A gloss does not a meaning make

Now, having arrived at a second plausible gloss, we are no closer to the meaning of the Niphal, because a workable gloss should not be confused with the meaning of the Hebrew term.—Steven W. Boyd, in "Where Shall Wisdom Be Found?" A Grammatical Tribute to Professor Stephen A. Kaufman, 122

Ought to, you should—or You will know?

Israel’s judiciary system, like that throughout the ANE, was based on the wisdom of the judges, not on legislation. It involved a dynamic integration of custom, divine revelation (including oracles), and intuition, rather than static codes. The legal collections found in the Torah and other legal collections embody that wisdom by providing an aspective mosaic of sayings that manifested the sponsor’s wisdom, instructed the judges, and helped the people to understand order in society. The people are to “heed” this wisdom and “preserve” it. In this view, the expected response to the Torah is far different from a response to legislation. Legislation carries a sense of “you ought”; instruction carries a sense of “you will know.”—Walton and Walton, The Lost World of the Torah, 44–45

Away in a Manger

384 Away in a Manger

1 Away in a manger, no crib for a bed,
   the little Lord Jesus laid down His sweet head;
   the stars in the heavens looked down where He lay,
   the little Lord Jesus asleep on the hay.

2 The cattle are lowing, the Baby awakes,
   but little Lord Jesus, no crying He makes.
   I love Thee, Lord Jesus, look down from the sky
   and stay by my side until morning is nigh.

3 Be near me, Lord Jesus; I ask Thee to stay
   close by me forever, and love me, I pray.
   Bless all the dear children in Thy tender care,
   and fit us for heaven, to live with Thee there.
                         Anonymous
                         The Methodist Hymnal, 1964 edition

<idle musing>
I thought I had posted on this in the past, but apparently not. You can read all the history about it you want by searching on the web, but the short story is that it was long attributed to Martin Luther. But, there is no record of it anywhere before the 1800s in the United States. There is no German precursor and it certainly doesn't read like Luther! The Wiki has a good round-up of the history.
</idle musing>

It ain't the law, kids

The term Torah is universally acknowledged to refer to instruction. In fact, there is no Hebrew word for “law” (= legislation), and now it can be seen that the reason for this is that the ancient societies were not legislative societies. There is nothing like codified, prescriptive legislation in their experience.—Walton and Walton, The Lost World of the Torah, 40

Tozer for Tuesday

Whatever makes God less important or less wonderful or less glorious or less mighty is not of God. The whole purpose of God in redemption and for sending the Scriptures and redeeming man is that He might be glorified among men. The glory of God is the health of the universe. Wherever God is not glorified, that part of the universe is sick.—A.W. Tozer, Reclaiming Christianity, 209

All My Heart This Night Rejoices

379 All My Heart This Night Rejoices

1. All my heart this night rejoices,
   As I hear, far and near, sweetest angel voices;
   Christ is born, their choirs are singing,
   Till the air, everywhere, now their joy is ringing.

2. Hark! a voice from yonder manger,
   Soft and sweet, doth entreat, Flee from woe and danger;
   Brethren, come; from all that grieves you
   You are freed; all you need I will surely give you.

3. Come, then, let us hasten yonder;
   Here let all, great and small, kneel in awe and wonder,
   Love Him who with love is yearning;
   Hail the star that from far bright with hope is burning.
                         Paul Gerhardt
                         Trans. by Catherine Winkworth
                         The Methodist Hymnal, 1964 edition

<idle musing>
This one has a whole bunch more verses. As usual, cyberhymnal has the most complete version.

2. For it dawns, the promised morrow
   Of His birth, who the earth rescues from her sorrow.
   God to wear our form descendeth;
   Of His grace to our race here His Son He sendeth.

3. Yea, so truly for us careth,
   That His Son, all we’ve done, as our offering beareth;
   As our Lamb who, dying for us,
   Bears our load, and to God, doeth in peace restore us.

6. Ye who pine in weary sadness,
   Weep no more, for the door now is found of gladness.
   Cling to Him, for He will guide you
   Where no cross, pain or loss, can again betide you.

7. Hither come, ye poor and wretched:
   Know His will is to fill every hand outstretchèd;
   Here are riches without measure,
   Here forget all regret, fill your hearts with treasure.

8. Blessèd Savior, let me find Thee!
   Keep Thou me close to Thee, cast me not behind Thee!
   Life of life, my heart Thou stillest,
   Calm I rest on Thy breast, all this void Thou fillest.

9. Thee, dear Lord, with heed I’ll cherish;
   Live to Thee and with Thee, dying, shall not perish;
   But shall dwell with Thee for ever,
   Far on high, in the joy that can alter never.

10. Forth today the Conqueror goeth,
   Who the foe, sin and woe, death and hell, o’erthroweth.
   God is man, man to deliver;
   His dear Son now is one with our blood forever.

