Monthly Archives: May 2013

The Biblical Role of Women Part IV

Posted on May 23, 2013 by K. Gallagher

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Woman of Valor

Please refer to Part I, II, and III of this series for the best context.

On Mother’s Day one the most quoted passages during Sunday morning services is Proverbs 31. Each mother is commended for her role as a virtuous woman. Images of Mother Theresa and other conservative humanitarian women come to mind. Most women and especially men, envision the Proverbs 31 woman to be plain, prudish, and quite frankly,  boring. Yet, both genders believe that this image of women is what God truly desires. So, we all sit in the pews extolling something that women believe they can never measure up to, and men only wish they found attractive. But no one dares to verbalize these inward thoughts. Instead, we all smile and nod and pray to God that He change our dreadful hearts.

I have some great news if you identify with my sentiments. Though the Proverbs 31 woman is often translated as the “Virtuous Woman,” that is not what the text says in Hebrew. In fact, as we investigate the original language about this “ideal” woman, you will find that she is anything but boring! Women will sigh in relief and gasp with delight in the fact that Adonai truly knows their heart. Men will rediscover that the woman Adonai made just for him is not only attractive, but exciting!

 

The Eshet Chayil

Who can find a virtuous woman? for her price is far above rubies. (Pr. 31:10 KJV)

The Hebrew terms for virtuous woman are “eshet chayil.” While eshet does mean woman, chayil is often translated as virtuous, excellent, good, vigorous, worthy,

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capable, or valorous (valor) in this verse. Strong’s Bible definitions defines it this way: a force, whether of men, means or other resources; an army, power, might, host, wealth, virtue, valor, strength, and worth.

In nearly every one of its uses, chayil is coupled with men, particularly strong men of war. There is no room in this Hebrew term for plainness, meekness, or weakness. So why, when chayil is joined with women, do the translator’s choose to “soften the blow” with English words that hide the “strong force” of the Hebrew? What happened to all the power and might of chayil?

I submit to you that part of the reason is based in the fallen nature of Adam. Subtle (and not so subtle) misogyny has plagued the Body for far too long. The truth is that the word chayil empowers women beyond the status quo of many men’s comfort zones. I will admit however, that most of these men mean well and really believe they are in God’s will by mastering or ruling over women. They (and women) have been told and trained that this is their God given right for a very long time. My hope is to peel back the English language and centuries of church tradition to reveal the freeing reality of what YHWH and the Hebrew text really says about women.

Warrior

A chayil, in its simplest translation, is a warrior. The introduction of the Proverbs 31 woman is more accurate to the Hebrew text when it uses words like this: “Who can find a powerful, mighty, valiant woman?” This is the true “ideal” woman; but just in case you think I’m reaching, the succeeding verses (in Hebrew) reveal the same message.

Here are some examples of this courageous woman that are obscured by the English translation. In verse eleven, her husband “has no lack of gain,” the word for gain is “shalal,” which usually means booty, spoil or plunder. This is the type of gain that a warrior brings back from a successful military battle. The valorous woman knows how to prosper her family spiritually and physically. Thus, she blesses her husband and children.

In verse fifteen, “she rises while it is still night and provides food for her household,” the word translated food is “teref,” the normal word for prey. Like a lioness hunting in the night, bringing back prey for her cubs, a woman provides for her family. The suggestion of fierceness or violence adds to the woman’s portrayal as a chayil. Verse seventeen declares that “she girds herself with strength, and makes her arms strong.” The Hebrew word for strong (arms) is “amatz,” meaning courage. Can you see the warrior imagery in each instance?

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Verse twenty-five is of special import to our study. The woman says, “strength and dignity are her clothing, and she laughs at the time to come.” The last phrase is yom acharon. This literally says, “She laughs in the latter days.” This is another prophetic text about the role restorations we have been exploring. This warrior woman is prepared both physically and spiritually for the last days. For as we’ve seen in the previous articles, she is most likely laughing for joy at her complete restoration in her role as ezer.

The fact that the Proverbs 31 woman is brave, mighty, valorous, and powerful cannot be denied. Think of this the next time you read this passage or are subjected to another teaching about the meek, weak, and quiet woman. God designed woman to be an ezer. Do you recall what an ezer actually is? An ezer is a help, rescuer, savior, and protector. This sounds an awful lot like an eshet chayil, does it not? What does a warrior do but fight for and protect what is theirs? This is real biblical womanhood.

Real Roles

But lest you think that all these terms are some how condoning the emasculation of men or usurping their vital role, I must explain this further. Men and women were created equal, but different. Each gender has specific roles to play in God’s design. What I have been putting forth to you is a return to God’s original plan. What must be removed are tradition, dogma, and most importantly our fallen nature if we desire to live and walk out this restoration. Our Messiah, Yeshua (Jesus), has already paved the way for us to overcome our nephesh (flesh). He has freed us from this slavery. But too often, we are still wearing shackles in the form of tradition[1] and doctrine.[2] We must choose to break free from these manmade chains.

The man is created to work and serve the creation. His domain of work or service is primarily outside of the home. He is like the man in Proverbs 31 that sits at the city gates. He is there to guard the city, give counsel, and do business. But the woman is built with the same fierceness and power as the man. Her domain or service is primarily inside the home. Her service benefits her man and her children. But what she does and how she does it is identical to the man. The difference is in the object of their service. No one gender rules or exercises dominion over the other. They are equal and equally capable both inside and outside of the home.

Deep down every woman knows she was designed to bless her husband. While he may accuse her of being a control freak or a micro manager, the truth is that she can’t help her herself. She is an ezer; and as such, she is his counselor, protector, and guide. The problem for what seems like forever is that neither the woman nor the man have known WHY she’s the way she is. I hope that by now you can answer that age old question.

In Part V, we will look at the Proverbs 31 woman on a deeper spiritual level.

 

 

 

[1] Mar 7:13 thus invalidating the word of God by your tradition which you have handed down; and you do many things such as that.”

