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Comments
Commenters2
The New Testament is less cautious about depicting God in human language. Father language is common, particularly in Jesus’ speeches in the Gospels, while mother language is rare.7
The New Testament is less cautious about depicting God in human language. Father language is common, particularly in Jesus’ speeches in the Gospels, while mother language is rare.73
The New Testament, though it contains 27 books out of 66 in the Bible, is much smaller than the Old. In one English Bible it has 261 pages, while the Old Testament has 890. Within this brief space, the earliest Christian writers had to struggle with the issues raised by their experience of Jesus. What does it mean to speak of one human as Son of God and Saviour? What does his rising from death mean for us? How should we behave if we claim that the Christ (Messiah) has already come? The New Testament contains history (the Gospels and Acts) and letters – the only other material is the book of Revelation. The Old Testament contains a wider variety of material, as well as history from Genesis to Ezra, there is much poetry and prophecy. These poetic and prophetic books use picture language to explore theology. Because it uses more picture language (than the more philosophical approach of the New Testament letters) the Old Testament is more likely than the New to contain motherly pictures of God. In fact the New Testament pictures God directly as a mother only in one saying of Jesus, which we will look at before exploring Old Testament pictures.
The New Testament, though it contains 27 books out of 66 in the Bible, is much smaller than the Old. In one English Bible it has 261 pages, while the Old Testament has 890. Within this brief space, the earliest Christian writers had to struggle with the issues raised by their experience of Jesus. What does it mean to speak of one human as Son of God and Saviour? What does his rising from death mean for us? How should we behave if we claim that the Christ (Messiah) has already come? The New Testament contains history (the Gospels and Acts) and letters – the only other material is the book of Revelation. The Old Testament contains a wider variety of material, as well as history from Genesis to Ezra, there is much poetry and prophecy. These poetic and prophetic books use picture language to explore theology. Because it uses more picture language (than the more philosophical approach of the New Testament letters) the Old Testament is more likely than the New to contain motherly pictures of God. In fact the New Testament pictures God directly as a mother only in one saying of Jesus, which we will look at before exploring Old Testament pictures.4
The New Testament is also shorter and highly focused on Christ, so it assumes the teaching of the Old Testament, and then develops an understanding of life in the light of Christ’s coming built upon the Old Testament as presupposed foundation. No wonder it makes little use of motherly imagery of God. Christology is the focus.
The New Testament is also shorter and highly focused on Christ, so it assumes the teaching of the Old Testament, and then develops an understanding of life in the light of Christ’s coming built upon the Old Testament as presupposed foundation. No wonder it makes little use of motherly imagery of God. Christology is the focus.7
Both Matthew 23:37-39 and Luke 13:34-35 report one saying of Jesus in almost identical words. It pictures God as mother.
Both Matthew 23:37-39 and Luke 13:34-35 report one saying of Jesus in almost identical words. It pictures God as mother.8
“Jerusalem, Jerusalem, city that kills the prophets and stones those sent to it! How often I desired to gather your children as a bird gathers her brood under her wings, and you were not willing! See, your house is left to you [desolate]. And [For] I tell you, you will not see me until the time comes when you say, ‘Blessed is the one who comes in the name of the Lord.’ ”
“Jerusalem, Jerusalem, city that kills the prophets and stones those sent to it! How often I desired to gather your children as a bird gathers her brood under her wings, and you were not willing! See, your house is left to you [desolate]. And [For] I tell you, you will not see me until the time comes when you say, ‘Blessed is the one who comes in the name of the Lord.’ ”9
The word translated “bird” (ornis) could suggest either “cock” or “hen”, but here it must be a female bird as the possessives (“her”) connected to it in both Gospels are feminine. The content reminds us of Zion passages from Isaiah that speak of God in motherly ways. Jesus speaks for the Father who sends prophets and messengers (Matthew 21:33-43). Jesus’ Father, like a mother hen, and like Zion’s motherly God, wants to shelter and protect the chicks, Jerusalem’s children.8
The word translated “bird” (ornis) could suggest either “cock” or “hen”, but here it must be a female bird as the possessives (“her”) connected to it in both Gospels are feminine. The content reminds us of Zion passages from Isaiah that speak of God in motherly ways. Jesus speaks for the Father who sends prophets and messengers (Matthew 21:33-43). Jesus’ Father, like a mother hen, and like Zion’s motherly God, wants to shelter and protect the chicks, Jerusalem’s children.810
This picture of protecting wings echoes other Old Testament passages. Phrases like “shelter in the shadow of your wings” address God in several Psalms (Psalm17:8; 36:7; 57:1; 61:4; 63:7; and 91:4). The New Testament is more direct. It pictures gathering the young, and the wings belong to a female bird with a “brood”. The maternal reference in this New Testament passage is explicit. The Old Testament uses of this picture might have meant other things. To assess these, we shall examine the relevant passages.
