32.11 the mother and her children... This seems to be an expression or idiom that refers to the severity of the attack that the (in a generic sense) mother would be killed with her children.
32.28 struggled with God ... and have prevailed... I find this to be intriguing to think about, inspiring, and convicting all at once.
33. 9 I have enough...
33.11 I have enough... It seems both brothers wanted to make it clear that they did not need any help.
33.24 every male... The, what I would view to be, thoughtless arrogance of Shechem to require every male to be circumcised so he can have is wife is breath taking. I know they sold it as an economic advantage, but still.
33.31 Should he treat our sister like a... This seems to be a more appropriate kind of "honor killing."
Friday, April 22, 2011
Wednesday, April 20, 2011
More Esther outlines.
Outline Of Esther
Chapter One - Queen Vashti Deposed
A. Ahasuerus throws a shindig - (vs. 3-5)
B. Ahasuerus gets tipsy and wants to make a public spectacle of his wife - (vs. 10-12)
C. The Queen is deposed - (vs. 17-21)
Chapter Two - Esther becomes Queen
A. The search for a replacement - (vs. 2-4)
B. Introduction to Esther - (vs. 5-7)
C. Esther is taken - (vs. 8)
D. Esther is instructed to not reveal her Jewishness - (vs. 10)
E. Esther is made Queen - (vs. 16-17)
F. Mordecai foils an assignation - (vs. 21-23)
Chapter Three - Haman plots a massacre
A. Haman the Big Shot - (vs. 1-5)
B. The plot is hatched - (vs. 8-11)
C. The media goes to work - (vs. 13)
Chapter Four - Mordecai pleads for help
A. Mordecai grieves - (vs. 1)
B. Esther is alerted - (vs. 8)
C. The problem of intercession - (vs. 11)
D. Divine placement - (vs. 13-14)
Chapter Five - Esther contrives aid
A. Esther is received - (vs. 1-2)
B. The request is made - (vs. 3-4)
C. Haman's hatred overshadows his joy - (vs. 9-14)
Chapter Six - Mordecai is honored
A. Read when you can't sleep - (vs. 1-3)
B. Haman shoots himself in the foot - (vs. 4-14)
Chapter Seven - Haman is executed
A. The banquet is ready - (vs. 1-2)
B. The request - (vs. 3-4)
C. The inquiry - (vs. 5-7)
D. Haman's doom is sealed - (vs. 8-10)
Chapter Eight - The Jews are avenged
A. The order is reversed - (vs. 4-7)
B. Those who were in complicity get it - (vs. 11)
C. Mordecai gets to be the Big Shot - (vs. 15-17)
Chapter Nine - Purim is instituted
A. Sowing and Reaping - (vs. 1-3)
B. The request is completed - (vs. 13-14)
C. Purim - (vs. 25-28)
http://www.thebiblestudypage.com/esther_1.shtml
------------------------------------
Outline
1. The Feasts of Xerxes (1:1-2:18)
a. Vashti deposed (1)
b. Esther made queen (2:1-18)
2. The Feasts of Esther (2:19-7:10) a. Mordecai Uncovers a Plot (2:19-23)
b. Haman's Plot (3)
c. Mordecai Persuades Esther to Help (4)
d. Esther's Request to the King: The First Banquet (5:1-8)
e. A Sleepless Night (5:9-6:14)
f. Haman Hanged: The Second Banquet (7)
3. The Feasts of Purim (8-10) a. The King's Edict in Behalf of the Jews (8)
b. The Institution of Purim (9)
c. The Promotion of Mordecai (10)
.http://tlc_studies.homestead.com/esther1.html
--------------------------------------
Also see http://www.gotquestions.org/Book-of-Esther.html
A good brief overview.
