NOTE: All of the yous and yours underlined as "you" and "your" indicates that the you and the your are plural. Also any of the words that are in bold pink lettering as "you" refers to the feminine gender, but it is only applied when it does not commonly refer to a woman. This only is applied to this week's Torah portion text at this time.

CHAPTER 18
Genesis 18:1-33

Gen 18:1 And יהוה appeared unto him among the Oak trees of Mamre: and he was sitting at the entrance of the tent according to the heat of the day; 2 and lifted up (was bearing up) his eyes, and looked; and behold, Three Men were standing upon him: and saw, and ran to meet (encounter) Them from the entrance of the tent, and he bowed to the Earth, 3 And said, Adonai, if now I have found grace (favor) in Your Eyes, do you not now go over from upon Your servant: 4 Take now a little water, and wash Your feet, and stay (support) under the tree: 5 and I will fetch a morsel of bread, and refresh Your Hearts; afterward, You may go over: for upon thus You are going over upon Your servant. And They said, So you shall do as the which you have spoken.

6 And Abraham hurried (hastened) to the tent to Sarah, and said, Haste! (Hurry!) Three measures of grounded flour, knead, and do (make) baked cakes! 7 And Abraham ran to the herd, and took a tender and good son of a herd, and gave to the young man; and hurried (hasted) to do (prepare) him. 8 And he took butter (curdled milk, cheese), and kheylev-milk, and a son of the herd which had done (prepared), and was given to Their Faces; and he stood upon Them under the tree, and They ate.

9 And They said to him, Where is Sarah your woman (wife)? And said, Behold, is in the tent. 10 And said, Returning, I will return to you according to the time of life; and behold, a son shall be to Sarah, your woman (wife). And Sarah was listening at the entrance of the tent, and he was behind him. 11 And Abraham and Sarah were old, going in the days; had ceased (idled) to be to Sarah the well travelled road (the manner) according to the women. 12 And Sarah, she laughed in her nearness, to say, After my failure, shall she be to me pleasure, and my lord being old? 13 And יהוה said to Abraham, To why at this did Sarah laugh, to say, That indeed (also), truly, I shall birth? And I, I am old? 14 Is a Word difficult from יהוה? I will return to you by the appointed time according to the time of life, and to Sarah shall be a son. 15 And Sarah, she denied, to say, I did not laugh; for she was afraid. And said, No; for you did laugh.

16 And the Men, they arose from there, and they leaned out (peeped, gazed) upon the face of Sodom: and Abraham went with Them to send Them away. 17 And יהוה said, Shall I conceal (hide) from Abraham which I am doing?; 18 And Abraham, he becoming, shall become of a great and bony (mighty) nation, and all of the nations of the Earth, they shall be blessed in him? 19 For I know him, by that, which shall command את-his sons and את-his household after him, and they shall guard (keep, observe, heed) the Way of יהוה to do righteousness and justice (order); by that, יהוה may come upon Abraham את which was spoken upon him.

20 And יהוה said, The shrieking (outcry) of Sodom and Amorrah, for is abounding (multiplying), and their sin, for is much heavy of her; 21 I will descend (go down) now, and I will see that according to her cry that has come to Me they have done all of her; and if not, I will know. 22 And the Men, they faced away from there, and They went to Sodom: and Abraham, he was still standing to the Face of יהוה.

23 And Abraham approached, and said, That indeed (also) will You also subtract off (scrape off, shave off) the righteous with the wicked? 24 Perhaps shall exist fifty righteous in the midst of the city: that indeed (also) You will also subtract off (scrape off, shave off) and will You not spare (bear up) to the place, by that, fifty righteous which are in her nearness? 25 Far (Forbid) be to You from doing according to this word to have die the righteous with the wicked: and shall be as the righteous as the wicked?, Far (Forbid) be to You: the Judge of all of the Earth shall not do justly (orderly)? 26 And יהוה said, If I find in Sodom fifty righteous ones in the midst of the city, and I will spare (bear up) to all of the place on over them [(on their account (sake))]. 27 And Abraham answered and said, Behold now, I have undertaken (taken upon, yielded) to speak to Adonai, and I am dust and the ash: 28 Perhaps five shall lack the fifty righteous: will You make waste (make ruin) among the five את-all of the city? And said, I will not make waste (make ruin) If I find there forty and the five. 29 And added still to speak to Him, and said, Perhaps there shall be found there forty. And said, I will not do on over [(on the account, (sake))] of the forty. 30 And said, not now shall be to The Adonai anger, and I will speak: Perhaps shall be found there thirty. And said, I will not do her if I find there thirty. 31 And said, Behold now, I have undertaken (taken upon, yielded) to speak to Adonai: Perhaps shall be found there twenty. And the saying, I will not make waste (make ruin) on over [(on the account (sake))] of the twenty. 32 And said, Not now be angry to the Adonai, and I will speak surely the time: Perhaps shall be found there ten. And said, I will not make waste (make ruin) on over [(on the account (sake))] of the ten. 33 And יהוה went as the which had finished to speak to Abraham: and Abraham returned to his place.

(NOTE: Not all verses will have comments)

This chapter occurs during the feast of Sukkoth before it became Sukkoth. As I noted on my teaching When Was Yeshua Born? Evidence Based On Scriptural Facts, I noted that the oak tree was like a sukkah, also their feasting outside is as the requirement to feast on Sukkoth for seven days, and hwhy was Abraham's guests, like the stranger that comes to a location for Sukkoth

The branches of the oak tree became their shade. This is the Commandment of Sukkoth regarding the branches of the trees for the sukkah which is noted in the Torah portion of Emor, in the book of Leviticus

Leviticus 23:40 And you shall take for yourselves on the first day, majestic (beautiful, comely, excellent, glorious) fruit trees, erected (curving, bowing, cup leaf, paw-like) palms, and thick foliage (bough) trees, and willows of the torrent (brook, stream); and you shall rejoice to the Face of יהוה, your Elohim, seven days.

Nehemiah required these branches for Sukkoth which is noted in his book

Nehemiah 8:15 And that they should publish and proclaim in all their cities, and in Jerusalem, saying, Go forth unto the mount, and fetch olive branches, and pine branches, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.

You can read my commentary on Sukkoth/Solemn Assembly by clicking on the link below to get to the webpage.

SUKKOTH/SOLEMN ASSEMBLY

Verse one

1 And יהוה appeared unto him among the Oak trees of Mamre: and he was sitting at the entrance of the tent according to the heat of the day;

It was most likely that Abraham was still recouperating from the circumcision he received on the day of Yom Kippur, before it became Yom Kippur. According to Share Care website, Dr. Jennifer Singer, MD, a Urologist, on behalf of UCLA, says it takes about a week for an adult male to recouperate from circumcision

"A circumcision site will heal in about a week. It will look very bruised and can look swollen. There can be some hematoma formation, which is a little blood collection under the foreskin, and that might take up to a week to resolve. After a week it will look like a well-healed circumcision site".

If this is so, then Abraham was still aching and recouperating when יהוה arrived, but he showed his hospitality in his suffering. I guess that was one act of "suffering for rightousness sake" :) .

Verses two through five

2 and lifted up (was bearing up) his eyes, and looked; and behold, Three Men were standing upon him: and saw, and ran to meet (encounter) Them from the entrance of the tent, and he bowed to the Earth, 3 And said, Adonai, if now I have found grace (favor) in Your Eyes, do you not now go over from upon Your servant: 4 Take now a little water, and wash Your feet, and stay (support) under the tree: 5 and I will fetch a morsel of bread, and refresh Your Hearts; afterward, You may go over: for upon thus You are going over upon Your servant. And They said, So you shall do as the which you have spoken.

When it says "Your Eyes", your is in the singular form, which means that Abraham was speaking to hwhy, Himself, and not with the other two men.

Question: "How did Abraham knew that He was Adonai, which is Lord"? Was it the attire these men wore looking like men of very high status? The Scriptures does not mention anything of their attire. I don't have an answer to this at this time.

Verses six through eight

6 And Abraham hurried (hastened) to the tent to Sarah, and said, Haste! (Hurry!) Three measures of grounded flour, knead, and do (make) baked cakes! 7 And Abraham ran to the herd, and took a tender and good son of a herd, and gave to the young man; and hurried (hasted) to do (prepare) him. 8 And he took butter (curdled milk, cheese), and kheylev-milk, and a son of the herd which was done (prepared), and was given to Their Faces; and he stood upon Them under the tree, and They ate.

Monte Judah of Lion and Lamb Ministries stated one time teaching this Torah portion that Abraham gave them a "Cheeseburger", which the Religious Jews say they can't combine cheese and meat. Abraham combined chesse and meat for hwhy's meal, so how can the Religious Jews respond to that? Butter is also interpreted as cheese, but I don't know if they had the knowledge during those times to make cheese. I'm leaning toward butter, because butter would be used to put on the unleavened bread.

These are the food items that Abraham gave to יהוה and the messengers:

MILK

BUTTER (OR CHEESE)

THREE UNLEAVENED BREADS

COOKED CALF (VEAL)

The Jewish argument is something like this: "We do not know the source where the milk and meat came from, based on the Torah to not simmer a kid in its mother's milk (Exodus 23:19; 34:26; Deuteronomy 14:21). So we cannot eat them together". I don't think we have to worry too much about that in today's society, because the milk, butter (or cheese), unleavened bread and meat are made by different brands from different locations. So to the Jewish people who debated this issue to not eat milk and meat together, Abraham proved that it was ok to eat milk products and meat together, because he did it. If it was good enough for Abraham to give to יהוה and the messengers, it is good enough for us to eat together.

In verse eight of this week's Torah portion passage, Abraham was upon the three men which is the reversal when the men was upon Abraham in verse four of this week's Torah prortion chapter

2 ...Three Men were standing upon him:...

8 ...and he stood upon Them under the tree,...

Verses nine through eleven

9 And They said to him, Where is Sarah your woman (wife)? And said, Behold, is in the tent. 10 And said, Returning, I will return to you according to the time of life; and behold, a son shall be to Sarah, your woman (wife). And Sarah was listening at the entrance of the tent, and he was behind him. 11 And Abraham and Sarah were old, going in the days; had ceased (idled) to be to Sarah the well travelled road (the manner) according to the women.

This is a rough sketch image of the appoximate locations at Abraham's tent

Verse twelve

12 And Sarah, she laughed in her nearness, to say, After my failure, shall she be to me pleasure, and my lord (master) being old?

This below is important to understand

Looking at the word PLEASURE

The Hebrew word for pleasure is "ehd-nah"- Ayin, Dalet, Nun, Heh (עדנה), the feminine form of "ey-dehn"- Ayin, Dalet, Nun Sophit (Nde). It is from Strong's Concordance number 5730, and its definition

From H5727; pleasure: - delicate, delight, pleasure. See also H1040.

from 5727 "ah-dahn" (עדן), and its definition

A primitive root; to be soft or pleasant; figuratively and reflexively to live voluptuously: - delight self.

If the word sounds familiar, it is the place, The Garden of Eden, in Genesis chapter two

Genesis 2:10 And a river (stream) went out from Eden for the irrigating (soaking, quaffing, watering) of את-the Garden,...

The Hebrew word for Eden is "ey-dehn"- Ayin, Dalet, Nun Sophit (עדן). It is from Strong's concordance 5731, and its definition

The same as H5730 (masculine); Eden, the region of Adam’s home: - Eden.

and they are already mentioned above.

As I mentioned in the Torah portion B'reyshith, according to Bill Cloud of Shoreshim Ministries, Eden is located in the land of Israel, The Garden of Eden is located in Jerusalem and The Tree of Life is located in the Temple Mount at the Holy of Holies where the Temple stood.

If one can deduct, that the Garden of Eden was a type and shadow of a female private private part. יהוה created the garden and it became "His pleasure". The fact that Sarah asked within her if she shall find "pleasure", which יהוה said that she shall have a son, means that Sarah's personal "Garden of Eden" or "Garden of Pleasure" will be revived.

Verses thirteen and fourteen

13 And יהוה said to Abraham, To why at this did Sarah laugh, to say, That indeed (also), truly, I shall birth? And I, I am old? 14 Is a Word difficult from יהוה? I will return to you by the appointed time according to the time of life, and to Sarah shall have a son.

Why did יהוה asked this question regarding Sarah? Why didn't He ask that same question when Abraham like he asked Abraham in last week's Torah portion of Lekh L'kha, in the book of Genesis?

Genesis 17:15 And Elohim said to Abraham, Sarai is your woman (wife), you shall not call את-her name Sarai, for Sarah shall be her name. 16 And I have blessed her, and I have also given with her a son to you: and I will bless her, and she shall be for nations; kings of peoples, they shall be from her. 17 And Abraham fell upon his face, and laughed, and said in his heart, That of a son of a hundred years shall birth? And but Sarah, the daughter of ninety years, she shall birth? 18 And Abraham said to The Elohim, If (That, To him?) Ishmael shall live to your face! 19 And Elohim said, Indeed (Truly), Sarah, your wife, shall birth to you a son; and you shall call את-his name, Isaac: and I will establish את-My Covenant with him for a Covenant of Ages (Everlasting), to his seed after him. 20 And for Ishmael, I have heard you: Behold, I have blessed him, and I will fructify him, and I will multiply him in much, much; two ten (twoteen, twelve) rulers shall be birthed, and I will give of him for a great nation. 21 And את-My Covenant will I cause to rise [(I will cause of establishing)] את-Isaac which Sarah, she shall birth to you by this appointed time in the next (after, latter) year.

He did say to Abraham, "Why did you laugh"? Didn't Abraham tell Sarah afterward he was told by יהוה that she was going to birth a son? Most likely he did not, and when יהוה told to Abraham at his visition.

Yeshua revealed that it was He that visited Abraham in this week's Torah portion chapter which is noted in the Gospel of John

John 8:56 Your father, Abraham, rejoiced to see My Day: and he saw It, and was glad. 57 Then said the Jews unto Him, Thou art not yet fifty years old, and hast Thou seen Abraham? 58 Yeshua said unto them, Verily, verily, I say unto you, Before Abraham was, I AM.

Verse fifteen

15 And Sarah, she denied, to say, I did not laugh; for she was afraid. And said, No; for you did laugh.

This is "A Duh Moment". If anyone has not figured out by now, Sarah and יהוה were talking to each other "face to face", and יהוה did not get mad at her for talking to Him. She is the only woman who saw and spoke to יהוה, who was Yeshua. Sarah was the only woman that spoke to Yeshua before Yeshua came down to earth around 1950 years later. WHAT A RECORD ACCOUNT!!! We can now say that יהוה talked to women "face to face" directly, in the Tanakh.

