A Mission-driven Adventist Family
Anatomy of a Word
by: Alicia Valasse-Polius
"For You are my hope, O Lord God..."
Psalm 71: 5NKJV
In every word, there is a beginning – that place where meaning becomes so significant that generations return there for a revealing. You see reader, a word is more than the structured linguistic components that give it a voice. It is meaning.
Meet a word:
The word “Tikvah”, from the root “qavah”, first appears in the bible as an object used by Rahab to save her family.
Consider Joshua 2 verse 18(NKJV):
“…when we come into the land, you bind this line of scarlet cord in the window through which you let us down…”
A simple cord hanging through a window, some may say…but was it?
This account, “Of Spies and Harlots”, doubters and optimists, is steeped in imagery. Bible scholars assert that the physical cord represented more than a lifeline to the Israelites. It was a measure of grace to Rahab and her family, a symbol of hope.
To fully understand the concept of “hope”, we need to return to the source because the meaning of “hope” in Modern English is quite different from the meaning captured in Hebrew. The concept of “hope” is presented in Modern English as a feeling (abstract) that denotes optimism based on an expectation. There is waiting, but it is passive. This is worldly hope.
Often, when concepts or ideas are translated from one language to another, meanings may be altered. In the case of Hebrew and English, the essence of meanings is lost because the semantic, cultural and syntactic frameworks of these languages are not compatible. Significantly, the languages belong to different families; English to the Germanic Languages and Hebrew to Semitic Languages. Additionally, Hebrew idioms, steeped in Jewish tradition, may sound nonsensical when translated in Modern English. In essence reader, in order to understand and apply the concept of “hope” one must go back to the beginning: qavah.
Qavah, the root for “Tikvah”, often denotes expecting, looking forward to, waiting for, binding or twisting together like the action seen in creating a cord. This waiting is not defined by idleness. It is active and often used in the context of waiting for God’s intervention in different circumstances. We are all too familiar with the concepts of “waiting” or “expecting” but consider the biblical image of qavah, the cord, captured in Isaiah 40:31(KJV):
“But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.”
This action of “waiting upon the Lord” signifies intentional and patient waiting, at times in the midst of adversity. It is a waiting that requires the believer to “bind” himself or herself to God in such a way that this bond becomes an anchor in every type of storm. The type of waiting captured here is similar to the ancient artform of weaving which describes the interlacing of two distinct sets of thread or yarn - the believer’s life intertwined with God’s character, a state of total surrender, recognition of necessary reliance on God - and him alone. Essentially, “they that wait (intertwine their lives with God’s character) shall renew their strength…”. They shall be resilient. This is Godly hope.
Qavah is presented in other biblical contexts where there is a metaphorical roping of our hope to God. In Psalms 27:14, this is captured by encouraging resolute reliance on God when waiting:
“Wait on the Lord;
Be of good courage,
And He shall strengthen your heart;
Wait, I say, on the Lord!”
Psalm 71 Verse 5 is an affirmation of God as anchor, cord.
“You are my hope, O Lord…”
Lamentations 3: 25-26 speaks to a prevailing, active and confident waiting:
“The Lord is good to those who wait for Him,
To the soul who seeks Him.
It is good that one should hope and wait quietly
For the salvation of the Lord.”
But in what circumstances are we waiting? This is the “war and rumours of wars” era. Earthquakes, pestilences, signs and false prophets are in every sphere. It is the Age of Moral Decadence and Spiritual Lethargy. It’s the time when egos flourish, consciences sleep and love of God dwindles. It is the Age of Unforgiveness, Lewdness, Indiscipline, Treachery and “Forms of Godliness” (Matthew 24; 2 Timothy 3: 1-4). Not a walk in the park for a follower of Christ, is it?
What’s the way out of this seemingly hopeless situation? Is it the emergence of a new government, the replacement of human effort with Artificial Intelligence, the reprogramming of the human mind or the rewiring of the human conscience? Make them love again?
