Untwisting the Twisting of Proverbs 31

Untwisting the Twisting of Proverbs 31
By The Ramyk
Rabbi Apostle Moshe Yoseph Koniuchowsky
Moon 9 Day 3 5971 SC (roughly)
Roman date November 27 2011


Many who have not yet had the revelation of the restoration of biblical marriage at the end of this
age, continue to misuse Proverbs 31, even as they do with Matthew 19. In Matthew 19, as we have
clearly shown elsewhere, Yahushua does not discuss monogamy over polygyny, or even that
monogamy was the original design. (We have shown elsewhere that a very strong case can be made from the
Book of Genesis that Adam had 2 wives. Therefore patriarchy, woman made for man and neither monogamy nor
polygyny was the original pattern.) Please see:

Adam the Polygamist
Did Adam Really Have Two Wives?
The Rebirth of Yisraelite Marriage pages 8-15:


In Matthew 19 the Moshiach warns the leaders against divorce on demand. He teaches that any man
that marries an undivorced woman commits fornication, causing the woman to commit adultery. Or
anyone that divorces their spouse for any reason other than unfaithfulness commits adultery.
Please see: The Rebirth of Yisraelite Marriage pages 7-8,289-292.

Since polygyny is blessed and many were in YHWH’s perfect will in its practice, Yahushua cannot
allegedly come along in Matthew 19 and simply curse or disallow what Torah calls a blessing when
properly regulated and done correctly. If that is what Yahushua allegedly did and taught, then He
could not qualify as the Messiah; for the Messiah would come to AFFIRM YHWH’S ways and not
override them in a new dispensation.
Yahushua said this in Matthew 5:17-18:
17 Think not that I am come to weaken, or destroy the Torah, or the neviim: I have not come to
weaken, or destroy, but to completely reveal it in its intended fullness.
18 For truly I say to you, Until the current shamayim and earth pass away, not one yud, or one
nekudah shall by any means pass from the Torah, until all be fulfilled.

