Gen 7:1 And saying HaShem (Merciful) to Noach (Comfort, rest), “Come (Bo), you and all your household into the vessel; for you have I seen righteous (tzadik) before my face in this generation.
 
Up until this point the name Elohim has been used, indicating the Just Judge of the universe, now, the sacred name HaShem (YHVH) is used to convey G-d’s mercy. In His mercy G-d redeemed Noach and his family, whom, by their own merits did not deserve to be saved. For it is Noach alone whom G-d speaks of when He says, “For you [singular] have I seen righteous…” (cf. Gen 6:8).
 
Notice the remez (hint) in the names used. The Merciful One calls Noach, whose name means rest and comfort, to come into a place of safety, security, rest and comfort. Why? Because G-d has perceived Noach’s inherent desire to serve Him and accept His offer of covering atonement. This has set Noach apart in his generation. This is why the text says, “Bador ha-zeh”, in the generation that is now.
 
“For if G-d did not spare angels when they sinned, but cast them into the abyss and committed them to pits of darkness, reserved for judgment; and did not spare the ancient world, but preserved Noach, a herald of righteousness, with seven others, when He brought a deluge upon the world of the ungodly;” –2 Peter 2:4-5
 
Noach is seen as a herald or preacher of righteousness. This can be interpreted to mean that Noach himself is a symbol and therefore a sign to all generations, one whose story heralds righteousness; and it can be understood to refer to his literally warning his own generation of the coming judgement of G-d.
 
“Through trust Noach, being warned by G-d about things not yet seen, in reverent awe prepared a vessel for the salvation of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith.” –Hebrews 11:7
 
The writer of Hebrews confirms the fact that Noach’s salvation, like that of all human beings, is based on his having accepted the gift of G-d by trust/faith (emunah). Though he was comparatively righteous in his generation, he was saved by faith in the righteousness of G-d and obedience to G-d’s call. Noach’s obedience was also a seal and confirmation of the coming judgement of the flood.
 
The drash (comparative halakhic meaning) here, is one that teaches security and rest through obedience. We cannot hope to obtain rest and comfort from G-d if we fail to act in obedience to His call. Yeshua says:
 
“Come unto Me all you who grow weary, tired and exhausted, and are burdened by an oppressive load, and I will give you rest, comfort, peace and wholeness.” –Matthew 11:28
​
 Gen 7:2 Of every beast (B’heimah), the clean, pure (ha-t’horah) you shall take seven, seven of the male and his female: and of the beasts (ha-b’heimah) that are not clean, pure (t’horah) them, take two, the male and his female. Gen 7:3 Also, flying creatures of the heavens by sevens, the male and the female; to keep offspring, seed, alive upon the face of all the earth.
 
Although it is Moses who is recording these details, he is not imposing his own view of clean and unclean animals upon the narrative retrospectively, rather he is recording what has been revealed to him by G-d: that Noach was already aware of a distinction between clean and unclean animals and between the Holy and the mundane. G-d, knowing the end from the beginning is now ensuring that the clean animals will be plentiful in the future, for use in the sacrificial system and as kosher flesh, designations which will follow at a much later date (given at Sinai), pursuant to G-d’s giving of animal life for food in Genesis 9:3.
 
Both the clean and unclean animals are brought into the vessel in breeding pairs for the purpose of sustaining the existence of each kind, meaning that subsequent varieties of species are adapted from the DNA present in each base pair that were secured on the vessel. This silences arguments from secular science that suggest that there was not enough room on the vessel for all the varieties of species that exist today.
 
This verse begins a rhythm of completion, using the number seven to signify both the unique sacred role of the clean animals and the completion of the work of bringing all the various kinds of land dwelling animals into the safe haven of the vessel.
 
Gen 7:4 For in seven days, I will cause it to rain upon the earth forty days and nights; and wipe out all living substance that I have fashioned (asah) upon the face of the ground (ha-adamah).
 
The seven days are employed in mercy, giving the populace a final opportunity to repent (sevens are used in the book of Revelation in a similar way), and as a sign of completion. Seven is also attached to grief in Hebrew thought, thus Rashi suggests that these seven days were days of mourning for the loss of Methuselah.
 
The forty days and nights are both literal and symbolic. The number 40 signifies the convergence of the completion of something and the birth of something new (Exodus 16:35; 24:18; 34:28; Deut. 9:11; 25; Judges 3:11; 1 Sam 4:18; 17:16; 2 Sam 5:4; Matt. 4:2; Luke 4:2; ).
 
Gen 7:5 And fashioned (asah) Noach, all that which HaShem instructed him. Gen 7:6 And Noach was six hundred years old, and deluge, flood came, waters upon the earth (ha-aretz).
 
As G-d prepares to bring judgement against all that He has asah (fashioned), Noach asah (fashions) the practical elements commanded by G-d for his deliverance. Thus we see Ha-Elohim (Judge) and HaShem [YHVH] (Merciful) at work in the redemptive story of humanity.
 
Gen 7:7 And Noach went in, and his sons, and his wife, and his sons' wives with him, into the ark, because of the waters of the flood.
 
Based on the phrase, “because of the waters of the flood.” And verse 7:10, which says, “after seven days”, it is possible to interpret an additional seven days, making a total of fourteen days prior to the waters reaching a destructive level. If this is the correct reading then Noach and his household didn’t go into the vessel until the deluge had begun. This indicates that at the time they entered the vessel, the flooding had not yet reached unusually high levels. However, by the time the general populace realized the gravity of what was happening, it hit them like a tidal wave (both literally and metaphorically), because they had been going about life as usual, presuming that the flood would recede and the land would return to its normal state. The New Testament explains that the returning of the Messiah will happen in a similar way:
 
“For the coming of the Son of Man [Yeshua] will be just like the days of Noach. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noach entered the vessel, and they didn’t understand until the flood came and took them all away; so will the coming of the Son of Man [Yeshua] be.” –Matthew 24:37-39
 
Gen 7:8 From the beast (B’heimah), the clean, pure (ha-t’horah), and from the beast (B’heimah) not clean, pure, and from the flying creatures fowls, and of everything that creeps upon the earth,
Gen 7:9 There went in two and two unto Noach into the vessel, the male and the female, as G-d (Elohim) had commanded Noach.
 
The animals, possibly driven by the rising flood waters and drawn by ha-Elohim (the Judge), came in to Noach, just as Noach had come in to G-d’s rest and security within the vessel.
 