Chapter One - Queen Vashti Deposed
A. Ahasuerus throws a shindig - (vs. 3-5)
B. Ahasuerus gets tipsy and wants to make a public spectacle of his wife - (vs. 10-12)
C. The Queen is deposed - (vs. 17-21)
Chapter Two - Esther becomes Queen
A. The search for a replacement - (vs. 2-4)
B. Introduction to Esther - (vs. 5-7)
C. Esther is taken - (vs. 8)
D. Esther is instructed to not reveal her Jewishness - (vs. 10)
E. Esther is made Queen - (vs. 16-17)
F. Mordecai foils an assignation - (vs. 21-23)
Chapter Three - Haman plots a massacre
A. Haman the Big Shot - (vs. 1-5)
B. The plot is hatched - (vs. 8-11)
C. The media goes to work - (vs. 13)
Chapter Four - Mordecai pleads for help
A. Mordecai grieves - (vs. 1)
B. Esther is alerted - (vs. 8)
C. The problem of intercession - (vs. 11)
D. Divine placement - (vs. 13-14)
Chapter Five - Esther contrives aid
A. Esther is received - (vs. 1-2)
B. The request is made - (vs. 3-4)
C. Haman's hatred overshadows his joy - (vs. 9-14)
Chapter Six - Mordecai is honored
A. Read when you can't sleep - (vs. 1-3)
B. Haman shoots himself in the foot - (vs. 4-14)
Chapter Seven - Haman is executed
A. The banquet is ready - (vs. 1-2)
B. The request - (vs. 3-4)
C. The inquiry - (vs. 5-7)
D. Haman's doom is sealed - (vs. 8-10)
Chapter Eight - The Jews are avenged
A. The order is reversed - (vs. 4-7)
B. Those who were in complicity get it - (vs. 11)
C. Mordecai gets to be the Big Shot - (vs. 15-17)
Chapter Nine - Purim is instituted
A. Sowing and Reaping - (vs. 1-3)
B. The request is completed - (vs. 13-14)
C. Purim - (vs. 25-28)
http://www.thebiblestudypage.com/esther_1.shtml
------------------------------------
Outline
1. The Feasts of Xerxes (1:1-2:18)
a. Vashti deposed (1)
b. Esther made queen (2:1-18)
2. The Feasts of Esther (2:19-7:10) a. Mordecai Uncovers a Plot (2:19-23)
b. Haman's Plot (3)
c. Mordecai Persuades Esther to Help (4)
d. Esther's Request to the King: The First Banquet (5:1-8)
e. A Sleepless Night (5:9-6:14)
f. Haman Hanged: The Second Banquet (7)
3. The Feasts of Purim (8-10) a. The King's Edict in Behalf of the Jews (8)
b. The Institution of Purim (9)
c. The Promotion of Mordecai (10)
.http://tlc_studies.homestead.com/esther1.html
--------------------------------------
Also see http://www.gotquestions.org/Book-of-Esther.html
A good brief overview.
Gen 29-30
29.31 Leah was unloved... Strong's H8130 - sane' - to be hated
29.32 looked on my affliction... Strong's H6040 - `oniy- affliction, poverty, misery
29.33 the LORD has heard that I am unloved... Strong's H8130 - sane' - to be hated
29.34 this time my husband will become attached to me... Strong's H3867 - lavah - (Niphal) to join oneself to, be joined unto
30.20 my husband will dwell with me... Strong's H2082 - zabal- to exalt, honour, (possible) dwell exaltedly
This is such a sad litany from poor Leah. She wanted to be loved, not afflicted, with a husband who would be attached and dwell with her.
30.29 The Lord has blessed me for your sake... This appears to me to be more than just Jacob's shepherding skills.
Gen 25-
25.12 Now Isaac pleaded for... His wife and for what had already been promised. There's more to prayer that hoping for something new.
25.22 If I am well, why am I like this? I suspect this question gets asked by many expecting moms. :o)
25.30 Edom... The term comes for the word אָדֹם 'adom for red which I would assume was an unkind reminder of this strong "man of the field's" weaked state and humility before his "mild" brother during the "red stew" incident.
26.5 because Abraham obeyed... His legacy with God lived on.
26.8 "showing endearment" seems to gloss a pretty steamy Hebrew word.
26.10 would have brought guilt on us... Since this was probably a "pagan" king, I am thinking about some possible implications this has on their sense of right and wrong.
26.28 We have certainly seen... I find the use of the word LORD here very interesting. It seems curious to me that Abimelech would have used that word and I wonder if Moses supplied it in place of the actual language to point out that he specifically recognized 'I Am' as the source of the blessing. The whole incident begs the question of what people see when they look at my life.26.35 This verse makes me happy for my d-i-l and want to pray harder for my other children.
27.15 which were with her in her house... a good reminder to young people that they should take care of their cloths themselves. :o)
26.20b a good example of using God's name in vain.
27.38 Heb. 12.17
28.1 not take a wife from the daughters of Canaan...
28.4 and give you the blessing of Abraham... "Race" or family, on some level, was important, but not everything.
28.20-21 If God will ... then the LORD shall be my God. This statement has always struck me as a mercenary, brazenly self-centered attitude toward God. Thankful God is so patient and longsuffering with us and our sorry attitudes.