Also in this verse, Sarah was making a statement that she did not laugh. When she said this, she was actualy saying "I did not Isaac". In other words, she was "nullifying" Isaac through denying that she did not laugh, but יהוה redeemed that by overriding her in saying to her "No, but you did laugh". In other words, יהוה was saying to her "No, but you did Isaac". Another way of saying this was that Sarah was saying "I am not going to bear Isaac" or "I am not going to have Isaac", and יהוה replies "No, but you are going to bear Isaac" or No, but you are going to have Isaac". He had to override Sarah by restoring "laughter" a.k.a. "Isaac" back to Sarah, so that יהוה would fulfill His Word to Abrahamm, which is noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 17:19 And Elohim said, Indeed (Truly), Sarah, your wife, shall birth to you a son; and you shall call את-his name, Isaac: and I will establish את-My Covenant with him for a Covenant of Ages (Everlasting), to his seed after him.

hwhy wanted Sarah to have part of His plan too by telling her that she is going to birth Isaac- "laughter".

Verses sixteen through nineteen

16 And the Men, they arose from there, and they gazed (leaned out, peeped) upon the face of Sodom: and Abraham went with Them to send Them away. 17 And יהוה said, Shall I conceal (hide) from Abraham which I am doing?; 18 And Abraham, he becoming, shall become of a great and bony (mighty) nation, and all of the nations of the Earth shall be blessed in him? 19 For I know him, by that, which shall command את-his sons and את-his household after him, and they shall keep the Way of יהוה to do righteousness and justice (order); by that, יהוה may come upon Abraham את which was spoken upon him.

Movies portray יהוה as by Himself, but it is my humble opinion that יהוה was speaking to His two messengers and asking him if He shall tell Abraham what He is about to do. This is the first, and only account that shows יהוה pondering wether to tell Abraham or not. This is the first time that יהוה, Himself said that He knew somebody, and it was Abraham. This would also apply to us believers in Yeshua that Yeshua knows us through our faith in Him and walk in His Word, who is the Living Word, Yeshua, and we as believers learn to Him through our walk with Him by reading His Word, hearing His Voice impressed in our hearts and minds, etc.

Indirectly related, Yeshua will profess to those whom He doesn't know by their fruits, and it is noted in the Gospel of Matthew

Matthew 7:15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them. 21 Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doeth the Will of My Father which is in the heavens. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in Thy Name? And in Thy Name have cast out devils? And in Thy Name done many wonderful works? 23 And then will I profess unto them, I never knew you: depart from Me, ye that work iniquity.

Verses twenty through thirty three

20 And יהוה said, The shrieking (outcry) of Sodom and Amorrah, for is abounding (multiplying), and their sin is much heavy of her; 21 I will descend (go down) now, and I will see that according to her cry that has come to Me they have done all of her; and if not, I will know. 22 And the Men, they faced away from there, and They went to Sodom: and Abraham, he was still standing to the Face of יהוה.

23 And Abraham approached, and said, That indeed (also) will You also subtract off (scrape off, shave off) the righteous with the wicked? 24 Perhaps shall exist fifty righteous in the midst of the city: that You will also subtract off (scrape off, shave off) and will You not spare (bear up) to the place, by that, fifty righteous which are in her nearness? 25 Far (Forbid) be to You from doing according to this word to have die the righteous with the wicked: and shall be as the righteous as the wicked?, Far (Forbid) be to You: the Judge of all of the Earth shall not do justly (orderly)? 26 And יהוה said, If I find in Sodom fifty righteous ones in the midst of the city, and I will spare (bear up) to all of the place on over them [(on their account (sake))]. 27 And Abraham answered and said, Behold now, I have undertaken (taken upon, yielded) to speak to Adonai, and I am dust and the ash: 28 Perhaps five shall lack the fifty righteous: will You make waste (make ruin) among the five את-all of the city? And said, I will not make waste (make ruin) If I find there forty and the five. 29 And added still to speak to Him, and said, Perhaps there shall be found there forty. And said, I will not do on over [(on the account, (sake))] of the forty. 30 And said, not now shall be to the Adonai anger, and I will speak: Perhaps shall be found there thirty. And said, I will not do her if I find there thirty. 31 And said, Behold now, I have undertaken (taken upon, yielded) to speak to Adonai: Perhaps shall be found there twenty. And said, I will not make waste (make ruin) on over [(on the account (sake))] of the twenty. 32 And said, Not now be angry to the Adonai, and I will speak surely the time: Perhaps shall be found there ten. And said, I will not make waste (make ruin) on over [(on the account (sake))] of the ten. 33 And hwhy went as the which had finished to speak to Abraham: and Abraham returned to his place.

This was the earliest account of someone making a case of compromising to יהוה. by "bickering down", or "negotiating" with יהוה's, who in this case was Abraham for amount of righteous by lowering the number of righteous ones still living in Sodom and Amorrah. The reason Abraham did this was in order to be sure that his nephew, Lot, and his family would be saved and not be included as part of the casualty in the cities.

The other person making a case to יהוה was Moses, and it is in the Torah portion of Ki Thisa, in the book of Exodus

Exodus 32:9 And יהוה said to Moses, I have seen את-this People, and, behold, he is a severely stiff (stubborn) necked People: 10 And now, leave her to Me that My Anger may glow against them, and I will consume them: and I will make of you for a great nation. 11 And Moses beseeched את-the Face of יהוה, his Elohim, and said, hwhy, to why does Your Anger glow against Your People whom You have brought out from the land of Egypt on Great Power and on a Strong (Mighty) Hand? 12 To why Egypt, they should speak, to say, In evilness they were brought out to kill them in the mountains, and to consume them from upon (over) the face of the ground? Return from the glowness (fierceness, fury, wrath) of Your Anger, and repent upon (over) the evil to Your People. 13 Remember (Recall) to Abraham, to Isaac, and to Israel, Your servants, which You swore to them on Yourself, and You spoke to them, I will multiply ta-your seed as the stars of the Heavens, and all of this land which I have spoken, I will give to your seed, and they shall inherit (occupy) for ages. 14 And יהוה repented upon the evil which was spoken to do to His People.

Notice in verses thirty-one and thirty two that יהוה said "The" twenty and "The" Ten. He did not say that for the previous numbers. Just a speculation. From verses seventeen to the end of the chapter, Abraham was told what hwhy is going to do. Abraham makes pleas to יהוה to save the city for the sake of the righteous starting at fifty souls and keeps pleading as low as ten. Why was Abraham pleading to יהוה to save the righteous? Because Lot and his family were residing in Sodom. A reason Abraham kept pleading יהוה to save the city with a lower number of righteous ones living there, because he did not know how many family members Lot had at that time. Abraham kept thinking that Lot's family could be fewer than what he presumed, and that is why he went from fifty, down to forty five, to forty, to thirty, to twenty, and then to ten, thinking that he could save Lot's family with that low of a buffer. יהוה left him before he could go lower. In a way, one can say, Abraham was "bidding down".

Also, as Abraham kept offering a lower number of souls to יהוה, he was taking more chances pushing the envelope with יהוה every time he offered a lower number. To me, Abraham had Khutspah.

The number ten, Abraham's lowest bidding number to יהוה, could also be a future allegory for the Lost Ten Northern Tribes of Israel, that are scattered in the nations, to be saved. It can also be symbolic to the Ten Words (Commandments).

Mark Biltz of El Shaddai Ministries noted another source where יהוה asked the prophet Jeremiah to find righteous people in Jerusalem which is noted in his book

Jerermiah 5:1 Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. 2 And though they say, יהוה liveth; surely they swear falsely. 3 יהוה, are not Thine Eyes upon the truth? Thou hast stricken them, but they have not grieved; Thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. 4 Therefore I said, Surely these are poor; they are foolish: for they know not the Way of יהוה, nor the Judgment of their Elohim. 5 I will get me unto the great men, and will speak unto them; for they have known the Way of יהוה, and the Judgment of their Elohim: but these have altogether broken the yoke, and burst the bonds. 6 Wherefore a lion out of the forest shall slay them, and a wolf of the evenings shall spoil them, a leopard shall watch over their cities: every one that goeth out thence shall be torn in pieces: because their transgressions are many, and their backslidings are increased. 7 How shall I pardon thee for this? Thy Sons have forsaken Me, and sworn by them that are no elohim: when I had fed them to the full, they then committed adultery, and assembled themselves by troops in the harlots' houses. 8 They were as fed horses in the morning: every one neighed after his neighbour's wife. 9 Shall I not visit for these things? Saith hwhy: and shall not My Soul be avenged on such a nation as this? 10 Go ye up upon her walls, and destroy; but make not a full end: take away her battlements; for they are not יהוה's. 11 For the House of Israel and the House of Judah have dealt very treacherously against Me, saith יהוה.

12 They have belied יהוה, and said, It is not He; neither shall evil come upon us; neither shall we see sword nor famine: 13 And the prophets shall become wind, and the word is not in them: thus shall it be done unto them. 14 Wherefore thus saith יהוה, Elohim of Hosts, Because ye speak את-this word, behold, I will make My Words in thy mouth fire, and this People wood, and it shall devour them. 15 Lo, I will bring a nation upon you from far, O House of Israel, saith יהוה: it is a mighty nation, it is an ancient nation, a nation whose language thou knowest not, neither understandest what they say. 16 Their quiver is as an open sepulchre, they are all mighty men. 17 And they shall eat up thine harvest, and thy bread, which thy sons and thy daughters should eat: they shall eat up thy flocks and thine herds: they shall eat up thy vines and thy fig trees: they shall impoverish thy fenced cities, wherein thou trustedst, with the sword.

According to Mark Biltz, not one righteous person was found in Jerusalem, and this resulted in their future judgment to be destroyed.

CHAPTER 19
Genesis 19:1-38

Gen 19:1 And the two messengers, they came to Sodom in the mixing period (evening); and Lot sat in the gate of Sodom: and Lot saw, and arose to meet (encounter) them; and bowed the nostrils to the Earth; 2 And said, Behold now, Adonai, turn now to the house of your servant, and leen-stay, and wash your feet, and you shall arise early (wake up, load up, start up), and you shall go to your way. And they said, No; for we will stay in the broad street. 3 And pressed (urged) on them much; and they turned to him, and they came to his house; and did (made) for them a banquet, and baked unleavened bread, and they ate.

4 Before they laid down, and the men of the city, the men of Sodom, they surrounded upon the house, from the young men and unto the old, all of the people from the limits (ends): 5 And they called to Lot, and they said to him, Where are the men which they came to you the night (tonight)? Bring them out to us, and we may know them. 6 And Lot went out to them to the entrance, and shut the door behind him, 7 And said, Not now my brothers do you be evil (act evilly). 8 Behold now, to me are two daughters which they have not known a man; I will bring them out now to you, and do to them according to the goodness [(as is good)] in your eyes: only to these men do you not do a word; for upon thus, they came in the shadow of my roof (rafter). 9 And they said, Stand (Approach) back! (forward!) [(Stand back! (Approach forward!)]

And they said, This one came to sojourn, and judging (ordering), judges (orders)?: Now we will do evil to you than them. And they pressed (urged) on the man, on Lot, much, and they approached to break the door. 10 And the Men, they sent out את-their hands, and they bought in את-Lot to them to the house, and they shut את-the door. 11 And את-the men which were at the entrance of the house, they were struck in the blindness from the small and unto the great: and they were weary (faint, tired) to find the entrance. 12 And the men, they said to Lot, Which still here belongs to you? Sons-in-law, and your sons, and your daughters, and all which belongs to you in the city, bring out from the place: 13 for we are ruining (wasting away) את-this place, for their cry is great at את-the Face of יהוה; and יהוה sent us to ruin her [(waste her away)]. 14 And Lot went out and spoke to his sons-in-law taking his daughters, and said, Arise, go out from this place; for יהוה is ruining (wasting away) את-the city. And was as from a joke [(from mockery)] in the eyes of his sons-in-law.

15 And when the dawn ascended, then the messengers, they closed in (labored) on Lot, to say, Arise, take את-your woman (wife), and את-your two daughters that are found; lest you be added in the iniquity of the city. 16 And was hesitating (lingering, reluctant), and the men, they laid hold (seized) on his hand, and on the hand of his woman (wife), and on the hand of his two daughters on the Spareness of יהוה upon him: and they brought him out, and placed (deposited) him outside by the city. 17 And was, as they had them go out to the outside, and said, Escape upon your soul; Do you not regard (inently look, scan, regard) behind you, and do you not stay in any of the circumjacent area (region); Escape to the mountain, lest you be added. 18 And Lot said to them, Not now, Adonai: 19 Behold now, your servant has found out grace in your eyes, and you have engreatened (magnified) your kindness which you have done (made) with me to let live את-my soul [(to let את-my soul live)]; and I, I am not able to escape to the mountain, lest the evil, she shall cling (overtake) me, and I shall die [(the death of me)]: 20 Behold now, this city is near to flee there, and she is a little one: I will escape now there. That not is she a little one? And my soul, she shall live? 21 And said to him, Behold, I have also lifted (beared) your face to this word by failing at overthrowing את-the city which you have spoken. 22 Hurry! (Haste!), escape there; for I am not able to do a word until you come (go) there. Upon thus, the name of the city was called Zoar.

23 The sun had came out upon the Earth, and Lot entered to Zoar. 24 And יהוה mater-rained upon Sodom and upon Amorrah brimstone and the fire from יהוה את from the Heavens; 25 and overthrew את-those cities, and את all of the circumjacent area (region), and את all of the dwellers of the cities, and the sprouting of the Ground. 26 And his woman (wife) scanned (intently looked, regarded) behind him, and she became a pillar of salt.

27 And Abraham arose early (woke up, started up) in the breaking period (morning) to the place which had stood there to את-the Face of יהוה:

28 and gazed (leaned out, stared) upon the face of Sodom and the Amorrah, and upon all of the face of the land of the circumjacent area (region), and saw, and behold, the smoke (incense) of the land ascended as the smoke (incense) of the smelting furnace. 29 And was, in Elohim ruining (wasting away) את-the cities of the circumjacent area (region), and Elohim remembered את-Abraham, and sent away את-Lot from the midst of the overthrow, in overthrowing את-the cities which Lot dwelled in them.

30 And Lot ascended from Zoar, and dwelled in the mountain, and his two daughters were with him; for were afraid to dwell in Zoar: and he and dwelled in the cave, he and his two daughters. 31 And the firstborn, she said to the younger, Our father is old, and is not a man in the Earth to come upon us as is the way of all of the Earth: 32 Come, we will make את-our father drink wine, and we will lay with him, and we will keep alive seed from our father. 33 And they made את-their father quaff (drink) wine in that night: and the firstborn, she went in, and she laid at את-her father; And not did know in her laying down and in her arising. 34 And was from the morrow, and the firstborn, she said unto the younger, Behold, I laid last night at את-my father: We will make quaff (drink) wine tonight also; and go, and lay with him, and we will keep alive seed from our father. 35 And they made את-their father quaff (drink) wine in (on) that night also: and the younger, she arose, and she laid with him; And did not know in her laying down, and in her arising. 36 And both the daughters of Lot, they conceived from their father. 37 And the firstborn, she birthed a son, and she called his name, Moab: he is the father Moab unto today (the day). 38 And the younger, she also birthed a son, and she called his name, Ben Ammi: he is the father of the sons of Ammon unto today (the day).