11. Shall we still dread God’s displeasure,
   Who, to save, freely gave His most cherished Treasure?
   To redeem us, He hath given
   His own Son from the throne of His might in Heaven.

12. Should He who Himself imparted
   Aught withhold from the fold, leave us broken hearted?
   Should the Son of God not love us,
   Who, to cheer sufferers here, left His throne above us?

13. If our blessèd Lord and Maker
   Hated men, would He then be of flesh partaker?
   If He in our woe delighted,
   Would He bear all the care of our race benighted?

14. He becomes the Lamb that taketh
   Sin away and for aye full atonement maketh.
   For our life His own He tenders
   And our race, by His grace, meet for glory renders.

That's a lot of verse.
</idle musing>

Really, I'm a good king! And here's proof…

The relief at the top of the stele of Hammurabi depicts the king standing before the god Shamash, the deity responsible for order and justice. Hammurabi is accountable to the gods in general and Shamash in particular to be a wise king as he establishes and maintains justice in the land. This practice of wisdom is the basis for his continued investiture (remember the symbols of investiture held by Shamash, signifying his right to designate Hammurabi as king). In the prologue and epilogue, Hammurabi recounts how he has been favored by the gods and installed by them and how he has maintained justice by means of the wisdom they have granted him. The 282 legal sayings are provided as evidence of his judicial wisdom—representing at times verdicts that have actually been handed down and at other times what the verdict would be if such a case were to come before the king. All are there to give evidence of his wisdom. All people (as well as the gods) should consider the stele as proof that Hammurabi is indeed a wise king. Judges would learn wisdom from this list, and people would be convinced that the king has been working tirelessly on their behalf to provide order for them.—Walton and Walton, The Lost World of the Torah, 35

God Rest You Merry, Gentlemen

378 God Rest You Merry, Gentlemen

1 God rest you merry, gentlemen,
   let nothing you dismay,
   remember Christ our Savior
   was born on Christmas Day
   to save us all from Satan's pow'r
   when we were gone astray.

Refrain:
   O tidings of comfort and joy,
   comfort and joy;
   O tidings of comfort and joy.

2 From God our heav'nly Father
   a blessed angel came
   and unto certain shepherds
   brought tidings of the same;
   how that in Bethlehem was born
   the Son of God by name. [Refrain]

3 "Fear not," then said the angel,
   "Let nothing you affright;
   this day is born a Savior
   of a pure virgin bright,
   to free all those who trust in Him
   from Satan's pow'r and might." [Refrain]

4 The shepherds at those tidings
   rejoiced much in mind,
   and left their flocks afeeding,
   in tempest, storm, and wind,
   and went to Bethlehem straightway,
   this blessed Babe to find. [Refrain]

5 Now to the Lord sing praises
   all you within this place,
   and with true love and brotherhood
   each other now embrace;
   this holy tide of Christmas
   all other doth deface. [Refrain]
                         18th century trad. English Carol
                         The Methodist Hymnal, 1964 edition

<idle musing>
Amazingly, this is only in about 120 hymnals. Everytime I see or hear this carol, I think of the Barry McGuire version w/his gruff voice. Oh, and note the punctuation. It's God rest you merry and then gentlemen; the gentlemen aren't merry. They are supposed to rest in the joy that God brings.
</idle musing>

Book of Books, Our People's Strength

370 Book of Books, Our People's Strength

1. Book of books, our people’s strength
   Statesman’s, teacher’s, hero’s treasure,
   Bringing freedom, spreading truth,
   Shedding light that none can measure;
   Wisdom comes to those who know thee,
   All the best we have we owe thee.

2. Thank we those who toiled in thought,
   Many diverse scrolls completing;
   Poets, prophets, scholars, saints,
   Each his word from God repeating;
   Till they came, who told the story
   Of the Word, and showed His glory.

3. Praise we God, who hath inspired
   Those whose wisdom still directs us;
   Praise Him for the Word made flesh,
   For the Spirit which protects us.
   Light of Knowledge, ever burning,
   Shed on us Thy deathless learning.
                         Percy Dearmer
                         The Methodist Hymnal, 1964 edition

<idle musing>
You definitely should take the time to read the author's bio at the link above. Although his hymns were never very popular—this one occurs in about 25–30 hymnals—his other writings were more influential.
</idle musing>

What? Another list?!

In raw form the lists are pedagogical. When embedded between prologue and epilogue as in Hammurabi’s stele, they serve as an accountability report to the gods. Consequently, these lists of legal sayings do not tell us what laws were in force in society, much like proverbs do not tell us how everyone lived their lives in society. Both sorts of corpus are illustrations compiled to communicate the wisdom that will lead to order and justice. Scholars who were engaged on behalf of the king sought not to define law but to offer guidance for discerning wise justice so that order might be maintained in society.—Walton and Walton, The Lost World of the Torah, 33

Father of Mercies, in Thy Word

367 Father of Mercies, in Thy Word

1 Father of mercies, in Thy word,
   What endless glory shines!
   Forever be Thy name adored
   For these celestial lines.