Scripture is clear. No human effort can remedy this state of affairs because a spiritual dilemma requires a divine solution. Hope (qavah) and subsequent peace. The Messianic Kingdom is peace (Isaiah 9: 6-7; Isaiah 11: 6 – 9). He, the world’s Hope, its anchor, its power cord, will usher in the peace we so desire (Hebrews 6:19; 1 Timothy 1:1). Until that time: qavah!
Tikvah
IPA Transcription: /'tɪkvɑː/
Language: Hebrew
Hebrew Root: qavah (active verb)
Word Class: noun (singular, feminine)
Voice: Active Voice
English Cognate: Hope
When battles overwhelm – qavah!
When faith shakes incessantly – qavah!
When crying no longer helps – qavah!
When solitude is a sanctuary – qavah!
When the Savior seems far away – qavah!
When death’s sting troubles you – qavah!
When faith shakes incessantly – qavah!
In every waking moment – qavah!
Qavah!
The Walk
by A. Valasse-Polius
“…so walk ye in Him.”
Colossians 2: 6 KJV
Greece - a predominant Orthodox space where the modern hyper-paced lifestyle exists among the relics of Hellenism. Once-upon-a-summer-getaway, we stepped off the plane onto the tarmac, shouldered luggage bouncing against my back.
Nice day in Athens. Temperature over 100 degrees Fahrenheit.
This was a journey through history - not deserving of the mere view from a taxi ride, really. So, a promenade began on the worn-out Pentelic marble near ancient Areopagus. The crowd, mostly filled with vacationers and history enthusiasts, was vast – not like in the days of Paul. Gone were the Areopagus Council and the Epicurean and Stoic philosophers (Acts 17: 15-19KJV).
More than 2 millennia later, the iconic, sun-bleached marble plinth continued to define The Great Walk of Athens. Soon, blistered feet forced me to seek help at a nearby healthcare facility after prolonged moseying in my thin-soled, rigid, flat sandals. No doubt, vacationer’s naivety. Wrong shoes for this terrain.
Walking can be leisurely, purposeful, unsteady or limping. For some walks, we saunter, hike, tiptoe or march. The terrain for certain walks will cause blistering, limping or stumbling. There are physical walks, ideological or philosophical walks and Spiritual Walks. Some walks will require resting but others demand slogging.
Paul, “an apostle not of men, prisoner of Jesus Christ, separated unto the Gospel of God” walked through difficult physical and philosophical terrain (Galatians 1:1; Philemon 1:1; Romans 1:1). The terrain near the Areopagus was challenging and the Greeks were renowned for the supremacy of their philosophical system. But there he settled and preached in a “city wholly given to idolatry” (Acts 17:16KJV).
The topography near the Areopagus was undoubtedly physically challenging. Located in an area with no shade, the walker had to maneuver ancient stone steps carved in a crag of slippery limestone. Bible scholars assert Paul would have likely climbed a summit of nearly 115 meters to reach his audience, eager to let them know about this “new doctrine” he spoke of (Acts 17: 19KJV).
This terrain was also defined by its embracement of polytheism. The Greek gods were the centre of worship and life in Ancient Greece. In fact, Areopagus was a symbol of Greek religion and justice. While it was much like the Jewish Sanhedrin, the Areopagus celebrated the Greek gods and defended their honour in the Ancient Supreme Court. It was, in this philosophical context, he brought the “Unknown God” to the Athenians (Acts 17:23KJV).
Areopagus was not his only difficult walk. Extreme weather, high-risk, perilous routes and physical suffering defined his combined 10 000 miles of journeying by water and land. These were walks of sacrifice, perseverance and adaptability. Note here reader, he did not portray these walks as tranquil journeys, nor did he present trips classified by long static periods.
In his trekking, he walked “worthy of the calling” by walking in Love, walking circumspectly, walking in the Spirit, walking by faith and walking in the newness of life (Ephesians 4:1; Ephesians 5:2; Ephesians 5:15; Galatians 5:16; 2 Corinthians 5:7; Romans 6:4). This is, essentially, the Walk of the Christian. A trek – not necessarily on a paved path. This walk may take place in extreme dry, dusty or wet conditions. It may include periods of persecution, bruised egos and mental tugs of war. It may result in Spiritual blisters, sunburns and the occasional fracture.
