount, according to our current understanding, to: unrelated to temporal duration). Consistent with this ambiguity in meaning -- which is taken as implying that to both meanings must correspond aspects of reality -- is the statement: 'Just as God created a Gan Eden on Earth... He created a Gan Eden on high' (emphasis added). Zvi Faier, Translator, Beginning and Upheaval, pp. 197-198.
The Bible indicates that certain things on Earth were patterned after things in Heaven.
Examples of this are the Tabernacle and the Ark of the Covenant, which were made according to specifications given by the creator (Exodus 25:9, 40; Exodus 26:30). Moreover, the New Jerusalem descending from Heaven, the heavenly counterpart of the earthly Jerusalem, is described in the Book of Revelation. In the same way, therefore, this fascinating concept of a dual, patterned creation may apply to the Garden of Eden." Peter A. Michas with Robert Vander Maten and Christine D. Michas, The Rod of an Almond Tree in God's Master Plan, copyright 1997 by Peter A. Michas, Robert Vander Maten, and Christine D. Michas, published by WinePress Publishing, Mukilteo, WA, pages 58, 59 from the chapter titled, "The Location of the Garden of Eden."
Thus, in Proverbs 8:23, Wisdom says,
"I was "nacak"/anointed from eternity, from the "rosh"/head/beginning, "qedem"/before/prior to the earth."
These words establish the pre-creation existence of Wisdom and the pre-creation anointing of Wisdom. This "anointing" makes Wisdom to be "Messhiach" - the Anointed One.
Comprehending this, if one ignores the feminine personification, it is easy to see this correlation to the New Testament "Messiah"/"Christ" (meaning the Annointed [One]). As I have previously noted, 1Corinthians 1:24 informs us that "Christ" is both the masculine "Dunamis" - "Power" and the feminine "Sophia" - "Wisdom" of Elohim.
Verses 24 and 25:
"24 When [there were] no depths, I was BROUGHT FORTH [Strong's H2342, chuwl]; when [there were] no fountains abounding with water.
25 Before the mountains were settled, before the hills was I BROUGHT FORTH: [Strong's H2342, chuwl]"
Note the words, "I was brought forth":
Strong's H2342, chuwl, {khool}, a primitive root; properly, to twist or whirl (in a circular or spiral manner), i.e.(specifically) to dance, to writhe in pain (especially of parturition [partiturtion: the act of giving childbirth]) ...--bear, (make to) bring forth, (make to) calve, ..."
When we take the Hebrew "chuwl" with the Hebrew "qanah," in light of the very first use of "qanah" in Scripture: Genesis 4:1: "I have gotten ["qanah"] a man from YHWH.," --taken together, we get that Chokmah, Wisdom, was brought forth in childbirth. HERE A DIVINE MOTHER AND A DIVINE DAUGHTER ARE ASSERTED. For now note that virtually all Christians, including the founders of Seventh-day Adventism understood these texts to speak of Messiah [Christ]. They understood that these texts taught that Messiah, Who had been made to be the Church's "Wisdom" according to 1Cor. 1:30, had been "begotten" of the Father, YHWH, at "the beginning of His way." But, it is feminine Wisdom who is "chuwl"-ed, given birth using a Hebrew word that is used to describe female bovines giving birth. Thus, rather that a Father begetting a Son, Proverbs 8:24, 25 teach of a Mother giving birth to a Daughter.
Proverbs 8 is another source for evidence of Divine male and female parentage. Proverbs 8:24 & 25 describes how the pre-incarnate Wisdom came into existence through the phrases "I was brought forth." These words, in Hebrew are used to describe the twisting, writhing, shaking, motion of a woman in labor! The Hebrew word used here is, "chuwl," Strong's H2342. "Chuwl" seems to have the idea of "shaking" or, "trembling." The Hebrew word, "chuwl," is used to describe the shaking/trembling mother "hind" while "calving," that is the act of giving birth to a calf.
"1. Knowest thou the time when the wild goats of the rock bring forth? [or] canst thou mark when the hinds do CALVE [Strong's H2342, chuwl]?" Job 39:1.
"9 The voice of YHWH maketh the hinds to CALVE [Strong's H2342, chuwl], ..." Psalm 29:9.