Noach’s obedience to G-d meant that G-d worked in Noach’s favour to fulfil all that He had asked of Noach, bringing the animals to him. When we obey G-d in the face of seemingly insurmountable odds, He works in our favour to bring about the completion of that which He has instructed.
 
Gen 7:10 And it came to pass after seven days, the waters and water of the flood came over the earth (ha-aretz).
 
These may be seven more days, or they may simply be the seven days mentioned previously. Either way, the waters rose gradually and were now at a level where they were covering the land but not yet deep enough to float the vessel.
 
Gen 7:11 In the six hundredth year of the life of Noach, in the month the second, in the seventeenth day of the month, in that day broke open all the springs of the great deep, and the windows of heaven were opened.
 
The very specific date is intended to convey an historical point in time that refutes conjecture regarding the supposed mythological elements of the story. The ancient Hebrew reads this as history.
 
While Rashi and Rabbi Eliezer of the Talmud seek to link the date to Rosh Hashanah, saying that the second month must therefore be Marcheshvan; I prefer the interpretation of Rabbi Yehoshua, who maintains that the second month is the month Iyar, the month which follows Nissan (Rosh HaShanah 11b). This seems most likely because since the time of the Exodus, the time of the writing down of the Torah, the Hebrew religious months have been determined according to the command of G-d to keep Nissan as the first month (Exodus 12:2).
 
This is significant in relationship to the story of the flood because the month of Nissan commemorates Israel’s deliverance from bondage in Egypt and metaphorically from slavery to sin and spiritual darkness. Israel arrived at Sinai in the third month (Exodus 19:1). Therefore, having initially left Egypt in the middle of the first month [Nissan] and because Israel arrived at Sinai at the beginning of the third month, we can determine that they must have been traversing the Red Sea/Sea of Reeds in the second month [Iyar]. It is not a great stretch to suggest that Israel crossed the Red Sea on the seventeenth day of the second month. This means that covering by water as a symbol of death and resurrection, took place at the same time of year in both instances.
 
The flood also marks Noach’s deliverance from the wickedness of a debauched generation. Both Noach and the Israelites are delivered through a great act of G-d’s judgement and through the symbolic cleansing of water. This in turn corresponds to the deliverance of all humanity through the covering/atoning flood of Yeshua’s blood, which bore fruit in the second month, the month following Nissan, when the risen Messiah appeared bodily to His followers for forty days prior to returning to the heavens, ten days after the 17th of Iyar. In Hebrew thought the number 10 is a symbol of completion and fulfilment. Thus the Messiah Yeshua completes and fills the work of covering and at the same time, the judgement of G-d is issued against humanity for the final time, offering escape from the final flood (Day of the L-rd) through the second Adam (Noach), Yeshua, Who calls us to, “Come” into His vessel/Ark, which is the community of believers [Church] both Jew and Gentile. Just as Noach’s righteous status covered his family, Yeshua’s righteousness covers the family of G-d.
 
The waters above and below the firmament gush forth in a deluge that covers the face of the earth. This is deliberate language that is used to recall the beginning of creation.
 
“In the beginning, creating from nothing (bara), Elohim made the waters of the sky, and He made the earth (eretz): And the earth came into existence, desolate (tohu) and vacant (bohu), and darkness (choshekh) was over the face of deep, surging, subterranean waters, and the Spirit, Wind, Breath of Elohim brooded (Like a mother eagle), relaxed, over the face of the waters. –Genesis 1:1-2

Noach and his family are witnessing a judgement that will act as a catalyst for a type of new or renewed creation. This is an obvious foreshadowing of the judgement of G-d at the end of days, which will be followed by a new heavens and new earth in fulfilment and completion of G-d’s redemptive plan for humanity. Noach (Rest, comfort) is seen as a type for the second Adam (humanity), the Messiah Yeshua (Salvation). Rest and comfort will come to humanity through Salvation.
 
Gen 7:12 And it came to pass that the rain was upon the earth forty days and forty nights.
Gen 7:13 In substance the same day entered Noach, and Shem, and Cham, and Yefet, the sons of Noach, and Noach's wife, and the three wives of his sons with them, into the vessel;
 
The same day means the same day that the flood began. Noach and his family alone were redeemed in the vessel. This is confirmed by the New Testament:
 
“For Messiah also has suffered once for sins, the just for the unjust, that He might bring us to G-d, being put to death in the flesh, but quickened by the Spirit: By which also He went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of G-d waited in the days of Noach, while the vessel (ark) was being prepared, wherein few, that is, eight souls were saved through water.” –1 Peter 3:18-20
 
“For if G-d did not spare angels when they sinned, but cast them into the abyss and committed them to pits of darkness, reserved for judgment; and did not spare the ancient world, but preserved Noach, a herald of righteousness, with seven others, when He brought a deluge upon the world of the ungodly;” –2 Peter 2:4-5
 
Gen 7:14 They, and every living creature, and all the cattle after their kind, and every creeping thing that creeps upon the earth after his kind, and every flying creature after his kind, every bird of every sort. Gen 7:15 And they went in to Noach (Comfort, rest) into the vessel, two and two of all flesh, which had the breath of living (Chayim).
 
Four of the five categories of created life from Genesis 1:21-25 are mentioned here, the fifth category, sea creatures, were able to survive outside the vessel.
 
Gen 7:16 And they that went in, went in male (zachar) and female of all flesh, entering as instructed (Tzuh) by Elohim (Judge) and closed HaShem (Merciful) around about.
 
The Hebrew used here to name the male of the pair comes from the root meaning to, “Remember”. HaShem has remembered His creation in the same sense that He later remembers Noach (Gen. 8:1). In this sense, “Remember” means to acknowledge rather than to recall something forgotten.
 
G-d commanded the building of the vessel, but in the end it is G-d Himself Who completes the work of the vessel by closing the vessel and securing it around Noach, his family and the animals. The Hebrew text gives the impression of a cosmic hug from the Creator. It is HaShem Himself Who surrounds and secures the occupants of the vessel. He is the seal and shield that protects them from the judgement of the flood. In fact, using the meaning, “Mercy” to represent the Holy Name, we could read, “And Mercy enfolded them”.
 
Gen 7:17 And it came to pass that the deluge, flood, was forty days upon the earth (Ha-aretz); and became great the waters, and lifted up the vessel, and it rose up above the earth (Ha-aretz). Gen 7:18 And mighty the waters became exceedingly upon the earth (Ha-aretz); and to walk the vessel went upon the face of the waters.
 