(NOTE: Not all verses will have comments)

Verse one

1 And the two messengers, they to Sodom in the mixing period (evening); and Lot sat in the gate of Sodom: and Lot saw, and arose to meet (encounter) them; and bowed the nostrils to the Earth;

This is how the King James Version translates this verse

1 And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground;

The KJV translated that he bowed his "face" to the earth.

Looking at the word NOSTRILS

Apa-im is from the Hebrew word "aph"- Aleph, Peh Sophit (אף). It is from Strong's Concordance number 639, and its definition

From H599; properly the nose or nostril; hence the face, and occasionally a person; also (from the rapid breathing in passion) ire: - anger (-gry), + before, countenance, face, + forbearing, forehead, + [long-] suffering, nose, nostril, snout, X worthy, wrath.

from 599 "ah-naph"- Aleph, Nun, Peh Sophit (אנף), and its definition

A primitive root; to breathe hard, that is, be enraged: - be angry (displeased).

This first Hebrew word is where we get our modern English word "off" as in "ticked off". Also The latter root Hebrew word is where we get our modern English word "enough", and it is expressed, without words, but with our nostrils. In this week's Torah portion's Hebrew text, the Hebrew word for nostrils is "ah-pah-eem"- Aleph, Peh, Yod, Mem Sophit (Mypa), which is the plural form for "nostrils" and not the typical Hebrew word "panah" which is the singular form for "nostril". Also, the reason Lot was bowing down with his nostrils, because he was possibly bowing with his eyes looking straight and up to protect himself in case the men were going to try to commit sodomy on him. But when Lot found out they were not those kinds of people, he offered them to stay at his place.

Verses two and three

2 And said, Behold now, Adonai, turn now to the house of your servant, and stay, and wash your feet, and you shall arise early (wake up, load up, start up), and you shall go to your way. And they said, No; for we will stay in the broad street. 3 And pressed (urged) on them much; and they turned to him, and they came to his house; and did (made) for them a banquet, and baked unleavened bread, and they ate.

In these two verses we see an actual event, which is Sukkoth. It is also, a play-on of another event, which is Passover, because Lot and his family had to flee from the attack of the people of Sodom, and Lot made matsa, which relates to the Israelites leaving Egypt in the book of Exodus. This would be a food made for an act of haste, which it was . But also, at the same time, it was the physical date of The Feast of Sukkoth, which would be an act of living in a temporary dwelling. In this case the messengers of hwhy would only be temporarily dwelling at Lot's house as guests for the night, and leave in the morning.

Looking at the word BAKE

The Hebrew word word for bake is "ah-phah"- Aleph, Peh, Heh (אפה). It is from Strong's Concordance number 644, and its definition

A primitive root; to cook, especially to bake: - bake, (-r, [-meats]).

It is interesting to note that the Hebrew word for bake has the same Hebrew letters for nostrils but without the Heh.

Verses four and five

4 Before they laid down, and the men of the city, the men of Sodom, they surrounded upon the house, from the young men and unto the old, all of the people from the limits (ends): 5 And they called to Lot, and they said to him, Where are the men which they came to you tonight? Bring them out to us, and we may know them.

They were not going to introduce themselves to them and inquire of their lives, but they wanted to commit sodomy on them. There was a similar account which is noted in the book of Judges

Judges 19:1 And it came to pass in those days, when there was no king in Israel, that there was a certain Levite sojourning on the side of Mount Ephraim, who took to him a concubine out of Bethlehem Judah. 2 And his concubine played the whore against him, and went away from him unto her father's house to Bethlehem Judah, and was there four whole months. 3 And her husband arose, and went after her, to speak friendly unto her, and to bring her again, having his servant with him, and a couple of asses: and she brought him into her father's house: and when the father of the damsel saw him, he rejoiced to meet him. 4 And his father-in-law, the damsel's father, retained him; and he abode with him three days: so they did eat and drink, and lodged there. 5 And it came to pass on the fourth day, when they arose early in the morning, that he rose up to depart: and the damsel's father said unto his son-in-law, Comfort thine heart with a morsel of bread, and afterward go your way. 6 And they sat down, and did eat and drink both of them together: for the damsel's father had said unto the man, Be content, I pray thee, and tarry all night, and let thine heart be merry. 7 And when the man rose up to depart, his father-in-law urged him: therefore he lodged there again. 8 And he arose early in the morning on the fifth day to depart: and the damsel's father said, Comfort thine heart, I pray thee. And they tarried until afternoon, and they did eat both of them. 9 And when the man rose up to depart, he, and his concubine, and his servant, his father-in-law, the damsel's father, said unto him, Behold, now the day draweth toward evening, I pray you tarry all night: behold, the day groweth to an end, lodge here, that thine heart may be merry; and to morrow get you early on your way, that thou mayest go home. 10 But the man would not tarry that night, but he rose up and departed, and came over against Jebus, which is Jerusalem; and there were with him two asses saddled, his concubine also was with him. 11 And when they were by Jebus, the day was far spent; and the servant said unto his master, Come, I pray thee, and let us turn in into this city of the Jebusites, and lodge in it. 12 And his master said unto him, We will not turn aside hither into the city of a stranger, that is not of the Sons of Israel; we will pass over to Gibeah. 13 And he said unto his servant, Come, and let us draw near to one of these places to lodge all night, in Gibeah, or in Ramah. 14 And they passed on and went their way; and the sun went down upon them when they were by Gibeah, which belongeth to Benjamin. 15 And they turned aside thither, to go in and to lodge in Gibeah: and when he went in, he sat him down in a street of the city: for there was no man that took them into his house to lodging. 16 And, behold, there came an old man from his work out of the field at even, which was also of Mount Ephraim; and he sojourned in Gibeah: but the men of the place were Benjamites. 17 And when he had lifted up his eyes, he saw את-a wayfaring man in the street of the city: and the old man said, Whither goest thou? and whence comest thou? 18 And he said unto him, We are passing from Bethlehem Judah toward the side of Mount Ephraim; from thence am I: and I went to Bethlehem Judah, but I am now going to את-the House of hwhy; and there is no man that receiveth me to house. 19 Yet there is both straw and provender for our asses; and there is bread and wine also for me, and for thy handmaid, and for the young man which is with thy servants: there is no want of any thing. 20 And the old man said, Peace be with thee; howsoever let all thy wants lie upon me; only lodge not in the street. 21 So he brought him into his house, and gave provender unto the asses: and they washed their feet, and did eat and drink. 22 Now as they were making את-their hearts merry, behold, the men of the city, certain sons of Belial, beset the house round about, and את-beat at the door, and spake to the master of the house, the old man, saying, Bring forth את-the man that came into thine house, that we may know him. 23 And the man, the master of the house, went out unto them, and said unto them, Nay, my brethren, nay, I pray you, do not so wickedly; seeing that this man is come into mine house, do not this folly. 24 Behold, here is my daughter a maiden, and his concubine; them I will bring out now, and humble ye them, and do with them what seemeth good unto you: but unto this man do not so vile a thing. 25 But the men would not hearken to him: so the man took his concubine, and brought her forth unto them; and they knew her, and abused her all the night until the morning: and when the day began to spring, they let her go. 26 Then came the woman in the dawning of the day, and fell down at the door of the man's house where her lord was, till it was light. 27 And her lord rose up in the morning, and opened the doors of the house, and went out to go his way: and, behold, the woman his concubine was fallen down at the door of the house, and her hands were upon the threshold. 28 And he said unto her, Up, and let us be going. But none answered. Then the man took her up upon an ass, and the man rose up, and gat him unto his place.

This woman died from the abuse of the Benjamites Sodomaic acts that night. This is potentially what would have happened to Lot's daughters if Lot got his way to allow the men of Sodom to abuse his daughters. Notice the similar statements the men of Benjamin and the master of the house said. I don't know about you, but to me, Lot did not show protection to his daughters. He only cared about his welfare and the welfare of the two men, and not his daughters. Rico Cortes of Wisdom In Torah Ministries made note that was the fact women were only considered not independent in the culture at that time.

Looking at the following words:

SODOM

The Hebrew word for Sodom is "S'dohm"- Samek, Dalet, Mem Sophit (סדם). It is from Strong's Concordance number 5467, and its definition

"From an unused root meaning to scorch; burnt (that is, volcanic or bituminous) district; Sedom, a place near the Dead Sea: - Sodom".

This is where we get the modern English word "sodomy", a male perverse act. Mark Biltz of El Shaddai Ministries sourced the book of Ezekiel of the roots of the wickedness of Sodom in chapter sixteen

Ezekiel 16:48 As I live, saith the Adonai hwhy, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and את thy daughters. 49 Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy. 50 And they were haughty, and committed abomination before Me: therefore I took them away as I saw good.

GOMORAH

The Hebrew word for Gomorah is "Ah-moh-rah"- Ayin, Mem, Resh, Heh (עמרה). It is from Strong's concordance number 6017, and its definition

"From H6014; a (ruined) heap; Amorah, a place in Palestine: - Gomorrah".

from 6014 "ah-mahr" (עמר) and its definiton

"A primitive root; properly apparently to heap; figuratively to chastise (as if piling blows); specifically (as denominative from H6016) to gather grain: - bind sheaves, make merchandise of".

This is where we get two words: One of them is from the Italian word "amore", but the second one, which is more likely the purposeful one, is where we get our modern English word "immoral" or "immorality" adding the letter "l". Based on the definition, it looks like the people were having a immoral group activity.

Verse nine

9 And they said, Stand (Approach) back! (forward!) And they said, This one came to sojourn, and judging (ordering), judges (orders)?: Now we will do evil to you than them. And they pressed (urged) on the man, on Lot, much, and they approached to break the door.

Looking at verse three in this week's Torah portion chapter

Genesis 19:3 And pressed (urged) on them much; and they turned to him, and they came to his house; and did (made) for them a banquet, and baked unleavened bread, and they ate.

Looking at the word PRESSED (URGED)

The Hebrew word for pressed (urged) is "pah-tsahr"- Peh, Tsade, Resh (rup). It is from Strong's concordance number 6484, and its definition

A primitive root; to peck at, that is, (figuratively) stun or dull: - press, urge, stubbornness.

This is the same Hebrew word Lot used to convince the two Messengers to lodge with him, whereas the men of Sodom used this Hebrew word, as if it was an attempted act to reap and sow, to do lewd acts to Lot.

Verse fourteen

14 And Lot went out and spoke to his sons-in-law taking his daughters, and said, Arise, go out from this place; for hwhy is ruining (wasting away) את-the city. And was as from a joke [(from mockery)] in the eyes of his sons-in-law.

Mark Biltz of El Shaddai Ministries made note that Lot had two other daughters besides the two that were staying with them, otherwise Lot would not have gained sons-in-law. So calculating, we have the following:

*Lot
*Lot's wife
*Lot's two unmarried daughters
*Lot's two married daughters
*Lot's two sons-in-law

This gives a potential total of eight people of Lot's family, just two people shy of the ten that Abraham suggested to יהוה.

Verses seventeen and twenty six

17 And was, as they had them go out to the outside, and said, Escape upon your soul; Do you not regard (inently look, scan, regard) behind you, and do you not stay in any of the circumjacent area (region); Escape to the mountain, lest you be added.... 26 And his woman (wife) scanned (intently looked, regarded) behind him, and she became a pillar of salt.

It was most likely that the reason Lot's wife turned around, because she was a full blooded Sodomite, and she had a sentimental attachment to the city. That is why she turned around and looked back, and caused her to become a pillar of salt.

Yeshua describes those who want to follow the Kingdom of יהוה in the Gospel of Luke

Luke 9:62 And Yeshua said unto him, No man, having put his hand to the plough, and looking back, is fit for the Kingdom of יהוה.

In Lot's wife's case, when she looked back, she had sentimentality toward her native city, because she was a native daughter of a Sodomite. But when she did, she proved that she was not fit for the journey ahead of her, and it cost her life.

Verses eighteen through twenty two

18 And Lot said to them, Not now, Adonai: 19 Behold now, your servant has found out grace in your eyes, and you have engreatened (magnified) your kindness which you have done (made) with me to let live את-my soul [(to let את-my soul live)]; and I, I am not able to escape to the mountain, lest the evil, she shall cling (overtake) me, and I shall die [(the death of me)]: 20 Behold now, this city is near to flee there, and she is a little one: I will escape now there. That not is she a little one? And my soul, she shall live? 21 And said to him, Behold, I have also lifted (beared) your face to this word by failing at overthrowing את-the city which you have spoken. 22 Hurry! (Haste!), escape there; for I am not able to do a word until you come (go) there. Upon thus, the name of the city was called Zoar.

This is the second Biblical account of compromising. In this case, it was Lot pleading the Messengers of יהוה to flee to the little mountain.

Verses twenty seven through twenty nine

27 And Abraham arose early (woke up, started up) in the breaking period (morning) to the place which had stood there to את-the Face of יהוה:

Verses thirty through thirty eight

30 And Lot ascended from Zoar, and dwelled in the mountain, and his two daughters were with him; for were afraid to dwell in Zoar: and he and dwelled in the cave, he and his two daughters. 31 And the firstborn, she said to the younger, Our father is old, and is not a man in the Earth to come upon us as is the way of all of the Earth: 32 Come, we will make את-our father drink wine, and we will lay with him, and we will keep alive seed from our father. 33 And they made את-their father quaff (drink) wine in that night: and the firstborn, she went in, and she laid at את-her father; And not did know in her laying down and in her arising. 34 And was from the morrow, and the firstborn, she said unto the younger, Behold, I laid last night at את-my father: We will make quaff (drink) wine tonight also; and go, and lay with him, and we will keep alive seed from our father. 35 And they made את-their father quaff (drink) wine in (on) that night also: and the younger, she arose, and she laid with him; And did not know in her laying down, and in her arising. 36 And both the daughters of Lot, they were pregnant (conceived) from their father. 37 And the firstborn, she birthed a son, and she called his name, Moab: he is the father Moab unto today (the day). 38 And the younger, she also birthed a son, and she called his name, Ben Ammi: he is the father of the sons of Ammon unto today (the day).

Why did they have the means to do that to their father? Couldn't they just go back to Zoar and marry men there? They could have and should have. But it was in verse eight that sheds some light regarding their acts to their father

8 Behold now, to me are two daughters which they have not known a man; I will bring them out now to you, and do to them as is good [(according to the goodness)] in your eyes: only to these men do you not do a word; for upon thus, they came in the shadow of my roof (rafter).