In Isaiah 13:8 we read:
"8 And they shall be afraid: pangs and sorrows shall take hold of them; they shall be in PAIN [chuwl] as a woman that travaileth:"
This is feminine imagery here. And, the text in Proverbs 8:24, 25, does not say that "He," masculine, did the shaking labor, calving, bringing forth. It simply says, "before [such and such] I (Wisdom) was brought forth," I was born, in a femininely described manner that was painful to my Divine parent, My Mother.
Upon closer examination, Proverbs 8 reveals that Wisdom was "painfully" brought forth from YHWH Elohim. The imagery is that of a Woman going through a painful labor to bring forth a child. These words give the idea that even begetting Wisdom was painful. If the reader can get over their shock of the possible literalism in this passage, and take from it an anthropomorphic imagery, there are wonderful insights here to be appreciated about YHWH's wrestling with the decision to "foreordain" His only Begotten: Son-Word/Daughter-Wisdom to redeem the future fallen race of mankind. The decision by YHWH Elohim to give up Wisdom/Christ in the event of disobedience so as to ransom the fallen is likened to a woman giving birth. So painful was this to YHWH Elohim.
As to the literalism of these words, I believe that there is room to appreciate that a Divine Mother labored in child birth to bring forth Wisdom. But, because Wisdom is a "concept" I am cautious as to how far to push the literalism. The thing is that the New Testament presents to us that Wisdom is the pre-incarnate Christ, the sentient Creator of all things.
Verse 30:
"30 Then I was BY [Strong's H681, etsel] Him, [as] ONE BROUGHT UP [Strong's H539, >aman] [with him]: and I was DAILY [Strong's H3117, yowm] [his] DELIGHT [Strong's H8191, sha<shua<], REJOICING [Strong's H7832, sachaq] always before Him;"
The word "by" is translated from the Hebrew word, 'etsel [Strong's H681]. It has the meaning of "side." She is at the "side" of YHWH.
In Proverbs 8:30, the phrase, "as one brought up with Him," is translated from the Hebrew word, >aman, Strong's H539:
Strong's H539, >aman {aw-man'} a primitive root; properly, to build up or support; to foster as a parent or nurse; figuratively, to render (or be) firm or faithful, to trust or believe, to be permanent or quiet; morally, to be true or certain; once (Isaiah 30:21; interchangeable with H541) to go to the right hand: hence, assurance, believe, bring up, establish, + fail, be faithful (of long continuance, stedfast, sure, surely, trusty, verified), nurse, (-ing, father), trust, turn to the right.
">aman" includes the meaning of "parented, nursed, nurtured, tutored." The concept of "(being) turned to the right (-hand)," can be included within the role of parenting and being parented.
Thus, the first part of Proverbs 8:30 says:
"Then I was at His side, [as] one PARENTED with Him."
Originally, my reading regarding the balance of the text has the understanding of a child playfully dancing around the feet of their parent.
"... and I was DAILY [Strong's H3117, yowm] [his] DELIGHT [Strong's H8191, sha<shua<], REJOICING [Strong's H7832, sachaq] ALWAYS [Strong's H3605 and H6256] before Him;" Proverbs 8:30.
The word, "daily," is translated from a double occurrence of the Hebrew, Strong's H3117, yowm:
Strong's H3117, yowm {yome}, from an unused root meaning to be hot; a day (as the warm hours), whether literal (from sunrise to sunset or from one sunset to the next), or figurative (a space of time defined by an associated term), [often used adverb]: age, + always, + chronicles, continually(-ance), daily, <[birth-], each, to>day, now a, two) days (agone), + elder, X end, + evening, +(for) ever(-lasting, more), X full, life, as (so) long as (- - live), (even) now, + old. + out lived, + perpetually, presently, + remaineth, X required, season, X since, space, then, (process of) time, + as at other times, + in trouble, weather, (as) when, (a, the, within a) while (that), X whole (+ age), (full) year(-ly), + younger.
A double occurrence of a word indicates emphasis. Eg. Chodesh chodesh = Most Holy; and, shiyr shiyr = Song of Songs (Song of Soomon). Hence, a double occurrence of yowm could mean: "day of days" or, "THE day." The idea of the KJV translation could be the idea of "day after day" or, "day" [followed by] "day" = "daily."
