{"id":22906,"date":"2025-10-17T04:56:15","date_gmt":"2025-10-17T11:56:15","guid":{"rendered":"https:\/\/hoshanarabbah.org\/blog\/?p=22906"},"modified":"2025-10-17T05:30:07","modified_gmt":"2025-10-17T12:30:07","slug":"nathans-commentary-on-parashat-breisheet-genesis-11-68","status":"publish","type":"post","link":"https:\/\/hoshanarabbah.org\/blog\/2025\/10\/17\/nathans-commentary-on-parashat-breisheet-genesis-11-68\/","title":{"rendered":"Nathan’s Commentary on Parashat B\u2019reisheet Genesis 1:1\u20136:8"},"content":{"rendered":"\n
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Introduction to the Book of Genesis\/B\u2019reisheet<\/strong><\/p>\n\n\n\n

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The name Genesis <\/em>comes from the Greek and means<\/strong> \u201cbeginning.\u201d The Hebrew name for the same book is B\u2019reisheet<\/em> meaning \u201cin the beginning\u201d and is taken from the first three Hebrew words at the beginning of the book. It reveals truth pertaining to the beginning of YHVH\u2019s creation including the universe, light and darkness, the earth, man and good and evil.<\/p>\n\n\n\n

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<\/em> (meaning \u201cYHVH\u2019s instructions\u201d in righteousness), the Chumash <\/em>(another Hebrew word for the Torah) or the Pentateuch <\/em>(the Greek word for Torah<\/em>). 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.<\/p>\n\n\n\n

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\u2019s 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\u2019s 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.<\/p>\n\n\n\n

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Genesis 1<\/strong><\/p>\n\n\n\n

Genesis 1:1, In. <\/em><\/strong>In Hebrew, the preposition in<\/em> is written as the better bet<\/em> \u05d1\u05bc corresponding to the English letter b<\/em>). This is the first word in the Torah. Interesting, the last word in the Torah is Israel<\/em> (Deut 34:12). In the Hebrew language, pictographically the letter b<\/em> 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. <\/p>\n\n\n\n

In the beginning. <\/em><\/strong>The letter bet<\/em>\/\u05d1\u05bc in b\u2019reisheit<\/em> is enlarged teaching that there are two beginnings: the beginning of the Torah and the beginning of the nation of Israel (See The ArtScroll<\/em> Tikkun<\/em>, p. 3).<\/p>\n\n\n\n

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\u201336) and his understanding (Prov 3:19) as well. Therefore, Torah is the very essence, nature and character of YHVH Elohim.<\/p>\n\n\n\n

The Godhead is revealed in Genesis 1. Elohim<\/em> is the family name of the Godhead and is the plural form of the Hebrew words El<\/em> or Eloah<\/em>. Elohim<\/em> is more than one being; it is an \u201cus\u201d (verse 26). <\/p>\n\n\n\n

In Deuteronomy 6:4, the famous shema<\/em> passage and declaration faith for the Jewish people, we find the statement \u201cYHVH our Elohim, YHVH is one.\u201d The Hebrew word for one<\/em> is echad<\/em> and can mean \u201ca unit, unity.\u201d 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 \u201cone flesh\u201d (or echad,<\/em> Gen 2:4). When echad<\/em> is used in this way, it suggests diversity within unity (The TWOT<\/em>, vol. 1, p. 30). This diversity within unity is suggested in the Bible\u2019s \u201cus\u201d 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<\/em>, see Matt 28:19). <\/p>\n\n\n\n

YHVH<\/em> 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<\/em> or Spirit of Elohim. Ruach<\/em> is a feminine word. <\/p>\n\n\n\n

The idea that the Spirit is masculine is a Greco-Roman concept and isn\u2019t rooted in the Hebrew concept of the Spirit as revealed in the Tanakh. In Koine<\/em> Greek Testimony of Yeshua (New Testament), pneuma<\/em>, 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<\/em>\u2014a word that is often translated as Comforter <\/em>or Helper<\/em> (q.v. John 14:16, 26; 15:26; 16:7). In the Koine<\/em> Greek, this word is in the masculine gender. This fact, however, has no bearing on the gender of the entity known as the Ruach<\/em>, 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<\/em> or Ruach<\/em> YHVH. YHVH<\/em> is the masculine appellation for the male side of the Godhead, while Ruach<\/em> is the name of the female side. There are numerous instances in the Scriptures where we find the phrase \u201cthe Spirit of Elohim\u201d (Gen 1:2; Exod 31:3; 1 Sam 10:10; Job 33:4) or the \u201cSpirit of YHVH\u201d (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, \u201cthe wife of YHVH Elohim.\u201d <\/p>\n\n\n\n

For more biblical references referring to the plurality of the Elohim the Creator, see my notes at Eccl 12:1.<\/p>\n\n\n\n

In the beginning. <\/em><\/strong>Some alternative translations of this first verse in the Bible include: <\/p>\n\n\n\n

At the beginning of God\u2019s creating of the heavens and the earth\u2026\u201d (The Schocken Bible, The ArtScroll Stone Edition Tanach<\/em>)<\/p><\/blockquote>\n\n\n\n

In the beginning of God\u2019s creation of the heavens and the earth\u2026 (The Gutnick Edition Chumash<\/em>)<\/p>

From the beginning of God Created the heaven and the earth\u2026 (The Pentateuch<\/em> by S.R. Hirsch)sdAt the beginning the Lord created the heavens and the earth\u2026 (Targum Pseudo-Jonathan<\/em>, Etheridge)<\/p>

In the first times the Lord created the heavens and the earth\u2026 (Targum Onkelos<\/em>, Etheridge)<\/p>

In the bigynnyng God made of nouyt heuene and erthe. (The Wycliffe Bible<\/em>, 1395)<\/p>

In the beginning of God\u2019s preparing the heavens and the earth\u2026 (Young\u2019s Literal Translation<\/em>)<\/p><\/blockquote>\n\n\n\n

Who or What Is the Aleph and Tav (the Alpha and Omega) of Scripture?<\/strong><\/p>\n\n\n\n

Genesis chapter one verse one reads,<\/p>\n\n\n\n

In the beginning Elohim created the heaven and the earth.<\/p><\/blockquote>\n\n\n\n