Tuesday, April 19, 2011
Esther outlines
The preservation of Mordecai and the Jews under king Ahasuerus from the persecution initiated through Haman was providentially realized through the persons of Mordecai, Esther, & king Ahasuerus and commemorated through the inauguration of the feast of Purim
I. SETTING THE SCENE--ESTHER ELEVATED TO QUEEN OF PERSIA: After king Ahasuerus rashly demoted his wife, Vashti, because of her rebelliousness, he replaced her with Esther who had a preserving presence as she obeyed her uncle Mordecai’s words 1:1--2:23
A. Vashti’s Dethronement 1:1-22
B. Esther’s Rise to Power 2:1-23
II. HAMAN’S PLOT TO KILL MORDECAI & THE JEWS: After Haman was appointed Prime Minister, he had his pride offended by Mordecai, causing him to devise a plan to kill all of the Jews in the kingdom, and to secure the King’s approval for the destruction 3:1-15
A. Haman’s Anger with Mordecai 3:1-6
1. Haman Promoted 3:1
2. Haman Provoked: 3:1-5
3. Haman’s Initial Plot: 3:6
B. A Day of Revenge Chosen by Lot and Approved by the King 3:7-15
1. Haman’s Plot Developed: 3:6-9
2. King Ahasuerus’ Proclamation: 3:10-15
III. MORDECAI’S PLAN TO SAVE THE JEWS THROUGH ESTHER: After Mordecai responded to the decree of extermination with sackcloth and ashes outside the palace gate, he urged Esther to intervene on behalf of her people, whereupon she at first refused, but then agreed with the supportive prayer of Mordecai and other 4:1-17
A. Mordecai’s Personal Response: Mordecai responded to the king’s decree by standing outside of the palace gate in sackcloth and ashes 4:1-3
B. Esther’s First Response: Esther heard of the king’s edict, but did not want to confront the king as Mordecai requested for fear of her life 4:4-12
C. Esther’s Second Response: When Mordecai rejected Esther’s excuse and reminded her of who she was (a Jew) and of God’s sovereignty in placing her as queen, she agreed to go to the king while Mordecai and others prayed 4:13-17
IV. A PROVIDENTIAL REVERSAL--MORDECAI OVER HAMAN Although Haman continued to plot against Mordecai in his prideful arrogance, he was providentially overturned in his evil through the king’s sudden honor of Mordecai and Esther’s timely preparation and exposure of Haman at her banquets causing Haman to be killed and Mordecai to be exalted 5:1--8:2
A. Banquet Invitations and The First Banquet: Esther appeared before the king and invited him and Haman to a banquet, and then at that banquet, to another banquet to prepare the king for her request: 5:1-8
B. Haman’s Continued Plot against Mordecai: Haman, though pleased with the special attention he has received, still had his pride hurt when Mordecai would not honor him, so he plotted to kill Mordecai 5:9-14
C. Haman’s Humiliation--His Plot Backfires and Mordecai is Honored: After reading the kingdom’s records, the king desired to honor Mordecai for saving his life; so when Haman, thinking that the king was going to honor him, advised how a man ought to be honored, he was told to bestow that honor on Mordecai causing Haman’s family to affirm his downfall before he was called to the next banquet 6:1-14
D. Second Banquet: At the second banquet Haman’s plot to kill Mordecai and the Jews was exposed by Esther to the king and Haman was put to death 7:1-10
E. Mordecai’s Elevation: Haman’s possessions were given to Esther and Mordecai was given Haman’s position as well as charge of his estate 8:1-2
V. A SECOND PROVIDENTIAL REVERSAL-- JEWS OVER ENEMIES: When the king responded to Esther’s pleading for the lives of the Jews, he issued a counter edict to that of Haman which allowed the Jews to defend themselves and realize victory over their enemies 8:3--9:19
A. Counter Authority over Haman’s Edict: When Esther pleaded to the king for the lives of the Jews, he provided to her and Mordecai the authority to counter-act the previous edict from Haman 8:3-8
B. Jewish Hoped Increased: When Mordecai wrote and sent an edict giving the Jews the permission to defend themselves from Haman’s edict, the hope of the Jews was greatly increased 8:9-17
C. Jewish Victory Realized: When the two edicts were carried out, the enemies of the Jews were destroyed and even an extra day was given to the Jews at Susa for this 9:1-19
VI. EPILOGUE-- THE FEAST OF PURIM & PROMINENCE OF MORDECAI: As a conclusion to the book Mordecai established the feast of Purim under Esther’s authority and Mordecai was exalted to a place of authority in Ahasuerus’ great kingdom 9:20-10:3