When Lot made this statement unto the men of Sodom, he stated words that he could not break, because a man's word cannot be broken based on the Torah of a man's vow in the Torah portion of Matoth, in the book of Numbers

Numbers 30:2 When a man vows a vow to The יהוה or the oathing of an oath to bind (obligate, yoke) a bond (obligation, yoke) upon his soul; shall not dissolve his word; according to (as) all which came out from his mouth, shall do.

When there were no men left around for the daughters to be given to, what man was left with them to do it unto?---------> Lot, their father! In other words, Lot reaped what we sowed from his own words that he spoke to the Sodomite men. He offered his daughters to the Sodomite men, so he reaped by having the daughters lying with him instead, since there were no other men around them. Another reason the daughters did this to their father, because they were half Sodomites via their mother, who wasa full blooded Sodomite. It was in their genetic memory to do what they did to their father.

Question: "Why did they go in unto their father, when they just left the city of Zoar which was most likely close by to them and could of traveled there to marry men there"? I don't know the answer to that one. The only thought I could think of is that either they were too lazy to leave, or they did not want to leave their father, and if only one of the sisters left, it would not be wise to leave alone, especially in the culture of the day for a woman to leave to

Another question is "Why was Lot afraid to stay in Zoar when he requested to the messengers of יהוה to go there and stay, because of his handicap"? How was he able to get up to a mountain if he was not physically able to travel a far distance? As he said to the messengers of יהוה in verses eighteen and nineteen

18 And Lot said to them, Not now, Adonai: 19 Behold now, your servant has found out grace in your eyes, and you have engreatened (magnified) your kindness which you have done (made) with me to let live את-my soul [(to let את-my soul live)]; and I, I am not able to escape to the mountain, lest the evil, she shall cling (overtake) me, and I shall die [(the death of me)]:

and yet, Lot went up to a mountain, as it says in verse thirty

30 And Lot ascended from Zoar, and dwelled in the mountain,...

He probably had help from his daughters. If his daughters brought him up, then who brought up their belongings? Most likely they had animals, mules, to bring them up for them.

Looking at the word ZOAR

The Hebrew word for Zoar is "Tsoh-ahr"- Tsade, Ayin, Resh (צער). It is from Strong's Concordance number 6820, and its definition

From H6819; little; Tsoar, a place East of the Jordan: - Zoar.

from 6819 "tsah-ahr" (צער), and its defintion

A primitive root; to be small, that is, (figuratively) ignoble: - be brought low, little one, be small.

Zoar means "Little One".

In the Hebrew text, the Hebrew word for Zoar includes a Vav (צוער). The Vav is a Paleo-Hebrew picture of a nail, meaning that the foundation of these two nations descended from Lot and his family are nailed at Zoar.

Another interesting issue regarding this account goes back in verse twenty

20 Behold now, this city is near to flee there, and she is a little one: I will escape now there. That not is she a little one? And my soul, she shall live?

Looking at the word LITTLE ONE

The Hebrew word for little one is "meets-ahr"- Mem, Tsade, Ayin, Resh (מצער). It is from Strong's Concordance number 4705, and its definition

From H6819; petty (in size or number); adverbially a short (time): - little one, (while), small.

from 6819 as noted above.

This confirms to us why Lot noted the mountain as "a little one", and that the name of it is Zoar, because it identifies the mountain as a little mountain.

Notice that an Aleph-Tav are located in relation to the elder daughter, but not on the younger daughter. It gives us a sign that there would be someone from line of the elder daughter, a descendant of Moab, to be part of the lineage of Yeshua. Later in the Tanakh, we will find out that it was Ruth the Moabitess, a descendant of Lot and his elder daughter, that would become one of Yeshua's ancestors.

Notice that in this chapter the word "pressed" is used in various applications in verses three and nine

3 And [Lot] pressed (urged) on them much;...

9 ...And they pressed (urged) on the man, on Lot, much,...

Lot pressed on the messengers for good reasons while the men of Sodom pressed for evil reasons.

The account of Lot leaving Sodom and Amorrah is a continuation of chapter eighteen, because the account at Sodom in this chapter also occurred during the Biblical Feast of Sukkoth.

CHAPTER 20
Genesis 20:1-18

Gen 20:1 And Abraham pulled up (journeyed) from there to the land of the Negeb, and dwelled between Kadesh and between Shur, and sojourned in Gerar. 2 And Abraham said to את-Sarah, his wife, She is my sister: and Abimelech, King of Gerar, sent, and took Sarah. 3 And Elohim came to Abimelech in the calm-dream of the night, and said to him, Behold you shall die upon the woman which you have taken; and she married a husband. 4 And Abimelech had not come near to her: and said, Adonai, Will you slaughter also the righteous nation? 5 That not he said to me, She is my sister? And she, even she said of her, He is my brother? In the completeness (integrity) of my heart and in the innocence of my palms have I done this. 6 And The Elohim said to him in the calm-dream, Also I, I know that in the completeness (integrity) of your heart you did this; and also I, I withheld (restrained) you from sinning to me: upon thus, I did not give you to touch to her. 7 And now, restore the woman (wife) of the man; for he is a prophet, and will pray in unto you, and shall live: and if you do not with restoring, know for dying, you shall die, you, and all which belongs to you.

8 And Abimelech arose early (woke up, loaded up, started up) in the breaking period (morning), and called for all of his servants, and spoke את-all these words in their ears: and the men, they were much afraid. 9 And Abimelech called to Abraham, and said to him, What have you done to us? And what is my sin to you, for you have brought upon me and upon my kingdom a great sin? Deeds (Works) which they should not have been done, you have done unto me. 10 And Abimelech said to Abraham, What did you see, for you have done את-this word? 11 And Abraham said, For I said, Only (Except), the Reverence (Fear, Aweness) of Elohim is not in this place; and would kill me upon the word of my woman (wife). 12 And also is truly (really) my sister; she is the daughter of my father, surely not the daughter of my mother; and she became to me for a woman (wife). 13 And was, as the which that Elohim had made me wander from the house of my father, and I said to her, This is your kindness which you shall do with me; to every place which we shall come there, say of me, He is my brother.

14 And Abimelech took flocks, and herds, and male servants, and female servants, and gave to Abraham, and returned את Sarah, his woman (wife), to him. 15 And Abimelech said, Behold, my land is to your face: dwell in the goodness in your eyes. 16 And to Sarah said, Behold, I have given a thousand silver to your brother: behold, he is to you a covering of the eyes to all which are with you, and את all: and you were justified. 17 And Abraham prayed to The Elohim: and Elohim healed את Abimelech, and את his woman (wife), and his female servants [(concubines)]; and they birthed, 18 for restrained (refrained, withheld, closing up), יהוה restrained (refrained, withheld, closed up) in unto every womb of the house of Abimelech upon the word of Sarah, wife of Abraham.

(NOTE: Not all verses will have comments)

Verse one

1 And Abraham pulled up (journeyed) from there to the land of the Negeb, and dwelled between Kadesh and between Shur, and sojourned in Gerar.

This is a map that shows Gerar circled in red, located east of Beer Sheba

The question comes to me, "Why did Abraham move to Gerar in the land of Philistines when he was doing fine in Beer Sheba"? There is no explanation why he moved. Was it another famine in the area? I do not have the answer.

Looking at the word GERAR

The Hebrew word for Gerar is "G'rahr"- Gimel, Resh, Resh (גרר). It is from Strong's Concordance number 1642, and its definition

Probably from H1641; a rolling country; Gerar, a Philistine city: - Gerar.

from 1641 "gah-rahr" (גרר), and its definition

A primitive root; to drag off roughly; by implication to bring up the cud (that is, ruminate); by analogy to saw: - catch, chew, X continuing, destroy, saw.

Based on the word "Gerar" it probably comes from the Hebrew word "geyr" (גר). It is from Strong's concordance 1616, and its definition

From H1481; properly a guest; by implication a foreigner: - alien, sojourner, stranger.

from 1481 "goor"- Gimel, Vav, Resh (גור), and its defintion

A primitive root; properly to turn aside from the road (for a lodging or any other purpose), that is, sojourn (as a guest); also to shrink, fear (as in a strange place); also to gather for hostility (as afraid): - abide, assemble, be afraid, dwell, fear, gather (together), inhabitant, remain, sojourn, stand in awe, (be) stranger, X surely.

It reveals that Abraham was "sojourning" in the land at that time. It would also mean "the cud" which I will explain later.

Verse two

2 And Abraham said to את-Sarah, his wife, She is my sister: and Abimelech, King of Gerar, sent, and took Sarah.

History repeats itself. Abraham is doing the same thing to his wife in Gerar as he did to her in Egypt to say to the leaders thats he is his sister. Why he keeps going to areas where he knows that he would be doing this, I do not know, and I am still baffled to why he moved there.

Verse three

3 And Elohim came to Abimelech in the calm-dream of the night, and said to him, Behold you shall die upon the woman which you have taken; and she married a husband.

This is the first time that we have read יהוה speaking to a king in Biblical history, and it was to King Abimelech of Gerar. hwhy says it straight forward to him that he is dead, and explains why He is going to kill him.

Verses four and five

4 And Abimelech had not come near to her: and said, Adonai, Will you slaughter also the righteous nation? 5 That not he said to me, She is my sister? And she, even she said of her, He is my brother? In the completeness (integrity) of my heart and in the innocence of my palms have I done this.

Maybe this was one of the reasons Abraham moved to Gerar, because he was "a nice guy", and King Gerar would not be as mean to him as the King in Egypt. Just a speculation.

The innocence of king Abimelech's palms could be compared to what Pilate said, which is noted in the Gospel of Matthew

Matthew 27:24 When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the Blood of this Just Person: see ye to it.

Verse six

6 And The Elohim said to him in the calm-dream, Also I, I know that in the completeness (integrity) of your heart you did this; and also I, I withheld (restrained) you from sinning to me: upon thus, I did not give you to touch to her.

יהוה was playing on the king, by saying to him in many words "I know that you are "a nice guy"", but notice that it was יהוה that prevented King Abimelech from touching Sarah. יהוה intervened for Sarah and Abraham's sake and kept Sarah from being defiled.

Verse seven

7 And now, restore the woman (wife) of the man; for he is a prophet, and will pray in unto you, and shall live: and if you do not with restoring, know for dying, you shall die, you, and all which belongs to you.

This is the first time that Abraham was mentioned as a prophet. Let alone, this is the first time in the Torah, and in the Tanakh, that anyone is mentioned as a prophet. Abraham is the first prophet ever. We can say that Abraham is "The Father of Prophets" as well.

When יהוה was saying to king Abimelech that he will die and all that belongs to him, the "you" in boldened pink means that hwhy spoke to king Abimelech's soul.

Verse eight

8 And Abimelech arose early (woke up, loaded up, started up) in the breaking period (morning), and called for all of his servants, and spoke את-all these words in their ears: and the men, they were much afraid.

Since when did a king tell their servants and tell them all that יהוה told them? This is another first for any king, especially one who was not an Israelite.

Verses nine through fifteen

9 And Abimelech called to Abraham, and said to him, What have you done to us? And what is my sin to you, for you have brought upon me and upon my kingdom a great sin? Deeds (Works) which they should not have been done, you have done unto me. 10 And Abimelech said to Abraham, What did you see, for you have done את-this word? 11 And Abraham said, For I said, Only (Except), the Reverence (Fear, Aweness) of Elohim is not in this place; and would kill me upon the word of my woman (wife). 12 And also is truly (really) my sister; she is the daughter of my father, surely not the daughter of my mother; and she became to me for a woman (wife). 13 And was, as the which that Elohim had made me wander from the house of my father, and I said to her, This is your kindness which you shall do with me; to every place which we shall come there, say of me, He is my brother.

14 And Abimelech took flocks, and herds, and male servants, and female servants, and gave to Abraham, and returned את Sarah, his woman (wife), to him. 15 And Abimelech said, Behold, my land is to your face: dwell in the goodness in your eyes.

We have not heard Abraham say this to the King of Egypt when the king had Sarai. But in this account, he reveals their biological relationshipt between himself and Sarah, his wife that she is his "half-sister".

This is the pedigree chart of Abraham and Sarah's relationship

Talk about "staying close to your family".

Verse sixteen

16 And to Sarah said, Behold, I have given a thousand silver to your brother: behold, he is to you a covering of the eyes to all which are with you, and את all: and you were justified.

King Abimelech was saying to Sarah regarding Abraham as "your brother". Was this an act of mockery and sarcasm by Abimelech to both Abraham and to Sarah for not telling him the full truth by saying to Sarah that he gave a thousand silver to 'her brother', or was it an act of recognition that Sarah was Abraham's half-brother?

Based on this chapter, this was an earlier account before Sarah became pregnant, otherwise, they would not have moved to Gerar and put their son, Isaac, at risk without having a mother. They moved to Gerar, shortly after hwhy visited them to say Sarah will supernaturally bear a son in the time of life, or nine month period of pregnancy. By the time they reached Gerar, Sarah was not pregnant yet, otherwise Abimelech would not have taken her for a wife, because she would have appeared pregnant. In my humble opinion, it most likely occurred before her time of conception, which would have been in the ninth month on the twenty fifth day of the month which, would have been on Khannukah, which was in the same time of year in the Gospels that Miriam had the visitation with the angel Gabriel for the conception of Yeshua.

CHAPTER 21
Genesis 21:1-34

Gen 21:1 And hwhy visited את-Sarah as the which had said, and hwhy did to Sarah as the which had spoken. 2 And Sarah, she conceived, and she birthed to Abraham a son for (to) his old age to (by) the appointed time which Elohim had spoken with him. 3 And Abraham called את-the name of his son that was birthed to him, which Sarah had birthed to him, Isaac. 4 And Abraham circumcised את-Isaac, his son, a son of eight days, as the which Elohim commanded him. 5 And Abraham was a son of a hundred years in birthing to him את-Isaac, his son. 6 And Sarah, she said, Elohim has done (made) laughter for me. All that hear will laugh for me. 7 And she said, Who would have uttered to Abraham that Sarah would suckle sons? For I have birthed a son for his old age.

8 And the child grew, and was weaned: and Abraham did (made) a great banquet in the day את-Isaac was weaned. 9 And Sarah, she saw את-the son of Hagar, the Egyptianess, whom was birthed to Abraham, with mockery (with joking). 10 And she said unto Abraham, Drive out this female servant and את-her son: for the son of this female servant shall not possess (occupy)with my son, with Isaac. 11 And the word was much evil in the eyes of Abraham upon the account (poking, sake) of his son. 12 And Elohim said to Abraham, Shall not be evil in your eyes upon the young boy and upon your female servant; All which Sarah, she has said to you, listen in her voice; for in Isaac shall be called seed to you. 13 And also את-the son of the female servant, I will set him for a nation, for he is your seed.