This picture of protecting wings echoes other Old Testament passages. Phrases like “shelter in the shadow of your wings” address God in several Psalms (Psalm17:8; 36:7; 57:1; 61:4; 63:7; and 91:4). The New Testament is more direct. It pictures gathering the young, and the wings belong to a female bird with a “brood”. The maternal reference in this New Testament passage is explicit. The Old Testament uses of this picture might have meant other things. To assess these, we shall examine the relevant passages.11
In Ruth the Hebrew word kanaph occurs twice. In 2:12 God’s kanaph may mean, not “wing”, but “the edge or skirt of a garment,” because although this is not the primary meaning, the word can be used this way. One passage, Ezekiel 16:8, indicates that spreading the skirt (kanaph) of a man’s robe over a woman was a pledge of marriage. This understanding will work in Ruth 3:9, “Who are you?’ he asked. ‘I am your servant, Ruth,’ she replied. ‘Now spread your skirt over your servant, because you are my next of kin.’” If this is correct, then Ruth 2:12 might read, “The LORD reward your deeds; may you receive full reward from the LORD Israel’s God, under whose skirts (or wings) you have come for refuge.”
In Ruth the Hebrew word kanaph occurs twice. In 2:12 God’s kanaph may mean, not “wing”, but “the edge or skirt of a garment,” because although this is not the primary meaning, the word can be used this way. One passage, Ezekiel 16:8, indicates that spreading the skirt (kanaph) of a man’s robe over a woman was a pledge of marriage. This understanding will work in Ruth 3:9, “Who are you?’ he asked. ‘I am your servant, Ruth,’ she replied. ‘Now spread your skirt over your servant, because you are my next of kin.’” If this is correct, then Ruth 2:12 might read, “The LORD reward your deeds; may you receive full reward from the LORD Israel’s God, under whose skirts (or wings) you have come for refuge.”12
Two reasons support translating “wings”, as many translators from early times (LXX9) onward have done. First, skirts would imply, if the argument above is correct, that Ruth is pictured as the bride of God. This would not fit with other Old Testament use, which never speaks of an individual as bride of Yahweh. Only the nation, Israel or Zion, is “bride of Yahweh”. (Perhaps because pagan cults called temple prostitutes “brides” of the god.) Second, where the word (kanaph) refers to the skirt of a garment it is singular (as in 3:9 referring to Boaz), but not here, nor elsewhere where it means “wings”.10 We conclude that both Ruth 2:12 and the Psalm references to which we now turn, speak of the “wings” of God. Perhaps Ruth 3:9, and possibly Ezekiel 16:8, are adapted from this, implying protection.11
Two reasons support translating “wings”, as many translators from early times (LXX9) onward have done. First, skirts would imply, if the argument above is correct, that Ruth is pictured as the bride of God. This would not fit with other Old Testament use, which never speaks of an individual as bride of Yahweh. Only the nation, Israel or Zion, is “bride of Yahweh”. (Perhaps because pagan cults called temple prostitutes “brides” of the god.) Second, where the word (kanaph) refers to the skirt of a garment it is singular (as in 3:9 referring to Boaz), but not here, nor elsewhere where it means “wings”.10 We conclude that both Ruth 2:12 and the Psalm references to which we now turn, speak of the “wings” of God. Perhaps Ruth 3:9, and possibly Ezekiel 16:8, are adapted from this, implying protection.1113
As a second alternative, several Psalms that mention God’s wings speak of temple worship, perhaps thinking of the Cherubim. Indeed many occurrences of kanaph refer to cherubic wings. Cherubim were a striking feature of the temple (e.g. Exodus 25:18-22; 26:1; 1 Kings 6:29ff; II Chronicles 3:14 etc.) and oriental statues show creatures (representing a god) protecting with their wings.12 The idea that the protecting wings in Psalms refer to Cherubim has some foundation. But it leaves a question. Where does the idea that wings protect come from? Clearly, from the activity of a bird, usually thought of as mother, protecting her young. As we will now see, the Psalms themselves suggest this.