A. Institution of the Feast of Purim: The feast of Purim was established to remember the deliverance of the Jews from Haman’s edict 9:20-32
B. The Prominence of Mordecai the Jew: Mordecai became an important person in the great kingdom of king Ahasuerus 10:1-3
I. SETTING THE SCENE--ESTHER ELEVATED TO QUEEN OF PERSIA: After king Ahasuerus rashly demoted his wife, Vashti, because of her rebelliousness, he replaced her with Esther who had a preserving presence as she obeyed her uncle Mordecai’s words 1:1--2:23
A. Vashti’s Dethronement 1:1-22
B. Esther’s Rise to Power 2:1-23
II. HAMAN’S PLOT TO KILL MORDECAI & THE JEWS: After Haman was appointed Prime Minister, he had his pride offended by Mordecai, causing him to devise a plan to kill all of the Jews in the kingdom, and to secure the King’s approval for the destruction 3:1-15
A. Haman’s Anger with Mordecai 3:1-6
1. Haman Promoted 3:1
2. Haman Provoked: 3:1-5
3. Haman’s Initial Plot: 3:6
B. A Day of Revenge Chosen by Lot and Approved by the King 3:7-15
1. Haman’s Plot Developed: 3:6-9
2. King Ahasuerus’ Proclamation: 3:10-15
III. MORDECAI’S PLAN TO SAVE THE JEWS THROUGH ESTHER: After Mordecai responded to the decree of extermination with sackcloth and ashes outside the palace gate, he urged Esther to intervene on behalf of her people, whereupon she at first refused, but then agreed with the supportive prayer of Mordecai and other 4:1-17
A. Mordecai’s Personal Response: Mordecai responded to the king’s decree by standing outside of the palace gate in sackcloth and ashes 4:1-3
B. Esther’s First Response: Esther heard of the king’s edict, but did not want to confront the king as Mordecai requested for fear of her life 4:4-12
C. Esther’s Second Response: When Mordecai rejected Esther’s excuse and reminded her of who she was (a Jew) and of God’s sovereignty in placing her as queen, she agreed to go to the king while Mordecai and others prayed 4:13-17
IV. A PROVIDENTIAL REVERSAL--MORDECAI OVER HAMAN Although Haman continued to plot against Mordecai in his prideful arrogance, he was providentially overturned in his evil through the king’s sudden honor of Mordecai and Esther’s timely preparation and exposure of Haman at her banquets causing Haman to be killed and Mordecai to be exalted 5:1--8:2
A. Banquet Invitations and The First Banquet: Esther appeared before the king and invited him and Haman to a banquet, and then at that banquet, to another banquet to prepare the king for her request: 5:1-8
B. Haman’s Continued Plot against Mordecai: Haman, though pleased with the special attention he has received, still had his pride hurt when Mordecai would not honor him, so he plotted to kill Mordecai 5:9-14
C. Haman’s Humiliation--His Plot Backfires and Mordecai is Honored: After reading the kingdom’s records, the king desired to honor Mordecai for saving his life; so when Haman, thinking that the king was going to honor him, advised how a man ought to be honored, he was told to bestow that honor on Mordecai causing Haman’s family to affirm his downfall before he was called to the next banquet 6:1-14
D. Second Banquet: At the second banquet Haman’s plot to kill Mordecai and the Jews was exposed by Esther to the king and Haman was put to death 7:1-10
E. Mordecai’s Elevation: Haman’s possessions were given to Esther and Mordecai was given Haman’s position as well as charge of his estate 8:1-2
V. A SECOND PROVIDENTIAL REVERSAL-- JEWS OVER ENEMIES: When the king responded to Esther’s pleading for the lives of the Jews, he issued a counter edict to that of Haman which allowed the Jews to defend themselves and realize victory over their enemies 8:3--9:19
A. Counter Authority over Haman’s Edict: When Esther pleaded to the king for the lives of the Jews, he provided to her and Mordecai the authority to counter-act the previous edict from Haman 8:3-8
B. Jewish Hoped Increased: When Mordecai wrote and sent an edict giving the Jews the permission to defend themselves from Haman’s edict, the hope of the Jews was greatly increased 8:9-17
C. Jewish Victory Realized: When the two edicts were carried out, the enemies of the Jews were destroyed and even an extra day was given to the Jews at Susa for this 9:1-19
VI. EPILOGUE-- THE FEAST OF PURIM & PROMINENCE OF MORDECAI: As a conclusion to the book Mordecai established the feast of Purim under Esther’s authority and Mordecai was exalted to a place of authority in Ahasuerus’ great kingdom 9:20-10:3
A. Institution of the Feast of Purim: The feast of Purim was established to remember the deliverance of the Jews from Haman’s edict 9:20-32