The word, "delight," is translated from the Hebrew, Strong's H8191, shashua:
Strong's H8191, sha<shua< {shah-shoo'-ah}, from H8173; enjoyment: delight, pleasure.
H8173 sha<a< {shaw-ah} a primitive root; (in a good acceptation) to look upon (with complacency), i.e. fondle, please or amuse (self); (in a bad one) to look about (in dismay), i.e. stare: cry (out) [by confusion with H7768], dandle, delight (self), play, shut.
Two of the above possible words for translating "sha<a" are "fondle" and "dandle" (as in dandling a baby on one's knee). "Sha<a<," as the root of "shashua," makes the "delight" of "shashua" to be a "fondling delight." Thus, "I (Wisdom) was daily, (or alternately: "continually"), His delight," becomes, "I was continually fondled by Him" or, "I was continually His fondled delight."
The idea of "dandling" with "fondling" can imply the idea of a beloved child who is touched, caressed, played with, dandled. But, in the case of LOVERS, these same words imply the idea of a Lover Who cannot keep His hands off His darling. Thus, the words, "I (Wisdom) was daily His delight," becomes "I (Wisdom) was continually fondled by Him," or, "I (Wisdom) was continually His fondled delight"! It is this translation that I favor in light of BOTH the previous phrase, "I was parented together with Him," AND the following idea of "laughter" relative to play (even sexual play) and/or sport, where one laughs in play. (See the use of "shakhaq" in relationship to Isaac and Rebecca in "sport" and the Israelites in "play" relative to the worship of the golden calf at Sinai, below.)
The word, "rejoicing," is translated from the Hebrew, Strong's H7832, sachaq:
Strong's H7832, sachaq {saw-khak'}, a primitive root; to laugh (in pleasure or detraction); by implication, to play: deride, have in derision, laugh, make merry, mock(-er), play, rejoice, (laugh to) scorn, be in (make) sport.
"Sachaq" is a related root of Isaac's name (Strong's H3327).
Strong's H3327 Yitschaq {yits-khak'} from H6711; laughter (i.e. mockery); Jitschak (or Isaac), son of Abraham: Isaac. Compare H3446.
Strong's H6711 tsachaq {tsaw-khak'} a primitive root; to laugh outright (in merriment or scorn); by implication, to sport: laugh, mock, play, make sport.
"Tsachaq" occurs interestingly in Genesis 26:8 and in Exodus 32:6:
"8 And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac [was] sporting [Strong's H6711, tsachaq] with Rebekah his wife.
9 And Abimelech called Isaac, and said, Behold, of a surety she [is] thy wife:" Genesis 26:8, 9.
"6 And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play [Strong's H6711, tsachaq]." Exodus 32:6.
In the occurrence of tsachq in Genesis 26:8, the "sport" between Isaac and Rebecca was of such a nature that Abimelech became certain that Rebecca was Isaac's wife! In the occurrence of tsachaq in Exodus 32:6, the "play" is in relationship to the idolatrous worship of the golden calf. Fertility worship was involved. In both of these texts tsachaq seems to refer to the laughing, playful frolic that may precede sexual intercourse. When one takes the previous phrase as meaning that Wisdom was continually fondled by YHWH and in this phrase She "sports" with Him, as Isaac did with Rebecca, we have the picture of lovers.
The word, "always," is translated from two Hebrew words, Strong's H3605 and H6256:
Strong's H3605 kol {kole} or (Jeremiah 33:8) kowl {kole}; from H3634; properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense):
(in) all (manner, [ye]), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, [no-]thing, ought, whatsoever, (the) whole, whoso(-ever).
Strong's H6256 <eth {ayth} from H5703; time, especially (adverb with proposition)now, when, etc.: + after, [al-]ways, X certain, + continually, + evening, long, (due) season, so [long] as, [even-, evening-, noon-]tide, ([meal-]), (what) time, when.
Together, kol and <eth have the idea of "all time," hence the KJV: "always."
The word, "before," is translated from the Hebrew, Strong's H6440, paniym:
Strong's H6440 paniym {paw-neem'} plural (but always as singular) of an unused noun [paneh {paw-neh'}; from H6437]; the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.): + accept, a-(be-)fore(-time), against, anger, X as (long as), at, + battle, + because (of), + beseech, countenance, edge, + employ, endure, + enquire, face, favour, fear of, for, forefront(-part), form(-er time, -ward), from, front, heaviness, X him(-self), + honorable, + impudent, + in, it, look[-eth] (-s), X me, + meet, X more than, mouth, of, off, (of) old (time), X on, open, + out of, over against, the partial, person, + please, presence, propect, was purposed, by reason of, + regard, right forth, + serve, X shewbread, sight, state, straight, + street, X thee, X them(-selves), through(+down), with(-in, + stand), X ye, X you.
