Nathan’s Commentary on Parashat Shemot Exodus 1:1–6:1

Posted on 01/06/2026 by Natan Lawrence

Exodus 1

Exodus 1:7, Increased abundantly…multiplied. This was a partial fulfillment of Jacob’s prophecy in Genesis 48:16 and 19.

Exodus 1:11, Taskmaster…afflict them. The Hebrew word behind taskmaster literally means “gangs of government officials who exacted or levied tribute or taxes from the Israelites by forcing them to work as serfs.” These government bureaucratic goons forced the Israelites, through affliction, into compulsory service involving government works projects. The Egyptians imposed a fascistic and socialistic system upon the Israelites, which was a form of slavery.

Exodus 1:19–21, Midwives said. The righteous, Elohim-fearing midwives (v. 17), chose to obey Elohim rather than to follow government edicts that violated the laws of the Creator. This necessitated them lying to the Egyptians to preserve the lives of the innocent babies. This teaches us that it is not only acceptable to lie in certain circumstances, but it is even commendable in YHVH’s eyes, in order to preserve life (see also Josh 1:17 where Rahab lied to protect the Israelite spies from certain death, and 1 Sam 20:6 where David had Jonathan lie for him to save his life from the murderous Saul). For their work of preserving innocent lives, YHVH blessed the midwives with houses, households or a honorable family lineage (vv. 20–21). In reality, the midwives were pro-life, anti-abortion activists who were involved in civil disobedience for righteous purposes (On the subject of what is biblically righteous civil disobedience, see my notes at Rom 13:1).

Shiphrah…Puah. (See my article at Rom 13:1 on civil disobedience.) Respectively these names mean “brightness; from the root to glisten” and “glitter, brilliance.” One wonders whether these were the midwives’ literal names or symbolic names given to them later by Moses, the writer of books of the Torah, to indicate the beautiful and glorious nature of their work in saving the lives of the Israelite boy babies from abortive deaths at the hands of the evil secular authorities. After all, Moses himself was saved from death in a similar manner. The saving of life from abortion is indicative of the value that the Hebrews and later Christians place on human life because, after all, humans are made in the image of Elohim as the Bible reveals. To kill a human, except in self defense or in accordance with the Torah’s stipulations regarding capital punishment, is an affront to Elohim himself of whom man is a reflection, and who is called to be an imager of the divine. Where as the evolutionary, atheistic and secular humanistic and materialistic philosophy views man simply as an animal or material substance and nothing more, the supernaturalistic, biblical view sees man as being subdivine. These two views are diametrically opposed to each other and project very different philosophies to the people that hold them. Each of these opposing philosophies radiate different ethos and a set of mores to the respective societies and cultures that reflect each of them.

Exodus 2

Exodus 2:16; 3:1 (also 18:1), Priest [Heb. kohen] of Midian. The Hebrew word kohen means “priest, principal officer or chief ruler.” In the days prior to the Levitical priesthood, the Bible considers a father to be the priest of his family (see Exod 19:22, 24). Since Torah mentions three times that Jethro was the priest of Midian, evidently he was more than just a spiritual leader to his family; he was likely also a regional, priestly leader.

Exodus 2:15, Land of Midian. Midian is located in located east of the Sinai and across the Gulf of Aqaba in the modern country of Saudi Arabia (cf. The Works of Philo, “On the Life of Moses,” 1.47; Gal 4:24). The Sinai Peninsula was at times under Egyptian hegemonic control, while Midian was outside of Egyptian control making it a safe place of exile for Moses out of the reach of Egyptian legal justice. There is biblical evidence that points to the fact that this same land of Midian was also where Mount Sinai was located and was in Arabia (e.g., Gal 4:25), and not the traditional sight in the Sinai Peninsula where St. Catharine’s Monastery is now located.

Exodus 2:18, Reuel. Moses’ father-in-law had several names including Jethro (Exod 3:1) and Hobab (Num 10:29). Jethro was a descendant of Abraham through Midian, his son by Keturah (Gen 25:1–2). It’s likely that Jethro was knowledgeable about Abraham’s Yehovist faith and thus was able to train Moses, who for all practical purposes, was an Egyptian, was raised in the Egyptian religion and culture and would have known little about YHVH and his Torah-law. As such, YHVH strategically placed Moses in a spiritual boot camp for forty years where he not only learned to manage physical sheep in preparation for his leading the children of Israel, but he was trained by a godly priest eventually to become the Levitical priest over Israel.

Exodus 2:22, Gershom. A sad piece of Bible trivia is that some of Moses’ descendants didn’t follow in his righteous steps. Gershom’s sons became idol worshipers (Judg 18:30–31). Many of the children of righteous men in the Bible didn’t follow in the footsteps of their fathers in remaining faithful to Elohim.

Examples rotten apple children falling from good fruit trees include Isaac (Esau), Aaron (Nadab and Abihu), Samuel’s sons (1 Sam 8:1–3), and some of David’s children as well as the children of many of the other righteous kings of Judah.

What’s more, the Bible tells us nothing about the spiritual status of the sons of any of the prophets or apostles. Whether they remained faithful to YHVH or not, we don’t know. If they had been notable in their service to YHVH, it seems that Scripture would have recorded this notable fact.

One thing seems certain. Most of the high visibility servants of YHVH were solitary figures. Little if anything is known about their spouses, families or children, who, in general, seemed to play no major role in the key figure’s ministry activities.

Interestingly, there are also several examples of righteous sons coming from unrighteous fathers and vice versa. This is the case with several of the kings of Judah.

All this is to say that just because a child was raised well in a godly family doesn’t guarantee they will continue to serve Elohim and walk in righteousness. Conversely, just because a child was raised in an ungodly, even wicked family, doesn’t mean they will become wicked and ungodly.

Salvation is an individual matter. YHVH calls and chooses whom he will, and it’s up to the individual to respond to that calling. Some will respond, but most will not. As Yeshua said, many are called, but few are chosen (Matt 22:14), the spiritual gate is wide that leads down the wrong path, while the gate that leads down the straight path to salvation and eventually into the kingdom of Elohim is narrow (Matt 7:13). One thing is certain though. The Father’s arms are open wide for his prodigal children to return to him, and so should ours (Luke 11:15–31).

Gershom and Eliezer. Gershom was Moses firstborn son (Exod 2:22; 1 Chron 26:24). Moreover, the Scriptures records what happened to Gershom later in his life. In the Book of Judges (Judg 18:30) we find a reference to a “Manasseh” (in the KJV and NKJV), but according to the LXX and Latin Vulgate this is an erroneous translation. Instead, this Bible text should say “Moses” and not Manasseh (as the NKJV notes in the margin). The Masoretic rabbinates later changed Mosheh to Manasheh to hide the fact that Moses’ son was an idolater and idol maker. The NIV correctly states Moses, not Manasseh, and explains why the Jews changed Manasseh in its footnotes (see the NIV Study Bible). Elsewhere (1 Chron 23:15) states that both Gershom and Eliezer where Moses’ sons.

Exodus 3

Exodus 3:1, Tending the flock. Moses spent forty years in the wilderness of Midian tending the flocks of Jethro, his father-in-law. After this phase of his life, YHVH called and commissioned Moses to lead the children of Israel out of Egypt and then to shepherd them through the wilderness en route to the Promised Land. This was the very same wilderness where Moses had shepherded Jethro’s sheep for forty years, so he knew the area’s geography well. Moses’ job as a physical shepherd prepared him for the next phase of his life—his ministry as a spiritual shepherd.

Often YHVH chooses individuals as his servants based on their vocational background, which provides training for the spiritual ministry to which he then calls them. For example, David was a shepherd before he became the king over Israel. Amos was a picker of fruit and a shepherd who called the nation of Israel back to return to YHVH by producing good spiritual fruit and to come back into a relationship with their Creator, who was Israel’s true spiritual Shepherd. John the Baptist was a priest calling the Jews to repent of sin and to become a holy nation. Yeshua was a carpenter before he became a builder of the spiritual house of Israel (Heb 3:3–6; 1 Pet 2:5). Several of Yeshua’s disciples were commercial fishermen before becoming “fishers of men” (Matt 4:19) or apostolic evangelists. Paul was a tent maker helping to raise up the fallen tabernacle of David (Acts 15:16). Sometimes our physical vocations may be an indicator of and preparatory to our eventual spiritual calling.

Being a shepherd of physical sheep is a most suitable profession to prepare one for tending YHVH’s spiritual sheep. A shepherd has to put the needs, comfort, care and protection of the sheep above his own needs and wants. This is one reason why the Scriptures refer to those who care for and protect YHVH’s spiritual sheep as shepherds or pastors.

There are many similarities between physical and spiritual shepherds, and physical and spiritual sheep. Unless one has been a physical shepherd and cared for physical sheep or parented children, it is unlikely that these reasons will be readily apparent. This is why being a parent is a one of the qualifications for being an elder or deacon in the church (1 Tim 3:2, 4, 12; Tit 1:6).

Exodus 3:5, Take your sandals off. In the Orient, it is common to take off one’s shoes before entering a house, since people typically would sit on a mat or a rug (as opposed to a chair). To keep these mats from getting soiled by dirt, sandals were left outside. The idea of defilement from the shoes led to the custom of removing shoes when entering sacred place, which the Moslems practice to this day when entering a mosque. It is because of this, that the Messenger of YHVH asked Moses to take off his sandals at the burning bush (Manners and Customs, pp. 74–75), since this spot, at that moment, represented the dwelling place of YHVH.

Moreover, the removal of one’s sandals was an act of submissive worship to YHVH. When coming into the Presence of Elohim, Moses removed his sandals (as did Joshua, Josh 5:15), and the priests ministered barefoot in the tabernacle. Not only this, the priests covered their genitals when ministering in YHVH’s Presence (Exod 28:42), or when ascending to the altar of sacrifice (Exod 20:26). Not only was this a modesty issue to prevent the Israelites from descending into the perverse sexual religious rites of the surrounding heathen nations, but this, as with the removal of shoes, was a sign of reverence. In the world of the Bible, genitals symbolized power over children and sandals represented power over land. It was considered prideful and irreverent to display signs of reproductive ability and land ownership before YHVH (Social World of Ancient Israel, p. 10, by Matthews and Benjamin).