If we were to translate this verse into English exactly as it appears in the Hebrew, it would read,<\/p>\n\n\n\n

In the beginning Elohim created et <\/em>the heaven and et<\/em> the earth.<\/p><\/blockquote>\n\n\n\n

Between the words heaven<\/em> and earth <\/em>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<\/em> and tav <\/em>(,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\u2019s several curious statement about himself in the Book of Revelation? There he refers to himself in several places as \u201cthe Alpha and Omega, the beginning and the ending.\u201d <\/p>\n\n\n\n

Who Is the <\/strong>Aleph <\/em><\/strong>and the <\/strong>Tav<\/em><\/strong>? <\/strong><\/p>\n\n\n\n

What is the meaning of the aleph <\/em>\/<\/strong>\u05d0 and tav\/\u05ea <\/em>in the Genesis<\/strong> 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<\/em> and tav<\/em>. 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<\/em> has one of two Hebrew vowel marker\u2014called a niqqud<\/em>\u2014under it\u2014either the segol <\/em>[three dots like an inverted triangle] or tsere <\/em>[two horizontal dots]), the aleph<\/em> and tav <\/em>word has an additional meaning. On this, the rabbinic Hebrew scholar Michael Munk in his book, The Wisdom In the Hebrew Alphabet<\/em>, explains,<\/p>\n\n\n\n

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 TR\u00dc <HATR\u00dc, In the beginning of [Elohim\u2019s] creating the heavens and the earth <\/em>(Genesis 1:1). This alludes to the fact that the universe was created in complete perfection, \u2018from aleph <\/em>to tav<\/em>\u2019 (p. 34).<\/p><\/blockquote>\n\n\n\n

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

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)<\/p>

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)<\/p>

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)<\/p>

I am Alpha and Omega, the beginning and the end, the first and the last. (Rev 22:13)<\/p>

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)<\/p><\/blockquote>\n\n\n\n

We know from Scripture that Yeshua in his preincarnate state created all things in the physical creation:<\/p>\n\n\n\n

All things were made by him; and without him was not any thing made that was made.\u2026 He was in the world, and the world was made by him, and the world knew him not. (John 1:3, 10)<\/p>

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)<\/p>

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)<\/p>

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\u201317)<\/p>

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.\u2026 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)<\/p><\/blockquote>\n\n\n\n

Other notable passages that contain the aleph<\/em> and tav <\/em>direct object marker that point to Yeshua the Messiah who is the Aleph and Tav or Alpha and Omega include:<\/p>\n\n\n\n

And thou shalt love ,\u05ea<\/em><\/strong>\u05d0YHVH thy Elohim with all thine heart, and with all thy soul, and with all thy might. (Deut 6:5)<\/p>

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 ,\u05ea<\/em><\/strong>\u05d0<\/em> 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)<\/p><\/blockquote>\n\n\n\n

Other Scriptures where the two noted forms of the aleph<\/em> and tav <\/em>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<\/em> and tav <\/em>is found with the segol<\/em> niqqud<\/em> 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<\/em> and tav <\/em>is used even with the seemingly appropriate vowel markings.<\/p>\n\n\n\n

As a side note, another word of interest to our study is the Hebrew word for truth <\/em>which is emet <\/em>(<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 <\/em>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.<\/p>\n\n\n\n

What we see in the actual Hebrew letters themselves, and especially in the aleph<\/em> and the tav<\/em> 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?<\/p>\n\n\n\n

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Genesis 1:1, <\/strong>Elohim created the heavens and the earth. <\/em><\/strong>The process of creation lasted for a literal six days as is also stated in Exodus 20:11.<\/p>\n\n\n\n

Heavens. <\/em><\/strong>The Bible reveals that there are at least three heavens: the heaven of earth\u2019s atmosphere, the heaven of the sun, moon, planets and stars, and the heaven of YHVH Elohim\u2019s abode.<\/p>\n\n\n\n

Genesis 1:1\u20133, <\/strong>Elohim\u2026Spirit\u2026Light. <\/em><\/strong>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<\/em>) is revealed, which according to biblical evidence the feminine side or \u201cwife\u201d part of the Godhead, for Elohim is both male and female (Gen 1:26; 5:2). <\/p>\n\n\n\n

In verse three Elohim\u2019s 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\u20138; 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<\/em> or eternity (Rev 21:23). <\/p>\n\n\n\n

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 \u201ccreated\u201d 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\u2019s 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. <\/p>\n\n\n\n

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\u2019t 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\u201318; 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\u2019s 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). <\/p>\n\n\n\n

However, at the end of the Book of Revelation in the eternity or olam habah<\/em> 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\u20135, 23; 22:1, 3\u20135). <\/p>\n\n\n\n

A Hebraic Perspective on the \u201cGodhead\u201d or the So-Called \u201cTrinity\u201d<\/strong><\/p>\n\n\n\n

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Many Christians returning to a more Hebraic, whole-Bible understanding<\/strong> of Christianity are often challenged to explain the Godhead in terms of the mainstream, traditional Christian trinitarian viewpoint.\u00a0<\/p>\n\n\n\n

What is this author\u2019s 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 \u201cGodhead\u201d would be just that: man\u2019s 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 \u2014 namely the \u201cGodhead\u201d? Think about it for a moment. If he could, then he would be an a par intellectually with Elohim (Hebrew for God<\/em>). For man, this is an impossible feat.<\/p>\n\n\n\n

Moreover, for a man, or a men, regardless of the height of their intellectual capacities to quantify the \u201cGodhead\u201d in human terms would be a violation of the second commandment \u2014 idolatry or making a god in our own image. Man is incapable of comprehending much less explaining that which is uninvestigatable, incomprehensible and unexplainable.<\/p>\n\n\n\n

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<\/em> is a plural noun, yet we know that Elohim is one. The Hebrew word that explains this oneness is echad<\/em> (see Deut 6:4) meaning \u201ca compound unity.\u201d<\/p>\n\n\n\n

What\u2019s 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.<\/p>\n\n\n\n

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 \u201cGodhead.\u201d<\/p>\n\n\n\n

