Avram sacrificed his right to a fair choice over who would receive which piece of land for the sake of maintaining peace. In the end, God favoured the humble Avram, giving him the land of promise and familial blessing and on the other hand gave Lot over to the consequences of his own poor decision based on selfish ambition. The result for Lot and his family line was curse. וַיַּעַל֩ אַבְרָ֨ם מִמִּצְרַ֜יִם ה֠וּא וְאִשְׁתּ֧וֹ וְכָל־אֲשֶׁר־ל֛וֹ וְל֥וֹט עִמּ֖וֹ הַנֶּֽגְבָּה׃
Gen 13:1 And going up, אַבְרָם Avram (Father of faith; Father of a nation; Father exalted) out of Egypt מִמִּצְרַיִם (Mitzrayim: Double distress, double stronghold), he, and his wife, and all that he had, and לוֹט Lot (covering) with him, into the south הַנֶּגְבָּה (Ha-Negbah: the south of the land of Israel). Avram, like his progeny, ethnic Israel (Overcomes in God), leaves Egypt with greater wealth than that with which he arrived (Exodus 3:22; 12:36). The Jewish sages say that Avram was in Egypt for three months (Seder Olam Rabbah, p. 2.). Avram’s “going up” is both literally and metaphorically true. He ascended from a land of distress and spiritual pollution to a land of hope and promise. וְאַבְרָ֖ם כָּבֵ֣ד מְאֹ֑ד בַּמִּקְנֶ֕ה בַּכֶּ֖סֶף וּבַזָּהָֽב׃ וַיֵּ֙לֶךְ֙ לְמַסָּעָיו מִנֶּ֖גֶב וְעַד־בֵּֽית־אֵ֑ל עַד־הַמָּק֗וֹם אֲשֶׁר־הָ֨יָה שָׁ֤ם ׳אָהֳלֹה׳ ״אָֽהֳלוֹ֙״ בַּתְּחִלָּ֔ה בֵּ֥ין בֵּֽית־אֵ֖ל וּבֵ֥ין הָעָֽי׃ Gen 13:2 And אַבְרָם Avram (Father of faith; Father of a nation; Father exalted) was heavy exceedingly with cattle, money, and gold. Gen 13:3 And on his journeys לְמַסָּעָיו (lemasa’ayv) walking, after breaking camp, he travelled from the south as far as בֵּית־אֵל Beit-El (House of God, House of Judges), unto the place where his tent had been at the beginning, between בֵּית־אֵל Beit-El (House of God, House of Judges) and עָי Ai (Ruin); The Hebrew phrase, לְמַסָּעָיו “Lemasa’ayv”, meaning, “On his journeys” infers that the collective journeys of Avram are seen in retrospect and viewed as an established, or from our perspective pre-existent plan of HaShem. Both Avram and Lot left Egypt with riches as a result of HaShem’s blessing upon Avram. What follows are two distinctly different responses to God given riches. Avram, while weighed down with riches, still seeks peace and purpose at God’s direction, whereas Lot seeks more riches in a land of wickedness, separated from the blessing of God. Lot looks to what is seen, Avram looks to Him Who is unseen (2 Corinthians 4:18). אֶל־מְקוֹם֙ הַמִּזְבֵּ֔חַ אֲשֶׁר־עָ֥שָׂה שָׁ֖ם בָּרִאשֹׁנָ֑ה וַיִּקְרָ֥א שָׁ֛ם אַבְרָ֖ם בְּשֵׁ֥ם יְהוָֽה׃ Gen 13:4 Unto the place of the altar, which he had fashioned there at the first: and he called there, אַבְרָם Avram (Father of faith; Father of a nation; Father exalted), in (on) the name of HaShem (YHVH: Mercy). Avram returned to the altar of covering/atonement, and understanding his position in God he calls both, “in the name” and, “on the name” of YHVH HaShem. Avram is already aware that his every step is held in the security of God’s plan of redemption and that all is reliant on HaShem. וְגַם־לְל֔וֹט הַהֹלֵ֖ךְ אֶת־אַבְרָ֑ם הָיָ֥ה צֹאן־וּבָקָ֖ר וְאֹהָלִֽים׃ Gen 13:5 And also לוֹט Lot (covering) went walking with אַבְרָם Avram (Father of faith; Father of a nation; Father exalted), and had flocks, and herds, and tents. Using the Hebrew meanings of the proper nouns we read: Covering went with Faith and carried additional wealth alongside him. וְלֹא־נָשָׂ֥א אֹתָ֛ם הָאָ֖רֶץ לָשֶׁ֣בֶת יַחְדָּ֑ו כִּֽי־הָיָ֤ה רְכוּשָׁם֙ רָ֔ב וְלֹ֥א יָֽכְל֖וּ לָשֶׁ֥בֶת יַחְדָּֽו׃ Gen 13:6 And couldn’t bear, the land to have them dwell in restful union: for their property had become too great, and they could not endure to rest in union. Using the Hebrew meanings of the proper nouns we read: The land cried out under the weight of human riches and the faithful struggled to dwell together in unity. וַֽיְהִי־רִ֗יב בֵּ֚ין רֹעֵ֣י מִקְנֵֽה־אַבְרָ֔ם וּבֵ֖ין רֹעֵ֣י מִקְנֵה־ל֑וֹט וְהַֽכְּנַעֲנִי֙ וְהַפְּרִזִּ֔י אָ֖ז יֹשֵׁ֥ב בָּאָֽרֶץ׃ Gen 13:7 And there was a strife between the shepherds of אַבְרָם Avram’s (Father of a nation; Father exalted) cattle and the shepherds of לוֹט Lot's (covering) cattle: and the כְּנַעֲנִי Kena’aniy (Zealous low landers, slave merchants) and the פְּרִזִּי periziy (villagers) at that time, dwelled in the land. Using the Hebrew meanings of the proper nouns we read: There was strife between the shepherds of Faith and the shepherds of Covering, and they were being observed by the slave merchants and common people. Jewish tradition (both Rashi and the Pesikta Rabbasiy) places the blame for the altercations between the shepherds upon the shoulders of Lot’s shepherds and subsequently sees Lot as being ultimately responsible as the leader of his community. The Shepherds of Lot are said to be treacherous, and as a result of their dishonesty they were rebuked by Avram’s shepherds, which resulted in the strife that occurred between them. The כְּנַעֲנִי Kena’aniy and פְּרִזִּי periziy are mentioned partly in order to qualify the lack of space for Avram and Lot’s herds and also as an allusion to the enemies Israel will face on her journey to the Promised Land. It’s important to remember that Moses and Joshua are recording this information retrospectively based on oral tradition that had been passed down to them combined with the illumination of the Ruach Ha-Kodesh (Holy Spirit). וַיֹּ֨אמֶר אַבְרָ֜ם אֶל־ל֗וֹט אַל־נָ֨א תְהִ֤י מְרִיבָה֙ בֵּינִ֣י וּבֵינֶ֔יךָ וּבֵ֥ין רֹעַ֖י וּבֵ֣ין רֹעֶ֑יךָ כִּֽי־אֲנָשִׁ֥ים אַחִ֖ים אֲנָֽחְנוּ׃ Gen 13:8 And said אַבְרָם Avram (Father of a nation; Father exalted) to לוֹטLot (covering), “Please, Let there be no strife, between us, or in the midst of my shepherds and your shepherds; for we are brothers.” And Faith said to Covering, “Please don’t let there be conflict between you and I or between your shepherds and my shepherds. We are brothers.” Avram clearly desired peace between Lot and himself, even to the point of giving away any opportunity he might have had to take first pick of the land that surrounded them. This is an act of humility that precedes the giving of the land by HaShem. Avram seems to have understood that Lot and his retinue would not be capable of living at peace with Avram and his household, thus the only wise course of action was for them to separate. While it’s not explicit in the text, the idea that Lot and his descendants would be a hindrance both to Avram and Israel in the future, is certainly inferred. The Midrash on Numbers 21:5 says that God in His wisdom decreed that Israel was not to be friendly with Lot’s descendants, and that anyone who showed them mercy would suffer misery and conflict. הֲלֹ֤א כָל־הָאָ֙רֶץ֙ לְפָנֶ֔יךָ הִפָּ֥רֶד נָ֖א מֵעָלָ֑י אִם־הַשְּׂמֹ֣אל וְאֵימִ֔נָה וְאִם־הַיָּמִ֖ין וְאַשְׂמְאִֽילָה׃ Gen 13:9 “Is not all the earth before your face/faces? Separate yourself from me please: if you take the left hand, then I will go to the right; or if you depart to the right hand, then I will go to the left.” “The whole earth is in front of you, I release you from any sense of obligation to me, choose where you want to live and I will live in the land that remains.” “The Torah loves peace and Avraham exemplified peace, but any person who seeks peace in opposition to the wisdom of the Torah courts disaster. Avraham bowed to God’s wisdom when he said to Lot, ‘Let there be no strife… separate from me’” –Rabbi Aharon Kotler Avram sacrificed his right to a fair choice over who would receive which piece of land for the sake of maintaining peace. In the end, God favoured the humble Avram, giving him the land of promise and familial blessing and on the other hand gave Lot over to the consequences of his own poor decision based on selfish ambition. The result for Lot and his family line was curse. There is a well-known Gospel saying that reflects Avram’s actions here: “He is no fool who gives what he cannot keep to gain what he cannot lose.” -Jim Elliot וַיִּשָּׂא־ל֣וֹט אֶת־עֵינָ֗יו וַיַּרְא֙ אֶת־כָּל־כִּכַּ֣ר הַיַּרְדֵּ֔ן כִּ֥י כֻלָּ֖הּ מַשְׁקֶ֑ה לִפְנֵ֣י׀ שַׁחֵ֣ת יְהוָ֗ה אֶת־סְדֹם֙ וְאֶת־עֲמֹרָ֔ה כְּגַן־יְהוָה֙ כְּאֶ֣רֶץ מִצְרַ֔יִם בֹּאֲכָ֖ה צֹֽעַר׃ Gen 13:10 And lifted up לוֹט Lot (covering) his eyes, and saw all the irrigation on the face, before destroyed HaShem (YHVH: Mercy) סְדֹם S’dom (burning) and עֲמֹרָה Amorah (submersion), it was as the garden of HaShem (YHVH: Mercy), like the land of Egypt (Mitzrayim: Double distress, double stronghold), as entering צֹעַר Tzoar (insignificance). Lot chose the richest part of the land, knowing that it was a place of wickedness and idolatry. Verse 13 says the people of S’dom, “were evil and constant offenders before HaShem (YHVH: Mercy), exceedingly.” Perhaps, as many do today, Lot thought that he could enjoy the riches of the wicked without being influenced by them. He saw what was good in his own eyes and pursued it by separating himself from the blessing of God. וַיִּבְחַר־ל֣וֹ ל֗וֹט אֵ֚ת כָּל־כִּכַּ֣ר הַיַּרְדֵּ֔ן וַיִּסַּ֥ע ל֖וֹט מִקֶּ֑דֶם וַיִּפָּ֣רְד֔וּ אִ֖ישׁ מֵעַ֥ל אָחִֽיו׃ Gen 13:11 Then elected לוֹט Lot (covering) looking up all round הַיַּרְדֵּן ha-Yardein (Jordan: the descender); and לוֹט Lot (covering) journeyed east: and separated his people from the people of his brother. In a figurative sense, Lot was leaving the moral restraint of Avram’s community and separating himself to follow after the lust of his eyes. Lot looked up with his eyes and sought land for himself, as opposed to Avram (v.14) who waits upon God’s instruction, and receives the land that God gives him. אַבְרָ֖ם יָשַׁ֣ב בְּאֶֽרֶץ־כְּנָ֑עַן וְל֗וֹט יָשַׁב֙ בְּעָרֵ֣י הַכִּכָּ֔ר וַיֶּאֱהַ֖ל עַד־סְדֹֽם׃ Gen 13:12 אַבְרָם Avram (Father of a nation; Father exalted) dwelled in the land of כְּנָעַן Kenaan (Zealous low landers, slave merchants), and לוֹט Lot (covering) dwelled in the terror around, and pitched his tent toward סְדֹֽם S’dom (Burning). As a result of the destruction of S’dom in Chapter 19, the area became the desolate Sea of Salt (Dead Sea) region that we know today. There is a powerful spiritual lesson to be learned from the choice made by Lot. Our eyes often fail to see the unseen things of God, thus, like Avram, we are better to call on the name of HaShem than to follow the lusting eyes of our fallen humanity. “Though Lot contained the spiritual sparks that would produce Ruth, the ancestress of King David, he parted from Avram. In time the rift between their progeny would become so absolute that his male descendants from Ammon and Moab would be prohibited from entering the congregation of Israel [Deut. 23:4].” –Peskita Zutresa וְאַנְשֵׁ֣י סְדֹ֔ם רָעִ֖ים וְחַטָּאִ֑ים לַיהוָ֖ה מְאֹֽד׃ Gen 13:13 But the men of סְדֹֽם S’dom (Burning) were evil and constant offenders before HaShem (YHVH: Mercy), exceedingly. The people of burning were pure evil, constantly committing crimes against others and against Mercy. Their wickedness was excessive. “Their countenance is known to witness against them; and they declare their sin as S’dom, they hide it not. Woe unto their souls! For they have rewarded evil unto themselves.” –Isaiah 3:9 וַֽיהוָ֞ה אָמַ֣ר אֶל־אַבְרָ֗ם אַחֲרֵי֙ הִפָּֽרֶד־ל֣וֹט מֵֽעִמּ֔וֹ שָׂ֣א נָ֤א עֵינֶ֙יךָ֙ וּרְאֵ֔ה מִן־הַמָּק֖וֹם אֲשֶׁר־אַתָּ֣ה שָׁ֑ם צָפֹ֥נָה וָנֶ֖גְבָּה וָקֵ֥דְמָה וָיָֽמָּה׃ כִּ֧י אֶת־כָּל־הָאָ֛רֶץ אֲשֶׁר־אַתָּ֥ה רֹאֶ֖ה לְךָ֣ אֶתְּנֶ֑נָּה וּֽלְזַרְעֲךָ֖ עַד־עוֹלָֽם׃ Gen 13:14 And HaShem (YHVH: Mercy) said to אַבְרָם Avram (Father of a nation; Father exalted), after לוֹט Lot (covering) was separated from him, “Lift up now your eyes, and look, see, perceive, inspect and consider from the place where you are standing, to the north, and to the south, and to the east, and to the sea: Gen 13:15 For all the land which you see, is for you a gift from Me, and for sowing on eternally. Avram had an extensive view from his location at the top of Mount Ephraim. The repetition of the promise (12:7) is a confirmation to Avram that makes clear that the land is given to him and his descendants alone and not to Lot and his progeny. God has already seen the descent of Lot’s progeny into idolatry, and therefore is speaking the blessing of Avram into time at this point to secure the knowledge of the gifted land for future generations. וְשַׂמְתִּ֥י אֶֽת־זַרְעֲךָ֖ כַּעֲפַ֣ר הָאָ֑רֶץ אֲשֶׁ֣ר׀ אִם־יוּכַ֣ל אִ֗ישׁ לִמְנוֹת֙ אֶת־עֲפַ֣ר הָאָ֔רֶץ גַּֽם־זַרְעֲךָ֖ יִמָּנֶֽה׃ Gen 13:16 And I will make your seed as the dust of the earth: so that if a man can number the dust of the earth, then shall your seed also be numbered. This proclamation concerns every Jew/Hebrew in every generation until the day of HaShem. Therefore it may well be both literally and metaphorically true. Though humanity cannot count the generations of ethnic Israel, God can. “Just as the dust outlives all who tread upon it, so God promised Avram that his offspring would outlive all the nations that would persecute them.” –Midrash God is stating emphatically, that the people of Israel and the land of Israel are destined for one another. This land gifted by God to ethnic Israel is as immutable as salvation, it is already established outside of time and space and is simply spoken into history here to give Avram the sure and certain hope of God’s redemption. It cannot be overstated, individual salvation and national reconciliation are intrinsically linked to the physical land of Israel and the ethnic people to whom God gifted it. ק֚וּם הִתְהַלֵּ֣ךְ בָּאָ֔רֶץ לְאָרְכָּ֖הּ וּלְרָחְבָּ֑הּ כִּ֥י לְךָ֖ אֶתְּנֶֽנָּה׃ Gen 13:17 Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto you. Rambam notes that this is both a promise and an instruction. God promises to protect Avram as he walks the length and breadth of the land and Avram is instructed to open God’s gift by walking through the land and receiving it freely. וַיֶּאֱהַ֣ל אַבְרָ֗ם וַיָּבֹ֛א וַיֵּ֛שֶׁב בְּאֵלֹנֵ֥י מַמְרֵ֖א אֲשֶׁ֣ר בְּחֶבְר֑וֹן וַיִּֽבֶן־שָׁ֥ם מִזְבֵּ֖חַ לַֽיהוָֽה׃ Gen 13:18 Then אַבְרָם Avram (Father of a nation; Father exalted) removed his tent, and came and dwelt by the tree of מַמְרֵא Mamrei (Strength, fatness, health), which is in חֶבְרוֹן Chevron (Alliance), and built there an altar מִזְבֵּחַ (of blood atonement) unto HaShem (YHVH: Mercy). This is the third altar (מִזְבֵּחַ Mizbeach: from the root ִזבח zabach: to slaughter, kill) of atonement fashioned by Avram. Three is of course a Hebraic symbol for unity, completion and wholeness. It reflects a complex unity and a well-established principle. Here it is seen as a confirmation of Avram’s understanding of the need for atonement by the shedding of blood. These events are taking place long before the commandment requiring blood covering, issued by God at Sinai. Introduction to Allegorical Reading: At first glance it may seem that the allegorical reading of this account contradicts the plain meaning, however, this is not the case. The allegorical reading has a far reaching message that reconciles the demise of Lot’s progeny through Ruth the ancestress of Lot. Lot, the covering, finds the ultimate fulfilment of his name in the lineage of Ruth, who becomes the great grandmother of King David and subsequently claims a place in the lineage of the Messiah Yeshua Whose sacrificial death offers the blood covering for all sin. An Allegorical Paraphrase of Genesis 13 (Using the meanings of the Hebrew proper nouns) Faith and all his household rose up out of distress and bondage and Covering went with him into the land God had promised to give to him. Faith brought great wealth out of his captivity and moving on he returned to a place he had been before and camped between the House of God and the house of ruin in a land of decision. He came to the place where he had first built an altar for atoning sacrifice and Faith called out in the name of Mercy. Covering went with Faith and carried additional wealth alongside him. The land cried out under the weight of human riches and the faithful struggled to dwell together in unity. And there was strife between the shepherds of Faith and the shepherds of Covering, and they were being observed by the slave merchants and common people. And Faith said to Covering, “Please don’t let there be conflict between you and I or between your shepherds and my shepherds. We are brothers. The whole earth is in front of you, I release you from any sense of obligation to me, choose where you want to live and I will live in the land that remains.” Covering looked all around and saw a well irrigated area of farm land which was like the garden of Mercy, like Eden to the visible eye, but spiritually it was like the land of bondage they had just escaped from and it lead to insignificance. So Covering chose all the land that he saw and descended, separating himself and his people from his brother’s people. Therefore, Faith dwelled in the land of the slave merchants and Covering dwelt in a place where terror surrounded him because he pitched his tent near a burning furnace of judgement. The people of burning were pure evil, constantly committing crimes against others and against Mercy. Their wickedness was excessive. After Covering had left Faith, Mercy said to Faith, “Lift up your eyes which are downcast and look at the place where you stand, touch it, smell it. Look around you, as far as you can see to the north, south, east and toward the ocean. All of this I am giving you, you’ve done nothing to deserve it, nor do I require you to do anything but accept it. All of it is yours for the purpose of sowing eternal life. Faith, I will make your offspring like the dust of the earth, uncountable and everlasting. Arise, don’t be downtrodden, and walk forward through the entire land that I’ve gifted to you. For as surely as I am Mercy, I have established this land for you and your offspring.” Then Faith pulled up his temporary dwelling and travelled through the land that Mercy had given him to dwell by the tree of strength and health. Making an alliance with Mercy, he built an altar to acknowledge his need for blood atonement before Mercy, that he might receive the gift of Mercy. Conclusion: While the plain meaning of the text is clear and confirms from the outset that God has given the land of Israel to Ethnic Israel, descended from Avram through Isaac, there is also an obvious allegorical reading that indicates the relationship between Ethnic Israel (Avram, Yitzchaak and Yaakov/Yisrael) and the Gentile Church (Lot). Like Lot a sizable portion of the Gentile believers of today have rejected God’s continued purposes for Israel and have become convinced of the false narrative of the nations, chasing after the temporary beauty of syncretised secularism, the mythical freedom of democracy and the hedonism it produces as a counterfeit to the freedom of God. © 2024 Yaakov Ben Yehoshua
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When God calls us, He asks us to leave our temporary comfort and journey with Him to a place of everlasting abundance. Like אברם Avram we may face times of suffering and famine (Spiritual and physical), however we are wise to choose obedience to God’s instruction, remembering that God is before us, walking with us, and waiting for us at the destination He has already prepared. Introduction:
Israel’s journey has always been one of being set apart (Holy) from others. It makes sense then that אברם Avram, the father of the people of Israel, known today collectively as the Jewish people, “the Hebrew” העברי Ha-Ivriy (from עבר eiver – Land beyond), should begin his journey by obeying God’s instruction to set himself and his immediate family apart (Holy) from his father’s house (extended family), his familial inheritance and the country of his birth. When God calls us, He asks us to leave our temporary comfort and journey with Him to a place of everlasting abundance. Like אברם Avram we may face times of suffering and famine (Spiritual and physical), however we are wise to choose obedience to God’s instruction, remembering that God is before us, walking with us, and waiting for us at the destination He has already prepared. This פָּרָשָׁה parashah (Torah portion), לֶךְ-לְךָ “Lech lecha” (go, you go) is considered by our sages as the beginning of אברם Avram’s ten trials. Of the two lists of trials written by Rashi and Rambam, I prefer that of Maimonides (the Rambam), which finds its examples in the Torah text and avoids the mythos of the Midrashim and Talmudic sources. Both commentators agree on the final trial, that of the עֲקִידָה Akiydah (עקדת יצחק Binding of Isaac). The Rambam’s (Maimonides) list of Avram’s ten trials: 1.) Avram’s exile from his family and homeland (Gen. 12:1) 2.) The hunger in Canaan after God had assured him that he would become a great nation there (Gen. 12:10) 3.) The corruption in Egypt that resulted in Sarah’s abduction (Gen. 12:11-20) 4.) The war with the four kings (Gen. 14:1-16) 5.) His marriage to Hagar after having despaired that Sarah would never give birth (Gen. 16) 6.) The commandment of circumcision (Gen. 17:10-14) 7.) Abimelech’s abduction of Sarah (Gen. 20:1-18) 8.) Driving away Hagar after she had given birth (Gen. 21:8-21) 9.) The command to drive away Ishmael (Gen. 21:8-21) 10.) The binding of Isaac on the altar (Gen. 22) We are once again presented with an account of a single righteous man who is chosen by God to participate in the fulfilment of His redemptive purpose. Like אדם Adam (Of the earth) and נח Noach (Comfort, rest), אברם Avram (Father of a nation) was a man who shared an intimate relationship with HaShem. Jewish thought often refers to the first two thousand years of the sin affected creation up to this point as the “Era of Desolation”. This title reflects the many misdeeds that took place over this time period: Adam had fallen, Cain murdered Abel, idolatry had been introduced to the world, ten wicked generations had been wiped out by the flood, and the ten generations subsequent to Noach had failed to pursue God, instead seeking to make a name for themselves by attempting to usurp God’s authority in the incident of Bavel. Avram, who was born in the year 1948 from Creation, is said by the sages to have begun to acquire disciples only four years after the dispersion of Bavel. The sages teach that Avram instructed those who would listen regarding the Unity of God and subsequently through the emergence of Avram’s ministry, the Era of Desolation gave way to the Era of Torah (Instruction) [Avodah Zarah 9a]. It’s unfortunate that our sages also teach that Avram earned his righteous status through the ten trials he faced [Avot 5:4]. In fact the opposite is true, Avram is called by God’s grace and mercy and gifted with the blessing of God at a time when he had not yet done anything to merit it. Thus, the gift of God is undeserved grace, mercy, favour. Avram is known as the father of אֱמוּנָה emunah (trust, faith) for this very reason, that he believed and received the gift of God. “Avram believed YHVH, and He credited it to him as righteousness.” -Genesis 15:6 Therefore, prior to the existence of the ethnic people of Israel (although one could say Israel already existed in Avram’s loins), Avram is the father of all who believe by trusting in God’s redemptive purpose. “Therefore, the promise comes by trusting-faith, so that it may be by grace and may be guaranteed to all of Abraham’s offspring—not only to those who are of the Torah but also to those who have the trusting-faith of Abraham. He is the father of us all.” -Romans 4:16 The trials of Avram were not tests but proofs. They were intended to reveal Avram’s character in God. God, Who knows the end from the beginning afforded Avram a gracious education in self-evaluation. Avram’s journey with HaShem through suffering and prosperity, trial and victory, was one in which God shaped his righteous character, revealing the man whom God had already seen completed. As Genesis 12 begins, Avram and Sarai are 75 and 65 years respectively. They are instructed by God to sever all ties to their past and their extended family and begin again. There is much for the believer to learn from this account, both practical and spiritual. It’s here that God begins to implement the royal grant, an everlasting covenanting of Eretz Yisrael (the land of Israel) to Avram and his descendants. It cannot be over stressed, that in all of earth’s history God has only ever gifted a specific piece of land to one ethnic people group, that people (עם am) being Israel the progeny of Avram via Yitzchak. Israel are a nation fathered by the great God (Av-rabah-am). Scripture teaches that God has assigned lands to the care of numerous indigenous people groups, but has assigned land as an everlasting inheritance only to the ethnic people of Israel. וַיֹּ֤אמֶר יְהוָה֙ אֶל־אַבְרָ֔ם לֶךְ־לְךָ֛ מֵאַרְצְךָ֥ וּמִמּֽוֹלַדְתְּךָ֖ וּמִבֵּ֣ית אָבִ֑יךָ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר אַרְאֶֽךָּ׃ Gen 12:1 Now had said, יהוה HaShem (YHVH: Mercy) to אַבְרָם Avram (Father of a nation; Father exalted), לֶךְ-לְךָ Lech lecha “Go, go yourself forth from the land of your relatives, from the house of your father to the land that I will show you: The past tense, “Now HaShem had said” is the correct reading here as confirmed by the following Scripture quotations: “And he said, ‘Hear me, brothers and fathers! The God of glory (kavod) appeared to our father Avraham when he was in Mesopotamia, before he lived in Charan,’” –Acts 7:2 “Terah took Avram his son, and Lot the son of Haran, his grandson, and Saray his daughter-in-law, his son Avram’s wife; and they went out together from Ur of the Chaldeans in order to enter the land of Canaan; and they went as far as Charan, and settled there.” –Genesis 11:31 We note that there is no contradiction between Genesis 11:31 and Genesis 12:1-4. Terah doesn’t travel to Canaan, nor did he have any intention of doing so. The text of Genesis 11:31 should be understood as indicating the greater journey of Avram, hence the phrase, “in order to enter the land of Canaan.” Terah brought them to Charan, the launching point for Avram’s separation from His father’s house. Therefore it seems that it was while Avram was still in Ur of the Kasdiym that the LORD first spoke to him concerning his journey to Canaan. Maimonides makes the following assertion: “Abram was brought up, among those who asserted there were no other gods but the sun, moon, and stars; and these Zabaeans say of Abram themselves, that he was educated in Cuthia, and dissented from the common people; and asserted, that besides the sun, there was another Creator; to whom they objected, and so disputes arose among them on this subject” –Rambam: Moreh Nevuchim, par. 3. c. 29. p. 421. The instruction, “Go, go yourself” can also be rendered, “Go, go for yourself”. In fact this command was indeed for Avram’s benefit. When God asks us to do something difficult it is not for His benefit, it’s for ours. “In trust Avraham, when he was called, obeyed by going out to a place which he was to receive for an inheritance; and he went out, not knowing where he was going.” –Hebrews 11:9 The writer of Hebrews affirms the fact that Avram was traveling blind, unfamiliar with the land he was traveling to. This was an act of great trust, faith and courage on Avram’s part. We note that Avram was traveling from Ur – Light. By the command of The Light of the World (Yeshua the Word Essence of God). וְאֶֽעֶשְׂךָ֙ לְג֣וֹי גָּד֔וֹל וַאֲבָ֣רֶכְךָ֔ וַאֲגַדְּלָ֖ה שְׁמֶ֑ךָ וֶהְיֵ֖ה בְּרָכָֽה׃ Gen 12:2 And I will fashion of you לְגוֹי גָּדוֹל legoy gadol a nation that is great, and I will בָרֶכְךָ barecha bless you, and make גַדְּלָה שְׁמֶךָ gadlah shemecha great your name; and you will become a בְּרָכָה beracha blessing: From our time trapped perspective a blessing is God speaking into the present that which He has already established in the future: likewise a curse. The nation God is speaking of is Israel. Avram’s name will be great, known by countless millions. His name will also literally be changed from, “father of a nation” to, “father of many nations”. Thus, his name will be great in numerous ways. Avraham’s name also unites God and man in a foreshadowing of redemption: אב Av, the Father God, sends רבה Rabah, David’s greater Son to redeem עם Am, a people for Himself. Thus, אברם Avram will become a blessing to all humanity, the father of all who trust in God through Yeshua the Messiah. “Therefore, be sure that it is those who are of faith who are sons of Avraham.” –Galatians 3:7 וַאֲבָֽרֲכָה֙ מְבָ֣רְכֶ֔יךָ וּמְקַלֶּלְךָ֖ אָאֹ֑ר וְנִבְרְכ֣וּ בְךָ֔ כֹּ֖ל מִשְׁפְּחֹ֥ת הָאֲדָמָֽה׃ Gen 12:3 And I will בָרֲכָה barachah bless them that בָרְכֶיךָ barchehcha bless you, and קַלֶּלְךָ swiftly despatch/curse him that אָאֹר a’or curses you: וְנִבְרְכוּ בְךָ venivrechu vecha and the blessing in you will be for all the מִשְׁפְּחֹת mishpechot families of the earth הָאֲדָמָה Ha-adamah.” We note that God will bless, “them” that bless Avram (a promise ratified in Isaac and Jacob-Israel) but will curse, “him” that curses Avram (Israel). This infers a corporate or national blessing on a people who are unified in blessing Avram and subsequently ethnic Israel, whereas the curse will search out the individual among the many who dears to curse Avram and his seed through Isaac and Jacob. In addition to the plain meaning there is also a spiritual application to all who share Avraham’s faith, however, the Christian who curses the ethnic people of Israel curses himself, thus, Rav Shaul the Shaliach (the Apostle Paul) reminds both ethnic Israel and every follower of Messiah Yeshua, “Bless and do not curse…” (Romans 12:14). Rabbi Paul’s words of course are a contextual statement, after all, God commands Israel to curse Amalek (Deut. 25:17-19), and Yeshua curses the fig tree (Matt. 11:12-25), a representation of the seat of first century apostate rabbinical teaching, and so on. The Targum of Yonatan suggests that the, “him” referred to here is Balaam, who was asked by Balak the king of Moab to curse the Israelites as they passed by the land of Moab (Numbers 22). The present curse may well have Balaam in mind, however it’s primarily a general curse which will remain in force perpetually against all who curse Avram and his seed through Isaac and Jacob. “In your seed all the nations of the earth shall be blessed, because you have obeyed My voice.” –Genesis 22:18 Obedience is the act of receiving God’s gifts. וַיֵּ֣לֶךְ אַבְרָ֗ם כַּאֲשֶׁ֨ר דִּבֶּ֤ר אֵלָיו֙ יְהוָ֔ה וַיֵּ֥לֶךְ אִתּ֖וֹ ל֑וֹט וְאַבְרָ֗ם בֶּן־חָמֵ֤שׁ שָׁנִים֙ וְשִׁבְעִ֣ים שָׁנָ֔ה בְּצֵאת֖וֹ מֵחָרָֽן׃ Gen 12:4 וַיֵּלֶךְ vayeilech And walking (doing) אַבְרָם Avram (Father of a nation; Father exalted) that which the דִּבֶּר diber word directed in יהוה HaShem (YHVH: Mercy); וַיֵּלֶךְ vayeilech and walking with Lot (covering) his nephew (ben): and אַבְרָם Avram (Father of a nation; Father exalted) was five and seventy years old when he departed out of חָרָן Charan (Mountain climber). A literal translation of the opening phrasing of this verse reveals the present Messiah as the living “Word in HaShem” Who instructed Avram. “In trust Avraham, when he was called, obeyed…” –Hebrews 11:9 The writer of Hebrews confirms the faithful obedience of Avram in his response to God’s instruction, thus refuting those who claim that the taking of Lot was in contradiction to the instruction of God. In fact, given that Charan, Avram’s brother had most likely died by this time (Gen. 11:28)[And a city made namesake?], it was Avram’s duty to care for his brother’s son Lot as if he were his own son. NB: Avram must have been born in the one hundred and thirtieth year of Terah (Spirited, inspired) in order to now be seventy five years of age and is therefore not Terah’s oldest son but is listed first in the previous genealogy (Genesis 11:26) due to his being the protagonist in the subsequent story of God’s elect people, ethnic Israel. וַיִּקַּ֣ח אַבְרָם֩ אֶת־שָׂרַ֨י אִשְׁתּ֜וֹ וְאֶת־ל֣וֹט בֶּן־אָחִ֗יו וְאֶת־כָּל־רְכוּשָׁם֙ אֲשֶׁ֣ר רָכָ֔שׁוּ וְאֶת־הַנֶּ֖פֶשׁ אֲשֶׁר־עָשׂ֣וּ בְחָרָ֑ן וַיֵּצְא֗וּ לָלֶ֙כֶת֙ אַ֣רְצָה כְּנַ֔עַן וַיָּבֹ֖אוּ אַ֥רְצָה כְּנָֽעַן׃ Gen 12:5 And bringing אַבְרָם Avram (Father of a nation; Father exalted) שָׂרַי Saray (My princess) his wife, and לוֹט Lot the בֶּן־אָחִיו ben achiyv son of his brother, and all their possessions that they had gathered, and הַנֶּפֶשׁ ha-nefesh the souls