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Wisdom cries out in the street;
in the squares she raises her voice.
At the busiest corner she cries out;
at the entrance of the city gates she speaks:
“How long, O simple ones, will you love being simple?
How long will scoffers delight in their scoffing
and fools hate knowledge?
Give heed to my reproof;
I will pour out my thoughts to you;
I will make my words known to you.
Because I have called and you refused,
have stretched out my hand and no one heeded,
and because you have ignored all my counsel
and would have none of my reproof,
I also will laugh at your calamity;
I will mock when panic strikes you,
when panic strikes you like a storm,
and your calamity comes like a whirlwind,
when distress and anguish come upon you.
Then they will call upon me, but I will not answer;
they will seek me diligently, but will not find me.
Because they hated knowledge
and did not choose the fear of Yahweh,
would have none of my counsel,
and despised all my reproof,
therefore they shall eat the fruit of their way
and be sated with their own devices.
For waywardness kills the simple,
and the complacency of fools destroys them;
but those who listen to me will be secure
and will live at ease, without dread of disaster.”
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This is the Track 1 Old Testament reading selection possible to be chosen and read aloud on the sixteenth Sunday after Pentecost [Proper 19], Year B, according to the lectionary for the Episcopal Church. If chosen, it will be paired with either a reading from Psalm 19 or a selection from the Wisdom of Solomon 7. If Psalm 19 is selected, it sings, “Above all, keep your servant from presumptuous sins; let them not get dominion over me; then shall I be whole and sound, and innocent of a great offense.” If the Wisdom of Solomon is chosen to be the partner, it says, "Although she is but one, she can do all things, and while remaining in herself, she renews all things; in every generation she passes into holy souls and makes them friends of God, and prophets; for God loves nothing so much as the person who lives with wisdom." One of those pairings will precede an Epistle reading from James, where he wrote, “Not many of you should become teachers, my brothers and sisters, for you know that we who teach will be judged with greater strictness.” All will accompany the Gospel reading from Mark, where Jesus said, “If any want to become my followers, let them deny themselves and take up their cross and follow me. For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it.”
Please take note that the above English translation has my correction, which is the one place where I have changed the NRSV translation of “Lord” back to the word written: “Yahweh.” Since the Episcopal Church fails to number the verses, I will let the reader know that the ONLY place where Solomon wrote “Yahweh,” in this range of fourteen verses, was in verse twenty-nine. This is important to realize, as a typical Psalm of David would have many more references to Yahweh, in an equal length of verses. This lack is not just in these verses, as in the whole of Proverbs 1 the name “Yahweh” is only found written twice (the other in verse seven). This speaks even louder when one sees the feminine pronouns “her” and “she” found in verses twenty and twenty-one; as Yahweh is not a goddess, as is “wisdom.”
In Proper fifteen, the twelfth Sunday after Pentecost this year, a reading option was from Proverbs 9:1-6, where the same references to “her” and “she” were found relative to “wisdom.” These references to the feminine are not mistakes, as they speak loudly that the wisdom given to Solomon did not come from Yahweh. Instead, it came from Satan, making a ‘big brain’ be a curse, not a blessing. In that realization, the first seven verses of Proverbs 1 is entitled [by BibleHub Interlinear], “The Beginning of Knowledge,” with verses eight through nineteen given the heading, “The Enticement of Sin.” Those titles are given because of the verbiage found in the texts. Therefore, “Knowledge” is closely associated with “Sin.” That is how one should read these fourteen verses, which are headed: “Wisdom Calls Aloud.”
Verse twenty actually translates literally into English as this: “wisdom outside calls aloud ; in the open squares , she raises her voice .” Here, it is essential to realize that “wisdom” is not a true tool of the soul, as it is external to one, which includes one’s physical body of flesh. The soul animates a body from within, such that a brain is flesh that is “outside” the soul. As such, all that is the physical world is the realm of the goddess of wisdom. “She raises her voice” by using those who receive her spirit – the elohim of knowledge – which becomes a tool of those who seek to become masters of universal laws and principles, such as are mathematics and sciences. It is the the wise who routinely attempt to control the masses.