As already noted, Elohim is plural and is the Hebrew word that comes the closest to our term \u201cGodhead.\u201d But there are two other Hebrew words that are roots of this uni-plural noun. They are El<\/em> and Eloah<\/em>. Both are found in the Scriptures. Now this is where it gets fun, and might challenge some people\u2019s traditional concept of the trinity being all male entities. What I\u2019m about to say I\u2019m not making up. It\u2019s in your Scriptures. I\u2019m just reporting what\u2019s there and what most people have been blind to all along. The Hebrew lexicons tell us that El<\/em> is a masculine singular noun. No problems here. They also tell us that Elohim<\/em> is a masculine plural noun. No problems here either. However, when it comes to Eloah<\/em>, 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?<\/p>\n\n\n\n

As mentioned above, the Testimony of Yeshua reveals to us that the \u201cGodhead\u201d is comprised of the Father, the Son and the Set-Apart Spirit. Well, it\u2019s 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<\/em>. Guess what? Ruach<\/em> in Hebrew is a feminine noun.<\/p>\n\n\n\n

I don\u2019t like labels like \u201cthe trinity.\u201d Labels put the limitless Elohim in a box\u2014the box of man\u2019s 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\u2014labels and all. It is still an unbiblical concept!<\/p>\n\n\n\n

I can hear some women out there in the audience clapping!<\/p>\n\n\n\n

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Genesis 1:1\u20132, <\/strong>In the beginning\u2026without form and void. <\/em><\/strong>Was the earth created at this time or did it pre-exist the seven days of creation? See notes at Hebrews 11:3. <\/p>\n\n\n\n

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\u2019bohu<\/em>) 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.<\/p>\n\n\n\n

Genesis 1:1\u201318, Light. <\/em><\/strong>What follows is a discussion on the nature of physical and spiritual light as revealed in the first chapter of Genesis.<\/p>\n\n\n\n

Genesis 1:5, <\/strong>The evening and morning were the first day.<\/em><\/strong><\/p>\n\n\n\n

When Does a Biblical Day Start?<\/strong><\/p>\n\n\n\n

The Hebrew <\/strong>Yom<\/em><\/strong> (Day) Defined<\/strong><\/p>\n\n\n\n

To help us to understand when the biblical day begins, let\u2019s first define the Hebrew word for day <\/em>which is yom. <\/em>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.<\/em><\/p>\n\n\n\n

According to the The Theological Dictionary of the Old Testament <\/em>(or The TWOT<\/em>), the primary meaning of yom <\/em>is \u201cday, time, year.\u201d Yom<\/em> 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, \u201cthe day of the Lord,\u201d or years of time), (d) a point of time, (e) a year or years. Reflecting these various meanings, we find yom <\/em>translated in Scripture (the KJV) using the following English expression:<\/p>\n\n\n\n

  • today<\/li>
  • when<\/li>
  • in the time of<\/li>
  • as long as<\/li>
  • day<\/li>
  • continually<\/li><\/ul>\n\n\n\n

    The TWOT<\/em> goes on to note that other Hebrew words sometimes translated in Scripture as day<\/em> include the Hebrew word ohr <\/em>meaning \u201clight\u201d as well as boqer<\/em> (or boker<\/em>) meaning \u201cmorning.\u201d Conversely, antonyms of yom<\/em> include layila <\/em>meaning \u201cnight,\u201d and erev <\/em>meaning \u201cevening.\u201d The TWOT<\/em> 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? <\/p>\n\n\n\n

    Does a Biblical Day Begin at Sunset or Sunrise?<\/strong><\/p>\n\n\n\n

    The Creation Model<\/strong><\/p>\n\n\n\n

    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 \u201cAnd the evening and the morning were the [first, second, etc.] day\u201d 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<\/em>) 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<\/em>) meaning of the text, which says that \u201cthe evening and the morning were the [first, second, etc.] day.\u201d We will discuss this point further below.<\/p>\n\n\n\n

    The Model of the Biblical Feasts<\/strong><\/p>\n\n\n\n

    The fact that evening begins the day in Scripture\u2014a pattern that is clearly laid out in the Genesis chapter one account\u2014is transmitted into the starting times of several of the biblical feasts as well. <\/p>\n\n\n\n

    Exodus 12:6\u2014Passover<\/p>\n\n\n\n

    In this verse we find the command to keep the Passover. We read,<\/p>\n\n\n\n

    On the fourteenth day of the first month in the evening [Heb. beyn ha-er\u2019va\u2019im <\/em>literally meaning \u201cbetween the evening] is YHVH\u2019s Passover. (KJV)<\/p><\/blockquote>\n\n\n\n

    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 \u201cbetween\/beyn<\/em> the evenings\/ha-er\u2019va\u2019im<\/em>,\u201d 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.<\/p>\n\n\n\n

    It must here be noted that confusion often occurs if the reader doesn\u2019t understand that Scripture uses the word Passover<\/em> to mean two different things. First, the word Passover <\/em>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<\/em> 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\u20136), the Passover lamb was eaten after<\/em> 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.<\/p>\n\n\n\n

    Leviticus 23:32\u2014The Day of Atonement<\/p>\n\n\n\n

    Another clear biblical passage that shows that the day begins in the evening is found in Leviticus 23:32.<\/p>\n\n\n\n

    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.<\/p><\/blockquote>\n\n\n\n

    Although this scripture is a reference to the Day of Atonement (Yom Kippur<\/em>), the same word for Sabbath<\/em> is used here as is used in elsewhere in the biblical references to the weekly Sabbath. From this we learn that Scripture defines Sabbath<\/em> 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.<\/p>\n\n\n\n

    Deuteronomy 16:4\u2014The Feast of Unleavened Bread<\/p>\n\n\n\n

    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.<\/p>\n\n\n\n

    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.<\/p><\/blockquote>\n\n\n\n

    Nehemiah on When the Sabbath Begins<\/strong><\/p>\n\n\n\n

    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. <\/strong><\/p>\n\n\n\n

    \u00a0So 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, \u201cWhy do you spend the night around the wall? If you do so again, I will lay hands on you!\u201d 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\u201322)<\/p><\/blockquote>\n\n\n\n

