Jacob’s Ladder: YHVH’s Plan of Salvation From Genesis to the Book of Revelation—The BIG Picture!

Posted on 11/27/2025 by Natan Lawrence

Introduction to the Study of Genesis 28:10–22

Jacob’s vision of a ladder to heaven is one of those enigmatic scriptural passages which has befuddled the
keen intellects of many Bible scholars down through the ages. Perhaps the deeper elucidations of Jacob’s
vision has escaped the reader as well. If so, you are not alone, for even well-known Christian commentators such as Matthew Henry and Adam Clarke struggled to find the deeper meaning of this allegorical dream but fell short of an adequate explanation. They realized that it had something to do with the Person of Yeshua the Messiah and his heaven-ordained ministry to reconcile earth’s inhabitants to their Heavenly Father and Creator but had little more to say on the matter. Keil and Delitzsch don’t even connect Jacob’s dream to the Person of Yeshua. Other than vague explanations as to the dream’s interpretations, these esteemed scholars have nothing more to proffer the reader. Little if anything is said of the allegorical meaning of the ladder, the dust, the stones (plural) becoming a stone (singular) or of the significance of “the place.” Even the unusually insightful biblical scholar Arthur W. Pink in his book, Gleanings In Genesis,though he draws 101 parallels between Joseph and Yeshua the Messiah, gives the reader no more insights into the spiritual and prophetic implications of Jacob’s ladder than do Henry and Clarke. This is some of the best that Christian scholars have to offer on this subject. As we are about to discover, below the tip of this gigantic biblical iceberg there is a vast revelation of truth in Jacob’s prophetic and allegorical dream that is waiting to be explored.

But before delving into the prophetic and symbolic significance of Jacob’s ladder dream, perhaps Jewish Torah scholars have something to offer us. It goes without saying that the traditional Jewish interpretations will be devoid of any references to Yeshua the Messiah, but otherwise, perhaps we glean some pearls of understanding from them anyway. After all, these sages have been studying this passage for more than 3800 years! Curiously, Shlomo Yitzchaki known by his rabbinic acronym as Rashi and viewed by many Jews as the greatest Torah expositor of the last 1000 years, has little to add to our understanding as does Samson Raphael Hirsch, the great nineteenth-century rabbinic Torah scholar. The Baal HaTurim in his Torah commentary adds some interesting insights relating to the subsurface or hidden meaning of some of the Hebrew words used in the text that not only confirm the simple or plain meaning of the text, but add depth to it as well on an allegorical or prophetic level. We will cite a number of other Jewish scholars who between them contribute greatly to our understanding of the text. But for all their collective wisdom, these Jewish scholars, not surprisingly, fail to connect the meaning of the ladder to YHVH’s plan of redemption and salvation for Israel and ultimately for all of mankind. They fail to see the big picture and master plan involving the Messiah, the Living Word of Elohim, sent from heaven to redeem lost mankind. Yet as we will discover, this revelation and much more besides is to be found in this dream that takes up only one verse in the Bible!

Both the Christian scholars and the Jewish sages are blind in part to the truth behind Jacob’s dream, since both have rejected half of the key to unlocking the full depth and panoramic understanding of this vision. The former has, to one degree or another, rejected its Jewish or Hebraic roots and the relevance of YHVH’s written Torah, while the latter has rejected Yeshua, Living Word or Living Torah sent from Heaven to give us wisdom, understanding, redemption and salvation. Each side is spiritually blind in part to one-half of YHVH’s truth (Rom 11:25). Both have stumbled over the stone of stumbling and the rock of offence (Isa 8:14). The Christians have rejected much of the truth of the written Torah, while the Jews have rejected the spirit of prophecy and YHVH’s plan of salvation as revealed through Yeshua, the Living Torah (Rev 19:20). To understand the heart of the Father as revealed in his written word, Yeshua said that it would take both spirit and truth (John 4:23–24). With these realities in mind, let us proceed to understand the vision of Jacob in its full spirit and truth, panoramic scope.

The Text

Let’s now read the text in Genesis 28:10–22 pertaining to Jacob and his dream of the ladder to heaven. The bolded words are defined below under the “Word Definitions” section of this teaching.

10 And Jacob went out from Beersheba, and went toward Haran.
11 And he encountered/interceded/prayed at the place, and spent the night there, because the sun had set; and he took of the stones of the place which he arranged around his head, and lay down in the place to sleep.
12 And he dreamed, and behold a ladder set up earthward/on the earth, and the top of it reached to heaven: and behold the angels of Elohim ascending and descending on it.
13 And, behold, YHVH stood above it, and said, I am YHVH, Elohim of Abraham your father, and the Elohim of Isaac: the ground upon which you are lying, to you will I give it, and to your seed/descendants;
14 And your seed/descendants shall be as the dust of the earth, and you shall spread out powerfully to the west, and to the east, and to the north, and to the south: and in you and in your seed/descendants shall all the families of the earth be blessed.
15 And, behold, I am with you, and will guard you in all places wherever you go, and will bring you again into this land; for I will not forsake you, until I have done what I have spoken about you.
16 And Jacob awoke out of his sleep, and he said, Surely YHVH is in this place; and I knew it not.
17 And he was afraid, and said, “How awesome is this place! This is none other but the house of Elohim, and this is the gate of heaven.
18 And Jacob rose up early in the morning, and took the stone that he placed around his head, and set it up for a pillar, and poured oil upon the top of it.
19 And he called the name of the place Bethel: but the name of that city was called Luz originally.
20 And Jacob vowed a vow, saying, “If Elohim will be with me, and will guard me in this way that I go, and will give me bread to eat, and clothes to wear,
21 So that I come again to my father’s house in peace; then shall YHVH be my Elohim:
22 And this stone, which I have set for a pillar, shall become a house of Elohim: and whatever you give me I shall repeatedly give a tenth/tithe to you.” (emphasis added)

Word Definitions

To understand this passage properly and to discover the deep spiritual mysteries contained therein, we must first define some of the words from a biblical, Hebraic perspective.

Verse 11, The place [haMakom]. In Jewish understanding, this Hebrew word is a reference to Mount Moriah, that is, the “Temple Mount” (The ArtScroll Stone Edition Chumash, p. 144, commentary on verse 11) where Isaac was “sacrificed” and the Jerusalem temple was eventually built. The imminent Jewish Torah scholar, Rashi (Solomon Yitzhaki, 1040–1105) in his definitive Torah commentary also identifies the place mentioned in this verse with Mount Moriah. In The ArtScroll Bereishis, quoting Rashi,we read, “The Torah does not tell us which place. Instead it uses the definite article in the place, implying that the identity of the place was so well known that it need not be specified. This indicates that it refers to the site referred to elsewhere by the designation the place: Mount Moriah, of which it is said [in Gen 22:4 (see also Deut 16:16)]: ‘he saw the place from afar’” (p. 1219). The same commentary continues, “It cannot refer to any place other than Mount Moriah since the Torah itself refers to that holy site as makom, the place, in several places [Gen 22:4; and as Ralbag notes, the future Temple site on Mount Moria is also obliquely referred to in the Torah as the ‘place’ Hashem [YHVH] shall select (Deut 16:16 and frequently)] Accordingly, by its reference to place here, the allusion to Moriah is clear (Mizrachi)” (ibid.). Baal Ha Turim notes in his Torah commentary that in verse 11 the term the place appears three times “which is an allusion to the three pilgrimage [aliyot] festivals [i.e., Pesach/Passover and Chag haMatzot/the Feast of Unleavened Bread, Chag haShavuot/the Feast of Weeks or Pentecost and Chag haSukkot/the Feast of Tabernacles] at which times Jacob’s descendants would ascend to this place [i.e., the temple in Jerusalem].”

Verse 11, Encountered, interceded, prayed [Heb. paga]. According to The ArtScroll Bereishis Commentary, the Jewish sages interprets the word paga, as used here and in Genesis 23:8 and Jeremiah 7:16 to denote prayer and intercession (p. 1219). If we realize that this place was Mount Moriah where the future temple would be built (explained below), then Jacob’s praying at this spot is symbolic and prophetic, since the temple was to be known later as a house of prayer (Isa 56:7; Matt 21:13; Mark 11:17; Luke 19:46), and became the place on earth where YHVH would hear the prayers of his people (2 Sam 7:27; 1 Kgs 8:29; 2 Chr 6:20, 29; 7:12).

Verses 11, 18, 22, Stone(s) is the Hebrew word ehben meaning “stone through the meaning to build” (from banah [meaning “to build, builder”]).

Examples of the usage of the word ehben elsewhere in the Tanakh (Old Testament) include the following:

Refers to the 10 Words (“Commandments”) on tablets of stone (ehben) (Deut 4:13; 5:22; Exod 24:12; 34:1, 4).
Refers to the Messiah who was the Stone (ehben) the builders (banah) rejected that eventually became the head of the corner (Ps 118:22).
Refers to the Messiah who was to become a stone (ehben) of stumbling and a rock of offence to both the houses of Israel (Isa 8:14).
Refers to the Messiah when YHVH through Isaiah prophesied, “Behold I lay in Zion for a foundation a stone [ehben], a tried stone [ehben], a sure foundation” (Isa 28:16).
A title for Elohim: the Stone (ehben) of Israel (Gen 49:24).

Verse 12, Ladder is the Hebrew word sulam meaning “staircase”(from salal [meaning “cast up, lift up, exalt”and according to The Theological Wordbook of the Old Testament (The TWOT) probably means “a highway or literally a road that is higher than the adjacent terrain.” The TWOT notes that this word is used by the prophets in the sense of “God’s [spiritual] highway” from which Israel had departed to follow false bypaths (Isa 57:14; 62:10]).

In Jewish mystical literature, this ladder is equivalent to a tree (Heb. etz)(e.g., as in the sephirotic tree in later Jewish mystical thought) and a tzelon Elohim; (i.e., a supernatural image of Elohim; Messiah Vol. 3, p. 149; by Avi Ben Mordechai).

On verse 12, Jewish sage Ya’acov Baal Ha Turim (born ca. AD 1269) in his Torah commentary notes several interesting facts about the word ladder (Heb. sulam). First he states that the word sulam is spelled defectively (with the kubutz vowel point replacing the vav after the letter samech). Therefore, sulam is spelled samech, lamed, mem or okx instead of samech, vav, lamed, mem or okux. What is the significance of this occurrence in the Torah? According to Michael Munk in his book, The Wisdom In the Hebrew Alphabet (pp.100–103) defective spelling of words occurs occasionally in other words in the Torah such as shalom/o`uKA(peace, well being) and owr/r~ut (light). When a word is spelled defectively, it signifies that the word should be understood to take on a diminished or defective meaning as opposed to the full expression of the word at its highest spiritual level. For example, in the first chapter of Genesis prior to verse 14 (when the physical luminaries were created) the light that shown prior to the fourth day was a supernatural or spiritual light emanating from Elohim himself, and therefore the Hebrew word for light, owr/r~ut,is spelled complete with the vav (r~ut) whereas the light that shone from the physical luminaries after the creation on the fourth day was a physical or low level of light, and therefore the word light is spelled defectively, without the vav (r~t). This occurs in the Tanakh with the word shalom/o`uKA as well. Spelled defectively (i.e., o`K{A) it refers to a physical, man-made peace, whereas spelled complete it represents the spiritual peace which comes only from Elohim. So what is the significance of the defective spelling of the word sulam (ladder) in our text? Hold this question in abeyance for the time being, for we shall answer it below.

Baal HaTurim also notes that the gematria (or numerical valuation of the Hebrew letters) for sulam is the same as that for the words wealth or money and poverty as well as for the words sound or voice. Keep this in mind also. Understanding these concepts are all part of unravelling the mystery of what (or who) the ladder represents!

Finally, Baal HaTurim has one other observation to make about the word sulam. The letters or consonants (S-L-M; Hebrew words generally consists of only consonants) are the same as the word for idol (S-M-L, pronounced seh-mehl). Based on this association, Baal HaTurim suggests that Elohim was showing Jacob a prophecy that his descendants would eventually fall into idolatry. We shall explore some other implications of the similarity between these two words later on.

Verse 12, Set up is the Hebrew word natsab meaning “to set up, put, place, stand firmly, fix, establish, to be planted”(Judg 9:6). Examples of usage of the word natsab elsewhere in the Tanakh include:

“YHVH stands in his congregation.” (Ps 82:1)
“I saw YHVH standing upon the altar.” (Amos 9:1)

Verse 12, Earthis the Hebrew word eretz or artzah meaning “to be firm, the earth, a land, country, ground, world.” Eretz throughout Scripture and in modern Hebrew is a colloquial expression denoting “the land of Israel.”

Verse 12, Topis the Hebrew word rosh meaning “head, beginning, captain, chief, first, height, highest part, summit or foremost.” Examples of the usage of the word rosh as found elsewhere in the Tanakh include:

The stone which the builders refused is become the head of the corner [i.e., the Messiah, Ps 118:22)
Matthew 21:42 quoting Psalm 118:22 referring to Yeshua.

Other Hebrew-speaking Jewish authors of the Testimony of Yeshua (New Testament) carry this same idea into their writings:
First Peter 2:7–8 speaks of the stone which the builder disallowed, the same is made the head of the corner, a stone of stumbling, and a rock of offense which stumble at the Word or Torah of Elohim (i.e., Yeshua, who is the Living Torah).
The saints are the house [Heb. bethel] of YHVH and are built on the foundation of the apostles and prophets, Yeshua the Messiah himself being the chief cornerstone in whom all the building fitly framed together grows into a set-apart [Heb. kadosh] temple in YHVH in whom you are also built together for a habitation of YHVH through the Spirit (Eph 2:20–27).

Baal Ha Turim in his Torah commentary on this verse notes that the numerical values of the words “a ladder set up or standing”is equivalent to the ramp leading up to the altar of the temple and the concept of the ladder “set up on the earth or earthward”is an allusion to the altar which in Exodus 20:24 is described as an “altar of earth.” The expression its “top or head reaching heavenward”is an allusion to the fragrance of the offerings, which ascended heavenward as a sweet savor to YHVH (Exod 29:18; 29:25; etc.). Below we will learn the spiritual significance of this to the redeemed believer in Yeshua.

Verse 14, Dust is the Hebrew word aphar meaning “pulverized earth, clay, dry, loose earth.” On the phrase in this verse, “Your descendants shall be as the dust of the earth,” The ArtScroll Bereishis Commentary states that Sforno (a notable sixteenth-century Italian Jewish philosopher and Bible exegete) connects this phrase with the following one, rendering: Only after your offspring shall have become as degraded as the dust of the earth (see Isa 51:23) shall they spread out powerfully to the west, east, north, and south. For, as the Sages have taught, God’s future salvation [or, the Final Redemption which is to occur prior to and during the Messianic Age (or Millennial Age) will come only after Israel has experienced much degradation. R. Bachya (a late eleventh-century Jewish philosopher and moralist) interprets this word similarly. He notes that Elohim compared Israel to the dust of the earth rather than to the stars in heaven (as he did when he blessed Isaac in Gen 26:4) to intimate that Israel will become like dust in ways other than abundance. Dust has the connotation of lowliness inasmuch as Israel would be downtrodden like the dust while in exile. Also, like dust, however, they would endure everything and prevail, just as the earth survives all those who tread on it. As Isaiah foretold (Isa 26:5): He brings it to the dust, yet it is from the dust that Israel will be redeemed, as it is written (ibid. 52:2): Shake yourself from the dust, arise…O Jerusalem” (p. 1231). Here are several examples in the Tanakh of the Israelites being likened to dust trampled under the feet of the heathen:

YHVH to Abram: I will make your seed as the dust of the earth… (Gen 13:16)
Who can count the dust of Jacob, and the number of the fourth part of Israel? (Num 23:10)
Now, O YHVH Elohim, let thy promise unto David my father be established: for thou has made me king over a people like the dust of the earth in multitude. (2 Chron 1:9, emphasis added on all)

Verse 17, Gate (of heaven) is the Hebrew word shah-ar meaning “opening, gate, door.” According to The TWOT, the root idea of this word is “to split open, to break through.” The term gate in Scripture can sometimes be used as a metonymy where the gate represents the whole of the city (e.g., Gen 22:17; 24:60). In Genesis 28:17, it is a symbol of the means of access to heaven (ibid.). The ArtScroll Bereishis Commentary says, “It is the gate through which prayers and sacrifices ascend to heaven [according to the Jewish sages, Rashi and Ramban]” (p. 1238).

This heavenly gate is literally a portal into the spirit or heavenly world beyond.This spot where the future temple was built was a portal or a gateway to heaven. Down through the ages, spiritist-type people are often looking for sacred spots where they believe portals exist in an effort to connect to the spirit world beyond in order to receive secret knowledge or to seek wisdom and understanding about the meaning of life. The wonderful thing for the saints is that Yeshua promised that his disciples would receive the Holy Spirit, who would live within them and through their human or personal spirit would connect them to the divine. Christians do not need sacred spots or portals, relics, magic rituals, incantations or psychotropic drugs to bring us into the throne room of the Creator. For the redeemed believer, Yeshua the Messiah is our portal, our gate to heaven, our way to the Father in heaven, the way, the truth and the life. If Yeshua is your Lord and Savior, rejoice, child of the Most High Elohim, for you are the temple of the Spirit of Elohim, who now lives in you because of your personal relationship with Yeshua the Messiah! Savor, treasure and abide in this divine Truth!

Verse 19, Beth El means “house of El.” Beth Elwas formerly Luz meaning “almond (tree), turn aside, depart.”

Jacob’s Dream Explained

Now that we have defined our terms, it is time to start putting the pieces of this allegorical and prophetic puzzle together. The Jewish sages know that this dream is prophetic when they state, “In general, the expositors [of the Torah] agree that the vision was a disclosure of the future of the Jewish nation” (The ArtScroll Bereishis Commentary, vol. 1(b), p. 1224).

