Genesis 41:9–10,The chief butler spoke. Here the chief butler is recounting the events to Pharaoh of how he ended up in prison as if Pharaoh weren’t aware of these facts. It is quite possible that this was a new Pharaoh, and the Pharaoh who had put the butler in prison was now dead. If so, then this new Pharaoh was very young, since in Genesis 45:8 Joseph, who by now would have been at least in his late 30s, refers to himself as “a father to Pharaoh.”
YHVH’s timing was perfect for his larger plans to be fulfilled in Joseph’s life. Do you have the trust in YHVH to believe the same for your life? Had the chief butler remembered Joseph prior to this time, it is likely that YHVH’s plans for Joseph may not have worked out to his benefit. Would he have had the chance to interpret Pharaoh’s dream? Would he have returned to Canaan? How would the history of the nation of Israel been different?
Genesis 41:16, Elohim. By this time, Joseph had endured multiple false accusations, murder attempts, enslavement and imprisonment on false charges. A man of lesser spiritual stature than Joseph might have lost his faith in Elohim along the way. What can we learn from Joseph about enduring and overcoming faith in our Maker in the face of adverse circumstances in life?
In this verse, what is the evidence that he hadn’t given up hope in his Heavenly Father, and that he had not lost sight of the prophetic promises that YHVH had made to him many years earlier? Simply this. Even though Joseph was standing before a king, who had the power of life and death over him, he still had faith that Elohim would give him the interpretation to the king’s dream. Not only did Joseph believe this, but openly declared his faith to Pharaoh. What does this teach us about boldly proclaiming our faith even in the face of possible death? In Revelation 12:11, we learn that the end time saints will overcome the Evil One by the word of their testimony and that they will not love their lives the death. Elsewhere Yeshua declared to his disciples, “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven” (Matt 10:32). Now is the time to start putting our faith to work in the small areas, so that we will pass the larger tests that will inevitably come our way later.
As a form of witnessing to those around you, do you give honor to YHVH whenever you can—even to strangers and potential enemies as Joseph did?
The fact that Joseph was able to proclaim his faith in Elohim in front of one of the most powerful monarchs of his day is evidence of his strong and abiding faith in and fear of YHVH even in spite of years of mistreatment and false accusations. Joseph is a powerful and encouraging example to the down-trodden saints of the world, who have been persecuted for the their faith. Joseph is proof that it is possible to maintain faith in YHVH even in spite of dire, even life threatening circumstances.
Genesis 41:38, A man in whom the Spirit of Elohim is. Would this be the testimony of those heathens around you about you? If not, why? What changes in your life can and should you make to insure that it would be?
Genesis 41:45, Poti-phera.Apparently, this was none other than Potiphar, Joseph’s former slave master and the one who wrongfully imprisoned Joseph. Joseph being permitted to marry Potiphar’s daughter was YHVH’s way of vindicating him in the eyes of the Egyptians (The ArtScroll Stone Edition Chumash, p. 299; The ArtScroll Tanach Series Bereishis/Genesis Commentary, vol 1b., p. 1665).
Genesis 41:46, Thirty years old. Joseph was in Egypt as a slave and a prisoner from roughly from age 17 (Gen 37:2) to age 30. Despite being falsely accused of sins he had not committed, during this time, he still did not lose faith in Elohim.
Genesis 41:50–52, To Joseph were born. Joseph was blessed in Egypt with an Egyptian wife and two sons. Therefore, his sons were not full-blooded Israelites. This was prophetic. Eventually Joseph’s descendants went into captivity into foreign nations, as happened to Joseph himself, where they would mix their seed with those of non-Israelite blood resulting in mixed children racially (Hos 7:8 and 8:8.) Prophetically, YHVH accept would accept these children of mixed race marriages to be grafted in to the olive tree of Israel to become full citizens with equal standing and rights as full-blooded Israelites (Rom 11:13–24). Who does Paul say these Gentiles who were grafted into the olive tree of Israel? Please read Romans 9:25–26 and then read the Hosea passage Paul is quoting from Hosea 2:23. Paul refers to these people as Israelites and literal offspring of Abraham (Eph 2:11–19; Rom 4:16; 9:8, 11; and Gal 3:7, 9, 14, 28, 29)!
Genesis 42
Genesis 42–46 Two Brothers and the Two Houses of Israel in End-Time Prophecy
A spiritual war is currently raging all around us. It is a war between the followers of Jesus Christ and the Bible and Satan, the god of this world, and his followers It is a battle to the death between the God of the Bible and the spirit of Antichrist. Sadly, many Christians and Jews are falling for the lies of the devil and defecting to the side of evil. What does the Bible, the Word of YHVH Elohim, have to say regarding the position that some well known “Christians” and even some Jews are taking against the Israel of God/Elohim, the Abrahamic Covenant, and the holy character of the God of Abraham, Isaac and Jacob and Yeshua/Jesus our Jewish Messiah? Whose side are some of these people really on? The side of YHVH Elohim or the side of Antichrist? According to the Bible, they are not on Elohim’s side as this video reveals. This is a wake up call for people who have crossed over to the side of Antichrist and are now on the wrong side of truth and history to repent of their sin before it is too late for them.
A spiritual battle is waging all around us and is attempting to separate you from your eternal, heavenly inheritance and your destiny to be the bride of Yeshua the Messiah. Playing church, being a passive Christian, while standing on the street corner waiting for the rapture bus to carry you off, is what weak and lukewarm Christians will be doing in these end times. If God has led you to this channel and to this video, then he is calling you to be Yeshua’s warrior bride and a militant and overcoming Christian, not an effete and feckless one. Watch this video and be challenged to take your commitment to Yeshua your Messiah, who gave his life for you, to the next level as his spiritual warrior bride who will put fear into the heart of our Antichrist enemies!