    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?<\/p>\n\n\n\n

    Some folks who promote a sunrise to sunrise day will counter by saying, \u201cThey closed the gates the night before because who wants to get up at sunrise and shut the gates?\u201d or \u201cThey 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.\u201d But where in Scripture does it say that they were shutting the gates for these reasons? It doesn\u2019t. To assume this is adding to Scripture something that isn\u2019t there, and adding to the Word of Elohim is a serious sin (Deut 4:2; 12:32; Rev 22:18\u201319).<\/p>\n\n\n\n

    The Work Day Began in the Morning and Went Until the Evening<\/strong><\/p>\n\n\n\n

    Although the Bible gives us many examples of the work day beginning in the morning, this doesn\u2019t mean that the 24 hour period, which the Bible calls a day<\/em> (Gen 1:5, 8, 13, 19, 23, 31), begins in the daylight portion of that 24 hour period.<\/p>\n\n\n\n

    For example, Moses\u2019 work of judging Israel began in the morning (Heb. boqer<\/em>, Lev 18:13, 14), but this doesn\u2019t prove that the 24 hour period that Scripture the Genesis one creation account calls \u201ca day\u201d began at this time.<\/p>\n\n\n\n

    Similarly, YHVH provided manna for the children of Israel in the morning and instructed them to collect it then (Exod 16:4\u20135, 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\u2019t say that the Sabbath began in the morning (Exod 16:24\u201325).<\/p>\n\n\n\n

    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\u2019t 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\u2019s all, and nothing more, so let\u2019s 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\u2019t there. This is called cramming it to fit and painting it to match. As the saying goes, \u201cThat boat don\u2019t float!\u201d<\/p>\n\n\n\n

    Another example of morning activities include Moses\u2019 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\u2019t 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. <\/p>\n\n\n\n\n\n\n\n

    The New Moon<\/strong><\/p>\n\n\n\n

    The biblical month begins in the evening at the first visible sighting of the sliver of the new moon (we have proven this point in other articles that we have written on this subject available at www.hoshanarabbah.org). The evening marks not only the beginning of a biblical month, but also the beginning of the first day of that month. It all begins in the evening. If the day begins in the morning, and the Sabbath begins in the morning, then this is incongruous with the pattern of the month beginning in the evening with the sighting of the new moon. For example, if the Sabbath begins in the morning, what happens to the remaining twelve hour portion of the day after the close of the sixth day (ending at evening) while waiting for the Sabbath to supposedly begin the next morning? Is that twelve hours a part of the sixth or seventh day? This is a anomaly that makes no sense if one begins the day, including the Sabbath, in the morning. <\/p>\n\n\n\n

    The Burial of Yeshua<\/strong><\/p>\n\n\n\n

    Those responsible for interring Yeshua after his death were attempting to have the task completed by the end of the Passover and just before the setting of the sun marking the beginning of the first Sabbath of the Feast of Unleavened Bread. <\/p>\n\n\n\n

    The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. (John 19:31)<\/p>\n\n\n\n

    This shows that the righteous disciples of Yeshua were hurriedly attempting to get Yeshua in the tomb before the setting of the sun, since this began the next day\u2014a high holy day Sabbath day.<\/p>\n\n\n\n

    Your Sabbaths<\/strong><\/p>\n\n\n\n

    YHVH declares that he hates it when men tamper with his appointed times and substitute them with man-made religious celebrations on the wrong day.<\/p>\n\n\n\n

    Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts (moedim<\/em>) my soul hateth: they are a trouble unto me; I am weary to bear them. (Isa 1:15\u201314)<\/p><\/blockquote>\n\n\n\n

    I hate, I despise your feast days, and I will not smell in your solemn assemblies. (Amos 5:21)<\/p>\n\n\n\n

    He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog\u2019s neck; he that offereth an oblation, as if he offered swine\u2019s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways<\/em><\/strong>, and their soul delighteth in their abominations. (Isa 66:3)<\/p><\/blockquote>\n\n\n\n

    \n\n\n\n

    Genesis 1:26, <\/strong>Let Us. <\/em><\/strong>(Also see Gen 3:22; 11:7.) This verse shows that the Godhead is a plurality\u2014the Father, the Son and the Set-Apart Spirit. (Some, but not all Heb mss. show plural references to the deity where the MT does not: see Isa 6:8; Isa 54:5; [in Heb. Maker<\/em> and Husband<\/em> are both plural]; Eccl 12:1 [in Heb. Creator<\/em> is plural]; Job 35:10 and Ps 149:2 [in Heb. Maker<\/em> is plural].).<\/p>\n\n\n\n

    Some biblical scholars see the us <\/em>in this verse referring to Elohim\u2019s divine council (i.e., the cherubim, seraphim and angels), and not specifically to the Godhead itself, since, they reason, the Father, Son and the Set-Apart Spirit are not specifically or overtly referenced here, but are only revealed much later in the Bible\u2014specifically in the NT. To understand this to be a reference to the \u201cTrinity\u201d is back-reading into the text, they argue. As a counter-argument to their point, perhaps this us<\/em> passage is prophetic in that it contains the seed or kernel of truth that would eventually become what the Bible later reveals as the fuller revelation of the Godhead. This mode of incremental or progressive divine revelation can be applied to other biblical truths as well, which are incrementally revealed to man as the biblical narrative progresses. This includes the gospel message of salvation, the truth of Messiah the Redeemer, as well as the sacrificial system and the Tabernacle of Moses, which all point forward to the fuller revelation of Yeshua the Messiah that was yet to come. Moreover, it can be argued that the three Divine Beings of the Godhead are indeed revealed in the first two verses of the Bible: YHVH Elohim the Father in verse one, YHVH-Elohim also in verse one as the Aleph<\/em> and Tav <\/em>(or Alpha and Omega<\/em>) in the Hebrew grammatical particle et<\/em>, and, finally, the Spirit that hovered over the waters in verse two. Thus and for these reasons, we cannot dismiss the idea that the Us<\/em> in this verse refers to the tripartite aspect of one true Elohim.<\/p>\n\n\n\n

    Genesis 1:27, Male and female. <\/em><\/strong>(See also Gen 5:2; see notes at Acts 8:16.) Elohim is both male and female. If the Father is the Father, and the Yeshua is the Son, then that leaves the Spirit of Elohim as the female side of the \u201cGodhead.\u201d Indeed, the Hebrew word for spirit<\/em> is ruach<\/em>, which is a feminine gendered noun.<\/p>\n\n\n\n

