​Introduction:
 
Soon after the promise of the heir had been reaffirmed by God to Avraham and Sarah, S’dom was destroyed and Sarah was abducted by Avimelech, her promised progeny almost defiled by the seed of Avimelech. However, God protected Sarah’s purity and secured her womb for Avraham’s seed. Now, having suffered many trials, both Avraham and Sarah can rejoice in the delivery of the son and heir, Isaac. But even this event will prove Avraham’s resolve as he is asked to part with his beloved son Ishmael, born to him by Hagar, Sarah’s maidservant.
 
The literary devices of Hebraic repetition and counterpoint are prolific in this chapter: an indication of things firmly decided and implemented by HaShem. Laughter is given to Sarah in the form of a son and with laughter Ishmael mocks the heir Isaac. Hagar sits a bow’s length away from Ishmael and her son subsequently becomes a bowman. The well of seven is a refuge for Hagar and a place of contention between Avraham and Avimelech, and finally secured by Avraham through a sevenfold covenant of rest.
 
The Holy name YHVH begins and ends the account as an allusion to the Mercy of God and the Judge Elohim, is seen throughout.
 
Ultimately God’s will is done and the promised heir Isaac is made secure in the bosom of the father of faith Avraham, protected from the mocking laughter of his future enemies (progeny of Ishmael) through the prophetic voice of his mother Sarah, the great matriarch and princess established by God in the ancestry of Israel.
 וַֽיהוָ֛ה פָּקַ֥ד אֶת־שָׂרָ֖ה כַּאֲשֶׁ֣ר אָמָ֑ר וַיַּ֧עַשׂ יְהוָ֛ה לְשָׂרָ֖ה כַּאֲשֶׁ֥ר דִּבֵּֽר׃
 וַתַּהַר֩ וַתֵּ֨לֶד שָׂרָ֧ה לְאַבְרָהָ֛ם בֵּ֖ן לִזְקֻנָ֑יו לַמּוֹעֵ֕ד אֲשֶׁר־דִּבֶּ֥ר אֹת֖וֹ אֱלֹהִֽים׃
 
Gen 21:1 And HaShem (YHVH: Mercy) cared for Sarah (Princess), visiting her as He had said, and HaShem (YHVH: Mercy) made in Sarah that of which He had spoken. Gen 21:2 For Sarah conceived, and bore Avraham (father of nations, father of trust) a son in his old age, at the set time (moeid) of which God had spoken to him.
 
Tradition holds that Sarah conceived on the day of Rosh Hashanah (Talmud Bavliy Rosh Hashanah. 11a.), as a result, the present narrative is the Torah reading for that holy day.
 
“The Lord did miracles for Sarah as He had spoken.”
 
–Yerushalayim & Yonatan Targums 2nd Century C.E
 
It is God as Mercy Who begins this important account. He cares for Sarah and fulfils His promise to her.
 
“In trust, agreement, firm belief, also Sarah herself received the ability to conceive seed, and delivered a child when she was past age, because she judged Him Who had promised, to be trustworthy.”
 
–Hebrews 11:11 [Author’s translation]
 
The similarities to the later birth of the Messiah are prophetic in nature. The differences equally important. Sarah, who had doubted Hashem’s angel now gives birth in comfortable circumstances and with great joy. While Mariyam (Mary), who received Gavriel’s message with great joy and firm belief, would give birth in a time of turmoil and later suffer the loss of her son, only to receive Him again with even greater joy than any experienced by Sarah. All this illuminates the metanarrative of God’s redemptive plan, which He decided upon before the creation of the world.
 
Verses 2 & 3, and later 25:19, emphasis the fact that Avraham is the father of Isaac. This is to reassure the reader that despite his age it was his fertile seed that impregnated Sarah and not that of the wicked king Avimelech.
 
וַיִּקְרָ֨א אַבְרָהָ֜ם אֶֽת־שֶׁם־בְּנ֧וֹ הַנּֽוֹלַד־ל֛וֹ אֲשֶׁר־יָלְדָה־לּ֥וֹ שָׂרָ֖ה יִצְחָֽק׃
וַיָּ֤מָל אַבְרָהָם֙ אֶת־יִצְחָ֣ק בְּנ֔וֹ בֶּן־שְׁמֹנַ֖ת יָמִ֑ים כַּאֲשֶׁ֛ר צִוָּ֥ה אֹת֖וֹ אֱלֹהִֽים׃
 
Gen 21:3 And Avraham called the name of his son that was born to him, whom Sarah bore to him, Yitzchak (Isaac: he laughs). Gen 21:4 And Avraham circumcised his son Yitzchak at eight days old, as God had commanded him.
 
The name Yitzchak is the first of many uses of the Hebrew root צחק tz’chok (laughter). Avraham was given the name by God in 17:19. There is much to learn from the ways laughter is used both in joyous proclamation and in sinful mockery. The halakhic applications abound. 
 
וְאַבְרָהָ֖ם בֶּן־מְאַ֣ת שָׁנָ֑ה בְּהִוָּ֣לֶד ל֔וֹ אֵ֖ת יִצְחָ֥ק בְּנֽוֹ׃
 
Gen 21:5 And Avraham was a hundred years old, when his son Yitzchak was born to him.
 
The birth of Isaac took place 25 years after Avraham departed from Charan (Genesis 12:4).
 
וַתֹּ֣אמֶר שָׂרָ֔ה צְחֹ֕ק עָ֥שָׂה לִ֖י אֱלֹהִ֑ים כָּל־הַשֹּׁמֵ֖עַ יִֽצְחַק־לִֽי׃
וַתֹּ֗אמֶר מִ֤י מִלֵּל֙ לְאַבְרָהָ֔ם הֵינִ֥יקָה בָנִ֖ים שָׂרָ֑ה כִּֽי־יָלַ֥דְתִּי בֵ֖ן לִזְקֻנָֽיו׃
 
Gen 21:6 And Sarah said, “Tz’chok (Laughter) has been made for me by Elohim (God: Judge), so that all that hear will y’tzchak liy (laugh) with me.” Gen 21:7 And she said, “Who would have said that for Avraham, sons would be nursed by Sarah? Yet my child, a son, I have born him in his old age.”
 
This laughter is joy, the text intends to convey the idea that a person who brings joy has entered the world, that all who hear of his birth will be filled with joy and respond in laughter. This joy has been introduced by the Merciful Judge of the universe so that all may join in celebrating the fulfilment of His promise. The laughter that accompanies this birth is a response of right action born of God’s mercy.
 
Rashi observes that this event brings hope and joy to the barren women of Israel, thus the joy shared by those who hear of Sarah’s miracle, forms a foundation for their trust in the God Who is able to bring life forth from a dead womb. This too is a picture of the then yet to be born Messiah and His resurrection.
 
The neighbours of Elisheva (Elizabeth), the mother of the prophet Yochanan (John) rejoiced in this same way when they heard that she had given birth (Luke 1:58). In that context it is called, “rejoicing” which is synonymous with the term, “laughter” in Genesis 21:6.
 
וַיִּגְדַּ֥ל הַיֶּ֖לֶד וַיִּגָּמַ֑ל וַיַּ֤עַשׂ אַבְרָהָם֙ מִשְׁתֶּ֣ה גָד֔וֹל בְּי֖וֹם הִגָּמֵ֥ל אֶת־יִצְחָֽק׃
 
Gen 21:8 And the child grew, and was weaned: and Avraham made a great feast the same day that Yitzchak was weaned.
 
The age of weaning cannot be determined with certainty. The rabbinical views range from three years to twelve years, citing various sources. Though some modern readers may find the idea of lengthy weaning periods to be distasteful (no pun intended), it was not unusual in ancient times for children to be nursed well into their formative years. When we add to this the fact that at the time of these events people were still living much longer than we do today, it seems reasonable to split the difference and settle on an approximate age of seven (Philo: De his Verb. Resipuit. Noe, p. 275) for Isaac’s weaning.
 
Rashi claims that the feast was great because the great men of that generation attended: Shem, Eber and Avimelech. Note the names: Shem (Name), Eber (Beyond) and Avimelech (My father is King). Each name describes God, The Name (Mercy), Messiah, God with us, Who enters the world from beyond, and My Father the King of worlds.
 
וַתֵּ֨רֶא שָׂרָ֜ה אֶֽת־בֶּן־הָגָ֧ר הַמִּצְרִ֛ית אֲשֶׁר־יָלְדָ֥ה לְאַבְרָהָ֖ם מְצַחֵֽק׃
 
Gen 21:9 And Sarah saw the son of Hagar (flight) the Mitzriyt (Egyptian: double distress), which she had born to Avraham, mocking m’tzacheik (laughing, mocking).
 
The Hebrew, מְצַחֵֽק m’tzacheik is a play on Isaac’s name, יִצְחָֽק Yitzchak. The text can be read, “And Sarah saw the son of Hagar the Egyptian, who she had born to Avraham, laughing in mockery, playing (at being Isaac).”
 
Thus, we could understand the text to mean that Ishmael was mocking by playing at being Isaac. This is yet another hint at the type of mockery that was taking place and illuminates the reason for Sarah’s firm resolve regarding Ishmael’s removal from the camp of Avraham. It seems that Ishmael was, at his mother Hagar’s prompting, seeking to usurp Isaac’s position as heir by demeaning and seeking to subjugate Isaac. This is of course confirmed by 21:10. This behaviour has continued to be the practice of Ishmael’s descendants toward Israel throughout recorded history
 
Ishmael is at this point in the historical record, a young man (17 – 27 yrs.) and is fully aware of his moral responsibility. From the text we can discern that Hagar’s influence and his own delusions of grandeur are responsible for his mocking of Isaac (21:10). Ishmael could have chosen to laugh in joy at the honouring of his new brother, however, he instead seeks to humiliate Isaac in the presence of those over whom Isaac is appointed to rule in his God established position as heir to the faith of Avraham. This is not the innocent mocking of a child rather it is the intentional sin of a young man, and a mocking not only of Isaac, Avraham and Sarah but more significantly a mocking of YHVH Who has established those being targeted as His representatives to bear light to the nations.
 
This same kind of mocking laughter (tz’cheik) is linked to the sins of idolatry (Exodus 32:6), adultery (Exodus 39:17) and murder (2 Samuel 2:14). Rashi notes that this infers the complete corruption of Ishmael and sees his being sent away as a necessary act for the sake of Isaac’s spiritual character and protection.
 
“Keep not Your silence, O Elohim: don’t hold Your peace, and don’t be still, O Elohim. For, behold, Your enemies make a tumult: and they that hate You have lifted up their heads in pride. They have taken crafty counsel against Your people (Israel), and consulted against the ones You protect. They have said, ‘Come, and let us cut them off from being a nation; that the name of Israel shall be remembered no more.’ For they have consulted together with one consent: they are confederate against You: The shelters of Edom, and the Ishmaelites; of Moab, and the Hagarenes…”
 
 –Tehillim (Psalm) 83:1-6
 
וַתֹּ֙אמֶר֙ לְאַבְרָהָ֔ם גָּרֵ֛שׁ הָאָמָ֥ה הַזֹּ֖את וְאֶת־בְּנָ֑הּ כִּ֣י לֹ֤א יִירַשׁ֙ בֶּן־הָאָמָ֣ה הַזֹּ֔את עִם־בְּנִ֖י עִם־יִצְחָֽק׃
 
Gen 21:10 So she said to Avraham, “Cast out this maid-servant and her son: for the son of this maid-servant shall not be heir with my son, even with Yitzchak (Isaac: he laughs).”
 
“Now we, fellow Jewish brothers and sisters in Messiah, are as Isaac was, the children of promise. But as it was then, he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless, what does the scripture say? ‘Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.’ So then, fellow Jewish brothers and sisters in Messiah, we are not children of the bondwoman, but of the free.”
 
–Galatians 4:28-31
 
As the primary matriarch of Israel, Sarah saw the danger that Ishmael posed to her son and his Godly mission. Sarah’s response is not one of vindictiveness but of protection. She speaks here, not out of hateful jealousy but in prophetic power, inspired by the Holy Spirit!
 
 וַיֵּ֧רַע הַדָּבָ֛ר מְאֹ֖ד בְּעֵינֵ֣י אַבְרָהָ֑ם עַ֖ל אוֹדֹ֥ת בְּנֽוֹ׃
 
Gen 21:11 And the thing was very grievous in Avraham's sight because of his son.
 
Avraham was grieved both by his son Ishmael’s behaviour and due to the resulting need for expelling him from the camp. To be clear, Avraham is grieved, not by Sarah’s request but by the need to expel his son Ishmael as a result of his own sin and the sin of Hagar and Ishmael.
 
Additionally Avraham is grieved because this sinful mockery has been aimed at his son and heir Isaac.
 
Pirke Eliezer calls this the most difficult of Avraham’s trials. (Pirke Eliezer, c 30 )
 
וַיֹּ֨אמֶר אֱלֹהִ֜ים אֶל־אַבְרָהָ֗ם אַל־יֵרַ֤ע בְּעֵינֶ֙יךָ֙ עַל־הַנַּ֣עַר וְעַל־אֲמָתֶ֔ךָ כֹּל֩ אֲשֶׁ֨ר תֹּאמַ֥ר אֵלֶ֛יךָ שָׂרָ֖ה שְׁמַ֣ע בְּקֹלָ֑הּ כִּ֣י בְיִצְחָ֔ק יִקָּרֵ֥א לְךָ֖ זָֽרַע׃
 
Gen 21:12 And God said to Avraham, “Let it not be grievous in your sight because of the boy, and because of your maid-servant; shema listen to, receive, comprehend, understand all that Sarah has said to you, hear her voice; for in (through) Yitzchak your seed will be called (identified).”
 
The Targum of Yonatan reads, “Listen to all that Sarah has said to you, hear her voice, for she is a prophetess.”
 
The Talmud Bavliy refers to Sarah’s protection of Isaac’s rights as evidence of the fact that she is a prophetess (b. Meg. 14a).
 
The Hebrew, שְׁמַע Shema, listen, hear, understand, comprehend; is used here in the present continuous or perfect tense of the Hebrew. It is the positive counter to the use of the same word in the past tense in Genesis 3:17, where Adam has listened (שָׁמַעְתָּ Shama’ta) to the flawed advice of Eve. By listening to Eve’s advice Adam invited sin into the world, whereas by listening to Sarah’s advice (via HaShem) Avraham invites light into the world. That is, Isaac was to be the heir who would produce the struggling people Yaakov/Israel. Israel in-turn was to be a light to the nations, a calling that is fully filled in the Mashiyach Yeshua, born to the line of Avraham, Yitzchak and Yaakov according to His humanity.
 
God affirms Sarah’s instruction, which is an act of righteous trust. With these words Sarah becomes Israel’s second prophet. God reminds Avraham that Isaac is the chosen seed who will perpetuate the ministry of light to the nations through his son Yaakov, Israel.
 
וְגַ֥ם אֶת־בֶּן־הָאָמָ֖ה לְג֣וֹי אֲשִׂימֶ֑נּוּ כִּ֥י זַרְעֲךָ֖ הֽוּא׃
 
Gen 21:13 And also of the son of the maid servant will I make a nation, because he is your seed.
 
By way of consolation God comforts Avraham with the knowledge that He will also take good care of Ishmael, making him a great, albeit subservient, nation.
 
וַיַּשְׁכֵּ֣ם אַבְרָהָ֣ם׀ בַּבֹּ֡קֶר וַיִּֽקַּֽח־לֶחֶם֩ וְחֵ֨מַת מַ֜יִם וַיִּתֵּ֣ן אֶל־הָ֠גָר שָׂ֧ם עַל־שִׁכְמָ֛הּ וְאֶת־הַיֶּ֖לֶד וַֽיְשַׁלְּחֶ֑הָ וַתֵּ֣לֶךְ וַתֵּ֔תַע בְּמִדְבַּ֖ר בְּאֵ֥ר שָֽׁבַע׃
 
Gen 21:14 And Avraham rose up early in the morning, and took bread, and a skin of water, and gave them to Hagar, putting them on her shoulder and with the young man, he sent her away: and she departed, and teitah (strayed, practiced error) in the wilderness of Beer-sheva (Well of seven, sevenfold covenant, well of blessing, covenant of rest).”
 
The act of waking early is a sign of immediate obedience on Avraham’s part. Regardless of his own grief at the loss of Ishmael, Avraham trusted God and acted in prompt obedience.
 
The Hebrew וַתֵּ֔תַע va’teitah indicates Hagar’s return to idolatrous practice as she sought a place of solace in the wilderness near Beer-sheva (a well which will be illuminated in the latter section of this account). Rashi suggests that Hagar returned to the idolatrous practices of her father’s house.
 
Ishmael is thought to be between 17 (Shalshalet Hakabala, fol. 2. 2) and 27 (Pirke Eliezer, c. 30. Bereshit Rabba, sect. 53. fol. 47. 4.) years of age at this point in the historical account.
 
Beer-sheva is approximately 19 kilometres from Gerar and 32 kilometres from Hebron to the south.
 
וַיִּכְל֥וּ הַמַּ֖יִם מִן־הַחֵ֑מֶת וַתַּשְׁלֵ֣ךְ אֶת־הַיֶּ֔לֶד תַּ֖חַת אַחַ֥ד הַשִּׂיחִֽם׃
וַתֵּלֶךְ֩ וַתֵּ֨שֶׁב לָ֜הּ מִנֶּ֗גֶד הַרְחֵק֙ כִּמְטַחֲוֵ֣י קֶ֔שֶׁת כִּ֣י אָֽמְרָ֔ה אַל־אֶרְאֶ֖ה בְּמ֣וֹת הַיָּ֑לֶד וַתֵּ֣שֶׁב מִנֶּ֔גֶד וַתִּשָּׂ֥א אֶת־קֹלָ֖הּ וַתֵּֽבְךְּ׃
 
Gen 21:15 And the water ran out, so she cast, (pushed, threw) the young man under one of the shrubs. Gen 21:16 And she went, and sat down at a distance from him, a bowshot (0.8km) away: for she said, “Let me not see the death of the young man.” And as she sat there she lifted up her voice, and wept.
 
Bereshit Rabba, records a bowshot distance at about half a mile (.8 Kilometre), saying that two bowshots make a mile (1.6 kilometres) [Bereshit Rabba, ut supra. sect. 53. fol. 47. 4].
 
The term, “Child” here could be misunderstood to mean, “infant”. However, a child remains the child of his mother regardless of his age, and this is what is intended here. In fact we know from both the chronology of historical Biblical events and from tradition that Ishmael is between 17 and 27 years of age at this point in time.
 
The great irony of Hagar’s lack of water, is that her blindness to the presence of water has come about through her own spiritual decay. Both her expulsion from the camp of Avraham and her subsequent suffering are directly related to her continued attempts to seek Isaac’s inheritance for her own son Ishmael.
 
Rabbi Hirsch wisely observes that, “Hagar’s behaviour is disgraceful… Rather than comfort her child in his dying moments, she thought only of herself and the discomfort she would feel in the presence of his agony.” This is why the following verse begins with the words, “God heard the voice of the young man;”
 
וַיִּשְׁמַ֣ע אֱלֹהִים֮ אֶת־ק֣וֹל הַנַּעַר֒ וַיִּקְרָא֩ מַלְאַ֨ךְ אֱלֹהִ֤ים׀ אֶל־הָגָר֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֥אמֶר לָ֖הּ מַה־לָּ֣ךְ הָגָ֑ר אַל־תִּ֣ירְאִ֔י כִּֽי־שָׁמַ֧ע אֱלֹהִ֛ים אֶל־ק֥וֹל הַנַּ֖עַר בַּאֲשֶׁ֥ר הוּא־שָֽׁם׃
 
Gen 21:17 And God heard the voice of the young man; and the angel of Elohim (God, Judge) called to Hagar out of the heavens, and said to her, “What ails you, Hagar? Fear not; for Elohim (God, Judge) has heard the voice of the young man where he is.”
 
God’s communication with Hagar differs greatly from the way He has met with Avraham. We note that the angel of Elohim (God), rather than the angel of YHVH, calls to her from the heavens instead of meeting her in humanoid form on earth as He had done with Avraham. It is Elohim, the Judge and Ruler, Who attends to Hagar’s son. Mercy (YHVH) is with Avraham (Isaac and Yaakov) but Judgement (Elohim) has come to Ishmael and his decedents.
 
ק֚וּמִי שְׂאִ֣י אֶת־הַנַּ֔עַר וְהַחֲזִ֥יקִי אֶת־יָדֵ֖ךְ בּ֑וֹ כִּֽי־לְג֥וֹי גָּד֖וֹל אֲשִׂימֶֽנּוּ׃
וַיִּפְקַ֤ח אֱלֹהִים֙ אֶת־עֵינֶ֔יהָ וַתֵּ֖רֶא בְּאֵ֣ר מָ֑יִם וַתֵּ֜לֶךְ וַתְּמַלֵּ֤א אֶת־הַחֵ֙מֶת֙ מַ֔יִם וַתַּ֖שְׁקְ אֶת־הַנָּֽעַר׃
 
Gen 21:18 Arise, lift up the young man, and hold him in your hand; for I will make him a great nation. Gen 21:19 And Elohim (God, Judge) opened her eyes, and she saw a well of water; and she went, and filled the water-skin with water, and gave the young man a drink.
 
Some suggest that this well was made to appear supernaturally, however, the context suggests that the well finds its symbolic form in the origin story of verses 23-33, where Avraham presents ewe lambs as an offering that testifies to his right to its water through the cutting of a covenant before the Judge, Elohim. Due to the fact that the agreement for, and the naming of the well (v.23-33) is considered to have preceded the events of verses 1 through 21, it is safe to conclude that the limited supplies given to Hagar by Avraham were intended to last her the short distance to Beer-sheva, a well that Avraham had already redeemed for the use of his household.
 
The sages say that this well has ancient origins and was in fact, “Created between the two evenings, that is, on the eve of the seventh day of the creation.” (Pirke Eliezer, ut supra. c. 30)
 
It is by the Word of Hashem that Hagar’s eyes are opened and she receives living water. Hagar had returned to idolatry (v.14) and was therefore, not only physically but also spiritually blind to the water that was right in front of her.
 
Yeshua said, “Whoever drinks the water I give will never thirst again.”
 
This well is Beer-sheva, the well of sevenfold blessing, rest and covenant promise. By trusting in God’s Word (John 1), Hagar receives life for both herself and her son.
 
The Shomroniy (Samaritan) woman of John 4 is likewise held accountable by God in Messiah at Jacob’s well, and as a result repents, receives the living water of Yeshua, and proceeds to invite Yeshua, Salvation Himself to her village.
 
וַיְהִ֧י אֱלֹהִ֛ים אֶת־הַנַּ֖עַר וַיִּגְדָּ֑ל וַיֵּ֙שֶׁב֙ בַּמִּדְבָּ֔ר וַיְהִ֖י רֹבֶ֥ה קַשָּֽׁת׃
 
Gen 21:20 And Elohim (God, Judge) was with the young man; and he grew, and dwelt in the wilderness, and became an archer.
 
Hagar had sat a bow shot away from her son. Now her son becomes an archer. Both Ishmael’s role and the role of his descendants are emphasised by the symbol of the bow (warfare).
 
“And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brothers.”
 
–Bereishit (Genesis) 16:12
 
Jewish tradition says that Ishmael, “Was born with a bow, and brought up with one, and that he shot an arrow at his brother Isaac, with the intention to kill him, while he was in Avraham's house;” (Pirke, c. 30 Ammian. Marcellin. Hist. l. 14)
 
 וַיֵּ֖שֶׁב בְּמִדְבַּ֣ר פָּארָ֑ן וַתִּֽקַּֽח־ל֥וֹ אִמּ֛וֹ אִשָּׁ֖ה מֵאֶ֥רֶץ מִצְרָֽיִם׃
 
Gen 21:21 And he dwelt in the wilderness of Paran (Beautiful caverns): and his mother took him a wife out of the land of Egypt (Mitzrayim: double distress).
 
The location of the ancient wilderness of Paran is debated and manipulated by Islamic scholars, however, it seems most likely that the location of Paran is below the Sea of Salt (Dead sea) to the south-west near the border of Modern Israel and Jordan. There are a number of factors that support this location, including the name itself relative to the geography of the region.
 
One Jewish tradition suggests that Ishmael had two wives; the first he divorced, and then he married the Egyptian; his first wife, they say, he sent for, and took out of the plains of Moab, whose name was “Adishah,” and the other “Phatimah.” (Pirke Eliezer, ut supra. c. 30)
 
“And he (Ishmael) dwelt in the wilderness of Paran, and took to wife Adishah, whom he divorced, and then his mother took him Phatimah to wife, out of the land of Egypt:''
 
–Yerushalayim & Yonatan Targums 2nd Century C.E
 
 וַֽיְהִי֙ בָּעֵ֣ת הַהִ֔וא וַיֹּ֣אמֶר אֲבִימֶ֗לֶךְ וּפִיכֹל֙ שַׂר־צְבָא֔וֹ אֶל־אַבְרָהָ֖ם לֵאמֹ֑ר אֱלֹהִ֣ים עִמְּךָ֔ בְּכֹ֥ל אֲשֶׁר־אַתָּ֖ה עֹשֶֽׂה׃
וְעַתָּ֗ה הִשָּׁ֨בְעָה לִּ֤י בֵֽאלֹהִים֙ הֵ֔נָּה אִם־תִּשְׁקֹ֣ר לִ֔י וּלְנִינִ֖י וּלְנֶכְדִּ֑י כַּחֶ֜סֶד אֲשֶׁר־עָשִׂ֤יתִי עִמְּךָ֙ תַּעֲשֶׂ֣ה עִמָּדִ֔י וְעִם־הָאָ֖רֶץ אֲשֶׁר־גַּ֥רְתָּה בָּֽהּ׃
וַיֹּ֙אמֶר֙ אַבְרָהָ֔ם אָנֹכִ֖י אִשָּׁבֵֽעַ׃
 
Gen 21:22 And it came to pass at that time, that Avimelech (My father is king) and Phichol (Peh-col: Mouth of all, strength) the chief captain of his army, spoke to Avraham, saying, “Elohim (God, Judge) is with you in all that you do:” Gen 21:23 “Now therefore, swear to me here by Elohim (God, Judge) that you will not deal falsely with me, nor with my son, nor with my son's son: but according to the kindness that I have done to you, you shall do to me, and to the land where you have sojourned.” Gen 21:24 And Avraham said, “I will swear.”
 
These events can be understood to have been set in the past and read as, “And it was in the past at that time…” This seems consistent with the previous identification of the wilderness of Beer-sheva in the account of Hagar’s expulsion. The establishing of the well of Beer-sheva prior to Hagar’s wandering shows that the blessing of God comes to her via Avraham’s trust.
 
It’s worth noting that Avimelech does not seek a covenant with Avraham because of his wealth but with the words, “God is with you in all that you do.”
 
It seems that the Philistines observed this oath until the days of the judge Samson, when they began to attack Israel for the first time. (Sotah 10a)
 
וְהוֹכִ֥חַ אַבְרָהָ֖ם אֶת־אֲבִימֶ֑לֶךְ עַל־אֹדוֹת֙ בְּאֵ֣ר הַמַּ֔יִם אֲשֶׁ֥ר גָּזְל֖וּ עַבְדֵ֥י אֲבִימֶֽלֶךְ׃
 
Gen 21:25 And Avraham rebuked Avimelech because of a well of water, which Avimelech's servants had violently taken away.
 
If there was to be a covenant Avraham wanted it to be established with truth and integrity. This is why he placed his cards on the table regarding the continued violent behaviour of Avimelech’s men. With peace comes responsibility and openness. Any peace devised outside of these parameters is a false peace. Many today in both secular and religious communities hide behind nondisclosure agreements and legalese in order to avoid accountability. As a result of this wilful lack of transparency numerous injustices are committed and in turn form a shaky foundation that makes any real lasting peace between people impossible to achieve.
 
וַיֹּ֣אמֶר אֲבִימֶ֔לֶךְ לֹ֣א יָדַ֔עְתִּי מִ֥י עָשָׂ֖ה אֶת־הַדָּבָ֣ר הַזֶּ֑ה וְגַם־אַתָּ֞ה לֹא־הִגַּ֣דְתָּ לִּ֗י וְגַ֧ם אָנֹכִ֛י לֹ֥א שָׁמַ֖עְתִּי בִּלְתִּ֥י הַיּֽוֹם׃
 
Gen 21:26 And Avimelech said, “I don’t know who has done this thing: neither did you tell me, nor have I heard of it, until today.”
 
Avimelech’s claim seems unlikely, given that it had been his practice to send his men to commit crimes against others (the abduction of Sarah).
 
וַיִּקַּ֤ח אַבְרָהָם֙ צֹ֣אן וּבָקָ֔ר וַיִּתֵּ֖ן לַאֲבִימֶ֑לֶךְ וַיִּכְרְת֥וּ שְׁנֵיהֶ֖ם בְּרִֽית׃
וַיַּצֵּ֣ב אַבְרָהָ֗ם אֶת־שֶׁ֛בַע כִּבְשֹׂ֥ת הַצֹּ֖אן לְבַדְּהֶֽן׃
וַיֹּ֥אמֶר אֲבִימֶ֖לֶךְ אֶל־אַבְרָהָ֑ם מָ֣ה הֵ֗נָּה שֶׁ֤בַע כְּבָשֹׂת֙ הָאֵ֔לֶּה אֲשֶׁ֥ר הִצַּ֖בְתָּ לְבַדָּֽנָה׃
וַיֹּ֕אמֶר כִּ֚י אֶת־שֶׁ֣בַע כְּבָשֹׂ֔ת תִּקַּ֖ח מִיָּדִ֑י בַּעֲבוּר֙ תִּֽהְיֶה־לִּ֣י לְעֵדָ֔ה כִּ֥י חָפַ֖רְתִּי אֶת־הַבְּאֵ֥ר הַזֹּֽאת׃
עַל־כֵּ֗ן קָרָ֛א לַמָּק֥וֹם הַה֖וּא בְּאֵ֣ר שָׁ֑בַע כִּ֛י שָׁ֥ם נִשְׁבְּע֖וּ שְׁנֵיהֶֽם׃
 וַיִּכְרְת֥וּ בְרִ֖ית בִּבְאֵ֣ר שָׁ֑בַע וַיָּ֣קָם אֲבִימֶ֗לֶךְ וּפִיכֹל֙ שַׂר־צְבָא֔וֹ וַיָּשֻׁ֖בוּ אֶל־אֶ֥רֶץ פְּלִשְׁתִּֽים׃
 
Gen 21:27 And Avraham took sheep and oxen, and gave them unto Avimelech; and both of them cut a covenant. Gen 21:28 And Avraham set seven ewe lambs of the flock by themselves. Gen 21:29 And Avimelech asked Avraham, “What is the meaning of these seven ewe lambs which you have set by themselves?” Gen 21:30 And he said, “These seven ewe (female) lambs shall you take from my hand, that they may bear witness of me, that I discovered this well.” Gen 21:31 So he called that place Beer-sheva (Well of seven, sevenfold covenant, well of blessing, covenant of rest); because there they both swore. Gen 21:32 Thus, they cut a covenant at Beer-sheva: then Avimelech rose up, and Phichol (Peh-col: Mouth of all, strength) the chief captain of his army, and they returned into the land of the Pilishtiym (Immigrants, invaders, usurpers).
 
The seven (שֶׁ֛בַע shevah) female lambs correspond to the oath (נִשְׁבְּע֖וּ nishbeu) and emphasize the completeness, longevity and rest that the oath will bring. Allegorically speaking, based solely on the meaning of the names, the father of trust is making an agreement with his father the King. Thus the well is named quite literally, “Well of Seven” or, “Well of Oath”.
 
Avraham’s insistence that Avimelech accept the lambs as a gift is an ancient means of verifying ownership, much like the transaction carried out in Ruth 4:7. It is a symbolic act, intended to be witnessed by all present as a mark of future legal ownership and the security that it affords future generations.
 
 וַיִּטַּ֥ע אֶ֖שֶׁל בִּבְאֵ֣ר שָׁ֑בַע וַיִּ֨קְרָא־שָׁ֔ם בְּשֵׁ֥ם יְהוָ֖ה אֵ֥ל עוֹלָֽם׃
וַיָּ֧גָר אַבְרָהָ֛ם בְּאֶ֥רֶץ פְּלִשְׁתִּ֖ים יָמִ֥ים רַבִּֽים׃
 
Gen 21:33 And Avraham planted an orchard (tamarisk) in Beersheva, and called there on the name of HaShem (YHVH: Mercy), the everlasting Elohim (God, Judge). Gen 21:34 And Avraham sojourned in the land of Pilishtiym (Immigrants, invaders, usurpers) many days.
 
The account ends with the planting of an orchard representing shade and respite for weary desert travellers and the unity of the God-head in Mercy (YHVH) and Judgement (Elohim).
 
The planting of trees, possibly tamarisk (an evergreen tree that is common to the Middle East, and can reach heights of 15.2 meters) is an act of remembrance. In fact trees are still planted today in Israel in memory of loved ones and to mark special events. Therefore, the planting of these shady trees near a well in an arid location are best understood to represent a memorial to the God Who has provided Avraham with an heir, life-giving water and shelter in the wilderness.
 
Avraham is said to have sojourned in the land of the Philistines for twenty-six years. (Yarchi & Bereshit Rabbah, sect. 54. fol. 48. 4)
 
Rashi says that it’s important to read this as a sojourning because the years from the birth of Isaac are to be counted in the 400 years during which Avraham’s descendants would be aliens in a land not their own. However, the land in which Avraham is now sojourning has already been promised to him and his descendants, therefore, Rashi’s assertion is incompatible with the prophetic Word of God. The four hundred years can only refer to the years Israel will spend in Egypt as slaves to Pharaoh.
 
© 2024 Yaakov Ben Yehoshua

Introduction:
 
After witnessing the destruction of S’dom, Avraham moves south. All of the land both to the north and to the south had already been promised to Avraham by God (Gen 13:14-15).
 
Some have suggested that chapter 20 is a duplicate of the account of chapter 12, however, the reasoning for this is weak. They say that a man would not make the same mistake twice and therefore this must be a repetition. Additionally they suggest that the writer was an Elohimist (So called E author), of course they have no valid argument for explaining the use of the holy name YHVH in the final verse, other than to propose that this was included as part of a Yahwehist (So called J author) account redacted at a later date.
 
The suggestion that a man would not make the same mistake twice is ludicrous and the subsequent multiple author claim is equally untenable. Add to this that Avraham explains clearly in verse 13 that this has been his practice since leaving Ur (light), and we are left with only one plausible conclusion, that this is a unique and separate account from that of chapter 12.
 
וַיִּסַּ֨ע מִשָּׁ֤ם אַבְרָהָם֙ אַ֣רְצָה הַנֶּ֔גֶב וַיֵּ֥שֶׁב בֵּין־קָדֵ֖שׁ וּבֵ֣ין שׁ֑וּר וַיָּ֖גָר בִּגְרָֽר׃
 
Gen 20:1 And Avraham (Father of many nations) journeyed from there (Mamrei: strength) toward the south country, and dwelt between Kadesh (Holy) and Shur (a wall), and sojourned in Gerar (drag off roughly).
 
These events must occur soon after the destruction of S’dom because Sarah is clearly still not showing her pregnancy, based on the fact that Avimelech sees her as a potential wife. The place Avraham journeyed from was Mamrei (strength), and he was journeying south, just as he had when he had approached Egypt in chapter 12.
 
The meanings of the Hebrew names of the towns he settled between place Avraham (The father of trust) at a crossroads between Holiness (Kadesh) and a wall (Shur: possible blockade). Alternatively he finds himself resting with Holiness (Kadesh) on one side and Protection (Shur: wall) on the other.
 
The region of Gerar (drag off roughly) is to be understood both literally and as a literary clue to what is about to take place. It is this allusion to a land where people are, “roughly dragged off” that sets the stage for the remainder of the account.
 
וַיֹּ֧אמֶר אַבְרָהָ֛ם אֶל־שָׂרָ֥ה אִשְׁתּ֖וֹ אֲחֹ֣תִי הִ֑וא וַיִּשְׁלַ֗ח אֲבִימֶ֙לֶךְ֙ מֶ֣לֶךְ גְּרָ֔ר וַיִּקַּ֖ח אֶת־שָׂרָֽה׃
 
Gen 20:2 And Avraham said of Sarah (Princess) his wife, “She is my sister”: and Avimelech (my father is king) king of Gerar (drag off roughly) sent men and seized Sarah.
 
The remez (hint) in the preceding verse, seen in the name Gerar (drag off roughly) is immediately enacted by Avimelech. As soon as he discovers that Sarah might be an unmarried woman, he sends men to abduct her. Note that he, “sent” others to take her and that they, “seized” her. The protocol of the time required for permission to be asked of her ruling male relative (Avraham), similar customs developed and were practiced by Jews in the first century CE, where a betrothal agreement was to be entered into and a one year period of preparation for the wedding was to be observed. Regardless of the finer details, what is clear is that this was an abduction and not an agreed arrangement. Today we might term this an attempt at sex trafficking. This of course illuminates just how righteous Avimelech really was. That is, nothing more than righteous in his own eyes.
 
D'varim (Deuteronomy) 24:7 which would be given to Israel at Sinai as law, states clearly that kidnapping of a fellow Israelite is punishable by death, how much more so the kidnapping of a relative of the father of faith himself. Regardless of whether Sarah is perceived as Avraham’s sister or not, kidnapping her was considered a capital offence in the ancient levant.
 
For Avraham’s part, the half-truth that Sarah was his sister was intended from the beginning (v.13) to be a means of protecting their retinue. Part of the reasoning for this is that protocol requires a proposal and a betrothal price to be paid to the ruling male member of the bride’s family. Thus Avraham must have presumed that he would have an opportunity to refuse such a proposal on Sarah’s behalf. It is still the practice of many Jewish and Arabic peoples today, for the agreement of the eldest male to not only be sought but also confirmed prior to any betrothal taking place. This same practice finds its way into the respectful western practice of asking the permission of the father prior to offering an engagement ring to a prospective bride.

Some deny an attraction component to the abduction of Sarah by Avimelekh. Citing her age as proof she was no longer sexually desirable.
 
However, retrospectively applying modern norms to ancient Scripture will nine times out of ten conclude error.
 
Sarah was approximately 90 when Avimelekh kidnapped her (cf. Genesis 17:1,17; 21:1-5).
 
Sarah was 127 when she died (Gen. 23:1). Therefore, given current aging and lifespans, Sarah was the equivalent of a modern 40 to 50 year old woman when she was kidnapped by Avimelekh.
 
There are numerous examples of attractive 50 year old women today.
 
Sarah was a beautiful woman (Gen. 12:11), who aged well and continued to be attractive in her later years. 
 
The text of Genesis 20:16 explains that Avimelekh paid silver to compensate for perceived sexual shame. Therefore, those who watched all this happen, Abraham, Avimelekh, and his men all clearly understood Sarah's abduction to have a sexual component.
 
It’s nonetheless also a possibility that Avimelekh intended Sarah’s abduction as either a means to usurp Avraham’s authority in order to acquire greater power through Avraham’s amassed wealth and reputation, or for use as a hostage bargaining chip intended to extort wealth from Avraham in return for Sarah’s release.
 
וַיָּבֹ֧א אֱלֹהִ֛ים אֶל־אֲבִימֶ֖לֶךְ בַּחֲל֣וֹם הַלָּ֑יְלָה וַיֹּ֣אמֶר ל֗וֹ הִנְּךָ֥ מֵת֙ עַל־הָאִשָּׁ֣ה אֲשֶׁר־לָקַ֔חְתָּ וְהִ֖וא בְּעֻ֥לַת בָּֽעַל׃
 
Gen 20:3 But Elohim (God, Judge) came to Avimelech in a dream by night, and said to him, “Behold, you are to die, for the woman you have abducted; she is the wife of a husband (Ba’al: master).
 
Notice that the words of God spoken to Avimelech reflect the instruction of God concerning kidnapping which was in turn a commonly held moral measure in the ancient levant.
 
God appears to Avimelech as Judge. He makes plan His judgement, “You are to die, for the woman you have abducted…” There are two crimes here: first, the crime of kidnapping and second, the soon to be enacted crime of rape. Make no mistake, even by the standards of the time the kidnapping of an unmarried woman was cause for tribal war. Avimelech is guilty, God does not bring judgement against the innocent.
 