Genesis 37:3, Israel loved Joseph more. Parent’s who show demonstrable favoritism toward some of their children over their other children are not wise, for it invariably produce rivalry and jealousy among siblings (v. 4). True, a parent may secretly prefer one child over another, but it is wise to keep that to oneself, for fear of alienating one’s other children. Granted, it is natural for a godly parent to have a kindred spirit with a godly child more than he does for a child who is a rebellious sinner and ambivalent if not apathetic toward Elohim. Similarly, it is true that even though our Father in heaven loves the whole world (John 3:16), nevertheless he loves his own saintly children differently and in a deeper manner. This why Scripture declares the YHVH loved Jacob and hated Esau who was a wicked and carnal man (Mal 1:3).
Tunic [coat] of many colors.The Hebrew here indicates a tunic—a long undergarment with long sleeves (the same word is used in 2 Sam 13:18). The working class usually wore a short-sleeved tunic, while the upper class wore a tunic similar to what Jacob made for Joseph. This tunic distinguished Joseph above his brothers thus inciting their jealousy toward him (Manners and Customs, p. 92).
Genesis 37:5,Joseph had a dream. Joseph was a prophetic child (like Samuel) and YHVH communicated with him, even has he had with his father, grandfather and great grandfather. Sometimes, prophetic gifts transfer generationally. The same can be said of demonic spirits that transfer down through family lineages. As the blessings from YHVH for obedience to him can be passed on down through successive generations, so can the curses of sin resulting from demonic influences.
And told it to his brothers. Just because one receives a prophetic word from Elohim does not mean that he has given us permission to share it with others! A word from heaven may be for one’s own personal benefit alone, and it may not be beneficial for others to hear it as Joseph found out the hard way.
To often prophetic people want to share everything they have heard from Elohim. Often the motives for doing this are carnal as if one were saying, “Look at me. Look what Elohim has revealed to me. Look how special I am.” Anything done out of impetuosity, assumption, much less arrogance and for self-aggrandizement purposes is never a good thing. It is better to wait patiently for instructions from above before proceeding!
Genesis 37:12,Shechem. Upon coming into the Promised Land from Haran, Jacob had previously bought land in Shechem from the Canaanites (Gen 33:19), but then had to move from that area to Bethel for his safety (Gen 35:1) after the Shechem and Dinah affair. Jacob later moved further south to Hebron (Gen 37:14). It was likely to Jacob’s property in Shechem, where Joseph’s brother were pasturing their flocks, that Jacob sent Joseph to check on his brothers.
Genesis 37:18,Let us now kill him. Nowadays, carnal people may not necessarily kill one who brings the word of Elohim to him, but they will murder with their mouths through mockery, scorn, ridicule, character assassination, libel, slander or malicious gossip. People are no different now than they were then; they do not want their evil deeds brought to the light lest their sins be exposed. Instead of repenting of sin, they attack the one bringing the light of truth. Isn’t this the same treatment that Yeshua and all of the prophets experienced at the hands of the people to whom they were sent?
Genesis 37:25, 27, 28, 36,Ishmaelites…Midianites.To whom did Joseph’s brothers sell him: to the Ishmaelites or the Midianites? Some disparagers of the Bible view this passage as proof that Scripture contradicts itself and cannot be trusted as being divinely inspired. So what is really going on here? Why the seeming disparity in the facts?
The explanation is not difficult. Keil and Delitzsch in their commentaries point out these people-groups were referred to in ancient cultures as Arabs due to the geographical proximity of their two countries and were easily confounded by outsiders not only due to their close association socially and culturally, but due to their resemblance, and due to the fact that the Midianites and Ishmaelites shared a common ancestry as descendants of Abraham. This is because likely the traders in this story were in a caravan comprised of different tribes or ethnics groups (e.g., Ishmaelites and Midianites), as Adam Clarke suggests in his commentary, and were traveling together for safety. That two nationalities would unite in their journey to Egypt is not far-fetched, since the land of Midian and Edom (the country of Ishmael) were contiguous—the former was located south of the latter. The Midianites would have had to travel northward toward Edom to get around the Gulf of Aqaba in order to traverse the Sinai Peninsula en route to Egypt. Therefore, it is not inconceivable that these two groups of traders could have converged and joined together in their trek to Egypt. Thus the apparent discrepancies in this story neither invalidates the correctness of the Bible nor proves that this narrative derives from the convergence of two separate oral traditions that were later written down as some modern biblical scholars suggest (e.g., The Language and Imagery in the Old Testament, pp. 38–39, by J.C.L. Gibson).
Genesis 37:28,Twenty shekels of silver.This was the price that Moses later fixed to the value of a boy between the ages of five and twenty (Lev 27:5), while the average price for a male adult slave was 50 shekels of silver (Exod 21:32). An adult female was valued at 30 shekels of silver (Lev 27:4). This price was based on the value of work an individual could produce in a year. To slave owners, humans slaves were a mere commodity.
Genesis 38
The story of Judah and Tamar is inserted here likely to show the background and origins of the kingly Jewish lineage that produced the Yeshua the Messiah.
Genesis 38:10,The thing which he did. Onan refused to perform his levirate responsibilities likely because of greed. As second of three sons, he would have received only one fourth of Judah’s inheritance with the double portion going to the firstborn son. With the first born son dead, Onan stood to receive two thirds of the inheritance, since now he was the firstborn son. However, by raising up a son to take Er’s place, this would have given that son one-half of Judah’s inheritance and dropped Onan back down to one fourth of the inheritance again. Onan stood to gain financially by not performing his levirate responsibilities and rasing up a son to his older, deceased brother. Therefore, it appears that Onan spilled his seed on the ground because of greed, which is the real reason YHVH killed him. Bluntly speaking, YHVH did not kill him because he masturbated as is often supposed. Rather, he withdrew himself during coitus and ejaculated on the ground. That is to say, he enjoyed the sensual pleasure of sex without fulfilling his responsibility—a totally selfish, self-serving act, and therefore an illegal act of fornication.
