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

​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

​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

​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

​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

Introduction:
 
At the goal of the days of creation we read:
 
1:31 And seeing, אֱלֹהִים Elohim, that all which He had made עָשָׂה asah was וְהִנֵּה־ט֖וֹב מְאֹד v’hineih tov meod behold, now, exceedingly good, whole, complete, and it was evening עֶרֶב erev and there was morning בֹקֶר boker, day יוֹם yom the sixth השִּׁשִּי hashiyhiy [Hebrew masculine ordinal number with the definite article].
בְּרֵאשִית
–Genesis 1:31
 
We know that at this point in the chronology of creation, which includes the entire account of Genesis 2 (the illumination of the sixth day), that all הכל ha-kol that had been ברא bara created and עָשָׂה asah formed, was טוֹב מְאֹד tov meod exceedingly good.
 
This means that at the beginning of the השבת Shabbat (Sabbath: seventh day), the day of God’s ceasing and his imparting of rest to creation,  השטןHa-Satan (the Accuser) [at that time named Εωσφόρος Lucifer (Light Bearer)], had not yet rebelled against HaShem and fallen (Ezekiel 28:12-19; Luke 10:18; 2 Peter 2:4; Revelation 12:9).
 
What now follows is at least in part, the result of Satan’s choice to rebel against God. These events take place at an undetermined time following the seventh day of creation and after the rebellion of Satan and those angels that sinned with him (Jude 1:6-9; 2 Peter 2:4).
 
For at least a small period of time Satan was a guardian כרוב keruv (angelic being: mighty-approacher) of Eden (Ezekiel 28:13-15). However, following his attempt to usurp the authority of God, he was stripped of this role. Thus the root of all sin is idolatry, made manifest in rebellion (1 Timothy 6:10).
 
In the prophecy of Ezekiel 28 God speaks to the then ruler of Tyre, a prideful coastal city to the north of the land of Israel. This ruler is called a prince rather than a king. This is because while the prophecy addresses an historical figure, it uses poetic language to convey a figurative meaning in order to reveal the ancient history of a certain proud angelic prince. The name Tyre means Rock. The prince of Ezekiel’s prophetic word is therefore a prince of the Rock. Likewise Lucifer before he became known as Satan (Isaiah 14:12-17 re. Ruler of Babylon as a figurative Lucifer) was a prince of the Rock of Israel HaShem the Creator. Ezekiel, by the Holy Spirit, details in the past tense the fall of a prince who once ministered before God. This cannot be applied to the then ruler of Tyre except by poetic inference. But it can be applied to Lucifer, the prince who Yeshua saw fall from the third heaven (Luke 10:18).
 
“You have been in Eden the garden of אֱלֹהִים Elohim; every precious stone was your covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of your tambourines and of your sockets were prepared in you in the day that you were created. You are a כרוב keruv (angelic being: mighty-approacher) anointed to protect: you were upon the holy mountain of God; existing in the midst of stones of fire. You were perfect in your ways from the day that you were created, till injustice of speech, violent deeds, perverseness, wickedness, iniquity and unrighteousness  av’latah were found in you.”
יחזקאל
–Ezekiel 28:13-15 [Author’s translation]
 
It’s important to remind ourselves that Satan is a created being, he is not all existing, pre-existent or eternal, and he is no more powerful in and of himself than any of the other arch angels (messengers) created from nothing at the beginning. God alone is all existing, eternal, from everlasting to everlasting, without end or beginning.
 
Genesis בְּרֵאשִית Bereishit 3 (Translated from the Hebrew text by Yaakov ben Yehoshua)
 
3:1a Now the serpent, snake הנחש ha-nachash…
 
The historical account of the serpent or snake, is often used to support the idea that the present text is a myth, which, like many pagan myths, links a spiritual message with an anecdotal tale that attempts to explain the origins of some characteristic or pattern of behaviour found in a common animal. However, both the present context, with its detailed locational elements, and the wider body of Scripture, indicate that this is an historical event that has had repercussions down through the ages. In fact the Ha-Brit Ha-Chadashah (NT) presumes the historicity of these events, by seeing Adam as a literal singular man, and by tracing the genealogy of our Messiah ישוע Yeshua (Jesus) back to the literal singular man, Adam (Luke 3:23).
 
According to Romans 5:18, 19 and 1 Corinthians 15:20, 21, Adam was, “one man” and his sin, “one trespass”, as factual as the cross and the resurrection.
 
ישוע Yeshua (Jesus) Himself speaks of Satan as being an historical figure:
 
“He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies.”
הבשורה על-פי יוחנן
 –Yochanan/John 8:44 [Author’s translation]
 
“And He (Yeshua) said to them, ‘I saw Satan fall like lightning from the heavens.’”
 
–Luke 10:18 [Author’s translation]
 
Some have suggested that the serpent of בְּרֵאשִית Bereishit Genesis 3 is not Satan. However the wider Scriptures confirm that the Genesis serpent is indeed the Accuser, Satan.
 
The disciple Yochanan (John), writer of the Revelation (of Yeshua) connects the serpent of בְּרֵאשִית Bereishit Genesis 3 to the person of Satan:
 
“And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels (messengers) were thrown down with him.”
 
–Revelation 12:9 [Author’s translation]
 
The Rav Shaul (Paul) also links the Serpent and the Devil in his second letter to the Corinthian ecclesia (community of believers):
 
“But I am afraid that, as the serpent deceived חוה Chavah (Eve) by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Messiah.”
 
–2 Corinthians 11:3 [Author’s translation]
 
In light of the fact that the latter part of this record shows a connection to the physical nature of the snake as seen today, it’s important to clarify that the snake of בְּרֵאשִית Bereishit Genesis 3 is indeed a snake, a creature of God’s creation, however it’s a creature that is being manipulated by Satan, in a similar way to the manipulation of the herd of pigs by lesser demons in the account of the men of Gadarenes [Gadaraynos] (Matthew 8:28-34; Luke 8:26-39).
 
The fact that the serpent speaks is not an indication that animals in general, or that snakes specifically were able to speak prior to the fall of humanity. We’re told clearly in the preceding chapters that the animals were dumb, non-speaking, without higher intellect. The ability of Satan to speak through the snake by manipulating it is a type of antithesis to God’s use of Balaam’s donkey (Numbers 22:21-39). The difference being that God temporarily imbues the donkey with the ability to communicate its own distress, whereas Satan actually enters the snake/serpent (an act of soul [נֶפֶשׁ nefesh] rape), showing the fallen nature of his own diminished position in creation. Satan is also said to have temporarily entered יהודה Yehudah (Judas) in a similar way when Messiah was to be betrayed (Luke 22:3). This is a spiritual exception to the natural order and not the norm.
 
We must conclude therefore, that בְּרֵאשִית Bereishit Genesis 3 describes a real snake and that Satan is inhabiting it or manipulating it, speaking through it, thus making the serpent/snake both an actual physical snake and a living symbol of the evil one, as alluded to in the Revelation of Yeshua to Yochanan.
 
Any attempt to say that the serpent is used simply in a metaphorical sense is refuted by both the following statement linking it to the other animals of the field and the latter curse, which sees a very specific outcome for the physical function of the creature known as the snake.
 
Gen 3:1b was more shrewd, sly, cunning, naked, subtle עָרוּם arum than all מִכֹּל mikol living things חַיַּת chayat of the field which had been made עָשָׂה  asah (formed from something) by  יהוה אֱלֹהִים HaShem (YHVH) Elohim.
 
The use of the Hebrew, “עָרוּם arum” meaning, “shrewd, sly, cunning, naked, and subtle” is a word play on the use of, “עֲרוּמִּים arumim” in Genesis 2:25. “עֲרוּמִּים Arumim”, is taken from the same root, but specifically means completely naked and is in the plural form in Genesis 2:25. This indicates a רֶמֶז Remez (hint) that leads us to a דְּרַשׁ d’rash (comparative teaching) regarding the nature of unity and disunity. The couple, Adam and Chavah, were naked (עֲרוּמִּים arumim) together, with a pure naked unity of living חיה chayah: found in the complex intensity of body, mind, spirit, heart and core being ( לבleiv, נפש nefesh). Therefore in right relationship with God, they were unaffected by a sinful or shrewd understanding of their nakedness. Whereas Satan, who had once been part of the unity of God’s creation, had now rejected a state of “עֲרוּמִּים arumim” innocent nakedness, and traded it for a state of, “עָרוּם arum” shrewdness, and naked cunning.
 
We notice here, that Satan, as he embodies the snake, is called the most cunning of all the living things created, made from something, by God. Not only is Satan created, he is formed from pre-existent elements and is therefore part of a secondary act of the Creator, placing him in a position that is as much subordinate to God as the precipitation of the waters.
 
Gen 3:1c And speaking וַיֹּאמֶר vayomeir to the woman הָאִשָּׁה ha-ishah said, “אֱלֹהִים Elohim said, did He not, that you could eat of every tree of the garden?
 
The Midrash Ha-Gadol paraphrases the serpent’s question this way:
 
“Is it possible that God forbade you to eat from any of the trees? Why would He have created them if they’re not to be enjoyed?”
 
This type of question is at its root, typical of the יֵצֶר הַרַע yetzer ha-ra (evil inclination). It presumes to impugn God’s character and provides an excuse for sin. The insinuation is that not only is God being cruel and secretive, but that self-control, (a fruit of God’s Spirit), is in fact sin. The serpent (Satan) is questioning from the position of his fallen state. In spite of the fact that he has been utterly defeated in his bid to usurp God’s authority, he still pursues his delusional goal by seeking to spoil God’s creation. We should note that he is allowed to do this, God remains in control.
 
The serpent’s question is indeed, subtle, cunning, and shrewd, it leaves room for the woman’s mind to wonder and wander. So much so that she feels compelled to expound on the meaning of the original command that had been given to Adam. When we seek to add to God’s Word (Instruction), we find error.
 
Gen 3:2 And saying, the woman הָאִשָּׁה ha-ishah to the serpent, snake הַנָּחָשׁ ha-nachash, fruit מִפְּרִי mip’ri trees עֵץ eitz of the garden we may eat: Gen 3:3 But of the fruit of the tree which is in the midst of the garden, said אֱלֹהִים Elohim, “Don’t eat of it, and don’t touch it, or you will die, kill, be killed”.
 
God had commanded Adam not to eat of the tree of the knowledge of Good and Evil (Genesis 2:16-17). Chavah, who had not heard the commandment directly, adds to the instruction by saying, “and don’t touch it”. It’s unclear why she adds the provision not to touch the fruit.
 
Some see here an example of the Talmudic dictum that, “He who adds [to God’s words] subtracts [from them]” (Talmud Bavliy Sanhedrin 29a). However, others see an example of the rabbinic principle that one should, “make a [protective] hedge for the Torah” (Mishnah Avot 1:1). The fact that this additional phrase gave the snake his opening affirms the Talmudic dictum and refutes the Mishnah Avot.
 
To propose, as many of our rabbis do, that something indestructible (Torah) requires a hedge (metaphor for protective border) is ludicrous. To further suggest that human beings need to be protected from breaking the moral instruction of God (Torah) by preventing them access due to an added hedge, is abhorrent. Should we be protected from what is good? In fact, the so called hedge of rabbinical commentary and extra-biblical law is a stumbling block that keeps many from seeing Yeshua Ha-Melekh, Who is clearly spoken of in the text of the TaNaKh. “Mashiach is the goal of the Torah!”
 
“But sin, seizing the opportunity afforded by the commandment, worked in me all kinds of evil desires — for apart from Torah, sin is dead.” –Romans 7:8 (CJB)
 
It is the “opportunity” to add or subtract from God’s word that, if taken results in death.
 
When we add to God’s Word we give occasion to the evil one (serpent) to entice us into breaking it. Yeshua rebuked some of the Jewish religious leaders of the first century CE for doing this very thing:
 
“And Yeshua said to them, ‘Rightly did Yishayahu (Isaiah) prophesy of you hypocrites, as it is written:
‘THIS PEOPLE HONOURS ME WITH THEIR LIPS,
BUT THEIR HEART (core being) IS FAR AWAY FROM ME.
‘BUT IN VAIN DO THEY WORSHIP ME,
TEACHING AS DOCTRINES THE PRECEPTS OF MEN.’ (Isaiah 29:13)
Neglecting the commandment of God, you hold to the tradition of men.’
Yeshua also said to them, ‘You are experts at setting aside the commandment of God in order to keep your tradition.’”
 
–Mark 7:6-9 [Author’s translation]
 
Gen 3:4 And speaking וַיֹּאמֶר vayomeir the serpent said, to the woman הָאִשָּׁה ha-ishah, “You won’t die or be killed:
 
This is the very moment from the beginning which Yeshua was referring to when He said:
 
“When he (Satan) lies, he speaks out of his own character, for he is a liar and the father of lies.”
הבשורה על-פי יוחנן
 –Yochanan/John 8:44 [Author’s translation]
 
This is a blatant unabashed act of rebellion on the serpent’s part. Satan often begins to tempt through subtle means, but, there is always a point where his real motives are seen plainly by the victim of his tempting. It is at this point that we are provided a way out by the discernment that God has placed in each of us by His breath (the emanation of His Spirit).
 
Gen 3:5 For knows יֹדֵעַ yodeiah אֱלֹהִים Elohim, in the day בְּיוֹם b’yom you (both) consume, eat אֲכָלְכֶם achalchem (plural verb) from it, on account of it, you (both) will open your eyes   עֵינֵיכֶם eiyneiychem (plural) and you will become gods, judges, rulers אלֹהִים elohim, knowing יֹדְעֵי yodeiy good טוֹב tov and וָרָע va’ra evil.
 
Not satisfied with simply calling God (his creator) a liar, the serpent continues by insinuating that God is also a jealous narcissist, bent on keeping good things from His creation and specifically from humanity. As is often the case, Satan manipulates the truth to facilitate his lie. It is true that their eyes will be opened to understand things they had not formerly conceived of, however, they will not become Elohim (God), but will become elohim (judges), having received the ability to pass a judgement of condemnation on themselves and one another. The result will be division where unity had once existed. Ironically, both Adam and Chavah were already rulers over creation and therefore, were already elohim (rulers).
 
As a polemic against Satan’s false claim Yeshua uses the prophetic words of Tehilim (Psalms) 82 to reveal the position of fallen human rule/false deity to rebuke some of the religious leaders of the first century C.E. and prove His Own unique identity as Imanu El, the Creator with us (John 10:31-38).
 
There’s an important lesson here for us. When we know who we are in Messiah, children of Elohim purchased at great cost, new creations, children to whom God has gifted all things; we are free from temptation. It’s only when we forget who we are that it is possible for us to be tempted. For the Messiah follower sin is the action that results from forgetting who we are.
 
We should notice that Satan also shrewdly suggests that the power for the knowledge of good and evil comes from the human act of disobedience and from the tree itself. This is by implication, idolatry, which shows the root of witchcraft as being born of the seed of rebellion (1 Samuel 15:23). In other words, Satan is claiming that this knowledge can be gained by us in our own strength and from power that is intrinsically linked to an inanimate tree. This is the very antithesis of the Gospel of Salvation. Ultimately the question posed by Satan seeks to entice Chavah and Adam to seek independence from God. Tragically they become more and more convinced of the perceived benefits of self-deification. The world is full of this same ideology today as a result of this first act of sin.
 
Knowing both good and evil is of no advantage if we are unable to discern the difference and choose to do good. God had been selective in giving this knowledge for that very reason. The command was a parental protection and not a spiteful act of selfishness.
 
Gen 3:6  And seeing, inspecting, considering וַתֵּרֶא vateire the woman הָאִשָּׁה ha-ishah saw it was good טוֹב tov the tree הָעֵץ ha-eitz for food, and that it was to the eyes desirable, the tree הָעֵץ ha-eitz of wisdom, circumspection, and taking its fruit, ate, and gave also to the man who was with her; and he ate.
 
The pattern for sin begins prior to and runs through the first human act of sinning.
 
• Chavah listened to a creature, rather than to the Creator (Idolatry)
• Chavah followed her own impressions against the instruction of God (Rebellion)
• Chavah made self-fulfilment her goal rather than right relationship with God (Idolatry)
• Chavah, being in a place of contentment, none the less sought after material, aesthetic and mental gain, only to discover the greatest of losses (Idolatry)
 
In seeking to become a god, Chavah, whose name means, “life” purchased death for herself. Adam did likewise.
 
It seems that this verse is retrospectively indicating that Adam was there alongside Chavah, listening to the entire dialogue. If this is the case, he failed miserably in his role as Chavah’s partner and advocate. He could have spoken up at any time and clarified the exact instruction of God as he heard it, but he didn’t. This is why Rav Shaul writes:
 
“Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all human beings, for that all sinned:”
 
As head of humanity Adam is ultimately responsible for sin’s entry into the world.
 
While keeping silent in certain situations is admirable, remaining silent in the face of evil is despicable. We should also note that Adam could also have acted to prevent the full grown act of sin in the time between the conversation and the act of eating, thus thwarting the temptation before it could reach its goal. Adam was not deceived by Chavah, but with her.
 
In tragic juxtaposition to the life giving words of our Messiah, “take and eat, this is my body” Chavah, “took and ate” the means of her demise. The cost of her tasting of this forbidden fruit had already been accounted for by God. Yeshua, God with us, tasted death for the sake of her redemption. The Lamb slain before the foundation of the world (Rev. 5:9).
 
Adam took and ate as well, led by the serpent’s lies and Chavah’s offer, rather than taking the role of leader (רוש Rosh), head of the unity of man and woman. We should observe that this seems like a strange way to  attempt to achieve deity.
 
Both Adam and Chavah purchased the idea, sold to them by Satan, that evil is somehow beyond good. Prior to the fall they had known only the good.
 
Gen 3:7 And the eyes opened of the two of them שְׁנֵיהֶם sh’neiyhem, and knowing וַיֵּדְעוּ vayeid’u they were naked עֵירֻמִּם eiyrumim; they stitched together leaves of a fig tree, to make וַיַּעֲשׂוּ vaya’asu themselves loin coverings.
 
The eyes of their understanding were opened. But had they become enlightened? Their first enlightened thought was of their nakedness עֵירֻמִּם eiyrumim. This form of the Hebrew root,  ערם arum differs from that of Genesis 2:25. Where, עֲרוּמִּים arumim specifically means, “entirely naked” in a physical sense, whereas עֵירֻמִּם eiyrumim while still plural, in that it describes two separately naked individuals, none the less takes on aspects of meaning from the root ערם arum, such as, craftiness, shrewdness, cunning and so on. Adam and Chavah have therefore defiled their God given nature with the nature of the serpent Satan.
 
One wonders why a god should be concerned about his nakedness. The reality is that they were better off as servants of God than they were as sin affected and pretentious gods (elohim).
 
In the service of God, the body, naked or not, is a beautiful and innocent thing. However, in the satisfying of lust it becomes an object of shame.
 
