Women
“You are the ohr (light) of the erets (Earth). A iyr (city) built on a har (mountain) cannot be alam (concealed-hidden); nor do they (nashiym women) nahar (light) a niyr (lamp) and set it tachat (under) a dud (pot); but they put it on a menorah (lamp stand), and it is nahar (lighting-shining) in all the bayit (house-family)” Matthew 5:14-15.
Yeshua holds women in very high regard, he specifically acknowledges the role of women when teaching “they” light a lamp to bring light into the world. In Yeshua’s Aidenic culture men and women command equal honor. There is no “hierarchy of power”, no prejudicial authority, or fractional responsibility between men and women. The power differentials between men and women evolved from binary zero-sum caveman thinking which disadvantages women according to physical strength. In Yeshua’s Aidenic Culture men and women share leadership responsibilities through the Hebraic principle of eizer (helper) kenegdo (counterpart-before-facing) Genesis 2:18; which alternates authority roles between men and women to optimize effective leadership.
The ancient world held women in two extremes, A) women were worshipped as feminine gods, and B) treated as property like slaves who were non personam (no persona) without human rights. Lower class Roman daughters were numbered, not given proper names, to raise the value of men over women.
B’tselem Elohim
“When the Pharisee who had qara (called) him saw this, he said within himself; ‘If this man were a naviy (prophet), he would know who this ishah (woman) is, and what kind of person naga (touches-approaches) him, that she is a chatta (sinner)” Luke 7:39.
As Yeshua is dining, Shimon (Hearing), the ba’al ha-bayit (master of the house), questions his discernment about a woman’s character, “Then Yeshua turned to the woman and said to Shimon (Hearing), ‘Do you see this woman? I bo (came) into your bayit (home); you gave me no mayim (water) for my raglei (feet), but this woman has rachats (washed) my raglei (feet) with dimah (tears) and wiped them dry with the seiar (hairs) of her rosh (head)” Luke 7:44.
Yeshua demonstrates forgiveness, love, and empowerment. The woman has a tarnished reputation. However, Yeshua demonstrates goodness and forgiveness. Principles of the ba’al ha-bayit (master of the house) are universally understood. Visitors give differential authority to the ba’al ha-bayit (master of the house) and his or her family who command the honor and respect of their guests. Yeshua exemplifies the Aidenic Law of honoring and respecting women, at the cost of offending his host. This radical gesture showcases Yeshua’s deep respect and acceptance of women.
An Aidenic principle of woman’s empowerment is derived from, “So Elohim (the Mighty One) created ha-adam (the man-human) b’tsalmo (in His image) b’tselem (in the image) of Elohim (the Mighty One) bara (He Created) oto (him) zakar (male) and neqebah (female) bara (He Created) otam (them)” Genesis 1:27.
Whether a person accepts or rejects the Biblical account of creation is irrelevant. The fact that women are created b’tselem (in the image-likeness) of God is self-evident. Men and women are either created equally b’tselem (in the image-likeness) of God or have equally evolved. However, the Aidenic reality of Hebrew ha-tsela (image-likeness) was translated Gk. OT as pleuron autou (of his side-ribs) Genesis 2:21; Gk. ho pleuran (the side-rib), Genesis 2:22. “And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man” Genesis 2:22, “rib” occurs, KJV; NIV; NLT; ESV; ASV; ERV; WBT; WEB; NAS; ISV; JPS; CJB; YLT, etc., most Bible translations endorse a discriminatory binary-linear two tier ideology.
Hebrew reads, “And YHWH Elohim et ha-tsela (the image-likeness) asher (which) laqah (received) min (out-from-because of) ha-adam (the man) le-isha (to woman-wife) and He brought her to ha-adam (the man)” Genesis 2:22. Hebrew TNK specifies that man and woman are created equally b’tselem (in the image-likeness) of God. A person’s belief is irrelevant to the realities of the biological complexities of male and female. In biology, androgyny refers to individuals with fully developed sexual organs of both sexes. A simultaneous hermaphrodite is non-existent in humans. The terms hermaphrodite and androgyny are generally referred to as intersex. However, no simultaneous hermaphrodite humans exist and there is no evidence humans were ever simultaneous hermaphrodites. Scientists can only noodle how and why the separate male and female sexes evolved.