Judah and Tamar
Genesis 38:16–19,The power of the sex drive in men causing them to act foolishly. The desire (or need) for sexual fulfillment is a powerful force in men that must be mastered, channelled or contained. It not, then unscrupulous women can use it to their advantage as Tamar did here, and as Solomon warns men against in the first few chapters of the Book of Proverbs. The need for sex can cause men to do foolish things and allow them to slip into compromising situations even resulting in their being blackmailed, as was the case with Tamar vis-à-vis Judah. It was foolish of him to give his personal items to an unknown stranger, yet he acquiesced to this unwise act due to his inability to control his sex drive. Instead of him ruling it, it ruled him. He failed to follow the advise that Elohim gave to Cain in Genesis 4:7. “And if you do not do well, sin lies at the door. And its desire is for you, but you should rule over it.” Wise men will immediately flee youthful lusts (2 Tim 2:22)!
The conflict between the Jews (and Christians) and the Arabs has ancient roots. In Genesis 32, Esau (the father of many of the modern Palestinians) and his army stood in the way preventing Jacob (the father of Jews and Israelites) and his descendants from returning to their homeland—the land YHVH had promised to them. This historical event is prophetic of what will happen in the end times as the Jews and the rest of the Israelites endeavor to receive their promised inheritance and the kingdom of Elohim.
Not only that, YHVH used Esau to test Jacob, who had grown overly self-confident due to his business acumen, wealth and his ability to produce a large family clan. In the ancient world and in a tribal sense, he had reached the pinnacle of wealth and power. However, what mattered to YHVH more than these things was the character of a man. Would Jacob have faith in his Creator, or would he trust in his own abilities to outwit his adversaries and come out on top as he had done twice previously with his brother Esau and Uncle Laban? Jacob’s confrontation with his brother at the threshold of the land of Israel and his wrestling with the Messenger from heaven were the two tests that he had to pass. The Bible calls this Jacob’s Trouble and prophesies that something similar will occur in the end times to Jacob’s descendants(Jer 30:7).
As we read in Genesis 32, Jacob divided his wives and children into two camps (Gen 32:1, 7). This was prophetic of what would eventually occur to the nation of Israel after the death of King Solomon. The one nation of Israel became two houses or kingdoms—the Northern Kingdom of Israel (Judah) and the Southern Kingdom of Israel (or the northern ten tribes). The descendants of these two kingdoms are presently—loosely speaking—the Jews and the Christians (we have discussed and proven this point biblically elsewhere). But who are the descendants of Esau historically and, more importantly, today, and why is it important to know?
Many, if not most of the modern Moslems (especially the Arabs) trace their lineage back if not biologically then spiritually to Ishmael, the son of Abraham by Hagar. Islam in its religious book, the Koran, claims that it was Abraham and Ishmael who founded the religion of Islam and built the Kaaba, which is the small building containing a stone that supposedly fell from heaven. This shrine is located in the midst of great mosque in Mecca, Saudi Arabia. Of Ishmael and his descendants, the Bible prophesies in Genesis 16:11–12,
The angel of YHVH said to her further, “Behold, you are with child, and you shall bear a son; and you shall call his name Ishmael, because YHVH has given heed to your affliction. And he will be a wild donkey of a man, his hand will be against everyone, and everyone’s hand will be against him; and he will live to the east of all his brothers.”
The Koran has further twisted the biblical account to declare that the patriarchs (i.e., Abraham, Isaac and Jacob) were actually Muslims, and that Abraham gave the birthright blessing to Ishmael instead of Isaac. Both Israelites and Arabs, therefore, believe that they have a right to the Promised Land of Canaan, and, hence, this disagreement is at the roots of the modern Arab-Israeli conflict.
The Scriptures further record that Esau (or Edom), the disinherited son of Isaac, also had ought against his brother Jacob, who, in a sense, stole the birthright promise from him. Furthermore, Esau married the daughter of Ishmael (Gen 28:9). Thus, some of Ishmael’s and Esau’s descendants merged becoming a people-group, who continued the jealous feud with the sons of Jacob or Israel.
The Bible has more to say prophetically about the descendants of Esau, who scripturally are referred to as Edom (Esau’s nickname) than about those of Ishmael. Edom is portrayed as an aggressive and bloodthirsty people, who are opposed to Israel at every step. We will discover what the Scripture have to say about this below.
In the mean time, let’s take a closer look at Edom.
Esau and Edom (meaning “red”) are synonymous (see Gen 25:25, 30; 36:1, 8–9, 19, 43).
Esau intermarried with the descendants of Ishmael (Gen 28:9).
Seir is another name for the land of Edom (Gen 32:3; 33:16; 36:8).
Esau intermarried with the people of Canaan (Gen 36:2), the Hittites, the Hivites, as well as the Ishmaelites.
His descendants included the Amalekites (Gen 36:12, 16), who fought against the children of Israel upon leaving Egypt and as soon as they had entered the wilderness en route to the Promised Land (Exod 17:1).
Esau’s sons were dukes or chieftains (or leaders of clans) and became kings (Gen 36:15–16, 40–43).
Although Esau’s direct lineage was confined to the area of the traditional land of Edom, it is clear from the biblical record that he and his descendants intermarried with many of the neighboring nations, so that his descendants were scattered far and wide over the region that later became known as the Holy Land.
The entire one-chapter Book of Obadiahis a prophecy against Edom. Let’s note several key points in Obadiah’s prophecy that give us insights who the modern descendants of Edom are in light of end-time Bible prophecy. This will in turn help us to understand end-time world politics and give us a further clue to identifying America in prophecy. Let’s analyze some key verses in Obadiah in light of end-time events.
Verse 2, The descendants of Edom are greatly despised (scorned, held in contempt, disdained).