As a second alternative, several Psalms that mention God’s wings speak of temple worship, perhaps thinking of the Cherubim. Indeed many occurrences of kanaph refer to cherubic wings. Cherubim were a striking feature of the temple (e.g. Exodus 25:18-22; 26:1; 1 Kings 6:29ff; II Chronicles 3:14 etc.) and oriental statues show creatures (representing a god) protecting with their wings.12 The idea that the protecting wings in Psalms refer to Cherubim has some foundation. But it leaves a question. Where does the idea that wings protect come from? Clearly, from the activity of a bird, usually thought of as mother, protecting her young. As we will now see, the Psalms themselves suggest this.15
The reference to a bird is plain here; there is no reason to think of Cherubim. The whole Psalm speaks of trust and tenderness, appropriate to motherly imagery. Verse 4 refers to wings, “He covers you with his pinions, and you find safety under his wings.”
The reference to a bird is plain here; there is no reason to think of Cherubim. The whole Psalm speaks of trust and tenderness, appropriate to motherly imagery. Verse 4 refers to wings, “He covers you with his pinions, and you find safety under his wings.”16
Verse 3 showed that the psalmist has birds in mind, “He himself snatches you away from the fowler’s snare or the raging tempest.” The next section mentions God’s wings, “He will cover you with his feathers, and under his wings you will find refuge” (91:4). God’s wings in this psalm are pictured as a mother bird’s.13 The passage continues, “Do not be afraid of night-time terror.” The bird theme is so strong that the NEB renders the nameless “terror” of the Hebrew (Psalm 91:5) as “hunter’s trap”, making this line, too, explicitly a continuation of the “bird” theme.14
Verse 3 showed that the psalmist has birds in mind, “He himself snatches you away from the fowler’s snare or the raging tempest.” The next section mentions God’s wings, “He will cover you with his feathers, and under his wings you will find refuge” (91:4). God’s wings in this psalm are pictured as a mother bird’s.13 The passage continues, “Do not be afraid of night-time terror.” The bird theme is so strong that the NEB renders the nameless “terror” of the Hebrew (Psalm 91:5) as “hunter’s trap”, making this line, too, explicitly a continuation of the “bird” theme.1418
This psalm also carries feelings of tenderness and trust. Commentators speak of its “intimacy and tenderness” and of “the psalmist’s childlike and tender affection for God”.15 Once again, mother seems more likely to be the image intended than the temple guardian Cherubim. The phrase that parallels “the shadow of your wings” is significant too. “Keep me like the apple of your eye; hide me in the shadow of your wings” (Psalm 17:8).
This psalm also carries feelings of tenderness and trust. Commentators speak of its “intimacy and tenderness” and of “the psalmist’s childlike and tender affection for God”.15 Once again, mother seems more likely to be the image intended than the temple guardian Cherubim. The phrase that parallels “the shadow of your wings” is significant too. “Keep me like the apple of your eye; hide me in the shadow of your wings” (Psalm 17:8).19
“The apple of his eye” (for human affection and delight) also occurs in Deuteronomy 32:10, along with parent bird and wing imagery in verse 9.16
“The apple of his eye” (for human affection and delight) also occurs in Deuteronomy 32:10, along with parent bird and wing imagery in verse 9.1621
A psalm for God who “embraces the whole world and stoops down” to humans, who “take refuge… as little chicks do under the wings of their mother”.17 The Cherubim were huge (wingspan 10 cubits or some 3.5 metres, 2 Chronicles 3:11-13, cf. 1 Kings 6 23-25). No biblical reference suggests they were considered tender. Rather, they were fearsome composite creatures with human faces and bodies of lions or bulls, yet with wings, found by archaeologists in Israel and Mesopotamia. The tone of this passage does not fit with the wings of these cherubim. By contrast, the emotions of the psalm point to a mother-child relationship.