that they fashioned in חָרָן Charan; and came out to walk the land אַרְצָה aretzah of כְּנַעַן Kenaan (Lowland, Slave, Merchant, Servant); and they came into the land אַרְצָה aretzah of כְּנַעַן Kenaan (Lowland, Slave, Merchant, Servant). Some Jewish scholars (Rashi, Radak) understand the phrase, “the souls that they fashioned in Charan” to refer to the proselytes made during their stay there; that is proselytes to the faith in the One true God. This is affirmed by a number of Chaldean (Post exilic Aramaic) paraphrases; one of which, that of Onkelos reads, "and the souls which they made subject to the law in Charan.'' Additionally, the Targums of Yerushalayim and Yonatan read, "and the souls of the proselytes, or which they proselyted in Charan.'' Rabbi Yarkhi agrees with the Targums and further illuminates this idea by saying, "which they brought under the wings of the Shekhinah (feminine manifestation of God’s Spirit); Avram proselytised the men, and Sarai the women.'' וַיַּעֲבֹ֤ר אַבְרָם֙ בָּאָ֔רֶץ עַ֚ד מְק֣וֹם שְׁכֶ֔ם עַ֖ד אֵל֣וֹן מוֹרֶ֑ה וְהַֽכְּנַעֲנִ֖י אָ֥ז בָּאָֽרֶץ׃ Gen 12:6 And passing through, אַבְרָם Avram (Father of a nation; Father exalted) בָּאָרֶץ the land as far as the place of שְׁכֶם Shechem (Back, shoulder, responsibility), unto the plain of מוֹרֶה Moreh (Teacher). And הַכְּנַעֲנִי the Kenaaniy (Lowland, Slave Merchant, and Servant) were in the land. The Rambam states a fundamental principle in understanding the Torah’s narrative of the Patriarchs and their deeds saying, “Whatever happened to the Patriarchs is a portent for their children.” In the case of each patriarch the Torah relates their journeys and the digging of wells etc. which serve as lessons for future generations. Thus Avram stops at Shechem the first place to be conquered by Israel (Genesis 34:25), almost three hundred years prior to Israel gaining full possession of the land. The Messiah Yeshua also stopped at Shechem, where he explained to a woman of Samaria the reality that the Jewish people knew what they worshipped, having been given the Torah and the Holy mountain of God. “So He came to a city of Samaria called Sychar (that is, Shechem), near the parcel of ground that Jacob gave to his son Yoseph;” –John 4:5 Avram then stopped between Beit-El, where the patriarch Jacob also encountered HaShem, and Ai, the first place conquered by Joshua. Each of the stories of the patriarchs detail both the instruction of God and the subsequent symbolic acts and physical signs that illuminate God’s redemptive plan in spiritual, mental and tactile ways. Like the signs which seal God’s covenants, the symbolic acts that the patriarch’s participate in seal the promised blessings of God as unalterable realities. וַיֵּרָ֤א יְהוָה֙ אֶל־אַבְרָ֔ם וַיֹּ֕אמֶר לְזַ֨רְעֲךָ֔ אֶתֵּ֖ן אֶת־הָאָ֣רֶץ הַזֹּ֑את וַיִּ֤בֶן שָׁם֙ מִזְבֵּ֔חַ לַיהוָ֖ה הַנִּרְאֶ֥ה אֵלָֽיו׃ Gen 12:7 And appearing יהוה HaShem (YHVH: Mercy) to אַבְרָם Avram (Father of a nation; Father exalted), and said, “Unto זַרְעֲךָ zaracha your seed will I give this land: and he built there an altar מִזְבֵּחַ mizbeiach (root: zabach) unto יהוה HaShem (YHVH: Mercy), who appeared to him. Judaism, both Biblical and rabbinic has always accepted that God, Who is echad (a complex unity) is invisible and indivisible but that He reveals Himself in many ways. For this reason alone, outside of the anti-evangelistic polemic, there is no reason to discount the threefold persons of the God-head. We Messianic Jews do not deny that He is One (echad), we simply assert, along with our orthodox brothers, that He reveals Himself in many ways, adding that He does not do this in modes of being but as the Being, fully God, Father, Son and Spirit, a unity of three unique persons, not three separate persons. The Stone Chumash attributes the following statement to Rabbi R’ Hirsch: “God is not physical, so the means by which He (God) speaks and makes Himself visible to people is an eternal mystery. Nevertheless, the Torah tells us that He appeared in a way that was tangible to Abraham.” One wonders what the commentators of the Stone Chumash think the difference is between tangibility and physicality. The reality is that the person of HaShem (YHVH-Mercy), “appeared to Avram”. If the symbolic act of the patriarch that proceeds from the manifest action of God is said to make unalterable the promises of God, the significance of the altar which Avram builds in response to God’s manifest visible presence cannot be over stated. The Hebrew מִזְבֵּחַ mizbeiach meaning, “altar” is derived from the root word, זבח zabach meaning to, “slaughter, kill, blood sacrifice”. When the Hebrew מִזְבֵּחַ mizbeiach is used without qualification it always refers to an altar whose purpose is blood atonement. When the term is qualified its meaning is altered by the qualifying terms, e.g. מִזְבַּח וזָּהָב לִקְטֹרֶת mizbeiach vzahav liktoret, the golden altar of incense (Exodus 40:5). However, even in the case of this exception, blood is sprinkled on the altar of incense in order to atone for it. Hence whenever we see an altar being built by a Patriarch or pre-Sinai forefather of Israel and read no qualifying turn of phrase, we must conclude that the altar is purposed for an atoning (covering) sacrifice made by bloodshed. Avram sees God and realizes the need for covering atonement, hence the altar. One has to close his eyes, block his ears and forget his mind in order to avoid the obvious link to the atoning sacrifice of the King Messiah Yeshua. וַיַּעְתֵּ֨ק מִשָּׁ֜ם הָהָ֗רָה מִקֶּ֛דֶם לְבֵֽית־אֵ֖ל וַיֵּ֣ט אָהֳלֹ֑ה בֵּֽית־אֵ֤ל מִיָּם֙ וְהָעַ֣י מִקֶּ֔דֶם וַיִּֽבֶן־שָׁ֤ם מִזְבֵּ֙חַ֙ לַֽיהוָ֔ה וַיִּקְרָ֖א בְּשֵׁ֥ם יְהוָֽה׃ וַיִּסַּ֣ע אַבְרָ֔ם הָל֥וֹךְ וְנָס֖וֹעַ הַנֶּֽגְבָּה׃ Gen 12:8 And he moved from there unto a mountain on the east of בֵית־אֵל Beit-el (House of Elohim), and stretched out his tent, with בֵית־אֵל Beit-el (House of Elohim) on the west (On the seas: Mediterranean), and עַי Ai (Ruin: Josh. 7:2) on the east: and there he built an altar מִזְבֵּחַ mizbeiach unto יהוה HaShem (YHVH: Mercy), and passionately וַיִּקְרָא called upon the name of יהוה HaShem (YHVH: Mercy). Gen 12:9 And pulling up אברהם Avram (Father of a nation; Father exalted) walked, journeying on toward הַנֶּגְבָּה the Negev (south). This is the second altar מִזְבֵּחַ mizbeiach built by אברהם Avram. The first altar מִזְבֵּחַ mizbeiach was built in response to meeting the present, tangible God (Imanu-El). The second altar was built between the house of God and the place of ruin. Both altars represent blood covering/atonement. Hebrew altars are not simply markers/signs, they are built for use (Exodus 29). Therefore, we must accept that אברהם Avram understood the need for the covering atonement of blood and acted accordingly. In the first instance he accepts his need for atonement because his encounter with the Holy God exposes his sinful state, and secondly, when he finds himself camped between the idolatrous place he had been and the place where God dwells he understands that the only means of being in right relationship with God is blood covering/atonement. “He (Yaakov) called the name of that place Beit El (House of Elohim); however, previously the name of the city had been Luz (Turn aside, Almond tree).” –Genesis 28:19 Avram’s tent is pitched between the House of God (Beit-El), which is in the direction he is heading spiritually speaking, and the city of ruin עי (Ai), which is in the direction he has come from. The allegorical meaning teaches a profound d’rash (comparative lesson). We must continue to choose God’s instruction as we journey, lest we be tempted to return to that which God has called us out from. “Yeshua said to him, ‘No one, who puts his hand to the plough and then looks back, is fit for the kingdom of God.’” –Luke 9:62 Avram called upon the personal name YHVH, denoting mercy, rather than the generic noun Elohim, which could be mistaken for a reference to other deities, judges, rulers etc. In calling on the personal Name of God, Avram was recognizing both God’s universal authority and His naming of Avram and his seed. Thus He is the merciful God of Israel. וַיְהִ֥י רָעָ֖ב בָּאָ֑רֶץ וַיֵּ֨רֶד אַבְרָ֤ם מִצְרַ֙יְמָה֙ לָג֣וּר שָׁ֔ם כִּֽי־כָבֵ֥ד הָרָעָ֖ב בָּאָֽרֶץ׃ Gen 12:10 And it came about that there was a famine in the land: and אברהם Avram (Father of a nation; Father exalted) went down to מִצְרַיְמָה Egypt (double distress) to sojourn there; for the famine was grievous in the land. This is the second of the trials noted by Rambam. This is seen as a trial because God had promised that He would prosper Avram and make his name great, so how is this possible when a man is starving and unable to feed his family? None the less, Avram continues on toward Egypt, believing that God will provide. This part of Avram’s journey foreshadows the journey of his grandson Jacob whose sons will seek food in Egypt during a similar time of famine in the future. וַיְהִ֕י כַּאֲשֶׁ֥ר הִקְרִ֖יב לָב֣וֹא מִצְרָ֑יְמָה וַיֹּ֙אמֶר֙ אֶל־שָׂרַ֣י אִשְׁתּ֔וֹ הִנֵּה־נָ֣א יָדַ֔עְתִּי כִּ֛י אִשָּׁ֥ה יְפַת־מַרְאֶ֖ה אָֽתְּ׃ וְהָיָ֗ה כִּֽי־יִרְא֤וּ אֹתָךְ֙ הַמִּצְרִ֔ים וְאָמְר֖וּ אִשְׁתּ֣וֹ זֹ֑את וְהָרְג֥וּ אֹתִ֖י וְאֹתָ֥ךְ יְחַיּֽוּ׃ Gen 12:11 And it came to pass, when he came near to Egypt מִצְרָיְמָה (Mitzrayemah: Double distress, double stronghold), that he said unto Saray (My princess) his wife, “Behold, I know that you are a woman who is beautiful to look מַרְאֶה (mareh) upon: Gen 12:12 Therefore it shall come to pass, when seeing you the Egyptians הַמִּצְרִים (Mitzrayim: Double distress, double stronghold) will say, “This is his wife” and they will kill me, but they will keep you alive. Many commentators judge Avram harshly for this decision, however our modern concerns regarding Avram’s actions are revisionist in nature, failing to consider the historical reality and context of his circumstances. As Abarbanel writes, “The Egyptians were notorious for their immoral practices.” It may be that Avram’s fears were well founded and that rather than committing an act of misogynistic self-preservation, he was in fact securing both he and Sarai’s safety with this ruse. In a Hebraic sense Sarai could be considered a sister of sorts (Midrash HaGadol), and strictly speaking she was either Avram’s half-sister (Genesis 20:12) or possibly his niece (Genesis 11:29-31), on the other hand Biblical Hebrew has no word for niece. I unequivocally oppose with Rambam’s assertion that Avram was intentionally placing Sarai in danger. אִמְרִי־נָ֖א אֲחֹ֣תִי אָ֑תְּ לְמַ֙עַן֙ יִֽיטַב־לִ֣י בַעֲבוּרֵ֔ךְ וְחָיְתָ֥ה נַפְשִׁ֖י בִּגְלָלֵֽךְ׃ Gen 12:13 Say, I plead with you, that you are my sister אֲחֹתִי achotiy [Genesis 20:12]: that it may be well with me for your sake; and my soul shall live because of you. The Gur Aryeh Al Ha-Torah explains that the phrase, “that it may be well with me for your sake” refers to the hope that the Egyptians might seek to win the favour of Avram for the opportunity to win his, “sister’s” hand. Thus he would become wealthy and respected, making him a less likely target for foul play. If we read carefully the phrasing, “I beg you, say that you are my sister so that it may be well with me for your sake; and my soul shall live because of you.” We see that Sarai’s role in this is meant to save her from defilement “it may be well with me for your sake”. This is not, as some foolishly conjecture, a misogynistic request of self-preservation on the part of Avram. It is in fact the exact opposite, an act of protection of Sarai. וַיְהִ֕י כְּב֥וֹא אַבְרָ֖ם מִצְרָ֑יְמָה וַיִּרְא֤וּ הַמִּצְרִים֙ אֶת־הָ֣אִשָּׁ֔ה כִּֽי־יָפָ֥ה הִ֖וא מְאֹֽד׃ Gen 12:14 And it came to pass, that when entering אַבְרָם Avram (Father of a nation; Father exalted) into מִצְרָיְמָה Egypt Mitzrayemah, the Egyptians הַמִּצְרִים (Mitzrayim: Double distress, double stronghold) saw the woman that she was כִּי־יָפָ֥ה הִוא מְאֹד kiy yafah hu meod beautiful exceedingly. According to Jewish tradition, the kingdom of Egypt, was set up in the times of Reu, about three hundred years before Avram was there; its first king was Mitzrayim, a son of Cham (Shalshalet Hakabala, fol. 76. 1. Elmacinus, p. 29. apud Hottinger. Smegma, p. 274). וַיִּרְא֤וּ אֹתָהּ֙ שָׂרֵ֣י פַרְעֹ֔ה וַיְהַֽלְל֥וּ אֹתָ֖הּ אֶל־פַּרְעֹ֑ה וַתֻּקַּ֥ח הָאִשָּׁ֖ה בֵּ֥ית פַּרְעֹֽה׃ וּלְאַבְרָ֥ם הֵיטִ֖יב בַּעֲבוּרָ֑הּ וַֽיְהִי־ל֤וֹ צֹאן־וּבָקָר֙ וַחֲמֹרִ֔ים וַעֲבָדִים֙ וּשְׁפָחֹ֔ת וַאֲתֹנֹ֖ת וּגְמַלִּֽים׃ Gen 12:15 The שָׂרֵי sareiy princes’ of פַרְעֹה Pharaoh (Great house) saw her, and commended her before Pharaoh: and the woman was taken into Pharaoh's (Great house) house. Gen 12:16 And he treated אַבְרָם Avram (Father of a nation; Father exalted) well for her sake: and gave him sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels. This stands in sharp contrast to Avram’s later refusal to accept gifts from the king of Sodom (Genesis 14:23). On that occasion he had been in a position of power, having just defeated the many kings who had come against him, here he is vulnerable and thus accepts those provisions offered to him. Abarbanel notes that Avram’s actions were not motivated by greed but out of necessity, and that if Avram had refused the herds offered by Pharaoh he would have aroused suspicion and put himself and Sarai in further danger. Thus the subsequent divine actions seem to be the conclusion to a plan arranged in advance in order to make it possible for Avram to reconcile his wife and journey on in safety and prosperity. We should remember that God had promised to make him great. All of these events speak of design. וַיְנַגַּ֨ע יְהוָ֧ה אֶת־פַּרְעֹ֛ה נְגָעִ֥ים גְּדֹלִ֖ים וְאֶת־בֵּית֑וֹ עַל־דְּבַ֥ר שָׂרַ֖י אֵ֥שֶׁת אַבְרָֽם׃ Gen 12:17 And struck יְהוָה HaShem (YHVH: Mercy) פַּרְעֹה Pharaoh (Great house) with plague (Genesis 20:17) that was great and it was also on Pharaoh’s household on the word of Sarai (My princess) the wife of אַבְרָם Avram (Father of a nation; Father exalted). Rashi notes that the plague sent upon the household of Pharaoh made it impossible for Sarai to be sexually compromised. We may also interpret the literal translation of the text, “on the word of Sarai” to infer that Sarai had requested God’s protection. The plague is of course a foreshadowing of the plagues that will be sent against Egypt in preparation for the Exodus. וַיִּקְרָ֤א פַרְעֹה֙ לְאַבְרָ֔ם וַיֹּ֕אמֶר מַה־זֹּ֖את עָשִׂ֣יתָ לִּ֑י לָ֚מָּה לֹא־הִגַּ֣דְתָּ לִּ֔י כִּ֥י אִשְׁתְּךָ֖ הִֽוא׃ Gen 12:18 And calling, פַּרְעֹה Pharaoh (Great house) to אַבְרָם Avram (Father of a nation; Father exalted), and said, “What is this that you’ve done to me? Why not tell me that she was your wife? We should ask, “How did Pharaoh know that Sarai was Avram’s wife?” The text infers that Pharaoh suspected this from the outset and took her into his household anyway. Only when he experienced the plague did he regret his actions and call for Avram. It’s also possible that Sarai, seeing the opportunity afforded by the plague confessed the truth to Pharaoh, hoping he would free her from his household. לָמָ֤ה אָמַ֙רְתָּ֙ אֲחֹ֣תִי הִ֔וא וָאֶקַּ֥ח אֹתָ֛הּ לִ֖י לְאִשָּׁ֑ה וְעַתָּ֕ה הִנֵּ֥ה אִשְׁתְּךָ֖ קַ֥ח וָלֵֽךְ׃ Gen 12:19 Why did you say, ‘She is my sister?’ So I might have taken her to me for a wife: now therefore behold your wife, take her, and walk away.” Notice that Pharaoh had not yet slept with Sarai, “I might have taken her”. In both this situation and the latter incident of Genesis 20, God protects Sarai from sexual defilement. וַיְצַ֥ו עָלָ֛יו פַּרְעֹ֖ה אֲנָשִׁ֑ים וַֽיְשַׁלְּח֥וּ אֹת֛וֹ וְאֶת־אִשְׁתּ֖וֹ וְאֶת־כָּל־אֲשֶׁר־לֽוֹ׃ Gen 12:20 And פַּרְעֹה Pharaoh (Great house) commanded his men concerning him: and they sent him away, with his wife, and all that he had. It’s worth noting that Pharaoh and his retinue were significantly fearful of Avram’s God following the plague or else why would they let a man who had deceived them safely leave Egypt with all the riches he had acquired? Yet another correlation with the Exodus is seen here, in that the Egyptians loaded up the exiting people of Israel with goods in a fearful response to the plague of the first born. This is thought by some to be the place of inception for the later Egyptian law forbidding Egyptians to eat with Hebrews (Genesis 43:32). A Paraphrased overview using the meanings of the Hebrew names of Genesis 12: Gen 12:1 Mercy said to the father of a nation, an exalted father, “Go, for your own sake, leave the idolatrous land of your relatives and your father’s house. I will show you the land that I’ve prepared for you: Gen 12:2 I will fashion of you a great nation, and I will bless you, and make your name great; and you will become a blessing: Gen 12:3 I will bless those that bless you, and swiftly curse the one that curses you: and the blessing in you will be for all the families of the earth.” Gen 12:4 So the father of a nation, an exalted father, went and did that which the Word of Mercy had directed him to do; and he went with the covering of his nephew: and the father of a nation, an exalted father, was seventy five years old when he departed out of the place where mountains were conquered. Gen 12:5 And the father of a nation, an exalted father, brought my princess, his wife, and a covering who was the son of his brother, and all their possessions that they had gathered, and the souls they had converted in the place where mountains were conquered; and they went out to walk in the land of the slave, merchants; and they came into the land of the slave, merchants. Gen 12:6 And as the father of a nation, an exalted father was passing through the land he reached as far as the place of responsibility, in the land of the Teacher. And the slave merchants were in the land. Gen 12:7 And Mercy appeared to the father of a nation, an exalted father and said, “Unto your seed will I give this land: and the father of a nation, an exalted father built there an altar of atonement, for Mercy Himself, Who appeared to him. Gen 12:8 And the father of a nation, an exalted father moved from there unto a mountain on the east of God’s house, and stretched out his tent, between God’s house on the west and the place of ruin on the east: and there he built an altar of atonement for Mercy Himself, and passionately called upon the name of Mercy. Gen 12:9 And the father of a nation, an exalted father pulled up his tent and journeyed on toward the south. Gen 12:10 And it came about that there was a famine in the land: and the father of a nation, an exalted father went down to the land of double distress to dwell there for a time; for the famine was grievous in the land. Gen 12:11 And it came to pass, when he came near to the land of double distress, that he said to my princess, his wife, “Behold, I know that you are a woman who is beautiful to look upon: Gen 12:12 Therefore it shall come to pass, when seeing you the people of double distress will say, ‘This is his wife’ and they will kill me, but they will keep you alive. Gen 12:13 Say, I plead with you, that you are my sister: that it may be well with me for your sake; and my soul shall live because of you.” Gen 12:14 And it came to pass, that when the father of a nation, an exalted father entered into the land of double distress, the people of double distress saw the woman that she was beautiful exceedingly. Gen 12:15 The princes’ of the king’s house saw her, and commended her before the king: and the woman was taken into the king's house. Gen 12:16 And he treated the father of a nation, an exalted father well for her sake: and gave him sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels. Gen 12:17 And Mercy struck the king and his household with plague on the request of my princess the wife of the father of a nation, an exalted father. Gen 12:18 And the king called the father of a nation, an exalted father, and said, “What is this that you’ve done to me? Why not tell me that she was your wife? Gen 12:19 Why did you say, ‘She is my sister?’ So I might have taken her to me for a wife: now therefore behold your wife, take her, and walk away.” Gen 12:20 And the king commanded his men concerning him: and they sent him away, with his wife, and all that he had. © 2024 Yaakov Ben Yehoshua The very thing humanity sought to protect itself against was brought upon her by God. The LORD disturbed their security and pride, scattering them throughout the earth and leaving them vulnerable. God did this for the good of humanity, that we might seek out the security found in Him rather than pursue false security through our own efforts. Introduction:
This account is preceded by the Table of Nations—seventy in total (Genesis 10). This is where Judaism finds the basis for the symbolic interpretation of the number seventy as representing the nations. When we look at the wider canon of Scripture we see the number seventy used many times as both a metaphor representing the fullness of God’s promises to Israel and as a symbol of the overflow of God’s redemptive purposes toward the nations. Thus, seventy elders in the Sanhedrin (Numbers 11:24-34), seventy palm trees at the Eiylimah (palms) oasis on Israel’s journey away from Egypt (Exodus 15:27), seventy disciples sent out by Yeshua (Luke 10:1-24), and so on. It's interesting to note that while the nations as a whole are mentioned, (albeit out of chronology, an obvious literary tool) prior to בָּבֶל Bavel, the descendants of שם Sheim (Semites) are singled out following this event. Also, in the Table of nations, שם Sheim, נח Noach’s first born, is listed last, so as to have his offspring named just prior to the story of the tower of בָּבֶל Bavel. This lineage is continued onward from פלג Peleg following the story of the tower. In the previous chapter we were afforded a glimpse into the future, “By these were the nations divided in the earth after the flood.” In addition a specific reference is made to the origin of בָּבֶל Bavel, a city built by the wicked warrior נמרוד Nimrod (Rebellion) [Genesis 10:8-12]. The actions of humanity at בָּבֶל Bavel echo through time until they find their counter point at the outpouring of the רוח הקודש Ruach Ha-Kodesh (Holy Spirit) [Acts 2]. Humanity seeks to usurp God while God acts to reconcile humanity to Himself. The account of בָּבֶל Bavel affords us an opportunity to examine our motives and goals. When our vain efforts have come to nought, we may discover that letting go is the action that benefits us most. “No one has ascended into heaven, but He who descended from heaven: the Son of Man.” --Ha-Besora Al Piy Yochannan/John 3:13 The Text of Bereishit (Genesis) 11 Line Upon Line וַֽיְהִ֥י כָל־הָאָ֖רֶץ שָׂפָ֣ה אֶחָ֑ת וּדְבָרִ֖ים אֲחָדִֽים׃ Gen 11:1 And it came to pass that in all the earth/land כָל־הָאָרֶץ khol ha-aretz lips/language שָׂפָה safah were one אֶחָת echatFS and words/speaking/things/essence/substances דְבָרִים d’variymP were one אֲחָדִים echadiymP. If, as the Jewish sages suggest, the present narrative takes place in the year 1996 from Creation, 340 years after the flood. Then Noach and his children are still alive and Avraham would be 48 years old. This illuminates the remainder of the text in that it suggests that only Banot Ha-adam (Daughters or Children of man: idolaters) were involved in building the tower of Bavel (Confusion). This means that Ben Ha-Elohiym (Sons or Children of the God: God fearers) like Noach, Sheim, Yafet, Avram, were not involved in the building of the tower of Bavel and were therefore not subject to the confusion that resulted. If this is correct, the building of the tower of Bavel is a type of antithesis to the building of the Ark. Thus the actions of humanity prove time and again that our every inclination is toward evil, that is, toward the yetzer ha-ra (the evil inclination). If we read the Hebrew to mean that there was only one common language, we ask “What Language did the whole earth speak?” It’s important to remember that this account takes place before the conflagration of the previous chapter’s lineage (chronologically speaking). The events of this chapter happen post flood, when the population was beginning to re-emerge, so the number of people involved, while substantial, would not have been even remotely comparable to later world population estimates. Therefore it is more than reasonable to expect that they shared the same language or had a lingua franca (unifying language) spoken by everyone as a bridge between the various people groups and their unique tribal dialects, in much the same way English is used as a trade language today throughout the world. There are many debates as to what the common language may have been. The Hebrew folk singer Ehud Banay sings, “When the LORD said, ‘Let there be light,’ it was in the language of the Hebrew man.” This view is shared by both Rashi, who calls Hebrew the Holy Tongue and Mizrachi, who claims that Hebrew is the language by which the world was created. While this may be overly optimistic, as a Jew I tend to want to agree with Rashi, Mizrachi, and Ehud Banay. After all, the text of the Torah has been passed down to us in Ivriyt (Hebrew). The truth is there’s no way to prove conclusively what that singular language might have been. In the end it’s probably best not to claim ownership of something this mysterious, after all, “the hidden things are unto God alone.” (D’varim/Deuteronomy 29:29) The latter phrasing of verse 1 can be read “the same words,” and may denote understanding in addition to speech. Meaning that they not only comprehended each other, but also understood each other and shared a common purpose. The Hebrew דבר davar (spoken word) may indicate the concept of a shared story or lineage, as in oral tradition. This corresponds to the flood narrative. The terms “Language” and “same words,” find their counterparts in verse 7 when God takes away both their common language and their common purpose. Why? Because their speech and purpose were in opposition to the speech and purpose of God. Their Human word (davar) sought, in pride to exalt itself. God’s Word (Davar) came down, humbling Himself even unto death on a cross. (Yochannan/John 1:14) Of course we can also understand verse 1 of Genesis 11 to read: “And it came to pass in all the earth that language was a complex unity and many languages were spoken as one.” If this is the correct understanding then the emphasis is not on a single tongue or lingua franca, but on common understanding between languages. Put simply an early tribal diversity existed where everyone spoke both their own unique ethno-cultural language and also understood and spoke the languages of each of the other people groups of the known world. וַֽיְהִ֖י בְּנָסְעָ֣ם מִקֶּ֑דֶם וַֽיִּמְצְא֥וּ בִקְעָ֛ה בְּאֶ֥רֶץ שִׁנְעָ֖ר וַיֵּ֥שְׁבוּ שָֽׁם׃ Gen 11:2 And it came to pass, as they journeyed from the east, forward מִקֶּדֶם mikedem, that they found a valley in the earth in שִׁנְעָר Shinar (Casting Out, or Scattering In All Manner Of Ways) and dwelt there. They journeyed from the east (that is from the area surrounding Ararat, where the ark rested and the sons of Noach began to repopulate the earth). Their journey took them from the vineyards of נח Noach (rest) to the plains of שִׁנְעָר Shinar (scattering), in the region of בָּבֶל Bavel (Confusion). וַיֹּאמְר֞וּ אִ֣ישׁ אֶל־רֵעֵ֗הוּ הָ֚בָה נִלְבְּנָ֣ה לְבֵנִ֔ים וְנִשְׂרְפָ֖ה לִשְׂרֵפָ֑ה וַתְּהִ֨י לָהֶ֤ם הַלְּבֵנָה֙ לְאָ֔בֶן וְהַ֣חֵמָ֔ר הָיָ֥ה לָהֶ֖ם לַחֹֽמֶר׃ Gen 11:3 And said man to friend, “come, let’s make white bricks, and burn, burning them.” And they had the brick for stone, and pitch for cement. The scribe of Genesis 11 Moses/Joshua (I see too many flaws in the redaction theory to give it any serious attention) are writing this for a Hebrew audience who are familiar with the concept of mud/clay and straw being used to construct bricks, given their history of slavery and brick making for Pharaoh in Egypt (Probably Ramses II). In the Promised Land Israel used stone for altars and larger construction projects. Stone was readily available in Israel/Canaan, while clay was the predominant resource in Mesopotamia (Modern Iran). Why does the author detail the building materials and process used to build the Ziggurat—an ancient pagan temple, usually associated with the worship of the heavens? It’s more than likely that this description reminded Israel of her slavery. It is possible that slaves were used for the tower of Bavel project. Or, with the future in view, perhaps the scribe was pointing to the Hebrew altars—method of worship—humble stone structures, standing in stark contrast to the majestic Ziggurat—a pagan temple tower. וַיֹּאמְר֞וּ הָ֣בָה׀ נִבְנֶה־לָּ֣נוּ עִ֗יר וּמִגְדָּל֙ וְרֹאשׁ֣וֹ בַשָּׁמַ֔יִם וְנַֽעֲשֶׂה־לָּ֖נוּ שֵׁ֑ם פֶּן־נָפ֖וּץ עַל־פְּנֵ֥י כָל־הָאָֽרֶץ׃ Gen 11:4 And they said, “Come, let’s build a city of anguish and terror עִיר iyr and a tower, whose head reaches into the heavens; and let us fashion וְנַעֲשֶׂה vena’aseh: make from something) for ourselves a name שֵׁם Sheim (Figuratively, a god e.g. HaShem), lest we be scattered abroad upon the face of all the earth.” “Let us build a city with a tower—Ziggurat, temple—that reaches the heavens.” Jewish tradition suggests that these are the words of Nimrod (rebellion) to his people (Pirke Eliezer, c. 24.) A careful reading of the text alongside the knowledge that righteous men like Noach and Avram were living at the time, confirms that Children of God (b’nai ha-Elohim: God fearers) did not participate in the building of the tower. The Targums of both Yonatan and Yerushalayim read: "Let us build in the midst of it a temple of worship on the top of it, and let us put a sword into his (the idol's) hand.'' The Jewish sages explain that Nimrod was the primary instigator of this rebellion and that he planned to build a tower to the heavens and from it wage war against God. Thus the Midrashim perceive sinister motives in the building of the tower. The prideful statement of 11:2 is echoed in Yishayahu/Isaiah 14:13-14, a passage, which speaks of the king of Babylon and is also understood to be an admonishment against ha-Satan—the adversary, the Devil, Satan. “But you said in your core being/heart, ‘I will ascend to the heavens; I will raise my throne above the stars of Elohiym/God, And I will sit on the mount of assembly In the recesses of the north. ‘I will ascend above the heights of the clouds; I will make myself like the Most High.’” Yishayahu/Isaiah 14:13-14 [Author’s translation] “Otherwise we will be scattered over the whole earth.” The people saw safety in numbers, security in their own combined efforts. In their attempt to achieve their own security without God, they reaped the very thing they were most afraid of and were scattered throughout the earth. (V.8-9) As we read of this tower to the heavens we are also reminded of Jacob’s dream at Bethel/Ha-makum (Temple Mount) regarding the ladder or stairway to the heavens. (Genesis 28:17) Yeshua tells us that He is that ladder/stairway. (Yochannan/John 1:51) The anti-thesis to the tower of Bavel. The phrase, “Let us fashion for ourselves a name” can be understood to mean either, “Let us fashion our own god” or, “Let us fashion an image of ourselves as god”. In each instance the Hebrew, “Sheim” can be understood as a representation of HaShem (The Name), which refers to the One God YHVH. In this case the intention is to usurp that Name and adopt it as their own. In other words this statement translates, “I am become god”. וַיֵּ֣רֶד יְהוָ֔ה לִרְאֹ֥ת אֶת־הָעִ֖יר וְאֶת־הַמִּגְדָּ֑ל אֲשֶׁ֥ר בָּנ֖וּ בְּנֵ֥י הָאָדָֽם׃ Gen 11:5 And descending, יהוה HaShem (YHVH: Merciful) observed and considered לִרְאֹת lire’ot the city of anguish and terror אֶת־הָעִיר et haiyr) and the tower, which had been built by the children of the humanity הָאָדָם ha-adam. It’s worth noting that the proper Name HaShem (YHVH), which denotes mercy, is used throughout this account. God is acting here, not as judge but as Merciful Deliverer. “The LORD (HaShem) came down…” Of course God, in Whom all things exist and have their being need not come down. This is said to convey a sense of intimacy and approach of manifest presence to the human reader. In addition to the obvious anthropomorphism there is a literary irony here. God descends in order to see the highest of humanity’s achievements. This is also a beautiful type for Messiah, “the Word became flesh and dwelt among us.” (Yochannan/John 1:14) “To see what the children/daughters of humanity (Hebrew Banot ha-adam, daughters of men, a counterpart to the Hebrew ben ha-Elohim, sons or children of God) were building.” Daughters or children of men means non God fearers or pagans: Sons of God is interpreted to mean God fearers or worshippers of YHVH. As stated, we know that in Him (God) all things exist and have their being (Acts 17:28). God need not come down or see; this is an obvious use of anthropomorphism, both these terms are meant to convey to the reader the present and perpetual reality of a God who continues to participate in His creation. Yeshua said, “My Father is always at His work.”