Verse 3, They dwell in the clefts (places of concealment, retreats) of the rocks. They are proud and view themselves as invincible.
Verse 4, YHVH promises to bring Edom down.
Verse 7, Edom has a confederacy (league, alliance) of nations, which include many of the modern Moslem and Arab nations.
Verse 11, Edom’s eyes are on Jerusalem. Edom along with his foreign allies will cast lots for Jerusalem (seek to divide it among the nations/religions of the world as an international city under the control of the United Nations?).
Verse 13, Edom has entered into the gates of the land of Israel in the day of her calamity or disaster.
Verse 14, Edom will kill Jewish refugees trying to escape the land of Israel in her time of distress.
Verse 15, The time frame of the fulfillment of these prophecies is “near” the day of YHVH, when he will judge Edom and the other heathen nations that have come against his people.
Verse 16, Edom will be drinking (celebrating?) on the Temple Mount or YHVH’s “holy mountain,” and, as a result, they shall drink the cup of YHVH’s wrath.
Verse 17, The house of Jacob will eventually retake possession of the Temple Mount.
How many descriptions of the modern Palestinian and other Islamic terrorists do we see in prophecies of Obadiah? What other people-group fits this description? Is Edom not a picture of many modern-day Palestinians and their Moslem backers who hate the Jews, the state or nation of Israel and America as well as Christians and Jews in general?
Elsewhere have discussed who Jacob represents in end-time Bible prophecy. Now we are discovering from the Scriptures who the arch-enemy of Jacob’s biological and spiritual descendants will be, and who will attempt to prevent them from returning to the land of Israel. This will happen in the end times before the coming of the Messiah. (I discuss this issue in more detail in my commentary on Genesis chapter 32 about “Jacob’s Trouble” as he encountered Esau when returning to the land of Canaan.)
Edom Has a Perpetual Hatred for Jacob (Judah and Ephraim)
As we have noted, Edom’s hatred for Israel has its roots in the antagonism between Ishmael and Isaac, and then afterwards between Esau and Jacob. The hatred that Esau had for Israel has been passed on down to successive generations of Edomites to modern times. The biblical prophets discusses this murderous antagonism on Edom’s part as being carried down generation to generation to the very end times. Let’s review some of these biblical prophecies.
Ezekiel 36 speaks about the conflict between end-times Edom and end-times Israel. In verse two, we see that the enemies of Israel have regarded the “ancient high [or declared, promised] places” of Israel as “ours in possession.” This is a clear reference to the holy places in Israel (e.g., the Temple Mount for the Jews and Bethlehem for the Christians—only in recent years have the Palestinians taken Bethlehem and forced—out of persecution and intimidation—the majority of the large Christian population of that city to leave). “High places” can also refer to the militarily strategic high places such as the Golan Heights, Mount Hermon and the ridges surrounding the eastern shores of the Sea of Galilee.
Next, let’s look at Ezekiel 35, which is another prophecy against Edom. In verses four through five, we see that end-times Edom will be devastated because of its perpetual hatred for the children of Israel. They have killed their enemies by the power of the sword. This is how Islam has traditionally spread—by the curved scimitar sword. Advancing Moslem armies force its captives to leave, covert or die. According to Ezekiel 35:5, this will be occurring during the time of the punishment (of the children of Israel?) at the time of the end (NAS) or the end of time (lit. Hebrew). This is another example of YHVH’s using Edom (Esau) to bring Ephraim and Judah to its knees in the time of the end.
Genesis 32:10, I am not worthy/I have been diminished [Heb. kato-n’tey]. “In some Bible versions, in the word kato-n’tey ,the letter tet is written smaller or diminished to show the utter humility and sense of unworthiness Jacob felt toward YHVH as he prayed for mercy and protection from Esau (The Wisdom in the Hebrew Alphabet, p. 123 by Michael Munk).
Genesis 32:13–15,Present for Esau his brother. This was a generous gift of great value. Possibly, Jacob out of righteousness, felt the need to make restitution to his brother for having “stolen” the birthright. This demonstrates the need for saintly people to right their wrongs in order to maintain a good witness to their unsaved or heathen neighbors. Of course, Jacob’s motives were not totally based on making restitution for past wrong. He was also trying “to save his skin,” so to speak, by appeasing his brother who wanted to murder him (v. 20).
Genesis 32:28, Israel.
The Meaning of the Name “Israel”
According to the top Hebrew lexicons, the words making up the name Israel can have several meanings:
He rule (as) El (God).
He contends with El.
El persists, perseveres.
Let El persist or contend
To prevail or have power with El.
The name Israel is comprised of two Hebrew words: sarah and el.
Sarah (is a primitive verb root meaning “to prevail.”
El means “God” and is the short form of the word Elohim (God).
Interestingly, the name Israel contains a couple of other Hebrew words although the lexicons do not indicate any lexical connection between them and the name Israel. These words are:
Yashar meaning “straight or upright.
Sar meaning “a head person, captain, ruler, chief, master or prince.” Sar is used in the famous Prince of Peace passage in Isaiah 9:6—a notable prophetic reference to Yeshua the Messiah.
Because of the similarities between the Hebrew words Israel and yashar and sar, some Bible students have taken the liberty to see within the name Israel some other meanings that the lexicons do not recognize. It is interesting to note these similarities, but whether there is a lexical connection between these words or not, we let the Hebrew language experts debate this issue.
Genesis 32:24–32,Jacob wrestling with the Messenger of YHVH.
Who Did Jacob Wrestle With? An Angel or the Pre-Incarnate Yeshua?
It is one of the classic Old Testament Bible stories. Along with Noah’s ark, David and Goliath, Jonah and the big fish, every Sunday school student has heard of the story of the patriarch Jacob wrestling all night with an “angel.” But who was this heavenly being? Was he actually a stereotypical angel as the text in Genesis 32 suggests, are is there more to this story? This is where Christians and Jews differ in their conclusions. Let’s explore this classic Old Testament story a little deeper. The truth may astound you and will likely help to deepen your faith!