Verse twenty-one can then be read as such: “the head roars , she cries out at the openings of the gates in the city , her words she speaks .” In this, the Hebrew word “bə·rōš” is written, from “rosh,” which means “head.” While this can be symbolic of a “leader,” such as Solomon, the truth is that the “head” is where the brain is housed. The “head” is not the heart or soul. Thus, wisdom is a goddess whose realm pierces one’s brain, through the openings of the eyes and ears. As such, the Hebrew word written – “bā·‘îr” – reads as “city,” but truly reflects the “excitement” [the truth of “iyr”] of knowledge. Feeding the brain new ideas becomes reflective of the hustle and bustle of a city, unlike the ordinary and routine of the country. Thus, from this source of activity comes exclamations. It is then from the mouth that “her words she speaks.”
Verse twenty-two then has wisdom ask two questions, which literally translate as: “how long will you simple ones love simplicity ?” and “for scorners scorning delight in them ; and fools , hate knowledge ?” This must be seen as Solomon belittling all who are “simple ones” [“pthiy”], when the real question is not “how long,” but “will you love simple ones,” where “pthiy” is repeated. A question about “simple love” is then belittled as something only the “foolish” [“pthiy” implied] depend on. That question is then answered by saying, “for scorners scorning,” which says that smart people who “interpret” simple-minded people as easy marks will “scorn” them and “take pleasure in” using them as their pawns. That sage wisdom then points out how those who are laughed at by others are “fools,” leading to the question, [How can anyone] hate knowledge?” The opposing principles of “love” and “hate” are then associated with how much “knowledge” one has in one’s brain. However, the truth is “love” always trumps “hate,” and “simple” gains eternal “love,” while “scorn” brings eternal “hatred.”
In verse twenty-three Solomon wrote of the “spirit” of wisdom, where it being “poured out” makes one receiving that “spirit” an elohim possessed by a worldly goddess. This verse literally translates as: “turn , at my rebuke I will surely pour out on you my spirit ; I will make known my words to you .” In this, the single word “turn” means to “turn away” or “turn back,” implying one should give up on the “love of simplicity.” That is a serpent-like suggestion to turn away from Yahweh and His command not to eat from the fruit of the tree of knowledge. If one does “turn,” then “surely” one will be possessed by a “spirit” less than Yahweh. To find praise in the promise that says, “I will make known my words to you,” one has to be led by a “Lord” that is not Yahweh. This is why the generic translation of “Yahweh” as “Lord” is wholly wrong and should be seen as unacceptable.
In verse twenty-four, the literal English translation is this: “because I have called and you refused ; I have stretched out my hand , no one gives heed .” This speaks of the simple minds that refuse to be influenced from external lures and attractions. David’s Israel was still a long way from ruin, due to the majority of the people still adhering to the Law, even when few since Solomon’s reign began were being told the truth of that meaning. When the arm of wisdom is found “reaching out,” it is rarely offering to help. It is more likely attempting to snatch a soul from Yahweh.
Verse twenty-five then literally states in English: “and because you have let go of my counsel ; and my rebuke , none would consent .” Here, again, is the natural rejection of wisdom, because it seems like a trick of the crafty serpent. Yahweh’s soul being breathed into all human beings has that insight built in, which makes one question external sources that say they are all-knowing and have the answers to everything.
Verse twenty-six then literally translates into English as saying, “also I at your distress will laugh ; I will mock , when comes your fear .” Here, Solomon was making fun at all who reject the temptations of evil masquerading as wisdom. Since all humans will find times when they face “distress,” it is inevitable there will come back the past temptations that foretold a reality that does not take a wizard to see coming. When those times do come, the “laugh” will become an “I told you so,” which belittles a normal phase of life on earth. It is times of “fear” that a soul needs to find the comfort of Yahweh’s power merging with one’s soul; but the serpent of craftiness will quickly try to take advantage of “fear” as an opening for it to enter and take possession.
Verse twenty-seven then says literally, “when comes [a storm] (within a raging storm) your great fear , and your calamity like a tornado comes ; when comes upon you , distress and anguish .” In this verse the NRSV translates the first part as “when panic strikes you like a storm;” but the truth has the Hebrew word “ḵə·ša·’ă·wāh” (from “shaavah”) repeated, the first time in brackets, followed by a presentation in parentheses: “[כשאוה] then (כְשׁוֹאָ֨ה ׀). The “׀” is a symbol of rest in the chant. Still, The brackets symbolize the silence of a storm coming, as weather of turbulence is normal. It is the question of how violent a storm might be. The parentheses then denote the quickness that violence erupts, making a normal weather expectation become a most devastating personal event. In the same way that storms always make one edgy and wary, the prayers are always to let it pass over without striking hard. That becomes the fear of the unknown, knowing only what potential a storm brings. Thus, the second and third segments place focus on it becoming most powerful and upsetting one’s life significantly. That devastation brings great anguish and pain.