[2] Mar 7:6-8 And He said to them, “Rightly did Isaiah prophesy of you hypocrites, as it is written: ‘THIS PEOPLE HONORS ME WITH THEIR LIPS, BUT THEIR HEART IS FAR AWAY FROM ME. (7) ‘BUT IN VAIN DO THEY WORSHIP ME, TEACHING AS DOCTRINES THE PRECEPTS OF MEN.’ (8) “Neglecting the commandment of God, you hold to the tradition of men.”

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The Biblical Role of Women Part III

Posted on May 22, 2013 by K. Gallagher

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In order to properly follow my thoughts in this section, please first read Part I and Part II. I’m sure the last section elicited some pretty strong emotions in most readers. If my conclusions made you angry or perhaps even fearful, I suggest you prayerfully study the Genesis text yourself with a good Bible program. (There are free ones online!) Even if you don’t understand a lick of Hebrew, these tools will enable you to investigate the original language. It is amazing what a little effort lends to proper interpretation and understanding. I fully believe that YHWH made each of us with the ability to question. While questioning tradition and the Biblical text may feel like an irreverent act, I assure you that it is not. How else does one arrive with an answer unless one first asks a question? As any good teacher will tell you, there are no stupid questions, only stupid answers.

Modern Christianity and her many denominations usually frown at questions that challenge her set doctrines, creeds, and traditions. Don’t rock the boat; we don’t handle storms very well. But our Adonai (Lord) has no fear of storms; He is fully capable of calming the raging winds and rains with a simple Word. Moreover, it is in the midst of these strong winds that He invites us to join Him to walk on the water[1]. And, we are fully capable as long as our focus remains on Him and not the swirling circumstances around us. I invite you to challenge your current doctrine and tradition. Our thoughts are not Adonai’s thoughts;[2] He is infinitely greater than we can possibly imagine. Only fear and pride would cause one to think they have cornered Him with theology and tradition. Didn’t Paul say that we currently only see in the mirror dimly?[3] We must always be willing to let the Word mold and change us (and our doctrine, beliefs, and traditions).

Teshukah Revisited

This section was updated and revised 2/2022.

Teshukah was discussed in the last section, but it deserves a deeper treatment for the best understanding. Below, is Strong’s definitions for teshukah and its root, shook. Then, below that is the entry from the Ancient Hebrew Lexicon of the Bible.

H8669    תּשׁוּקה tesh-oo-kaw’ From H7783 in the original sense of stretching out after; a longing: – desire.

H7783     שׁוּק shook A primitive root; to run after or over, that is, overflow: – overflow, water.

AHLB#: 1479-J (V) ac: Drink co: River The pictograph “shin” is a picture of the two front teeth representing the idea of two, the “Quf” is a picture of the sun at the horizon that cycles around the earth. Combined these mean “repeat a cycle”. During the rainy season, repeated each year, the riverbeds become full of water. The surrounding land is soaked with water allowing for the planting of crops. Rushing: From the rushing of a river. [freq. 1] |kjv: running| {str: 4944} Drink The life giving water from the rivers. Overflow: The overflowing of the banks of a river. [freq. 3] (vf: Hiphil) |kjv: overflow| {str: 7783} Desire: As a course. [freq. 3] |kjv: desire| {str: 8669}

In Hebrew, teshukah is rooted in the action of running and overflowing. It is also related to repeating a cycle, which is like a habit or in our case, a habitual or seasonal overflowing. It can also denote a habitual running toward something (or someone). While often translated as desire, the sense is more akin to a powerful turning toward. The imagery of water flowing powerfully in a flood depicts the destruction that teshukah can take if one’s focus or affection is set on the wrong thing. Consider the work of Katherine Bushnell, God’s Word to Women:

The Pentateuch of the Septuagint… renders teshuqa into the Greek word apostrophe in both passages in Genesis [3:16, 4:7]: and epistrophe in Canticles [Song of Songs]. The former word, apostrophe, is familiar to us all: it means “turning away,” and the latter, “turning to.” The teaching is, that Eve is turning away from God to her husband, and, as a consequence of that deflection, Adam will rule over her. Next in order of excellence is the SYRIAC PESHITTO of the second, or perhaps first, century after Christ. This version gives the same sense, rendering, “thou shalt turn,” (Genesis 3:16); “will turn” (Genesis 4:7), and “turning” for the third passage. We have only the Pentateuch in the SAMARITAN version. It translates both the passages in Genesis, “turning.” The OLD LATIN version gives “turning” in all three places. We have a COPTIC (Sahidic), of not great value, which gives the same rendering for the first and third passage; and the more valued BOHAIRIC COPTIC which so renders the passage in the first two. These two copies are not complete Bibles, but fragments. The AETHIOPIC version of about 500 A. D. renders all three passages by words signifying “turning.” In fact, as regards the third passage, all the ancient versions without any exceptions whatever, give no other sense but “turning” for teshuqa.

Bushnell says, “The teaching is, that Eve is turning away from God to her husband, and, as a consequence of that deflection, Adam will rule over her.” Look at Genesis 3:16 again and remember that God is telling Eve about the consequences of her sin. He wasn’t speaking to Adam. According to Bushnell’s research on teshukah, Genesis 3:16 could be translated as: “Your turning shall be toward your husband, and he shall master you.”

Instead of turning to God, Eve’s propensity will be to turn to Adam, and when she does, he will rule over or master her. I find this most disturbing because I have witnessed this happen in the lives of some of the women that I love. A woman’s husband was never meant to be her god, mediator, or her master (not in the enslaving sense). Even Yeshua emphasized this when He said, “No one can serve two masters…” (Mt. 6:24) It is a curse to put your husband on the throne of your heart. This lofty place is reserved for Adonai  alone.

A woman must be careful that her desire, longing, and turning is first and foremost toward God. Only then can she be the wife she was designed to be. The moment she longs for, desires, and turns to her husband to provide the needs that only God can fulfill, he will rule or master her as surely one’s emotions or lower nature will do the same. Sadly, there are plenty of deluded men (and women) out there, claiming to serve YHWH, that will tell you that it is their God given duty to do just that.