    Genesis 1:28, <\/strong>Subdue it. <\/em><\/strong><\/p>\n\n\n\n

    Dominion over the fish\u2026birds\u2026[the land animals]. <\/em><\/strong>Elohim gave man dominion over the animals. Elohim, however, never gave man the authority to take dominion over other people, which is what Cain, Nimrod and their descendants did when they started cities, states and kingdoms. <\/p>\n\n\n\n

    YHVH\u2019s government is patriarchal and tribal in nature and is built on the foundation of the family, which is something the devil and his servants have been attacking and trying to destroy from time immemorial. <\/p>\n\n\n\n

    Yeshua echoes this same divine prohibition of man ruling other men in Matthew 20:25\u201326 where he tells his disciples that the Gentiles rule each other through oppression, but that was not how the kingdom of Elohim was to operate. Government was to be based on servant-leadership. <\/p>\n\n\n\n

    Elohim created man to work the land and to live free, and he designed humans to be more or less self-sufficient and to help each other in loving service to one another when and where needed. The Scriptures decry and even pronounce woe upon those who form urban communities as they \u201cjoin house to house,\u201d so that people no longer \u201cdwell alone in the midst of the land\u201d on ten acre farms (Isa 5:8\u201310). <\/p>\n\n\n\n

    Men\u2019s cities and the hierarchial Babylonian system of government they require to keep them operational is opposed to Elohim\u2019s system of family farms and patriarchal servant-leadership. This is because the urbanization of men results in the collectivization of humans by human overlords ostensibly for the purpose of making life easier for the underlings, but in reality, it enslave them to oppressive human-led governmental systems where humans are forced to look to human leaders for their sustenance and for handouts instead of relying on the Creator. This bondage is forcibly financed through legalized extortion called taxation, and enforced through draconian government regulations that control nearly every aspect of a person\u2019s life. <\/p>\n\n\n\n

    This transferral from a rural to an urban-based society model not only reduces man\u2019s freedom and self-sufficiency as he becomes increasingly dependent on government for his sustenance, but it also tends to facilitate spiritual apostasy, the breakdown of the family and the stratification or splitting apart of society. In other words, the rich get richer and the poor get poorer, class distinctions occur, which further divide and separate people causing racism and prejudice as men slide downward morally and spiritually away from Elohim. The family on the micro and macro levels fall apart and disintegrate, and foundation and building blocks for the advancement of the kingdom of are destroyed to Satan\u2019s glee. <\/p>\n\n\n\n

    Moreover, such a system promotes institutionalized religious systems and personally enriches those who are at the pinnacle of those religious-corporate entities. Out of this false, non-biblical system, religious construction projects such as temples, cathedrals, churches and the like along with educational institutions abound allegedly to enhance the worship of Elohim, but in reality, they\u2019re usually monuments to the glory of men, not unlike the ziggurat Tower of Babel. They highlight men\u2019s achievements as men are attempting to reach Elohim through their own humanistic efforts and turn themselves into their own self-promoting and self-adulating demigods. Elohim does not require the construction of such projects for men to have a personal, spiritual relationship with him, as Paul states in his epistle to the Romans, which is a rephrasing of a passage from Deuteronomy 30, \u201cBut the righteousness of faith speaks in this way, \u2018Do not say in your heart, \u201cWho will ascend into heaven?\u2019\u2019\u2019 (that is, to bring Messiah down from above) or,\u201d, \u201cWho will descend into the abyss?\u201d\u2019 (that is, to bring Messiah up from the dead). But what does it say? \u2018The word is near you, in your mouth and in your heart\u2019 (that is, the word of faith which we preach)\u201d (Rom 30:6\u20138). The construction of denominations and buildings are primarily for the benefit of the ruling elite who have found a way to insert themselves as middlemen between man and his Creator largely for the purposes of money and power. <\/p>\n\n\n\n

    All of these things are a result of the man\u2019s move from a rural to an urban living environment and taking dominion over one his fellow instead of stewarding the earth and its animals and serving one another in love as Elohim originally instructed him to do.<\/p>\n\n\n\n

    Genesis 1:29, <\/strong>Every green herb for food. <\/em><\/strong>This verse is often used to justify the use of marijuana for illicit purposes. The problem with this argument is that the word every<\/em> in this verse is the Hebrew word kal<\/em>, which in the Scriptures doesn\u2019t have same meaning as does every<\/em> or all<\/em> in English. There are numerous examples in the Bible where the broad meaning of all <\/em>is either restricted by its context, or it is used in hyperbolic fashion. Thus, this phrase can\u2019t be used to justify the human consumption (or smoking) of herbs that are deleterious to our physical or psychological health.<\/p>\n\n\n\n

    Furthermore, food is for consumption for nourishment purposes. Smoking marijuana is not eating food, nor is it for nourishment purposes. It is for the purpose of recreation, escapism, or altering one\u2019s consciousness. This does not fit the biblical criteria as consuming plants for food. Moreover, the misuse of chemicals or plants other than for physical nourishment or for healing is an aspect sorcery or magic, which the Bible condemns.<\/p>\n\n\n\n

    It shall be for food. <\/em><\/strong>The animals were herbivores at this time. When the carnivores ceased being herbivores is not clear from the Scriptures.<\/p>\n\n\n\n

    Genesis 1:31, <\/strong>Very good. <\/em><\/strong>The creation was good (Heb. tov<\/em>), not perfect. If it had been perfect, the writer would have used the Hebrew word tom<\/em> meaning \u201ccomplete or perfect.\u201d Eden, the habitation or mountain of Elohim (see Gen 2:8) was perfect, but not the rest of the earth, which is why he commanded man to fill the earth and to subdue it (Gen 1:28). On the other hand, the garden was to be tended (or worked, tilled and dressed) and kept (to guard, preserve, protect and to observe; Gen 2:15). The distinction between the perfect Eden\u2014the place of Elohim\u2019s abode\u2014and the rest of the earth that was good, but not perfect or complete\u2014suggests that Elohim gave man the mission of making the rest of the earth like Eden. The garden represented the kingdom of Elohim, and man, who was created in the image of Elohim, was tasked with extending that kingdom throughout the entire earth. The redeemed saints along with Yeshua will eventually accomplish this task, which is why the Bible ends with a vision of the Edenic earth or the New Jerusalem on the new earth surrounded by the new heavens (Rev 21 and 22).<\/p>\n\n\n\n