The vessel was lifted in stages. It seems that the progression of the deluge is intended to prevent the capsizing of the vessel. First it is lifted, then it walks or begins to move across the waters.
 
Gen 7:19 And the waters were mighty exceedingly upon the earth (Ha-aretz); and covered all the mountains at their highest, that were beneath all the heavens.
 
The waters were apparently high enough to cover all the mountains beneath the heavens. Some seek to qualify the extent of the flood waters by saying that the Hebrew eretz can refer to a localized section of earth, however the phrase, “beneath all the heavens” clearly refutes this.
 
Gen 7:20 Fifteen amah (.5m per = 7.5m) high did the waters prevail; and the mountains were covered.
 
The allusion to the covering depth of the waters is intended to show that the vessel, which is twice this height, is easily able to float above the nearest peaks without being damaged or grounded and torn apart in violent seas.
 
Gen 7:21 And died, all flesh that moved upon the earth, both of flying creatures, and of cattle, and of beast, and of every creeping thing that creeps upon the earth, and every human being (col ha-adam): Gen 7:22 All which had breath (neeshmat)-spirit (ruach) living (chayim) in its nostrils, all that was in the dry land, died.
 
This confirms the fact that the creatures that died were creatures of the land and skies. While it’s true that sea creatures utilize oxygen from the water, they do not have the breath of life in them in the sense that the Hebrew intends here.
 
The intimate nature of the description, being the breath-spirit of living in the nostrils, seems to indicate a counterpoint to the act of G-d’s breathing Adam into life in the beginning (Gen. 2:7).
 
Gen 7:23 And wiped out all living substance which was upon the face of the ground (Ha-adamah), both human being, and cattle, and the creeping things, and the flying creatures of the heavens; and wiped out from the earth (Ha-aretz): and remaining surely, only Noach, and they that were with him in the vessel. Gen 7:24 And mighty the waters were upon the earth (Ha-aretz) a hundred and fifty days.
 
The one hundred and fifty days indicate the length of time that the water maintained its level at 7.5m above the highest peak.

© 2016 Alastair Yaakov Brown

Introduction:
A great deal of foolish conjecture has been entertained in regard to this passage of Scripture. As a result we have Christians and Jews alike pursuing occult driven myths of Alien beings and the supposed progeny of illicit sexual union between spirits (angelic beings) and human beings. In the case of the present text, as is so often the case in the interpretation of the wider Canon, the hearsay of the pseudo-learned becomes the soil in which heresy grows.
 
A plain reading of the text and an understanding of the wider Scripture soon snuffs out the many lies that proceed from misinterpretation.

Before we begin we must remember that we are dealing with the subject of the generations of Noach and the progression of sin as it manifests in the fallen nature of humanity. This is the context for the following sidra (passage).
 
Gen 6:1 And it came to pass, that profaning, polluting and desecrating (Heikheil), humanity (Ha-adam) became many upon the face of the earth, and daughters were born to them,
 
The Talmud observes that where the Hebrew phrase, “Vaiyhee” (It came to pass) occurs at the beginning of a passage of Scripture, it often denotes times of trouble (Megillah 10b). In the case of the present text it seems to announce humanity’s descent into the abyss.
 
The common translation of the Hebrew Heicheil, meaning, “To profane, defile, pollute, desecrate, begin” has favoured, “And it came to pass that man began”. However, it is much more consistent, in light of a sound interpretation of Genesis 4:6, that we render this opening verse of Genesis 6 as, “And it came to pass, that profaning, polluting and desecrating (Heikheil), humanity (Ha-adam)”. Those among humanity that profane HaShem are being alluded to here. This sets up a foundation for recognizing the, “daughters of humanity” mentioned in the following verse, as being those born to profaners and blasphemers of G-d, who are therefore not followers of G-d, that is, “Benai ha-Elohim” (Sons of the G-d).
 
The special attention paid to the birth of daughters does not discount the birth of sons, it is merely a Hebrew idiom that conveys the importance of women in the procreation of the human race.
 
Gen 6:2 Seeing, the sons of the Elohim, that the daughters of humanity were fair; they took wives of all whom they chose.
 
Let’s be clear from the outset, the “Sons of the G-d” are not angels. How do we know this? We can be sure of this because our Messiah explains that angelic beings do no procreate:
 
“But those who are considered worthy to attain to that Olam Habah (age to come) and the resurrection from the dead, neither marry nor are given in marriage; for they cannot die anymore, because they are like angels, and are sons of God, being sons of the resurrection.” –Luke 20:35-36 (Matt. 22:30; Mark 12:25)

Some have argued that the words of Yeshua as recorded in Matt. 22:30; Mark 12:25, only refer to angelic beings in the heavenly realms because these texts says, "angels in the heavens". They say that the "Sons of God" in Genesis 6 are fallen angels or demonic beings. However, while the Scriptures do call good angelic beings and God worshipping human beings (Hosea 1:10) sons of God, they never use this title to refer to fallen angelic beings or demons. Therefore, their arguement cancels itself out. In other words, if the sons of God in Genesis 6 are fallen angels or demons, they no longer qualify for the title "Sons of God".

Devoid of any other reasonable proof, the proponents of the demonic/fallen angel theory attempt to use Jude 6-7 in support of their assertion. Thomas Howe refutes them with these words:

"Other commentators appeal to Jude 6–7 to support their contention that the “sons of God” were unfallen or heavenly angels who then fell because they had sexual relations with female humans. They argue that Jude compared the prideful fallen angels to the sexually immoral people of Sodom and Gomorrah. The problem with this assertion is that it assumes what it must prove. Proponents of this argument use their interpretation of Genesis 6 to understand Jude, and then use their understanding of Jude to support their interpretation of Genesis 6. This is circular reasoning."

In fact, all angelic beings, including those fallen, do not procreate. The reality is that those who support the fallen angel view rely heavily on texts like the books of Enoch, texts which both Judaism and Christianity reject as uninspired. Thus they are not included in the Cannon of either religion's Scriptures.

In Jewish thinking marriage and procreation are intrinsically linked. Therefore an allusion to marriage includes the sexual act and procreation.
 
In this passage Yeshua also calls human beings, “Sons of G-d”, not because they have become angels but because they are like angels. Meaning that they are like the righteous angelic beings that whole heartedly worship and follow HaShem. These human beings are, “Sons of G-d” not because they are angels but because they are, “Sons of the resurrection”. An angel cannot be a son of the resurrection because an angel is an incorporeal being.
 