Holy ground. Holy is the Hebrew word qodesh meaning “sacredness or separateness.” That which is qodesh is the opposite of that which is common, profane, worldly, polluted or vile. The biblical record is clear: only YHVH can make something holy either by his presence or because he declares something to be qodesh. Men have no authority to call something holy unless YHVH has declared it so. Thus the idea of holy water, the Holy See, the holy mother of God, the holy rosary, the holy Koran and many other things that men have declared to be holy are not technically holy by biblical definition and according to biblical criteria. Several things that the YHVH calls holy in the Bible that most Christians ignore include are YHVH’s feasts and weekly Sabbath (Exod 12:16; 16:23; Lev 23:2), YHVH’s people or the nation of Israel when they obey him (Exod 19:6; Deut 26:19), the Tabernacle of Moses (Exod 26:33), the anointing oil (Exod 20:25), where YHVH’s holy people dwell when they obey him (Deut 23:14), YHVH’s Hebrew name which most Christians do not even know much less use (1 Chron 16:35; Ps 103:1), YHVH’s covenants with his people (Luke 1:72), Yeshua the Messiah (Acts 4:27, 30), the Scriptures or Bible (Rom 1:2) and YHVH’s Torah-law (Rom 7:12). How many of the things in this list does the mainstream church either ignore or reject as being holy, and how many things does the church call holy that YHVH in his Word does not call holy? Let us recall the words of Yeshua when rebuking the religionists of his day for all of their man-made traditions that ignored the Word of Elohim. “And he said unto them, Full well ye reject the commandment of Elohim, that ye may keep your own tradition…Making the word of Elohim of none effect through your tradition, which ye have delivered: and many such like things do ye” (Mark 7:9, 13). May we endeavor to elevate in our lives and thinking those things that YHVH as declared to be holy and reject as being holy those things that YHVH has not called holy.

Exodus 3:14–15, I AM THAT I AM. The name YHVH is Elohim’s memorial name forever. It reflects the fact that he is; that he is undefinable in human terms, and that he has always existed. This is the name by which he is to be remembered and not forgotten as is the case with the modern rabbinic Jews which have a non-biblical doctrine forbidding the use of the Hebrew names of Deity. Exodus 3:14 and 15 read as follows:

14 And Elohim said unto Moses, I AM THAT I AM (EHYEH ASHER EHYEH הוהא רשא הוהא): and he said, Thus shalt thou say unto the children of Israel, I AM (EHYEH הוהא) hath sent me unto you. 15 And Elohim said moreover unto Moses, Thus shalt thou say unto the children of Israel, YHVH (הוהי) the Elohim of your fathers, the Elohim of Abraham, the Elohim of Isaac, and the Elohim of Jacob, hath sent me unto you: this is my name [Heb. shem] for ever, and this is my memorial [Heb. zeker] unto all generations.

Here are some examples of how various Bible versions translate the name of YHVH:

I Am That I Am (KJV)
I Am Who I Am (NAS, NIV, NKJV
I Am That Which I Am (YLT)
I Shall Be As I Shall Be (The ArtScroll Stone Edition Tanach)
I Will Be What I Will Be (The Gutnick Edition Chumash, JPS)
I Will Be There Howsoever I Will Be There (The Schocken Bible)
I Am the Being (LXX, Brenton)

Exodus 3:15 states that YHVH is Elohim’s memorial name that Moses was to use when referring to I AM THAT I AM. I AM THAT I AM is Elohim’s actual name and what he calls himself, but men are to refer to him as YHVH, which means “the existing one, the one who is, the one who will be.” Both the former and latter are forms of the Hebrew verb hayah meaning “to be.” YHVH instructed that YHVH was to be his memorial name forever. In other words, humans were to use YHVH to remember him by. There is no indication anywhere in the Bible that it was YHVH’s intention that his name was to be forgotten or hidden through euphemization. The word memorial in Exodus 3:15 is the Hebrew word zeker and means “memorial, remembrance or memory.” There is nothing here to indicate that his name was to be forgotten.

It must be noted here that we don’t refer to YHVH as I AM, for were we to do so it would be necessary to say “I AM,” and in all reality, we aren’t the I Am, but YHVH is the I AM. Just so there is no confusion when communicating YHVH’s name in every day speech, the Bible uses, not the Hebrew ehyeh meaning “I AM,” but the form of the verb which means “He Is.” In this way, every time we say his name, we are glorifying him, and not inadvertently glorifying ourselves.

Instead of getting all vexed and confused on how exactly to pronounce Elohim’s name, let us just learn to love, worship and obey YHVH! These are the weightier matters of the Torah (Matt 23:23; 1 Cor 13:1–13). The last thing that YHVH wants is for his children to cause division and strife over how to pronounce his name!

The name YHVH, referred to as the tetragrammaton, is the personal name of the Creator and occurs some 6800 times in the Tanakh. The exact pronunciation of this name has been lost down through the ages, and there is debate among well-meaning individuals on how to pronounce this four consonant Hebrew name. Because there are no vowels in this name, scholars can only speculate and make educated guesses about what the vowels between the consonants should be. No one knows for sure how to vocalize the consonants Y-H-V-H. The best scholarly opinions on this subject are just that—educated guesses.

Instead of getting all worked up about how exactly to pronounce Elohim’s name, let us just love, worship and obey YHVH! Again, these are the weightier matters of the Torah (Matt 23:23; 1 Cor 13:1–13). This is the distinguishing mark a true disciple of Yeshua (John 13:35), and what will separate the goats from the sheep (Matt 25:37–44)—not how we pronounce YHVH’s name!

Exodus 3:2; 13:21; 14:20

The Burning Bush and the Messenger of YHVH

From the first to the last book of the Old Testament, an enigmatic figure keeps making an appearance onto the stage of Israel’s long history—usually at critical moments. Scripture calls this divine entity “the angel of the LORD/YHVH.” The appearance of this unnamed personage was not infrequent. He drops in on Israelites numerous times and he is mentioned fifty times. Was he a single divine entity or were there several “angels of YHVH?” Was he a literal, stereotypical angel or something more? We will explore this question.

One of his epic appearances occurred prior to Moses leading the children of Israel out of Egypt at a burning bush that refused to be consumed by fire. Such a spectacle would render any passerby immobile and gawking with mouth agape. It was here that the shepherd Moses not only came face to face with the Angel of YHVH, but received some secret intelligence along with a divine calling. Let’s dive in and explore this subject.

In Exodus 13:21 we read,

And YHVH went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night.

Then in Exodus 14:19 it is written,

And the angel of Elohim, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them.

Who was this “Angel” of Elohim (elsewhere he is called “the Angel of YHVH”)? Angel is an unfortunate translation. The Hebrew word for angel is malak/ךאלמ and simply means “a heavenly or a human messenger.”Prophetically this word can refer to human messengers such as the one coming in the spirit of Elijah prior to Messiah’s coming, as well as to the Messiah himself (as in “the Messenger/Malak of the covenant” in Malachi 3:1). Then in Genesis 32:22–30 Jacob wrestles with a man Scripture identifies as the “Malak of YHVH” (Hos 12:3–5), and whom Jacob also called Elohim (verse 30). This same Individual redeemed Jacob (Gen 48:18), and is identified with “the Malak of Elohim…the Elohim of Bethel” (Gen 31:11 and 13). He again appeared to Moses at the burning bush (Exod 3:2). After this, we find him leading children of Israel through the wilderness. Again who is this personage of divine origination?

Stephen in Acts 7:37–39 identifies the Messiah (i.e., “that Prophet” Moses mentioned in Deut 18:15) with this same “Angel” or Heavenly Messenger which spoke to the children of Israel from Mount Sinai and who gave them the “living oracles,” who the Israelites later rejected for pagan gods. Paul elsewhere said of that same Personage that the Israelites did “all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Messiah/Christ” (1 Cor 10:4).

Moreover, Yeshua declared to the Jews that he was the I AM, YHVH or Messenger of YHVH of the burning bush incident who spoke to Moses (Exod 3:2, 14). The Jews knew that Yeshua was declaring himself to be YHVH, which is why they picked up stones to kill him, for they considered such a declaration to be a blasphemous (John 8:59). A human calling himself God? Scandalous to be sure! Yeshua went on to state that the Israelites never heard the voice of the YHVH the Father, nor saw his face at anytime (John 5:37). This would include the time period of the children of Israel. If it wasn’t the Father who spoke to the Israelites, then who did? That leaves only one other person—the Word of Elohim that was with Elohim and who would latter become flesh and dwell with men as Yeshua the Messiah (John 1:14)—God in the flesh (Phil 2:5–11; 2 Cor 4:4; Col 1:15–16; 1 Tim 3:16; Tit 2:13; Heb 1:8).

Concerning the pillar of fire that led the Israelites through the wilderness, we see that it gave them light. Light in the Scriptures is often a biblical a metaphor for the Torah (Pss 19:8; 119:105; Prov 6:23). We know that Yeshua the Messiah is the Light of the World (John 8:12), and that he is the Word of Elohim in living form (personified, John 1:1, 14).

Furthermore, in Nehemiah 9:12 and 19 we read,

Moreover thou leddest them in the day by a cloudy pillar; and in the night by a pillar of fire, to give them light in the way wherein they should go…Yet thou in thy manifold mercies forsookest them not in the wilderness: the pillar of the cloud departed not from them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go. (emphasis added)

While light in the Scriptures often allegorically refers to the Torah, the term the way (Heb. derek,ךרד) can be a metaphor for “the way of Torah righteousness.” The Scriptures uses the term way(s)/derek as a reference to the Torah in the following passages (and many more as well):

Therefore thou shalt keep the commandments of YHVH thy Elohim, to walk in his ways, and to fear him. (Deut 8:6)
And now, Israel, what doth YHVH thy Elohim require of thee, but to fear YHVH thy Elohim, to walk in all his ways, and to love him, and to serve YHVH thy Elohim with all thy heart and with all thy soul. (Deut 10:12)
For if ye shall diligently keep all these [Torah] commandments which I command you, to do them, to love YHVH your Elohim, to walk in all his ways, and to cleave unto him. (Deut 11:22)
And a curse, if ye will not obey the [Torah] commandments of YHVH your Elohim, but turn aside out of the way which I command you this day, to go after other gods, which ye have not known. (Deut 11:28)
I have chosen the way of [Torah] truth: thy judgments have I laid before me. (Ps 119:30)
I will run the way of thy [Torah] commandments, when thou shalt enlarge my heart. (Ps 119:32)
Teach me, YHVH, the way of thy statutes; and I shall keep it unto the end. (Ps 119:33)

The Messenger of Elohim from within the pillar of fire not only directed the Israelites in the way they should go (Exod 13:21; Deut 1:33), but the Messenger spoke to Moses from within the pillar as well,

And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and YHVH talked with Moses. And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door. And YHVH spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle. (Exod 33:9–11)

And YHVH descended in the cloud, and stood with him there, and proclaimed the name of YHVH. (Exod 34:5)
And YHVH came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease. (Num 11:25)
And YHVH appeared in the tabernacle in a pillar of a cloud: and the pillar of the cloud stood over the door of the tabernacle. And YHVH said unto Moses…(Deut 31:15–16a)

What can we gather from all the above texts pertaining to the Messenger of YHVH (improperly translated “Angel” of the LORD)? This same Divine Messenger thundered out the words of the Written Torah from Mount Sinai, he gave divine revelation to Moses out of the pillar of fire, he lit the path of the Israelites through the wilderness with both physical and spiritual light. He led them in the physical and spiritual way they should go as they were trekking through the wilderness. This fiery Messenger who gave both physical and spiritual light to the Israelites is nothing else but another manifestation of the complete, supernal light which shone upon this earth during the first three days of creation—a light which will once again shine at the end of days in the New Jerusalem replacing the physical sun (Rev 21:23; 22:5). This divine Torah-light was concealed after day three of creation, but was hidden in the Written Torah and in the Person of Yeshua the Messiah, the Living Torah. This same Light was none other than the fiery Messenger who led the Israelites through the wilderness, and who became the Torah-Word of Elohim made flesh. Yeshua was torch bearer of Truth to the world in the first-century and to this day. As the fiery Messenger led the Israelites out of the land of Egypt and out of the house of bondage through the wilderness, this same Torah light, concealed to most, but revealed to those who have eyes to see, is still leading and guiding us through the wilderness experience of your life as you are heading to the Promised Land of the kingdom of Elohim in the New Jerusalem.