Walter Kaiser puts it this way:

Rather than viewing this as a normative and prescriptive text found in the Mosaic Law and revealed by God, it is in a curse passage that predicts what will happen when women “turn” toward their husbands instead of turning to God.  In effect, if God were explaining this in today’s plain speech, God might have phrased it thus: “The truth is that, as a result of the fall, do not be surprised, my good lady, if that guy just plain lords it over you.”[4]

So, what is the difference between Chavah’s desire and the desire of Cain’s anger?

Mashal

This section was added 2/2022.

“Your desire shall be toward your husband, and he will rule (mashal) over you.” – Gen. 3:16

“Its desire is for you, but you must master (mashal) it.”  – Gen. 4:7

Mashal means to rule or master, and it is the word used in the account of Chavah’s desire and Cain’s anger. But, this word also means parable. In Hebrew, the Book of Proverbs is called Sefer Mishlei, from mashal. It is literally, the Book of Parables. Parables are designed to rule or master one’s thinking. They are meant to turn one from worldly wisdom and toward godly wisdom. They are a tool used to teach a spiritual, higher message to those with ears to hear. Parables bypass the natural man, and turn him toward the heavenly design. Thus, it is not a coincidence that God used mashal in Genesis 3:16 and 4:7. These passages are centered on relationships, the core of family dynamics which move outward into the greater realm of societies. Thus, there is a VERY important spiritual truth in these passages that is meant to guide or rule one’s thinking process. If one is ruled by worldly wisdom and selfish ambition (James 3), they will miss the point of the parable.

Ecc. 12:9-11 (NASB)  In addition to being a wise man, the Preacher also taught the people knowledge; and he pondered, searched out and arranged many proverbs.  10  The Preacher sought to find delightful words and to write words of truth correctly.  11  The words of wise men are like goads, and masters of these collections are like well-driven nails; they are given by one Shepherd.

Parables offer one DISCERNMENT between two like things, that are in reality world’s apart. For example, the Book of Proverbs personifies wisdom and folly as two women. They have similarities, but also great differences. One must learn to discern the difference in their own heart or they will fall into the many traps of woman folly.

In The Scarlet Harlot and the Crimson Thread, Dr. Alewine teaches the dichotomy between the righteous woman and the harlot, and between the man and the beast. The beast and the harlot are ruled by the lower nature. They are earthy, natural, and spiritually dull. One must come to understand the similarities that they share with the beasts of the world. They like to eat, to sleep, to procreate, play games, and expand territory. None of these things are evil. They are God given instincts that ensure the continuation of life in a beast. Mankind has all of these drives and inclinations too. The difference is that man was designed to live  by every Word that proceeds from the mouth of God. In other words, man has a need for more input or instruction.

Man’s beast like instincts, desires, emotions, and intellect are to be governed by God’s Word. The Torah (instructions) sets forth rules, regulations, and boundaries that govern when a man eats, sleeps, procreates, plays games, and expand’s territory. Without God’s input (His Word), man will live solely by the instincts of the beast. This is the question of Day 6, the number of the beast and of the man: Are you the image of a beast? Or, are you a man created in the image of Elohim? That is the essence of the parable or mashal in the Book of Proverbs, and in these passages of Genesis.

God specifically told Cain to rule or master his anger. Emotions are wonderful servants, but wicked masters. They come from the realm of the lower nature (flesh), and must be governed by the Word of God or they will lead to great sin. In Cain’s case, his anger led to murder. What many fail to recognize is that Adam was also angry. He was angry at Chavah because he ate the fruit, and he was mad at Adonai because He gave the woman to him. Anger is a secondary emotion of fear. When one is afraid, the hind brain governs thinking and actions, which is akin to the beast/lizard brain. If we look closely at the responses of the man and the woman after the fall, both blamed someone else for their actions. Neither took responsibility for what they did. We have all inherited this inclination.

Consider that God questioned Adam and Chavah before He ever mentioned the “curses” or consequence of their sin. What would have happened if Adam and Chavah had taken responsibility for their own actions and choices, and sought to rectify the damage they had caused the other person instead of blaming others out of self preservation? Would the consequences of their sin have been different too?

In the account of the fall, neither Adam or Chavah demonstrated teshuva or repentance. Neither sought to restore or cover the other’s transgression. The path they chose was death, not life. On this path, their God given functions, roles, and purposes would be frustrated. Their thinking, attitudes, and actions would have to change and turn back toward God’s design (repentance) for blessings to flow forth. Isn’t that what God told their son, Cain?

“Then Adonai said to Cain, “Why are you angry? And why has your countenance fallen? If you do well, it will lift. But if you do not do well, sin is crouching at the doorway. Its desire is for you, but you must master it.”” (Genesis 4:6-7, TLV)

If you do well (tov -good), your feelings will change. Anger will lift. We must make decisions based on, “It is written,” not on “I feel.” Emotions have teshukah as they are part of the nephesh/soul. This is a powerful force that turns one toward the whims of the flesh and away from the Word of God. Fear and shame have the same power. Everything within a beast seeks to preserve its own life, even if costs other people theirs. If one chooses to live by this image, curses will continue. Cain did not rule over his anger, and it escalated to murder. This caused an even worse consequence or curse. He became a vagabond and a wanderer, Hebrew words related to quivering, being tossed around, shaking, and groaning (Gen. 4:12). That is one miserable soul, wallowing in guilt, which is the opposite of shalom.

The path of Life offers a better Way. The very essence of teshuva or repentance is to turn away from the sin (nature), and back towards God. We can choose differently. But, it too has cost, a very great cost. Just ask Yeshua. He commands us to follow Him. We are to take up our own cross, and not seek to save our life or we will lose it.

Matthew 16:24-25 (TLV) Then Yeshua said to His disciples, “If anyone wants to follow after Me, he must deny himself, take up his cross, and follow Me. [25] For whoever wants to save his life will lose it, but whoever loses his life for My sake will find it.”

The Kingdom of Heaven has always been based on sacrificial love. That was not the way Adam, Chavah, or Cain walked in these accounts. Thus, God clearly told them what would occur if they remained on this course. The curses were descriptive, not prescriptive. Repentance has always been the solution for fallen man. One can choose life or death, blessings or curses.