Let’s now seek to untwist the traditional messy religious teachings of Mishle-Proverbs 31.
Chapter 31:
1The words of melech Lemu-El, a message that his eema taught him.
2 What, my son? And what, the son of my womb? And what, the son of my vows?
Marital vows that birthed her son and here is the patriarchal message!
3 Give not your strength to women, nor your halachot to that which destroys melechim.
The warning is that when a man takes more than one covenant wife that the patriarch does not turn
over lordship (strength) or his priesthood to these women. The very fact that she warns him about
women and not a single woman, shows that this is acceptable in Hebraic culture, which predates
Islam, Mormonism or any other kind of religious perversion.
4 It is not for melechim, O Lemu-El, it is not for melechim to drink wine; nor for rulers to drink strong
drink:
5 Lest they drink, and forget the Torah, and pervert the mishpat of any of the afflicted.
6 Give strong drink to him that is ready to perish, and wine to those that are of heavy levavot.
7 Let him drink, and forget his poverty, and remember his misery no more.
8 Open your mouth for those who cannot speak for themselves and are appointed to destruction.
9 Open your mouth, judge righteously, and plead the cause of the poor and needy.
This is why I have spoken publicly and prophetically at this point in time. So that my mouth may
speak forth and declare the ways of the Master Yahushua. And for those who cannot speak for
themselves and for those who are called to live a polygynous lifestyle, yet do not have the platform
that Yah has granted me. I would rather make enemies because I teach the truth in love, than to
allow the guiltless and the righteous that practice plural marriage continue to be castigated and
lumped in with the perverts of society. The media piles on an occasional abuse in the lifestyle, but
never highlights or accentuates the positive examples. They use unjust weights and measures against
plural marriage, without ever sighting the grandiose abuses in monogamy, and the overwhelming
fact that 99% of domestic, child and spousal abuses, with their subsequent restraining orders, are
perpetrated by monogamists, in a society bent on mandating monogamy. That is why we must speak
up and we must be heard!
10 Who can find a virtuous woman? 1 For her price is far above rubies.
Nowhere does this question limit the amount or number of covenant virtuous women. That has for
too long been read into the verse.
11 The lev of her husband does safely trust in her, so that he shall have no need of spoil.
12 She will do him tov and not evil all the days of her chayim.
She will serve his vision and his calling not her own.
13 She seeks wool, and linen, and works willingly with her hands.
14 She is like the merchants’ ships; she brings her food from far.
1 In this verse starts the eshet chayil, or “virtuous woman” chapter.
15 She rises also while it is still night, and provides food to her household, and a portion to her young
women.
Every patriarch needs a matriarch. The matriarch is the first wife who in my view should be the most
emotionally and spiritual mature one. She is to lovingly guide and teach the younger and the less
experienced in marriage. She prepares food or breakfast in this case before the day starts at sunrise,
for both her patriarchal husband as well as HER YOUNG WOMEN. In a biblical Hebraic family, the
younger women become her responsibility, as she mentors and provides for them, along with her
husband, their portions because she is the most virtuous. Now just because she is the matriarch and
called to be the esht chayil-virtous wife, that does not mean that there are not other virtuous
women-wives in the home being raised up and cared for by the first virtuous woman. Just the
opposite is true here, as we see other women sharing her home and assisting her in her business
ventures.
16 She considers a field, and buys it: with the fruit of her hands she plants a vineyard.
17 She girds her loins with strength, and strengthens her arms.
18 She perceives that her merchandise is tov: her lamp goes not out at night.
19 She lays her hands to the spindle, and her hands hold the linen.
She is a business lady within the confines of the home bringing business into the home. Her arms are
a metaphor for the other young women living and assisting in the home.
20 She stretches out her hand to the poor; yes, she reaches out her hands to the needy.
21 She is not afraid of the snow for her household: for all of her household is clothed in scarlet.
22 She makes herself quilts; her clothing is silk and purple.
23 Her husband is known in the gates, when he sits among the zechanim of the land.
Her submission along with his other wives brings him honor in the community.
24 She makes fine linen, and sells it; and delivers girdles to the merchants.
25 Strength and honor are her clothing; and she shall gilah in time to come.
26 She opens her mouth with chochmah; and on her tongue is the Torah of chesed.
27 She looks well to the halachot of her household, and eats not the lechem of idleness.
The virtuous woman is a Torah keeper guarding both her husband and the young wives entrusted to
her care. She contributes both Torah knowledge and kindness and mercy to both her husband and
sister wives.
28 Her children in Yisrael rise up, and call her blessed; her husband also, and he praises her:
29 Many daughters have done virtuously, but you have risen over them all.
A careful look at verse 29 again brings home the principle of Hebraic marriage. Who are these many
daughters? They are the daughters of Israel in the same home, under patriarchy, that are also called
virtuous. In context, these are NOT biological daughters, as children who are pre- puberty cannot be
mature enough emotionally or spiritually to be called virtuous. If we remain consistent in our
interpretation of Scripture and if the virtuous adjective applies to the first MORE VIRTOUS wife,
then the exact same description MUST apply to the other younger less virtuous wives! The first by
virtue of her matriarchal blessing and responsibility, is among the virtuous daughters’ of Zion, but
has risen above them all! Her husband praises her for her great love, character and selfless Hebraic
lifestyle as do her children.
30 Favor is deceitful, and beauty is vain: but a woman that fears YHWH, she shall be given tehilla.
31 Give her of the fruit of her hands; and let her own mitzvoth praise her in the gates.
It is not about who is the most beautiful, or the youngest, but who is the most virtuous. The most
virtuous who is able to rise above them all, she is the one that shall be praised; for she has risen
highest and with dignity and honor in her most noble calling.


With this correct and consistent view of Scripture, we can thank YHWH even more for His ways,
which remain eternally higher than our own ways and where the Yisraelite home is being restored
as the training center for virtuous Israelite men and women. The Israelite home must reflect
Yahushua’s home, where He deals with many wives, as seen in Matthew 25, some wise and
virtuous, some foolish. The Proverbs 31 model fits that of Yahushua and His patriarchal order, as
metaphorically taught and seen in Matthew chapter 25. Selah!

Unraveling the 1 Corinthians 11 Mystery

So many people have asked me to explain the meaning of 1 Corinthians 11: 1-16 that I wanted to dedicate a post to it.

Let's look at this passage in context:

1Co 11:1 Be ye followers of me, even as I also am of Christ.

(Rabbi Sha'ul said for us to follow him as he follows Messiah – establishing the authority of both himself and Spiritual leaders to come)

1Co 11:2 Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.