Some evolutionary academics noodle overtime to fabricate extremely long, sophisticated scientific theorem to explain how simultaneous human hermaphrodites managed to have all the sexual organs of both sexes, get pregnant, and produce more simultaneous hermaphrodite babies who split in two and evolved into male and female bodies. Even if a person chooses to subscribe to some sort of evolutionary simultaneous human hermaphrodite narrative, men and women are equally existent and thus share equal responsibilities and authority.
Mother of All Life
“Vayiqra (And called) ha-Adam (the man) shem (the name) ishto (of his wife) Chawah (Living One-Life-Eve) because she was Em (the Mother) kal (of all) Chai (Life)” Genesis 3:20.
Eve’s name in Hebrew is חַוָּ֑ה Chawah (Living One-Life-Eve) khaw-waw’ with a Vav, Chet h (Fence-Enclose-Boundary-Guard-Protect), Vav f (Tent Peg-Nail-Add-Secure-Join-Connect), Hey e (Behold-Existence-Praise); the Boundary that Connects Existence.
Hebrew חַיָּ֣ה Chayah (Life) khai-yaw’ is spelled with a Yod, Chet h (Fence-Enclose-Boundary-Guard-Protect), Yod i (Arm & Hand-Gratitude-Worship-Works-Action), Hey e (Behold-Existence-Praise); the Boundary that Works Existence. Eve is חַוָּה Chavah (Life Giver-Eve) the same word as חָוָה chavah (to declare-reveal). Ancient Hebrew sets extremely high value on women created in the image-likeness of Father God as mothers of life-human existence.
Eizer Kenegdo
“And YHWH Elohim said it is lo tov (not good) that ha-adam (the man-human) should be l’vado (for-to himself-alone); I will asah (make) him an eizer (helper) kenegdo (counterpart-before-facing)” Genesis 2:18.
Hebrew TNK illustrates Aidenic male-female Echadism (Oneness) through women’s roles as eizer (helper) kenegdo (counterpart-before-facing) in friendship, marriage, children and family relationships. Hebrew eizer (helper) occurs 21x, TNK; Chavah (Eve) is eizer (helper), 2x; YHWH is eizer (helper), 15x. A woman is eizer (helper) to man as God is eizer (helper) for a man and woman. A man is eizer (helper) to a woman providing for a woman by God’s grace, and a woman is eizer (helper) to a man providing for a man by God’s grace.
Hebrew kenegdo (counterpart-before-facing) is from nagad (be conspicuous-confront-announce-declare) which is the feminine perfection of God manifest for the mutual benefit of man and woman. Hebrew nagad (be conspicuous-confront-announce-declare) points to team qualities which include confrontation and collaboration. Wholesome kenegdo (confrontation and collaboration) provides wholesome friendship and marriage. Those who avoid kenegdo (confrontation and collaboration) communication feedback accountability, suffer the consequences of failure and immaturity.
The Hebraic concept of kenegdo (confrontation and collaboration) is non-existent in the Gk. OT boēthon (a helper) kat᾿ (according to) auton (him) is ambiguous, translated as, a helper suitable for him, NIV; NAS; a helper who is just right for him, NLT; a helper fit for him, ESV; a help meet for him, KJV; ASV; ERV; an helper as his counterpart, YLT. The Internation Standard Version (ISV), an authority corresponding to him, is an excellent attempt to approximate Hebrew kenegdo (confrontation and collaboration).
Basar Echad
“So they are no more shenayim (two), but basar echad (one flesh); what Elohim (the Mighty One) lavah (joins together), let no man badal (separate)” Matthew 19:6.
The principle of basar echad (one flesh); Genesis 2:24, occurs Matthew 19:5, 6; Mark 10:8; 1 Corinthians 6:16; Ephesians 5:31. Hebrew בָּשָׂר basar (flesh) is the same word as בָּשַׂר basar (to bear tidings), Beyt b (House-Home-Heart-Family), Shin s (Teeth-Eat-Nourish-Smile-Reputation-Name), Resh r (Head-Person-First-Top-Beginning-Mind-Think) which reflects the values of making the home a place of nourishment.
There are unlimited vectors of how a husband and wife become basar echad (one flesh), A) by an exclusive desire for each other, B) by a life-giving purpose to be together, C) by exclusive physical union with each other, D) by the wholesomeness and health of masculine-feminine unity, E) by being of one mind and consciousness, F) by being transparent and patient with each other, G) by accepting each other as honest, deserving of trust and persevering, H) by being refined to be the person that you and your spouse want you to be, I) by exclusive honor and respect for each other, J) by creating children who reflect the marital-spiritual-moral values of goodness and oneness.