Deuteronomy 30:19-20 (TLV) I call the heavens and the earth to witness about you today, that I have set before you life and death, the blessing and the curse. Therefore choose life so that you and your descendants may live, [20] by loving Adonai your God, listening to His voice, and clinging to Him. For He is your life and the length of your days, that you may dwell on the land that Adonai swore to your fathers—to Abraham, to Isaac and to Jacob—to give them.

God never intended for a man to mashal his woman. By controlling and reigning over women, men become testimonies of fallen Adam. Adonai designed the man and woman to rule creation together as one flesh, each lending their strengths to that endeavor. And more importantly, each serving the other sacrificially. That is the Way revealed throughout the Word and lived out in the flesh of Yeshua. If either party seizes control, dominates, manipulates, betrays, or places their desires before/over the other, then more curses (consequence to sin) will abound. While such activities will appease the fearful lower nature and give it a false sense of safety, this “way” leads to turmoil, chaos, and death. Without true restoration (and reconcilation), men and women are doomed to relive this vicious cycle again and again. So, how do we bring godly balance and renewal back into strained relationships?

Song of Songs

The Song of Songs, which is Solomon’s. (Song of Songs 1:1)

I believe the answer to our restoration is prophetically pictured in the most passionate of all the books of Holy Writ. Therefore, I’m going to devote some space to the background of this book. The Song of Songs or the Song of Solomon has an interesting name in Hebrew. I believe it is worth pointing out here because of its allusion to redemption. This insinuation is why this book is typically read during the feast of Pesach (Passover) and Matzah (Unleavened Bread). These connected feasts are the first of the seven Feasts of YHWH and occur in the spring, the same season of the setting of the Song of Songs. The theme of redemption and unmerited favor flows through these feast days and in a profound way, the Song of Songs reflects this focus.

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Shir Ha-Shirim or the Song of Songs is a Hebrew grammatical construction denoting the superlative; that is, the title attests to the greatness of the song, similar to “the Lord of lords,” “King of Kings,” or “Holy of Holies.” Jewish sages explain the title (and first verse) of this book with the phrase, “Which is leShlomo.”  Shlomo means “The King of Peace,” and also “The King Who is Whole.”[7]

Since Solomon comes from the Hebrew word shalom (peace), and Biblical peace denotes completeness and wholeness, the image that the title invokes is striking. The male figure in this poem is complete or whole. This is amplified by the fact that the word Shulamite (the woman character in the story) is the Hebrew feminine form of Solomon! A spectacular picture emerges; one of a whole and complete MAN and WOMAN – echad – oneness. This is real unity and marriage at its best. This truly is the Song of all Songs; it is a return to Eden!

The author of this book is generally attributed to King Solomon. However, there are several factors as to why a growing number of scholars are rejecting this view. First, if Solomon authored the Song of Songs, he wrote it in the voice of the Shulamite woman.[8] This would be an odd thing for any male to do in the Biblical era. Rev. Dr. Renita J. Weems has a great point about this: “It’s the only book in the Bible where a woman’s voice predominates and is in the first person. The imagery, the language, and the emotions that are expressed are ones that one would expect and associate with a woman.” Secondly, there is a debate about the dating of the book. Many modern Christian[9] and Jewish[10] scholars think the evidence clearly points to a postexilic work from the Persian period.

Regardless of who penned the Song of Songs, it still remains the only book of the Bible written from the perspective of a woman. And, it is within its pages that we find the third and final use of the Hebrew word, teshukah.

“I am my beloved’s, and his desire is for me.” (SOS 7:10)

Immediately one’s attention should be drawn to the obvious reversal of the edict against Chavah (Eve) in Genesis 3:16. In the fallen nature, Chavah’s desire or turning is toward Adam. Here, his desire (teshukah) is for her! What kind of desire from fullness does the man have for a woman? What does it mean for a man to “turn toward” a woman? This IS the redemptive work of Yeshua toward His Bride. The language is pointing us back to the Garden, the place of complete redemption and restoration.

There are many interpretations given for this unique book of scripture. Most often it is regulated to an allegory about God and His people by both Jews and Christians. But, there is a minority literal view that the book is exactly what it seems to be: a sensual love poem written by a woman. In fact, some of its verses are so erotic that its pages are banned by Judaism until reaching the age of thirteen. Others view it as prophecy.

For those of you that have been studying the difference between the Hebrew and Greek mindset, an obvious thought should come to mind. Identifying who is right or wrong on the proper interpretation of the Song of Songs is a moot point. Since Hebrew uses block logic rather than linear Greek logic, this book can be an allegory about God and His people, a literal love poem, and prophecy all rolled into one dynamic book.

Since the first level of Hebraic Bible interpretation is literal, I suggest reading the Songs of Songs in this way first, ignoring the allegorical flashes and hints of prophecy. Only after one has discovered the richness of the physical love between man and woman, can one properly appreciate the spiritual significance of the book. They are both equally important to the Hebrew mindset. Besides, it is the natural things that teach us the greatest spiritual truths.

The Woman

Interestingly, the Shulamite woman in this little book[11] of scripture challenges most ancient and modern characterizations of the ideal woman. She is not quiet, meek, passive, or reserved. Without shame, she describes her desire for her lover and seeks after him. Her voice is filled with unbridled passion and determination. The text doesn’t demonize, criticize, or chastise her behavior. Dr. Weems says, “There’s no kind of moral voice, third-person voice that inserts itself into the story that suggests that women like this come to a bad end. That they’re punished, that they are killed.”[12]

The Shulamite’s directness cannot be understated. Her proclamation in 7:10, is extended by another apparent role reversal from cultural norms in chapter 8:

“Put me like a seal over your heart, like a seal on your arm. For love is as strong as death, jealousy is as severe as Sheol; its flashes are flashes of fire, the very flame of the LORD. Many waters cannot quench love, nor will rivers overflow it; if a man were to give all the riches of his house for love, It would be utterly despised.” (SOS 8:6-7)

A signet ring bears the image of its owner’s seal. Anything with the seal’s image pressed upon it becomes property of or a decree of the owner. The ancient seal

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that the Shulamite woman refers to, is most often associated with royalty. Can you see the imagery of ownership in the seal? In this case, the reversal is that it is a woman that requests this of her man. She, as true ezer kenegdo, is assuming responsibility for her man (in an opposite but equal way that he takes responsibility for her). This is a return to God’s original design. The man and woman take possession of one another, because they are one flesh. The lack of responsibility and selfishness of the first couple has been completely reversed.