14 And Abraham arose early (woke up, loaded up, started up) in the breaking period (morning), and took bread, and a skin sack (wall sack) of water, and gave to Hagar, set upon her shoulder, and את-the young boy, and sent her away: and she went (left), and she wandered (staggered, strayed) in the wilderness of Beer Sheba. 15 And the water was spent from the skin sack (wall sack), and she cast את-the lad (child) under one of the shrubs (bushes). 16 And she went, and she dwelled (sat down) by herself opposite (at front) of the distance as an archer shot of a bow (bow bend): for said of her, I will not see in the death of the lad (child). And she dwelled sat down) opposite (at the front), and she lifted up (carried) את-her voice, and she wept.

17 And Elohim heard את-the voice of the young boy; and the Messenger of Elohim called to Hagar from the Heavens, and said to her, What is to you, Hagar? Do you not fear; for Elohim has heard to the voice of the young boy on the which he is there. 18 Arise, lift up (bear up) את-the young boy, and hold (seize) את-your hand on him; for I will do (make) of him a great nation. 19 And Elohim opened את-her eyes, and she saw a bore-well of water; and she went, and she filled את-the skin sack (wall sack) of water, and she made quaff (drink) את-the young boy. 20 And Elohim was at את-the young boy; and grew, and dwelled in the wilderness, and became a multiple (multitude, great?) bower (bow bender), 21 and dwelled in the wilderness of Paran: and his mother, she took for him a woman (wife) from the land of Egypt.

22 And was in that time, and Abimelech, and Phichol, prince of his army, spoke to Abraham, to say, Elohim is with you in of all which you do: 23 And now, swear to me in Elohim here but you will do falsehood (deceit) to me, and to my progeny, and to my offspring: according to the kindness which I have done with you, you shall do with me, and with the land which you have sojourned in her. 24 And Abraham said, I will swear. 25 And Abraham rebuked את-Abimelech upon the account (poking, sake) of a bore-well of the water which the servants of Abimelech, they have robbed (plucked off). 26 And Abimelech said, I do not know who has done את-this word: and also you, you did not tell (declare) to me, and also I, I have not heard failing today (the day).

27 And Abraham took flocks and herds, and gave them to Abimelech; and both of them, they cut a covenant. 28 And Abraham stationed את-seven ewe sheep of the flock by their apartness (aloneness). 29 And Abimelech said to Abraham, What are they, these seven ewe sheep, which you have stationed by their apartness (aloneness)? 30 And said, For את-the seven ewe sheep, you shall take from my hand in over [( in order that, on account, because)] she shall be for me for a witness (testimony) for I have dug את-this bore-well. 31 Upon thus, was called to that place Beer Sheba; for there the two of them, they swore. 32 And they cut a covenant in Beer Sheba: and Abimelech rose, and Phichol, prince of his army, and they returned to the land of the Philistines. 33 And Abraham planted a Tamarisk tree in Beer Sheba, and called there on the name of יהוה, El of Ages (Everlasting). 34 And Abraham sojourned in the land of the Philistines many days.

(NOTE: Not all verses will have comments)

Verse two

2 And Sarah, she conceived, and she birthed to Abraham a son for (to) his old age to (by) the appointed time which Elohim had spoken with him.

Based on my teaching When Was Yeshua Born? Evidence Based On Scriptural Facts, this chapter starts the second Sukkoth account. hwhy came back in the "appointed time", which is the Hebrew word "mo-eyd", and it was the second time this word was used for this a specific date. In this case, it was the same date as mentioned in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 17:21 And את-My Covenant will I cause to rise [(I will cause of establishing)] את-Isaac which Sarah, she shall birth to you by this appointed time in the next (after, latter) year.

It is my humble, but strong opinion, that Isaac was born on the first day of the Biblical Feast of Sukkoth. It is also probable that Isaac was born in the land of Gerar exactly one year later.

Isaac was also the first miracle baby who was born to an elder woman. Another woman that bore a son in her old age was Elizabeth whom she gave birth to John the Baptist which is noted in the Gospel of Luke

Luke 1:5 There was in the days of Herod, the king of Judaea, a certain Priest named Zacharias, of the Course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. 6 And they were both righteous before יהוה, walking in all the Commandments and Ordinances of יהוה blameless. 7 And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. 8 And it came to pass, that while he executed the Priest's Office before hwhy in the order of His Course, 9 According to the Custom of the Priest's Office, his lot was to burn incense when he went into the Temple of יהוה.

10 And the whole multitude of the People were praying without at the time of incense. 11 And there appeared unto him a Messenger of יהוה standing on the right side of the Altar of Incense. 12 And when Zacharias saw him, he was troubled, and fear fell upon him. 13 But the Messenger said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name, John. 14 And thou shalt have joy and gladness; and many shall rejoice at his birth. 15 For he shall be great in the Sight of יהוה, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Spirit, even from his mother's womb. 16 And many of the Children of Israel shall he turn to יהוה, their Elohim. 17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a People prepared for hwhy. 18 And Zacharias said unto the Messenger, Whereby shall I know this? For I am an old man, and my wife well stricken in years. 19 And the Messenger answering said unto him, I am Gabriel, that stand in the Presence of hwhy; and am sent to speak unto thee, and to shew thee these glad tidings. 20 And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my Words, which shall be fulfilled in their season. 21 And the People waited for Zacharias, and marvelled that he tarried so long in the Temple. 22 And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. 23 And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house. 24 And after those days his wife Elisabeth conceived, and hid herself five months, saying, 25 Thus hath יהוה dealt with me in the days wherein he looked on me, to take away my reproach among men....57 Now Elisabeth's full time came that she should be delivered; and she brought forth a son. 58 And her neighbours and her cousins heard how יהוה had shewed great mercy upon her; and they rejoiced with her. 59 And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. 60 And his mother answered and said, Not so; but he shall be called John. 61 And they said unto her, There is none of thy kindred that is called by this name. 62 And they made signs to his father, how he would have him called. 63 And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. 64 And his mouth was opened immediately, and his tongue loosed, and he spake, and praised יהוה.

65 And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea. 66 And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! And the Hand of יהוה was with him. 67 And his father Zacharias was filled with the Holy Spirit, and prophesied, saying, 68 Blessed be יהוה, Elohim of Israel; for he hath visited and redeemed His People, 69 And hath raised up an horn of salvation for us in the house of his servant David; 70 As He spake by the mouth of His holy prophets, which have been since the world began: 71 That we should be saved from our enemies, and from the hand of all that hate us; 72 To perform the mercy promised to our fathers, and to remember his Holy Covenant; 73 The Oath which He sware to our father Abraham, 74 That He would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, 75 In holiness and righteousness before Him, all the days of our life. 76 And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the Face of יהוה to prepare His Ways; 77 To give knowledge of salvation unto His People by the remission of their sins, 78 Through the tender mercy of our Elohim; whereby the dayspring from on high hath visited us, 79 To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. 80 And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.

Sounds similar to the account of Abraham and Sarah in Genesis chapters seventeen, eighteen and twenty-one.

This week's Torah portion passage can also be compared to when Mary miraculously birthed Yeshua, who was also born on the first day on the Biblical Feast of Sukkoth.

Verses four and five

4 And Abraham circumcised את-Isaac, his son, a son of eight days, as the which Elohim commanded him. 5 And Abraham was a son of a hundred years in birthing to him את-Isaac, his son.

It is my humble, but strong opininon that Isaac was the first male to be circumcised in the proper first eight day period. I made note of this on my teaching, "When Was Yeshua Born? Evidence Based On Scriptural Facts". You can access it by clicking on the link below to get to the webpage.

WHEN WAS YESHUA BORN? EVIDENCE BASED ON SCRIPTURAL FACTS

Carrying over from the chart of last week's Torah portion of Lekh L'kha, in the book of Genesis, looking at a chart below of the ages of Abraham's ancestors at the time of Isaac's birth when Abraham was 100 years old

If the time line is correct, this will take it to about 1952 BC.

That also means that Ishmael was fourteen years old at the time his younger half-brother was born.

According to Wikipedia, based on the time line, if this is correct, the Pharaoh who ruled at this time was Kheperkare Senusret I (also known as Sesostris I and Senwosret I) who ruled from 1971-1926 BC. This is what Wikipedia says regarding this king:

"Senusret I, also anglicized as Sesostris I and Senwosret I, was the second pharaoh of the Twelfth Dynasty of Egypt. He ruled from 1971 BC to 1926 BC, and was one of the most powerful kings of this Dynasty. He was the son of Amenemhat I. Senusret I was known by his prenomen, Kheperkare, which means "the Ka of Re is created."

These are the various statues and pillars of Kheperkare Senusret I

Notice in the Wikipedia commentary that part of his name, Kheperkare means "the Ka of Re is created". This excerpt comes from the Ancient Egypt: the Mythology website, and this is what it says regarding the symbol of Ka:

"Meaning: The "ka" is a very complex part of the symbolism in ancient Egyptian mythology and represents several things: the ka is a symbol of the reception of the life powers from each man from the gods, it is the source of these powers, and it is the spiritual double that resides with every man".

Re as we know is Egypt's god. Not everything it says is noted here about this Pharaoh's name, but in this part, it can be compared to יהוה giving the power to Abraham and Sarah by adding the Hebrew letter Heh to Abram's name to Abraham and changing Sarai's name by replacing the Yod with the Heh. their names with the letter "Heh". The Hebrew letter Heh is a Paleo-Hebrew picture, in which one of them is of a spirit image, meaning the Hehs in their names provides them "spiritual strength" via the Ruakh HaKodesh (the Holy Spirit) to provide them the power to have a child, Isaac.

!!!כבד לך יהוה

Verses eight and nine

8 And the child grew, and was weaned: and Abraham made a great banquet in the day את-Isaac was weaned. 9 And Sarah, she saw את-the son of Hagar, the Egyptianess, whom was birthed to Abraham, mocking (with mockery).

Looking at the word MOCKERY

The Hebrew word for mockery is "tsah-khahk"- Tsade, Khet, Kuph (צחק). It is from Strong's Concordance number 6711, and its definition

A primitive root; to laugh outright (in merriment or scorn); by implication to sport: - laugh, mock, play, make sport.

Notice that "laughter" and "mocking" has the same Hebrew word.

Ishmael bore this mockery from his mother Hagar "the stranger". It was mentioned in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 16:4 And went to Hagar, and she conceived: and she saw for she had conceived, and her mistress (valiantess), she was despised in her eyes.

Hagar's despised Sarai while Ishmael was still in her womb. Babies can learn things while in the womb. Years ago, in an episode of the America Funniest Home Videos TV program, they played a video of a baby boy rocking back and forth while listening to their performance of upbeat Andean music. The couple who videotaped that event won, and gave their account why their baby boy rocked back and forth. The mother stated that while the baby was still in her womb, she would play cassette tapes of their performances of Andean music near to her womb for her baby to hear. And after the baby was born, when she played the Andean music, he would rock back and forth to it. So we can say that babies in a womb can know what is going on around their environment without being outside. In this case, Ishmael had heard her mother despising her mistress while he was in her womb, and picked up her trait of mockery by doing a similar thing to Isaac.

A person can take the pureness of a word (in this example, the Hebrew word "tsakhak") and make it positive or negative. In Ishmael's case, he used the root word "tsakhak" and used it for a two-fold negative use: one- of mockery against Isaac, which his name also comes from the root word "tsakhak" in a positive sense, and two- it was an indirect attack and a put down against Isaac's parents, Abraham and Sarah, for naming their son Isaac. Ladies and gentlemen, meet the first bully mentioned in the Bible- Ishmael. This is a reason Sarah told Abraham to get rid of Hagar and Ishmael. Abraham didn't see that they were mocked, because what Sarah said to him was evil, as it is stated in verse eleven, because he lacked the discernment between "the two tsakhaks". Sarah, on the other hand, saw it, and saw the writing on the wall that Hagar and Ishmael could not stay together in the same household, and that they needed to leave. Another reason Abraham might have perceived this as evil was that he already experienced sending away someone close to him- Lot. In chapter nineteen, after the circumstances of Sodom without knowing the aftermath of Lot, he did not want to make the same mistake twice.

Mark Biltz of El Shaddai Ministries noted the basis of this week's Torah portion passage from the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 15:12 And was at the sun to go down, and a deep sleep (trance, stupor) fell upon Abram; and, behold, a fright (terror) of great darkness fell upon him. 13 And said to Abram, Knowing, you shall know for your seed shall be a sojourner (stranger) in a land not belonging to them, and shall serve them; and they shall afflict them four hundred years; 14 And also את-the nation, which they shall serve will I judge: and after thus, shall they come out among a great substance (goods, property). 15 And you, you shall go to your fathers in peace; you shall be buried in good (well) satisfaction. 16 And the fourth generation, they shall return here: for the iniquity of the Amorites was not repaid (paid back, complete, whole) until now.

Mark noted that when Isaac was mocked, or "inflicted" by Ishmael, his elder brother, this was the beginning of the four years of the infliction of Abraham's seed. Thank you Mark.

Estimated, it was strongly probable that Isaac was about five years old at the time Ishmael mocked him. If this is correct, this would put Ishmael at nineteen years old.

Verses ten through thirteen

10 And she said unto Abraham, Drive out this female servant and את-her son: for the son of this female servant shall not possess (occupy)with my son, with Isaac. 11 And the word was much evil in the eyes of Abraham upon the account (poking, sake) of his son. 12 And Elohim said to Abraham, Shall not be evil in your eyes upon the young boy and upon your female servant; All which Sarah, she has said to you, listen in her voice; for in Isaac shall be called seed to you. 13 And also את-the son of the female servant, I will set him for a nation, for he is your seed.

That is why Abraham grieved at Sarah's suggestion to send Ishmael away. יהוה understood Abraham's grief, and that is why יהוה was understanding in the previous Torah portion passage, but honored Sarah's words.

In the end of יהוה's conversation to Abraham, He gave him a reminder that Isaac is Abraham's seed, and Abraham's name will be descended from Isaac's line, because Isaac is his miracle baby, and Isaac was hwhy's promise to Abraham by saying "for in 'laughter' shall thy seed be called". hwhy was telling Abraham to "laugh".

The Hebrew word "tsakhak" is used thirteen times in the entire Tanakh, and it is used seven times in this week's Torah portion alone: Genesis 18:12, 13, 15 (2x); 19:14; 21:6, 9. In this week's Torah portion, tsakhak was used twice in the negative sense. The one just mentioned regarding Ishmael mocking Isaac, and the other time tsakhak was used in the negative sense was back in chapter nineteen when Lot's sons-in-laws were laughing at him when Lot warned them that Sodom was to be destroyed which is noted in the last chapter of this week's Torah portion

Genesis 19:14 And Lot went out and spoke to his sons-in-law taking his daughters, and said, Arise, go out from this place; for hwhy is ruining (wasting away) את-the city. And was as from a joke [(from mockery)] (צחק) in the eyes of his sons-in-law.