וַאֲבִימֶ֕לֶךְ לֹ֥א קָרַ֖ב אֵלֶ֑יהָ וַיֹּאמַ֕ר אֲדֹנָ֕י הֲג֥וֹי גַּם־צַדִּ֖יק תַּהֲרֹֽג׃
 
Gen 20:4 But Avimelech had not come near her: and he said, “Adonai (lord), the nation (goy: heathen nation) that is also just, will You destroy?”
 
“Had not come near her” is a euphemism for sexual intimacy. The fact that Avimelech had not yet used Sarah for his own sexual pleasure (remember that he already has at least one other wife v.17) does not mean that he didn’t intend to.
 
Avimelech is obviously aware of the recent destruction of S’dom and Amorah and thus by comparing his own region’s relative morality with that of S’dom’s abominations, defends himself and his kingdom as a just nation relatively speaking (neither he nor his people qualify as just based on the kidnapping). He is clearly afraid that the same destruction that has come upon those cities will also be meted out upon his own kingdom because of God’s relationship to Avraham. Avimelech calling YHVH “Adonai” (lord) does not mean he is a devotee to YHVH but that he recognizes the power of YHVH and is fearful of Him just as he would be of any spiritual force that might bring harm upon him. Avimelech is superstitious, not honourable. We must read Avimelech’s response as his own determination of his moral standing and that of his nation. It is not the verdict of God, the Judge.
 
הֲלֹ֨א ה֤וּא אָֽמַר־לִי֙ אֲחֹ֣תִי הִ֔וא וְהִֽיא־גַם־הִ֥וא אָֽמְרָ֖ה אָחִ֣י ה֑וּא בְּתָם־לְבָבִ֛י וּבְנִקְיֹ֥ן כַּפַּ֖י עָשִׂ֥יתִי זֹֽאת׃
 
Gen 20:5 “Didn’t he say to me, ‘She is my sister’? And she, even she herself said, ‘He is my brother’: due to the integrity of my levaviy (my inner man, heart) innocent are my palms of having done this.”
 
Avimelech is not yet guilty of the rape/adultery, however, he is guilty of kidnapping. His delusional protests regarding his heart condition are exposed by the following statement of God.
 
וַיֹּאמֶר֩ אֵלָ֨יו הָֽאֱלֹהִ֜ים בַּחֲלֹ֗ם גַּ֣ם אָנֹכִ֤י יָדַ֙עְתִּי֙ כִּ֤י בְתָם־לְבָבְךָ֙ עָשִׂ֣יתָ זֹּ֔את וָאֶחְשֹׂ֧ךְ גַּם־אָנֹכִ֛י אֽוֹתְךָ֖ מֵחֲטוֹ־לִ֑י עַל־כֵּ֥ן לֹא־נְתַתִּ֖יךָ לִנְגֹּ֥עַ אֵלֶֽיהָ׃
 
Gen 20:6 And Ha-Elohim (the God, the Judge) said to him in a dream, “Yes, I also know that you did this with an innocent leiv (inner man, heart); for I also kept you from sinning against Me: therefore I did not allow you to touch her.”
 
“You did this (kidnapped with the intention of rapping), with an innocent heart…” Listen to the palpable irony here, this is not YHVH saying that Avimelech is innocent but that he is innocent of the later crime of rape simply because he hasn’t had the opportunity yet to enact his desire.
 
The so called integrity or innocence of Avimelech’s heart is shown for what it actually is, God prevented him from sexually violating Sarah. Thus Avimelech’s integrity is intact only because God stopped him from violating her.
 
I read, “Yes, I know all about your innocent heart, I’m the one who kept it innocent, I stopped you from sinning further”. In other words, you have no integrity of your own.
 
Note also that God says, “I also kept you from sinning against me.”Avimelech was about to defile the matriarch of the chosen people Israel. The people Who God had purposed to give birth to the Messiah, the One Who would deliver both Israel and the nations. This is not simply a sin against Avraham but an attempt to disturb the holy lineage of Israel and her Messiah.
 
If Avimelech was aware of the recent destruction of S’dom and Amorrah and the link to Avraham, then all his actions show contempt for Avraham and his God.
 
וְעַתָּ֗ה הָשֵׁ֤ב אֵֽשֶׁת־הָאִישׁ֙ כִּֽי־נָבִ֣יא ה֔וּא וְיִתְפַּלֵּ֥ל בַּֽעַדְךָ֖ וֶֽחְיֵ֑ה וְאִם־אֵֽינְךָ֣ מֵשִׁ֗יב דַּ֚ע כִּי־מ֣וֹת תָּמ֔וּת אַתָּ֖ה וְכָל־אֲשֶׁר־לָֽךְ׃
 
Gen 20:7 “Now therefore return the wife of the man; for he is a prophet, and he will intercede on your behalf, and you will live: and if you don’t return her, know that you will surely die, you, and all that are yours.”
 
The text infers that Avimelech was already afflicted to some degree and that if he sinned further he and his household would die. God does not punish the innocent, therefore, we must conclude once again that Avimelech is considered to be guilty and is being shown mercy so as not to invite death through an additional act of sin.
 
God calls Avraham a prophet, in fact Avraham is the first to be called a prophet of God. God has already credited Avraham’s trust as righteousness and considers him a type for the coming Messiah: an intercessor and redeemer of others, a light to the nations.
 
וַיַּשְׁכֵּ֨ם אֲבִימֶ֜לֶךְ בַּבֹּ֗קֶר וַיִּקְרָא֙ לְכָל־עֲבָדָ֔יו וַיְדַבֵּ֛ר אֶת־כָּל־הַדְּבָרִ֥ים הָאֵ֖לֶּה בְּאָזְנֵיהֶ֑ם וַיִּֽירְא֥וּ הָאֲנָשִׁ֖ים מְאֹֽד׃
 
Gen 20:8 Therefore Avimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men were very afraid.
 
The men were afraid because they knew what had happened to their neighbours in the east. They were right to be afraid. They were complicit in the kidnapping of Sarah. Those who sin against God’s chosen are sinning against God Himself.
 
וַיִּקְרָ֨א אֲבִימֶ֜לֶךְ לְאַבְרָהָ֗ם וַיֹּ֨אמֶר ל֜וֹ מֶֽה־עָשִׂ֤יתָ לָּ֙נוּ֙ וּמֶֽה־חָטָ֣אתִי לָ֔ךְ כִּֽי־הֵבֵ֧אתָ עָלַ֛י וְעַל־מַמְלַכְתִּ֖י חֲטָאָ֣ה גְדֹלָ֑ה מַעֲשִׂים֙ אֲשֶׁ֣ר לֹא־יֵֽעָשׂ֔וּ עָשִׂ֖יתָ עִמָּדִֽי׃
 
Gen 20:9 Then Avimelech called Avraham, and said unto him, “What have you done to us? And how have I offended you that you have brought on me and on my kingdom a great sin? You have done deeds to me that ought not to be done.”
 
These words of Avimelech are the height of hypocrisy. After all, he has abducted a woman against her will without consideration for the stigma attached to the perceived defilement of an unwed woman (Avraham and Sarah’s ruse notwithstanding), and it’s he who has disregarded Avraham’s rights as a sojourner and visitor among the people of Gerar. His unrepentant heart is proof that any innocence he might have stumbled across was clearly not of his own making.
 
 וַיֹּ֥אמֶר אֲבִימֶ֖לֶךְ אֶל־אַבְרָהָ֑ם מָ֣ה רָאִ֔יתָ כִּ֥י עָשִׂ֖יתָ אֶת־הַדָּבָ֥ר הַזֶּֽה׃
 
Gen 20:10 And Avimelech said unto Avraham, “What did you see, that caused you to do this thing?”
 
Avimelech hints at what he knows Avraham may have witnessed among the people of Gerar. This appears to be a rhetorical question but it is one that Avraham is able to answer (v.11)
 
וַיֹּ֙אמֶר֙ אַבְרָהָ֔ם כִּ֣י אָמַ֗רְתִּי רַ֚ק אֵין־יִרְאַ֣ת אֱלֹהִ֔ים בַּמָּק֖וֹם הַזֶּ֑ה וַהֲרָג֖וּנִי עַל־דְּבַ֥ר אִשְׁתִּֽי׃
 
Gen 20:11 And Avraham said, “Because I thought, surely the fear of Elohim (God, the Judge) is not in this place; and they will slay me because of my wife.”
 
Avraham saw the way the people of Gerar treated each other and those who sojourned among them, thus he concluded that they had no fear of God. Avimelech’s actions in sending men to abduct Sarah only proved to affirm this fact. Avraham asserts a convincing argument for the defence of his actions regarding Sarah.
​
וְגַם־אָמְנָ֗ה אֲחֹתִ֤י בַת־אָבִי֙ הִ֔וא אַ֖ךְ לֹ֣א בַת־אִמִּ֑י וַתְּהִי־לִ֖י לְאִשָּֽׁה׃
 
Gen 20:12 “Additionally, she is indeed my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife.”
 
Avraham is at best guilty of deceptive speech for the purpose of self-defence. The lesser commandment submits to the greater.
 
וַיְהִ֞י כַּאֲשֶׁ֧ר הִתְע֣וּ אֹתִ֗י אֱלֹהִים֮ מִבֵּ֣ית אָבִי֒ וָאֹמַ֣ר לָ֔הּ זֶ֣ה חַסְדֵּ֔ךְ אֲשֶׁ֥ר תַּעֲשִׂ֖י עִמָּדִ֑י אֶ֤ל כָּל־הַמָּקוֹם֙ אֲשֶׁ֣ר נָב֣וֹא שָׁ֔מָּה אִמְרִי־לִ֖י אָחִ֥י הֽוּא׃
 
Gen 20:13  “And it came to pass, when Elohim (God) caused me to wander from my father's house, I said to her, ‘This is the chesed (kindness) which you can accomplish for me; at every place we will come to, say of me, ‘He is my brother.’”
 
This verse makes clear the fact that this scenario was a well-practised one. We read in the Torah of two specific instances, but there may have been others. The point is, that this is not a duplicate of the events of chapter 12.

 וַיִּקַּ֨ח אֲבִימֶ֜לֶךְ צֹ֣אן וּבָקָ֗ר וַעֲבָדִים֙ וּשְׁפָחֹ֔ת וַיִּתֵּ֖ן לְאַבְרָהָ֑ם וַיָּ֣שֶׁב ל֔וֹ אֵ֖ת שָׂרָ֥ה אִשְׁתּֽוֹ׃
 
Gen 20:14 And Avimelech took sheep, and oxen, and menservants, and women-servants, and gave them to Avraham, and returned to him his wife Sarah.
 
These are the actions of a guilty and fearful man. This is restitution for the abduction but it is not sufficient payment to clear the good name of Sarah and cover the bride price.
 
As in the case of the events of chapter 12, Avraham has travelled from Mamrei (strength) and having suffered the trial of having his wife abducted, is now being prospered with the addition of flocks and herds. Thus he has gone from strength to strength in HaShem’s continued purpose for his life and that of his descendants.
 
 וַיֹּ֣אמֶר אֲבִימֶ֔לֶךְ הִנֵּ֥ה אַרְצִ֖י לְפָנֶ֑יךָ בַּטּ֥וֹב בְּעֵינֶ֖יךָ שֵֽׁב׃
 
Gen 20:15 And Avimelech said, “Behold, my land is before you: dwell wherever you please.”
 
In fact the land does not belong to Avimelech but has already been promised to Avraham and the children of Israel. Thus Avraham sojourns in yet another part of the fullness of the land that is to be given to his progeny by God.
 
וּלְשָׂרָ֣ה אָמַ֗ר הִנֵּ֨ה נָתַ֜תִּי אֶ֤לֶף כֶּ֙סֶף֙ לְאָחִ֔יךְ הִנֵּ֤ה הוּא־לָךְ֙ כְּס֣וּת עֵינַ֔יִם לְכֹ֖ל אֲשֶׁ֣ר אִתָּ֑ךְ וְאֵ֥ת כֹּ֖ל וְנֹכָֽחַת׃
 
Gen 20:16 And to Sarah he said, “Behold, I have given your brother a thousand pieces of silver: behold, it is to you a covering of the eyes, to all that are with you, and with all others:” thus she was vindicated.
 
Avimelech remains defiant to some degree, using Avraham and Sarah’s words against them, “I have given your brother…”
 
The silver is a bride price that seeks to declare Sarah’s purity and provide for the veiled symbol of that purity. This is why the covering is said to show both her and those around her that she has remained sexually pure.
 
An alternate reading is, “Behold, he is to you a covering of the eyes” meaning that Avraham’s status as a prophet of God protects Sarah.
 
Some read the latter clause as a rebuke. If that is correct, Avimelech intends insult by proposing the veil and may be inferring prostitution (Genesis 38:15). If this is the correct reading then Avimelech proves the depths of his unrepentant heart and the vile impetus of his inner man.

וַיִּתְפַּלֵּ֥ל אַבְרָהָ֖ם אֶל־הָאֱלֹהִ֑ים וַיִּרְפָּ֨א אֱלֹהִ֜ים אֶת־אֲבִימֶ֧לֶךְ וְאֶת־אִשְׁתּ֛וֹ וְאַמְהֹתָ֖יו וַיֵּלֵֽדוּ׃
 כִּֽי־עָצֹ֤ר עָצַר֙ יְהוָ֔ה בְּעַ֥ד כָּל־רֶ֖חֶם לְבֵ֣ית אֲבִימֶ֑לֶךְ עַל־דְּבַ֥ר שָׂרָ֖ה אֵ֥שֶׁת אַבְרָהָֽם׃
 
Gen 20:17 So Avraham interceded with Ha-Elohim (God): and Elohim (God) healed Avimelech, and his wife, and his maidservants; and they bore children. Gen 20:18 For HaShem (YHVH: Mercy) had sealed shut all the wombs of the house of Avimelech, on the word of Sarah, wife of Avraham.
 
These last verses show us that Avimelech and his household were already being punished for the sin of abducting Sarah, and this because of Sarah’s cry to God (on the word of Sarah). This is a chilling reminder of the plagues that HaShem sent against Pharoah and his house because of Sarah (12:17). What is clear is that God is the protector of both Avraham and Sarah and that He remains the protector of His servants, both men and women, to this day.
 
Avraham’s willingness to advocate for Avimelech and his family in spite of the seeming continued lack of repentance on Avimelech’s part, is evidence yet again of Avraham’s faith in YHVH and his ability in God to reflect the gracious and merciful love of the Creator as a figure for the King Messiah Yeshua HaMelekh. “Mercy triumphs over judgement!”
 
© 2024 Yaakov Ben Yehoshua

Introduction:
 
The account of Sodom’s destruction continues to illuminate the contradictions within Lot’s character and in addition lays the foundation for the seeding of two of Israel’s greatest enemies, both physical and spiritual: מוֹאָב Moav and עַמּוֹן Ammon.
 
With regard to הֲלָכָה halakhah (the way we walk), the contrast between Avraham and Lot could be seen as a, “how to” and, “how not to” respond to God and His messengers.
 
• Avraham sees The LORD YHVH (18:1) whereas Lot sees only the two messengers of The LORD YHVH (19:1).
 
• Avraham runs to greet his visitors (18:2) whereas Lot merely rises to a leisurely approach (19:1).
 
• Avraham merits righteousness and redemption through trust (Genesis 15:6, Romans 4:3), whereas Lot lacks trust and merits no redemption but is saved as a result of Avraham’s trust in God (19:29).
 
• Avraham has remained set apart from wicked people, camping beneath the trees of Mamrei (strength) (18:1), a light to the nations, whereas Lot dwells among the wicked, even to the point of becoming a judge (19:1) among them, and has become influenced by them, mixing the light of his roots with the darkness of the nations.
 
• Avraham, having trusted HaShem (YHVH), has become attentive to HaShem’s (YHVH) instruction (17:23-27), whereas Lot, having become enamoured by the sight of worldly success and riches, was unwilling to leave them behind, to his own detriment (19:16).
 
In the end, Lot must have learned from the trials he suffered as a result of his seeking after the things of this world. HaShem (YHVH) knew Lot’s heart (לב leiv: core being), that he desired to know God and act rightly, thus HaShem (YHVH) purposed Lot for redemption in spite of Lot’s foolish wandering.
 
The Talmid of Yeshua, Kefa, writer of the second letter of Kefa (Peter) notes:
 
“He (God) destroyed the cities of S’dom and Amorrah, reducing them to ashes —making them an example of what is going to happen to the ungodly. He rescued Lot, a righteous man greatly oppressed by the shameless immorality of the wicked. (For that righteous man, while living among them, was tormented in his righteous soul day after day by lawless deeds he saw and heard.) Therefore HaShem (YHVH: Mercy) certainly knows how to rescue the godly from trials, and how to keep the unrighteous for punishment at the Day of Judgment— especially those who follow after the flesh in its unclean desires and who despise HaShem’s (YHVH: Mercy) authority.”
 
–2 Peter 2:6-10a
 
The lesson we learn from Avraham and Lot is that faithful obedience reaps great reward, while disobedience and failing to keep our focus on God, leads to great trials and unnecessary suffering.
 
Many believers today boast of the filthy depths they were delivered from as if it were a badge of honour, however, the testimonies of those who have remembered their Creator in their youth and have walked as Avraham walked are their own reward. We should reject the sensational sin honouring culture of some branches of Christianity and embrace the Kingdom culture of giving all honour and glory to the God Who has delivered us from sin through His Son our Messiah Yeshua (Jesus the Christ). Those who choose to obey the instruction of God will not regret it.
 
וַ֠יָּבֹאוּ שְׁנֵ֨י הַמַּלְאָכִ֤ים סְדֹ֙מָה֙ בָּעֶ֔רֶב וְל֖וֹט יֹשֵׁ֣ב בְּשַֽׁעַר־סְדֹ֑ם וַיַּרְא־לוֹט֙ וַיָּ֣קָם לִקְרָאתָ֔ם וַיִּשְׁתַּ֥חוּ אַפַּ֖יִם אָֽרְצָה׃
 
Gen 19:1 And two of the messengers הַמַּלְאָכִים (Ha-Malachiym: angels) came to סְדֹמָה S’domah (Sodom: Burning) in the evening; and Lot (covering) sat in the gate of סְדֹם S’dom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground;
 
This account takes place on the evening of the same day that HaShem and the two angels met with Avraham. These two מַּלְאָכִים malakhim (messengers) are the two men who had accompanied HaShem (In the form of the third man), however, we note that HaShem is not present here in the form of the third man.
 
As a continuation of the naming of these angels by the rabbis, the two angels here are traditionally seen as being גבריאל Gavriel and רפאל Raphael. However, because I see רפאל Raphael as being a figurative representation of the Healer ישוע Yeshua, Who is עמנו-אל God with us, I interpret these messengers as being מיכאל Michael and גבריאל Gavriel. After all, they are here to proclaim warning to Lot (Gavriel) and to destroy the city (Michael). There will be no healing or wholeness (Raphael) offered to the unrepentant people of S’dom.
 
The fact that Lot was seated in the city gate infers that he had become one of the city’s leading elders/judges (Deut. 22:15; Josh. 20:4; Ruth 4:1). This idea is supported by Jewish tradition, which explains that five judges were appointed by the men of S’dom, and Lot was the chief among them (Bereshit Rabbah, sect. 50. fol. 44. 4.) Some say that Genesis 19:9 refutes this, however, when read contextually, it in fact affirms the status of Lot as a judge. In modern terms one might say that by the time Genesis 19:9 rolled around, Lot had reached the threshold of local animosity and had become an unpopular immigrant politician in a city that valued physical gratification over human dignity. Sadly, I believe many of us live in similar cities today.
 
We should also note that Lot’s influence was very weak when compared with that of Joseph and Daniel, who lived among the wicked in exile. The difference of course being that each of these men was taken captive by the wicked, whereas Lot sought out the wicked because of his love for worldly wealth. Again, we learn a worthwhile lesson from these differences. We are not to seek opportunities to reside among the wicked, rather, if we find ourselves among the wicked through the natural progression of life, we are to live as צדיקים tzadikim (righteous ones) among them. Following our father Avraham’s example of being light to the nations.
 
Notice that Lot approaches the messengers of HaShem in a similar way to his uncle Avraham.
​
 וַיֹּ֜אמֶר הִנֶּ֣ה נָּא־אֲדֹנַ֗י ס֣וּרוּ נָ֠א אֶל־בֵּ֨ית עַבְדְּכֶ֤ם וְלִ֙ינוּ֙ וְרַחֲצ֣וּ רַגְלֵיכֶ֔ם וְהִשְׁכַּמְתֶּ֖ם וַהֲלַכְתֶּ֣ם לְדַרְכְּכֶ֑ם וַיֹּאמְר֣וּ לֹּ֔א כִּ֥י בָרְח֖וֹב נָלִֽין׃
 
Gen 19:2 And he said, הִנֶּה “Behold now, my lords אֲדֹנַי (Adonay: plural of Adon, not HaShem), turn in, I pray you, into your servant's house, and stay the night, and wash your feet, then you can rise early, and go on your way”. And they said, “No; but we will abide in the street all night”.
 
Once again we can see the similarities between the offering of hospitality shown by Lot and that of his uncle Avraham. However, it seems that Lot’s offer is also motivated by his knowledge of the filthy conduct of the city’s residents. Subsequently the messengers illuminate the wickedness of the city by putting Lot to the test saying, “We will abide in the street”.
 
The clause, “turn in” is interpreted by the Bereshit Rabbah, to mean, “Go a roundabout, winding, crooked way to my house, so that the men of Sodom may not see you go in there, and know you are there.” In a like manner the Targum of Yonatan reads, "turn here, and there, and go into the house of your servant:"
 
וַיִּפְצַר־בָּ֣ם מְאֹ֔ד וַיָּסֻ֣רוּ אֵלָ֔יו וַיָּבֹ֖אוּ אֶל־בֵּית֑וֹ וַיַּ֤עַשׂ לָהֶם֙ מִשְׁתֶּ֔ה וּמַצּ֥וֹת אָפָ֖ה וַיֹּאכֵֽלוּ׃
 
Gen 19:3 And he (Lot) insisted; and they turned in with him, and entered into his house; and he made them a feast, and did bake מַצּוֹת matzot (unleavened bread: used during Pesach), and they ate.
 
Lot insists because he knows what will take place if the men remain in the streets. It seems that homosexual rape was used to deter foreigners, thieves and would be immigrants.
 
The making of the matzot (unleavened bread) is a retrospective detail which HaShem (via the pen of Moses) has clearly intended for conveying a comparative teaching regarding the Pesach (Passover) and the exodus of the Israelites (Exodus 12:39).
 
Matzot is made in haste and is without yeast (sin), thus it’s a symbol of Lot’s desire to be righteous in spite of his poor choices and the trials they have birthed. In this way he is a type for the Israelite slaves in Egypt. Lot will also hesitate prior to leaving, perhaps considering whether he is better off staying, just as the Israelites did when they found themselves trapped beside the Red Sea.
 
טֶרֶם֮ יִשְׁכָּבוּ֒ וְאַנְשֵׁ֨י הָעִ֜יר אַנְשֵׁ֤י סְדֹם֙ נָסַ֣בּוּ עַל־הַבַּ֔יִת מִנַּ֖עַר וְעַד־זָקֵ֑ן כָּל־הָעָ֖ם מִקָּצֶֽה׃
 
Gen 19:4 But before they lay down, the אַנְשֵׁי men of הָעִיר the city (ha’iyr: also, the terror), the אַנְשֵׁי men of סְדֹם S’dom (burning), surrounded the house, מִנַּעַר וְעַד־זָקֵן from boys to old men, all the people from every quarter:
 
The term sodomy derives its name from this account. From early days this heinous act was considered an abomination, an act that is contrary to the creative order and the positive instruction to go forth and be fruitful. This would later be codified as law and made a capital offence, along with incest, bestiality and adultery (Leviticus 18:6-18, 22, 23; 20:13: 20:10, 15-16 Deut. 27:21).
 
In this age of political correctness, I’ve yet to hear anyone suggest that having sex with animals is a personal choice, a sexual preference or a character trait born of genetic disposition/imperative. Nor have I witnessed any “Adulterer’s rights” movements. I have however seen popular media drive home a homosexual, transgender and lesbian agenda, which dispenses with its opponents by calling them names like, “Bigot, homophobe, hater, fundamentalist etc.” What I find truly deplorable, is the public support given by both Jews and Christians, both Jewish and Christian organizations, to those who practice these sinful behaviours. It seems that Liberal (and I do not mean the liberty of Messiah) Western Judaism and Christianity feel lead to enable sin rather than “love the sinner and hate the sin.” Again, I have yet to see the Jewish or Christian “Pro Adulterers” support rally or the, “Zoophilia is a personal choice” bumper sticker.
 
If, as the popular Christian evangelical idiom suggests, “We are to love the sinner but hate the sin”, why have we now concluded that we should, “Love the sinner by enabling the sin”? Worse still, “Love the sinner by labelling him with his sin”, e.g. “Homosexual”. No, he is a heterosexual who has been lied to and manipulated into believing that he is genetically wired to contradict God’s natural order.
 
You will not find me applauding at a gay pride rally, nor will you find me beating up sexual sinners, or shouting at crossdressers. But you will find me sharing the Gospel with people who make sin choices of every kind. You will find me advocating for kindness toward the sinner in spite of his sin. You will find me offering an alternative to what the popular culture calls sexual preference. I offer the Torah, the Ketuvim (Prophets), the Writings, the HaBrit HaChadashah (New Testament), and repentance, forgiveness, redemption through Messiah Yeshua.
 
וַיִּקְרְא֤וּ אֶל־לוֹט֙ וַיֹּ֣אמְרוּ ל֔וֹ אַיֵּ֧ה הָאֲנָשִׁ֛ים אֲשֶׁר־בָּ֥אוּ אֵלֶ֖יךָ הַלָּ֑יְלָה הוֹצִיאֵ֣ם אֵלֵ֔ינוּ וְנֵדְעָ֖ה אֹתָֽם׃
 
Gen 19:5 And they called unto Lot, and said to him, “Where are the men which came in to you this night? Bring them out to us, that we may know וְנֵדְעָ֖ה (rt. yada: Gen. 4:1) them (Have sexual intercourse with them).
 
Some have suggested that the Hebrew, ידע “yada” means, “To get to know” here, rather than being used as a euphemism for sexual relations. However, Lot’s response shows that he understood the men of the city to be referring to anal intercourse, this is the very reason he offers an alternate sexual expression (19:8) in order to divert their attentions.
 
Others suggest that the offense here is rape rather than the homosexual act. And, if this text were to stand alone apart from the rest of the Bible that might well be considered a viable argument. However, the Scriptures are very clear regarding the sexually immoral acts of homosexual practice.
 
“You are not to lie with a man, as one lies with a woman—it is an abomination.”
 
–Vayikra (Leviticus) 18:22
 
“If a man lies with a male as with a woman, both of them have committed an abomination, and they shall surely be put to death. Their blood shall be on them.”
 
–Vayikra (Leviticus) 20:13
 
“For this reason God gave them up to shameful passions. Even their women exchanged natural relations for unnatural ones. Likewise the men abandoned natural relations with women and were burning with lust toward one another—men committing shameful acts with other men and receiving in themselves the due penalty for their error.”
 
–Romans 1:26-27
 
“Or are you unaware that the unrighteous will not inherit the kingdom of God? Don’t be deceived! The sexually immoral, idolaters, adulterers, those who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor slanderers, nor swindlers will inherit the kingdom of God.”
 
–1 Corinthians 6:9-10
 
“But we know that the Torah is good if one uses it legitimately, knowing that the Torah is not given for a tzadik (righteous one) but for the lawless and rebellious, for the ungodly and sinful, for the unholy and worldly, for those who kill their fathers or mothers, for murderers, the sexually immoral, homosexuals, slave-traders, liars, perjurers, and for anything else that opposes sound teaching— in keeping with what was entrusted to me, the glorious Good News of the blessed God.”
 
–1 Timothy 1:8-11
 
וַיֵּצֵ֧א אֲלֵהֶ֛ם ל֖וֹט הַפֶּ֑תְחָה וְהַדֶּ֖לֶת סָגַ֥ר אַחֲרָֽיו׃ וַיֹּאמַ֑ר אַל־נָ֥א אַחַ֖י תָּרֵֽעוּ 
הִנֵּה־נָ֨א לִ֜י שְׁתֵּ֣י בָנ֗וֹת אֲשֶׁ֤ר לֹֽא־יָדְעוּ֙ אִ֔ישׁ אוֹצִֽיאָה־נָּ֤א אֶתְהֶן֙ אֲלֵיכֶ֔ם וַעֲשׂ֣וּ לָהֶ֔ן כַּטּ֖וֹב בְּעֵינֵיכֶ֑ם רַ֠ק לָֽאֲנָשִׁ֤ים הָאֵל֙ אַל־תַּעֲשׂ֣וּ דָבָ֔ר כִּֽי־עַל־כֵּ֥ן בָּ֖אוּ בְּצֵ֥ל קֹרָתִֽי׃
 
 Gen 19:6 And Lot went out of the door to them, and shut the door after him, Gen 19:7 And said, “I plead with you my brothers, do not do this evil. Gen 19:8 Behold now, I have two daughters which have not known a man; let me, I pray you, bring them out to you, and allow you to do to them what seems good in your eyes: only do nothing to these men; for they have come under the protection בְּצֵל (b’tzeil: Lit. shadow) of my roof”.
 
A number of Middle Eastern customs come into play in this situation. The concept of a guest being under the protection of the house, even when he is one’s enemy, is still practised today by many God fearing Mizrachi Jews, Persians and Arab Muslims in the Middle East.
 
By the offering of his daughters to the men of the city Lot shows how great an abomination he considers the homosexual act to be. So great in fact, that he would rather see his own daughters raped than to see the men of the city swapping natural sexual relations with women for the abominable act of anal intercourse with men. As previously alluded to, an act that is in direct opposition to God’s command to human beings regarding procreation.
 
Lot’s solution for appeasing the men of the city is nonetheless, despicable. Only a man of tainted moral character would offer his own daughters up to be raped and defiled. The differences between Lot and Avraham begin to come to the surface, thus showing the seed for the planting of the wicked nations of Moav (from father, product of incest) and Ammon (Darkness).
 
A similar degradation of moral values can be seen in the account of Judges 19. The mistreatment of women in this way is equally abominable. As a husband and a father of four beautiful daughters, the suggestion made by Lot sickens me to the core and proves that he is in dire need of redemption.

וַיֹּאמְר֣וּ׀ גֶּשׁ־הָ֗לְאָה וַיֹּֽאמְרוּ֙ הָאֶחָ֤ד בָּֽא־לָגוּר֙ וַיִּשְׁפֹּ֣ט שָׁפ֔וֹט עַתָּ֕ה נָרַ֥ע לְךָ֖ מֵהֶ֑ם וַיִּפְצְר֨וּ בָאִ֤ישׁ בְּלוֹט֙ מְאֹ֔ד וַֽיִּגְּשׁ֖וּ לִשְׁבֹּ֥ר הַדָּֽלֶת׃
 
Gen 19:9 And they said, “Stand back”. And added, “This one came to sojourn, and he dares to be a judge? Now we will deal worse with you, than with them”. And they pressed up against the man Lot, and came closer to the house, attempting to break down the door.
 
As mentioned previously, according to tradition, Lot is one of five judges/elders of the city. Therefore, the phrase, “This one came to sojourn, and he dares to be a judge?” is a statement of incredulity spoken after years of animosity toward Lot, a racial hatred that has resided just below the surface of public opinion. This would come as no surprise to Jewish communities throughout history and throughout the world, who have suffered similar, seemingly instantaneous hatred from those they live amongst.
 
Because Lot has dared to challenge the citizens of Sodom, they will now turn on him and abuse him in even more despicable ways than what they had first intended for the men he was trying to protect.
 
וַיִּשְׁלְח֤וּ הָֽאֲנָשִׁים֙ אֶת־יָדָ֔ם וַיָּבִ֧יאוּ אֶת־ל֛וֹט אֲלֵיהֶ֖ם הַבָּ֑יְתָה וְאֶת־הַדֶּ֖לֶת סָגָֽרוּ׃
 
Gen 19:10 But the men put forth their hands, and pulled Lot into the house to them, and shut the door.
 
The men of Sodom were so numerous that they pushed up against Lot and were it not for the quick hands of the messengers of HaShem, Lot may well have been gang raped and quartered, then left on display in the street.
 
By seeking to do the best he could in his own strength Lot has now enraged his fellow Sodomites, offered up his daughters to be raped in order to protect God’s messengers, and has required rescue from the men he was trying to protect. Avraham on the other hand, in repentance, trusted God, relying on God’s strength to deliver him.
 
 וְֽאֶת־הָאֲנָשִׁ֞ים אֲשֶׁר־פֶּ֣תַח הַבַּ֗יִת הִכּוּ֙ בַּסַּנְוֵרִ֔ים מִקָּטֹ֖ן וְעַד־גָּד֑וֹל וַיִּלְא֖וּ לִמְצֹ֥א הַפָּֽתַח׃
 
Gen 19:11 And they struck the men that were at the door of the house with blindness בַּסַּנְוֵרִים (ba’sanveiriym), both small and great: so that they wearied themselves trying to find the door.
 
The Hebrew word, סַּנְוֵרִ “sanveir” is found only three times in the TaNaKh and is used here to refer to a certain type of blindness. Iben Ezra interprets this kind of blindness as blindness of both the eye and the heart (לב leiv: core being). The same Hebrew word is also used in 2 Kings 6:18, where Elishah, while surrounded by angelic beings, calls for his enemies to be struck with סַּנְוֵרִ “sanveir”. This type of blindness seems to effect a mental inability to discern detail or make an accurate assessment of present circumstances. It’s noteworthy that it’s only seen in Scripture as being employed against the enemies of God and His people.
 
 וַיֹּאמְר֨והָאֲנָשִׁ֜ים אֶל־ל֗וֹט עֹ֚ד מִֽי־לְךָ֣ פֹ֔ה חָתָן֙ וּבָנֶ֣יךָ וּבְנֹתֶ֔יךָ וְכֹ֥ל אֲשֶׁר־לְךָ֖ בָּעִ֑יר הוֹצֵ֖א מִן־הַמָּקֽוֹם׃
 כִּֽי־מַשְׁחִתִ֣ים אֲנַ֔חְנוּ אֶת־הַמָּק֖וֹם הַזֶּ֑ה כִּֽי־גָֽדְלָ֤ה צַעֲקָתָם֙ אֶת־פְּנֵ֣י יְהוָ֔ה וַיְשַׁלְּחֵ֥נוּ יְהוָ֖ה לְשַׁחֲתָֽהּ׃
 
Gen 19:12 And הָאֲנָשִׁים the men (angels) said to Lot, “Do you have any other family beside your daughters? Whoever you have in the city, be they sons in law, sons, or daughters, bring them out of this place: Gen 19:13 For we will destroy this place, because the cry of them has become great אֶת־פְּנֵי יְהוָה before the face of HaShem (YHVH: Mercy); and HaShem (YHVH: Mercy) has sent us to destroy it.
 
Both the family unit and the individual have autonomy of choice. Family is important to God (Gen. 7:1, 9:1, 17:9, 18:19), and each member of the family is responsible for his or her own decisions in relationship to God.
 
וַיֵּצֵ֨א ל֜וֹט וַיְדַבֵּ֣ר׀ אֶל־חֲתָנָ֣יו׀ לֹקְחֵ֣י בְנֹתָ֗יו וַיֹּ֙אמֶר֙ ק֤וּמוּ צְּאוּ֙ מִן־הַמָּק֣וֹם הַזֶּ֔ה כִּֽי־מַשְׁחִ֥ית יְהוָ֖ה אֶת־הָעִ֑יר וַיְהִ֥י כִמְצַחֵ֖ק בְּעֵינֵ֥י חֲתָנָֽיו׃
 
Gen 19:14 And Lot went out, and spoke to his sons in law, which were pledged to marry his daughters, and said, “Get up out of this place; for HaShem (YHVH: Mercy) will destroy this city. But his sons in law thought he was joking.
 
Lot’s inability to convince his sons in law of the coming judgement reflects both his own failing character and the lack of godly fear in the lives of his sons in law.
 
 וּכְמוֹ֙ הַשַּׁ֣חַר עָלָ֔ה וַיָּאִ֥יצוּ הַמַּלְאָכִ֖ים בְּל֣וֹט לֵאמֹ֑ר קוּם֩ קַ֨ח אֶֽת־אִשְׁתְּךָ֜ וְאֶת־שְׁתֵּ֤י בְנֹתֶ֙יךָ֙ הַנִּמְצָאֹ֔ת פֶּן־תִּסָּפֶ֖ה בַּעֲן הָעִֽיר׃
 וַֽיִּתְמַהְמָ֓הּ׀ וַיַּחֲזִ֨קוּ הָאֲנָשִׁ֜ים בְּיָד֣וֹ וּבְיַד־אִשְׁתּ֗וֹ וּבְיַד֙ שְׁתֵּ֣י בְנֹתָ֔יו בְּחֶמְלַ֥ת יְהוָ֖ה עָלָ֑יו וַיֹּצִאֻ֥הוּ וַיַּנִּחֻ֖הוּ מִח֥וּץ לָעִֽיר׃
 
Gen 19:15 And when the morning arose, הַמַּלְאָכִים the messengers (malakhiym: angels) rushed Lot, saying, “Arise, take your wife, and your two daughters, which are here; lest you all be consumed in the iniquity of the city.” Gen 19:16 However, Lot lingered, so the men laid hold of his hand, and the hands of his wife, and two daughters; because HaShem (YHVH: Mercy) was showing mercy to him: and they brought him forth, and set him outside the city.
 
The phrase, “Lest you all be consumed in the iniquity of the city” presents an ambiguous message. If Lot and his family linger too long they will certainly perish in a literal sense. Additionally, when righteous people live in an environment where immorality reigns, they too are eventually consumed by the iniquity that has made its way into their lives through the normalisation of evil.
 
The statement, “Lot lingered” again shows his compromised faith and his inability to choose God’s path over the riches he had amassed in Sodom (burning). If we consider this carefully we can develop a d’rash that says, Lot hesitated because he wanted to hold on to the riches he had collected for burning. It seems that Lot is a good candidate for the following description of a person who has not invested well in the journey of faith.
 
“If what has been built survives, the builder will receive a reward. If it is burned up, the builder will suffer loss and yet will be saved—but only as one escaping through the flames.”
 
–1 Corinthians 3:14-15
 
The angels of HaShem, acting out their purpose in God take hold of Lot and his family and deliver them to safety outside of the city. Doing for them what they were unable to do for themselves. This is the triumph of Mercy over judgement.
וַיְהִי֩ כְהוֹצִיאָ֨ם אֹתָ֜ם הַח֗וּצָה וַיֹּ֙אמֶר֙ הִמָּלֵ֣ט עַל־נַפְשֶׁ֔ךָ אַל־תַּבִּ֣יט אַחֲרֶ֔יךָ וְאַֽל־תַּעֲמֹ֖ד בְּכָל־הַכִּכָּ֑ר הָהָ֥רָה הִמָּלֵ֖ט פֶּן־תִּסָּפֶֽה׃
 
Gen 19:17 And it came to pass, when they had brought them out, that he (One of the angels) said, “Escape for your life; don’t look behind you (Don’t return), nor should you stay anywhere in the region; escape to the mountain, or you will be consumed.
 
“Don’t look behind you” is a Hebrew idiom meaning, “Don’t go back” or, “Don’t allow yourself to think about going back”.
 
וַיֹּ֥אמֶר ל֖וֹט אֲלֵהֶ֑ם אַל־נָ֖א אֲדֹנָֽי׃
הִנֵּה־נָ֠א מָצָ֨א עַבְדְּךָ֣ חֵן֮ בְּעֵינֶיךָ֒ וַתַּגְדֵּ֣לcחַסְדְּךָ֗ אֲשֶׁ֤ר עָשִׂ֙יתָ֙ עִמָּדִ֔י לְהַחֲי֖וֹת אֶת־נַפְשִׁ֑י וְאָנֹכִ֗י לֹ֤א אוּכַל֙ לְהִמָּלֵ֣ט הָהָ֔רָה פֶּן־תִּדְבָּקַ֥נִי הָרָעָ֖ה וָמַֽתִּי׃ הִנֵּה־נָ֠א הָעִ֨יר הַזֹּ֧את קְרֹבָ֛ה לָנ֥וּס שָׁ֖מָּה וְהִ֣יא מִצְעָ֑ר אִמָּלְטָ֨ה נָּ֜א שָׁ֗מָּה הֲלֹ֥א מִצְעָ֛ר הִ֖וא וּתְחִ֥י נַפְשִֽׁי׃
 
Gen 19:18 And Lot said to them, “Oh, not so, my Lords אֲדֹנָי: Gen 19:19  Behold now that your servant has found favour in your eyes, and you have magnified חסדּ chesed (grace), which you have showed me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die: Gen 19:20  Behold now, this city is near to flee to, and it is a little one: Oh, let me escape there, (is it not a little one?) And my soul shall live.
 