Importantly, the right shoes must be used for trekking on The Christian Walk. Shoes made from worldly, synthetic materials will not provide the right support. Create the right shoes by injecting the Word of God into the rubber sole to ensure that it grips every slippery terrain. Spray the high-quality leather with Christ’s righteousness and do not forget your laces of perseverance. Tie them tightly.
Here’s the thing! Christians need not care for these perceived bouts of inconvenience because they can do “all things through Christ” who gives strength (Philippians 4: 13KJV). Ultimately, it’s about intimacy with God, the kind that makes tears okay, the kind that makes every terrain bearable and the kind that is achieved through ceaseless prayer – an incessant dialogue with God (1 Thessalonians 5:17KJV). This is the quality of intimacy that births total reliance on God, even allowing for melodies in a dungeon (Acts 16KJV).
What’s your walking like? Are there days defined mostly by joy or are they generally sunny with days of discomfort? Are there days when the burdens of the mental battlefield outweigh the fleshly scars of any prolonged physical walking? If you look close enough reader, Jesus is there in every walking demeanor. He is in the joyous walk. He is in every walk defined by periods of illness and death. He is Lord over the Dungeon Walk and the King who conquers the barrenness of the Spiritual Desert.
Think for a moment reader…Is he the centre of your walking?
His metaphorical portrayal of “walking” was a daily, dynamic, progressive trek of obedience because those who love the Lord keep his commandments (John 14:15KJV).
by A. Valasse-Polius
Scriptural Focus: “Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.”
Psalm 23:4KJV
How often do we recite Psalm 23, oblivious to the profound meaning beyond the lines? It is a Psalm of shepherding, pasturing, restoring, walking, comforting, valley-ing and most importantly …reassuring.
Arguably, no one is more qualified to speak on the subject of valley-ing than King David. He was anointed, waited for what seemed like an eternity for his coronation, lived like a nomad for years, hunted by a king who saw his identity in a throne, corrupted by lechery and brutalized by the sword in his house (1 Samuel 16:13; 1 Samuel 23:14-29; 2 Samuel 11; 2 Samuel 12:10). Let’s face it! The guy had it rough during his lifetime.
These types of experiences are often referred to as being in “the valley”. The bible presents two types of valleys. One is a topographical element, celebrating verdant landscapes and nature’s fertility; the Valleys of Rephaim, Jezreel, Elah and Siddim as examples (Joshua 15:8; Hosea 1:5; 1 Samuel 17; Genesis 14: 3, 10). The other is a symbolic element, capturing humanity’s vulnerability in the face of emotional turbulence, contentions with sin, loss, setbacks, trek to spiritual growth and restoration; the Valley of Dry Bones as example (Ezekiel 37). Some valleys represent both elements. They capture the vitality of a physical setting while highlighting a period of testing, questioning, collective responsibility and the assurance and hope in God’s promises; the Valleys of Eschol and Achor serve as illustrations (Numbers 13:33; Joshua 7).
In Psalm 23, David acknowledges a particular valley, denoted by the definite article “the”, indicating that the one interacting with the Psalm has prerequisite knowledge of the events that constitute his “valley experience”. Biblical scholars assert that the Psalm was written around 1000BC. Hence, David’s experiences after his anointing, including Saul’s relentless pursuit, are among the events that preceded the writing of this Psalm. This valley experience is not brief. It is defined by prolonged distress, testing, questioning, wondering …where is God?
In this context, one may understand David’s use of the anaphora to magnify the weight of his experience in this valley:
“How long wilt thou forget me, O Lord? Forever? How long wilt thou hide thy face from me? How long shall I take counsel in my soul, having sorrow in my heart daily? How long shall mine enemy be exalted over me?
Psalm 13:1- 2
Truly, how long? Yet, in his questioning, he knows that God is with him, doing what only the Shepherd can do for his sheep...comfort. This comfort is the reassurance needed to appreciate that there is no need to fear evil – not even in “the valley”. This sentiment is also expressed as David concludes Psalm 13:
“But I have trusted in thy mercy; my heart shall rejoice in thy salvation”
Psalm 13:5
Somewhere in his valley-ing, the totality of his experiences with his God allows him to trust that something better is coming.