One can say that this Torah portion could be nicknamed the "Tsakhak" portion.

In an allegoric sense, the apostle Paul relates this topic to our deliverance from our bondage from the world by casting the bondwoman (of the world) out, and receiving the promise of the relationship with the Heavenly Father which is noted in his letter to the assembly in Galatia

Galatians 4:1 Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; 2 But is under tutors and governors until the time appointed of the father. 3 Even so we, when we were children, were in bondage under the elements of the world: 4 But when the fulness of the time was come, יהוה sent forth his Son, made of a woman, made under the Torah, 5 To redeem them that were under the Torah, that we might receive the adoption of sons. 6 And because ye are sons, יהוה hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of יהוה through Messiah. 8 Howbeit then, when ye knew not יהוה, ye did service unto them which by nature are no elohim. 9 But now, after that ye have known יהוה, or rather are known of hwhy, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? 10 Ye observe days, and months, and times, and years. 11 I am afraid of you, lest I have bestowed upon you labour in vain. 12 Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all. 13 Ye know how through infirmity of the flesh I preached the Gospel unto you at the first. 14 And my temptation which was in my flesh ye despised not, nor rejected; but received me as a Messenger of יהוה, even as Messiah Yeshua. 15 Where is then the blessedness ye spake of? For I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me. 16 Am I therefore become your enemy, because I tell you the truth? 17 They zealously affect you, but not well; yea, they would exclude you, that ye might affect them. 18 But it is good to be zealously affected always in a good thing, and not only when I am present with you. 19 My little children, of whom I travail in birth again until Messiah be formed in you, 20 I desire to be present with you now, and to change my voice; for I stand in doubt of you. 21 Tell me, ye that desire to be under the Torah, do ye not hear the Torah? 22 For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. 23 But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. 24 Which things are an allegory: for these are the Two Covenants; the one from the Mount Sinai, which gendereth to bondage, which is Hagar. 25 For this Hagar is Mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. 26 But Jerusalem which is above is free, which is the mother of us all. 27 For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. 28 Now we, brethren, as Isaac was, are the children of promise. 29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. 30 Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. 31 So then, brethren, we are not children of the bondwoman, but of the free.

We believers in the Messiah are free in Messiah Yeshua from the bondwoman of the world.

!!!כבד לך יהוה

In verse ten of this week's Torah portion passage in the Hebrew text, the Hebrew word for possess is "Yee-roash", Yod, Yod, Resh, Shin (יירש). If one notices that there are two Yods in the Hebrew word. The two Yods in the Paleo-Hebrew are "two hands". This is telling us that יהוה's Two Hands are involved in Isaac possessing the inheritance and not Ishmael. It could also be symbolized as a "Heavens and Earth", a hand each, in connection to witness the account of Isaac inheriting the land.

We also know that Ishmael was half Hebrew and half Egyptian. There was another person in the Torah who was of the same half breed heritage that mocked against יהוה, and it mentioned in the Torah portion of Emor, in the book of Leviticus

Leviticus 24:10 And went out a son of an Israelitess woman, and he was a son of an Egyptian man in the midst of the Sons of Israel: and the son of the Israelitess and the Israelite man, they quarreled in the Camp; 11 And the son of the Israelitess blasphemed את-the Name, and cursed. And they brought him to Moses: and the name of his mother was Shelomith, daughter of Dibri, of the tribe of Dan. 12 And they made him stay in the keeping (guarding) to be declared to them upon the Mouth of hwhy.

13 And hwhy spoke to Moses, to say, 14 Bring forth את-the cursing one to from outside by the Camp; and all that heard, they shall support (lay) את-their hands upon his head, and all of the Congregation, they shall stonecast (pilecast, pilestone, heapcast, stone) him. 15 And you shall speak to the Sons of Israel, to say, If a man, a man, shall curse his Elohim, and shall bear his sin. 16 And of blaspheming the Name of hwhy, dying, shall die; all of the Congregation, stonecasting (pilecasting, pilestoning, heapcasting, stoning), they shall stone (pilecast, pilestone, heapcast, stone) on him: as the stranger, as the native, shall die in his blaspheming the Name.

17 And if a man shall strike any soul of an Adam, dying, shall die. 18 And a striker of a soul of an animal shall repay soul for soul. 19 And if a man shall give a blemish against his neighbor, as the which was done, so shall be done to him; 20 break (crush, fracture) for break (crush, fracture), eye for eye, tooth for tooth: as which was given a blemish on the Adam, so shall be given on him. 21 And a striker of an animal shall repay her: and a striker of an Adam shall die. 22 One Judgment shall be for yourselves, shall be as the stranger as the native: for I am יהוה, your Elohim. 23 And Moses spoke to the Sons of Israel, and they brought out את-the cursing one to from outside by the Camp, and they stonecasted (pilecasted, pilestoned, heapcasted, stoned) him of stones. And the Sons of Israel, they did as the which יהוה commanded את-Moses.

This was a more extreme case with this half-breed son who blasphemed in comparison to what Ishmael did to Isaac. In this case the half-breed son was stoned to death.

Verse fourteen

14 And Abraham arose early (woke up, loaded up, started up) in the breaking period (morning), and took bread, and a skin sack (wall sack) of water, and gave to Hagar, set upon her shoulder, and את-the young boy, and sent her away: and she went (left), and she wandered (staggered, strayed) in the wilderness of Beer Sheba.

It says that Abraham sent "her" away. Why did it not say "them" which would include Ishmael? Because Ishmael was not included with Abraham's "son of promise".

Also, we can configure Ishmael's age based on the year of his circumcision noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 17:24 And Abraham was a son of ninety and the nine years in his circumcising the flesh of his foreskin. 25 And Ishmael his son was a son of three ten (threeteen, thirteen) years, in his circumcising את the flesh of his foreskin.

Knowing that Isaac was born one year later, which take Ishmael's age to fourteen. Guessing that Isaac was weaned between three and five years, this would make Ishmael between seventeen and nineteen years old. He was about an adult at the time that Abraham, his father, sent them away. That would put Abraham between 103 and 105 years old at this account.

Verse sixteen

16 And she went, and she dwelled (sat down) by herself opposite (at front) of the distance as an archer shot of a bow (bow bend): for said of her, I will not see in the death of the lad (child). And she dwelled sat down) opposite (at the front), and she lifted up (carried) את-her voice, and she wept.

Why did she put herself that far a distance between her and Ishmael? Because she knew that he was a wild Adam as the Messenger of יהוה said to her which is noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 16:11 And the Messenger of יהוה said to her, Behold, you are pregnant (conceived), and you shall birth a son, and you shall call his name, Ishmael; for hwhy has heard to your affliction. 12 And he shall be a wild donkeyish (onagerish, wild fruit) Adam; his hand shall be against all, and the hand of all shall be against him; and shall tabernacle (abide, dwell) upon the face of all of his brothers.

Knowing that he was wild, she feared that he would kill her. That is why she stayed that far away from him.

Verse seventeen

17 And Elohim heard את-the voice of the young boy; and the Messenger of Elohim called to Hagar from the Heavens, and said to her, What is to you, Hagar? Do you not fear; for Elohim has heard to the voice of the young boy on the which he is there.

Wait a minute, Hagar was the one that cried out and did all the talking, and not Ishmael. There is no account in the scriptures that Ishmael cried or spoke out. So why did יהוה say that He heard "his" voice? Because he was Abraham's son. יהוה talked to Hagar for the sake of Ishmael and not her, otherwise, יהוה would not have been talking to her at all. That is why hwhy made recognition of him and not Hagar.

Verses twenty two through thirty four

22 And was in that time, and Abimelech, and Phichol, prince of his army, spoke to Abraham, to say, Elohim is with you in of all which you do: 23 And now, swear to me in Elohim here but you will do falsehood (deceit) to me, and to my progeny, and to my offspring: according to the kindness which I have done with you, you shall do with me, and with the land which you have sojourned in her. 24 And Abraham said, I will swear. 25 And Abraham rebuked ta-Abimelech upon the account (poking, sake) of a bore-well of the water which the servants of Abimelech, they have robbed (plucked off). 26 And Abimelech said, I do not know who has done את-this word: and also you, you did not tell (declare) to me, and also I, I have not heard failing today (the day).

27 And Abraham took flocks and herds, and gave them to Abimelech; and both of them, they cut a covenant. 28 And Abraham stationed את-seven ewe sheep of the flock by their apartness (aloneness). 29 And Abimelech said to Abraham, What are they, these seven ewe sheep, which you have stationed by their apartness (aloneness)? 30 And said, For את-the seven ewe sheep, you shall take from my hand in over [( in order that, on account, because)] she shall be for me for a witness (testimony) for I have dug את-this bore-well. 31 Upon thus, was called to that place Beer Sheba; for there the two of them, they swore. 32 And they cut a covenant in Beer Sheba: and Abimelech rose, and Phichol, prince of his army, and they returned to the land of the Philistines. 33 And Abraham planted a Tamarisk tree in Beer Sheba, and called there on the name of יהוה, El of Ages (Everlasting). 34 And Abraham sojourned in the land of the Philistines many days.

One can tell from this scene that Abimelech was up to no good when he first asked Abraham to swear not to lie to him and to his son. Why did he do that as the first thing? It is most likely that he did some lying himself to Abraham and used the excuse to make Abraham swear not to lie to him. Abimelech should have taken advice from Yeshua 2,000 years later which he noted in the Gospel of Matthew

Matthew 7:5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.

Verses twenty five and twenty six

25 And Abraham rebuked את-Abimelech upon the account (poking, sake) of a bore-well of the water which the servants of Abimelech, they have robbed (plucked off). 26 And Abimelech said, I do not know who has done את-this word: and also you, you did not tell (declare) to me, and also I, I have not heard failing today (the day).

Yeah, right. Abimelech sounds like politicians that we know of today that has done this for the past years (Did Laban, Rebeca and Leah's father- well known for his schemes and lies- and Abimelch met each other sometime before this event?). Also, it is my humble opinion that Abimelech knew what had happened regarding Abraham's well, and he proactively took action to do this oath to Abraham before Abraham had a chance to confront Abimelech about the matter. Sly as Abimelech was, that was why he says he did not know who did it and he was not told, nor heard.... by Abraham that is.

Now to the juicy part, notice the three statements that King Abimelech said to Abraham were "facts" BUT he did not say "all" of the facts, or what we call "half truths". I will show you:

King Abimelech's first statement:

I do not know who has done את-this word:...

He says he did not know who did it, BUT he did not say that he delegated to have Abraham's well robbed not knowing who were going to do it. King Abimelech spoke a factual truth, but he did not say that it was founded by him to have it done.

King Abimelech's second statement:

...and also you, you did not tell (declare) to me,...

King Abimelech was right when he said that Abraham did not tell him, BUT he did not have to be told about it. He already knew about it, because he was creator of it.

King Abimelech's third statement:

...and also I, I have not heard failing today (the day).

True. King Abimelech did not hear it from Abraham until today, BUT as I said earlier, he made that oath before Abraham or his potential messenger came to King Abimelech to talk with him regarding the matter.

It was only time until Abimelech would have heard of it, and that is why he came to Abraham to make an oath with him to do no harm. If Abraham knew that he did it, he would have been furiated and would have potentially attacked the king by praying to יהוה to do evil against the king.

There are many people in today's society who speak "Abimelechisms" by saying "facts", BUT they don't say the full story or tell the whole truth to "hide" the truth. Or, they proactivly make oaths to "save their butts" from the opposite party to "know" the truth. King Abimelech was the first recorded in Biblical history to do this.

Verses twenty seven through thirty two

27 And Abraham took flocks and herds, and gave them to Abimelech; and both of them, they cut a covenant. 28 And Abraham stationed את-seven ewe sheep of the flock by their apartness (aloneness). 29 And Abimelech said to Abraham, What are they, these seven ewe sheep, which you have stationed by their apartness (aloneness)? 30 And said, For את-the seven ewe sheep, you shall take from my hand in over [( in order that, on account, because)] she shall be for me for a witness (testimony) for I have dug את-this bore-well. 31 Upon thus, was called to that place Beer Sheba; for there the two of them, they swore. 32 And they cut a covenant in Beer Sheba: and Abimelech rose, and Phichol, prince of his army, and they returned to the land of the Philistines.

Abraham used his head, and Abraham did this to settle the matter once and for all with Abimelech by making a covenant with him saying that Abraham dug this well.

There is something interesting in the Hebrew text of this story. It starts out with one of Abimelech's words he said to Abraham in verse twenty three, and it is the English word "swear".

Looking at the word SWEAR

The Hebrew word for "swear" is "shah-vah"- Shin, Bet, Ayin (שבע). It is from Strong's Concordance number 7650, and its definition

A primitive root; properly to be complete, but used only as a denominative from H7651; to seven oneself, that is, swear (as if by repeating a declaration seven times): - adjure, charge (by an oath, with an oath), feed to the full [by mistake for H7646], take an oath, X straitly, (cause to, make to) swear.

Abraham was a wise man. He "played" on Abimelech's "Hebrew word" by covenanting with him through seven lambs in verse twenty eight.

The Hebrew word for the English word seven is "sheh-vah"- Shin, Bet, Ayin (שבע). It is from Strong's Concordance number 7651, and its definition

From H7650; a primitive cardinal number; seven (as the sacred full one); also (adverbially) seven times; by implication a week; by extension an indefinite number: - (+ by) seven ([-fold], -s, [-teen, -teenth], -th, times). Compare H7658.

Abraham was saying in many ways to King Abimelech "You gave me "shava", and I'll respond by giving you "sheva".

When they were done with the covenanting, Abraham called the place "Be'er Sheba".

Looking at the word BE'ER SHEBA

The Hebrew name for Beer Sheba is "B'eyr Shsh-vah"- Bet, Aleph, Resh; Shin, Bet, Ayin (בער שבע). It is from Strong's Concordance number 884, and its definition

From H875 and H7651 (in the sense of H7650); well of an oath; Beer Sheba, a place in Palestine: - Beer-shebah.

This place name calling is two-fold: One- in English, it would be called "Well of Swearing". Two- in English, it would be called "Well of Seven". Brethren, this is what we call "Reaping and Sowing". Abimelech sowed his word- "swear" (ebs), and Abraham made him reap his word through the number of lambs he gave to Abimelech- "seven" (ebs).