Paniym has the idea of "before another's face," "in from of," "facing." Wisdom "plays," "sports," "laughs," "rejoices" "before" this YHWH's "face" with whom She is parented together.
Note: This translation hinges upon the idea of "with" in the phrase, "I was brought up (Parented) together with Him." But, if the Hebrew asserts "by" rather than "with," then the picture changes from being fondled continually by a peer who is parented together with Him, to Wisdom who is continually fondled by the Parent and She plays as a child before Him. Since I do not know Hebrew, I am taking the weight of the King James Translators use of the word, "with" rather than "by."
Proverbs 8:22-30 Post-Word-Study Translation.
Having gone through the above words studies of Proverbs 8:22-30, here are the same
verses with the enlightened translation:
"22. YHWH POSSESSED Me [as Boaz possessed Ruth] in the BEGINNING [Strong's H7218, ro>sh] of His way, BEFORE [Strong's H6924, qedem] His works of old.
23 I was ANOINTED [Strong's H5258, nacak] [made Messhiach], from EVERLASTING [Strong's H5769, <owlam], from the BEGINNING [Strong's H7218, ro>sh], before the earth was."
24 When [there were] no depths, I was GIVEN BIRTH [in a femininely describe way, asserting that I have a Mother] when [there were] no fountains abounding with water.
25 Before the mountains were settled, before the hills was I GIVEN BIRTH [in a femininely described way, asserting that I have a Mother]"
26 While as yet He had not made the earth, nor the fields, nor the highest part of the dust of the world.
27 When He prepared the heavens, I [was] there: when He set a compass upon the face of the depth:
28 When He established the clouds above: when he strengthened the fountains of the deep:
29 When He gave to the sea His decree, that the waters should not pass His commandment: when He appointed the foundations of the earth:
30 Then I was BESIDE Him, [as] ONE PARENTED [with Him]: and I was DAY UPON DAY FONDLED BY HIM, REJOICING [LAUGHING IN PLAY] always IN FRONT OF Him;" Proverbs 8:22-30; in light of Stephen W. Kraner's word studies.
Philo on Wisdom as "the Delight of the Living G-d."
In the following quotation, Philo asserts that "Wisdom is the delight of the living G-d."
"'For a river goes out of Eden to water Paradise, and from there it is divided into four branches:' (242) and by the name Eden he means the [W]isdom of the living God, and the interpretation of the name Eden is 'delight,' because I imagine [W]isdom is the delight of God, and God is the delight of [W]isdom, as it is said also in the Psalms, 'Delight thou in the Lord.' [Psalm 37:4]
"And the divine [W]ord, like a river, flows forth from [W]isdom as from a spring..." Philo, The Works of Philo, page 405, On Dreams Book 2, XXXVI., (241), (242).
Philo is supported by the following Scripture:
Proverbs 8:30: Wisdom speaking:
"I was daily [continually] His delight [Strong's H8191, sha<shua< {shah-shoo'-ah} from H8173; enjoyment: delight, pleasure]."
Conclusion: Wisdom is YHWH's delight.
Yet, Philo does something interesting here. He associates [the Garden of] Eden to Wisdom by referring to the meaning of Eden as being "delight." But, he makes the association by the "concept" of "delight" and not by the word being identical, for the Hebrew words are different.
"10 And a river went out of Eden [Strong's H5731] to water the garden; and from thence it was parted, and became into four heads." Genesis 2:10.
"30 Then I was by him, [as] one brought up [with him]: and I was daily [his] delight [Strong'sH8191], rejoicing always before him;" Proverbs 8:30.
"Eden" is translated from the Hebrew Strong's H5731:
Strong's H5731 <Eden {ay'-den} the same as H5730 (masculine); Eden; the region of Adam's home: Eden.
Strong's H5730 <eden {ay'den} or (feminine) <ednah {ed-nah'}; from H5727; pleasure: delicate, delight, pleasure. See also H1040.
