“Christ did not come to say, ‘Those who follow Me will find satisfaction for all their whims and in their thoughts and interests.’ No! He said, ‘Those who follow Me must change their criteria, begin to transform their criteria for evaluation, valuing, and the judgment of value.’ And, if you do this, you will have the hundredfold even of what it seemed you lost. ‘Those who follow Me will have eternal life and the hundredfold here below.’ No proposal in the world is clearer and sharper than this one because it challenges us in experience. ‘Those who follow Me will be more, will find more, one hundred times more.’”
From Baptism, a New Creature, address of Fr. Luigi Giussani at the Synod of Bishops, Rome, October 9, 1987. https:// english.clonline.org/archive/fr-giussani/from-baptism-a-new-creature
See Mark 10:28-31 and related Matthew 6:33-34; in addition see the Parable of the Sower we have recently covered.
The hundredfold comes from giving the LORD (יהוה) sole ownership of the tree of the knowledge of good and evil.
Mankind simply does not have the capabilities to see the “big picture” that the LORD (יהוה) has. Our perspective is limited by time. For the LORD, not so. We assume that we know things to be true based upon our extremely limited experience. Be willing to “transform your criteria for evaluation, valuing, and the judgment of value.”
Recall this recent verse we had added to our discussion of Wisdom, Knowledge, and Understanding:
➡︎ Isaiah 33:6
6 Wisdom and knowledge will be the stability of your times,
And the strength of salvation;
The fear of the LORD is His treasure.
Time now to speak of what is translated here as “stability” – h0530. אֱמוּנָה ’emûnâ; or (shortened) אֱמֻנָה ’emunah, em-oo-naw«’
➡︎ Exodus 17:12
12 But Moses’ hands grew weary, so they took a stone and put it under him, and he sat on it, while Aaron and Hur held up his hands, one on one side, and the other on the other side. So his hands were steady until the going down of the sun.
To Moses, a great leader, things were revealed. But it is in the experience of living it out, with others, and gaining strength from sharing burdens, that obstacles are overcome. See how that is true also in the Mark passage above.
➡︎ Deuteronomy 32:4
4 He is the Rock, His work is perfect;
For all His ways are justice,
A God of truth and without injustice;
Righteous and upright is He.
Justice h4941. מִשְׁפָּט mišp̱âṭ
p.299 –מ that which emanates from an object or person
+
p.268 שפט judge; create order and harmony
AND/OR
GV p.145 משש probe; p.144 משה draw out [of water]/Moshe; p.137 מוש move [away; move slowly]
DV אמש – p.145 משש probe; p.144 משה draw out [of water]; p.137 מוש move [away; move slowly] > p.12 אמש pass; change
CM משש move slowly (B68); משה separate (B61); מוש forsake (B59); אמש effect gradual change (A41)
+
There is no פט, no פטט, no פטה, no פוט, no אפט, no יפט, no פיט, and no נפט, so is there a direction from which to come to gain more insight?
① One option – similar letters, different order –
There is this Variant family:
GV p.98 טפף totter [walk with uncertain steps]; p.95 טוף consider
CM טפף act disjointedly (D5); טוף impact positively/negatively (D17)
② The other option, phonetic cognates – there are no “hints” given in EDBH in how one should “weight” one versus another, but a logical conclusion would be that the “same letter” would carry more weight than a “sound-alike/similar letter” – thus my tendency would be for פט to weight more heavily the ones that have a פ or a ט.
Used in the Hirsch system of interchange for a beginning letter for Labials are פ and ב.
Used in the Hirsch system of interchange for Dentals are ד and ט and ת.
So, to me, the most help in understanding would be words beginning with פ and ending in ד or ת, or words with a ט in second or third position, beginning with ב.
Best would be to show some examples here to clarify.
More heavily weighted might therefore be:
GV p.210 פתת break [into pieces]; p.209 פתה open [be receptive to new ideas]; p.209 surprise [be unprepared]; p.199 פות swivel [hinge]; p.107 יפת wonder [be open and receptive]; p.160 נפת flow [honey-like]
CM פתת isolate components (B6); פתה and פתא react to externals (B5); (פות none listed); יפת be open and receptive (C17); נפת move/separate (D64)
/
GV p.197 פדה liberate [extract from control]; p.200 פיד afflict [evoke tragedy]
¿ DV אפד – p.197 פדה liberate [extract from control]; p.200 פיד afflict [evoke tragedy] > p.14 אפד gird; hold in entire body ?