This concept is further solidified by the woman comparing love with jealousy. The Hebrew word for jealousy, kinah, implies possession and right of property.[13] Since the fall, men have had no issue with seeing their wives as property or possessions to do with as they please. These attitudes are earthly wisdom from the Beast Kingdom, not the heavenly realm. In God’s Kingdom, taking possession of a spouse is sacrificial; it is not about meeting fleshly desires, but bearing responsibility.

The man in the Song of Songs has relinquished his fallen nature of domination, and restores the woman to the role of ezer kenegdo. Both the man and the woman are functioning in their purpose. No longer does the ground resist Adam; no longer does Adam resist Chavah. They are one. They are equal. This reunion can have only one result: an erotic love affair. Do you find it as intriguing as I do that this prophetic glimpse of restoration is in the midst of the most explicit book of love in all of Scripture?

What does all this mean for the ezer kenegdo or the woman? What does her role actually entail compared to man’s? Biblically, how are men and women meant to function in the believing community? What does redeemed marriage look like? There is still more to come on this captivating topic. We will start with the Proverbs 31 woman in Part IV.

[1] Mt. 14:23-33

[2] Is. 55

[3] 1 Cor. 13:12

[4] Correcting Caricatures: The Biblical Teaching on Women by Walter C. Kaiser Jr

[5] Fohrman, Rabbi David, The Beast that Crouches at the Door. Baltimore: HFBS Publishing, 2011. Kindle file.

[6] Dr. Moen fully explores this concept in Guardian Angel.

[8] Patsy Rae Dawson, a Christian marriage and sex counselor, agrees with my sentiments: http://patsyraedawson.com/?page_id=6#woman

[9] Coogan, Michael. A Brief Introduction to the Old Testament. Oxford: Oxford University Press, 2009, p. 394

[11] It’s only 117 verses long.

[13] See the Ancient Hebrew Lexicon of the Bible under the entry: Strong’s #7068: AHLB#: 1428-E (N1).

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The Biblical Role of Women Part II

Posted on May 19, 2013 by K. Gallagher

Role of Women Main Page

Adam, Chavah, and the Serpent

We have already established the pre-sin creation roles of man and woman in Part I. Here is a quick summary:

  • Man (Adam) as a male (zakar) is specifically designed to remember who YHWH is, what He requires, and then act upon that knowledge. These traits enable him to guard, protect, and work the earth.
  • Woman as a female (neqevah) is designed to be a protector/guardian of boundaries. God calls her an ezer kenegdo, a helper that opposes Adam. She is a natural intercessor for Adam and supports him when he embraces God’s direction and opposes him when he does not. God Himself says it is not good for Adam to be without an ezer kenegdo.

When YHWH formed Adam, He used the dust of the ground (adamah). Do you see Adam in adamah? Adam is not only the proper name of the first man, but is also a generic term for man and mankind. Man comes from the adamah. All the beasts of the field and the birds of the sky also are formed from the ground or

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adamah. (Gen. 2:19) Interestingly, Adam’s responsibility is to take care of the very substance from which he, the beasts, and the birds were formed. Adam is created from the ground to take care of the ground and all that it produces (plant and animal).

What about Chavah (Eve)? Adam was composed of both male and female before Adonai removed Chavah from his side. Together as one, they are Adam, mankind. Thus, Chavah has duties related to the adamah, just as Adam does, but she has a uniqueness too. She is built (banah) from the side of Adam. If her role follows the pattern of Adam, then her responsibility will be to guard, protect, and serve the thing from which she is fashioned.

As we discovered in Part I, that is exactly her God ordained role. She is built from Adam, and one of her duties is to guard him. Can you see the vast similarities and the subtle differences in their roles? They are co-rulers in the creation. Each is an image bearer of the Creator, expressing a unique aspect of the Holy One.

In the Hebrew text, Adam is formed (yatzar); that is, he was molded or shaped from the dust or clay of adamah (ground). But, Chavah was built (banah) from the side of Adam. The difference implies that Chavah wasn’t a “new” creation; rather she was a “modified” adam. She is still the exact substance. This is why Adam exclaimed, “this is now bone of my bones, And flesh of my flesh; She shall be called Woman, Because she was taken out of Man.” What we tend to forget is why Adam needed Chavah, his ezer kenegdo:

For this reason a man shall leave his father and his mother, and be joined to his wife; and they shall become one flesh. (Gen 2:24)

The clause “for this reason” refers back to verse twenty-three. BECAUSE woman was taken FROM man,[1] it is necessary that he one day leave his father and mother and be joined with his wife or ezer kenegdo. Think about this for a moment. In our culture and most of the world, men have historically held a hierarchical position over women. So the obvious question is: Why then, does the man leave his father and mother to be joined to his wife? Would it not make more sense for the woman to leave the “covering” of her father and mother and then be joined to her husband?

In actuality, both the man and the woman leave the covering of their parents to join together to create a new “house” or creation. The man covers the woman in one way and she covers him in another. We will build on this concept throughout the series.

It is at this point that the serpent approaches Chavah (Eve). But WHY does he approach Chavah and not Adam? If Adam is Chavah’s protector, wouldn’t the serpent first approach Adam? That is if Adam was indeed functioning in the role of “gatekeeper” in their relationship. Most commentators throughout the centuries assume that the serpent’s choice in approaching Chavah was due to her propensity toward deception. She was weak. But nowhere does the Genesis text imply such notions. We must adjust our preconceived ideas about Chavah and the garden. Remember Chavah was specifically designed by the Creator of the Universe to guard and protect Adam. She is his helper opposite him. Is it possible that the reason the serpent approached Chavah is precisely because she IS the “gatekeeper” and protector of the relationship? Adam was allowing Chavah to function in her God given role and the serpent knew if he could beguile Chavah (the guard), he also had Adam.