What becomes clear is that they did not die a physical death immediately. This is because the commandment of God explained that through disobedience to His instruction, death would enter the world and eventually, they themselves would die physically.
 
“In the day you consume from it, death will put to death, bring the killing.”
בראשית
–Genesis 2:17 [Author’s translation]
 
“Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all human beings, for that all sinned:”
 
–Romans 5:12
 
The death they died immediately upon eating the fruit was a spiritual death, a death that brought division between them and God, divorcing them from pure relationship with Him. This death was a death to innocence, purity and holiness.
 
“To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled.”
 
–Titus 1:15
 
The new knowledge they had received was both like and unlike the divine knowledge (Genesis 3:22). Derek Kidner notes that they now had knowledge like that of, “a sick man” whose, “aching awareness of his body differs both from the insight of the physician and the unconcern of the man in health.” (Genesis: An Introduction and Commentary, by Derek Kidner)
 
As a reflection of the God seeded goodness that was still within them, they made garments to cover themselves, showing that they were at least in part, remorseful. The fact that this was a right action is affirmed by God’s covering of them in verse 21. It was however, a futile attempt at covering, because without the shedding of blood there can be no remission of sin (Lev. 17:11; Heb. 9:22). Thus, we see that the human being is unable to redeem himself through his own efforts.
 
“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]
 
Gen 3:8 And hearing the voice, sound אֶת־קוֹל et-kol of יהוה אֱלֹהִים HaShem (YHVH) Elohim walking מִתְהַלֵּךְ mit’haleikh in the garden in the spirit, wind, breath לְרוּחַ leruach of the day הַיּוֹם ha-yom: and they withdrew to hide, the man הָאָדָם ha-Adam and his wife וְאִשְׁתּוֹ v’ishto from the face מִפְּנֵי mipeneiy of יהוה אֱלֹהִים HaShem (YHVH) Elohim amongst the trees of the garden.
 
The Targums of Onkelos and Yonatan paraphrase this verse as:
 
"The voice קול Kol of the Word דבר Davar, (Memra) of the יהוה אֱלֹהִים HaShem Elohim"
 
This is consistent with the teaching of John’s Gospel (John 1:1). One asks, aside from metaphor, “When does a voice walk?” The answer, “When He is the Word of God.” This is confirmed by the third person of the unity of God, seen in the subsequent phrase, “in the Spirit”. The Hebrew, רוח ruach is the same word used of the Spirit of God brooding over creation. Therefore we see the Father (יהוה YHVH), the Son (קול Kol voice; דבר Davar Word; Memra Word essence), and the Holy Spirit (רוח Ruach) in restorative action as אֱלֹהִים Elohim (God, intense and complex), approaching and calling out to humanity, אדם Adam and חוה Chavah.
 
God shows His love, mercy and grace in the way He responds to the sin action of Adam and Chavah. Notice that He doesn’t come to them in the moment of their sin but waits, allowing them time to consider what they’ve done and act in repentance. Only when they have made a futile attempt to isolate themselves from Him by hiding among the trees that He created, does He walk through the garden, seeking them out.
 
Gen 3:9 And called וַיִּקְרָא vayikra יהוה אֱלֹהִים HaShem (YHVH) Elohim to the man הָֽאָדָם ha-Adam, and said “Where are you?”
 
The Targum Yerushalayim says, “The Word (דבר Davar) of HaShem Elohim called…”
 
It’s God with us עִמָּנוּ אֵל Imanu El, Yeshua Who comes to us in our need for reconciliation.
 
Why does God ask us rhetorical questions when we sin and isolate ourselves from Him? He asks them for our sake. The question of Genesis 3:9 doesn’t mean, “Where are you, I can’t find you”, to the contrary, it means, “Where are you, do you know?”
 
The answer to the question in this verse is, “We’re out of right relationship with You, we’re lost in our own enlightenment, we’re ashamed and naked with the nudity of disunity and self-harm. We know we can’t hide from You, but we’re desperate to hide anyway, because we realize that You are Holy and that we have become defiled through our rebellious actions.”
 
Gen 3:10 And he (the man) said, “Your voice, sound קֹלְךָ kolkha I heard in the garden, and I was afraid, put in fear, in dread, because I was naked עֵירֹם eiyrom (singular); I withdrew and hid.
 
The Targums of Onkelos and Yonatan read, “I heard the voice קול kol of Your Word דבר Davar, )Memra)”
 
The Hebrew, עֵירֹם eiyrom (naked, crafty) is in the singular form and denotes a different type of nakedness from that which Adam had experienced prior to his sinning. He has realized that the knowledge of actions that dishonour the body has caused a divide between God and himself. His nakedness is now crafty and rebellious and Adam recognizes that this means he is unfit to be in the manifest presence of God, Who is Holy, perfect, without sin. Adam’s attempt at hiding shows that he understands the need for כפרה kaparah covering/atonement. However, the covering he has sought is not sufficient to reconcile him to a pre-fall relationship with God.
 
Adam’s admission of fear is poignant. This is the first mention of fear in the Scriptures and shows that fear is a consequence of sin. While the Hebrew, אִירָא iyra can mean reverence, it is more heavily weighted here, taking on elements of dread and terror. This fear is the fear of the righteous judgement of God, whereas Adam and Chavah had been in simple awe of God up to the point of sinning.
 
John explains this in his first letter:
 
“There is no fear in love; but perfect love casts out fear, because fear involves punishment, and the one who fears is not perfected in love.”
 
–1 Yochanan/John 4:18
 
Gen 3:11 And He (God) said, “Who told you (singular) that naked עֵירֹם eiyrom (singular) are you? From the tree I commanded you not to eat, have you eaten?”
 
Again, the question is meant to help Adam consider his own position and the mechanism that bought him to this place. God knows the answer, therefore the question is, “Did you seek this knowledge from your creator?”
 
Gen 3:12 And speaking, the man said, “The woman הָאִשָּׁה ha-ishah whom You gave to be with me, she gave me of the tree, and I ate.
 
Rather than accept his own guilt and admit the leading role he played in this sin, Adam chooses to blame his wife Chavah. This has become the fall-back position of every human being throughout the ages when caught in sin. In fact the sages of Judaism say of this verse, that the Hebrew verb, אֹכֵל okeil is in the future tense, reading, “And I ate and will eat again”. If this reading is correct, Adam was not yet at a place of true repentance before God, making his blaming of Chavah all the more sinful.
 
By blaming Chavah, Adam insults God directly because Chavah is God’s gift to Adam. In effect, Adam is saying, “You gave me the woman who encouraged me to eat, therefore You’re responsible for my sin.”
 
Many today seek to blame others in order to excuse their own sin. “Pair pressure made me do it”, “Colonialism made me do it”, “The government made me do it” and so on. No one will stand at the judgement and be able to blame others. We will all one day give an account of our actions to God, not based on our mental or emotional assessment of right and wrong, but according to the standard of morality set by His Holiness and written for all to see in His Word the Bible. Now is the time to begin to keep a short account with God through Yeshua the King Messiah. When we keep in step with His Spirit we are able to look forward to the judgement rather than cower away from it.
 
Gen 3:13 And saying יהוה אֱלֹהִים HaShem (YHVH) Elohim to the woman הָאִשָּׁה ha-ishah, “What is this that you’ve fashioned, made, done עָשִׂית asiyt?” And speaking, the woman said, “The serpent הַנָּחָשׁ ha-nachash beguiled, deceived me, and I ate.
 
Once again the question asked by God is rhetorical. What Chavah has done is abundantly clear, God is giving her the opportunity to confess and show repentant action. God’s attributes of justice, love, mercy and grace continue to form the meta-narrative of this historical account.
 
It’s interesting to note the play on words regarding the Hebrew root, עשה asah meaning to make or form from something. When God says, “What is this that you’ve עָשִׂית asiyt made from something” He is drawing Chavah’s attention to the fact that sin is an invasive and destructive deconstruction, an improper use of creation that leads to the forming of a deformity, an abomination. Thus, when humanity makes עשה asah, makes from existing elements we often cause deformities in the creative order. We’re unable to ברא bara (create from nothing). Therefore we are faced with the choice to make something good from what God has provided, in honour of Him, or to make something perverse, in rebellion against Him. Everything we think, say and do is an act of worship, we’re either worshipping God or we’re worshipping someone or something else. That someone may even be ourselves.
 
There is a popular lie among the body of believers worldwide that says “We were made to worship”. This is simply not true. In fact, we were created for relationship. Worship is a product of relationship and not the basis for it. For example, when a man and woman adore each other they are expressing a lesser form of worship. They are in relationship and worship is an expression of that relationship. So it is with God and His creation. As I’ve said on many occasions, God is not a narcissist, creator of robots, rather He is the Holy relational God, Father, Son and Spirit echad, and has created us to reflect His relational unity. I repeat, we were not created for worship but for relationship, and the true worship of God is expressed through relationship in Spirit and in Truth (John 4:23-24). 
 
Following her husband’s lead (now he’s leading), Chavah chooses to blame the snake rather than accept her own role in this sinful act. The commandment not to eat of the fruit had been given directly to Adam, however, Chavah was clearly aware of it because she explained to the serpent that she knew not to eat of the fruit.
 
Again, like Adam, Chavah speaks using the same verb tense, “And I ate and will eat again”.
 
Gen 3:14 And speaking, יהוה אֱלֹהִים HaShem (YHVH) Elohim said to the serpent הַנָּחָשׁ ha-nachash, “Because you have fashioned, made, accomplished, done this, cursed are you above all dumb, beasts, without higher intellect and above the animals of the field; upon your belly you will walk, move תֵלֵךְ teileikh and dust, powder, ashes you will eat all the days of your living:
 
God doesn’t ask the serpent any questions. God asks questions of those who are redeemable, those who might learn and grow toward reconciliation. The serpent had firmly fixed its goal of usurping God’s authority and hence forth has no intention of returning to the love of God. This is an everlasting problem that requires an everlasting solution. Everlasting torment in the lake of fire (Rev. 19:20-20:15; Matt. 18:8, 25:41, 46; Mar. 9:47-48) is the consequence of an unwavering desire to usurp the authority of God. This is true of both the serpent and all who wilfully and perpetually resist God. Love cannot be forced, God will not force those who reject His love to dwell in His presence forever.
 
This is not to be understood as some kind of, “how the snake lost its legs” fable. The curse is made against the serpent Satan, and the physical nature of the snake, which has now become the symbol of satanic and demonic power. The crawling, or walking on the belly, is now symbolic of the act of rebellion accomplished by Satan. Just as the rainbow, which already existed prior to the flood, became a symbol of the covenant promise of God, so to the snake, which slithered prior to the curse, has now become a symbol of the death that has resulted from sin. The dust, which will be pronounced as the symbol of human death, will be the food of the serpent. This is an allusion to the second death, when Satan will be thrown into the lake of fire and eternal punishment at the end of time (Revelation 20:10). He will not be king of hell, yet another extra-biblical myth, rather, he will be just one of many prisoners of the second death.
 
Gen 3:15 And enmity, hatred וְאֵיבָה v’eiyvah I will put between you (serpent) and the woman הָאִשָּׁה ha-ishah, and between your seed and her seed; He shall crush, strike, bruise your head רֹאשׁ rosh, and you shall strike, bruise his footprint, heel, footstep עָקֵב akeiv.
 
One need not be a scholar of the Ha-Brit Ha-Chadashah (NT) in order to see the Messianic significance of this passage. The pronoun describing the woman’s seed is singular, an individual is being spoken of here. That individual is clearly the Messiah Yeshua, Who through His death on the cross, crushed the serpent’s head of power, thus as the second Adam (1 Corinthians 15:45), Yeshua freed humanity from bondage to death. The heel represents Yeshua’s humanity, connection to the earth, which, for a short time was bruised by temporary death.
 
Isaiah the prophet speaks of the Messianic child saying:
 
“Therefore אֲדֹנָי Adonai Himself shall give you an אוֹת ot miraculous sign; ‘הִנֵּה  Hinei Behold, הָעַלְמָה ha-almah the virgin shall conceive, and bear a son, and shall call his name עִמָּנוּ אֵל Imanu-el (with us God)’.
ישעה
–Isaiah 7:14 [Author’s Translation]
 
The Midrash Ha-Ne’elam sees here the common plight of every Jew in his struggle against the evil inclination יֵצֶר הַרַע yetzer ha-ra. The serpent is said to seek to seduce the Jew into trampling on the commandments with his heel, but the Jew can overcome by using his head (the supposed seat of the Torah). Unfortunately this interpretation neglects the fact that we cannot redeem ourselves, not even through Torah observance. It’s the goal of the Torah, the true Head, Yeshua alone, through Whom we are able to resist the serpent and be set free from bondage to death.
 
“When you were dead in your transgressions and the uncircumcision of your fallen humanity, He made you alive together with Him, having forgiven us all our transgressions, having cancelled out the indictment of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross. When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him.”
 
–Colossians 2:13-15 [Author’s Translation]
 
For the believer there are these promises from God for the final crushing of Satan’s (the serpent’s) head beneath our feet:
 
“The God of peace will soon crush Satan under your feet. The grace of our Lord Yeshua be with you.”
 
–Romans 6:20
 
“But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Torah,”
 
–Galatians 4:4 [Author’s Translation]
 
The seed of the woman is only seen as corporate through the drash (comparative teaching) of Rav Shaul (Paul) in Romans 16:20, as a result of its singular application to the Messiah Yeshua, alluded to in Galatians 3:16.
 
“Now the promises were spoken to Avraham and to his seed. He does not say, ‘And to seeds,’ as referring to many, but rather to one, ‘And to your seed,’ that is, Messiah.”
 
–Galatians 3:16
 
Gen 3:16  To the woman הָאִשָּׁה ha-ishah He (God) said, I will greatly הַרְבָּה har’bah make great, multiply אַרְבֶּה ar’beh your pain, hardship, sorrow, toil בְּעֶצֶב b’etzev and your conception, pregnancy; in pain, hardship, sorrow, toil בְּעֶצֶב b’etzev you shall bring forth children, sons בָנִים baniym; and toward your husband will be your  תְּשׁוּקָתֵךְ te'shukateikh desire, longing, craving, stretching out after, overflowing, devouring, and he shall rule, have dominion, reign over you.
 
We should note that there are two separate punishments here. First there is the hardship and toil of life in general, which corresponds to Adam’s hardship and toil in the following verse. Then, following the determiner, “and” there are the hardships associated with pregnancy, birth and child rearing.
 
While the punishment is clearly issued by God and the implementation performed at His command, we should note that the third phrase follows an, “and”, meaning that Chavah’s desire to both bond with and seek to control her husband is a consequence, a natural negative reaction which corresponds to her sinful action. The product of which will be her husband’s need to exercise his authority over her very likely, given his newly acquired sin nature, in an equally unreasonable way.
 
“But women will be redeemed through child bearing…”
 
–1 Timothy 2:15
 
The pain and hardship of child bearing will in one instance at least, result in the redemption of humanity. 1 Timothy 2:15 refers to the birth of the Messiah, in reference to women kind, represented in Miriyam (Mary) the mother of Yeshua.
 
Therefore, “women will be redeemed through child bearing…” doesn’t mean that every time a woman bears a child she merits redemption, rather, it refers specifically to the mother of Yeshua who bore the Redeemer.
 
Gen 3:17 And to Adam He (God) said, Because you hearkened, listened to, obeyed the voice  קולkol of your wife, and ate of the tree, of which I commanded, instructed you, saying, don’t eat of it: cursed is the ground האדמה ha-adamah for your sake, on account of you; in pain, hardship, sorrow, toil בְּעִצָּבוֹן be’itzavon shall you eat of it all the days of your life, living;
 
God shows great mercy in cursing humanity’s realm rather than humanity itself. The consequence of Adam and Chavah’s sin is death, but God is already revealing His merciful plan for redemption, even in the way He pronounces punishment.
 
Adam is punished based on the fact that he listened to and obeyed a voice other than God’s. It’s a mistake to make the woman the focus of Adam’s sin. Adam’s sin is the result of his failing to obey God. He had heard the קול kol (voice) of יהוה HaShem directly and had forsaken it for the קול kol (voice) of another creature. Like the woman, Adam forsook the Creator for the sake of the created thing.
 
Or Ha-Chaim observes Adam’s sin by noting that, “He succumbed to her voice without examining the content of her words.” This is a challenge to us all. We are often too quick to receive what our itching ears want to hear, failing to take the time to discern whether what our ears want to hear is what God wants for us.
 
Adam’s failure to listen to God was not his only error, he also acted on the direction of another in opposition to God. His action in eating the fruit seals the cycle of sin, bringing it back on the head (רוש rosh: the first human, Adam) and thus bringing death to all humanity.
 
“Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned.”
 
–Romans 5:12
 
Gen 3:18 And thorns and thistles shall sprout, spring forth, grow up; and you shall eat the herbs, grains of the field, plain;
 
Thorns and thistles are signs of the neglect of humanity in our failure to protect and nurture the creation as in the days prior to sin and death.
 
“I passed by the field of the sluggard
And by the vineyard of the man lacking sense,
And behold, it was completely overgrown with thistles;
Its surface was covered with nettles,
And its stone wall was broken down.”
משלי
–Mishlei/Proverbs 24:30-31
 
For the LORD’S indignation is against all the nations,… For the LORD has a day of vengeance, a year of recompense for the cause of Zion… Thorns will come up in its fortified towers, nettles and thistles in its fortified cities; It will also be a haunt of jackals and an abode of ostriches.”
ישעה
–Yishayahu/Isaiah 34:2, 8, 13
 
This verse also shows the stark contrast between the luxurious fruit of the garden of Eden and the seed grown in the difficult soil of the sin affected earth.
 
Gen 3:19 In the sweat of your nose, face אַפֶּיךָ apeiykha shall you eat bread, grain, food לֶחֶם  lechem, at a far off time you will return to the ground האדמה ha-adamah from which you came from, were taken from: for dust you are, and unto dust, dry earth, powder, mortar עָפָר aphar, return תָּשוּב tashuv.
 
The implication of this verse is that death itself is a natural consequence of sin and a life alienated from God’s eternal life giving Spirit.
 
Gen 3:20 And calling, the man האדם ha-Adam named his wife חוה Chavah (life); because she became mother אֵם Eim of all כָּל־חָי human life chay.
 
Adam concludes his role as designator of titles for God’s creatures by naming the glory of creation, his wife Chavah.
 
 חוהChavah’s name is synonymous with the Hebrewחיה  chayah (life), therefore her name means, “life” and more specifically, “the mother of all life”. More importantly through her greater offspring she will become the mother of the Life Giver Yeshua, just as Avraham is the father of all who are redeemed through faithnאֱמוּנָה emunah, חוה Chavah is the mother of all who are redeemed through the Life Giver Yeshua.
 