This same “Angel” or Messenger from heaven who was the second person of the Godhead and who would become Yeshua the Messiah appeared numerous other times to godly Old Testament saints including Abraham, Hagar, Jacob, Joshua, Samson’s parents, David, Elijah, Zechariah and even to Balaam and his donkey!

Exodus 4

Exodus 4:3, Serpent. Serpents and staffs were powerful symbols and are biblical metaphors for evil spiritual entities. What lessons can we learn from Moses’ power encounter with Pharaoh’s magicians?

A serpent is often a biblical metaphor for Satan or demonic powers (e.g., Gen 3:1; Luke 10:19 cp. 9:1 and Mark 16:18; Rev 12:9; 20:2). Pharaoh, as ruler over Egypt (a metaphor for this world), was a symbol of Satan who is the ruler of this world. A rod or a staff can be a biblical metaphor for power, authority, rulership or judgment (Gen 38:18; Exod 4:17, 20; Ps 2:9; Rev 19:15).

In this verse, YHVH was giving Moses authority over the powers of Satan and his forces. When Moses cast down his rod, it became a serpent, and Moses was immediately able to assume control over the serpent at will for the purposes of advancing YHVH’s spiritual kingdom. This seems to have been YHVH’s way of showing Moses that he was giving him supernatural authority over Pharaoh (Satan) in fulfilling his divine commission to liberate the children of Israel.

The staff changing into a serpent reminds us of the authority that Yeshua gave his disciples to cast out demons and to heal diseases (Luke 9:1; 10:19; Mark 16:15–18).

Furthermore, later on YHVH instructed Moses to construct a bronze serpent and place it on a pole, which when the Israelites looked on it, they were healed of the bites of the fiery serpents (Num 21:8). Here the serpent represents sin, since it is Satan the serpent who introduced sin to man in the Garden of Eden, which resulting in “the fall” of man and brought upon each of the curse of death because of sin. Yeshua took that curse on himself when he was lifted up on the cross of judgment even as Moses lifted up the bronze serpent in the wilderness (John 3:14). As a result, Yeshua defeated Satan the serpent at the cross (Col 2:15; Gen 3:15; Rom 16:20), even as Moses’ serpent defeated the serpents of the satanic Pharaoh’s magicians. Likewise, we as the servants of Yeshua the Messiah have the same authority over demonic powers (Luke 9:1; 10:19; Mark 16:15–18) as Moses did when we act on alignment with the will of YHVH.

Exodus 4:6, Put your hand in your bosom. This second sign was to demonstrate Moses’ authority over sickness, disease and sin. Authority over sickness by healing the sick was a key component of Yeshua’s ministry as well. Leprosy is another biblical metaphor for sin; both are highly contagious (Lev 13–14). Only Yeshua’s death on the cross can heal men of this spiritual disease as the Torah’s cleansing ritual for leprosy metaphorically symbolizes (Lev 14:4–7).

Exodus 4:9, Blood on the dry land. This was the third sign or witness that YHVH gave Moses as confirmation of his divine commission. The Scriptures instruct us to confirm a matter in the mouth of two or three witnesses (2 Cor 13:1). The Nile River was like a god to the Egyptians because it was the source of much of Egypt’s economic wealth, since it watered that country’s crops and made that nation rich and powerful. Bringing the judgment of death upon the Nile’s waters was a judgment against one of Egypt’s gods and the source of its economic might.

Exodus 4:3–9, A summary. The three signs that YHVH had Moses perform to Pharaoh were merely warning shots against a wicked and unrepentant nation instructing them to submit to YHVH’s will. YHVH was telling the Egyptians that if they refused to obey his prophet, he would unleash demonic spirits, and plagues of sickness and economic destruction on that nation. These are YHVH’s judgments against a nation that refuses to repent. Of course, Egypt refused to obey YHVH, and so he not only brought these judgments against Egypt, but much more, such that Egypt was totally destroyed. The same fate befalls end times satanic and antichrist worldwide system that the Book of Revelation calls Mystery Babylon the Great. As YHVH used Mosess to destroy Egypt, so he will use Yeshua, his Son, to destroy Babylon the Great.

Exodus 4:10, Slow of speech. This doesn’t necessarily mean that Moses had a speech impediment, for Stephen tells us that he was “mighty in words” (Acts 7:22). Perhaps, with practice, Moses became might in words. Moreover, Moses struggled to speak Hebrew fluently, since he was raised speaking the Egyptian language. Likely Moses spoke Egyptian fluently and without an accent having been raised in an Egyptian home. His inability to speak publicly seems to be emphasized by the fact that he used Aaron as his spokesman even to Pharaoh, who would have spoken Egyptian, a language in which Moses would have been fluent.

Exodus 4:20, Sons. The names of Moses were Gershom (Exod 2:22) and Eliezer (1 Chron 23:15).

Exodus 4:21, I will harden Pharaoh’s heart. There is an interesting interplay in the Torah’s narrative regarding the a condition of Pharaoh’s heart. At times, Scripture records that Pharaoh hardened his own heart (Exod 7:23; 8:15, 32; 9:34), and at other time times, we read that Elohim hardened Pharaoh’s heart (Exod 7:3, 13, 22; 8:19; 9:7, 12, 35; 10:1, 20, 27; 11:10; 14:4, 5, 8). Who is in control of Pharaoh’s heart? Pharaoh or Elohim? Initially, it appears that Pharaoh had control over his heart disposition, but as time progressed, his heart became totally sold out to rebellion against YHVH. When he crossed this line, it was a point of no return for Pharaoh, and so YHVH simply used him to accomplish his purposes. Paul discusses the sovereignty of Elohim with regard to the free will of men in Romans 9:15–18. YHVH can save whom he wishes (Mark 10:26–27 cp. Rom 9:18) and condemn whom wishes (Rom 9:18, 22). It is true that YHVH loves the whole world (John 3:16) and is not willing that any should perish, but desires all to be saved (2 Pet 3:9). At the same time, there are people who refuse Elohim’s love and choose to remain in their sinful rebellion. These are the wicked that he has reserved for the day of his judgment (Job 21:30; Prov 16:4; Rom 9:22; Jude 4). However, YHVH sets before humans two paths: life and death. All have the freedom and ability to choose the path of righteousness, leading to life, or wickedness leading to death (Deut 30:15–20). When Pharaoh chose the path of wickedness and death and hardened his heart to go in that direction, YHVH simply complied with the dictates of the king’s heart and used him to accomplish his sovereign and divine purposes. In the Exodus record relating to the condition of Pharaoh’s heart, we see that initially sometimes Pharaoh hardened his own heart, and sometimes it was YHVH who did it. In the end, however, it was YHVH who exclusively hardened Pharaoh’s heart. This is because by this time, Pharaoh had already predetermined to harden his heart, and YHVH was simply manipulating Pharaoh according to his sovereign purposes. YHVH was no way violating Pharaoh’s freewill or freedom of choice, but was merely acting in accordance with the choices Pharaoh and already made.

Exodus 4:22, Israel, my son, my firstborn. The nation of Israel was YHVH’s firstborn son among the nations of the world. As such, YHVH through Moses was first declaring the birth of Israel as a nation, and secondly, that Israel was preeminent among nations in YHVH’s eyes. This was an in-your-face declaration to Pharaoh, sovereign of the world’s mightiest nation at the time, to move over, for a greater nation was on the rise that would replace Egypt. This was a bold move on Moses’ part, and one that no man in his right mind could make unless he were either full of ultra-arrogance and delusions of grandeur, or else he truly had been commissioned, authorized and sent by the Creator of the universe on a divine mission. Had Moses not had YHVH’s backing, Pharaoh could have pronounced a death sentence on Moses then and there. Not only this, Moses, as the leader of the nation of Israel, was declaring spiritual war on Pharaoh and Egypt in the name of YHVH Elohim when he gave him the ultimatum to free the Israelites or face YHVH’s judgment.

Exodus 4:25, Cut off the foreskin. Presumably, Moses would have already been circumcised by his mother when he was a baby, thus he was consecrated in YHVH’s eyes. However, for Moses to continue forward in his ministry call, it was necessary for him to consecrate his minor sons through the ritual act of circumcision in accordance with the Abrahamic Covenant. What is the lesson in this for us today? Simply this. A servant of YHVH must get his own spiritual house in order before pointing an accusing finger at someone else. If he doesn’t, he will be revealed as an arrogant, two-faced hypocrite, thus bringing disrepute to YHVH as a laughing stock of the devil resulting in hindering the advancement of his kingdom. YHVH required this of Moses before confronting Pharaoh accusingly.

The cutting away of the flesh of the foreskin symbolically signifies the death of the carnal man from following idols of the flesh and dying to its lusts. The foreskin being at the forefront or the leading edge of a man’s anatomy is a graphic illustration of cutting away the filthy flesh and going forward spiritually in a clean, righteous and sanctified state. Moreover, one’s willingness to undergo the procedure of circumcision indicates a willingness go forward as the Creator’s spiritual bondservant.

Zipporah. Why did Moses expect Zipporah to circumcise his sons? This is a question that has puzzled many Bible students over the years. To answer this question, we must understand the role of the mother in ancient Near Eastern culture during Bible times. The mother was the sole manager of the household. Because ancient Israel was a subsistence economy, a household’s resources had to be managed carefully, and this was the woman’s responsibility. She directed the preservation and storage of food and allotted food rations to each family member to ensure that everyone in the household was fed and that the food lasted until the next harvest cycle. “In the world of ancient Israel, a man’s home was his wife’s castle She had the domestic authority which he did not” (Social World of Ancient Israel, p. 25, by Matthews and Benjamin). The mother’s dominant role over the household including the children may explains why Moses expected Zipporah to circumcise his two sons (Exod 4:25–26).

For the mother, childbearing and teaching children were synonymous roles. The Book of Proverbs shows the dual role of the mother (Prov 1:8; 6:20; 23:22–25; 31:1–9).