And Jacob was left alone; and there wrestled with a man [Heb. iysh] or heavenly messenger [i.e., Heb. malak]. (KJV; cp. Hos 12:4)
In the following passages, we see that this man was Elohim.
You have power with Elohim and with men, and have prevailed. (verse 28, based on the KJV)
…for you have striven with the Divine [lit. Elohim] and with man and have overcome. (verse 28, The ArtScroll Stone Edition Tanach and Chumash)
Then Jacob says that he has “seen [Elohim] face to face” (KJV, CJB and The Soncino Edition Pentateuch, second edition). The two standard Orthodox Jewish versions of the Torah, TheArtScroll Stone Edition Tanach and TheArtScroll Stone Edition Chumash, and Samson Raphael Hirsch’s Torah commentary The Pentateuch (by Judaica Press)all read, “For I have seen the Divine face to face.” Here they have incorrectly translated the Hebrew word Elohim as “the Divine”(OHBP OHVKT/Elohim panim).
Which translation of the word Elohim is the correct one? Before resorting to human sources to solve this dilemma, let’s allow the Word of Elohim itself to interpret this passage, thus giving us clarity as to its exact meaning. Hosea 12:2–5 is the Bible passage that sheds light on this issue.
[YHVH] hath also a controversy with Judah, and will punish Jacob according to his ways; according to his doings will he reward him. He took his brother by the heel in the womb, and by his strength he had strove with [Elohim]. He strove with an angel [Heb. malakorheavenly messenger in many instances referring to YHVH himself, as noted elsewhere in this work] and prevailed: he wept, and made supplication to him; he found him in Beth-El, and there he spoke with us; and [YHVH Elohim] of hosts; [YHVH] is his name. (based on the KJV)
The Stone Edition Tanach renders this passage as follows (starting in verse four):
In the womb he seized his brother’s heal, and with his strength he struggled with [an angel of] God; he struggled with an angel and prevailed; [the angel] wept and beseeched him: ‘In Beth-el He will find us and there He will speak with us.’ HASHEM is the God of Legions; HASHEM is His remembrance. (bracketed supplied word are in the original)
So which translation is correct? The first one indicates Jacob was wrestling with a Heavenly Messenger, who was none other than YHVH Elohim, while the second translation is cast in such a light as to imply that Jacob was wrestling merely with an angel.
The Hebrew word Elohim does not mean “the Divine.” Rather it means “God.” It is interesting to note that in the Authorised Version (or KJV) the word Elohim appears 2606 times in the Tanakh. It is translated as God 2346 times, god 244 times and as several other words less than five times each (e.g., judge, goddess, great, mighty, angels). As in all cases with a word which can have several meanings, the context of the Scripture passage will determine a word’s meaning and its subsequent translation from the original language into English. The word divine was not employed in the 1611 (KJV) Authorized Version in reference to Elohim anywhere in the Tanakh, since the word had a pejorative connotation (as in divination or one who divines the future). This is not the case in our modern parlance as the modern Webster’s New Collegiate Dictionary defines divine in its primary definition as “relating to, or proceeding directly from God, being a deity, directed to deity.” All standard English (Christian ) versions (e.g., NKJV, NAS, NIV, NRSV) translate this passage as “God face to face” and none use the term “the Divine face.” The New Brown-Driver-Briggs-Gesinius Hebrew-English Lexicon defines Elohim (in those Scripture passages where it is a clear reference to deity, as opposed to a goddess or a human judge) as “the true God, Yahweh is (the) God.” Never does this Hebrew lexicon define Elohim as “the Divine.” Similarly, nowhere does the The TWOT in defining the word Elohim suggest that the Divine could be an appropriate substitute for the title of YHVH. So we must ask, why do the two Jewish translations of this passage (noted above) run cross grain to a plethora of other translations, both Jewish and Christian, as well as to noted lexicographers to translate it as they do? This likely a case of translation bias, where translating Elohim panim as Elohim face to face as so many other translators do would be a tacit admission that Elohim can appear as a man, hence giving credence to the Christian assertion that Yeshua was Elohim in the flesh. But before jumping to conclusions, let us examine other passages in the Tanakh where Elohim and man come face to face. Let’s see how the non-Yeshua believing Jewish translators treat these passages, and discover how their commentaries explain these difficult passages.
The following are what some leading rabbinic Jewish commentaries say about these passages where Elohim appears in humanesque form.
TheStone Edition Chumash (pages 176–177): This commentary states that the man with whom Jacob wrestled was an angel (no doubt based on the passage found in Hosea 12:4), yet the fact that the malak was an angel in the common meaning of the word, is an assumption, since, as we have already noted, malak literally means “messenger,”and in this context heavenly messenger meaning “angel”is but one type of heavenly messenger. Furthermore, the Chumash defines the word malak as “Divine.” What is the terminology here supposed to imply, based on the meaning of the word divine? Was the angel deity or not? At the very least, the reasons given for explaining away the idea that Jacob was wrestling with Elohim are ambiguous if not totally misleading or even deceptive.
The Soncino Edition Pentateuch (p. 124) commenting on Genesis 32:29 and Hosea 12:4 states, “We have here another instance of ‘God’ interchanging with ‘angel of God’, as in [Genesis] 16:7 [and] 31:11.” On verse 31 other Jewish commentators states, The Targum (the Aramaic translation of the Pentateuch made in the second-century) “was in response to the spread of Christianity, when proponents of the new religion began to interpret certain passages to accord with their own doctrines” (The Encyclopedia of the Jewish Religion, p. 376). This then supposedly gives justification to why the modern Jewish scholars understand these verses to mean “I have seen angels of God face to face” (The Soncino Edition Pentateuch, p. 124). One can only wonder if the Targum’s translation of this passage and the subsequent rabbinic interpretations of the same is not an example of these translators and commentators redacting these Bible passage in an attempt to steer their readers away from the fact that YHVH appeared to Jacob in the form of a man (as a plain reading of the text indicates)—a conclusion that could then pave the way for the Christian belief that Yeshua the Messiah was YHVH incarnate (in the flesh) as per John 1:1 and 14 (and other both Old and New Testament passages).