Classical Christian commentator, Adam Clarke, in his commentary on Genesis, in grasping to comprehend the meaning of the dream, suppositions that the ladder “was probably a type of [Messiah], in whom both worlds meet, and in whom the divine and human nature are conjoined. The ladder was set up on the earth, was manifested in the flesh, and in him [Messiah Yeshua] dwelt all the fullness of the Godhead bodily. Nothing could be a more expressive emblem of the incarnation and its effects; [Yeshua the Messiah] is the grand connecting medium between heaven and earth, between God and man. By him God comes down to man, through him man ascends to God” (Clarkes Commentary, vol. 1, p. 176).

Continue reading →

Nathan’s Commentary on Parashat Toldot Genesis 25:19–28:9

Posted on 11/16/2025 by Natan Lawrence

Genesis 25

Genesis 25:21, Isaac pleaded. As with his father Abraham, the faith of Isaac was tried mightily. Rebekah was barren and Isaac entreated YHVH that his promises to Abraham might be fulfilled to him as well. YHVH at long last answered Isaac’s prayer with twins, Esau and Jacob. We learn from this that though the faith of the redeemed believer be tried, the promises of YHVH are always sure. What spiritual mountains have you been asking in faith for YHVH to remove from your life (Mark 11:23), or promises of YHVH to be fulfilled in your life (2 Cor 1:20), or prayers to be answered? Galatians 6:9 says, “And let us not be weary in well doing, for in due season we shall reap, if we faint not.” Remember this: Never cease praying and believing, and believing that you receive (Mark 11:24)! Doubts and fear will come, yet prevailing prayer and faith overcome all. (Read 1 John 5:4–5.)

Genesis 25:23, Two nations…one people shall be stronger than the other people; the elder shall serve the younger. We can see the fulfillment of this interesting prophecy in the subsequent interplay between the Jews and western Christians versus the Muslims to this day in numerous ways. With few exceptions, the Muslims nations have always played a subordinate role to the Jews and Christians. Recently, however, the balances are shifting slightly in favor of the Muslims, who are endeavoring to take over many Western nations through illegitimate means or by terrorist activities. As prophesied in the Scriptures, YHVH is allowing this as a disciplinary judgment against his people because they have largely forsaken him.

Genesis 25:27–28, Esau vs. Jacob. There are only two types of people on this earth: Esaus and Jacobs. Please reflect on this for a moment. The evidence of this fact is illustrated by those who hung on either side of Yeshua at his crucifixion: a believer or one who had faith in Yeshua, and one who did not. Let’s explore this idea.

Hanging on either side of Yeshua on the cross, spiritually speaking, there was a spiritual “Jacob” and an “Esau” (Matt 24:39–41; Luke 23:39–43). One of the thieves repented and accepted Yeshua as his Savior, and was blessed for it. The other thief only mocked and scorned Yeshua and, hence, died in his sins spiritually condemned forever.

So what type of person was Esau? The Bible describes him as a cunning hunter (Gen 25:25). Nimrod was the only other person in Scripture termed “a hunter” (Gen 10:9). What kind of person would a hunter have been then compared to the typical farmer or herdsman of the day like Isaac and Jacob? Think wild, violent, uncivilized and savage versus civilized and domesticated. Even the meaning of the name Esau meaning “hairy or rough”suggests what type of individual he was.

We are given a clue to Esau’s character when Scripture reveals that Esau was “a man of the field.” Field in Scripture can be a metaphor for the world (see Matt 13:38). This description seems to fit Esau, for he was a profane (unhallowed, worldly, ungodly) man (Heb 12:16). He had no esteem for things of spiritual and eternal value. That is why he sold his birthright—his spiritual inheritance. He lived for the moment and had no eye for, hope in, or faith toward the future. His eyes were on worldly gain, not on righteousness. He sought the instant gratification of his sensual nature. That is why he sold his birthright for a bowl of lentils in order to satiate his physical hunger at the moment; that is, his god was his belly and he lived for the moment without thinking of the future consequences of his actions. In so doing, he disdained and dishonored his family heritage and those things that were highly esteemed by his father and grandfather.

Moreover, in Genesis 26:34–35, we see, to the great grief of his parents, that Esau married one of the local, heathen Canaanite girls. He did not honor his parents or respect their wishes to marry someone of like spiritual faith and belief.

Do these traits describe some unbelievers that you know, and even some believers or their children who have abandoned the biblical faith in which they were raised, while preferring to follow the heathen and unbiblical values of the world around them? Perhaps you were even like this before you were saved.

Truly Esau was a prodigal son, who unlike the wayward son in Yeshua’s parable by the same name, sadly, left his father’s house and forsook the ways of righteousness for the temporal and temporary pleasures of the world.

Genesis 25:30, Esau…Edom. Eventually the descendants of Esau would settle in the area SE of the Dead Sea in what is now modern Jordan and north of the Gulf of Aqaba and the land of Midian. This area is referred to in the Bible as Edom or Mount Seir. However, several years after the fall of Jerusalem in 586 BC, and country of Edom was utterly destroyed either by the Babylonians or other neighboring peoples (see Keil and Delitzsch, JFB, Josephus Ant. 10.9.7). After the Babylonian captivity, the westward fleeing Edomites took refuge in southern Judah (in the area around Beersheba and encompassing the modern Gaza Strip), which became known as Idumea (Nelson’s Illustrated Bible Dictionary; The International Standard Bible Encyclopedia). According to Josephus, the Maccabean Jews subjugated the Edomites or Idumeans and forced them to convert to Judaism (Jospephus Ant. 13.9.1, 15.5). Subsequently, this paved the way for Herod the Edomite’s kingdom. Idumea is mentioned once in the Gospel of Mark, since people from that territory were among the multitudes who came to hear Yeshua (Mark 3:8).

Edom (the Spirit of Islam) Exposed

Many, if not most of the modern Moslems or Muslims (especially the Arabs) trace their lineage back if not biologically then spiritually to Ishmael, the son of Abraham by Hagar. Islam in its religious book, the Koran, claims that it was Abraham and Ishmael who built the Kaaba, which is the small building containing a stone that supposedly fell from heaven. This shrine is located in the midst of the Great Mosque in Mecca, Saudi Arabia.

In Genesis 16:11–12 YHVH prophesied the following concerning Ishmael and his descendants:

The angel of YHVH said to her further, “Behold, you are with child, And you shall bear a son; and you shall call his name Ishmael, because YHVH has given heed to your affliction. And he will be a wild donkey of a man, his hand will be against everyone, and everyone’s hand will be against him; and he will live to the east of all his brothers.”

More than two thousand years after Moses wrote the Book of Genesis which records YHVH Elohim initiating a covenant with Abraham (the Abrahamic Covenant) and then conferring the birthright and covental blessings upon Isaac, Abraham’s son, Mohammed, the founder of Islam, changed the story. Mohammed twisted the biblical account of Abraham’s giving the birthright blessing to Isaac and believe instead that Ishmael, Abraham’s son through Hagar, his concubine, was the promised son of blessing. Both Israelites and Arabs, therefore, believe that they have a right to the Promised Land of Canaan, and, hence, this disagreement is at the roots of the modern Arab-Israeli conflict.

Scripture further records that Esau, the disinherited son of Isaac, also had a jealous anger against his brother Jacob, who received the Abrahamaic, covenantal birthright promise instead of him. Scripture further records that Esau married the daughter of Ishmael (Gen 28:9). Thus in some of Esau’s descendants (he had more than one wife), the lineage of Esau and Ishmael were combined and both men had a jealous feud with the sons of Jacob, which has been passed down generationally to this day.

The Bible has more to say prophetically about the descendants of Edom (another name for Esau, Gen 31:6, 8) than about those of Ishmael. Edom is portrayed as an aggressive and bloodthirsty people who are opposed to Israel at every step. We will discover what Scripture has to say about this below.

In the mean time, let’s take a closer look at Edom or Esau.

Edom (meaning “red”) was Esau’s nickname (see Gen 25:25, 30; 36:1, 8–9, 19, 43).
Esau intermarried with the descendants of Ishmael (Gen 28:9).
Seir is another name for the land of Edom (Gen 32:3; 33:16; 36:8) which was historically located SE of the Dead Sea in what is now located in modern Jordan. Eventually, the Edomites were forced out of that area and moved westward into the area of southern Israel west of the Dead Sea. In the time of the Romans, this area was known as Idumea and overlapped into the modern area known today as the Gaza Strip. Thus, it is likely that some modern day Gazans, including the terrorist group Hamas, may be ancient descendents of Edom. If so, this may explain in part their murderous hatred for Israel and the Jews.
Esau intermarried with the people of Canaan (Gen 36:2). He intermarried with the Hittites, the Hivites, as well as the Ishmaelites.
His descendants included the Amalekites (Gen 36:12, 16), who fought against the children of Israel upon leaving Egypt and as soon as they entered the wilderness en route to the Promised Land (Exod 17:1).
Esau’s sons were dukes or chieftains (leaders of clans) and kings (Gen 36:15–16, 40–43).
Although Esau’s direct lineage was confined to the area of the traditional land of Edom, in modern-day Jordan, it is clear from the biblical record that he and his descendants intermarried with many of the neighboring nations, so that his descendants were scattered far and wide over the region that later became known as the Holy Land.

The entire one-chapter Book of Obadiahis a prophecy against Edom. Let’s note several key points in this prophecy that might help us to understand some things about Edom in light of end-time Bible prophecy and how this relates to the end-times Arab-Israeli conflict. When you think of Edom, think of the modern day Palestinians.

The Book of Obadiah has more to say about Edom:

Obadiah 1:2, The descendants of Edom are greatly despised (or scorned, held in contempt, disdained).

Obadiah 1:3, Though they dwell in the clefts (places of concealment, retreats) of the rocks, they are proud and view themselves as invincible.

Obadiah 1:4, YHVH promises to bring Edom down.

Obadiah 1:7, Esau has a confederacy (league, alliance) of nations, which include many of the modern Moslem and Arab nations.

Obadiah 1:11, Edom’s eyes are on Jerusalem. Edom, along with other foreign enemies of Israel, will cast lots for Jerusalem (seek to divide it among the nations or religions of the world as an international city under the control of the United Nations?).

Obadiah 1:13, Edom has entered into the gates of the land of Israel in the day of her calamity or disaster.

Obadiah 1:14, Edom will kill Jewish refugees trying to escape the land of Israel in her time of distress.

Obadiah 1:15, The time frame of the fulfillment of these prophecies is “near” the day of YHVH, when he will judge Edom and the other heathen nations.

Obadiah 1:16, Edom will be drinking (celebrating?) on the Temple Mount which is YHVH’s “holy mountain,” and as a result, they shall drink the cup of YHVH’s wrath.

Obadiah 1:17, The house of Jacob will eventually get the Temple Mount back!

When we read the Book of Obadiah, we see a graphic, prophetic descriptions of the modern Palestinian and other Islamo-terrorists who hate Israel, the Jews as well as Christians.

The Bible has much to say about who Jacob and his descendents represents in end-time prophecy. Now we also see who Jacob’s descendants’ arch-enemy will be, and who will attempt to prevent both the Jews and Christians from returning to the land of Israel in fulfillment of Bible prophecy. The return of the scattered descendents of Jacob (modern Jews and Christians) will begin to happen in the end times before the coming of the Messiah and continue after his return. The Bible is clear on this as we have written about elsewhere

As we noted, Edom’s hatred for Israel has its roots in the antagonism between Ishmael and Isaac, and then afterwards between Esau and Jacob. The hatred that Esau had for Israel has been passed on down to successive generations of Edomites. The biblical prophets discusses this murderous antagonism on Edom’s part as being carried down generation to generation to the very end times. Let’s review some of other biblical prophecies in this regard.

Ezekiel 36 speaks about the conflict between end-time Edom and end-time Israel. In verse two, we see that the enemies of Israel have regarded the “ancient high [or declared, promised] places” of Israel as “ours in possession.” This is a clear reference to the holy places in Israel (e.g., the Temple Mount for the Jews and Bethlehem and Nazareth for the Christians—only in recent years have the Palestinians taken Bethlehem and forced—out of persecution and intimidation—the majority of the large Christian population of that city to leave). “High places” can also refer to the militarily strategic high places such as the Golan Heights and the ridges surrounding the eastern shores of the Sea of Galilee.

Next, let’s look at Ezekiel 35, which is a prophecy against Edom. In verses four through five, we see that end-time Edom will be devastated because of its perpetual hatred for the children of Israel. They have killed their enemies by the power of the sword. This is how Muslim’s have traditionally spread their religion—by their curved scimitar sword which is displayed prominently on the flag of Saudi Arabia to this day. Historically, advancing Moslem armies would force their captives to leave, covert or die. According to verse five, this will be occurring at the time of the punishment (of the children of Israel?) at the time of the end (NAS) or the end of time (lit. Hebrew). This is another example of YHVH’s using Edom (Esau) to bring Ephraim and Judah to its knees and to repentance in the time of the end.

In verses six through nine of the same chapter, we see that YHVH will punish Edom for its blood-thirstiness against Israel and will devastate its cities and slay large numbers of its people. Other biblical prophecies indicate that the militaries of Judah and Ephraim will be the means by which YHVH accomplishes this.

Finally, in Ezekiel 35:10, Edom (Islam) wants to take over or possess the two countries or lands (Heb. eretz) of Israel or those of Judah and Ephraim (or the Jews and Christians), even though YHVH was there (in the lands of his people). Their anger and hatred against Israel is based on envy or jealousy (verse 11) of Israel.

The Koran, the religious book of Islam, has taken the historic and prophesied hatred of Edom and formed a religion around it. The Koran was written by Mohammed, a Jew and Christian hater, more than one thousand years after the prophecies of Ezekiel and Obadiah. Here are some quotes from the Koran that confirm the prophecies of the Bible with regard to Edom.

Make war upon those to whom the Scriptures have been given as believe not in God [Allah]…and who forbid not that which God and His Apostle [Mohammed] have forbidden, and who profess not the profession of the truth, until they pay tribute out of hand, and they be humbled. The Jews say, “Ezra is a son of God”; and the Christians say, “The Messiah is a son of God.” Such sayings in their mouths. They resemble the sayings of the infidels of old! God do battle with them! How they are misguided! (Sura 9:29–30)
When thy Lord spake unto the angels, “I will be with you: therefore stablish ye the faithful I will cast a dread into the heart of the infidels.” Strike off their heads then, and strike off from them every finger-tip. (Sura 8:12)
“O people of the Book!…Can I announce to you any retribution worse than that which awaiteth them with God? They whom God hath cursed and with whom He hath been angry—some of them hath he changed into apes and swine; and they who worship Thagout are in evil plight, and have gone far astray from the right path. (Sura 5:64–65)
Only recompense of those who war against God and His Apostle, and go about to commit disorders on the earth, shall be that they shall be slain and crucified, or have their alternate hands and feet cut off, or be banished from the land…(Sura 5:37)

Genesis 25:32, I am about to die. The implication here is not that Esau was about to die of hunger, but that he would die before seeing the fulfillment of the promises YHVH had made to Isaac and Abraham regarding possessing the land of Canaan. Remember that YHVH had told Abraham that it would be four hundred years before his descendents would inherit the land of Canaan (Gen 15:13), since “the sins of the iniquity of the Amorites is not yet complete” (Gen 15:16). So what good would his birthright be? He would see no material gain from this land inheritance in his lifetime.

Actually Esau was right—but only in the short term perspective; however, he was totally wrong in the long term perspective! Esau was only motivated by temporal and material gain, not spiritual, future rewards, which are possessed by faith, not by sight (Heb 11:1–2, 8–10, 39–40). Sadly, the vast majority of people on earth to this day operate under this shortsighted mentality.

Esau was a profane and secular man, and the Spirit and character of YHVH strive against and loathe such individuals (Mal 1:3; Rom 9:13), who prefer the present secular and sensual pleasures over pleasing YHVH. In reality, their god is their belly and they mind earthly things (Phil 3:19). This was the state of the Laodicean believers in Revelation 3:14–22.

Pause now and reflect. Do not pass over these admonitions lightly. Search your heart for the areas where you put the secular, material and sensual above YHVH, and then repent of faithlessness. Ask the Spirit of YHVH to open your eyes to the blind areas in your life and help you to acquire a more heavenly-mindless focus.

Genesis 26

Genesis 26:1–29, There was a famine in the land. At the well of Lachai-roi (or “the well of the Living One seeing me,” Gen 24:62), Isaac was fruitful. There he met his wife while in communion with YHVH (Gen 24:62–64). Isaac also dwelt in that area for 20 years, and there he entreated YHVH because of Rebekah’s barrenness (Gen 25:21), and YHVH answered Isaac’s prayer and Rebekah gave birth to twins (Gen 25:22).

But because of famine in the land, Isaac felt compelled to leave Canaan to seek relief in Egypt following the earlier footsteps of his father, Abraham. At this point, we must ask ourselves whether it is wise for the saints to rely on “Egypt” (a metaphor for the world) for their physical sustenance instead of trusting YHVH and believing that where he has planted us and blessed us is where we should stay? One needs to answer this question carefully and then and only then follow the leading of the Holy Spirit.

Evidently, YHVH didn’t want Isaac to go down to Egpty, for while en route to that land, he graciously redirected Isaac stay in Canaan and to sojourn in Gerar (temporarily), where he would continue to bless him and his posterity (Gen 26:2–4).

Isaac obeyed YHVH—more or less. Isaac ended up in Gerar located on the border between Canaan and Egypt and dwelt there a long time but not temporarily as YHVH had instructed him (Gen 26:6, 8). Instead of fully obeying YHVH, it was as if Isaac was hedging his bet between faith and fear, between Canaan, the land of promise, and Egypt, the land of comfort for the flesh man. How often do we vacillate between two opinions and then compromise between YHVH’s will and our own in matters where he has given us clear direction?