As the apostle Paul said in his letter to the assembly in Galatia

Galatians 6:7 Be not deceived; יהוה is not mocked: for whatsoever a man soweth, that shall he also reap.

Indirectly related, this is another example of reaping and sowing, which is noted in the Torah portion of B'ha-alothkhah, in the book of Numbers

Numbers 12:1 And Miriam and Aaron, she spoke against Moses upon the sake of (concerning, poking of) the Cushite woman whom had taken: for had taken a Cushite woman. 2 And they said, that surely (merely) only יהוה spoke among Moses? That had not also spoken among us? And יהוה heard. 3 And the man, Moses, was much (very) meek (lowly, humble) than all of the Adam which were upon (over) the face of the ground. 4 And hwhy said suddenly (instantly) to Moses, and to Aaron, and to Miriam, Come out, you three, to the Tent of Appointment! And the three of them, they came out. 5 And יהוה descended (came down) in the Pillar of the Cloud, and stood at the Entrance of the Tent, and called Aaron and Miriam: and both of them, they came out. 6 And said, Hear now My Words!: If your Prophet of יהוה shall be in an appearance to him, I will be made known, I will speak among him in a dream. 7 Not so of My servant, Moses! He is faithful in all of My House! 8 I speak among him Mouth to mouth, and of appearance, and not in riddles; and shall behold (regard) the Manifestation of hwhy!: And why were you not revering (giving awe, fearing) to speak against My servant, against Moses?! 9 And the Anger of יהוה glowed against them; and left.

10 And the Cloud turned away from upon the Tent; and, behold, Miriam was with leprousy as the snow: and Aaron faced to Miriam, and behold, was leprous. 11 And Aaron said unto Moses, On me, my adon (lord, master), not now do you not put (lay, set) sin upon us, which we have done slackly (dotely, foolishly), and of which we have sinned. 12 Not now she shall be as the dead which in his coming out from the womb of his mother, and half of his flesh is consumed (devoured). 13 And Moses cried to יהוה, to say, El now! Have healing to her now! 14 And יהוה said to Moses, And her father, spitting, shall spit on her face, that she be not reproached (taunted, insulted) seven days? She shall be shut out seven days from outside by the Camp, and afterwards, she shall be gathered. 15 And Miriam, she was shut out from outside by the Camp seven days: and the People did not pull up (journey) until the gathering (adding) of Miriam. 16 And afterwards, the People, they pulled up (journeyed) from Hazeroth, and encamped in the Wilderness of Paran.

Reading verse two in Hebrew, Aaron and Miriam made their statement to their brother Moses regarding יהוה only speaking to him.

Looking at the word ONLY

The Hebrew word for only is "rahk"- Resh, Kuph (רק). It is from Strong's Concordance number 7535, and its definition

"The same as H7534 as a noun; properly leanness, that is, (figuratively) limitation; only adverbially merely, or conjugationally although: - but, even, except, howbeit howsoever, at the least, nevertheless, nothing but, notwithstanding, only, save, so [that], surely, yet (so), in any wise".

Looking at Strong's Concordance number 7536, and it's definition

"From H7556 in its original sense; emaciated (as if flattened out): - lean([-fleshed]), thin".

from H7556 "rah-kahk" (רקק), and its definition

"A primitive root; to spit: - spit".

This definition ties in to the word hwhy used in verse fourteen, and it is from Strong's concordance number 3417 "yah-rahk" (ירק), and its definition

"A primitive root; to spit: - X but, spit".

So in a way, one can say that Miriam was "spitting" in Moses' face, and יהוה defended Moses by "spitting" back at Miriam causing her to be unclean for seven days.

To יהוה, when one "sows" a word, it will "reap" that same word. Based on Brad Scott of Wildbranch Ministries, it is an agricultural structure of sowing and reaping.

Also, based on the Hebrew word "garar", meaning "the cud", as mentioned earlier in the previous chapter, in verse one's commentary, it would be a type and shadow that Abraham and Sarah's word "laughed" in which they laughed. Their laughter was a type and and shadow of "the cud", and they manifested, regurgitated "the cud" through the birth of "laughter"- Isaac.

CHAPTER 22
Genesis 22:1-24

Gen 22:1 And was after these words, and The Elohim tested (tempted) את-Abraham, and said unto him, Abraham: and he said, Behold, I. 2 And said, Take now את-your son, את-your only one, את-Isaac, which you love, and go of you to the land of the Moriah; and elevate him there for an Elevation Offering (Ascension Offering, Burnt Offering) upon one of the mountains which I will say to you. 3 And Abraham arose early (woke up, loaded up, started up) in the breaking period (morning), and saddled את-his donkey, and took את-two of his young men with him, and את Isaac his son, and cleaved (rent, broke up) the trees (wood) of the Elevation Offering (Ascension Offering, Burnt Offering), and arose, and went to the place of which The Elohim had said to him.

4 In the third day, and Abraham lifted up את-his eyes, and saw את-the place from a distance (afar off). 5 And Abraham said to his young men, Dwell to you here with the donkey; and I and the young man, we will go unto thus, and we will worship, and we will return to you. 6 And Abraham took את-the trees (wood) of the Elevation Offering (Ascension Offering, Burnt Offering), and was set (put, laid) upon Isaac, his son; and took את-the fire, and את-the knife in his hand; and the two of them, they went together.

7 And Isaac said to Abraham his father, and said, My father: and said, Behold I, my son. And said, Behold the fire and the trees (woods): and where is the lamb for the Elevation Offering (Ascension Offering, Burnt Offering)? 8 And Abraham said, Elohim will see for Himself the lamb for the Elevation Offering (Ascension Offering, Burnt Offering), my son: and the two of them, they went together. 9 And they came to the place which The Elohim said to him; and Abraham built there את-the altar, and arranged את-the trees (woods), and bound (tied up) את-Isaac, his son, and set (put) him upon the altar from upon by the trees (woods). 10 And Abraham stretched out (sent forth) את-his hand, and took את-the knife to slaughter (slay) את-his son. 11 And the Messenger of יהוה called to him from the Heavens, and said, Abraham! Abraham!: and said, Behold I. 12 And said, Do you not strech out (send forth) your hand upon the young man, and you not do to him any thing: for now I know that you are a reverer (fearer, awer) of Elohim, and you have not withheld (restrained, spared, held back) את-your son, את-your only one, from Me. 13 And Abraham lifted up את-his eyes, and looked, and behold, a ram behind was caught seized (caught, entangled) in a thicket among his horns: and Abraham went and took את-the ram, and elevated him for an Elevation Offering (Ascension Offering, Burnt Offering) instead of his son. 14 And Abraham called the name of that place Yehowah Yireh: which is said today (the day), shall be seen in the Mountain of יהוה.

15 And the Messenger of יהוה called to Abraham from the Heavens a second time, 16 And said, On Me, I have sworn, states hwhy, for the purpose [(for because)] which you have done את-this Word, and you have not withheld (restrained, spared, held back) את-your son, את-your only one: 17 For blessing, I will bless you, and multiplying, I will multiply את-your seed as the stars of the Heavens, and as the sand which is upon the lip of the sea; and your seed shall possess (occupy) את the gate of his enemies; 18 And in your seed, all of the nations of the Earth, they shall be blessed; because of which you have listened in My Voice. 19 And Abraham returned to his young men, and they arose, and they went together to Beer Sheba; and Abraham dwelled in Beer Sheba.

20 And was after these words, and was told to Abraham, to say, Behold, Milcah, also she has birthed sons to Nahor, your brother; 21 את-Huz, his firstborn, and את-Buz, his brother, and את-Kemuel, the father of Aram, 22 And את-Chesed, and את-Hazo, and את-Pildash, and את-Jidlaph, and את Bethuel. 23 And Bethuel birthed את-Rebekah: these eight Milcah birthed to Nahor, brother of Abraham. 24 And his concubine, and her name was Reumah, and she birthed also she, את-Tebah, and את-Gaham, and את-Thahash, and את-Maachah.

(NOTE: Not all verses will have comments)

Verses one and two

1 And was after these words, and The Elohim tested (tempted) את-Abraham, and said unto him, Abraham: and he said, Behold, I. 2 And said, Take now את-your son, את-your only one, את-Isaac, which you love, and go of you to the land of the Moriah; and elevate him there for an Elevation Offering (Ascension Offering, Burnt Offering) upon one of the mountains which I will say to you.

First, the location of Mount Moriah is Jerusalem.

hwhy brings back the same two words that He first mentioned in last week's Torah portion of Lekh Lekha, the self-same title to Abraham in chapter twelve verse one

Genesis 12:1 And יהוה said to Abram, Go of yourself,...

The same words as spoken here in verse two "lekh l'kha" (לך לך), "go of you". In this case hwhy calling him to go to sacrifice Isaac.

Wait a minute! יהוה says to Abraham in verse two to take "your only one". He had "two" sons, but in fact, Isaac was his only son. When Ishmael was born, he was under the name "Abram" as noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 16:15 And Hagar, she birthed to Abram a son: and Abram called the name of his son which Hagar birthed, Ishmael. 16 And Abram was a son of eighty years and six years in Hagar birthing את-Ishmael to Abram.

Ishmael was "Abram's" only son. Compare to his name when Isaac was born as noted in this week's Torah portion's previous chapter

Genesis 21:2 And Sarah, she conceived, and she birthed to Abraham a son for (to) his old age to (by) the appointed time which Elohim had spoken with him. 3 And Abraham called את-the name of his son that was birthed to him, which Sarah had birthed to him, Isaac. 4 And Abraham circumcised את-Isaac, his son, a son of eight days, as the which Elohim commanded him. 5 And Abraham was a son of a hundred years in birthing to him את-Isaac, his son.

This was "Abraham's" only son, Isaac. Also, Ishmael was not the son of promise, but Isaac.

Question: Was יהוה hinting to Abraham that He is going to speak to him in emphasis to not hurt Isaac, and did Abraham figure out what יהוה was saying which prepared him for the upcoming accounts on this week's Torah portion chapter? We will see later on this chapter commentary.

Verse three

3 And Abraham arose early (woke up, loaded up, started up) in the breaking period (morning), and saddled את-his donkey, and took את-two of his young men with him, and את Isaac his son, and cleaved (rent, broke up) the trees (wood) of the Elevation Offering (Ascension Offering, Burnt Offering), and arose, and went to the place of which The Elohim had said to him.

There is a strong possiblity that Abraham did not tell Sarah that they were heading out, for fear that if he did tell her, she would refuse him to take isaac with him. I also do not think that Isaac was with his mother at the time, but with his father. Isaac was not a boy of roughly ten years old as the majority of pictures and movies predict but roughly a man of thirty years old. A theory for the reason that Abraham brought two young servants with him was so that they would keep Isaac company. Also they were Abraham's servants, and he needed servants to tend the burdens on the mule and the mule itself. Also it is most likely that Isaac was an adult at this time, and not a young boy, otherwise, he would not have been able to carry the wood for a distance.

Looking at the word YOUNG

The Hebrew word for young is "nah'ahr"- Nun, Ayin, Resh (נער). It is from Strong's Concordance number 5288, and its definition

From H5287; (concretely) a boy (as active), from the age of infancy to adolescence; by implication a servant; also (by interchange of sex), a girl (of similar latitude in age): - babe, boy, child, damsel [from the margin], lad, servant, young (man).

from 5287 "nah-ahr" (נער), and its definition

A primitive root (probably identical with H5286, through the idea of the rustling of mane, which usually accompanies the lion’s roar); to tumble about: - shake (off, out, self), overthrow, toss up and down.

from 5286 "nah-ahr" (נער), and its definition

A primitive root; to growl: - yell.

In this case, it means young (man). In Genesis chapter forty-one this word was applied to Joseph when the cup bearer mentioned to Pharaoh when he had a dream, that he recalled Joseph interpreted his dream as noted in the Torah portion of Mikeyts, in the book of Genesis

Genesis 41:12 And was there with us a young man, a Hebrew, a servant to the Chief of the Executioners; and we accounted (enumerated, scrolled) to him, and had interpreted to us את-our calm dreams; each according to his calm dream was interpreted.... 46 And Joseph was a son of thirty years in his standing to the face of Pharaoh, King of Egypt. And Joseph went out from by the face of Pharaoh, and went over in all of the land of Egypt.

Joseph was called a "young man", in the Hebrew text, "Nah-ahr", at thirty years old, as well as the two servants and Isaac. Were they around the same age as Joseph? We will see shortly.

Verse five

5 And Abraham said to his young men, Dwell to you here with the donkey; and I and the young man, we will go unto thus, and we will worship, and we will return to you.

What Abraham said to the young servants was a faith statement that Isaac was not going to die as I will state later in this chapter.

This could compare to the account of Yeshua hanging on the cross with the two men also hanging on crosses on each side of Yeshua, which is noted in the Gospel of Matthew

Matthew 27:38 Then were there two thieves crucified with Him, one on the right hand, and another on the left.

One can also say that they were the types and shadows of Yeshua and the two thieves who were at Mount Moriah.

!!!כבד לך יהוה

Verse six

6 And Abraham took את-the trees (wood) of the Elevation Offering (Ascension Offering, Burnt Offering), and was set (put, laid) upon Isaac, his son; and took את-the fire, and את-the knife in his hand; and the two of them, they went together.

We can apply Isaac's comparison when Isaac was bearing the wood was another type and shadow of Yeshua carrying the cross to the mount to be crucified. It applies to us as believers and followers in Yeshua, as Yeshua stated in the Gospel of Matthew

Matthew 16:24 Then said Yeshua unto His disciples, If any man will come after Me, let him deny himself, and take up his cross, and follow Me.

Question: "Why did Abraham only take one donkey? Why not two or three? He had one donkey carrying the wood, their food and drink. How much can one donkey carry so much?

Verses seven through nine

7 And Isaac said to Abraham his father, and said, My father: and said, Behold I, my son. And said, Behold the fire and the trees (woods): and where is the lamb for the Elevation Offering (Ascension Offering, Burnt Offering)? 8 And Abraham said, Elohim will see for Himself the lamb for the Elevation Offering (Ascension Offering, Burnt Offering), my son: and the two of them, they went together. 9 And they came to the place which The Elohim said to him; and Abraham built there את-the altar, and arranged את-the trees (woods), and bound (tied up) את-Isaac, his son, and set (put) him upon the altar from upon by the trees (woods).

Mark Biltz of El Shaddai Ministires made note that this is the only time in Isaac's history that a conversation account between he and his father, Abraham.

Abraham said this in verse eight, because he remembered what יהוה said to him which is noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 15:4 And, behold, the Word of יהוה came to him, to say, This shall not be your heir (possessor); for but which shall come out from your bowels, he shall be your heir (possessor).

Genesis 15:5 And brought him out to the outside, and said, Scan now to the Heavens, and enumerate (scroll, number) the stars, if you be able to enumerate (scroll, number) them: and said to him, So shall be your seed.