The ArtScroll Bereishis/Genesis commentary postulates a total different explanation as to who Jacob wrestled with. Was it Elohim, an angel or something else. These commentators state, “The ‘man’ who struggled with Jacob was not a human being, nor was he an ordinary angel. As Rashi comments, the ‘man’ was Samael, the guardian angel of Esau” (p. 1397) who was the angel of evil (ibid.p. 1437). The commentary goes on to say that not all Jewish sages agreed with Rashi’s assertion. Tanchuma suggests that this was the angel Michael, while R. Bachya “perceives this as symbolizing the righteous person’s inner struggle against the forces of evil.” Rambam “regards this incident as a prophetic vision (just as he regards Abraham’s vision of the three angels in [Genesis] 18:2f). Ramban…challenges this vigorously, posing many questions (for example: If Jacob’s wrestling was only a vision, why did he limp when he awoke? Abarbanel cites Ralbag who in defense of Rambam, holds that Jacob’s hip injury might have been caused by autosuggestion, an aftermath of the prophetic vision” (ibid.). And the debate between the rabbinic Jewish scholars continues on and on without any resolution as to the nature of the angel with whom Jacob wrestled, when the plain meaning of the literal words of the text clear state that Jacob wrestled with Elohim!
As these quotes have been provided (and there are more to come) to show the reader that there are some things that the Jewish sages, for all their learning, brilliance, respectability and passion for Torah, simply cannot figure out. Some will even contrive fantastical scenarios and explanations in an attempt to explain a passage in a certain way, while leaving out some of the more obvious conclusions.
To the sages’ credit, they have in mind the passage in Exodus 33:20, which states that, “You cannot see my face, for no man shall see me and live.” This, the reader will recall, is the occasion where Moses requested to see the glory (or splendor) of YHVH Elohim (verse 18). Indeed, it is obvious that no man can look into the glorious face of the One who made the Sun, which is the smallest of billions of stars, and expect to live. Yet is it possible for the same YHVH to place all his glory “on the proverbial shelf,” so to speak, and to appear to man without his full glory? Obviously, YHVH being all powerful, can do anything he pleases. If this is possible, then can Jacob have seen the face of Elohim temporarily without his glory and Exodus 33:20 still be valid? After all, the sages have numerous reasons, and some very creative ones, to explain why Elohim is actually an angel in Genesis 32, when a simple explanation, based on the literal meaning of the text, could easily suffice to explain why the Being Jacob encountered really was Elohim, as the Scriptures so plainly states.
Rashi (Shelomoh Yitzhaki, 1040–1105), considered by some to be the most notable Orthodox Jewish Torah commentary of the modern era, should have some notable comments on verses 28 and 30 (The Sapirstein Edition Rashi, The Torah) regarding Jacob’s the nature of the being with whom Jacob was wrestling. Was it Elohim, an angel, or something else? In fact, he has no comments at all in his venerable commentary (pp. 371–372). It must be noted at this point that not only can one learn much from what the Jewish sages say, but one can learn as much by what they do not say—especially when they comment voluminously on the Biblical passages preceding and proceeding a certain troublesome verse, but say little or nothing on a particular, especially controversial, passage.
As noted above, Rashi does cite certain rabbinic traditions equating the man Jacob wrestled with to the ministering angel of Esau (p. 370). He also notes, as further discussed below, that the phrase in verse 24, “a man wrestled” can mean, “and a man became dusted” because, according to the meaning of the Hebrew words, this phrase can literally mean, “because they raised dust with their feet through their movement” as they wrestled (p. 370).
Let us now turn our attention to the comments of noted nineteenth-century German rabbinic scholar and founder of neo-Orthodoxy, Samson Raphael Hirsch (1808–1888). On verse 30, Hirsch admits that “Jacob recognized in his opponent, something divine, something justified, appointed by God.” Then Hirsch pens a fictional conversation that Jacob and the Heavenly Messenger might have had where the Messenger states that he is a Messenger of God, created of Elohim, yet neither an ordinary angel nor deity (The Pentateuch—Genesis, vol. 1,p. 507). This idea is similar to that expressed by other rabbinic writers that this was Samael, the guardian angel of Esau, “a man who climaxed the Patriarchal tradition” (The ArtScroll Bereishis/Genesis commentary, p. 1397)
What does another eminent Jewish Torah scholar state in his commentary regarding who Jacob wrestled with in Genesis 32? Let us now analyze what Jacob ben Asher (c. 1270–c. 1343), who is known as Baal HaTurim (The Davis Edition Baal HaTurim Chumash—Bereishis), says in his commentary. Virtually nothing! He simply refers to the man with whom Jacob wrestled as “the angel” and fails to comment on the fact as stated in verses 28 and 30 that this individual was Elohim in human form (p. 307). Again, we can learn much from the silence of the rabbinic Jewish sages.
Baal HaTurim does have some interesting comments on verse 24 which says, “And Jacob was left alone; and there wrestled a man with him until the breaking of the day.” Here Baal HaTurim says that the gematria (the letter-number valuation of the Hebrew letters) of the phrase, “a man wrestled” is 118, which equals that of the phrase, “the throne of glory” (The Talmud, Challin 91a). The phrase “a man wrestled” can also mean “he covered with dust” or “he raised dust” in reference to the fact that during the wrestling match the two men stirred the dust of the ground as they entangled. Baal HaTurim gives a fanciful explanation of this wording. He states that as they wrestled they raised dust heavenward to the throne of glory (ibid., p. 305). This must have been quite the dual!