Lot’s request shows that he understands, at least in part, that he has been saved through no merit of his own. However, it’s his fear that is the motivation behind his request. Not fear of God but fear of destruction.
 
The phrase, “Please no my lords” is rendered by Rashi as, “Please no my LORD” which in turn follows the Talmudic interpretation, inferring that while Lot began his pleading with the angels, he continued by petitioning HaShem directly.
 
Regardless of where Lot’s faith stood, God intended to deliver him from this judgement as a mechanism for showing how mercy triumphs over judgement. The Midrash explains that, “two precious treasures” came from Lot: Ruth (Friend) the Moabitess, Great Grandmother to king David and Na’amah (Loveliness) the Ammonitess, who married king Solomon. The Midrash reminds us that these two descendants of Lot would become the mothers of the Davidic dynasty and of the King Messiah. These two descendants of Lot are explicitly and implicitly listed respectively in the genealogy of our King Messiah Yeshua (Matthew 1:5, 7).
 
וַיֹּ֣אמֶר אֵלָ֔יו הִנֵּה֙ נָשָׂ֣אתִי פָנֶ֔יךָ גַּ֖ם לַדָּבָ֣ר הַזֶּ֑ה לְבִלְתִּ֛י הָפְכִּ֥י אֶת־הָעִ֖יר אֲשֶׁ֥ר דִּבַּֽרְתָּ׃
 
Gen 19:21 And he said to him, “See, I have accepted your request concerning this thing also, that I will not overthrow this city, which you have spoken of”.
 
The, “he” here is either one of the angels speaking on behalf of HaShem, or HaShem Himself, given that only God could make the ultimate decision to spare this city. Alternatively, now that they are outside the city they may have met the third man (Yeshua/Angel of the LORD), Who is referenced here in the singular to distinguish Him from the two other angels, who have already said that “they” have been sent to destroy the city (19:13), rather than act to spare a city (Which would fit the role of an angel of healing, wholeness and restoration, such as The Angel of The LORD, the King Messiah Yeshua).
 
מַהֵר֙ הִמָּלֵ֣ט שָׁ֔מָּה כִּ֣י לֹ֤א אוּכַל֙ לַעֲשׂ֣וֹת דָּבָ֔ר עַד־בֹּאֲךָ֖ שָׁ֑מָּה עַל־כֵּ֛ן קָרָ֥א שֵׁם־הָעִ֖יר צֽוֹעַר׃
 
Gen 19:22 “So make haste and escape there; for I cannot do anything until you reach it”. Therefore the name of the city was called צוֹעַר Tzoar (Insignificance).
 
If the speaker is one of the two Angels, then, “I cannot” means that God has withheld the destruction until Lot and his family flee to safety. Alternatively, if the speaker is God Himself, either manifest as Yeshua the third man or by way of the Bat Kol (Heavenly voice), then, “I cannot” means, “Because I’m righteous I cannot go against My own firm decision to protect the nephew of Avraham My servant”.
 
The city was formerly called Bela (Destruction: 14:2), but is now named צוֹעַר Tzoar (insignificance) after Lot’s description of its size.
 
 הַשֶּׁ֖מֶשׁ יָצָ֣א עַל־הָאָ֑רֶץ וְל֖וֹט בָּ֥א צֹֽעֲרָה׃
 וַֽיהוָ֗ה הִמְטִ֧יר עַל־סְדֹ֛ם וְעַל־עֲמֹרָ֖ה גָּפְרִ֣ית וָאֵ֑שׁ מֵאֵ֥ת יְהוָ֖ה מִן־הַשָּׁמָֽיִם׃
 
Gen 19:23 The sun had risen upon the earth when Lot entered into צוֹעַר Tzoar. Gen 19:24 Then HaShem (YHVH: Mercy) rained upon סְדֹם S’dom (burning) and upon עֲמֹרָה Amorrah (submersion) brimstone and fire from HaShem (YHVH: Mercy) out of the heavens;
 
The sun having risen upon the earth denotes a time between 9am and midday. This means that almost twenty four hours pass from the time HaShem and His angels met with Avraham to the destruction of the S’dom and Amorrah region.
 
It’s worth noting that the text continues to present us with the Merciful Name of God YHVH, thus showing the destruction of these wicked cities as an act of God’s mercy.
 
וַֽיַּהֲפֹךְ֙ אֶת־הֶעָרִ֣ים הָאֵ֔ל וְאֵ֖ת כָּל־הַכִּכָּ֑ר וְאֵת֙ כָּל־יֹשְׁבֵ֣י הֶעָרִ֔ים וְצֶ֖מַח הָאֲדָמָֽה׃
 וַתַּבֵּ֥ט אִשְׁתּ֖וֹ מֵאַחֲרָ֑יו וַתְּהִ֖י נְצִ֥יב מֶֽלַח׃
 
Gen 19:25 And He overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground. Gen 19:26 But having considered things, his (Lot’s) wife went from behind him, and she became a pillar of salt.
 
Most English translations interpret the Hebrew more literally saying, “Looked back”, however this is a Hebrew idiom that means to return, and there is room to translate the Hebrew text as, “went from behind him”. The text does not intend the reader to imagine Lot’s wife following closely behind him and turning in an instant of curiosity only to find herself being transformed immediately into salt as if by a magic spell. This is simply not the intended meaning. The text is conveying, all be it in idiomatic Hebrew form, the fact that Lot’s wife was not in agreement with his leaving the city and therefore, figuratively speaking, she looked back or longed to return. Thus she went back from following behind him and was destroyed (Turned to salt) along with the other inhabitants of the region.
 
The tragic death of Lot’s wife is used as a warning to every believer.
 
“On that day no one who is on the housetop, with possessions inside, should go down to get them. Likewise, no one in the field should go back for anything.  Remember Lot’s wife! Whoever tries to keep their life (of temporal worldly wealth) will lose it, and whoever loses their life (of temporal worldly wealth) will preserve it.”
 
–Luke 17:31-33
 
“’But my righteous one will live by trust.
    And I take no pleasure
    in the one who shrinks back.’
But we do not belong to those who shrink back and are destroyed, but to those who have trust and are saved.”
 
–Hebrews 10:38-39
 
וַיַּשְׁכֵּ֥ם אַבְרָהָ֖ם בַּבֹּ֑קֶר אֶל־הַ֨מָּק֔וֹם אֲשֶׁר־עָ֥מַד שָׁ֖ם אֶת־פְּנֵ֥י יְהוָֽה׃
 וַיַּשְׁקֵ֗ף עַל־פְּנֵ֤י סְדֹם֙ וַעֲמֹרָ֔ה וְעַֽל־כָּל־פְּנֵ֖י אֶ֣רֶץ הַכִּכָּ֑ר וַיַּ֗רְא וְהִנֵּ֤ה עָלָה֙ קִיטֹ֣ר הָאָ֔רֶץ כְּקִיטֹ֖ר הַכִּבְשָֽׁן׃
 
Gen 19:27 And Avraham got up early in the morning and went to the place where he stood before HaShem (YHVH: Mercy): Gen 19:28 And he looked toward סְדֹם S’dom and  עֲמֹרָה Amorrah, and toward all the land of the plain, and beheld, and, the smoke of the country went up as the smoke of a furnace.
 
Avraham got up and went to the place on the road to סְדֹם S’dom, where he had petitioned the LORD on S’dom (Lot’s) behalf.
 
This is the counterpoint to the words of Genesis 13:10 which read, “Lot looked around and saw that the whole plain of the Jordan toward צוֹעַר Tzoar was well watered, like the garden of HaShem YHVH: Mercy, like the land of Egypt. (This was before HaShem destroyed S’dom [burning] and Amorrah [submersion].)”
 
 וַיְהִ֗י בְּשַׁחֵ֤ת אֱלֹהִים֙ אֶת־עָרֵ֣י הַכִּכָּ֔ר וַיִּזְכֹּ֥ר אֱלֹהִ֖ים אֶת־אַבְרָהָ֑ם וַיְשַׁלַּ֤ח אֶת־לוֹט֙ מִתּ֣וֹךְ הַהֲפֵכָ֔ה בַּהֲפֹךְ֙ אֶת־הֶ֣עָרִ֔ים אֲשֶׁר־יָשַׁ֥ב בָּהֵ֖ן לֽוֹט׃
 
Gen 19:29 And it came to pass, when God destroyed the cities of the plain, that God remembered Avraham, and sent Lot out of the midst of the destruction, when He overthrew the cities in which Lot dwelt.
 
Notice that Lot has merited no righteousness through trust, but has been delivered because God had taken note of Avraham, the father of trust.
 
The text seems to infer that Lot had travelled from city to city within the plain region of S’dom and Amorrah and had finally settled in S’dom.
 
וַיַּעַל֩ ל֨וֹט מִצּ֜וֹעַר וַיֵּ֣שֶׁב בָּהָ֗ר וּשְׁתֵּ֤י בְנֹתָיו֙ עִמּ֔וֹ כִּ֥י יָרֵ֖א לָשֶׁ֣בֶת בְּצ֑וֹעַר וַיֵּ֙שֶׁב֙ בַּמְּעָרָ֔ה ה֖וּא וּשְׁתֵּ֥י בְנֹתָֽיו׃
 
Gen 19:30 And Lot went up out of צוֹעַר Tzoar (Insignificance), and dwelt in the mountain, and his two daughters with him; for he feared to dwell in צוֹעַר Tzoar: and he dwelt in a cave, he and his two daughters.
 
Lot’s fear has now not only caused him to disregard the call of God to flee, but has also caused him to flee from a place in which God had promised to keep him safe (19:17, 21).
 
The cave is in stark contrast to the house Lot had dwelt in and is even further removed from the flocks, herds and tents that he once had when he had been with Avram (Genesis 13:5).
 
Lot’s choice to make his own way has now lead him to the brink. Soon he will lose control even of his own body, at the hands of his daughters.
 
וַתֹּ֧אמֶר הַבְּכִירָ֛ה אֶל־הַצְּעִירָ֖ה אָבִ֣ינוּ זָקֵ֑ן וְאִ֨ישׁ אֵ֤ין בָּאָ֙רֶץ֙ לָב֣וֹא עָלֵ֔ינוּ כְּדֶ֖רֶךְ כָּל־הָאָֽרֶץ׃
 לְכָ֨ה נַשְׁקֶ֧ה אֶת־אָבִ֛ינוּ יַ֖יִן וְנִשְׁכְּבָ֣ה עִמּ֑וֹ וּנְחַיֶּ֥ה מֵאָבִ֖ינוּ זָֽרַע׃
 
Gen 19:31 And the firstborn said unto the younger, “Our father is old, and there is not a man in the land to come in unto us after the manner of all the earth: Gen 19:32 Come, let us make our father drink wine, and we will lie with him, that we may preserve the seed of our father”.
 
Based on the words of the firstborn, it seems that both daughters were convinced that God had punished all humanity with fire (Though not by flood). Thus they concluded that they were the soul surviving remnant of humanity and had no choice other than to cohabitate with their father. This should be tempered with the fact that while the plain was decimated, the hill country wasn’t and the daughters of Lot surely knew they had an uncle and relatives living to the northwest. Therefore, the elder of the two daughters was either extremely naive or a conniving young woman who was unwilling to commit the abomination of incest alone.
 
וַתַּשְׁקֶ֧יןָ אֶת־אֲבִיהֶ֛ן יַ֖יִן בַּלַּ֣יְלָה ה֑וּא וַתָּבֹ֤א הַבְּכִירָה֙ וַתִּשְׁכַּ֣ב אֶת־אָבִ֔יהָ וְלֹֽא־יָדַ֥ע בְּשִׁכְבָ֖הּ וּבְקוּׄמָֽהּ׃
 וַֽיְהִי֙ מִֽמָּחֳרָ֔ת וַתֹּ֤אמֶר הַבְּכִירָה֙ אֶל־הַצְּעִירָ֔ה הֵן־שָׁכַ֥בְתִּי אֶ֖מֶשׁ אֶת־אָבִ֑י נַשְׁקֶ֨נּוּ יַ֜יִן גַּם־הַלַּ֗יְלָה וּבֹ֙אִי֙ שִׁכְבִ֣י עִמּ֔וֹ וּנְחַיֶּ֥ה מֵאָבִ֖ינוּ זָֽרַע׃
 וַתַּשְׁקֶ֜יןָ גַּ֣ם בַּלַּ֧יְלָה הַה֛וּא אֶת־אֲבִיהֶ֖ן יָ֑יִן וַתָּ֤קָם הַצְּעִירָה֙ וַתִּשְׁכַּ֣ב עִמּ֔וֹ וְלֹֽא־יָדַ֥ע בְּשִׁכְבָ֖הּ וּבְקֻמָֽהּ׃
 
Gen 19:33 And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, and when she arose. Gen 19:34 And it came to pass that on the following day, the firstborn said unto the younger, Behold, I lay last night with my father: let us make him drink wine this night also; and you go in and lie with him, that we may preserve the seed of our father. Gen 19:35 And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose.
 
Perhaps Lot was easily swayed due to the loss of his wife and all that he had owned? It seems reasonable to presume that he was suffering from a form of PTSD and the subsequent depression that can result. Therefore, the use of wine as a numbing agent may have greatly appealed to him. However, this does not discount his personal responsibility. He chose to drink excessively. The Hebrew text has a unique marker above the clause, “and when she arose” which the rabbis’ say indicates that while Lot was not aware of her beginning the act, he was aware that the act had taken place once his eldest daughter arose from cohabitating with him. Regardless, he was unrepentant, evidenced by his actions the following night, in returning to his folly he thus produced heirs through his own daughters, an act that is equally as despicable as the homosexual acts performed in S’dom (Lev. 18).
 
 וַֽתַּהֲרֶ֛יןָ שְׁתֵּ֥י בְנֽוֹת־ל֖וֹט מֵאֲבִיהֶֽן׃
וַתֵּ֤לֶד הַבְּכִירָה֙ בֵּ֔ן וַתִּקְרָ֥א שְׁמ֖וֹ מוֹאָ֑ב ה֥וּא אֲבִֽי־מוֹאָ֖ב עַד־הַיּֽוֹם׃
 וְהַצְּעִירָ֤ה גַם־הִוא֙ יָ֣לְדָה בֵּ֔ן וַתִּקְרָ֥א שְׁמ֖וֹ בֶּן־עַמִּ֑י ה֛וּא אֲבִ֥י בְנֵֽי־עַמּ֖וֹן עַד־הַיּֽוֹם׃
 
Gen 19:36 Thus both the daughters of Lot were with child by their father. Gen 19:37 And the firstborn bore a son, and called his name מוֹאָב Moav (of his father): the same is the father of the Moabites (Incestuous: of his father) to this day. Gen 19:38 And the younger, she also bore a son, and called his name Ben-ammi (Son of my people): the same is the father of the children of עַמּוֹן Ammon (darken) unto this day.
 
The fruit of this vile act are the two nations that will seduce Israel into carnal sin at Baal Peor (Numbers 25) and the foulest of religious perversions in the sacrificing of the children of Israel to Molech (Leviticus 18:21). All of this can be traced back to the singular selfish choice that Lot and his daughters made in Genesis 13:10.
 
© 2024 Yaakov Ben Yehoshua

Introduction:
 
In Rashi’s view the events of Chapter 18 follow directly on from the previous chapter, taking place three days after Avraham’s circumcision. I see no reason for disputing this. Even if understood as a tradition rather than an inspiration, Rashi’s idea adds to our understanding rather than detracting from it. If Rashi is correct, Avraham is now at the most painful stage of the healing process and is sitting, not only due to the heat of the day but also due to his need for rest and recovery.
 
As in the case of the previous events, this Divine encounter (theophany) and its outcome teach us a number of spiritual principles and further illuminate the character of God and the nature of humanity.
 
The Holy Name of God YHVH, which denotes mercy (Gen. 2:7; Ex. 34:6-7; Ex. Rabbah 3:6), is used eleven times in this account (12 if the rabbinical interpretation of Adonai in verse 3 is accepted). This seems unusual given that the latter emphasis of the account is on the coming judgement against S’dom and Amorrah. However, it seems that God appears to Avraham as Mercy Himself for the purpose of conveying the idea that mercy triumphs over judgement. Avraham in turn, trusting the heart of God, becomes a type for the Messiah, pleading for justice seasoned with mercy, something that God intended all along.
 
With regard to Avraham and Sarah, a stark contrast is drawn between trust and disbelief. We are challenged by both Avraham’s eager hospitality and loving kindness, and by Sarah’s disbelief and denial.
 
When compared to chapter 19, the noon encounter of the present chapter stands in juxtaposition to the night scene in Sodom. In the full light of midday God comes to Avraham for an intimate meeting of promise, sustenance, common unity and intercession. This is both a beginning and a counterpoint to the events of chapter 19, where in the darkness of night, an already condemned city establishes its wickedness by seeking to soil God’s messengers with acts of moral decay born of a depraved worldview, thus refusing intercession. The resulting destruction answers the loveless squalor of the citizens of S’dom and Amorrah, who have rejected God’s mercy outright. There is a correlation to Yeshua’s (Jesus) Revelation to Yochanan (John) here.
 
Verses 1-5 add nothing to the promises of 17:15. What differentiates the accounts is the intimate setting and the challenge to Sarah’s faith or lack thereof. The final result will be Sarah’s decision to trust God for the child, in response to His disciplining of her by way of a gentle challenge:
 
“By emunah, trust, belief, even Sarah herself received ability to conceive when she was barren and past the age, since she considered the One who had made the promise to be trustworthy.”
 
– Hebrews 11:11 [Author’s translation]
 
וַיֵּרָ֤א אֵלָיו֙ יְהוָ֔ה בְּאֵלֹנֵ֖י מַמְרֵ֑א וְה֛וּא יֹשֵׁ֥ב פֶּֽתַח־הָאֹ֖הֶל כְּחֹ֥ם הַיּֽוֹם׃
 
Gen 18:1 And HaShem (YHVH: Mercy) appeared to him (Avraham) at the trees of מַמְרֵא Mamrei (strength): and he (Avraham) sat in the tent door in the heat of the day;
 
What’s clear from the outset is that HaShem Himself is appearing to Avraham. Regardless of how we interpret what follows, we must not lose sight of this fact. Accepting Rashi’s assertion, I see this scene set with the recovering Avraham seated at midday in the shade of his tent, still in a great deal of pain from having been obedient to God’s instruction to circumcise both himself and all the males of his household.
 
Whether we interpret, “the trees” or, “the plain” of מַמְרֵא Mamrei (strength), the result is the same. Having been obedient to God Avraham finds that in his weakness God is his strength.
 
“By trusting, believing (in HaShem) they conquered kingdoms, administered justice, obtained promises, shut the mouths of lions, quenched the power of fire, escaped the edge of the sword, were made strong out of weakness…”
 
–Hebrews 11:33-34a [Author’s translation]
 
וַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּה֙ שְׁלֹשָׁ֣ה אֲנָשִׁ֔ים נִצָּבִ֖ים עָלָ֑יו וַיַּ֗רְא וַיָּ֤רָץ לִקְרָאתָם֙ מִפֶּ֣תַח הָאֹ֔הֶל וַיִּשְׁתַּ֖חוּ אָֽרְצָה׃
 
Gen 18:2 And he lifted up his eyes and looked, and, behold, שְׁלֹשָׁה sh’loshah three אֲנָשִׁים anashiym men stood by him: and when he saw them, he ran to meet them from the tent door, and prostrated himself on the ground,
 
“Lifted up his eyes” suggests that Avraham was either at rest or in prayerful meditation prior to this theophany (Divine visitation).
 
Avraham’s response to the appearance of the three men, whom he obviously sees as being representatives of YHVH, The LORD, is both courageous and reverential. Imagine getting up to run in the 45ºC plus heat of midday only three days after a painful operation on your private parts and then prostrating yourself before your guests, coming to rest on those very same parts in the hot sand. It’s safe to say, Avraham was extremely excited to see The LORD and His messengers. This action shows the wonderful tension between friendship and awe in his relating to the Holy God. Avraham runs toward God and His messengers like a giddy school girl and then prostrates himself, an awe inspired servant.
 
It's been popular in Christian circles to try and affix the doctrine of the trinity to this meeting. However, it’s clear from the remainder of this account (v.22) and the subsequent arrival of the two messengers at Sodom (19:1), that at least two of the three men are not God.
 
Or HaChaim (The Light of Life) suggests that God’s visit to Avraham in this instance was intended to demonstrate that Avraham had become a, “Chariot of the Divine Presence” (Bereshit Rabbah 82:6), meaning that Avraham’s physical being became a resting place for the Divine Presence of God (John 14:16-18; Romans 8:10, 15; James 4:5).
 
“I will ask the Father, and He will give you another Helper so He may be with you forever— the Spirit of truth, whom the world cannot receive, because it does not behold Him or know Him. You know Him, because He abides with you and will be in you. I will not abandon you as orphans; I will come to you.”
 
–HaBesora Al Piy Yochanan (John) 14:16-18
 
“Or do you think that in vain the Scripture says, ‘He yearns jealously over the Spirit which He made to dwell in us’”?
 
–Yaakov (James) 4:5
 
Traditional rabbinic Judaism considers each of God’s angels to serve a specific purpose. Thus each angel (Messenger) is named for his function. The Midrash says, “One angel does not perform two missions”. Gur Aryeh explains Rashi’s view of the three angels, by providing the following names and functions:
 
1. Michael (Who is like God) – Function: Proclaims a miracle, informing Avraham that the all sufficient God will give Sarah a Son
2. Gabriel (Mighty one of God) – Function: Enacting Judgement, overturning Sodom (19:25)
3. Raphael (Healing of God) – Function: To Bring Wholeness. He is said to have healed Avraham of his circumcision wound and delivered Lot from Sodom, the two acts being part of making Avraham’s household whole, a single mission of rescue.
 
My personal view is that if we are to accept Rashi/Gur Aryeh’s view, we should swap the functions and order of the Malakhim (angels/messengers) so as to match them to their well-documented Biblical roles and functions. Thus my list would read as follows:
 
1. Gabriel (Mighty one of God) – Function: Proclaims a miracle, informing Avraham that the all sufficient God will give Sarah a Son
2. Michael (Who is like God) – Function: Guardian of Israel, enacting Judgement, overturning Sodom (19:25)
3. Yeshua* [Raphael] (Healing of God) – Function: To Bring Wholeness. He is said to have healed Avraham of his circumcision wound and delivered Lot from Sodom, the two acts being part of making Avraham’s household whole, a single mission of rescue.
 
*I’m not saying that Yeshua is an angel like any other angel. He is the Messenger/Angel of God, Imanu El, God with us. There are many instances in Scripture where we need to drop the fantastical baggage we associate with the noun “Angel” and read “Messenger”.
 
Given that we know two of the men (messengers/angels) will depart for Sodom (19:1) leaving one Angel, who remains behind, and add to this the fact that Avraham speaks to the remaining lord as if he were speaking directly to HaShem; it seems unlikely that the third angel was Raphael (an angel not mentioned directly in Scripture). However, the name Raphael, which is a composite of רפּא Rapha (Healing, wholeness, and rescue) and אל El (God), is certainly symbolic of the attribute of healing and wholeness in the God head. There is then a healing messenger of God Who comes to mind, being represented here as one of the three men, that is Yeshua our Messiah, אמנו Imanu אל El (With us, God).
 
It's important to note that the Hebrew אֲנָשִׁים anashim meaning men is being used here to describe angelic beings. This is an opportunity to remind ourselves that the Hebrew מַלְאָך malakh (angel) means messenger.
 
 וַיֹּאמַ֑ר אֲדֹנָ֗י אִם־נָ֨א מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ אַל־נָ֥א תַעֲבֹ֖ר מֵעַ֥ל עַבְדֶּֽךָ׃

Gen 18:3 And said, “אֲדֹנָי My Lord (Adonai: Master), if now I have found favour in Your eyes, please, don’t pass away from your servant:
 
Most rabbinical interpretations of this verse claim that the Hebrew אֲדֹנָי Adonai used here in its standard form refers to YHVH, which is usually pronounced Adonai in respect for the Holy Name HaShem. Based on this view, HaShem: YHVH (Mercy), is referred to directly 12 times in total during this account.
 
Notice that Avraham rushes out to the three men but addresses only one of them, using the singular, אֲדֹנָי “Adonai” (My Lord). If he had intended to address all three as lords he would have said אֲדֹנים “Adoniym”.
 
 יֻקַּֽח־נָ֣א מְעַט־מַ֔יִם וְרַחֲצ֖וּ רַגְלֵיכֶ֑ם וְהִֽשָּׁעֲנ֖וּ תַּ֥חַת הָעֵֽץ׃
 
Gen 18:4 Please let a little water be fetched, and wash your feet, and rest yourselves under the tree:
 
The washing of the feet of weary travellers is a common Middle Eastern custom that has been practised by Jews, Arabs, and Persians alike for thousands of years. It refreshes the entire body and in ancient times was usually performed by the lowliest servant in the household, however, it seems that Avraham’s intention was to wash the feet of the travellers himself, an act reminiscent of the Mashiyach (John 13:3-17).
 
וְאֶקְחָ֨ה פַת־לֶ֜חֶם וְסַעֲד֤וּ לִבְּכֶם֙ אַחַ֣ר תַּעֲבֹ֔רוּ כִּֽי־עַל־כֵּ֥ן עֲבַרְתֶּ֖ם עַֽל־עַבְדְּכֶ֑ם וַיֹּ֣אמְר֔וּ כֵּ֥ן תַּעֲשֶׂ֖ה כַּאֲשֶׁ֥ר דִּבַּֽרְתָּ׃
 
Gen 18:5 And I’ll fetch a morsel of bread, and וְסַעֲדוּ לִבְּכֶם comfort, strengthen your hearts; after that go on your way: for it is for this purpose that you’ve come to your servant”. And they said, “So do, as you have said”.
 
“I’ll fetch a morsel of bread” is a hospitable understatement given the feast that Avraham organizes for the three men. This is part of a rhythm of nomadic custom that is still practised today among Arab Bedouin and Mizrachi Jews. The Hebrew idiom, וְסַעֲדוּ לִבְּכֶם “comfort your hearts” uses לב lev in the traditional Hebrew sense to convey the centre of the being where all parts of the being converge. Thus the inference is that they might be refreshed in their entire being based on the complete performance of hospitable practice.
 
Notice that, “they” respond. This kind of interchangeable tense is familiar to theophany, as is the case in Jacob’s wrestling with the Angel of Hashem (Gen. 32) and the meeting the Angel of HaShem has with the parents of Shimshon/Samson (Judges 13). We must not lose sight of the fact that we have significant clues within the present text (v.22, 19:1) that allow us to deduct which of the three is being called LORD and who the remaining two are.
 
Michael (Who is like God) is known in Scripture as the arch angel who guards Israel and is representative of God’s might. He is a warrior messenger (Daniel 10:13, 21; 12:1, Jude 1:9, Rev. 12:7). It seems that he plays a similar role here (Chapter. 19) in protecting Lot, while Gabriel (Mighty one of God), who is known in Scripture as a herald of God (Daniel 8:16; 9:21, Luke 1:19, 26) is seen here proclaiming blessing for Avraham and then enforcing God’s judgement against the people of S’dom and Amorrah. Notice that in the book of Daniel both angels are associated with God’s proclamation of blessing for Israel and His judgement against His enemies.
 
וַיְמַהֵ֧ר אַבְרָהָ֛ם הָאֹ֖הֱלָה אֶל־שָׂרָ֑ה וַיֹּ֗אמֶר מַהֲרִ֞י שְׁלֹ֤שׁ סְאִים֙ קֶ֣מַח סֹ֔לֶת ל֖וּשִׁי וַעֲשִׂ֥י עֻגֽוֹת׃
 
Gen 18:6 And Avraham (Father of a Multitude) hastened into the tent to Sarah (Princess, Noble woman), and said, “Make ready quickly three measures of fine meal, knead it, and make round bread upon the hearth (convex metal surface)”.
 
The first thing we observe is the speed with which Avraham operates in order to care for his guests. Second, we see that Avraham does not instruct Sarah to add yeast to the bread, therefore, this is matzot (unleavened bread). It’s from this verse and the subsequent reference in 19:3 that the rabbis’ determine that this was the season of Pesach (Passover) and that Avraham was prophetically observing the future deliverance of his progeny. This text was written down by Moses at Sinai following Israel’s first Pesach. Thus the attention to detail with regard to the type of bread being prepared in this story is intended by the author to draw the reader’s attention to this particular season in the Jewish religious year.
 
The three men, three measures of fine meal and the three days since Avraham’s circumcision all point to an established promise of God. The son that is to come has been firmly established, as has the judgement that is to come against the wickedness of S’dom and Amorrah. While the complex unity of God is not present in the plain meaning of the text, it is revealed in the remez (hint) of symbolic Biblical numerology. The number three reminding us of the Father (Av), Son (Ben) and Holy Spirit (Ruach Ha-Kodesh).
 
וְאֶל־הַבָּקָ֖ר רָ֣ץ אַבְרָהָ֑ם וַיִּקַּ֨ח בֶּן־בָּקָ֜ר רַ֤ךְ וָטוֹב֙ וַיִּתֵּ֣ן אֶל־הַנַּ֔עַר וַיְמַהֵ֖ר לַעֲשׂ֥וֹת אֹתֽוֹ׃
 
Gen 18:7 And Avraham ran to the herd, and fetched a calf tender and good, and gave it to a young man; and he rushed to prepare it.
 
Avraham is close to 100 years old and still recovering from circumcision, and yet he personally runs to select a calf for his guests. He had any number of servants he could have called upon to perform this act, however, these three men were extremely important to him. In particular, one of the men is God with us (Imanu El), the manifest transcendent resurrected Messiah in physical form that person of the One God we know to be, the Angel/Messenger of HaShem, The Healer, the Son.
 
“Do not neglect to show hospitality to strangers—for in doing so, some have entertained angels (Messengers) without knowing it.”
 
–Hebrews 13:2 [Author’s translation]
 
“For I was hungry and you gave Me something to eat; I was thirsty and you gave Me something to drink; I was a stranger and you invited Me in;”
 
–Mattitiyahu (Matthew) 25:35
 
וַיִּקַּ֨ח חֶמְאָ֜ה וְחָלָ֗ב וּבֶן־הַבָּקָר֙ אֲשֶׁ֣ר עָשָׂ֔ה וַיִּתֵּ֖ן לִפְנֵיהֶ֑ם וְהֽוּא־עֹמֵ֧ד עֲלֵיהֶ֛ם תַּ֥חַת הָעֵ֖ץ וַיֹּאכֵֽלוּ׃

Gen 18:8 And he took butter, and milk, and the calf which he had prepared, and set it before them; and he stood by them under the trees, and they ate.
 
The custom of standing by while guests eat their fill is still practiced today in many Middle Eastern homes and among the Arab Bedouin and Mizrachi Jews of Israel.
 
They were eating beneath the trees of Mamrei (strength). The strength of God had formed a canopy over Avraham in his weakness and his longing for an heir. In his weakness Avraham placed his trust in God’s strength.
 
It’s important to note that neither God, nor the angels, nor Avraham himself show any respect for the rabbinic kashrut nonsense that forbids the mixing of meat and dairy products. This Scripture from Torah refutes the false doctrine of men that requires us to abstain from eating meat with dairy. This has been placed by our rabbis as an unnecessary burden upon our people for millennia.
 
וַיֹּאמְר֣וּ אֵׄלָ֔ׄיׄוׄ אַיֵּ֖ה שָׂרָ֣ה אִשְׁתֶּ֑ךָ וַיֹּ֖אמֶר הִנֵּ֥ה בָאֹֽהֶל׃
 
Gen 18:9 And they said to him, “Where is Sarah your wife?” And he said, “Behold, in the tent.”
 
Here, “they” speak, asking after Sarah. However, in the following verse, “He” speaks the promise. God knows where Sarah is, He need not ask. He asks in order to show Avraham His desire for relationship with the entire household, including with Sarah. Without whom there can be no Isaac.
 
וַיֹּ֗אמֶר שׁ֣וֹב אָשׁ֤וּב אֵלֶ֙יךָ֙ כָּעֵ֣ת חַיָּ֔ה וְהִנֵּה־בֵ֖ן לְשָׂרָ֣ה אִשְׁתֶּ֑ךָ וְשָׂרָ֥ה שֹׁמַ֛עַת פֶּ֥תַח הָאֹ֖הֶל וְה֥וּא אַחֲרָֽיו׃
 
Gen 18:10 And He said, “I will certainly return to you according to the time of life (season); and, behold, Sarah your wife shall have a son.” And Sarah heard from inside the tent door, which was behind him.
 
The, “He” here is clearly not Avraham because the words are being spoken as a promise to Avraham concerning his wife Sarah and the birth of Isaac. Nor is it, “they” speaking together. So who is left? HaShem appeared to Avraham at the beginning of the encounter and has not left. So too the three men arrived and have not left. Therefore the speaker here is one of the three men and is also a manifestation of the Person of God (18:14). Only one individual in all of Biblical history fits this description, Yeshua the Messiah, Imanu El (God with us).
 
Sarah, being modest, had stayed within the tent according to protocol, but was listening intently to the conversation of the men outside. The man speaking to Avraham has His back to Sarah.
 
וְאַבְרָהָ֤ם וְשָׂרָה֙ זְקֵנִ֔ים בָּאִ֖ים בַּיָּמִ֑ים חָדַל֙ לִהְי֣וֹת לְשָׂרָ֔ה אֹ֖רַח כַּנָּשִֽׁים׃
וַתִּצְחַ֥ק שָׂרָ֖ה בְּקִרְבָּ֣הּ לֵאמֹ֑ר אַחֲרֵ֤י בְלֹתִי֙ הָֽיְתָה־לִּ֣י עֶדְנָ֔ה וַֽאדֹנִ֖י זָקֵֽן׃
 
Gen 18:11 Now Avraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women (She had already experienced menopause). Gen 18:12 Therefore Sarah laughed within herself, saying, “After I am waxed old shall I have עֶדְנָה ednah fine skin (a return of fertility), my lord (husband) being old also?”
 
What is clear from Sarah’s response is that either Avraham hadn’t told her of the promise of the child or he had told her and she had maintained disbelief. Either way she responds here in a way that emphasizes her doubt, laughing out of a place of mistrust. Whereas Avraham laughed in joyous awe asking, “How will this occur?” thus inviting the probability and seeking details. Sarah laughs in disbelief asking, “Shall it occur?” thus denying the possibility. Notice that Sarah laughs within, her words are thoughts contained in her inner being, no one could have known how she responded unless they could see into her core being. Only God is truly capable of this. Picture then the awesome scene that follows when the Man responds to Sarah’s inner musings.
 
According to both Radak and Sforno, Sarah believed that such a radical rejuvenation was as impossible a miracle as the raising of the dead. This is interesting given the fact that Isaac, who is later to allow himself to be offered by Avraham in sacrifice and is subsequently saved by the Ram (A type for Messiah: Genesis 22), is spoken of in the book of Hebrews in relationship to trust in the Messiah Yeshua, Who was raised from the dead for our redemption.
 
“He (Avraham) reasoned that God was able to raise him (Isaac) up even from the dead—and in a sense, he did receive him back from the dead.”
 
 –Hebrews 11:19 [Author’s translation]

וַיֹּ֥אמֶר יְהוָ֖ה אֶל־אַבְרָהָ֑ם לָ֣מָּה זֶּה֩ צָחֲקָ֨ה שָׂרָ֜ה לֵאמֹ֗ר הַאַ֥ף אֻמְנָ֛ם אֵלֵ֖ד וַאֲנִ֥י זָקַֽנְתִּי׃ הֲיִפָּלֵ֥א מֵיְהוָ֖ה דָּבָ֑ר לַמּוֹעֵ֞ד אָשׁ֥וּב אֵלֶ֛יךָ כָּעֵ֥ת חַיָּ֖ה וּלְשָׂרָ֥ה בֵֽן׃
 
Gen 18:13 And HaShem (YHVH: Mercy) said to Avraham, “Why did Sarah laugh, saying, ‘Shall I be certain that I’ll bear a child, when I’m old’? Gen 18:14 Is anything too hard for HaShem (YHVH: Mercy)? At the time appointed I will return unto you, according to the time of life (season), and Sarah shall have a son.”
 
Avraham is perhaps thinking, “What laughter? I didn’t hear her laugh or say anything?” In turn Sarah is probably thinking, “How is it possible that this man knows my inner thoughts?”
 
We note here that it is HaShem Who has heard Sarah and that it is He Who will return in a year’s time at this season (Pesach) to witness the birth of the son.
 
With the words, “Is anything too hard for HaShem” God challenges Sarah’s unbelief (mistrust).
 
וַתְּכַחֵ֨שׁ שָׂרָ֧ה׀ לֵאמֹ֛ר לֹ֥א צָחַ֖קְתִּי כִּ֣י׀ יָרֵ֑אָה וַיֹּ֥אמֶר׀ לֹ֖א כִּ֥י צָחָֽקְתְּ׃
 
 Gen 18:15 Then Sarah denied it, saying, “I didn’t laugh”; for she was afraid. And He said, “Not so; you did laugh.”
 
Sarah, now caught in her disbelief and being fearful of God, choses to lie rather than confess. However, God, Who is present in mercy (YHVH), disciplines Sarah as a beloved child, refuting her lie with the simple statement, “Not so; you did laugh”. Here, “laugh” is synonymous with, “doubt”. Therefore, we can read, “Not so; you did doubt”.
 
Remember that up to this point the Man (God with us) has had His back turned to Sarah, now He turns to look her in the eye and gently challenge her unbelief.
 
We know that Sarah took HaShem’s challenge to heart because she eventually found trust in HaShem, and considering Him trustworthy, believed she would give birth to the promised child.
 
“By trust even Sarah herself received ability to conceive when she was barren and past the age, since she considered the One who had made the promise to be trustworthy.”
 
– Hebrews 11:11
 
It’s also worth noting here the similarities between the birth of Isaac and the later birth of the Messiah. The Ram which delivers Isaac in Genesis 22 is a type for the Messiah and his sacrificial death and resurrection. Thus, when we see the proclamation to Sarah, we also hear the proclamation to Miriyam (Mary the mother of Yeshua). When we hear of the miraculous birth that is to take place, we’re also reminded of the miraculous birth of our Messiah. When we see the two angels that accompany God with us (Imanu El: the third Man), we also think of the angel that visited Miriyam (Mary) and the angel who brought a legion of angels to announce the Messiah’s birth to the shepherds of Israel’s sacrificial flocks in the fields outside of Bethlehem.
 
וַיָּקֻ֤מוּ מִשָּׁם֙ הָֽאֲנָשִׁ֔ים וַיַּשְׁקִ֖פוּ עַל־פְּנֵ֣י סְדֹ֑ם וְאַ֨בְרָהָ֔ם הֹלֵ֥ךְ עִמָּ֖ם לְשַׁלְּחָֽם׃
 
Gen 18:16 And the men rose up from there, and turned their faces toward S’dom (burning): and Avraham walked with them on the way.
 
We know that two of the three men arrived in S’dom, named as messengers (malakhiym: angels) 19:1.
 
It seems that Avraham, went with the men for part of their journey as they began to head toward S’dom.
 
וַֽיהוָֹ֖ה אָמָ֑ר הַֽמְכַסֶּ֤ה אֲנִי֙ מֵֽאַבְרָהָ֔ם אֲשֶׁ֖ר אֲנִ֥י עֹשֶֽׂה׃
וְאַ֨בְרָהָ֔ם הָי֧וֹ יִֽהְיֶ֛ה לְג֥וֹי גָּד֖וֹל וְעָצ֑וּם וְנִ֨בְרְכוּ ב֔וֹ כֹּ֖ל גּוֹיֵ֥י הָאָֽרֶץ׃
 כִּ֣י יְדַעְתִּ֗יו לְמַעַן֩ אֲשֶׁ֨ר יְצַוֶּ֜ה אֶת־בָּנָ֤יו וְאֶת־בֵּיתוֹ֙ אַחֲרָ֔יו וְשָֽׁמְרוּ֙ דֶּ֣רֶךְ יְהוָ֔ה לַעֲשׂ֥וֹת צְדָקָ֖ה וּמִשְׁפָּ֑ט לְמַ֗עַן הָבִ֤יא יְהוָה֙ עַל־אַבְרָהָ֔ם אֵ֥ת אֲשֶׁר־דִּבֶּ֖ר עָלָֽיו׃
 
Gen 18:17 And HaShem (YHVH: Mercy) said, “Shall I hide from Avraham the thing which I am doing; Gen 18:18 seeing that Avraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? Gen 18:19 For I know him, that he will command his children and his household after him, and they shall keep the way of HaShem (YHVH: Mercy), to do justice and judgment; that HaShem (YHVH: Mercy) may bring upon Avraham that which He has spoken of him.”
 