The Scriptural fact that angels are unable to procreate tells us that the, “Sons of the Elohim” in Genesis 6:2, 4 cannot possibly be angels because these same persons mate with women and the women bare offspring to them. Subsequently the Nephilim, who are said to already inhabit the earth prior to the cohabitation of the sons of God and the daughters of men (6:4) are neither fallen angels nor are they the progeney of the union (because they existed before the sons of God went into the daughters of men) but rather, fallen human beings. That is, fallen in physical stature (the bigger they are the harder they fall) and in spiritual nature. Men who not only give in to, but also pursue the evil inclination.
 
Note: Israel’s sons (sons of G-d) took wives from the daughters of Midian (daughters of humanity) whom they were told not to intermarry with due to the possibility of idolatry (Numbers 25). This is a strong theme throughout Scripture. When Ezra returned to Israel after the exile to Babylon, Israel was tasked with removing the wives they took from the surrounding idolatrous nations (Ezra 10:10-11). Additionally, following the same theme and by teaching a drash on the subject Rav Shaul (Paul the Apostle) instructs all believers to refrain from being unequally yoked to non-believers.
 
“You should not be unequally yoked together with unbelievers: for what fellowship does righteousness have with unrighteousness? And what communion does light have with darkness? And what agreement does Messiah have with Belial? Or what does a believer have in common with a non-believer? And what agreement does the temple of G-d have with idols? For you are the temple of the living G-d; as G-d has said, ‘I will dwell in them, and walk in them; and I will be their G-d, and they shall be my people. Wherefore come out from among them, and be separate,’ says HaShem, ‘and touch not the unclean thing; and I will receive you. And will be a Father to you, and you shall be my sons and daughters,’ says HaShem Shaddai (Almighty).” –2 Corinthians 6:14-18
 
Note that G-d calls those who are obedient to Him, “Sons and daughters”. (Mathew 5:9; Luke 20:36; Romans 8:14, 19; Galatians 3:26)
 
Some cite the book of Job regarding the title, “Sons of the Elohim” being used of angelic beings:
 
“One day the sons of the Elohim came to present themselves before HaShem, and Satan also came with them. HaShem said to Satan, ‘Where have you come from?’ Satan answered HaShem, ‘From roaming throughout the earth, going back and forth on it.’” –Job 1:6
 
There are several false presumptions made by those who associate this title with angelic beings. First, they presume that to, “present themselves before HaShem” they must be in the heavens. Is HaShem confined to the heavens? Of course not. In fact, we know from the wider Scripture that Satan has been cast from the third heaven by the time the Biblical chronology reaches Genesis 3.
 
Therefore, in order for Satan to be present he must be within the realm of either the space between the first and third heavens or in the atmosphere of the earth or on the earth itself. We know where he is because the text tells us in Satan’s response to HaShem’s question, “I’ve come from roaming throughout the earth”.
 
Second, they fail to accept multiple Hebrew meanings for titles, saying that this title can only refer to angels. In fact, it can also refer to human beings who are devoted to the worship of G-d, as I have already explained.
 
We must conclude that in the case of Job at least, the sons of the G-d that are presenting themselves before G-d are in fact human beings who are devoted worshippers of G-d and not angelic beings. Additionally, Satan has come with them because he is the accuser of G-d’s people and has been among them seeking to divert their attention from the worship of G-d.
 
The traditional rabbinical Jewish view follows Rashi’s assertion that Elohim always denotes rulership and therefore the sons of the Elohim are the children of judges, rulers etc. In this understanding the daughters of humanity are simply the female children of the lower classes or common people, made subject to the sons of judges (R’ Saadiah Gaon; Rambam, Moreh 1:14).
 
“Benai ha-Elohim” (Sons of the G-d) refers to human beings who are devoted in their worship of G-d. In the case of Genesis 6 it does not refer to angelic beings or aliens, nor does it insinuate sexual relations between incorporeal spiritual beings and human beings.
 
Gen 6:3 And said HaShem, I won’t plead by my Spirit with humanity forever, for also they are flesh: and it will come to pass that their days will be a hundred and twenty years.
 
Humanity is made up of both spirit and flesh, made perishable by sin and death. G-d has said His Spirit will not plead with human beings (nefesh: self, soul, spirit, mind, physical being) forever and explains this by saying, “For also they are flesh”. Meaning, that the sin affected physical body will deteriorate exponentially, and as a result, lifespans will decrease.

Notice that G-d is saying He will not contend with humanity as a result of the sin recorded in the previous verses (that is cohabitation between Godly and ungodly human beings). If, as some say, "the sons of God are fallen angels", why does God not say, "My Spirit will not contend with either humanity or the fallen angels"? Isn't G-d just? In fact the reason He does not say this is because in the context of this entire sidra (passage) the sons of G-d are human beings. Thus He says "I won't plead by My Spirit with humanity forever".
 
Gen 6:4 The Nephilim (to fall: fallen ones) were in the earth in those days; and also continued after that, when the sons of the Elohim came in to the daughters of humanity, who bore children to them, the same became mighty ones which were of old, men of renown.
 
With regard to the meaning of the Hebrew Nephilim, fallen ones (from the root naphal: fall) refers to their physical height and the weight with which they fall in battle as well as to the state of their relationship to G-d. They are the product of cohabitation between previously devoted followers of G-d (sons of the Elohim) and women of idolatry (daughters of humanity). Therefore the fallen (Nephilim) children became renowned in their fallen state. New heights of evil were being reached by humanity.
 
The Nephilim bloodline obviously mixed with the bloodlines of Noach’s children through their wives because these same mighty ones were responsible for terrifying Moses’ spies (Numbers 13:33).
 
Both Rashi and Gur Aryeh agree that the Nephilim were so named due to their fallen spiritual condition and their egregious sinfulness.
 
Iban Ezra claims that they were so called because the hearts of those who saw them fell in awe at their size.
 
The answer to the question, “How did they come to exist” posed by the beginning of verse 4, is found in the subsequent clause, “the sons of the Elohim came in to the daughters of humanity, who bore children to them, the same became mighty ones which were of old, men of renown.” The Hebrew euphemism, “the sons of the Elohim came in to the daughters of humanity” refers to the sex act. The Nephilim are the children of once G-d fearing men and idolatrous women.
 
Gen 6:5 And seeing, HaShem, what great evil humanity perpetuated in the earth, and that all the inclination and the thoughts of their core being (Lev) was only evil all the day. Gen 6:6 And having comforted Himself (nacham), HaShem, because He had made (asah) humanity on the earth, was grieved to His core being (Lev).
 