This place of spiritual indecision and weakness put Isaac in a compromising situation (Gen 26:7). He felt compelled to lie about his wife, thus repeating the sin of his father (Gen 20:1–2). Compromised obedience puts us in compromising situations where in order to “save our skin” we often have to compromise our moral values.

Though Isaac was not in YHVH’s perfect will, YHVH was still faithful to keep his promises that he had made to Isaac earlier (Gen 26:3–4). Isaac was blessed one hundred fold in his wealth (Gen 26:12–14).

Despite YHVH’s blessings, Isaac’s labors were not without difficulty and opposition from an enemy who was intent upon stealing the water wells that were rightfully his (Gen 26:12–15).

In the arid regions of the Holy Land, wells are essential for survival and prosperity. Wells are often a biblical metaphor for salvation, life, abundance and truth—things the enemy is intent on taking from YHVH’s servants (in this light, consider Isa 12:3; 55:1–3; Ps 36:9; John 4:7–14; 7:37–39; 10:10). Do not let the enemy steal from you that which YHVH has given to you.

Genesis 26:2–5, YHVH appeared to him. Like his father Abraham, Isaac was also a prophet in that YHVH spoke directly to him giving him instructions on what to do, where to go and revelation about what was to occur in the future.

Genesis 26:5, Because. (See notes at Gen 18:19.) Based on Paul’s teaching in Romans chapter four, we see that the Abrahamic Covenant is the model for salvation, which can be tersely stated as “salvation is by grace through faith leading to or resulting in good works or righteousness” (Eph 2:8–10). From this verse, it might appear that the Abrahamic Covenant was not a faith-based covenant at all, but a works based one. In other words, Abraham had to do something to be counted righteous or to come into good standing with Elohim—a concept which is commonly referred to as “earning one’s salvation through one’s good works.” The fact is that in the Abrahamic Covenant, Abraham only had to have faith and believe in YHVH to be justified or to be considered righteous by Elohim (Gen 15:6). It was on this basis that YHVH granted him “salvation.” But this initial step of faith on Abraham’s part and the righteousness Elohim attributed to him was but the first step in Abraham’s faith walk. From that point forward, he had to walk out his faith and continue trusting YHVH (see also Gen 19:5). The apostolic writers present the truth that the steps one takes while coming into a relationship with Elohim is a journey comprised of many steps, not a one time event that occurs at the beginning of that walk. Our faith-walk is more than just mental assent with a few emotion experiences thrown in for good measure. It is more than just following the golden rule about loving our neighbor in some nebulous sort of way. It involves faithfulness to YHVH’s instructions. James clearly states in his epistle that this is how one demonstrates the legitimacy of one’s faith when he declares that faith without works is dead (Jas 2:18, 20, 26; see vv. 12–26 for context). Abraham demonstrated his faithfulness by his obedience to YHVH’s Torah or YHVH’s Word or voice. Furthermore, as a result of this obedience, YHVH promised to bless him beyond simply being granted initial salvation or righteousness. This two-step approach or model still holds true in the Testimony of Yeshua. One is saved or delivered from the wages of their past sin (Rom 3:25), which is death (Rom 6:23), by their faith (or initial salvation), and then one ceases from that sin by continuing in the good works of Torah obedience (Eph 2:8–10). Moreover, Yeshua and the apostolic writers in numerous instances reveal that future rewards (both temporal and eternal rewards) come as a result of one’s good works (e.g., Matt 5:19). The ultimate reward and the outworking of one’s faith walk is being granted eternal life and inclusion in the family of Elohim.

Abraham obeyed [Heb. shema] my voice [Heb. kol], and kept [also: observe, preserve, guard; shamar, RNA] my charge [Heb. mishmereth], my commandments [Heb. mitzvot] my statutes [Heb. chuqqah], and my laws [Heb. toroti]. Some Bible teachers incorrectly state that the Torah-law does not predate Moses. Not only does this verse disprove this false notion, but it also shows that Abraham kept the Torah-law of Elohim. In a Hebrew lexicon or word dictionary, look up each of these words and study their meanings and how they are used contextually in the Scriptures. One will discover that the Torah is much more than just a set of dos and don’ts. Rather it reflects the very heart, character and righteousness of YHVH, who invites humans to take the requisite steps in coming into an eternal relationship with him by becoming like him through adherence to these high moral and spiritual standards. In a sense, the Torah is like a pathway or ladder to heaven, and Yeshua, who is the Living Torah-Word of Elohim (John 1:1, 14) is that ladder to the Father in heaven (John 1:51 cp. Gen 28:12; John 14:4).

My voice. This verse equates the voice of Elohim with his Torah commands. To obey the voice of Elohim is to obey his Torah instructions. The voice and Torah of Elohim are two ways of saying the same thing. YHVH’s servants were obeying his voice, the Torah, long before it was written down by Moses.

My laws [Torah]. The word Torah here is in the plural. The ancient Jewish sages teach that this is speaking of both the written and oral Torahs (the latter being Jewish oral tradition which then became the Talmud in the early part of the common era). Since Yeshua questioned the validity of the “tradition of the elders” (Mark 7:3, 5; Matt 15:2 also Matt 7:6; Mark 7:13), which was another name for the Jew’s oral Torah (which later became known much later as the Talmud), so should we not do the same? Instead of being a prophetic reference to the Talmud (which contains many Jewish fables and traditions that, in reality, violate the Written Torah [see Matt 15:6; Mark 7:7–13]), it is more likely that Moses (the author of Genesis), when using the plural form of the word Torah, was referring to the various subdivisions of the overall Torah contained in the first five books of the Bible. These subdivisions or aspects of the Torah (like facets of a diamond) could include historical narrative, prophecy, the universal principles or commandments of the Torah that are applicable to all men for all time, specific commandments that applied to Israel before the cross (e.g., the Levitical and sacrificial systems), and to the Torah that was given to Moses and was written down into a codified form (like a nation’s constitution) for the governing of the nation of Israel and was referred to in the Gospels as “the law of Moses.”

The primary meaning of the word Torah, according to The Theological Wordbook of the Old Testament (TWOT) is “teaching”(and not “law”). Strong’s Concordance lists the meaning of Torah in this order: “a precept, a statute.” The New Brown-Driver-Briggs-Gesenius Hebrew-English Lexicon defines Torah as “direction, instruction, law”(in that order). According to Strong’s Expanded Exhaustive Concordance of the Bible, the word torah primarily signifies “direction, teaching, instruction” (Prov 13:14). It is derived from the verb yarah [VRH] [meaning] “to project, point out” and hence to point out or teach. The law of Elohim is that which points out or indicates his will to man. Seen against its background of the verb yarah, it becomes clear that Torah is much more than law or a set of rules. Torah is not restriction or hindrance, but instead the means whereby one can reach a goal or ideal.

The TWOT similarly states,

The word Torah basically means “teaching” whether it is the wise man instructing his son or [Elohim] instructing Israel. The wise give insight into all aspects of life so that the young may know how to conduct themselves and to live a long blessed life (Prov 3:1f). So too [Elohim], motivated by love, reveals to man basic insights into how to live with each other and how to approach [Elohim]. Through the law [Elohim] shows his interest in all aspects of man’s life which is to be lived under his direction and care. Law of [Elohim] stands parallel to [the] word of [YHVH] to signify that law is the revelation of [Elohim’s] will (e.g., Isa 1:10).

As already noted, the word Torah originates from the root word yarah/VRH, which means “to flow as water, to lay or throw as in shooting an arrow; to point out as if aiming the finger to make a point, to teach.” Another cognate (related word) of the word Torah is the Hebrew word moreh, which means “teacher or archer (as in one who shoots at a target).” Moreh derives from the same Hebrew root word, yarah,as does Torah. Therefore, when one is walking according to the Torah of YHVH Elohim, one is walking in the light of YHVH’s truth, which is hitting the mark of righteousness. Likewise, YHVH’s teachings or instructions are a river of life flowing from his throne aimed at hitting the mark of truth and righteousness. By contrast, the Hebrew word for sin is chata which means “to miss the mark,” i.e., transgressing the Torah as 1 John 3:4 states, “Sin is the transgression of the Torah.”

Genesis 26:8, Sporting. This Hebrew word means “playing, laughing, being joyful with.” Marriage is a blessing from Elohim that should involve couples relishing each other’s company while joyfully laughing and playing together.

Genesis 26:9–10, Then Abimelech called. It is a sad affair when the heathen have a higher standard of integrity than the righteous and have to take the righteous to task for their falling short ethically as Abimelech did with Isaac. When this occurs, this ruins any positive witness a righteous person may have had in the eyes the heathen.

Genesis 26:17–22, And Isaac departed. To avoid potential conflict with his envious heathen neighbors (v. 14), Isaac the peacemaking, Elohim-fearing man, turned the other cheek and removed himself from the area of disputation. Even afterwards, the covetous Philistines kept stealing the wells that Isaac or his father, had dug. Even though Isaac was mightier than the Philistines according to their own king (v. 16), and likely could have defended the wells militarily, he chose to suffer lose and walk away. This is in line with the teachings of Yeshua, who instructed his disciples to love one’s enemies, to pray for them, to agree with one’s adversary when possible, to bless those that curse you and even, at times, to let others defraud you of your possessions (Matt 6:38–48). Similarly, the wise Solomon taught that there is a time to make war and to make peace (Eccl 3:8) with that latter, according to Yeshua, being the preferable option, if possible, in most cases.

Genesis 26:18–22, And Isaac dug again. Isaac redug the wells that belonged to his father in the land YHVH promised to him, yet the heathens opposed him and stole from him what was rightfully his. The wells’ names were Contention and Strife. How easy it is to allow fleshly or demonically motivated people to oppose and deter us from our divine destiny. What was Isaac’s response? He took the high road of peace refusing to be embroiled in carnal battles. His faith in YHVH was undaunted and at the third well he found, which he named spaciousness (Heb. Rehoboth) and contained a vast supply of water. Are you striving and contending with the spiritual Philistines in your life? Are they keeping you from moving onward spiritually into a place of fruitfulness where the river of life from YHVH’s throne flows? Following the example of Isaac, let’s learn to choose your battles carefully. It is not necessary to engage the enemy at every point of conflict. Sometimes we need to walk away. There is a time to walk away and a time to fight. A wise person will be led by the Spirit of Elohim as to the right course of action in any given situation. When you choose to fight, let YHVH fight your battles and you will progress onward and upward in your faith-walk.

Genesis 26:23–25, He went up…to Beersheba. Beersheba is some 30 miles SSE of Gerar. Isaac, tired of conflict with the heathens, removed himself completely out of the area. Upon retracing the steps of his father, Abraham, back into the land of promise in redigging the ancient wells ending up in Beer-sheba (Heb. “well of the covenant or seven-fold oath”), YHVH blessed Isaac with shalom. The moment Isaac returned back to the heart of Canaan—the future Promised Land, the heart and center of YHVH’s will for his life, what happened? YHVH began speaking to Isaac again (v. 24) as he had earlier (v. 4). Is YHVH calling you back to the ancient wells of your salvation? Similarly, YHVH is calling many of his end time people to retrace the steps of our father Abraham, the father of faith, to return to the ancient paths where a special blessing awaits us. (Read Mal 4:4–6 and Jer 6:16, 19; 18:15.)

Genesis 26:28, A covenant. This was, in effect, a military peace treaty or a nonaggression pact between two nations. The fear of YHVH was upon the enemies of Isaac.

Genesis 26:31, Peace. The Hebrew word shalom, which is here spelled in the undiminished manner containing the letter vav, suggests a deeper, lasting and more complete peace that comes from heaven. Now Isaac was a consummate peacemaker, who not only agreed with his adversaries, but in so doing, gained the favor of Elohim (Matt 5:22–25), and consequently obtained the peace from above that surpasses all understanding (Phil 4:17).

Genesis 26:34–35, Esau…took…the daughter of…the Hittite. At an early age, Esau evidenced his carnal and worldly proclivities in the fact that he despised the things of Elohim including his own spiritual heritage and birthright. His carnal demeanor to satisfy his fleshly desires manifested itself in his taking ungoldy, heathen wives, which was a sore grief to his righteous parents. All godly parent want their children to walk in the paths of righteousness, and when they do not, it brings them grief. Sadly, even though YHVH’s blessings and provision was evident in the lives of Esau’s parents, and such could have been his as well, Esau was so carnally bent, so drawn into the allurements of the secular world around him, that he rejected his spiritual heritage and upbringing and chose the ways of world instead.

Genesis 27

Genesis 27:1–32, Rebekah and Jacob’s scheming. How often do we take matters into our own hands to “help” YHVH out in fulfilling his promises for our life. This is what Rebekah and Jacob did. Where is the faith in that? (Read Psalm 37:3–7, 23–24, 34.) We all have the natural tendency to what to take matters into our own hands instead of waiting on YHVH. There are numerous scriptures that admonish the saint to wait on YHVH to work out his plans in our lives in his own timing (e.g., Ps 25:3, 5, 21; 27:14; 37:34; 59:9; 62:5; 69:6; 130:5; Prov 20:22; Isa 40:31). In the waiting, patience and trusting faith in YHVH and his timing is developed in the life of the saint. Analyze the actions of your life on the basis of these words. Consider the following concepts of faith:

Dynamic or Active Faith: A person with this kind of faith knows when to move ahead and when to wait.
Passive or Inactive Faith: A person with this kind of faith never moves, but tends to sits idly by waiting for things just to happen on their own.
Presumptuous or Impetuous Faith: A person with this kind of faith always moves and never waits.

Jacob and Rebekah demonstrated presumptuous or impetuous faith when engineering the acquisition of the birthright instead of waiting for YHVH to change Jacob’s heart on the matter. What kind of faith do you have?

Genesis 27:4, Make me savory food. Sometimes when a person is of extreme age and is, to one degree or another, physically incapacitated from performing the functions of a normal life that produce pleasure and fulfillment, eating becomes a high point of their daily life because of the immediate pleasure it brings. Think “comfort food.” Perhaps this was the case with Isaac. As such, the simple act of the consumption of food can even overshadow one’s spiritual walk. An older person must guard against this and maintain their spiritual relationship with and focus on Elohim to the very end as best they can.

Genesis 27:13, Upon me be your curse. Evidently, the ancient Hebrews placed great significance upon the power of the blessing and the curse spoken by a person of authority over his subordinates (Gen 27:33). We also see this in the conveyance or invocation of the Aaronic Benediction by the priests upon the people (Num 6:22–27). On the other hand, we see the Jewish leaders invoking a curse upon the Jewish people over their allowing the Romans to crucify Yeshua (Matt 27:25). In some regards, it seems that the Jewish people have been under a curse to this day in light of the continual cycles of anti-Semitism that have occurred down through the millennia.

Genesis 27:28, Fatness. Heb. shaman means “oil.”

Genesis 27:40, By the sword you shall live. Compare this verse with the description of Ishmael in Genesis 16:12. In Genesis 28:9 Esau married the daughter of Ishmael thus uniting these two family lines from which many of the present-day Arabic and Middle Eastern inhabitants descend. Look at these two verses and compare the character traits of Esau listed there with those of the Palestinians who live to kill the Jews and to destroy the nation of Israel today. The roots of today’s hatred among these people largely originate in the jealousy and rivalry that existed between Jacob and Esau.

Jacob’s prophecy over Esau contains another curios piece of information. What is the traditional weapon that comes to mind when thinking of Arabs and Bedouin type people of the Middle East? Of course, it is the curved scimitar sword that appears on the flag of Saudi Arabia to this day, which contains within its current borders the ancient territory of Edom.

Genesis 27:41, Esua hated Jacob.This reveals the murderous heart of Edom, which continues to this day among Esua’s descendants in their attitude toward the Israeli Jews.

Genesis 28

Genesis 28:1–2, Then Isaac called Jacob. By this time, it appears that Isaac had had a change of heart concerning Jacob. He was no longer angry with Rebekah and Jacob for their scheming; rather; he had and accepted the fact that his younger son was YHVH’s choice to carry on patriarchal lineage and covenant. This change of mind was no doubt due to Rebekah’s positive influence on Jacob in helping him to determine Elohim’s will. The power and influence of a godly and righteous woman on a man’s life for good is not to be underestimated. Conversely, the negative influence on a man’s life of an ungodly, carnally motivated woman can be devastating and debilitating.

It is better to dwell in the wilderness, than with a contentious and an angry woman. (Prov 21:19)

Genesis 28:5, Isaac sent Jacob away. Jacob paid a hard price for his trickery and deceit. YHVH did not let him off the proverbial hook easily. Jacob received none of the material inheritance blessings of Isaac, but had to start over from zero building his personal fortune under Laban, who was a taskmaster and a deceiver himself. After twenty years of toiling under and enduring the scheming of his uncle, Jacob came out a humbled and changed man. Are you presently paying a dear price for your past mistakes? Are you “taking your medicine” and learning your lessons well so that YHVH can mature and bless you in the end?

Genesis 28:8, Esau saw. Esau was simply a man-pleaser, not an Elohim-pleaser. He cared nothing for the things of Elohim. What’s more, he cared only what is parents thought because of the blessing that he thought in so doing might confer on him. He had a “What’s in it for me mentality.” He was totally a carnally minded man. In the end, due to his being short sighted and living for the moment, he gained much material substance but lost his soul and his eternal inheritance.

Nathan’s Commentary on Parashat Chayei Sarah Genesis 23:1–25:18

Posted on 11/10/2025 by Natan Lawrence

Genesis 23

Genesis 23:2, Sarah died…in Hebron.See notes at Genesis 22:19.