(He praises these pagan converts for obeying Torah and following the doctrines that Sha'ul taught)

1Co 11:3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

(Chain of authority = Yahuwah-Yahushua-Husband-wife)

1Co 11:4 Every man praying or prophesying, having his head covered, dishonoureth his head.

(He says that praying with a “covered head” is dishonoring to Yahushua. But, what does “covered head” mean?)

1Co 11:5 But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven.

(For a woman to pray with an “uncovered” head dishonors her husband and is the same shame as if she shaved her head)

1Co 11:6 For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered.

(We will have to read further to establish what uncovered means – but we see clearly that being shorn or shaven is a shame)

1Co 11:7 For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.

(Reasons given for a man not to cover and for a woman to cover)

1Co 11:8 For the man is not of the woman; but the woman of the man.

(Referring to the creation account – establishing Patriarchy)

1Co 11:9 Neither was the man created for the woman; but the woman for the man.

(Further establishment of Patriarchy and the chain of command)

1Co 11:10 For this cause ought the woman to have power on her head because of the angels.

(The Malachim can see an uncovered woman and at a glace know that she is shamefully dishonoring her husband)

1Co 11:11 Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord.

(Man is born of woman, woman's sex is determined by her father's sperm – both sexes are necessary and dependent on each other)

1Co 11:12 For as the woman is of the man, even so is the man also by the woman; but all things of God.

(Expounding on the previous verse and adding that Yahuwah is the creator of all)

1Co 11:13 Judge in yourselves: is it comely that a woman pray unto God uncovered?

(It should be obvious to us what is shameful and what isn't – sadly this sick and twisted world has hidden simple truths from us for so long – in many cases we have forgotten)

1Co 11:14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?

(THERE IT IS – the explanation is that we are discussing HAIR as the sign upon a person's head!!! It is shameful for a man to have long hair)

1Co 11:15 But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.

(Again, we see that it is HAIR that is being discussed. A woman should not have short hair)

1Co 11:16 But if any man seem to be contentious, we have no such custom, neither the churches of God.

(If anyone wants to argue, it is not a tradition of the assembly of Yisra'el for a man to sport long hair or a woman short hair Mishle 13:10 states that contention is always a result of pride. Dawid's son, Absolom grew his hair long because he was prideful. Today, women cut their hair so that they can “feel good about themselves” i.e. pride)

So many claim that this passage teaches that a woman should wear a veil, however:

1. The clear wording of expressions like “cut,” “shorn,” “shaven,” etc. would not apply to a veil. It can only refer to hair.

2. He is discussing being in subjection to authority and the outward sign of that submission. If he was talking about a veil for women, then a man would not be allowed to wear anything on his head (Kippah, talit, baseball hat, etc.) while praying.

3. While we do not have the original Hebrew of this passage, both the Aramaic and Greek translations use words that literally mean “uncut” where we see the English word “long” this could not apply to a veil. It means a man must cut his hair and a woman should not cut her hair.

   
   

   The Scriptural Teaching On Hair

   
   
   Is it possible that the length of a person's hair could have anything to do with pleasing Yahuwah?
   
   Such an idea may at first seem strange. But before the question is dismissed, it would be wise to consider two statements of Scripture: "If a man have long hair, it is a shame unto him....If a woman have long hair, it is a glory to her: for her hair is given her for a covering" (1 Corinthians 11:14-15).
   
   In the Scriptures, divinely appointed symbols represent kadosh things. The night Yahushua was betrayed, for example, He gave His disciples bread to eat and a cup to drink. The bread, He said, represented His body, and the cup, His blood (1 Corinthians 11:23-25). While the bread and cup are symbols only, the things they represent are so kadosh that those who do not properly respect them are "guilty of the body and blood of the Mashiach" (1 Corinthians 11:27).
   
   Yahuwah has chosen for the length of people's hair to symbolize their relationship to Him and to the authority He has placed over them. This truth is presented in 1 Corinthians 11:3-16.
   
   
   The Principle of Authority
   
   The subject of 1 Corinthians 11:3-16 is authority: "The head of every man is Mashiach; and the head of the woman is the man; and the head of Mashiach is Elohim" (verse 3). This verse introduces and provides the basis for the following discussion about covering the head.
   