These two verses offer an illuminating counterpoint between the core being (lev) of fallen humanity and the core being (lev) of the Creator.
 
The Torah is borrowing human terms in order to convey the grief of G-d. The fact that G-d grieves is not proof, as some foolishly suggest, that G-d doesn’t know the end from the beginning. To the contrary, it is an illumination of what it means for G-d to both know the end from the beginning and to grieve for His beloved creation, specifically for His beloved humanity.
 
Rav Akeidas Yitzchak tells the following mashal (teaching story) in explanation of G-d’s grief:
 
“A man plants a sapling and nurtures it proudly, protecting it from harm as it grows to maturity, knowing that he will one day cut it down for lumber. When the time comes he is grieved that he must cut down the tree for which he has worked so hard, even though he knew that he would eventually be doing so.” –Akeidas Yitzchak
 
The Hebrew, “nacham” is nestled within the name, “menachim” (comforter), and denotes compassion and comfort. Here it carries a sense of self comfort.
 
Gen 6:7 And speaking HaShem said, I will wipe out humanity whom I have created from nothing (bara) from the face of the earth; both person, and beast, and the creeping thing, and the fowls of the air; because in comforting Myself I fashioned them.
 
The coming flood is an act of covering and compassion rather than an act of hatred for humanity. G-d is grieved because He is compassionate, He passes judgement because He is loving, and His purpose is eternal, not temporary.
 
Gen 6:8 But Noach (Rest, Comfort) found favour in the eyes of HaShem (Merciful).
 
“But Noach found grace and mercy in the eyes of G-d.” –Jerusalem Targum
 
Note that Noach found favour not in his own actions but, “in the eyes of HaShem” which is a euphemism indicating the perspective and viewpoint of HaShem, that being one of grace (chesed) seen through love (Ahavah) and covering (Kiparot).

Notice the Hebrew word play using NoaCH (comfort) and NaCHam (Self-Comfort). Noach’s comfort comes from the Comforter (G-d), as reflected also in the character of the Ruach Ha-Kodesh (John 14:26; 15:26).
 
The Torah Portion “Parashat Noach” begins here:
 
Gen 6:9 These are the generations (toldot) of Noach (Rest, Comfort): Noach (Rest, Comfort) was a tzadik (righteous) man and sound, complete and whole in his time, and The Elohim (Judge) walked with Noach (rest, comfort). Gen 6:10 And Noach begat three sons, Shem (name, renowned), Cham (hot, intense, passionate), and Yefet (expansion, open, deceive, flatter, entice).

The generations of Noach are an allusion to the redemptive renewal of humanity following the flood of covering. Abarbanel notes that Noach, whom the Torah had previously listed as the last link in the genealogy of his forebears, now mentions him again as a type of second Adam whose children will become the ancestors of humanity.
 
This gives a remez (hint), a foreshadowing of the last Adam, Yeshua.
 
“So it is written: ‘The first man Adam became a nefesh (living being)’; the last Adam, a ruach chaiyim (life-giving spirit).” –1 Corinthians 15:45
 
We note a profound difference between the walking of Noach and the walking of Chanoch. Chanoch, “walked with G-d” whereas, “G-d walked with Noach”. The Hebrew reads, “Ha-Elohim heet’haleikh-Noach”. The marker indicating that Noach is the subject of the verb is not in the unmarked Torah text, but is an addition of the Masorites. Therefore the text in its original state can be read as I have translated it. In fact it is due to this phrase that Rambam identifies Noach as a prophet. The fact that G-d walked with Noach indicates a connection between Noach and the first Adam, whom G-d also walked with in Gan Eidan. The rhythm of redemption and renewal continues.
 
Gen 6:11 And corrupt was the earth before the face of the Elohim, and the earth was filled with injustice. Gen 6:12 And looked Elohim upon the earth, and saw corruption; it was corrupting, ruining and decaying all flesh and humanity’s path upon the earth.

The Zohar claims that humanity is the essence of the world and therefore the actions of humanity affect all of creation.

Many English translations render the Hebrew, “Chamas” as, “violence”, however violence is neither good nor evil but is effected by the inclination that drives it. Therefore, “injustice” is the more accurate translation.
 
Humanity’s physical and spiritual path had become a path to destruction. Having reached out to humanity to no avail, HaShem must now do what any loving father would. He must discipline His children in the short term for the purpose of redeeming them for eternity.
 
“For Messiah also has suffered once for sins, the just for the unjust, that He might bring us to G-d, being put to death in the flesh, but quickened by the Spirit: By which also He went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of G-d waited in the days of Noach, while the vessel (ark) was being prepared, wherein few, that is, eight souls were saved through water.” –1 Peter 3:18-20
 
Gen 6:13 And saying Elohim to Noach, The end of all flesh is coming before My face; for the earth is filled with injustice in their faces; and, behold, destruction is near the earth. Gen 6:14 Make a vessel of gopher wood; rooms (nests) fashion in the vessel, and cover it, make atonement (Karpata: Kiparot) for it as a house (protection) outside as a ransom, or, with asphalt.
 
HaShem could have saved Noach immediately without the need for a vessel. Why then did He instruct Noach to build the vessel?
 
The building of the vessel would take time (the shortest estimate is between 5 and 50 years), thus attracting attention and giving an opportunity for others to return to G-d in repentance. Rashi notes that in spite of this gracious instruction of G-d, those who saw Noach’s project and heard his explanation decided to mock him rather than repent.
 
The language of verse 14 illuminates the need for covering and atonement for sin. The pitch that covers the vessel (ark) is seen as a form of protection from the punishment that the flood will bring. While those outside the vessel will drown, Noach and his family will be protected by the asphalt, the Kiparot (covering, atonement) provided by G-d.
 
Gen 6:15 And this is how you should make it: The length of the ark, three hundred amah (500mm per), the breadth of it fifty cubits, and the height of it thirty cubits. (Approx. 135 meters long, 23 meters wide and 14 meters high). Gen 6:16 A window shall you make to the vessel, and in an amah (half meter) shall you finish it above; and the door of the vessel shall you set in the side; with lower, second, and third stories shall you make it.
 
Even conservative interpretations of the measurements lead us to conclude that there was ample room on the vessel to house Noach’s family, the animals, and the food needed for the journey.
 
Gen 6:17 And, behold, I, even I, bring a flood of waters upon the earth, to destroy all flesh, which has the breath of living, from under the heavens; and everything that is in the earth will perish.
Gen 6:18 But I will establish my covenant with you; and you shall come into the vessel, you, and your sons, and your wife, and your sons' wives with you.
 