And to weep for her. The small letter kaf in v’liv-kotah indicates that Abraham’s expression of grief was constrained. The righteous person knows that there is an afterlife; death is only a temporary separation, and he does not give way to excessive sadness. The small kaf teaches us that Abraham did not parade his grief, but bore his pain in his heart, not in public. (Munk, p. 137; The ArtScroll Series Interlinear Chumash—Bereishis/Genesis, p. 116). The Tikkun (p. 47) gives a completely different explanation for the small kaf. Thus, this calls into questions the validity of rabbinic speculation in these matters.

Genesis 23:3, Abraham stood up. In the face of an extreme trial—the death of Sarah—Abraham stood up to bury his dead. This is even in face of the fact that Abraham and Sarah seemed to have been estranged and living in separate towns since the akeidah. At the same time, rather than remaining incapacitated by his grief, he rose up as a mighty man and dutifully took care of business and buried his dead.

Genesis 23:3ff, I am a foreigner. According to the covenantal promises of YHVH, Abraham was the rightful owner of the land of Canaan, not the children of Heth (the Hittites), yet how did Abraham treat the ruling Canaanite “squatters?” He refrained himself from treating his rivals with impudence and arrogance but treated them with honor and respect. How does Scripture enjoin us to treat human authorities? Can we respect their positions of authority without flattering them or condoning their wickedness? Ponder the demeanor of other biblical personages in their dealings with earthly, pagan authorities: Moses, Nehemiah, Daniel, Yeshua, and Paul for example.

Genesis 23:15, Four hundred shekels of silver. Abraham paid a full and possibly even an inflated price for the cave of Machpelah without balking. In so doing, he maintained a good reputation among the heathen. Matthew Henry in his commentary on this passage states, “The religion of the Bible enjoins [us] to pay due respect to all in authority, without flattering their persons, or countenancing their crimes if they are unworthy characters.” The righteous must maintain a good reputation with those who are outside the spiritual body of the redeemed believers (1 Tim 3:7) by treating them with honor and respect, especially those in our community and place of work.

Genesis 24

Genesis 24:2, So Abraham said. In appointing Eliezer to find a wife for Isaac, Abraham was deputizing him to become the friend of the bridegroom, or the family representative in this important mission. (For more on this subject, see notes at John 3:29.)

Genesis 24:2, 9, Put your hand under my thigh. (Heb. yarek; see also Gen 47:29) Abraham’s servant literally placed his hands over Abraham’s testicles thus swearing an oath on Abraham’s projected progeny, even as in modern times we place our hands on the Bible. Interestingly, the word testicle or teste derives from the Latin words testis meaning “testimony, testify and testament.” Yarek is the same word the KJV translates “hollow of his thigh” in Genesis 32:25 and 32, although, in this case, it seems to be referring to the tendon of the hip.

What Abraham had his servant do seems a bit indiscreet if not lewd in our culture, yet this was obviously an accepted custom in this ancient society.

The fact is that the Hebrews were an earthy, simple and basic people in their day-to-day life; they were without pretenses or veneers in their day-to-day interactions. Yet in their understanding of and walk with Elohim, they were deep and had a broad understanding as evidenced through the pages of the Bible. Moreover, because they had the Torah, they were much wiser and at a higher level spiritually than the nations around them who had rejected Elohim and who, instead, worshipped sticks, rocks, trees, idols and demons resulting in all sorts of idolatrous and licentious perversions. Paul talks about this in Romans 1:18–32.

What is the take away here?

The Psalms in a couple of places tells us that the fool has said in his heart that there is no God (Elohim) (Pss 14:1; 53:1). As highly developed and advanced intellectually and technologically as our modern society may be, most of the intelligentsia and erudite of our day are a bunch of educated idiots or fools, who deny the existence of Elohim, while they mock the Bible. Instead, most them, being the highly rationalistic and materialistic people that they are, they worship their own minds, their own bodies and other material things all of which, by biblical definition, are idols. Moreover, they believe in unproven theories or mythologies like macro-evolution and they predict the end of the world in a few decades due to global warming or climate change. Like the ancients, many of them worship the same demons and sacrifice their children to the same demon gods (called abortion) as their ancient Baal and Moloch worshiping predecessors.

While the ancient Hebrews may have seemed like a rather “crude,” definitely earthy and a bit indecent race in some of their cultural practices, they were nevertheless a people who knew Elohim and obeyed him, had a deep knowledge of spiritual matters, and possessed wisdom and understanding of life issues. This is in stark contadistinction to many high-minded intellects, who in all of their erudition have totally missed Elohim and in reality still worship sticks, stones, trees and material objects (e.g., homes, money, boats, cars, art objects, political power, education, their bodies), and believe in mythologies (e.g., evolution and Marxism) rather than the Truth of YHVH Elohim of the Bible.

The example of Paul the apostle comes to mind, who wrote the following words some 2,000 years after the time of Abraham (in reality, things hadn’t changed much from Abraham to Paul, and they have not changed much from Paul till now either, for human nature remains the same):

For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written: “I will destroy the wisdom of the wide, and bring to nothing the understanding of the prudent.” Where the wise? Where the scribe? Where the disputer of this age? Has not God made foolish the wisdom of this world? For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. For Jews request a sign, and Greeks seek after wisdom; but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men. For you see your calling, brethren, that not many wise according to the flesh, not many mighty, not many noble, are called. But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are, that no flesh should glory in His presence. But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption—that, as it is written, “He who glories, let him glory in YHVH.” (1 Cor 1:18–31. emphasis added)

In light of what the Bible, the Word of Elohim, has to say on this subject, being a “fool” for YHVH Elohim-Yeshua far outweighs in value to being “wise” in the eyes of this world!

Genesis 24:4, Take a wife for my son Isaac. Some Bible students see in Abraham’s sending Eliezer his servant as an allegory of our Heavenly Father choosing a bride for Yeshua, his Son with the help of the Holy Spirit. The analogy goes like this: When speaking to Abraham, YHVH refers to Isaac as “your only son…whom you love” (Gen 22:2). In this statement, it is hard to miss the similarity with the well-known John 3:16 passage where Yeshua refers to himself as the only begotten Son whom his Father in heaven loves. Isaac is an obvious prophetic picture of Yeshua in that Abraham sacrificed a ram in place of his only son whom he loved on the very spot where, one thousand years later, the Temple of Solomon would be built and where sacrifices were made to atone for men’s sin.

Moreover, this is the same spot later in biblical history where Yeshua himself was condemned to death and not far from there became the Lamb of Elohim who was sacrificed to atone for men’s sins.

What is even more amazing is that the name Eliezer means “my El helps,” which many biblical students see as an allusion to the Holy Spirit who helps or comforts us, and to which Yeshua refers to as the Comforter or Helper (e.g., John 14:16). It is the Holy Spirit that is choosing and preparing a bride from among called and redeemed Israelites for Yeshua the Messiah, the Son of Elohim.

Genesis 24:6, 8, Beware [Heb. shamar] that you bring not my son there again. Why was Abraham insistent that Isaac not be exposed to Babylon? What was there to beware of (shamar/RNA)? The Hebrew word shamar means “to guard against, protect from, keep watch and ward, preserve, keep oneself from.” The answer is found in verse seven.

YHVH Elohim of heaven, who took me from my father’s house and from the land of my family, and who spoke to me and swore to me, saying, “To your descendants I give this land,” He will send His angel before you, and you shall take a wife for my son from there.

This teach us much about protecting our children and loved ones from the corrupting influences of this world. We must be ever vigilant like a soldier on guard duty to preserve and protect our children (or those under our spiritual care) from those things that could lead to their spiritual ruination. It is our divinely mandated duty to show them a better path and to teach them diligently in the way they should go (Deut 6:6) that leads to life and not death (Deut 30:15–16, 19–20).

Had Abraham allowed Isaac to return to Babylon with Eliezer, this country boy might have been tempted to remain there due to the alluring appeal of the wealth, worldly influences and cosmopolitan glamor of city life. Had Isaac remained in Babylon, then YHVH’s plan for Abraham’s descendents would have been totally thwarted. Abraham in his wisdom was looking out for the spiritual destiny of his son and protecting him from any outside influences that may have sidetracked him from YHVH’s perfect will. Abraham was exercising wisdom on Isaac’s behalf in that he in his wisdom and understanding was able to see the future in ways that a young man is not able to see due to a paucity of life experience and understanding resulting therefrom.

YHVH had led Abraham out of the spiritual filth of Babylon. In no way did he want Isaac to go back to what he had left behind. If Isaac had seen the prosperity and convenience of a Babylonian lifestyle, he might have been tempted to stay there—especially if he had found a wife in that place.

Abraham insisted that any potential mate leave Babylon and come to Isaac and not vice versa. Only a wife was willing to leave Babylon would be a suitable matriarchal soul mate to Isaac and to accompany in fulfilling his divine destiny.

Are we investing the necessary time and energy into our children to insure that they do not return to the spiritual Babylon from which we fled prior to our becoming followers of Yeshua? Are we guiding them in finding spouses who are willing to leave spiritual Babylon and to become disciples of Yeshua?

Genesis 24:12, Give me success. Scripture directs us to, “Trust in YHVH with all your heart and lean not unto your own understandings, but in all your ways acknowledge him and he shall direct your paths” (Prov 3:5–6). Eliezer, Abraham’s servant, was a man of prayer who sought guidance from heaven in fulfilling his mission in finding a wife for Isaac.

Abraham was a man of faith—even the father of the faithful (Rom 4:12, 16). Eliezer was likewise a man of faith. Abraham had taught him well, just like a son.

How does Eliezer evidence faith? Simply this. He blesses Rebekah even before he knows who she really is (Gen 24:22) all on the basis of an answered prayer.

Do we walk in such trusting faith, day-by-day, moment-by-moment? Are we teaching the little ones under our charge these same attributes as Abraham had taught his dependents?

Genesis 24:14, Let it come pass. Here Eliezer asks for a sign from heaven. It is not wrong to ask for a sign from Elohim as one is endeavoring to fulfill his will and stay on the right track spiritually. However, when men test Elohim, seek signs out of doubt and unbelief with little desire to obey him, the Yeshua’s statement is applicable in this case: “An evil and adulterous generation seeks after a sign,” (Matt 12:39).

Genesis 24:17–18, Let me drink. See notes at Mark 9:41.

Genesis 24:30, When he saw. Laban’s preoccupation with materialism (a typical trait of those who are caught up in Babylonian or worldly mores) would dominate his life for many years to come as the story of Jacob’s dealings with him would later prove. This teaches us that the character traits one manifests as a child or youth are often precursors and indicators showing us how a person will act later on whether good or bad. In Laban’s case, he was greedy and covetous as a youth and also as an older man.

Genesis 24:45, Speaking in my heart. Obviously, Eliezer was in constant communications with YHVH through prayer. Is this not a character trait of a righteous person? 1 Thessalonians 5:17 instructs us to pray without ceasing. In Luke 18:1–7, Yeshua teaches about the benefits of righteous and prevailing prayer. How often do you pray? Once a day? When you pray, is it merely a morning and/or evening ritual that leaves your soul (mind, will and emotions) untouched and unchanged? Is this the kind of relationship the Father is seeking with you? A mighty man of Elohim when asked the question, “How long do you pray each day?” He replied, “Seldom do I pray more than one-half hour, but seldom do I go more than a half hour without praying.” Could this be said of you?

Genesis 24:53, Then the servant brought out jewelry. Here Eliezer is presenting Rachel’s family with a dowry. What was the purpose of the dowry? In ancient times, a family’s efficiency and work force was diminished when losing a daughter to marriage. The dowry compensated the family for the loss of a worker. Often unmarried daughters not only fetched water from the well, but would also tend the father’s flock (Gen 29:6; Exod 2:16), tend to household chores or work in the fields (Manners and Customs, pp. 127–128). Additionally, the father was expected to give part of the dowry to his daughter in case the marriage failed, she would have some financial resources to fall back on. Leah and Rachel complained when their father failed to provide for them thusly (Gen 31:15; ibid., p. 128).

Genesis 24:58, I will go. Rebekah demonstrated unusual faith. She, like her Uncle Abraham and Aunt Sarah before her, was willing to leave the comforts and security of Babylon and to go with a stranger to a strange place and to live as a nomad. When asked, “Will you go with this man?” she replied quickly and to the point, “I will go.” Do you have such unreserved devotion to Yeshua, the Lover of your soul and your Betrothed, that you will go WHEREVER he leads no matter how difficult or uncomfortable the way? Or have you placed restrictions and qualifications on him? Compare your faith on a scale of one to ten with that of Abraham, Eliezer and Rebekah.

Genesis 24:62, The well of Lachai Roi. Isaac was a man of the well, for he is associated with a well eight times (24:62; 25:11; 26:19, 20, 21, 22, 25, 32). Eight is the biblical number of new beginnings. Spiritually, a well represent spiritual life and the number eight signifies new beginnings. When we drink from the well of salvation, new life from within springs forth! (See Isa 12:3 and John 4:7–13.)

The first mention in Scripture of Isaac after he was bound to the altar on Mount Moriah (Gen 22) was that he “came from the way of the well Lachai-roi” (Gen 24:62). If Isaac’s binding to the altar prophetically typified the death, burial, resurrection and ascension of Yeshua, and at the next mention of Isaac we find him at the well Lachai-roi (meaning “the Living One who sees me”) what does this spiritually typify? After is resurrection and ascension, Yeshua promised to send the Comforter or Holy Spirit to his disciples (John 16:7). Yeshua likens the same Holy Spirit to water from a well (John 7:37–39), and to the giver of spiritual gifts (Eph 4:9).

Genesis 24:63, Went out to meditate.What does this one verse tell us about the kind of man Isaac was? Do you have moments each day where you turn off the world to connect with and listen to YHVH, to reflect before YHVH on the past day, and to meditate, pray and supplicate? Who are other notable biblical personages who would slip away from the press and exigencies of life to spend time alone with their Heavenly Father? If Yeshua came to your mind, you would be correct (Matt 14:23, 26:36; 6:46; Luke 6:12).

Genesis 24:67, Isaac brought her. Marriage customs during biblical times in the Near East are in stark contrast to those of our modern, western culture. As Marvin Wilson explains, in biblical times, “couples were expected to grow to love each other after marriage. In the modern West, the emphasis has been more on marrying the person that you love rather than learning to love the one that you marry.” The biblical values relating to marriage are exemplified in this verse where the marriage of Isaac and Rebekah was arranged and they met for the first time on the day of their marriage. As Wilson notes, “the text states that “Isaac brought her into the tent of her his mother Sarah, and he married Rebekah. So she became his wife, and he loved her.” This verse illustrates the Jewish approach to marriage. Love develops after marriage; it was not a matter of falling in love and then marrying (Our Father Abraham—The Jewish Roots of the Christian Faith, p. 202, by Marvin R. Wilson).

Chapter 25

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Nathan’s Commentary on Parashat Lekh L’kha Genesis 12:1–17:27

Posted on 10/27/2025 by Natan Lawrence

Genesis 12

Genesis 12–41 on the Overcoming Faith of the Patriarchs—An Example to Follow

Scripture records that Abraham was the patriarch (literally meaning “the chief father”) of the Hebrew people, and a pillar of faith because of his trust in and obedience to YHVH Elohim. As such, he is often referred to as the Father of the Faithful. But when Elohim first called this man of faith and father of the Israelite people, was he a giant in his faith? Not at all. Yes he had faith, but his faith was imperfect; it had to grow, and it was a process, which we will discuss below.

Abraham’s faith, like the proverbial mustard seed, started out small, but it was still enormous compared to most other people. After all, on a mere promise from Elohim, he uprooted his entire family and travelled on foot hundreds of miles across the dangerous desert and through various countries and encountering many hardships along the way in hopes of a better life. It was if he were moving from New York City to Jawbone Flats, Oregon, a virtual ghost town in the mountains with a population four people! (Note: after more than 100 years, town of Jawbone Flats has since burned down in a tragic forest fire.)

Abraham’s first steps of faith were measured, cautious, incremental and at times hesitant, yet through it all YHVH was gracious because Abraham’s heart was inclined to do his will. Because of Abraham’s faithfulness, YHVH still credited righteousness to his spiritual account (Gen 15:6). Not only that, but he passed his mountain moving, gravity defying faith on to his children and grandchildren and beyond, and this legacy of faith lives on in many of his physical and spiritual descendants to this day.

There is much that we, as the children of Abraham through our faith in Yeshua the Messiah, can learn from this pillar of faith that will strengthen our own faith in YHVH Elohim and his promises.

Now let’s explore the life of Abraham.

Abraham (Abram)—The Father of the Faithful

Genesis 12:1, Get thee out of thy country. Did Abram immediately leave his father’s house and go directly to the country that YHVH would show him, or did he rather take incremental steps in that direction? Actually, Abram first settled in Charan before eventually translocating to Canaan. (Compare Genesis 11:31 with Genesis 12:1.) Charan is located in northern Mesopotamia and is nowhere near Canaan. Not only that, YHVH told Abram to leave his family, but instead he took part of his father’s house with him including his father and nephew. When Abram finally made his way to Canaan minus his father, he still had part of his kindred with him, something YHVH instructed him to leave behind (Gen 12:1). As it ended up, his nephew Lot proved to be a hindrance to Abram in fulfilling YHVH’s mission for his life in the new land. What lessons can we learn from this account?

First, YHVH is gracious to his people even when they fail to obey him completely and immediately. Abram was still taking steps of faith as imperfect as they may have been, and despite this, Scripture still refers to Abraham as the father of the faithful or of faithfulness (Rom 4:12, 16).

Second, Abram was a man of prominence in Babylon (Chaldea), was recognized as a mighty prince (Gen 23:6), and was 75 years old when YHVH asked him to leave the comforts of life in cosmopolitan Babylon to trek across the desert to the backwoods region of Canaan. No doubt, this was not an easy move for Abram for the reasons for reason of age and comfortability of lifestyle.