A mother’s intimate bond to her children not only lasted through pregnancy and infancy, but also through the weaning process, which often didn’t occur until the child was four years of age. After teaching them how to walk, talk and dress themselves, she taught the child the domestic skills of gardening, cooking herding, weaving and making pottery (Social World of Ancient Israel, p. 28, by Matthews and Benjamin).

Exodus 4:31, They bowed their heads. When YHVH intervenes supernaturally on behalf of his people in a convincing and powerful manner to deliver them in their affliction, what more can man do but to bow their heads in worship?

Exodus 5

Exodus 5:1, Feast. Feast is the Hebrew word chagag meaning “to hold a feast, hold a festival, make pilgrimage, keep a pilgrim-feast, celebrate, dance, stagger.” This a general term referring to one of the biblical pilgrimage festivals (i.e. Passover/Unleavened Bread, Feast of Weeks and Feast of Tabernacles). Specifically, this was referring to the Feast of Unleavened Bread, which ended up being the night when the children of Israel existed Egypt after just having celebrated the Passover.

Exodus 5:14–20, Divide and conquer. This is the strategy of Satan to defeat his enemies. This is what Pharaoh (a biblical metaphor for Satan) did to the Israelites. He set the people against their leaders and vice versa, and ultimately against Elohim.

Exodus 5:21–23, And they said to them. When YHVH commissions his servants, often they encounter obstacles in executing his orders. This serves to humble YHVH’s servants, so they will be less likely to rely on their own carnal prowess, schemes and abilities to fulfill his commission for them and thus to become more reliant on YHVH to help them to overcome the obstacles. Furthermore, obstacles are a test of the faith of YHVH’s servants. Will they trust him and rely on him to help them overcome the obstacles, or will they, in fear and discouragement, give up defeated? This is part of the refinement and honing process that YHVH’s chosen vessel go through to hone their leadership skills, so that they will be righteous and godly leaders.

Exodus 5:22, Now you shall see. YHVH was about to set the enemy’s strategy of divide and conquer (see notes at vv. 14–20) on its head. YHVH is in charge and will be glorified, and his people will come out victorious if they keep their eyes on him and follow his instructions (Rom 8:28–29).

Welcome to the Book of Exodus!

Posted on 01/04/2026 by Natan Lawrence

Overview of the Book of Exodus (Main Themes)

Exodus is the book whose principle theme is redemption—Israel’s deliverance from Egypt. Here we learn how YHVH saves his people and we are shown that his people are redeemed in order to worship him. The traditional Jewish name for Exodus is the Hebrew word Shemot meaning “names.” This is based on the fact that this word is the first noun that appears in the first verse in Exodus. The Jews name all the books of the Torah or Pentateuch based on the first verb or noun that occurs at the beginning of each book.

The Theme of Redemption

The first major theme in Exodus is idea of redemption of YHVH’s people from enslavement in Egypt. Egypt is a biblical symbolic metaphor for the world, the flesh and the devil. This speaks to the larger and overall biblical theme of redemption or salvation of those people who put their trust in YHVH Elohim, who promises to deliver them from all the influences of evil. The aspects of divine redemption are delineated in Exodus chapter six.

Say, therefore, to the sons of Israel, “I am YHVH, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage. I will also redeem you with an outstretched arm and with great judgments. Then I will take you for My people, and I will be your Elohim; and you shall know that I am YHVH your Elohim, who brought you out from under the burdens of the Egyptians. I will bring you to the land which I swore to give to Abraham, Isaac, and Jacob, and I will give it to you for a possession; I am YHVH.” (Exod 6:6–8, emphasis added)

Worshipping and Obeying YHVH Elohim

Once YHVH has delivered and redeemed those who trust him from enslavement to the evil influences of “Egypt,” if people are to stay delivered from the powers of evil or the dark kingdom of Satan, then people must be will to enter the kingdom of Eohim, which involves obeying and worshipping YHVH Elohim, who delivered them from death and spiritual darkness into life and spiritual lght.

And he said, “Certainly I will be with you, and this shall be a token unto you, that I have sent you, when you have brought forth the people out of Egypt, you shall serve Elohim upon this mountain.” (Exod 3:12, emphasis added)

And I say unto you, “Let my son go, that he may serve me, and if you refuse to let him go, behold, I will slay your son, even your firstborn.” (Exod 4:23, emphasis added)

And you shall say unto him, “YHVH Elohim of the Hebrews has sent me to you, saying, ‘Let my people go, that they may serve me in the wilderness, and, behold, until now you would not hear.’” (Exod 7:16, emphasis added)

The Basic Outline of Exodus

Chapters 1–6 show us the need for redemption.

Chapters 7–11 show us the power or might of the Redeemer as he pours out the ten plagues on Egypt as symbolic of his divine judgment against this world in general and man’s sin in particular.

Chapters 12–18 show us the character of redemption, and how sinful man is redeemed by blood of a lamb and is emancipated from heaven’s judgment against the sins of the world by the blood of an innocent life, which prophetically points to Yeshua the Redeemer, who would be the Lamb of Elohim to redeem man from sin.

Chapters 19–24 teaches us the duty of the redeemed to obey and worship YHVH Elohim.

Chapters 25–40 gives further instructions on how to be redeemed and how to stay redeemed. Provisions are also made for the failures of the redeemed to be restored back into a right relationship with their Creator when they fall spiritually.

The Prophetic Metaphors in Exodus

Egypt is a biblical metaphor for the world, the place of sin and bondage where one is held captive before being delivered or redeemed by the power of YHVH and the blood of Yeshua, the Lamb of Elohim. It is interesting to note that although Egypt was the land of science and art, it was simultaneously the land of death in that their religion was morbidly fixated with the theme of death.

Pharaoh is a metaphor for Satan, a merciless taskmaster who opposes the people of YHVH in every way.

Pharaoh’s magicians symbolically represents the demonic spirits that are active in the world and are doing Pharaoh’s (Satan’s) bidding in opposing Israel, the people of Elohim, and Elohim himself and his plans to redeem his people.

Moses is a prophetic metaphor for and antetype of Yeshua the Messiah (at his first coming). Both Moses and Yeshua acted as deliverers of the people from the bondage and power of sin, death and hell, which is the power of the enemy, Satan.

The blood of the lamb on the door posts is a metaphor for Yeshua, the Redeemer, whose death on the cross atoned for man’s sins causing YHVH’s judgment death penalty against sin to pass over or to be lifted off of his people.

The crossing of the Red Sea is a metaphor the saint’s union with Messiah Yeshua in his death, burial and resurrection via the ritual of tevilah (immersion or baptism) at a mikvah (a gathering of waters).

The journey through the wilderness is a metaphor for the trials and testing that occur during the redeemed believer’s spiritual walk through this physical life with YHVH’s provision to meet every need and his protection from every attack of the adversary.

The giving of the Torah represents one’s spiritual walk after having exited spiritual Egypt. This teaches YHVH’s people the importance of obedience and submission to him as they learn to love and to obey in gratitude for freeing them from Satan and the world. He is now their new loving Father and Master in place of Satan the slavemaster.

The Tabernacle of Moses with its furnishings is a pictorial layout or blueprint of the steps in YHVH’s plan of redemption (salvation) for mankind and the steps in man’s spiritual maturation into intimate relationship with the Father through Yeshua the Messiah. The tabernacle, in reality, is like a giant gospel tract where Yeshua the Messiah is the over-arching, central theme, for the tabernacle points to Yeshua in every detail!

Nathan’s Commentary on Parashat Vayechi Genesis 47:28–50:26

Posted on 12/29/2025 by Natan Lawrence

Genesis 47

Genesis 47:28–49:28, Jacob’s end times prophecy. The Jewish sages recognize that this final portion of Genesis chronicles Jacob’s wish to reveal to his sons some prophetic understandings pertaining to Israel’s long and numerous exiles, culminating in “the Final Redemption” or “the Second Exodus” (i.e., the return of Israel [all twelve tribes, not just the Jews] from its long exile in the “Babylon” of this world at the end of the age just prior to and after the return of Messiah [q.v., Isa 11:11; Jer 16:14–15; 23:7–8] at which time the two houses of Israel will be reunited under Messiah Son of David [q.v., Ezek 37:15–28; Jer 30:1–11; Hos 3:4–5]).

Jacob states the timing of his prophecies regarding his sons in Genesis 49:1 when he predicts what will befall them “in the last days.”

The Jewish sages believe that prior to the establishment of the Messianic Age (or Millennium), all Israel will go into a time of darkness, gloom and exile.

The sages ascertain the timing and tenor of this prophecy from the fact that the Torah scroll fails to place the customary nine spaces between the last word of the previous parashah (or Torah portion), which ends in verse 27 and the next parashah, which begins in verse 28. There is only a one space gap in the Hebrew letters between these two Torah portions, which the sages say predicts the “closing in” of Israel as they go into exile and captivity in Egypt.

The sages believe that these prophecies not only predicted Israel’s first exile into and redemption from Egypt but also a latter, end times exile because biblical history often repeats itself. This is evident by the fact that some of these prophecies were not fulfilled until Messiah came the first and will not be fulfilled until he comes the second time at the end of this present age.

Genesis 48

Genesis 48:5, Ephraim and Manasseh. Here Jacob gives Joseph’s two sons the first born status and blessing. Reuben and Simeon were disqualified because of sins they had committed (see 1 Chr 5:1–2).

Genesis 48:6, Your two sons…are mine. Here Jacob was literally adopting Joseph’s two sons as his own, who, in effect, replaced Joseph as Jacob’s heir. In this way, Joseph received the double portion, firstborn blessings, since a tribal inheritance was bequeathed to each of his sons. Additionally, they were to be numbered among the twelve tribes effectively turning the twelve tribe nation into a thirteen tribe one, since the tribe of Joseph was split into two tribes.

Genesis 48:14 and 16, Jacob’s Prophecy Over Ephraim and Manasseh

While prophesying over Joseph’s sons, Ephraim and Manasseh, Jacob crossed his hands over their heads making the symbol of the Paleo-Hebrew letter tav (like the letter t or x in our alphabet), which resembles a cross and in that ancient Hebraic script, and according to some Hebrew scholars pictographically means “sign of the covenant.” Jacob then spoke of the Heavenly Messenger (the Hebrew word malak mistranslated as “angel” in most Bibles) of YHVH (i.e., the preincarnate Yeshua) who had redeemed him from all evil (see Gen 31:11–13). Jacob then prophesied that the descendants of Ephraim and Manasseh would become like “fish in the midst of the land” (literal translation of Gen 48:14–16; see The ArtScroll Stone Edition Tanach).