This conversation seems to be taking place between HaShem and the men (angels). Given our former deduction regarding Who the third Man is, we can suggest that God with us (Yeshua), the third Man, is conversing with Michael and Gabriel. These two angels already know what God has instructed them to do in S’dom, thus, for the reader’s sake the text alludes to a sort of legal tribunal being conducted in line with the attributes of mercy, justice and judgement, which are the attributes God is trusting Avraham to pass on to his offspring. This therefore is the reason for the consultation and the subsequent opportunity for Avraham to offer a righteous argument for the consolation of justice and mercy. Not because God is unjust or unmerciful but because God has imparted these attributes to Avraham, giving him a heart of mercy and justice which will be a light to the nations.
 
“Shall I hide” infers a friendship between God and Avraham (Isaiah 41:8). Yeshua illuminates the relationship between God and His servants when He says:
 
“I am no longer calling you servants, for the servant doesn’t know what his lord is doing. Now I have called you friends, because everything I’ve heard from My Father I’ve made known to you.”
 
–HaBesora Al Piy Yochanan (John) 15:15 [Author’s translation]
 
This friendship is further emphasized by the phrase, “I know him” the Hebrew, יְדַעְתִּיו from the root ידע denoting intimate knowledge of a person. In this case it’s a knowledge that transcends time and space. It’s an observation of the present eternity spoken into time and space in this conversation between God and the angels. In other words, God has already seen Avraham’s future righteousness and is speaking it into time and space.
 
וַיֹּ֣אמֶר יְהוָ֔ה זַעֲקַ֛ת סְדֹ֥ם וַעֲמֹרָ֖ה כִּי־רָ֑בָּה וְחַ֨טָּאתָ֔ם כִּ֥י כָבְדָ֖ה מְאֹֽד׃
 
Gen 18:20 And HaShem (YHVH: Mercy) said, “Because the cry of סְדֹם S’dom (Burning) and עֲמֹרָה Amorrah (Submersion) is great, and because their sin is very grievous;
 
Ibn Ezra notes that the, “Outcry” is either the outcry of the rebellion of the Sodomites or the outcry of those who had suffered as a result of the evil conduct of the Sodomites. The Rambam claims that it’s the cry of the oppressed looking for liberation.
 
The opinion of the Jewish sages is that the cruelty of S’dom stemmed from the maxim, “What is mine is mine and what is yours is yours” (Avot 5:10). A similar modern idiom says, “Neither a borrower nor a lender be”. Both colloquialisms offer the pretence inherent in worldly wisdom but directly oppose the charitable mission of God’s people.
 
אֵֽרֲדָה־נָּ֣א וְאֶרְאֶ֔ה הַכְּצַעֲקָתָ֛הּ הַבָּ֥אָה אֵלַ֖י עָשׂ֣וּ׀ כָּלָ֑ה וְאִם־לֹ֖א אֵדָֽעָה׃
 
Gen 18:21 I will descend, and inspect what they have done according to the outcry, which is come unto me; and if not, I will know (I will be known).”
 
“I will descend” is for the sake of the human audience. God uses kinetic terms to convey a sense of His present action within time and space, however, He remains invisible and immutable, existing outside of all things, the eternal God.
 
God, within Whom all things exist and have their being, need not descend. Additionally, God with us (Imanu El), the angel, will descend. The inspection of S’dom is intended to emphasize the judicial nature of this judgement. S’dom is being given a just and fair trial, her destruction will not be without merit.
 
The phrase, “And if not, I will know (אֵדָֽעָה)” may mean, “If they repent, I will know (אֵדָֽעָה) them” or, “I will be known by them”.
 
Keep in mind that the Malakh (Messenger) of HaShem, the Man among the three, Yeshua HaMelekh is coming here in judgement. It’s true to say of the Messiah both, “Gentle Yeshua meek and mild” and, “Holy Messiah, fierce and wild!”
 
וַיִּפְנ֤וּ מִשָּׁם֙ הָֽאֲנָשִׁ֔ים וַיֵּלְכ֖וּ סְדֹ֑מָה וְאַ֨בְרָהָ֔ם עוֹדֶ֥נּוּ עֹמֵ֖ד לִפְנֵ֥י יְהוָֽה׃
 
Gen 18:22 And the men turned their faces from there, and went toward S’dom: but Avraham remained standing before HaShem (YHVH: Mercy).
 
The present reading of verse 22 is according to the Masoretic scribal correction of the text. Possibly intended to avoid conjecture over the position of Avraham in relation to God. However, there is a good case for reading the original Hebrew as, “but HaShem remained standing before Avraham”. This reading qualifies the former correlation between the manifestation of God in physical form and the third Man (Angel). Regardless, only two men (angels) arrive at S’dom (19:1), leaving the third to remain for a time with Avraham. Thus it’s the LORD with us (Imanu El) as the Man (Angel) Who remains standing before Avraham, or if you prefer, before Whom Avraham stands.
 
 וַיִּגַּ֥שׁ אַבְרָהָ֖ם וַיֹּאמַ֑ר הַאַ֣ף תִּסְפֶּ֔ה צַדִּ֖יק עִם־רָשָֽׁע׃
 
Gen 18:23 And Avraham drew near (וַיִּגַּשׁ: an intimate closeness), and said, “Will You also destroy the righteous with the wicked?”
 
Avraham now draws near, an intimate positioning of himself close to the third Man, face to face. This is the intense relational context of the conversation that follows.
 
In the previous chapter Avraham had received his new name and had become the Father of the nations. He takes this role seriously by drawing near to God as an intermediary on behalf of the people of S’dom and the surrounding cities who will be consumed in the ensuing destruction brought about by God’s righteous judgement. God has placed in Avraham the desire to see justice tempered with mercy. Thus the God of mercy is seen at work within the heart of His servant.
 
Avraham had intervened on S’dom’s behalf in the past (Genesis 14:14) for the sake of his nephew Lot. His continued concern and deep connection to his nephew can be heard in his pleading for mercy.
 
אוּלַ֥י יֵ֛שׁ חֲמִשִּׁ֥ים צַדִּיקִ֖ם בְּת֣וֹךְ הָעִ֑יר הַאַ֤ף תִּסְפֶּה֙ וְלֹא־תִשָּׂ֣א לַמָּק֔וֹם לְמַ֛עַן חֲמִשִּׁ֥ים הַצַּדִּיקִ֖ם אֲשֶׁ֥ר בְּקִרְבָּֽהּ׃
 
Gen 18:24 “What if there were fifty righteous within the midst of the terror (the city): will You also destroy and not spare the place for the fifty righteous that are there?
 
“And it came to pass, when God destroyed the cities of the plain, that God remembered Avraham, and sent Lot out of the midst of the destruction, when he overthrew the cities in which Lot dwelt.”
 
–Bereishit (Genesis) 19:29 [Author’s translation]
 
Based on Genesis 19:29 Rashi suggests that all five of the cities mentioned in Genesis 14:2 are to be condemned in the judgement against S’dom. Thus the plea for the holding back of judgement on account of 50 righteous ones is in fact a plea for 10 (a quorum for worship/prayer—a minion) from each of the five condemned cities. This infers that the number of righteous is related to the potential for their faithful worship of God, to have a redemptive effect upon those around them and thus cause the cities to repent and turn away from evil. This is consistent with the continual use of the Holy Name YHVH: mercy, throughout the chapter.
 
חָלִ֨לָה לְּךָ֜ מֵעֲשֹׂ֣ת׀ כַּדָּבָ֣ר הַזֶּ֗ה לְהָמִ֤ית צַדִּיק֙ עִם־רָשָׁ֔ע וְהָיָ֥ה כַצַּדִּ֖יק כָּרָשָׁ֑ע חָלִ֣לָה לָּ֔ךְ הֲשֹׁפֵט֙ כָּל־הָאָ֔רֶץ לֹ֥א יַעֲשֶׂ֖ה מִשְׁפָּֽט׃
 
Gen 18:25 That be far from You to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from You: Shall not the Judge of all the earth do right?”
 
Simply put Avraham is saying, “It’s not in Your Character to punish the righteous with the wicked”. In other words, “that be far from You” means, “It’s not Who You are, it’s far from Who You are”. Additionally, “Shall not the Judge of all the earth do right?” is rhetorical and best understood to mean, “I know that the Judge of all the earth will do what is right”. Avraham is stating facts rather than questioning God’s character or inferring that God is anything other than Holy and Good.
 
וַיֹּ֣אמֶר יְהוָ֔ה אִם־אֶמְצָ֥א בִסְדֹ֛ם חֲמִשִּׁ֥ים צַדִּיקִ֖ם בְּת֣וֹךְ הָעִ֑יר וְנָשָׂ֥אתִי לְכָל־הַמָּק֖וֹם בַּעֲבוּרָֽם׃
 
Gen 18:26 And HaShem (YHVH: Mercy) said, “If I find in S’dom fifty righteous within the city, then I will spare all the place for their sakes.”
 
The key phrase here is, “within the city” which means inside the walls, in the midst of the evil behaviour.
 
וַיַּ֥עַן אַבְרָהָ֖ם וַיֹּאמַ֑ר הִנֵּה־נָ֤א הוֹאַ֙לְתִּי֙ לְדַבֵּ֣ר אֶל־אֲדֹנָ֔י וְאָנֹכִ֖י עָפָ֥ר וָאֵֽפֶר׃
 א֠וּלַי יַחְסְר֞וּן חֲמִשִּׁ֤ים הַצַּדִּיקִם֙ חֲמִשָּׁ֔ה הֲתַשְׁחִ֥ית בַּחֲמִשָּׁ֖ה אֶת־כָּל־הָעִ֑יר וַיֹּ֙אמֶר֙ לֹ֣א אַשְׁחִ֔ית אִם־אֶמְצָ֣א שָׁ֔ם אַרְבָּעִ֖ים וַחֲמִשָּֽׁה׃
 
Gen 18:27 And Avraham answered and said, “Behold now, I have taken it upon myself to speak unto HaShem (YHVH: Mercy), although I am but dust and ashes: Gen 18:28 If there are five less than fifty righteous: will You destroy all the city for lack of five? And He said, “If I find there forty five, I will not destroy it.”
 
Notice the humility and respect Avraham pays to God as he continues to petition Him for mercy. Given the inference in the Holy Name we could read, “I have taken it upon myself to speak unto Mercy”. Rashi notes according to the Midrash that even with five subtracted from the number of the righteous, each city would still have nine and God would become the tenth member of the quorum for worship and prayer.
 
וַיֹּ֨סֶף ע֜וֹד לְדַבֵּ֤ר אֵלָיו֙ וַיֹּאמַ֔ר אוּלַ֛י יִמָּצְא֥וּן שָׁ֖ם אַרְבָּעִ֑ים וַיֹּ֙אמֶר֙ לֹ֣א אֶֽעֱשֶׂ֔ה בַּעֲב֖וּר הָאַרְבָּעִֽים׃
 וַ֠יֹּאמֶר אַל־נָ֞א יִ֤חַר לַֽאדֹנָי֙ וַאֲדַבֵּ֔רָה אוּלַ֛י יִמָּצְא֥וּן שָׁ֖ם שְׁלֹשִׁ֑ים וַיֹּ֙אמֶר֙ לֹ֣א אֶֽעֱשֶׂ֔ה אִם־אֶמְצָ֥א שָׁ֖ם שְׁלֹשִֽׁים׃
 וַיֹּ֗אמֶר הִנֵּֽה־נָ֤א הוֹאַ֙לְתִּי֙ לְדַבֵּ֣ר אֶל־אֲדֹנָ֔י אוּלַ֛י יִמָּצְא֥וּן שָׁ֖ם עֶשְׂרִ֑ים וַיֹּ֙אמֶר֙ לֹ֣א אַשְׁחִ֔ית בַּעֲב֖וּר הָֽעֶשְׂרִֽים׃
 וַ֠יֹּאמֶר אַל־נָ֞א יִ֤חַר לַֽאדֹנָי֙ וַאֲדַבְּרָ֣ה אַךְ־הַפַּ֔עַם אוּלַ֛י יִמָּצְא֥וּן שָׁ֖ם עֲשָׂרָ֑ה וַיֹּ֙אמֶר֙ לֹ֣א אַשְׁחִ֔ית בַּעֲב֖וּר הָעֲשָׂרָֽה׃
 
Gen 18:29 And he spoke to Him yet again, and said, “ If there are forty found there?” And He said, “I will not do it for forty's sake.” Gen 18:30 And he said unto him, “Oh let not my Lord (Adonai) be angry, and I will speak: if there are thirty found there?” And He said, “I will not do it, if I find thirty there.” Gen 18:31 And he said, “Behold now, I have taken upon me to speak unto my Lord (Adonai): If there were twenty found there?” And He said, “I will not destroy it for twenty's sake.” Gen 18:32 And he said, “Oh let not my Lord (Adonai) be angry, and I will speak but once more: if ten are found there?” And He said, “I will not destroy it for ten's sake.
 
We might be tempted to see this dialogue as some sort of haggling over the judgement of the people of S’dom, however, that’s not what’s happening. This dialogue between Avraham the advocate and God the Merciful Judge is intended to express God’s desire to see all come to a saving knowledge of Him (1 Timothy 2:3-5). We note that God’s desire is an expression of His emotion and not a statement of outcome. The Scriptures plainly refute the lie of universalism. Avraham is acting as a type for the then future coming of the Messiah, the greatest Advocate of all time.
 
One of the key evidences for this being a conversation of friendship, or of a Teacher whose words are being quoted back to him by his disciple , is the fact that God doesn’t respond with a counter to Avraham’s requests, He simply concedes to each of Avraham’s demands until finally Avraham learns that God has shown great mercy already and that the refusal of the wicked to accept God’s mercy is the vehicle of their own demise.
 
The petitioning for mercy ends at the number 10, the number for a single complete quorum of worship and prayer or alternatively, 2 people in each of the five condemned cities grouped together with S’dom and Amorrah. It’s interesting to note that Yeshua seems to have used the traditional rabbinical requirement for a quorum of ten as a platform for conveying the reality that God is present and active even when two (Joshua & Caleb) faithful people are gathered in His Name (Matthew 18:20).
 
וַיֵּ֣לֶךְ יְהוָ֔ה כַּאֲשֶׁ֣ר כִּלָּ֔ה לְדַבֵּ֖ר אֶל־אַבְרָהָ֑ם וְאַבְרָהָ֖ם שָׁ֥ב לִמְקֹמֽוֹ׃
 
Gen 18:33 And HaShem (YHVH: Mercy) went His way (departed), as soon as he had finished communing with Avraham: and Avraham returned unto his place.
 
God (with us: the Man) didn’t leave until Avraham had finished petitioning Him. This, in and of itself is a clear representation of God’s merciful character. Because God is everywhere in the sense that all things are in Him, He cannot leave or depart from Himself. However, as explained previously, in order for human beings to read relational interaction in this encounter, kinetic language must be employed to convey the tangible sense of relationship that Avraham experienced with God. Additionally, the third Man still had to depart and did not arrive at S’dom in 19:1, therefore God with us (Yeshua), the Man (angel), departed.
 
Avraham returned to his place because he had previously left with the three men to go toward S’dom and then stopped at a point on the way where he continued to speak with God while the two angels (Michael and Gabriel) went to S’dom. He now returned to his tents at the trees of Mamrei.
 
My daughter’s teachers once asked them to add what they term a, “hook” to their essay writing. A repeated phrase, an idea that reconciles each element of the essay. If there is a hook in this theophany, it’s this, “Mercy triumphs over judgement”.
 
“12 So speak, and so do, as those who are to be judged by the Torah of freedom, liberty. 13 For judgment devoid of  mercy will be shown to one who has shown no mercy; the mercy rejoices against, is glorious over, triumphs over, perpetually proclaims against the judgment.”
 
–Yaakov (James) 2:12-13 [Author’s translation]
 
© 2024 Yaakov Ben Yehoshua

​Introduction:
 
פִּרְקֵי אָבוֹת Pirkei Avot, The Ethics of Our Fathers 5:3 tells us that God tested אַבְרָהָם Avraham with ten trials. However, we’re not told what those trials were. Thus, there are a number of rabbinic traditions regarding the ten trials of Avraham. According to the list of Maimonides—which is founded in its entirety on Scripture, circumcision at an old age is the sixth trial. Whereas Rabbi Ovadiah of Bertinoro lists the same trial as the seventh of Avraham’s tests. Lists of the trials can also be found in Midrash Tehillim, Pirkei d’Rabbi Eliezer, Avot d’Rabbi Natan, and the commentary of the Meiri on Pirkei Avot.
 
Regardless of which tradition one follows, the trial of circumcision appears in the latter part of the majority of lists. This trial is bringing Avraham close to the last of his trials and is in itself a trial intended to reveal his spiritual identity by using a physical sign. A covenant by nature is a cutting, it requires the shedding of blood.
 
As is always the case, this trial is not a test in the sense that God is trying to figure out Avraham’s character, rather it is a proving of the character God already sees in Avraham. For all who, like the father of faith, have chosen to trust God through Messiah Yeshua, there is a profound lesson to be learned within the narrative of Genesis 17. The delight over the miraculous provision of God is often accompanied by a practical commitment. We act out in the physical realm the living picture of what we are trusting God for in the spiritual realm. There are times when being set apart unto God is a painful experience. There is a cost to the free gift of redemption, a pruning of the self.
 
The covenant of chapter 15 is incumbent upon God alone, with Avram, the father of trust and his progeny through Isaac and Jacob as the recipients. It’s no accident that this was the first of the Abrahamic covenants: it’s the very essence of the Gospel, redemption through blood and trust alone (Rom. 3:28; Gal. 2:16; Eph. 2:8-9). The covenant of the current chapter is the outworking of that trust. Here the fruit of faith is to be seen in action (circumcision). In many ways chapters 15 and 17 are a platform for the teaching of Rabbi Yaakov (James) the brother of Yeshua:
 
“Trust devoid of action is dead.” –Yaakov (James) 2:17
 
וַיְהִ֣י אַבְרָ֔ם בֶּן־תִּשְׁעִ֥ים שָׁנָ֖ה וְתֵ֣שַׁע שָׁנִ֑ים וַיֵּרָ֨א יְהוָ֜ה אֶל־אַבְרָ֗ם וַיֹּ֤אמֶר אֵלָיו֙ אֲנִי־אֵ֣ל שַׁדַּ֔י הִתְהַלֵּ֥ךְ לְפָנַ֖י וֶהְיֵ֥ה תָמִֽים׃
 
17:1 And when אַבְרָם Avram was ninety nine years old, HaShem (YHVH: Mercy) appeared to Avram, and said to him, “אֲנִי־אֵל שַׁדַּי Aniy (I am) El (God) Shadday (Almighty, all sufficient); walk before My face, and be תָמִים tamiym (Whole, complete, healthful, sound, wholesome, innocent, entirely in accord with truth).
 
Avram is ninety nine years old, a significant number which falls just short of the ten by ten number of compounded completion, one hundred. He is also at an age, even by historical contextual standards, where seeding a child has become a physiological impossibility.
 
The previous chapter emphasised the all-seeing attribute of God’s nature and His willingness to appear in Angelic form in order to be seen by those He sought relationship with. Here God appears to Avram as El Shadday (God, Ruler, Judge – Almighty, all sufficient). Perhaps this is intended to remind Avram of the immutable power of the One in Whom he had placed his trust.
 
The instruction that follows is a poignant reminder of Avram’s attempt to father his own heir in an act of temporary mistrust. The All Sufficient God of Avram challenges Avram to walk intimately and perpetually with Him. Thus, the Hebrew, פני “P’nay” (face). God explains to Avram that if Avram walks in intimate relationship with God he will become תָמִים tamiym (Whole, complete, healthful, sound, wholesome, innocent, entirely in accord with truth).
 
The Hebrew, תָמִים tamiym which is often translated perfect, has a much wider meaning. In fact the English word perfect can be easily misunderstood in this context. I believe the best example of the meaning for this Hebrew word is found in the healing practice of our Messiah Yeshua Who says:
 
“Your trust (In Me, as the Messiah and manifestation of God’s redemptive work) has made you (acted as the catalyst for making you) whole (תָמִים tamiym).” –Mark 10:52
 
Notice that Avram is to, “be” תָמִים tamiym (Whole, complete etc.) God has witnessed Avram’s wholeness and completion outside of the restraints of time and space. In a sense the text is both an instruction and an observation. We can read, “Walk before My face and you will become whole” and, “I’ve seen you walk before My face and become whole”.
 
“For by one offering He (Yeshua) has perfected (תָמִים tamiym) forever those who are being sanctified.”
 
–Hebrews 10:14 [Author’s Translation]
 
 וְאֶתְּנָ֥ה בְרִיתִ֖י בֵּינִ֣י וּבֵינֶ֑ךָ וְאַרְבֶּ֥ה אוֹתְךָ֖ בִּמְאֹ֥ד מְאֹֽד׃
 
Gen 17:2 And I will set My covenant in the midst, between Me and you, and will make you great in exceeding abundance.”
 
The ברית b’riyt covenant of God is to be with Avram, in his midst and between God and him. This is an extremely intimate statement which conveys the intrinsic nature of the covenants made between God and humanity. It is the shedding of blood, which is the essence of physical life, which acts as a catalyst for the ברית b’riyt covenant/cutting of a binding agreement.
 
 וַיִּפֹּ֥ל אַבְרָ֖ם עַל־פָּנָ֑יו וַיְדַבֵּ֥ר אִתּ֛וֹ אֱלֹהִ֖ים לֵאמֹֽר׃
 אֲנִ֕י הִנֵּ֥ה בְרִיתִ֖י אִתָּ֑ךְ וְהָיִ֕יתָ לְאַ֖ב הֲמ֥וֹן גּוֹיִֽם׃
 
Gen 17:3 And Avram fell on his face: and speaking with him, אֱלֹהִים Elohiym (God, Ruler, Judge) said, Gen 17:4 “As for Me, הִנֵּה behold, now, pay attention, My covenant is with you, and you shall become a father of הֲמוֹן גּוֹיִם a roaring crowd of nations.
 
Throughout Scripture, when encountering the Holy God, many have fallen face down just as Avram does here. In the presence of the face of God, Avram hides his face, which is an act of humility and awe. This willing submission to God receives a response in the form of an affirmation of the promise formerly given to Avram concerning his offspring.
 
The Targum of Yonatan along with several other Jewish scholars (Yarchi, Pirke Eliezer), suggest that Avram’s uncircumcision was the reason that he fell on his face, citing subsequent encounters where circumcised Avraham stood in God’s presence. While this may simply be conjecture filled tradition, it nonetheless teaches the true nature of heart (core being) circumcision, without which no one can stand before God or enter right relationship in Him.
 
The phrase, “My covenant is with you” conveys the plain meaning that Avram is the second party in the covenant agreement. However, it can also be understood to infer that the covenant will remain with Avram and his descendants.
 
The literal translation of the Hebrew, הֲמוֹן גּוֹיִם “roaring crowd of nations” infers that the nations proceeding from Avram will make plenty of noise throughout history. In hindsight we can see that this is indeed the case.
 
The obligations of each of the two parties in the covenant of circumcision are listed as follows:
 
1. God (verse 4-8)
2. Avraham and his descendants (verses 9-14)
 
וְלֹא־יִקָּרֵ֥א ע֛וֹד אֶת־שִׁמְךָ֖ אַבְרָ֑ם וְהָיָ֤ה שִׁמְךָ֙ אַבְרָהָ֔ם כִּ֛י אַב־הֲמ֥וֹן גּוֹיִ֖ם נְתַתִּֽיךָ׃
 
Gen 17:5 No longer will you continue to be called by the name אַבְרָם Avram (Father of a great nation, father exalted), from now on your name shall be אַבְרָהָם Avraham (Father of many nations); for a father of many nations have I made you.
 
The meaning of Avram’s name, like so many other aspects of study, is disputed. It may mean, “Father of Aram” from the Hebrew contraction אַבְ Av + אַרָם Aram: אַרָם Aram being in his native country (Mesopotamia). Others suggest that it means, “Exalted Father” from the Hebrew contraction אַבְ Av + רָם Ram meaning exalted/high. Avram’s disassociation with Aram makes the ר reish (r) superfluous, therefore I favour the meaning, “Father of a Nation” from the Hebrew words, אַבְ Av + עם Am.
 
Regardless of which of the interpretations of Avram’s name you prefer. The name change is almost universally understood to mean, “Father of a Multitude”, “Father of Many Nations” and, “Father of a Great number of Nations” respectively: from the Hebrew tri-unity, “אב Avרבה  rabah המון hamon”. The point being that God has intended from the beginning to birth multitudes through the humble trust of one man.
 
“Behold, he (Avraham) is the father of the whole world, who are gathered under the wings of the Shekhinah (manifest feminine glory of God: rabbinic Hebrew).”
 
– Maimonides, Hilchot Bikurim, c. 4. sect. 3.
 
Avram’s new name, Avraham, has great significance in relationship to his being the father of Trust, or, the Father of all who believe through faith.
 
“Though converts do not descend from the patriarchs… all converts are considered descendants of Avraham because the Torah calls him the father of… nations, and therefore a convert can be called a son of Avraham.”
 
–Rambam, Commentary to Mishnah Bikkurim 1:4
 
Note, that a converted soul can be called a “son of Avraham” according to trust, but is not called a “Jew”, which is an ethnic term specific to the blood descendants of Jacob.
 
It seems that the Rambam agrees with Rabbi Shaul the shaliach (Paul the Apostle), who writes:
 
“Therefore, the promise comes by trust (emunah: faith), so that it may be by grace (chesed) and may be guaranteed to all Avraham’s offspring—not only to those who are of the Torah (Jews) but also to those who have the trust of Avraham (all who trust). He is the father of us all.”
 
–Romans 4:16 [Author’s Translation]
 
Rabbi Paul’s assertion, made by the Holy Spirit, clearly regards spiritual faith. He is not saying that all people are blood descendants of Abraham. If he were he would be lying, something the Holy Spirit is incapable of.
 
This silences the foolish nonsense of those so called Gentile Messianics who claim to be “spiritual Jews”. Jew, an ethnic term, can only be applied to ethnic descendants of Jacob. Thus, the only spiritual Jew is one who is ethnically Jewish. We are converted souls and not converted ethnicities, sexes etc.
 
וְהִפְרֵתִ֤י אֹֽתְךָ֙ בִּמְאֹ֣ד מְאֹ֔ד וּנְתַתִּ֖יךָ לְגוֹיִ֑ם וּמְלָכִ֖ים מִמְּךָ֥ יֵצֵֽאוּ׃
 וַהֲקִמֹתִ֨י אֶת־בְּרִיתִ֜י בֵּינִ֣י וּבֵינֶ֗ךָ וּבֵ֨ין זַרְעֲךָ֧ אַחֲרֶ֛יךָ לְדֹרֹתָ֖ם לִבְרִ֣ית עוֹלָ֑ם לִהְי֤וֹת לְךָ֙ לֵֽאלֹהִ֔ים וּֽלְזַרְעֲךָ֖ אַחֲרֶֽיךָ׃
 
Gen 17:6 And I will make you fruitful exceeding, abundant, and I will make you into nations, and kings shall go out from you. Gen 17:7 And I will arise, establishing My covenant which is in the midst, between Me and you and your seed after you in their generations for an לִבְרִית עוֹלָם livriyt olam everlasting (eternal, perpetual) covenant, I will be your God (God, Ruler, Judge), and God to your seed after you.
 
It's important to note that God’s promise to bring many nations forth from Avraham is in the future tense. This means that the covenant promise is for those yet to be born and does not apply to Y’sh’ma’el (Ishmael).
 
The blessing regarding kings relates to God’s Kingship over all things. The kings of Avraham’s descendants are tasked with representing the true King of kings and His attributes of Mercy and Judgement. Unfortunately this has rarely been the case in the history of Israel’s kings.
 
The greatest of these blessings is the one that bears them all, “I will be your God”. These are the words of a bridegroom, “I will”. The question remains, “Will you?” A bride is not secure in marriage until she utters the words, “I will”.
 
וְנָתַתִּ֣י לְ֠ךָ וּלְזַרְעֲךָ֨ אַחֲרֶ֜יךָ אֵ֣ת׀ אֶ֣רֶץ מְגֻרֶ֗יךָ אֵ֚ת כָּל־אֶ֣רֶץ כְּנַ֔עַן לַאֲחֻזַּ֖ת עוֹלָ֑ם וְהָיִ֥יתִי לָהֶ֖ם לֵאלֹהִֽים׃
 
Gen 17:8 And I will give to you, and to your seed after you, the land where you now sojourn, all the land of Canaan (Lowland), for an עוֹלָם olam (everlasting, eternal, perpetual) possession; and I will be their אלֹהִים Elohiym (God, Ruler, Judge).”
 
This addition, which follows the phrase, “I will be your God”, is an affirmation of the former promise of land which is incumbent upon God alone. It’s not subject to the circumcision covenant because it has already been covenanted according to the first covenant of Genesis 15. In a sense, the, “And” at the beginning of this verse reads, “And, I haven’t forgotten what I already established with you in the former covenant”.
 
We note that the title אלֹהִים Elohiym, meaning God, Ruler and Judge, is being used here to convey the sense of binding law. It is a title of God that denotes security and authority over what some would term legal matters.
 
וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־אַבְרָהָ֔ם וְאַתָּ֖ה אֶת־בְּרִיתִ֣י תִשְׁמֹ֑ר אַתָּ֛ה וְזַרְעֲךָ֥ אַֽחֲרֶ֖יךָ לְדֹרֹתָֽם׃
 זֹ֣את בְּרִיתִ֞י אֲשֶׁ֣ר תִּשְׁמְר֗וּ בֵּינִי֙ וּבֵ֣ינֵיכֶ֔ם וּבֵ֥ין זַרְעֲךָ֖ אַחֲרֶ֑יךָ הִמּ֥וֹל לָכֶ֖ם כָּל־זָכָֽר׃
 
Gen 17:9 And אֱלֹהִים Elohiym (God: Ruler, Judge) said unto אַבְרָהָם Avraham, “My covenant is for you to תִשְׁמֹר tish’mor Keep (guard, observe, heed, do), you and your seed after you in their generations. Gen 17:10 This is My covenant, which you shall תִּשְׁמְרוּ tish’m’roo Keep (guard, observe, heed, do), between Me and you and your seed after you; every male among you shall be circumcised.
 
There’s little detail given here as to how the circumcision is to be performed. The covenant is said to simply rely on the practice and a faithful and perpetual keeping of it. Modern rabbinical Judaism has added a number of beautiful traditions to the ceremony of circumcision, but strictly speaking they’re not inferred in the instruction of God’s Torah.
 
Circumcision was not unique to the Jewish people, with the exception of the Philistines many nations in the Middle East already practiced it at the time of Abraham. However, what makes this particular form of circumcision unique is the fact that it’s done before a child has entered into the moral responsibilities of adulthood and is therefore the mark of his identity and belonging outside of any obligations to moral law. The instruction then is incumbent on the father of the child and not on the child himself. Of course, as the child grows and becomes a father himself, the covenant becomes incumbent upon him.
 
The early administration of the Jewish covenant of circumcision, implies a commitment to God’s chosen people (v14) and to God (Jeremiah 4:4). Later in Israel’s history it came to symbolize the discarding of heathen practices (Joshua 5:9).
 
From its inception circumcision has been a physical representation of the spiritual human need to receive a circumcised לב heart (core being).
 
“Circumcise your לְבַבְכֶם hearts (core being), therefore, and do not be stiff-necked (Full of pride) any longer.”
 
–D’varim (Deuteronomy) 10:16 [Author’s Translation]
 
This covenant is open to the nations (v12-13), however, this was only the case when they became wholly devoted to belonging to the community of ethnic Israel (Exodus 12:45).
 
My mother tells me that although my father had lost touch with Jewish tradition, having been raised in a secular Jewish home, he nonetheless insisted that my brothers and I be circumcised. Somehow, deep within his Jewish soul he understood the need to perpetuate this sign in my flesh even though he was ritually disconnected from this covenant Jewish practice, this rite; this right of every Jewish male.
 
Radak notes that this instruction was given prior to Yitzchak’s (Isaac’s) conception, for the purpose of Yiztchak’s holy conception, and in order to emphasis the miracle of Avraham’s ability to father a child with a weakened organ (being 99).
 
The act of circumcision also brought attention to the symbolic nature of the male organ. We should note that Y’sh’ma’el was conceived while Avram was yet uncircumcised and is therefore according to the flesh (fallen man), whereas Yiztchak was to be conceived via the circumcised organ as a symbol of the need for human hearts to be spiritually circumcised. Thus, figuratively speaking, election is intrinsically linked to the circumcised (exposed) human soul.
 
וּנְמַלְתֶּ֕ם אֵ֖ת בְּשַׂ֣ר עָרְלַתְכֶ֑ם וְהָיָה֙ לְא֣וֹת בְּרִ֔ית בֵּינִ֖י וּבֵינֵיכֶֽם׃
 
Gen 17:11 And you shall circumcise the flesh of your עָרְלַתְכֶם orel (barrier, foreskin); and it shall be an אוֹת ot (Sign, remembrance, distinguishing mark, banner, proof) of the covenant between Me and you.
 
The Hebrew word, ערל orel translated as, “foreskin” also translates as “barrier” and is thus used by the prophets as a metaphor. In particular, a barrier that prevents beneficial results (Leviticus 26:41; Jeremiah 9:25-26; Ezekiel 44:7).
 
“‘The days are coming,’ declares HaShem, ‘when I will punish all who are circumcised only in the flesh— Egypt, Judah, Edom, Ammon, Moab and all who live in the wilderness in distant places. For all these nations are really uncircumcised, and even the whole house of Israel is uncircumcised (has an orel, barrier) in heart.’”
 
–Jeremiah 9:25-26 [Author’s Translation]
 
We can read “For all these nations have really left a barrier between themselves and Me, and even the whole house of Israel have left a barrier around their core being in an attempt to keep Me out.”
 
The אוֹת ot (sign, mark) of circumcision is just that, a sign on the body of the ethnic servants of God via Avraham, Yitzchak and Yaakov.
 
וּבֶן־שְׁמֹנַ֣ת יָמִ֗ים יִמּ֥וֹל לָכֶ֛ם כָּל־זָכָ֖ר לְדֹרֹתֵיכֶ֑ם יְלִ֣יד בָּ֔יִת וּמִקְנַת־כֶּ֙סֶף֙ מִכֹּ֣ל בֶּן־נֵכָ֔ר אֲשֶׁ֛ר לֹ֥א מִֽזַּרְעֲךָ֖ הֽוּא׃
 
Gen 17:12  And he that is eight days old shall be circumcised among you, every male in your generations, he that is born in the house, or bought with money from any foreigner, which is not of your seed.
 
The practice of circumcision on the eighth day is both physically and spiritually illuminating. Physiologically speaking it’s within the time period that a new-born child’s skin heals more rapidly, and therefore causes much less pain than circumcisions carried out on pubescent or adult males.
 
The number eight holds important figurative value. Where seven represents completion, wholeness and perfection, as in the days of creation, the cycle of the years of the Sh’mitah etc. Eight represents the convergence of completion and new beginning. The eighth day is in fact the first day of the second week following creation. The covenant for the land and the building blocks for the progeny have already been completed, just as creation was completed. Now, at the beginning of the second week, something new.
 
It's important to remind ourselves again, that this new beginning, this circumcision of the heart, like that of the flesh, must be performed by someone other than ourselves. In this case, it’s God Who will perform the circumcision through His Son (Fully Man & Fully God with us).
 
With regard to subsequent Jewish tradition the following are halachic rulings concerning variations of the practice of circumcision:
 
“And in the eighth day the flesh of his foreskin shall be circumcised.”
 
–Vayikra (Leviticus) 12:3 [Author’s Translation]
 
"An infant might be circumcised on the eighth, ninth, tenth, eleventh, and twelfth, neither less nor more; (not less than eight days, nor more than twelve).”
 
-Mishnah. Sabbat, c. 19. sect. 5.
 
“If he was born between the two evenings, he is circumcised on the ninth; if between the two evenings of the evening of the Sabbath, he is circumcised on the tenth; if on a festival day, after the Sabbath, he is circumcised on the eleventh; if on the two days of the beginning of the year, he is circumcised on the twelfth: an infant that is sick, they do not circumcise it until it is well.''
 
-Mishnah. Eracin, c. 2. sect. 2.
 
"They do not circumcise until the sun shines out on the eighth day of a child's birth, and all the day is fit for circumcision; but they that are prepared hasten to the commandment, and circumcise immediately in the morning; and indeed circumcision, which is not in its proper time, is never performed but in the day:''
 
-Shulkhan Arukh, c. 262. sect. 1.
 
"A servant is born in the power of an Israelite, and another that is taken from Heathens, the master is bound to circumcise them; but he that is born in the house is circumcised on the eighth day; and he that is bought with money is circumcised on the day that he is received, even if he received him on the day he is born, he is circumcised on that day; if he receives a grown servant of Heathens, and the servant is not willing to be circumcised, he bears with him a whole year, but more than that it is forbidden to keep him, seeing he is uncircumcised, but he must send him again to the Heathens.''
 
-Maimonides. Hilchot Milah, c. 1. sect. 3, 6.
 
 הִמּ֧וֹל׀ יִמּ֛וֹל יְלִ֥יד בֵּֽיתְךָ֖ וּמִקְנַ֣ת כַּסְפֶּ֑ךָ וְהָיְתָ֧ה בְרִיתִ֛י בִּבְשַׂרְכֶ֖ם לִבְרִ֥ית עוֹלָֽם׃
 
Gen 17:13 He that is born in your house, and he that is bought with your money, must be circumcised: and My covenant shall be in your flesh for an עוֹלָם olam (everlasting, eternal, perpetual) covenant.
 
This covenant is open to the nations (v12-13), however, this was only the case when they became wholly devoted in belonging to the community of ethnic Israel (Exodus 12:45).
 
 וְעָרֵ֣ל׀ זָכָ֗ר אֲשֶׁ֤ר לֹֽא־יִמּוֹל֙ אֶת־בְּשַׂ֣ר עָרְלָת֔וֹ וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵעַמֶּ֑יהָ אֶת־בְּרִיתִ֖י הֵפַֽר׃
 
Gen 17:14 And the uncircumcised male זָכָר zakar whose flesh of his עָרְלָתוֹ oralto (barrier, foreskin) is not circumcised, that person הַנֶּפֶשׁ (nephesh: Life, soul) shall be separated, cut off from his people; My covenant he has broken.”
 
The Hebrew text is clear in identifying the uncircumcised male as being a male (zakar: literally, male of the species) rather than a child (yeled). This is because only a male who has reached the age of understanding can be justifiably required to keep the instruction. Radak teaches that if a Jewish male is not circumcised by his father when he is a child, he becomes responsible to arrange his own circumcision at the age of his bar mitzvah (13yrs).
 
Maimonides sees the phrase, “cut off from his people” as referring to those Jews who wilfully refuse circumcision up to the time of their death. Thus he sees a post death cutting off from the Olam Habah (World to come). This is yet another traditional view that correlates to the Messianic view of the need for circumcision of the heart prior to death. We are entirely reliant on the circumcising work of the Messiah in order to enter the tents of HaShem for all eternity.
 
“A father or a mother that transgress, and circumcise not, make void the affirmative commandment, but are not guilty of cutting off; for no cutting off depends but upon the uncircumcised person himself; and the Sanhedrim are commanded to circumcise a son or a servant in his time, that they may not leave an uncircumcised person in Israel, nor among their servants; if the thing is hid from the Sanhedrim, and they do not circumcise him, when he is grown up, he is bound to circumcise himself; and every day that passes over him, after he is grown up, and he does not circumcise himself, lo, he makes the commandment to cease; but he is not guilty of cutting off until he dies, and he is a presumptuous uncircumcised person;''
 
– Maimonides, Hilchot. Milah, c. 1. sect. 1, 2.
 
וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־אַבְרָהָ֔ם שָׂרַ֣י אִשְׁתְּךָ֔ לֹא־תִקְרָ֥א אֶת־שְׁמָ֖הּ שָׂרָ֑י כִּ֥י שָׂרָ֖ה שְׁמָֽהּ׃
 וּבֵרַכְתִּ֣י אֹתָ֔הּ וְגַ֨ם נָתַ֧תִּי מִמֶּ֛נָּה לְךָ֖ בֵּ֑ן וּבֵֽרַכְתִּ֙יהָ֙ וְהָֽיְתָ֣ה לְגוֹיִ֔ם מַלְכֵ֥י עַמִּ֖ים מִמֶּ֥נָּה יִהְיֽוּ׃
 
Gen 17:15 And אֱלֹהִים Elohiym (God, Judge, ruler) said to אַבְרָהָ֔ם Avraham, As for שָׂרָי Sarai (My Princess) your wife, you shall no longer call her name שָׂרָי Sarai (My Princess), but שָׂרָה Sarah (Woman of Nobility, Princess) shall be her name. Gen 17:16 And I will bless her, and give you a son also of her: yes, I will bless her, and she shall be a mother of nations; kings of peoples shall come out from her.
 
In changing Sarai’s name God makes her a co-participant in the covenant. The name Sarai, which is in the possessive, literally means, “My Princess” which implies that she owes her status to being Avraham’s wife. In changing her name to Sarah, meaning, Princess or Noble Woman, God gives her a unique position as the mother of nations and kings. As Rashi says, she became princess “par excellence”- to all humankind (Berachos 13a).
 
“Even as Sarah obeyed Avraham, calling him lord (Master, Husband): you are her daughters
as long as you do well, and don’t flee due to fear.” 
 
-1Peter 3:6 [Author’s Translation]
 
Sarah had previously been barren, but with her new name comes a promise of fertility, progeny and divine destiny. She was beyond the age of child bearing, however, while it was physiologically impossible for her to produce children, it would not be impossible for God. As a result, the birth of the promised son Yitzchak Isaac will be a miracle. One could say that Israel is born of miracles, and in turn we see the promised Messiah, the son of God born miraculously into time and space, his birth dividing time itself.
 
 וַיִּפֹּ֧ל אַבְרָהָ֛ם עַל־פָּנָ֖יו וַיִּצְחָ֑ק וַיֹּ֣אמֶר בְּלִבּ֗וֹ הַלְּבֶ֤ן מֵאָֽה־שָׁנָה֙ יִוָּלֵ֔ד וְאִ֨ם־שָׂרָ֔ה הֲבַת־תִּשְׁעִ֥ים שָׁנָ֖ה תֵּלֵֽד׃
 
Gen 17:17 Then אַבְרָהָם Avraham fell upon his face, וַיִּצְחָק va’yitzchak (and laughed, rejoiced), and said בְּלִבּוֹ in his lev (Core being, heart, centre), “I’ll have a son born to me, at a hundred years old? Is it possible that Sarah, a woman of ninety years old, could give birth?”
 
Note the position of prostration. Avram is again in awe, and humbles himself at the pronouncement of God. This qualifies the nature of his laughter. It’s not the laughter of incredulity but of awe and excitement. The Targums of Yonatan and Yerushalayim paraphrase it, "and he wondered". Onkelos renders v’chadi, “he rejoiced”. Thus, his question is not one of doubt but of trust and hope, “Could this be possible?” And the answer, “For God all things are possible”.
 
“Your father Abraham rejoiced to see my day; and he saw it, and was glad.”
 
–HaBesorah Al Piy Yochanan (John) 8:56
 
וַיֹּ֥אמֶר אַבְרָהָ֖ם אֶל־הָֽאֱלֹהִ֑ים ל֥וּ יִשְׁמָעֵ֖אל יִחְיֶ֥ה לְפָנֶֽיךָ׃
 
Gen 17:18 And אַבְרָהָם Avraham said to הָֽאֱלֹהִים Ha-Elohiym (The God, Ruler, Judge), “O that יִשְׁמָעֵאל Yi’shma’el (Heard by God) might live before Your face!”
 
Rambam sees Avraham’s plea as a plea for Ishmael’s life, suggesting that Avraham thought Ishmael would die as a result of the birth of the legitimate heir Isaac. Others suggest that Avraham simply wanted the best for both his sons.
 
וַיֹּ֣אמֶר אֱלֹהִ֗ים אֲבָל֙ שָׂרָ֣ה אִשְׁתְּךָ֗ יֹלֶ֤דֶת לְךָ֙ בֵּ֔ן וְקָרָ֥אתָ אֶת־שְׁמ֖וֹ יִצְחָ֑ק וַהֲקִמֹתִ֨י אֶת־בְּרִיתִ֥י אִתּ֛וֹ לִבְרִ֥ית עוֹלָ֖ם לְזַרְע֥וֹ אַחֲרָֽיו׃
 
Gen 17:19 And אֱלֹהִים Elohiym (The God, Ruler, Judge) said, “Sarah (Woman of Nobility) your wife shall bear you a son indeed; and you shall call his name יִצְחָק Yitzchak (Isaac: He laughs): and I will establish my covenant with him for an עוֹלָם olam (everlasting, eternal, perpetual) covenant, and with his seed after him.
 
In answer to Avraham’s, “Could this be?” God assures him, “Your wife shall bear you a son indeed”.
 
Before God answers Avraham’s question regarding Ishmael He makes it very clear that He is establishing His covenant with Yitzchak and his seed after him, eternally.
 
וּֽלְיִשְׁמָעֵאל֮ שְׁמַעְתִּיךָ֒ הִנֵּ֣ה׀ בֵּרַ֣כְתִּי אֹת֗וֹ וְהִפְרֵיתִ֥י אֹת֛וֹ וְהִרְבֵּיתִ֥י אֹת֖וֹ בִּמְאֹ֣ד מְאֹ֑ד שְׁנֵים־עָשָׂ֤ר נְשִׂיאִם֙ יוֹלִ֔יד וּנְתַתִּ֖יו לְג֥וֹי גָּדֽוֹל׃
 
Gen 17:20 And as for יִשְׁמָעֵאל Yi’shma’el (Heard by God), I have heard you: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall come from him, and I will make him a great nation.
 
The blessing for Ishmael comes by way of compensation but does not entitle him to the covenant promises of Avraham. Ishmael, as we have seen, has risen and ruled much of the known world, more recently, from the sixth century onward, he’s done so through the religion of Islam (subjugation). However, as Rashi rightly notes, “n’shi’im” translated here as princes, can also be rendered clouds, thus the Arab peoples will rise for a time, but in the end they will dissipate like clouds.
 
וְאֶת־בְּרִיתִ֖י אָקִ֣ים אֶת־יִצְחָ֑ק אֲשֶׁר֩ תֵּלֵ֨ד לְךָ֤ שָׂרָה֙ לַמּוֹעֵ֣ד הַזֶּ֔ה בַּשָּׁנָ֖ה הָאַחֶֽרֶת׃
 
Gen 17:21 But my covenant I will establish with יִצְחָק Yitzchak (Laughter), which Sarah shall bear to you at this set time in the next year.”
 
While sin has prevented Israel from receiving the fullness of the covenant promises of God to date, there is a future time coming when all the remnant of Israel will be redeemed through Yeshua our Messiah (Romans 11) and as a result the fullness of God’s promises will be seen.
 
 וַיְכַ֖ל לְדַבֵּ֣ר אִתּ֑וֹ וַיַּ֣עַל אֱלֹהִ֔ים מֵעַ֖ל אַבְרָהָֽם׃
 
Gen 17:22 And having completed the words, אֱלֹהִים Elohiym arose from אַבְרָהָם Avraham.
 
The literal reading here denotes an intimacy in the preceding conversation. Elohiym gets up from sitting with Avraham. This is not the only time Elohiym sits to speak with Avraham (Gen. 18:1).
 
וַיִּקַּ֨ח אַבְרָהָ֜ם אֶת־יִשְׁמָעֵ֣אל בְּנ֗וֹ וְאֵ֨ת כָּל־יְלִידֵ֤י בֵיתוֹ֙ וְאֵת֙ כָּל־מִקְנַ֣ת כַּסְפּ֔וֹ כָּל־זָכָ֕ר בְּאַנְשֵׁ֖י בֵּ֣ית אַבְרָהָ֑ם וַיָּ֜מָל אֶת־בְּשַׂ֣ר עָרְלָתָ֗ם בְּעֶ֙צֶם֙ הַיּ֣וֹם הַזֶּ֔ה כַּאֲשֶׁ֛ר דִּבֶּ֥ר אִתּ֖וֹ אֱלֹהִֽים׃
 
Gen 17:23  And Avraham took יִשְׁמָעֵאל Yi’shma’el (Heard by God) his son, and all that were born in his house, and all that were bought with his money, every male among the men of Avraham's house; and circumcised the flesh of their foreskin in that same day, as אֱלֹהִים Elohiym (God, Judge, ruler) had said to him.
 
Immediately after receiving the covenant of circumcision from God, Avraham circumcises every male member of his household. This was done within the same day, a lot of blood, suffering and tears, particularly for Avraham and the older males. Avraham understood that a barrier (foreskin) was separating the hearts of humanity from God, the barrier (foreskin) of fallen humanity’s sin. He also understood that without the shedding of blood a covenant could not be established. Thus he obeyed immediately in trust, having just finished spending time on his face before the face of God (Who had been sitting with Avraham).
 
וְאַ֨בְרָהָ֔ם בֶּן־תִּשְׁעִ֥ים וָתֵ֖שַׁע שָׁנָ֑ה בְּהִמֹּל֖וֹ בְּשַׂ֥ר עָרְלָתֽוֹ׃
 
Gen 17:24 And Avraham was ninety nine years old, when he was circumcised in the flesh of his foreskin.
 
The text infers that the circumcision was done to Avraham. Therefore it was performed by someone else. Some suggest that Eli-ezer, his servant performed the circumcision of Avraham. This is a nice idea, given the meaning of Eli-ezer (My God is helper).
 
We have read that God arose from sitting with Avraham. Therefore, it may be that God Himself manifest in human form (see Gen. 18) circumcised Avraham. Alternatively, if Eli-ezer performed the circumcision, as tradition conjectures, then figuratively speaking, God, Avraham’s Helper, circumcised Avraham. Either way, Avraham’s circumcision is reliant on God alone. Thus it’s the perfect representation of the work of God in circumcising the hearts of all who come to Him in humility, trusting in the covenant redeeming work of Messiah Yeshua HaMelekh. We don’t circumcise ourselves. It is the work of God applied to a willing heart.
 
Jewish tradition suggests that Avraham sent for Shem (Name), the son of Noach (Comforter), who circumcised him and his son Ishmael (Pirke Eliezer, c. 29.). Another wonderful idea, given the meaning of the names Shem, Noach, Avraham and Ishmael. We could say that this tradition teaches that, “Avraham called on Yeshua (Shem, Name: for there is no other name under heaven by which one can be saved [Acts 4:12]), son of The Comforter (Noach, God, The Holy Spirit), Who circumcised the hearts of many nations (Avraham) because God heard (Ishmael) their cry for salvation”.
 
Avraham was one year short (99) of the number symbolizing compound completion and fullness (10 x 10). The son of promise born in compound completion (100), the hundredth year of Avraham’s life (Gen. 21:5).
 
וְיִשְׁמָעֵ֣אל בְּנ֔וֹ בֶּן־שְׁלֹ֥שׁ עֶשְׂרֵ֖ה שָׁנָ֑ה בְּהִ֨מֹּל֔וֹ אֵ֖ת בְּשַׂ֥ר עָרְלָתֽוֹ׃
 
Gen 17:25 And יִשְׁמָעֵאל Yi’shma’el his son was thirteen years old, when he was circumcised in the flesh of his foreskin.
 
Ishmael is circumcised at an age that denotes the relationship between God and Israel (1 God + 12 tribes).
 
This may also be a contributing factor in the rabbinical assertion that a male enter into Bar Mitzvah at the age of 13 years.
 
בְּעֶ֙צֶם֙ הַיּ֣וֹם הַזֶּ֔ה נִמּ֖וֹל אַבְרָהָ֑ם וְיִשְׁמָעֵ֖אל בְּנֽוֹ׃
 
Gen 17:26 In that same day אַבְרָהָם Avraham was circumcised, and יִשְׁמָעֵאל Yi’shma’el his son.
 
Jewish tradition suggests that Avraham was circumcised on Yom Kippur (The Day of Atonement).
 
“He (Avraham) was circumcised on the day… appointed by Moses for Yom Kippur (the Day of Atonement)… and in the place where he was circumcised the altar (Temple altar) was built.”
 
-Pirke Eliezer, ut supra. (c. 29.)
 
וְכָל־אַנְשֵׁ֤י בֵיתוֹ֙ יְלִ֣יד בָּ֔יִת וּמִקְנַת־כֶּ֖סֶף מֵאֵ֣ת בֶּן־נֵכָ֑ר נִמֹּ֖לוּ אִתּֽוֹ׃ 
 
Gen 17:27 And all the men of his house, born in the house, and bought with money from a foreigner, were circumcised with him.
 
The actions of Avraham are repeated for the purpose of remembrance. This is a common occurrence throughout Hebrew Scripture. To this day we glean from the repetition, the observance of our faith, and the practice of remembering what God has done, what He is doing, and what He has promised to do.
 
© 2024 Yaakov Ben Yehoshua

​Introduction:
 
We should keep in mind the events of the previous chapter as we read the narrative of chapter 16. Avram has just received the unconditional covenant of the land and has been shown the future slavery and subsequent deliverance of Israel. He’s received all these things as a sign of the fact that God has already established a blood heir for him.
 
Avram is said to have come to a place of complete trust in God and is thus credited with righteousness (Genesis 15:6). Now however, it seems that he’s either neglected to pass this information on to Sarai, or, she’s chosen to doubt God’s ability to fulfil His promises to Avram. Either way, Avram allows his role as leader of the household to be usurped by the emotional pleas of his desperate wife, and thus makes room for conflict to enter his camp.
 
The lesson for the follower of Messiah is clear: In Messiah we are completely safe at the core of our being (Avram’s trust in God). We cannot be possessed by another. However, if we allow our actions to stray from our core (Avram submits to Sarai’s demands), those actions can be utilized by another. Therefore, our actions must always come from our core, which is Messiah in us (Trust in God). Messiah essential faith produces right action from and in Him. In Messiah we sin when we forget who we are.
 
In a wonderful redemptive twist, God blesses Hagar and her son, though He also clarifies Ishmael’s cantankerous spirit and his volatile role in the future history of humanity. At the conclusion of this account however, it is Hagar’s choosing to see (recognize) the God Who has seen (known her from before the creation of the world) her, and her obedience in returning to serve her mistress; that restores her position within the tents of Avram. Thus HaShem (YHVH, Mercy) delivers her from perishing in the wilderness.
 
In a paradoxical sense, Hagar’s symbolic role as an Egyptian, places the soon to be slave master of Israel under the authority of Avram via Sarai. In this account Egypt is seen figuratively as the servant of Israel. Just as Israel was to wander in the desert, so too Egypt, through Hagar, wandered in the desert. However, where Israel’s freedom was to be found by leaving Egypt (double distress, Sin) behind, Egypt’s (Hagar) freedom is found in her returning to Israel (Y’sra: contend, persist, persevere, overcome El: in God).
 
In the repetition of the Hebrew words עין ayin: eyes, andראה  ra’ah: to see, and through the naming of ישמעאל Y’sh’ma-el (heard by God), this historical story emphasizes the all-seeing and all-hearing God of Israel.
 
וְשָׂרַי֙ אֵ֣שֶׁת אַבְרָ֔ם לֹ֥א יָלְדָ֖ה ל֑וֹ וְלָ֛הּ שִׁפְחָ֥ה מִצְרִ֖ית וּשְׁמָ֥הּ הָגָֽר׃
 
Gen 16:1 And שָׂרַי Sarai (Princess) the wife of אַבְרָ֔ם Avram (Father of a nation) didn’t bare him children: and she had a handmaid, a מִצְרִית Mitzrit (Egyptian female: double distress), whose name was הָגָר Hagar (Flight).
 
The shame associated with being barren in Biblical times can’t be overstated. Children and in particular male heirs were essential to the survival of a family and the retention of lands and wealth. In spite of God’s promise Avram had been in the land of Canaan ten years without any sign of an heir. It may well have seemed like God had forgotten him, however, in reality this is yet another step toward complete reliance on God. Sometimes, when all practical avenues have been exhausted, only a miracle of God can establish His promises. We should not need reminding that even the practical avenues are the domain of God.
 
According to the Midrash, as interpreted by Rashi, Hagar was a daughter of Pharaoh, who was gifted to Sarai after Pharaoh had witnessed the power of God at work on Sarai’s behalf, and had concluded, “Better that she (Hagar) be a servant in their household than a princess in someone else’s”.
 
וַתֹּ֨אמֶר שָׂרַ֜י אֶל־אַבְרָ֗ם הִנֵּה־נָ֞א עֲצָרַ֤נִי יְהוָה֙ מִלֶּ֔דֶת בֹּא־נָא֙ אֶל־שִׁפְחָתִ֔י אוּלַ֥י אִבָּנֶ֖ה מִמֶּ֑נָּה וַיִּשְׁמַ֥ע אַבְרָ֖ם לְק֥וֹל שָׂרָֽי׃
 
Gen 16:2 And Sarai said unto Avram, Behold now, HaShem (YHVH: Mercy) has restrained me from bearing: I plead with you, go in unto my maid; it may be that I may obtain children by her. And Avram heard, listened, understood and consented וַיִשְׁמַע (va’yishma) to the voice לְקוֹל (kol) of Sarai.
 
It’s worth noting here that it’s the attribute of Mercy* displayed in the Holy Name (YHVH), which is responsible for restraining Sarai from bearing children.
 
*Exodus 34:6; Psalms 103:8, 145:8-10; Exodus Rabbah 3:6
 
In the ancient near east surrogate mothers were often employed for the purpose of continuing family lines, a custom that is attested to in places such as ancient Ur and Cappadocia. The patriarch Yaakov (Jacob) also had children in a like manner, and the sons born to his wives were all full members of his household. However, in the present case it’s election that will determine Isaac’s status as heir to the promises of Avram, while Ishmael, who has been blessed with a different blessing (Galatians 4:22-29), will be put out of the household of Avram.
 
Avram seems to have momentarily taken his eyes off HaShem and instead given himself to the intellectual delusion of human reason rather than walking in trust of God. What’s more he listens to, “l’kol Sarai” (the voice of Sarai) rather than, “Ha’kol Adonai” (the voice of The LORD).
 
וַתִּקַּ֞ח שָׂרַ֣י אֵֽשֶׁת־אַבְרָ֗ם אֶת־הָגָ֤ר הַמִּצְרִית֙ שִׁפְחָתָ֔הּ מִקֵּץ֙ עֶ֣שֶׂר שָׁנִ֔ים לְשֶׁ֥בֶת אַבְרָ֖ם בְּאֶ֣רֶץ כְּנָ֑עַן וַתִּתֵּ֥ן אֹתָ֛הּ לְאַבְרָ֥ם אִישָׁ֖הּ ל֥וֹ לְאִשָּֽׁה׃
 
Gen 16:3 And Sarai (Princess) Avram's (Father of a nation) wife took Hagar (Flight) her maid the Mitzrit (Egyptian: double distress), after Avram had dwelt ten years in the land of כְּנָעַן Kena’an (Canaan: humility, lowland), and gave her to her husband Avram to be his wife.
 
We find an interesting remez (hint) in the Hebrew text when we read the meaning in the names of the characters:
 
“The princess, wife to a nation’s father, took flight in double distress, after the nation’s father had spent ten years in a land of humility.”
 
Sarai is the instigator of this faithless action. She is in double distress because, unlike Avram, she has not trusted HaShem. Therefore she believes she is unable to bear children and that God is unable to provide her with a child. So Sarai is taking flight from God’s promises, a decision that will result in the birth of a child who will bring perpetual conflict to the progeny of Sarai’s womb. Thus the number for completion, “ten” is seen in the remez to represent the complete captivity (humility) of the Hebrews under the Mitzrayim (Egyptians). Something that was outlined in detail during Avram’s covenant experience in the former chapter.
 
וַיָּבֹ֥א אֶל־הָגָ֖ר וַתַּ֑הַר וַתֵּ֙רֶא֙ כִּ֣י הָרָ֔תָה וַתֵּקַ֥ל גְּבִרְתָּ֖הּ בְּעֵינֶֽיהָ׃
 
Gen 16:4 And he went in unto Hagar, for the purpose of causing her to conceive: and when she saw that she had conceived, her mistress became insignificant in her eyes (she despised and looked down upon her mistress Sarai).
 
It was not unusual for men to have multiple wives at this time and in this context. In fact without the protection of a husband and a wider family collective, a woman living in this historical environment would have surely died from lack of provision. To be given to a man of Avram’s stature would have been considered an honour and does not constitute sexual slavery in the modern sense. Remember that Avram acquired his Egyptian servants and riches through his relationship with the ruler of Egypt (Genesis 12:16). In fact Hagar’s life with Avram’s family may well have been far more comfortable than her former life under Egypt’s religious and cultural rule. Therefore, having been lifted from a position of servitude into the role of second wife, Hagar was being offered an opportunity for greater comfort and status. This makes her actions toward Sarai seem heinous rather than simple pettiness. Instead of showing mercy toward Sarai in her barren state, Hagar looks down upon her and despises her, viewing Sarai’s infertility as a sign of inferiority. For a woman of this time and context, the inability to bear children was disgrace enough without the added ridicule of her pairs.
 
וַתֹּ֨אמֶר שָׂרַ֣י אֶל־אַבְרָם֮ חֲמָסִ֣י עָלֶיךָ֒ אָנֹכִ֗י נָתַ֤תִּי שִׁפְחָתִי֙ בְּחֵיקֶ֔ךָ וַתֵּ֙רֶא֙ כִּ֣י הָרָ֔תָה וָאֵקַ֖ל בְּעֵינֶ֑יהָ יִשְׁפֹּ֥ט יְהוָ֖ה בֵּינִ֥י וּבֵינֶֽיׄךָ׃
 
Gen 16:5 And Sarai said unto Avram, “My wrong be upon you: I have given my maid into your bosom; and when she saw that she had conceived, I became despised in her eyes: may HaShem (YHVH: Mercy) judge between me and you”.
 
The literal translation, “My wrong be upon you” is ironic. While the plain meaning should be understood to refer to the fact that Sarai has been wronged, the remez (hint) conveys the idea that it is her wrong action that is being visited on Avram due to his lack of leadership.
 
Avram’s desire to please his wife had caused him to temporarily relinquish the promise of God regarding his progeny. Thus the wrong committed by Sarai in insisting that Avram cohabitate with her maid servant has now come back upon Avram, who is the leader of the household and is therefore both explicitly and implicitly responsible for the current situation.
 
From time to time in the TaNaKh we read this spine chilling statement, “May HaShem judge between me and you”. It is not something that should be uttered lightly. In this case Sarai’s profound hurt over her inability to conceive has been compounded by her maid servant’s ridicule and has resulted in an emotionally charged and rash pronouncement. Genesis Rabah 45:5, suggest that Sarai’s litigious actions were the reason that Avram outlived her by fifty years (Gen. 23:1; 25:7). However, a glimmer of hope can be seen in the attribute of mercy that emanates from the Divine Name. Thus we read, “May Mercy judge between me and you”.
 
וַיֹּ֨אמֶר אַבְרָ֜ם אֶל־שָׂרַ֗י הִנֵּ֤ה שִׁפְחָתֵךְ֙ בְּיָדֵ֔ךְ עֲשִׂי־לָ֖הּ הַטּ֣וֹב בְּעֵינָ֑יִךְ וַתְּעַנֶּ֣הָ שָׂרַ֔י וַתִּבְרַ֖ח מִפָּנֶֽיהָ׃
 
Gen 16:6 But Avram said to Sarai, “Behold, your maid is in your hand; do to her what seems good in your eyes”. And Sarai kept her busy וַתְּעַנֶּהָ (vat’aneah: rt. anah) [with the chores of servitude], and she fled from before her face.
 
While many English translations choose to say, “Sarai dealt harshly” the reader should be aware that the same Hebrew word, “ענה )anah(” which is here translated as, “harshly, afflicted etc.” is used by God in verse 9 as an instruction to return to humble service, and in this context, does not mean, “affliction” but, “to be busy with the tasks of servitude”.
 
Therefore, Avram, who has taken Hagar as a wife, and has given her all the privileges that come with matrimonial obligation, now returns Hagar to Sarai, for whom Hagar will always be considered a servant. The text doesn’t infer mistreatment but rather demotion. It’s most likely that Hagar flees, not because of abuse but because of anger at having been denied her new found pre-eminence in the home.
 
However, that which seems, good in Sarai’s eyes is not necessarily good in God’s eyes. Avram once again abrogates his authority as head of the household in order to please his wife Sarai, and as a result, Hagar, whose name means flight, flees.
 
וַֽיִּמְצָאָ֞הּ מַלְאַ֧ךְ יְהוָ֛ה עַל־עֵ֥ין הַמַּ֖יִם בַּמִּדְבָּ֑ר עַל־הָעַ֖יִן בְּדֶ֥רֶךְ שֽׁוּר׃
 
Gen 16:7 And seeking to secure her, the angel מַלְאַךְ (Malakh) of HaShem (יהוה YHVH: Mercy) found her by a spring עֵין (ayin: eye) of waters in the wilderness, by the springהָעַיִן  (ayin: eye) in the way to שוּר Shur (wall).
 
Shur was located southwest of the land of Israel on or inside of the eastern border of Egypt. Therefore Hagar was seeking to return home to Egypt. The angel of The LORD, Who, based on the pursuant conversation, is clearly a manifestation of The LORD Himself, seeks to give security to insecure Hagar. God need not find her, He knows her location, but manifesting as the angel of HaShem, God relates to Hagar in a tangible and present way: she is found by Him and is privileged to see the unseen One.
 
The Hebrew word, “עֵין ayin” (eye), which has already been used three times up to this point in the chapter, is now translated, “Spring” (an eye in the earth producing water). This entire account emphasizes the all-seeing God. The God Who had already seen the future heir of Avram’s household.
 
Avram traded his vision for that of his wife. Sarai in turn did what seemed good in her eyes, and Hagar used her eyes to look down on her mistress. Whereas, God saw the end from the beginning. He foresaw his servants’ faithless attempt to acquire their own heir. He foresaw the misery that would result. He also foresaw the rebellion of Hagar (Egypt) and the way she would take flight. So He prepared redemption for the one who would be subjected to misery. He seeded the spring of living water to sustain the wanderer. He saw the repentant heart of the one in flight and made a way for her to return to the tents of His people.
 
“The poor man and the oppressor have this in common: ADONAI gives light to the eyes of both.”  
 
–Mishlei (Proverbs) 29:13
 
“For where your treasure is, there will your core self also be. The eye is the light of the body. Therefore if your eye is good, of singular vision, your whole body will be full of light. But if your eye is evil, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness!”
 
-Mattitiyahu (Matthew) 6:21-23
 
Our Messiah’s words are the foundation for the saying, “The eyes are the window to the soul”. The Hebrew consciousness sees the eye as a symbol of the heart motivation. This is clearly the intended meaning of Yeshua’s words in Matthew 6:21-23. Each of us has been seen by God and each of us has a choice to make: will we look upon Him in return and allow Him to fill our eyes with His light from the inside out, or will we close our eyes to His light and allow the יֵצֶר הַרַע‎ yetzer ha-ra (evil inclination) to blind our vision with darkness? He is the God Who sees, His eye is on the sparrow. Will we look for the unseen reality of His promises or will we rely on the temporal vision of human reason?
 
“So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.”
 
– 2 Corinthians 4:18 (NIV)
 
וַיֹּאמַ֗ר הָגָ֞ר שִׁפְחַ֥ת שָׂרַ֛י אֵֽי־מִזֶּ֥ה בָ֖את וְאָ֣נָה תֵלֵ֑כִי וַתֹּ֕אמֶר מִפְּנֵי֙ שָׂרַ֣י גְּבִרְתִּ֔י אָנֹכִ֖י בֹּרַֽחַת׃
 
Gen 16:8 And He said, “Hagar, the handmaid of Sarai, where have you come from? and, where will you go?” And she said, “I’ve fled from the face of my mistress Sarai.”
 
Notice that God reminds Hagar of her status as, “the handmaid of Sarai”. This is as much a rebuke as it is a rescue. God requires humility from Hagar.
 
God knows where Hagar has come from and where she is going, therefore, the question is intended to reveal something to Hagar.
 
Hagar’s words of response show that she has humbled herself and is reconsidering her role in God’s plans. She acknowledges that Sarai is her mistress. This is the first step in her returning to the tents of Avram. There are a number of correlations here between Hagar and the Syrophoenician/Canaanite woman whose story is recorded in Matthew 14:21-28.
 
וַיֹּ֤אמֶר לָהּ֙ מַלְאַ֣ךְ יְהוָ֔ה שׁ֖וּבִי אֶל־גְּבִרְתֵּ֑ךְ וְהִתְעַנִּ֖י תַּ֥חַת יָדֶֽיהָ׃
 
Gen 16:9 And the angel מַלְאַךְ (Malakh) of  יהוה HaShem (YHVH: Mercy) said to her, “Return to your mistress, and submit וְהִתְעַנִּי (v’hit’ani: rt. anah) yourself under her hands.”
 
Avram (father of a nation) had said, “Behold, your maid is in your hand”. Now the angel of HaShem instructs Hagar to return and be subservient toward her mistress Sarai. Rather than enabling Hagar’s rebellion, God requires her to return to her mistress in humility, for her own good.
 
וַיֹּ֤אמֶר לָהּ֙ מַלְאַ֣ךְ יְהוָ֔ה הַרְבָּ֥ה אַרְבֶּ֖ה אֶת־זַרְעֵ֑ךְ וְלֹ֥א יִסָּפֵ֖ר מֵרֹֽב׃
 
Gen 16:10 And the angel מַלְאַךְ (Malakh) of  יהוה HaShem (YHVH: Mercy) said to her, “I will multiply your seed exceedingly, so that they cannot be numbered due to the multitude of them.”
 
Notice the differences between this promise and the promises made to Avram. Hagar’s seed will be numerous but the nations of the earth will not be blessed through her seed. Hagar’s seed will be numerous but the covenanted land will not pass to them. Hagar’s seed will be numerous, but they will not be as numerous as the stars or the dust of the earth. Hagar’s seed will be numerous but as is metaphorically indicated in the previous verse, they will return to submit beneath the hand of Avram’s blood progeny via Sarai.
 
וַיֹּ֤אמֶר לָהּ֙ מַלְאַ֣ךְ יְהוָ֔ה הִנָּ֥ךְ הָרָ֖ה וְיֹלַ֣דְתְּ בֵּ֑ן וְקָרָ֤את שְׁמוֹ֙ יִשְׁמָעֵ֔אל כִּֽי־שָׁמַ֥ע יְהוָ֖ה אֶל־עָנְיֵֽךְ׃
 
Gen 16:11 And the angel מַלְאַךְ (Malakh) of  יהוה HaShem (YHVH: Mercy) said to her, “Behold, you are with child, and shall bear a son, and shall call his name יִשְׁמָעֵאל Y’sh’ma-el (Heard by God); because HaShem (YHVH: Mercy) has heard your misery.
 
Ishmael’s name does not mean, “He hears God” but rather that, “God has heard” him. It’s unlikely that Hagar knew she would have a son, therefore, the knowledge was an encouragement to her because sons were usually the inheritors of the family name and wealth.
 
וְה֤וּא יִהְיֶה֙ פֶּ֣רֶא אָדָ֔ם יָד֣וֹ בַכֹּ֔ל וְיַ֥ד כֹּ֖ל בּ֑וֹ וְעַל־פְּנֵ֥י כָל־אֶחָ֖יו יִשְׁכֹּֽן׃
 
Gen 16:12 And he will be a wild man; his hand will be against every human being, and every person's hand will be against him; and before the face of all his brothers he will dwell.”
 
This is an extremely perceptive prophetic statement regarding the progeny of Ishmael (the Arabic peoples) and the false religion (Islam: Submission) that has now become so prevalent. The irony of which is not lost when one considers the events taking place in today’s world.
 
וַתִּקְרָ֤א שֵׁם־יְהוָה֙ הַדֹּבֵ֣ר אֵלֶ֔יהָ אַתָּ֖ה אֵ֣ל רֳאִ֑י כִּ֣י אָֽמְרָ֗ה הֲגַ֥ם הֲלֹ֛ם רָאִ֖יתִי אַחֲרֵ֥י רֹאִֽי׃
 
Gen 16:13 And she called the name of HaShem (YHVH: Mercy) Who had spoken to her, אַתָּה אֵל רֳאִי  Atah El Roiy “You are the God Who sees me”: for she said, “I also in this place have seen after having been seen.”
 
Here the text makes clear that it’s HaShem Himself Who has spoken to Hagar. Therefore, the angel of HaShem is a manifestation of God Himself, Who is God with us, “Imanu-el”.
 
The Hebrew word play over the root, “ראה ra’ah” pronounced רואה roeh in modern Hebrew, conveys a beautiful sense of the unseen causing the seen to receive sight. We are only able to see God because He has first seen us.
 
עַל־כֵּן֙ קָרָ֣א לַבְּאֵ֔ר בְּאֵ֥ר לַחַ֖י רֹאִ֑י הִנֵּ֥ה בֵין־קָדֵ֖שׁ וּבֵ֥ין בָּֽרֶד׃
 
Gen 16:14 Wherefore the well was called בְּאֵר לַחַי רֹאִי B’eir-lachai-roiy (Well of the living Seer); behold, it is between קָדֵשׁ Kadesh (Holy) and בָּרֶד Bared (hail, fig. destruction).
 
The remez (hint) in the three names of the spring, gives way to a d’rash (comparative teaching) regarding loss and redemption. בְּאֵר לַחַי רֹאִי B’eir-lachai-roi The well of the living seer (Yeshua: Malakh ha-YHVH, Messenger of Mercy) is situated between the God we are running away from קָדֵשׁ Kadesh (Holy) and the destruction we are running toward ברד Bered (destruction). This well of the living seer is the water of living Himself. If, like Hagar (flight) we choose to see the One Who has seen us, we will be delivered and return to The Father of all Nations (God). Thus the waters of living restore us in the place of our fleeing and strengthen us so that we might return to God.
 
וַתֵּ֧לֶד הָגָ֛ר לְאַבְרָ֖ם בֵּ֑ן וַיִּקְרָ֨א אַבְרָ֧ם שֶׁם־בְּנ֛וֹ אֲשֶׁר־יָלְדָ֥ה הָגָ֖ר יִשְׁמָעֵֽאל׃
 
Gen 16:15 And Hagar bore Avram a son: and Avram called his son's name, which Hagar bore, יִשְׁמָעֵאל Y’sh’ma-el (Heard by God).
 
The events of verse 15 happen some months after Hagar’s meeting with HaShem. She is back among the tents of Avram when she gives birth and he gives his son the name Ishmael, either by a personal revelation of God or by receiving the name from Hagar. The point being that Avram is submitted to God’s will in naming the boy.
 
וְאַבְרָ֕ם בֶּן־שְׁמֹנִ֥ים שָׁנָ֖ה וְשֵׁ֣שׁ שָׁנִ֑ים בְּלֶֽדֶת־הָגָ֥ר אֶת־יִשְׁמָעֵ֖אל לְאַבְרָֽם׃
 
Gen 16:16 And Avram was eighty six years old, when Hagar bore יִשְׁמָעֵאל Y’sh’ma-el (Heard by God) to Avram.
 
The miracle of יצחק Yitzchak’s (Isaac) birth, which is soon to follow, is accentuated by the ages of Avram and Sarai at the conclusion to the events of Ishmael’s birth.
 
Sometimes, when it seems that all practical avenues have been exhausted, God is seeding a miracle.
 
© 2024 Yaakov Ben Yehoshua

​Introduction:
 
Those who consider the former chapter to be an outside source refuse to acknowledge any continuity with the present chapter. As a result the opening clause becomes irrelevant because it’s not known to them which events precede it.
 
A more realistic view sees the obvious continuity between the two chapters and reads the opening clause to refer to the words spoken in conversation by מַלְכִּי־צֶדֶק Malkiy-tzedek, the king of Sodom and אַבְרָם Avram at the conclusion of chapter 14. Remembering that the Torah sees no chapter division at all and therefore presumes continuity of chronology. I suggest rereading 14:18-24 and without breaking, continue to read the first verse of chapter 15. It will soon become obvious to you that these events are part of a continuing historical narrative.
 
This chapter of Genesis is foundational in combating the lie that “because Israel has sinned against God they don’t deserve the land of Israel any longer”. In fact, this chapter refutes that lie outright by presenting a founding covenant for the land in which God alone walks manifest through the divided blood sacrifice while אַבְרָם Avram is unconscious. A covenant is binding on the party that participates in it. God alone is responsible to honour the covenant for the land of Israel, which is affirmed and ratified in Isaac and Jacob (Psalms 105:4-11). This type of covenant is known as an unconditional royal grant, a covenant established by God forever regardless of the actions of the recipient.
 
Genesis 15
אַחַ֣ר׀ הַדְּבָרִ֣ים הָאֵ֗לֶּה הָיָ֤ה דְבַר־יְהוָה֙ אֶל־אַבְרָ֔ם בַּֽמַּחֲזֶ֖ה לֵאמֹ֑ר אַל־תִּירָ֣א אַבְרָ֗ם אָנֹכִי֙ מָגֵ֣ן לָ֔ךְ שְׂכָרְךָ֖ הַרְבֵּ֥ה מְאֹֽד׃
 
Gen 15:1 After הַדְּבָרִים hadevariym these words, events, דְבַר־יְהוָה devar-YHVH the Word, Essence, Substance of HaShem (YHVH: Mercy) came unto אַבְרָם Avram (father of a nation, exalted father) in a vision, saying, “אַל־תִּירָא al-tiyra No Fear, אַבְרָם Avram: I am a shield מָגֵן  magein to you, a reward that is הַרְבֵּה מְאֹד harbeih meod great exceedingly.”
 
Given that מַלְכִּי־צֶדֶק Malkiy-tzedek, the king of Sodom and אַבְרָם Avram have just finished speaking, it seems more consistent to translate the Hebrew, hadevariym הַדְּבָרִים literally as, “these words”, rather than “events” or “things”. Additionally, while its popular to discredit translations that read the latter clause as an extension of Who God is to אַבְרָם Avram, it’s none the less a valid reading and makes more sense in light of the everlasting nature of what follows. Therefore, I believe, “I am a shield to you, a reward that is great exceedingly” is the best reading. From this we understand that for the person of faith/trust, God is both protector and reward.
 
וַיֹּ֣אמֶר אַבְרָ֗ם אֲדֹנָ֤י יֱהוִה֙ מַה־תִּתֶּן־לִ֔י וְאָנֹכִ֖י הוֹלֵ֣ךְ עֲרִירִ֑י וּבֶן־מֶ֣שֶׁק בֵּיתִ֔י ה֖וּא דַּמֶּ֥שֶׂק אֱלִיעֶֽזֶר׃
 
Gen 15:2 And אַבְרָם Avram (father of a nation, exalted father) said, “אֲדֹנָי יֱהוִה Adonay HaShem (Lord YHVH: Master, Merciful, Judge), what will You give me, seeing I go childless, and the heir of my household is from דַּמֶּשֶׂק Damesek (Silent sackcloth weaver, mourning) אֱלִיעֶֽזֶר Eli-ezer (My God helps)?”
 
Avram’s response, “My Lord HaShem” is an unusual combination of Divine titles. The Hebrew text reads, “Adonai YHVH” but the characters YHVH are marked with the nikudot (vowels) for Elohim. What the Masoretic scribe intends, is that we understand the three attributes of God: Dominion, Mercy and Judgement.
 
It’s noteworthy that Avram calls God these titles prior to protesting his lack of progeny. Avram shows himself to be a man of relationship and true faith, in that even his doubts place their trust in God.
 
On reading the phrase, “My Lord YHVH/Elohim” the discerning Messianic Jew is reminded of another man of faith, who had at one time been a doubter: that is, T’oma (Thomas) the Talmid (disciple) of our Mashiyach Yeshua:
 
“And after eight days again his disciples were inside, and Thomas was with them: then came Yeshua (Jesus), the doors being shut, and stood in the midst, and said, ‘Shalom Aleichem (Peace be unto you)’. Then He said to Thomas, ‘Reach out your finger, and touch my hands; and reach out your hand, and thrust it into my side: and don’t doubt, but believe. And Thomas answered and said unto Him, ‘Adoniy v’Elohay, My Lord and my God’.”
 