2 Here springs of mercy rise
   To cheer the fainting mind,
   And thirsty souls receive supplies,
   And sweet refreshment find.

3 O may these heavenly pages be
   My ever dear delight.
   And still new beauties may I see,
   And still increasing light.

4 Divine Instructor, gracious Lord,
   Be Thou forever near:
   Teach me to love Thy sacred word
   And view my Savior there.
                         Anne Steele
                         The Methodist Hymnal, 1964 edition

<idle musing>
Although I don't recall ever singing this song, it seems fairly popular, occurring in more than 750 hymnals. The variations are many; even aside from the verses chosen, the wording varies among them. As usual, Cyberhymnal has the most complete version:

2. Here may the wretched sons of want
   Exhaustless riches find;
   Riches above what earth can grant,
   And lasting as the mind.

3. Here the fair tree of knowledge grows
   And yields a free repast;
   And richer fruits than nature shows
   Invite the longing taste.

4. Amidst these gloomy wilds below,
   When dark and sad we stray,
   Here beams of Heaven relieve our woe,
   And guide to endless day.

6. Here the Redeemer’s welcome voice
   Spreads heavenly peace around
   And life and everlasting joys
   Attend the blissful sound.

</idle musing>

They will know it when they see it…

Our modern case law describes precedent that sets limits on what kinds of rulings the lawyers and the judges are allowed to make. Ancient legal wisdom instead tried to instruct the judge on what rightness and wrongness looked like so he (and it was usually a man) would be able to produce rightness and eliminate wrongness with his verdicts. … The texts do not teach what the law is; they provide a model for right and wrong so that the judges will know it when they see it.—Walton and Walton, The Lost World of the Torah, 31

Wake, awake, for night is flying

366 Wake, awake, for night is flying

1 Wake, awake, for night is flying,
   the watchmen on the heights are crying;
   awake, Jerusalem, at last.
   Midnight hears the welcome voices,
   and at the thrilling cry rejoices:
   "Come forth, you maidens! Night is past.
   The Bridegroom comes! Awake;
   your lamps with gladness take!"
   Alleluia!
   Prepare yourselves to meet the Lord,
   whose light has stirred the waiting guard.

2 Zion hears the watchmen singing,
   and in her heart new joy is springing.
   She wakes, she rises from her gloom,
   for her Lord comes down all-glorious,
   and strong in grace, in truth victorious.
   Her star is ris'n; her light is come.
   O, come, you Blessed One,
   Lord Jesus, God's own Son.
   Sing hosanna!
   We go until the halls we view
   where You have bid us dine with You.

3 Now let all the heav'ns adore You,
   and saints and angels sing before You.
   The harps and cymbals all unite.
   Of one pearl each shining portal,
   where, dwelling with the choir immortal,
   we gather 'round Your dazzling light.
   No eye has seen, no ear
   has yet been trained to hear
   what joy is ours!
   Crescendos rise; Your halls resound;
   hosannas blend in cosmic sound.
                         Philipp Nicolai
                         Trans. by Catherine Winkworth
                         The Methodist Hymnal, 1964 edition

Popularity isn't everything

For all the popularity of Hammurabi’s collection, it is never cited in a court document as providing the basis for the judge’s decision. In our world judges make decisions based on precedents of legal rulings that have withstood scrutiny and based on legislation that has been enacted by a country’s legislative body. Rulings have to be documented and supported by evidence from the written records. In contrast, judges in the ancient world did not issue their verdicts by making reference to documents that had been produced for that purpose. Instead, they depended on custom and wisdom. When those were inadequate, divine oracles would be sought (note Moses’ procedure in Ex 18).—Walton and Walton, The Lost World of the Torah, 30

The heavens declare thy glory, Lord

365 The heavens declare thy glory, Lord

1 The heavens declare thy glory, Lord
   In every star thy wisdom shines;
   But, in the volume of thy word,
   We read thy name in fairer lines.

2 Sun, moon, and stars, convey thy praise
   Round the whole earth and never stand;
   So, when thy truth began its race,
   It touch'd and glanc'd on every land.

3 Nor let thy spreading gospel rest,
   Till thro' the earth thy truth has run,
   Till it has all the nations blest,
   That see the light or feel the sun.

4 Great God of righteousness, arise,
   Bless the dark world with heavenly light,
   Thy gospel makes the simple wise,
   Thy laws are pure, thy judgment right.

5 Thy noblest wonders here we view,
   In souls renew'd and sins forgiven,
   Lord, cleanse our sins, our souls renew,
   And make thy word our guide to heaven.

6 Thy noblest wonders here we view.
   In souls renewed and sins forgiven:
   Lord, cleanse my sins, my soul renew.
   And make thy word my guide to heaven.
                         Isaac Watts
                         The Methodist Hymnal, 1964 edition