CM פדה react to externals (B5); פיד protect/endanger (B3); אפד constrain by external force (A2)
/
GV p.25 בטה speak; p.25 בטא express [speak rashly]; p.147 נבט perceive
CM בטה and בטא react to externals (B5); נבט move (D64)
If you go with the basic idea of judge; create order and harmony, and you read through these other possibilities, you get an idea of the richness of the word. Justice would indeed require a reaction to externals, might require some constraint, some liberation/extraction from control by others, and require some perception and expression of protection for others. I would add, as well, that the contrast pointed out here, using the parallelism technique, with opposites, also really helps to clarify:
Injustice h5766. עֶוֶל ‘ewel
p.181 עול misuse power
GV p.186 עלל develop [move to original goal]; p.185 עלה rise [up; develop]; p.181 עולmisuse [power]; p.106 יעל progress [flourish]; p.158 נעל stem motion [stem movement or entry]
CM עלל encourage/deny growth (A34); עלה develop/decline (A33); עול restrain (A5); יעל activate/deactivate (C2); נעל initiate/arrest movement (D77)
God is constantly using his prophets, nevai’im (p.146 נבא prophesy; transmit God’s word;; CM move/speak directly) to express his displeasure with the misuse of power, which is going to fit in well with the Livestock message when we get there. Some examples (remember context): Isa1:23, 3:14, 43:28, 58:3; Jer7; Ezk11:1, 22:26, 45:9; Hos5:10, 9:15; Amo1:13, 4:1, 6:12; Mic2; Zch 7:8; Mal3:5.
● 1 Samuel 26:23
23 May the LORD repay every man for his righteousness and his faithfulness; for the LORD delivered you into my hand today, but I would not stretch out my hand against the LORD’S anointed.
Read the entire chapter to get the immediate context. From that you can get a sense of a larger context that King Saul, driven by fear brought on by what others were saying (the newscasters, the social media, •••) was pursuing David to kill him, with a mighty force. But David acted in emunah and righteousness.
What is this “stability,” this “steadiness,” this “truth,” this emunah?
➡︎ Psalms 37:1-13
A Psalm of David.
1 Do not fret because of evildoers,
Nor be envious of the workers of iniquity.
2 For they shall soon be cut down like the grass,
And wither as the green herb.
3 Trust in the LORD, and do good;
Dwell in the land, and feed on His faithfulness.
4 Delight yourself also in the LORD,
And He shall give you the desires of your heart.
5 Commit your way to the LORD,
Trust also in Him,
And He shall bring it to pass.
6 He shall bring forth your righteousness as the light,
And your justice as the noonday.
7 Rest in the LORD, and wait patiently for Him;
Do not fret because of him who prospers in his way,
Because of the man who brings wicked schemes to pass.
8 Cease from anger, and forsake wrath;
Do not fret—it only causes harm.
9 For evildoers shall be cut off;
But those who wait on the LORD,
They shall inherit the earth.
10 For yet a little while and the wicked shall be no more;
Indeed, you will look carefully for his place,
But it shall be no more.
11 But the meek shall inherit the earth,
And shall delight themselves in the abundance of peace.
12 The wicked plots against the just,
And gnashes at him with his teeth.
13 The Lord laughs at him,
For He sees that his day is coming.
(David does an excellent job of describing many attributes of the one with emunah.)
GV p.141 מנן hold back; p.141 מנה apportion [divide and limit]; p.137 מון define [group or species]; p.105 ימן sidle [to the] right
DV אמן – p.141 מנן distance [hold back]; p.141 מנה apportion [divide and limit]; p.137 מוןdefine [group or species] > p.11 אמן depend upon; rely upon
DV מאן – p.141 מנן distance [hold back] > p.135 מאן refuse
CM (מנן no cognates); מנה give/withhold (B67); (מון no cognates); ימן hide (C53); (אמן no cognates); (מאן no cognates)
I’ll just say a few words about this concept of emunah. It is, as usual, far beyond what a single English word can translate or reflect. It occurs 49 times; I’ve only given you an example. You can see it is where we get our word “amen,” and our English translations variously have Yeshua/Jesus saying, “Truly, truly I say unto you,” or “Verily, verily•••,” or “Amen, amen, I say•••,” reflecting that “transferred authority” that he has been given.
John 5:18-18, 12:47-50, 16:13
He indicates that we may trust his actions and deeds because they are founded upon this transferred authority. He indicates is is acting as a messenger, a conduit. It is this which we must do. (We will speak more of “transferred authority” in the future.)
The second point I want to be sure to get across, that is perfectly clear, is reflected in the David and Saul passages, but I give another witness based upon the Remez (hint) of the EDBH. Two concepts we have shared before: similar consonants, different order, similar meaning (p.299); Derivational Variants as “individualizing or targeting” an action (p.296). Notice there are two DV in the variant family, אמן and מאן. In what way can we say there is “similar meaning” between “depend upon; rely upon” and “refuse?” This is the message of all the Saul/David interactions beginning in chapter 15 and forward in 1 Samuel. Saul worries about what the people are saying, folds to peer pressure. David relies rather, not on what the people say, but upon that reliable inner voice of God. David refused to kill Saul even though all the wisdom of the world would have him do so. He relied upon righteousness and emunah. It gives the strength to refuse, even when all worldly voices are saying “do it.”