–HaBesora Al Piy Yochanan (John) 20:26-28
 
It’s at this point that we recall God’s promise to give Avram’s descendants all of the land of Israel (13:15): implicit in this promise is the provision of descendants. Avram knows God will fulfil His promise, so why does Avram respond the way he does?
 
Avram’s response here is more of a, “How will You do it?” than it is a statement of mistrust. This is further testified to by the accreditation of righteousness that soon follows. When we ask God, “How will You keep Your promise?” we are not saying, “I don’t believe you can keep Your promise”.
 
Either trust or a lack thereof determines the way we respond to God. Miriyam the mother of Yeshua asked Gabriel the Angelic messenger “How can this be?”, a response that received approval (Luke 1:34-38). On the other hand, Zechariah the father of John the Immerser asked “How can I be sure of this?” and was made mute as a form of discipline for ungodly doubt (Luke 1:18-20). The former, like the query of Avram, is a trusting request for details, the later an expression of ungodly doubt.
 
וַיֹּ֣אמֶר אַבְרָ֔ם הֵ֣ן לִ֔י לֹ֥א נָתַ֖תָּה זָ֑רַע וְהִנֵּ֥ה בֶן־בֵּיתִ֖י יוֹרֵ֥שׁ אֹתִֽי׃
 
Gen 15:3 And אַבְרָם Avram said, “Behold, to me You have given no seed: and, look, one born in my household is my heir.”
 
Male heirs were a necessity in the ancient middle eastern culture of Avram’s time. In fact, this is still the case in many middle eastern countries today. A blood born heir was seen as a means to maintain the family name and heritage. For Avram this was more than a mere feeding of the ego, it was a means by which he might pass on his knowledge of the one true God. Thus the exchange over the issue of an heir was a God inspired conversation, filled with hope and purpose.
 
וְהִנֵּ֨ה דְבַר־יְהוָ֤ה אֵלָיו֙ לֵאמֹ֔ר לֹ֥א יִֽירָשְׁךָ֖ זֶ֑ה כִּי־אִם֙ אֲשֶׁ֣ר יֵצֵ֣א מִמֵּעֶ֔יךָ ה֖וּא יִֽירָשֶֽׁךָ׃
 
Gen 15:4 And, הִנֵּה Hinei behold, now, pay attention, דְבַר־יְהוָה devar-YHVH the Word, Essence, Substance of HaShem (YHVH: Mercy) came unto him, saying, “This shall not be your heir; but he that shall come forth out of your own loins shall be your heir.”
 
The TaNaKh (OT) speaks of a legal heir as a blood born son (Ruth 4:17), thus the emphatic phrasing, “out of your own loins”, literally: stomach, eternal organs.
 
In order for this promise to be complete the heir must reach adulthood and be able to physically maintain the household and property belonging to Avram. Therefore, this is also a promise of longevity for Avram.
 
וַיּוֹצֵ֨א אֹת֜וֹ הַח֗וּצָה וַיֹּ֙אמֶר֙ הַבֶּט־נָ֣א הַשָּׁמַ֗יְמָה וּסְפֹר֙ הַכּ֣וֹכָבִ֔ים אִם־תּוּכַ֖ל לִסְפֹּ֣ר אֹתָ֑ם וַיֹּ֣אמֶר ל֔וֹ כֹּ֥ה יִהְיֶ֖ה זַרְעֶֽךָ׃
 
Gen 15:5 And He (God) brought him (Avram) outside, and said, “Look now toward the heavens, and count the stars, if you’re able to number them: and He (God) said unto him (Avram), so shall your seed be.”
 
We now discover that the vision is seen at night. The phrase, “brought him outside” suggests that Avram was in his tent when the vision began. The subsequent events of verses 9-11 would probably have occurred the following day.
 
The Midrash interprets, “outside” to refer to God showing Avram what is possible outside of humanity’s natural reasoning. Avram knew that it was now no longer physically possible for he and Sarai to have children, therefore, God was showing Himself to be the God of the impossible. The Jewish people would be born from miraculous events, thus miraculous events would pursue Israel all the days of her life in order to cause us to return to the God who birthed us.
 
The Pesikta Zutresa explains that this vision showed Avram that just as no nation could conquer the stars, so too no one would ever succeed in exterminating Israel.
 
The stars of Gen.15:5 and the dust of Gen. 13:16 are symbolic representations of one and the same people. This is affirmed by the parallelism of Gen. 22:17. It is the ethnic people of Israel who are to inherit the covenanted land. This is made clear prior to Avram’s act of trust. Above all else we should note that God made this promise to Avram without condition. It’s a royal grant.
 
 וְהֶאֱמִ֖ן בַּֽיהוָ֑ה וַיַּחְשְׁבֶ֥הָ לּ֖וֹ צְדָקָֽה׃
 
Gen 15:6 And he trusted in HaShem (YHVH: Mercy); and He (God) counted it to him (Avram) for righteousness.
 
Avram had been trusting in HaShem for some time prior to this, therefore, the intended meaning here is that Avram gave himself over entirely in his trust of God: not just regarding the present promise but in all things.
 
God is King over all, we don’t make Him king of our lives, to the contrary, we accept that He was, is and will always be King over our lives. The decision we must make is whether we will receive His atoning offer of love and become heirs to the kingdom or reject His atoning offer of love and remain law breaking citizens storing up for ourselves judgement and wrath.
 
Genesis 15:6 is quoted twice by Rav Shaul haShaliach (Paul the Apostle) first in Romans 4:3 & also in Galatians 3:6, and by Yaakov, the brother of Yeshua in the book of James 2:23. Both the present account and the argument posed by Shaul in Romans 4 show that faith/trust is not achieved but received. Our role in relating to God is the role of bride, receiving His proposal and trusting in that which He has promised.
וַיֹּ֖אמֶר אֵלָ֑יו אֲנִ֣י יְהוָ֗ה אֲשֶׁ֤ר הוֹצֵאתִ֙יךָ֙ מֵא֣וּר כַּשְׂדִּ֔ים לָ֧תֶת לְךָ֛ אֶת־הָאָ֥רֶץ הַזֹּ֖את לְרִשְׁתָּֽהּ׃
 
 
Gen 15:7 And he said unto him, אֲנִי יְהוָה Aniy YHVH “I am HaShem (Mercy) that brought you out of אוּר Ur (light, flame) of the הָאָרֶץ Kasdim (Clay breakers), to give you this land to inherit it.”
 
This verse affirms that God has already established the land as Israel’s inheritance. Avram is from light (Ur) and is headed toward the light of Mt Zion, in the Light Himself, HaShem.
 
 וַיֹּאמַ֑ר אֲדֹנָ֣י יֱהוִ֔ה בַּמָּ֥ה אֵדַ֖ע כִּ֥י אִֽירָשֶֽׁנָּה׃
 
Gen 15:8 And he said, “אֲדֹנָי יֱהוִה  Adonay (Master, King, Dominion) HaShem (YHVH: Merciful)/Elohim (God, Judge), in what will I know that I will possess it?”
 
Avram uses the same unusual combination of Divine titles that he used in verse 2. This continues to show Avram’s submission to God’s Kingship, an understanding of His mercy and a respect for His judgement. Avram is not asking for visual affirmation because of doubt, he has just been named as one righteous through trust. Therefore, the question is a request for a physical connection within the conversation that he is having with the invisible God. God understands the human need for physical, kinetic interaction and sees it as part of the vehicle of communication which strengthens relationship.
 
וַיֹּ֣אמֶר אֵלָ֗יו קְחָ֥ה לִי֙ עֶגְלָ֣ה מְשֻׁלֶּ֔שֶׁת וְעֵ֥ז מְשֻׁלֶּ֖שֶׁת וְאַ֣יִל מְשֻׁלָּ֑שׁ וְתֹ֖ר וְגוֹזָֽל׃
 
Gen 15:9 And He (God) said unto him (Avram), “Bring Me three heifers, and three she goats, and three rams, and a turtledove, and a young pigeon.”
 
From Avram’s perspective within time and space the animals are intended for the establishment of a covenant and to give it the status of an irrevocable oath. From God’s perspective the covenant is already established. By definition a covenant is irrevocable.
 
Each of the animals listed are used for sin offerings in the Torah, for the purification and redemption of all Israel, from the greatest to the least, both corporately and individually.
 
• Heifer (Bamidbar [Num.] 19:9, 17)
• She Goat (Bamidbar [Num.] 15:27)
• Ram (Vayikra [Lev.] 5:15; 19:22; 2 Ch 29:21; Ezra 8:35; 45:23)
• Turtle Dove/ Pigeon (Vayikra [Lev.] 5:7; 12:6; 14:22)
 
The number three is representative of the unity of God, of perfection, completion and of an irrevocable decision, an established reality that has been firmly decided in the mind of God. Hence a perpetual application for the promises attached to the covenant.
 
Avram didn’t divide the birds because birds are not divided for sacrificial purposes, as evidenced in the priestly offerings of Israel. Additionally, the dove/turtle dove is a symbol of Israel as the beloved of God (Shir Ha-shirim: Song of songs). As alluded to by Rabbi Solomon Yarchi who states that:
 
“The idolatrous nations are compared in the Scriptures to bulls, rams, and goats; for it is written in Psalms 22:12: Many bulls have compassed me about. Daniel 8:20: The ram which thou hast seen is the king of Persia. The rough goat is the king of Greece. Daniel 8:21. But the Israelites are compared to doves, Song of songs: ‘O my dove, that art in the cleft of the rock.’ The division of the above carcasses denotes the division and extermination of the idolatrous nations; but the birds not being divided, shows that the Israelites are to abide for ever.”
 
The Rambam interprets the numbers of each animal to represent the three sorts of sacrifices, the burnt offering, the sin offering, and the peace offering;
 
Ben Melekh understands the three heifers to refer to the heifer of the Day of Atonement, the heifer for uncertain murder, and the red heifer.
 
The common theme is one of atonement and redemption, which is to be associated with both the people of Israel and the land of Israel, and is based on God alone passing through the sacrificial animals by way of symbolic manifestation. It’s noted that in regard to this type of ancient covenant, the one who walks between the sacrificed animals is bringing a death curse upon himself lest the covenant be broken. Our Ram (Gen 22:13), Yeshua the Messiah, took upon himself the price of Israel’s salvation, the redemption of the land of Israel and by extension the price for the salvation of all humanity.
 
וַיִּֽקַּֽח־ל֣וֹ אֶת־כָּל־אֵ֗לֶּה וַיְבַתֵּ֤ר אֹתָם֙ בַּתָּ֔וֶךְ וַיִּתֵּ֥ן אִישׁ־בִּתְר֖וֹ לִקְרַ֣את רֵעֵ֑הוּ וְאֶת־הַצִפֹּ֖ר לֹ֥א בָתָֽר׃
 
Gen 15:10 And he (Avram) took unto Him (God) all these, and divided them in the midst, and laid each piece one opposite the other: but the birds he did not divide.
 
For a similar sacrificial practice see Jeremiah 34:18. It was customary for both parties to pass through the divided animals. Here however, Avram simply sets the scene, while it is God alone whose presence passes between the divided animals.
 
וַיֵּ֥רֶד הָעַ֖יִט עַל־הַפְּגָרִ֑ים וַיַּשֵּׁ֥ב אֹתָ֖ם אַבְרָֽם׃
 
Gen 15:11 And when birds of prey came down upon the carcases, אַבְרָם Avram drove them away.
 
The birds of prey symbolize the nations or demons (Ezekiel 31:6; Rev. 18:2) that would seek to abrogate the covenant by destroying Israel, with the intention of taking the Promised Land for themselves. However, the King of Righteousness (Psalm 110), the Messiah, would one day be born, the seed of Avram and drive away the nations who seek to destroy His prize possession.
 
וַיְהִ֤י הַשֶּׁ֙מֶשׁ֙ לָב֔וֹא וְתַרְדֵּמָ֖ה נָפְלָ֣ה עַל־אַבְרָ֑ם וְהִנֵּ֥ה אֵימָ֛ה חֲשֵׁכָ֥ה גְדֹלָ֖ה נֹפֶ֥לֶת עָלָֽיו׃
 
Gen 15:12 And when the sun was going down, a deep sleep fell upon אַבְרָם Avram; and, behold, a terror of great darkness fell upon him.
 
The first mention of the LORD putting someone into a deep sleep is found in Genesis 2:21 which records the creation of Chava (Eve) from Adam’s side. The correlation here seems to indicate that God is about to bring Israel (feminine) forth from Avram. Thus Avram is placed into a similar deep sleep.
 
The same Hebrew word, תַרְדֵּמָה tardeimah is used in the account of 1 Samuel 26:12, where David (God’s anointed) walks among the army of Shaul while they are in a deep sleep sent upon them by God.
 
It’s also of great significance that Daniel the prophet saw his visions of the future while in a deep sleep (Daniel 8:18; 10:9).
 
The dread and darkness are the appropriate atmosphere for conveying Israel’s coming years of slavery and darkness. This darkness is also prophetic of the darkness God would bring against Egypt (Exodus 10:21-22), which is called, “groping darkness”.
 
This darkness is further related to Moses’ meeting with God on the mountain at Sinai. During this encounter, “Moses drew near into the thick darkness where God was” (Exodus 20:21-25). During this meeting God explains the means by which an altar for peace and covering are to be constructed. Thus there is a connection to Israel’s sacrificial system.
 
Additionally, the terror and darkness are precursors to the appearance of the smoking pot and flaming torch, thus linking these events to the appearance of the LORD at Sinai (Exodus 19). The New Covenant would also be inaugurated in darkness (Matthew 27:45, 51). In fact throughout Scripture God is seen as appearing in or coming down upon darkness (Deut. 4:11; 5:22, 23; 2 Sam 22:10; 1 Kings 8:12; 2 Ch 6:1; Psalm 18:9, 1; 97:2).
 
The Midrash sees the four elements of deep sleep, terror, darkness and falling as representing the progression of oppression that later came against Israel in the form of the nations: Babylon, Media-Persia, Greece and Rome.
 
וַיֹּ֣אמֶר לְאַבְרָ֗ם יָדֹ֨עַ תֵּדַ֜ע כִּי־גֵ֣ר׀ יִהְיֶ֣ה זַרְעֲךָ֗ בְּאֶ֙רֶץ֙ לֹ֣א לָהֶ֔ם וַעֲבָד֖וּם וְעִנּ֣וּ אֹתָ֑ם אַרְבַּ֥ע מֵא֖וֹת שָׁנָֽה׃
וְגַ֧ם אֶת־הַגּ֛וֹי אֲשֶׁ֥ר יַעֲבֹ֖דוּ דָּ֣ן אָנֹ֑כִי וְאַחֲרֵי־כֵ֥ן יֵצְא֖וּ בִּרְכֻ֥שׁ גָּדֽוֹל׃
 
Gen 15:13 And he said unto אַבְרָם Avram, “Know with certainty that your seed will be strangers in a land that is not theirs, and will serve them; and they will afflict them four hundred years; Gen 15:14 And also that nation, whom they will serve, I will judge: and afterward they will come out with great substance.
 
The Rabbis calculate the beginning of the years of subjugation as being 30 years after this vision at the birth of Isaac, because Isaac lacked the permanence of territory and prestige that Avram enjoyed and his descendants were considered aliens even during their years in the land of Canaan (Israel).
 
וְאַתָּ֛ה תָּב֥וֹא אֶל־אֲבֹתֶ֖יךָ בְּשָׁל֑וֹם תִּקָּבֵ֖ר בְּשֵׂיבָ֥ה טוֹבָֽה׃
 
Gen 15:15 And you will go to your fathers in peace; you will be buried in a good old age.
 
Avram’s longevity and prosperity are affirmed yet again. The father of trust is entrusted with certain hope in HaShem.
 
וְד֥וֹר רְבִיעִ֖י יָשׁ֣וּבוּ הֵ֑נָּה כִּ֧י לֹא־שָׁלֵ֛ם עֲוֺ֥ן הָאֱמֹרִ֖י עַד־הֵֽנָּה׃
 
Gen 15:16 But in the fourth generation they shall come out again: for the iniquity of the Amorites is not yet full.
 
The four generations and the four hundred years are synonymous, in that the Hebrew, דוֹר dor translated as “generation” is also understood to mean, “lifetime”.
 
God is not only just, He is also patient. He will not drive out the Amorites at their present level of sinful behaviour, however, He knows that they will reach levels of sin and self-debasement that will require just discipline. Thus, the later invasion of Joshua and the Israelites is not a usurping of land but an act of Godly discipline, Israel being the instrument of that discipline and the God appointed heirs of the land of Israel in perpetuity according to God’s royal grant.
 
וַיְהִ֤י הַשֶּׁ֙מֶשׁ֙ בָּ֔אָה וַעֲלָטָ֖ה הָיָ֑ה וְהִנֵּ֨ה תַנּ֤וּר עָשָׁן֙ וְלַפִּ֣יד אֵ֔שׁ אֲשֶׁ֣ר עָבַ֔ר בֵּ֖ין הַגְּזָרִ֥ים הָאֵֽלֶּה׃
 
Gen 15:17 And it came to pass, that, when the sun went down, and it was dark, behold a smoking pot full of embers, and a burning torch passed between the pieces.
 
The smoking pot and flaming torch are symbols of the Divine presence. These same symbols are seen leading Israel through the desert, a column of fire by night and a column of smoke by day (Exodus 13:21). This familiar manifestation of God’s presence was a protection for Israel when the column moved between Israel and the Egyptian army at the edge of the Red Sea (Exodus 14:20; Joshua 24:7). This protection reflects the promise God has made to be Avram’s shield. This manifestation of the Divine presence is also called the Angel/Messenger of HaShem (Exodus 14:19-20), The Angel of the Face, Who is described in the following way:
 
“Behold, now, pay attention, I send a Messenger before you, to keep you in the way, and to bring you into the place that I have prepared. Pay heed, guard, beware of Him, and obey His voice, do not provoke Him; for He will not pardon your transgressions: for My Name is in Him.”
 
-Shemot (Exodus) 23:20-21 [Author’s translation]
 
There is no doubt that the Angel/Messenger being spoken of is the resurrected and transcendent King Messiah Yeshua, Imanu-El (With us God), unbound by time and space, the trans-locational Redeemer.
 
There is also a connection here to the revelation of God at Sinai (Exodus 19), Ezekiel’s vision (Ezekiel 1:13), and the pouring out of the Holy Spirit during Shavuot/Pentecost (Acts 2). It seems clear that due to the prophecy Avram has just received concerning Israel’s coming slavery, that the symbols of the Divine presence passing through the divided animals is a foreshadowing of the same Divine presence leading Israel through the waters of the Red sea.
 
God’s presence alone passes through the sacrificial animals while Avram is in a deep sleep (unconscious in terms of the modern medical scientific understanding of consciousness). As a result the covenant responsibility is entirely incumbent upon God. Therefore, it’s impossible for Avram or his descendants (Israel) to revoke the covenant through disobedience (Psalms 105:4-11). The land has been promised and will not be taken back. It’s a perpetual promise from a God Who cannot lie and never breaks His oaths. This type of covenant is called an Unconditional Royal Covenant, as opposed to the conditional bargain-like covenant of Genesis 31:44.
 
בַּיּ֣וֹם הַה֗וּא כָּרַ֧ת יְהוָ֛ה אֶת־אַבְרָ֖ם בְּרִ֣ית לֵאמֹ֑ר לְזַרְעֲךָ֗ נָתַ֙תִּי֙ אֶת־הָאָ֣רֶץ הַזֹּ֔את מִנְּהַ֣ר מִצְרַ֔יִם עַד־הַנָּהָ֥ר הַגָּדֹ֖ל נְהַר־פְּרָֽת׃
 אֶת־הַקֵּינִי וְאֶת־הַקְּנִזִּ֔י וְאֵ֖ת הַקַּדְמֹנִֽי׃
 וְאֶת־הַחִתִּ֥י וְאֶת־הַפְּרִזִּ֖י וְאֶת־הָרְפָאִֽים׃
 וְאֶת־הָֽאֱמֹרִי֙ וְאֶת־הַֽכְּנַעֲנִ֔י וְאֶת־הַגִּרְגָּשִׁ֖י וְאֶת־הַיְבוּסִֽי׃
 
Gen 15:18 In the same day HaShem (YHVH: Mercy) made a covenant with אַבְרָם Avram, saying, “Unto your seed have I given this land, from the river of מִצְרַיִם Mitzrayim (Egypt: double destress) unto the great river, the river פְּרָת Perat (Euphrates: fruitfulness): Gen 15:19 The הַקֵּינִי ha-Keiniy (Kenites: smiths), and the הַקְּנִזִּי ha-kenizee (Kenizites: descendants of Kenaz: hunter), and the הַקַּדְמֹנִי ha-Kadmoneiy (Kadmonites: easterners), Gen 15:20  And the הַחִתִּי ha-chitiy (Hittites: descendants of chet: terror), and the הַפְּרִזִּי ha-Periziy (Perizzites: belonging to a village), and the הָרְפָאִים ha-Rephaim (Rephaimites: healing), Gen 15:21  And the הָאֱמֹרִי ha-Amori (Amorites: sayers), and the הַֽכְּנַעֲנִ֔י ha-C’naaniy (Canaanites: zealous), and the הַגִּרְגָּשִׁי ha-Girgashiy (Girgashites: dwelling in clay soil), and the הַיְבוּסִי ha-Y’vusiy (Jebusites: descendants of Yebus: threshing floor).”
 
“In the same day” means in the daylight hours following these events when Avram had awoken to hear the covenant promise, God spoke saying, “Unto your seed have I given this land, from the river of Egypt unto the great river, the river Euphrates”.
 
Only during David’s reign were the boundaries of verse 18 attained, and then only as an empire.
 
Of the ten nations (a number symbolizing completion), only the last seven were actually conquered by Joshua. The first three, The Kenites, Kenizites, and the Kadmonites would belong to Edom, Moab and Ammon. The predominant Rabbinical view is that these will be conquered and belong to Israel during the days of the Messiah (Isaiah 11:14).
 
Given that God is bound by Himself to keep this covenant with Avram’s descendants, Israel, we can look forward to the time when the Messiah of Israel will return and reign over the entire Promised Land as King and High Priest over Israel and Ruler over all the nations.
 
© 2024 Yaakov Ben Yehoshua

​Introduction and Overview:
 
At the conclusion of chapter 13 we find אַבְרָם Avram camped beneath the oaks of מַמְרֵא Mamrei (Strength, fatness, abundance) approximately 32 km south west of בית לחם Beit-lechem (Bethlehem: House of bread). Avram had recently parted ways with his nephew Lot and had settled into his life rhythm, epitomized by the tent and altar, a sojourner in this world and one who understood the need for sacrifice. At least 15 years pass before Avram catches up with Lot again by way of delivering him from captivity.
 
The present account is the first time in Biblical record that external history is co-ordinated with Biblical history. Scholars have concluded that the topographical details suggest these events took place in the early Bronze Age (The early second millennium BCE), subsequently some believe that chapter 14 was originally an outside account that was later added by Moses, however, there is equally compelling textual evidence to the contrary. Regardless, the tribal nations in question are well documented and archaeological evidence supports the Biblical account.
 
Avram is seen exhibiting many of the characteristic qualities of a tzadik (righteous one) throughout this chapter. He is living in the secular world but he is not of it. He understands his familial responsibility and rescues his nephew Lot from captivity. He remains fiercely vigilant in his calling, and while Lot’s green pastures have become short lived, Avram soon sees the LORD’s providence at work in his right actions, even to the point of defeating a much larger combined force in the delivering of his nephew.
 
This account begins with waring kings; sees Avram drawn into a secular war due to the captivity of his nephew Lot and then concludes with Avram being blessed by מַלְכִּי־צֶדֶק Malkiy-tzedek the king of righteousness, which is closely followed by מֶלֶךְ־סְדֹם  Melekh Sedom’s, the king of burning’s attempt to compromise that blessing by offering to Avram that which wasn’t his to give.
 
The Text of בְּרֵאשִית Genesis 14:
 
War of the Chieftains:
 
וַיְהִ֗י בִּימֵי֙ אַמְרָפֶ֣ל מֶֽלֶךְ־שִׁנְעָ֔ר אַרְי֖וֹךְ מֶ֣לֶךְ אֶלָּסָ֑ר כְּדָרְלָעֹ֙מֶר֙ מֶ֣לֶךְ עֵילָ֔ם וְתִדְעָ֖ל מֶ֥לֶךְ גּוֹיִֽם׃
 
Gen 14:1 And it came to pass in the days of אַמְרָפֶל Amrapheil (Speaks of darkness/Gives dark council) king (Chief) of שִׁנְעָר Shinar (Country of two rivers), that אַרְיוֹךְ Aryokh (Fierce Lion) king of אֶלָּסָר Elasar (God chastens/disciplines), כְּדָרְלָעֹמֶר Kedarlaomeir (Hand full of sheaves) king of עֵילָם Eiylam (Perpetual/Eternal), and תִדְעָל Tidal (Thanks toward High) king of nations;
 
עָשׂ֣וּ מִלְחָמָ֗ה אֶת־בֶּ֙רַע֙ מֶ֣לֶךְ סְדֹ֔ם וְאֶת־בִּרְשַׁ֖ע מֶ֣לֶךְ עֲמֹרָ֑ה שִׁנְאָ֣ב׀ מֶ֣לֶךְ אַדְמָ֗ה וְשֶׁמְאֵ֙בֶר֙ מֶ֣לֶךְ ׳צְבֹיִים׳ ״צְבוֹיִ֔ים״ וּמֶ֥לֶךְ בֶּ֖לַע הִיא־צֹֽעַר׃
 
Gen 14:2 Made war with בֶּרַע Bera (In the evil) king of סְדֹם Sedom (Destruction, burning, field, demons), and with בִּרְשַׁע Birsha (In iniquity/guilt) king of עֲמֹרָה Amorah (People of fear, bound, sheaves, submersed), שִׁנְאָב Shinav (Teeth of father) king of אַדְמָה Admah (Red Earth), and שֶׁמְאֵבֶר Shemeiver (Name that is strong) king of צְבֹיִים Tzevoyiym (Beautiful ones), and the king of בֶּלַע Bela (devouring, destruction, engulf), which is צֹעַר Tzoar (Insignificance).
 
כָּל־אֵ֙לֶּה֙ חָֽבְר֔וּ אֶל־עֵ֖מֶק הַשִּׂדִּ֑ים ה֖וּאcיָ֥ם הַמֶּֽלַח׃
שְׁתֵּ֤ים עֶשְׂרֵה֙ שָׁנָ֔ה עָבְד֖וּ אֶת־כְּדָרְלָעֹ֑מֶר וּשְׁלֹשׁ־עֶשְׂרֵ֥ה שָׁנָ֖ה מָרָֽדוּ׃
 
Gen 14:3 All these were joined together (bound in agreement) in the valley of הַשִּׂדִּים Ha-Siddim (plain), which is יָם הַמֶּלַח Yam Ha-melakh (the Sea of Salt—Dead Sea, a lake). Gen 14:4 Twelve years they served כְּדָרְלָעֹמֶר Kedarlaomeir (Hand full of sheaves), and in the thirteenth year they rebelled.
 
וּבְאַרְבַּע֩ עֶשְׂרֵ֨ה שָׁנָ֜ה בָּ֣א כְדָרְלָעֹ֗מֶר וְהַמְּלָכִים֙ אֲשֶׁ֣ר אִתּ֔וֹ וַיַּכּ֤וּ אֶת־רְפָאִים֙ בְּעַשְׁתְּרֹ֣ת קַרְנַ֔יִם וְאֶת־הַזּוּזִ֖ים בְּהָ֑ם וְאֵת֙ הָֽאֵימִ֔ים בְּשָׁוֵ֖ה קִרְיָתָֽיִם׃
 
Gen 14:5 And in the fourteenth year came כְּדָרְלָעֹמֶר Kedarlaomeir (Hand full of sheaves), and the kings that were with him, and smote the רְפָאִים Rephaiym (healings) in עַשְׁתְּרֹת Ashterot (Cohesiveness/star goddess) קַרְנַיִם Karnaiym (Two horns), and the זּוּזִים Zuziym (roaming ones) in הָם Ham (hot), and the אֵימִים Eimiym (dreaded ones) in שָׁוֵה Shaveih קִרְיָתָיִם Kiriatayim (Plain of two cities),
וְאֶת־הַחֹרִ֖י בְּהַרְרָ֣ם שֵׂעִ֑יר עַ֚ד אֵ֣יל פָּארָ֔ן אֲשֶׁ֖ר עַל־הַמִּדְבָּֽר׃
וַ֠יָּשֻׁבוּ וַיָּבֹ֜אוּ אֶל־עֵ֤ינ מִשְׁפָּט֙ הִ֣וא קָדֵ֔שׁ וַיַּכּ֕וּ אֶֽת־כָּל־שְׂדֵ֖ה הָעֲמָלֵקִ֑י וְגַם֙ אֶת־הָ֣אֱמֹרִ֔י הַיֹּשֵׁ֖ב בְּחַֽצְצֹ֥נ תָּמָֽר׃
 
Gen 14:6  And the חֹרִי Choriy (cave dwellers) in their mount שֵׂעִיר Sei’iyr (Hairy), unto אֵיל פָּארָן Eiyl-paran (ram of glory), which is by the wilderness. Gen 14:7 And they returned, and came to עֵינ מִשְׁפָּט Eiyn-mishpat (Spring of judgement), which is קָדֵשׁ Kadeish (holy), and struck all the fields of the עֲמָלֵקִי Amaleikiy (lapping people, wrung out people), and also the אֱמֹרִי Emoriy (Sayers), that dwelt in תָּמָר חַצְצֹנ Chatzetzon Tamar (Division of a date palm).
 
וַיֵּצֵ֨א מֶֽלֶךְ־סְדֹ֜ם וּמֶ֣לֶךְ עֲמֹרָ֗ה וּמֶ֤לֶךְ אַדְמָה֙ וּמֶ֣לֶךְ ׳צְבֹיִים׳ ״צְבוֹיִ֔ם״ וּמֶ֥לֶךְ בֶּ֖לַע הִוא־צֹ֑עַר וַיַּֽעַרְכ֤וּ אִתָּם֙ מִלְחָמָ֔ה בְּעֵ֖מֶק הַשִּׂדִּֽים׃
 
Gen 14:8 And there went out the king of סְדֹם Sedom (Destruction, burning, field, demons), and the king of עֲמֹרָה Amorah (People of fear, bound, sheaves, submersed), and the king of אַדְמָה Admah (Red Earth), and the king of צְבֹיִים Tzeboyiym (Beautiful ones), and the king of בֶּלַע Bela (devouring, destruction, engulf) [the same is צֹעַר Tzoar (Insignificance);] and they joined battle with them in the valley of שִּׂדִּים Siddiym (Plain);
 
אֵ֣ת כְּדָרְלָעֹ֜מֶר מֶ֣לֶךְ עֵילָ֗ם וְתִדְעָל֙ מֶ֣לֶךְ גּוֹיִ֔ם וְאַמְרָפֶל֙ מֶ֣לֶךְ שִׁנְעָ֔ר וְאַרְי֖וֹךְ מֶ֣לֶךְ אֶלָּסָ֑ר אַרְבָּעָ֥ה מְלָכִ֖ים אֶת־הַחֲמִשָּֽׁה׃
 
Gen 14:9 They fought against כְּדָרְלָעֹמֶר Kedarlaomeir (Hand full of sheaves) the king of עֵילָם  Eiylam (Perpetual, Eternal), and with תִדְעָל Tidal (Thanks toward High) king of nations (Goyim), and אַמְרָפֶל Amraphel (Speaks of darkness/Gives dark council) king (Chief) of שִׁנְעָר Shinar (Country of two rivers), אַרְיוֹךְ Ariyoch (Fierce Lion) king of אֶלָּסָר Elasar (God hastens/disciplines); four kings against five.
 
וְעֵ֣מֶק הַשִׂדִּ֗ים בֶּֽאֱרֹ֤ת בֶּאֱרֹת֙ חֵמָ֔ר וַיָּנֻ֛סוּ מֶֽלֶךְ־סְדֹ֥ם וַעֲמֹרָ֖ה וַיִּפְּלוּ־שָׁ֑מָּה וְהַנִּשְׁאָרִ֖ים הֶ֥רָה נָּֽסוּ׃
 וַ֠יִּקְחוּ אֶת־כָּל־רְכֻ֨שׁ סְדֹ֧ם וַעֲמֹרָ֛ה וְאֶת־כָּל־אָכְלָ֖ם וַיֵּלֵֽכוּ׃
 
Gen 14:10 And the valley of שִׂדִּים Siddiym (Plain) had one tar pit after another בֶּֽאֱרֹת בֶּאֱרֹת  be’erot be’erot; and the kings of סְדֹם Sedom (Destruction, burning, field, demons) and עֲמֹרָה Amorah (People of fear, bound, sheaves, submersed) fled, and fell there; and they that remained fled to the hill country. Gen 14:11 And they took all the goods of סְדֹם Sedom (Destruction, burning, field, demons) and עֲמֹרָה Amorah (People of fear, bound, sheaves, submersed), and all their food supplies, and went their way.
 
וַיִּקְח֨וּ אֶת־ל֧וֹט וְאֶת־רְכֻשׁ֛וֹ בֶּן־אֲחִ֥י אַבְרָ֖ם וַיֵּלֵ֑כוּ וְה֥וּא יֹשֵׁ֖ב בִּסְדֹֽם׃
 
Gen 14:12 And they took ל֧וֹט Lot (Covering), אַבְרָם Avram's (Exalted father, Father of a nation) brother's son, who dwelt in סְדֹם Sedom (Destruction, burning, field, demons), and his goods, and departed.
 
The names of the numerous kings illuminate the text greatly. At the end of this article I’ve rendered an allegorical paraphrase of the text of Genesis 14 in order to try and convey a sense of the spiritual forces at work within the tribal nations and their attempts to gain supremacy over the other nations of the region. These same forces can still be observed today at work in the conflicts of the Middle East.
 
It’s worth noting that only the last of the five rebel cities survives the events of chapter 19. It appears that the valley of Siddiym was submerged following the destruction of Sedom and Amorah.
 
The Sea of Salt (Dead Sea) region was known in the time of Roman occupation, as Asphaltites, due to the lumps of bitumen often found floating in the waters, particularly in the southern waters which then covered the suspected location of the valley of Siddiym.
 
Avram Rescues Lot:
 
וַיָּבֹא֙ הַפָּלִ֔יט וַיַּגֵּ֖ד לְאַבְרָ֣ם הָעִבְרִ֑י וְהוּא֩ שֹׁכֵ֨ן בְּאֵֽלֹנֵ֜י מַמְרֵ֣א הָאֱמֹרִ֗י אֲחִ֤י אֶשְׁכֹּל֙ וַאֲחִ֣י עָנֵ֔ר וְהֵ֖ם בַּעֲלֵ֥י בְרִית־אַבְרָֽם׃
וַיִּשְׁמַ֣ע אַבְרָ֔ם כִּ֥י נִשְׁבָּ֖ה אָחִ֑יו וַיָּ֨רֶק אֶת־חֲנִיכָ֜יו יְלִידֵ֣י בֵית֗וֹ שְׁמֹנָ֤ה עָשָׂר֙ וּשְׁלֹ֣שׁ מֵא֔וֹת וַיִּרְדֹּ֖ף עַד־דָּֽן׃
 
Gen 14:13 And there came one that had escaped, and told אַבְרָם Avram (Exalted father, Father of a nation) the Hebrew הָעִבְרִי Ha-Ivriy; for he dwelt in the plain of מַמְרֵא Mamrei (Strength, fatness) the אֱמֹרִי Emoriy (Sayer), brother of אֶשְׁכֹּל Eshcol (cluster, community), and brother of עָנֵר Aneir (boy): and these were masters in covenant with אַבְרָם Avram (Exalted father, Father of a nation). Gen 14:14 And when אַבְרָם Avram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto דָּן Dan (Judge).
 
וַיֵּחָלֵ֨ק עֲלֵיהֶ֧ם׀ לַ֛יְלָה ה֥וּא וַעֲבָדָ֖יו וַיַּכֵּ֑ם וַֽיִּרְדְּפֵם֙ עַד־חוֹבָ֔ה אֲשֶׁ֥ר מִשְּׂמֹ֖אל לְדַמָּֽשֶׂק׃
וַיָּ֕שֶׁב אֵ֖ת כָּל־הָרְכֻ֑שׁ וְגַם֩ אֶת־ל֨וֹט אָחִ֤יו וּרְכֻשׁוֹ֙ הֵשִׁ֔יב וְגַ֥ם אֶת־הַנָּשִׁ֖ים וְאֶת־הָעָֽם׃
וַיֵּצֵ֣א מֶֽלֶךְ־סְדֹם֮ לִקְרָאתוֹ֒ אַחֲרֵ֣י שׁוּב֗וֹ מֵֽהַכּוֹת֙ אֶת־כְּדָר־לָעֹ֔מֶר וְאֶת־הַמְּלָכִ֖ים אֲשֶׁ֣ר אִתּ֑וֹ אֶל־עֵ֣מֶק שָׁוֵ֔ה ה֖וּא עֵ֥מֶק הַמֶּֽלֶךְ׃
 
Gen 14:15 And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto חוֹבָה Chovah (Hiding Place), which is on the left hand of דַמָּשֶׂק Damasek (Silent sackcloth weaver, mourning). Gen 14:16 And he brought back all the goods, and also brought again his brother (nephew) ל֧וֹט Lot (Covering), and his goods, and the women also, and the people. Gen 14:17 And the king of סְדֹם Sedom (Destruction, burning, field, demons) went out to meet him after his return from the slaughter of כְּדָרְלָעֹמֶר Kedarlaomeir (Hand full of sheaves), and of the kings that were with him, at the valley of שָׁוֵה Shaveih (Level plain, agreement), which is the valley of the king.
 
The designation, אַבְרָם Avram הָעִבְרִי Ha-Ivriy (Abram the Hebrew) is of great significance. The name עִבְרִי Ivriy is probably derived from the root עבר ever (an ancestor of Avram: Luke 3:35), which is variously translated, “The Region Beyond, One From Beyond, From The Other Side”, and “He Who Passed Over”: all of which allude to the coming Messiah of the  עברים Ivriym (Hebrews, those who pass over).
 
In modern terms we could translate the text dynamically and say, “Abraham the Jew”, because all the fulness of the covenant promises to Avram are ratified in Isaac and Jacob and thus remain upon the ethnic descendants of Jacob, Israel, the Jewish people.
 
The Talmud Bavliy interprets the 318 trained servants as being a symbolic representation of אליעזר Eliezer the servant of Avram, because the numerical value of the Hebrew name אליעזר Eliezer is 318. While this is not the plain (p’shat) meaning of the text it is a beautiful picture of the present help of God in Avram’s battle to free his nephew. The name Eliezer being a composite: אלי Eli (My God) עזר ezer (Helps).
 
The mention of the region of Dan is one piece of textual evidence that might suggest that this text was an oral or outside historical tradition that was added to the Torah at its recording by Moses. This may also explain the reference to the Salt Sea (Dead Sea) which some understand to have resulted from the destruction of סְדֹם Sedom and עֲמֹרָה Amorah.
 
Avram Encounters מַלְכִּי־צֶדֶק Malkiy-tzedek the then king and priest of the Jebusite subgroup of Canaanites who reigned in Shaleim a.k.a Yebus, later called Yerushalayim.
 
Avram Encounters מַלְכִּי־צֶדֶק Malkiy-tzedek
וּמַלְכִּי־צֶ֙דֶק֙ מֶ֣לֶךְ שָׁלֵ֔ם הוֹצִ֖יא לֶ֣חֶם וָיָ֑יִן וְה֥וּא כֹהֵ֖ן לְאֵ֥ל עֶלְיֽוֹן׃
וַֽיְבָרְכֵ֖הוּ וַיֹּאמַ֑ר בָּר֤וּךְ אַבְרָם֙ לְאֵ֣ל עֶלְי֔וֹן קֹנֵ֖ה שָׁמַ֥יִם וָאָֽרֶץ׃
וּבָרוּךְ֙ אֵ֣ל עֶלְי֔וֹן אֲשֶׁר־מִגֵּ֥ן צָרֶ֖יךָ בְּיָדֶ֑ךָ וַיִּתֶּן־ל֥וֹ מַעֲשֵׂ֖ר מִכֹּֽל׃
 
Gen 14:18 And מַלְכִּי־צֶדֶק Malkiy-tzedek (My king of Righteousness) king of שָׁלֵם Shaleim (Peace, wholeness, soundness) brought forth bread לֶחֶם lechem and wine יין yayin: and he was priest of the אֵל עֶלְיוֹן El elyon (God over all gods). Gen 14:19 And he blessed him, and said, Blessed be אַבְרָם Avram (Exalted father, Father of a nation) of the אֵל עֶלְיוֹן El elyon (God over all gods), possessor of heaven and earth: Gen 14:20 And blessed be the אֵל עֶלְיוֹן El elyon (God over all gods), Who has delivered your enemies into your hand. And he gave him a tenth of everything.
 