I realize this rubs against the grain of many theological boxes and makes some people very uncomfortable. Therefore, before I continue, I must state right here that what I’m submitting is NOT a feminine hierarchy. Chavah’s role was not a higher status than Adam’s, it was simply different. As a matter of fact, none of my articles support hierarchy roles for either gender. Instead, they bring balance and equality back into relationships and fellowships, if the parties involved seek out Biblical restoration. Restoration doesn’t mean going back to Genesis three and the fall; it means going back to Genesis one and two to the Garden.

The Boundary Setter

The woman said to the serpent, “From the fruit of the trees of the garden we may eat; but from the fruit of the tree which is in the middle of the garden, God has said, ‘You shall not eat from it or touch it, or you will die.'” (Gen. 3:2-3 NASB)

Chavah seems to be the first person to initiate a “fence-law” around God’s Word. Some would say that she added to the Word of God. Others would suggest that Adam was the one that added to the Word, since he would have taught her the commandment in the first place.

The Hebrew text implies that the male and female were one and together as Adam on the the day THEY were created:

Gen. 5:2 (LITV) He created them male and female, and blessed them, and called their name Adam in the day when they were created.

Both the man and the woman, the Adam, heard the commandment of God to not eat of the Tree of Knowledge of Good and Evil. If this was the only thing the Creator of the Universe asked you to do, would you take any precautions to help yourself and other loved ones be obedient? If you did, would this be “adding to the law or Word?”

In (Gentile) Torah communities, fence laws are almost a curse word. It’s as if the function of a fence has been lost altogether. What do fences do? They protect what’s on the inside from harm or theft. On the other hand, a fence can wrongly imprison. Whether the fence serves a good, holy purpose or the lusts of a demented soul, depends on how it is used.

For example, parents use “fence” methods to train up their children. They initiate boundaries and rules for children to follow so that they are safe and protected. As they mature, the fences might change or expand, but the principle still remains. A literal fence around one’s backyard protects children from wandering off and keeps predators out. A “spiritual” fence does the same thing.

Chavah, acting as a guardian and protector of Adam’s obedience to God, likely used this precautionary measure to protect her and Adam’s obedience. Sometimes a fence protects, but sometimes it becomes a cage that prevents growth. We must use discernment to discover which case applies in our particular situation and with this example in Genesis with Chavah (Eve).

The serpent said to the woman, “You surely will not die! “For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil.” When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise, she took from its fruit and ate; and she gave also to her husband with her, and he ate. (Gen. 3:4-6)

Understanding the Biblical role of the woman, why do you suppose that Chavah was tempted by the idea of knowing good and evil and gaining wisdom? Is it possible that these things were desirable because she felt they would enable her to better fulfill her role in serving and protecting Adam? Maybe.

Regardless of Chavah’s motivation, she stepped outside of the will of God and disobeyed the Commandment, fence and all. Adam listened to his ezer kenegdo even though he was not deceived. The Hebrew preposition in verse six, eem (H5973), translated as “with,” implies that Adam was right there accompanying Eve. He was present and beside his wife as the serpent brought temptation. Is it possible that the reason he didn’t prevent or correct Eve’s mistake is because he was allowing her to function as the ezer kenegdo? Again, maybe. But, I believe there is more to the story.

Chavah was deceived by the serpent. He played to her desires and she took the bait, but Adam was not deceived. So, why did he eat the fruit? Adam made the tragic mistake of placing someone else before YHWH. Instead of choosing to do what he knew was right, he willingly chose to follow his wife. Maybe he thought he couldn’t live without her, his ezer kenegdo. In other words, Adam was ALSO tempted by his desire… the desire for his wife. Chavah acted in ignorance and Adam acted in rebellion. Neither action is profitable.

I wonder how different this story would have unfolded if they had stepped back from the situation and came together as ONE to prayerfully seek Adonai on how to move forward?

The Curses

And He said, “Who told you that you were naked? Have you eaten from the tree of which I commanded you not to eat?” The man said, “The woman whom You gave to be with me, she gave me from the tree, and I ate.” (Gen. 3:11-12)

Then the LORD God said to the woman, “What is this you have done?” And the woman said, “The serpent deceived me, and I ate.” (Gen. 3:13)

After Adam and Eve sinned, YHWH asks Adam a rhetorical question. Adam responds by placing all the blame on the woman. His tone is actually accusatory toward YHWH! Notice he says, “the woman you gave to be with me.” Adam is angry; not only with Chavah, but with YHWH. Chavah blames the serpent and admits to her deception. But, the serpent is not even questioned. YHWH begins the judgments with the deceiver.

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Serpent: The LORD God said to the serpent, “Because you have done this, Cursed are you more than all cattle, And more than every beast of . field; On your belly you will go, And dust you will eat All the days of your life; And I will put enmity Between you and the woman, And between your seed and her seed; He shall bruise you on the head, And you shall bruise him on the heel.” (Gen. 3:14-15)

Chavah: To the woman He said, “I will greatly multiply Your pain in childbirth (conception), In pain you will bring forth children; and your desire will be for your husband, And he will rule over you.” (Gen. 3:16)

Adam: Then to Adam He said, “Because you have listened to the voice of your wife, and have eaten from the tree about which I commanded you, saying, ‘You shall not eat from it’; Cursed is the ground because of you; In toil you will eat of it All the days of your life. “Both thorns and thistles it shall grow for you; And you will eat the plants of the field; By the sweat of your face You will eat bread, Till you return to the ground, Because from it you were taken; For you are dust, And to dust you shall return.” (Gen. 3:17-19)

Notice that Adam and Chavah are not cursed. Instead, what is cursed, as a consequence of their sin, is their “roles” or “purpose.” Adam comes from the adamah (the ground) and it is the adamah that is cursed. What would normally be almost effortless will now come about through great toil and sweat for Adam. Therefore, we would expect similar consequences in Chavah’s account.

If Chavah comes from Adam, what was once natural will now prove to be difficult and painful. And, that is exactly what we see. Chavah will conceive and bear children in pain, the Hebrew term also implies “great worry.” What mother doesn’t have deep concern and worry over her children not only during pregnancy and birth, but throughout their child’s life?