Abraham’s descendents who are disciples of Yeshua have to make similar choices as Abram did. They must decide whether to stay in the spiritual Babylon of this world or to leave it. Yeshua told his disciples that they would have to make great sacrifices including possibly forsaking their family to be his disciples (Matt 10:35–39.) At the same time, Yeshua promised vast eternal rewards to those, who like our father Abraham, would forsake family, homes and material possessions for him as they set out in faith to fulfil their divine destiny ( Matt 19:28–29). What physical obstacles stand in your way of fulfilling YHVH’s spiritual calling, mission and destiny for your life?

Genesis 16:1–16, Abraham takes matters into his own hands. The faith of Abraham, the father of the faithful, was tried greatly. After waiting years for a son through whom YHVH would fulfil is promises to Abraham, he finally gave in to doubt and unbelief. In stead of waiting for YHVH to give him a son, Abraham too matters into his own hands and endeavored to work out YHVH’s plans and purposes in his life through fleshly means. The result was Ishmael, the father of many of the modern Moslem Arabs. This mistake has had far-reaching geopolitical consequences for YHVH’s chosen people to this day!

Do you have trouble waiting on YHVH? Remember that YHVH’s primary goal in your life is NOT to bring YOUR dreams to pass or to give you a comfortable and happy life, but to form in you the person and character of Yeshua (Rom 8:28–29). Like anything of value, this only comes through time, much struggling and overcoming as well as the heat and pressure of spiritual refinement.

The faith-building refinement to which YHVH subjected Abraham would continue to occur in the lives of his descendants as the patriarch saw in a most amazing prophetic vision (Gen 15:12–14). In the vision of “Between the Pieces,” the birds of the air (a spiritual picture of Satan and his demons) wanted to interrupt the fulfilling of YHVH’s plans for the nation of Israel (verse 11). But through this dark vision, Abraham slept (verse 12). That is to say, he rested in YHVH, thus allowing him to work out his purposes according to a divine time schedule regardless of the occurrence of concomitant and distracting events. Through this process of faith-testing and character-building trials, YHVH refines his people into the spiritual vessels he wants them to be. Psalms chapter 37 describes this process of “not fretting,” “committing your way to YHVH,” “trusting also in him,” “resting in YHVH,” waiting on YHVH, and letting him direct our steps. (See Ps 37, entire chapter, with special focus on verses 4–7, 23–24.) The Bible refers to this process as “sanctification” (or becoming set aside for a holy purpose). It involves coming into a place spiritual maturity—of going from being a spiritual child to a mature adult in YHVH.

Like a lot of us, Abraham found himself struggling with waiting upon YHVH to fulfil his promises. As a result of Abraham’s lack of faith, he chose to “help engineer” the fulfillment of YHVH’s promises in his life. He slept with Hagar and Ishmael was the result. There have been lasting conflicts in the Middle East and beyond ever since due to Abraham’s lack of faith.

Genesis 21:1–7, YHVH visited Sarah.YHVH had promised Abraham a son years before. At age 90 did not YHVH suddenly drop a son into Sarah’s womb. During the intervening 15 years, year after year, Abraham and Sarah had to walk out their faith by attempting repeatedly to become pregnant, each time failing, until finally, at the appointed time it happened. This tell is vivid lesson for all of Abraham’s spiritual descendents about the faith-walk, and about overcoming discouragement and doubt. Obviously, Abraham’s faith was tested. Could he still trust YHVH’s promises of a son after all these years? Often when don’t receive quick answers to our prayers we give up. How is your faith compared to that of Abraham’s?

Abraham learned some hard lessons with Ishmael. After that, he finally began to have complete faith that YHVH would give him a son by Sarah. Faith is dynamic, and is neither passive nor presumptive. As an act of faithful obedience, the elderly Abraham continued to have physical relations with his wife until Isaac was born.

Genesis 22:1, Elohim did tempt Abraham.Trials and temptations show the disposition or character and metal of the human heart, whether it be righteous or unrighteous, pure or impure. When tested do you whine, grumble, accuse and mock others, defend yourself, backbite or become despondent? Or do you submit to the purifying fires of YHVH’s spiritual forge? During his lifetime, YHVH tested Abraham ten times. Being told to sacrifice Isaac was the last and most severe test. Despite the severity of this test, his faith and obedience was steady.When was the last time you faced such a test? What was your response? Did you pass or fail the test?

Note the development or progression of Abraham’s faith from the time he left Ur in Chaldea until the Akeidah or Binding of Isaac. He went from a spotty or mixed faith to a full and mature faith in YHVH. Being willing to give up his only beloved son was the ultimate test of his faith, and he passed with flying colors to become the father of the faithful. YHVH asks some of his children to give up things that are near and dear to them including spouses, children, careers, homes, dreams, material possessions, fame and sometimes our lives in order to follow him, but the eternal rewards are worth the sacrifice! Yeshua promises his followers:

And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name’s sake, shall receive a hundredfold, and inherit eternal life. (Matt 19:29)

Sarah—A Woman of Great Faith and Co-Heir With Abraham of YHVH’s Promises

Behind every great man, as the saying goes, is a great woman. Although Scripture primarily focuses on Abraham and faith-based relationship with YHVH, it goes without saying that he could not have risen to any notable spiritual heights without a woman of similar faith at his side. So let’s no shine the spotlight on what the Bible has to say about Sarah.

Sarah was very beautiful in character and physical appearance, since the two are related (Gen 12:10–20). A person with an ugly, angry, bitter disposition will not have a beautiful, attractive countenance.
Amazingly at age 90 Sarah was still youthfully beautiful, or else it is unlikely that King Abimelech would have abducted her and wanted to marry her (Gen 20:2). Often behind a woman of beautiful countenance is a person of beautiful character. This attractiveness drew the attention of a king.
Sarah was coequal with Abraham in the covenantal promises. Prior to Gen 17:15–22, the covenant was solely with Abraham. Here Sarah was made an equal party in this covenantal promise. And just as Abraham’s new role was signified by a change of name, so was Sarah’s. The name Sarai, means “my princess,” implying that she owed her greatness to her status as Abraham’s wife. Henceforth she would be called only Sarah, which signifies that she would become a “princess to all the nations of the world.” Prior to the covenant, Sarai’s personal majesty made her the princess of Abraham (and his country Aram). Now, however, all limitations were removed. She was princess “par excellence”—to all mankind (The Stone Edition Chumash, p. 75).
In preferring Isaac over Ishmael, Sarah protecting the spiritual atmosphere of her home. She was guarding her righteous son, Isaac, from the profaneness and mockery of the unrighteous Ishmael. She was concerned that Ishmael’s behavior toward Isaac would impede or prevent Isaac from fulfilling his godly mission. Any relationship with wicked people would have been harmful to Isaac and his children as Abraham recognized when he decided that he could not remain together with Lot. This is why Sarah demanded that Abraham drive Ishmael and Hagar away, and why YHVH ratified Sarah’s righteous request (The Stone Edition Chumash, p. 97, Gen 21:10–11). Sarah knew that “evil conduct corrupts good manner” (1 Cor 15:33).
Sarah was obedient and respectful to her husband, and Paul used her as an example for righteous women to follow.

Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; while they behold your chaste conversation coupled with fear. Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: Even as Sarah obeyed [to listen, to hearken to a command, be obedient, to submit to] Abraham, calling him lord [Gr. kurios means “master, sir; a title of honour expressive of respect and reverence”]: whose daughters ye are, as long as ye do well, and are not afraid with any amazement. Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered. (1 Pet 3:1–7)

Sarah, like Abraham, had faith in Elohim. Behind Abraham, a great man of faith, was Sarah, who was a great woman of faith.

Through faith also Sarah herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable. (Heb 11:11–12)

Eliezer—A Faithful Servant of Abraham

Genesis 24:12, YHVH give me success. Scripture directs us to, “Trust in YHVH with all your heart and lean not unto your own understandings, but in all your ways acknowledge him and he shall direct your paths” (Prov 3:5–6). Abraham’s example of faith had a profound influence upon Eliezer, his chief servant, whom he commissioned to find a wife for Isaac.

Abraham was a man of faith, and Scripture calls him the father of the faithful (Rom 4:12, 16). Eliezer was likewise a man of faith. Abraham had taught him well. Eliezer evidenced this faith when he blessed Rebecca even before he knew who her identity (Gen 24:22). This action was based simply on his faith that YHVH had answered his prayer. Do we walk in such trusting faith, day-by-day, moment-by-moment? Are we teaching the little ones under our charge these same attributes as Abraham had taught Eliezer?

Genesis 24:45, Eliezer kept his faith alive through constant contact with Elohim. Obviously, Eliezer was in constant communications with YHVH through prayer. Is this not a character trait of a righteous person? 1 Thessalonians 5:17 says to pray without ceasing. In Luke 18:1–7, Yeshua teaches his disciples and us about the benefits of righteous and prevailing prayer. How often do you pray? Once a day? When you pray, is it merely a morning and/or evening ritual that leaves your soul (mind, will and emotions) untouched and unchanged? Is this the kind of relationship the Father is seeking with you? A mighty man of Elohim once when asked the question, “How long do you pray each day?” he replied, “Seldom do I pray more than one-half hour, but seldom do I go more than a half hour without praying.” Could this be said of you?

Note that people of faith are people of continual prayer communication with YHVH.

Rebekah, the Bride of Isaac—A Humble Woman of Faith From the Beginning

Genesis 24:58, I will go. From her debut in the Genesis narrative, Rebecca demonstrated unusual faith. Like her Uncle Abraham and Aunt Sarah, she was willing to leave the comforts and security of Babylonia and to go with a stranger to a strange place and live there as a virtual nomad roaming the barren wilderness of Canaan. When asked, “Will you go with this man?” She replied quickly and to the point, “I will go” (Gen 24:58). Some Bible teachers view Eliezer whose name means “El is (my) help” as a prophetic symbol of the Holy Spirit (who Yeshua referred to as the Helper (John 14:16, 26; 15:26; 16:7) and Rebecca as representing the bride (or saints) of Yeshua.Do you have such unreserved devotion to Yeshua, the Lover of your soul and your Betrothed, that you will go WHEREVER he leads (Rev 14:4) no matter how difficult or uncomfortable the way? Or have you placed restrictions and qualifications on him? Compare your faith on a scale of one to ten with that of Abraham, Eliezer and Rebecca. Regardless of our level of faith, YHVH is patient with his children. If we will follow him, even if our faith is mustard seed-sized, he will lead us slowly as your faith in his Word and promises slowly increases like exercising a muscle.

Abraham in his wisdom sought a woman of faith for his son. He sent Eliezer hundreds of miles to find such a woman, while overlooking numerous Canaanite women in his own backyard. That is how dedicated Abraham was to obeying YHVH!

Isaac—Walking in the Footsteps of His Father

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Nathan’s Commentary on Parashat B’reisheet Genesis 1:1–6:8

Posted on 10/17/2025 by Natan Lawrence

Introduction to the Book of Genesis/B’reisheet

The name Genesis comes from the Greek and means “beginning.” The Hebrew name for the same book is B’reisheet meaning “in the beginning” and is taken from the first three Hebrew words at the beginning of the book. It reveals truth pertaining to the beginning of YHVH’s creation including the universe, light and darkness, the earth, man and good and evil.

Genesis is the first of the five books of the law or Torah. Genesis, along with the next four books of the Bible, are called the Torah (meaning “YHVH’s instructions” in righteousness), the Chumash (another Hebrew word for the Torah) or the Pentateuch (the Greek word for Torah). Under the divine inspiration of the Spirit of Elohim, Moses wrote the Torah, which is a compilation of the history of historical facts about early man and the nation of Israel, as well as recorded instructions from YHVH to his people, Israel.

The Book of Genesis forms not only the introduction to the Bible, but the foundation for it. It is foundational to understanding the rest of Scripture, for it answers the universal questions as to the origin of man (and the rest of the creation), his purpose on earth, and introduces the Creator of man and begins to explain man’s relationship to his Creator. We learn about marriage and family. The concepts of good and evil and obedience and rebellion to YHVH are introduced. The concept of truth is introduced and sin is defined as is YHVH’s plan of redemption for sinful man. Genesis reveals that the redemption of sinful man involves a Redeemer and a relationship with Elohim, the Creator, through a covenantal relationship with the nation of Israel comprised of people who are Abraham, Isaac and Jacob.

Genesis 1

Genesis 1:1, In. In Hebrew, the preposition in is written as the better bet בּ corresponding to the English letter b). This is the first word in the Torah. Interesting, the last word in the Torah is Israel (Deut 34:12). In the Hebrew language, pictographically the letter b is a picture of a house (or a tent) with the front door open. From this, some commentators have correctly reasoned that the Torah was written to the house of Israel whose spiritual doors are wide open for all nations to enter therein in order to enter into a spiritual relationship with the Elohim of Israel.

In the beginning. The letter bet/בּ in b’reisheit is enlarged teaching that there are two beginnings: the beginning of the Torah and the beginning of the nation of Israel (See The ArtScroll Tikkun, p. 3).

The Torah pre-existed the creation of the cosmos not only as the eternal light of the world that shone before the creation of the sun and moon on the fourth day; as the teachings, precepts, instructions, and laws of YHVH; but as his wisdom (Prov 8:22–36) and his understanding (Prov 3:19) as well. Therefore, Torah is the very essence, nature and character of YHVH Elohim.

The Godhead is revealed in Genesis 1. Elohim is the family name of the Godhead and is the plural form of the Hebrew words El or Eloah. Elohim is more than one being; it is an “us” (verse 26).

In Deuteronomy 6:4, the famous shema passage and declaration faith for the Jewish people, we find the statement “YHVH our Elohim, YHVH is one.” The Hebrew word for one is echad and can mean “a unit, unity.” Examples of this in the Scriptures include the curtains in the Tabernacle of Moses that are fastened together to form a unit (Exod 26:6, 11; 36:13). The Bible describes Adam and Eve as “one flesh” (or echad, Gen 2:4). When echad is used in this way, it suggests diversity within unity (The TWOT, vol. 1, p. 30). This diversity within unity is suggested in the Bible’s “us” passages when referring to Elohim as noted above. This concept is elucidated upon in the Testimony of Yeshua where Yeshua clearly states that the Godhead or Elohim is comprised of three parts: the Father, the Son and the Set-Apart Spirit (or Holy Spirit; in Hebrew, Ruach HaKodesh, see Matt 28:19).

YHVH is the name of the Father and the Son. Elohim has a female component as well (verse 27). The Father and Son are obviously the male component of the Godhead. What is the female component? Through the process of elimination, that leaves the Ruach or Spirit of Elohim. Ruach is a feminine word.

The idea that the Spirit is masculine is a Greco-Roman concept and isn’t rooted in the Hebrew concept of the Spirit as revealed in the Tanakh. In Koine Greek Testimony of Yeshua (New Testament), pneuma, the word for spirit, is in the neuter gender (neither masculine nor feminine). The other word used in the Testimony of Yeshua for the Set-Apart Spirit is paracletos—a word that is often translated as Comforter or Helper (q.v. John 14:16, 26; 15:26; 16:7). In the Koine Greek, this word is in the masculine gender. This fact, however, has no bearing on the gender of the entity known as the Ruach, since the Testimony of Yeshua derives its information from the Tanakh, which reveals it to be a feminine entity. Furthermore, nowhere in the Scriptures is the Spirit termed as YHVH Ruach or Ruach YHVH. YHVH is the masculine appellation for the male side of the Godhead, while Ruach is the name of the female side. There are numerous instances in the Scriptures where we find the phrase “the Spirit of Elohim” (Gen 1:2; Exod 31:3; 1 Sam 10:10; Job 33:4) or the “Spirit of YHVH” (Judg 3:10; 6:34; 1 Sam 6:14; Isa 11:2; 40:13; Ezek 11:5; 37:1, etc.). In a sense, it seems this could be a way of saying, “the wife of YHVH Elohim.”

For more biblical references referring to the plurality of the Elohim the Creator, see my notes at Eccl 12:1.

In the beginning. Some alternative translations of this first verse in the Bible include:

At the beginning of God’s creating of the heavens and the earth…” (The Schocken Bible, The ArtScroll Stone Edition Tanach)

In the beginning of God’s creation of the heavens and the earth… (The Gutnick Edition Chumash)
From the beginning of God Created the heaven and the earth… (The Pentateuch by S.R. Hirsch)sdAt the beginning the Lord created the heavens and the earth… (Targum Pseudo-Jonathan, Etheridge)
In the first times the Lord created the heavens and the earth… (Targum Onkelos, Etheridge)
In the bigynnyng God made of nouyt heuene and erthe. (The Wycliffe Bible, 1395)
In the beginning of God’s preparing the heavens and the earth… (Young’s Literal Translation)

Who or What Is the Aleph and Tav (the Alpha and Omega) of Scripture?

Genesis chapter one verse one reads,

In the beginning Elohim created the heaven and the earth.

If we were to translate this verse into English exactly as it appears in the Hebrew, it would read,

In the beginning Elohim created et the heaven and et the earth.

Between the words heaven and earth is an untranslatable Hebrew particle (a small grammatical word) that makes no sense in English, but that at times can carry deep spiritual significance depending on the vowels that are attributed to this grammatical particle. This is the first occurrence in Scripture of the enigmatic aleph and tav (,T) that intrigues newcomers to a more Hebraic understanding of the Bible. What is the spiritual prophetic significance small word and how does it relate to the Yeshua’s several curious statement about himself in the Book of Revelation? There he refers to himself in several places as “the Alpha and Omega, the beginning and the ending.”

Who Is the Aleph and the Tav?