A psalm for God who “embraces the whole world and stoops down” to humans, who “take refuge… as little chicks do under the wings of their mother”.17 The Cherubim were huge (wingspan 10 cubits or some 3.5 metres, 2 Chronicles 3:11-13, cf. 1 Kings 6 23-25). No biblical reference suggests they were considered tender. Rather, they were fearsome composite creatures with human faces and bodies of lions or bulls, yet with wings, found by archaeologists in Israel and Mesopotamia. The tone of this passage does not fit with the wings of these cherubim. By contrast, the emotions of the psalm point to a mother-child relationship.22
In this psalm God provides food and drink, richly from his unfailing love. “How precious is your steadfast love. Gods and men seek refuge in the shadow of your wings. They are filled with the riches of your house, and you give them water from your delightful stream, for with you is the fountain of life” (Psalm 36:7-9a).
In this psalm God provides food and drink, richly from his unfailing love. “How precious is your steadfast love. Gods and men seek refuge in the shadow of your wings. They are filled with the riches of your house, and you give them water from your delightful stream, for with you is the fountain of life” (Psalm 36:7-9a).24
This psalm combines both trusting communion with God, and the feeling that God has richly provided for the psalmists needs. The satisfied psalmist sounds like a baby or a child with the mother who feeds them.
This psalm combines both trusting communion with God, and the feeling that God has richly provided for the psalmists needs. The satisfied psalmist sounds like a baby or a child with the mother who feeds them.25
“God, you are my God, I seek you early
my spirit thirsts for you
and my body withers with longing for you,
like a dry and thirsty land that has no water” (Psalm 63:1).
“God, you are my God, I seek you earlymy spirit thirsts for you
and my body withers with longing for you,
like a dry and thirsty land that has no water” (Psalm 63:1).
26
“I am satisfied as with a rich and sumptuous feast
and wake the echoes with your praise” (Psalm 63:5).
“I am satisfied as with a rich and sumptuous feastand wake the echoes with your praise” (Psalm 63:5).
27
Verse 6 reminds one of a child in bed, secure and trusting, followed by the reference to God’s wings, knowing parents are near.
Verse 6 reminds one of a child in bed, secure and trusting, followed by the reference to God’s wings, knowing parents are near.28
“Suppose, on my bed, I call you to mind
and meditate on you in the watches of the night,
you have been my help
and I sing out my joy in the shadow of your wings” (Psalm 63:6-7).
“Suppose, on my bed, I call you to mindand meditate on you in the watches of the night,
you have been my help
and I sing out my joy in the shadow of your wings” (Psalm 63:6-7).
29
Jesus’ picture in the New Testament of God as mother bird may come from the language of shelter/protection under the Lord’s wings in the Psalms. Like the psalm-writers, Jesus suggests that God’s desire to protect and provide is motherly. (Of course the Psalms, like Jesus, can picture these qualities in fatherly ways too).
Jesus’ picture in the New Testament of God as mother bird may come from the language of shelter/protection under the Lord’s wings in the Psalms. Like the psalm-writers, Jesus suggests that God’s desire to protect and provide is motherly. (Of course the Psalms, like Jesus, can picture these qualities in fatherly ways too).30
As well as this wing imagery of a mother bird, which Jesus took up, the Old Testament offers motherly talk of God in other ways, which we shall now explore.