It is the second statement to Chavah that has caused much controversy throughout history. Chavah’s desire will be for Adam. Many misogynistic commentators have suggested this is an unquenchable sexual desire. Any honest man can tell you this is certainly NOT the case, lol. (And if they’re super honest, they wish it were!) The Hebrew term is teshukah. This unique Hebrew word is only used in three passages in the entire Bible: Genesis 3:16; 4:7, and Song of Solomon 7:10. Let’s look at the other Genesis text first.

Then the LORD said to Cain, “Why are you angry? And why has your countenance fallen? “If you do well, will not your countenance be lifted up? And if you do not do well, sin is crouching at the door; and its desire is for you, but you must master it.” (Gen. 4:6-7)

Unlike English, Hebrew indefinite pronouns must always refer to a correctly gendered noun. The pronouns “its and it” of verse seven read as if they are replacing the noun “sin.” But, sin is feminine and “its and it” refer to a masculine noun. To find the masculine noun these pronouns are replacing, one must look back to verse 6. The phrase “your countenance fallen” is literally “your face has fallen.” Face is a masculine noun. This is an idiom for intense anger.

It wasn’t “sin” that had teshukah or desire for Cain, but something that was within him: his anger! Emotions are part of the lower, beast nature of man. God told Cain to master or rule over this powerful force. If not, the emotion of anger would master him. It was close at hand, at the door, ready to take the reins. Cain did not heed the warning of the LORD.

The Hebrew structure of the phrase “its desire is for you, but you must master it” is nearly identical to the judgment placed on Chavah after she sinned. Chavah had teshukah for Adam just as Cain’s anger had teshukah for him. It is voracious and powerful. So, what does this phrase imply in reference to Chavah: “and your desire will be for your husband, and he will rule over you”?

Is YHWH telling Adam that he must rule or master Chavah’s desire for him, like Cain is to master his emotions? After all, this is the way this verse has been traditionally interpreted. Men control your women. But YHWH wasn’t talking to Adam. He was speaking to Chavah. Read that last statement again. God wasn’t giving Adam a directive, commandment, or a precedent. He clearly was speaking to Chavah alone.

This is the result of her SIN, not God’s original design. The consequence for Chavah’s sin is on her function, her God ordained role. She was designed to be Adam’s ezer kenegdo, remember? Her desire is to fulfill that role, just as Adam’s desire is to guard, protect, and tend to the ground (earth) and all its creatures. There is no sin or punishment in her teshukah. Just as the ground will fail to willingly release its abundance to Adam without much toil, so Adam will not easily relent to Chavah’s design to be his ezer.

Chavah failed Adam in her role as ezer kenegdo. He no longer trusted her to be his guard, protector, and help. In the fallen nature, Adam decides that he must take the reins and rule or master Chavah. This is not YHWH’s design. This is the result or consequence of sin! Where the two once ruled together (each with their perfectly designed roles), there is now a hierarchy, and Adam sits in the seat of power.

This revelation has many implications and consequences that can be traced throughout the Biblical text and recorded history. But, we still serve the God of Restoration. As redeemed followers of the God of Israel, we want to return to the Garden. And that, I believe, is what the third verse in scripture with the word teshukah is all about. Read about it in Part III.

[1] We see this idea repeated in 1 Cor. 11:19 . Woman was created FOR man, not the other way around. A man apparently needs a woman. It truly is not good for a man to be alone. I find this strikingly similar to the edict that man was not made for Shabbat (Mark 2:27), but Shabbat was made for man. Mankind (men and women) NEED a Shabbat rest according to the Creator.

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The Biblical Role of Women Part I

Posted on May 15, 2013 by K. Gallagher
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Bereshit or Genesis is irrefutably the foundation for the entire Bible. We would not only expect to find the start or “beginning” of all things, but also God’s original design, purpose, and function for His creation. We often forget that the world as we see it has been in a state of corruption for thousands of years. This of course is due to the fall of man and the ensuing reign of sin and death. But amidst all the chaos, our loving God, from the beginning, has had a plan of redemption in place for us and His creation. His focus is always on RESTORATION.

It is within that spirit that I write. My hope is for both men and women to find God’s restoration within their most intimate relationship: marriage. But in order for us to work toward that restoration, we need to understand God’s original design of the male and female. We can begin this process by committing to come to the Word of God with fresh eyes and willing hearts. We cannot allow cultural norms and centuries of tradition to have more weight than the Word of God. If we can agree on the previous two statements, then we are in a place where the power of the Word can effect real change in our lives (and the body of Messiah) for the better.

Male and Female He Created Them

Male

What does it mean to be male or female? The Hebrew text suggests much more than gender. The Hebrew word for male is “zakar.” This is the same word for “to mark or to remember.” As I’ve mentioned in other places on this blog, to “remember” in Hebrew is much more than a mere mental assent. It involves action; to remember is to act on behalf of someone or something. Zakar is used in the Ten Commandments in regard to the Sabbath: “Remember the Sabbath day.” This commandment is not telling one to “think about” or “recall” the Sabbath; it is telling one to DO something – and that something is to enter into His rest.

Therefore, being male is the very same (in Hebrew) as “remembering” or “acting on behalf of.” In a restored state, the male remembers the commandments of God; that is, he keeps and guards the Word of YHWH. This is further demonstrated in the Ancient Hebrew Lexicon of the Bible under the entry for zakar (male/remember).

AHLB # 2121: Remember co: Male ab: Memorial: A recalling of events of the past or to act upon a past event. To remember in thought as a memorial or mention through speech. Also to act or speak on behalf of another. Male: The one of the family that remembers and passes down the family history through story and family name. Also the one who acts and speaks for the family.

When we see these seemingly unrelated ideas together in this manner, the Hebrew mindset starts emerging. While we are used to the Greek mindset and worldview that describes the appearance or form of a noun, the Hebrew’s focus is always on FUNCTION. Thus, a man is called male (zakar) for one reason in Hebrew. His designed function is to remember who YHWH is, what He requires, and then act on this knowledge. Likewise, he is the one that ACTS on behalf of his wife and children. A “male” passes his knowledge of the Creator to his children and they receive the “name” of their father.