It's here that we first see the unification of the roles of King and priest. King David, who later inherited the long vacated throne of מַלְכִּי־צֶדֶק Malkiy-tzedek in Jerusalem, would write the 110th Psalm, which speaks of the King Messiah of Israel who was to come. Yeshua is thus confirmed in the book of Hebrews as the One of Whom David spoke, the king of שָׁלֵם Shaleim being a prophetic type (Not Yeshua Himself) for Yeshua the Messiah, our King of Righteousness.
 
Numerous Jewish scholars have misunderstood the text of verse 14:20, and have interpreted מַלְכִּי־צֶדֶק Malkiy-tzedek to be the giver of the tenth. This is easily refuted by the written record of the book of Hebrews, codified over 130 years prior to the earliest of the rabbinical opinions to the contrary. Not only can the Hebrew text of Genesis 14:20 be understood to mean that Avram gave a tenth to מַלְכִּי־צֶדֶק Malkiy-tzedek, the context also infers that this is the case. When we add to this the fact that the Torah presents the role of priest as a receiver of tithes and offerings on behalf of God, without exception, and that the d’rash of Hebrews 7 (7:2) clearly articulates the fact that Avram was the giver of the tenth, the alternate reading becomes untenable.
 
The best commentary on Genesis 14:18-20 is found in the combined texts of Psalms 110 and the book to the Hebrews chapter 7. King David is the writer of the former and a Hebrew priest, probably Bar-Navi (companion to Shaul/Paul the Apostle), writer of the latter. Both writers understood the greater priesthood of the Messiah Yeshua and the subordinate role that the Levitical priesthood plays in relationship to Him.
 
1 Of David, a musical oracle. HaShem said to my Lord, Sit you at my right hand, until I make your enemies your footstool. 2 A branch of strength will be sent by HaShem out of Zion: to tread down your enemy. 3 Your people shall be spontaneously willing in the day of your power, in the beauties of holiness from the womb of the dawn: you will have the covering dew of your youth. 4 HaShem has sworn and will not repent, “You are priest for (in) perpetuity (eternally) according to My words My king righteousness.” 5 My Lord Your right hand shall smash in the day of your snorting anger against kings. 6 Judging among the nations, he shall fill the places with dead bodies; he shall strike the heads of land abundant. 7 The stream in the way He will drink: therefore upright He will raise the head.
 
–Tehillim [Psalm] 110 [Author’s translation]
 
For more insight into the figurative nature of Malkiy-tzedek, please read my commentary on Hebrews 7 as an added insurance against misinterpreting Malkiy-tzedek to be a pre-incarnate Yeshua. Among other things, Messiah is not prophesied to be a Canaanite (a blasphemous idea) but is to be of Judah, therefore, Malkiy-tzedek who has no familial relationship to the yet to be born Isaac, Jacob and Judah, cannot be the Messiah, but is instead simply an historical Jebusite whose lineage is unknown, not non-existent.
 
https://www.bethmelekh.com/yaakovs-commentary/the-book-to-the-hebrews-7
 
The King of  Sedom as Tempter:
 
 וַיֹּ֥אמֶר מֶֽלֶךְ־סְדֹ֖ם אֶל־אַבְרָ֑ם תֶּן־לִ֣י הַנֶּ֔פֶשׁ וְהָרְכֻ֖שׁ קַֽח־לָֽךְ׃
 וַיֹּ֥אמֶר אַבְרָ֖ם אֶל־מֶ֣לֶךְ סְדֹ֑ם הֲרִימֹ֨תִי יָדִ֤י אֶל־יְהוָה֙ אֵ֣ל עֶלְי֔וֹן קֹנֵ֖ה שָׁמַ֥יִם וָאָֽרֶץ׃
 אִם־מִחוּט֙ וְעַ֣ד שְׂרֽוֹךְ־נַ֔עַל וְאִם־אֶקַּ֖ח מִכָּל־אֲשֶׁר־לָ֑ךְ וְלֹ֣א תֹאמַ֔ר אֲנִ֖י הֶעֱשַׁ֥רְתִּי אֶת־אַבְרָֽם׃
 בִּלְעָדַ֗י רַ֚ק אֲשֶׁ֣ר אָֽכְל֣וּ הַנְּעָרִ֔ים וְחֵ֙לֶק֙ הָֽאֲנָשִׁ֔ים אֲשֶׁ֥ר הָלְכ֖וּ אִתִּ֑י עָנֵר֙ אֶשְׁכֹּ֣ל וּמַמְרֵ֔א הֵ֖ם יִקְח֥וּ חֶלְקָֽם׃
 
Gen 14:21 And the king of סְדֹם Sedom (Destruction, burning, field, demons) said unto אַבְרָם Avram (Exalted father, Father of a nation), Give me the persons, and take the goods for yourself. Gen 14:22  And אַבְרָם Avram (Exalted father, Father of a nation) said to the king of סְדֹם Sedom (Destruction, burning, field, demons), I have lifted up mine hand (Made a pledge) unto HaShem (YHVH), the אֵל עֶלְיוֹן El elyon (God over all gods), the possessor of heaven and earth, Gen 14:23 That I will not take from you a thread even of a sandal thong, and that I will not take anything that is yours, lest you should say, “I have made rich אַבְרָם Avram: Gen 14:24 Save only that which the young men have eaten, and the portion of the men which went with me, עָנֵר Aneir (boy), אֶשְׁכֹּל Eshcol (cluster, community), and מַמְרֵא Mamrei (Strength, fatness); let them take their portion.
 
It's interesting to note the differences in the actions of the king of שָׁלֵם Shaleim wholeness and peace, מַלְכִּי־צֶדֶק Malkiy-tzedek and the king of destruction, king of סְדֹם Sedom.
 
מַלְכִּי־צֶדֶק Malkiy-tzedek (My king of righteousness) comes out to meet Avram with bread and wine, He offers Avram sustenance and then blesses him, asking nothing of him. To which Avram responds by giving a symbolic tenth of the spoils. The number 10 symbolizes completion and fulfilment in Hebraic thought, thus the King of Righteousness is seen as the one in whom Avram is made complete through trust. In fact the Hebrew meaning of the tenth extends to representation of all that Avram has. In short, Avram is saying that all that he is and has is given by God and returned to God. This is why Avram offers a tenth of the spoils to the priest representing El-Elyon (God over all gods).
 
The king of Sedom on the other hand, comes to meet Avram and offers Avram that which is no longer his to give. The goods of Sedom are the spoils of war and rightfully belong to Avram, however, Avram refuses the offer (which is in fact an attempt to draw Avram’s eyes away from the promises of God and toward worldly riches. A satanic ploy to tempt Avram toward the love of mammon/worldly wealth).
 
Avram is sure of God’s promises and his calling as the father of a holy nation, thus he asks nothing but that which belonged to those who had been in covenant with him. This is the first practical outworking of the promise of God, “I will bless those who bless you”.
 
Some see the bread and wine as symbolic of communion (A Christian practice derived from Passover), and it’s true that in Messianic Judaism we use the same blessing for both yeast filled bread and matzah (unleavened bread). However, the Exodus hadn’t yet taken place, and the circumstances of Avram’s victory do not correlate to the circumstances of the Exodus, therefore there is no reason to commemorate Pesach (Passover) here. It seems more likely that this is simply an offer of sustenance. Perhaps even an early Shabbat tradition, the King of Peace offering rest, respite and sustenance to a weary warrior.
 
An Allegorical Paraphrase: using the meanings of the proper nouns (Remez)
 
Gen 14:1 And it came to pass in the days of the one who gives dark council, chief of a country of two rivers, a fierce lion, chief of God’s discipline, and a hand full of sheaves, which ruled perpetually, gave thanks toward heaven in ruling the nations; Gen 14:2 They made war with the evil chief of destruction and with iniquity the ruler over people in fear, their forefathers teeth were red with earth, a chief of renown ruled beautiful ones, and the chief devouring became insignificant. Gen 14:3 All these were in agreement with one another in the valley of the plain, which is the sea of salt. Gen 14:4 Twelve years they served one with a hand full of sheaves, and in the thirteenth year they rebelled. Gen 14:5 And in the fourteenth year came the one with a hand full of sheaves, and the kings that were with him, and smote the healers in the worship of the twin stars, and the roaming ones of heat, and the dreaded ones in the plain of two cities, Gen 14:6 And the cave dwellers in their hairy mountain, came unto the ram of glory, which was in the wilderness. Gen 14:7And they returned, and came to the spring of judgement, which is holy, and struck all the fields of the lapping people, and also the Sayers that dwelt in division under date palms. Gen 14:8 And there went out the chief of destruction, and the ruler of people under fear, and the chief of red earth, and the chief of beautiful ones, and the chief of devouring and Insignificance; and they joined battle with them in the plain valley; Gen 14:9 against the one with a hand full of sheaves the king of eternity, and gave thanks toward heaven the king of nations, and one who gives dark council ruler of a country of two rivers, a fierce Lion chief of God’s discipline; four chieftains against five. Gen 14:10 And the plain valley had springs, pits of tar; and the chieftains of Destruction and people of fear, fled, and fell there; and they that remained fled to the hill country. Gen 14:11 And they took all the goods of destruction, and the people of fear, and all their food supplies, and went their way. Gen 14:12 And they took covering, the nephew of the father of faith, who dwelt in Destruction, and his goods, and departed. Gen 14:13 And there came one that had escaped, and told the father of faith, Father of a nation, the Hebrew; for he dwelt in the plain of Strength, a Sayer, a brother in community, and brother of a young man: and these were masters in covenant with the father of faith. Gen 14:14 And when the father of faith heard that his nephew was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, help from my God, and pursued them unto Judgement. Gen 14:15 And he divided himself against them, he and his servants, by night, and smote them, and pursued them into hidden places, where weakness silently wove sackcloth and mourned. Gen 14:16 And he brought back all the goods, and also brought again his nephew Covering, and his goods, and the women also, and the people. Gen 14:17 And the chief of Destruction, went out to meet him after his return from the slaughter of the one with a hand full of sheaves, and of the chieftains that were with him, at the valley of agreement, which is the valley of the king. Gen 14:18 And My king of Righteousness, king of Peace, wholeness, and soundness brought forth bread and wine: and he is priest of the God over all gods. Gen 14:19 And he blessed him, and said, Blessed be the father of faith, father of a nation and servant of the God over all gods, possessor of heaven and earth: Gen 14:20 And blessed be the God over all gods, who has delivered your enemies into your hand. And he gave him a tenth of everything. Gen 14:21 And the chief of destruction, said unto the father of faith, father of a nation, Give me the persons, and take the goods for yourself. Gen 14:22  And the father of faith, father of a nation said to the chief of destruction, I have lifted up my hand and made a pledge unto HaShem, the God over all gods, the possessor of heaven and earth, Gen 14:23 That I will not take from you a thread even of a sandal thong, and that I will not take anything that is yours, lest you should say, “I have made the father of faith rich: Gen 14:24 Save only that which the young men have eaten, and the portion of the men which went with me, the boy, the community, and strength; let them take their portion.
 
© 2024 Yaakov Ben Yehoshua

Introduction:
 
Israel’s journey has always been one of being set apart (Holy) from others. It makes sense then that אברם  Avram, the father of the people of Israel, known today collectively as the Jewish people, “the Hebrew” העברי Ha-Ivriy (from עבר eiver – Land beyond), should begin his journey by obeying God’s instruction to set himself and his immediate family apart (Holy) from his father’s house (extended family), his familial inheritance and the country of his birth.
 
When God calls us, He asks us to leave our temporary comfort and journey with Him to a place of everlasting abundance. Like אברם Avram we may face times of suffering and famine (Spiritual and physical), however we are wise to choose obedience to God’s instruction, remembering that God is before us, walking with us, and waiting for us at the destination He has already prepared.
 
This פָּרָשָׁה parashah (Torah portion), לֶךְ-לְךָ‎ “Lech lecha” (go, you go) is considered by our sages as the beginning of אברם  Avram’s ten trials. Of the two lists of trials written by Rashi and Rambam, I prefer that of Maimonides (the Rambam), which finds its examples in the Torah text and avoids the mythos of the Midrashim and Talmudic sources. Both commentators agree on the final trial, that of the עֲקִידָה Akiydah (עקדת יצחק Binding of Isaac).
 
The Rambam’s (Maimonides) list of Avram’s ten trials:
 
1.) Avram’s exile from his family and homeland (Gen. 12:1)
2.) The hunger in Canaan after God had assured him that he would become a great nation there (Gen. 12:10)
3.) The corruption in Egypt that resulted in Sarah’s abduction (Gen. 12:11-20)
4.) The war with the four kings (Gen. 14:1-16)
5.) His marriage to Hagar after having despaired that Sarah would never give birth (Gen. 16)
6.) The commandment of circumcision (Gen. 17:10-14)
7.) Abimelech’s abduction of Sarah (Gen. 20:1-18)
8.) Driving away Hagar after she had given birth (Gen. 21:8-21)
9.) The command to drive away Ishmael (Gen. 21:8-21)
10.) The binding of Isaac on the altar (Gen. 22)
 
We are once again presented with an account of a single righteous man who is chosen by God to participate in the fulfilment of His redemptive purpose. Like אדם Adam (Of the earth) and נח Noach (Comfort, rest), אברם Avram (Father of a nation) was a man who shared an intimate relationship with HaShem.
 
Jewish thought often refers to the first two thousand years of the sin affected creation up to this point as the “Era of Desolation”. This title reflects the many misdeeds that took place over this time period: Adam had fallen, Cain murdered Abel, idolatry had been introduced to the world, ten wicked generations had been wiped out by the flood, and the ten generations subsequent to Noach had failed to pursue God, instead seeking to make a name for themselves by attempting to usurp God’s authority in the incident of Bavel.
 
Avram, who was born in the year 1948 from Creation, is said by the sages to have begun to acquire disciples only four years after the dispersion of Bavel. The sages teach that Avram instructed those who would listen regarding the Unity of God and subsequently through the emergence of Avram’s ministry, the Era of Desolation gave way to the Era of Torah (Instruction) [Avodah Zarah 9a].
 
It’s unfortunate that our sages also teach that Avram earned his righteous status through the ten trials he faced [Avot 5:4]. In fact the opposite is true, Avram is called by God’s grace and mercy and gifted with the blessing of God at a time when he had not yet done anything to merit it. Thus, the gift of God is undeserved grace, mercy, favour. Avram is known as the father of אֱמוּנָה emunah (trust, faith) for this very reason, that he believed and received the gift of God.
 
 “Avram believed YHVH, and He credited it to him as righteousness.”
 
-Genesis 15:6
 
Therefore, prior to the existence of the ethnic people of Israel (although one could say Israel already existed in Avram’s loins), Avram is the father of all who believe by trusting in God’s redemptive purpose.
 
“Therefore, the promise comes by trusting-faith, so that it may be by grace and may be guaranteed to all of Abraham’s offspring—not only to those who are of the Torah but also to those who have the trusting-faith of Abraham. He is the father of us all.”
 
-Romans 4:16
 
The trials of Avram were not tests but proofs. They were intended to reveal Avram’s character in God. God, Who knows the end from the beginning afforded Avram a gracious education in self-evaluation. Avram’s journey with HaShem through suffering and prosperity, trial and victory, was one in which God shaped his righteous character, revealing the man whom God had already seen completed.
 
As Genesis 12 begins, Avram and Sarai are 75 and 65 years respectively. They are instructed by God to sever all ties to their past and their extended family and begin again. There is much for the believer to learn from this account, both practical and spiritual.
 
It’s here that God begins to implement the royal grant, an everlasting covenanting of Eretz Yisrael (the land of Israel) to Avram and his descendants. It cannot be over stressed, that in all of earth’s history God has only ever gifted a specific piece of land to one ethnic people group, that people (עם am) being Israel the progeny of Avram via Yitzchak. Israel are a nation fathered by the great God (Av-rabah-am).
 
Scripture teaches that God has assigned lands to the care of numerous indigenous people groups, but has assigned land as an everlasting inheritance only to the ethnic people of Israel.
 
וַיֹּ֤אמֶר יְהוָה֙ אֶל־אַבְרָ֔ם לֶךְ־לְךָ֛ מֵאַרְצְךָ֥ וּמִמּֽוֹלַדְתְּךָ֖ וּמִבֵּ֣ית אָבִ֑יךָ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר אַרְאֶֽךָּ׃
 
Gen 12:1 Now had said, יהוה HaShem (YHVH: Mercy) to אַבְרָם Avram (Father of a nation; Father exalted), לֶךְ-לְךָ‎ Lech lecha “Go, go yourself forth from the land of your relatives, from the house of your father to the land that I will show you:
 
The past tense, “Now HaShem had said” is the correct reading here as confirmed by the following Scripture quotations:
 
“And he said, ‘Hear me, brothers and fathers! The God of glory (kavod) appeared to our father Avraham when he was in Mesopotamia, before he lived in Charan,’”
 
–Acts 7:2
 
“Terah took Avram his son, and Lot the son of Haran, his grandson, and Saray his daughter-in-law, his son Avram’s wife; and they went out together from Ur of the Chaldeans in order to enter the land of Canaan; and they went as far as Charan, and settled there.”
 
–Genesis 11:31
 
We note that there is no contradiction between Genesis 11:31 and Genesis 12:1-4. Terah doesn’t travel to Canaan, nor did he have any intention of doing so. The text of Genesis 11:31 should be understood as indicating the greater journey of Avram, hence the phrase, “in order to enter the land of Canaan.” Terah brought them to Charan, the launching point for Avram’s separation from His father’s house. Therefore it seems that it was while Avram was still in Ur of the Kasdiym that the LORD first spoke to him concerning his journey to Canaan.
 
Maimonides makes the following assertion:
 
“Abram was brought up, among those who asserted there were no other gods but the sun, moon, and stars; and these Zabaeans say of Abram themselves, that he was educated in Cuthia, and dissented from the common people; and asserted, that besides the sun, there was another Creator; to whom they objected, and so disputes arose among them on this subject”
 
–Rambam: Moreh Nevuchim, par. 3. c. 29. p. 421.
 
The instruction, “Go, go yourself” can also be rendered, “Go, go for yourself”. In fact this command was indeed for Avram’s benefit. When God asks us to do something difficult it is not for His benefit, it’s for ours.
 
“In trust Avraham, when he was called, obeyed by going out to a place which he was to receive for an inheritance; and he went out, not knowing where he was going.”
 
–Hebrews 11:9
 
The writer of Hebrews affirms the fact that Avram was traveling blind, unfamiliar with the land he was traveling to. This was an act of great trust, faith and courage on Avram’s part.
 
We note that Avram was traveling from Ur – Light. By the command of The Light of the World (Yeshua the Word Essence of God).
 
וְאֶֽעֶשְׂךָ֙ לְג֣וֹי גָּד֔וֹל וַאֲבָ֣רֶכְךָ֔ וַאֲגַדְּלָ֖ה שְׁמֶ֑ךָ וֶהְיֵ֖ה בְּרָכָֽה׃
 
Gen 12:2 And I will fashion of you לְגוֹי גָּדוֹל legoy gadol a nation that is great, and I will בָרֶכְךָ barecha bless you, and make גַדְּלָה שְׁמֶךָ gadlah shemecha great your name; and you will become a בְּרָכָה beracha blessing:
 
From our time trapped perspective a blessing is God speaking into the present that which He has already established in the future: likewise a curse.
 
The nation God is speaking of is Israel. Avram’s name will be great, known by countless millions. His name will also literally be changed from, “father of a nation” to, “father of many nations”. Thus, his name will be great in numerous ways. Avraham’s name also unites God and man in a foreshadowing of redemption: אב Av, the Father God, sends רבה Rabah, David’s greater Son to redeem עם Am, a people for Himself. Thus, אברם Avram will become a blessing to all humanity, the father of all who trust in God through Yeshua the Messiah.
 
“Therefore, be sure that it is those who are of faith who are sons of Avraham.”
 
–Galatians 3:7
 
וַאֲבָֽרֲכָה֙ מְבָ֣רְכֶ֔יךָ וּמְקַלֶּלְךָ֖ אָאֹ֑ר וְנִבְרְכ֣וּ בְךָ֔ כֹּ֖ל מִשְׁפְּחֹ֥ת הָאֲדָמָֽה׃
 
Gen 12:3 And I will בָרֲכָה barachah bless them that בָרְכֶיךָ barchehcha bless you, and קַלֶּלְךָ swiftly despatch/curse him that אָאֹר a’or curses you: וְנִבְרְכוּ בְךָ venivrechu vecha and the blessing in you will be for all the מִשְׁפְּחֹת mishpechot families of the earth הָאֲדָמָה Ha-adamah.”
 
We note that God will bless, “them” that bless Avram (a promise ratified in Isaac and Jacob-Israel) but will curse, “him” that curses Avram (Israel). This infers a corporate or national blessing on a people who are unified in blessing Avram and subsequently ethnic Israel, whereas the curse will search out the individual among the many who dares to curse Avram and his seed through Isaac and Jacob.
 
Also, the Hebrew קַלֶּלְךָ kalelkha translated “curse him” and meaning to quickly make despicable is the just punishment for the one (enemy of Abraham and Israel) who has אָאֹר a’or cursed, from the root ארר arar (curse) Abraham. The Hebrew אָאֹר a’or as it’s vowel marked in the Masoretic text could be understood to combine אח ach and אור or, to mean “separate”, and “light”. If this is a correct reading then we could read “And curse him who tries to separate you from the Light”.

In addition to the plain meaning there is also a spiritual application to all who share Avraham’s faith, however, the Christian who curses the ethnic people of Israel curses himself, thus, Rav Shaul the Shaliach (the Apostle Paul) reminds both ethnic Israel and every follower of Messiah Yeshua, “Bless and do not curse…” (Romans 12:14). Rabbi Paul’s words of course are a contextual statement, after all, God commands Israel to curse Amalek (Deut. 25:17-19), and Yeshua curses the fig tree (Matt. 11:12-25), a representation of the seat of first century apostate rabbinical teaching, and so on.
 
The Targum of Yonatan suggests that the, “him” referred to here is Balaam, who was asked by Balak the king of Moab to curse the Israelites as they passed by the land of Moab (Numbers 22). The present curse may well have Balaam in mind, however it’s primarily a general curse which will remain in force perpetually against all who curse Avram and his seed through Isaac and Jacob.
 
 “In your seed all the nations of the earth shall be blessed, because you have obeyed My voice.”
 
–Genesis 22:18
 
Obedience is the act of receiving God’s gifts.
 
וַיֵּ֣לֶךְ אַבְרָ֗ם כַּאֲשֶׁ֨ר דִּבֶּ֤ר אֵלָיו֙ יְהוָ֔ה וַיֵּ֥לֶךְ אִתּ֖וֹ ל֑וֹט וְאַבְרָ֗ם בֶּן־חָמֵ֤שׁ שָׁנִים֙ וְשִׁבְעִ֣ים שָׁנָ֔ה בְּצֵאת֖וֹ מֵחָרָֽן׃
 
Gen 12:4 וַיֵּלֶךְ vayeilech And walking (doing) אַבְרָם Avram (Father of a nation; Father exalted) that which the דִּבֶּר diber word directed in יהוה HaShem (YHVH: Mercy); וַיֵּלֶךְ vayeilech and walking with Lot (covering) his nephew (ben): and אַבְרָם Avram (Father of a nation; Father exalted) was five and seventy years old when he departed out of חָרָן Charan (Mountain climber).
 
A literal translation of the opening phrasing of this verse reveals the present Messiah as the living “Word in HaShem” Who instructed Avram.
 
“In trust Avraham, when he was called, obeyed…”
 
–Hebrews 11:9
 
The writer of Hebrews confirms the faithful obedience of Avram in his response to God’s instruction, thus refuting those who claim that the taking of Lot was in contradiction to the instruction of God. In fact, given that Charan, Avram’s brother had most likely died by this time (Gen. 11:28)[And a city made namesake?], it was Avram’s duty to care for his brother’s son Lot as if he were his own son.
 
NB: Avram must have been born in the one hundred and thirtieth year of Terah (Spirited, inspired) in order to now be seventy five years of age and is therefore not Terah’s oldest son but is listed first in the previous genealogy (Genesis 11:26) due to his being the protagonist in the subsequent story of God’s elect people, ethnic Israel.
 
וַיִּקַּ֣ח אַבְרָם֩ אֶת־שָׂרַ֨י אִשְׁתּ֜וֹ וְאֶת־ל֣וֹט בֶּן־אָחִ֗יו וְאֶת־כָּל־רְכוּשָׁם֙ אֲשֶׁ֣ר רָכָ֔שׁוּ וְאֶת־הַנֶּ֖פֶשׁ אֲשֶׁר־עָשׂ֣וּ בְחָרָ֑ן וַיֵּצְא֗וּ לָלֶ֙כֶת֙ אַ֣רְצָה כְּנַ֔עַן וַיָּבֹ֖אוּ אַ֥רְצָה כְּנָֽעַן׃
 
Gen 12:5 And bringing אַבְרָם Avram (Father of a nation; Father exalted) שָׂרַי Saray (My princess) his wife, and לוֹט Lot the בֶּן־אָחִיו ben achiyv son of his brother, and all their possessions that they had gathered, and הַנֶּפֶשׁ ha-nefesh the souls that they fashioned in חָרָן Charan; and came out to walk the land אַרְצָה aretzah of כְּנַעַן Kenaan (Lowland, Slave, Merchant, Servant); and they came into the land אַרְצָה aretzah of כְּנַעַן Kenaan (Lowland, Slave, Merchant, Servant).
 
Some Jewish scholars (Rashi, Radak) understand the phrase, “the souls that they fashioned in Charan” to refer to the proselytes made during their stay there; that is proselytes to the faith in the One true God. This is affirmed by a number of Chaldean (Post exilic Aramaic) paraphrases; one of which, that of Onkelos reads, "and the souls which they made subject to the law in Charan.'' Additionally, the Targums of Yerushalayim and Yonatan read, "and the souls of the proselytes, or which they proselyted in Charan.'' Rabbi Yarkhi agrees with the Targums and further illuminates this idea by saying, "which they brought under the wings of the Shekhinah (feminine manifestation of God’s Spirit); Avram proselytised the men, and Sarai the women.''
 
וַיַּעֲבֹ֤ר אַבְרָם֙ בָּאָ֔רֶץ עַ֚ד מְק֣וֹם שְׁכֶ֔ם עַ֖ד אֵל֣וֹן מוֹרֶ֑ה וְהַֽכְּנַעֲנִ֖י אָ֥ז בָּאָֽרֶץ׃
 
Gen 12:6 And passing through, אַבְרָם Avram (Father of a nation; Father exalted) בָּאָרֶץ the land as far as the place of שְׁכֶם Shechem (Back, shoulder, responsibility), unto the plain of מוֹרֶה Moreh (Teacher). And הַכְּנַעֲנִי the Kenaaniy (Lowland, Slave Merchant, and Servant) were in the land.
 
The Rambam states a fundamental principle in understanding the Torah’s narrative of the Patriarchs and their deeds saying, “Whatever happened to the Patriarchs is a portent for their children.”
 
In the case of each patriarch the Torah relates their journeys and the digging of wells etc. which serve as lessons for future generations. Thus Avram stops at Shechem the first place to be conquered by Israel (Genesis 34:25), approximately five hundred years prior to Israel gaining full possession of the land. The Messiah Yeshua also stopped at Shechem, where he explained to a woman of Samaria the reality that the Jewish people knew what they worshipped, having been given the Torah and the Holy mountain of God.
 
“So He came to a city of Samaria called Sychar (that is, Shechem), near the parcel of ground that Jacob gave to his son Yoseph;”
 
–John 4:5
 
Avram then stopped between Beit-El, where the patriarch Jacob also encountered HaShem, and Ai, the first place conquered by Joshua.
 
Each of the stories of the patriarchs detail both the instruction of God and the subsequent symbolic acts and physical signs that illuminate God’s redemptive plan in spiritual, mental and tactile ways. Like the signs which seal God’s covenants, the symbolic acts that the patriarch’s participate in seal the promised blessings of God as unalterable realities.
 
וַיֵּרָ֤א יְהוָה֙ אֶל־אַבְרָ֔ם וַיֹּ֕אמֶר לְזַ֨רְעֲךָ֔ אֶתֵּ֖ן אֶת־הָאָ֣רֶץ הַזֹּ֑את וַיִּ֤בֶן שָׁם֙ מִזְבֵּ֔חַ לַיהוָ֖ה הַנִּרְאֶ֥ה אֵלָֽיו׃
 
Gen 12:7 And appearing יהוה HaShem (YHVH: Mercy) to אַבְרָם Avram (Father of a nation; Father exalted), and said, “Unto זַרְעֲךָ zaracha your seed will I give this land: and he built there an altar מִזְבֵּחַ mizbeiach (root: zabach) unto יהוה HaShem (YHVH: Mercy), who appeared to him.
 
Judaism, both Biblical and rabbinic has always accepted that God, Who is echad (a complex unity) is invisible and indivisible but that He reveals Himself in many ways. For this reason alone, outside of the anti-evangelistic polemic, there is no reason to discount the threefold persons of the God-head.
 
We Messianic Jews do not deny that He is One (echad), we simply assert, along with our orthodox brothers, that He reveals Himself in many ways, adding that He does not do this in modes of being but as the Being, fully God, Father, Son and Spirit, a unity of three unique persons, not three separate persons.
 
The Stone Chumash attributes the following statement to Rabbi R’ Hirsch:
 
“God is not physical, so the means by which He (God) speaks and makes Himself visible to people is an eternal mystery. Nevertheless, the Torah tells us that He appeared in a way that was tangible to Abraham.”
 
One wonders what the commentators of the Stone Chumash think the difference is between tangibility and physicality.
 
The reality is that the person of HaShem (YHVH-Mercy), “appeared to Avram”.
 
If the symbolic act of the patriarch that proceeds from the manifest action of God is said to make unalterable the promises of God, the significance of the altar which Avram builds in response to God’s manifest visible presence cannot be over stated. The Hebrew מִזְבֵּחַ mizbeiach meaning, “altar” is derived from the root word, זבח zabach meaning to, “slaughter, kill, blood sacrifice”. When the Hebrew מִזְבֵּחַ mizbeiach is used without qualification it always refers to an altar whose purpose is blood atonement. When the term is qualified its meaning is altered by the qualifying terms, e.g. מִזְבַּח וזָּהָב לִקְטֹרֶת mizbeiach vzahav liktoret, the golden altar of incense (Exodus 40:5).  However, even in the case of this exception, blood is sprinkled on the altar of incense in order to atone for it. Hence whenever we see an altar being built by a Patriarch or pre-Sinai forefather of Israel and read no qualifying turn of phrase, we must conclude that the altar is purposed for an atoning (covering) sacrifice made by bloodshed.
 
Avram sees God and realizes the need for covering atonement, hence the altar. One has to close his eyes, block his ears and forget his mind in order to avoid the obvious link to the atoning sacrifice of the King Messiah Yeshua.
 
וַיַּעְתֵּ֨ק מִשָּׁ֜ם הָהָ֗רָה מִקֶּ֛דֶם לְבֵֽית־אֵ֖ל וַיֵּ֣ט אָהֳלֹ֑ה בֵּֽית־אֵ֤ל מִיָּם֙ וְהָעַ֣י מִקֶּ֔דֶם וַיִּֽבֶן־שָׁ֤ם מִזְבֵּ֙חַ֙ לַֽיהוָ֔ה וַיִּקְרָ֖א בְּשֵׁ֥ם יְהוָֽה׃
 וַיִּסַּ֣ע אַבְרָ֔ם הָל֥וֹךְ וְנָס֖וֹעַ הַנֶּֽגְבָּה׃
 
Gen 12:8 And he moved from there unto a mountain on the east of בֵית־אֵל Beit-el (House of Elohim), and stretched out his tent, with בֵית־אֵל Beit-el (House of Elohim) on the west (On the seas: Mediterranean), and עַי Ai (Ruin: Josh. 7:2) on the east: and there he built an altar מִזְבֵּחַ mizbeiach unto יהוה HaShem (YHVH: Mercy), and passionately וַיִּקְרָא called upon the name of יהוה HaShem (YHVH: Mercy). Gen 12:9 And pulling up אברהם Avram (Father of a nation; Father exalted) walked, journeying on toward הַנֶּגְבָּה the Negev (south).
 
This is the second altar מִזְבֵּחַ mizbeiach built by אברהם Avram. The first altar מִזְבֵּחַ mizbeiach was built in response to meeting the present, tangible God (Imanu-El). The second altar was built between the house of God and the place of ruin. Both altars represent blood covering/atonement.
 
Hebrew altars are not simply markers/signs, they are built for use (Exodus 29). Therefore, we must accept that אברהם Avram understood the need for the covering atonement of blood and acted accordingly. In the first instance he accepts his need for atonement because his encounter with the Holy God exposes his sinful state, and secondly, when he finds himself camped between the idolatrous place he had been and the place where God dwells he understands that the only means of being in right relationship with God is blood covering/atonement.
 
“He (Yaakov) called the name of that place Beit El (House of Elohim); however, previously the name of the city had been Luz (Turn aside, Almond tree).”
 
–Genesis 28:19
 
Avram’s tent is pitched between the House of God (Beit-El), which is in the direction he is heading spiritually speaking, and the city of ruin עי (Ai), which is in the direction he has come from. The allegorical meaning teaches a profound d’rash (comparative lesson). We must continue to choose God’s instruction as we journey, lest we be tempted to return to that which God has called us out from.
 
“Yeshua said to him, ‘No one, who puts his hand to the plough and then looks back, is fit for the kingdom of God.’”
 
–Luke 9:62
 
Avram called upon the personal name YHVH, denoting mercy, rather than the generic noun Elohim, which could be mistaken for a reference to other deities, judges, rulers etc. In calling on the personal Name of God, Avram was recognizing both God’s universal authority and His naming of Avram and his seed. Thus He is the merciful God of Israel.
 
וַיְהִ֥י רָעָ֖ב בָּאָ֑רֶץ וַיֵּ֨רֶד אַבְרָ֤ם מִצְרַ֙יְמָה֙ לָג֣וּר שָׁ֔ם כִּֽי־כָבֵ֥ד הָרָעָ֖ב בָּאָֽרֶץ׃
 
Gen 12:10 And it came about that there was a famine in the land: and אברהם Avram (Father of a nation; Father exalted) went down to מִצְרַיְמָה Egypt (double distress) to sojourn there; for the famine was grievous in the land.
 
This is the second of the trials noted by Rambam. This is seen as a trial because God had promised that He would prosper Avram and make his name great, so how is this possible when a man is starving and unable to feed his family? None the less, Avram continues on toward Egypt, believing that God will provide. This part of Avram’s journey foreshadows the journey of his grandson Jacob whose sons will seek food in Egypt during a similar time of famine in the future.
 
וַיְהִ֕י כַּאֲשֶׁ֥ר הִקְרִ֖יב לָב֣וֹא מִצְרָ֑יְמָה וַיֹּ֙אמֶר֙ אֶל־שָׂרַ֣י אִשְׁתּ֔וֹ הִנֵּה־נָ֣א יָדַ֔עְתִּי כִּ֛י אִשָּׁ֥ה יְפַת־מַרְאֶ֖ה אָֽתְּ׃
וְהָיָ֗ה כִּֽי־יִרְא֤וּ אֹתָךְ֙ הַמִּצְרִ֔ים וְאָמְר֖וּ אִשְׁתּ֣וֹ זֹ֑את וְהָרְג֥וּ אֹתִ֖י וְאֹתָ֥ךְ יְחַיּֽוּ׃
 
Gen 12:11 And it came to pass, when he came near to Egypt מִצְרָיְמָה (Mitzrayemah: Double distress, double stronghold), that he said unto Saray (My princess) his wife, “Behold, I know that you are a woman who is beautiful to look מַרְאֶה (mareh) upon: Gen 12:12 Therefore it shall come to pass, when seeing you the Egyptians הַמִּצְרִים (Mitzrayim: Double distress, double stronghold) will say, “This is his wife” and they will kill me, but they will keep you alive.
 
Many commentators judge Avram harshly for this decision, however our modern concerns regarding Avram’s actions are revisionist in nature, failing to consider the historical reality and context of his circumstances. As Abarbanel writes, “The Egyptians were notorious for their immoral practices.” It may be that Avram’s fears were well founded and that rather than committing an act of misogynistic self-preservation, he was in fact securing both he and Sarai’s safety with this ruse. In a Hebraic sense Sarai could be considered a sister of sorts (Midrash HaGadol), and strictly speaking she was either Avram’s half-sister (Genesis 20:12) or possibly his niece (Genesis 11:29-31), on the other hand Biblical Hebrew has no word for niece.
 
I unequivocally oppose with Rambam’s assertion that Avram was intentionally placing Sarai in danger.
 
אִמְרִי־נָ֖א אֲחֹ֣תִי אָ֑תְּ לְמַ֙עַן֙ יִֽיטַב־לִ֣י בַעֲבוּרֵ֔ךְ וְחָיְתָ֥ה נַפְשִׁ֖י בִּגְלָלֵֽךְ׃
 
Gen 12:13 Say, I plead with you, that you are my sister אֲחֹתִי achotiy [Genesis 20:12]: that it may be well with me for your sake; and my soul shall live because of you.
 
The Gur Aryeh Al Ha-Torah explains that the phrase, “that it may be well with me for your sake” refers to the hope that the Egyptians might seek to win the favour of Avram for the opportunity to win his, “sister’s” hand. Thus he would become wealthy and respected, making him a less likely target for foul play.
 
If we read carefully the phrasing, “I beg you, say that you are my sister so that it may be well with me for your sake; and my soul shall live because of you.” We see that Sarai’s role in this is meant to save her from defilement “it may be well with me for your sake”. This is not, as some foolishly conjecture, a misogynistic request of self-preservation on the part of Avram. It is in fact the exact opposite, an act of protection of Sarai.
 
וַיְהִ֕י כְּב֥וֹא אַבְרָ֖ם מִצְרָ֑יְמָה וַיִּרְא֤וּ הַמִּצְרִים֙ אֶת־הָ֣אִשָּׁ֔ה כִּֽי־יָפָ֥ה הִ֖וא מְאֹֽד׃
 
Gen 12:14 And it came to pass, that when entering אַבְרָם Avram (Father of a nation; Father exalted) into מִצְרָיְמָה Egypt Mitzrayemah, the Egyptians הַמִּצְרִים (Mitzrayim: Double distress, double stronghold) saw the woman that she was כִּי־יָפָ֥ה הִוא מְאֹד kiy yafah hu meod beautiful exceedingly.
 
According to Jewish tradition, the kingdom of Egypt, was set up in the times of Reu, about three hundred years before Avram was there; its first king was Mitzrayim, a son of Cham (Shalshalet Hakabala, fol. 76. 1. Elmacinus, p. 29. apud Hottinger. Smegma, p. 274).
 
וַיִּרְא֤וּ אֹתָהּ֙ שָׂרֵ֣י פַרְעֹ֔ה וַיְהַֽלְל֥וּ אֹתָ֖הּ אֶל־פַּרְעֹ֑ה וַתֻּקַּ֥ח הָאִשָּׁ֖ה בֵּ֥ית פַּרְעֹֽה׃
 וּלְאַבְרָ֥ם הֵיטִ֖יב בַּעֲבוּרָ֑הּ וַֽיְהִי־ל֤וֹ צֹאן־וּבָקָר֙ וַחֲמֹרִ֔ים וַעֲבָדִים֙ וּשְׁפָחֹ֔ת וַאֲתֹנֹ֖ת וּגְמַלִּֽים׃
 
Gen 12:15 The שָׂרֵי sareiy princes’ of פַרְעֹה Pharaoh (Great house) saw her, and commended her before Pharaoh: and the woman was taken into Pharaoh's (Great house) house. Gen 12:16 And he treated אַבְרָם Avram (Father of a nation; Father exalted) well for her sake: and gave him sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels.
 