Verse twenty-eight then says literally, “then they will call on me but I will not answer ; they will quickly seek me , but not will they find me .” This says that a swift and sudden loss brings out the questions that cannot be answered. There is no wisdom that can explain why something terrible suddenly befell one’s life. All the hindsight will do nothing to remove the suffering of the present, when the present seems unbearable and answers are sought. This says no answers will be found.
That then leads to the one verse in this series that contains the name “Yahweh.” The literal English translation of verse twenty-nine is this: “instead of that they hated knowledge ; and the fear Yahweh not did choose .” This says nobody wants to face the aftereffects of turmoil. No one wants to know that experience of deeply distressful feelings. There are none who can know one’s personal plight, even those who have the healed scars of a similar loss and troubles. It does not take much for even a child to be asked about frightening episodes in life to find “hate” of such times be normal. Nobody wants to live through distress and come to know the pains. Still, Yahweh does not cause natural disasters, either of weather or human existence. One can withstand such events when the only “fear” one knows is that of losing “Yahweh” from one’s soul. If that is “not” a marriage that one “did choose,” then the fear of life’s storms will always lead one to seek the best wisdom for prevention of future natural events. That leads a soul to find the goddess of Satan’s worldly spirits, rather than be led to seek marriage to Yahweh.
Verse thirty then literally states, “not they would consent to my counsel ; despised , all my argument .” This repeats the theme of verse twenty-five. It says now that a soul is ripe for Satan’s influence, after tragedy has stricken a soul. When the wounds are freshly opened, the serpents come to offer advice, supposedly so nothing tragic will ever happen again. It is the same lie previously rejected, but Satan preys on the weak and pitiful.
Verse thirty-one then literally says, “therefore they shall eat the fruit of their own way ; and with their own devices be fully satisfied .” Here, the truth of the temptations of the evil serpent is seen, as the “fruit” [“mip·pə·rî,” from “peri”] that “satisfies” [“yiś·bā·‘ū,” from “saba”] can only come from one of two trees: the tree of life [marriage of a soul to Yahweh]; or, the tree of knowledge of good and evil [marriage of a soul to worldly spirits]. The choice is always left to the soul to make. One is free to eat one’s fill; but it can only be one or the other, not both.
Verse thirty-two then literally translates into English to say, “for the turning away of the simple will surely kill them ; and the quietness of fools will make them perish .” Here, key words from verses twenty-two and twenty-three are repeated, such that Solomon is once again belittling those who do not allow their souls to be possessed by the goddess of wisdom. His views of death speak metaphorically of their inabilities to achieve in the material realm. All chances at wealth and prosperity will be killed and those who are too stupid to speak up or speak out will be lost as nothing of physical value. However, the divine truth speaks of those who do follow the advice of Solomon (like his own soul), as they will face death and be judged for reincarnation. That means the repeating of a soul in the prison of flesh.
The last verse then literally says in English, “but whoever listens to me will settle down safely ; and be secure without fear of evil .” Here, living “safely” [“be·ṭaḥ,” from “betach”] means the pretense of life with material “security,” not the soul’s promise of eternal life. It is a young king speaking 'his will be done' to those under his reign. His promise is that his “evil” will not befall those who succumb to his reign, where forced ridicule will be placed upon the ignorant masses. It says wisdom is the evil that can only come upon one once … then last forever.
As an optional Old Testament reading from the brain of Solomon, to be possibly chosen for reading on the sixteenth Sunday after Pentecost, when one’s own personal ministry to Yahweh should already be well underway, the lesson here is to see the dangers of intellect. The goddess wisdom is not a friend to a soul. It is a distraction that turns a soul away from marriage to Yahweh. This Proverb is promoting one place all faith in oneself, which means stupid little you will then need somebody real smart to teach you all the ropes. Such influence leads those souls who truly want to serve Yahweh to walk a path of advisement.
That road takes them to church pastors and discernment committees, then to seminary applications and school interviews, before kneeling down before university professors and then swearing oaths to an organization that hires hands. That path of wisdom never teaches a soul: You only need to marry Yahweh and let His use you as His priest. The trick is found to be learning to follow Solomon’s advice and eat the fruit of the tree of knowledge of good and evil. The lesson is to see how dangerous that is. It should be seen for what it is: the serpent telling Eve she too could be a god (or goddess), if only she turned away from Yahweh’s rule.
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