With the understanding that delight = Wisdom, read the following text:
"20 [Is] Ephraim my dear son? [is he] a pleasant [Strong's 8191, sha<shua<] child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith YHWH." Jeremiah 31:20.
Since Wisdom is YHWH's "delight" (sha<shua<), is Ephraim become Wisdom's child? Has he been born again of the Spirit; born again of Wisdom?
Borrowing from Philo's willingness to associate meaning, rather than identical words, when he associates the Hebrew "<anag" from Psalm 37:4, "YHWH's delight" is continued in the theme of the seventh-day Sabbath:
"13. If thou turn away thy foot from the sabbath, [from] doing thy pleasure on my holy day; and call the sabbath a DELIGHT [Strong's H6027, <oneg], the holy of YHWH, honourable; and shalt honour Him, not doing thine own ways, nor finding thine own pleasure, nor speaking [thine own] words:
14 Then shalt thou DELIGHT [Strong's H6026, <anag] thyself in YHWH; ..." Isaiah 58:13, 14f.
As we shall see in a later chapter, it is relative to the Sabbath that all the "bride" imagery comes together.
Philo on Wisdom, the Divine Mother.
By way of a preface to the following, remember that in Proverbs 1:20, Wisdom
(Hochmah) is plural, indicating at least two "Wisdoms" bearing this title.
"For we say that the high priest is not a man, but the [W]ord of God, who has not only no participation in intentional errors, but none even in those which are voluntary. For Moses says that he cannot be defiled neither in respect of his father, that is, the mind, nor his
mother, that is the external sense; because, I imagine [H]e has received imperishable and wholly pure [P]arents, God being [H]is [F]ather, who is also the [F]ather of all things, and [W]isdom being [H]is [M]other, by means of whom the universe arrived at creation;" Philo, The Works of
Philo, page 331, On Flight and Finding, XX, (108), (109).
"XXIV. (137) And [W]isdom, which, after the fashion of a mother, has conceived and
brought forth the self taught race..." Philo, The Works of Philo, page 352, On the Changing of
Names, XXIV, (137).
Early Church Fathers on "Wisdom."
The early Christian church "fathers" associated "Wisdom" with "Christ." The following two quotations show this association.
Cyprian (c.250):
"We have put on Christ, the Wisdom of God the Father." Cyprian (c. 250, W),
5.421. Quoted in A Dictionary of Early Christian Beliefs, David W. Bercot, Editor, Copyright
1998 by David Bercot, Hendrickson Publishers, Inc., Peobody, Massachusetts, page 688.
Origen (c. 248):
"We must not regard Wisdom and Righteousness as females, simply because of their feminine name and grammatical gender. For these things are in our view the Son of God." Origen (c. 248, E) 4.561. Quoted in A Dictionary of Early Christian Beliefs, David W. Bercot,
Editor, Copyright 1998 by David Bercot, Hendrickson Publishers, Inc., Peobody, Massachusetts,page 688.
For Origen to make these statements, "We must not regard Wisdom and Righteousness as females, simply because of their feminine name and grammatical gender. For these things are in our view the Son of God," there must have been some who did make this assertion. The following quotation shows that Clement of Alexandria did indeed make such an assertion.
Clement of Alexandria (c. 195):
"The mother is not, as some say, the essence from which we sprang, nor, as others teach, the church. Rather, it is the divine knowledge and Wisdom, as Solomon says, when he calls Wisdom 'the mother of the just.'" Clement of Alexandria (c. 195, E), 2.514. Quoted in A Dictionary of Early Christian Beliefs, David W. Bercot, Editor, Copyright 1998 by David Bercot, Hendrickson Publishers, Inc., Peobody, Massachusetts, page 466.
Origen is in error to disregard the feminine personification of "Wisdom." Yet, both Origen and Clement of Alexandria are partially correct. What they missed is that "Wisdom" in Proverbs 1:20 is plural and, that Genesis 5:2 teaches that though being "of" or "from" Adam, Eve was, (with Adam), also called, "Adam." Thus, The Father's mate, Wisdom, is the Mother of all, including in particular the only begotten Son, the Word. Because there is a second "Wisdom," of Proverbs 1:20, this "Wisdom" is the mate of the Son, the Word. She and the Word are "one." They are "Christ." (1Corinthians 1:24) And, in particular, the Word's mate, "Wisdom," is "the Mother of the just."