We note that חוה Chavah becomes the mother of all human חָי chay life singular rather than chayiym life perpetual. When God created humanity He breathed into אדם Adam and therefore by extension חוה Chavah, חיים chayiym, perpetual living, now as a result of their sin they are able only to pass on temporal חָי chay life to their children. This life can only be redeemed and transformed into חיים chayiym everlasting life through the substitutional sacrificial life giving blood of ישוע Yeshua the second Adam.
 
Gen 3:21 And fashioning, making  וַיַּעַשׂ vayaas יהוה אֱלֹהִים HaShem (YHVH) Elohim, for Adam and for his wife, garments of hide, skin עוֹר or to wear.
 
The Hebrew, עוֹר or is used to describe both skin and animal hide, however in this context it cannot refer to human skin, given that the human form had been completed and called exceedingly good. In addition to this the garments are made from skin and for Adam and Chavah, rather than from the skin of Adam and Chavah. Therefore the best translation is, “hide” as referring to an animal hide. This means that animals were sacrificed in order to make these garments, thus alluding to the requirement of blood for the remission of sin. This is also an indication of the need for the future sacrifice of the Messiah.
 
“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 note that Adam and Chavah were under judgement of death because of their sin and that a substitutionary sacrifice had been made of animals in order to mitigate that just punishment. Vicarious sacrifice therefore, is evident from the very beginning, long before the Torah, Priesthood and sacrificial system were given to Israel at Sinai. Those who claim that the sacrificial rites of Torah are not substitutional are without a leg to stand on. In fact, those who make this claim stand unatoned and in danger of eternal damnation.
 
Gen 3:22 And speaking יהוה אֱלֹהִים HaShem (YHVH) Elohim said, “Behold, the man has become as one אַחַד achad like us, on account of knowing good טוב tov and רע ra evil: and now, lest he put forth his hand, and take also of the tree of living עֵץ הַחַיִּים eitz ha-chayiym, and eat, and live חַי chay for ever לְעֹלָם l’olam:
 
This verse can also be read, “Behold, the man has become like a unique one among us” meaning he has become unique among the terrestrial creation just as God is unique in all creation. God cannot allow Adam and Chavah to remain as partakers of the tree of living. This is for their own good because in the arrogance of their sinful state they will become progressively more wicked until they reach the heights of Satan’s wickedness, thus forsaking all hope of redemption. By forcing them from the garden, God is protecting them from themselves and making a way for their reconciliation to Him. In the future through Messiah, God will again and forever make the tree of living available to redeemed humanity in the Olam Haba (world to come).
 
“In the middle of its street. On either side of the river was the tree of living, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the sustaining of the nations.”
 
–Revelation 22:2
 
Gen 3:23 Therefore sent away יהוה אֱלֹהִים HaShem (YHVH) Elohim, from the Garden of Eden, to till the ground האדמה ha-adamah, the man האדם ha-adam, from where he was taken. Gen 3:24 And He (God) drove, divorced, put away, cast out, thrust the man האדם ha-adam; and settled, placed to the east of the garden of Eden, the אֶת־הַכְּרֻבִים et-hakeruvim (angelic beings, mighty approachers), and a flaming, blaze לַהַט lahat the sword הַחֶרֶב ha-cherev: which turned, overthrew in every direction הַמִּתְהַפֶּכֶת ha-mit’hapechet, in order to guard, keep the way אֶת־דֶּרֶךְ et-derech of the tree of living עֵץ הַחַיִּים eitz ha-chayiym.
 
God drives humanity out of the garden because of His great love for us. Having received the knowledge of good and evil and having professed, “I ate and will eat again”, Adam and Chavah were in danger of continuing to sin in perpetuity, eventually becoming like Satan, who had chosen to be unredeemable. Thus God, out of love for Adam and Chavah, drove them away from the garden and the tree of living. This was a disciplinary action that would bring them to repentance and salvation through the shedding of His Son’s blood, His death and resurrection.
 
The love, judgement, mercy and grace of God are then placed in both literal and symbolic form at the eastern entry to the Garden of Eden. The אֶת־הַכְּרֻבִים et-hakeruvim (angelic beings, mighty approachers) who are latter described in Solomon’s Temple within the Holy of Holies (1 Kings 6:23-28: 2 Chronicles 3:14) and then in Ezekiel’s vision during Israel’s exile (Ezekiel 1:5-10), will find their ultimate physical and symbolic fulfilment as part of the resurrection.
 
The two מלאכים malakhim (messengers: angels: kerubim) standing at the head and base of Yeshua’s tomb in John 20:12, are there in place of the ark and mercy seat. In the first century CE there was no ark in the Holy of Holies of Herod’s Temple. The curtain to the Holy of Holies was torn at the death of Yeshua to reveal an empty Holy of Holies, and at His resurrection the mercy seat was illuminated over the grave clothes of the Messiah in order to show that access to the heavenly Holy of holies had been granted to all who would accept Messiah’s redeeming sacrifice.
 
The אֶת־הַכְּרֻבִים et-hakeruvim (angelic beings, mighty approachers) of Eden therefore, were a foreshadowing of the kerubim (malakhim) of the resurrection. They stand as guardians surrounding the mercy seat. The fire that oscillated above the gap between them is a representation of the Divine presence, הכבוד יהוה ha-kavod YHVH (Shekhinah), glory of God and the sword is the sword of judgement and Divine justice.
 
This tragic account thus ends with a symbolic proclamation of the greatest hope of all. The hope of eternal glory through the redemptive work of God in His Son Yeshua the King Messiah. This is not a story of God’s vengeance, but a story of His Holiness, justice, all surpassing love and His redemptive plan for humanity.
 
© 2023 Yaakov ben Yehoshua Brown

Introduction:
 
It’s a mistake to call בְּרֵאשִית Bereishit, Genesis 2 the second account of creation. Genesis 2:4-25 is not a different story, as some suppose, rather it’s a detailed section of a greater map. It details the sixth day of creation, illuminating and complementing the meta-account of Genesis 1:1-2:3. The first verses of chapter 2 (4-6) link the account to the meta-account of Genesis 1, by citing the first day (the heavens and the earth) and using it as a reference in order to expound on the subsequent 4 days, thus pointing to the sixth day, which is the focus of the remainder of the chapter.
 
As explained in my introduction to בְּרֵאשִית Bereishit, Genesis, the extremely flawed redaction theory which claims multiple authors and differing versions of the creation story, is tenuous at best, and at worst, utter nonsense. The continuity of Genesis 2 is self-evident and the misperceived discrepancies are easily explained.
 
Bereishit 2 expounds upon the beginning of the generations of humanity as seeded through one man, created בָּרָא bara (creative action of God, ex nihilo [from nothing]) through dust and by the breath of HaShem. A man of earth and heaven, a foreshadowing of the King Messiah Yeshua (Jesus).
 
 The roles of men and woman are defined in terms of the unifying act of a husband and wife and are consolidated in a complex unity אחד echad. The woman is not a subordinate creature, rather she is the glory of creation, just as man is the glory of God through Yeshua. The Genesis 2 account affirms gender distinction rather than gender subordination.
 
“For a man indeed should not have his hair fall down around him (at the sides of his head [long hair]), for as much as he is the image and glory of Elohim: and the woman is the glory of the man. For the man is not of the woman; but the woman of the man: for neither was the man created for the woman; but the woman for the man: for this cause ought the woman to have a sign of liberty on her head, because of the angels. Nevertheless, neither is the woman without the man, nor the man without the woman, in Elohim.  For as the woman is of the man, so is the man also by the woman; but all things are of Elohim. Judge you in yourselves: is it seemly that a woman pray unto Elohim with her hair pulled up (looking like a man)?  Does not even nature itself teach you, that, if a man has long hair (looking like a woman), it’s a dishonour to him?  But if a woman has long hair, it’s a glory to her: for her hair is given her for a covering (a symbol of כַּפָּרָה kaparah/atonement).”
 
–1 Corinthians 11:7-15 (Rav Shaul’s letter) [Author’s translation]
 
Humanity is thus given the job of caretaker of the created environment, and afforded the godly right of naming and reigning over creation. This too is a foreshadowing of the Messiah, Who in sinless perfection, came to restore dominion over creation, silencing the storm and healing the sick and diseased.
 
As we approach this account we should examine our motives soberly. Many resist the plain meaning of the text because their science disagrees with the Scripture, however, as followers of Messiah we must humble ourselves and allow the Rabbi (Yeshua) to teach us by His Spirit. Some aspire to be רבנים rabbonim (teachers), others wish to be תלמידים talmidim (students), but those who are unteachable qualify for neither position.
 
בְּרֵאשִית Bereishit, Genesis 2:4-25 [Translated from the Hebrew text by Yaakov ben Yehoshua]
 
Gen 2:4a These are the generations תוֹלְדוֹת toldot of the heavens הַשָּׁמַיִם ha-sh’mayim and the earth הָאָרֶץ ha’aretz.
 
There are a variety of translations of the first section of Genesis 2:4:
 
“This is the account of the heavens and the earth…” –NIV
 
“This is the history of the heavens and the earth…” –CJB
 
“These are the products of the heavens and the earth…” –Torah, Stone Edition
 
“Such is the story of heaven and earth…” –JPS (Jewish Study Bible)
 
“These are the generations of the heavens and the earth…” –KJV
 
Each of these English translations is attempting to convey the meaning of the Hebrew, תוֹלְדוֹת toldot which is most commonly understood to mean generations or, offspring. It’s true that each of the words chosen by these translators conveys an aspect of the meaning of the  Hebrew word, and that all these ideas combine to give the fuller meaning, however, with respect to the context and nature of the Genesis 2 account, by far the single English word that most effectively conveys the intent of the Hebrew text, is generations.
 
The phrase, אֵלֶּה תוֹלְדוֹת eileh toldot (These are the generations), divides the book of בְּרֵאשִית Bereishit, Genesis into eight sections (11 instances), each introducing a new stage in the development of humanity (Gen. 2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12,19; 36:1, 9; 37:2).
 
So what does this first phrase of בְּרֵאשִית Bereishit, Genesis 2:4-25 mean? God knows the end from the beginning and that there will be a subsequent sinless new creation, so in some sense the heavens and the earth will have a proceeding generation. However, that is not the intended meaning here.
 
We find the subjects of the generations in the account itself, אָדָם Adam, the man האדם ha-adam, איש iysh), along with his partner חוה Chavah, life/living (אישה iyshah), his wife.
 
The account of בְּרֵאשִית Bereishit, Genesis 1 sets a platform for understanding the rhythm of creation:
 
Days 1 through 3:
 
1.) God all existing
2.) God commands
3.) God creates from nothing
4.) God forms the created substance
5.) God names the created environment
 
Days 4 through 6:
 
1.) God all existing
2.) God commands
3.) God creates from nothing
4.) God forms the created creature
5.) God names the created creature
 
This rhythm reflects a generational cycle that is further illuminated through the detailed account of the sixth day, described in בְּרֵאשִית Bereishit, Genesis 2. Additionally, it shows that God first created the environment in which He would place the glory of His creation, humanity. The heavens and the earth therefore, qualify as the location for the generations of humanity.
 
Given, the generational rhythm of בְּרֵאשִית Bereishit, Genesis 1, the habitat and inhabitant cycle it presents, and the naming of the subjects in the latter section of בְּרֵאשִית Bereishit, Genesis 2, we should understand the first phrase of בְּרֵאשִית Bereishit, Genesis 2:4 to mean:
 
“These are the generations of humanity for whom the heavens and the earth were created as a habitation.”
 
Gen 2:4b when they were created from nothing בָּרָא bara, in the day בְּיוֹם b’yom of the making עֲשׂוֹת asaot when יהוה אֱלֹהִים HaShem (YHVH) Elohim made earth אֶרֶץ eretz and heavens שָׁמָיִם sh’mayim,
 
“In the day” בְּיוֹם b’yom refers to the first day of creation by referencing the heavens and the earth which are the foundation for the detail of the current accounting of the sixth day as it’s illuminated in the following text. The inference is that creation was prepared from the beginning as a habitation for humanity, as explained by the clause’s use of תוֹלְדוֹת toldot (generations).
 
Just as in the former account, בְּרֵאשִית Bereishit, Genesis 2:4 continues the rhythm of using בָּרָא bara (created from nothing) and עֲשׂוֹת asot (formed out of something) to denote God’s active participation in every aspect of creation. This is important because it lays a foundation for refuting ontological arguments that impugn the character of God and allow for humanist assertions regarding the universe and the human race.
 
בְּרֵאשִית Bereishit, Genesis 2:4, is the first place in the Torah (Books of Moses) where the Holy personal name of God יהוה YHVH is used along with the generic title אלוהים Elohim:
 
“יהוה אֱלֹהִים HaShem (YHVH) Elohim”. This composite name is important because it’s an expression of the intimate relationship within the God head and God’s love poured out on humanity. In the former account God אֱלֹהִים Elohim (the Judge), is the King and Judge over creation, and here He is revealing His Mercy and eternal all existing nature. The Hebrew יהוה  YHVH is unpronounceable, it denotes Divine mercy. When we read the Holy proper noun יהוה YHVH (In worship we use “Adonai” and in practice, “HaShem” the Name) alongside the generic אֱלֹהִים Elohim (Judge), we understand God to be our Merciful Judge. This unity of Love and Justice illustrates the great depths of our security in Him.
 
The Holy Name יהוה YHVH, also denotes the eternal, all existing nature of God. The rabbis note that the Hebrew phrase, היה הווה ויהיה  HaYaH HoVVeH V’YiH’YeiH (Who was and is and is to come) uses only the consonants of the Holy Name יהוה. They teach therefore, that the Holy Name conveys the eternal nature of God, Who was, is and is to come.
 
Gen 2:5 And every plant of the plain before it was יִהְיֶה yiyeh on the earth בָאָרֶץ va’aretz, and every glistening shoot, herb, grass, of the plain before it sprouted: it had not been sent the rain by יהוה אֱלֹהִים HaShem (YHVH) Elohim upon the earth הָאָרֶץ ha’aretz and humanity אָדָם adam didn’t exist to work the ground הָאֲדָמָה ha-adamah.
 
In reading Genesis 2:5 we are reminded of Genesis 1:2: “And the earth came into existence, desolate and vacant, and darkness was over the face of deep…” –Genesis 1:2a
 
Genesis 2:5 alludes to Genesis 1:2a in order to link this detailed account of humanity to the meta-creation story. The intent of God’s creative plan is revealed in the qualifying statement, “and humanity didn’t exist to work the ground”. The plant life was purposed as both habitation and food for humanity. Humanity’s role would be to work the ground, not under compulsion but in the pure enjoyment of creative, fulfilling work that produces abundant fruit and completes a cycle of peaceful existence. Not a Utopia built by humanism, but a God haven constructed and purposed by God for humanity’s good.
 
Gen 2:6 And mist ascended from the earth הָאָרֶץ ha’aretz, and gave drink to the whole face of the ground הָאֲדָמָה ha-adamah.
 
In reading Genesis 2:6 we are reminded of Genesis 1:2b: “Darkness was over the face of deep, surging, subterranean waters, and the Spirit, Wind, Breath of Elohim brooded, like a mother eagle, relaxed, over the face of the waters.” –Genesis 1:2b
 
Genesis 2:6 gives reference to the waters of the beginning which are mentioned in Genesis 1:2b, and their covering the face of the earth. This is to show the relationship between the   רוח הקודש Ruach Ha-Kodesh (Holy Spirit) brooding over the formless world and the breathing spirit נשמת nishmat that will give humanity life חיה chayah.
 
The gap between this verse and the next presumes that the reader, having the first account in mind, will fill in the remaining events leading up to the sixth day, which is the contextual reference point for Genesis 2:7.
 
Gen 2:7 And formed, יהוה אֱלֹהִים HaShem (YHVH) Elohim, the particular, specific, singular man אֶת־הָֽאָדָם et-haadam of the dust, mortar, powder, dry earth of the ground הָאֲדָמָה ha-adamah, and breathed, blew וַיִּפַּח vayifach into his nostrils the breath, spirit נִשְׁמַת nishmat of living חַיִּים chaiyim; and became the man אֶת־הָֽאָדָם ha-adam a soul לְנֶפֶשׁ  l’nefesh חַיָּה chayah life form.
 
In reading Genesis 2:7 we are reminded of Genesis 1:27: “And creating from nothing, Elohim made the particular, specific, singular man, human in His image to resemble Him, in the image of Elohim He created from nothing, him; male and female, He created from nothing, them.” –Genesis 1:27
 
With illuminating, relational simplicity, this verse unifies the impartation of God’s image and likeness (Genesis 1:27), and describes the joining of the dust of the earth and the breath of the heavens (God’s breath), creating the creature who is the crowning glory of creation, humanity.
 
The man is created prior to the woman in divine order. The Scriptures illuminate the succession of glory and thus show that the role of the sexes is complimentary rather than subordinate (1 Corinthians 11:7-15).
 
Genesis 1:27 uses the noun, “image”, “likeness” thus expressing God’s relationship to humanity, but here it is the verbs of the text that act (halakh, walk), to bring about man’s formation. “Formed” expresses the relationship of the potter to the clay (Isaiah 64:8), and “breathed” conveys the intimate nature of a kiss, a face to face encounter that is as much an act of giving as it is an act of constructing. God gives of Himself in order to create humanity. This rhythm of story and action continues today in the very essence of Messiah following  Jewish practice. Every Shabbat, while remembering the creation of the universe and God’s rest, we light the candles of observance and remembrance and tell (aggadah) the story of creation in order to act out (halakhah) it’s goal, peace and rest in God through Yeshua (Jesus).
 
The breath of God imparted to the man corelates to an act of the life of Messiah Yeshua:
 
“And when He had said this, he breathed on them, and said to them, Receive you the Ruach Ha-Kodesh (Holy Spirit):”
הבשורה על-פי יוחנן 
– Ha-Besorah Al-Piy Yochanan (John) 20:22 [Author’s translation]
 
It’s important to note that the, “breath, spirit נִשְׁמַת nishmat” is not the Ruach Ha-Kodesh Himself but an emanation from the Ruach which affords life to the man. This is a reminder that it’s by the common grace of God that each of us continues to have life in a world that is affected by sin and death. Today (following the fall of humanity) all human beings, (to use a Jewish esoteric turn of phrase) have a divine spark, but not all human beings honour that spark, nor are all human beings in right relationship to the spark Giver, HaShem.
 
This is confirmed by the HaBrit Ha-Chadashah (NT):
 
“So also it is written, ‘The first man Adam became a living soul (nefesh)’. The last Adam (Yeshua) a life-giving Spirit (Ruach).”
 
–1 Corinthians 15:45 [Author’s translation]
 
Man is not a divided entity, rather he is a unity. He is Heart (Core being), Mind (intellectual being), Strength (physical being) and Spirit/Soul (living being), but at his core he is the convergence of all these things, אחד echad (a complex and intense unity). Once created a human being is everlasting, having נְשָׁמָה neshamah (transcendent soul). We are either everlasting unto life through Yeshua or everlasting unto torment through wilful rejection of God’s loving offer of reconciliation through atonement.
 