Genesis 17:16 And I have blessed her, and I have also given with her a son to you: and I will bless her, and she shall be for nations; kings of peoples, they shall be from her.

Genesis 17:21 And את-My Covenant will I cause to rise [(I will cause of establishing)] את-Isaac...

Abraham had to believe somewhere that Isaac is to stay alive, because his descendants were to come through Isaac. It is like us as believers, when we are tested, we are to believe, but we are also to remember His word, especially His promises to us. According to Mark Biltz of El Shaddai Ministires, just like in verse five these were faith statements Abraham made.

Isaac as Abraham's only son to be sacrificed is a type and shadow of Yeshua being hwhy's only son that had to be sacrificed, which is noted in the Gospel of John

John 3:16 For יהוה so loved the world, that He gave His Only Begotten Son,...

Abraham did not fulfill יהוה's commandment to sacrifice his only son, Isaac. In Isaac's case, he was substituted for the ram which was also a type and shadow of Yeshua. hwhy completed the commandment by allowing His only son, Yeshua, to be sacrificed instead, on the cross for the sins of the world. Halleluyah!

When Yeshua was crucified on the cross, He said this to the Heavenly Father which is noted in the Gospel of Matthew

Matthew 27:46 ...Eli, Eli, lama sabachthani? that is to say, My El, My El, why hast Thou forsaken Me?

Though Yeshua quoted this verse from Psalms chapter twenty two, could this also be what Isaac was thinking within himself when he was laid on the altar all tied up and thought that he was forsaken from his father Abraham?

Mark Biltz of El Shaddai Ministries noted that verses six through nine is a chiastic structure

This is the discetion of the chiastic structure in this week's Torah portion passage:

PARTS A:

Verse six: 6 ...And Abraham took את-the trees (wood) of the Elevation Offering (Ascension Offering, Burnt Offering), and was set (put, laid) upon Isaac, his son;...

Verse nine: 9 ...and bound (tied up) את-Isaac, his son, and set (put) him upon the altar from upon by the trees (woods).

PARTS B:

Verse six: 6 ...and the two of them, they went together.

Verse eight: 8 ...and the two of them, they went together.

PART C (THE CENTER):

Verses seven and eight: And Isaac said to Abraham his father, and said, My father: and said, Behold I, my son. And said, Behold the fire and the trees (woods): and where is the lamb for the Elevation Offering (Ascension Offering, Burnt Offering)? 8 And Abraham said, Elohim will see for Himself the lamb for the Elevation Offering (Ascension Offering, Burnt Offering), my son:...

I also want to note in this Torah portion passage that Hebrew word for tree is "eyts" (עצ). It could be translated either in the singular or the plural. In this case in this Torah portion passage, it is spelled in the "pluaral" form as "eyt-seem" (עצים).

7 And Isaac said to Abraham his father, and said, My father: and said, Behold I, my son. And said, Behold the fire and the trees (woods) (עצים): and where is the lamb for the Elevation Offering (Ascension Offering, Burnt Offering)? 8 And Abraham said, Elohim will see for Himself the lamb for the Elevation Offering (Ascension Offering, Burnt Offering), my son: and the two of them, they went together. 9 And they came to the place which The Elohim said to him; and Abraham built there את-the altar, and arranged את-the trees (woods) (עצים), and bound (tied up) את-Isaac, his son, and set (put) him upon the altar from upon by the trees (woods) (עצים).

Why are these Hebrew words for trees in the plural form and not in the singular? It's based on an account, which is written in the book of the Gospels

Mark 8:22 And He cometh to Bethsaida; and they bring a blind man unto Him, and besought Him to touch him. 23 And He took the blind man by the hand, and led him out of the town; and when He had spit on his eyes, and put His Hands upon him, he asked him if he saw ought. 24 And he looked up, and said, I see men as trees, walking.

The trees in this week's Torah portion passage in the Hebrew plural from represents the various peoples and nations in which Abraham and his descendants will be blessed and will have the covenant of hwhy, and Yeshua, the Messiah, is the Savior for all of us that through Him we will be trees of righteousness, which David wrote in the book of the Psalms

Isaiah 61:3 To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of hwhy, that he might be glorified.

!!!כבד לך יהוה

Verse twelve

12 And said, Do you not strech out (send forth) your hand upon the young man, and you not do to him any thing: for now I know that you are a reverer (fearer, awer) of Elohim, and you have not withheld (restrained, spared, held back) את-your son, את-your only one, from Me.

First, the location of Mount Moriah is Jerusalem.

יהוה brings back the same two words that He first mentioned in last week's Torah portion of Lekh Lekha, the self-same title to Abraham in chapter twelve verse one

12 And said, Do you not strech out (send forth) your hand upon the young man,...

The word "young one" is the same Hebrew word for "young man", Na'ar. Based on these scriptures, it is probable that the servants and Isaac were around thirty years old. And if that is the case, Isaac would have been the same age as Yeshua when He was crucified on the tree, and was a type and shadow of Yeshua being crucified.

It is my humble opinion that this account occurred on Passover.

Verse thirteen

13 And Abraham lifted up את-his eyes, and looked, and behold, a ram behind was caught seized (caught, entangled) in a thicket among his horns: and Abraham went and took את-the ram, and elevated him for an Elevation Offering (Ascension Offering, Burnt Offering) instead of his son.

Monte Judah of Lion and Lamb Ministries made note that the ram's horns from his head getting caught in the thicket was a type and shadow of Yeshua bearing the thicket of the crown of thorns on His head.

Where is Isaac in this verse? Why did it not say "they" or "Abraham and Isaac"? This sounds like Isaac was not present when Abraham offered up the ram as an elevation offering. We will see below.

Verse nineteen

19 And Abraham returned to his young men, and they arose, and they went together to Beer Sheba; and Abraham dwelled in Beer Sheba.

I heard theories from Messianic brethren that the reason Isaac was not mentioned after the sacrifice was that Isaac died and rose three days later. That is not so. If Isaac died, there would have been no purpose for a ram to be used for the alternate sacrifice to יהוה. Also it would have justified the nations that it was OK to sacrifice humans, because יהוה allowed Abraham to do it.

Isaac did not die. If he had died, the purpose of Yeshua would have been nullified and we would not have had a nation of Israel.

This is my theory of what happened to Isaac:

Looking at the key verses in this chapter in reference to Abraham and Isaac:

6 ...and the two of them, they went together [Abraham and Isaac].

8 ...and the two of them, they went together [Abraham and Isaac].

19 And Abraham returned to his young men, and they arose, and they went together to Beer Sheba; and Abraham dwelled in Beer Sheba. [No Isaac].

The word is located in verse six, in verse eight and in verse nineteen. The first two refers to Abraham and Isaac going together to Mount Moriah, and the last one is when Abraham and his two young servants returned to Beer Sheba. So the third time, it wasn't Isaac, but the two servants. Symbolically, these two servants could be a types and shadows of the northern house of Israel and the southern house of Judah.

Continuing with the scenario: If you are Isaac, a young teenager, and strong, but still look up to your father, and the father you trusted so much was tying you up and putting you on the altar to be sacrificed. How would you feel? Scared to death!

If, after you have been untied and lost your trust in your father, what would be the next thing you would want to do? Run away!

Perhaps you do not trust in your father; who else can you go back to trust? Your mother! Abraham was right when he said to his young servants in verse five in this week's Torah portion chapter

5 And Abraham said to his young men, Dwell to you here with the donkey; and I and the young man, we will go unto thus, and we will worship, and we will return to you.

Notice that Abraham did not say to his young servants "and we will return to you together". The matter is that both Abraham and Isaac did return to the young servants, but "separately". Also this is what hwhy said in verse two of this week's Torah portion chapter

2 And said, Take now את-your son, את-your only one, את-Isaac, which you love, and go of you to the land of the Moriah; and elevate him there for an Elevation Offering (Ascension Offering, Burnt Offering) upon one of the mountains which I will say to you.

Radical as it sounds, did Abraham realize and figure out that יהוה was "hinting" in many words that Isaac would not be harmed, and that is why Abraham said in verse five of this week's Torah portion passage that "we" will return to the two young men? I could be possible.

Knowing that you can trust your mother, while יהוה was still conversing with you father, Abraham, and knowing that he is going to take time to sacrifice a ram, what would you do next? Run away! And Isaac, roughly thirty years old, was mature and able to travel on his own.

And while you are running away from your father, you go back to the mule the servants are watching, and you grab some food and water and knowing the servants can't leave the donkey, you run back home to your mother, making sure you have plenty of distance. When you arrive home, you tell your mother what happened to you, and your mother starts packing, taking some servants, and leaves far away to another location.

This is the scripture basis where Sarah and Isaac were located, and it is in the Torah portion of Kkai-yey Sarah, in the book of Genesis

Genesis 23:2 And Sarah, she died in Kirjath Arba; she is Hebron in the land of Canaan: and Abraham came to wail (breast beat) for Sarah, and to weep (mourn) for her.

Abraham had to travel from Beer Sheba to Hebron to mourn for Sarah.

This is the map of Abraham's, and Sarah and Isaac's locations, after the event at Mount Moriah

To me, this makes the most sense why Isaac was not spoken of again in this scene, chapter and Torah portion.

Verses twenty through twenty three

20 And was after these words, and was told to Abraham, to say, Behold, Milcah, also she has birthed sons to Nahor, your brother; 21 את-Huz, his firstborn, and את-Buz, his brother, and את-Kemuel, the father of Aram, 22 And את-Chesed, and את-Hazo, and את-Pildash, and את-Jidlaph, and את Bethuel. 23 And Bethuel birthed את-Rebekah: these eight Milcah birthed to Nahor, brother of Abraham. 24 And his concubine, and her name was Reumah, and she birthed also she, את-Tebah, and את-Gaham, and את-Thahash, and את-Maachah.

Looking at the names of the people and definitions:

Milcah (In Hebrew "Meel-kah" (מלכה) (S4435)): Queen
Nahor (In Hebrew "Nah-khohr" (נחור) (S5152)): Snorer, snort, nostrils
Huz (In Hebrew "Oots" (עוץ) (S5780)): Consultation, take advice
Buz (In Hebrew "Booz" (בוז) (S938)): Disrespect, contempt, despised
Kemuel (In Hebrew "K'moo-eyl" (קמואל) (S7055 [6965 +410])): Raised of El
Aram (In Hebrew "Ah-rahm" (ארם) (S758)): Highland, elevated, castle, palace, citadel (fortress)
Chesed (In Hebrew "Keh-sehd" (כשד) (S3777)): Unknown (could be based on S2616 "khah-sahd" (dox): To bow, kind, mercy, reprove
Hazo (In Hebrew "Khah-zoh" (חזו) (S2375)): Seer, gaze, perceive, look, behold, vision
Pildash (In Hebrew "Peel-dash" (פלדש) (S6394)): Unknown (could be based from S6370 "peel-gash" (sglp): Concubine; also could be based on a combination of S6393 "peel-dah-ah" (פלדה): Divide, cleave + S1876 "dah-shah" (asd): Sprout, bring forth, spring or S1877 "deh-sheh" (דשא): sprout, grass, herb
Jidlaph (In Hebrew "Yeel-daph" (ילדף) (S3044)): Tearful, drip, weep, melt, pour out
Bethuel (In Hebrew "B'thoo-eyl" (בתואל) (S1328 [1326 +410])): Destroyed of El, waste of El, desolation of El
Rebekah (In Hebrew "Reev-kah" (רבקה) (S7259)): Clog, fetlock, fettering

Verse twenty four

24 And his concubine, and her name was Reumah, and she birthed also she, את-Tebah, and את-Gaham, and את-Thahash, and את-Maachah.

Reumah (In Hebrew "R'oo-mah" (ראומה) (S7208)): Raised, lifted up
Tebah (In Hebrew "Teh-vakh" (טבח) (S2875)): Massacre, slaughter, butchery
Gaham (In Hebrew "Gah-khahm" (גחם) (S1514)): Burn
Thahash (In Hebrew "Ey-vehr" (עבר) (S5677)): Clean animal (with fur), antelope, badger
Maachah (In Hebrew "Tah-khash" (תחש) (S4601)): Depression, pierce, emasculate, bruise, struck, be pressed

This consists of all the names of Abraham's relatives, the only stand alone Aleph-Tav that is mentioned is in Bethuel's name. There is a reason for this which we will find out in our next Torah portion.

In this chapter, there are three instances where Abraham and others came "together".

Looking at the word TOGETHER

The Hebrew word for together is "yah-khahd"- Yod, Khet, Dalet (יחד). It is from Strong's Concordance number 3162, and its definition

From H3161; properly a unit, that is, (adverbially) unitedly: - alike, at all (once), both, likewise, only, (al-) together, withal.

from 3161 "yah-khahd" (יחד), and its definition

A primitive root; to be (or become) one: - join, unite.

This is the wrong reference. This is the Hebrew definition

The Hebrew word for together is "yakh-doh"- Yod, Khet, Dalet, Vav (יחדו). It is from Strong's Concordance number 3163, and its definition

From H3162 with pronominal suffix; his unity, that is, (adverbially) together; Jachdo, an Israelite: - Jahdo.

That "Vav" added to the Hebrew word is the Paleo-Hebrew picture of a nail. This is an act of a oneness that is "nailed" together, that is, an act of holding the oneness between the individuals "together".

The word is located in verse six, in verse eight and in verse nineteen. The first two refers to Abraham and Isaac going together to Mount Moriah, and the last one is when Abraham and his two young servants returned to Beer Sheba. So the third time, it wasn't Isaac, but the two servants. Symbolically, these two servants could be a types and shadows of the northern house of Israel and the southern house of Judah.

In this chapter, יהוה mentioned Isaac as Abraham's only son three times, in verses two, twelve and sixteen: The first time to take him to be sacrificed, the second time when Abraham did not withhold his hand from Isaac, and the third time when hwhy gave him the blessing to him and to his seed.

Also in this chapter, the Hebrew word "Lekh",or "go", is also a connection with last weeks Torah portion. The word is mentioned five times in verses three, six, eight, thirteen and nineteen. The ones in verses six, eight and nineteen tie into the phrases, that Abraham took others with him and they "went" together. The one in verse three relates to Abraham and Isaac with the two servants going on a three days journey, and the one in verse thirteen is used when Abraham went to get the ram caught in the thicket.

In this chapter, יהוה mentioned Isaac as Abraham's only son three times, in verses two, twelve and sixteen: The first time to take him to be sacrificed, the second time when Abraham did not withhold his hand from Isaac, and the third time when hwhy gave him the blessing to him and to his seed.

That ends this week's Torah portion commentary.

Any questions or comments can be written to
thealeph-tavproject@outlook.com

SHABBATH SHALOM

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