A covenant is made in blood, therefore the covenant of G-d made with Noach and his children was either already made or will be confirmed by the sacrifice offered by Noach following the flood  and the covenant sign of the rainbow that is given in acknowledgement of the agreement (Genesis 9:8-17). In Messiah Yeshua we understand that the blood of Yeshua was shed before the foundation of the world (Rev. 13:8) and that the rainbow is a sign of Yeshua’s having bridged the gap between G-d and humanity for the forgiveness of sin. Therefore the covenant made here with Noach’s family is a foreshadowing of the coming Messiah and the redemption offered to all humanity through Him.
 
Gen 6:19 And of every living thing of all flesh, two of every sort shall you bring into the vessel, to keep them alive with you; they shall be male and female. Gen 6:20 Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come to you, to keep them alive.
 
The selection of a breeding couple of each species is practical. Noach is later instructed to bring seven of each of the kosher species for offerings (7:2) in preparation of G-d’s giving the Torah and the sacrificial system to Israel at Sinai (Remembering that the present text was recorded by Moses retrospectively).
 
Gen 6:21 And take with you all food that is eaten, gathering it to yourself; and it shall be for food for you, and for them. Gen 6:22 Accomplished Noach everything; as Elohim instructed him, he accomplished it.
 
This chapter ends with a response of obedience from Noach that highlights his service to G-d and the intimate nature of his relationship to G-d. It seems that like the talmidim (disciples) called by Yeshua, Noach acted immediately in following, walking with, acting out and accomplishing the instructions of G-d. He is a tzadik (righteous one) because he has accepted the gift of G-d’s righteousness.
 
© 2016 Alastair Yaakov Brown

Introduction:
When reading the Torah in English we often become weary of the listing of names. To our own detriment we sometimes avoid chapters that, due to their genealogies, seem tiresome or in some way less important to us. In Hebrew, as in many other languages the names of individuals carry deep meaning and affect not only the named individual, but also the community, history and future of those named. With regard to the literal lineage of the Jewish people and the subsequent literal lineage of the Messiah, these seemingly unimportant chapters of genealogies become essential elements in the meta-narrative of G-d’s story. If we glean nothing else, we must understand that from these lists of personal names G-d is conveying His deep love and concern for each and every individual in His creation.
​
When the meanings of individual names within a genealogy are joined together they often tell a story of their own. This story will submit to the p’shat (plain meaning) in the same way that all interpretation must, however, the meaning in the names is a remez (a hint). It produces from the p’shat (plain meaning) a further layer to our interpretation that illuminates the greater mystery of the entirety of Scripture. This is especially true of Genesis 5.

What is clear is that this genealogy is intended to communicate the importance of Adam’s righteous son (progeny), Noach (rest, comfort), through Set (Appointed, substitute), those who are associated with Noach’s righteousness (comfort, rest) will come to be known as, “B’nei Hei-Elohim” (Sons/children of G-d). The wicked, on the other hand, are those who will wear the title, “B’not ha-adam” (daughters/children of humanity) [Gen. 6:2].

Chapter 4 ended by naming the ultimate fruit of the wicked, who began to blaspheme the Name of HaShem, a Hebrew idiom indicating the root of all evil, which is idolatry. Chapter 5 now juxtaposes the wickedness of the majority against the righteousness of the few, and in turn leads the reader to the judgement of the flood. It is at the flood that the line of Kayin ends but the line of the appointed substitute, Set, continues through Noach (rest). Thus the text hints at the greater mystery of the redemption of humanity through the ultimate appointed substitute, Yeshua our Messiah.

THE TEXT:

GENESIS 5
Gen 5:1 This is the scroll of the generations of Adam (man, red, of the earth). In the day that Elohim (Creator, Judge, Ruler) created from nothing (bara), Adam (man, red, of the earth), in the likeness of Elohim (Creator, Judge, Ruler) made He him;
 
The chapter begins by explaining in true Hebrew ambiguity, that this is a record of the generations of both the individual Adam and of humanity, also Adam. In the same way that Genesis 2 establishes its account in the beginning by referencing the creation, Genesis 5 establishes itself in the sixth day as an accurate record of the literal genealogy that proceeds from Adam (the man and the humanity).
 
G-d (Elohim) the Creator is named as Judge and Ruler of the generations of humanity, just as He is Judge and Ruler over all creation.
 
Gen 5:2 Remembering (zachor) male and female created He them; blessing them, and calling their name Adam (man, humanity, red, of the earth), in the day when they were created from nothing (bara).
 
The Hebrew word, “zachar” which is translated male, also means to, “remember”. The creation of humanity is being remembered here. This sets in place an important rhythm of spiritual and physical convergence that will one day be given and codified as Torah through the events that will occur on Mt Sinai.
 
The Talmud explains that a man without a woman is incomplete:
 
“For it is said, ‘He created them male and female… and called their name Adam (man)’” –Yevamos 63a
 
Simply put, we need each other. The Rav Shaul (Paul the Apostle) affirms the Talmudic understanding in his letter to the Corinthian body of believers (ecclesia).
 
“Nevertheless, neither is a wife separate from her husband, nor a husband separate from his wife, in the L-rd.” –1 Corinthians 11:11
 
Gen 5:3 And Adam (man, red, of the earth) lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Set (appointed, substitute):
 
The account of the birth of Set makes a stark distinction by rendering, “in his own likeness” as a reference to Adam himself. This means that whereas Adam and Chavah were created directly from nothing through earth matter, “in the image and likeness” of G-d, whereas Set is a product of their already created substance and is therefore born in the image and likeness of his parents, as represented by Adam.
 
Therefore, Set is a foreshadowing of the appointed substitute Yeshua. A unity (echad) of G-d’s Spirit and the womb of humanity.
 
The years lived until the birth of Set are understood to refer to the years Adam lived from his creation. The subsequent births recorded in this chapter can also be calculated to relate to the point of creation by adding the 130 years lived by Adam up till this point to the number of years each person had lived at the birth of the respective child. This is easiest to understand in chart form.