God does not send people to eternal torment, rather He offers a means of escape. Those who end up in the lake of perpetual fire will be those who have chosen to go there.
 
We note that God did not just breathe life חי into the nostrils of the man formed from dust, but living  חַיִּים chaiyim. This denotes everlasting life. The Hebrew is an intense form indicating perpetual substance.
 
Genesis 2:7 affirms the very clear distinction between humanity and the animals. While we are made up of similar elements, we are entirely unique, unrelated with regard to ancestry. We have been created whole, completed in a singular action of God, rather than over millennia, as the theory of evolution claims. It’s here that every believer is faced with a necessary choice between popular science and the truth of Scripture. This is not an issue of interpretation. The p’shat (plain meaning) of the Hebrew text does not allow for evolutionary theory.
 
It's important to note that this detailed description of the creation of humanity begins with an individual man (Ha-Adam). The Hebrew uses the determiner, אֶת et and the definite article הָֽ ha so as to leave no doubt as to the individual nature of this person. In the context of Genesis 1:27 He is the man, and not a humanity.
 
Gen 2:8 And planted יהוה אֱלֹהִים HaShem (YHVH) Elohim, a garden גַּן־בְעֵדֶן in Eden eidein delight, pleasure, to the east; to put there the particular, specific, singular man אֶת־הָֽאָדָם et-haadam whom He had fashioned.
 
This is the provision of vegetation of the sixth day as recorded in Genesis 1:30. The garden is to be a place of fulfilling work and discovery, a home laden with provisions and opportunities so that the man can utilize his heart, mind and strength in godly perfection.
 
The phrase, “a garden in Eden to the east” makes it clear that Eden is a tangible earthly location and not merely a symbolic or ethereal garden. Eden can be both a location and a symbol, but in accordance with the text, it must first be a physical location. This is further confirmed by the detailed listing of the central river and its tributaries in the proceeding verses. (Eden is not, as some foolishly conjecture, a trans-locational place suspended between heaven and earth).
 
Gen 2:9 And causing to sprout יהוה אֱלֹהִים HaShem (YHVH) Elohim, from the ground הָאֲדָמָה ha-adamah all trees pleasant in appearance, and good for food; and tree the living עֵ֤ץ הַחַיִּים eitz hachayim in the midst of the garden, and the tree of the knowledge of good טוֹב tov and evil רָע ra.
 
Genesis 2:9 again references the provision of fruit bearing trees on the sixth day according to the account of Genesis 1:30. The reason for this literary device is to show the unique nature of two specific trees, which are both physically present, displaying fruit, and at the same time possessed of a spiritual nature. We should remember that prior to the fall, the appearance of a division between the seen and the unseen realms was not evident. Prior to the fall, the spiritual and the physical were observed by humanity as a complex unity.
 
While some claim that the tree of living and the tree of the knowledge of Good and Evil are one tree, the text makes this translation difficult and Genesis 3:22 confirms that the trees are indeed separate.
 
There is no need to make the false choice between the trees being figurative or physical. They are both and more.
 
Gen 2:10 And a river went out from Eden מֵעֵדֶן mei’eiden delight, pleasure, to give drink to the garden; and there it divided, to become four heads.
 
While it’s true to say that the river is a symbol of the prosperity and spiritual vitality that proceeds from holy ground (Psalm 36:8-9; Ezekiel 47:1-12; Revelation 22:1-2), it is presented here as a literal river flowing from a literal garden with four qualifying tributaries to act as land marks, a set of ancient GPS coordinates for triangulating the location of the garden. Unfortunately only the Tigris and Euphrates are identifiable today, while the locations of the Piyshon and Giychon remain a mystery.
 
Gen 2:11 The name of the number one (river) הָאֶחָד echad is פִּישׁוֹן Piyshon: it (he) that flows around the whole land כָּל־אֶרֶץ kol-eretz of הַחֲוִילָה the Havilah sandy land, where there is gold; Gen 2:12 And the gold of the land הָאָרֶץ ha’aretz it (he) is good טוֹב tov: there is the הַבְּדֹלַח ha-bedolach resin, and stone is precious. Gen 2:13 And the name of the river, the second הַשֵּׁנִי sheiniy is גִּיחוֹן Giychon: it (he) that flows around the whole land כָּל־אֶרֶץ kol-eretz of the כּוּשׁ Cush, Black. Gen 2:14 And the name of the river, third הַשְּׁלִישִׁי sh’liyshiy is חִדֶּקֶל Chidekel: it (he) that flows forward to the east of אַשּׁוּר Ashur, Assyria. And the river the fourth הָרְבִיעִי r’viy’iy it (he) is פְרָת Perat, fruitfulness, Euphrates.
 
We see that the numbering of the rivers follows the numbering of the days of creation in the Genesis 1 account. Beginning with the cardinal number אֶחָד echad and continuing with the ordinal numbers שֵּׁנִי sheiniy, שְּׁלִישִׁי shliyshiy, רְבִיעִי revi’iy. Therefore, the Piyshon is a specific singular water source central to understanding the literal, physical location of the garden and the subsequent rivers are ordered according to it. These also being physical waters of the tangible creation. This is further affirmed by the fact that we can locate the continuing existence of two of these rivers today.
 
It's thought that the Cush mentioned here is the Kassite territory east of the Tigris, and not the more remote Ethiopia, which was also known as Cush in Biblical times. Havilah is linked with Cush in Genesis 10:7 and with Babylon in Genesis 10:8, 10, which the Kassites invaded at one time, however the Seba in Genesis 10:7 could indicate South Arabia, which is where the other Havilah of 10:29 is located. It’s possible then that the area described is a compact location above the Persian Gulf. However, it is impossible to know with certainty.
 
Gen 2:15 Taking, יהוה אֱלֹהִים HaShem (YHVH) Elohim, the particular, specific, singular man אֶת־הָֽאָדָם et-haadam, and placing him to rest in the garden of Eden, delight, pleasure, to work, serve and to keep it, watching over it.
 
God transports the man into the garden He has prepared for him. This is a beautiful illustration of the journey that every believer has entered into. We are transported in Messiah from the dust of this life into the fresh wind of the Olam Haba (eternal kingdom). We have been redeemed and perfected in Messiah, and we are being made holy, sanctified (set apart). Our destination is the rest of God.
 
The text continues to emphasize the individual nature of the man. This sets the stage for the statement of HaShem, “It’s not good for man to be alone” (v.18). (It is ridiculous to say that “ha-adam” means “the humanity” here, because the man is about to be referred to in the singular as being alone).
 
Man is placed in the garden to work it in joy and take care of it in love. Man’s subsequent sovereignty over the garden is a gift of God, an extension of His sovereignty and a reflection of His image, likeness.
 
It’s worth noting that the man is placed in Eden, inferring that he was created elsewhere. This adds weight to the Jewish tradition that says Adam was created through האבן ha-even the foundation stone located on the temple mount. That same stone that was centred in the Holy of holies, the stone which Jewish tradition says Abraham sought to sacrifice Isaac upon, and the same stone which Jacob laid his head upon when he saw the vision of the ladder, and of course, the stone upon which the blood of the Yom Kippur sacrifice fell when sprinkled by the High priest following the loss of the ark of the covenant.
 
Gen 2:16 And commanded, יהוה אֱלֹהִים HaShem (YHVH) Elohim, the הָאָדָם man ha-adam, saying, “Every tree of the garden consume, freely eat: Gen 2:17 But of the tree of the knowledge of good טוֹב tov and evil רָע ra, don’t eat from it: for in the day you consume from it, death will put to death, bring the killing מִמֶּנּוּ מוֹת mimenu mot.
 
The man receives this instruction directly and is therefore responsible to convey it accurately to his future wife.
 
Up until the fall, humanity, both the man and the woman, knew only good. Thus the knowledge of all things, including the possibility of evil was to be off limits to them.
 
We note that while most English versions of the Bible say, “In the day you eat of it you will surely die”, the Hebrew text literally says, “in the day you consume from it, death will put to death, bring the killing.” While it is true that אדם Adam and חוה Chavah died a spiritual death in the day that they ate of the fruit, they did not die physically in that same day. Therefore the more common reading seems unlikely. What is more consistent is the literal reading which is supported by Rav Shaul’s (Paul) letter to the Roman ecclesia (body of believers):
 
“Therefore, just as through one man sin entered into the world, and death through sin; and so death passed to all humanity, for all have sinned:”
 
–Rav Shaul’s Letter to the Romans 5:12 [Author’s translation]
 
To paraphrase the text:
 
“The day you eat the fruit you will open up a way for sin to enter both yourself, and your progeny and the world in perpetuity: death will result, and will continue to kill generationally.”
 
Gen 2:18 And spoke יהוה אֱלֹהִים HaShem (YHVH) Elohim, saying, It’s not good לֹא־טוֹב lo tov that becoming, the man הָֽאָדָם ha-adam is alone; I will fashion one who helps to meet his need, to be in front of him.
 
This is the first instance of something being called, לֹא־טוֹב lo tov not good. The phrase, lo tov is used here to mean, incomplete. Genesis 1:27 reveals the complete creation of the man and the woman and the subsequent verses culminate in the phrase, “God saw everything that He had made, and behold it was טוב מאוד tov meod, exceedingly good; meaning not only, very good but also, complete.
 
In isolation man is yet to reflect the full nature of being made in God’s image because God was in relationship from before the creation of the world. The God-head Father, Son and Spirit are a relational complex unity. Therefore man, who has received a soul life through the imparting of the breath of God’s Spirit, now needs a counterpart, as the text says, “to stand before him”. Once the man receives his counterpart he will find the full expression of what it means to be made in the image and likeness of God through the act of unifying his flesh with the woman. This relational bond reflects the fullness of the God-head, thus illuminating the greater meaning of image and likeness.
 
Gen 2:19 And had formed יהוה אֱלֹהִים HaShem (YHVH) Elohim, from the ground הָאֲדָמָ֗ה ha-adamah every living thing of the plain, and every flying thing of the sky waters; and He brought them to the man הָֽאָדָם ha-adam to see what he would call them: and what called every soul נֶפֶשׁ nefesh living חַיָּה chayah, the man הָֽאָדָם ha-adam, it, (he), was the name.
 
The livestock were formed prior to the man, as recorded in Genesis 1:24. Thus the text of Genesis 2:19 reads, “had formed”. By giving the man an opportunity to name the animals, God was further imparting His likeness/image to humanity. This act reflects the naming by God of the created elements, thus conveying His sovereignty over the creation. In a similar way, the man Adam is given sovereignty over the animals as a representative of God in creation. Yet another foreshadowing of the Messiah.
 
Gen 2:20 And proclaimed, the man הָֽאָדָם ha-adam names for all the beasts, cattle, and flying creatures of the sky waters, heavens, and every beast of the plain; but for Adam there was not found a helper, to meet his need, to be in front of him.
 
This proclamation over the animals reflects the proclamations of God over the created elements. In naming the animals the man Adam affirms their identity and purpose just as God had affirmed the identity and purpose of humanity through His proclamation (Genesis 1:26).
 
The fact that none of the animals were found suitable is yet another affirmation of humanity’s unique role in creation. Through the process of naming the animals God was teaching the man to recognize his own need for equitable relationship. Having finished naming the animals and realizing that none were compatible, the man was ready to receive the helper who had always been intended for him.
 
Gen 2:21 And making to lie down, יהוה אֱלֹהִים HaShem (YHVH) Elohim, caused a deep sleep to fall upon the man הָֽאָדָם ha-adam, and he slept: and he took the one אָחת ha-achat, (feminine cardinal number) side, rib, and closed up the flesh beneath;
 
This passage elaborates on the complete work of creating human beings as described in Genesis 1:27. It is not conveying a new creation so much as an extension of the creation begun in the singular and specific man Adam.
 
This deep sleep is reminiscent of Genesis 15:12, where the Patriarch Abram falls into a deep sleep and God meets with him to prepare him for the transition that he is about to go through. This connection to the Patriarch in his role as the Hebrew העברי ha-ivri seems fitting.
 
The side or rib (singular) is called,  הָאָחת ha-achat the one. The feminine cardinal number being used for the first time here. This is not intended to indicate some sort of struggle in the man between the feminine and masculine attributes of his person, rather it is intended to emphasize the unique nature and role of the woman.
 
Gen 2:22 And established, built, יהוה אֱלֹהִים HaShem (YHVH) Elohim, the side, rib, which He had taken from the man הָֽאָדָם ha-adam, into a woman אִשָּׁה Ishah, and brought her to the man הָֽאָדָם ha-adam.
 
The woman is established, formed, and complete, and is brought to the man by God, Who acts the part of a Middle Eastern Haredi Jewish Father, both selecting His son’s bride and as the Father of the bride, bringing her to His son beneath the wedding chupah of the universe, the stars covering them in majestic procession.
 
Gen 2:23 And speaking the man הָֽאָדָם ha-adam said, This (feminine) is now bone, essence of my bones, essence, and flesh of my flesh: she will be called Woman אִשָּׁה Ishah, because out of man מֵאִישׁ mei’ish taken was she, this female one.
 
Realizing for the first time that he is encountering one like himself, a helper to stand before him as an equal, the man איש Iysh rejoices in naming her, אשה Ishah recognizing both her connection to him and her uniqueness.
 
The text leaves unanswered the reason why man is called, איש iysh. This word comes from the Hebrew root, אש eish meaning fire. Fire is said to symbolize man’s uniqueness within the created order. We are reminded that the Spirit of the Lord is also likened to fire in Scripture (Ex. 3:2; 13:21; Isa. 4:4; Matt. 3:11-12; Luk. 3:16-17; Acts 2:3-4; 1 Thess. 5:19) and that it’s this same Spirit that breathed life into the man.
 
The Rabbis note that the presence of godliness is seen in the naming of the man and woman through the shortened form of the Holy Name. The י Yod from יה YaH is added to אש eish (fire) to form איש iysh (man) and the ה Hey from יה YaH is added to איש iysh (man), and the י Yod removed to form the feminine form אשה ishaH (woman). It is said that this symbolizes the need for God to be present in a marriage, in order to facilitate true unity and peace. If God (YaH) is removed from their respective titles, they are both left with אש eish (fire), which can burn out of control under the wind of sin and thus destroy the marriage.
 
Gen 2:24 Therefore leaving, a man, his father and his mother, he shall catch, overtake, cleave, cling to, stick to, stay close to, follow, and join to his wife בְּאִשְׁתּ֔וֹ b’ishato: to become of flesh, one אֶחָד echad, (masculine cardinal number: root meaning complex and intense unity).
 
The role of a husband is beautifully illustrated here. From the beginning God intended marriage to be a living example of the unity of His divine relationship, within the God-head, and with ethnic Israel, and through her to the body of believers ecclesia, redeemed humanity as echad one.
 
When asked about divorce Yeshua spoke of this very passage, testifying to its historical relevance and its spiritual importance:
 
“And they said, Moses suffered to write a bill of divorcement, and to put away a wife. But Yeshua (Jesus) said to them, ‘For your hardness of heart he wrote you this commandment. But from the beginning of the creation, He made them male and female. For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh: so that they are no more two, but one flesh. What therefore God has joined together, let no person tear apart.”
 
 –Mark 10:4-8
 
The wider implications of the Hebrew, דָבַק davak cleave, speak immutable security to the marriage relationship that is held together in the Spirit of God through Messiah Yeshua. The bar is set high for the man/husband, why? Because it is the standard set by our Messiah, Who, as the Groom of the ecclesia, has given up His life for His bride.
 
Gen 2:25 Existing, the two שְׁנֵיהֶם sh’nayim (cardinal masculine) were naked, bare, smooth, prudent, עֲרוּמִּים arumim the man הָֽאָדָם ha-adam and his wife וְאִשְׁתּוֹ v’ishato, and were not ashamed, disconcerted, embarrassed.
 
The Hebrew, עֲרוּמִּים arumim is plural, indicating that they shared their nakedness and accepted the complimentary part they each played in their sexual, intellectual and spiritual unity. In Genesis 3:10 the same root word is used in the singular form, עֵירֹם eirom denoting the division that had come between the man and the woman as a result of sin. Sin had sought to divide what God had made one אחד echad. This is why ישוע Yeshua (Jesus) uses the example of the pre-fall unity of the man and the woman, as a rebuke to those particular first century Jewish men who were allowing divorce for any and every reason (Mark 10:4-8). Divorce, like sexual immorality, is a result of the fall. It is hated by God because it defiles the greatest earthly representation of His relational love, as pictured in the marriage of a man and a woman.
 
This last verse of the detailed account of the sixth day of creation, is a description of unity devoid of jealousy, sexuality without sin, observation without criticism, self-love without self-deification, confidence without pride, enjoyment devoid of regret and contentment born of the joy that comes from wanting what one has.
 
© 2023 Yaakov Ben Yehoshua (Brown)

What we’ve learned so far:
Author:
God, HaShem, Yeshua, Ha-Ruach

Scribe:
Moshe (Moses), with collation and annotation of remaining events completed by Yehoshua (Joshua). It’s interesting to note the meanings of the Hebrew scribes’ names. Moshe (Draw forth) and Yehoshua, Yeshua (Salvation, the Lord’s Salvation). Creation is drawn forth from nothing, through Yeshua, the Lord’s Salvation for the purpose of creation’s redemption.
 
Dating:
Approximately 1400 BCE.
 
Category, Style & Genre:
Historical, Instructional, from the Torah, the five books of Moses (בְּרֵאשִית Bereishit, Genesis uses pictorial language and the occasional poetic phrase in the same way we use pictorial and poetic language in daily life, for the purpose of conveying factual information).
 
A Definition of Divine Inspiration and Human Penmanship:
The Word of God (Yeshua), imparted to and through a human being in whom God’s Ruach (Spirit) resides; the product of which is the convergence of truth communicated in both spoken and written form, for the purpose of transmitting to humanity, God’s will and purpose for all creation.
 
Note: Divine Inspiration is not dictation, channelling, auto-writing or any other form of mindless witchcraft. To the contrary, Divine Inspiration operates in relationship. Unlike the demonic spirits of auto-writing or channelling, God’s Spirit does not take over the wilfully blanked mind of the writer, but instead works in relationship to the writer.
 