Summary.
The Hebrew word for "Wisdom" is "Hochmah." The Greek word for "Wisdom" is "Sophia." Because of 1Corinthians 1:24 & 30, theologians have equated "Christ" with the personified "Wisdom" of Proverbs 8:22-30. Yet, Yahushua spoke of "Wisdom" with feminine pronouns as being someone other than Himself. In fact, He referred to Wisdom as being, not only, His own "Mother" but, also, the "Mother" of John the Baptist. In Luke 11:49, Yahushua spoke of Wisdom as having the authority to "send" prophets. Word parallels to Luke 11:49 and context can be found in 2Kings 17:13-14; 2Chronicles 24:18-21; and, Jeremiah 7:24-25. The greatest word parallel is found in 2Esdras 1:28-33. Yet, in Matthew 23:34-39, a parallel passage to Luke 11:49-51, Yahushua speaks many of the same words as having been spoken by Himself!
In Proverbs 7:4, Solomon admonishes us to "Say unto Wisdom, Thou art my sister." How is it that "Wisdom" has the feminine name, "Sophia"?; is to be called "sister"?; is personified as a "female"; and, is Messiah's "Mother"? Yet, Wisdom is the "masculine" Messiah, Yahushua?
The solution begins with understanding that in Proverbs 1:20, "Wisdom" is plural! There are more than one "Wisdom." As it turns out, the Father has His "Wisdom" And, the Son has His "Wisdom." The Father's "Wisdom" is Yahushua's Mother. Ultimately, She is the "Mother of the Just" (Matthew 11:19; Luke 7:35). The other "Wisdom" is to the Second Person of the G-dhead as was Eve to Adam. 1Corinthians 1:24 posits Messiah as the "Power" (masculine:
Dunamis) and the Wisdom (feminine: Sophia) of Elohim. Jeremiah describes the pre-incarnate masculine Power (Koach) and feminine Wisdom (Hochmah) of Elohim as the "creators of the heavens and earth." When we draw upon the Song of Solomon's "my sister, my spouse," (Song of Songs 4:10, 12; 5:1), we begin to comprehend that Wisdom is Yahushua's "sister, spouse."
Proverbs 8:22-30 describe the personification and pre-creation existence of Hochmah/Wisdom. In Proverbs 8:23, we learn that Wisdom was "anointed," that is "made Messhiach" prior to creation. In verses 24 and 25, we learn that Wisdom was "brought forth" in a Hebrew description of a female giving birth, implying that Wisdom has a Mother! In verse 30, we learn that "Wisdom" was "parented together" with a "YHWH"; and that She was the One Whom this YHWH continually fondled.
The first century Alexandrian Jew, Philo, depicts Wisdom as the Mother of Debar/Logos (The Divine Word); and as the "Mother of the self-taught race," i.e. Israel/Jews.
Prior to the embrace of the fully masculine Trinity doctrine, early church Fathers such as Cyprian and Origen spoke of Wisdom as being Christ. And, Clement of Alexandria spoke of Wisdom as being the "Mother of the Just." Origen alludes to the idea that some referred to Wisdom and Righteousness as "females."
As to the topic of the Divine Family (Ephesians 3:14, 15), Proverbs 8:22-30 has revealed to us that besides the Father, there is a Divine Mother, who is the Mother of Divine Wisdom; and, there is a "YHWH" who was "parented together" with this Divine Daughter. Thus, we have a Divine Family of four persons:
1. The Father
2. The Mother (who is the Father's mate, Wisdom)
3. The Son
4. The Daughter (who is the Son's mate, Wisdom)
When we shall study the topic of the Divine Family as revealed in the Song of Solomon, we shall learn that "My sister, my spouse" is "the only one of her Mother." (Song of Songs 6:9) Thus, just as the Son is the "only begotten" of the Father, so the Divine Daughter is the only begotten" of her Mother. They were begotten together as male and female twins: The Word and Breath: Masculine Debar (Greek: Logos) and feminine Ruach (Greek: Pneuma) - Masculine Koach (Greek: Dunamis) and feminine Hochmah (Greek: Sophia). See 1Corinthians 1:24 and Jeremiah 10:12; 51:15.