Gen 5:4 And the days of Adam (man, red, of the earth) after he had begotten Set (appointed, substitute) were eight hundred years: and he begat sons and daughters:
Gen 5:5 And all the days that Adam (man, humanity, red, of the earth) lived were nine hundred and thirty years: and he died.
Gen 5:6 And Set (appointed, substitute) lived an hundred and five years, and begat Enosh (mortal):
Gen 5:7 And Set (appointed, substitute) lived after he begat Enosh (mortal) eight hundred and seven years, and begat sons and daughters:
 Gen 5:8 And all the days of Set (appointed, substitute) were nine hundred and twelve years: and he died.
Gen 5:9 And Enosh (mortal) lived ninety years, and begat Keinan (fixed, dwelling, room, lament):
Gen 5:10 And Enosh (mortal) lived after he begat Keinan (fixed, dwelling, room, lament) eight hundred and fifteen years, and begat sons and daughters:
Gen 5:11  And all the days of Enosh (mortal) were nine hundred and five years: and he died.
Gen 5:12 And Keinan (fixed, dwelling, room, lament) lived seventy years, and begat Mahalaleel (Praise, fame, strength of G-d):
Gen 5:13 And Keinan (fixed, dwelling, room, lament) lived after he begat Mahalaleel (Praise, fame, strength of G-d) eight hundred and forty years, and begat sons and daughters:
Gen 5:14 And all the days of Keinan (fixed, dwelling, room) were nine hundred and ten years: and he died.
Gen 5:15 And Mahalaleel (Praise, fame, strength of G-d) lived sixty and five years, and begat Yered (descend, come down):
Gen 5:16 And Mahalaleel (Praise, fame, strength of G-d) lived after he begat Jared eight hundred and thirty years, and begat sons and daughters:
Gen 5:17 And all the days of Mahalaleel (Praise, fame, strength of G-d) were eight hundred ninety and five years: and he died.
Gen 5:18 And Yered (descend, come down) lived an hundred sixty and two years, and he begat Chanoch (initiate, discipline, narrow, dedicate, train up):
Gen 5:19 And Yered (descend, come down) lived after he begat Chanoch (initiate, discipline, narrow, dedicate, train up) eight hundred years, and begat sons and daughters:
Gen 5:20 And all the days of Yered (descend, come down) were nine hundred sixty and two years: and he died.
Gen 5:21 And Chanoch (initiate, discipline, narrow, dedicate, train up) lived sixty and five years, and begat Metushelach (man who is a branch, shoot, spear, forsaken; or, death and sent)

The meaning of Metushelach, is difficult because the Hebrew is somewhat ambiguous. This is why we are wise to include all the meanings associated with the name. Some have concluded a scribal error or manipulation that gives birth to the reading, “Death and Sent”. From the Hebrew, “Mavet/Moot” (Death) and the verb, “Shalach” (Sent). However, the vav (Hebrew Character) is placed after the two other Characters in the Hebrew root form of Mavet, making the reading difficult at best. The subsequent meanings follow the respective Hebrew root forms.   
 
 “Moreover, Chanokh, in the seventh generation from Adam, also prophesied about these people, saying, “Behold! Adonai came with tens of thousands of His holy ones 15 to execute judgment upon all, and to convict all the ungodly of all their works of ungodliness, which they have done in such a godless way, and for all the harsh words these godless sinners have spoken against Him.” –Y’hudah/Jude 14-15
 
Some suppose that this scripture from Y’hudah (Jude) indicates that the prophecy in question is written in the meaning of the name Chanokh gave to Metushelach. This is a tenuous assertion at best but does nothing to diminish the clear story of redemption being told through the succession of names given in the genealogy of Genesis 5.

Gen 5:22 And Chanoch (initiate, discipline, narrow, dedicate, train up; or, death and sent) walked (halakh) with Elohim after he begat Metushelach (man who is a branch, shoot, spear; or, death and sent) three hundred years, and begat sons and daughters:
Gen 5:23 And all the days of Chanoch (initiate, discipline, narrow, dedicate, train up) were three hundred sixty and five years:
Gen 5:24 And Chanoch (initiate, discipline, narrow, dedicate, train up) walked (halakh) with ha-Elohim (the G-d): and he was not; for Elohim took (lakakh: accept, bring, buy, carry away, drawn, fetch, get, infold, mingle, place, receive, reserve, seize, send for, take away, win) him.
 
The seemingly constant reprise, “And he died” is broken here by the phrase, “he was not”. We are told, not that Chanoch died but that G-d infolded him and took him away. This is a powerful living story of hope and the promise of intimate and eternal relationship with G-d. It’s interesting to note that the Hebrew halakh, “to walk” shares its root with lakakh, “to take, infold”. When we walk with G-d we are participating in the present reality of his infolding us and receiving us into eternity through His Son Yeshua.
 
“And Chanoch served in truth before G-d, and behold he was not with the sojourners of earth, for he was withdrawn and he ascended to heaven by the Word of G-d.” –Targum Yonatan
 
“By faith and trust Chanoch was translated that he should not see death; and he was not found, because G-d translated him: for he has had witness borne to him that before his translation he had been well-pleasing unto G-d:” –Hebrews 11:5
 
Chanoch, the one who is dedicated to G-d and disciples others, is now taken up. This illuminates the already obvious story being told in the meanings of each of the names recorded in this genealogy. Yered had come down, Chanoch goes up and Metushelah, is a branch who is speared/pierced. This remez (hint) found in the names, explains the work of the Messiah so clearly and succinctly we could almost say it disqualifies itself as a remez (hint) or a sod (mystery).
 
Gen 5:25 And Metushelach (man who is a branch, shoot, spear, forsaken; or, death and sent) lived an hundred eighty and seven years, and begat Lemech (lowering, humbled, powerful):
Gen 5:26 And Metushelach (man who is a branch, shoot, spear, forsaken) lived after he begat Lemech (lowering, humbled, powerful) seven hundred eighty and two years, and begat sons and daughters:
Gen 5:27 And all the days of Metushelach (man who is a branch, shoot, spear, forsaken; or, death and sent) were nine hundred sixty and nine years: and he died.
Gen 5:28 And Lemech (lowering, humbled, powerful) lived an hundred eighty and two years, and begat a son:
Gen 5:29 And he called his name Noach (rest, comfort), saying, this one shall comfort us concerning our work and toil of our hands, because of the ground which HaShem has cursed.

The naming of Noach seems to indicate a prophetic affirmation of the promised seed of Genesis 3:17. This emphasizes the covering and atoning role of the flood and its symbolic relevance to the Messianic allegory set in place from the beginning.
 
Gen 5:30 And Lemech (lowering, humbled, powerful) lived after he begat Noach (rest, comfort) five hundred ninety and five years, and begat sons and daughters:
Gen 5:31 And all the days of Lemech (lowering, humbled, powerful) were seven hundred seventy and seven years: and he died.
 