B. The Prominence of Mordecai the Jew: Mordecai became an important person in the great kingdom of king Ahasuerus 10:1-3
-------------------------------------
I. ESTHER BECOMES QUEEN OF PERSIA. Esth. 1:1-2:23
1. The King Holds a Council and Gives a Feast. Esth. 1:1-2:23
2. The Queen Degraded. Esth. 1:10-22
3. A Device for Procuring Another Queen. Esth. 2:1-4
4. Mordecai and Esther. Esth. 2:5-11
5. Esther Is Chosen. Esth. 2:12-20
6. Mordecai Saves the King's Life. Esth. 2:21-23
II. HAMAN MAKES A PLOT TO EXTERMINATE THE JEWS. Esth. 3:1-5:14
1. His Promotion and His Purpose Formed. Esth. 3:1-6
2. A Day Selected, and the Decree Issued. Esth. 3:7-15
3. Mordecai Mourns, and Informs Esther. Esth. 4:1-9
4. Esther Is Persuaded to Petition the King. Esth. 4:10-17
5. Esther Is Accepted and Invites the King and Haman to a
6. A Plot against Mordecai. Esth. 5:9-14
III. THE DOWNFALL OF HAMAN AND THE DELIVERANCE OF THE JEWS. Esth. 6:1-10:3
1. Mordecai Is Honored, and Haman Is Distressed. Esth. 6:1-14
2. Haman Exposed and Hanged. Esth. 7:1-10
3. Mordecai in Haman's Place, and Another Petition Granted.
Esth. 8:1-8
4. A New Decree Is Issued. Esth. 8:9-17
5. The Jews Destroy Their Enemies. Esth. 9:1-19
6. The Feast of Purim Instituted. Esth. 9:20-32
7. The Power of Ahasuerus and the Glory of Mordecai. Esth. 10:1-3
1. The King Holds a Council and Gives a Feast. Esth. 1:1-2:23
2. The Queen Degraded. Esth. 1:10-22
3. A Device for Procuring Another Queen. Esth. 2:1-4
4. Mordecai and Esther. Esth. 2:5-11
5. Esther Is Chosen. Esth. 2:12-20
6. Mordecai Saves the King's Life. Esth. 2:21-23
II. HAMAN MAKES A PLOT TO EXTERMINATE THE JEWS. Esth. 3:1-5:14
1. His Promotion and His Purpose Formed. Esth. 3:1-6
2. A Day Selected, and the Decree Issued. Esth. 3:7-15
3. Mordecai Mourns, and Informs Esther. Esth. 4:1-9
4. Esther Is Persuaded to Petition the King. Esth. 4:10-17
5. Esther Is Accepted and Invites the King and Haman to a
6. A Plot against Mordecai. Esth. 5:9-14
III. THE DOWNFALL OF HAMAN AND THE DELIVERANCE OF THE JEWS. Esth. 6:1-10:3
1. Mordecai Is Honored, and Haman Is Distressed. Esth. 6:1-14
2. Haman Exposed and Hanged. Esth. 7:1-10
3. Mordecai in Haman's Place, and Another Petition Granted.
Esth. 8:1-8
4. A New Decree Is Issued. Esth. 8:9-17
5. The Jews Destroy Their Enemies. Esth. 9:1-19
6. The Feast of Purim Instituted. Esth. 9:20-32
7. The Power of Ahasuerus and the Glory of Mordecai. Esth. 10:1-3
-----------------
Esther 1 -2 - GOD PLANS AHEAD
A. PRELIMINARY EVENTS LEADING TO PROTECTION - Chapter 1
1. THE KING'S SHOW - Vss. 1-9
2. THE QUEEN'S SEPARATION - Vss. 10-12
3. THE NATION STUNNED - Vss. 13-18
4. MEMUCAN'S SOLUTION Vss. 19-22
B. PROMINENT LESSONS ABOUT PROTECTION - Chapter 2
1. MAN DOES NOT DO THINGS GOD'S WAY! - Vss. 1-4
2. GOD MAKES PLANS IN ADVANCE. - Vss. 5-7
3. GOD EXERCISES HIS WILL THROUGH MAN'S PLANS. - Vss. 8-20
4. GOD PUTS HIS SERVANTS IN THE RIGHT PLACE AT THE RIGHT TIME. - Vss. 21-23.
Esther 3-4 - JEWS IN JEOPARDY
A. WRETCHEDNESS AGAINST THE JEWS, Chapter 3
A DETERMINED POSITION Vss. 1-6
A DECEITFUL PRESENTATION Vss. 7-11
A DEVILISH PROCLAMATION Vss. 12-15
B. WILLINGNESS TO HELP THE JEWS Chapter 4
MORDECAI'S EXPLANATION Vss. 1-9
ESTHER'S EXCUSE Vss. 10-12
MORDECAI'S EXHORTATION Vss. 13-14
ESTHER'S EXPECTATION Vss. 15-17
Esther 5 - COURAGE!