(Yochannan/John 5:17) וַיֹּ֣אמֶר יְהוָ֗ה הֵ֣ן עַ֤ם אֶחָד֙ וְשָׂפָ֤ה אַחַת֙ לְכֻלָּ֔ם וְזֶ֖ה הַחִלָּ֣ם לַעֲשׂ֑וֹת וְעַתָּה֙ לֹֽא־יִבָּצֵ֣ר מֵהֶ֔ם כֹּ֛ל אֲשֶׁ֥ר יָזְמ֖וּ לַֽעֲשֽׂוֹת׃ Gen 11:6 And said יהוה HaShem (YHVH: Merciful), “Behold, now. Pay attention, the people are one אֶחָד echad (a complex unity), and their lips/language are one אַחַת achatF; and all of them in this, begin to profane, defile, pollute and desecrate הַחִלָּם ha-chilam: and accomplishing, now nothing will restrain them, which they have purposed to fashion לַעֲשוֹת la’asot… “HaShem said, ‘Behold, they are one people, and they all have the same language. And this is what they have begun to do, and now nothing which they purpose to do will be impossible for them.” Not, “nothing will be impossible for them” but “nothing which they purpose to do will be impossible for them.” The purposes of fallen humanity will never equate to the higher thoughts and purposes of God. The hidden things are unto God alone, we will only ever have partial knowledge, with which to achieve limited goals (Deut. 29:29). We may achieve all that we set out to achieve, but in the end it will lead to death. God’s purpose here is not to stunt our growth, rather He works to protect us from growing in vain. A plant rooted in poisoned soil may grow for a time but eventually it will die, rotting away from the root. God would have us planted in good soil: sometimes that means He will turn over the field, replace the soil and start again with a new crop. הָ֚בָה נֵֽרְדָ֔ה וְנָבְלָ֥ה שָׁ֖ם שְׂפָתָ֑ם אֲשֶׁר֙ לֹ֣א יִשְׁמְע֔וּ אִ֖ישׁ שְׂפַ֥ת רֵעֵֽהוּ׃ Gen 11:7 Come, let us descend, and there confuse their lips/language, so that they will not hear, perceive or understand, a man's lips/language to his friend.” “Come, let us go down and confuse their language so they will not understand each other.” To whom does “Us” refer? Some believe this refers to the Unity of God: Father, Son and Spirit. Others hold the view that God is speaking with the heavenly council of angels. Both interpretations are acceptable, there is no need to choose one over the other. The terms: a. confuse, b. language and c. not understand, counter their positive forms in verse 1. It was impossible for humanity in its fallen state to maintain a universal tongue, in light of the powerful work of God. The text doesn’t tell us how long the confusing of the language took, it may have happened instantaneously or over a period of time. Either way, the final result is the same. When human beings seek to become God, confusion and chaos ensue. וַיָּ֨פֶץ יְהוָ֥ה אֹתָ֛ם מִשָּׁ֖ם עַל־פְּנֵ֣י כָל־הָאָ֑רֶץ וַֽיַּחְדְּל֖וּ לִבְנֹ֥ת הָעִֽיר׃ Gen 11:8 Scattering, יהוה HaShem (YHVH: Merciful), them there upon the face of all the earth: to stop them establishing the city of anguish and terror. “The LORD scattered them from there all over the earth and they stopped building the city.” The very thing humanity sought to protect itself against was brought upon her by God. The LORD disturbed their security and pride, scattering them throughout the earth and leaving them vulnerable. God did this for the good of humanity, that we might seek out the security found in Him rather than pursue false security through our own efforts. עַל־כֵּ֞ן קָרָ֤א שְׁמָהּ֙ בָּבֶ֔ל כִּי־שָׁ֛ם בָּלַ֥ל יְהוָ֖ה שְׂפַ֣ת כָּל־הָאָ֑רֶץ וּמִשָּׁם֙ הֱפִיצָ֣ם יְהוָ֔ה עַל־פְּנֵ֖י כָּל־הָאָֽרֶץ׃ Gen 11:9 Accordingly it is called by the name בָּבֶל Bavel (confusion); because there confusion was caused by יהוה HaShem (YHVH: Merciful), and the lips/languages of all the earth from there were scattered by יהוה HaShem (YHVH: Merciful) upon the face of all the earth. The word בָּבֶל Bavel (Meaning confusion in Hebrew) is of Akkadian origin and in their language means “gateway to a god.” בָּבֶל Bavel is also the Hebrew word for Babylon (the location of these events) this word probably had its inception at the time of this event in earth history. The Hebrew scribes (Moses/Joshua) clearly intend a word play with the similar Hebrew word בלל balal, meaning “confusion.” Why then does the author, inspired by God, use Hebrew characters to name the city by transliterating an Akkadian word? Remembering that this is the first mention of the name of this city in the Scriptures. Should he not have simply used בלל balal to name both the city and reflect the lesson of the story, thus avoiding confusion? (Pun intended) Perhaps we should take note of the two clear meanings here and the chronology of the events of the text. We must remember that all the Nations spoke one tongue (possibly a lingua franca) and that the intent of their building was to reach God or a god, or to become gods through their own efforts, thus בָּבֶל Bavel (gateway to a god). This they sought in accordance with their fallen pride. We call this idolatry (the root of all evil). Now, having failed (the scribe, writing this retrospectively) they have had their language confused (בלל balal). How does the scribe best show the reality of what has taken place? Perhaps he shows us by using the Akkadian word transliterated into Hebrew. Rashi in his famous commentary, did a similar thing with French words, transliterating the modern French into his own form of Hebrew. The author of Genesis is aware that a Hebrew reader will observe the word play (or miss-spelling as it were) and glean both meanings, having understood the story to teach a profound and pivotal spiritual truth. What is that truth? That humanity in its arrogance seeks to reach or become God by its own efforts (Bavel), and God, knowing that by trying to do this humanity will destroy itself, comes down and confuses (balal) their efforts; thus slowing humanity’s rapid journey toward its own extinction (both physical and spiritual, Hebrew thought does not separate the two). In this account we learn that our own attempts to make a way to or become God will end in confusion. All that we do for God is sin, while all that we do from and with God is righteousness (right action born of the Spirit in Messiah as a result of His atoning blood shed for us.) We are saved through God coming down, not by our going up. “No one has ascended into heaven, but He who descended from heaven: the Son of Man.” --Yochannan/John 3:13 The Generations of Sheim (Name) and the beginning of the origin story of Israel Genesis 11:10-32 gives us the lineage from Sheim to Avram, who would be ha-Ivriy—the Hebrew—grandfather of the nation of Israel (Jacob). It seems that the Author intends a type for the Gospel here; the efforts of humanity to reach deity are futile, God himself will use the weakest of nations, even a single man, to bring about His saving work, thus redeeming humanity and saving us from ourselves. The genealogy of the previous chapter gives foundation to the fact that there are 10 generations between Noach and Avram, indicating the completeness in Avraham’s calling and the mercy of God upon the rebellious acts of humanity. This genealogy differs in presentation from the genealogy of the previous chapter because its purpose is to show the connection between Sheim and Avram (Ha-Ivriy: The Hebrew). Thus the genealogy is listed through the line of Arfachshad (light trickles from the breast), indicating that this is a genealogy of light, born at the breast of HaShem. As a remez (hint) of deeper meaning this genealogy also shows the link between The Shem (God) and Avram (Father of a people: Israel. Who will become the father of many peoples, Avraham, the father of all who will believe). A third reading will discover the sod (mystery), that reveals God (HaShem) as Av (Father), ra (Great: rabah), am (the people: Israel), and subsequently, “God of the peoples” Av-ra-h’-am. אֵ֚לֶּה תּוֹלְדֹ֣ת שֵׁ֔ם שֵׁ֚ם בֶּן־מְאַ֣ת שָׁנָ֔ה וַיּ֖וֹלֶד אֶת־אַרְפַּכְשָׁ֑ד שְׁנָתַ֖יִם אַחַ֥ר הַמַּבּֽוּל׃ וַֽיְחִי־שֵׁ֗ם אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־אַרְפַּכְשָׁ֔ד חֲמֵ֥שׁ מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ וְאַרְפַּכְשַׁ֣ד חַ֔י חָמֵ֥שׁ וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־שָֽׁלַח׃ וַֽיְחִ֣י אַרְפַּכְשַׁ֗ד אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־שֶׁ֔לַח שָׁלֹ֣שׁ שָׁנִ֔ים וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ וְשֶׁ֥לַח חַ֖י שְׁלֹשִׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־עֵֽבֶר׃ וַֽיְחִי־שֶׁ֗לַח אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־עֵ֔בֶר שָׁלֹ֣שׁ שָׁנִ֔ים וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ Gen 11:10 These are the generations תּוֹלְדֹת toldot of שֵׁם Sheim (Name): שֵׁם Sheim was a hundred years old, and begat that specific אֶת־אַרְפַּכְשָׁד Arfachshad (light trickles from the breast) two years after the flood: Gen 11:11 And שֵׁם Sheim (Name) lived after he begat אֶת־אַרְפַּכְשָׁד Arfachshad (light trickles from the breast) five hundred years, and begat sons and daughters. Gen 11:12 And אֶת־אַרְפַּכְשָׁד Arfachshad (light trickles from the breast) lived thirty five years, and begat the specific אֶת־שָלַח Shalach (Sprout, go forth, new life): Gen 11:13 And אֶת־אַרְפַּכְשָׁד Arfachshad (light trickles from the breast) lived after he begat שָלַח Shalach (Sprout, go forth, new life) four hundred and three years, and begat sons and daughters. Gen 11:14 And שָלַח Shalach (Sprout, go forth, new life) lived thirty years, and begat that specific אֶת־עֵבֶר Eiver (The region beyond): Gen 11:15 And שָלַח Shalach (Sprout, go forth, new life) lived after he begat עֵבֶר Eiver (The region beyond) four hundred and three years, and begat sons and daughters. The Name produced light from His breast and the light produced new life. That new life lived in the region beyond. וַֽיְחִי־עֵ֕בֶר אַרְבַּ֥ע וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־פָּֽלֶג׃ וַֽיְחִי־עֵ֗בֶר אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־פֶּ֔לֶג שְׁלֹשִׁ֣ים שָׁנָ֔ה וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ וַֽיְחִי־פֶ֖לֶג שְׁלֹשִׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־רְעֽוּ׃ וַֽיְחִי־פֶ֗לֶג אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־רְע֔וּ תֵּ֥שַׁע שָׁנִ֖ים וּמָאתַ֣יִם שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ Gen 11:16 And עֵבֶר Eiver (The region beyond) lived thirty four years, and begat that specific אֶת־פֶּלֶג Peleg (division): Gen 11:17 And עֵבֶר Eiver (The region beyond) lived after he begat פֶּלֶג Peleg (division) four hundred and thirty years, and begat sons and daughters. Gen 11:18 And פֶּלֶג Peleg (division) lived thirty years, and begat that specific אֶת־רְעוּ Reu (Friend): Gen 11:19 And פֶּלֶג Peleg (division) lived after he begat רְעוּ Reu (Friend) two hundred and nine years, and begat sons and daughters. Division was born from the region beyond and after some time a friend was born out of division. וַיְחִ֣י רְע֔וּ שְׁתַּ֥יִם וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־שְׂרֽוּג׃ וַיְחִ֣י רְע֗וּ אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־שְׂר֔וּג שֶׁ֥בַע שָׁנִ֖ים וּמָאתַ֣יִם שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ וַיְחִ֥י שְׂר֖וּג שְׁלֹשִׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־נָחֽוֹר׃ וַיְחִ֣י שְׂר֗וּג אַחֲרֵ֛י הוֹלִיד֥וֹ אֶת־נָח֖וֹר מָאתַ֣יִם שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ Gen 11:20 And רְעוּ Reu (Friend) lived thirty two years, and begat that specific אֶת־שְׂרוּג Serug (branch): Gen 11:21 And רְעוּ Reu (Friend) lived after he begat שְׂרוּג Serug (branch) two hundred and seven years, and begat sons and daughters. Gen 11:22 And שְׂרוּג Serug (branch) lived thirty years, and begat Nachor (Snorting, Noble, Freeman): Gen 11:23 And שְׂרוּג Serug (branch) lived after he begat that specific אֶת־נָחוֹר Nachor (Snorting, Noble, Freeman) two hundred years, and begat sons and daughters. The friend gave birth to a branch and the branch gave birth to a freeman. וַיְחִ֣י נָח֔וֹר תֵּ֥שַׁע וְעֶשְׂרִ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־תָּֽרַח׃ וַיְחִ֣י נָח֗וֹר אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־תֶּ֔רַח תְּשַֽׁע־עֶשְׂרֵ֥ה שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ וַֽיְחִי־תֶ֖רַח שִׁבְעִ֣ים שָׁנָ֑ה וַיּ֙וֹלֶד֙ אֶת־אַבְרָ֔ם אֶת־נָח֖וֹר וְאֶת־הָרָֽן׃ Gen 11:24 And נָחוֹר Nachor (Snorting, Noble, Freeman) lived nine and twenty years, and begat that specific אֶת־תָּרַח Terach (Seek the Spirit: tur-ruach): Gen 11:25 And נָחוֹר Nachor (Snorting, Noble, Freeman) lived after he begat תָּרַח Terach (Seek the Spirit: tur-ruach) an hundred and nineteen years, and begat sons and daughters. Gen 11:26 And תֶרַח Terach (Seek the Spirit: tur-ruach) lived seventy years, and begat that specific אֶת־אַבְרָם Avram (Father of a great people or, Great Father of a people), that specific אֶת־נָחוֹר Nachor (Snorting, Noble, Freeman), and that specific אֶת־הָרָן Haran (Mountain climber). The freeman gave birth to those seeking the Spirit and those seeking the Spirit gave birth to the father of a great nation and to a freeman and one who ascended the mountain. The Generations of Terach [Seek the Spirit] וְאֵ֙לֶּה֙ תּוֹלְדֹ֣ת תֶּ֔רַח תֶּ֚רַח הוֹלִ֣יד אֶת־אַבְרָ֔ם אֶת־נָח֖וֹר וְאֶת־הָרָ֑ן וְהָרָ֖ן הוֹלִ֥יד אֶת־לֽוֹט׃ Gen 11:27 Now these are the generations תּוֹלְדֹת toldot of תֶרַח Terach: תֶרַח Terach (Seek the Spirit: tur-ruach) begat that specific אֶת־אַבְרָם Avram (Father of a great people or, Great Father of a people), נָחוֹר Nachor (Snorting, Noble, Freeman), and הָרָן Haran (Mountain climber); and הָרָן Haran (Mountain climber) begat that specific אֶת־לֽוֹט Lot (covering). These are the generations of those who sought the Spirit. Those who were seeking the Spirit gave birth to a father of a great people, who scaled a mountain and received a covering. וַיָּ֣מָת הָרָ֔ן עַל־פְּנֵ֖י תֶּ֣רַח אָבִ֑יו בְּאֶ֥רֶץ מוֹלַדְתּ֖וֹ בְּא֥וּר כַּשְׂדִּֽים׃ Gen 11:28 And הָרָן Haran (Mountain climber) died before his father תֶרַח Terach (Seek the Spirit: tur-ruach) in the land of his birth, in אוּר Ur (Flame, light) of the כַּשְׂדִּים Kasdiym (Increasing ones: a plural form of kesed [increase]). The one who climbed the mountain died in the presence of the one seeking the light in the land of his birth in the light of the increasing ones. וַיִּקַּ֨ח אַבְרָ֧ם וְנָח֛וֹר לָהֶ֖ם נָשִׁ֑ים שֵׁ֤ם אֵֽשֶׁת־אַבְרָם֙ שָׂרָ֔י וְשֵׁ֤ם אֵֽשֶׁת־נָחוֹר֙ מִלְכָּ֔ה בַּת־הָרָ֥ן אֲבִֽי־מִלְכָּ֖ה וַֽאֲבִ֥י יִסְכָּֽה׃ Gen 11:29 And אַבְרָם Avram (Father of a great people or, Great Father of a people) and נָחוֹר Nachor (Snorting, Noble, Freeman) took to themselves wives: the name of אַבְרָם Avram’s (Father of a great people or, Great Father of a people) wife was שָׂרָי Saray (My Princess); and the name of נָחוֹר Nachor’s (Snorting, Noble, Freeman) wife, מִלְכָּה Milkah (Queen), the daughter of הָרָן Haran (Mountain climber), the father of מִלְכָּה Milkah (Queen), and the father of יִסְכָּה Yiskah (she will look out, she will see). The father of a great people and a freeman took wives, the father of a great people married a Princess and the freeman married a Queen, the daughter of the one who ascended the mountain: he had also begotten she who will see. וַתְּהִ֥י שָׂרַ֖י עֲקָרָ֑ה אֵ֥ין לָ֖הּ וָלָֽד׃ וַיִּקַּ֨ח תֶּ֜רַח אֶת־אַבְרָ֣ם בְּנ֗וֹ וְאֶת־ל֤וֹט בֶּן־הָרָן֙ בֶּן־בְּנ֔וֹ וְאֵת֙ שָׂרַ֣י כַּלָּת֔וֹ אֵ֖שֶׁת אַבְרָ֣ם בְּנ֑וֹ וַיֵּצְא֨וּ אִתָּ֜ם מֵא֣וּר כַּשְׂדִּ֗ים לָלֶ֙כֶת֙ אַ֣רְצָה כְּנַ֔עַן וַיָּבֹ֥אוּ עַד־חָרָ֖ן וַיֵּ֥שְׁבוּ שָֽׁם׃ וַיִּהְי֣וּ יְמֵי־תֶ֔רַח חָמֵ֥שׁ שָׁנִ֖ים וּמָאתַ֣יִם שָׁנָ֑ה וַיָּ֥מָת תֶּ֖רַח בְּחָרָֽן׃ Gen 11:30 But שָׂרָי Saray (My Princess) was barren; she had no child. Gen 11:31 And תָּרַח Terach (Seek the Spirit: tur-ruach) took אַבְרָם Avram (Father of a great people or, Great Father of a people) his son, and לֽוֹט Lot (covering) the son of הָרָן Haran (Mountain climber) his son's son, and שָׂרָי Saray (My Princess) his daughter in law, his son אַבְרָם Avram’s (Father of a great people or, Great Father of a people) wife; and they went forth with them from אוּר Ur (Flame, light) of the כַּשְׂדִּים Kasdiym (Increasing ones: a plural form of kesed [increase]), to go into the land of כְּנַעַן Kenaan (Lowland, Slave, Merchant, Servant); and they came unto הָרָן Haran (Mountain climber), and dwelt there. Gen 11:32 And the days of תֶרַח Terach (Seek the Spirit: tur-ruach) were two hundred and five years: and תֶרַח Terach (Seek the Spirit: tur-ruach) died in (Mountain climber). The princess was unable to have children so the one seeking the Spirit took her husband, the father of a great nation and the covering from the one who ascended the mountain and the princess; and went out from the light of the increasing ones to go into the land of slavery. And they came to the mountain of ascent and lived there. The one seeking the Spirit died on the mountain of ascent. A Paraphrase of Genesis 11:10-32 Using the Meanings of the Genealogical Names The following paraphrase should be treated as a remez (hint) based allegory which uses the p’shat (plain) meaning of the Hebrew names to generate a d’rash (comparative teaching) or mashal (parable) and nothing more. I am in no way suggesting that this is the p’shat (plain) meaning of the text, which is an historical, literal genealogy recording the link between Shem and Avram. I have represented the meanings of the Hebrew names to the best of my understanding and where the names have multiple meanings I have chosen the meaning that I believe best fits the present text in light of the metanarrative of the Biblical Canon. The Generations of the Name: A Paraphrase Using Name meanings (Genesis 11:10-26) The Name produced light from His breast and the light produced new life. That new life lived in the region beyond. Division was born from the region beyond and after some time a friend was born out of division. The friend gave birth to a branch and the branch gave birth to a freeman. The freeman gave birth to those seeking the Spirit and those seeking the Spirit gave birth to the father of a great nation and to a freeman and one who ascended the mountain. The Generations of those who seek the Spirit: A Paraphrase Using Name meanings (Genesis 11:27-32) These are the generations of those who sought the Spirit. Those who were seeking the Spirit gave birth to a father of a great people, who scaled a mountain and received a covering. The one who climbed the mountain died in the presence of the one seeking the light in the land of his birth in the light of the increasing ones. The father of a great people and a freeman took wives, the father of a great people married a Princess and the freeman married a Queen, the daughter of the one who ascended the mountain: he had also begotten she who will see. The princess was unable to have children so the one seeking the Spirit took her husband the father of a great nation and the covering from the one who ascended the mountain and the princess and went out from the light of the increasing ones to go into the land of slavery. And they came to the mountain of ascent and lived there. The one seeking the Spirit died on the mountain of ascent. © 2024 Yaakov Ben Yehoshua Hebrew genealogies often consolidate names and skip generations in order to create a numerical symmetry with the intention of conveying God’s meta-narrative rather than being scientifically precise in every detail. Introduction:
We tend to want to skip over genealogies when reading through the Scriptures. It’s to our detriment that we fail to pause and ask, “What do these names mean? Why is God so concerned with listing the names of individuals?” There are of course a number of common responses to the latter question: “God treasures the נֶפֶשׁ nefesh (self) of every human being”, “God seems concerned to show us how our lives affect subsequent generations”, “Nations are often listed as the progeny of certain patriarchs, thus showing the redemptive plan of God and His calling of individuals in each generation”, “The listing of names is a solid proof of an historical document”, and so on. These of course are all excellent parts of the whole answer. However, we rarely take the time to consider each of the names in the genealogies and their Hebrew meanings. One wise rabbi has said, “We should not seek meaning in every name”, perhaps, however, If HaShem has ordered all things it stands to reason that all things have meaning. We would be better to say, as D’varim (Deut.) 29:29 does, that “The things that are hidden are unto God alone, and the things revealed are for you and your children…” Each of the words and names of the Hebrew text possess a great depth of meaning, often conveying, at very least, a דְּרַשׁ d’rash (comparative teaching) or רֶמֶז remez, a hint at a less obvious allegorical interpretation. Therefore, in addition to the plain reading of the genealogy and the subsequent historical, spiritual meaning, we’re also able to dig a little deeper and glean a wider understanding of God’s design and His redemptive purpose for humanity. There are those who have suggested that the continuity shown in the meanings of the names listed in Biblical genealogies, is proof of mythos, a literary device, a human author’s manipulation, an imagined history. But this is not the case. We know that God chose our names before we were born (Isaiah 49:1; Jeremiah 1:5; Psalm 139:16). Why then in our attempt to reason away the beauty of God’s story, do we reduce to temporary myth that which is so clearly eternal design? Yes, the design of an author, whose name is HaShem. Is it because we’ve become so certain that nothing exists outside our limited ability to comprehend the Universe, or universes, if you’re under the modern scientific manifestation of esoteric multiverse, tacit occult? Like rocks at the bottom of a pond, we refuse to believe that the sky exists, despite the fact that the sun’s rays shine down through the water to touch us. Throughout this Chapter we read the refrain, “after their languages”, “in their countries”, and “in their nations.” Which is an allusion to the coming events at בָּבֶל Bavel (Babel: Confusion) This 10th chapter of Bereishit (Genesis) lists 70 names representing the origin of the nations of the world. This is the multiple of 7 and 10, both numbers signifying completion and perfection. This is why Biblical Judaism understands the number 70 as a symbolic representation of humanity as a whole. Subsequently, this number is used many times throughout the TaNaKH (OT), both as an affirmation of chosen, ethnic, religious, empirical Israel (Genesis 46:27; Exodus 1:5; Deut. 32:8) and as a reminder of God’s redemptive purpose for all nations. It’s important to note that the variations in the corresponding 1 Chronicles 1 genealogy are due to the specific purpose of each of these genealogies. The present text is recording the progeny of the new אדם Adam, נועה Noach, in order to set the stage for the unification and subsequent division of the nations of the world. Whereas the 1 Chronicles 1 genealogy is making a connection between אדם Adam and the patriarch אַבְרָהָם Avraham. Hebrew genealogies often consolidate names and skip generations in order to create a numerical symmetry with the intention of conveying God’s meta-narrative rather than being scientifically precise in every detail. The composite identity of Hebrew names, which allows a name to refer to both an individual and a nation, is characteristic of the TaNakh (OT) literary style and is particularly common in the book of בראשית Bereishit (Genesis). The purpose of this study is not to attempt to draw a connection between these ancient names and their modern descendants but rather to understand how this genealogy prepares us both for the following chapter and for understanding the nature of Israel’s calling as it pertains to her being predestined to be God’s chosen people. Additionally, within each set of names we find a redemptive story which conveys God’s desire to see all come to salvation through His Son Yeshua HaMelekh HaMashiach. The Text both literal (BOLD) and by name meaning (italics): וְאֵ֙לֶּה֙ תּוֹלְדֹ֣ת בְּנֵי־נֹ֔חַ שֵׁ֖ם חָ֣ם וָיָ֑פֶת וַיִּוָּלְד֥וּ לָהֶ֛ם בָּנִ֖ים אַחַ֥ר הַמַּבּֽוּל׃ Gen 10:1 Now these are the generations תּוֹלְדֹת Toldot of the בְּנֵי־נֹחַ sons of Noach (Comfort, rest), שֵׁם Sheim (Name), חָם Cham (Hot), and יָפֶת Yafet (open): and to them were sons born after the flood. Gen 10:1 These are the generations of Comfort: Name, Hot, Open, and they had sons after the flood. בְּנֵ֣י יֶ֔פֶת גֹּ֣מֶר וּמָג֔וֹג וּמָדַ֖י וְיָוָ֣ן וְתֻבָ֑ל וּמֶ֖שֶׁךְ וְתִירָֽס׃ Gen 10:2 The sons of יֶפֶת Yafet (open): גֹּמֶר Gomer (Complete, perfect), and מָגוֹג Magog (From Gog [Roof], From the heights, possibly present day Russia), and מָדַי Maday (What is enough? Middle land: Middle Asia), and יָוָן Yavan (Supple clay: Greece), and תֻבָל Tuval (Flowing forth: East Asia Minor), and מֶשֶׁךְ Meshech (A sowing, a possession, a special price), and תִירָס Tiyras (Desire). Gen 10:2 The sons of Open: Complete and perfect, From the heights, what is enough? Supple clay flowing forth and sowing seed, a possession, a special price and desire. וּבְנֵ֖י גֹּ֑מֶר אַשְׁכֲּנַ֥ז וְרִיפַ֖ת וְתֹגַרְמָֽה׃ Gen 10:3 And the sons of גֹּמֶר Gomer (Complete, perfect); אַשְׁכֲּנַז Ashkanaz (A man is sprinkled: fire is scattered), and רִיפַת Riyfat (Spoken), and תֹגַרְמָה Togarmah (Bone breaker). Gen 10:3 And the sons of Complete and perfect: a man sprinkled, fire scattered, Spoken, and Bone breaker. וּבְנֵ֥י יָוָ֖ן אֱלִישָׁ֣ה וְתַרְשִׁ֑ישׁ כִּתִּ֖ים וְדֹדָנִֽים׃ Gen 10:4 And the sons of יָוָן Yavan (Supple clay: Greece); אֱלִישָׁה Eliyshah (My God is Salvation), and תַרְשִׁישׁ Tarshish (Border of six: Search for alabaster: Jasper), כִּתִּים Kittim (Beaters: Pulverisers), and דֹדָנִים Dodaniym (Leaders). Gen 10:4 And the sons of supple clay: My God is Salvation and Search for alabaster, Pulverisers and Leaders. מֵ֠אֵלֶּה נִפְרְד֞וּ אִיֵּ֤י הַגּוֹיִם֙ בְּאַרְצֹתָ֔ם אִ֖ישׁ לִלְשֹׁנ֑וֹ לְמִשְׁפְּחֹתָ֖ם בְּגוֹיֵהֶֽם׃ Gen 10:5 By these were the islands of the nations divided in their lands; every one after his language, after their families, in their nations. Gen 10:5 By these were the islands of the nations divided in their lands; every one after his language, after their families, in their nations. This refrain provides a geographic, ethnic, political and linguistic criteria for differentiating between various people groups. וּבְנֵ֖י חָ֑ם כּ֥וּשׁ וּמִצְרַ֖יִם וּפ֥וּט וּכְנָֽעַן׃ Gen 10:6 And the sons of חָם Cham (Hot); כּוּשׁ Cush (Black, Black Countenance, Full Of Darkness), and מִצְרַיִם Mitzrayim (Egyptians, Double distress, double stronghold), and פוּט Put (A bow), and כְנָעַן Kenaan (Lowland, Slave, Merchant, Servant). Gen 10:6 And the sons of Hot: Black countenance, Full of darkness, and Double distress, and a bow, and a slave. וּבְנֵ֣י כ֔וּשׁ סְבָא֙ וַֽחֲוִילָ֔ה וְסַבְתָּ֥ה וְרַעְמָ֖ה וְסַבְתְּכָ֑א וּבְנֵ֥י רַעְמָ֖ה שְׁבָ֥א וּדְדָֽן׃ Gen 10:7 And the sons of כּוּשׁ Cush (Black, Black Countenance, Full of Darkness); סְבָא Seba (He drank wine, Drunkard), and חֲוִילָה Havilah (Circle), and סַבְתָּה Savtah (Strike), and רַעְמָה Ra’mah (Horses mane), and סַבְתְּכָא Sabtecha (Striking): and the sons of רַעְמָה Ra’mah (Horses mane); שְׁבָא Sheba (Seven, Oath, Blessing), and דְדָן Dedan (Leaning forward: Low Country). Gen 10:7 And the sons of Black countenance, Full of darkness: Drunkard and Circle, Strike, Horses mane, (Wiped in the face while riding into the wind) Striking: and the sons of Horses mane: Seven, Oath, Blessing and Leaning forward. וְכ֖וּשׁ יָלַ֣ד אֶת־נִמְרֹ֑ד ה֣וּא הֵחֵ֔ל לִֽהְי֥וֹת גִּבֹּ֖ר בָּאָֽרֶץ׃ Gen 10:8 And כּוּשׁ Cush (Black, Black Countenance, Full Of Darkness) begat נִמְרֹד Nimrod (Rebellion): he began to profane, defile, pollute and desecrate הֵחֵ֔ל Heicheil in order to become a powerful (mighty) one in the earth בָּאָרֶץ ba-aretz. Gen 10:8 And Black countenance, Full of darkness begat Rebellion: he began to profane, defile, pollute and desecrate in order to become a powerful one on the earth. הֽוּא־הָיָ֥ה גִבֹּֽר־צַ֖יִד לִפְנֵ֣י יְהוָ֑ה עַל־כֵּן֙ יֵֽאָמַ֔ר כְּנִמְרֹ֛ד גִּבּ֥וֹר צַ֖יִד לִפְנֵ֥י יְהוָֽה׃ Gen 10:9 He was a mighty hunter before the face/faces לִפְנֵ֣י l’fneiy of יהוה HaShem, Mercy (YHVH): wherefore it is said, “Like נִמְרֹד Nimrod (Rebellion) the mighty hunter before the face/faces לִפְנֵ֣י l’fneiy of יהוה HaShem. Gen 10:9 He was a mighty hunter before the face of Mercy: wherefore it is said, “Like Rebellion the mighty hunter before the face of Mercy.” Both the Rambam (Maimonides) and Radak (Rabbi David Kimchi) [12th Century CE] suggest that prior to Nimrod there were neither mass conflicts nor reigning monarchs. Nimrod is said to have subjugated the Babylonians until they crowned him, after which he invaded Assyria and built great cities. The text calls Nimrod a, “Mighty hunter” which Rashi interprets figuratively, explaining that Nimrod captivated human beings with his words and incited them to rebel against God. Nimrod’s first conquest was that of Bavel, which later became the centre of the Babylonian empire. An empire that would in turn attack Jerusalem and take Israel captive. Thus the Midrashic interpretation which sees rebellion as the root of captivity. וַתְּהִ֨י רֵאשִׁ֤ית מַמְלַכְתּוֹ֙ בָּבֶ֔ל וְאֶ֖רֶךְ וְאַכַּ֣ד וְכַלְנֵ֑ה בְּאֶ֖רֶץ שִׁנְעָֽר׃ Gen 10:10 As a result, the beginning of his kingdom was בָּבֶ֔ל Bavel (Confusion), and אֶרֶךְ Erech (long), and אַכַּד Akad (subtle), and כַלְנֵה Calneh (Fortress of Anu [answering]), in the land of שִׁנְעָר Shinar (That which is young). Gen 10:10 As a result, the beginning of his kingdom was Confusion, and long, and subtle, and Fortress of answering, in the land of that which is young. מִן־הָאָ֥רֶץ הַהִ֖וא יָצָ֣א אַשּׁ֑וּר וַיִּ֙בֶן֙ אֶת־נִ֣ינְוֵ֔ה וְאֶת־רְחֹבֹ֥ת עִ֖יר וְאֶת־כָּֽלַח׃ Gen 10:11 From the earth that specific male הַהִוא ha-hoo went forth אַשּׁוּר Asshur (a step: Assyria), and built, established נִינְוֵ֔ה Niyn’veih (Abode of Ninus [an ancient king]), and the city רְחֹבֹת Rechovot (Wide open streets/place), and כָּֽלַח Calach (vigour), Gen 10:11 From the earth that he went forth a step, and built, established a place for an ancient king, and the city of Wide open streets, and vigour, וְֽאֶת־רֶ֔סֶן בֵּ֥ין נִֽינְוֵ֖ה וּבֵ֣ין כָּ֑לַח הִ֖וא הָעִ֥יר הַגְּדֹלָֽה׃ Gen 10:12 And רֶסֶן Resen (Bridle) between נִינְוֵ֔ה Niyn’veih (Abode of Ninus [an ancient king]) and כָּֽלַח Calach (vigour): it is a city of anguish, and great. Gen 10:12 And Bridle between the place of an ancient king and vigour: it is a city of anguish, and great. וּמִצְרַ֡יִם יָלַ֞ד אֶת־לוּדִ֧ים וְאֶת־עֲנָמִ֛ים וְאֶת־לְהָבִ֖ים וְאֶת־נַפְתֻּחִֽים׃ Gen 10:13 And מִצְרַיִם Mitzrayim (Egyptians, Double distress, double stronghold) begat לוּדִים Ludiym (firebrands, travailing, descendants of Lud), and עֲנָמִים Anamim (Answer the waters), and לְהָבִים Lehaviym (flames, blades), and נַפְתֻּחִים Naftuchiym (Opening), Gen 10:13 And Double distress, begat firebrands, travailing, descendants of strife, and Answer the waters, and flames, blades, and opening וְֽאֶת־פַּתְרֻסִ֞ים וְאֶת־כַּסְלֻחִ֗ים אֲשֶׁ֨ר יָצְא֥וּ מִשָּׁ֛ם פְּלִשְׁתִּ֖ים וְאֶת־כַּפְתֹּרִֽים׃ Gen 10:14 And פַּתְרֻסִים Patrusiym (Pathros [Upper Egypt], South lands. Wet lands), and כַּסְלֻחִים Casluhiym (fortified), (out of whom came פְּלִשׁתִי Pelishtiy [Immigrants, land of Sojourners]) and כַּפְתֹּרִים Caftoriym (Cup, crown). Gen 10:14 And Wet lands, and fortified, out of whom came Immigrants, a land of Sojourners and Cup, crown. וּכְנַ֗עַן יָלַ֛ד אֶת־צִידֹ֥ן בְּכֹר֖וֹ וְאֶת־חֵֽת׃ Gen 10:15 And כְנַעַן Kenaan (Lowland, Slave, Merchant, Servant) begat צִידֹן Tziydon (Hunting) his firstborn, and חֵת Cheit (Terror), Gen 10:15 And Slave, Merchant, Servant begat Hunting his firstborn, and