The number 777 stands out among the other lifespans listed as being of symbolic significance. Lemech represents those who blaspheme the name of the L-rd and the completion of their wickedness is seen in the years of his life. In other words, at the flood (approximate time of Lemech’s death) the evil of humanity has reached a pinnacle of sinful perfection (777) and must be wiped out for the sake of its own redemption. [For other examples of numbers being used in this way please refer to my articles on Revelation].
 
Gen 5:32 And Noach (rest, comfort) was five hundred years old: and Noach (rest, comfort) begat Shem (name, renowned), Cham (hot), and Yefet (expansion, open, deceive, flatter, entice).
 
The Story of Redemption in the Names of Genesis 5:
There is an obvious prophetic story being told in the meanings of the names recorded in this chapter. There is room for some expansion of this story and slight variations are inevitable due to the multiple English meanings for the Hebrew names and their root forms. I have endeavoured to give a paraphrase based on the wider meanings of the names as follows:

Adam (man, humanity, red, of the earth)
Elohim (Creator, judge, ruler)
Set (appointed, substitute)
Enosh (mortal)
Keinan (fixed, dwelling, room, lament)
Mahalaleel (Praise, fame, strength of G-d)
Yered (descend, come down):
 Chanoch (initiate, discipline, narrow, dedicate, train up, teach)
Metushelach (man who is a branch, shoot, spear, forsaken, man of the javelin; or, death and sent)
Lemech (lowering, humbled, powerful)
Noach (rest, comfort)
Shem (name, renowned)
Cham (hot, intense, passionate)
Yefet (expansion, open, deceive, flatter, entice).
​
Humanity [Adam], created by G-d [Elohim] the Ruler of all creation, is appointed a substitute [Set] for its mortal [Enosh] condition, which due to sin, resulted in a temporary life (dwelling) of lament [Keinan]. But strength from G-d [Mahalaleel] descended [Yered] to disciple humanity [Chanoch], He was a branch who was speared/pierced [Metushelach] and was made low, sent to die [Lemech], He brings rest and comfort [Noach], and His name has become renowned [Shem], He delivers humanity from hot punishment [Cham] and deception [Yefet].
 
© 2016 Alastair Yaakov Brown

​Contemplative Scripture Reading:
On the intermediate days of our recent Purim camp, we practiced contemplative Scripture reading as a discipline of intimate relationship in G-d through His Son Yeshua.

We learned that one of the ways G-d speaks to us directly is through Scripture, as we consider it thoughtfully before G-d both individually and as a congregation within the common unity of Yeshua.

The guidelines for contemplative Scripture reading are simple and effective:

Hearing the Voice (Kol) of G-d:
1.) G-d speaks to all, am I willing to listen?
2.) G-d's intimate voice does not contradict the plain meaning (P'shat) of His written word (ketuvim).
3.) The voice (Kol) of G-d is all knowing, all present.
4.) There are two other voices that may attempt to speak; my own voice and the voice of the enemies of HaShem. My own voice may speak the truth of G-d or it may speak out of my own human desire and deceive me. The voices of the enemy (demonic/satanic) will speak lies by misusing Scripture or simply by manipulating my own desires in order to deceive me. I require discernment in order to recognize the differences in these voices. This discernment comes from G-d through His Holy Spirit.
5.) The voices of the enemies of HaShem are not all knowing, they can only speak into our minds from outside the our being. They may seem to know intimate things but are simply using outward signs in order to interpret our inner thoughts.
6.) I have authority to silence the voices of the enemies of HaShem because I am a child of G-d adopted through the blood sacrifice of Yeshua. Therefore, when I begin I claim my right to silence the enemies' voices in Yeshua's name.
7.) I am left with the need to discern between my own voice and the voice of HaShem. Once more I am reliant on the discernment of the Holy Spirit.
8.) Having silenced the enemies of faith I am confident in Yeshua that I will hear the voice (kol), the living Word (Yeshua) and that His Spirit will help me to discern it from my own voice.

Questions of Contemplation:
1.) Identification: Where do I find myself in this scene/text?
2.) Empathy: How might G-d (Father, Son and Spirit) view this scene/text? What is G-d's perspective?
3.) Transformation: Father, please speak to me by Your Spirit in Yeshua?

Technique:
1.) I ask G-d to search my heart and cleanse me from sin in Yeshua.
2.) I command the silence of the enemies of G-d in Yeshua's name.
3.) I ask myself the Identification question while reading through the Scripture I've selected.
4.) I take pause to consider my thoughts.
5.) I ask the Empathy question while re-reading the same passage of Scripture.
6.) I take time to pause and allow G-d to illuminate my thoughts.
7.) I ask the Transformation question while reading the Scripture passage for the last time.
8.) I take time in silence, to listen restfully, waiting on G-d's voice.

At Purim camp after practicing this only once, we asked ourselves the question, "How did the times of silent reflection make us feel?" The answers varied, but the most honest answer was, "It felt awkward". We live in a chaotic environment where we take very few, if any, opportunities to be silent before G-d. It's normal for us to feel awkward when we first practice sitting silently with G-d for the first time.

As we continued to practice this form of Scriptural meditation the answers changed. We began to feel peaceful and relaxed in the silence, and as a result became familiar with the experience and the ways G-d was speaking in these times of contemplation.

The more we take time to practice this type of spiritual discipline, the more natural it will seem. It is an opportunity to retreat from the fierce battle of daily life in order to refuel in G-d. Yeshua our Messiah did this very thing:

"Very early in the morning, while it was still dark,Yeshua got up, left the house and went off to a solitary place, where he prayed." -Mark 1:35

Practice:
Using the following selection of verses, practice the technique outlined above. This can be performed using any portion of Scripture.

Copyright © 2016 Alastair Yaakov Brown

Psalm 130
​Complete Jewish Bible (CJB)

(0) A song of ascents. By David:
(1) Adonai, I call to you from the depths;
2 hear my cry, Adonai!
Let your ears pay attention
to the sound of my pleading.
3 Yah, if you kept a record of sins,
who, Adonai, could stand?
4 But with you there is forgiveness,
so that you will be feared.
5 I wait longingly for Adonai;
I put my hope in his word.
6 Everything in me waits for Adonai
more than guards on watch wait for morning,
more than guards on watch wait for morning.
7 Isra’el, put your hope in Adonai!
For grace is found with Adonai,
and with him is unlimited redemption.
8 He will redeem Isra’el
from all their wrongdoings.

Complete Jewish Bible (CJB)Copyright © 1998 by David H. Stern. All rights reserved.