In light of this prophetic symbolism, which present day religious group qualifies as having fulfilled Jacob’s prophecy as to who the descendants of Ephraim and Manasseh would eventually become? Which religion on earth uses the fish as their symbol, speaks of a Messenger from YHVH as their Redeemer, and has the sign of the Paleo-Hebrew letter tav, which looks like a cross? The answer should be obvious. It is not Buddhists, the Moslems, the Hindus and not even the Jews. No! Only Christianity fits this enigmatic symbolic criteria. Many Christians are without a doubt the literal descendants of Ephraim and Manasseh. Those who are not, according to the Paul the apostle, once they come to saving faith in Yeshua, in some unique sense they become the descendants of Abraham (e.g., Gal 3:7, 29). Many of these unsaved descendants of Abraham will recognize Yeshua their Messiah on the day that he returns to Jerusalem (e.g., Zech 12:10).

Which nation on earth is without a doubt still the greatest Christian nation? It is the United States of America. Having an understanding of how Jacob’s prophecy to Ephraim and Manasseh was fulfilled may well be the first piece of the puzzle in identifying America in Bible prophecy.

Genesis 48:15–16, Elohim…the Angel/Messenger. The Angel or Heavenly Messenger is here being equated with Elohim. This truth is confirmed in Hosea 12:3–4 where we find similar parallel verbiage used.

Genesis 48:20, May Elohim make you. Many Jewish fathers pronounce this blessing over their sons every erev Shabbat (in Heb. this phrase means “entering the Sabbath,” i.e., Friday evening) to this day. If the descendants of Ephraim and Manasseh became the Christians (of which there are presently about two billion on earth, see notes at Gen 46:14, 16), then what are these Jewish fathers unwittingly asking of Elohim when pronouncing this blessing over their sons? That they become believers in the Christian Messiah (i.e., Jesus or Yeshua)!

Genesis 48:16, Let my name. The descendant of Ephraim and Manasseh would be known historically as the house of Israel.

Multitude in the midst of the earth. The ArtsScroll Stone Edition Tanakh translates this verse as follows:

‘May the angel who redeems me from all evil bless the lads, and may my name be declared upon them, and the names of my forefathers Abraham and Isaac, and may they [Ephraim and Manasseh] proliferate abundantly like fish within the land.’ Onkelos renders this verse as follows: ‘And like the fish of the sea may they multiply among the children of men on earth’ … The literal translation of VDS/dagah refers to procreation … [and] the word essentially denotes fish. (The ArtScroll Bereishis/Genesis Commentary, p. 2117, emphasis added)

What religious group on earth today has spread out across the face of the earth into all nations and has proliferated a message of Redemption pertaining to a Messenger of YHVH involving a cross-symbol resembling the ancient Paleo-Hebrew letter tav and uses a fish symbol as their symbol? Obviously, this can only be a prophetic reference to Christianity.

Genesis 48:19, Multitude of nations. Here is what the ancient Jewish sages say about this prophetic verse pertaining to the descendants of Ephraim:

Many nations will descend from him (i.e. the word [melo], fullness, connotes abundance, the phrase meaning: And his seed will become the abundance of the nation [Neter; Karnei Or].) (quote by Ibn Ezra;TheArtScroll Bereishis/Genesis Commentary,p. 2121).

The expression denotes abundant profligacy to a point that they will have to inhabit lands of other nations. It is an allusion to Ephraim’s expansive territory (quote by R. Avraham b. HaRambam; ibid.).
This refers to the Exile when the lands of others will be filled with his scattered descendants… See also Hosea 7:8: “Ephraim shall be mingled among the nations. (a quote by Radak; ibid.)
What kind of blessing was this prediction that one day his descendants—the Ten Tribes—would be scattered among the nations? R. Munk explains: while it is true that the dispersion was caused by the unfaithfulness and sinfulness of Ephraim’s descendants (Hos 7:8ff), Jacob’s blessing was not in vain for “they will return to God” and will have their share in the world to come (Sanhedrin 110b). And R. Eliezer adds: “Even the darkness in which the Ten Tribes were lost will one day become as radiant as the day’ (according to the version of Avos d’Rabbi Nosson 36). And in the perspective of history, did not these exiled children of the Patriarchs enlighten the nations among whom they were scattered? They did so by teaching their conquerors the fundamental ideas of the knowledge and love of God, ideals they had never forsaken. Hence they too have a messianic vocation and their Messiah the. …Messiah son of Joseph (Succah 52a), also called Messiah son of Ephraim (Targum Yonasan on Exod 40:11), will play an essential role in humanity’s redemption, for he will be the precursor of the… Messiah Son of David…” (ibid., pp. 2121–2122).

Ibn Ezra declares that many nations will descend from Ephraim, since the word many in this verse is the Hebrew word melo meaning “fullness,” and connotes abundance. The phrase literally means “and his seed will become the abundance of the nation” ([Neter; Karnei Or]; ibid. p. 2121)

R. Avraham b. HaRambam somewhat similarly states that the expression denotes abundant profligacy to a point that they will have to inhabit lands of other nations it is an allusion to Ephraim’s expansive territory (ibid.).

Can you better see in Jacob’s prophecies over the sons of Joseph and the resulting rabbinic interpretations of those prophecies, in a broad sense, that he is foretelling the Messianic or Hebrew roots movement (within the Christian church) of the final days? This movement will be instrumental in bringing Christians (many of whom are descendants of Joseph’s sons) back to their spiritual Hebraic (or the Book of Acts) roots as part of the restoration of all things before Messiah Yeshua, the Son of David, returns (Acts 3:21). The Book of Revelation also prophesies the last days Hebraic roots movement when it declares that the saints of the end-times will be those who have the message of the gospel or the faith and testimony of Yeshua the Messiah and who keep YHVH’s Torah-commandments (the Torah or instructions of YHVH given to Moses and Israel at Mount Sinai, Rev 12:17 and 14:12).

Genesis 49

Genesis 49:1–28, Jacobs last words to his sons. In this chapter on his deathbed, Jacob prays a prophetic blessing over his sons pertaining to that which would befall their descendants “in the last days” (Gen 49:1). In our teaching article located on our ministry website entitled “Scripture Prophesies the Return of the Lost Sheep of the House of Israel—What Scriptural, Linguistic, Secular Historical & Rabbinic Sources Reveal on the Subject,” we discuss what happened to the twelve tribes of Israel after they were removed as captives out of the land of their inheritance and scattered across the earth as YHVH predicted through his prophets.

The subject of the dispersion and return of the lost ten tribes of Israel is one of the most overlooked biblical topics but is an important one in view of the numerous Bible prophecies that relate to it. One reason this subject is ignored is because over the years some false teaches have developed some wildly speculative and even racist ideas pertaining to this subject. We want nothing to do with such nonsense! We deal with the facts of the Scriptures, the wisdom of the ancient Jewish Bible scholars as well as hard evidence from renown secular scholars.

In this brief treatise, we examine some of the voluminous writings of the biblical prophets on the subject of the lost sheep of the house of Israel, and review what the Jewish sages, in line with the biblical prophets, have written on this subject over the centuries. Furthermore, we look at linguistic, historical and archeological evidence from some of the world’s leading scholars on these subjects. After examining the evidence, the reader is free make up their mind as to what happened to the lost ten tribes of Israel and whether they will return to the land of Israel in the last days to fulfill biblical prophecy. You can read the entire article by going to http://www.hoshanarabbah.org/pdfs/migrations.pdf.

Genesis 49:1, Last days (NKJV)/End of days (The Artscroll Chumash)/In the aftermath of days (Hirsch)/In the aftertime of days (Fox)/In the future days (Friedman)/In the days to come (NAS)/In days to come (NIV).Looking at Jacob’s last prophetic words over his sons, and viewing them in the light of past history, it seems that the nature of these prophecies favors a translation more along the lines of “in the days to come” rather than “in the last days.”

Genesis 49:7, I will scatter/divide them.For Simeon, this prophecy was fulfilled in that they had an inheritance both in the area Judah and among the region of northern tribes. For Levi’s part, his descendants were given the priesthood and were scattered in 48 cities throughout Israel (Num 35:7). YHVH put this tribe’s passion against evil to good use. Levi’s vengeful anger against Shechem for raping Dinah (Gen 38) was excessive and outside the bounds of Torah-law. However, this passion for righteousness and justice became further evident as Levi’s descendants were the ones who stood up against the rebellious Israelites at the golden calf. Moses used this tribe to execute YHVH’s judgment against the golden calf worshippers (Exod 32:25–29). This time, Levi acted in accordance to and within the bounds of the Torah as prescribed by Moses. For this, they were granted the priesthood and as such, were scattered throughout Israel (in fulfillment of Jacob’s prophecy) to better accomplish their priestly duties to their fellow Israelites. They became responsible for teaching Israel YHVH’s Torah and for acting as judges of the law (Deut 33:10; 24:8; Lev 24:10–11). The beauty of this story is that YHVH can take the flawed character traits or misguided and even carnal passions of an individual or of a family or a society and redeem them by redirecting them along righteous lines in accordance with Torah principles. Zeal and passion are wonderful character attributes, but they need to be channeled in a godly and righteous direction. To the Laodicean saints in Revelation, YHVH said he would rather they be hot or cold in their passions (Rev 3:15–16). He had no use for lukewarmness and apathy. One who is spiritually cold and dead is waiting to be awakened spiritually. One who already possesses a hot passion for YHVH simply needs spiritual direction. One who is lukewarm and apathetic doesn’t even care enough to go one way or the other.

Genesis 49:8–9, Hand…neck…enemies…lion’s cub.Judah was bold. This is exemplified in the person of David who was a bold and daring warrior from his youth. This is why the tribe of Judah led the Israelites into battle, and was given the kingship. Yeshua is the Lion of the tribe of Judah and is returning as the warrior king to place his hand on the neck of his enemies and to destroy them.

Genesis 49:10–12, The scepter. Below is my commentary on these verses.

The Genesis 49 Prophecy of Yeshua’s Redemptive Work at the Cross

Few verses are reveal so about YHVH’s plan of redemption relating to Yeshua the Messiah so tersely as Jacob’s prophecy over Judah in Genesis chapter 49. These three verses are easily read over without much thought by most people, but when the poetic imagery is unearthed, Jacob’s enigmatic and symbolic prophecy yields a rich trove of treasure and is eye-poppingly pregnant with deep spiritual implications that involves every disciple of Yeshua the Messiah. Here is the prophecy:

The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. (Gen 49:10–12)

This passage is a clear reference to the Messiah and the Messianic Age (the time when Messiah would come to rule the earth) and has been so recognized by the Jewish sages from time immemorial (The ArtScroll Stone Edition Chumash, p. 279). “The general consensus (with few exceptions) of Rabbinic interpretation is that this phrase [Until Shiloh arrives] refers to the coming of the Messiah…” (The ArtScroll Bereishis/Genesis Torah commentary, p. 2152). In fact, Onkelos [a second-century scholar who translated the Torah (or Pentateuch) into Aramaic] in his Aramaic version of the Torah translates this version as follows: “Until the Messiah comes, to whom the kingdom belongs” (ibid.). Rashi (b. ad1040 and recognized by Jewish scholars as probably the preeminent Torah commentator of the modern era) “concurs and similarly comments: Until the King Messiah will come…, to whom the kingdom belongs. According to the Midrash, הילש [shiloh] is a composite of יש and יל, [meaning] “a gift to him”—a reference to King Messiah to whom all peoples will bring gifts. See Isaiah 18:7; Psalms 76:12” (ibid., p. 2153). It should not be difficult to see the fulfillment of this rabbinic understanding in the magis’ giving of gifts to the young child Yeshua (Matt 2:11).