One more very important concept for you to understand, but it has two parts. The first part: recall that we have discussed this finding before, but it bears repeating here, EDBH p.295,“Hirsch claims that in many cases the ע״ו root (טוב) and the פ״י root (יטב) have identical meanings.” It will become clear momentarily why I refer back to that concept. The second part has to do with the root ימן, seen above as “sidle to the right.” It has taken years of puzzling in my head, until finally, revelation as to the meaning. I have danced around the edges, but please “test” by looking this up on your own. Do not take my word for it. And also know, I’ve had a glimpse of much more, but it is not yet investigated, so I will ירה (p.110 cast; shoot) דרך (p.53 דרך step forward; progress toward a goal). I will share with you slowly.
See Genesis 13:9, which is the typical first occurrence of the root ימן, where it appears as a noun and as a verb. We have spoken of this situation before, a very key interaction in Biblical understanding. The setting is that Abram and Lot both have lots of livestock and dependents and there is contention. “The Canaanites and Perizzites were dwelling in the land.” (See 43 All Those Nations). Abram says there is plenty for all, suggests separating, and gives Lot first choice of the land.
Genesis 13:9
9 Is not the whole land before you? Separate yourself from me. If you take the left hand, then I will {go to the right} (h3231. יָמַן yâman), or if you take the {right hand} (h3225. יָמִיןyâmîyn), then I will go to the left.”
For this approach, Abram is greatly rewarded. See Gn13:14-18.
If you look at all the usages of this word, hopefully you will see. I have known for some time that it has to do with making choices. You all know I have admitted to being a “slow learner,” ofttimes not seeing what is right in my face. Ah, but now the emunah connection becomes apparent. The choice to “go toward the right hand” is the choice of faith. Lot chooses what at first glance looks to be the richest reward to him. Abram, in giving Lot the choice, makes a choice (of faith) to not look out for his own benefit, but to submit himself, humble himself, to the wishes of the one with whom there is contention. The faith is in that the LORD will watch out for him. Which, of course he does. A choice of faith (yamin ↔︎ emunah) is the choice of optimism, the choice of knowing, for certain, that the LORD (יהוה) “has your back.” (Jeremiah 29:11; 2 Kings 6:16; Romans 8:31)
One more place where this is made clear is at the time of the death of Rachel in childbirth, in the naming of the son who is born. Rachel wants to name the boy Ben-oni (son of my sorrow); Jacob names him Ben-yamin (Benjamin – son of my right hand). See Genesis 35. This is a choice of faith, a choice of optimism on Jacob’s part (note it is after the wrestling with God and the encounter with Esau, and a new encounter with God Almighty). The opposites are sorrow and ימן.
Now circling back around to the first part: which will now be clear, EDBH p.295, “Hirsch claims that in many cases the ע״ו root (טוב) and the פ״י root (יטב) have identical meanings.” Here, then, we are looking at ימן and מון.
Genesis 2:19
19 וַיִּצֶר֩ יְהוָ֨ה אֱלֹהִ֜ים מִן־הָֽאֲדָמָ֗ה כָּל־חַיַּ֤ת הַשָּׂדֶה֙ וְאֵת֙ כָּל־עֹ֣וף הַשָּׁמַ֔יִם וַיָּבֵא֙ אֶל־הָ֣אָדָ֔ם לִרְאֹ֖ותמַה־יִּקְרָא־לֹ֑ו וְכֹל֩ אֲשֶׁ֨ר יִקְרָא־לֹ֧ו הָֽאָדָ֛ם נֶ֥פֶשׁ חַיָּ֖ה ה֥וּא שְׁמֹֽו׃
מִן GLOSS from; of; on account of; beside; above; than; since
PARSING Hebrew, particle, preposition
p.137 מון define group or species
Genesis 2:19
19 Now out of the ground the LORD God had formed every beast of the field and every bird of the heavens and brought them to the man to see what he would call them. And whatever the man called every living creature, that was its name.
The ‘ground’ is האדמה, “man-land,” that from which האדם, mankind, was formed. The animals are defined herein, מון. We define ourselves by making choices of faith (submitting = optimism) or by looking out for “me” (don’t you see my sorrow? I am hurting!) מון ↔︎ ימן. Do you anticipate the worst? The best? Even when circumstances/the world is saying things are terrible? If we look at the world through the eyes of “the right hand,” question our “assumptive reasoning,” just as in Scripture, we are blessed by the “hundredfold.” If our focus is on what we don’t have, what we wish we had that the Joneses have, we are miserable indeed – weeping and gnashing of teeth. (See Luke 19:11-27) We define ourselves by our choices – see how the one with the one talent defines his “master” in verse 24. Perspective is everything.
Our forefathers knew this wisdom. Established governments come and go. It is designed into the system. We will undoubtedly disagree with half of them. It’s a balance. If we look at being thankful that we live in a country where there are peaceful transitions of power, that is a choice of faith. (Romans13) May we have faith and all be part of the body of those who follow a Mighty God. And one who sits at the right hand.
My apologies for saying in the most recent entry that my “next entry” would be about Livestock. Perhaps soon I will learn not to use that word, “next.” I know my plans, but my life is not my own.
Jeremiah 29:11 For I know the plans I have for you, declares the LORD, plans for welfare and not for evil, to give you a future and a hope.
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