This stands in sharp contrast to Avram’s later refusal to accept gifts from the king of Sodom (Genesis 14:23). On that occasion he had been in a position of power, having just defeated the many kings who had come against him, here he is vulnerable and thus accepts those provisions offered to him.
 
Abarbanel notes that Avram’s actions were not motivated by greed but out of necessity, and that if Avram had refused the herds offered by Pharaoh he would have aroused suspicion and put himself and Sarai in further danger. Thus the subsequent divine actions seem to be the conclusion to a plan arranged in advance in order to make it possible for Avram to reconcile his wife and journey on in safety and prosperity. We should remember that God had promised to make him great. All of these events speak of design.
 
וַיְנַגַּ֨ע יְהוָ֧ה אֶת־פַּרְעֹ֛ה נְגָעִ֥ים גְּדֹלִ֖ים וְאֶת־בֵּית֑וֹ עַל־דְּבַ֥ר שָׂרַ֖י אֵ֥שֶׁת אַבְרָֽם׃
 
Gen 12:17 And struck יְהוָה HaShem (YHVH: Mercy) פַּרְעֹה Pharaoh (Great house) with plague (Genesis 20:17) that was great and it was also on Pharaoh’s household on the word of Sarai (My princess) the wife of אַבְרָם Avram (Father of a nation; Father exalted).
 
Rashi notes that the plague sent upon the household of Pharaoh made it impossible for Sarai to be sexually compromised. We may also interpret the literal translation of the text, “on the word of Sarai” to infer that Sarai had requested God’s protection. The plague is of course a foreshadowing of the plagues that will be sent against Egypt in preparation for the Exodus.
 
וַיִּקְרָ֤א פַרְעֹה֙ לְאַבְרָ֔ם וַיֹּ֕אמֶר מַה־זֹּ֖את עָשִׂ֣יתָ לִּ֑י לָ֚מָּה לֹא־הִגַּ֣דְתָּ לִּ֔י כִּ֥י אִשְׁתְּךָ֖ הִֽוא׃
 
Gen 12:18 And calling, פַּרְעֹה Pharaoh (Great house) to אַבְרָם Avram (Father of a nation; Father exalted), and said, “What is this that you’ve done to me? Why not tell me that she was your wife?
 
We should ask, “How did Pharaoh know that Sarai was Avram’s wife?” The text infers that Pharaoh suspected this from the outset and took her into his household anyway. Only when he experienced the plague did he regret his actions and call for Avram. It’s also possible that Sarai, seeing the opportunity afforded by the plague confessed the truth to Pharaoh, hoping he would free her from his household.
​
לָמָ֤ה אָמַ֙רְתָּ֙ אֲחֹ֣תִי הִ֔וא וָאֶקַּ֥ח אֹתָ֛הּ לִ֖י לְאִשָּׁ֑ה וְעַתָּ֕ה הִנֵּ֥ה אִשְׁתְּךָ֖ קַ֥ח וָלֵֽךְ׃
 
Gen 12:19 Why did you say, ‘She is my sister?’ So I might have taken her to me for a wife: now therefore behold your wife, take her, and walk away.”
 
Notice that Pharaoh had not yet slept with Sarai, “I might have taken her”. In both this situation and the latter incident of Genesis 20, God protects Sarai from sexual defilement.
 
וַיְצַ֥ו עָלָ֛יו פַּרְעֹ֖ה אֲנָשִׁ֑ים וַֽיְשַׁלְּח֥וּ אֹת֛וֹ וְאֶת־אִשְׁתּ֖וֹ וְאֶת־כָּל־אֲשֶׁר־לֽוֹ׃
 
Gen 12:20 And פַּרְעֹה Pharaoh (Great house) commanded his men concerning him: and they sent him away, with his wife, and all that he had.
 
It’s worth noting that Pharaoh and his retinue were significantly fearful of Avram’s God following the plague or else why would they let a man who had deceived them safely leave Egypt with all the riches he had acquired? Yet another correlation with the Exodus is seen here, in that the Egyptians loaded up the exiting people of Israel with goods in a fearful response to the plague of the first born.
 
This is thought by some to be the place of inception for the later Egyptian law forbidding Egyptians to eat with Hebrews (Genesis 43:32).
 
A Paraphrased overview using the meanings of the Hebrew names of Genesis 12:
 
Gen 12:1 Mercy said to the father of a nation, an exalted father, “Go, for your own sake, leave the idolatrous land of your relatives and your father’s house. I will show you the land that I’ve prepared for you: Gen 12:2 I will fashion of you a great nation, and I will bless you, and make your name great; and you will become a blessing: Gen 12:3 I will bless those that bless you, and swiftly curse the one that curses you: and the blessing in you will be for all the families of the earth.” Gen 12:4 So the father of a nation, an exalted father, went and did that which the Word of Mercy had directed him to do; and he went with the covering of his nephew: and the father of a nation, an exalted father, was seventy five years old when he departed out of the place where mountains were conquered. Gen 12:5 And the father of a nation, an exalted father, brought my princess, his wife, and a covering who was the son of his brother, and all their possessions that they had gathered, and the souls they had converted in the place where mountains were conquered; and they went out to walk in the land of the slave, merchants; and they came into the land of the slave, merchants. Gen 12:6 And as the father of a nation, an exalted father was passing through the land he reached as far as the place of responsibility, in the land of the Teacher. And the slave merchants were in the land. Gen 12:7 And Mercy appeared to the father of a nation, an exalted father and said, “Unto your seed will I give this land: and the father of a nation, an exalted father built there an altar of atonement, for Mercy Himself, Who appeared to him. Gen 12:8 And the father of a nation, an exalted father moved from there unto a mountain on the east of God’s house, and stretched out his tent, between God’s house on the west and the place of ruin on the east: and there he built an altar of atonement for Mercy Himself, and passionately called upon the name of Mercy. Gen 12:9 And the father of a nation, an exalted father pulled up his tent and journeyed on toward the south. Gen 12:10 And it came about that there was a famine in the land: and the father of a nation, an exalted father went down to the land of double distress to dwell there for a time; for the famine was grievous in the land. Gen 12:11 And it came to pass, when he came near to the land of double distress, that he said to my princess, his wife, “Behold, I know that you are a woman who is beautiful to look upon: Gen 12:12 Therefore it shall come to pass, when seeing you the people of double distress will say, ‘This is his wife’ and they will kill me, but they will keep you alive. Gen 12:13 Say, I plead with you, that you are my sister: that it may be well with me for your sake; and my soul shall live because of you.” Gen 12:14 And it came to pass, that when the father of a nation, an exalted father entered into the land of double distress, the people of double distress saw the woman that she was beautiful exceedingly. Gen 12:15 The princes’ of the king’s house saw her, and commended her before the king: and the woman was taken into the king's house. Gen 12:16 And he treated the father of a nation, an exalted father well for her sake: and gave him sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels. Gen 12:17 And Mercy struck the king and his household with plague on the request of my princess the wife of the father of a nation, an exalted father. Gen 12:18 And the king called the father of a nation, an exalted father, and said, “What is this that you’ve done to me? Why not tell me that she was your wife? Gen 12:19 Why did you say, ‘She is my sister?’ So I might have taken her to me for a wife: now therefore behold your wife, take her, and walk away.” Gen 12:20 And the king commanded his men concerning him: and they sent him away, with his wife, and all that he had.
 
© 2024 Yaakov Ben Yehoshua

Introduction:
 
This account is preceded by the Table of Nations—seventy in total (Genesis 10). This is where Judaism finds the basis for the symbolic interpretation of the number seventy as representing the nations. When we look at the wider canon of Scripture we see the number seventy used many times as both a metaphor representing the fullness of God’s promises to Israel and as a symbol of the overflow of God’s redemptive purposes toward the nations. Thus, seventy elders in the Sanhedrin (Numbers 11:24-34), seventy palm trees at the Eiylimah (palms) oasis on Israel’s journey away from Egypt (Exodus 15:27), seventy disciples sent out by Yeshua (Luke 10:1-24), and so on.
 
It's interesting to note that while the nations as a whole are mentioned, (albeit out of chronology, an obvious literary tool) prior to בָּבֶל Bavel, the descendants of שם Sheim (Semites) are singled out following this event. Also, in the Table of nations, שם Sheim, נח Noach’s first born, is listed last, so as to have his offspring named just prior to the story of the tower of בָּבֶל Bavel. This lineage is continued onward from פלג Peleg following the story of the tower.
 
In the previous chapter we were afforded a glimpse into the future, “By these were the nations divided in the earth after the flood.” In addition a specific reference is made to the origin of בָּבֶל Bavel, a city built by the wicked warrior נמרוד Nimrod (Rebellion) [Genesis 10:8-12].
 
The actions of humanity at בָּבֶל Bavel echo through time until they find their counter point at the outpouring of the רוח הקודש Ruach Ha-Kodesh (Holy Spirit) [Acts 2]. Humanity seeks to usurp God while God acts to reconcile humanity to Himself. The account of בָּבֶל Bavel affords us an opportunity to examine our motives and goals. When our vain efforts have come to nought, we may discover that letting go is the action that benefits us most.
 
“No one has ascended into heaven, but He who descended from heaven: the Son of Man.”
--Ha-Besora Al Piy Yochannan/John 3:13
 
The Text of Bereishit (Genesis) 11 Line Upon Line
 
 וַֽיְהִ֥י כָל־הָאָ֖רֶץ שָׂפָ֣ה אֶחָ֑ת וּדְבָרִ֖ים אֲחָדִֽים׃
 
Gen 11:1 And it came to pass that in all the earth/land כָל־הָאָרֶץ khol ha-aretz lips/language  שָׂפָה safah were one אֶחָת echatFS and words/speaking/things/essence/substances דְבָרִים d’variymP were one אֲחָדִים echadiymP.
 
If, as the Jewish sages suggest, the present narrative takes place in the year 1996 from Creation, 340 years after the flood. Then Noach and his children are still alive and Avraham would be 48 years old. This illuminates the remainder of the text in that it suggests that only Banot Ha-adam (Daughters or Children of man: idolaters) were involved in building the tower of Bavel (Confusion).
 
This means that Ben Ha-Elohiym (Sons or Children of the God: God fearers) like Noach, Sheim, Yafet, Avram, were not involved in the building of the tower of Bavel and were therefore not subject to the confusion that resulted. If this is correct, the building of the tower of Bavel is a type of antithesis to the building of the Ark. Thus the actions of humanity prove time and again that our every inclination is toward evil, that is, toward the yetzer ha-ra (the evil inclination).
 
If we read the Hebrew to mean that there was only one common language, we ask “What Language did the whole earth speak?” It’s important to remember that this account takes place before the conflagration of the previous chapter’s lineage (chronologically speaking).
 
The events of this chapter happen post flood, when the population was beginning to re-emerge, so the number of people involved, while substantial, would not have been even remotely comparable to later world population estimates. Therefore it is more than reasonable to expect that they shared the same language or had a lingua franca (unifying language) spoken by everyone as a bridge between the various people groups and their unique tribal dialects, in much the same way English is used as a trade language today throughout the world.
 
There are many debates as to what the common language may have been. The Hebrew folk singer Ehud Banay sings, “When the LORD said, ‘Let there be light,’ it was in the language of the Hebrew man.” This view is shared by both Rashi, who calls Hebrew the Holy Tongue and Mizrachi, who claims that Hebrew is the language by which the world was created. While this may be overly optimistic, as a Jew I tend to want to agree with Rashi, Mizrachi, and Ehud Banay. After all, the text of the Torah has been passed down to us in Ivriyt (Hebrew). The truth is there’s no way to prove conclusively what that singular language might have been. In the end it’s probably best not to claim ownership of something this mysterious, after all, “the hidden things are unto God alone.” (D’varim/Deuteronomy 29:29)
 
The latter phrasing of verse 1 can be read “the same words,” and may denote understanding in addition to speech. Meaning that they not only comprehended each other, but also understood each other and shared a common purpose. The Hebrew דבר davar (spoken word) may indicate the concept of a shared story or lineage, as in oral tradition. This corresponds to the flood narrative. The terms “Language” and “same words,” find their counterparts in verse 7 when God takes away both their common language and their common purpose. Why? Because their speech and purpose were in opposition to the speech and purpose of God. Their Human word (davar) sought, in pride to exalt itself. God’s Word (Davar) came down, humbling Himself even unto death on a cross. (Yochannan/John 1:14)
 
Of course we can also understand verse 1 of Genesis 11 to read:
 
“And it came to pass in all the earth that language was a complex unity and many languages were spoken as one.”
 
If this is the correct understanding then the emphasis is not on a single tongue or lingua franca, but on common understanding between languages. Put simply an early tribal diversity existed where everyone spoke both their own unique ethno-cultural language and also understood and spoke the languages of each of the other people groups of the known world.
 
וַֽיְהִ֖י בְּנָסְעָ֣ם מִקֶּ֑דֶם וַֽיִּמְצְא֥וּ בִקְעָ֛ה בְּאֶ֥רֶץ שִׁנְעָ֖ר וַיֵּ֥שְׁבוּ שָֽׁם׃
 
Gen 11:2 And it came to pass, as they journeyed from the east, forward מִקֶּדֶם mikedem, that they found a valley in the earth in שִׁנְעָר Shinar (Casting Out, or Scattering In All Manner Of Ways) and dwelt there.
 
They journeyed from the east (that is from the area surrounding Ararat, where the ark rested and the sons of Noach began to repopulate the earth). Their journey took them from the vineyards of נח Noach (rest) to the plains of שִׁנְעָר Shinar (scattering), in the region of בָּבֶל Bavel (Confusion).
 
וַיֹּאמְר֞וּ אִ֣ישׁ אֶל־רֵעֵ֗הוּ הָ֚בָה נִלְבְּנָ֣ה לְבֵנִ֔ים וְנִשְׂרְפָ֖ה לִשְׂרֵפָ֑ה וַתְּהִ֨י לָהֶ֤ם הַלְּבֵנָה֙ לְאָ֔בֶן וְהַ֣חֵמָ֔ר הָיָ֥ה לָהֶ֖ם לַחֹֽמֶר׃
 
Gen 11:3 And said man to friend, “come, let’s make white bricks, and burn, burning them.” And they had the brick for stone, and pitch for cement.
 
The scribe of Genesis 11 Moses/Joshua (I see too many flaws in the redaction theory to give it any serious attention) are writing this for a Hebrew audience who are familiar with the concept of mud/clay and straw being used to construct bricks, given their history of slavery and brick making for Pharaoh in Egypt (Probably Ramses II). In the Promised Land Israel used stone for altars and larger construction projects. Stone was readily available in Israel/Canaan, while clay was the predominant resource in Mesopotamia (Modern Iran).
 
Why does the author detail the building materials and process used to build the Ziggurat—an ancient pagan temple, usually associated with the worship of the heavens? It’s more than likely that this description reminded Israel of her slavery. It is possible that slaves were used for the tower of Bavel project. Or, with the future in view, perhaps the scribe was pointing to the Hebrew altars—method of worship—humble stone structures, standing in stark contrast to the majestic Ziggurat—a pagan temple tower.
 
וַיֹּאמְר֞וּ הָ֣בָה׀ נִבְנֶה־לָּ֣נוּ עִ֗יר וּמִגְדָּל֙ וְרֹאשׁ֣וֹ בַשָּׁמַ֔יִם וְנַֽעֲשֶׂה־לָּ֖נוּ שֵׁ֑ם פֶּן־נָפ֖וּץ עַל־פְּנֵ֥י כָל־הָאָֽרֶץ׃
 
Gen 11:4 And they said, “Come, let’s build a city of anguish and terror עִיר iyr and a tower, whose head reaches into the heavens; and let us fashion וְנַעֲשֶׂה vena’aseh: make from something) for ourselves a name שֵׁם Sheim (Figuratively, a god e.g. HaShem), lest we be scattered abroad upon the face of all the earth.”
 
“Let us build a city with a tower—Ziggurat, temple—that reaches the heavens.”
 
Jewish tradition suggests that these are the words of Nimrod (rebellion) to his people (Pirke Eliezer, c. 24.) A careful reading of the text alongside the knowledge that righteous men like Noach and Avram were living at the time, confirms that Children of God (b’nai ha-Elohim: God fearers) did not participate in the building of the tower.
 
The Targums of both Yonatan and Yerushalayim read:
 
"Let us build in the midst of it a temple of worship on the top of it, and let us put a sword into his (the idol's) hand.''
 
The Jewish sages explain that Nimrod was the primary instigator of this rebellion and that he planned to build a tower to the heavens and from it wage war against God. Thus the Midrashim perceive sinister motives in the building of the tower.
 
The prideful statement of 11:2 is echoed in Yishayahu/Isaiah 14:13-14, a passage, which speaks of the king of Babylon and is also understood to be an admonishment against ha-Satan—the adversary, the Devil, Satan.
 
“But you said in your core being/heart,
‘I will ascend to the heavens;
I will raise my throne above the stars of Elohiym/God,
And I will sit on the mount of assembly
In the recesses of the north.
 
‘I will ascend above the heights of the clouds;
I will make myself like the Most High.’”
 
Yishayahu/Isaiah 14:13-14 [Author’s translation]
 
“Otherwise we will be scattered over the whole earth.” The people saw safety in numbers, security in their own combined efforts. In their attempt to achieve their own security without God, they reaped the very thing they were most afraid of and were scattered throughout the earth. (V.8-9)
 
As we read of this tower to the heavens we are also reminded of Jacob’s dream at Bethel/Ha-makum (Temple Mount) regarding the ladder or stairway to the heavens. (Genesis 28:17) Yeshua tells us that He is that ladder/stairway. (Yochannan/John 1:51) The anti-thesis to the tower of Bavel.
 
The phrase, “Let us fashion for ourselves a name” can be understood to mean either, “Let us fashion our own god” or, “Let us fashion an image of ourselves as god”. In each instance the Hebrew, “Sheim” can be understood as a representation of HaShem (The Name), which refers to the One God YHVH. In this case the intention is to usurp that Name and adopt it as their own. In other words this statement translates, “I am become god”.
 
 וַיֵּ֣רֶד יְהוָ֔ה לִרְאֹ֥ת אֶת־הָעִ֖יר וְאֶת־הַמִּגְדָּ֑ל אֲשֶׁ֥ר בָּנ֖וּ בְּנֵ֥י הָאָדָֽם׃
 
Gen 11:5 And descending, יהוה HaShem (YHVH: Merciful) observed and considered לִרְאֹת  lire’ot the city of anguish and terror אֶת־הָעִיר et haiyr) and the tower, which had been built by the children of the humanity הָאָדָם ha-adam.
 
It’s worth noting that the proper Name HaShem (YHVH), which denotes mercy, is used throughout this account. God is acting here, not as judge but as Merciful Deliverer.
 
“The LORD (HaShem) came down…”
 
Of course God, in Whom all things exist and have their being need not come down. This is said to convey a sense of intimacy and approach of manifest presence to the human reader. In addition to the obvious anthropomorphism there is a literary irony here. God descends in order to see the highest of humanity’s achievements. This is also a beautiful type for Messiah, “the Word became flesh and dwelt among us.” (Yochannan/John 1:14)
 
“To see what the children/daughters of humanity (Hebrew Banot ha-adam, daughters of men, a counterpart to the Hebrew ben ha-Elohim, sons or children of God) were building.” Daughters or children of men means non God fearers or pagans: Sons of God is interpreted to mean God fearers or worshippers of YHVH.
 
As stated, we know that in Him (God) all things exist and have their being (Acts 17:28). God need not come down or see; this is an obvious use of anthropomorphism, both these terms are meant to convey to the reader the present and perpetual reality of a God who continues to participate in His creation. Yeshua said, “My Father is always at His work.”(Yochannan/John 5:17)
 
וַיֹּ֣אמֶר יְהוָ֗ה הֵ֣ן עַ֤ם אֶחָד֙ וְשָׂפָ֤ה אַחַת֙ לְכֻלָּ֔ם וְזֶ֖ה הַחִלָּ֣ם לַעֲשׂ֑וֹת וְעַתָּה֙ לֹֽא־יִבָּצֵ֣ר מֵהֶ֔ם כֹּ֛ל אֲשֶׁ֥ר יָזְמ֖וּ לַֽעֲשֽׂוֹת׃
 
Gen 11:6 And said יהוה HaShem (YHVH: Merciful), “Behold, now. Pay attention, the people are one אֶחָד echad (a complex unity), and their lips/language are one אַחַת achatF; and all of them in this, begin to profane, defile, pollute and desecrate הַחִלָּם ha-chilam: and accomplishing, now nothing will restrain them, which they have purposed to fashion לַעֲשוֹת la’asot…
 
“HaShem said, ‘Behold, they are one people, and they all have the same language. And this is what they have begun to do, and now nothing which they purpose to do will be impossible for them.”
 
Not, “nothing will be impossible for them” but “nothing which they purpose to do will be impossible for them.” The purposes of fallen humanity will never equate to the higher thoughts and purposes of God. The hidden things are unto God alone, we will only ever have partial knowledge, with which to achieve limited goals (Deut. 29:29). We may achieve all that we set out to achieve, but in the end it will lead to death. God’s purpose here is not to stunt our growth, rather He works to protect us from growing in vain. A plant rooted in poisoned soil may grow for a time but eventually it will die, rotting away from the root. God would have us planted in good soil: sometimes that means He will turn over the field, replace the soil and start again with a new crop.
 
הָ֚בָה נֵֽרְדָ֔ה וְנָבְלָ֥ה שָׁ֖ם שְׂפָתָ֑ם אֲשֶׁר֙ לֹ֣א יִשְׁמְע֔וּ אִ֖ישׁ שְׂפַ֥ת רֵעֵֽהוּ׃
 
Gen 11:7 Come, let us descend, and there confuse their lips/language, so that they will not hear, perceive or understand, a man's lips/language to his friend.”
 
“Come, let us go down and confuse their language so they will not understand each other.”
 
To whom does “Us” refer? Some believe this refers to the Unity of God: Father, Son and Spirit. Others hold the view that God is speaking with the heavenly council of angels. Both interpretations are acceptable, there is no need to choose one over the other.
 
The terms: a. confuse, b. language and c. not understand, counter their positive forms in verse 1. It was impossible for humanity in its fallen state to maintain a universal tongue, in light of the powerful work of God. The text doesn’t tell us how long the confusing of the language took, it may have happened instantaneously or over a period of time. Either way, the final result is the same. When human beings seek to become God, confusion and chaos ensue.
 
וַיָּ֨פֶץ יְהוָ֥ה אֹתָ֛ם מִשָּׁ֖ם עַל־פְּנֵ֣י כָל־הָאָ֑רֶץ וַֽיַּחְדְּל֖וּ לִבְנֹ֥ת הָעִֽיר׃
 
Gen 11:8 Scattering, יהוה HaShem (YHVH: Merciful), them there upon the face of all the earth: to stop them establishing the city of anguish and terror.
 
“The LORD scattered them from there all over the earth and they stopped building the city.”
 
The very thing humanity sought to protect itself against was brought upon her by God. The LORD disturbed their security and pride, scattering them throughout the earth and leaving them vulnerable. God did this for the good of humanity, that we might seek out the security found in Him rather than pursue false security through our own efforts.
 
עַל־כֵּ֞ן קָרָ֤א שְׁמָהּ֙ בָּבֶ֔ל כִּי־שָׁ֛ם בָּלַ֥ל יְהוָ֖ה שְׂפַ֣ת כָּל־הָאָ֑רֶץ וּמִשָּׁם֙ הֱפִיצָ֣ם יְהוָ֔ה עַל־פְּנֵ֖י כָּל־הָאָֽרֶץ׃
 
Gen 11:9 Accordingly it is called by the name בָּבֶל Bavel (confusion); because there confusion was caused by יהוה HaShem (YHVH: Merciful), and the lips/languages of all the earth from there were scattered by יהוה HaShem (YHVH: Merciful) upon the face of all the earth.
 
The word בָּבֶל Bavel (Meaning confusion in Hebrew) is of Akkadian origin and in their language means “gateway to a god.” בָּבֶל Bavel is also the Hebrew word for Babylon (the location of these events) this word probably had its inception at the time of this event in earth history. The Hebrew scribes (Moses/Joshua) clearly intend a word play with the similar Hebrew word בלל balal, meaning “confusion.” Why then does the author, inspired by God, use Hebrew characters to name the city by transliterating an Akkadian word? Remembering that this is the first mention of the name of this city in the Scriptures. Should he not have simply used בלל balal to name both the city and reflect the lesson of the story, thus avoiding confusion? (Pun intended) Perhaps we should take note of the two clear meanings here and the chronology of the events of the text. We must remember that all the Nations spoke one tongue (possibly a lingua franca) and that the intent of their building was to reach God or a god, or to become gods through their own efforts, thus בָּבֶל Bavel (gateway to a god). This they sought in accordance with their fallen pride. We call this idolatry (the root of all evil). Now, having failed (the scribe, writing this retrospectively) they have had their language confused (בלל balal).
 
How does the scribe best show the reality of what has taken place? Perhaps he shows us by using the Akkadian word transliterated into Hebrew. Rashi in his famous commentary, did a similar thing with French words, transliterating the modern French into his own form of Hebrew. The author of Genesis is aware that a Hebrew reader will observe the word play (or miss-spelling as it were) and glean both meanings, having understood the story to teach a profound and pivotal spiritual truth. What is that truth? That humanity in its arrogance seeks to reach or become God by its own efforts (Bavel), and God, knowing that by trying to do this humanity will destroy itself, comes down and confuses (balal) their efforts; thus slowing humanity’s rapid journey toward its own extinction (both physical and spiritual, Hebrew thought does not separate the two).
 
In this account we learn that our own attempts to make a way to or become God will end in confusion. All that we do for God is sin, while all that we do from and with God is righteousness (right action born of the Spirit in Messiah as a result of His atoning blood shed for us.)
 
We are saved through God coming down, not by our going up. 
 
“No one has ascended into heaven, but He who descended from heaven: the Son of Man.”
--Yochannan/John 3:13
 
The Generations of Sheim (Name) and the beginning of the origin story of Israel
 
Genesis 11:10-32 gives us the lineage from Sheim to Avram, who would be ha-Ivriy—the Hebrew—grandfather of the nation of Israel (Jacob). It seems that the Author intends a type for the Gospel here; the efforts of humanity to reach deity are futile, God himself will use the weakest of nations, even a single man, to bring about His saving work, thus redeeming humanity and saving us from ourselves.
 
The genealogy of the previous chapter gives foundation to the fact that there are 10 generations between Noach and Avram, indicating the completeness in Avraham’s calling and the mercy of God upon the rebellious acts of humanity. This genealogy differs in presentation from the genealogy of the previous chapter because its purpose is to show the connection between Sheim and Avram (Ha-Ivriy: The Hebrew). Thus the genealogy is listed through the line of Arfachshad (light trickles from the breast), indicating that this is a genealogy of light, born at the breast of HaShem.
 
As a remez (hint) of deeper meaning this genealogy also shows the link between The Shem (God) and Avram (Father of a people: Israel. Who will become the father of many peoples, Avraham, the father of all who will believe). A third reading will discover the sod (mystery), that reveals God (HaShem) as Av (Father), ra (Great: rabah), am (the people: Israel), and subsequently, “God of the peoples” Av-ra-h’-am.
 
אֵ֚לֶּה תּוֹלְדֹ֣ת שֵׁ֔ם שֵׁ֚ם בֶּן־מְאַ֣ת שָׁנָ֔ה וַיּ֖וֹלֶד אֶת־אַרְפַּכְשָׁ֑ד שְׁנָתַ֖יִם אַחַ֥ר הַמַּבּֽוּל׃
 וַֽיְחִי־שֵׁ֗ם אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־אַרְפַּכְשָׁ֔ד חֲמֵ֥שׁ מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
וְאַרְפַּכְשַׁ֣ד חַ֔י חָמֵ֥שׁ וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־שָֽׁלַח׃
 וַֽיְחִ֣י אַרְפַּכְשַׁ֗ד אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־שֶׁ֔לַח שָׁלֹ֣שׁ שָׁנִ֔ים וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
 וְשֶׁ֥לַח חַ֖י שְׁלֹשִׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־עֵֽבֶר׃
 וַֽיְחִי־שֶׁ֗לַח אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־עֵ֔בֶר שָׁלֹ֣שׁ שָׁנִ֔ים וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
 
Gen 11:10 These are the generations תּוֹלְדֹת toldot of שֵׁם Sheim (Name): שֵׁם Sheim was a hundred years old, and begat that specific אֶת־אַרְפַּכְשָׁד Arfachshad (light trickles from the breast) two years after the flood: Gen 11:11 And שֵׁם Sheim (Name) lived after he begat אֶת־אַרְפַּכְשָׁד Arfachshad (light trickles from the breast) five hundred years, and begat sons and daughters. Gen 11:12 And אֶת־אַרְפַּכְשָׁד Arfachshad (light trickles from the breast) lived thirty five years, and begat the specific אֶת־שָלַח Shalach (Sprout, go forth, new life): Gen 11:13 And אֶת־אַרְפַּכְשָׁד Arfachshad (light trickles from the breast) lived after he begat שָלַח Shalach (Sprout, go forth, new life) four hundred and three years, and begat sons and daughters. Gen 11:14 And שָלַח Shalach (Sprout, go forth, new life) lived thirty years, and begat that specific אֶת־עֵבֶר Eiver (The region beyond): Gen 11:15 And שָלַח Shalach (Sprout, go forth, new life) lived after he begat עֵבֶר Eiver (The region beyond) four hundred and three years, and begat sons and daughters.
 
The Name produced light from His breast and the light produced new life. That new life lived in the region beyond.
 
 וַֽיְחִי־עֵ֕בֶר אַרְבַּ֥ע וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־פָּֽלֶג׃ וַֽיְחִי־עֵ֗בֶר אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־פֶּ֔לֶג שְׁלֹשִׁ֣ים שָׁנָ֔ה וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ וַֽיְחִי־פֶ֖לֶג שְׁלֹשִׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־רְעֽוּ׃
 וַֽיְחִי־פֶ֗לֶג אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־רְע֔וּ תֵּ֥שַׁע שָׁנִ֖ים וּמָאתַ֣יִם שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃ 
 
Gen 11:16 And עֵבֶר Eiver (The region beyond) lived thirty four years, and begat that specific אֶת־פֶּלֶג Peleg (division): Gen 11:17 And עֵבֶר Eiver (The region beyond) lived after he begat פֶּלֶג Peleg (division) four hundred and thirty years, and begat sons and daughters. Gen 11:18 And פֶּלֶג Peleg (division) lived thirty years, and begat that specific אֶת־רְעוּ Reu (Friend): Gen 11:19 And פֶּלֶג Peleg (division) lived after he begat רְעוּ Reu (Friend) two hundred and nine years, and begat sons and daughters.
 
Division was born from the region beyond and after some time a friend was born out of division.
 
וַיְחִ֣י רְע֔וּ שְׁתַּ֥יִם וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־שְׂרֽוּג׃
 וַיְחִ֣י רְע֗וּ אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־שְׂר֔וּג שֶׁ֥בַע שָׁנִ֖ים וּמָאתַ֣יִם שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
 וַיְחִ֥י שְׂר֖וּג שְׁלֹשִׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־נָחֽוֹר׃
 וַיְחִ֣י שְׂר֗וּג אַחֲרֵ֛י הוֹלִיד֥וֹ אֶת־נָח֖וֹר מָאתַ֣יִם שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
 
Gen 11:20 And רְעוּ Reu (Friend) lived thirty two years, and begat that specific אֶת־שְׂרוּג Serug (branch): Gen 11:21 And רְעוּ Reu (Friend) lived after he begat שְׂרוּג Serug (branch) two hundred and seven years, and begat sons and daughters. Gen 11:22 And שְׂרוּג Serug (branch) lived thirty years, and begat Nachor (Snorting, Noble, Freeman): Gen 11:23 And שְׂרוּג Serug (branch) lived after he begat that specific אֶת־נָחוֹר Nachor (Snorting, Noble, Freeman) two hundred years, and begat sons and daughters.
 
The friend gave birth to a branch and the branch gave birth to a freeman.
 
 וַיְחִ֣י נָח֔וֹר תֵּ֥שַׁע וְעֶשְׂרִ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־תָּֽרַח׃
וַיְחִ֣י נָח֗וֹר אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־תֶּ֔רַח תְּשַֽׁע־עֶשְׂרֵ֥ה שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃
 וַֽיְחִי־תֶ֖רַח שִׁבְעִ֣ים שָׁנָ֑ה וַיּ֙וֹלֶד֙ אֶת־אַבְרָ֔ם אֶת־נָח֖וֹר וְאֶת־הָרָֽן׃
 
Gen 11:24 And נָחוֹר Nachor (Snorting, Noble, Freeman) lived nine and twenty years, and begat that specific אֶת־תָּרַח Terach (Seek the Spirit: tur-ruach): Gen 11:25 And נָחוֹר Nachor (Snorting, Noble, Freeman) lived after he begat תָּרַח Terach (Seek the Spirit: tur-ruach) an hundred and nineteen years, and begat sons and daughters. Gen 11:26 And תֶרַח Terach (Seek the Spirit: tur-ruach) lived seventy years, and begat that specific אֶת־אַבְרָם Avram (Father of a great people or, Great Father of a people), that specific אֶת־נָחוֹר Nachor (Snorting, Noble, Freeman), and that specific אֶת־הָרָן Haran (Mountain climber).
 
The freeman gave birth to those seeking the Spirit and those seeking the Spirit gave birth to the father of a great nation and to a freeman and one who ascended the mountain.
 
The Generations of Terach [Seek the Spirit]
 
וְאֵ֙לֶּה֙ תּוֹלְדֹ֣ת תֶּ֔רַח תֶּ֚רַח הוֹלִ֣יד אֶת־אַבְרָ֔ם אֶת־נָח֖וֹר וְאֶת־הָרָ֑ן וְהָרָ֖ן הוֹלִ֥יד אֶת־לֽוֹט׃
 
Gen 11:27 Now these are the generations תּוֹלְדֹת toldot of תֶרַח Terach: תֶרַח Terach (Seek the Spirit: tur-ruach) begat that specific אֶת־אַבְרָם Avram (Father of a great people or, Great Father of a people), נָחוֹר Nachor (Snorting, Noble, Freeman), and הָרָן Haran (Mountain climber); and הָרָן Haran (Mountain climber) begat that specific אֶת־לֽוֹט Lot (covering).
 
These are the generations of those who sought the Spirit. Those who were seeking the Spirit gave birth to a father of a great people, who scaled a mountain and received a covering.
 
וַיָּ֣מָת הָרָ֔ן עַל־פְּנֵ֖י תֶּ֣רַח אָבִ֑יו בְּאֶ֥רֶץ מוֹלַדְתּ֖וֹ בְּא֥וּר כַּשְׂדִּֽים׃
 
Gen 11:28 And הָרָן Haran (Mountain climber) died before his father תֶרַח Terach (Seek the Spirit: tur-ruach) in the land of his birth, in אוּר Ur (Flame, light) of the כַּשְׂדִּים Kasdiym (Increasing ones: a plural form of kesed [increase]).
 
The one who climbed the mountain died in the presence of the one seeking the light in the land of his birth in the light of the increasing ones.
 
וַיִּקַּ֨ח אַבְרָ֧ם וְנָח֛וֹר לָהֶ֖ם נָשִׁ֑ים שֵׁ֤ם אֵֽשֶׁת־אַבְרָם֙ שָׂרָ֔י וְשֵׁ֤ם אֵֽשֶׁת־נָחוֹר֙ מִלְכָּ֔ה בַּת־הָרָ֥ן אֲבִֽי־מִלְכָּ֖ה וַֽאֲבִ֥י יִסְכָּֽה׃
 
Gen 11:29 And אַבְרָם Avram (Father of a great people or, Great Father of a people) and נָחוֹר Nachor (Snorting, Noble, Freeman) took to themselves wives: the name of אַבְרָם Avram’s (Father of a great people or, Great Father of a people) wife was שָׂרָי Saray (My Princess); and the name of נָחוֹר Nachor’s (Snorting, Noble, Freeman) wife, מִלְכָּה Milkah (Queen), the daughter of הָרָן Haran (Mountain climber), the father of מִלְכָּה Milkah (Queen), and the father of יִסְכָּה Yiskah (she will look out, she will see).
 
The father of a great people and a freeman took wives, the father of a great people married a Princess and the freeman married a Queen, the daughter of the one who ascended the mountain: he had also begotten she who will see.
 
וַתְּהִ֥י שָׂרַ֖י עֲקָרָ֑ה אֵ֥ין לָ֖הּ וָלָֽד׃
 וַיִּקַּ֨ח תֶּ֜רַח אֶת־אַבְרָ֣ם בְּנ֗וֹ וְאֶת־ל֤וֹט בֶּן־הָרָן֙ בֶּן־בְּנ֔וֹ וְאֵת֙ שָׂרַ֣י כַּלָּת֔וֹ אֵ֖שֶׁת אַבְרָ֣ם בְּנ֑וֹ וַיֵּצְא֨וּ אִתָּ֜ם מֵא֣וּר כַּשְׂדִּ֗ים לָלֶ֙כֶת֙ אַ֣רְצָה כְּנַ֔עַן וַיָּבֹ֥אוּ עַד־חָרָ֖ן וַיֵּ֥שְׁבוּ שָֽׁם׃
 וַיִּהְי֣וּ יְמֵי־תֶ֔רַח חָמֵ֥שׁ שָׁנִ֖ים וּמָאתַ֣יִם שָׁנָ֑ה וַיָּ֥מָת תֶּ֖רַח בְּחָרָֽן׃
 
Gen 11:30 But שָׂרָי Saray (My Princess) was barren; she had no child. Gen 11:31 And תָּרַח Terach (Seek the Spirit: tur-ruach) took אַבְרָם Avram (Father of a great people or, Great Father of a people) his son, and לֽוֹט Lot (covering) the son of הָרָן Haran (Mountain climber) his son's son, and שָׂרָי Saray (My Princess) his daughter in law, his son אַבְרָם Avram’s (Father of a great people or, Great Father of a people)  wife; and they went forth with them from אוּר Ur (Flame, light) of the כַּשְׂדִּים Kasdiym (Increasing ones: a plural form of kesed [increase]), to go into the land of כְּנַעַן Kenaan (Lowland, Slave, Merchant, Servant); and they came unto הָרָן Haran (Mountain climber), and dwelt there. Gen 11:32 And the days of תֶרַח Terach (Seek the Spirit: tur-ruach) were two hundred and five years: and תֶרַח Terach (Seek the Spirit: tur-ruach) died in (Mountain climber).
 
The princess was unable to have children so the one seeking the Spirit took her husband, the father of a great nation and the covering from the one who ascended the mountain and the princess; and went out from the light of the increasing ones to go into the land of slavery. And they came to the mountain of ascent and lived there. The one seeking the Spirit died on the mountain of ascent.
 
A Paraphrase of Genesis 11:10-32
Using the Meanings of the Genealogical Names
 
The following paraphrase should be treated as a remez (hint) based allegory which uses the p’shat (plain) meaning of the Hebrew names to generate a d’rash (comparative teaching) or mashal (parable) and nothing more. I am in no way suggesting that this is the p’shat (plain) meaning of the text, which is an historical, literal genealogy recording the link between Shem and Avram.
 
I have represented the meanings of the Hebrew names to the best of my understanding and where the names have multiple meanings I have chosen the meaning that I believe best fits the present text in light of the metanarrative of the Biblical Canon.
 
The Generations of the Name: A Paraphrase Using Name meanings (Genesis 11:10-26)
 
The Name produced light from His breast and the light produced new life. That new life lived in the region beyond. Division was born from the region beyond and after some time a friend was born out of division. The friend gave birth to a branch and the branch gave birth to a freeman. The freeman gave birth to those seeking the Spirit and those seeking the Spirit gave birth to the father of a great nation and to a freeman and one who ascended the mountain.
 
The Generations of those who seek the Spirit: A Paraphrase Using Name meanings (Genesis 11:27-32)
 
These are the generations of those who sought the Spirit. Those who were seeking the Spirit gave birth to a father of a great people, who scaled a mountain and received a covering. The one who climbed the mountain died in the presence of the one seeking the light in the land of his birth in the light of the increasing ones. The father of a great people and a freeman took wives, the father of a great people married a Princess and the freeman married a Queen, the daughter of the one who ascended the mountain: he had also begotten she who will see. The princess was unable to have children so the one seeking the Spirit took her husband the father of a great nation and the covering from the one who ascended the mountain and the princess and went out from the light of the increasing ones to go into the land of slavery. And they came to the mountain of ascent and lived there. The one seeking the Spirit died on the mountain of ascent.
 
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