“The רוח Ruach (Spirit) of יהוה HaShem (YHVH) spoke דבר-בי diber-biy in, through me; וּמִלָּתוֹ  umilato and His (discourse, word, conversation) was on my tongue.”
שמואל ב 23:2
–2 Samuel 23:2 [Author’s translation]
 
“לִבְנֵי My leiv (Core being, heart) is stirred by a noble theme as I recite my verses for the king; my tongue is the pen of a skilful writer.”
תהילים 45:1
–Psalms 45:1 [Author’s translation]
 
The Basic Thematic Distinctions in Genesis:
• Creation
• Primeval History
• Patriarchal History
 
Division of the Days of Creation:
 
Days of Forming                                           Days of Filling
1) Light אור Or (v3)                                          4) Luminous Bodies מְאֹרֹת Meorot (v14)
2) Waters שָּׁמַיִם Shamayim, מַיִם Mayim (v7)      5) Every living thing in the sky waters & the earth waters מַיִם Mayim (v21)
3) Dry ground אֶרֶץ eretz (v9-11)                         6) Every creature that fills the earth אֶרֶץ eretz, plants for food, humanity (v24-30)
 
Interpretation:
Keeping in mind that in all Scripture interpretation we are reliant on the direction of the Holy Spirit, the illumination of the Rabbi Yeshua and the surrounding fidelity of the Father; we are not afraid of the suppositions presented by science, philosophy, art and so on. Any and every interpretation that agrees with the wider Biblical text of the Messianic Canon (Torah, Neviim, Ketuvim [OT] and Ha-Brit Ha-Chadashah [NT]), may be considered. However, only that which is stated in the plain meaning of the text, or, submits to the plain (p’shat) meaning through hint (remez), comparative meaning/halakhic principal (drash) and Divine mystery (sod), may be accepted as a reliable foundation upon which to build our theology in action (hagadah v’halakhah), the way we tell, the way we walk.
 
Hebraic Methods of Interpretation (PaRDeS):
P’shat: Plain meaning
Remez: Hint
Drash: Comparative meaning
Sod: Divine mystery
 
Overview:
בְּרֵאשִית Bereishit, Genesis 1:1-2:3 conveys the foundational truth that God, Who is all existing, created all that exists from nothing, ex nihilo. This stands in stark contrast to the many theories of the universe that seek to prove accidental creation or the eternal existence of the universe.
 
In בְּרֵאשִית Bereishit, Genesis 1:1-2:3 the creation is described in broad terms but with interesting detail that shows (as one would expect from a divinely revealed text) that God was concerned not only with revealing a pictorial account but also an historical record that would stand up to the honest scientific and literary critique of humanity; not because He requires our affirmation but for the sake of our salvation.
 
בְּרֵאשִית Bereishit, Genesis, the first book of the Torah, also begins the literal history of Israel, an ethnic people chosen by God and given a clear lineage that reaches back via Israel’s Patriarchs (Avraham, Yitzchak & Yaakov) to the first man Adam. Though it’s impossible to determine the time span covered by the genealogical listings of the Genesis text, due to the Hebrew practice of listing key figures in ancestral records and the ambiguous nature of the Hebrew, “ben, b’nai”, meaning, Son, Sons, children, grandson, grandsons, grandchild, ancestor etc; what we do know is that this genealogy is intended to be understood as an historical record leading from the inception of all things to the creation of a holy people, who have been chosen by God to transmit the Ketuvim (Writings) of God to future generations of both Jews (Hebrews) and the many other people groups of the world. Ultimately, this was intended to bring the Good News of redemption, which is first mentioned in בְּרֵאשִית Bereishit, Genesis 3:15.
 
Interpreting The Text:
 
בְּרֵאשִית Bereishit, Genesis 1:1-2:3 (Translated from Hebrew by Yaakov ben Yehoshua)
 
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:  
 
Some English translations of Genesis translate the first composite Hebrew word of Genesis 1:1 “בְּרֵאשִית Bereishit” as, “When God began”. Though it’s true to say that in some cases the Hebrew prefix, “בְּ” can mean, “When”, the more common meanings are, “In the, on the”. Also, the better translation using, “When” would be, “When beginning” because the Generic Hebrew noun אֱלֹהִים Elohim (God) is used following the word רֵאשִית reishit (beginning). It seems far too obvious that the translation, “When God began” is attempting to promote an agenda that lends itself to scientific revisionism rather than intellectual honesty.
 
The Hebrew verb, בָּרָא bara (create from nothing: used only of God’s creative work) is singular, denoting the intense rather than plural nature of the first use of אֱלֹהִים Elohim (God).
 
The Hebrew, שָּׁמַיִם sh’mayim combines sky and waters. Although this is a clear reference to the heavens, it’s important that the components that make up this composite word are illuminated in order to show the legitimate truth of the elemental beginnings of the created order. In the context of Bereishit chapter 1 the Hebrew, הָאָרֶץ ha’aretz speaks of the entire mass of the earth.
 
This first verse begins a rhythm of God’s creative intention followed by His, for lack of a better phrase, hands on moulding of those elements created in הדבר ha-Davar the Word Essence of יהוה HaShem (John 1:1-2).
 
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.
 
At God’s command, and through His בָּרָא bara (creative action of God), all things come into existence. Some have suggested that there is a gap between verses 1 and 2 of בְּרֵאשִית Bereishit, Genesis 1, in which a heavenly catastrophe took place, a battle between good and evil that resulted in the newly created earth descending into chaos at the hands of an evil devil or monster. This has much in common with Near Eastern mythology but has little in common with the Hebrew text or the theme of the book of בְּרֵאשִית Bereishit, Genesis.
 
The Hebrew, בהוּ bohu, rightly translated “empty, void, vacant” is mistranslated as “chaos” by those who want to make a link between the Biblical account and ancient Near Eastern mythology. However, the word, בהוּ bohu is found in only three other places in the Hebrew Scriptures (Isaiah 34:11; 45:18; Jeremiah 4:23) and does not describe chaos but desolation and emptiness.
 
In fact it’s impossible for the fall of Satan to have happened prior to the creation of humanity because elsewhere Scripture explains that Satan was a guardian cherub of Eden (Ezekiel 28:10-14) before he fell (Isaiah 14:12-14; Luke 10:18). In addition to this at the end of the creation week of בְּרֵאשִית Bereishit, Genesis 1 and 2, God calls everything (this would include the created being Lucifer [not yet known by the name Satan]) “exceedingly good” (Gen. 1:31). Therefore, at some point after the creation of Eden and the end of the creation week, Satan fell, tempted Adam through Chavah [Eve] (Genesis 3:1-14), and as a result of humanity’s sin choice, sin entered the world and death with it (Romans 5:12). This chronology doesn’t allow for the possibility of the chaos myth or the, Gap theory. Both of which contradict the inspired Hebrew text of בְּרֵאשִית Bereishit, Genesis.
 
Jewish tradition (Targum Yonatan) also rejects the Gap theory, claiming that the מלאכים malakhim (angels/messengers) were created on the second day and therefore could not have participated in a cosmic conflict which took place between the first and second days. The text itself does not tell us when the מלאכים malakhim were created. However, we do know that they are created beings (Nehemiah 9:6; Psalm 148:2, 5; Colossians 1:16-17):
 
“Praise Him, all His מלאכים malakhim (angels, messengers): praise Him, all His hosts… Let them praise the name of יהוה HaShem: for He commanded וַיֹּאמֶר vayomer, and they were created.”
תהילים 148:2, 5
–Psalms 148:2, 5 [Author’s translation]
 
The phrase, תֹהוּ וָבֹהוּ tohu v’bohu “desolate and vacant”, may also be translated, “formless and empty”. This phrase sets up the rhythm of the subsequent creation days. During the first three days God distinguishes and then gathers, thus giving form, and on the remaining three days He makes and fills the form, which had once been empty/vacant.
 
It’s suggested by some, that חֹשֶׁךְ choshekh (darkness) is not subject to a creative act and therefore always existed. This is easily refuted by the wider Scriptural text.
 
“I form the light וּבוֹרֵ֣א uvorei (from בָּרָא bara) and create (from nothing) חֹשֶׁךְ choshekh darkness,”
    ישעה 45:7
–Isaiah 45:7 [Author’s translation]
 
“Through Him all things were made; without Him nothing was made that has been made.”
 1:1-5 הבשורה על-פי יוחנן
 –Ha-Besorah Al-Piy Yochanan (John) 1:3 [Author’s translation]
 
Some, in misunderstanding the genre of teaching used by John in his gospel, mistakenly see the darkness of בְּרֵאשִית Bereishit, Genesis 1:2 as being in and of itself evil. This is nonsense. The words of John’s opening chapter are a drash (a comparative teaching) on the creation narrative that is intended to convey the pre-existent nature of the Messiah (The Word Essence of God) and the battle that John’s generation were unable to see, the war between God and the darkness of the fallen world. A battle in which the fallen darkness (an allusion to spiritual blindness resulting from the fall of both Lucifer and humanity) is unable to comprehend or overcome the Light that emanates from Yeshua. We know that the darkness of בְּרֵאשִית Bereishit, Genesis 1 is called “exceedingly good” because God says so (Gen. 1:31). Contrary to popular belief, darkness is not the absence of light. God is light and all things exist in Him, therefore the darkness exists in Him.
 
The existence of the earth as desolate and vacant denotes a foundation that is to be built upon and filled up. In fact the first three days are devoted to the foundational elements of creation. These elements, which include water and earth, are brooded over by the Ruach (Spirit) of HaShem.
 
The Hebrew, מְרַחֶפֶת merachephet, meaning, “brood, relaxed”, is used elsewhere in Scripture to convey the protective nurturing actions of the mother eagle over her young, even prior to their birth (Deuteronomy 32:11). This brooding is motivated by the knowledge of future purpose.
 
Every beginning has a goal, and the goal of The Beginning is Yeshua (Salvation). In a similar way to that of a mother eagle, who instinctively knows that her chicks will hatch and grow to learn how to glide on the wind, the Ruach (Spirit) of HaShem broods over the elements that will act as the beginnings of creation and more specifically, the מָּיִם mayim (waters) of the הָאָרֶץ ha’aretz (earth), which will soon be moulded into an image/likeness/representation of God, to form humanity. Our purpose is made certain, long before we ever came into being.
 
“Like an eagle that breaks up her nest,
That broods and relaxes over her young,
He spread His wings and caught them,
He carried them on His pinions.”
דברים32:11
--Devarim (Deuteronomy) 32:11 [Author’s translation]
 
The intimate Hebrew description, עַל־פְּנֵי הַמָּיִם al p’neiy ha-mayim (Over the face of the waters) illuminates the action of the Holy Spirit as He hovers over the surface of the earth’s waters. The Ruach, breath of HaShem broods and breathes upon the waters that are representative of חיים chayim (living), both practically and spiritually. This is a picture of the relationship between created חיה chayah (life) and the life Giver. His breath moving against the water, and its deep, surging response.
 
What becomes clear from the wider Scripture, is that while God ceased for the period of the seventh day, He continues to sustain and purpose His creation. He continues to make (asah) each one of us into who we’re purposed to be in Him.
 
“The רוּחַ Ruach (Spirit) of אֵ֥ל El (God), has made עָשָׂ֑תְנִי asat’niy me, and the breath נִשְׁמַת neshmat of שַׁדַּי Shaddai (The Almighty) has given me life חַי chay.”
איוב 34:4
–Job 33:4 [Author’s translation]
 
After healing a man on the Shabbat Yeshua had this to say:
 
“My Father continues to work hence forward, and I work.”
 5:17  הבשורה על-פי יוחנן
 –Ha-Besorah Al-Piy Yochanan (John) 5:17 [Author’s translation]
 
1:3 And commanded וַיֹּאמֶר vayomer, אֱלֹהִים Elohim, “Be light אוֹר Or”, and light אוֹר Or was:
 
This verse begins a literary rhythm that uses a trifold pattern to convey the process of creation and the way it continues to unfold in our daily lives.
 
1. God commands וַיֹּאמֶר (vayomeir)
2. God Sees/Observes וַיַּרְא (vaiy’re: from ראה ra’ah)
3. God Proclaims/Calls/Name  וַיִּקְרָא(vayikra)
 
God commands creation, He sees that it’s good and He gives all created entities unique names and roles in the order of the universe. From the view of humanity, God has created us in love, observes us with pleasure and imparts to each of us a unique and fulfilling identity and purpose in Him.
 
The light which is commanded in 1:3 is essential to the remainder of creation. John’s Gospel understands this light to be the product of the Father through the Word Essence (Yeshua), it illuminates the formless and empty elements and acts as an ignition for both the inanimate matter and the living souls which are to come.
 
1:4 And saw, אֱלֹהִים Elohim, the light האוֹר Or, that it was טוֹב tov good, whole, complete, and made a distinction, אֱלֹהִים Elohim, between the light האוֹר Or and the darkness הַחֹשֶׁךְ hachoshekh:
 
Before distinguishing between light and darkness, God sees that the light is good. The light is a representation of all that is good.
 
Distinctions are made throughout the creative process of God. In Hebrew thought the distinguishing of things is not the same as the separation of things.  As mentioned previously, darkness is not the absence of light, rather it is a creation of The Light of God:
 
“If I say, ‘surely the חֹשֶׁךְ choshekh (darkness) shall cover me’; even the לילה laylah (night, spiralling darkness) shall beאור  Or (light) surrounding me.”
תהילים 139:11
–Psalms 139:11 [Author’s translation]
 
1:5 And proclaimed וַיִּקְרָ֨א Vayikra אֱלֹהִים Elohim, the light, “day” יוֹם yom, and the darkness הַחֹשֶׁךְ choshekh, אֱלֹהִים Elohim proclaimed, “night, spiralling darkness” לָיְלָה laylah and it was evening עֶרֶב erev and there was morning בֹקֶר boker, day יוֹם yom one אֶחָד echad. [אֶחָד echad is a cardinal masculine Hebrew number that is also the Hebrew root meaning, “complex and intense unity”].
 
The light and darkness are named for identity and purpose. They are the first to be distinguished between and the naming of them establishes a foundation for the days of creation. We note that light is named first, followed by darkness, however the days are recorded in terms of evening and morning. This is a Hebrew format for measuring days that understands the evening as the beginning of the first 12 hours of a day and the morning as the beginning of the second 12 hours, thus it’s a Hebraic formula for a 24 hour day.
 
While in captivity in Egypt prior to the revelation of God’s Word at Sinai, the Israelites witnessed the worship of the Sun god Ra at the dawn of each day as the Sun rose and in the evening of each day as it set. As a counterpoint to this the text of בְּרֵאשִית Bereishit, Genesis given months after Israel’s escape from Egypt, shows the days as being subject to God and their rhythm follows the order of creation, “Darkness and light” in order to remind the Israelites of God’s sovereignty over all creation.
 
Some suggest that day one of creation is not the first day of creation but merely a first day of creation. They seek to affirm the misreading, “When God began to create”, however this position becomes untenable when we note that the Hebrew, אחד echad is the masculine cardinal number rather than the masculine ordinal Hebrew form used for the remaining five days of creation. This makes day one unique and establishes it as the first day of God’s creating.
 
The Hebrew, אחד echad is also the Hebrew root meaning, “complex and intense unity”. This same word is used to describe a single bunch of grapes or an army going out as, “one man” (Numbers 14:15). It is also used to describe the complex unity of God in the Shema (Deut. 6:4), the central prayer of the Jewish faith. While we cannot say that this first day is longer than 24 hours (Evening & morning), we can say that in some mysterious way, this day is a complex and intense unity.
 
1:6 And commanded וַיֹּאמֶר vayomer אֱלֹהִים Elohim, “Be, atmosphere, the visible arch of the sky” by severing the waters and becoming distinct between the waters and from the waters.
 
Thus the trifold rhythm of command, see and name, continues. This verse describes the vault of the sky as seen from the earth in an arch over the globe. Job 37:8 refers to the sky as being as, “hard as a mirror” and the prophet Isaiah notes that it’s like, “a tent (ohel)” (Isaiah 40:22).
 
This dividing of the waters foreshadows HaShem’s deliverance of Israel (red sea) and the nations (baptism/immersion of Yeshua). The distinguishing between the waters also conveys a sense of the clear boundaries set in place in order to produce the ideal environment for life on earth.
 
As a mirror, the sky reflects our actions back to us, as a tent, it reminds us that we’re dwelling under the loving protection of God, and in the dividing of the waters we see that God, knowing the end from the beginning, had already prepared our escape from sin, just as He had already prepared Israel’s escape from captivity in Egypt through the divided waters of the red sea.
 
1:7 And made  וַיַּעַשׂ vaya’as אֱלֹהִים Elohim, the atmosphere, the visible arch of the sky, and distinguished it between the waters that were below the atmosphere and the waters that were above, and the atmosphere came into existence (stood upright).
 
God, made/moulded/fashioned, the sky. The Hebrew וַיַּעַשׂ vaya’as (and constructing from something) is used here rather than the Hebrew בָּרָא bara (to create from nothing), why? Because God acts in His creation to form it in relationship to Himself. Those who claim a hands off approach by the Creator are hard pressed to refute the plain meaning of the text. We are told that God not only made the elements for the creation of things from that which did not exist, He also fashioned the elements into completed things. This has a great deal to say to us as followers of Messiah and children of HaShem. From the beginning, in the very process of His creation, He shows us the foundation of our security in Him by promising to complete that which He has begun in us.
 
“Being confident of this, that He who began a טוב goodהעבודה  work in you will carry it on to ישלים completion, perfecting until the יום day of המשיח ישוע Ha-Mashiyach Yeshua (The Messiah Jesus).”
 
–Philippians 1:6 [Author’s translation]
 
The writer of the letter to the Philippians understood the rhythm of creation and its relationship to the life of the individual believer and the community of faith. Note that God will complete, perfect the work He has begun, just as He did in the creation. In addition we see the correlation presented by the terms, יום yom and טוב tov.
 
Just as the sky, when complete, stood upright; all things were created for the purpose of standing upright.
 
1:8 And proclaimed וַיִּקְרָ֨א Vayikra אֱלֹהִים Elohim, the atmosphere, “Sky waters”, and it was evening עֶרֶב erev and there was morning בֹקֶר boker, day יוֹם yom two שֵׁנִי sheiniy [Hebrew masculine ordinal number].
 
Some pay a great deal of attention to the fact that the Masoretic Hebrew text of this verse does not include the phrase, “God saw that it was good”. The Septuagint (Greek Manuscript translated by Jewish Rabbis in the 3rd century BCE) includes the phrase, however, even if it were not included, in the end the result is the same, “God saw all that He had made and that it was exceedingly good” (Gen. 1:31).
 
Rashi (RAbbi SHlomo Itzhaki the 11th Century Jewish Rabbi and Scholar) in his commentary on the Torah (Chumash) explains that in the case of the בְּרֵאשִית Bereishit, Genesis account there is a profound correlation between the Hebrew, טוב tov (good) and the Hebrew, טמים tamiym (complete, perfect, innocent, without blemish). He explains further that the reason the Hebrew text of verse 8 does not include the phrase, “Elohim saw that it was good (complete)”, is because the waters (atmosphere included) were begun on the second day but weren’t completed until the third day, at which time the text says, “and saw Elohim, it was good.” Therefore the completion of each proclamation is sealed by the naming of the created entities and the statement, “and saw Elohim, it was good (complete, perfected, without blemish).”
 