So regarding the rabbinic Jewish commentary regarding the identity of the individual with whom Jacob wrestled, what is the bottom line? Simply this. They refuse to admit that Jacob was wrestling with Elohim, even though the Torah clear states otherwise. Moreover, and even worse is that these Jewish scholars are prone to concoct fanciful, non-biblical explanations as to why this being was not Elohim. They state that he was an angel, some divine being, no ordinary angel, or Samael, the demon-guardian angel of Esau. They debate and argue and sometimes contradict each other and themselves as to who this Being was. There is much confusion and uncertainty. But one thing about which they can all agree: he was not Elohim in human form. On this point the honest inquirer is compelled to ask, “Why?” Is it because the sages refuse to admit what the Christians have been saying all along, that the Being with whom Jacob wrestled was a preincarante appearance of Yeshua the Messiah?
Now consider this. As noted above from the Jewish sages’ own writings, the meaning of the Hebrew text, “a man wrestled” (verse 24) can signify “a man covered with dust” or “raised dust to the throne of glory.” If Jacob saw the “face of Elohim” as verse 30 states, and Yeshua in the Gospels clearly declares that no one has seen the face of the Father (John 1:18), then how do we reconcile these two passages without breaking the Scriptures (John 10:35)? Was Jacob indeed wrestling with Yeshua in his preincarnate state? Is this preposterous? The sages have no clear answers to this difficult passage—only numerous reasons why it cannot be so, when all they lack is one good reason why it could be so, especially when confronted with the plain meaning of the Scriptures, which states that Jacob was wrestling with Elohim.
If this was Yeshua in his preincarnate state, could the rabbinical “covered-in-dust” actually be a cryptic metaphor for Elohim being clothed in humanity—a concept that confirms the New Testament’s claims about the incarnation of Yeshua, as well as the Christian belief that the pre-incarnate Yeshua appeared on a number of occasions in the Tanakh in human form (called theophanies or christophanies)? Could this not be a picture of Elohim condescending himself to come to earth in human form from the throne of glory covered in the clay dust of human flesh (see Phil 2:5–8) wrestling with the carnal, prideful and devious nature (of which Jacob, the heel snatcher or supplanter, was a type), breaking the stubborn will of man, wounding the flesh (Jacob left the dual wounded in the hip), and left with a new name and identity (Israel meaning “prince, power, strength and prevailer of El”)? We believe so.
In the end, Jacob left this spiritual encounter with YHVH a new, changed, humbled and wounded-in-the-flesh man ready to encounter Edom (representing the spiritual enemies that the saint will face as he treks through the wilderness of life before entering the “Promised Land” of YHVH’s kingdom) and overcome his enemies no longer in his own human strength, but with the spiritual power and blessing of YHVH at work in his life. Jacob was now ready to enter Beth-el (House of El) of the Promised Land as a spiritually resurrected new man in Yeshua the resurrected God-man.
Genesis 32:24–32,A Man. This is the account of Jacob wrestling with someone, but who? In verse 24, who does it say Jacob wrestled with? Let’s read Hosea 12:3–4 for a fuller comprehension of who this divine individual was. Hosea the prophet informs us that the “angel” with whom Jacob strove was none other than Elohim himself. The Hebrew word for angel is malak, which means “messenger” whether human, angelic or divine. Thus by definition, an “angel” in the Bible can be the stereotypical angel, a human messenger or a member of the actual Godhead acting as a divine messenger to humans. In Genesis 32:30, Jacob names the spot where he wrestled with the “angel” Beth-El or House of El. Obviously, in Jacob’s mind, he had encountered Eohim, not your stereotypical angel.
So why does Scripture use a term for the Being with whom Jacob wrestled that can mean “a man, a messenger and Elohim”? Isn’t this ambiguous or confusing? Or, on the other hand, is there Someone that the Bible reveals who fits all three of these definitions, or stated otherwise, Who is the only One in all of Scripture that fits all three of these descriptions? So with whom did Jacob really wrestle? Who is the One who blessed Jacob and made covenants with him and with his father and grandfather? We find the answer turn in Isaiah chapter 53, which is the chapter that speaks about the Suffering Servant Messiah who would come to redeem man from his sins through his atoning death. Of the Messiah, in verse one we read,
Who hath given credence to that which we heard? And the arm of Jehovah, On whom hath it been revealed?
Who is the “arm of YHVH” that now sits at the right hand of YHVH in heaven (1 Pet 3:22)? If you are still not sure, read the rest of Isaiah 53 for the answer. It is none other than Yeshua the Messiah! He is the same One who led the children of Israel through the wilderness (for further proof see Acts 7:37–38 and 1 Cor 10:4 cp. John 8:58).
Genesis 32:24,Wrestled with him. Why did Elohim wrestle all night with Jacob? Why not just wound him early on and save the time and trouble? This teach us much about the long-suffering nature of Elohim, who will continue to strive with us and our carnal weaknesses and self-reliances, until we finally submit to him and recognize that only through him can we have real strength and victory, though we might end up physically lame in the process. Why the wrestling all night“till the breaking of the day”? Biblically night and breaking of day can metaphorically represent the struggles, trials and difficulties that humans often experience in their lives. Jacob’s night-long struggle teaches us much about faith, the struggles of this life and about not giving up until the very end when the blessings and dawning of a new day are about to break forth. Jacob’s struggle is an inspiring example about prevailing faith in Elohim and not giving up despite the spiritual darkness that surrounds us and the struggles that we face in life.
At the end of his struggle, Jacob received the new name of Israel (verse 28). Through this struggle, he took a quantum leap spiritually and became a new man with a new identity. Has this ever happened to you? Don’t we progress spiritually only out of crisis? “There is no gain where there is no pain,” as the saying goes.