    Genesis 2<\/strong><\/p>\n\n\n\n

    \"\"<\/figure><\/div>\n\n\n\n

    Genesis 2:2, The seventh day.<\/em><\/strong> Sabbath. Though this is not a direct command to keep the Sabbath (Heb. Shabbat<\/em>); rather, YHVH was leading his people by example, when he sanctified the Sabbath and then rested from his work on this day. In Hebraic thought, one leads by example, without necessarily stating the command to do something. YHVH blessed the family first (Gen 1:28), then next the Sabbath. This is because the Sabbath keeps the family together that keeps it. The imperative command to keep the Sabbath is first found in Exodus 16\u201330 and then repeated in 20:8\u201311. Moreover, it is on the Sabbath that parents typically instruct their children in the ways of YHVH\u2019s Torah. Thus the Sabbath is a pivotal and foundational aspect of not only keeping the family together, but in transmitting YHVH\u2019s Torah instructions from one generation to the next, thus helping to keep the family on the biblically straight and narrow path.<\/p>\n\n\n\n

    Genesis 2:3, All his work which he had made.<\/em><\/strong> Setting man an example of how to rest on the Sabbath, Elohim ceased all his work, workmanship, occupation, or business (Heb. melawkaw<\/em>\/ Vftkn) and that which he did, produced, prepared or made (Heb. asah<\/em>\/V\u00e5t).<\/em><\/p>\n\n\n\n

    Genesis 2:4,<\/strong> The LORD\/YHVH.<\/em><\/strong> This is the first mention in the Scriptures of the personal name of Elohim. He wants us to use his Hebrew names (YHVH, Elohim, Adonai and Yeshua). If not, then why is \u201cYHVH\u201d found in the Tanakh nearly 7000 times? True, we are not to use his Hebrew name carelessly as the third commandments teaches us (Exod 20:7). YHVH\u2019s people have forgotten his name (Ps 44:20; Jer 23:27). His name will be restored and used again (Jer 23:6; 31:23; Ezek 39:7). His name was so precious to his people in ancient times that it was used in common greeting (Ruth 2:4; Ps 129:8; Jer 31:23). The Hebrew name YHVH will be applied to Yeshua at his second coming (Ps 118:26; Matt 23:39). The prohibition of the rabbinic Jews about using God\u2019s Hebrew names is not supported biblically, but is a more recent man-made tradition. Therefore, I believe and teach that the sacred names of t are to be used.<\/p>\n\n\n\n

    Genesis 2:5,<\/strong> Plant\u2026herb.<\/em><\/strong> <\/em><\/p>\n\n\n\n

    Genesis 2:5,<\/strong> Till.<\/em><\/strong> Heb. abad <\/em>meaning \u201cto labor, work, serve, work or till the land.\u201d<\/p>\n\n\n\n

    \"\"<\/figure><\/div>\n\n\n\n

    Genesis 2:8, A garden.<\/em><\/strong> The Hebrew word gan<\/em> meaning \u201cgarden or enclosure protected by a wall\u201d is related to the word magen<\/em> meaning \u201cshield\u201d in that they share the common root word ganan<\/em>, a verb meaning \u201cto defend, to protect, to put a shield about\u201d (TWOT 267). The etymological connection between garden<\/em> and shield<\/em> imbues the biblical concept of a garden with a whole new meaning and purpose. A garden in the biblical view is an enclosed place of protection (for plants, animals and humans) as well as a place for a husband and wife to live and commune with each other (Gen 2:8\u201325), and for them both to relax and commune face to face with Elohim (Gen 3:8). Add to gan<\/em> the name Eden<\/em> meaning \u201cpleasure, delight, finery, luxury\u201d and the whole idea of a garden takes on an even higher physical and spiritual significance.<\/p>\n\n\n\n

    The Garden of Eden was Elohim\u2019s throne room, temple or habitation on earth and was a picture of heaven on earth patterned after his heavenly temple or dwelling place. For example, as Elohim has cheruvim<\/em> (cherubs) around his heavenly throne, so, he had cheruvim<\/em> guarding Eden. This further points us to the holy of holies in the Tabernacle of Moses, which also was Elohim\u2019s dwelling place among his people on earth (Exod 25:8), which contained the ark of the covenant guarded by the cheruvim<\/em> with the glory cloud hovering above. Eden and the holy of holies both point to the garden city of the New Jerusalem, which is coming down from heaven, and which Scripture calls the temple of Elohim and is filled with his glory (Rev 21:22\u201323).<\/p>\n\n\n\n

    Elohim placed man in the midst of the garden, which is another way of saying that man was made in the image of Elohim to dwell in the presence, holy of holies or throne room of Elohim (Gen 2:8).<\/p><\/blockquote>\n\n\n\n

    Assuredly, there is a connection between the Garden of Eden and the New Jerusalem. Both are gardens with the latter being a city garden (not unlike Babylon\u2019s counterfeit Hanging Gardens of Babylon of the ancient world) full of redeemed Israelites, as opposed to merely the two people of the original garden. These Redeemed Israelites are descendants of Adam and Eve through our father Abraham (Gal 3:29) by way of Yeshua, the Second Adam.<\/p>\n\n\n\n

    The word till<\/em> in Genesis 2:5 is abad<\/em>, is the generic Hebrew word meaning \u201cto serve or to work.\u201d The work of the Levitical priests was described as such, and a cognate of avad<\/em> is the noun avodah<\/em> meaning \u201cservice\u201d and can also refer to the \u201cworship service of the Levites\u201d (i.e., worship is an act of service, as opposed to just throwing one\u2019s emotions at Elohim as is often the case in the church world; e.g., Num 4:19; 2 Chron 8:14). It may not be too much of a logical stretch to assert the idea that when man works in a garden, he is doing so for the glory of Elohim and is communing with his Creator while doing so, and by getting married and raising a family to do the same, he is fulfilling his Elohim-ordained priestly responsibility.<\/p>\n\n\n\n