Concerning day two, we are again faced with the debate regarding the Hebrew word, יום yom and the numbering of the days. While it is true that the word יום yom can sometimes be used to refer to periods of indefinite length (Joshua 13:1; 24:31; 1 Samuel 14:18; Job 32:7), it is not the common meaning, nor would it have been understood this way by the Hebrews who received the proto-Hebrew text (not hieroglyphic but alphabetic) at Sinai. Furthermore, the phrase, “Evening and morning”, as previously stated, is understood by the Hebrew to refer to the division of two 12 hour time periods that make up a standard 24 hour day יום yom.
 
We now note, that day two uses an ordinal, rather than cardinal Hebrew number, שֵׁנִי sheiniy. This gives the original Hebrew reader the sense of the weekly rhythm that comes with counting off the days. In fact this is still the way we count the days of the week. With the exception of the first day (which uses the cardinal number אחד echad), the remainder of the creation week uses the same ordinal numbering as modern Hebrew, “Yom sheiniy, yom sh’lishiy, yom re’vi’iy, yom chamishiy, yom shiyshiy, Shabbat”.
 
Therefore both the ancient and modern Hebrew reader understand the days, as read literally, to refer to 24 hour days making up the same week, devoid of any intermediary gaps of time or undetermined lengths of time. This refutes the claim by some that the days of creation are ordinal with gaps between them and denies the possibility of the days being of great length.
 
It’s worth noting that although days 1 through 6 are masculine, the Hebrew Seventh (called Shabbat in Exodus 20:11) is feminine. The creation account begins with the feminine presence of God’s Ruach (Spirit), brooding and relaxed like a mother eagle over creation and ends with the feminine Shabbat (rest, ceasing) of God being imparted to creation as a gift purchased by His work. With this in mind we can understand creation to have both begun and been completed in the rest, wholeness, completeness, well-being of God.
 
It seems abundantly clear that Moshe understood these days as literal days that connected the rest of God to the rest of His people Israel. A sign that continues to this day, as we read from our siddurim (prayer books) on the eve of every Shabbat:
 
“For in six days יָמִים yamim HaShem made עָשָׂה asah the sky waters הַשָּׁמַיִם and earth, the sea, and all that is in them, and on the seventh day He ceased and rested: wherefore HaShem blessed the Shabbat day, and made it holy.”
שמות 20:11
–Exodus 20:11 [Author’s translation]
 
“The children of Israel shall keep the Shabbat, to observe the Shabbat throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days HaShem made heaven and earth, and on the seventh day he ceased, and was refreshed.”
שמות 31:16-17
–Exodus 31:16-17 [Author’s translation]
 
1:9 And commanded וַיֹּאמֶר vayomer אֱלֹהִים Elohim, “bind together the waters below the sky waters, uniting them in one place, appearing, the dry ground existed, it was so (stood upright).
 
This is a pictorial way of describing the formation of the seas into which the waters of the rivers and lakes flow. Water plays a key part in the creation. We are reminded elsewhere that the earth was formed out of water (2 Peter 3:5) and “founded… on the seas” (Psalm 24:2), and that the waters are not to cross the boundaries set for them (Psalm 104:7-9; Jeremiah 5:22).
 
1:10 And proclaimed וַיִּקְרָ֨א Vayikra אֱלֹהִים Elohim, the dry ground, “Earth” אֶרֶץ eretz, and the וּלְמִקְוֵה mikveih (gathering together) of the waters הַמַּיִם ha-mayim, He proclaimed, “Seas” יַמִּים yamiym, and saw אֱלֹהִים Elohim, it was טוֹב tov good, whole, complete.
 
The proclamation of God names the earth and the seas with a calling and purpose far beyond the days of creation. The אֶרֶץ eretz (earth) will one day be walked upon by One Who will be of the עם הארץ Am Ha-aretz (common people of the land), and the waters, which are being gathered מִקְוֵה mikveih, are a foreshadowing, not only of Israel’s escape through the red sea but also of the Biblical and now modern immersion ritual of tevilah in the mikveih (immersion pool).
 
When we are immersed into Yeshua (Jesus) in the mikveih of His immersion, we are participating in the gathering of the waters that He participated in from the beginning.
 
1:11 And commanded וַיֹּאמֶר vayomer אֱלֹהִים Elohim, “Sprout forth from the earth הָאָרֶץ ha’aretz vegetation, glistening shoots bearing fertile seed and fruit trees with fruit פְּרִי p’riy, bearing fruit according to their species (kind) on the earth,” existing, it was so (stood upright). 1:12 And breaking out of the land, vegetation, glistening shoots, fertile seed and fruit according to their species (kind), and trees bearing fruit with fertile seed according to their species (kind), and seeing, אֱלֹהִים Elohim perceived that it was טוֹב tov good, whole, complete. 1:13 And it was evening עֶרֶב erev and there was morning בֹקֶר boker, day יוֹם yom three שְׁלִישִֽׁי shliyshiy [Hebrew masculine ordinal number].
 
Day three sees the climatic provision of plant life and food in preparation for the inhabitants of the earth that will soon come.  It’s interesting to note that while the text of בְּרֵאשִית Bereishit, Genesis 1 is a general overview of creation, it none the less takes time to give certain details, like the fact that the plant life is created, brought into existence according to its kind/species. This is one of the many aspects of the בְּרֵאשִית Bereishit, Genesis account that makes the position held by theistic evolutionists untenable nonsense. The order of creation aside, there is no room in the text for the evolution of species because the species are created complete according to their kind. They break forth from the earth, seeded by God, Who has made (asah) them, forming them and participating in their unique structure and growth.
 
1:14 And commanded וַיֹּאמֶר vayomer אֱלֹהִים Elohim, “Exist luminous bodies, in the expanse (space) above the sky waters, distinguishing between the day יוֹם yom and the night לָיְלָה laylah and become signs for the seasons of holy gatherings מוֹעֲדִים moadim, and for days, and years.”
 
Notice that the command and purpose of the luminaries are intrinsically linked. Their purpose is so important that it is stated within the names given to the periods they govern (1: 5). In fact the luminaries themselves are not named. This is because they were worshipped by Israel’s contemporaries (at the time of her escape from Egypt) as masculine and feminine deities. In the Genesis creation account therefore, they remain nameless as servants of HaShem.
 
1:15 And they came into existence to serve in the expanse (space) above the sky waters, to give the light over the earth, existing, it was so (stood upright).
 
Not only do these luminaries serve HaShem, they also serve the earth and its inhabitants. This doubling of servitude seems intended to make clear their subordinate position as created entities rather than deities.
 
1:16 And making וַיַּעַשׂ vaya’as אֱלֹהִים Elohim, the two luminous bodies which were large, He made the light that was greater to govern the day, and the light that was smaller to govern the night and the stars, rolling, round, pin pricks, blazing, shining.
 
We note yet again that God, יַּעַשׂ yaas made the two luminous bodies out of the elements He has בָּרָא bara (created from nothing). This affirms His active and continuing, “hands on” role in the creative process. As alluded to earlier this simple Hebrew word, עשה asah refutes presumptuous ontological arguments that suggest a hands off, non-participatory approach from God following the creation of the original elements.
 
1:17 And gave them, אֱלֹהִים Elohim, to be the light in the expanse, visible arch of the sky, above the sky waters, to be light over the earth.
 
We now observe the giving of the luminaries as light sources for the earth.
 
1:18 And to govern in the day and in the night, and to distinguish between the light and the darkness, seeing, אֱלֹהִים Elohim, that it was טוֹב tov good, whole, complete. 1:19 And it was evening עֶרֶב erev and there was morning בֹקֶר boker, day יוֹם yom four רְבִיעִי reviy’iy [Hebrew masculine ordinal number].
 
The luminaries, having been defined by servitude, are now gifted as governors of day and night and as signs of the distinct nature of light and darkness. God sees that this is good.
 
1:20 And commanded וַיֹּאמֶר vayomer אֱלֹהִים Elohim, “Breed in the waters small creatures, with souls נֶפֶשׁ nefesh that are living, and let birds that fly be over the earth on the face of the expanse in the sky waters.
 
It’s at this point that the English understanding of the word, “soul” needs to be revised to meet the Hebrew understanding. Where Hebrew uses the word, נֶפֶשׁ nefesh (soul) it is speaking, not of the indefinable part of the human existence but of the centre of every living being. It does not in and of itself indicate consciousness or intellect. The נֶפֶשׁ nefesh (soul) of an animal is the convergence of all its parts, however, this does not indicate intellect or consciousness as it does in the sense of the human נשמה neshamah (soul/breath). The difference is clarified in the second chapter of Genesis by the very specific action of God in directly breathing His Spirit into humanity, something He did not do in the case of plant or animal life.
 
Thus when we read of the creation of water creatures and birds who have soul life נֶפֶשׁ חַיָּה  nefesh chayah, we understand that they are the sum of their parts, but that there parts do not equal the parts of the human being.
 
1:21 And creating from nothing בָּרָא bara, אֱלֹהִים Elohim made sea creatures that were large, and all soul life כָּל־נֶ֣פֶשׁ הַחַיָּה kol-nefesh hachayah that glides, which wriggles and breeds in the waters, according to their species (kinds), and all birds with wings according to their species (kinds), and seeing, אֱלֹהִים Elohim, perceived that it was טוֹב tov good, whole, complete.
 
It's worth noting that these creatures are being created from nothing בָּרָא bara. This is another problem for evolutionary theory which requires microorganisms to pre-exist. Organisms that are somehow, without being self-aware, able to evolve and form into ordered, autonomous life forms. Utter nonsense!
 
Again, each creature is created according to its own species/kind, completed at the hand of God, unique and suited to their environments. Any form of adaption that happens following this does not qualify as evolution except in the case where modern science calls adaption “micro-evolution”, which is simply a manipulative term used by evolutionary theory to replace the more accurate term. This change in terminology seems to have come about in order to try and bring some credibility back to the now untenable position of macro-evolution.
 
1:22 And blessing them, אֱלֹהִים Elohim said, “Bear fruit, increase, fill the waters of the sea and birds increase in the earth. 1:23 And it was evening עֶרֶב erev and there was morning בֹקֶר boker, day יוֹם yom five חֲמִישִׁי cha’mishiy [Hebrew masculine ordinal number].
 
The blessing to increase and be fruitful is pronounced over the animal life first as a foundation for the blessing that the creatures of the earth will be to humanity. It’s interesting to note that this blessing relates to sexual procreation. It has not been pronounced over vegetative plant life but over living חיה chayah souls נֶפֶשׁ nefesh.
 
1:24 And commanded וַיֹּאמֶר vayomer אֱלֹהִים Elohim, “Break out on the earth, souls living according to species (kind) as non-speaking beasts and reptiles and strong beasts of the earth according to their species (kind), existing, it was so (stood upright).
 
This verse explains that the beasts being created are without higher intellect and have not had the Ruach (Spirit) directly imparted to them. They are souls, the sum of their parts, but they do not have the same standing in the order of creation as humanity will have. In fact, with regard to the order of creation, these beasts, like the plant life before them, are intended for the service of humanity. We note again that they are created according to their kinds, ready for the environment that has been provided for them prior to their existence.
 
1:25 And made וַיַּעַשׂ vaya’as אֱלֹהִים Elohim, alive on the earth, according to their species (kind) animals; הַבְּהֵמָה habehemah (strong mammals) according to their species (kind),  and all reptiles and things that creep on the land הָאֲדָמָה ha-adamah according to their species (kind),  and seeing, אֱלֹהִים Elohim perceived it was טוֹב tov good, whole, complete.
 
The verb יַּעַשׂ yaas (make), is again used to show God’s moulding of these creatures, which include הַבְּהֵמָה habehemah, strong, large animals. For the first time we see the distinction made that the reptiles and crawling species are on הָאֲדָמָה ha-adamah (the land), rather than הָאָרֶץ ha’aretz (the earth), the earth being the globe and the land being the dry ground spoken of previously.
 
1:26 And commanded וַיֹּאמֶר vayomer אֱלֹהִים Elohim, “Let us make humanity אָדָם adam in our image (to resemble us), shaped, modelled on us, having authority to rule, (subjugate, tread down) over the fish in the sea and the bird life of the sky waters and over all of the dumb, mute, non-speaking creatures without higher intellect, of the earth הָאָרֶץ ha’aretz, and all the reptiles and creeping, gliding, creatures on the earth.
 
The voice of God now speaks using the plural phrase, “Let us make עשה asah”. Some attempt to attribute this to the heavenly court, angels/messengers, who are also created beings (Nehemiah 9:6; Psalm 148:2, 5; Colossians 1:16-17), though they are not mentioned specifically in בְּרֵאשִית Bereishit, Genesis 1. However, we read in the following verse that the creation of humanity is a בָּרָא bara (creating from nothing) act, which can only be performed by God Himself. Therefore the phrase, “Let us make humanity in our image” can only refer to the God-head. The, “us, our” refers to the Father יהוה, the Son הבן and רוח הקודש The Holy Spirit. All of Whom are present in the first two verses of Genesis 1.
 
1:27 And creating from nothing בָּרָא bara, אֱלֹהִים Elohim made the specific singular human אֶת־הָאָדָם et ha’adam in His image (to resemble him), in the image of אֱלֹהִים Elohim He created from nothing, him (humanity); male and female, He created from nothing, them.
 
The structure of this verse is both poetic and precise. The Hebrew בָּרָא bara (creating from nothing) is used three times. It is a singular verb whose subject is the Singular God of the universe. He, Who is three persons (distinct but not separate) creates, humanity, male and female.
 
It’s important to understand that human beings, who are made from nothing via the soil (adamah), which we will examine in the next chapter, are like God in many ways, however, we are not God. We are elohim (judges, rulers, gods in a comparative sense regarding the other entities in creation), but we are not האלוהים Ha-Elohim, the God. God is invisible, we are not, God is all existing past, present and future, we are not, God is sovereign over all things, and we are not, and so on.
 
So how are we to understand being made in the image of God? There are many things that reflect God’s image, likeness, form, in us:
 
a.) We have a unity of Spirit, Intellect and Body, God is Father, Son and Spirit.
b.) We have been given authority over the creation, God is Sovereign over all things.
c.) We are creative by nature, God is The Creator.
d.) We are drawn to relationship with one another, God existed in relationship before the creation of the universe.
 
The list goes on and on. Since human beings are made in the likeness of God there are certain truths that follow. Being in God’s image we have great worth and honour in His creation. We are neither to be murdered (Genesis 9:6, not the same as killed) nor cursed (James 3:9).
 
Image and likeness are synonymous terms and allude to a number of characteristics inherent in human beings:
 
a.) Righteousness/Holiness (Ephesians 4:24)
b.) Knowledge (Colossians 3:10)
 
We further note that just as God is אחד echad (a complex unity), we are made as individuals יחד yachad (from the same root and carrying the same meaning but in the past tense). Iyov, the prophet Job explains this beautifully saying:
 
“Your hands have shaped me through suffering, fashioned me as יחד yachad a complex unity…”
איוב 10:8a
-Job 10:8a
 
The Lamb of God slain before the creation of the world (Rev. 13:8) reveals God’s suffering on our behalf long before the problem of sin existed. This is a transcendent expression of the resurrected and therefore trans-locational Son of God.
 
The prophet Job is speaking of his own suffering in the context of the verse I’ve quoted, however, Job later came to understand that God had suffered with him and in him throughout his ordeal. As followers of Messiah we are grateful for both His suffering and His victory (Romans 6:4-5). We are more than conquerors in Him (Romans 8:37), and He continues to share in our temporal suffering (Heb. 4:15; 1 Peter 2:21).
 
While we were created holy and without sin, as a result of the fall we now need to be conformed to the image of Messiah Yeshua, the second Adam (Romans 8:29). And will one day be fully like Him, returning to the state of our beginning (1 John 3:2).
 
1:28 And blessing them, אֱלֹהִים Elohim, said to them אֱלֹהִים Elohim, “Be fruitful, increase, and fill the earth and rule, (subjugate, tread down) over the fish in the sea and the bird life of the sky waters and over all of the non-speaking creatures of the earth הָאָרֶץ ha’aretz, and all the reptiles and creeping, gliding, creatures on the earth.
 
As the pinnacle of creation, humanity is blessed to rule over it. We are physical representatives of the invisible God, created to represent Him in relationship to other creatures. We were created in the image of the King of the universe and have therefore received the privilege of kingship from Him.
 
1:29 And said אֱלֹהִים Elohim, “Behold הִנֵּה hineih now, listen, pay attention, be prepared, I give you every glistening shoot, seed bearing plant and vegetable which is on the face of all the earth, all the trees that bear fruit and the plants that produce seed are yours, to be food (eating) for you.
 
This verse seems to indicate that prior to sins entry into the world, human beings were vegans. It seems impossible that humans ate animal flesh prior to the fall because it would have involved death, which we are told was not present until after the fall (Romans 5:12).
 
1:30 And all the animals of the earth and all the birds of the sky waters, and all the creatures that glide, creep and crawl on the earth, and soul life, all of it, to them I give the glistening shoots and young grassy vegetation to devour as food, existing, it was so (stood upright).
 
For the same reasons stated above, it seems that all animal life was also sustained by vegetation prior to the entry of sin into the world.
 
1:31 And seeing, אֱלֹהִים Elohim, that all which He had made עָשָׂה asah was וְהִנֵּה־ט֖וֹב מְאֹד v’hineih tov meod behold, now, exceedingly good, whole, complete, and it was evening עֶרֶב erev and there was morning בֹקֶר boker, day יוֹם yom the sixth השִּׁשִּי hashiyhiy [Hebrew masculine ordinal number with the definite article].
 
Having completed His creation week God looks upon His creation and sees that all He has made is וְהִנֵּה־ט֖וֹב מְאֹד v’hineih tov meod behold, now, exceedingly good, whole, complete.
We note that the Sixth day is no “a day” but “the sixth day”. The Hebrew text uses the definite article “ה” for day six and the determiner “את”  for day seven. Therefore, while they are ordinal days they are very specific in nature and hence require a definite article and determiner respectively.
 
These days are emphasized because they are the days on which God created humanity and then ceased and rested with humanity prior to the unfolding of the chronology of time. All parents might learn a valuable lesson from the Creator here. It’s while our children are young that we are to take pause and invest in the founding of godly relationship to our children. Let’s choose to send them out into the world fuelled with the love and justice of God, the in filling of His Spirit through Yeshua and the guide book for life, the Bible.
 
2:1 And all the sky waters and the earth, everything was completed and vast. 2:2 And everything אֱלֹהִים Elohim, in the day seven, finished, from the work He had been making עָשָׂה asah, and He ceased His work in the day seven, from all the works which He had made עָשָׂה asah.
 
God ceased from His work and rested because all that was formless had been formed and all that was empty had been filled. He rested as an example to the crowning glory of His creation, humanity.
 