Are there any illusions here to the incarnation or virgin birth of the Messiah? Of the incarnation we read the following in The ArtScroll Bereishis/Genesis Torah commentary:

Midrash Tanchuma preserves an opinion that הילש [shiloh] is derived from הילש [shil-yah] meaning “little child, (lit. the amniotic sac in which the fetus is formed: comp. Deut 28:57).” Thus, the passage means: “Until his scion(i.e., Messiah) comes” (ibid., p. 2153).

Of course these Jewish commentators in the same passage, while readily admitting that Messiah will be born naturally of a woman, are quick to disavow themselves of any implications of his deity (i.e., the incarnation; ibid.).

There was no question in the minds of the Jewish sages that all the poetic metaphors in this verse point to the Messiah. For example, the donkey tethered to the vine foresaw how Messiah’s kingdom of peace would dwell amidst Israel, a nation compared by the sages to a vine (Chullin 92a): “For the vineyard of YHVH of Legions is the house of Israel” (ibid., p. 2151).

Additionally, Jewish scholar Samson Raphael Hirsch (an eminent nineteenth-century Orthodox Jewish Torah commentator) similarly observes how Jacob visualizes the Messiah, conqueror of humanity, not on a steed, but on a young donkey. The donkey is the biblical beast of burden that always represents peace, well-being, and national greatness, whereas the steed represents military might. Accordingly, the Jewish conception of royal power is not represented by the number of horses, for it is forbidden for the king to accumulate many horses (Deut 17:16). Evidently, what Hirsch, a non-believing Jew, fails to realize is that Messiah Yeshua fulfilled this prophecy in Matthew 21:5 at his first coming and will return the second time astride a military steed (Rev 19:11 ).

Consequently the future Redeemer of Jewry and humanity appears here in connection with the donkey, symbolizing the twofold prophetic vision of peace and material well-being. For to tie up his animal—especially a donkey’s frisky colt—to the vine, implies a greatly increased development of nature (the vine being as strong as a tree) and extraordinary abundance (see Zech 9:9; ibid., p. 2155). Rashi sees similar Messianic implications in the poetic and prophetic language of this verse and further sees that “the vine represents the righteous, and the vine branch represents ‘those who engage in Torah.’ The righteous will congregate around the Mashiach, while ‘those who engage in Torah’ will study with him (The ArtScroll Sapirstein Edition Rashi Bereishis/Genesis commentary, p. 545). Interestingly, in the Testimony of Yeshua, the Master likens himself to a vine with his believers as branches attached to that vine (John 15:1–5). Likewise, Jewish scholars refer to the donkey, upon whom Messiah will ride, as being tied to the vine which has now become as thick as a tree. As we shall discuss in more detail later, this is an allusion to the cross to which Yeshua was tied by the Romans.

Let’s now examine the phrase “he washed his garments in wine, and his clothes in the blood of grapes”to see if this phrase yields any clues about the virgin birth. Let’s read the following biblical passages as they relate to the verses in question:

Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together, saith the YHVH: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. (Isa 1:16–18)
For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement [of sin] for the soul. (Lev 17:11)
And from Yeshua the Messiah, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood. (Rev 1:5)
And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. (Rev 7:14)
And he took the cup [of the vine], and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins. (Matt 26:27–28)
Whom Elohim hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of Elohim. (Rom 3:25)
In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. (Eph 1:7)
In whom we have redemption through his blood, even the forgiveness of sins. (Col 1:14)
I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. (John 15:1–5)

In these Scripture references, we begin to see a common theme emerging. The Messiah is likened to a grape vine. Grape juice is a biblical symbol of blood the shedding of which remits or atones for sin. Sin causes one’s spiritual garments to be stained red. From the Testimony of Yeshua we learn that the blood of Yeshua the Messiah cleanses the spiritual garments of sinful individuals, which is symbolic of the spiritual cleansing of sin out of one’s life.

How does the “blood of the grapes” reference in Genesis 49:12 (cp. Deut 32:14 where the same Hebrew expression is used) portend the virgin birth of the Messiah? Quite simply this. Had Messiah’s blood been tainted by the sin-stain of Adam’s “fall” causing the separation of spiritual relationship with YHVH-Elohim occasioned by his sin resulting in death, which passed on to all of Adam’s (Rom 5:12–14), then Messiah could not have been the perfect, sin-free sacrificial lamb atoning for the sins of the world. Since spiritual inheritance, in this case, the curse of death brought on by the sin of Adam, is passed on down through the father’s lineage (Jer 32:18) then in order not to inherit the taint of sin resulting in the sting of death (1 Cor 15:56)—death being the result of sin which is the transgression of the Torah-law of Elohim (Ezek 18:4; 1 John 3:4)—Messiah could not have contained the life blood of a physical father. This is poetically alluded to in the verse under analysis in this section: Genesis 49:12—“he washed his garments in wine, and his clothes in the blood of grapes.” This verse indicates that the source of Messiah’s blood would be other than that of a man. It express a corollary idea to that expressed in Genesis 3:15 where Elohim prophesies that the woman’s seed will crush the serpent’s head. (Since women do not have “seed” or spermatozoon—only men do—this is understood to be an allusion to impregnation of Mary by YHVH Elohim and not by man.) In this regard it is interesting to note what Yeshua said in the Gospel accounts of John 6:53–56 and Matthew 26:27–28,

Then Yeshua said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. (John 6:53–56)

And he took the cup [of the vine], and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins. (Matt 26:27–28)

Some readers may view John’s account of Yeshua’s teachings as a gross reference to cannibalism or some other such abominable and anti-Torah practice. But in reality, Yeshua is speaking symbolically of the fruit of the vine as representing his blood—the blood of the atonement. Did Yeshua pull this poetic symbolism out of thin air without any textual basis from the Tanakh? Absolutely not. We have already seen that both Moses (Deut 32:14) and the patriarch Jacob in the Torah, while prophesying about the future Messiah (Gen 49:11), made reference to the typology between blood and grapes.

This imagery in the Scriptures was not lost on Justin Martyr (a.d. 100a.d. to 169a.d.), an early church father, who wrote the following (in reference to Deut 32:15 and Gen 49:11) in Dialogue With Trypho, a Jew (ca. a.d.160):

“… [O]f whose blood, Moses…, when speaking in a parable, said, that He would wash His garments in the blood of the grape; since His blood did not spring from the seed of man, but from the will of Elohim” (Dialogue, chap. 63).

Despite our entire discussion above, there may still remain a question in the reader’s mind as to how exactly Genesis 49:11 (“ Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes”) perfectly foreshadows the redemptive work of Yeshua the Messiah as outlined in the Testimony of Yeshua. For example, it appears that the Messiah is washing his own garments with his blood and not the garments of his people. What is going on here? Allow me to present to you an expanded rendering from the Hebrew of what this verse is actually saying and see if some of the confusion doesn’t clear up. Here is our Scripture verse under consideration again:

Genesis 49:1, ([listed with Strong’s Concordance reference numbers] “Binding (631) (8802) his foal (5895) unto the vine (1612), and his ass’s (860) colt (1121) unto the choice vine (8321); he washed (3526) (8765) his garments (3830) in wine (3196), and his clothes (5497) in the blood (1818) of grapes (6025).”

Now here is my amplified version of this passage based on a study of the meanings of the Hebrew words:

He (Judah or Shiloh/Messiah) binds his young donkey or burden-bearer unto the vine tree and his she ass’s (i.e., apostate Israel, see Isa 1:3–4; Jer 2:24) son to the vine of the choicest, reddest, richest grapes; he (Judah or Messiah) washed by treading like a fuller (a fuller is one who shrinks and thickens woolen cloth by moistening, heating and pressing) his garments or vestures in wine; his robes in the blood of grapes or wine.

The imagery in this verse is very poetically rich and prophetic. It is also a poetic picture of the redemptive work of Messiah who, as a son from the tribe of Judah, would bear the sin burden (Isa 53:4; Matt 11:28–30) on his back like a donkey for his apostate and adulterous people of Israel. He would be tied to a vine tree (the cross, even as Isaac was tied to the altar on Mount Moriah in Gen 22:9) from which the blood of the grapes would flow. He would become sin for his people (2 Cor 5:21; John 3:14) and with his choicest, richest, reddest blood of his grapes (untainted by the sin of Adam because of his virgin birth)—a wine reminiscent of Yeshua’s first miracle of turning the water into richest wine at the Cana of Galilee wedding feast (John 2:1–11)—he then takes the sins of the people upon himself and cleanses them from their sins, like a fuller (see definition above of what a fuller does) whereby, though their sins be as scarlet, through his shed blood and the redemptive work at the cross, the sins of Israel would be trod out and pressed rendering his people spiritually white as wool (Isa 1:18). The prophet Malachi alludes to this very idea in his messianic prophecy:

But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the YHVH an offering in righteousness. (Mal 3:2–3)

Truly, after all of this, it could be said of Israel, “These are they which…have washed their robes, and made them white in the blood of the Lamb” (Rev 7:14). For this reason, these people have every reason to proclaim jubilantly:

Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. (Rev 19:7–8)

Genesis 49:24, Shepherd…Stone of Israel. This is yet another irrefutable prophetic reference to the Messiah of Israel whom Scripture refers to in various places as “the Stone the builders rejected,” “the Chief Cornerstone,” “Precious Cornerstone” and “the Rock of our Salvation” (Ps 118:22; Isa 28:16; Mark 12:10; Eph 2:20; 1 Pet 2:6–8). Yet this verse appears to be saying that this Messiah is coming from the tribe of Joseph. At the same time, Jacob’s prophecy to Judah contains another classic Messianic prophecy in the reference to the Shiloh-figure who was to come (Gen 49:10). These two prophecies led some Jewish sages to believe that two Messianic figures would arise out of Israel’s tribes—one from Judah and other from Ephraim.