What were the positive results of Jacob’s struggle? Verse 32 says of Jacob, “as he passed over Penuel the sun rose upon him, and he limped upon his thigh.” The Hebrew word penuel means “faces of El.” Taking a little poetic license (at the drash, allegorical or third level of Hebraic biblical interpretation) here, we could paraphrase this verse as follows: “As Jacob emerged out of the darkness of self-reliance, the face of Elohim shined favorably upon him as he no longer relied on the flesh.” Pause to reflect on this for a moment and take quick stock of your own spiritual walk in the light of these words.
Who are some other notable Biblical characters besides Jacob who struggled with trying to achieve their divine mission through human means? The most notable example is the patriarch Abraham who tried to fulfill YHVH’s will through his sexual relations with his mistress Hagar. Moses attempted to deliver his fellow Israelites from the hands of their enslavers when he murdered the Egyptian. Peter when he cut off the ear of the high priest’s servant in an attempt to deliver Yeshua from the hands of his captors. What did these biblical figures learn from their mistakes about walking in the Spirit versus walking in the flesh?
Now consider your own life. Have you ever struggled between doing your will versus submitting to the will and ways of Elohim? How did it go? What lessons did you learn?
Sadly most people clueless about the spiritual battle that is occurring in their lives; they just live their lives reacting impulsively to life’s situations without considering the consequences of their actions or critiquing themselves with an eye on self improvement. This is because they are unaware that there is a higher way to walk instead of simply following the natural impulses of their human nature, which is a downward spiraling slippery slope.
The only way to know that there is higher way is to walk in the Spirit of Elohim through a spiritual relationship with Yeshua the Messiah, and to learn about the heart, mind and will of the Creator. How do we accomplish this? Like Jacob, by acknowledging the fact that our ways haven’t worked out so well for us and that we need help from above. This involves repenting of our sin (i.e., going against the ways of Elohim), receiving Yeshua as our Lord and Savior, and then studying the words, ways and will of Elohim in the Bible, and by studying the lives and examples, both the failure and successes, of the people written about therein, and then by conforming our lives to the truth of the Bible. In this manner, we will begin to emerge from the darkness of sin and carnality and will become a child of the light (1 Thess 5:1–5) of YHVH’s Truth with a new awareness, a new identity as an overcomer, a conqueror, and child or prince of El, like Jacob becoming Israel.
Genesis 32:28, Jacob but Israel.Jacob/Ya’acov means “heel snatcher/holder or supplanter,”while Israel/Yisra’el means “Prince of El or El Prevails/Prevailer with El.” What can we learn about the change of Jacob’s character as reflected in the changing of his name? Who is the focal point of the name and the initiator of the action in the first name…in the second name? Now apply these principles to your own life as you learn from the lessons of Jacob’s life
Genesis 32:32,The muscle that shrank. Please notice that the sinew, representing the strength of Jacob’s, flesh only shrank. It was not removed. What does this signify spiritually with regard to the redeemed man’s old sin nature? Simply this. At the point in one’s spiritual journey when one is regenerated by the Spirit of Elohim, a person doesn’t lose their identity, personality or soul (i.e., his mind, will and emotions). Rather, they become a new man with a new spiritual identity and a new upward orientation.
In the process of dying to oneself, what then happens to a person’s soul? It must be transformed and renewed by the Spirit of Elohim to be conformed to YHVH’s perfect will (Rom 12:2). One’s soul (their mind, will and emotions or personality) will still try to assert dominance over their personal spirit that resides inside of them, but one must learn to submit their soul and spirit to the Spirit of Elohim, that is, to the mind, will, ways and Word of Elohim, their Creator.
Paul discusses the struggle between the soul and the spirit in Romans 7:14–25. This is the same struggle that Jacob faced in his dark night of the soul when wrestled not only with his own carnal limitations, but with the preincarnate Yeshua the Messiah. There he died to his own will and finally submitted totally to that of his Heavenly King. There Yeshua not only became his Savior but also his Lord and Master. Jacob’s struggle is the same struggle that each of us faces. Will we overcome and become a new person with a new spiritual identity and receive heaven’s blessing, or will we hang on to our old ways and keep beating our heads aimlessly and pointlessly against the wall of our own limitations? The choice is ours.
Genesis 33
Genesis 33:9,I have enough.
Esau—A Picture of Materialistic, Carnal and Laodicean Christian
Many Hebraic Christians are having difficulty finding a local fellowship to attend of like-minded believers in Yeshua and his Torah-Truth. It’s a spiritual wilderness out there! For those who YHVH is calling to walk the more biblically aligned, upward-focused Spirit and Truth path (John 4:23–24), it is a niche market, so to speak. That is, there are few people who are willing to leave the comfort zones of traditional Christianity or even a low-level Hebraic, Torah-centric walk. If you are wanting more as you are attempting to fly higher in your spiritual trajectory, but can’t find meaningful fellowship, or deep, Spirit-filled and led, meaty biblical teachings, then perhaps Elim Fellowship Online is the place for you.
For the past four years, we have been meeting online via Zoom (a free app) that is accessible via any WiFi connected device (e.g., home computer, tablet or smartphone). We meet weekly on the seventh day Sabbath (on Saturdays) and on the biblical feasts at 2:30 PM US East Coast Time (or Eastern Standard Time). Yeshua and Torah-lovers from many US states and several other countries join us weekly. We pray together, midrash, sing, share biblical insights and do formal teachings each week.
If YHVH is speaking to you about the need (and the biblical command) to assemble on his divine appointments (i.e., the weekly Sabbath and biblical feasts, Lev 23:2–3; Her 10:25–25), then please send Nathan Lawrence an email at hoshanarabbah@earthlink.net or hoshana.blog@gmail.com. Please state your name, where you are from, plus a brief testimony of how you came to Yeshua (your salvation testimony) and your interest in and involvement with the Hebraic, pro-Torah roots of our Christian faith. We will then go from there with additional details on how to connect.