Here’s the thing about valleys reader: they rarely announce their arrival. They come when you least expect. Some are masked. Some are external and others are confined to the deep chambers of our minds. Some valleys we encounter as a collective. Some valleys we navigate alone with our God. Some valleys are marked by malaise, misery and death – evidence of a world ruined by sin (Romans 6:23). Valley-ing, for some, can be brief. For others, it is an odyssey.
But in every valley…there is God who guarantees that “all things work together for good to them that love God…to them who are the called according to his purpose” (Romans 8:28).
To the journeyer, the one who is valley-ing… seek the Lord for there is no better companion in a valley. Why? He is “a refuge for the oppressed, a refuge in times of trouble” (Psalm 9:9). How do I know? Simple... “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.” (2 Corinthians 4: 17-18).
Valley-ing
By: A. Valasse-Polius
Scriptural Focus: “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.”
Revelation 21:4KJV
One cold morning in London, not too long ago actually, we got off the bus on Edgware Road. The plan…take a leisurely walk to Central London Seventh-day Adventist Church. It was a busy morning in the city. Blaring horns from every direction startled commuters. Traffic backed up as emergency personnel hurried to put the gurneys in the waiting ambulances. On the streets, law enforcement officers were measuring skid marks and documenting the damage to bollards. Hmmm…another day in the city!
Minutes later, we walked through the doors of Central London – a place we’d grown to love over the years. It was mid-morning and congregants were waiting. Then, the pianist struck the first key and the choristers began:
“All the gates of pearl are made,
In the city four-square;
All the streets with gold are laid,
And there is no night there.
God shall wipe away all tears;
There's no death, no pain, nor fears;
And they count not time by years,
For there is no night there.”
And the chorus echoed in the middle of the earthly city; a resounding reminder that its noises and inconveniences are temporary.
This 1899 hymn by John Clements bespeaks the ultimate hope, rooted in a promise that a heavenly city is everything that an earthly city is not. The earthly cities are characterized by death, limited time, pain, rusty gates and pothole-filled, asphalt streets. Contrastingly, the heavenly city, enveloped by the presence of Christ, is a place of peace and light. Pain and death are foreign to it.
While the word for “city” occurs at least 1095 times in the bible, the concept is first introduced in Genesis. Some cities were places of worship and the nuclei of commerce; Zion and Hebron (2 Samuel 15:8; Psalm 102:21). Others represented rebellion against God in the form of idol worship, murder camps, debauchery and lewdness; Cities of the Plain, Babel, Calah, Biblical Athens, Enoch and Gibeah (Genesis 4: 17; Genesis 10; Genesis 13; Genesis 19; Judges 19; Acts 17:16). Regardless of their characteristics, these cities remained imperfect; plagued by the consequences of sin. They were temporary entities, disfigured by sin. Today, they remain disfigured.
But the bible presents a city like no other. It is characterized by newness, purity and holiness. It does not harbor the elements of death, pain or anguish that so characterize the modern city, for they are “former things”. It does not know darkness for its maker is Light (1 John 1:5). This holy city is what awaits the faithful servants of our Lord, Jesus Christ; those who do not engage in works of the flesh and action that desecrates, or is labelled as an abomination or a lie” (Galations 5: 19-21; Revelation 21: 27).
This means, ultimately, that we must endeavor to be faithful servants of Christ, epitomizing His character in every stead. His character is Love. Those who fail to do just that, “shall by no means enter” The City Foursquare.
Jézi Kwi ka witounen touswit.
Reconciliation After a Poisoned Godliness
by Alicia Valasse-Polius
Originally published under the name “Alicia Valasse” by the Sabbath School and Personal Ministries Department of the General Conference of Seventh-day Adventists.