A. COURAGE TO TAKE RISKS Vss. 1-3
B. COURAGE TO FOLLOW GOD'S PLAN Vss. 4-8
C. COURAGE TO HONOR GOD Vss. 9-14
Esther 6 -GOD IN CONTROL
A. THE RIGHT TOUCH, Vss.. 1-3
B. THE RIGHT TIMING, Vss. 4-6
C. THE RIGHT TESTIMONY, Vss. 7-11
D. THE RIGHT THOUGHTS, Vss. 12-14
Esther 7-8 - VICTORY!
A. HAMAN'S REMOVAL – Ezra 7:10
Explanation Of The Jews' Peril Vss. 1-4
Exposure Of Haman's Wickedness Vss. 5-6
Execution Of Haman Vss. 7-10
B. ISRAEL'S RESCUE – Ezra 8:1-17
Mordecai's Rise To Power Vss. 1-2, 15-17
Esther's Request For Help Vss. 3-6
The King's Resolution To The Problem Vss. 7-14
The Jews’ Celebrations of Joy Vss. 15-17
Esther 9-10 - GOD'S COMPLETED WORK
A. CONFRONTATION 9:1-16
B. CELEBRATION 9:17-19
C. COMMEMORATION 9:20-32
D. COMMENDATION of Modecai 10:1-3
Sunday, April 17, 2011
Proverbs for Parents 1.9-18
1.8 listen... It is interesting that when I taught, the lowest scores on the achievement tests tended to be on "listening skills." That thought highlights the importance of teaching our kids to do this first word. Is it two corny for parents to ask their kids to repeat back to them what they just said, to make it inconvenient for kids to have to ask you to repeat something they should have heard, or have them summarize and repeat what you read to them on a page during story time?
1.8 to your father's instruction...
877b מוּסָר (mûsār) discipline.
The LXX translates primarily as paideuo, which emphasizes the notion of education. The Ugaritic cognate ysr meaning “to chasten, instruct” (UT 19: no. 1120).
From the usage and parallels in the ot, one must conclude that yāsar and mûsāryāsar is used in the formula “I will chastise (NASB punish) you seven times for your sins,” with a clear parallel in v. 24, “I will punish you seven times” (nākâ “to beat, strike, hit”). God’s corrective discipline seeks the reformation of the people (v. 23). The other six uses in the Pentateuch are found in Deut, the all important covenant renewal document. Key to an understanding of mûsār is Deut 11:2ff’., “Consider the discipline of the Lord your God, his greatness, … his signs and his deeds which he did in Egypt to Pharaoh … , and what he did to the army of Egypt … , and what he did for you in the wilderness.” In short, the mûsār of Yahweh is his mighty activity in covenant history by which he reveals himself (cf. v. 7 with 4:35f.). denote correction which results in education. The theological basis for discipline is grounded in the covenant relationship which Yahweh establishes with his people. The words are found almost ninety times, nine times in the Pentateuch, twenty-six times in the prophets, and fifty times in the Hagiographa. (thirty-six of these in Prov). In Lev 26:18, 28
The discipline of Yahweh is not to be taken negatively, for the hardships in the wilderness were balanced by his miraculous provisions both designed to test “what was in your heart, whether you would keep his commandments or not” (Deut 8:2). Hence, by their hunger, as well as by the manna which he provided, they were to “understand that man does not live by bread alone, but … by everything that proceeds from the mouth of Yahweh” (8:3). Thus, they were to know in their hearts that Yahweh was disciplining them (8:5). This discipline then might be considered education that is theocentric, indeed, theofugal. That Deut 8:5 uses the comparative expression “as a man disciplines his son” is not without covenantal and theological significance. The ancient treaties often refer to the suzerain king as a father and to the vassal as his son (cf. McCarthy, CBQ 27:144–47). In Moses’ covenant hymn we read that Yahweh is referred to as Father (Deut 32:6; cf. 1:31; Isa 1:2) of the covenant people (although Ex 4:22; Deut 1:31 teach the same concept). Hence, the theological basis for an earthly father’s discipline over his son is in the covenant. He bears the image of his covenant Lord, and as such stands in parallel relationship over his children—chastening, correcting, instructing, providing—which are expressions of an interpersonal relationship of love. So also the thirty usages in Prov and elsewhere, e.g. Prov 3:11–12 where mûsār and tōkaḥat “reproof, correction” are said to come from Yahweh “for whom the Lord loves (ʾāhab) he reproves (yākaḥ), even as a father the son in whom he delights.” Hence, discipline gives assurance of sonship, for mûsār primarily points to a God-centered way of life, and only secondarily to ethical behavior. Proverbs 1:7 couples it with the “fear of Yahweh,” and 1:8 with tôrâmûsār (8:10) and the reason why fools despise it (15:5, 32). Proverbs and other wisdom literature speak of discipline with emphasis on instruction. It is tempting to see that the seemingly disparate notions of correction and instruction converge beautifully only in the covenant. “instruction, teaching.” Hence, also the pricelessness of
How was discipline administered? Proverbs 22:15 speaks of the “rod of correction.” But most often, mûsār is oral instruction, hence the close association with the tôrâ. In Job 5:17 ff., when he urges Job not to “despise the discipline of the Almighty,” Eliphaz shows insight concerning the means which God may use to discipline his children: pain and wounds, famine and war. Amos would add drought, mildew, locusts, epidemics, and earthquakes (4:6–11).