What is the meaning of the aleph /א and tav/ת in the Genesis chapter one creation account? The Jewish sages once give us clues to answer this intriguing question. For this, we must look deeply into the Hebrew words and letters themselves found in the first few verses of Genesis one. Again in Genesis 1:1 we find something hidden in the Hebrew language which does not translate into English or any other foreign language. It is a Hebrew grammatical particle that is untranslatable outside of Hebrew and is comprised of two Hebrew letter: aleph and tav. These are the first and last letters of the Hebrew alphabet. Grammatically, this word is simply word the indicates the direct object of the verb. It is found thousands of times in the Tanakh. However, under certain circumstances (i.e., when the letter aleph has one of two Hebrew vowel marker—called a niqqud—under it—either the segol [three dots like an inverted triangle] or tsere [two horizontal dots]), the aleph and tav word has an additional meaning. On this, the rabbinic Hebrew scholar Michael Munk in his book, The Wisdom In the Hebrew Alphabet, explains,

The definite article is expressed in Hebrew by prefixing the letter V to a word. Often, for extra emphasis, the word ,3T (or ,2T) is employed in addition to the prefix. Comprising the first and last letter of the Aleph Be[t], ,3T alludes to completion and perfection. Thus the Torah uses the emphatic article in describing the beginning of Creation: MRTV <3TU OHNAV <2T OHVKT TRÜ <HATRÜ, In the beginning of [Elohim’s] creating the heavens and the earth (Genesis 1:1). This alludes to the fact that the universe was created in complete perfection, ‘from aleph to tav’ (p. 34).

This is very interesting from a Hebraic, Messianic perspective. Believers in Yeshua the Messiah know who the Aleph and the Tav is,or to use the Greek New Testament terms with which everyone is familiar: the Alpha and the Omega. It is, of course, a reference to Yeshua the Messiah. Speaking of himself Yeshua states:

I am Alpha and Omega, the beginning and the ending said the Master, which is, and which was, and which is to come, the Almighty. (Rev 1:8)
Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven congregations which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. (Rev 1:11)
And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. (Rev 21:6)
I am Alpha and Omega, the beginning and the end, the first and the last. (Rev 22:13)
Who hath wrought and done it, calling the generations from the beginning? I YHVH, the first, and with the last; I am he. (Isa 41:4; see also 44:6; 48:12)

We know from Scripture that Yeshua in his preincarnate state created all things in the physical creation:

All things were made by him; and without him was not any thing made that was made.… He was in the world, and the world was made by him, and the world knew him not. (John 1:3, 10)
But to us there is but one Elohim, the Father, of whom are all things, and we in him; and one master Yeshua the Messiah, by whom are all things, and we by him. (1 Cor 8:6)
And to make all men see what is the fellowship of the mystery, which from the beginning of the world has been hid in Elohim, who created all things by Yeshua the Messiah. (Eph 3:9)
For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist. (Col 1:16–17)
Has in these last days spoken unto us by his Son, whom he has appointed heir of all things, by whom also he made the worlds.… And, Thou, YHVH, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands. (Heb 1:2, 10)

Other notable passages that contain the aleph and tav direct object marker that point to Yeshua the Messiah who is the Aleph and Tav or Alpha and Omega include:

And thou shalt love ,תאYHVH thy Elohim with all thine heart, and with all thy soul, and with all thy might. (Deut 6:5)
And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me ,תא whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. (Zech 12:10)

Other Scriptures where the two noted forms of the aleph and tav occur include Genesis 15:10, 14, 18 when YHVH made a covenant with Abraham and his descendants in the offering of the pieces which is a prophetic picture of Yeshua. In all honesty, though, it must be noted that in verse 20 the aleph and tav is found with the segol niqqud and there seems to be no indication that it refers to Yeshua, the Alpha and Omega, the First and the Last. So we urge caution in seeing a reference to Messiah in every passage of Scripture where the aleph and tav is used even with the seemingly appropriate vowel markings.

As a side note, another word of interest to our study is the Hebrew word for truth which is emet (<NT).The Scriptures state that Yeshua is the way, the truth and the life (John 14:6), that his word is truth (John 17:17) and that Yeshua, the Word of Elohim, was full of grace and truth (John 1:14), and that the Torah-instructions of YHVH is truth (Ps 119:142). The word emet is spelled using the first, last and middle letters of the Hebrew alphabet signifying the completeness or fullness of the Torah-truth of Elohim. This is another confirmatio from the Scriptures that Yeshua the Messiah is the Word of Eloim (John 1:1) that came to the earth as a human (John 1:14) and that as the both the Written and Living Word of Elohim he is the beginning and end, the fullness of all divine Truth as revealed to humans, and nothing more is needed! Amein.

What we see in the actual Hebrew letters themselves, and especially in the aleph and the tav in Genesis one is the spiritual thumbprint, if you will, of Yeshua the Messiah prior to his incarnation! Do you see this? Does this not strengthen you in your most precious and set-apart faith in Messiah Yeshua?

Genesis 1:1, Elohim created the heavens and the earth. The process of creation lasted for a literal six days as is also stated in Exodus 20:11.

Heavens. The Bible reveals that there are at least three heavens: the heaven of earth’s atmosphere, the heaven of the sun, moon, planets and stars, and the heaven of YHVH Elohim’s abode.

Genesis 1:1–3, Elohim…Spirit…Light. In verse one we read that in the beginning was Elohim, the uniplural Godhead. In verse two the Spirit of Elohim (Set-Apart Spirit; Heb. Ruach haKodesh) is revealed, which according to biblical evidence the feminine side or “wife” part of the Godhead, for Elohim is both male and female (Gen 1:26; 5:2).

In verse three Elohim’s first creative acts was to create light. This Light was the Word of Elohim or the preincarnte Yeshua who was the Light of the World (John 1:7–8; 8:12), and whose face shines like the sun (Rev 1:16), is the Sun of Righteousness (Mal 4:2), was the Spiritual Light that shone before the creation of the physical luminaries on the fourth day, and is the same Light that will again shine in the New Jerusalem at the end of days and the beginning of the olam habah or eternity (Rev 21:23).

It appears that in the Genesis chapter one creation account, Elohim the Father and Mother, so to speak, broke a piece of themselves off and “created” the Son (John 1:18; 3:16, 18; Acts 13:33; Heb 1:5; 5:5; 1 John 4:9), who was the Word of Elohim, and Elohim’s spokesman to humans (John 1:1), and who eventually became Yeshua the Messiah (John 1:1, 14, 18). The Word of Elohim was wisdom to the world from the very beginning before there was an earth (Prov 8:1, 22). It was at this time that the Word was brought forth from Elohim (Prov 8:24; John 1:1; Rev 3:14). The Word of Elohim is the source of life (Prov 8:35), the way to favor with YHVH (Prov 8:35), and is not to be sinned against (Prov 8:36). Those who hate him will die (Prov 8:36). This perfectly describes the role of Yeshua the Messiah.

It was before the creation of everything physical that the Son was begotten of Elohim (John 3:16; 1:1; Rev 3:14). The Son wasn’t created in the same sense as man in that the latter had a beginning. On the contrary, Yeshua existed eternally in the bosom of Elohim or the Godhead (John 1:18). The Son was before all things and Elohim used him in as the brightness of his glory and the express image of his person (Heb 1:4) to create everything (John 1:3; Col 1:16–18; Heb 1:3, 10; 11:3). This is what John refers to in Revelation 3:14 when he says that Yeshua is the beginning, head or ruler of Elohim’s creation (see notes at Rev 3:14). As a separate Spiritual Entity from the Father and the Ruach-Mother, the glorified Yeshua presently sits at the right hand of Elohim (the Father and Ruach-Mother) in heaven (Heb 1:3; 8:1; 10:12; 12:2; Acts 7:56; Rom 8:34; Eph 1:20; Col 3:1; 1 Pet 3:22; Rev 3:21).

However, at the end of the Book of Revelation in the eternity or olam habah of the New Jerusalem in the new heavens and earth, we see only one throne (see notes at Rev 3:21), for the Son, if you will, seems to have been reabsorbed back into the Elohim of the Godhead from whence he came originally, yet he is still visible therein as the Lamb of Elohim (Rev 21:3–5, 23; 22:1, 3–5).

A Hebraic Perspective on the “Godhead” or the So-Called “Trinity”

Many Christians returning to a more Hebraic, whole-Bible understanding of Christianity are often challenged to explain the Godhead in terms of the mainstream, traditional Christian trinitarian viewpoint.

What is this author’s view on the Christian doctrine of the trinity? Actually, I have very little to say on the subject, except that I fear that any explanation a man (including myself) could proffer on the subject of the “Godhead” would be just that: man’s attempt at an explanation of it. How can the mind of man with its limited intellect and language that is only capable of describing earthly and physical things comprehend much less explain the unexplainable — namely the “Godhead”? Think about it for a moment. If he could, then he would be an a par intellectually with Elohim (Hebrew for God). For man, this is an impossible feat.

Moreover, for a man, or a men, regardless of the height of their intellectual capacities to quantify the “Godhead” in human terms would be a violation of the second commandment — idolatry or making a god in our own image. Man is incapable of comprehending much less explaining that which is uninvestigatable, incomprehensible and unexplainable.

Having made these disclaimers, let me share with you what I tell people when they ask what my view of the trinity is. I simply tell them what the Bible says. Elohim is a plural noun, yet we know that Elohim is one. The Hebrew word that explains this oneness is echad (see Deut 6:4) meaning “a compound unity.”

What’s more, in the Testimony of Yeshua (New Testament) we learn that Elohim is comprised of the Father, the Son (Yeshua the Messiah) and the Set-Apart Spirit.

I will go one step further. The Scriptures reveal that Elohim is both male and female (Gen 1:27 and 5:2). When Elohim created male and female it was a reflection of the “Godhead.”

As already noted, Elohim is plural and is the Hebrew word that comes the closest to our term “Godhead.” But there are two other Hebrew words that are roots of this uni-plural noun. They are El and Eloah. Both are found in the Scriptures. Now this is where it gets fun, and might challenge some people’s traditional concept of the trinity being all male entities. What I’m about to say I’m not making up. It’s in your Scriptures. I’m just reporting what’s there and what most people have been blind to all along. The Hebrew lexicons tell us that El is a masculine singular noun. No problems here. They also tell us that Elohim is a masculine plural noun. No problems here either. However, when it comes to Eloah, they leave out the gender. In Hebrew, the ah ending or suffix on a noun almost always makes it feminine. Hmm. This is interesting. Why did the lexicologists leave out this interesting tidbit of information?

As mentioned above, the Testimony of Yeshua reveals to us that the “Godhead” is comprised of the Father, the Son and the Set-Apart Spirit. Well, it’s a no brainer that the Father is the Father, the Son is the Son, but what part of Elohim is the feminine side? Process of elimination. That leaves the Set-Apart Spirit or in Hebrew Ruach haKodesh. Guess what? Ruach in Hebrew is a feminine noun.

I don’t like labels like “the trinity.” Labels put the limitless Elohim in a box—the box of man’s limited understand where he creates false concepts of who he thinks Elohim is or is not. We have to be careful when we start venturing into this territory. I fear Elohim too much to diminish him by my pea sized brain capacities. I also could really care less how many people believe a wrong or unbiblical concept—labels and all. It is still an unbiblical concept!

I can hear some women out there in the audience clapping!

Genesis 1:1–2, In the beginning…without form and void. Was the earth created at this time or did it pre-exist the seven days of creation? See notes at Hebrews 11:3.

The idea that there is a gap of time between verses one and two in which the world was previously created and then fell into a state of being formless and void (Heb. tohu v’bohu) is called the Gap Theory. For more on this, see notes at Exod 20:11; Isa 45:18 and Heb 11:3. What is my view on the young earth versus the old earth idea? I do not know, for I was not there at the time.

Genesis 1:1–18, Light. What follows is a discussion on the nature of physical and spiritual light as revealed in the first chapter of Genesis.

Genesis 1:5, The evening and morning were the first day.

When Does a Biblical Day Start?

The Hebrew Yom (Day) Defined

To help us to understand when the biblical day begins, let’s first define the Hebrew word for day which is yom. This will give us a clearer, contextual understanding of how the biblical writers use this word and what its many meanings are and how, and if, it relates to the 24-hour period we normally think of as a day.

According to the The Theological Dictionary of the Old Testament (or The TWOT), the primary meaning of yom is “day, time, year.” Yom can represent a point of time and a sphere of time. It can represent (a) a period of light in contrast to a period of darkness, (c) a period of 24 hours, (c) a general vague time (e.g. time in general, a long time, a season of time, “the day of the Lord,” or years of time), (d) a point of time, (e) a year or years. Reflecting these various meanings, we find yom translated in Scripture (the KJV) using the following English expression:

today
when
in the time of
as long as
day
continually

The TWOT goes on to note that other Hebrew words sometimes translated in Scripture as day include the Hebrew word ohr meaning “light” as well as boqer (or boker) meaning “morning.” Conversely, antonyms of yom include layila meaning “night,” and erev meaning “evening.” The TWOT also notes that the Bible reveals that the day can start in the evening (Est 4:16; Dan 8:14) as well as in the morning (Deut 28:66). This fact adds confusion to the question as to when a biblical day actually begins. We will discuss this below. So, what does this all have to do with the biblical definition of a day? It is important to know this, for how else are we to know when to observe the biblical Sabbath and feast days?

Does a Biblical Day Begin at Sunset or Sunrise?

The Creation Model

At the creation, Elohim defined a day as beginning in the evening (Gen 1:5, 8, 13, 19, 23, 31). Each of the six days of creation follow this model. Although the phrase “And the evening and the morning were the [first, second, etc.] day” is not found in reference to the seventh day Sabbath (Gen 2:1ff), the parallel linguistic construction of the first six days beginning at evening strongly suggests or hints (a remez) that the same pattern for delineating the beginning point of the seventh day would continue over into the Sabbath. Some argue that daylight or morning begins the day since light was the first thing that Elohim created. While spiritual light (not physical light [i.e. the sun, moon and stars] were created on day four) is what was created on the first day, this in no way nullifies how Scripture defines a physical day in the same creation account. All attempts to say that because spiritual light was created first as proof that the day begins in the morning overlook the plain (or pashat) meaning of the text, which says that “the evening and the morning were the [first, second, etc.] day.” We will discuss this point further below.

The Model of the Biblical Feasts

The fact that evening begins the day in Scripture—a pattern that is clearly laid out in the Genesis chapter one account—is transmitted into the starting times of several of the biblical feasts as well.

Exodus 12:6—Passover

In this verse we find the command to keep the Passover. We read,

On the fourteenth day of the first month in the evening [Heb. beyn ha-er’va’im literally meaning “between the evening] is YHVH’s Passover. (KJV)

We see this same grammatical construction elsewhere (Lev 23:5 and Num 9:3, 5,1. ) plainly showing that the day of Passover is to be kept “between/beyn the evenings/ha-er’va’im,” that is, between the setting of the sun of one day and the setting of the sun of the next day. This correlates with the Genesis one account that shows that the Bible reckons a day beginning at sunset and continuing until the sunset of the next day.

It must here be noted that confusion often occurs if the reader doesn’t understand that Scripture uses the word Passover to mean two different things. First, the word Passover can refer to the actually day of Passover, that is, the fourteenth day of the first month of the biblical year (Lev 23:5). But the word Passover can also refer the actual lamb that was slaughtered on Passover day (Exod 12:21). While it was slaughtered and roasted on the day of Passover (Exod 12:5–6), the Passover lamb was eaten after Passover day had passed and the next day (the fifteenth day of the first month) had begun the following evening after the daylight portion of the fourteenth day had ended (Exod 12:8). The point of this brief discussion is that just because the Israelites ate the Passover lamb in the evening, this was not the evening of Passover day, which occurred 24 hours earlier when that day begin. By the time they were eating the Passover lamb, Passover day had already ended and they were now eating the lamb at the beginning of the next day (the fifteenth day of the first month), which was the first high holy day (a Sabbath) of the Feast of Unleavened Bread.

Leviticus 23:32—The Day of Atonement

Another clear biblical passage that shows that the day begins in the evening is found in Leviticus 23:32.

It shall be unto you a Sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from evening unto evening, shall you celebrate your Sabbath.

Although this scripture is a reference to the Day of Atonement (Yom Kippur), the same word for Sabbath is used here as is used in elsewhere in the biblical references to the weekly Sabbath. From this we learn that Scripture defines Sabbath as being from evening to evening, not morning to morning. Therefore, holy day Sabbaths and weekly Sabbaths are both kept during the same time period, that is, from sunset to sunset, not sunrise to sunrise.

Deuteronomy 16:4—The Feast of Unleavened Bread

In this passage we find another clear reference that the Bible reckons a day as starting in the evening and not for one day, but for the entire seven days of the Feast of Unleavened Bread.

And there shall be no leavened bread seen with thee in all thy coast seven days; neither shall there any thing of the flesh, which thou sacrificedst the first day at even [in the evening], remain all night until the morning.

Nehemiah on When the Sabbath Begins

In the book of Nehemiah, we find one of the clearest Bible scriptures that tells not only when the day begins, but also when Sabbath begins.

So it was, at the gates of Jerusalem, as it began to be dark before the Sabbath, that I commanded the gates to be shut, and charged that they must not be opened till after the Sabbath. Then I posted some of my servants at the gates, so that no burdens would be brought in on the Sabbath day. Now the merchants and sellers of all kinds of wares lodged outside Jerusalem once or twice. Then I warned them, and said to them, “Why do you spend the night around the wall? If you do so again, I will lay hands on you!” From that time on they came no more on the Sabbath. And I commanded the Levites that they should cleanse themselves, and that they should go and guard the gates, to sanctify the Sabbath day. (Neh 13:19–22)

This passage clearly shows that as soon as the evening shadows began to fall, Nehemiah had the city gates shut, so that no one could enter into the city to buy or sell, which is a violation of the Sabbath law. They shut the gates at this time, since they knew that the Sabbath was coming. If the Sabbath began in the morning, why would they shut the gates twelve hours early?