Eyshet Chayil
“Eyshet Chayil (Warrior-Virtuous Woman) mi (who) yimsa (can find) ve’rachoq (and far) mipeninim (above rubies) mikrah (is her worth)” Proverbs 31:10.
The Hebraic concept of virtue is exemplified by the chayil (virtuous-wealthy) woman, Proverbs 31:10-31. The Hebraic concept of chayil (virtuous-wealthy) defines attributes of a woman’s nobility, wisdom, wealth, excellence, compassion, kindness, purity, moral strength, determination, works, etc. The principle of chayil (virtuous-wealthy) refers to warrior-like disciplines which are extremely important to a woman’s health, confidence, and wellbeing.
Hebrew חַיִל chayil (warrior-wealth-virtue), Chet h (Fence-Enclose-Boundary-Guard-Protect), Yod i (Arm & Hand-Gratitude-Worship-Works-Action), Lamed l (Shepherd’s Staff-Learn-Teach-Discipline-Authority-Tribe) is “to Guard the Arm of Authority” as a woman exercises her God given sovereign authority to live an upright, wholesome, and disciplined life.
The Gk. OT offers a very sad translation, “gynaika andreian (a manly wife) who shall find?” Proverbs 31:10. Gk. andreían (manly-manliness) from andr (adult male) occurs 7x, 4 Maccabees. 2:23; 5:23; 17:23; Proverbs 31:10; Ecclesiastes 4:4; Wisdom 8:7; Epistle of Jeremiah 1:58. The adjective Gk. andreia does not occur in the Gk. NT; but the verb andrizesthe (act like men), “Be on the alert, stand firm in the faith, andrizesthe (act like men), krataiousthe (be strong)” 1 Corinthians 16:13.
Binary caveman thinking fails to distinguish the inner feminine chayil (warrior power) of a woman–not only her outward attraction and beauty. There are a vast number of feminine attributes of God that signify feminine empowerments. The feminine noun chokmah (wisdom) occurs 149x TNK, she is your life, giver of life, Proverbs 4:13, say to wisdom you are my sister, Proverbs 7:4, wisdom has built her house she has hewn out her seven pillars, Proverbs 9:1.
“And now I understand everything, hidden or visible, for chokmah (wisdom), the designer of all things, has instructed me. For within her is a spirit intelligent, holy, unique, manifold, subtle, mobile, incisive, unsullied, lucid, invulnerable, benevolent, shrewd, irresistible, beneficent, friendly to human beings, steadfast, dependable, unperturbed, almighty, all-surveying, penetrating all intelligent, pure and most subtle spirits. For chokmah (wisdom) is quicker to move than any motion; she is so pure, she pervades and permeates everything. She is a breath of the power of God, pure emanation of the glory of the Almighty; nothing impure can find its way into her. For she reflects the eternal light, untarnished mirror of God’s active power, and image of his goodness. Although she is alone, she can do everything; herself unchanging, she renews the world, and generation after generation, passing into holy souls, she makes them into God’s friends and prophets. For God loves only those who dwell with chokmah (wisdom). She is indeed more splendid than the Sun, she outshines all the constellations; compared with light, she takes first place, for light must yield to night, but against chokmah (wisdom) evil cannot prevail. She reaches strongly from one end of the world to the other and she governs the whole world for its good. Chokmah (wisdom) I loved and searched for from my youth; I resolved to have her as my bride, I fell in love with her beauty” Wisdom 7:21–8:2.
“And a man, being piseiach (lame) from yalad (birth), was being carried to the Heykal (Temple) through the Chulda Sha’arei (Gates) to sha’al (ask for) tsedaqah (righteous acts-alms) of those lavo (entering) the Heykal (Temple)” Acts 3:2. The author of Acts wrote Gk. Hōraian (Beautiful) Gate on the Southern Wall of the Temple, which relates to Chulda ha-Neviah (the Prophetess), 2 Kings 22:14; 2 Chronicles 34:22. Chulda is from chaled (transience-age-world), Psalm 49:1; relates to the transition from transient to eternal Heykal (Temple) time, through prayer and worship. Gk. Hōraian (Beautiful) is politically correct per Herod’s beautiful intricate stone architecture but does not retain the contextuality of Chulda–the righteous Eyshet Chayil (Warrior-Virtuous Woman) who played a crucial role in interpreting Torah which was found in the Temple, 7th c. BCE…
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