The prophets develop the theme of mûsār as in Deut 11:2, revealing God’s discipline through his mighty acts in the.history of the people of Israel and Judah in particular and the nations in general. God deals with his people from the standpoint of warning and correction. The severity of the exile must be thus understood (cf. Hos 5:2; 7:12; Isa 8:11). But all such discipline becomes futile through the resistance and stubbornness of those to whom it is given (cf. Jer 2:30; 5:3; 7:28; 17:23; 32:33). Isaiah 53:5 adds “the chastisement of our peace was upon him” (RSV “the chastisement that made us whole”). This is clearly a context of substitutionary atonement. Here the Servant of the Lord is seen as taking “the severe punishment” vicariously, more clearly revealing God’s merciful ways of dealing with his rebellious (pešaʿ) people through redemptive judgment and suffering.
1.8 to your mother's teaching...
תורה twrh law
†תּוֹרָה S8451, 8452 TWOT910d GK9368 n.f. Dt 1:5 direction, instruction, law (poss. in first instance from casting lots, WeG i, 410; H 394 (less confidently WeSkizzen iii, 167), SS SmAT Rel. Gesch. 36 BenzArch. 408 NowArch. ii, 97, opp. by KöOffenb. ii, 347 BaudPriest. 207);—ת׳, Ex 12:49 + 88 times; cstr. תּוֹרַת Ex 13:9 + 65 times; sfs. תּוֹרָתִי ψ 78:1 + 16 times; תֹּרָו֯תְךָ Je 32:23; תֹּרָתוֹ 44:23 + 34 times sfs.; pl. תּוֹרוֹת Ne 9:13; תּוֹרֹת Is 24:5 + 2 times; sf. תּוֹרֹתַי Ez 44:24; תּוֹרֹתָ֯ו 43:11; 44:5 + 5 times sfs.;— 1. instruction: a. human: of a mother Pr 1:8; 6:20, 23; of a father 3:1; 4:2; 7:2; of sages 13:14; 28:4(×2), 7, 9; 29:18; of a poet ψ 78:1; תּוֹרַת חֶסֶד kind instruction (of a wise wife) Pr 31:26. b. divine || אֲמָרִים Jb 22:22; through his servants Is 30:9 Je 8:8; || אִמְרָה Is 5:24; || דָּבָר Is 1:10; || תְּעוּדָה 8:16, 20; || חָזוֹן La 2:9; pl. תורות Dn 9:10. e. a body of priestly direction or instruction relating to sacred things Ho 4:6 Je 2:8; 18:18 Ez 7:26 Hag 2:11 Mal 2:6, 7, 8, 9 Zp 3:4 Ez 22:26; || לֹא תוֹרָה לֹא כֹּהֵן מוֹרֶה 2 Ch 15:3. 2. law (proposes direction): viz. a. of special laws, sg. of Feast of Maṣṣoth Ex 13:9 (J), sabbath 16:4 (J); of direction given by priests in partic. case Dt 17:11; of statutes of priest’s code Ex 12:49 (P), Lv 6:2, 7, 18; 7:1, 7, 11, 37; 11:46; 12:7; 13:59; 14:2, 32, 54, 57; 15:32 Nu 5:29, 30; 6:13, 21(×2); 15:16, 29; 19:2, 14; 31:21 (P); תּוֹרַת הַבָּיִת Ez 43:12(×2); בֵּין ת׳ לְמִצְוָה 2 Ch 19:10; pl. תּוֹרוֹת laws, || חקים Ex 18:16, 20 (E; of decisions in civil cases given by Moses), ψ 105:45; || מצות Ex 16:28 (J); || מצות, חקות Gn 26:5 (J); || חקים משׁפטים Lv 26:46 (H); || ברית, חק Is 24:5; || משׁפטים חקים, מצות Ne 9:13; the laws of the new temple Ez 43:11; 44:5, 24; those laws in which men should walk Je 32:23 (Kt). b. of codes of law, (1) הַתּוֹרָה as written in the code of the covenant, || הַמִּצְוָה Ex 24:12 (E); ספר תּוֹרַת אלהים Jos 24:26 (E); prob. also Dt 