    This shows that YHVH\u2019s patterns of redemption for sinners including the need for a Redeemer originates from the very beginning of man\u2019s tenure on this earth.<\/p>\n\n\n\n

    It is also interesting to note that in the old city of Jerusalem to this day, the only gate that is permanently sealed and not currently in use is the Eastern Gate. When Yeshua returns, he will enter the city by way of that gate, thus ushering in his kingdom on earth culminating in the New Jerusalem. This points to Jerusalem as prophetically representing Eden, the east entrance to which was guarded by cherubs with flaming swords after the fall of man (Gen 3:24).<\/p>\n\n\n\n

    Eden.<\/em><\/strong> In Heb. Eden<\/em> means \u201cpleasure, delight.\u201d Eden was the mountain of Elohim\u2014the place of his abode on this earth (see notes at Ezek 28:13\u201314).<\/p>\n\n\n\n

    Genesis 2:9,<\/strong> The tree life<\/em><\/strong>.<\/strong>See notes at Gen 3:1.<\/p>\n\n\n\n

    The tree knowledge<\/em><\/strong>.<\/strong> <\/em><\/p>\n\n\n\n

    Are you Feeding from the Tree of Knowledge?<\/strong><\/p>\n\n\n\n

    \"\"<\/figure><\/div>\n\n\n\n

    Are you addicted to your smart phone (and computer)?<\/strong> Think about it for a minute. Maybe, in reality, you\u2019re addicted to the tree of the knowledge of good and evil. Even one of our most popular electronic devices has as its symbol an apple with a bite out of it. Interesting! Symbols are often carefully designed symbolic representations of the ideas and philosophies behind them. The masses of people are usually oblivious to their meanings, but the enlightened initiates understand full well what they mean. This is one of the means by which those of the dark side communicate with each other\u2014through arcane and mystical symbols.\u00a0<\/p>\n\n\n\n

    Everywhere I go I see it\u2026and so do you. People walking down sidewalks, smart phone in hand, hunched over their device. Just the other day, I saw four mom\u2019s crossing a busy street on their way to pick up their kids from school. The eyes of three of the four were glued to their smart phones. They didn\u2019t even look up see if traffic was coming!<\/p>\n\n\n\n

    \u201cSmart phone\u201d may be the oxymoronic label of the day\u2026don\u2019t you think?<\/p>\n\n\n\n

    At our finger tips, we have all the knowledge of the world\u2014both good and evil. Sounds like the biblical tree of the knowledge of good and evil to me.<\/p>\n\n\n\n

    Remember the tree in the Garden of Eden that Elohim told Adam and Eve not to eat from? The same tree that the serpent hid in and lured the first humans into eating from?<\/p>\n\n\n\n

    We don\u2019t know what kind of fruit it was. The Bible doesn\u2019t tell us. Tradition tells us, however, that it was an apple. Hmm. Apple. The most popular \u201csmart\u201d phone on the planet has as its logo an apple with a bite out of it. Now connect the dots.<\/p>\n\n\n\n

    Look, I love my Apple I-Phone, my Apple I-Pad and my Apple computer. I don\u2019t exactly live in a cave and grunt my way through life. But do these things master us or do we master them? Do you spend time with your electronic devices that you should be spending with YHVH? Are you spending more time feeding from the tree of knowledge or the tree of life?<\/p>\n\n\n\n

    I know, no one reading this is guilty of the concerns I\u2019m positing. Each of us has a myriad justifications why the shoe doesn\u2019t fit me. We\u2019re all right in our own eyes. But what does YHVH thing about it? We can\u2019t fool him. He sees through our human machinations and excuses.<\/p>\n\n\n\n

    When Adam and Eve disobeyed YHVH and ate from the tree of knowledge instead of being faithful to his instructions in righteousness, they sinned. This was their first step on the proverbial downward spiral, slippery slope away from the Creator. Do you really think the devil has stopped attempting to deceive humans away from Elohim? Do you really think that in these modern times he\u2019s going to take you to an actual tree that is labeled \u201cTree of Knowledge of Good and Evil\u201d? Get real. He\u2019s smarter than that. But I can\u2019t think of anything that fits the bill better than a beautiful device you can hold in your hand, that you can get in any color you want, and that has an apple logo on it (or whatever logo it may be) that more qualifies.<\/p>\n\n\n\n

    When Adam and Eve ate from the wrong tree, they fell into idolatry. Anything we put above Elohim becomes an idol to us. When our phone or laptop becomes more important to us than our Bible\u2014there\u2019s a problem.<\/p>\n\n\n\n

    \n\n\n\n

    Genesis 2:15,<\/strong> Took\u2026put.<\/em><\/strong> Took<\/em> is the Hebrew word laqach<\/em> meaning \u201cto take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away.\u201d Put <\/em>is the Hebrew word yanach <\/em>meaning \u201cto rest, settle down and remain, to repose, have rest, be quiet, to cause to rest, give rest to, make quiet, to cause to rest, cause to alight, set down, to lay or set down, deposit, let lie, place.\u201d The implication here is that Elohim created man somewhere else and then brought him to and settled him in the Garden of Eden where he settled down in quiet rest.\u201d Perhaps Elohim briefly allowed the first man to experience life outside the garden first before \u201cplanting\u201d them therein, so that they would better appreciate the beauty, rest and peacefulness of the garden. In this way, Adam, the first father, head and priest of his family would have some personal experience out the garden and be able to accurately communicate to both his wife and children that life was better in the garden than outside the garden, thus encouraging them to stay obedient to YHVH and to walk in his ways, so that they could continue to enjoy the privileges thereof.<\/p>\n\n\n\n

    Tend\/dress and keep it<\/em><\/strong>.<\/strong> Tend <\/em>is the Hebrew word avad<\/em> meaning \u201cto work or serve.\u201d Being a gardener was Adam\u2019s occupation. Yeshua was the second Adam. After Yeshua\u2019s resurrection, interestingly, he was mistaken as the gardener (John 20:15). <\/p>\n\n\n\n