Terror, וְאֶת־הַיְבוּסִי֙ וְאֶת־הָ֣אֱמֹרִ֔י וְאֵ֖ת הַגִּרְגָּשִֽׁי׃ Gen 10:16 And the יְבוּסִי Yevusiy (Jerusalem dweller: Rain of Peace), and הָאֱמֹרִי the Emoriy (Sayer), and the גִּרְגָּשִי Girgashiy (Dwelling on clay soil), Gen 10:16 And the one dwelling in the Rain of Peace, and the Sayer/prophet, and the Dwelling on clay soil, וְאֶת־הַֽחִוִּ֥י וְאֶת־הַֽעַרְקִ֖י וְאֶת־הַסִּינִֽי׃ Gen 10:17 And the חִוִּי Hiviy (villager), and the עַרְקִי Arkiy (gnawing), and the סִּינִי Siniy (thorn), Gen 10:17 And the villager, and the gnawing, and the thorn, clay, וְאֶת־הָֽאַרְוָדִ֥י וְאֶת־הַצְּמָרִ֖י וְאֶת־הַֽחֲמָתִ֑י וְאַחַ֣ר נָפֹ֔צוּ מִשְׁפְּח֖וֹת וְאֶת־הָֽאַרְוָדִ֥י וְאֶת־הַצְּמָרִ֖י וְאֶת־הַֽחֲמָתִ֑י וְאַחַ֣ר נָפֹ֔צוּ מִשְׁפְּח֖וֹת הַֽכְּנַעֲנִֽי׃ Gen 10:18 And the אַרְוָדִי Arvadiy (I will break loose), and the צְּמָרִי Tzemariy (Two cuttings off, woolly boys), and the חֲמָתִי Chamatiy (Fortress, water skin): and afterward were the families of the כְּנַעֲנִי Kenaaniy (Lowland, Slave, Merchant, and Servant) spread abroad. Gen 10:18 And I will break loose, and Two cuttings off, woolly boys, and the Fortress, water skin: and afterward were the families of the Lowland, Slave, Merchant, Servant spread abroad. וַֽיְהִ֞י גְּב֤וּל הַֽכְּנַעֲנִי֙ מִצִּידֹ֔ן בֹּאֲכָ֥ה גְרָ֖רָה עַד־עַזָּ֑ה בֹּאֲכָ֞ה סְדֹ֧מָה וַעֲמֹרָ֛ה וְאַדְמָ֥ה וּצְבֹיִ֖ם עַד־לָֽשַׁע׃ Gen 10:19 And the border of the כְּנַעֲנִי Kenaaniy (Lowland, Slave, Merchant, and Servant) was from צִּידֹן Tzidon (Hunting), as one reaches to גְרָרָה Gerarah (lodging place), unto עַזָּה Aza (Gaza, the strong); as you go, to סְדֹמָה Sedomah (Burning), and עֲמֹרָה Amorah (Submersion), and אַדְמָה Admah (Red earth), and צְבֹיִם Tzevyim (Gazelles), even unto לָֽשַׁע Lasha (Fissure). Gen 10:19 And the border of Lowland, Slave, Merchant, Servant was from Hunting, as one reaches to lodging place, unto the strong; as you go, to Burning, and Submersion, and Red earth, and Gazelles, even unto Fissure. אֵ֣לֶּה בְנֵי־חָ֔ם לְמִשְׁפְּחֹתָ֖ם לִלְשֹֽׁנֹתָ֑ם בְּאַרְצֹתָ֖ם בְּגוֹיֵהֶֽם׃ Gen 10:20 These are the sons of חָם Cham (Hot), after their families, after their languages, in their countries, and in their nations. Gen 10:20 These are the sons of Hot, after their families, after their languages, in their countries, and in their nations. וּלְשֵׁ֥ם יֻלַּ֖ד גַּם־ה֑וּא אֲבִי֙ כָּל־בְּנֵי־עֵ֔בֶר אֲחִ֖י יֶ֥פֶת הַגָּדֽוֹל׃ Gen 10:21 Unto שֵׁם Sheim (Name) children were born, also, he is the father of all the children of עֵבֶר Eiver (the region beyond), the brother of יֶפֶת Yefet (opened) the great, numerous. Gen 10:21 Unto Name children were born, also, he is the father of all the children of the region beyond, the brother of opened the great, numerous. The name, עֵבֶר “Eiver” is the root for the word, עברית “Evriyt” meaning, “Hebrew”. Avraham is, העברי “Ha-Evriy” meaning, “The Hebrew”. Both the language and the father of the Judeo-Christian faiths have an intrinsic connection to the redemptive message of God’s salvation (Yeshua). בְּנֵ֥י שֵׁ֖ם עֵילָ֣ם וְאַשּׁ֑וּר וְאַרְפַּכְשַׁ֖ד וְל֥וּד וַֽאֲרָֽם׃ Gen 10:22 The children of שֵׁם Sheim (Name); עֵילָם Eiylam (Eternity), and אַשּׁוּר Asshur (a step), and אַרְפַּכְשַׁד Arfachshad (light trickles from the breast), and לוּד Lud (strife), and אֲרָם Aram (exalted). Gen 10:22 The children of Name; Eternity, and a step, and light trickles from the breast, and strife, and exalted. וּבְנֵ֖י אֲרָ֑ם ע֥וּץ וְח֖וּל וְגֶ֥תֶר וָמַֽשׁ׃ Gen 10:23 And the children of אֲרָם Aram (exalted); עוּץ Utz (soft sand), and חוּל Chul (Circle), and גֶתֶר Geter (fear), and מַשׁ Mash (Drawn out). Gen 10:23 And the children of exalted; soft sand, and Circle, and fear, and Drawn out. וְאַרְפַּכְשַׁ֖ד יָלַ֣ד אֶת־שָׁ֑לַח וְשֶׁ֖לַח יָלַ֥ד אֶת־עֵֽבֶר׃ Gen 10:24 And אַרְפַּכְשַׁד Arfachshad (light trickles from the breast) begat שָׁלַח Shalach (Sprout, go forth); and שָׁלַח Shalach (Sprout, go forth) begat עֵבֶר Eiver (The region beyond). Gen 10:24 And light trickles from the breast begat Sprout, go forth; and Sprout, go forth begat The region beyond. וּלְעֵ֥בֶר יֻלַּ֖ד שְׁנֵ֣י בָנִ֑ים שֵׁ֣ם הָֽאֶחָ֞ד פֶּ֗לֶג כִּ֤י בְיָמָיו֙ נִפְלְגָ֣ה הָאָ֔רֶץ וְשֵׁ֥ם אָחִ֖יו יָקְטָֽן׃ Gen 10:25 And unto עֵבֶר Eiver (The region beyond) were born two sons: the name of one was פֶּלֶג Peleg (division); for in his days was the earth divided; and his brother's name was יָקְטָן Yoktan (smallness). Gen 10:25 And unto The region beyond were born two sons: the name of one was division; for in his days was the earth divided; and his brother's name was smallness. וְיָקְטָ֣ן יָלַ֔ד אֶת־אַלְמוֹדָ֖ד וְאֶת־שָׁ֑לֶף וְאֶת־חֲצַרְמָ֖וֶת וְאֶת־יָֽרַח׃ Gen 10:26 And יָקְטָן Yoktan (smallness) begat אַלְמוֹדָד Almodad (not measured), and שָׁלֶף Shalef (drawing forth), and חֲצַרְמָוֶת Chatzarmavet (village of death), and יָרַח Yerach (New moon), Gen 10:26 And smallness begat not measured, and drawing forth, and village of death, and New moon, וְאֶת־הֲדוֹרָ֥ם וְאֶת־אוּזָ֖ל וְאֶת־דִּקְלָֽה׃ Gen 10:27 And הֲדוֹרָם Hadoram (The noble honour), and אוּזָל Uzal (shall be flooded), and דִּקְלָה Diklah (Palm grove), Gen 10:27 And The noble honour, and shall be flooded, and Palm grove, וְאֶת־עוֹבָ֥ל וְאֶת־אֲבִֽימָאֵ֖ל וְאֶת־שְׁבָֽא׃ Gen 10:28 And עוֹבָל Oval (Stripped bare), and אֲבִימָאֵל Aviymaeil (My Father is God), and שְׁבָא Sheva (Seven, oath, blessing), Gen 10:28 And Stripped bare, and My Father is God, and Seven, oath, blessing, וְאֶת־אוֹפִ֥ר וְאֶת־חֲוִילָ֖ה וְאֶת־יוֹבָ֑ב כָּל־אֵ֖לֶּה בְּנֵ֥י יָקְטָֽן׃ Gen 10:29 And אוֹפִר Ofir (Abundance), and חֲוִילָה Chavilah (Circle), and יוֹבָב Yovav (Desert): all these were the sons of יָקְטָן Yoktan (smallness). Gen 10:29 And Abundance, and Circle, and Desert: all these were the sons of smallness. וַֽיְהִ֥י מוֹשָׁבָ֖ם מִמֵּשָׁ֑א בֹּאֲכָ֥ה סְפָ֖רָה הַ֥ר הַקֶּֽדֶם׃ Gen 10:30 And their dwelling was from מֵּשָׁא Mesha (freedom), as you go unto סְפָרָה Sepharah (A numbering, census) a mountain forward (of the east). Gen 10:30 And their dwelling was from freedom, as you go unto A numbering, census a mountain forward. אֵ֣לֶּה בְנֵי־שֵׁ֔ם לְמִשְׁפְּחֹתָ֖ם לִלְשֹׁנֹתָ֑ם בְּאַרְצֹתָ֖ם לְגוֹיֵהֶֽם׃ Gen 10:31 These are the sons of שֵׁם Sheim (Name), after their families, after their languages, in their lands, after their nations. Gen 10:31 These are the sons of Name, after their families, after their languages, in their lands, after their nations. אֵ֣לֶּה מִשְׁפְּחֹ֧ת בְּנֵי־נֹ֛חַ לְתוֹלְדֹתָ֖ם בְּגוֹיֵהֶ֑ם וּמֵאֵ֜לֶּה נִפְרְד֧וּ הַגּוֹיִ֛ם בָּאָ֖רֶץ אַחַ֥ר הַמַּבּֽוּל׃ Gen 10:32 These are the families of the sons of נֹחַ Noach (Comfort, rest), after their generations תוֹלְדֹתָם Toldot, in their nations: and by these were the nations divided in the earth after the flood. Gen 10:32 These are the families of the sons of Comfort, rest, after their generations, in their nations: and by these were the nations divided in the earth after the flood. A Paraphrase of Genesis 10: Using the Meanings of the Genealogical Names The following paraphrase should be treated as a רֶמֶז remez (hint) based allegory which uses the פְּשָׁט p’shat (plain) meaning of the Hebrew names to generate a דְּרַשׁ d’rash (comparative teaching) or מָשָׁל mashal (parable, proverb, teaching story) and nothing more. I am in no way suggesting that this is the פְּשָׁט p’shat (plain) meaning of the text, which is a historical, literal genealogy of post flood humanity. I’ve represented the meanings of the Hebrew names to the best of my understanding and where the names have multiple meanings I’ve chosen the meaning that I believe best fits the present text in light of the metanarrative of the Biblical Canon. Genesis 10: Paraphrase of Names וְאֵ֙לֶּה֙ תּוֹלְדֹ֣ת בְּנֵי־נֹ֔חַ שֵׁ֖ם חָ֣ם וָיָ֑פֶת וַיִּוָּלְד֥וּ לָהֶ֛ם בָּנִ֖ים אַחַ֥ר הַמַּבּֽוּל׃ Gen 10:1 This is the story of the comfort of the Name, in the midst of searing heat, in the open after a great immersion. The Sons of Openness (Yafet) [Forebears of The Redeemed] בְּנֵ֣י יֶ֔פֶת גֹּ֣מֶר וּמָג֔וֹג וּמָדַ֖י וְיָוָ֣ן וְתֻבָ֑ל וּמֶ֖שֶׁךְ וְתִירָֽס׃ וּבְנֵ֖י גֹּ֑מֶר אַשְׁכֲּנַ֥ז וְרִיפַ֖ת וְתֹגַרְמָֽה׃ וּבְנֵ֥י יָוָ֖ן אֱלִישָׁ֣ה וְתַרְשִׁ֑ישׁ כִּתִּ֖ים וְדֹדָנִֽים׃ מֵ֠אֵלֶּה נִפְרְד֞וּ אִיֵּ֤י הַגּוֹיִם֙ בְּאַרְצֹתָ֔ם אִ֖ישׁ לִלְשֹׁנ֑וֹ לְמִשְׁפְּחֹתָ֖ם בְּגוֹיֵהֶֽם׃ Gen 10:2 Openness gave birth to complete perfection from the heights, isn’t this enough? The supple clay (of humanity) flowed forth and sowing seed took possession for a special price and desire. Gen 10:3 And the sons of complete perfection: men sprinkled with scattered fire spoke against the bone breaker. Gen 10:4 And the sons of supple clay (of humanity) called out, “My God is salvation” in their search for purity, among destroyers. Gen 10:5 By these were the countries of the world divided in their lands; every one after his language, after their families, in their nations. The Sons of Heat (Cham) [Forebears of The Disobedient] וּבְנֵ֖י חָ֑ם כּ֥וּשׁ וּמִצְרַ֖יִם וּפ֥וּט וּכְנָֽעַן׃ וּבְנֵ֣י כ֔וּשׁ סְבָא֙ וַֽחֲוִילָ֔ה וְסַבְתָּ֥ה וְרַעְמָ֖ה וְסַבְתְּכָ֑א וּבְנֵ֥י רַעְמָ֖ה שְׁבָ֥א וּדְדָֽן׃ וְכ֖וּשׁ יָלַ֣ד אֶת־נִמְרֹ֑ד ה֣וּא הֵחֵ֔ל לִֽהְי֥וֹת גִּבֹּ֖ר בָּאָֽרֶץ׃ הֽוּא־הָיָ֥ה גִבֹּֽר־צַ֖יִד לִפְנֵ֣י יְהוָ֑ה עַל־כֵּן֙ יֵֽאָמַ֔ר כְּנִמְרֹ֛ד גִּבּ֥וֹר צַ֖יִד לִפְנֵ֥י יְהוָֽה׃ וַתְּהִ֨י רֵאשִׁ֤ית מַמְלַכְתּוֹ֙ בָּבֶ֔ל וְאֶ֖רֶךְ וְאַכַּ֣ד וְכַלְנֵ֑ה בְּאֶ֖רֶץ שִׁנְעָֽר׃ מִן־הָאָ֥רֶץ הַהִ֖וא יָצָ֣א אַשּׁ֑וּר וַיִּ֙בֶן֙ אֶת־נִ֣ינְוֵ֔ה וְאֶת־רְחֹבֹ֥ת עִ֖יר וְאֶת־כָּֽלַח׃ וְֽאֶת־רֶ֔סֶן בֵּ֥ין נִֽינְוֵ֖ה וּבֵ֣ין כָּ֑לַח הִ֖וא הָעִ֥יר הַגְּדֹלָֽה׃ וּמִצְרַ֡יִם יָלַ֞ד אֶת־לוּדִ֧ים וְאֶת־עֲנָמִ֛ים וְאֶת־לְהָבִ֖ים וְאֶת־נַפְתֻּחִֽים׃ וְֽאֶת־פַּתְרֻסִ֞ים וְאֶת־כַּסְלֻחִ֗ים אֲשֶׁ֨ר יָצְא֥וּ מִשָּׁ֛ם פְּלִשְׁתִּ֖ים וְאֶת־כַּפְתֹּרִֽים׃ וּכְנַ֗עַן יָלַ֛ד אֶת־צִידֹ֥ן בְּכֹר֖וֹ וְאֶת־חֵֽת׃ וְאֶת־הַיְבוּסִי֙ וְאֶת־הָ֣אֱמֹרִ֔י וְאֵ֖ת הַגִּרְגָּשִֽׁי׃ וְאֶת־הַֽחִוִּ֥י וְאֶת־הַֽעַרְקִ֖י וְאֶת־הַסִּינִֽי׃ וְאֶת־הָֽאַרְוָדִ֥י וְאֶת־הַצְּמָרִ֖י וְאֶת־הַֽחֲמָתִ֑י וְאַחַ֣ר נָפֹ֔צוּ מִשְׁפְּח֖וֹת הַֽכְּנַעֲנִֽי׃ וַֽיְהִ֞י גְּב֤וּל הַֽכְּנַעֲנִי֙ מִצִּידֹ֔ן בֹּאֲכָ֥ה גְרָ֖רָה עַד־עַזָּ֑ה בֹּאֲכָ֞ה סְדֹ֧מָה וַעֲמֹרָ֛ה וְאַדְמָ֥ה וּצְבֹיִ֖ם עַד־לָֽשַׁע׃ אֵ֣לֶּה בְנֵי־חָ֔ם לְמִשְׁפְּחֹתָ֖ם לִלְשֹֽׁנֹתָ֑ם בְּאַרְצֹתָ֖ם בְּגוֹיֵהֶֽם׃ Gen 10:6 And the sons of heat with black countenance, full of darkness, and double distress, are enslaved with the bow. Gen 10:7 And the sons of black countenance, full of darkness drank wine perpetually, struck as if by a horses mane, and so they struck back: but the sons of the horses mane (wind that whips the face) are greatly blessed and Leaning forward. Gen 10:8 And black countenance, full of darkness gave birth to rebellion who began to profane, defile, pollute and desecrate in order to become a powerful one on the earth. Gen 10:9 He was a mighty hunter before the face of Mercy: that’s why people use the saying, “Like Rebellion the mighty hunter defiant in the face of Mercy”. Gen 10:10 As a result, the beginning of his kingdom was confusion that lasted a long time and was insidious dwelling in a fortress of false answers amongst the young. Gen 10:11 From the earth he went forward a further step and established a place for an ancient king, and a city of wide open streets, and vigour, Gen 10:12 And there was a bridle upon the ancient king and his vigour: his city is one of great anguish. Gen 10:13 And Double distress gave birth to revolution and turmoil, whose descendants were strife, which was answered by waters and flames in the open Gen 10:14 And wet lands that were fortified, produced a land of Sojourners, a cup and a crown. Gen 10:15 And the slave merchant first gave birth to hunters and terror, Gen 10:16 And then to one dwelling in the rain of peace, and the prophet, dwelling on clay soil (a man of the earth), Gen 10:17 And then the villager (the average man), and the one gnawing in suffering, and the one wearing thorns, Gen 10:18 And then I will break loose, and cut off twice the children of my sheep, and the fortress of the water skins: and afterward the families of the slave merchant were spread abroad. Gen 10:19 And the territory of the slave merchant covered hunting grounds and the dwelling place of the strong on the way to burning and submersion beneath the red earth, like Gazelles diving into a fissure. Gen 10:20 These were the sons of heat, after their families, after their languages, in their countries, and in their nations. The Sons of The Name (Sheim) [Forebears of Redeemed Ethnic Israel] וּלְשֵׁ֥ם יֻלַּ֖ד גַּם־ה֑וּא אֲבִי֙ כָּל־בְּנֵי־עֵ֔בֶר אֲחִ֖י יֶ֥פֶת הַגָּדֽוֹל׃ בְּנֵ֥י שֵׁ֖ם עֵילָ֣ם וְאַשּׁ֑וּר וְאַרְפַּכְשַׁ֖ד וְל֥וּד וַֽאֲרָֽם׃ וּבְנֵ֖י אֲרָ֑ם ע֥וּץ וְח֖וּל וְגֶ֥תֶר וָמַֽשׁ׃ וְאַרְפַּכְשַׁ֖ד יָלַ֣ד אֶת־שָׁ֑לַח וְשֶׁ֖לַח יָלַ֥ד אֶת־עֵֽבֶר׃ וּלְעֵ֥בֶר יֻלַּ֖ד שְׁנֵ֣י בָנִ֑ים שֵׁ֣ם הָֽאֶחָ֞ד פֶּ֗לֶג כִּ֤י בְיָמָיו֙ נִפְלְגָ֣ה הָאָ֔רֶץ וְשֵׁ֥ם אָחִ֖יו יָקְטָֽן׃ וְיָקְטָ֣ן יָלַ֔ד אֶת־אַלְמוֹדָ֖ד וְאֶת־שָׁ֑לֶף וְאֶת־חֲצַרְמָ֖וֶת וְאֶת־יָֽרַח׃ וְאֶת־הֲדוֹרָ֥ם וְאֶת־אוּזָ֖ל וְאֶת־דִּקְלָֽה׃ וְאֶת־עוֹבָ֥ל וְאֶת־אֲבִֽימָאֵ֖ל וְאֶת־שְׁבָֽא׃ וְאֶת־אוֹפִ֥ר וְאֶת־חֲוִילָ֖ה וְאֶת־יוֹבָ֑ב כָּל־אֵ֖לֶּה בְּנֵ֥י יָקְטָֽן׃ וַֽיְהִ֥י מוֹשָׁבָ֖ם מִמֵּשָׁ֑א בֹּאֲכָ֥ה סְפָ֖רָה הַ֥ר הַקֶּֽדֶם׃ אֵ֣לֶּה בְנֵי־שֵׁ֔ם לְמִשְׁפְּחֹתָ֖ם לִלְשֹׁנֹתָ֑ם בְּאַרְצֹתָ֖ם לְגוֹיֵהֶֽם׃ Gen 10:21 Unto the Name children were born, He was also the Father (God) of all the children of the region beyond, the Brother (Yeshua) Who opened the way for a great number. Gen 10:22 The children of the Name are eternal, and step forth from light that trickles from their mother’s breast, and through strife they are exalted. Gen 10:23 And the children of the exalted walked the sand in a circle, and from fear were drawn out, delivered. Gen 10:24 And light trickles from the breast (the feminine nature of God) and gives birth to new life that goes forward and new life goes forward and is born again in the region beyond. Gen 10:25 And unto the region beyond (eternity past, present, future) were born two sons: the name of one was division (The first Adam); for in his days was the earth divided; and his brother's name was the least (The Last Adam: Yeshua the servant). Gen 10:26 And the least gave birth to that which can’t be measured, and drawn forth from the village of death is the Messiah (New moon), Gen 10:27 And the noble honourable one, shall bring a flood producing a fruitful garden, Gen 10:28 And He was stripped bare, the one called My Father is God, and was blessed abundantly, Gen 10:29 And abundance encompassed the desert: all these were the sons of the least. Gen 10:30 And their dwelling was in freedom and numbers on a mountain they moved forward. Gen 10:31 These are the sons of the Name, after their families, after their languages, in their lands, after their nations. A Summation of all Sons [Humanity] אֵ֣לֶּה מִשְׁפְּחֹ֧ת בְּנֵי־נֹ֛חַ לְתוֹלְדֹתָ֖ם בְּגוֹיֵהֶ֑ם וּמֵאֵ֜לֶּה נִפְרְד֧וּ הַגּוֹיִ֛ם בָּאָ֖רֶץ אַחַ֥ר הַמַּבּֽוּל׃ Gen 10:32 These are the families of the sons of Comfort, rest, after their generations, in their nations: and by these were the nations divided in the earth after the flood. © 2024 Yaakov ben Yehoshua Brown The rainbow is thus a sign of both redemptive security and dire warning. In every generation the rainbow reminds us of the flood and our need to repent. If we repent we’re able to look anew upon the sign that has been in the skies from before we were born and see it as the hope of glory, HaShem’s glory. However, if we refuse to repent, if we take that precious symbol and misuse it, as many in our generation have, we can expect only judgement. Introduction:
Having rescued Noach and his family from the flood God now makes a ברית covenant/cutting with them and with all humanity. A covenant that is entirely reliant on God. In the days to come He will do something similar for Israel following her deliverance through the waters of the Red Sea [Sea of Reeds] (Ex. 14-15, 19). However the closer parallel to the present text is the covenant made with Avram (Gen. 17). Both the Genesis 9 and Genesis 17 covenants are everlasting, each being memorialized by a distinctive sign. In the case of Noach the sign is the rainbow (9:12, 13, 17) and in the case of Avram and the Jewish people, circumcision (17:11). It’s important to note that both the covenant with Noach and the covenant with Avram are unconditional royal grants that are entirely reliant on God’s mercy, love and compassion. Gen 9:1 And blessed אֱלֹהִים Elohim, this specific אֶת־נֹחַ Noach (Comfort, Rest) and his sons, and said unto them, be fruitful, וּרְבוּ urevu and become great, multiply, and fill the earth אֶת־הָאָרֶץ ha-aretz. We first notice that God is blessing both Noach and his progeny. Prior to this God has communicated intimately to and through Noach, now He blesses the new beginning of humanity, thus we read, “this specific Noach and his sons”, who represent the subsequent generations of humanity. The instruction that follows is familiar because we’ve already read of the same blessing being spoken over Adam and Chavah: “And blessing them, אֱלֹהִים Elohim, said to them אֱלֹהִים Elohim, “Be fruitful, increase, become great, and fill the earth and rule…” –Bereishit (Genesis) 1:28 It’s suggested by Yitzchaak ben Y’hudah Abarbanel (15th Century CE), that when Noach left the vessel he saw that the world had been made desolate and that only four human couples remained. As a result Noach became fearful and was dismayed. Thus God allayed his concerns by giving him the blessing that the world would become repopulated. Gen 9:2 And awe, reverence, fear וּמוֹרַאֲכֶם umora’akhem of you and the fear, terror, dread וְחִתְּכֶם vechit’chem of you shall be upon every living thing of the earth הָאָרֶץ ha-aretz, and upon every fowl of the air, upon all that moves upon the ground הָאֲדָמָה ha-adamah, and upon all the fishes of the sea; into your hand they are given נִתָּנוּ nitanu. Again Yitzchaak ben Y’hudah Abarbanel wisely observes that Noach and his family may well have had concerns about the possibility of being overrun by wild life, some of which could have potentially attacked and harmed them. Again, the blessing of God that imposes a fearful weariness of humanity upon all animal life is a comfort and a protection for the persons He has created in His image and likeness. What is very clear is that God sets humanity apart from the animals as His unique and precious possession. Gen 9:3 Every moving thing that lives shall be food לְאָכְלָה leokhlah for you for eating; the green vegetation and herbs I have given you, all these things. Gen 9:4 However, בָּשָׂר basar flesh with the soul, life, self בְּנַפְשׁוֹ benafsho blood דָמוֹ damo, don’t eat. While some suggest that the consuming of animal flesh is implicit in Genesis 1:29-30, I see no evidence supporting this assumption. It seems clear that the eating of animal flesh is newly conceded here in Genesis 9:3. The important part of this concession is the reference to the life being in the blood. Flesh with the life still in it is a clear reference to the pagan practise of cutting flesh from a living animal and eating it in order to obtain some occult power by means of the animal’s life force. This was also a means of keeping meat fresh in times when refrigeration and other means of preservation where not available. Rashi (11th Century CE) explains that this text, “אַךְ־בָּשָׂר בְּנַפְשׁוֹ Ach-basar b’naf’sho” means that it is forbidden to eat a limb taken from a living animal. Thus, Genesis 9:3 states that flesh is prohibited while life remains in the animal. The instruction imposed on the consuming of animal flesh, like so many of the later instructions of the Torah, is concerned with separating godly people from idolatrous practises. It’s from this verse and those of the remainder of the Torah that support it (Leviticus 3: 17; 17:11, 14; Deuteronomy 12: 15, 16, 23), that Jewish law rightly requires the meat of slaughtered kosher animals to be drained of blood. However, it’s not a violation of this instruction to eat one’s steak rare etc. The kashering (כשרות) practise of salting meat finds its origin in such verses, however this practise is neither implicit nor explicit in the instruction itself. More important than any of the dietary aspects of this verse, are the spiritual implications. When HaShem reminds Israel that, “the life is in the blood” (Leviticus 17:11; Hebrews 9:22) He is affirming the need for blood atonement as a means of covering atonement for sin. We see that God has given the animal flesh for food: the life that’s in the animals is His to give, therefore the life that’s in the blood that will proto-witness as an atonement for our sins upon the altar is provided by God for our redemption and not of ourselves. Our atoning sacrifices are His gift to us, and not our gift to Him (Leviticus 17:11). Gen 9:5 And surely your blood דִּמְכֶם dim’chem of your soul, lives, self, person לְנַפְשֹֽתֵיכֶם lenafshiteiychem will I seek, require, care for אֶדְרֹשׁ ed’rosh; at the hand of every living thing חַיָּה chayah will I seek, require, care for אֶדְרְשֶׁנּוּ ed’roshenu it, at the hand of the man, human being הָאָדָם ha-adam; at the hand of every man's brother אִישׁ אָחִ֔יו iysh-achiv will I seek, require, care for אֶדְרֹשׁ ed’rosh the soul, self, person, life אֶת־נֶפֶשׁ et-nefesh of the man, human being הָאָדָם ha-adam. Gen 9:6 Whoever spills (sheds) שֹׁפֵךְ shofeich the blood of a human being, by a human being that person’s blood is to be spilled (shed): for in the image, likeness, semblance בְּצֶלֶם betzelem of אֱלֹהִים Elohim (God, Judge, Ruler) made He the man, humanity הָאָדָם ha-adam. The overarching theme of these verses is the sanctity of human life and to a lesser extent, life in general. Derek Kidner writes, “If life is God’s, human life is supremely so.” Human life is sharply distinguished from animal life by the phrase, “for in the image, likeness, semblance בְּצֶלֶם betzelem of אֱלֹהִים Elohim (God, Judge, Ruler) made He the man, humanity הָאָדָם ha-adam.” [ref. Genesis 1:26-27] The Talmud Bavliy interprets verse 5 as a prohibition against suicide (b. B.K. 91b), and verse 6 is cited as a prohibition against abortion (b. Sanhedrin. 57b). Both Biblical and traditional Rabbinical Jewish Laws forbid suicide and allow abortion only in exceptional cases and never for the purpose of birth control. Gen 9:7 And you (plural), be fruitful, become great and multiply in the earth בָאָרֶץ ba-aretz, and become great in it. Gen 9:8 And spoke אֱלֹהִים Elohim (God, Judge, Ruler) to נֹחַ Noach (Comfort, rest), and to his sons with him, saying, It’s important to note again that this covenant is being made with Noach and his sons and by inference, with the generations of humanity that will proceed from them. Gen 9:9 “And I, behold, now, pay attention הִנְנִי hineniy will arise מֵקִים meikiym in this specific covenant אֶת־בְּרִיתִי et-beritiy with you, and with your seed (plural) after you; Gen 9:10 And with every soul, self נֶפֶשׁ nefesh, living creature הַחַיָּה ha-chayah that is with you, of the fowl, of the cattle, and of all that is living חַיַּת chayat on the earth הָאָרֶץ ha-aretz with you; from all that go out of the vessel, to every living חַיַּת chayat thing of the earth. Gen 9:11 And I will arise וַהֲקִמֹתִ֤י vahakimotiy in my covenant בְּרִיתִי beritiy with you (plural); and not cut off all flesh by the waters flowing continually in a flood; neither shall there be waters flowing continually in a flood to destroy the earth הָאָרֶץ ha-aretz. The Hebrew, מֵקִים meikiym from the root, קום kum meaning to rise, is an interesting choice of term. Its literal meaning, that is, the פשט p’shat (plain meaning) is in fact a רֶמֶז remez (hint) at the very essence of the covenant itself. The word קום kum means, “To stand up, arise, come on the scene, establish, confirm, endure, and persist”. While this can be understood as a figure of speech conveying the confirmation of an agreement, it’s not entirely accurate to use it that way here because, while Noach and his sons may agree that this is a good covenant, they are not offering anything of themselves in order to confirm it; rather they are tasked with either accepting or rejecting the gift of its confirmation from God. It’s God alone, Who swears by Himself, that He will be faithful to this covenant. Therefore the רֶמֶז remez (hint) points us to the truth of a much greater פשט p’shat (plain) understanding. Let’s read on and find out what סוֹד sod (mystery) the רֶמֶז remez is revealing. We also notice that all of creation will benefit from the covenant that follows. Gen 9:12 And spoke אֱלֹהִים Elohim, “This is the sign, mark, banner, warning אוֹת ot of the covenant הַבְּרִית ha-b’riyt which I give between Me and you (plural) and between every soul, self נֶפֶשׁ nefesh living creature חַיָּה chayah that is with you, for generations perpetually: Gen 9:13 My bow אֶת־קַשְׁתִּי et-kashtiy (strength) I give in the cloud, and it shall be a sign, mark, banner, warning לְאוֹת l’ot of the covenant בְּרִית ha-b’rit between Me and the earth הָאָרֶץ ha-aretz. A feature of all covenants, is the sign or seal that identifies them. The sign acts as a seal of something accomplished. Something that has already (past tense) been firmly decided and accomplished by God. In the case of the covenants of God, with few exceptions, the sign acts like a promissory note which is evidence of future substance. Put simply the covenants of God are established by His will, often immutable (everlasting), and the sign God gives to mark them reminds the recipient of that fact. “And Avraham received the sign of circumcision, a seal of the righteousness of the trust which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them,” –Romans 4:11 (Author’s translation) The Rainbow is symbolic of the manifest kavod (glory) of God (Ezekiel 1:28; Revelation 4:3; 10:1) and is used by the Shaliach (sent one) Yochanan (Scribe of the Revelation of Yeshua) to connect the fullness of God’s justice, love and mercy to the beginning of all things. The seven colours, born of refracted white light, convey the days of creation and the progression of God’s revelation to humanity. The text simply describes it as, קַשְׁתִּי kashtiy, My bow. The bow is arched to point away from the earth, showing that the destructive arrows of HaShem are no longer directed at creation (Psalm 7:12; Habakkuk 3:9). The rainbow is one of the most powerful covenant symbols of the TaNaKh (OT). It’s significant because it’s a covenant symbol given to all humanity prior to the giving of the Torah at Sinai. The rainbow is seen by some to symbolise a bridge between God and humanity, made possible by sacrifice, cleansing and rebirth. It appears in the clouds (A symbol of the Divine presence) and is a refraction of pure white light, which represents the immutable holiness of HaShem. The general moral obligation of all humanity is found in the story of humanity’s rebirth through the flood. The seven colours of the rainbow correspond to the seven Noachide laws (Talmud Bavliy Sanhedrin 56a) incumbent upon every human being. They also reflect the attributes of the Spirit of God and the unity of the sevenfold light of God, keeping in mind that all the colours of the rainbow are the result of refracted white light. Noachide laws: “The children of Noach were commanded with seven commandments: [to establish] laws, and [to prohibit] cursing God, idolatry, illicit sexuality, bloodshed, robbery, and eating flesh from a living animal.” - Talmud Bavliy Sanhedrin 56a; cf. Tosefta Avodah Zarah 8:4 and Bereishit Rabbah 34:8 1. Do not deny God. 2. Do not blaspheme God. 3. Do not murder. 4. Do not engage in incest, adultery, pederasty or bestiality, as well as homosexual relations. 5. Do not steal. 6. Do not eat from a live animal (don’t practice witchcraft). 7. Establish courts/a legal system to ensure law and obedience. These laws were condensed by the early Jewish Church fathers in Jerusalem, who sent them via Shaul/Paul the Shaliach (sent one, apostle) as instructions for new Gentile believers (Acts 15:29; 21:25). This is because by the Spirit the Jewish Church fathers had understood that the laws of separation found in Torah were specifically for Jews and not for all believers. Thus, they concluded in agreement with first century Jewish teaching, that Gentile God Fearers need only observe the Noachide laws incumbent upon all human beings from the beginning. Each of the colours of the rainbow are made up of the three primary colours: a. Red (Redeemer: Father) b. Yellow (Life Giver: Son) c. Blue (Heavenly Comforter: Holy Spirit), Each of the seven colours have illuminating symbolic significance: 1.) Red: Redemption - blood (Ex 27:16; Heb 9:13-14, 22), sacrifice (Eph 5:2), sin (Isaiah 1:18), Redemption (1 Peter 1:18) 2.) Orange: Separation - (Isa 48:4), Iron neck (Eze 24:6), rust (Psalm 2:9; Rev 19:15) 3.) Yellow: Life – man (Gen 2:7), Eternal life (Jn 1:4), Glory (Gen 1:4; Num 14:10; Hebrew 1:3), Light (Job 33:30; Jn 1:9) 4.) Green: New Life – Garden of Eden (Gen 1:11-13, 2:8, 15) 5.) Blue: Heavens (Waters of the sky) – (Jn 6:31, 33, 38), Righteousness of God (Ex 27:16) 6.) Indigo: Atonement/Covering – (Gen 7:19; Lev 17:13; Psalm 32:1, 147:8) 7.) Violet: Royalty/Judgement – (Ex 27:16; Est 8:15; Matt 21:5-11) They also represent the seven attributes of the Spirit of God: 1. Rest 2. Wisdom 3. Understanding 4. Counsel/comfort 5. Strength/life 6. Knowledge 7. Awe “And rest(1) will come on him via the Ruach (Spirit) of HaShem, The spirit of wisdom(2) and understanding(3), The spirit of counsel(4) and strength(5), The spirit of knowledge(6) and the Awe(7) of HaShem.” –Yishaiyahu/Isaiah 11:2 [Author’s translation] Gen 9:14 And it shall come to pass, when I bring a cloud over the earth הָאָרֶץ ha-aretz, that seen, considered, perceived will be the bow in the cloud: Gen 9:15 And I will bring to mind, be faithful to וְזָכַרְתִּי v’zakhartiy my specific covenant אֶת־בְּרִיתִי et-b’riytiy, which is between me and you (plural) and every soul, self נֶפֶשׁ nefesh living creature חַיָּה chayah of all flesh; and neither shall there be waters flowing continually in a flood to destroy all flesh. Gen 9:16 And it will come to pass that the bow shall be in the cloud; and I will look upon it, that I may bring to mind, be faithful to לִזְכֹּר lizkor the covenant בְּרית b’riyt eternal עוֹלָם olam between אֱלֹהִים Elohim (God, Judge, Ruler) and every soul, self נֶפֶשׁ nefesh living creature חַיָּה chayah of all flesh that is upon the earth הָאָרֶץ ha-aretz. Not all covenants are eternal, and yet this one is. It’s more than a simple fairy tale to explain rainbows. After all, the properties needed to form a rainbow already existed prior to the flood. When the text says, “This is the sign” it means just that, “This rainbow which you’ve seen before, has now become a sign of hope”. This is a sign that foreshadows the greatest of covenants, one that is reliant on God. A royal grant to top all royal grants. The New Covenant that the prophet Jeremiah would speak to Israel (Jeremiah 31:31-34). Gen 9:17 And spoke אֱלֹהִים Elohim (God, Judge, Ruler) to נֹחַ Noach (Comfort, Rest), “This is the sign, mark, banner, warning אוֹת ot of the covenant הַבְּרִית ha-b’riyt, in which I have הֲקִמֹתִי ha-kimotiy risen, it’s between me and all flesh that is upon the earth הָאָרֶץ ha-aretz. Here we’re able to listen to the voice (הכל ha-kol) of Yeshua saying, “The covenant, in which I have risen.” The רֶמֶז remez (hint), “ קוםkum” risen, is revealed in Yeshua’s resurrection, and the sign and seal of that covenant is the dove ( רוח הקודש Ruach Ha-Kodesh), the Holy Spirit, Who was poured out upon the Jewish believers during Shavuot [Pentecost] (Acts 2, during the celebration of the giving of the Torah at Sinai), all of which occurred at the same time of year as the events recorded in Genesis 9. 