The rhythm of work and rest is imparted to creation from the beginning. Work is not striving for the unreachable and rest is not laziness, to the contrary, there is joy in the work of God and peace in His rest.
 
We note that prior to God setting us to work in creation He gives us rest (the Shabbat). Rest is not the solution to overwork, rather it is the foundation for work. Rest is the beginning of work intended as a time of strengthening and fuelling rather than an ambulance at the bottom of that all too familiar fall from a cliff called “burnout”. God was at rest in Himself prior to His beginning to create. Once again, He is the example of how we should walk.
 
Yeshua alludes to the intention of God from the beginning when He says:
 
“The Shabbat was made for human beings, not human beings for the Shabbat.”
 
–Mark 2:27 [Author’s translation]
 
This final day of the creation week is called, אֶת־י֣וֹם הַשְּׁבִיעִ֔י et yom hashviyiy “The day the seventh”, from the Hebrew root, שבע sheva seven, which denotes abundant blessing, fullness and completion.
 
The determiner “את” is employed for day seven rather than the definite article “ה” because day seven is to be distinguished from day six even while sharing specificity in common with it. Day six was a day of work, whereas day seven is a day for rest and the strengthening of relationship.
 
“For in six days HaShem made the heavens and the earth, the sea, and all that is in them and rested on the seventh day: wherefore HaShem blessed the Shabbat day, and made it holy.”
שמות 20:11
–Exodus 20:11 [Author’s translation]
 
2:3 And blessing, אֱלֹהִים Elohim, made it, the specific day the seventh אֶת־י֣וֹם הַשְּׁבִיעִ֔י et yom hashviyiy, a holy day  וַיְקַדֵּשׁ vakadeish, because on the Shabbat שָׁבַת He ceased from all the works created from nothing בָּרָא bara which אֱלֹהִים Elohim had made לַעֲשׂוֹת la’asot.
 
So as to leave no doubt as to the hands on participation of the Creator, this concluding verse explains that God ceased from creating from nothing, all the works that He had made.
 
The בְּרֵאשִית Bereishit, Genesis 1:1-2:3 account begins and ends in the brooding, relaxing, rest, wholeness, well-being, and peace of God, Father, Son and Holy Spirit.
 
©2023 Yaakov (Brown) Ben Yehoshua

Introduction:
 
The two primary reasons for the misinterpretation of the Biblical texts are summed up by Yeshua the Messiah in His response to a question posed by some of the צדוקים Tzadukiym (Righteous ones) Sadducees, concerning the resurrection of the dead:
 
“Yeshua responded, ‘You are in error, gone astray, seducing and deceiving, knowing neither ha-ketuvim the Scriptures or the power, the miraculous abundance and strength of God.’”
 
–Mattisiyahu /Matthew 22:29 [Author’s translation]
 
When we rely on our education alone, on empirical data, scientific theory, personal experience or even just plain old common sense, we often find ourselves at odds with the Author of the text of Scripture.
 
Yeshua’s words make it clear to us that the written Scripture must be “known”, and not merely studied or theorized about, and that the miraculous and present power (denoting the work of Ruach Ha-kodesh, the Holy Spirit) must be “known”, and not merely experienced in some temporal way.
 
Moreover, our ability to know is reliant on both the Scripture and the Power (Holy Spirit) of God, Who has first known us.
 
Yeshua Himself is the ultimate convergence of Word and Power.
 
When we bring our intellectual and emotional baggage into our examination of Scripture, we fail to grasp its true meaning. Scripture has an agenda, one that we fail to comprehend when looking through the lens of our pretentious objectivity.
 
To demand that the Scripture submit to science, is best described as the fallible seeking to subdue the infallible. “The light shines in the darkness, and the darkness cannot comprehend it” (John 1:5). Am I waging war on science? No! But I resist any mechanism that seeks to manipulate the holy text in order to validate its own agenda.
 
Our greatest hope is not found in our enlightened critique of the text but in the Author of it. No one seeks to learn the true meaning of a book from its readership or from some expert critic of the genre, to the contrary, the true meaning can only be understood in relationship to the Author. In the end, only the Author is qualified to reveal His work.
 
Therefore, it’s in humility that we come to this text. We ask the Author of creation, the Living Word of truth, the Spirit and power of God, to unite what is written with the practice of it. We ask that God purge our hearts and minds of false premises, human pride and the lies of the satanic agenda; cleansing us instead with the washing of His Word (Ha-Davar Ha-Emet) and the renewing of our minds (Romans 12:2).
 
This is not a new hope, but an ancient one. For every beginning has a goal, and the goal of the Beginning is Salvation Himself.
 
Dating and Penmanship of בְּרֵאשִית Bereishit, Genesis:
 
As explained in the previous week’s introduction to בְּרֵאשִית Bereishit, Genesis, the Author is God Himself and the penman is Moshe, aided by Joshua, who annotated, collated and completed the works written by Moses according to the inspiration of the Ruach Ha-kodesh the Holy Spirit.
 
The scholarship dating of the writing of the text of בְּרֵאשִית Bereishit, Genesis, is as varied as the many (fallible) methods of its calculation. I believe the best educated guess based on Scripture, archaeological evidence and qualifying secular historical record, is that Bereishit was written in approximately 1400 BCE.
 
Is Genesis a Myth?
 
From ancient times the leaders of Israel, both political and spiritual, have understood the text of the Scriptures to be a trifold collection of documents arranged sequentially as Historical, Prophetic and Poetic books. Within these three categories there are sub-categories which allow for the different types of writing amidst the base genre.
 
While it is true to say that Rabbinical Judaism later developed its own pseudo-canonical texts and added a variety of mythological, even esoteric writings, these have never been accepted by the whole Jewish community as inspired Scripture. The Hebrew Cannon known as the TaNaKh remains in structure and form devoid of myth.
 
The TaNaKh, is arranged as follows:

• TORAH: Creation explanation and Historical record, also known as The five books of Moses
• NEVI’IM: Prophetic, The Books of the Prophets (Historical persons writing in a range of styles)
• KETUVIM: Writings, Psalms, Proverbs etc. (Reflections of Historical events and observations of God and His creation)

 
Although there are some intersecting points in the various genres. There is one unifying factor, that of the Historical nature of the events that are recorded and expounded upon.
It’s interesting to note that the Brit Ha-Chadashah (NT) is arranged in the same order as the TaNaKh:

• The four Gospels and the book of Acts are the New Testament equivalent to TORAH: (Telling of the New Creation and the Historical record of the growth of God’s Kingdom on earth)
• Prophetic, The Letters to the Community of Faith are equivalent to the NEVI’IM (Historical prophetic works attributed in the case of the New Testament, to the prophetic voices of Yaakov, Kefa, Shaul, Yochanan, Y’hudah, Bar-navi. Men one might rightly identify as “Prophets” representing God’s will in Yeshua)
• Finally, the book of the Revelation of Yeshua to Yochanan is equivalent to KETUVIM, the Writings. Being a book that combines literal, literary, metaphorical, and allegorical styles of writing.

 
Rav Shaul Ha-Shaliach (Paul the Apostle) was aware of the destructive nature of mythos as it began to seep in to the post Hellenistic Jewish culture of the first century C.E. He thus thought it necessary to make a clear distinction between the inspired truths of God’s Word and the mythology of humanity. This is why he wrote to Timothy and Titus regarding mythos.
 
“As I urged you when I departed for Macedonia, that you should remain on at Ephesus so that you might instruct certain men not to teach strange doctrines, nor to pay attention to myths and endless genealogies, which give rise to mere speculation, vain conjecture rather than furthering the administration of God which is by faith.”
 
–1 Timothy 1:3-4 [Author’s translation]
 
Rav Shaul goes on to say:
 
“But have nothing to do with worldly myths fit only for old women (spoken as wives’ tales). On the other hand, discipline yourself for the purpose of godliness;”
 
–1 Timothy 4:7 [Author’s translation]
 
And again he writes:
 
“For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers who enable their own desires, and will turn away their ears from the truth and will turn aside to myths.”
 
–2 Timothy 4:3-4 [Author’s translation]
 
Finally Paul passes on a warning through Titus:
 
“For this reason rebuke them severely so that they may be sound in the faith, not paying attention to Jewish myths and the commandments of men who turn away from the truth.”
 
–Titus 1:14 [Author’s translation]
 
What is abundantly clear from these letters is that Shaul, a devote Perush Pharisee and a Jew of Jews, accepted the teaching of Scripture as factual information and regarded mythos, both that of the Greeks and of the Jews, as a contrary impediment to godliness and the understanding of the true nature of the Gospel of Yeshua.
 
Yeshua Himself testifies to the fact that He accepts the writings of Moshe as factual information which accurately describes Him:
 
““Do not think that I will accuse you before the Father; the one who accuses you is Moshe, in whom you have set your hope.  For if you believed, were convinced by, trusted in Moshe, you would believe, be convinced by, trust in Me, for he wrote about Me. But if you do not believe, trust in his Ketuvim writings, how will you believe, trust in My words?”
 
–Yochanan/John 5:45-47 [Author’s translation]
 
Based on this succinct statement concerning the integrity and historical accuracy of the Scriptures it is true to say that anyone who calls the Scriptures myth is also calling the Messiah a liar. This is of course blasphemy, which stems from the spirit of antiChrist.
 
Conclusion:
 
The Scriptures have been transmitted to us as history, prophecy and poetry; all of which convey a factual account of the physical and spiritual history of humanity as the glory of God’s created order.
 
The Hebrew Writing Genre of Genesis:
 
The text of בְּרֵאשִית Bereishit, Genesis has an authentic literary continuity. This makes it impossible for a sound minded student to accept the lie of redaction theory.
 
The genealogies and events read as historical fact rather than legend or parable. The characters of בְּרֵאשִית Bereishit, Genesis are affirmed as individuals by the wider body of Scripture and even the Messiah Himself is likened to the individual Adam, the first human being [1 Corinthians 15:35].
 
The consistency of the two accounts of creation recorded in בְּרֵאשִית Bereishit, Genesis chapters 1 through 3, and the subsequent genealogies stemming from the first created human being Adam, show that the intention of the Author was to convey a literal historical account using pictorial language in order to explain the complexity of both the overview of creation (Genesis 1) and the detail of humanity as the glory of creation (Genesis 2-3).
 
As stated previously, the book of בְּרֵאשִית Bereishit, Genesis is part of the Torah, a grouping of historical books upon which the very existence and history of the ethnic people Israel is established. בְּרֵאשִית Bereishit, Genesis was not included in the Nevi’im (Prophets) or the Ketuvim (Poetic books) because it was not considered to be of the same genre as the works compiled in either of these two categories.
 
It’s true to say that the Torah (including בְּרֵאשִית Bereishit, Genesis) is the historical starting point for all that proceeds from it. While it uses pictorial language (something you and I use on a daily basis when conveying factual information), it is neither poetic nor allegorical. This places בְּרֵאשִית Bereishit, Genesis in stark contrast to the New Testament book of Revelation for example, which is in the category of Ketuvim (Poetry, Allegory). Although Revelation draws on the imagery of the factual history of the בְּרֵאשִית Bereishit, Genesis account, it is nonetheless a book that uses an entirely different means of transmission. We are thus able to draw parallels and make correlations but we are not able to use the book of Revelation as evidence for an allegorical, poetic or metaphorical interpretation of בְּרֵאשִית Bereishit, Genesis.
 
Conclusion:
 
בְּרֵאשִית Bereishit, Genesis, like the other four books of the Torah, uses pictorial language to convey factual, historical information concerning creation and the journey of humanity and subsequently Israel. Thus building the platform for a spirituality reliant on truth rather than mythological subterfuge.
 
Getting to know the text:
 
The purpose of this first part of our study of Genesis 1:1-2:3 is to simply seek to understand the plain meaning of the Hebrew text devoid of the scientific, philosophical, theological, theoretical and emotional baggage that so often drives our desire to comprehend the depths of Scripture.
 
Therefore, I’ve tried to translate the text as literally as possible in the word order of the Hebrew with qualifying illuminations of the Hebrew and supporting English phrases. My hope is that reading the text this way will help those of you who have no knowledge of Biblical Hebrew, to grasp something of the nature of Hebrew thought.
 
The Text: (Translated from Hebrew by Yaakov ben Yehoshua)
 
בְּרֵאשִית Bereishit, Genesis 1:1-2:3
 
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.
 
1:3 And commanded וַיֹּאמֶר vayomer, אֱלֹהִים Elohim, “Be light אוֹר Or”, and light אוֹר Or was:
 
1:4 And saw, אֱלֹהִים Elohim, the light האוֹר Or, that it was טוֹב tov good, whole, complete, and made a distinction, אֱלֹהִים Elohim, between the light האוֹר Or and the darkness הַחֹשֶׁךְ ha-choshekh:
 
1:5 And proclaimed וַיִּקְרָ֨א Vayikra אֱלֹהִים Elohim, the light, “day” יוֹם yom, and the darkness הַחֹשֶׁךְ choshekh, אֱלֹהִים Elohim proclaimed, “night, spiralling darkness” לָיְלָה laylah and it was evening עֶרֶב erev and there was morning בֹקֶר boker, day יוֹם yom one אֶחָד echad. [אֶחָד echad is a cardinal masculine Hebrew number that is also the Hebrew root meaning,
“complex and intense unity”].
 
1:6 And commanded וַיֹּאמֶר vayomer אֱלֹהִים Elohim, “Be, atmosphere, the visible arch of the sky” by severing the waters and becoming distinct between the waters and from the waters.
 
1:7 And made  וַיַּעַשׂ vaya’as אֱלֹהִים Elohim, the atmosphere, the visible arch of the sky, and distinguished it between the waters that were below the atmosphere and the waters that were above, and the atmosphere came into existence (stood upright).
 
1:8 And proclaimed וַיִּקְרָ֨א Vayikra אֱלֹהִים Elohim, the atmosphere, “Sky waters”, and it was evening עֶרֶב erev and there was morning בֹקֶר boker, day יוֹם yom two שֵׁנִי sheiniy [Hebrew masculine ordinal number].
 
1:9 And commanded וַיֹּאמֶר vayomer אֱלֹהִים Elohim, “bind together the waters below the sky waters, uniting them in one place, appearing, the dry ground existed, it was so (stood upright).
 
1:10 And proclaimed וַיִּקְרָ֨א Vayikra אֱלֹהִים Elohim, the dry ground, “Earth” אֶרֶץ eretz, and the וּלְמִקְוֵה mikveih (gathering together) of the waters הַמַּיִם ha-mayim, He proclaimed, “Seas” יַמִּים yamiym, and saw אֱלֹהִים Elohim, it was טוֹב tov good, whole, complete.
 
1:11 And commanded וַיֹּאמֶר vayomer אֱלֹהִים Elohim, “Sprout forth from the earth הָאָרֶץ ha’aretz vegetation, glistening shoots bearing fertile seed and fruit trees with fruit פְּרִי p’riy, bearing fruit according to their species (kind) on the earth,” existing, it was so (stood upright).
 
1:12 And breaking out of the land, vegetation, glistening shoots, fertile seed and fruit according to their species (kind), and trees bearing fruit with fertile seed according to their species (kind), and seeing, אֱלֹהִים Elohim perceived that it was טוֹב tov good, whole, complete.
 
1:13 And it was evening עֶרֶב erev and there was morning בֹקֶר boker, day יוֹם yom three שְׁלִישִֽׁי shliyshiy [Hebrew masculine ordinal number].
 
1:14 And commanded וַיֹּאמֶר vayomer אֱלֹהִים Elohim, “Exist luminous bodies, in the expanse (space) above the sky waters, distinguishing between the day יוֹם yom and the night לָיְלָה laylah and become signs for the seasons of holy gatherings מוֹעֲדִים moadim, and for days, and years.”
 
1:15 And they came into existence to serve in the expanse (space) above the sky waters, to give the light over the earth, existing, it was so (stood upright).
 
1:16 And making וַיַּעַשׂ vaya’as אֱלֹהִים Elohim, the two luminous bodies which were large, He made the light that was greater to govern the day, and the light that was smaller to govern the night and the stars, rolling, round, pin pricks, blazing, shining.
 
1:17 And gave them, אֱלֹהִים Elohim, to be the light in the expanse, visible arch of the sky, above the sky waters, to be light over the earth.
 
1:18 And to govern in the day and in the night, and to distinguish between the light and the darkness, seeing, אֱלֹהִים Elohim, that it was טוֹב tov good, whole, complete.
 
1:19 And it was evening עֶרֶב erev and there was morning בֹקֶר boker, day יוֹם yom four רְבִיעִי reviy’iy [Hebrew masculine ordinal number].
 
1:20 And commanded וַיֹּאמֶר vayomer אֱלֹהִים Elohim, “Breed in the waters small creatures, with souls נֶפֶשׁ nefesh that are living, and let birds that fly be over the earth on the face of the expanse in the sky waters.
 
1:21 And creating from nothing בָּרָא bara, אֱלֹהִים Elohim made sea creatures that were large, and all soul life כָּל־נֶ֣פֶשׁ הַחַיָּה kol-nefesh ha-chayah that glides, which wriggles and breeds in the waters, according to their species (kinds), and all birds with wings according to their species (kinds), and seeing, אֱלֹהִים Elohim, perceived that it was טוֹב tov good, whole, complete.
 
1:22 And blessing them, אֱלֹהִים Elohim said, “Bear fruit, increase, fill the waters of the sea and birds increase in the earth.
 
1:23 And it was evening עֶרֶב erev and there was morning בֹקֶר boker, day יוֹם yom five חֲמִישִׁי cha’mishiy [Hebrew masculine ordinal number].
 
1:24 And commanded וַיֹּאמֶר vayomer אֱלֹהִים Elohim, “Break out on the earth, souls living according to species (kind) as non-speaking beasts and reptiles and strong beasts of the earth according to their species (kind), existing, it was so (stood upright).
 
1:25 And made וַיַּעַשׂ vaya’as אֱלֹהִים Elohim, alive on the earth, according to their species (kind) animals; הַבְּהֵמָה habehemah (strong mammals) according to their species (kind),  and all reptiles and things that creep on the land הָאֲדָמָה ha-adamah according to their species (kind),  and seeing, אֱלֹהִים Elohim perceived it was טוֹב tov good, whole, complete.
 
1:26 And commanded וַיֹּאמֶר vayomer אֱלֹהִים Elohim, “Let us make humanity אָדָם adam in our image (to resemble us), shaped, modelled on us, having authority to rule, (subjugate, tread down) over the fish in the sea and the bird life of the sky waters and over all of the dumb, mute, non-speaking creatures without higher intellect, of the earth הָאָרֶץ ha’aretz, and all the reptiles and creeping, gliding, creatures on the earth.
 
1:27 And creating from nothing בָּרָא bara, אֱלֹהִים Elohim made the specific singular human אֶת־הָאָדָם et ha’adam in His image (to resemble him), in the image of אֱלֹהִים Elohim He created from nothing, him (humanity); male and female, He created from nothing, them.
 