As well as this wing imagery of a mother bird, which Jesus took up, the Old Testament offers motherly talk of God in other ways, which we shall now explore.32
Modern readers of the Bible commonly believe God is in some sense male, or at least masculine, yet in the Bible Yahweh is closely associated with wombs and fertility. “He” opens barren wombs (Genesis 29:31) and causes barrenness (Genesis 20:18; 30:2; 1 Samuel 1:5-6). The “blessings of the womb” come from “him” (Genesis 49:25, cf. Deuteronomy 7:13; 28:4).
Modern readers of the Bible commonly believe God is in some sense male, or at least masculine, yet in the Bible Yahweh is closely associated with wombs and fertility. “He” opens barren wombs (Genesis 29:31) and causes barrenness (Genesis 20:18; 30:2; 1 Samuel 1:5-6). The “blessings of the womb” come from “him” (Genesis 49:25, cf. Deuteronomy 7:13; 28:4).33
People thought of Yahweh as a divine midwife. In ancient Near-Eastern society, midwives were doubly maternal. They were mothers themselves, though they were often beyond childbearing age, and they assisted at births. The Bible pictures Yahweh as a midwife, responsible for fertility, and therefore birth, but active too. God “makes us in the womb” (Job 31:15; Jeremiah 1:5; Psalm 139:13, cf. Ecclesiates 11:5) and also “brings forth from the womb” (Job 10:18; Psalm 71:6).
People thought of Yahweh as a divine midwife. In ancient Near-Eastern society, midwives were doubly maternal. They were mothers themselves, though they were often beyond childbearing age, and they assisted at births. The Bible pictures Yahweh as a midwife, responsible for fertility, and therefore birth, but active too. God “makes us in the womb” (Job 31:15; Jeremiah 1:5; Psalm 139:13, cf. Ecclesiates 11:5) and also “brings forth from the womb” (Job 10:18; Psalm 71:6).35
2
“You took me from the belly.
You kept me safe on the breasts of my mother.
On you I was cast from the womb,
and from the belly of my mother, my God, you [are].”
2
“You took me from the belly.You kept me safe on the breasts of my mother.
On you I was cast from the womb,
and from the belly of my mother, my God, you [are].”
36
Notice the poet’s careful skill. “You” (God) is both first and last word. “On you” also begins the second verse. These verses are about, and are centered on, God. The vocabulary is limited; just nine different words (in Hebrew) are used, though some are repeated.
Notice the poet’s careful skill. “You” (God) is both first and last word. “On you” also begins the second verse. These verses are about, and are centered on, God. The vocabulary is limited; just nine different words (in Hebrew) are used, though some are repeated.37
Four of these nine are maternal words, “belly” (used twice, once in each verse), “mother” (also used twice, once in each verse), “breast” and “womb”. Three verbs tell the “story”, “took”, “kept safe”, “cast”. The remaining two words are “you” (twice, plus the first word in verse10 is a pronoun attached to a preposition) and “God”.
Four of these nine are maternal words, “belly” (used twice, once in each verse), “mother” (also used twice, once in each verse), “breast” and “womb”. Three verbs tell the “story”, “took”, “kept safe”, “cast”. The remaining two words are “you” (twice, plus the first word in verse10 is a pronoun attached to a preposition) and “God”.38
This is remarkable. The vocabulary focuses on the mother’s womb, on birth, and on God. Despite repetition, the phrasing is varied. For example each verse refers to the maternal womb, but one uses rechem, the other beten “belly”. Similarly “my mother’s breast” parallels “my mother’s belly”. Alliteration and other sound effects underline the careful and beautiful composition. Perhaps the theology is equally nuanced. After the trauma of birth, safety and trust on mother’s breast give a parallel to the trust people seek from God.