1.) The covenant: not to destroy the earth while it endures (Genesis 9) The Sign/Seal: Rainbow (Representing the present Glory of The Father) [Given at Shavuot] 2.) The covenant: to be your God (An invitation to relationship) [Exodus 19] The Sign/Seal: Torah (The written Word, an expression of The Son) [Given at Shavuot] 3.) The covenant: to write My Torah (Instruction) on their hearts (Yeshua is the living Torah) [Jeremiah 31:31-34; Acts 2] The Sign/Seal: Ruach Ha-Kodesh (Holy Spirit) [Given at Shavuot] Thus these three covenants in particular, all of which are connected by the feast of Shavuot (sevens, Pentecost), convey the unity of the God-head and the intrinsic value of signs and seals in relationship to the Royal grants of HaShem. The second of the three is a conditional covenant, whereas the first and third are unconditional royal grants. This is because the second was only an aspect of the fullness of The Word of Truth Yeshua. This was filled with the New Covenant of Jeremiah 31, when Yeshua the Living Word was born into time and space as the Messiah of Israel. Therefore, Yeshua is the goal of the Torah (Romans 10:4). When the rainbow is seen today, devote Jews pray the following blessing: "ברוך אתה עוד-שם, אלוקינו מלך העולם, זוכר הברית ונאמן בבריתו וקים במאמרו" “Baruch Atah Ado-Shem, Elo-keiynu Melekh ha-olam, Zocheir ha-b’riyt v’ne’eman biv’rito v’kayam bemamro” “All blessing comes from You O Lord our God, King of the universe Who remembers [is faithful to] His covenant, is trustworthy in His covenant, And fulfils His Word” –Orach Chayim 229:1 [Yosef Karo 16th Century] The rainbow is thus a sign of both redemptive security and dire warning. In every generation the rainbow reminds us of the flood and our need to repent. If we repent we’re able to look anew upon the sign that has been in the skies from before we were born and see it as the hope of glory, HaShem’s glory. However, if we refuse to repent, if we take that precious symbol and misuse it, as many in our generation have, we can expect only judgement. “To the one we are an odour bringing death; to the other, a fragrance bringing life unto life. And who is sufficient for these things?” –2 Corinthians 2:16 [Author’s Translation] Gen 9:18 And the sons of נֹחַ Noach, that went forth out of the vessel, were שֵׁם Sheim (name), and חָם Cham (hot), and יָפֶת Yafet (opened): and Cham is the father of כְנָעַן Kena’an (lowland). Gen 9:19 These are the three sons of נֹחַ Noach (rest): and these shattered, beat to pieces, scattered and spread out נָפְצָה nafetzah over the whole earth כָל־הָאָרֶץ kol ha-aretz. Verse 19 introduces the subsequent תולדות toldot (generations) expounded upon in chapter 10, whereas the remaining verses, in particular verses 20-27 prepare the reader for the election of God’s holy people Israel. It’s interesting to note the wider meaning of the Hebrew, נָפְצָה nafetzah, to spread out. It seems that in humanity’s spreading out it has a habit of shattering and scattering. A habit that will return to humanity at בבל Bavel (Babel, confusion) as a just discipline for our idolatrous unity. Gen 9:20 And profaning himself וַיָּחֶל vayachel (from chalal) נֹחַ Noach (Comfort, Rest) a man of the ground אִישׁ הָאֲדָמָה iysh ha-adamah planted a vineyard: The Hebrew text allows for this reading, translating the phrase, וַיָּחֶל vayachel to represent its primary meaning, “profanity”, which gives us a clearer indication of the motivation that brought נֹחַ Noach to a place of shame. It’s foolish to suggest, as some have, that Noach was the first man to plant a vineyard. There is nothing in the text to suggest that this was the case. The TaNaKh (OT) has no problem with exposing the flaws of her heroes. The only flawless Character in the TaNaKh is the Author of it. Noach, a man, is not immune to humanity’s depravity, nor is he devoid of a fallen nature יצר הרע yetzer ha-ra. This story is all too familiar to those of us who having walked faithfully with God and experienced great heights of revelation and good work, have non the less found ourselves failing in a moment of weakness and falling into disrepute. No one is infallible but God. This should give us comfort, to know that our eternal destiny is not reliant on our fallible humanity. Gen 9:21 And he drank from the wine הַיַּיִן ha-yayin, and became drunk; and he was uncovered within his tent. Two things are clear from the text: 1.) The Hebrew, “יַּיִן yayin” meaning, effervescent, describes fermented grapes in the form of wine. This is qualified by the subsequent clause, “and became drunk”. It’s nonsense therefore, to attempt, as some have, to suggest that the wine of the Bible is simply grape juice. 2.) Drunkenness is sin, it results in the loss of self-control (a fruit of the Spirit), moral awareness and a lack of social etiquette. It’s warned against in Scripture (Proverbs 31:4-5; 23:29-35). However, wine is not the problem, drunkenness is (Deuteronomy 14:26). Gen 9:22 And חָם Cham (hot), the father of כְנָעַן Kena’an (lowland), saw the nakedness of his father, and announced it to his two brothers outside (publicly). “Woe to you who make your neighbours drink, Who mix in your venom even to make them drunk So as to look on their nakedness!” –Habakkuk 2:15 While Noach’s drunkenness is proof of his flawed humanity, it’s not the point of the story. It’s not his father’s nakedness that proves Cham’s character but his response to it. In the פשט p’shat (plain meaning) of the text we read that Noach’s drunkenness resulted in him lying naked in his tent and that Cham walked in, and seeing his father naked proceeded to mock and humiliate Noach by publicly proclaiming what he’d seen to the rest of the family outside the tent. This in and of itself is disgraceful behaviour but it also has spiritual ramifications because God commands, “Honour your father and mother” (Exodus 20:12). The father is also a symbolic representation of the God-head and therefore holds a sacred position in the family as a representative of God’s Kingship. Some have suggested that the phrase, “saw the nakedness” shares its meaning with an equivalent phrase in Leviticus 20:17, where it is used figuratively to refer to the sex act, however this seems unlikely, given that the phrase is rarely used in this way and in the present text there are no qualifying terms, one can only conclude that the פשט p’shat (plain meaning) is the intended one. Gen 9:23 And took, שֵׁם Sheim (name) and יָפֶת Yafet (opened) a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness. Gen 9:24 And נֹחַ Noach (Comfort, Rest) awoke from his wine, and knew what his younger son had done to him. In stark contrast to their foolish brother, Sheim and Yafet acted righteously, averting their eyes and placing a garment over their father’s disgrace in a redemptive act of covering atonement. Gen 9:25 And he said, Cursed be כְנָעַן Kena’an (lowland); a servant of servants shall he be to his brothers. In order to understand the cursing of Kena’an (who was not directly involved in this incident but is a fourth generation descendant of Cham), we must first understand blessing and cursing. Where God is concerned blessing is the consequence of His righteousness at work in us whereas cursing is the consequence of us rejecting His righteousness. Because God sees the end from the beginning, when He speaks these consequences into the chronology of time and space they appear to be predictions of the future, when in fact, from His perspective they are observations of the eternal present. It is also important to understand that the curse to the fourth generation as described in Exodus 20:5, refers to the chosen rebellion of each subsequent generation. Those who accept the misdeeds of their forebears as being their destiny will as a result be cursed. This is the case with Kena’an, a descendant of Cham who lived as Cham lived, in rebellion toward God. Keep in mind also, that the people of Kena’an collectively rejected the God of Israel and resisted His people when Israel sought to occupy the land God had promised them. The current record, written down by Moshe after being passed on to him as an oral tradition from his forebears, is being given to Israel after her escape from Egypt and as a warning concerning the people whom she must one day fight against in order to receive the promised land. Gen 9:26 And he said, all blessing comes from יהוה HaShem (YHVH: Merciful) אֱלֹהֵי Eloheiy (God, Judge, Ruler) of שֵׁם Sheim (name); and כְנָעַן Kena’an (lowland) shall be his servant. Gen 9:27 Opening wide לְיֶפֶת leyefet Elohim אֱלֹהִים shall make space for יָפֶת Yafet (opened), and he shall dwell in the tents of שֵׁם Sheim (name); and כְנָעַן Kena’an (lowland) shall be his servant. God is the God of Sheim Who also provides for Yafet. Sheim’s line will produce Avraham, Yitzchak and Yaakov/Israel, through whom God will reveal His redemptive plan to all humanity. Therefore Sheim is seen here to be set apart, one who is in relationship with HaShem (YHVH). God, Who is The Name (HaShem) has named (sheim) His servant. This is a counterpoint to the servitude of Cham’s punishment which makes him the slave of slaves. The punishment of Kena’an is historically contextual and does not advocate for slavery of any kind but is an observation (Of God) of the future consequences of Kena’an’s sin. A סוֹד sod (allegorical mystery) interpretation of these verses sees Sheim (Name) as being in the dwelling place of The Name, HaShem (YHVH) and His Torah ha-Emet (Word of Truth) and Yafet (Open space/ freedom) as the righteous among the nations who will enter into the tents of Israel and dwell with her as she surrounds the Mishkan (Tent of Meeting), where HaShem (YHVH: Merciful) manifests His presence. This places Cham (Hot), the wicked one, outside the camp in darkness, where there will be perpetual weeping and gnashing of teeth. It’s interesting to note that based on the understanding that the Greeks were descended from Yafet, an ancient rabbi cites verse 27 in defence of his ruling that Scriptural scrolls may be written in only one language other than Hebrew, that being the Greek language. Thus he interprets the beauty of Yafet as being the Greek language and the tents of Sheim (Israel) as the seat of the Torah (Talmud Bavliy Meg. 9b). Gen 9:28 And it came to pass that נֹחַ Noach (Comfort, Rest) after the flood, lived three hundred and fifty years. Gen 9:29 And all the days of נֹחַ Noach (Comfort, Rest) were nine hundred and fifty years: and he died. Noach was born in the year 1056 from Creation, the flood occurred in 1656, and he died in 2006, ten years after the tower of Bavel and the dispersion of humanity (Genesis 11). Avram was born in the year 1948 from Creation, thus he was a contemporary of Noach and was 58 years old when Noach died. It’s important to note that from Adam to Avram there was an oral tradition that spanned only four people: Adam, Lamech, Noach and Avram. Similarly, Moshe, through whom God gave the Torah, was connected to Kehat, who knew Yaakov, who knew Avram. Therefore, the rabbi Yitzchak ben Yehudah Abarbanel has observed, there were not more than seven people who carried the oral tradition of these events first hand from Adam to the generation that received the Torah at Sinai. (Adapted from the Stone Edition Chumash 1998, Mesorah publications Ltd.) © 2024 Yaakov ben Yehoshua Brown The first thing we should notice is the fact that offering sacrifices is the role of a priest. Noach therefore represents the priesthood of all believers. Being a type for Mashiyach he is participating in a priesthood that is both before and beyond that of the Levitical priesthood (Hebrews 7). Noach is a type for Melki-Tzedek, who is in turn a type for Yeshua the Kohen HaGadol of all creation. We see here three attributes of Messiah/God with us: Rest (Noach), Righteousness (Melki-Tzedek), and Salvation (Yeshua). Gen 8:1 And thought of, remembered, brought to mind, וַיִּזְכֹּר vayizakor, אֱלֹהִים Elohim (Judge, ruler), נֹחַ Noach (Rest, Comfort), and every living thing כָּל־הַחַיָּה kol-hachaiyah, and all the beasts בְּהֵמָה beheimot that were together in the vessel: and passing over וַיַּעֲבֵר v’yaaveir, אֱלֹהִים Elohim’s spirit, wind רוּחַ ruach upon the earth הָאָרֶץ ha-aretz, and subsided, the waters;
The opening verse of this chapter can sometimes cause confusion for the English reader who may understand the word, “remembered” as a recollection of something forgotten. This is not what the Hebrew root, זכר zachor means. God exists outside the bounds of time and space and He knows the end from the beginning, therefore He is incapable of forgetting. The Hebrew, זכר zachor carries the meaning of fulfilment, faithfulness, special attention. It is meant to convey the chronology of God’s redemptive participation in time from His position outside of all things. The phrase, “God remembered” calls to mind other instances in the Torah where God remembers [is faithful] and rescues [redeems]: a.) God remembers Abraham and subsequently rescues Lot from death in Sodom [Gen. 19:29] b.) God remembers Rachel and rescues her from humiliation and infertility [Gen 30:22] c.) God remembers His covenant with Abraham, Isaac and Jacob and rescues Israel from bondage in Egypt [Exodus 2:23-25] God is being faithful to His covenant promise to Noach (Gen 6:18), which He had promised to establish beforehand. We could paraphrase this verse to say, “Elohim drew attention to the fulfilment of His covenant promise to Noach.” Or, “God was faithful to Noach.” This remembering marks the turning point of the flood story and the triumph of mercy over judgement. We note that Elohim, the Ruler/Judge is acting in Mercy, the primary attribute of the Proper Noun יהוה YHVH. When Scripture speaks of God “remembering” His people, it intends to convey the idea that He is recalling, “re – calling” or, “calling again”. Not because He needs to remind Himself of His merciful nature but because we are in need of reminding. “He has given help to Israel His servant, recalling His mercy, as He spoke to our fathers, to Abraham and his seed forever.” –Luke 1:54-55 The latter part of Bereishit 8:1 recalls the creative brooding of the Spirit over the primordial earth (Gen. 1:2). Both the Yonatan and Yerushalayim Targums call it, "a wind of mercies", or a, “merciful wind” or a, “wind of comforts”. We are being reminded that this is a type of new creation, and Noach is a type for the first man Adam. As followers of Yeshua we are able to see Noach as a foreshadowing of the Messiah, Who is called, “the last Adam” (1 Cor. 15:45). Just as it was in the beginning, it’s the brooding Spirit of God that acts as the catalyst for transforming the face of the earth. The mikveh (gathering together of waters) of Genesis 1:10, has been emulated here as an immersion (baptism) that delivers from death. This same mikveh will reoccur at the Red Sea [Ex. 14] when Israel is delivered through the waters from certain death and is seen again when Israel crosses the Jordan into the promised land under the leadership of Joshua [Joshua 3:9-17], who is a foreshadow of the Messiah Yeshua/Joshua. This redemptive immersion is given to all who will believe and are immersed in the name of The Father, and of The Son, and of The Holy Spirit. Gen 8:2 And shut up the springs of the deep and the windows of the heavens (sky waters) and held back the rain from the heavens; Once again the text of Genesis 8 reflects the creation account. Thus reinforcing that the events of the flood are a primer for a new creation. “And made Elohim the expanse, and separated the waters which were below the expanse from the waters which were above the expanse; and it was so.” –Genesis 1:7 Gen 8:3 And returned the waters from upon the earth הָלוֹךְ halokh walking and returning, and decreased the waters to the outskirts on the hundred and fiftieth day. The one hundred and fiftieth day is counted from when the flood began on the seventeenth day of Iyar (second month) [Genesis 7:11]. The 40 days of the cataclysmic outpouring of the waters recorded in Genesis 7:12 are part of the 150 days. This is the same 150 days mentioned in Genesis 7:24. Thus the sum total of the days to this point is 150, which brings the reader to the seventeenth of Tishrei (seventh month), five lunar months after the flood began. Gen 8:4 And resting וַתָּנַח vatanakh (noach), the vessel in the month the seventh (Tishrei), on the seventeenth day of the month, upon the mountains (a range-plural) of אֲרָרָט Ararat (a curse and a panic caused suddenly). The language of this verse shows great care for the narrative. The vessel rested (vatanakh: the root being noach) from the outer turmoil that had buffeted it, while Rest (Noach) himself remained within. The vessel comes to rest in the seventh month (Tishrei), which represents completion. This is also the month that would later become the Sabbath month containing the high holy days: Yom Teruah, Yom Kippur and Sukkot. Known as the Aliyot, “Going up” festivals, or Regalim (moments). Although the language origin and meaning of the name of the mountain range of Ararat (Occupying parts of modern Turkey, Iraq, Armenia, and Iran) is unknown, it’s possibly a composite of the following Hebrew words: 1.) Arar: curse 2.) Retet: panic 3.) Ratah: wring out [linked to yarat = precipitate (cause suddenly), lay out, contrary, (Num. 22:32)] Gen 8:5 And the waters הָלוֹךְ halokh walked and decreased continually until the month the tenth (Tevet): on the first of the month, seen, were the tops of the mountains. The affirmation of this new creation is seen in its correlation to the creation account of Genesis 1. “Then said Elohim, ‘Let the waters below the heavens be gathered into one place, and let the dry land appear’; and it was so.” –Genesis 1:9 It took almost three more months for the waters to recede enough for the mountains to be fully exposed. Gen 8:6 And it came to pass at the end of the fortieth day, that opened נֹחַ Noach (Rest, Comfort) the window of the vessel which he had made עָשָׂה asah: The reference to the tenth month in the previous verse is by way of an overview: the writer now returns us to the reference point of the seventeenth of Tishrei (seventh month) as the starting point for counting 40 days, which brings us to the end of the eighth month, Cheshvan. Therefore, Noach waited forty days after the vessel came to rest before opening the window of the vessel. While this is literally true, it is also symbolic of the convergence of the completion of one aspect of Noach’s journey and the beginning of another. Gen 8:7 And he sent forth the raven הָעֹרֵב ha-oreiv (root: arav/erev), which went forth to go out and return continually, until dried up were the waters from off the earth הָאָרֶץ ha-aretz. The prophetic establishment of a new creation continues: “Then said Elohim, ‘Let the waters teem with swarms of living creatures, and let birds fly above the earth in the open expanse of the heavens.” –Genesis 1:20 The raven is the largest bird of the crow family. It’s twice as heavy as the common crow at 1.3 kg, being 60 cm long, with a wingspan of almost 1 meter. Ravens can live 40 years in the wild. The raven is a significant choice because in many ancient cultures, including but not limited to Egyptian, Greek, Semitic, Siberian and Chinese, the raven is seen as a messenger of storms and bad weather. It’s no coincidence that the raven is black and acts as the counterpoint to the white dove that follows. The Hebrew, עֹרֵב oreiv (raven) shares the root, ערב arav with the Hebrew, ערבerev which means evening. Perhaps the raven was sent out in the evening and the dove in the morning, linking the final stages of Noach’s deliverance with the creation narrative of Genesis 1 yet again. The raven feeds on fruits, seeds, nuts, fish, carrion, small animals, food remains and garbage. Thus it seems that Noach’s intention was to use the raven to find out if the water had receded enough to have left body remnants and perhaps rotting debris which the raven sought for food. However, the raven found no such evidence and so continued to fly out and return continually until the waters had dried up from the earth. Gen 8:8 Also he sent forth the dove הַיּוֹנָה ha-yonah from him, to see if the waters had abated from off the face of the ground הָאֲדָמָה ha-adamah; It seems that Noach sent both the raven and the dove to perform the same task. They were forerunners sent to scout out the land. The mention of the raven and the dove in this account is the first mention of specific bird types in the Bible. This is significant and offers a symbolic foreshadowing regarding the opposing natures of the two types of bird. Both birds are sent out as messengers and each acts according to its nature, the raven, a carnivore, returns fruitless and goes out and back until it returns no more, on the other hand the dove, a strict vegetarian, returns fruitful holding the leaf of an olive tree. The former in darkness, the latter in light. The dove is an important bird with regard to spiritual symbolism. It’s a symbol of purity (Song of Songs 5:2), rest (Psalm 55:6), security (Song of Songs 2:14), innocence (Hosea 7:11; Matthew 10:16), and of course the Holy Spirit (Luke 3:22: John 1:32; Mark 1:10). Doves and pigeons are so closely related that they are often mistaken for one another, However, there is an important distinction: doves migrate, but pigeons remain in their chosen haunts all year. Doves are known to be docile and tender by nature, which explains their having been chosen to represent so many of the characteristics of the Spirit of God. Doves are strict vegetarians and almost exclusively seed eaters, with 99 percent of their diet being seeds. They rarely feed on insects, an unusual practice among birds, who usually eat high-protein foods such as insects, at least while they are young. Doves prefer a wide range of seeds. Doves were offered for sacrifice by Israelites both prior to and in keeping with the Instruction of the Torah (Genesis 15:9; Leviticus 1:14; 5:8-10; 12:6-8). Their use is always specified in preference to pigeons if only one bird were to be used; if both, the dove is frequently mentioned first. In total the dove is specifically mentioned approximately twenty times in the Bible: in the history of the flood, in sacrifice and in poetry. Gen 8:9 And not finding, the dove a resting place מָנוֹחַ manoach for the sole of her foot, and she returned to the vessel, for the waters were on the face of the whole earth הָאָרֶץ ha-aretz: then he put forth his hand, and received her, and pulled her in unto him into the vessel. The dove, being a bird that eats seed from the ground, found neither nesting place nor food while the waters still covered the earth. While the earth was uninhabitable, the dove sought rest with Noach (rest) because she had found no other manoach (resting place). Gen 8:10 And trembling, going round continually seven days in addition to; and again he sent forth the dove out of the vessel; The seven additional days are possibly representative of the seven days of creation and emphasize the completion of this new creation. Gen 8:11 And entering in the dove came to him in the evening; and, behold, a leaf of the olive, freshly picked was in her mouth: and knowing נֹחַ Noach (Rest, Comfort) that the waters were abated from off the earth. Unlike the raven, the dove returns with good news that will comfort and direct Noach as he awaits God’s instruction to leave the vessel. The olive branch is representative of the olive tree and its oil. Combined with the imagery of the dove we see two obvious symbols of the Holy Spirit. In fact, it’s nearly impossible to miss the clear correlation between the events unfolding in the story of Noach and the events which took place during the immersion (Baptism) of Yeshua (Luke 3:22: John 1:32; Mark 1:10). “The Holy Spirit descended upon Him in bodily form like a dove, and a voice came out of the heavens, ‘You are My beloved Son, in You I am well-pleased.’” –Luke 3:22 Noach, being a type for Messiah (the last Adam) and having undergone the immersion (Baptism) of the flood, is now empowered by the dove (messenger bringing the symbol of the olive tree/oil: Holy Spirit) through hope, to act on the instruction of God for the future of humanity. Yeshua, having been acknowledged as the rightful Kohen Ha-Gadol (High Priest) through His cousin Yochanan’s anointing, went through the symbolic waters of immersion (Baptism) and received the sign of the dove which identifies the manifest presence of the Holy Spirit, Who is already one in Yeshua (It’s important to understand that Yeshua did not receive the Holy spirit at His immersion, why would Imanu El God with us need to receive HaRuach God’s Spirit? The Scripture teaches that God is echad! To the contrary, the manifestation of the dove at Yeshua’s immersion was an ot sign for those watching.) The Brit Ha-Chadashah (NT) sees both the flood of Noach and the immersion (Baptism) of the believer as twin expressions of a way through death to life. “For Messiah also died for sins once for all, the just for the unjust, so that He might bring us to Elohim, having been put to death in the flesh, but made alive in the Spirit; in Whom also He went and made proclamation to the spirits now in prison, who once were disobedient, when the patience of Elohim kept waiting in the days of Noach, during the construction of the vessel, in which a few, that is, eight persons, were brought safely through the water. Corresponding to the, immersion (baptism) that now saves you—not the removal of dirt from the flesh, but an appeal to Elohim for a good conscience—through the resurrection of Yeshua Ha-Mashiyach, Who is at the right hand of Elohim, having gone into the heavens, after angels and authorities and powers had been subjected to Him.” –1 Peter 3:18-22 [Author’s translation] Gen 8:12 And in expectation, going round continually seven more days; and sent forth the dove; which did not again return unto him, going round continually. These final seven days probably represent the Sabbath (שבת Shabbat: from the root שבע sheva 7), the promise of rest and security. Both Noach and Yeshua thus send out the dove (Holy Spirit) to empower all who will believe. Gen 8:13 And it came to pass in the six hundred and first year, in the first day of the first month (Nisan), the waters were dried up from off the earth: and turning aside נֹחַ Noach the covering of the vessel, and looked, and, behold, the face of the ground הָאֲדָמָה ha-adamah was dry. Gen 8:14 And in the month, the second, on the twenty seventh day of the month, was dried, the earth הָאָרֶץ ha-aretz. A year after the flood began the earth is dry once again and on the 27th of Iyar, the second month, 10 days after the date that the flood had begun (Genesis 7:11), the earth was ready to receive redeemed humanity. This corresponds to the ascension of Yeshua into the heavens prior to Shavuot 33 C.E [ref. my commentary on Genesis 7:11]. Gen 8:15 And spoke אֱלֹהִים Elohim (Judge, ruler) unto נֹחַ Noach (Rest, Comfort), saying, Gen 8:16 “Go forth out of the vessel, you, and your wife, and your sons, and your sons' wives with you. Gen 8:17 All the living who are together, along with all flesh, flying creatures and the beasts, and of every creeping thing that creeps upon the earth; send out to go out together and multiply in the earth, and be fruitful, and increase upon the earth.” Gen 8:18 And went out נֹחַ Noach (Rest, Comfort) and his sons, and his wife, and his sons' wives together: Gen 8:19 All the living, every creeping thing, and every winged creature, everything that creeps upon the earth, and their kinds/families לְמִשְׁפְּחֹתֵיהֶם le’mishpe’choteiyhem, went forth out of the vessel. Notice that Noach has been true to his name and calling, resting in God and waiting for God’s direction rather than acting on his own to leave the vessel. It is not until the Ruler of the Universe instructs Noach to leave that he leaves along with all those who are with him, both human and animal. We should also pay attention to the fact that the animals are spoken of in terms of families (kinds) of creatures. All creation is founded on the unity of the family as a reflection of the God head. “Elohim made the beasts of the earth after their kind (families), and the cattle after their kind (families), and everything that creeps on the ground after its kind (family); and Elohim saw that it was good.” –Genesis 1:25 [Author’s translation] Gen 8:20 And built נֹחַNoach (Rest, Comfort) an altar מִזְבֵּחַ mizbeach (from slaughter) unto יהוה HaShem (YHVH: Merciful); and took of all the beasts, the clean, and of all the fowl, the clean, and ascended, whole burnt offerings from the altar. The first thing we should notice is the fact that offering sacrifices is the role of a priest. Noach therefore represents the priesthood of all believers. Being a type for Mashiyach he is participating in a priesthood that is both before and beyond that of the Levitical priesthood (Hebrews 7). Noach is a type for Melki-Tzedek, who is in turn a type for Yeshua the Kohen HaGadol of all creation. We see here three attributes of Messiah/God with us: Rest (Noach), Righteousness (Melki-Tzedek), and Salvation (Yeshua). “But you are a chosen people, a royal priesthood, a holy nation, a people belonging to Elohim, that you may declare the praises of Him who called you out of darkness into His wonderful light.” –1 Peter 2:9 [Author’s translation] “If perfection could have been attained through the Levitical priesthood—and indeed the Torah given to the people established that priesthood—why was there still need for another priest to come, one in the order of Melki-Tzedek, not in the order of Aaron?” –Hebrews 7:11 [Author’s translation] Second, it’s worth noting that the timing of these sacrifices is highly likely to be in line with the giving of the Torah (Exodus 19) in the third month, corresponding to the outpouring of the Ruach Ha-Kodesh (Holy Spirit) at the same time of year (Acts 2). This calculation can be made by adding the six days (a week minus the Shabbat) to the date of the drying of the earth on the 27th of Iyar (Second month). This brings us to the date of Shavuot (3rd day of the third month), which is equivalent to 3 Sivan. It seems reasonable to assume that the disembarking of the animals was a process that took a number of days. Therefore, when we add to this the setting up of lodgings and preparation for planting etc. we are well within logical parameters for estimating an additional six days, giving us a 3 Sivan dating for the sacrifices of Noach. If this is accurate, then the sacrifices of Noach (Who represents the priesthood of all believers) and the sign of God, the rainbow, occurred on the same date as the giving of the Torah at Sinai and the giving of the Ruach Ha-Kodesh during Shavuot 33 CE (approx.) Finally there is a common flaw in the majority rabbinical Jewish understanding, which claims that the offerings of Noach are an act of worship, thanksgiving and peace alone, without any atoning significance. The same also suggest that Messianic Judaism teaches sacrifice as appeasement. This is simply not the case. They mistake the righteous requirements of God’s judgement for the appeasement of a punitive deity. Sadly, far too many modern Christian scholars propagate similar heresy. Blood sacrifice is a tragic necessity (Leviticus 17:11; Hebrews 9:22), an atoning covering for the sin which humanity invited into this world. It’s a symbolic means (blood of animals) of redemption (blood of Yeshua) given by God for the purpose of reconciliation. It’s ludicrous to suggest, as many of our modern rabbis have, that blood sacrifice is simply an act of worship for the purpose of intimate connection to God, based on the merits of the one who sacrifices. While blood sacrifice is an act of worship and a means for intimacy, it is also a requirement of justice and right standing with God. Furthermore, no one, based on his own merit, will enter the kingdom of God. Unless we see the need for the blood atonement, a covering of our sin, we will never enter the kingdom of God. The Hebrew text of Genesis 8:20 clearly states that Noach took from all the clean animals: 1. To make, עֹלֹת olot whole burnt offerings 2. This Hebrew word עֹלֹת (from עלה) is used to describe whole burnt animal offerings made on the altar (Leviticus 17:11; Hebrews 9:22). When we combine these two facts we see that at least one of the offerings made here is an atoning (kaparah: covering) sin offering, חטאה chata’ah ]Exodus 29; 30; Leviticus 1-7 etc.