33:4; || משׁפטים v 10, || בְּרִית Ho 8:1 ψ 78:10, || עֵדוּת v 5; (2) the law of the Deuteronomic code, in D and Deuteronomic sections of Kings and sources of Chr., הַתּוֹרָה הַזֹּאת Dt 1:5; 4:8, 44; 17:18; 31:9, 11; דִּבְרֵי הַתּ׳ הזאת 27:26; 31:24, + כל 17:19; 27:3, 8; 28:58; 29:28; 31:12; 32:46; סֵפֶר הַתּ׳ הזאת 28:61; ספר התורה הזה 29:20; 30:10; 31:26 Jos 1:8; ספר התורה 8:34 2 K 22:8 = 2 Ch 34:15; דברי התורה Jos 8:34 2 K 23:24; so התורה אשׁר צוך משׁה Jos 1:7, similarly 22:5 2 K 17:13, 34, 37; 21:8; תּוֹרַת משׁה (ספר) Jos 8:31, 32; 23:6 1 K 2:3 2 K 14:6 = הַתּ׳ בספר מ׳ 2 Ch 25:4, 2 K 23:25; דִּבְרֵי סֵפֶר הַתּ׳ 2 K 22:11 = דברי הַתּ׳ 2 Ch 34:19; תּוֹרַת יהוה 2 K 10:31. It is probable that ת׳ in ψ 1:2(×2); 94:12 and some other parts of Chr., e.g. 1 Ch 22:12 2 Ch 6:16 ( = 1 K 8:25 without ת׳), refers to Deuteronomic code. (3) other passages of Chr. may refer to code of D, but most of them certainly refer to the law of the Priests’ code. The same is true of Mal Dn and late ψψ. The phrases are: (ספר) תורת משׁה 2 Ch 23:18; 30:16 Ezr 3:2; 7:6 Ne 8:1 Mal 3:22 Dn 9:11, 13; תורת יהוה (ספר) Ezr 7:10 Ne 9:3 1 Ch 16:40 2 Ch 12:1; 17:9; 31:3, 4; 34:14; 35:26 ψ 19:8; 119:1; (ספר) תורת האלהים Ne 8:18; 10:29, 30; ספר הַתּ׳ 8:3; דִּבְרֵי הַתּ׳ v 9, 13; הַתּוֹרָה 2 Ch 14:3; 31:21; 33:8 Ezr 10:3 Ne 8:2, 7, 14; 10:35, 37; 12:44; 13:3; תּ׳ פִּיךָ ψ 119:72; תורתך Ne 9:26, 29, 34 Dn 9:11 ψ 119:18, 29, 34, 44, 51, 53, 55, 61, 70, 77, 85, 92, 97, 109, 113, 126, 136, 142, 150, 153, 163, 165, 174; תּוֹרָה (indef.) || חקים, מצוות Ne 9:14. 3. custom, manner: תּוֹרַת הָאָדָם 2 S 7:19 the manner of man, not of God, i.e. deal with me as man with man, Thes, law for man RV, but EwGesch. iii, 180 reads דּוֹרֹת (וַתַּרְאֵנִי) hast shewed me generations of men; so We Dr.—On ת׳ v. further Dr on Dt 1:10; 24:8; 33:10 and reff.
Brown, F., Driver, S. R., & Briggs, C. A. (2000). Enhanced Brown-Driver-Briggs Hebrew and English Lexicon (electronic ed.) (436). Oak Harbor, WA:
1.8 It should be noted that the father and mother work together in harmony teaching their children the way of the wise. It is also instructive to see the nuanced role for each implied by will do words used for what they do with their children. The mom is laying down the law in a catechism, teaching, how to behave sort of way. Dad is disciplining. Or course each parent will do both on a regular basis, even though they both have their special focus.
1.11-14 There were three things (possibly among others) that were being advertised by the sinful men: excitement, easy money, and comaraderie. It takes time, interest, and loyalty to develop comaraderie. How do you develop comaraderie with your wife and kids?
The other bad "value" the sinful men had is summarized by Waltke's quote, "Sinnners love wealth and use people; saints love people and use wealth to help others." .
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