   "Every man praying or prophesying, having his head covered, dishonoureth his head" (verse 4). Yahushua is man's head. It is therefore Yahushua who is dishonored if a man prays or prophesies with a covered head.
   
   "But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven" (verse 5). The man (husband or father) is the head of the woman (wife or daughter). It is therefore the man who is dishonored if a woman prays or prohesies with an uncovered head. This dishonor is the same as if her head were shaven.
   
   Not only is it a shame if the woman is shaven, but it is equally a shame if she is shorn. "For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered" (verse 6). The word "shorn" is simply the past participle of "shear," which means "to cut." This is the meaning of the Greek word keiro, from which "shorn" is translated.
   
   
   Spiritual Significance
   
   What is the theological basis of this teaching? "For a man indeed ought not to cover his head, forasmuch as he is the image and glory of Elohim: but the woman is the glory of the man" (verse 7). Yahuwah has chosen that a man's uncovered head reflects His image and glory in man; woman's covered head reflects the glory of man.
   
   This reflected glory is based on the order at creation. "For the man is not of the woman; but the woman of the man. Neither was the man created for the woman; but the woman for the man" (verses 8-9). This establishes the patriarchal structure of the family.
   
   That these things are important even in the spiritual realm is revealed in the next statement: "for this cause ought the woman to have power on her head because of the malachim" (verse 10). Malachim are spirits. It is not just in the physical realm that the authority represented by the length of hair is important; even malachim take note of a person's obedience or disobedience in this matter.
   
   After establishing the divine order of creation and of authority, this passage affirms that the man and the woman are equally important to each other and of equal value in the malchut of Yahuwah (verses 11-12).
   
   
   The Covering
   
   The inspired Rabbi Sha'ul believed the assembly at Corinth would naturally understand the validity of his teaching on this subject: "Judge in yourselves: is it comely that a woman pray unto Yahuwah uncovered?" (verse 13). He did not think this should be a surprise to believers, for the lesson of a clear distinction between male and female in this matter is deeply rooted even in nature: "Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? But if a woman have long hair, it is a glory to her: for her hair is given her for a covering" (verses 14-15).
   
   The words "have long hair" in these verses are translated from the Greek word komao, which means "to let the hair grow." The word "hair" in verse 15 in the phrase "her hair is given her for a covering" is translated from the Greek kome, which refers to uncut hair. This further explains verse 6, which declares it to be a shame if a woman's hair is shorn (cut) or shaven. Her long, uncut hair is a glory to her, for it illustrates her loving submission to her husband or father.
   
   On the other hand, it is a shame for a man if he allows his hair to grow uncut. For a man to cut his hair reflects his submission to Yahushua; uncut hair on a man symbolizes rebellion against Yahushua.
   
   The covering mentioned in this passage is the woman's uncut hair. Verse 15 is the only place the word "covering," a noun, appears in the passage. Previously, the words "uncovered" and "covered" appear. These two words are adjectives; they do not specifically declare what is the covering. But verse 15 specifically says, "Her hair is given her for a covering."
   
   The word "for" is translated from the Greek anti, which means "against" or "instead of." Here the Scripture themselves declares that a woman's long, uncut hair is given to her instead of (for) a covering (veil), and this is the inspired explanation of verses 5 and 6.
   
   Thus, if a woman cuts or shaves the hair on her head, it is in the eyes of Yahuwah a shameful dishonor of her father or husband. If a man allows his hair to grow long, it is a shameful dishonor of Yahushua.
   
   
   Contention
   
   The passage concludes, "But if any man seem to be contentious, we have no such custom, neither the assemblies of Elohim" (verse 16).
   
   Contention is always the result of pride (Proverbs 13:10). If any man proudly argued against this teaching, he needed to realize that none of the assemblies of Yahuwah had a custom of allowing men to pray or prophesy with their heads covered with long, uncut hair. Nor did they permit women to pray or prophesy unless their heads were covered with long, uncut hair.
   
   
   Conclusion
   
   

   The sincere person who wishes to please Yahuwah will want to obey His Word in every respect. He will partake of the bread and cup of the Lord's Supper with greatest of reverence, because these symbols represent the body and blood of Messiah (verse 20). And a man will cut his hair, while a woman will allow hers to grow, because these symbols represent their relationship to Yahuwah and to Yahuwah-given authority.