[. It’s interesting to note that a poor Israelite who couldn’t afford a lamb for a trespass offering was instructed to bring two doves as an עלה olah (Burnt offering) [Leviticus 5:7]. Thus it’s clear that the offerings made here were most likely a combination of atonement, peace and thank offerings and that the atonement offerings were an affirmation of the atoning nature of the flood. We note that the animals Noach offered were given to him by God in the first place, meaning that God provided the means for Noach’s atonement. Noach, as righteous as he was, could not claim to have received favour and redemption from God based on his own merits. The sacrifices of Noach are the basis for the covenant promise that follows. With few exceptions (and those being connected to blood), all covenant ברית b’rit (cutting) is established through blood. Gen 8:21a And the aroma came up to וַיָּרַח vayirach (from ruach) יהוה HaShem (YHVH: Merciful) the scent, fragrance אֶת־רֵיחַ et-reiyach (from ruach) the restful, soothing הַנִּיחֹחַ ha-niychoach (from noach); The phrase, “a pleasing aroma” is similar to the repeated phrases of Leviticus 1:9, 13, 17; Numbers 15:24; 28:6, where, “a sweet fragrance unto HaShem” refers to the aroma of the atoning sin offering. HaShem is pleased by the aroma of atonement, a means He has provided that makes reconciliation and right relationship possible between Him and His creation. This is not an allusion to God’s hunger (Psalm 50:8-15) but a figurative way of explaining God’s delight in the provision He’s made for humanity’s redemption. “Walk in love, just as Messiah also loved each of you and gave Himself up for us, an offering and a sacrifice to Elohim, as a fragrant aroma.” –Ephesians 5:2 [Author’s translation] Gen 8:21b and said יהוה HaShem (YHVH: Merciful) in His core being, heart, “Not again will I curse continually the ground on account of the humanity; for the inclination יֵצֶר yeitzer of the core being, heart לֵ֧ב leiv of the human being is evil, wicked, disagreeable, unkind, displeasing רַע ra from infancy; neither will I again strike, smite continually, all life, which has been made עָשִׂיתִי asiytiy. Gen 8:22 Continually all the days of the earth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease, stop יִשְׁבֹּֽתוּ yishbotu (root: Shabbat).” God’s acceptance of Noach’s offering in spite of the unchanged nature of humanity doesn’t negate the fact that the sacrifices of the Torah were never able to take away sin. Through the account of Noach, HaShem is giving us a glimpse of the redemptive work of Yeshua, which is already in effect outside of time and space and will provide for the eternal removal of sin for those who enter into His covenant (Jeremiah 31:31-34). “Being justified as a gift by His grace through the redemption which is in Mashiyach Yeshua; Whom Elohim displayed publicly as a conciliatory offering in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of Elohim He passed over the sins previously committed; for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has trust in Yeshua.” –Romans 3:24-26 [Author’s translation] The covenant of HaShem is one of royal decree that has no conditions. He will never again destroy all living creatures with a global catastrophe for as long as the earth endures. The final Shabbat (ceasing) will come about at the end of the age in the form of the עוֹלָם הַבָּא Olam Habah (World to come). “For your Maker is your husband; HaShem (Mercy) Who goes warring is His name; and your Redeemer the Holy One of Israel; The Elohim (Judge) of the whole earth shall He be called. For HaShem (Mercy) has called you (Israel) as a woman forsaken and grieved in spirit, and a wife of youth, when you were refused, says your Elohim (Judge). For a small moment have I forsaken you; but with great mercies will I gather you. In a little anger I hid my face from you for a moment; but with everlasting kindness will I have mercy on you, says HaShem (Mercy) your Redeemer. For this is as the waters of Noach unto Me: for as I have sworn that the waters of Noach should no more go over the earth; so have I sworn that I would not be angry with you, nor rebuke you. For the mountains shall depart, and the hills be removed; but my kindness shall not depart from you (Israel), neither shall the covenant of my peace be removed, says HaShem (Mercy) Who has mercy on you (Israel).” –Yishayahu (Isaiah) 54:5-10 © 2023 Yaakov ben Yehoshua Brown God commanded the building of the vessel, but in the end it is God Himself Who completes the work of the vessel by closing the vessel and securing it around Noach, his family and the animals. The Hebrew text gives the impression of a cosmic hug from the Creator. It is HaShem Himself Who surrounds and secures the occupants of the vessel. He is the seal and shield that protects them from the judgement of the flood. In fact, using the meaning, “Mercy” to represent the Holy Name, we could read, “And Mercy enfolded them”. Gen 7:1 And saying יהוה HaShem (Merciful) to נֹחַ Noach (Comfort, rest), “Come, you and all your household into הַתֵּבָה hateivah the vessel; for you have I seen צַדִּ֥יק tzadik a righteous one לְפָנַי lefnay before my face in this generation.
Up to this point the nameאלוהים Elohim has been used, indicating the Just Judge of the universe, now, the sacred name יהוה HaShem (YHVH) is used to convey God’s mercy. In His mercy God redeems Noach and his family, whom, by their own merits did not deserve to be saved. For it is Noach alone whom God speaks of when He says, “For you [singular] have I seen righteous…” (cf. Gen 6:8). Noach’s righteousness is the fruit of God walking with him and Noach’s acceptance of God’s redemptive purpose. Notice the רֶמֶז remez (hint) in the names used. The Merciful One calls נֹחַ Noach, whose name means rest and comfort, to come into a place of safety, security, rest and comfort. Why? Because God has perceived Noach’s inherent desire to serve Him and accept His offer of covering atonement. This has set Noach apart in his generation. This is why the text says, בַּדּוֹר הַזֶּה bador ha-zeh, “in the generation this one.” Kefa (Peter) the talmid (disciple) of Yeshua HaMashiach writes: “For if God did not spare angels when they sinned, but cast them into the abyss and committed them to pits of darkness, reserved for judgment; and did not spare the ancient world, but preserved Noach, a herald of righteousness, with seven others, when He brought a deluge upon the world of the ungodly;” –2 Peter 2:4-5 [Author’s translation] Noach is seen as a herald or preacher of righteousness. This can be interpreted to mean that Noach himself is a symbol and therefore a sign to all generations, one whose story heralds righteousness. Additionally it can be understood to refer to the fact that Noach warned his own generation of the coming judgement of God. The writer of the book to the Hebrews (Probably Bar-Navi [Barnabas]) writes: “Through trust Noach, being warned by God about things not yet seen, in reverent awe prepared a vessel for the salvation of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith.” –Hebrews 11:7 [Author’s translation] The writer of Hebrews confirms the fact that Noach’s salvation, like that of all redeemed human beings, is based on his having accepted the gift of God by trust/faith (אֱמוּנָה emunah). Though he was comparatively righteous in his generation, he was saved by faith through atonement and received the righteousness of God in obedience to God’s call. Noach’s obedience was also a seal and confirmation of the coming judgement of the flood. The דְּרַשׁ d’rash (comparative halakhic meaning) here, is one that teaches security and rest through obedience. We cannot hope to obtain rest and comfort from God if we fail to act in obedience to His call. Yeshua says: “Come unto Me all you who grow weary, tired and exhausted, and are burdened by an oppressive load, and I will give you rest, comfort, peace and wholeness.” –Matthew 11:28 [Author’s translation] Gen 7:2 Of every beast הַבְּהֵמָה habeheimah, the clean, pure הַטְּהוֹרָה ha-t’horah you shall take seven, seven of the male and his female: and of the beasts הַבְּהֵמָה habeheimah that are not clean, not pure הַטְּהוֹרָה ha-t’horah them, take two, the male and his female. Gen 7:3 Also, flying creatures of the heavens by sevens, the male and the female; to keep offspring, seed, alive upon the face of all the earth. Although it is Moses who is recording these details, he is not imposing his own view of clean and unclean animals upon the narrative retrospectively, rather he is recording what has been revealed to him by God both directly through divine revelation and indirectly through the passing down of oral history via the Patriarchs. Noach was aware of a distinction between clean and unclean animals and between the Holy and the mundane long before the giving of the Torah at Sinai. God, knowing the end from the beginning ensures that the clean animals will be plentiful in the future, for use in the sacrificial system and as kosher flesh, designations which will follow at a much later date (given at Sinai), pursuant to God’s giving of animal life for food in Genesis 9:3. Both the clean and unclean animals are brought into the vessel in breeding pairs for the purpose of sustaining the existence of each kind, meaning that subsequent varieties of species are adapted from the DNA present in each base pair that were secured on the vessel. This silences arguments from secular science that suggest that there was not enough room on the vessel for all the varieties of species that exist today. Verses 2 and 3 begin a rhythm of fullness, using the number seven to signify both the unique sacred role of the clean animals and the fullness of the work of bringing all the various kinds of land dwelling animals into the safe haven of the vessel. Gen 7:4 For in seven days, I will cause it to rain upon the earth forty days and nights; and wipe out all living substance that I have fashioned עָשִׂיתִי asiytiy upon the face of the ground הָאֲדָמָה ha-adamah. The seven days are employed in mercy, giving the populace a final opportunity to repent (sevens are used in the book of Revelation in a similar way), and as a sign of fullness. Seven is also attached to grief in Hebrew thought, thus Rashi suggests that these seven days were days of mourning for the loss of מְתוּשָלַח Metushalach Methuselah. The forty days and nights are both literal and symbolic. The number 40 signifies the convergence of the fullness or goal of something and the birth of something new (Exodus 16:35; 24:18; 34:28; Deut. 9:11; 25; Judges 3:11; 1 Sam 4:18; 17:16; 2 Sam 5:4; Matt. 4:2; Luke 4:2; ). Gen 7:5 And fashioned וַיַּעַשׂ vaya’as נֹחַ Noach, all that which יהוה HaShem (Merciful) instructed him. Gen 7:6 And Noach was six hundred years old, and deluge, flood waters came upon the earth הָאָרֶץ ha-aretz. As God prepares to bring judgement against all that He has עָשׂה asah (fashioned), Noach asah (fashions) the practical elements commanded by God for his deliverance. Thus we see Ha-Elohim (Judge) and HaShem [YHVH] (Merciful) at work in the redemptive story of humanity. Gen 7:7 And נֹחַ Noach went in, and his sons, and his wife, and his sons' wives with him, into the ark, because of the waters of the flood. Based on the phrase, “because of the waters of the flood.” And verse 7:10, which says, “after seven days”, it is possible to interpret an additional seven days, making a total of fourteen days prior to the waters reaching a destructive level. If this is the correct reading then Noach and his household didn’t go into the vessel until the deluge had begun. This indicates that at the time they entered the vessel, the flooding had not yet reached unusually high levels. However, by the time the general populace realized the gravity of what was happening, it hit them like a tidal wave (both literally and metaphorically), because they had been going about life as usual, presuming that the flood would recede and the land would return to its normal state. The New Testament explains that the returning of the Messiah will happen in a similar way: “For the coming of the Son of Man [Yeshua] will be just like the days of Noach. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noach entered the vessel, and they didn’t understand until the flood came and took them all away; so will the coming of the Son of Man [Yeshua] be.” –Matthew 24:37-39 [Author’s translation] Gen 7:8 From the beast הַבְּהֵמָה habeheimah, the clean, pure הַטְּהוֹרָה ha-t’horah, and from the beast הַבְּהֵמָה habeheimah not clean, not pure, and from the flying creatures fowls, and of everything that creeps upon the earth, Gen 7:9 There went in two and two to נֹחַ Noach into the vessel, the male and the female, as God אֱלֹהִים Elohim had commanded Noach. The animals, possibly driven by the rising flood waters were drawn by ha-Elohim (the Judge), came in to Noach (rest), just as Noach had come in to God’s rest and security within the vessel. Noach’s obedience to God meant that God worked in Noach’s favour to fulfil all that He had asked of Noach, bringing the animals to him. When we obey God in the face of seemingly insurmountable odds, He works in our favour to bring about the fulfilment of that which He has instructed. Gen 7:10 And it came to pass after seven days, the waters of the flood came over the earth הָאָרֶץ ha-aretz. These may be seven more days, or they may simply be the seven days mentioned previously. Either way, the waters rose gradually and were now at a level where they were covering the land but not yet deep enough to float the vessel. Gen 7:11 In the six hundredth year of the life of Noach, in the month the second, in the seventeenth day of the month, in that day broke open all the springs of the great deep, and the windows of heaven were opened. The very specific dating of these events is intended to convey an historical point in time that refutes conjecture regarding the supposed mythological elements of the story. The ancient Hebrew recipients of this text read this as history. While Rashi and Rabbi Eliezer of the Talmud seek to link the dating of these events to Rosh Hashanah (Yom ha-teruah), saying that the second month must therefore be Mar-cheshvan; I prefer the interpretation of Rabbi Yehoshua, who maintains that the second month is the month Iyar, the month which follows Nisan [Talmud Bavliy Rosh HaShanah 11b]. This seems most likely because since the time of the Exodus, the time of the writing down of the Torah, the Hebrew religious months have been determined according to the command of God to keep Nisan as the first month (Exodus 12:2). This is significant in relationship to the story of the flood because the month of Nisan commemorates Israel’s deliverance from bondage in Egypt and metaphorically from slavery to sin and spiritual darkness. Israel arrived at Sinai in the third month (Exodus 19:1). Therefore, having initially left Egypt in the middle of the first month [Nisan] and because Israel arrived at Sinai at the beginning of the third month, we can determine that they must have been traversing the Red Sea in the second month [Iyar]. It is not a great stretch to suggest that Israel crossed the Red Sea on the seventeenth day of the second month. This means that covering by water as a symbol of death and resurrection, took place at the same time of year in both instances. The symbolism of the name “Red Sea” being an obvious allusion to blood atonement. The flood also marks Noach’s deliverance from the wickedness of a debauched generation. Both Noach and the Israelites are delivered through a great act of God’s judgement and through the symbolic cleansing of water. This in turn corresponds to the deliverance of all humanity through the covering/atoning flood of Yeshua’s blood, which bore fruit in the second month, the month following Nisan, when the risen Messiah appeared bodily to His followers for forty days prior to returning to the heavens, ten days after the 17th of Iyar. In Hebrew thought the number 10 is a symbol of completion and fulfilment. Thus the Messiah Yeshua completes and fills the work of covering and at the same time, the judgement of God is issued against humanity for the final time, offering escape from the final flood (Day of the LORD) through the second Adam (Noach), Yeshua, Who calls us to, “Come” into His vessel/Ark, which is the community of believers [Ecclesia] both Jew and Gentile. Just as Noach’s righteous status covered his family, Yeshua’s righteousness covers the family of God. The waters above and below the firmament gush forth in a deluge that covers the face of the earth. This is deliberate language that is used to recall the beginning of creation. “1:1 In the beginning, creating from nothing בָּרָא bara, אֱלֹהִים Elohim made the waters of the sky, and He made the earth הָאָרֶץ ha’aretz: 1:2 And the earth came into existence, desolate תֹהוּ tohu and vacant בהוּ bohu, and darkness חֹשֶׁךְ choshekh was over the face of deep, surging, subterranean waters, and רוּחַ Ruach the Spirit, Wind, Breath of אֱלֹהִים Elohim brooded (Like a mother eagle), relaxing, over the face of the waters.” –Genesis 1:1-2 [Author’s translation] Noach and his family are witnessing a judgement that will act as a catalyst for a type of new or renewed creation. This is an obvious foreshadowing of the judgement of God at the end of days, which will be followed by a new heavens and new earth in fulfilment and completion of God’s redemptive plan for humanity. Noach (Rest, comfort) is seen as a type for the second Adam (human), the Messiah Yeshua (Salvation). Rest and comfort will come to humanity through Salvation. Gen 7:12 And it came to pass that the rain was upon the earth forty days and forty nights. Gen 7:13 In substance the same day, entered Noach, and שֵׁם Sheim, and חָם Cham, and יֶפֶת Yefet, the sons of Noach, and Noach's wife, and the three wives of his sons with them, into the vessel; The same day means the same day that the flood began, or began to reach the level of danger, as previously alluded to. Noach and his family alone were redeemed in the vessel. This is confirmed by the New Testament: “For Messiah also has suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also He went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noach, while the vessel (ark) was being prepared, wherein few, that is, eight souls were saved through water.” –1 Peter 3:18-20 [Author’s translation] “For if God did not spare angels when they sinned, but cast them into the abyss and committed them to pits of darkness, reserved for judgment; and did not spare the ancient world, but preserved Noach, a herald of righteousness, with seven others, when He brought a deluge upon the world of the ungodly;” –2 Peter 2:4-5 [Author’s translation] Gen 7:14 They, and every living creature, and all the cattle after their kind, and every creeping thing that creeps upon the earth after his kind, and every flying creature after his kind, every bird of every sort. Gen 7:15 And they went in to Noach (Comfort, rest) into the vessel, two and two of all flesh, which had the breath of living רוּחַ חַיִּים ruach chayim. Four of the five categories of created life from Genesis 1:21-25 are mentioned here, the fifth category, sea creatures, were able to survive outside the vessel. Gen 7:16 And they that went in, went in male זָכָר zachar and נְקֵבָה nekeivah female of all flesh, entering as instructed צִוָּה tzivah as a sign אֹתוֹ oto of אֱלֹהִים Elohim (Judge) and closed יהוה HaShem (Merciful) around about. The Hebrew זָכָר zachar used here to name the male of the pair comes from the root זכר zachor meaning to, “Remember”. HaShem has remembered His creation in the same sense that He later remembers Noach (Gen. 8:1). In this sense, “Remember” means to acknowledge rather than to recall something forgotten. God commanded the building of the vessel, but in the end it is God Himself Who completes the work of the vessel by closing the vessel and securing it around Noach, his family and the animals. The Hebrew text gives the impression of a cosmic hug from the Creator. It is HaShem Himself Who surrounds and secures the occupants of the vessel. He is the seal and shield that protects them from the judgement of the flood. In fact, using the meaning, “Mercy” to represent the Holy Name, we could read, “And Mercy enfolded them”. Gen 7:17 And it came to pass that the deluge, flood, was forty days upon the earth הָאָרֶץ ha-aretz; and became great the waters, and lifted up the vessel, and it rose up above the earth הָאָרֶץ ha-aretz. Gen 7:18 And mighty the waters became exceedingly upon the earth הָאָרֶץ ha-aretz; and to walk וַתֵּלֶךְ vateilekh the vessel went upon the face of the waters. The vessel was lifted in stages. It seems that the progression of the deluge is intended to prevent the capsizing of the vessel. First it is lifted, then it walks or begins to move across the waters. Gen 7:19 And the waters were mighty exceedingly upon the earth הָאָרֶץ ha-aretz; and covered all the mountains at their highest, that were beneath all the heavens. The waters were apparently high enough to cover all the mountains beneath the heavens. Some seek to qualify the extent of the flood waters by saying that the Hebrew הָאָרֶץ ha-aretz can refer to a localized section of earth, however the phrase, “beneath all the heavens” clearly refutes this. Additionally the New Testament confirms that of all humanity only Noach and his 7 family members were saved from the flood (2 Peter 2:4-5). Gen 7:20 Fifteen אַמָּה amah (.5m per = 7.5m) high did the waters prevail; and the mountains were covered. The referencing of the covering depth of the waters is intended to show that the vessel, which is twice this height, with less than a third of its height below sea level, is easily able to float above the nearest peaks without being damaged or grounded and torn apart in violent seas. Gen 7:21 And died, all flesh that moved upon the earth, both of flying creatures, and of cattle, and of beast, and of every creeping thing that creeps upon the earth, and every human being כֹל הָאָדָם kol ha-adam: Gen 7:22 All which had breath wind נִשְׁמַת־רוּחַ nishmat ruach spirit wind חַיִּים chayim living in its nostrils, all that was in the dry land, died. This confirms the fact that the creatures that died were creatures of the land and skies. While it’s true that sea creatures utilize oxygen from the water, they do not have the breath of life in them in the sense that the Hebrew intends here. The intimate nature of the description, being the breath-spirit of living in the nostrils, seems to indicate a counterpoint to the act of God’s breathing Adam into life in the beginning (Gen. 2:7). Gen 7:23 And wiped out all living substance which was upon the face of the ground הָאֲדָמָה ha-adamah, both human being, and cattle, and the creeping things, and the flying creatures of the heavens; were wiped out from the earth הָאָרֶץ ha-aretz: and remaining surely, only Noach, and they that were with him in the vessel. Gen 7:24 And mighty the waters were upon the earth הָאָרֶץ ha-aretz a hundred and fifty days. The one hundred and fifty days indicate the length of time that the water maintained its level at 7.5m above the highest peak. © 2023 Yaakov ben Yehoshua Brown “Yet to all who did receive Him, to those who believed in His Name, He gave the right to become בני האלוהים B’nei haElohim children of God.” Introduction:
A great deal of foolish conjecture has been entertained in regard to this passage of Scripture. As a result we have Christians and Jews alike pursuing occult driven myths of Alien beings and the supposed progeny of illicit sexual union between spirits (angelic beings) and human beings. In the case of the present text, as is so often the case in the interpretation of the wider Canon, the hearsay of the pseudo-learned becomes the soil in which heresy grows. A plain reading of the text and an understanding of the wider Scripture soon snuffs out the many lies that proceed from misinterpretation. Gen 6:1 And it came to pass, that הֵחֵל heikheil profaning, polluting and desecrating, humanity הָאָדָם ha-adam became many upon the face of the earth, and daughters were born to them, The Talmud observes that where the Hebrew phrase וַיְהִי Vayhiy (And it came to pass) occurs at the beginning of a passage of Scripture, it often denotes times of trouble (Talmud Bavliy Megillah 10b). In the case of the present text it seems to announce humanity’s descent into the abyss of intentional sinful practice. The wilful desecration of God’s Name (character, attributes, person, expression, illumination). The common English translation of the Hebrew הֵחֵל heikheil, meaning, “To profane, defile, pollute, desecrate, begin” has favoured, “And it came to pass that man began”. However, it is much more consistent, in light of a sound interpretation of Genesis 4:26, that we render this opening verse of Genesis 6 as, “And it came to pass, that profaning, polluting and desecrating, humanity”. Those among humanity that profane יהוה HaShem are being alluded to here (Genesis 4:26(. This sets up a foundation for recognizing בְּנוֹת הָאָדָם the, “daughters of humanity” mentioned in the following verse, as being those born to profaners and blasphemers of God, who are therefore not worshippers of God. Those who worship and seek to honour God are thus distinguished by the title בְנֵי־הָאֱלֹהִים “B’nai ha-Elohim” Sons of the God (Not angels but human beings who honour God. “Yet to all who did receive Him, to those who believed in His Name, He gave the right to become בני האלוהים B’nei haElohim children of God.” --Yochanan/John 1:12 [Author’s translation] The special attention paid to the birth of daughters does not discount the birth of sons, it is merely a Hebrew idiom that conveys the importance of women in the procreation of the human race. Gen 6:2 Seeing, בְנֵי־הָאֱלֹהִים the sons of the Elohim, that בְּנוֹת הָאָדָם the daughters of humanity were fair; they took wives of all whom they chose. Let’s be clear from the outset, the “Sons of the God” are not angels. How do we know this? We can be sure of this because our Messiah explains that angelic beings do not procreate: “But those who are considered worthy to attain to that Olam Habah (age to come) and the resurrection from the dead, neither marry nor are given in marriage; for they cannot die anymore, because they are like angels, and are sons of God, being sons of the resurrection.” —Luke 20:35-36 (Matt. 22:30; Mark 12:25) [Author’s translation] In Jewish thinking marriage and procreation are intrinsically linked. Therefore an allusion to marriage includes the sexual act and procreation. In this passage Yeshua also calls human beings, “Sons of God”, not because they have become angels but because they are like angels. Meaning that they are like the righteous angelic beings that whole heartedly worship and follow HaShem. These human beings are, “Sons of God” not because they are angels but because they are, “Sons of the resurrection”. An angel cannot be a son of the resurrection because an angel is an incorporeal being. The Scriptural fact that angels are unable to procreate tells us that the, “Sons of the Elohim” in Genesis 6:2, 4 cannot possibly be angels because these same persons mate with women and the women bare offspring to them. Subsequently the Nephilim, who are born of this union are not fallen angels but rather, fallen human beings. That is, fallen in physical stature (the bigger they are the harder they fall) and in spiritual nature. The meaning of the Hebrew Nephilim is literally “To fall” or “Fallen ones”. Men who not only give in to, but also pursue the evil inclination. Note: Israel’s sons (sons of God) took wives from the daughters of Midian (daughters of humanity) whom they were told not to intermarry with due to the possibility of idolatry (Numbers 25). This is a strong theme throughout Scripture. When Ezra returned to Israel (sons of God) after the exile to Babylon, Israel was tasked with removing the wives (daughters of humanity) they took from the surrounding idolatrous nations (Ezra 10:10-11). Additionally, following the same theme and by teaching a d’rash on the subject Rav Shaul (Paul the Apostle) instructs all believers (Sons of God) to refrain from being unequally yoked to non-believers (daughters of humanity). “You should not be unequally yoked together with unbelievers: for what fellowship does righteousness have with unrighteousness? And what communion does light have with darkness? And what agreement does Messiah have with Belial? Or what does a believer have in common with a non-believer? And what agreement does the temple of God have with idols? For you are the temple of the living God; as God has said, ‘I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be separate,’ says HaShem, ‘and touch not the unclean thing; and I will receive you. And will be a Father to you, and you shall be my sons and daughters,’ says HaShem Shaddai (Almighty).” –2 Corinthians 6:14-18 [Author’s translation] Note that God calls those who are obedient to Him, “Sons and daughters”. Some cite the book of Job regarding the title, “Sons of the Elohim” being used of angelic beings: “One day the sons of the Elohim came to present themselves before HaShem, and Satan also came with them. HaShem said to Satan, ‘Where have you come from?’ Satan answered HaShem, ‘From roaming throughout the earth, going back and forth on it.’” –Iyov/Job 1:6 [Author’s translation] There are several false presumptions made by those who associate this title with angelic beings. First, they presume that to, “present themselves before HaShem” they must be in the heavens. Is HaShem confined to the heavens? The Priests of Israel and Israel as a nation are said to “present themselves before HaShem” on numerous occasions, are they in the heavens when they do this? Of course not. In fact, we know from the wider Scripture that Satan has been cast from the third heaven by the time the Biblical chronology reaches Genesis 3 (Rev. 12; Isa. 14; Ezekiel 28). Therefore, in order for Satan to be present he must be within the realm of either the atmosphere of the earth or the earth itself. We know where he is because the text tells us in Satan’s response to HaShem’s question, “I’ve come from roaming throughout the earth”. Second, they fail to accept multiple Hebrew meanings for titles, saying that this title can only refer to angels. In fact, it can also refer to human beings who are devoted to the worship of God, as I have already explained. We must conclude that in the case of Job at least, the sons of the God that are presenting themselves before God are in fact human beings who are devoted worshippers of God, (Job himself may have been among them, but like them, unaware of the demonic presence of accusation) and not angelic beings. Additionally, Satan has come with them because he is the accuser of God’s people and has been among them seeking to divert their attention from the worship of God. The traditional rabbinical Jewish view follows Rashi’s assertion that Elohim always denotes rulership and therefore the sons of the Elohim are the children of judges, rulers etc. In this understanding the daughters of humanity are simply the female children of the lower classes or common people, made subject to the sons of judges (R’ Saadiah Gaon; Rambam, Moreh 1:14). We must conclude that בְנֵי־הָאֱלֹהִים B’nai ha-Elohim (Sons of the God) refers to human beings who are devoted in their worship of God. In the case of Genesis 6 it does not refer to angelic beings or aliens, nor does it insinuate sexual relations between incorporeal spiritual beings and human beings. Gen 6:3 And said יהוה HaShem, I won’t plead by רוּחִי Ruach My Spirit with humanity forever, for also they are flesh: and it will come to pass that their days will be a hundred and twenty years. Humanity is made up of both spirit and flesh, made perishable by sin and death. God has said His Spirit will not plead with human beings (nefesh: self, soul, spirit, mind, physical being) forever and explains this by saying, “For also they are flesh”. Meaning, that the sin affected physical body will deteriorate exponentially, and as a result, lifespans will decrease. Gen 6:4 הַנְּפִלִים ha-Nephilim The Nephilim (to fall: fallen ones) came to exist in the earth in those days; and also continued after that, when בְנֵי־הָאֱלֹהִים the sons of the Elohim came in to בְּנוֹת הָאָדָם the daughters of humanity, who bore children to them, the same became mighty ones which were of old, men of renown. The meaning of the Hebrew נְּפִלִים Nephilim, fallen ones (from the root נפל naphal: fall) refers to their physical height and the weight with which they fall in battle as well as bearing figurative meaning regarding the state of their relationship to God. They are the product of cohabitation between previously devoted followers of God (sons of the Elohim) and women of idolatry (daughters of humanity). Therefore the fallen (Nephilim) children became renowned in their fallen state. New heights of evil were being reached by humanity. There is a sober warning here for believers who wilfully disobey God’s word and choose to marry non-believers. By doing so they harden their hearts to the Holy Spirit and their children grow up in confusion being taught divergent worldviews and in most cases turn away from God toward the inclination of evil. The Nephilim bloodline obviously mixed with the bloodlines of Noach’s children through their wives because these same mighty ones were responsible for terrifying Moses’ spies (Numbers 13:33). Both Rashi and Gur Aryeh agree that the Nephilim were so named due to their fallen spiritual condition and their egregious sinfulness. Iben Ezra claims that they were so called by this name because the hearts of those who saw them fell in awe at their size. The answer to the question, “How did they come to exist” posed by the beginning of verse 4, is found in the subsequent clause, “the sons of the Elohim came in to the daughters of humanity, who bore children to them, the same became mighty ones which were of old, men of renown.” The Hebrew euphemism, “the sons of the Elohim came in to the daughters of humanity” refers to the sex act. The Nephilim are the children of once God fearing men and idolatrous women. Gen 6:5 And seeing, יהוה HaShem, what רַבָּה רָעַתrabah ra’at great evil humanity perpetuated in the earth, and that all the inclination and the thoughts of their core being לִבּוֹ lebo were only evil all the day. Gen 6:6 וַיִּנָּחֶם Vayinchem And having comforted Himself, יהוה HaShem, because He had made עָשָׂה asah humanity on the earth, was grieved to לִבּוֹ lebo His core being. These two verses offer an illuminating counterpoint between the core being לִבּוֹ lebo of fallen humanity and the core being לִבּוֹ lebo of the Creator. The Torah is borrowing human terms in order to convey the grief of God. The fact that God grieves is not proof, as some foolishly suggest, that God doesn’t know the end from the beginning. To the contrary, it is an illumination of what it means for God to both know the end from the beginning and to grieve for His beloved creation, specifically for His beloved humanity. Rav Akeidas Yitzchak tells the following mashal (teaching story) in explanation of God’s grief: “A man plants a sapling and nurtures it proudly, protecting it from harm as it grows to maturity, knowing that he will one day cut it down for lumber. When the time comes he is grieved that he must cut down the tree for which he has worked so hard, even though he knew that he would eventually be doing so.” –Akeidas Yitzchak The root of the Hebrew phrase וַיִּנָּחֶם Vayinchem, is נחם nacham, and reminds the Hebrew reader of the name,מנחם Menachim (comforter). It denotes compassion and comfort. Here it carries a sense of self comfort. Gen 6:7 And speaking יהוה HaShem said, “I will wipe out humanity whom בָּרָאתִי baratiy I have created from nothing from the face of the earth; both person, and beast, and the creeping thing, and the fowls of the air; because in נִחַמְתִּי nechamtiy My comforting I fashioned them.” The coming flood is an act of covering and compassion rather than an act of hatred for humanity. God is grieved because He is compassionate, He passes judgement because He is loving, and His purpose is eternal, not temporary. Gen 6:8 But נֹחַ Noach (Rest, Comfort) found favour in the eyes of יהוה HaShem (Mercy). Notice the Hebrew word play using נֹחַ NoaCH (comfort) and נִחַמְתִּי NiCHamtiy (My comfort). Noach’s comfort comes from the Comforter (God), as reflected also in the character of the רוח הקודש Ruach Ha-Kodesh (John 14:26; 15:26). “But Noach found grace and mercy in the eyes of Elohim.” –Targum Yerushalayim Jerusalem Targum Note that Noach found favour not in his own actions but, “in the eyes of HaShem” which is a euphemism indicating the perspective and viewpoint of HaShem, that being one of חן chen grace seen through אהבה ahavah all existing love and כפרה kaparah atonement. The Torah Portion “Parashat Noach” begins here: Gen 6:9 These are תּוֹלְדֹת toldot the generations of נֹחַ Noach (Rest, Comfort): נֹחַ Noach (Rest, Comfort) was a אִישׁ צַדִּיק iysh tzadik righteous man and sound, complete and whole in his time, and הָאֱלֹהִים the Elohim (the Judge) walked with נֹחַ Noach (Rest, Comfort). Gen 6:10 And נֹחַ Noach (Rest, Comfort) begat three sons, שֵׁם Sheim (name, renowned), חָם Cham (hot, intense, passionate), and יָפֶת Yafet (expansion, open, deceive, flatter, entice). The generations of Noach are an allusion to the redemptive renewal of humanity following the flood of covering atonement. Abarbanel notes that Noach, whom the Torah had previously listed as the last link in the genealogy of his forebears, now mentions him again as a type of second Adam whose children will become the forebears of humanity. This gives a רֶמֶז remez (hint), a foreshadowing of the last Adam, Yeshua. “So it is written: ‘The first man Adam became a nefesh (living being)’; the last Adam, a ruach chaiyim (life-giving spirit).” –1 Corinthians 15:45 [Author’s translation] We note a profound difference between the walking of נֹחַ Noach and the walking of חֲנֽוֹךְ Chanoch. Chanoch, “walked with God” whereas, “God walked with Noach”. The Hebrew reads, הִתְהַלֶּךְ־נֹחַ אֶת־הָאֱלֹהִים et Ha-Elohim hit’haleikh-Noach. The marker indicating that Noach is the subject of the verb is not in the unmarked Torah text, but is an addition of the Masoretes. Therefore the text in its original state can be read as I have translated it. In fact it is due to this phrase that Rambam identifies Noach as a prophet. The fact that God walked with Noach indicates a connection between Noach and the first Adam, whom God also walked with in גן עדן Gan Eden (Garden of Eden). The rhythm of redemption and renewal continues. Gen 6:11 And corrupt was the earth לִפְנֵי before the face of הָאֱלֹהִים the Elohim, and the earth was filled with חָמָס chamas unjust violence. Gen 6:12 And looked אֱלֹהִים Elohim upon the earth, and saw corruption; it was corrupting, ruining and decaying all flesh and humanity’s path upon the earth. The Zohar (Jewish esoteric commentary codified 1280 BCE) claims that humanity is the essence of the world and therefore the actions of humanity affect all of creation. Many English translations render the Hebrew, חָמָס chamas as, “violence”, however violence is neither good nor evil but is effected by the inclination that drives it. Therefore, “unjust violence” is the more accurate translation. Humanity’s physical and spiritual path had become a path to destruction. Having reached out to humanity to no avail, HaShem must now do what any loving father would. He must discipline His children in the short term for the purpose of redeeming them for eternity. “For Messiah also has suffered once for sins, the just for the unjust, that He might bring us to Elohim, being put to death in the flesh, but quickened by the Spirit: By which also He went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of Elohim waited in the days of Noach, while the vessel (ark) was being prepared, wherein few, that is, eight souls were saved through water.” –1 Peter 3:18-20 [Author’s translation] Gen 6:13 And saying אֱלֹהִים Elohim to נֹחַ Noach, “The end of all flesh is coming לְפָנַי lepanay before My face; for the earth is filled with חָמָס chamas unjust violence in their faces; and, behold, destruction is near the earth. Gen 6:14 Make a vessel of gopher wood; rooms (nests) fashion in the vessel, and cover it, וְכָפַרְתָּ ve’karpata (Kaparah) make atonement for it as a house (protection) outside בכפר as a ransom, [alt. with asphalt]. HaShem could have saved Noach immediately without the need for a vessel. Why then did He instruct Noach to build the vessel? The building of the vessel would take time (the shortest estimate is between 5 and 50 years), thus attracting attention and giving an opportunity for others to return to God in repentance. Rashi notes that in spite of this gracious instruction of God, those who saw Noach’s project and heard his explanation decided to mock him rather than repent. The language of verse 14 illuminates the need for covering and atonement for sin. The pitch that covers the vessel (ark) is seen as a form of protection from the punishment that the flood will bring. While those outside the vessel will drown, Noach and his family will be protected by the asphalt, the Kaparot (coverings, atonements) provided by God. Gen 6:15 And this is how you should make it: The length of the ark, three hundred אַמָּה amah (50cm per), the breadth of it fifty cubits, and the height of it thirty cubits. (Approx. 135 meters long, 23 meters wide and 14 meters high). Gen 6:16 A window shall you make to the vessel, and in an אַמָּה amah (half meter) shall you finish it above; and the door of the vessel shall you set in the side; with lower, second, and third stories shall you make it. Even conservative interpretations of the measurements lead us to conclude that there was ample room on the vessel to house Noach’s family, the animals, and the food needed for the journey. Gen 6:17 And, הִנְנִי hineniy behold, now, pay attention, I, even I, bring a flood of waters upon the earth, to destroy all flesh, which has the breath of living, from under the heavens; and everything that is בָּאָרֶץ ba’aretz in the land will perish. Gen 6:18 But I will establish בְּרִיתִי My covenant with you; and you shall come into the vessel, you, and your sons, and your wife, and your sons' wives with you. A בריתcovenant (cutting) is made in blood, therefore the covenant of God made with Noach and his children was either already made (Rev. 13:8) or will be confirmed by the sacrifice offered by Noach following the flood and the covenant sign of the rainbow that is given in acknowledgement of the agreement (Genesis 9:8-17). Or, both. In Messiah Yeshua we understand that the blood of Yeshua shed at an appointed time within history is nonetheless transcendent in His resurrection and eternal person and was therefore also shed before the foundation of the world (Rev. 13:8). We understand that the rainbow is a sign of Yeshua’s having bridged the gap between God and humanity for the forgiveness of sin. Therefore the בריתcovenant (cutting) made here with Noach’s family is a foreshadowing of the coming Messiah and the redemption offered to all humanity through Him. Gen 6:19 And of every living thing of all flesh, two of every sort shall you bring into the vessel, to keep them alive with you; they shall be male and female. Gen 6:20 Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come to you, to keep them alive. The selection of a breeding couple of each species is practical. Noach is later instructed to bring seven of each of the kosher species for offerings (7:2) in preparation of God’s giving the Torah and the sacrificial system to Israel at Sinai (Remembering that the present text was recorded by Moses retrospectively). Gen 6:21 And take with you all food that is eaten, gathering it to yourself; and it shall be for food for you, and for them.” Gen 6:22 Accomplished נֹחַ Noach everything; as אֱלֹהִים Elohim instructed him, he accomplished it. This chapter ends with a response of obedience from Noach that highlights his service to God and the intimate nature of his relationship to God. It seems that like the talmidim (disciples) called by Yeshua, Noach acted immediately in following, walking with, acting out and accomplishing the instructions of God. He is a אִישׁ צַדִּיק iysh tzadik righteous man (6:9) because he has accepted the gift of God’s righteousness. © 2023 Yaakov ben Yehoshua Brown Humanity [Adam], created by God [Elohim] the Ruler of all creation, is appointed a substitute [Seit] for its mortal [Enosh] condition, which due to sin, resulted in a temporary life (dwelling) of lament [Keiynan]. But strength from God [Mahalaleil] descended [Yared] to disciple humanity [Chanoch], He was a branch who was speared/pierced [Metushalach] and was made low, sent to die [Lamech], He brings rest and comfort [Noach], and His name has become renowned [Sheim], He delivers humanity from hot punishment [Cham] and deception [Yafet]. Introduction:
When reading the תורה Torah in English we often become weary of the listing of names. To our own detriment we sometimes avoid chapters that, due to their genealogies, seem tiresome or in some way less important to us. In Hebrew, as in many other languages the names of individuals carry deep meaning and reflect not only the named individual, but also the community, history and future of those named. With regard to the literal historical lineage of the Jewish people and the subsequent literal historical lineage of the Messiah, these seemingly unimportant chapters of genealogies become essential elements in the meta-narrative of God’s story. If we glean nothing else, we must understand that from these lists of personal names God is conveying His deep love and concern for each and every individual in His creation. When the meanings of individual names within a genealogy are joined together they often tell a story of their own. This story will submit to the פְּשָׁט p’shat (plain meaning) in the same way that all interpretation must, however, the meaning in the names is a רֶמֶז remez (a hint) at something deeper. It produces from the פְּשָׁט p’shat (plain meaning) a further layer to our interpretation that illuminates the greater mystery of the entirety of Scripture. This is especially true of Genesis 5. What is clear is that this genealogy is intended to communicate the importance of Adam’s righteous son (progeny), Noach (rest, comfort), through Seit (Appointed, substitute), those who are associated with Noach’s righteousness (comfort, rest) will come to be known as, “B’nei HaElohim” (Sons/children of God). The wicked, on the other hand, are those who will wear the title, “B’not ha-adam” (daughters/children of humanity) [Gen. 6:2]. Chapter 4 ended by naming the ultimate fruit of the wicked, who began to “desecrate the Name of יהוה HaShem,” a Hebrew idiom indicating the root of all evil, which is idolatry. Chapter 5 now juxtaposes the wickedness of the majority against the righteousness of the few, and in turn leads the reader to the judgement of the flood. It is at the flood that the line of Kayin ends but the line of the appointed substitute, Seit continues through Noach (rest). Thus the text hints at the greater mystery of the redemption of humanity through the ultimate appointed substitute, ישוע Yeshua our Messiah. Bereishit בְּרֵאשִית Genesis 5 (Translated by Yaakov ben Yehoshua) Gen 5:1 This is the scroll of the תּוֹלְדֹת generations of אָדָם Adam (man, red, of the earth). In the day that אֱלֹהִים Elohim (Creator, Judge, Ruler) בְּרֹא created from nothing (bara), אָדָם Adam (man, red, of the earth), in the likeness of אֱלֹהִים Elohim (Creator, Judge, Ruler) made He him; The chapter begins by explaining in true Hebrew ambiguity, that this is a record of the generations of both the individual אָדָם Adam and of humanity, also אָדָם Adam. In the same way that Genesis 2 establishes its account in the beginning by referencing the creation, Genesis 5 establishes itself in the sixth day as an accurate record of the literal genealogy that proceeds from אָדָם Adam (the man and the humanity). God (אֱלֹהִים Elohim) the Creator is named as Judge and Ruler of the generations of humanity, just as He is Judge and Ruler over all creation. Gen 5:2 Remembering זָכָר (zachar) male and female created He them; blessing them, and calling their name אָדָם Adam (man, humanity, red, of the earth), in the day when they were בְּרָאָם created from nothing (bara). The Hebrew word, זכר (zachar) which is translated male, also means to, “remember”. The creation of humanity is being remembered here. This sets in place an important rhythm of spiritual and physical convergence that will one day be given and codified as תורה Torah through the events that will occur on Mt Sinai. The Talmud explains that a man without a woman is incomplete: “For it is said, ‘He created them male and female… and called their name Adam (man)’” –Talmud Bavliy Yevamos 63a Simply put, we need each other. The Rav Shaul (Paul the Apostle) affirms the Talmudic understanding in his letter to the Corinthian body of believers (ecclesia). “Nevertheless, neither is a wife separate from her husband, nor a husband separate from his wife, in the Lord.” –1 Corinthians 11:11 Gen 5:3 And אָדָם Adam (man, red, of the earth) lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name שֵת Seit (appointed, substitute): The account of the birth of שֵת Seit makes an important distinction by rendering, “in his own likeness” as a reference to Adam himself. This means that whereas Adam and Chavah were created directly from nothing through earth matter, “in the image and likeness” of God, שֵת Seit is a product of their already created substance and is therefore born in the image and likeness of his parents, as represented by Adam. Therefore, שֵת Seit is a foreshadowing of the appointed substitute ישוע Yeshua is A unity (echad) of God’s Spirit and the womb of humanity. The years lived until the birth of שֵת Seit are understood to refer to the years Adam lived from the inception of his being created. The subsequent births recorded in this chapter can also be calculated to relate to the point of creation by adding the 130 years lived by Adam up till this point to the number of years each person had lived at the birth of the respective child. Gen 5:4 And the days of אָדָם Adam (man, red, of the earth) after he had begotten שֵת Seit (appointed, substitute) were eight hundred years: and he begat sons and daughters: Gen 5:5 And all the days that אָדָם Adam (man, humanity, red, of the earth) lived were nine hundred and thirty years: and he died. Gen 5:6 And שֵת Seit (appointed, substitute) lived an hundred and five years, and begat אֱנוֹשׁ Enosh (mortal): Gen 5:7 And שֵת Seit (appointed, substitute) lived after he begat אֱנוֹשׁ Enosh (mortal) eight hundred and seven years, and begat sons and daughters: Gen 5:8 And all the days of שֵת Seit (appointed, substitute) were nine hundred and twelve years: and he died. Gen 5:9 And אֱנוֹשׁ Enosh (mortal) lived ninety years, and begat קֵינָן Keiynan (fixed, dwelling, room, lament): Gen 5:10 And אֱנוֹשׁ Enosh (mortal) lived after he begat קֵינָן Keiynan (fixed, dwelling, room, lament) eight hundred and fifteen years, and begat sons and daughters: Gen 5:11 And all the days of אֱנוֹשׁ Enosh (mortal) were nine hundred and five years: and he died. Gen 5:12 And קֵינָן Keiynan (fixed, dwelling, room, lament) lived seventy years, and begat מַהֲלַלְאֵל Mahalaleil (Praise, fame, strength of God): Gen 5:13 And קֵינָן Keiynan (fixed, dwelling, room, lament) lived after he begat מַהֲלַלְאֵל Mahalaleil (Praise, fame, strength of God) eight hundred and forty years, and begat sons and daughters: Gen 5:14 And all the days of קֵינָן Keiynan (fixed, dwelling, room) were nine hundred and ten years: and he died. Gen 5:15 And מַהֲלַלְאֵל Mahalaleil (Praise, fame, strength of God) lived sixty and five years, and begat יָרֶד Yared (descend, come down): Gen 5:16 And מַהֲלַלְאֵל Mahalaleil (Praise, fame, strength of God) lived after he begat יָרֶד Yared (descend, come down) eight hundred and thirty years, and begat sons and daughters: Gen 5:17 And all the days of מַהֲלַלְאֵל Mahalaleil (Praise, fame, strength of God) were eight hundred ninety and five years: and he died. Gen 5:18 And יָרֶד Yared (descend, come down) lived an hundred sixty and two years, and he begat חֲנֽוֹךְ Chanoch (initiate, discipline, narrow, dedicate, train up): Gen 5:19 And יָרֶד Yared (descend, come down) lived after he begat חֲנֽוֹךְ Chanoch (initiate, discipline, narrow, dedicate, train up) eight hundred years, and begat sons and daughters: Gen 5:20 And all the days of יָרֶד Yared (descend, come down) were nine hundred sixty and two years: and he died. Gen 5:21 And חֲנֽוֹךְ Chanoch (initiate, discipline, narrow, dedicate, train up) lived sixty and five years, and begat מְתוּשָלַח Metushalakh (man who is a branch, shoot, spear, forsaken; or, death and sent) The meaning of מְתוּשָלַח Metushalakh, is difficult because the Hebrew is somewhat ambiguous. This is why we are wise to include all the meanings associated with the name. Some have concluded a scribal error or manipulation that gives birth to the reading, “Death and Sent”. From the Hebrew, מָוֶת Mavet (Death) and the verb, שלח shalach (Send). However, the vav (Hebrew Character) is placed between the two other consonants in the Hebrew root form of מָוֶת Mavet, making the reading difficult at best. The subsequent meanings of the list of names follow the respective Hebrew root forms. The writer of the New Testament book of Y’hudah (Jude) speaks of the historical figure Chanoch, using him as an example of godly conduct as it pertains to prophetic rebuke. He writes: “Moreover, Chanoch, in the seventh generation from Adam, also prophesied about these people, saying, “Behold! ADONAI came with tens of thousands of His holy ones to execute judgment upon all, and to convict all the ungodly of all their works of ungodliness, which they have done in such a godless way, and for all the harsh words these godless sinners have spoken against Him.” –Y’hudah/Jude 14-15 Some suppose that this scripture from Y’hudah (Jude) indicates that the prophecy in question is written in the meaning of the name Chanoch gave to מְתוּשָלַח Metushalakh. This is a tenuous assertion at best but does nothing to diminish the clear story of redemption being told through the succession of names given in the genealogy of Genesis 5. Gen 5:22 And חֲנֽוֹךְ Chanoch (initiate, discipline, narrow, dedicate, train up) walked הַלֵּךְ (haleikh) with הָאֱלֹהִים the Elohim after he begat מְתוּשָלַח Metushalakh (man who is a branch, shoot, spear; or, death and sent) three hundred years, and begat sons and daughters: Gen 5:23 And all the days of חֲנֽוֹךְ Chanoch (initiate, discipline, narrow, dedicate, train up) were three hundred sixty and five years: Gen 5:24 And חֲנֽוֹךְ Chanoch (initiate, discipline, narrow, dedicate, train up) walked הַלֵּךְ (haleikh) with הָאֱלֹהִים the Elohim (the God): וְאֵינֶנּוּ ve’einenu and he was not; for אֱלֹהִים Elohim took לָקַח (lakakh: accepted, brought, purchased, carried away, drew, fetched, got, infolded, mingled, placed, received, reserved, seized, sent for, took away, won) him. The seemingly constant reprise, “And he died” is broken here by the phrase, “he was not”. We are told, not that חֲנֽוֹךְ Chanoch died but that God infolded him and took him away. This is a powerful living story of hope and the promise of intimate and eternal relationship with God. It’s interesting to note that the Hebrew הלך halakh, “to walk” shares its root with לָקַח lakakh, “to take, infold”. When we walk with God we are participating in the present reality of his infolding us and receiving us into eternity through His Son Yeshua the King Messiah. “By faith and trust Chanoch was transported that he should not see death; and he was not found, because God transported him: for he has had witness borne to him that before his transportation he had been well-pleasing unto God:” –Hebrews 11:5 Chanoch, the one who is dedicated to God and disciples others, is now taken up. This illuminates the already obvious story being told in the meanings of each of the names recorded in this genealogy. יָרֶד Yared had come down, חֲנֽוֹךְ Chanoch goes up and מְתוּשָלַח Metushalakh, is a branch who is speared/pierced. This רֶמֶז remez (hint) found in the names, explains the work of the Messiah so clearly and succinctly we could almost say it disqualifies itself as a רֶמֶז remez (hint) or a סוֹד sod (mystery). Gen 5:25 And מְתוּשָלַח Metushalakh (man who is a branch, shoot, spear, forsaken; or, death and sent) lived an hundred eighty and seven years, and begat לָמֶךְ Lamech (lowering, humbled, powerful): Gen 5:26 And מְתוּשָלַח Metushalakh (man who is a branch, shoot, spear, forsaken; or, death and sent) lived after he begat לָמֶךְ Lamech (lowering, humbled, powerful) seven hundred eighty and two years, and begat sons and daughters: Gen 5:27 And all the days of מְתוּשָלַח Metushalakh (man who is a branch, shoot, spear, forsaken; or, death and sent) were nine hundred sixty and nine years: and he died. Gen 5:28 And לָמֶךְ Lamech (lowering, humbled, powerful) lived an hundred eighty and two years, and begat a son: Gen 5:29 And he called his name נֹחַ Noach (rest, comfort), saying, this one shall comfort us concerning our work and toil of our hands, because of the ground which יהוה HaShem has cursed. The naming of נֹחַ Noach seems to indicate a prophetic affirmation of the promised seed of Genesis 3:17. This emphasizes the covering and atoning role of the flood and its symbolic relevance to the Messianic allegory set in place from the beginning. Gen 5:30 And לָמֶךְ Lamech (lowering, humbled, powerful) lived after he begat נֹחַ Noach (rest, comfort) five hundred ninety and five years, and begat sons and daughters: Gen 5:31 And all the days of לָמֶךְ Lamech (lowering, humbled, powerful) were seven hundred seventy and seven years: and he died. The number 777 stands out among the other lifespans listed as being of symbolic significance. לָמֶךְ Lamech represents those who blaspheme the name of the LORD יהוה and the completion of their wickedness is seen in the years of his life. In other words, at the flood (approximate time of לָמֶךְ Lamech’s death) the evil of humanity has reached a pinnacle of sinful perfection (777) and must be wiped out for the sake of its own redemption. (For other examples of numbers being used in this way please refer to my articles on Revelation). Gen 5:32 And נֹחַ Noach (rest, comfort) was five hundred years old: and נֹחַ Noach (rest, comfort) begat שֵׁם Sheim (name, renowned), חָם Cham (hot), and יָפֶת Yafet (expansion, open, deceive, flatter, entice). The Story of Redemption is in the genealogical list of Names of Bereishit Genesis 5: There is an obvious prophetic story being told in the meanings of the names recorded in this chapter. There is room for some expansion of this story and slight variations are inevitable due to the multiple English meanings for the Hebrew names and their root forms. I have endeavoured to give a paraphrase based on the wider meanings of the names as follows: אָדָם Adam (man, humanity, red, of the earth) אֱלֹהִים Elohim (Creator, judge, ruler) שֵת Seit (appointed, substitute) אֱנוֹשׁ Enosh (mortal) קֵינָן Keiynan (fixed, dwelling, room, lament) מַהֲלַלְאֵל Mahalaleil (Praise, fame, strength of G-d) יָרֶד Yared (descend, come down): חֲנֽוֹךְ Chanoch (initiate, discipline, narrow, dedicate, train up, teach) מְתוּשָלַח Metushalach (man who is a branch, shoot, spear, forsaken, man of the javelin) לָמֶךְ Lamech (lowering, humbled, powerful) נֹחַ Noach (rest, comfort) שֵׁם Sheim (name, renowned) חָם Cham (hot, intense, passionate) יָפֶת Yafet (expansion, open, deceive, flatter, entice) Humanity [Adam], created by God [Elohim] the Ruler of all creation, is appointed a substitute [Seit] for its mortal [Enosh] condition, which due to sin, resulted in a temporary life (dwelling) of lament [Keiynan]. But strength from God [Mahalaleil] descended [Yared] to disciple humanity [Chanoch], He was a branch who was speared/pierced [Metushalach] and was made low, sent to die [Lamech], He brings rest and comfort [Noach], and His name has become renowned [Sheim], He delivers humanity from hot punishment [Cham] and deception [Yafet]. © 2023 Yaakov ben Yehoshua Brown Arguments attempting to misuse and decontextualise the uses of the descriptor בני האלוהים B’nei haElohim by misteaching that it always refers to angels, are refuted outright by its contextual use to refer to human beings within the canon of the TaNaKh (OT) and by the writer of John’s Gospel: Introduction:
This chapter seeks to firmly establish the generations of humanity under the heavens and on the earth following the record which was begun in chapter 2:4, and subsequently shows the tragic demise of humanity as it descended into a state of Godless hedonism and idolatry. The historicity of these accounts can’t be overstated. As I’ve mentioned previously, the very lineage of our משיח Mashiyach (Messiah) is traced back to the single individual אדם Adam. While the Hebrew, בן ben in its various forms can refer to a son, a child, a grandson, a grandchild, an ancestor and so on, it’s used here very specifically to refer to direct sons of certain individuals. This will soon give way to its wider meaning in the subsequent chapters. However, it’s essential at this point to read it in the present context alongside the very specific qualifying proper nouns and parental descriptors. The story of קַיִן Kayin (spear) and הֶבֶל Hevel (breath, vapour), is one of both the perpetuation of sin behaviour and the continued hope of redemption through sacrifice. Much has been said to belittle the significance of the sacrifices offered here, however, a correct understanding of the text will show that from the beginning blood covering atonement was the only means of redemption, both temporal and everlasting. I wear a kippah (from kaparah, meaning covering, atonement: a.k.a yarmulke, skull cap) on my head to remind me that, “The life is in the blood” and that, “Without the shedding of blood there can be no remission of sin”. If my kippah could speak and explain its significance it would begin before the beginning with Yeshua’s sacrifice, then it would explain the blood sacrifice that covered Adam and Chavah and as its story unfolded it would also illuminate the importance of Hevel’s blood sacrifice. The present is intrinsically connected to the past and the future. Bereishit בְּרֵאשִית Genesis 4 (Translated by Yaakov ben Yehoshua) Gen 4:1 And וְהָאָדָם the Adam knew, had known, had sexual relations with יָדַע yada that אֶת־חַוָּה specific Chavah (life, living) his wife; and she conceived, and bore that specific אֶת־קַיִן Kayin (spear), and said, “I have gotten a man from Adonay [HaShem] (YHVH).” Some Jewish interpreters read, “Had known” and thus suggest that Adam and Chavah had children before they were driven from Eden. However, while their reading of the Hebrew is correct, the conclusion is not. We know this because any children born before the fall of אָדָם Adam and חַוָּה Chavah would be innocent of the sin that their parents engaged in and would therefore be kept from the punishment of being driven out. It’s clear from the context of the present text, that the sexual relations mentioned are intended as the foundation for the birth of קַיִן Kayin, who, based on the context of the remainder of the chapter, is obviously born outside of Eden. “My husband and I were created by God alone, but through the birth of Kayin we are parents with Him.” רבי שלמה יצחקי –Rashi (Rebiy Shlomo Yitzhaki) “This man shall be my acquisition for the sake of God” רמב״ם –Rambam/Maimonides (Moses ben Maimon) These famous rabbinic commentators see Kayin as one whom Chavah and Adam dedicated to the service of God. Kayin is seen as both a gift from God to Chavah and an offering from Chavah back to God. Therefore, based on this rabbinic view, the obedience to the command to procreate and produce Kayin is seen as an act of repentance on the part of Adam and Chavah. However, Kayin will soon turn his back on God, whereas it will be the second son Hevel who chooses to honour God. Just as the second son Isaac would be honoured over the illegitimate son Ishmael, and the second son Yaakov (Jacob) would be honoured above Esau, all pointing to the second Adam Yeshua, who like Hevel, would choose to honour God above all (1 Corinthians 15:45). Chavah’s expression, “I have gotten a man from HaShem (YHVH)” seems to indicate that at least in some way, she understood Kayin to be an affirmation of God’s promise of the seed that would crush the serpents head in days to come (Genesis 3:15). Gen 4:2 And increasing, she bore his brother הֶבֶל Hevel (breath, vapour). And became הֶבֶל Hevel (breath, vapour) a shepherd of flocks, and קַיִן Kayin (spear) was a tiller of the ground (ha-adamah). Jewish tradition suggests that both Hevel and Kayin were born with twin sisters, whom they would later marry (Shalshaleth Hakabala, fol. 74; Pirke Eliezer. c. 21.). There is no Biblical support for this. Hevel means vapour or transient breath, a reflection of the Ruach wind which God breathed into Adam. This breath however is affected by the sin polluted creation and is therefore a vapour, not long for this world. As a shepherd Hevel is a foreshadowing of Moshe, David and of course Yeshua (Jesus); all of whom were associated with the flocks of God and became shepherds of Israel. In fact, Hevel is primarily a representative of the greatest of Shepherds, God the Father, as revealed through His Son Yeshua. The life of a shepherd is one of solitude and contemplation, of caring, nurturing and protecting the flock. It is a life that reflects the selfless devotion of a lover of God. It’s worth noting that while shepherding denotes some difficulty in dealing with the ground, by way of finding green pasture etc., the task of shepherding doesn’t involve as much effort regarding the soil and its associated curse. The shepherd, rather than putting his effort into wrestling with the soil, instead focusses on wrestling the enemies of his flock, herding stubborn sheep and guiding new born lambs. He comes to understand that he is entirely reliant on God’s provision of rain and the grass that it produces. He can’t afford to spend time wrestling with the soil, if he does, the flock will suffer. Tilling the ground is of course no less admirable. There are as many lessons in working the earth as there are in working on the earth. Kayin, whose name means spear, is perfectly equipped to work the soil in the face of the curse. However, in contrast to shepherding the flock, where one must learn to let go of control, the tiller of soil wrestles more fiercely with the desire to manipulate the elements in order to produce a crop which he may sometimes come to see as the produce of his own efforts. A grower of crops who lacks rain, will soon devise an irrigation system to provide water from elsewhere, the result is often, at least in a minor way, an act of self-preservation, an act of control over one’s own destiny. The worker of the soil may more readily say “I did the work that caused the plants to grow”, whereas the shepherd must rely more heavily on the provision of God. The d’rash here is that we are saved by grace through faith and not by works, lest anyone of us should boast. On the other hand, if a shepherd leans on his evil inclination rather than his godly purpose, he too may devise ways to turn his back on God. This is why God speaks through His prophet saying, “My people have been lost sheep, their shepherds have caused them to go astray” (Jeremiah 50:6). In the end, it’s the humbling of the heart (core being) motivation of a person and their willingness to submit to God through the provision of His mercy that ensures the acceptance of their work. God gives, we either hoard or give back. Gen 4:3 And it came to pass in the process of time יָמִים yamiym, that קַיִן Kayin (spear) brought of the fruit of the ground מִפְּרִי הָֽאֲדָמָה mip’riy ha-adamah an offering מִנְחָה minchah to יהוה HaShem (YHVH). Gen 4:4 And הֶבֶל Hevel (breath, vapour), he also brought of the firstborn of his flock and of the fat. And HaShem looked at, regarded and gazed upon, הֶבֶל Hevel (breath, vapour) and his offering מִנְחָה minchah: Gen 4:5 But toward קַיִן Kayin (spear) and his offering מִנְחָה minchah He (God) did not look, regard or gaze upon. And becoming exceedingly furious, קַיִן Kayin’s (spear) countenance was downcast and he fell on his face. The Hebrew, יָמִים yamiym literally translates, “days” and can refer to any number of days or even years (Judges 14:4). Jewish tradition makes a correlation between the events of verses 3-5 and the festival ofפסח Pesach (Passover), citing a conversation that Adam had with his sons on this occasion: “The night of the feast of the Pesach (Passover) came, and Adam said to his sons, on this night [in the future] the Israelites will bring the offerings of the Passovers [to come], [therefore] offer you also before your Creator.” –Pirke Eliezer, c. 21. Regardless of the time of year these events took place, both Kayin and Hevel bring an offering מִנְחָה minchah to the LORD. God, Who deals equitably with all human beings, must have had good reason not to look upon, that is, approve of, Kayin’s offering. The sages of Judaism rightly note a subtle but clear difference in the descriptions of the two offerings (Ibn Ezra; Radak). They suggest that Kayin simply brought fruit from the ground, whereas Hevel brought the firstborn and the fat of his flock (Lev. 3:16), an allusion to the best of his flock and the first fruit according to that which is later commanded by God through Moshe. Therefore, the lack of qualifying terms shows Kayin’s offering to be something other than the first fruits of his crop, something less than the best he had to offer. Thus, God accepted Hevel’s offering but turned away from Kayin’s offering. There is, however, more to this interaction. One should remember that this historical story predates the giving of the Torah. And, as is the case from the beginning, the sinful actions of humanity are shown by historical record to reveal the need for the blood atonement alluded to in the Torah. Add to this the context of this account, which ends in murder and an increase of sinful behaviour. In fact it is on the coat tails of the murderous act of Kayin (spear) that humanity begins to desecrate and blaspheme the Name of יהוה HaShem (Gen 4:26). Kayin chose to use his spear for murder rather than for tilling the ground in repentance. Hevel on the other hand offered the breath, vapour of life back to God. Therefore we are given an opportunity here to recognize God’s provision through the tzadik (righteous one) Hevel (breath, vapour). God sets an example of the need for blood covering for sin in Genesis 3:21. This example was certainly relayed to the children of Adam and Chavah. We know from elsewhere in Scripture that without the shedding of blood there is no remission of sin. “For the נֶפֶשׁ nefesh (entire being) of the flesh is in the blood, and I have given it to you on the altar to make atonement for your נֶפֶשׁ nefesh (entire being); for it is the blood by reason of the נֶפֶשׁ nefesh (entire being) that makes atonement.” ויקרא –Leviticus 17:11 [Author’s translation] “And with few exceptions all things individually and collectively are purged, cleansed, purified with blood, according to the Torah, Instruction, Law, and without the shedding of blood there is no remission, liberty, forgiveness, freedom.” –Hebrews 9:22 [Author’s translation] We also know that prior to the Torah there were no commandments given concerning the need for offerings of any kind. In fact the only example of offering given to Adam and Chavah and subsequently to Kayin and Hevel, was that set by God Himself in the sacrificial offering required to cloth Adam and Chavah (Genesis 3:21) thus, allowing them to continue to live their temporary existence on the earth. The phrase, “offered the firstborn of the flock with the fat” denotes a sacrificial blood atonement offering. This type of offering is only used in Scripture to redeem firstborn sons and atone for sin (Lev. 3:16). Therefore the offering of Hevel was an admission of guilt and a humble request for covering atonement and the remission of his sin. This was pleasing to God because it was a reflection of what Messiah had already done before the foundation of the universe was laid (Rev. 13:8) by an act that was yet to take place within the sin affected creation. Hevel’s offering was not simply a gift of thanks to God, it was an admission of his need to be lifted up by God, forgiven, not through his own effort but as a result of the lamb provided by God for blood atonement. Kayin’s offering on the other hand was neither required nor effective because it was offered as the leftovers of his produce, and due to its nature, did not have the ability to atone for sin. Kayin’s fruit offering is therefore an act of begrudging consolation, an unrepentant act that led to God’s turning away from both it and him. Making offerings to God without having first addressed the need for the ultimate offering of the Messiah’s blood (which is a blood covering atonement for the remission of sin), is a redundant exercise; regardless of how great the offering may be. In Kayin’s case the offering was neither great nor a sufficient means of atonement. By far the clearest distinction between the offerings of Kayin and Hevel, is made by the writer of the book to the Hebrews when he states: “By faith emunah (trust) Hevel offered to God a more excellent sacrifice than Kayin, by which he obtained witness that he was righteous, God testifying of his sacrifice: and by it he, although dead, still speaks.” –Hebrews 11:4 [Author’s Translation] Hevel trusted and had faith in God, and like Avraham, his trust was credited to him as righteousness, whereas Kayin did not trust in God, rather, he made a superstitious gesture toward God. Gen 4:6 And saying, יהוה HaShem to קַיִן Kayin (spear), “Why are you furious? And why have you fallen on your face, downcast?” God knows why Kayin is downcast and furious. The question is rhetorical. God is giving Kayin an opportunity to soberly assess his actions and repent. It’s important to understand that while it is not sin to be disappointed or to suffer physiological symptoms of depression etc. It is sin to practice self-pity. Self-pity is the act of placing our trust in hopelessness rather than placing our hope in the trustworthy Creator. Gen 4:7 “If you do good, will you not be lifted up?” The Targums (2nd century C.E. Aramaic translation/paraphrase of the Biblical text) paraphrase this as, “if you do good your sin shall be forgiven you:” Kayin is literally face down on the ground when God offers him a practical spiritual solution to his self-inflicted predicament: “If you do good, will you not be lifted up?” This is an opportunity for Kayin to stand upright. The use of this language mirrors the repeated phrasing concerning the creation itself in the sense of standing upright denoting completion, wholeness and goodness. Kayin’s sin has brought him face down in the dust, the dust being a symbol of curse and death. God is offering him life, an opportunity to repent and be lifted up. Once again this is a d’rash concerning self-pity. As long as we choose to focus on our temporal circumstances our focus is not on God. It may be that in focusing on God we continue to suffer, however, in doing so we suffer with the eyes of the suffering Messiah gazing back at us in companionship and the hope of the resurrected Messiah before us. Gen 4:7b And if you don’t do good, a doorway will open to חַטָּאת sin, missing the mark, guilt, wrong doing, punishment, which will וְאֵלֶיךָ֙ ve’eilehkha stretch out toward you, crouching to pounce and תְּשׁוּקָתוֹ teshukato its desire, craving, and longing will be on you, and you must rule over it.” The Targums paraphrase the first clause of verse 7b as, "Your sin is reserved to the day of judgment,'' or “lies at the door of the grave, reserved to that day,” The Targum of Yonatan, and the Yerushalayim Targum, paraphrase the latter portion of verse 7b as referring to sin, "sin shall lie at the door of your heart, but into your hand I have delivered the power to choose the evil action; and to you shall be its desire, and you shall rule over it, whether to be righteous, or to sin:'' This is a tacit way of alluding to the יֵצֶר הַרַע yetzer hara (evil inclination) and the יֵצֶר הַטוב yetzer hatov (good inclination), and the fact that human beings are accountable for our choices regarding how we rule our actions. God knows Kayin’s heart (core) intention. He sees that Kayin’s fury has not abated, therefore He adds this warning, “If you don’t do good, a doorway will open to sin, which will stretch out toward you, and its desire will be on you, and you must rule over it.” This is a warning against idolatry, Kayin has opened the door of his heart (core being) to the evil inclination which is now ready to pounce on him at the nearest opportunity. He must choose life, making an intentional decision to do good, with God’s help, or the consequences will devour him, and block the way to redemption. To rule over the evil inclination is to submit yourself to the rule of God. What might right action have looked like in this situation? Kayin, in repentance, could have gone to his brother Hevel, who had the means for covering atonement and redemption (a lamb), and offering the very best of the first fruit of his crop, Kayin might have purchased a firstborn lamb, sacrificing it before God in repentance and humility. Then both Kayin and his atoning offering would have been looked on with favour by God. Unfortunately, while Kayin did speak with his brother, it was clearly not with right action in mind. Gen 4:8a And spoke, קַיִן Kayin (spear) with הֶבֶל Hevel (breath, vapour) his brother: There are many explanations as to what may or may not have been said between the two brothers. The Samaritan text and the Septuagint link the conversation to the following clause: "let us go into the field" As is the case with a number of seemingly cryptic verses elsewhere, it is impossible to know what was said here. The Targum Yerushalayim offers one possibility: "Kayin said to Hevel his brother, ‘there is no judgment, nor Judge, nor will a good reward be given to the righteous; nor will vengeance be taken of the wicked; neither is the world created in mercy nor governed in mercy; otherwise, why is your offering received with good will, and mine not?’ Hevel answered and said to Kayin, ‘there is a judgment,’'' Likewise, the Targum Yonatan presents a similar story. Gen 4:8b “And it came to pass, when they were in the field, that קַיִן Kayin (spear) rose up against הֶבֶל Hevel (breath, vapour) his brother, and murdered וַיַּהַרְגֵהוּ va-ya-har-geihu (root: הרג horag) him.” Some Jewish writers say that at the time these events took place Hevel was 100 years old (Josippon apud Abendana in Miclol. Yophi in loc.) Kayin, “Rose up” through the evil inclination (yetzer ha-ra) rather than allowing God to “lift him up” (v.7) through the good inclination (yetzer ha-tov). Kayin acted in human pride, seeking to redeem his circumstances in his own strength rather than humbly accepting the offer of God’s grace. God had clearly explained that if Kayin relied on God by doing good, that he would be lifted up, made right with God. Kayin chose the opposite course of action. No one can save themselves from sin through their own efforts. Anything done in an attempt to cover up wrong doing or in the pursuit of earning God’s forgiveness is in itself sin. Forgiveness comes in the receiving of God’s redemptive work on our behalf through the lamb of God Yeshua, Who takes away the sin of the world through His atoning blood. It’s interesting to note the conjecture of the Midrash, which explains that, “rose up” means that Kayin had been overcome by his stronger brother Hevel and had subsequently begged for mercy saying: “We are the only sons in the world. What will you tell father if you kill me?” Hevel was filled with compassion, and released his hold, where upon Kayin rose up and murdered him (Midrash). Based on the text however, the most likely scenario is that having had his face in the ground wallowing in self-pity he then rose up to strike and murder his brother. An act born of envy. Gen 4:9 And speaking, יהוה HaShem (YHVH) said to קַיִן Kayin (spear), “Where is הֶבֶל Hevel (breath, vapour) your brother?” And he (Kayin) said, “I don’t know: Am I the הֲשֹׁמֵר keeper, guardian of my brother?” Once again the question is rhetorical. God knows all. The question is yet another opportunity for Kayin to repent and admit his sin. Instead, Kayin uses his brother’s role of keeping the flocks as the premise for a mocking retort saying, “Am I my brother’s keeper?” Today, many mock the Shepherd Yeshua’s sacrificial death in a similar way, pretending that they are somehow not responsible to exercise their respective roles in the true brotherhood of humanity. Gen 4:10 And God said, “What have you עָשִׂיתָ asiyta accomplished, formed, made from something, done? The voice קוֹל kol of the bloods דְּמֵי d’meiy of your brother cry out, clamour loudly צֹעֲקִים tzo-a-kiym (plural, intense) toward me from the ground הָֽאֲדָמָה ha-adamah.” The question of God is not only rhetorical but also imploring, a Father who is broken hearted at a son’s intentionally evil choice. The text also indicates that sin is a negative kind of accomplishment, it accomplishes death. The idiom, “voice of the bloods” denotes the cry of the life element as it pleads with God to act against injustice. This same understanding is reflected in the prayers of the martyred righteous ones as recorded in Revelation 6:10. Deuteronomy 21:1-9 explains the process for removing guilt from the land when innocent blood is shed upon it. This reflects the understanding of the blood crying out as in the present account. While the Hebrew, קוֹל kol (voice) is singular, the Hebrew, דְּמֵי d’meiy (bloods) and, צֹעֲקִים tzo-a-kiym (multiple criers) are plural. Rashi understands this to reflect the Talmudic notion which states: “Whoever destroys a single soul of Israel, Scripture [imputes] guilt to him as if he had destroyed an entire world” -Babylonian Talmud Sanhedrin 37a: 36-42 [on Mishnah] This is based on the premise that any progeny that might have come forth from the victim are also being killed in the single act of murder. The Targum of Onkelos reads, “The voice of the blood of the seeds or generations that should come from your brother;” The Targum Yerushalayim reads, “The voice of the bloods of the multitude of the righteous that should spring from Hevel your brother,” While this may seem like hyperbole, the essence of the meaning is sound. Murder quite literally has a generational impact. Whatever the intended meaning of the plural, “bloods” and their respective, “clamouring cries”, the intense impact of the injustice of Hevel’s murder is felt for generations to come. The best way to understand the plurality of the crying of the innocent bloods is that HaShem is referring to the blood of all those righteous ones who will be murdered, from the beginning of sin’s entry into the world until the removal of sin affected creation and Yom HaDin the judgement. Yeshua says: “Behold, now, pay attention, I send prophets to you, and wise men, and scribes: and some of them you will murder and crucify; and some of them you will scourge in your synagogues, your community centres, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Hevel to the blood of Zechariyah son of Barachiyah, whom you murdered between the temple and the altar.” –Mattisiyahu (Matthew) 23:34-35 [Author’s Translation] Gen 4:11 And now cursed are you from out of the ground הָאֲדָמָה ha-adamah, which has opened her mouth to receive the bloods דְּמֵי d’meiy of your brother from your hand; In Adam’s case the ground was cursed as a result of Adam’s sin. Here it is from the ground that the curse is established on Kayin. The ground, a symbol of death, has opened her mouth to receive Hevel into Sheol (the holding place of those who have passed from this life). However, the physical life blood remains in the earth as a sign of injustice, marking Kayin with a curse he rightfully deserves. Adam’s sin had broken the first commandment, “Love the LORD HaShem (YHVH) your God Elohim with all your heart (core being) and all your soul and all your strength.”(Deut. 11:13) Kayin had broken the second commandment, “Love your neighbour as yourself” (Lev 19:18). Together they had defiled the entire Torah and Prophets, long before they were written down. When asked which of the commandments of God was greatest, Yeshua responded in the following way: “Rabbi, which of the mitzvot of Torah is the most important?” 37 He told him, ‘You are to love Adonay YHVH your Elohim God with all your heart (core being) and with all your soul and with all your mind.’38 This is the first and great mitzvah. 39 And the second resembles it, ‘You are to love your neighbour as yourself.’ 40 All of the Torah and the Prophets are dependent on these two mitzvot.” –Mattisiyahu (Matthew) 22:36-40 [Author’s Translation] The ground was cursed as a consequence of Adam’s sin, and Kayin was cursed from the ground by his own hand. Hevel had shed the blood of a firstborn lamb and received forgiveness, Kayin shed the blood of his brother and received a curse. Gen 4:12 Though you work the ground, no increase will be given to you of her strength; a fugitive, quivering, shaking, staggering, sifting, and a wanderer, showing grief, shall you be in the earth בָאָרֶץ ba’aretz. The curse that Kayin has brought upon himself seems to indicate that he will be unable to succeed as a grower and harvester of crops. Through withholding his best from God and desecrating the field where he had gleaned crops with the blood of his brother, Kayin has destined himself to the life of a wanderer, someone who scratches out an existence in fear and trembling all the days of his life. Gen 4:13 And speaking קַיִןKayin (spear) said to יהוה HaShem (YHVH), “This is a greater punishment than I can carry. Gen 4:14 Behold, You have driven me out this day from the face of the ground, land הָאֲדָמָה ha-adamah; and from Your face shall I hide; and I shall be a fugitive, quivering, shaking, staggering, sifting and a wanderer, showing grief in the earth בָאָרֶץ ba’aretz,” Kayin’s complaint concerning his punishment is not proof of repentance or even shame for his actions, it’s merely the sorrow of suffering under the consequences of his sin. His having been driven from the family land into the wilderness as a wanderer alerts him to his vulnerability. Kayin himself has hidden his face from God through his intentional rejection of right relationship to God. If this aspect of the consequences of his sin is too much for him, he need only repent. Gen 4:14b “and it shall come to pass, that every one that finds me shall try to murder יַהַרְגֵנִי yahor’geiniy me.” The palpable irony of Kayin’s use of the Hebrew, הרג horag to describe what he proposes would be his own unjust death, is both sad and yet another proof of his unrepentant heart. He has no right to liken his own fate to murder. His death will be a just judgement upon his actions, regardless of the circumstances it occurs under. Based on Scripture, a logical chronology, and the Jewish scribal tradition, these events are probably taking place nearly a hundred and thirty years after the creation of man (Gen 4:25; Gen 5:3). There might at this time be a large number of human beings on earth; Adam and Chavah having procreated children immediately after the fall, and very probably many more besides Kayin and Hevel, and thus, their progeny being very fruitful, bore many more, and adding to this that very few or none had yet died, the population must have been very great; based on the fact that we read very soon after this of a city being built (Gen 4:17). Gen 4:15 And speaking יהוה HaShem (YHVH) said to him (Kayin), “Therefore whoever murders הֹרֵגhorag קַיִן Kayin (Spear), before seven generations, vengeance will be put on him. יהוה HaShem (YHVH) set a אוֹת ot mark, sign, warning upon קַיִן Kayin (Spear), lest any finding him should kill הַכּוֹת hacot him. Rashi understands this verse as, “An abbreviated verse with an implied clause: Whoever slays Kayin will be punished (this phrase is unstated but understood). As for Kayin himself, only after seven generations will I execute my vengeance upon him, when Lamech, one of his descendants, will rise and slay him.” The seven generations are counted from Adam, the seventh generation being the generation of Lamech, who is said by tradition to be Kayin’s killer. In light of this reading we can read the last clause to refer to anyone who kills Kayin prior to the seventh generation, remembering of course that at this time in history human beings were living for hundreds of years. Gen 4:16 And going forth קַיִן Kayin (spear) went out from the face, presence מִלִּפְנֵי יְהוָה of HaShem (YHVH), and dwelt in the land of נוֹד Nod (wandering), on the east of עֵדֶן Eden (delight, pleasure). God had driven Adam and now Kayin to the east of Eden. Kayin was to become a wanderer in the land of wandering (Nod). The east became known as a place of refuge for murderers and those suspected of manslaughter. The cities of refuge which Moshe later commanded were to be set in the east, “the place of sunrise” (Deuteronomy 4:41). Gen 4:17 And knowing, having sexual relations ידע yada, קַיִן Kayin (spear) with his wife; and she conceived, and bore חֲנוֹךְ Chanoch (dedicated) and he (Kayin) built a terrible city, and called the name of the terrible city, after the name of his son, חֲנוֹךְ Chanoch (dedicated). The Rambam observes that to illustrate God’s attribute of patience, the Torah enumerates Kayin’s many descendants to show that God did not punish him until he had seen many generations of offspring. We’re not given a chronology for the events that take place here, but they must have taken place some years after Kayin’s exile. We’re not told the name of Kayin’s wife, only that of his progeny. The Hebrew עִיר is used to refer to both a city and to terror. The city he builds is terrible, a reference to the sinful practices that take place there and the degradation of the line of Kayin. Gen 4:18 And to חֲנוֹךְ Chanoch (dedicated) was born עִירָד Irad (fleet, a wild ass): and to Irad was born מְחֽוּיָאֵ֑ל Mechuyael (wiped out by God): and to Mechuyael was born מְתוּשָׁאֵל Metushaeil (man of God): and to Metushaeil was born לָמֶךְ Lamech (powerful). Gen 4:19 And taking Lamech two wives: named the one עָדָה Adah (ornament), and named the second, צִלָּה Tzilah (Shade). Lamech is the first to introduce the sexually immoral practice of taking two wives, which is contrary to the first institution of marriage, the joining of one man and one woman (echad) (Gen 2:24). The taking of two wives is said by Rashi to be a practice that was vindictive of the generation of the flood (a wicked generation). They are said to have taken one wife for producing children and another for pleasuring themselves. This is hinted at in the names of Lamech’s wives. Gen 4:20 And baring עָדָה Adah (ornament), יָבָל Yaval (stream of water, irrigation): he was the father of those who dwell in tents, and herd cattle. Gen 4:21And the name of his brother was יוּבָל Yuval (stream, to lead, conduct, bear, and carry along): he was the father of all who play the harp and musical instruments. The names of these two sons reflect the guild of practice that their ancestors had become known for in the time of Moshe. The two names are a play on words using the Hebrew root יבל yabal, meaning “to carry”, “A stream”, “irrigate”. One son will carry water in the deserts, the other will carry music to dry souls. Gen 4:22 צִלָּה Tzilah (Shade), she also gave birth to תּוּבַל קַיִן Tuval-Kayin (good-sharp), who sharpens all metal, copper and iron: and the sister of Tuval-Kayin was נַעֲמָה Na’amah (loveliness). Tuval-Kayin is obviously named for his craft. Na’amah is said by Rashi to be the wife of Noach (Noah) and is thus named, “lovely”. Gen 4:23 And said לָמֶךְ Lamech (powerful) to his wives, עָדָה Adah (ornament) and צִלָּה Tzilah (Shade), Hear my voice; you wives of Lamech, listen to my command: for I have murdered הרג horag a man and have been wounded, and a child ילד yeled I have bruised. Rashi sites Jewish tradition, claiming that Lamech, who was supposedly blind, killed Kayin by accident and then as he beat his hands together in grief over the killing of Kayin he accidently struck and killed his own son. Gen 4:24 If קַיִן Kayin (spear) shall be avenged after seven times, truly לָמֶךְ Lamech (powerful) seventy and seven times. In keeping with the understanding of Kayin’s punishment being deferred for seven generations, Lamech notes that if an intentional murderer is punished after seven generations then one who kills a murderer accidentally must naturally have his punishment deferred for a much longer period. The Hebrew idiom, “Seventy and seven times” denotes a very long time rather than the exact figure seventy-seven. This same idiom is used by Yeshua to convey the need to perpetually forgive a repentant brother who has sinned against us (Matthew 18:22). Gen 4:25 And אדם Adam (of the ground) knew, had sexual relations ידע yada with his wife again; and she bore a son, and called his name שֵׁת Sheit (appointed, a substitute, in place of): “For אֱלֹהִים֙ Elohim God,” said she, “has appointed me another seed in place of הֶבֶל Hevel (breath, vapour), whom קָיִן Kayin (spear) murdered.” Sheit (substitute; appointed one) is a sign of hope for the future redemptive substitute of the Messiah. He is a foreshadowing of the resurrection. Gen 4:26 And to שֵׁת Sheit (appointed, a substitute, in place of), to him also there was born a son; and he called his name אֱנוֹשׁ Enosh (mortal, man): at that time humanity began to profane, defile, pollute, desecrate הוּחַל huchal, when calling לִקְרֹא likro upon the name of יהוה HaShem (YHVH). Thus begins the division between the children of God בני האלוהים B’nei haElohim and the daughters of man בנות האדם B’not haAdam. The former in the line of Sheit (appointed one; substitute) are those who continue to follow and worship God, honouring His Name, while the latter, who are in the line of Enosh (mortal man) introduce idolatry to humanity, practicing the defiling of God’s Name and character. When understood in context, the descriptor “Children of God” cannot be misused to refer to the occult belief that sexless angelic beings mated with humans. This particular occult teaching has poisoned the writings of many foolish scholars for centuries and has no place among the body of believers. It is a satanic lie intended to mislead weak minded believers into occultic conjecture, a form of witchcraft. Something that is abhorrent to God. Arguments attempting to misuse and decontextualise the uses of the descriptor בני האלוהים B’nei haElohim by misteaching that it always refers to angels, are refuted outright by its contextual use to refer to human beings within the canon of the TaNaKh (OT) and by the writer of John’s Gospel: “Yet to all who did receive Him, to those who believed in His Name, He gave the right to become בני האלוהים B’nei haElohim children of God.” -John 1:12 This is clearly a reference to human beings being born from above in Messiah and not to some kind of occult conversion of humans into angels. Those who teach otherwise teach vile heresy. Rashi notes that the generation of Enosh introduced idolatry, which became a blight on humanity for thousands of years. By ascribing God-like qualities to human beings and lifeless objects, they created the abominable situation in which, “humanity began to profane the name of HaShem (YHVH).” Sadly, this is an all too familiar observation that has been accurately observed in every generation of humanity from then and to this day. © 2023 Yaakov ben Yehoshua Brown |
AuthorYaakov (Brown) Ben Yehoshua, founder and spiritual leader of the Beth Melekh International Messiah Following Jewish Community, presents a series of in depth studies of books of the Bible. Yaakov approaches the text from a Messianic Jewish perspective, revealing seldom considered translational alternatives and unique insights into the timeless nature of the Word of God as it applies to the redemptive work of the King Messiah Yeshua. Archives
April 2024
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