Some folks who promote a sunrise to sunrise day will counter by saying, “They closed the gates the night before because who wants to get up at sunrise and shut the gates?” or “They closed the gates the night before because there were hedge laws enacted by that time such that the gates were closed well before the Sabbath to ensure that no one would violated the Sabbath law.” But where in Scripture does it say that they were shutting the gates for these reasons? It doesn’t. To assume this is adding to Scripture something that isn’t there, and adding to the Word of Elohim is a serious sin (Deut 4:2; 12:32; Rev 22:18–19).

The Work Day Began in the Morning and Went Until the Evening

Although the Bible gives us many examples of the work day beginning in the morning, this doesn’t mean that the 24 hour period, which the Bible calls a day (Gen 1:5, 8, 13, 19, 23, 31), begins in the daylight portion of that 24 hour period.

For example, Moses’ work of judging Israel began in the morning (Heb. boqer, Lev 18:13, 14), but this doesn’t prove that the 24 hour period that Scripture the Genesis one creation account calls “a day” began at this time.

Similarly, YHVH provided manna for the children of Israel in the morning and instructed them to collect it then (Exod 16:4–5, 7, 16, 21, 26). The sixth day was a work day, a day of preparation for the Israelites for the Sabbath (v. 5). The Israelites stored the manna until the Sabbath morning and ate it then. But the Bible doesn’t say that the Sabbath began in the morning (Exod 16:24–25).

Moreover, even though the Israelites began gathering manna in the morning and finished by gathering quail in the evening (Exod 16:8, 12), this doesn’t prove that the day began in the morning. It only proves that they started their work in the morning and finished it in the evening. That’s all, and nothing more, so let’s leave it there and not attempt to cherry pick a verse out of context and then to make a doctrine out of something that isn’t there. This is called cramming it to fit and painting it to match. As the saying goes, “That boat don’t float!”

Another example of morning activities include Moses’ work of building a stone altar beginning early in the morning (Exod 34:4), as well travelling, warfare and other work activities that all began in the morning (Num 14:40; 22:13, 21; Josh 3:1). However, these activities don’t prove that this is when the 24-hour day began. To say it does is equivalent to saying that because most people in our day go to work in the morning this begins the day, even though the day really starts at midnight.

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Linking the Infinite and the Finite—A New Paradigm in Which to View the Bible

Posted on 10/15/2025 by Natan Lawrence

The Bible’s Torah Connection

Pretend you were the infinite, all-powerful, omniscient and loving Creator of the universe who had made man to have a relationship with him, how would communicate with finite humans? How could you pour all that you know and are into man, so that he could experience the love, joy, peace, goodness, holiness, wisdom, understanding and truth that you have? Would it not be like trying to pour the world’s oceans into a thimble. At best you would need to distill down the essence of who you are and what you know into its simplest and most basic form so as not to overwhelm your human creation. But how would you do this, and what would be the vehicle you would use to convey this vast revelation to puny man? And does a physical human being ultimately traverse the vast gulf between him and his Creator to become like his Father in heaven?

There is a path between here and there! It has been laid out. It is called the Torah—a biblical Hebrew word meaning “instructions, teachings, precepts and law.” The Torah is a tiny kernel of the essence of the very mind, will, character and heart of the Creator, and it is his gift to man, for man to live an abundant physical life here and now with the possibility of graduating to a position of immortality in Elohim’s eternal kingdom and spiritual family. The Torah is the thimble into which YHVH poured his heart into bite sized pieces that would not choke man’s understanding of the vastness of who he is.

How do we know these things? The Bible likens the Torah that emanates from the Eternal Creator to divine light that pierces the spiritual darkness of the man’s physical existence. Moreover, the Torah is like a path that leads man to YHVH Elohim, the Creator. It is the epitome of all wisdom, knowledge and understanding that when embraced and obeyed leads man to the fulfillment of his highest desires. This very Torah is revealed in the pages of the Bible from Genesis to Revelation. Yes, not just in the books of the law of Moses, but in the New Testament or Testimony of Yeshua as well! To those who will remove the religious blinders from their eyes, they will see that this truth-path has been hiding in plain sight from the beginning of man’s creation. It is merely requires one to freely choose this upward path.

The Living and the Written Torah Is the Central Theme of the Bible

In the pages of the Bible we revealed the Creator’s path laid out that enables man to transcend from the physical, mortal and temporal plain to the spiritual, immortal and heavenly plain. YHVH’s Torah is way upward and it is a highway that contains two lanes both going in the same direction. They are at the same time indivisible yet separate like two sides of the same coin; they co-labor together and together make a complete picture. That two lane highway to heaven is the Living Torah (i.e., Yeshua the Messiah who is the Word of Elohim in human form) and Written Torah (specifically the biblical books of Genesis to Deuteronomy, and in the larger sense, the entire Old Testament or Tankah, and eventually the Bible, the Written Word of Elohim). The Torah in both forms are the dominant them of the entire Bible from beginning to end as we are about to discover.

Yeshua and the Torah-word of Elohim is one and the same thing—totally unified and absolutely indivisible, which is why I used the singular verb is above and not are in order to illustrate a point. Another way to say this is that the whole Bible is about Yeshua the Torah-Word of Elohim who came in human form (John 1:1, 14).

To further illustrate the unity of the Written and Living Torah Word of Elohim, we will discover later that the Bible’s dominant Torah theme is prominently highlighted at the beginning, middle and end of the Scriptures. This brief lesson is, by no means, a comprehensive study of the subject of the Torah as presented in the Bible. It is merely a quick overview to help you to begin viewing the Bible through a different set of spiritual glasses. To ensure that the locomotive driving your faith onward and upward is set on the right two rails—the Living Torah and the Written Torah. Thus, your spiritual train will not be derailed by wrong doctrine and false teachings.

In this study, we will focus more heavily on the Written Torah, as opposed to Yeshua the Living Torah, although I squarely rest my faith in the fact that without Yeshua the Messiah, it is impossible to fully understand, much less obey, the Written Torah. Furthermore, it is only Yeshua, the Living Torah and not the Written Torah who is capable of saving us from our sins (which the Bible defines as the violation of the Written Torah), and granting to us, by his merciful grace, the righteousness required to receive eternal life and entrance into Elohim’s everlasting kingdom and spiritual family.

The Written Torah Defined

Let us first define our terms. What does the word Torah mean as defined in the Bible? The primary meaning of the Hebrew word Torah/תּורה is “teaching, precept, instruction” and not the word law (as translated in most of our English Bibles), although it is translated as such some 219 times in the Tanakh (Old Testament). What is the fuller meaning of the word Torah?

According to Strong’s Expanded Exhaustive Concordance of the Bible, Torah, as already noted, signifies primarily “direction, teaching and instruction” (Prov 13:14). It is derived from the verb yarah/VRh meaning “to project, point out” and hence “to point out or teach.” The law of Elohim is that which points out or indicates his will to man…Seen against its background of the verb yarah, it becomes clear that Torah is much more than law or a set of rules. Torah is not restriction or hindrance, but instead the means whereby one can reach a goal or an ideal place.

Similarly, The Theological Wordbook of the Old Testament states that the word Torah means “teaching” whether it is the wise man instructing his son or Elohim instructing Israel. The wisdom of the Torah gives insight into all aspects of life so that a young person may know how to conduct themselves and to live a long blessed life (Prov 3:1f). Likewise through the Torah, Elohim, motivated by love, reveals to man basic insights on how men are to live with each other and how man is to approach Elohim. Through the Torah, Elohim shows his interest in all aspects of man’s life which is to be lived under his direction and care. The Torah of Elohim is his word to mankind—his instructions in right living or in righteousness.

As already noted, the word Torah originates from the root word yarah, which also means “to flow as water, to lay or throw as in shooting an arrow; to point out as if aiming the finger to make a point, to teach.” Another cognate (related word) of the word Torah is the Hebrew word moreh, which means “teacher or archer (as in one who shoots at a target).” Moreh derives from the same Hebrew root word, yarah, as does the word Torah, and signifies that law is the revelation of Elohim’s will (e.g., Isa 1:10). Therefore, when one is walking according to the Torah of YHVH Elohim, one is walking in the light of YHVH’s truth, which is hitting the mark of righteousness. Likewise, YHVH’s teachings or instructions are a river of life flowing from his throne aimed at hitting the mark of truth and righteousness. Conversely, the Hebrew word for sin is chata, which means “to miss the mark,” or to transgress the Torah as 1 John 3:4 states, “Sin is the transgression of the Torah-law.”

The Origin of Torah and Its Introduction into the World

To the biblically naive, it is believed that the Torah-law originated with Moses. In reality, the Torah predates Moses. He was merely the human vessel through which Elohim gave the Torah-law in its codified form to the children of Israel at Mount Sinai. There are many examples in both the books of Genesis and Exodus before Mount Sinai that YHVH’s servants both knew of and followed the Torah or as much of it as had been revealed to them up to that time. This, however, is a different study and beyond the scope of this present discussion. Moreover, the Bible reveals that the Torah not only predated Moses and his ancestors, but the creation of man as well as the following points will hopefully make abundantly clear. Scripture makes numerous allusions to the Torah at the very beginning of the Bible in poetic and metaphorical terms. For example,

In the creation account, Elohim said, “Let there be light” (Gen 1:3). The light of Elohim came into the darkness of this world. The creation of light was Elohim’s first creative act. As we shall see below, light is a Hebraic metaphor for the Torah, which is the divine knowledge and wisdom of Elohim representing his perfect and undefiled character and nature.
By Yeshua who is Elohim and is the Word of Elohim (John 1:1), everything was created (Heb 11:3). Elohim’s Word is light and truth. Yeshua is the Word of Elohim and is also the Light of the world (John 1:1, 8, 14; 8:12; 14:6). He is the Living Torah-Word of Elohim incarnate (John 1:1, 14)
The Word of YHVH is Torah; it is his instructions in righteousness (Ps 119:176).
The Torah is truth as we read in Psalms 119:142, “Thy righteousness is an everlasting righteousness, and thy Torah is the truth.”
The Torah is spiritual light as we read in Proverbs 6:23, “For the commandment is a lamp; and the Torah is light; and reproofs of instruction are the way of life.”

As we can see, the Torah or light of Elohim, which is the truth or Word of Elohim, which is Yeshua the Word of Elohim predated the giving of the Torah-law to Moses and the children of Israel at Mount Sinai. To say that the Torah originated with Moses is to hold to a very narrow and, quite frankly, an unbiblical and a naive understanding of the concept of Torah.

The Torah in the Beginning, Middle and End of the Bible

As stated at the beginning of this brief study, the Living and Written Torah is the dominant theme of the Bible. Let’s quickly see how this is the case by reviewing the three parts of the Bible—the beginning, the middle and the end to see how Torah is revealed here.

In Genesis one, at the beginning of the Bible we find the following:
Genesis 1:1, The Hebrew grammatical marker word consisting of an aleph and tav/<t (the first and last letters of the Hebrew alphabet) are found twice in verse one, just before and after the word heaven. They are the fourth and seventh Hebrew words in this sentence. The astute Bible student will see this as a prophetic reference to Yeshua, who is the Beginning and the End (the Alpha and Omega /AW, Rev 1:8, 11; 21:6; 22:13). It also points us to the fact that Yeshua would come from heaven in the fourth millennia and would come back to earth from heaven in the seventh millennia.
Genesis 1:3, The introduction of light into the world was the first creative act of Elohim. Light is a biblical metaphor for Torah or the Word of Elohim (Prov 6:23; Ps 119:105). Light pierced and still pierces the darkness of evil. Darkness is a biblical metaphor for Torahlessness or all that which is of the world, the flesh and the devil and which is contrary to or is in rebellion to and against the will and Word of Elohim (John 1:5; 3:16–21).
Genesis 1:3–5, Light is mentioned five times here. Some Bible teachers refer to this as the five points of light—a reference to the five books of the Torah (Gen through Deut), and to Yeshua, who was the light of the world before the sun was created on the fourth day in Genesis 1:14. Yeshua, that same spiritual Torah-light, will eventually replace the sun in the heaven on earth of the New Jerusalem (Rev 21:23; 22:5).
In Genesis 1:3, we find the complete spelling of the Hebrew word for light (or/אור spelled aleph, vav, resh), as opposed to a defective spelling minus the vav that the physical sun gives (see Gen 1:14, the first reference to light in that verse is spelled defectively). This points to the supreme and supernal Torah-light from heaven, which is Yeshua, the Torah-Word of Elohim that was made flesh and dwelt among men (John 1:1, 14), and who was the spiritual Light of the world (John 1:4–5; 8:12).

Next we come to the exact middle of the Bible, which is Psalm 119. This is the Bible’s longest chapter and the highest praise of Torah to be found in all of the Scripture. This psalm examines all aspects of the Torah much like a jeweler examining and admiring every facet and angle of a large, priceless and one-of-a-kind gem stone. In this psalm, we learn what should be our view of and response toward the Torah of Elohim.

Finally, we come to the end of the Bible, which is the Book of Revelation. In the last two chapters of the Bible we find a number of references to the Written Torah, and to Yeshua, the Living Torah.

Revelation 22:14 states, “Blessed are they who keep his [Torah] commandments, that they may have the right to the tree of life, and may enter through the gates into the city.”
Revelation 21:23; 22:5 (also 2 Cor 4:6) reveals that Yeshua will be the light of the New Jerusalem. Yeshua is the Light of the World (John 1:4–5; 8:12) and the Sun of Righteousness (Mal 4:2) whose face shines like the sun (Rev 1:16). As the pre-incarnate Yeshua, Living Torah-Word of Elohim was the light that illuminated the earth until day four of creation when the physical sun was created, even so Yeshua will once again be the Light of the world as he was during the first four days of creation.
Revelation 22:3, In the New Jerusalem, there will be no more curse because there will be no more sin or Torahlessness (1 John 3:4 states that sin is the transgression of the Torah), which brings on the curses of the law (Deut 28:15–68), which is death (Ezek 18:4; Rom 6:23)—the ultimate curse for violating the Torah, which are Elohim’s instructions in righteousness.
Revelation 22:12, Yeshua is bringing spiritual rewards to his servants based on how faithful they were to obeying and teaching the Torah (cp. Matt 5:19).
Revelation 22:13, The alpha and omega or (in Hebrew) the aleph and tav—the beginning and end of the Torah-Word of Elohim—is another reference to the written Torah and to Yeshua, the Living Torah. This is a repetition of the same concept found in the first verse of the Bible.
Revelation 22:15 (also 21:8), Outside of the New Jerusalem are found sinners or those who are Torahless or violators of the Torah, for sin is the violation of the Torah (1 John 3:4).
Revelation 22:17, The Spirit and bride say come. Who gets to come into the kingdom of Yeshua as his bride? Those who have prepared themselves for the marriage supper of the Lamb by putting on the robes of the righteous acts of Torah (see Rev 19:7–9, NIV and NAS). Again, the Scriptures define righteousness as obedience to the Torah (Ps 119:172).
Revelation 22:18–19 tells us to neither add to nor subtract from the Book of Revelation, and by implication, the entire Bible. This echoes the warning Moses wrote at the end of the Torah (Deut 4:2; 12:32). The Torah of Elohim is the word or instructions of Elohim and not only encompasses the first five books of Scripture, colloquially called the Torah or Pentateuch, but ultimately includes the whole Bible.
Revelation 22:20–21, The Hebrew word amein is found twice in the last two verse of the Bible is the very last word of the Scriptures. Amein means “verily, truly” and is a Hebrew word that originates from the Hebrew word emet/<nt meaning “truth.” The word emet is spelled aleph, mem and tav, which are the first, middle and last letters of the Hebrew alphabet. Therefore, emet is a word that signifies all that is revealed on a subject from aleph to tav, thus comprising all that can be written on it and no more can be added to it. Thus, the very last word in the Bible clearly points to both the written Torah of YHVH Elohim, and to Yeshua, the Living Torah, which is the Word of Elohim in human form and is the Truth in its final and highest form. Spiritually speaking as revealed in the Bible, Yeshua, truth and Torah are one in the same and are indivisible.

The 32 Blessings and Benefits of Obeying YHVH’s Torah-Law

The Scriptures reveal that the Torah is much more than a list of dos and don’ts as many people have falsely been led to believe, and is therefore, in their mind, a negative thing. Deuteronomy 4:6 says that the Torah is our wisdom and understanding before the nations of the world. In Deuteronomy 11:8, we learn that the Torah makes us strong. The word strong in Hebrew is chazaq meaning “to be strong, grow strong, to prevail, to be firm, be caught fast, be secure, to grow stout, grow rigid, to restore to strength, give strength, sustain, encourage, make bold, encourage, to repair or to withstand.” This sounds like a good thing!

Sadly, most Christians have been told again and again ad infinitum and ad nauseam that the law of Moses or God’s Torah-law is “against them,” that they are “not under it,” that “it was nailed to the cross” or “done away with.” Nothing could be further from the truth as we shall see below.

Contrary to what most people have been told, YHVH’s Torah is not against man; rather, it might be said that God’s (Elohim’s) Torah-law itself is neutral; neither positive nor negative. In reality, it is like a mirror that simply reflects the image portrayed in it. Torah reacts according to human action. Those who obey it are blessed and those who disobey it are cursed. For example, just as the law of gravity is also neutral. Even as it benefits humans by keeping them from floating off to a certain death in outer space, so the same law is against us should we choose to jump off a bridge, a high building or a cliff; the results are death. Again, Elohim’s Torah-law, like his law of gravity is neutral. It can be for or against us depending on whether we acknowledge, respect and then obey it or not. To ignore it is called sin and results in death, for the wages of sin (i.e., the violation of Torah; 1 John 3:4) is death (Ezek 18:4; Rom 6:23).

The following lists delineate the few aspects of the YHVH Elohim’s Torah-law that are “against” us (that is, against sinners), and them the many aspects of YHVH’s Torah-law that are for man’s blessing and benefit.