    The Torah teaches sustainable living and stewardship of the earth. <\/strong>The terms sustainability<\/em> or sustainable<\/em> living along with green<\/em>, eco-friendly<\/em>, etc. are currently fad concepts that are bandied about by those seeking to be politically correct\u2014whatever that is supposed to mean. Wikipedia, the online encyclopedia, defines sustainability<\/em> as follows: <\/p>\n\n\n\n

    Sustainability is the capacity to endure. For humans, sustainability is the long-term maintenance of responsibility, which has environmental, economic, and social dimensions, and encompasses the concept of stewardship, the responsible management of resource use. In ecology, sustainability describes how biological systems remain diverse and productive over time, a necessary precondition for the well-being of humans and other organisms.<\/p>\n\n\n\n

    As the writer of the Book of Ecclesiastes said, there is nothing new under the sun. In the beginning, Elohim placed man in the idyllic paradise called the Garden of Eden instructing him \u201cto tend\u201d (serve, work, till, dress) and \u201cto keep\u201d (guard, observe, protect) the garden (Gen 2:15). Man was commanded to become the steward of what Elohim had created\u2014to preserve, maintain and to care for it.<\/p>\n\n\n\n

    To this day, YHVH has never rescinded these instructions to man even though modern environmentalists and conservationists may think they originated the idea of responsible stewardship of the environment. Long before Rosseau, Thoreau, the Sierra Club, Earth First, Nature Conservancy, Germany\u2019s Green Party, and the Environmental Protection Agency (the EPA) in America along the New Green Deal being promoted by the leftist US politicians and their United Nations, World Economic Forum leftist backers, the Torah was preaching sustainable living and responsibly caring for the environment\u2014YHVH\u2019s creation, but on Creator\u2019s terms, not Satan\u2019s terms or those of his human useful idiot minion stooges. Let\u2019s note how:<\/p>\n\n\n\n

    • For the overall health and vigor of fruit trees, they were to be allowed to become established for three years before commercially harvesting their fruit (Lev 19:23\u201325).<\/li>
    • So as not to deplete the soil\u2019s fertility, agricultural land was to lay fallow every seventh year (Lev 25:2).<\/li>
    • Fruit trees were to be preserved in times of war (Deut 20:19).<\/li>
    • So as not to mongrelize similar types of fruits and vegetables through cross pollination, mixed seeds were not to be sowed together (Lev 19:19; Deut 22:9).<\/li>
    • Interbreeding of diverse kinds of livestock was prohibited (Lev 19:19).<\/li>
    • Work animals were allowed to eat the grain that they helped to thresh (Deut 25:4).<\/li>
    • If a farm animal was injured or in danger, one was obligated to help the animal even if it belonged to someone else (Deut 22:4).<\/li>
    • For the safety and well-being of work animals, an ox and donkey were not to be yoked together when plowing (Deut 22:10).<\/li>
    • Work animals were to be allowed to rest on the Sabbath (Exod 20:8\u201311; Deut 5:14).<\/li>
    • Humans are to rescue animals that are hurt, lost or that have fallen into a pit, even on the Sabbath (Matt 12:11, 12; Exod 23:4).<\/li>
    • Bird\u2019s nests and young hatchlings were to be cared for (Deut 22:6\u20137).<\/li>
    • Humans were to care for the earth (and prevent diseases) by burying their excrement (Deut 23:13).<\/li>
    • The establishment of toxic waste dumps for disease-contaminated materials (Lev 14:43\u201347).<\/li><\/ul>\n\n\n\n

      Genesis 2:16,<\/strong> YHVH Elohim commanded<\/em>.<\/strong> This was the Torah (YHVH\u2019s instructions, teachings, precepts and laws) that Eohim was giving to Adam and Eve. It was a one commandment Torah. Once they sinned, man needed many more Torah-instructions and laws to regulate a fallen world so that men would know how to treat each properly other instead of destroying the human race. In addition, man needed Torah-instructions to bring man into a right spiritual relationship with Elohim through the process of redemption eventually leading to the Messiah, to which the Levitical and sacrificial systems pointed along with the Sabbaths and feasts.<\/p>\n\n\n\n

      Genesis 2:17,<\/strong> In the day [Heb. yom]. <\/em><\/strong>Yom<\/em> means \u201cday, time, year.\u201d The context in which yom <\/em>is used determines its exact meaning. In this verse, man died spiritually (his spirit become estranged from Elohim) the moment he sinned (partook of the fruit of the tree of knowledge) and died physically before the end the first 1000 years of his physical existence, for \u201ca thousand years in thy sight are but as yesterday when it is past, and as a watch in the night\u201d (Ps 90:4).<\/p>\n\n\n\n

      Shall surely die. <\/em><\/strong>The Law of Sin and Death. <\/strong>In Gen 2:17 Elohim gave man his first law: Do not eat of the tree of knowledge. He pronounced upon man a curse of death if he violated this law. Man broke the law and ate from the forbidden tree. To go against the law of Elohim is sin (1 John 3:4). The wages of sin is death (Rom 6:23). The soul that sins shall die (Ezek 18:4). This is the law of sin and death that Paul talks about in Rom 8:2. When man obeys the laws Elohim, he will neither sin nor bring upon himself the wages of that sin which is death.<\/p>\n\n\n\n

      The tree of the knowledge of good and evil<\/em>.<\/strong> See notes at Gen 3:1.<\/p>\n\n\n\n

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      Genesis 2:24,<\/strong> A man shall leave his father and mother. <\/em><\/strong>Adam\u2019s father and mother were YHVH the Father and the Spirit or Ruach of Elohim. Adam was created to become a separate entity from his Heavenly Parents and to reproduce himself by becoming one with his wife. However, Adam leaving his parents and creating his own family in no way implies or suggests that Adam was being instructed to leave the wise counsel and righteous ways of his Heavenly Parents\u2014the Father and the Ruach anymore than a young man should forsake the righteous upbringing of his godly parents when marrying his wife. Sadly, though, this is exactly what Adam did when he listened to his wife and sinned at the tree of knowledge.<\/p>\n\n\n\n

      Genesis 3<\/strong><\/p>\n\n\n\n

      Genesis 3:1,<\/strong> The serpent.<\/em><\/strong><\/p>\n\n\n\n

      The Activities of Satan the Devil<\/strong><\/p>\n\n\n\n

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