What kind of blessing was this prediction that one day his descendants—the Ten Tribes—would be scattered among the nations? R. Munk explains: while it is true that the dispersion was caused by the unfaithfulness and sinfulness of Ephraim’s descendants (Hos 7:8ff), Jacob’s blessing was not in vain for “they will return to God” and will have their share in the world to come (Sanhedrin 110b). And R. Eliezer adds: “Even the darkness in which the Ten Tribes were lost will one day become as radiant as the day’ (according to the version of Avos d’Rabbi Nosson 36). And in the perspective of history, did not these exiled children of the Patriarchs enlighten the nations among whom they were scattered? They did so by teaching their conquerors the fundamental ideas of the knowledge and love of God, ideals they had never forsaken. Hence they too have a messianic vocation and their Messiah the. … Messiah son of Joseph (Succah 52a), also called Messiah son of Ephraim (Targum Yonasan on Exod 40:11), will play an essential role in humanity’s redemption, for he will be the precursor of the… Messiah Son of David…” (The ArtScroll Bereishis/Genesis Commentary, pp. 2121–2122).

How do we explain this seeming contradiction in view of the facts that there was only one Messiah, and his name was Yeshua, and he came from the tribe of Judah? These two Messiahs are explained in Yeshua’s two comings. In his first coming, he was like Joseph, a suffering servant who then become a king after enduring great hardships (see Isaiah chapter 53). When he comes back the second time, he will be like David, the conquering, triumphant or warrior king, where he will rule over the world and a united Israel (Rev 19:11–16). The Jewish sages had a concept of these two messiahs, as well, but were unclear as to whether they would be the same person or two different individuals, and how much time would separate these two comings. With perfect 20-20 hindsight, we can now look back and see how Yeshua fulfilled this prophecy as the Messiah Son of Joseph (figuratively speaking) at this first coming, and how he is yet to come as the Messiah Son of David at his second coming where, and as the Conquering King, he will defeat all of his enemies and destroy the end times Babylon the Great New World Order system and establish his earthly millennial kingdom where he will rule as King of kings (Rev 19–20).

Genesis 49:16, Dan. See notes at Matt 16:13.

Genesis 50

Genesis 50:11, Beyond the Jordan. Beyond is the Hebrewword eber meaning “across.” This was the roundabout way of reaching Machpelah. The Jewish and Christian commentaries I have studied don’t give a good reason for Jacob’s burial entourage taking this most indirect route to the burial cave of the patriarchs. It is possible that Jacob was, out of faith in the promises of Elohim, prophetically tracing the steps that his descendants would take several generations later in entering the Promised Land. It is almost as if Jacob was showing the future generations of Israelites the route he wanted them to take from Egypt to the Promised Land to fulfill biblical types and shadows.

If Jacob’s intent was to show future generations of his descendants the preferable route to enter the Promised Land, this begs a question for us. Do you have righteous parents? How about righteous spiritual fathers—the fathers of our faith such as the biblical apostles and prophets, Yeshua himself, and, of course Moses and the patriarchs? They have laid out the route for us to take to reach the eternal Promised Land of our spiritual inheritance or the kingdom of Elohim. Are we following this path, or have we chosen another path that leads to who knows where?

Malachi was the final prophet who closed out the Tanakh before the coming of the promised Messiah. He uttered a strong warning to all who have ears hear and a heart to understand lest the fiery judgments of YHVH Elohim come upon you and your ashes be trampled under the feet of the righteous.

Remember the Torah-law of Moses, My servant, Which I commanded him in Horeb for all Israel, With the statutes and judgments. Behold, I will send you Elijah the prophet Before the coming of the great and dreadful day of YHVH. And he will turn The hearts of the fathers to the children, and the hearts of the children to their fathers, Lest I come and strike the earth with a curse. (Mal 4:4–6)

These are the final warning words and wise admonitions with which the Tanakh ends. Let’s heed these wise words and turn our hearts back to the righteous fathers of our faith. Maybe they knew something that we don’t—the way to Elohim!

Genesis 50:19–21, You meant evil. The words of Joseph here are prophetic of Yeshua, Messiah Son of Joseph, the Suffering Servant. Yeshua’s murderers meant him evil, but Elohim meant it for good that Yeshua, like Joseph, “might save many people alive” out of the midst of spiritual Egypt (v. 20). Verse 21 reveals Joseph’s tender heart of love for his brethren in desiring to provide for their needs and to comfort them. This is the same heart that Yeshua our Messiah has shown to each of us if we will receive him.

Blessed be the Elohim and Father of our Master Yeshua the Messiah, the Father of mercies and Elohim of all comfort, who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by Elohim. (2 Cor 1:3–4)

Nathan’s Commentary on Parashat Vayigash Genesis 44:18–47:27

Posted on 12/24/2025 by Natan Lawrence

Genesis 44

Genesis 44:18, And Judah came near. There is much to learn about the prophetic significance of Judah coming near to Joseph. The modern Jewish people are the descendants of Judah. The the children of Judah or the Jews became the Southern Kingdom of Israel, and Joseph’s sons Ephraim and Manasseh became the Northern Kingdom or house of Israel and eventually the “lost sheep of the house of Israel” as we have discussed previously and written about and proven extensively elsewhere from both the Scriptures and secular non-biblical sources.

Prophetically-speaking, every Christian who is minimally familiar with the Bible knows who the most notable descendant of the tribe of Judah is? The Lion of the Tribe of Judah and the Root of Jesse is, of course, Yeshua the Messiah. Rev 5:5). When you came to faith in Yeshua, did he seek you or did you seek him when you were lost? He called everyone of us to himself, and we simply responded to that call! (See Matt 20:16; Rom 8:28, 30; 1 Cor 1:9, 26; 7:17, 20; 2 Thes 2:12; 2 Tim 1:9; 1 Pet 2:9 cp.Rom 5:8; Luke 19:10; Matt 18:11.)

Why is Judah coming near to Joseph (who he does not yet recognize as Joseph)? He was motivated out of love for his father Jacob (See Gen 44:18–34). Similarly, Yeshua was motivated to come near to us out of love for his Father as well (See John 8:28; chapter 17).

Judah offered to lay down his life as a ransom for his youngest brother (Gen 44:33). Who does this point to prophetically? Yeshua freely gave his life as a substitute for his each one of us (Mark 10:45; Matt 20:28; 1 Tim 2:5; John 10:11, 15, 17–18; 1 John 3:16).

Please note that Judah is an antetype (prophetic forerunner) of Yeshua the Messiah.

Both sought to please their fathers.
Both acted out of unconditional love for their younger brother.
Both stood to gain nothing personally, but rather stood to lose much, if their plan did not work. Judah, a prince, would become a slave in Egypt; Yeshua would become a slave to death and hell, if he sinned.

It is interesting to note that classic Christian commentator Matthew Henry draws a similar analogy between Judah’s actions here and Messiah Yeshua as well (A Commentary On the Whole Bible, vol. 1, p. 243, by Matthew Henry).

Judah’s love for his father and Benjamin and his willingness to lay down his life as a ransom to become a slave in Egypt to Joseph is analogous to Messiah Yeshua’s love for the lost sheep of the house of Israel to whom he directed his outreach ministry and to ransom them in order to bring them back into the fold of Israel (John 10:15–16; Matt 10:6; 15:24).

Paul carried the same burden for his fellow Israelites as did Yeshua (Rom 9:1–5). Who does Paul later go on to talk about and extend his heart burden to in Romans 9:23–24? Remember that the term Gentile simply means “ethnic or people groups, or the people of the nations.” When Paul uses the term Gentiles here, he is specifically referring to the lost sheep of the house of Israel who were the descendants of Joseph. Paul had the same intense love for his Jewish brethren as he did for those “people groups of the nations” whom he equates with the lost, adulterous and apostate house of Israel (the Northern Kingdom of the ten tribes of Israel). Compare Romans 9:25 with Hosea 2:23 (the former being a direct quote from the latter) in context with the whole Book of Hosea, which is addressed particularly to the apostate house of Israel and who had become “lost” among the nations, of which Joseph in Egypt is a prophetic antetype.

Genesis 44:32–34, Became surety for the lad. On this passage Christian commentator Matthew Henry states, “Judah’s faithful cleaving to Benjamin, now, in his distress, was recompensed long afterwards by the tribe of Benjamin keeping with the tribe of Judah, when the other tribes deserted it” (Matthew Henry Concise Commentary on the Whole Bible, p. 56). This is a small piece of biblical trivia that had historical ramifications for hundreds of years later.

It is amazing that some 800 years later the fraternal love between these two brothers remained in their collective psyches such that the tribe of Benjamin remained loyal to the tribe of Judah.

What does this say about generational blessings (and curses) or attitudes that are passed on down to one’s descendants? If curses can be passed on down to the third or fourth generation (Exod 20:5), how much more so blessings? The Book of Proverbs states that, “Death and life are in the power of the tongue, and those who love it will eat its fruit,” (Prov 18:21) and that, “A wholesome tongue is a tree of life, but perverseness in it breaks the spirit,” (Prov 15:4).

Generations of our descendants can be affected positively or negatively by the inclination of our hearts and the words of our mouth.

It had been Judah’s original idea to sell Joseph to slave traders. Since that time, Judah’s heart had changed, so that now he was willing to lay down his life for his brother, Benjamin, Joseph’s only full brother. This change of heart on Judah’s part and the resulting outpouring of love for his youngest brother had lasting positive results.

Did Judah did not first recognize Joseph; Joseph had to reveal himself to Judah and his other brothers (Gen 45:1–4). Judah was “blinded” to Joseph’s identity. This a prophetic picture of the Jews’ future spiritual blindness to who the “Gentiles” were and are (Rom 11:25). As we have seen in previous studies, Joseph was a type of the Messiah as well as the father of Ephraim and Manasseh, the dominate tribes of the Northern Kingdom of Israel, who went apostate and became as “lost sheep” among the nations of the world (Hos 7:8; 8:8; Ezek 34:16 and numerous other Scriptures). Therefore, Joseph is a prophetic picture of the “lost sheep of the house of Israel” and the Messiah who would come to seek out those lost sheep (Matt 15:24; 10:6). And whom does Judah represent? Judah is a prophetic antetype of the Lion of the Tribe of Judah who would later come as the Messiah to redeem his “brother,” who would be lost in the spiritual Egypt of this world. He also represent the Jews of Southern Kingdom of the house of Judah most of whom would be “blind” to their Jewish Messiah. Thus in this story, it appears that Judah is a prophetic picture of both the Jewish people and the Jewish Messiah.

This dual role that Judah to which Judah seems to prophetically point has been a head scratcher for the ancient Jewish sages. They have seen in the story of Joseph, the Suffering Servant, a Messiah Son of Joseph figure who they saw would be a descendant of Ephraim, and who would come to redeem the lost sheep or exiles of the house of Israel in preparation for a second Messiah to come whom they refer to as the Conquering King or Messiah the Son of David, (Mesorah PublicationsTheArtScroll Bereishis,vol. 1b, pp. 2121–2122). They see these Messiahs as two separate individuals. Yet in our story of Joseph and Judah we see the antetypes of these two Messiahs acting out their roles at the same time. Judah and Joseph point to both comings of Messiah Yeshua. At his first coming, Yeshua came as the Suffering Servant to redeem a remnant of lost Judah in addition to a much larger portion of “the lost sheep of the house of Israel.” Yet at his second coming, this same Messiah Son of Joseph will come back as the Lion of Judah to be revealed to his Jewish brothers (the modern day Jewish people) who had previously rejected him (Zech 12:10).