1:28 And blessing them, אֱלֹהִים Elohim, said to them אֱלֹהִים Elohim, “Be fruitful, increase, and fill the earth and rule, (subjugate, tread down) over the fish in the sea and the bird life of the sky waters and over all of the non-speaking creatures of the earth הָאָרֶץ ha’aretz, and all the reptiles and creeping, gliding, creatures on the earth.
 
1:29 And said אֱלֹהִים Elohim, “Behold הִנֵּה hineih now, listen, pay attention, be prepared, I give you every glistening shoot, seed bearing plant and vegetable which is on the face of all the earth, all the trees that bear fruit and the plants that produce seed are yours, to be food (eating) for you.
 
1:30 And all the animals of the earth and all the birds of the sky waters, and all the creatures that glide, creep and crawl on the earth, and soul life, all of it, to them I give the glistening shoots and young grassy vegetation to devour as food, existing, it was so (stood upright).
 
1:31 And seeing, אֱלֹהִים Elohim, that all which He had made עָשָׂה asah was וְהִנֵּה־ט֖וֹב מְאֹד v’hineih tov meod behold, now, exceedingly good, whole, complete, and it was evening עֶרֶב erev and there was morning בֹקֶר boker, day יוֹם yom the sixth השִּׁשִּי hashiyhiy [Hebrew masculine ordinal number with the definite article].
 
2:1 And all the sky waters and the earth, everything was completed and vast.
 
2:2 And everything אֱלֹהִים Elohim, in the day seven, finished, from the work He had been making עָשָׂה asah, and He ceased His work in the day seven, from all the works which He had made עָשָׂה asah.
 
2:3 And blessing, אֱלֹהִים Elohim, made it, the specific day the seventh אֶת־י֣וֹם הַשְּׁבִיעִ֔י et yom hashviyiy, a holy day  וַיְקַדֵּשׁ vakadeish, because on the Shabbat שָׁבַת He ceased from all the works created from nothing בָּרָא bara which אֱלֹהִים Elohim had made לַעֲשׂוֹת la’asot.
 
©2023 Yaakov (Brown) Ben Yehoshua

Beginning With Mashiyach (Messiah):
 
Before we begin to study the book of בְּרֵאשִית Bereishit, Genesis, we must first familiarize ourselves with the Author. No, I’m not referring to Moshe (Moses), we’ll get to him later. I’m speaking of the Author of all things (including the book of בְּרֵאשִית Bereishit, Genesis), אלוהים יהוה  YHVH Elohim, God האב the Father,  הבן the Son and רוח הקודש the Holy Spirit. I’m referring to the Author and goal of our faith(Romans 10:4), ישוע המשיח Yeshua Ha-Mashiyach, והחיים  האמת הדבר הדרך Ha-Davar, Ha-Derekh,  Ha-Emet, v’Ha-Chayim the Word, the Way, the Truth, and the Living.
 
In regard to Authorship, the illumination that Messiah brings to the creation narrative is of the greatest importance. Why? Because He is the pre-existent creative Word Essence of God through Whom all things come into being. (Ha-besorah al-piy Yochanan [John] 1:1-5; Colossians 1:12-20)
 
Therefore, we would be remiss if we failed to examine the wider Biblical text as a foundation for understanding the creation accounts of בְּרֵאשִית Bereishit, Genesis chapters 1 through 3. Keeping in mind of course, that there are no chapters and verses in the original text, nor does עברית Hebrew utilize punctuation.
 
From the Messiah following Hebrew viewpoint there are two books of the Bible that begin at the beginning: the book of בְּרֵאשִית Bereishit, Genesis, and יוחנן Ha-Besorah Al-Piy Yochanan, the book of John’s Gospel.
 
In Hebrew, both these books begin with the same word, בְּרֵאשִית Bereishit, “In the beginning.” It’s interesting to note that the Gospel of John is the first book of the Coptic New Testament canon. Also interesting is the fact that it’s a practice of Jewish tradition to name the books of Scripture after the first word or phrase of the book in question. If this practice had been adopted by the early Church fathers the Gospel of John would be known today as בְּרֵאשִית Bereishit or perhaps the 1st Bereishit that comes second? It seems appropriate that both the TaNaKh (OT) and the Ha-Brit Ha-Chadashah (NT) begin at the beginning.
 
Beginning with the Gospel of John, let’s examine what the wider canon of Scripture says about the Creator, the Messiah and the unity of the Godhead.
 
“1In the beginning was the Word Essence (דבר) and the Word Essence (ישוע) was with the God (האלוהים) and the Word Essence (דבר) was God (אלוהים), He was in the beginning with the God (האלוהים). 3All things came into being in Him (ישוע), and apart from Him (ישוע) nothing came into being that has come into being. 4 In Him (ישוע) was living (חיים), and the living (החיים) was the all-existing Light (האור) of humanity (האדם). 5 The Light shines in the darkness (חוֹשֶׁך), and the darkness did not comprehend it. [alt. could not possess it; could not overcome it; is incapable of consuming it.]”
הבשורה על-פי יוחנן 1:1-5
 –Ha-Besorah Al-Piy Yochanan (John) 1:1-5 [Author’s translation]
 
The writer of the gospel of John (Yochanan the talmid), inspired by the Author of Scripture YHVH Ha-Elohim, Adonai Elohim (God) seems intent from the beginning to emphasis the fact that Yeshua the King Messiah (The Word Essence) and the Father God (Ha-Elohim) are echad (a complex unity), Father and Son. Yeshua is Imanu-El, God with us (Isa. 7:14), God the Son and as the Word Essence issuing from God’s mouth (as it were), Yeshua acts out the creative process that brings into existence all things. In one sense, He is the very essence of the mind of God, the communicative language of the universe, intrinsically linked with the breath (Ruach/Holy Spirit), and is the present participant in the mechanism of creation. No other interpretation of either the Greek or Hebrew texts of John’s gospel is tenable.
 
Yeshua, the Word Essence, was with God and was God (God never ceases to be God). It’s foolish to ask as some do, “Who made God?” after all, a made thing has a beginning but God is without beginning or end, all existing, not made. Note that Yeshua, is before the beginning.
 
Yeshua is האור HaOr, the all-existing light. בְּרֵאשִית Bereishit, Genesis 1:4 tells us that God made a distinction between האור Or, light and חוֹשֶׁך choshekh darkness. The light that Yeshua creates in the nothingness of the beginning of creation is one of the first things described in the initial Genesis creation account. The light commanded by God the Word (Yeshua) in Genesis 1:3 is a product of Yeshua Himself, God with us. This light is unique and precedes the Sun and moon. This light is a manifest representation of the כבוד יהוה kavod Ha-Shem, glory of God. This is why Rav Shaul HaShaliach (Paul the Apostle) writes in the letter to the Colossian believers 1:19, “For it was the Father’s good pleasure for all the fullness (of God) to dwell in Him (Yeshua).”
 
Yeshua is החיים Ha-Chayim (The living, life everlasting), His light, האור Ha-Or, is the means by which all things exist. The life that is provided by Yeshua is manifest as האור Ha-Or, (the light, soul seed) for humanity’s existence.
 
Finally, we learn that חוֹשֶׁך choshekh darkness (a created thing) has no authority over or the ability to comprehend האור Ha-Or, the all-existing light, a manifestation produced by the Word Essence ישוע Yeshua.
 
It’s logical to conclude, as the talmid Yochanan has, that the created thing is subject to the Creator. Darkness, the created thing is therefore, subject to the all-existing Light of the Creator. The light of God being an emanation of His glory.
 
It’s important to understand that created light on the other hand, which exists in and of Yeshua, is nonetheless, not Yeshua, but rather an emanation of Yeshua. In the same way God is light, but light is not God.
 
The text of John 1 affirms the understanding that Yeshua is God the Son, all-existing, the Creator.
 
It’s interesting to note that the Jewish esoteric philosophy Kabbalah, teaches a similar concept to that of John 1 when it speaks of the Ketvi (written word) as being the essence of all created things. Let me be clear, I am not validating Kabbalah, I am simply alluding to the very Jewish nature of these comparative ideas and the way they understand creation.
 
In Hebrew the verb usually precedes the subject, indicating the subject’s authority over the verb. In the first sentence of John 1 the preposition being, “in the”, and the noun, “beginning” and the past tense verb form of being, “was”, are all subservient to the subject. The subject is the Word Essence (Yeshua). The Word Essence (Davar) is the Lord of all words, written or otherwise (Ketuvim: plural of ketvi). Therefore, Yeshua is not only the Creative Word Essence of the mind of God (Davar), He is also the Author of all written Scripture (Ketuvim) in unity with The Father God by the Holy Spirit. I said, Author, not literal penman.
 
The Scriptures teach that creation was made by, through, and for Yeshua:
 
“15He (Yeshua) is the image of the invisible God, the first begotten (born of God) over all creation. 16 For in Him (Yeshua) all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him (Yeshua) and for Him (Yeshua). 17 He (Yeshua) is before all things, and in Him (Yeshua) all things hold together. 18 He (Yeshua) is also head (Rosh) of the body, the Community of believers; and He (Yeshua) is the beginning, the firstborn from the dead, so that He (Yeshua) Himself will come to have first place in everything. 19 For it was the Father’s (YHVH, Elohim) good pleasure for all the fullness (of God) to dwell in Him (Yeshua), 20 and through Him (Yeshua) to reconcile all things to Himself (God the Father), having made peace through the blood of His (Yeshua) cross; through Him (Yeshua), I say, whether things on earth or things in the heavens.”
 
–Rav Shaul’s Letter to the Colossians 1:15-20 [Author’s translation]
 
Yeshua is עִמָּנוּ אֵל Imanu-El (Isa. 7:14), God with us v.15 He is the image of the invisible God (the Father). He is the firstborn over all creation because He is not created but begotten (born) of the Father, just as the Word of the Father’s mind is begotten (born) of the Father’s mouth. This is a poetic way of saying that Yeshua is God with us v.15. Yeshua, being the manifest revelation of the person of God with us, is all-existing, He is God the Son.
 
It’s important to understand the difference between something begotten (born) and something made, as it pertains to God, Yeshua and creation. A person’s words are begotten (born) of the mind and mouth, whereas a person makes a book to record them in. In the case of God, Yeshua is the Word of God, and creation itself is the book. The difference between these two examples is that a human being requires the base matter of wood pulp, glue, pen, ink etc. in order to make a book, God on the other hand created the universe ex-nihilo from nothing. Simply put, man creates from something, God creates from nothing.
 
In, and by Yeshua, all things were created and they have been created through Yeshua and for Yeshua v.16.
 
Yeshua is before all things, that is, He is God the Son, all-existing. All things continue to be held together in Him (The Davar[H]/Logos[G]/Memra[RA]/Miltha[A] Word essence of God) v.17.
 
NB: H = Hebrew, G = Greek, RA = Rabbinical Aramaic, A = Aramaic
 
Not only did Yeshua participate in the first creation, He is also the head (beginning) and the first begotten (born) from the dead, that is, the Instigator and Word Essence of the New Creation that extends to life everlasting. Hence, in John 1:1-5 He is called the Chayim (living/eternal life) which is light to humanity. The hope of eternity, the New Creation, were purchased, through the ransom of Yeshua’s blood v.18.
 
With regard to the Hebrew text, the words beginning and head are synonymous, in fact the Hebrew reishit, beginning, comes from the root rosh, head. Messiah Yeshua is both the Head of creation and the head of the new creation (2 Corinthians 5:17) v.18.
 
It was God’s will for all the fullness of His glory to dwell in the Son Yeshua v.19.
 
Before creation, God planned to reconcile all things to Himself through His Son v.20. This is symbolized in האור Ha-Or (the light) of Genesis 1:3 which is created through Yeshua as a symbol of the gospel which cannot be overcome or comprehended by darkness, either literally or metaphorically. God’s Mercy precedes His judgement and through Yeshua is also the result of it.
 
Outside of Genesis, John and Colossians, what does the Bible say about the Creator & His creation?
 
The book to the Hebrews speaks of Yeshua, the Builder:
 
“1 Therefore, set apart fellow Jews, partakers of a heavenly calling, consider ישוע Yeshua, השליח the Shaliach (Sent One) and  כהן הגדול Cohen Ha-Gadol (High Priest) of our confession; 2 He was faithful to Him who appointed Him, just as Moshe (Moses) also was in all His house. 3 For He has been counted worthy of more glory than Moshe, in the same way that the builder of the house has more honour than the house. 4 For every house is built by someone, but the builder of all things is God.”
העברים 3:1-4
–Hebrews (Probably written by Bar-Navi [Barnabas] the Levite) 3:1-4 [Author’s translation]
 
In this portion of Hebrews, Yeshua, the Builder, is compared to God, the Builder of all things.
 
The book to the Hebrews goes on to speak of Yeshua, the Word:
 
“In faith we understand that the worlds were prepared in הדבר the Word Essence of God, so that what is seen was not made out of things which are visible.”
העברים 11:3
–Hebrews 11:3 [Author’s translation]
 
Therefore, we understand creation through faith in God through the Word Essence of God.
 
NB: There’s no reason to disregard sound science or fight over minor details regarding the text, however, we don’t understand creation through the lens of science, rather we understand creation through faith in God.
 
Creation was always intended to be inhabited. Isaiah the prophet writes:
 
“For thus says יהוה Ha-Shem, Who created the heavens,
He is  האלוהים the God who formed the earth and made it,
He established it and did not create it a waste place (tohu),
but formed it to be inhabited,
‘I am יהוה Ha-Shem, and there is no other.’”
45:18 ישעה
–Yishaiyahu/Isaiah 45:18 [Author’s translation]
 
The prophet Isaiah tells us that God formed the earth to be inhabited. We were in His mind as the glory of His creation. He designed creation like a loving father who designs and builds a wonderful room of discovery and adventure for His child to live in.
 
God is eternal; past, present and future, all-existing.
 
“Before the mountains were born
Or You gave birth to the earth and the world,
Even from everlasting to everlasting, You are Elohim.”
תהילים 90:2
–Tehilim/Psalms 90:2 [Author’s translation]
 
God is eternal, all-existing, not bound by time and space, outside of all things and at work in all things.
 
The Human Writer of בְּרֵאשִית Bereishit, Genesis:
 
There is no reason to discount the traditional Jewish view that Moshe (Moses, the drawn out, resurrected one) penned the book of בְּרֵאשִית Bereishit, Genesis. This view sees Moshe as the scribe who recorded the words of HaShem and Israel’s history prior to his death, at which point his successor Yehoshua (Joshua, YaH is Salvation) collated, annotated and completed the text. The Scriptures themselves attest to this view:
 
“Moshe wrote down all the words of HaShem. Then he arose early in the morning, and built an altar at the foot of the mountain with twelve pillars for the twelve tribes of Israel.”
שֵׁמוֹת 24:4
–Shemot/Exodus 24:4 [Author’s translation]
 
“So, Moshe wrote this Torah and gave it to the priests, the sons of Levi who carried the ark of the covenant of HaShem, and to all the elders of Israel.”
דברים 21:9
–D’varim/Deuteronomy 21:9 [Author’s translation]
 
“Now He said to them, ‘These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Torah of Moshe and the Prophets and the Psalms must be fully filled.’”
–Luke 24:44 [Author’s translation]
 
“Do not think that I will accuse you before the Father; the one who accuses you is Moshe, in whom you have set your hope.  For if you believed Moshe, you would believe Me, for he wrote about Me. But if you do not believe his writings, how will you believe My words?”
יוחנן 5:45-47
–Yochanan/John 5:45-47 [Author’s translation]
 
In modern times the majority view of scholars has been that of the redaction theory which attempts to prove multiple writers and narratives which have been later redacted and joined in an effort to produce a fluid document.
 
One of the greatest mistakes of the redaction theory is that it attempts to place human motivation at the center of Biblical interpretation. Each writer and the subsequent redactor are said to be from various sects, tribes and time periods of Israel’s history, this in turn is said to illuminate the motivation behind certain instructions and narratives in the Biblical text.
 
After thoroughly examining the redaction theory and its unconvincing proofs I have concluded that it is utterly unreliable, untenable, nonsense and should be regarded as presumptuous conjecture at best, abhorrent apostasy at worst.
 
However, even if it were conclusively proven to be true and the references in Scripture sighting Moses as human author are simply allusions to his authority over the tradition passed down (a claim of the foolish redaction theorists), as followers of Messiah we must remember that God inspired His word and that the motivations of its earthly recorders cannot cloud the ultimate meaning of the text. God is the source of the text regardless of how it was physically transmitted to us. We trust in the inerrant God of creation and not in the potentially errant human writers.
 
In fact, as we have seen from the Biblical text itself, there is far greater textual evidence for a Mosaic authorship completed by the collation and postscript work of Joshua. The text was then meticulously copied by devote scribes and passed down through the ages as a God inspired historical account of the events spanning from the creation to the death of Moses and Israel’s preparation to enter the promised land.
 
Leave Your Baggage at the Door:
 
All those who undertake the study of בְּרֵאשִית Bereishit, Genesis bring baggage with them. One of the greatest obstacles to the modern student in seeking to understand בְּרֵאשִית Bereishit, Genesis is the wealth of secular scientific misinformation and the false premises that often support scientific theory. We should ask ourselves, “Am I allowing the text to direct my understanding of science or do I require the text to submit to my understanding of science?”
 
For far too long scholars have perpetuated the practice of (so called) enlightened textual criticism, passing judgement on the text rather than discerning its meaning. We have foolishly neglected to listen to the voice of the Holy Spirit Who says, “It is the text that critiques you and finds you wanting.” Rather than critiquing the text we should allow ourselves to be critiqued by the Author of the text (Yeshua, HaDavar HaEmet). What follows are some important questions that every follower of Messiah should ask when studying the Genesis account of creation: 
 
1. Do I believe that the Bible text in its original languages is the inspired and inerrant word of God? (The Bible being defined as the TaNaKh (OT) and Ha-Brit Ha-Chadashah (NT) including so called scribal error and qualifying texts being understood as part of God’s intended transmission of Scripture). In other words, even the perceived errors are inerrant.
2. Does my interpretation accept God (Father, Son & Spirit) alone (all-existing) as Creator?
3. Does my interpretation submit to the p’shat, plain meaning of the text?
4. Would my interpretation agree with the historical Hebrew reader’s understanding?
5. Am I willing to consider the possibility that scientific theory may be incorrect when it contradicts the p’shat, plain meaning of the text?
6. Do I accept that God actively participated in the creation of all things?
7. Do I accept that what has been created is created ex-nihilo (from nothing)?
8. Does my interpretation agree that there was no death prior to the fall of humanity (Romans 5:12)?
9. Do I accept that the book of בְּרֵאשִית Bereishit, Genesis is historically accurate?
 
If you have answered, “no” to any of these questions your interpretation is most certainly in error.
 
© Yaakov (Brown) Ben Yehoshua 2023