On the negative side, when we disobey the Torah…

Continue reading →

Nathan’s Commentary on Parashat V’zot HaBerachah (Deuteronomy 33:1–34:12)

Posted on 10/05/2025 by Natan Lawrence

Deuteronomy 33

Deuteronomy 33:1–5, Spiritual attributes of Israel. In the opening remarks of this chapter, we note three outstanding qualities of Israel: (a) Elohim dwelt among them through the presence of his divine glory; (b) they accepted his Torah; (c) they acknowledged his sovereignty. Can these things be said of you?

Deuteronomy 33:1, Now this blessing. One of the most important things a righteous saint can do before he or she dies is to leave a prophetic blessing and some words of wisdom with their loved ones—especially children and grandchildren—that one is leaving behind. It is one thing to gift one’s loved ones with a legacy of righteous living, but it is another thing, at such a crucial, tender and poignant moment as the end of one’s life to plant one’s last verbal will and testament into the tender ground of the hearts, minds and emotions of those who are about to grieve the loss of a family member. This is what Moses did for the children of Israel before he passed from the scene.

Deuteronomy 33:2, From his right hand. Yeshua as the Living Torah-Word of Elohim is at the right hand of the Father. As the Word of Elohim, he is the one who gave the Torah to the children of Israel before he was incarnated as the Messiah.

A fiery law. There are two main aspects of YHVH’s Torah-law. This is implicated in the cloven tongues of fire that fell on the saints on Shavuot (the Day of Pentecost) in Acts 2:3), and relates to a curious statement that Yeshua made in John 4:23–24,

But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for the Father is seeking such to worship Him. God is Spirit, and those who worship Him must worship in spirit and truth.”

Spirit and truth are two aspects of the Torah that may be characterized as law and grace, judgment and mercy, or letter of the law and spirit of the law. Our Father in heaven is seeking those who will understand his Torah in both of its aspects—Spirit and Truth—and then worship and obey him accordingly.

Additionally, YHVH’s Torah-law is like a fire which both consumes and purifies. Of the fiery law, Matthew Henry says in his commentary on this verse, “If received, it is melting, warming, purifying, and burns the dross of corruption; if rejected, it hardens, sears, causes pain, and destroys.”

The Jewish sages have another explanation for the two-part aspects of YHVH’s Torah. The ArtScroll Kestenbaum Edition Tikkun—The Torah Reader’s Compendium states, “This verse contains an example of a keri uchesiv, that is, a word spelled one way in the Torah scroll, but pronounced differently. Here we find…eshdote, waterfalls…[pronounced] as two words, esh daht, literally, fire of law. The Torah states that when [Elohim] presented the Torah to Israel, all of Mount Sinai was smoking because [YHVH] had descended upon it in fire (Exod 19:18). Additionally, King David writes of that event: “The earth trembled, even the heavens dripped…this is Sinai…A generous rain did You pour down, of [Elohim],” (Ps 68:9–10). Thus the Torah was given through fire and rain” (p. 495). Discuss the implications of YHVH’s Word being like both water and fire. (See Eph 5:26; Deut 5:5; Isa 5:24; Jer 5:14; 23:29 for further insights.)

Deuteronomy 33:3, All his saints. In verse two, the right hand of Elohim (i.e., Yeshua) that gave the Israelites the Torah is mentioned. In this verse we read that “all his saints are in your right hand.” This seems to be allusion to two components of the Godhead: the Father and the Son who is the Father’s right hand and who is also the Word of Elohim, and from whom came the Torah-law. Moreover, when the Torah was given at Mount Sinai, the children of Israel were at the foot of that mountain, or that is to say, they had sat “down at your feet.” That is to say, they were literally sitting at the feet of YHVH-Yeshua was speaking to them from the mountian. Similarly, when we sit at the feet of Yeshua to learn of him, he will teach us his Torah—both the spirit and Truth aspects of it with the help of his Spirit, the Comforter or Helper who will lead and guide us into all Truth.

An alternate translation of this verse reads: For they planted themselves at [YHVH’s] feet bearing [the yoke] of [YHVH’s] utterances. This is speaking of the children of Israel when they received the YHVH’s Torah instructions at the foot of Mount Sinai. Can this be said of you? Have you firmly placed yourself at YHVH’s feet and declared (not only through your words, but also your actions) to those around you (e.g., your spouse, children, family, employer, spiritual leaders), “All that YHVH has spoken we will do” (Exod 19:8)? Yeshua states that such a determination is a response of love for him (John 14:15), and John states in his epistle that the only way to intimately know YHVH is to keep his [Torah] commandments (i.e., obey him, 1 John 2:3–6).

Deuteronomy 33:4, The Torah…is the heritage of the congregation of Jacob. The Bible is clear. If one has the faith of Abraham, then you are his children and are therefore a part of the congregation of Jacob (Gal 3:7, 29). The ArtScroll Stone Edition Chumash states, “The Torah is an inalienable possession of Israel, transmitted from generation to generation,” and the difference between an inheritance and a heritage is that “[a]n inheritance belongs to the heirs to use and dispose of as they please. A heritage, however, is the property of generations before and after; it is incumbent upon the heirs to preserve it intact” (p. 1113). How can one keep one’s heritage intact if one believes parts of one’s heritage “were nailed to the cross,” “done away with,” “fulfilled,” “is a curse and burden” or has otherwise been done away with as the mainstream church teaches?

Deuteronomy 33:5, He was a king. There were three leadership positions in Israel: the priest, the prophet and the king. Moses was the only other person besides Yeshua the Messiah who held all three positions. For example, Samuel was a Levite and prophet, and David king and a prophet. In a loose sense, the patriarchs as tribal heads held all three positions, but not in the full sense, since they were merely the heads of a family unit or tribe, and not an entire nation per se. In the same sense and ideally, a righteous and saintly father is to be a priest, prophet and king over his family as well under Yeshua, who is the King of kings, the great High Priest over everyone. How many fathers as heads of their households do you know who take this position and divine mission seriously—or are even aware of their responsibility if fulfilling this divinely mandated heavenly calling?

Deuteronomy 33:7–12, Judah…Levi…Benjamin. Judah was the bearer of national power, Levi was responsible for teaching of the Torah and the maintaining the temple, and it was in the territory of Benjamin that the temple (or at least the holy of holies) was located. That is why these three tribes are grouped together (The Pentateuch/Deuteronomy, by R. Hirsch, pp. 672–673).

Deuteronomy 33:8, Thummim…Urim. To this day, no one knows exactly what these objects were that the Levites used for determining the will of YHVH in specific matters. One thing we can learn from this, however, is that YHVH has tasked his ministers with determining his will and then passing this on to his people.

Deuteronomy 33:8–11, Purpose of Levitical priesthood. (Also see Lev 10:11; Num 3:11–13; Deut 24:8; Neh 8:7 cp. 1 Chron 6:48–49; 23:27–32.) Here, the four main functions of the Levitical priesthood are outlined: to discern oracles or to understand the will of YHVH (verse 8), to teach Torah (verse 10a), to intercede before YHVH on behalf of the people through their ministry in the tabernacle (verse 10b), and to offer sacrifices (verse 10b).

Deuteronomy 33:13–17, And of Joseph he said. “Power, service of the Torah and the Sanctuary, and the site of the sanctuary were the distinguishing specialities that marked the tribes of Judah, Levi and Benjamin respectively” (ibid., by R. Hirsch p. 674). However, Hirsch notes that the richest abundance of the blessing of the soil followed the tribe of Joseph, since Joseph inhabited the largest, richest and most productive farmland in Israel (ibid.). In light of the richness of Joseph’s material blessings, it is interesting to note that the two tribes descended from Joseph (i.e., Ephraim and Manasseh) at the height of their material richness at the time of King Solomon were afterwards responsible for dragging ten-twelfths of Israel down into idolatry (under Jeroboam). Is this a warning to modern Ephraim (the Christian church, loosely speaking)? What has happened morally and spiritually in America and England (as well as to some of the other rich western, Christian nations)? One by one, the western Christian nations have all fallen from their greatness morally, economically and politically and America stands alone in these areas, but is sinking quickly. What is the spiritual state of the church in America, despite the false peace and comfort message of many Christian “prophets” who say otherwise? The strength (or weakness) of the church is no more or less than that of the individual. (Read and reflect on Revelation 3:14–22.) How easy it is to apply these admonitions to others, but ASK YOURSELF whether your spiritual walk (or level of obedience) is based on convenience or upon discipline, duty and obedience? Do you fit YHVH and loyalty to his Word around your finances, pleasures, convenience (i.e., the foreign gods or idols of your life), or do you obey him without regard to your physical circumstances based on a heart of devotion, dedication, service and love for him? Have we become so rich with material blessings, as ancient apostate Israel did, that we have become blind to YHVH’s higher spiritual purposes for our lives? Are our lives more a reflection of the hedonistic and materialistic culture around us than of the light of YHVH’s Word and Spirit? Let’s pass over these questions lightly, for history repeats itself, and we may be the very generation upon whom it repeats itself. Let’s search our hearts and minds and ask the Father for revelation in these areas.

Deuteronomy 33:22, Leap from Bashan. (On Dan see notes at Matthew 16:13.) Dan’s tribal territory was in northern Israel near the base of Mount Hermon in the land of Bashan. This geographical area was too small for their tribe, so they took to the sea and began to explore other lands in which to settle. This was likely in conjunction with the seafaring Phoenicians who lived in the coastal areas of modern Lebanon which was adjacent to the tribal territory of Dan.

Lion’s whelp. As Yeshua was the lion of the tribe of Judah, some Bible commentators see Dan in this prophecy as the opposite of Yeshua in that this is an indication that Antichrist will be the antithesis of Yeshua will come from the tribe of Dan. This is because the tribe of Dan is not mentioned among the 144,000 righteous saints in Revelation 7 and 14, and because Dan settled in northern Israel near Mount Hermon and in the region of Bashan where the heathen inhabitants embraced the religion of Baalism and worshipped the nephilim.

Deuteronomy 34

Deuteronomy 34:1, and 7. Moses passes from the scene in a condition of spiritual strength. Moses died in the wilderness, though prior to his death YHVH in his grace gave Moses a view of the Promised Land. Most of YHVH’s servants died without having obtained their promised inheritance. All await the glory of their future spiritual state. Despite not being able to enter the Good Land, Moses stayed faithful to the call and mission that YHVH had given him to the very end, and Torah records that “Moses was 120 years old when he died: “his eye had not dimmed, and his vigor had not diminished” (verse 7). Can this be said of you in your walk of faith before YHVH? Hebrews 11 chronicles those notable saints who all “having obtained a good report through faith, received not the promise” of their heavenly inheritance. Galatians 6:9 says, “And let us not be weary in well doing, for in due season we shall reap, if we faint not.”

Deuteronomy 34:9, Joshua…laid his hands on him. This is an example of apostolic succession through the laying on of hands to accomplish the symbolic, YHVH-ordained transference of ministry anointing, blessing, power and authority.

Deuteronomy 34:5, So Moses…died. Even at age 120, Moses never retired; he died with his spiritual boots on, while continuing faithfully in the spiritual mission that YHVH had given him. Retirement, as in sitting around doing little or nothing productive once one has reached a certain age, is not a biblical concept. Yeshua instructed his saints to occupy until he returns (Luke 19:13). Elsewhere, Paul tells the followers of Yeshua to stand (not sit) as they battle against the forces of darkness (Eph 6:14). Moreover, the Bible characterizes the spiritual journey toward the kingdom of Elohim as a walk, not a sit and not doing little or nothing. The concept of retirement as is commonly promoted in our modern culture is a recent one, and not a biblical one as I discuss in the article below.

Where is retirement mentioned in the Bible?

Here is a challenge. Show me in the Bible where the word retirement or the concept is even mentioned? The idea of retirement, as it is now commonly understood to mean ceasing to work and doing little or nothing after a certain age, is not found anywhere in the Bible. What the word of Elohim teaches, however, it that we are to work six days each week and to rest on the seventh day (the Sabbath or Shabbat, Exod 20:8–11). Moreover, because of the fall of man in the Garden of Eden, the Creator told man that the “free lunch” had ended and he had to get to work (Gen 3:17–19). What does this mean for you and me if we claim to be Bible followers—especially after we reach the age where due to health and age regular physical work may be a challenge?

Only in our overindulgent, materialistic and wealthy western society is retirement an option.

For many who are lacking in a spiritual faith and who have no concept of biblical truth, retirement has become their “heaven on earth.” Retirement, in fact, is a sort of humanists’ replacement “heaven” in that it becomes a sort of heaven on earth until one dies and goes back into the soil.

Admittedly, as one becomes elderly, the body doesn’t function as it once did. But that doesn’t mean one has to resort to a life of inert, non-productive inactivity and lassitude. For example, in ancient Israel, when the Levites reached the age of fifty, they presumably took on more of an advisory role in helping to train the next generation of Levites (Num 8:25). This rule didn’t, however, may not have applied to those in the priesthood who likely served until death. The kings and prophets of Israel served until their death as well. Likewise, Moses never retired and served YHVH and the Israelites until age 120! Neither did Joshua, David or the apostles retire from the ministry. As they grew older, they obviously slowed down, but they never quit their work and retired to life on a golf course, or sitting in front of the television watching old re-runs of Western movies or the daytime soap operas and game shows. No! They all died with their spiritual boots while doing YHVH’s work.

Once we reach a certain age where hard physical labor becomes impractical or even impossible, we are faced with two choices: we can either rust out or burn out. Like an automobile or piece of equipment, it can sit there rust away inactively, or it can be used until the engine wears out. Wouldn’t you rather burn out then rust out? Similarly, Yeshua commended the wise servants in the Parable of the Talents for being profitable with the talents the master had given them while he was away in a far country. Conversely, the master sternly rebuked the servant who did nothing but bury his talents in the soil (Luke 19:11–27).

Moreover, the elders (wise and older people) were to serve as leaders of the congregational assembly in the New Testament era (see 1 Tim 5:5–15). To be sure, the older generation was busy during their so-called retirement years.

These things being the case, why is it that so many Bible followers and even supposedly Torah-obedient individuals don’t work six days a week, but stop working in their 60s and even their 50s and acquiesce to the concept of what our humanistic society calls “retirement age”? What’s more, why do so many woman, even in the church, nowadays support their husbands, who proudly laud their new status as “house husbands”? Why are there so many men on welfare feigning a disability, so they can collect a check from the government, when, for many of them, there is something they could do to help support their families. Instead, they proudly live off the labors of others? In reality they’re lazy bums—thieves! This is hardly a godly virtue. To be sure, unless one is bed-ridden due to severe health issues, there is something everyone can do to be a profitable servant rather than a lazy couch potato bum.

Even those who have worked hard and have the financial resources to be able to “retire” , is it biblical to resort to a life of laziness and self-indulgent ease? Hardly! The biblical model is for the older folks to be using their resources including their time, knowledge and wisdom to help others—especially the younger generation. Kudos to those who are doing so. Shame on those who aren’t!

Sadly, we have become a society of lazy bums all too often living off of the labor of and resources of others. Is this something to be proud of? If this is our lifestyle, do we really think we will hear YHVH’s words on the day of judgment, “Well done, thou good and faithful servant”?

Deuteronomy 34:9, Joshua…Moses. Moses brought the Israelites to the border of Canaan, but it was the divine mission of Joshua (or Yehoshua) actually to take them into the Promised Land. This prophetically points to Yeshua the Messiah, who leads the way for his saints into the kingdom of Elohim (see Hebrews chapters 3 and 4). After all,

As we close out the Book of Deuteronomy and this commentary on the whole Torah, we leave you with a number of questions to ponder.

Is it possible to enter the kingdom of Elohim or the Promised Land of our spiritual inheritance through the works of the Torah-law, or by grace through faith alone? (See Eph 2:4–10.) Was it Moses (the vehicle through which the Torah-law came) who led the Israelites into their inheritance or Joshua (Yehoshua) who is a prophetic picture of Yeshua the Messiah? The name Yehoshua means “salvation of YHVH” and the name Yeshua is a shortened version of Yeshoshua and means “salvation.” Will we enter into the rest (or salvation) of Yeshua (whose name means salvation) through our own efforts or through faith (Heb 4:2, 10)?

We see the answer to this question in the fact that Joshua and not Moses led the Israelites into the Promised Land, which is a picture of eternal life in the kingdom of Elohim. Furthermore, did Joshua annul the Torah-law given through Moses or did he strengthen and confirm it as the path of righteousness they were to follow to stay in possession of the land, to receive the blessings of the land and to stay in right relationship with YHVH, the Possessor of the land? Who or what led the Israelites into the Promised Land? (Read Josh 3:6.) What were Joshua’s first instructions to the Israelites? (See Josh 1:8.)

What was one of the first things the Israelites did after crossing the Jordan River into the land to confirm their allegiance to YHVH’s Torah (his instructions in righteousness)? (Note Josh 8:30–35.) What will determine our level of reward—not our salvation—in YHVH’s kingdom of heaven? (See Matt 5:19.) What is the point here? If Joshua confirmed and strengthened the validity of the Torah upon entering the Promised Land, will not Yeshua, who is a prophetic picture of Joshua do the same thing for the saints who will be entering into his spiritual kingdom?

Hoshana Rabbah Blog

Midrash with Natan Lawrence

Category Archives: Torah-law

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Nathan’s Commentary on Parashat Toldot Genesis 25:19–28:9

Nathan’s Commentary on Parashat Chayei Sarah Genesis 23:1–25:18

Nathan’s Commentary on Parashat Lekh L’kha Genesis 12:1–17:27

Nathan’s Commentary on Parashat B’reisheet Genesis 1:1–6:8

Linking the Infinite and the Finite—A New Paradigm in Which to View the Bible

Nathan’s Commentary on Parashat V’zot HaBerachah (Deuteronomy 33:1–34:12)

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