Genesis 45

Genesis 45:1–15, Then Joseph. Joseph, as an antetype of Yeshua, had mercy on the penitent sinners who had formerly wronged him. Joseph wept for joy and embraced his brothers when being reconciled to them (verse 14). Past hurts and wrongs were forgiven. Can you not see yourself in this story coming to Yeshua, your Savior and Redeemer, with a repentant heart and him warmly embracing you and welcoming you into his spiritual family and kingdom? (Read Ezek 18:27–32 and Ps 103:10–18.) As we progress in our spiritual walk, how easy it is to take for granted YHVH’s love and compassion that initially saved us and at the same time continues to sustain us in his grace. (Selah. Pause and reflect.)

Genesis 45:5, 7, 8, Elohim sent me.Joseph was sold into slavery at age 17, was freed from prison and made ruler of Egypt at age 30. After that, seven years of plenty followed, and then two years of famine had passed by the time he was reunited with is brothers. Only after 22 years in Egypt did Joseph finally figure out Elohim’s grand and wonderful plan for his life, and how it involved the saving of his family.

Had Joseph lost faith along the way, become embittered over his multiple misfortunes, and turned away from Elohim, the nation of Israel may have never been preserved.

There is a lesson for the disciple of Yeshua in the story of Joseph’s long travail as YHVH worked out the detail of his life to fulfill heaven’s larger plans and purposes (Rom 8:28). Along the way, Joseph’s patient endurance and faith was stretched and enlarged (Jas 1:2, 12). Keeping one’s eyes on YHVH Elohim, and refusing to lose faith during the dark times of one’s life can yield some amazingly triumphant outcomes, as we learn from the life of Joseph. This is because YHVH watches over those who place their trust in him and who obey him the best they can. Their lives are in his hands, and the circumstances of their lives are under his guidance (Rom 8:28–29). Because of his love for his children, and because of the good plans he has for them, whatever he allows to happen to them will be for their ultimate good. So let us find the blessing in everything that occurs in our life and may our love and faith in our Creator be strengthened.

Genesis 45:8, A father to Pharaoh. See notes at Gen 41:9–10.

Genesis 45:13–26, Becoming bond servants.During the remaining years of the famine, all of the Egyptians became indebted to Joseph as he judiciously doled out the stored wheat to those in need. In order to save their lives, the inhabitants of the famine-ravished land gave their lives and land to be servants of Joseph (who was a type of Yeshua) in exchange for food (Gen 47:23). Yeshua, likewise, has bought us with the price of his blood (1 Cor 6:20; 1 Pet 1:18–19; Rev 5:9). Are we not called to be his bondservants—a term that the apostles apply to themselves numerous times (Rom 1:1; Gal 1:1; Phil 2:7; Col 4:12; Tit 1:1; Jas 1:1; 2 Pet 1:1; Jude 1:1)? What does that mean in practical terms in your life? Many people accept Yeshua as their Savior, but few really accept him as their Lord and Master.

Genesis 45:24, Fall not out by the way (or do not become troubled along the way, NKJV; do not quarrel on the journey, NAS) or “Do not be agitated on the journey” (The Schoken Bible). Joseph dismissed his brothers with the warning not to quarrel with each other on the journey back to Canaan, as brothers can be prone to do. They had reconciled with Joseph, their savior who was a prophetic foreshadow of Yeshua, our Savior and Redeemer, but they still had a long foot-journey ahead of them of many dry and dusty miles. Joseph in his wisdom knew that as the miles dragged on, the fatigue of the flesh would begin to rise to the surface, tensions between the brothers would likely occur resulting in quarreling with each other. This is a common occurrence among the saints as they await Yeshua’s coming. Yeshua addressed this tendency among brethren believers in his final admonitions to his disciples before his crucifixion in this regard. He stressed the paramount importance of loving each other as we trek toward the promised land of our spiritual inheritance (John 13:34–35; 14:27; 15:12–13). How much energy do we as redeemed believers waste quarreling with one another instead of advancing the kingdom of Elohim? How would your life improve if you were to just forgive those who have offended you or those who want to hurt you or your ministry, and instead determine to walk away in love, and focus your attention on the job your Heavenly Father has given you to do in his kingdom?

Genesis 46

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Nathan’s Commentary on Parashat Miketz Genesis 41:1–44:17

Posted on 12/16/2025 by Natan Lawrence

Genesis 41

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

Biblical Types and Antetypes

A major key to understanding biblical prophecy is to recognize the relationship between types and antetypes in the Scriptures of which there are a plethora. This means that an event or a series of events occurred once, was recorded in the Scriptures, and then at a later time a similitude of the event repeats itself sometimes more than once, but with different characters and scene. The Jewish sages have long recognize the phenomenon of biblical cycles that repeat themselves over the millennia.

More specifically, an antetype is an event that occurs before the main event to which it prophetically points actually occurs (sometimes incorrectly referred to as an antitype, which means “an opposite type” rather than “a prior type”). In other words, the first event predicts or points prophetically to the future event. This is a way for the Creator to give clues and hints about future events that will come to pass. Those who are ardent students of YHVH’s word and “who have (spiritual) ears to hear” will pick up on these clues and gain a sense of what the Creator is going to do at some future date. In this way, those who diligently seek him are rewarded with understanding or “inside information” about what he is planning to do in the future. At the same time, his divine plans and purposes will be obscured from those who don’t have a diligent heart to seek him and his truth, and who could then possibly misuse the truth, if they were to discover it, for self serving or malevolent purposes.

Similarly, the Gospels record that Yeshua explained deep spiritual truths via parables not to make the meaning clear to the general public, but rather to obscure it. His teachings were meant to be understood only by those whom he had called that they might know the mysteries or secrets of the kingdom of Elohim (Matt 13:10–11; Luke 8:9–10).

For thousands of years, the prophets of the Bible, as well as biblical students, scholars and sages have understood the concept of antetypes and types and it has helped them to understand Bible prophecy and future events.

Biblical antetypes are identified in three ways. First, the Scriptures themselves identify events as being antetypical. Examples would be:

The life of Moses pointed to Yeshua (Deut 18:15–19; Heb 3:3–6).
The serpent on the pole pointed to Yeshua’s crucifixion (John 3:14).
The rock from which the Israelites drank prefigures Yeshua (1 Cor 10:4).
The manna the Israelites ate prefigures the Word of Elohim or flesh of Yeshua (John 6:32, 48–51).
Aaron as the high priest was antetypical of Yeshua’s high priesthood (Heb 5, 7 and 8).
The sacrificial system pointed to Yeshua’s atoning death on the cross (Heb 9 and 10).
Jonah in the whale is a prophetic picture of Yeshua’s death and resurrection (Matt 12:40).
Melchizedek was an antetype of Yeshua (Heb 7).
The first exodus (or redemption of Israel out of Egypt) was prototypical of a second exodus or redemption of Israel out of the world in the end times (Isa 11:11; Jer 23:7–8).

The Jewish sages from antiquity have also identified antetypes. Examples would be:

The difficulties surrounding Jacob’s return to the Promised Land after 20 years of exile in Babylon (under Laban, Gen 31–33) is antetypical of the difficulties surrounding the return of Jacob’s descendants to the land of Israel in the last days, which the Scriptures call “Jacob’s Trouble” (Jer 30:7).
The life of Joseph prefigured that of a Messiah Son of Joseph, the Suffering Servant.
The life of David prefigured that of a Messiah Son of David, the Conquering King.
The seven-day week is antetypical of the seven thousand years of man’s tenure on this earth.
Christian Bible teachers have identified antetypes in the Scriptures as well. Examples would be:
The Passover lamb was antetypical of Yeshua’s crucifixion.
Isaac’s near sacrifice and the ram caught in the thicket in Genesis 22 was antetypical of Yeshua’s death.
The tabernacle of Moses pointed in all aspects to the ministry of Yeshua as Savior and Redeemer.

Finally, some Hebraic-Christian Bible teachers have identified antetypes in the Scriptures. Examples would be:

The biblical feasts point to the steps in YHVH’s plan of salvation for mankind centering around the first and second comings of Messiah.
The stages of the biblical wedding point to YHVH’s plan of salvation for mankind.
YHVH’s judgments on Egypt point prophetically to his judgments on Babylon the Great in the last days.

In like manner, the story of Joseph’s interacting with his brothers (starting in Genesis chapter 37 through 46) is antetypical of future events that are to happen on a national level with the children of the patriarchs.

In this study, we will examine the events of Joseph and Judah in Egypt to see how they relate to the houses of Joseph or Ephraim (broadly speaking, the Christians) and Judah (broadly speaking, the Jews) in the last days. Remember that although the events and details of antetypes and types correlate, they do not match each other perfectly in every detail. There should, however, be enough similarities between the two that to the rational and biblically astute mind the juxtaposition of the two is not a logical stretch. Some of these parallels the writers of Scripture tell us about, while others we must arrive at through our own diligent and careful analysis of the Scriptures.

Joseph and Judah (the Two Houses of Israel)

In what follows, we will see several types and shadows that point to the end-time reunification of the two houses of Israel (Joseph, Ephraim or the Christian church and Judah or the religious Jews), and to Yeshua the Messiah whose role it would be to regather and reunite the two houses of Israel by laying his life down as a ransom or substitute for his brothers. In this study, we will discuss the following themes:

reuniting lost family members
reconciliation and healing of wounds and offenses between families
forgiveness of past wrongs, offenses and misunderstandings
prophetic shadows of Yeshua the Messiah

Let’s now analyze the events in the life of Joseph (and to a lesser degree that of Judah as well) as they occurred chronologically to see how they pointed forward to events that would occur in the future including the end times.

Joseph Taken as Captive to a Gentile Nation (Gen 37)

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Nathan’s Commentary on Parashat Vayeshev Genesis 37:1–40:23

Posted on 12/09/2025 by Natan Lawrence

Genesis 37

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.

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)!

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Nathan’s Commentary on Parashat Vayishalach Genesis 32:4–36:43

Posted on 12/04/2025 by Natan Lawrence

Genesis 32

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, The ArtScroll Stone Edition Tanach and The ArtScroll 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. malak or heavenly 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.

The Stone 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

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Category Archives: The Torah-Books of Moses

Nathan’s Commentary on Parashat Shemot Exodus 1:1–6:1

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Nathan’s Commentary on Parashat Vayeshev Genesis 37:1–40:23

Nathan’s Commentary on Parashat Vayishalach Genesis 32:4–36:43

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