© General Conference Corporation of Seventh-day Adventists
Josh. 1:9; Jer. 5:26–31; 20:1–14; 23:14; Hosea 3; Rom. 5:3
The time spent in the polytheistic atmosphere of Egypt stained Israel’s godliness. For years, God’s people were openly exposed to Egypt’s warring ways and ardent religious falsehoods. Moses would come, but Egypt’s poison had settled amongst the people. Free as they were in the desert, Israel set out on a path of spiritual adultery—openly defying God and seeking to replace Him with golden effigies. God performed miracle after miracle, but many of His people had been marked by long exposure to polytheism. However, He would not abandon His seed even after their “brazen” prostitution (Ezek. 16:30, NKJV). He reached out to His people through His prophets—many of whom openly lamented Israel’s spiritual predicament. Such an important call was sometimes met with uncertainty, self-doubt, and external resistance. Open proclamation of wrongs is sometimes met with resistance even from leaders—spiritual and otherwise (Jer. 20:1, 2). In the face of such adversity, we are reminded that the Lord, who is light and salvation, will shield us (Ps. 27:1–3). Such assurance can surely pave the way for reconciliation after spiritual infidelity has occurred.
No Place for Spiritual Infidelity (Jer. 5:26–31; Ezek. 16:32; Hosea 3)
Our God is deserving of sincere praise and worship. In light of this, every effort should be made to eradicate religious fads and deviant doctrines that scorn God’s laws. The prophetic book of Jeremiah speaks of such practices among His people: “wicked men” who set traps; prophets who “prophesy falsely”; priests who “bear rule by their means”; and “houses full of deceit” (Jer. 5:26–31). Such behavior demonstrates spiritual infidelity and likens God’s people to harlots and adulterous wives (Ezek. 16:31, 32). God, however, loves His people with an everlasting love. Like Hosea in response to the unfaithful Gomer, He is always available to forgive and to welcome His repentant people home (Hosea 3). God does not seek to abandon His people in the midst of their sin. Instead, He seeks us out in our daily deliberations with other Christians, in our worship, and through prophetic messages in His Word. These messages are proclaimed by the major and minor prophets. In every instance, the message contains a concerted effort to highlight the sin in an effort to trigger repentance. The book of Jeremiah tells of the injury to the “marital” bond between God and Israel and calls for reconciliation of Creator and created.
Thrown in “the Stocks” of Life (Jer. 20:3)
While the prophetic call for reconciliation is deemed necessary for the salvation of souls, it is sometimes met with opposition. Like Jeremiah, we too may be “thrown in the stocks” for delivering truths about doctrinal malpractice. Our stocks may be the “self-indulgent” approach of some spiritual leaders, the lack of support from fellow church members, or persecution from both believers and unbelievers. Whatever “the stocks” may be, God is prepared to free us from our shackles, just as He did for Jeremiah (Jer. 20:3). With the freeing of our shackles, we are called to give of ourselves in service to Him (Matt. 28:19). Our confidence may dwindle when He calls us. We may be quick to turn to our lack of experience, to run away from our religious obligation to ministry like Jonah did. But Jeremiah presents a wonderful example of the use of youthfulness to proclaim the word. Let us not say we are but children unable to speak or that we are handicapped by fear (Jer. 1:7, 8). It is the Lord who speaks through us (verse 9). He enables our understanding, and He helps us in our contributions to the glory of His kingdom. As young adults, we are called to write, speak, tell, and sing of His glory and wonderful blessings to us—underserving though we are.
Spiritual Fire in the Bones and Heart (Jer. 20:7–14)
As we continue on our Christian journey with renewed enthusiasm, we must, like Jeremiah, develop a spiritual “fire in the bones” and, by extension, in the heart. In spite of the challenges we face, we should not surrender our desire for salvation. Trials and tribulations may surface, but Joshua urges us to be “strong and courageous” (Josh. 1:9, NIV), and Paul desires us to “glory in tribulations” (Rom. 5:3), for they help us to be patient, tolerant, and steadfast. The “fire in the bones” and heart will undoubtedly assist in our steadfastness during trials. Here are some ways in which we can solidify the presence of spiritual “fire of the bones” and heart: Study God’s Word daily. Daily engaging with the Bible is the greatest weapon against the snares of the devil. There is power in the Word. Ask for the guidance of the Holy Spirit. Having the Holy Spirit with us guarantees that we will be transformed and equipped for work in God’s kingdom.