This is remarkable. The vocabulary focuses on the mother’s womb, on birth, and on God. Despite repetition, the phrasing is varied. For example each verse refers to the maternal womb, but one uses rechem, the other beten “belly”. Similarly “my mother’s breast” parallels “my mother’s belly”. Alliteration and other sound effects underline the careful and beautiful composition. Perhaps the theology is equally nuanced. After the trauma of birth, safety and trust on mother’s breast give a parallel to the trust people seek from God.39
Meanwhile, the structure, focusing on the divine “you”, hints at the gulf between human mother and God. Then, as the verses meet, these two persons meet. Verse 9 ends with “mother”, while the divine “you” begins verse 10. “Mother” and “God” are brought even closer at the end, “my mother, my God”.19
Meanwhile, the structure, focusing on the divine “you”, hints at the gulf between human mother and God. Then, as the verses meet, these two persons meet. Verse 9 ends with “mother”, while the divine “you” begins verse 10. “Mother” and “God” are brought even closer at the end, “my mother, my God”.1940
Some passages go further and Yahweh gives birth! Psalm 90:2 reads differently in various modern translations:
Some passages go further and Yahweh gives birth! Psalm 90:2 reads differently in various modern translations:41
“Before the mountains were
brought forth (NRSV)
born (NIV & NASB)
or ever you had
formed (NRSV)
brought forth (NIV)
given birth to (NASB)
the earth and the world, from everlasting to everlasting you are God”.
“Before the mountains werebrought forth (NRSV)
born (NIV & NASB)
or ever you had
formed (NRSV)
brought forth (NIV)
given birth to (NASB)
the earth and the world, from everlasting to everlasting you are God”.
42
Here NRSV closely follows RSV, which in turn followed KJV. NIV, and even more NASB, give strikingly different and more “lively” translations. NRSV has the colourless “bring forth, form”. While NIV and NASB say clearly that the mountains were “born”, and God “brought forth” or “gave birth to” them. This translation is also more correct. The verbs do refer to birth, and while yalad, in the first line, can also refer to father’s role in procreation. The verb in the second line, cḥul, has one meaning only, “to give birth”.20 “Formed” is too weak. The Hebrew word suggests the effort and pain of childbirth.21
Here NRSV closely follows RSV, which in turn followed KJV. NIV, and even more NASB, give strikingly different and more “lively” translations. NRSV has the colourless “bring forth, form”. While NIV and NASB say clearly that the mountains were “born”, and God “brought forth” or “gave birth to” them. This translation is also more correct. The verbs do refer to birth, and while yalad, in the first line, can also refer to father’s role in procreation. The verb in the second line, cḥul, has one meaning only, “to give birth”.20 “Formed” is too weak. The Hebrew word suggests the effort and pain of childbirth.2144
8 On the possibility that early in their transmission these words were ascribed to personified Wisdom, see Bulkeley (1981) 116-118 (in the section concerning Wisdom as a motherly figure).
8 On the possibility that early in their transmission these words were ascribed to personified Wisdom, see Bulkeley (1981) 116-118 (in the section concerning Wisdom as a motherly figure).45
9 LXX = Septaguint, the translation of the Hebrew Bible into Greek that some New Testaament writers used.
9 LXX = Septaguint, the translation of the Hebrew Bible into Greek that some New Testaament writers used.47
11 Rather than the attractive but quaint notion of some otherwise unknown marriage custom in which the bride hides under the groom’s gown suggested by more imaginative scholars!
11 Rather than the attractive but quaint notion of some otherwise unknown marriage custom in which the bride hides under the groom’s gown suggested by more imaginative scholars!49
13 Weiser (1962) 607, not only speaks of a “mother-bird” but also of the “strong and intimately tender” tone of the psalm.
13 Weiser (1962) 607, not only speaks of a “mother-bird” but also of the “strong and intimately tender” tone of the psalm.50
14 This interpretation is probably fair in view of the context. It is not followed by other translators, though, as it carries interpretation beyond the call of translation!
14 This interpretation is probably fair in view of the context. It is not followed by other translators, though, as it carries interpretation beyond the call of translation!
This is a follow-up to the testing comment, not a comment on the text.
With this many paragraphs on the page, the jump-directly-to-comment-in-the-commentbox reveals the real need for it.
I’d hate to have to scroll down to “Paragraph 35″ in the comments and then click to open. (After first checking, what paragraph number was that?)
RogerS
Just testing how it works