Female

Genesis chapter 1 uses the Hebrew word neqevah that we translate as female. Neqevah is the counterpart to zakar. These two must become “one flesh” to properly display the image of Elohim (God). The Ancient Hebrew Lexicon of the Bible defines our term this way:

AHLB# 2430: Pierce: To make a hole by piercing. Also to curse in the sense of piercing through. Curse, express, blaspheme, bore, name, pierce, appoint, hole, strike Hole: Female: As with a hole. Female, woman, maid.

Other than the obvious sexual connotations, this word also implies walls, structure, and boundaries. This can easily be visualized if we think of a “hole;” it is surrounded on all sides. This is precisely why neqevah has cognates that mean to designate and a setting (as in the setting of a precious stone). Dr. Moen suggests that these Hebrew words describe the function of a female; she is a natural boundary setter or protector of boundaries. As we examine the Hebrew account of Genesis and the woman, his suggestion becomes more of a matter of fact as we shall see.

So far we have discovered:

  • A male (zakar) is designed to remember who YHWH is, what He requires, and then act upon that knowledge.
  • A female (neqevah) is designed to be a protector/guardian of boundaries.

God’s spoken purpose for mankind was to rule and subdue the earth and all its many creatures. In order to fulfill this mandate, Adam and Chavah (Eve) would have to multiply and fill the earth with their offspring. (Gen.1:26-28) YHWH is more specific in Genesis chapter 2 in reference to man’s purpose. He is to dress and keep the garden (vs.15, NASB). The Hebrew terms are avad and shamar. Avad means to work or serve; shamar means to hedge, protect, or guard. In other words, man’s obligation to God is to “work” by serving the creation. This is a holy act of worship. When man fulfills his function, he not only serves the creation, but himself. This is the natural result of his service to the creation or garden. You might even say Adam’s work (deeds) brings him blessings. This is a symbiotic relationship, perfectly designed by the Creator. As Adam works the adamah (ground), the very substance of his being, he is also worshipping the Creator.

The Ezer Kenegdo

In Genesis chapter 2, God explains how the one adam became two – male and female – with the introduction of Chavah (Eve). God calls her an ezer kenegdo (suitable helper). This was her divinely designed purpose. She has a special role to play in the life of Adam.

Looking at the text line by line, we see first that God places the man He had made in the garden and then, gives the him the first commandment. It’s a dietary law: “From any tree of the garden you may eat freely; but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die.” (Gen. 2:16-17 NASB)

Keep this context in mind as to what God says and does in the next verse: Then the LORD God said, “It is not good for the man to be alone; I will make him a helper suitable for him.” (Gen. 2:18 NASB)

How many of us have stopped and considered the implications of these verses being juxtaposed together like this? Why does YHWH give Adam the first commandment and then IMMEDIATELY tell us that Adam needs an ezer kenegdo (suitable helper)? Dr. Moen also asks, “How can we ignore the obvious conclusion that the purpose of the ezer kenegdo is somehow connected to the command for Adam to obey?” [1] This is where the story in the Hebrew gets really interesting.

An ezer is literally an aid, a help, a guard, and a protector. In nearly all of its uses in the Tanakh (O.T.), ezer is used in reference to YHWH (the LORD).

Ex. 18:4  The other was named Eliezer, for he said, “The God of my father was my help (EZER), and delivered me from the sword of Pharaoh.”

Dt. 33:26 “There is none like the God of Jeshurun, Who rides the heavens to your help (EZER), And through the skies in His majesty.

Ps. 33:20  Our soul waits for the LORD; He is our help (EZER) and our shield.

Ps. 70:5  But I am afflicted and needy; Hasten to me, O God! You are my help (EZER) and my deliverer; O LORD, do not delay.

Hos. 13:9 It is your destruction, O Israel, That you are against Me, against your help (EZER).

What are we supposed to make of this? Why does the Bible use language in the creation of Eve that is normally only used in reference to YHWH? Have we made a tragic mistake in assuming that Chavah (Eve) was created to be a simple domestic assistant to Adam? Following the hermeneutic rule of complete mention demonstrates that Eve’s role is far more important than our cultural norms exhibit. Is Chavah’s purpose and function to be a help to Adam in a similar way that God is a help to us? The Hebrew text implies the affirmative. In other words, Chavah is a type of spiritual guide to Adam. Her entire existence is to “help” Adam fulfill his divinely created purpose – to obey the Words of YHWH. It is in this way she aids and protects Adam.

But, there is more to this story as we have only examined the ezer. The Hebrew kenegdo is actually a compound of two prepositions, ki and neged. Neged can mean before, in front of, corresponding to, against, opposing, and opposite.[2] Ki usually means like or as. When we put ezer with this peculiar compound preposition, the implication is a help/protector/rescuer that opposes or is against. That may sound like a contradiction. However, the commentator Rashi makes a rather eloquent point about this text, “If he [Adam] is worthy, [she will be] a help [ezer]. If he is not worthy [she will be] against him [kenegdo] for strife.”

Do we not also see Israel’s ezer, YHWH, helping us in this same manner? When we are walking uprightly He is our help, but when we stray, is He not against us? YHWH performs the role of ezer to steer us toward righteousness. His desire even when He is “against” us is to turn us back to repentance. In similar fashion, that is the God ordained purpose of the woman.[3] Dr. Moen describes it this way:

The text suggests that she is designed for the specific purpose of maintaining obedience between her man and God. She is his intercessor. She is to guard his relationship with the Creator, support him when he embraces God’s direction and oppose him when he does not. She is the helper-opposite in the only arena where he needs additional attention. Not work, not world-changing assignments, not dominion, not stewarding – but spiritual awareness and obedience. Without her, the man is at great risk and particularly vulnerable.[4]

If this is God’s original design for woman, what then happened at the fall?

Continued in Part II…

 

[1] See Guardian Angel, p.74

[2] See Guardian Angel, p. 108

[3] Before jumping right to the New Testament scriptures to “prove” this is not the case, we must finish our examination of the beginning. We cannot read our personal convictions and dogma back into the Genesis text. We must carefully handle the Word of truth. We cannot let our current paradigm interpret the Word; rather, we must let the Word interpret itself.

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