Ya’aqoḇ had now left Laḇan and was headed home and this portion is called – וַיִּשְׁלַח  – ‘vayishlaḥ which means, ‘and he sent’ and comes from the root word שָׁלַח shalaḥ - Strong’s H7971 which means, to send, bid farewell, let go, put forth, stretch out, direct, urgently send. From this point Ya’aqoḇ sent messengers ahead of him to his brother Ěsaw in a style of humility that was done in a means to have some form of reconciliation and meet in peace.  שֵׂעִיר Sĕʽir – Strong’s H8165 is a mountain range in Eḏom, that lies south of the Dead Sea, meaning, shaggy, hairy which comes from the word שֵׂעָר se’ar – Strong’s H8181hair, hairy’.

As Ya’aqoḇ nears home he is filled with memories of his dealings with his brother Ěsaw and how his brother hated him and wanted to kill him, and therefore sends a very humble message to his brother and even calls himself a ‘servant’ of his brother. And what we can glean from this is that while Ya’aqoḇ may have certainly been very unsure of how his brother would react to seeing him again and while he was greatly afraid of the prospect of encountering his brother, he sends forth gifts in advance as a means to appease his brother with the hope of turning away any of his wrath.

Mishlĕ/Proverbs 15:1 “A soft answer turns away wrath, but a harsh word stirs up displeasure.

Here Shelomoh identifies the power of one’s words and contrasts the clear difference between a soft answer and a harsh word! The Hebrew word for ‘soft’ is רַךְ raḵ – Strong’s H7390 which means, tender, delicate, soft, frail, inexperienced, timid and is often used in describing the character of people.

Dawiḏ said of Shelomoh the following:

Diḇre haYamim Aleph/1 Chronicles 22:5And Dawiḏ said, “Shelomoh my son is young and tender, and the house that is to be built for יהוה is to be exceedingly great, for a splendid Name, to all the lands. Please, let me make preparation for it.” So Dawiḏ made extensive preparations before his death.

The Hebrew word translated as ‘answer’ is מַעֲנֶה ma’aneh – Strong’s H4617 which means, an answer, response, and comes from the root verb עָנָה anah – Strong’s H6030 which means,to sing, utter tunefully, be occupied with, cry’. This word is used 329 times and relates to giving an answer, testifying, as well as shouting with joy, often as a response to being a faithful witness!

Hoshěa/Hosea 2:14-15 “Therefore, see, I am alluring her, and shall lead her into the wilderness, and shall speak to her heart, 15 and give to her vineyards from there, and the Valley of Aḵor as a door of expectation. And there she shall respond as in the days of her youth, as in the day when she came up from the land of Mitsrayim.

Here in Hoshěa/Hosea it is translated as ‘respond’ and in the KJV it is translated as ‘sing’; and we are able to learn from this the clear picture of the true response of a bride that has been led into the Wilderness in order the hear the sweet tender words of her Husband and King.

A ‘soft answer’ therefore speaks of a response that is done in a tender and delicate manner, which certainly does not show weakness but rather a mature strength in the Word! How often do we find ourselves ‘reacting’ in an aggressive manner to words or actions that we did not like or approve of? Reacting in a harsh manner as opposed to a tender and delicate one can fuel a fire of displeasure and start a verbal or even physical battle that only leads to harm and loss. With Shelomoh telling us that a soft answer turns away wrath we can and must learn how important our response to aggression is. There may be times when someone comes at you with harshness and malicious intent, and the best way to turn the wrath away is to give a soft, tender, delicate and controlled response, as opposed to an irrational response that is done with harshness!

With the sending of messengers before him, Ya’aqoḇ was taking a prudent precaution in order to properly ascertain the present temper of Ěsaw.

How do you react when you remember the wrong dealings you had with someone close, even a family member?

Ya’aqoḇ was afraid for his own life and the life of his family, as it had been 20 years since he had left home after fleeing the wrath of his brother. So many today live in the fear of their past sins, and here in ‘preparing for the worst’ Ya’aqoḇ, in distress, divides his people into 2 groups so that if the one group was attacked by an angry brother, the other could escape.

What do you do when you are facing the prospect of facing past enemies? Ya’aqoḇ did not inquire of יהוה, and so we take note that it was Ya’aqoḇ who divided the people into 2 groups and not Elohim! If Ya’aqoḇ had simply sought the face of יהוה, I am sure that he would have saved himself a great deal of stressful planning and scheming. Many of us today do the same when facing a ‘seeming crisis’, in that we often try to work out various plans and strategies instead of seeking wisdom from יהוה and trusting in His Sure Word that must guide our every step!

Ěsaw was still a man of the field, meaning that he had no spiritual aspirations or desires to walk in the ways of יהוה, but rather that he lived only for the things of the flesh as his priorities were primarily only on seeking wealth and fame – things of the world that do not last!

Ěsaw had become very powerful over the last 20 years and had established himself as being a man of the world, and as Ya’aqoḇ had left Laḇan’s house we can learn from these events on how Ya’aqoḇ would deal with facing the people of the world. As we come out the ‘church’ system, as represented by Laḇan’s house, we recognise that there will be people that we will encounter who are very ‘worldly’ and we need to know how to deal with them, as many of them may be people that we knew in our past, and we need to be able to reveal to them that we are different and be able to do so without any form of arrogance and pride!

In many respects, there are clear reasons for us to see how Ěsaw, in many ways, does represent for us the Roman Catholic Church, and Laḇan is also very similar to Ěsaw, yet could possibly represent the many denominations that were birthed out of the Catholic system, as they have much in common yet with different flavours, so to speak.

For Laḇan it is all about the gold and possessions, while for Ěsaw it is all about the hunt and kill or rather the control of the masses – and both are competing with Ya’aqoḇ, who has received the Covenant Promise and protection of Elohim!

If both Ěsaw and Laḇan are figurative pictures for us of the church, it may seem as though Ya’aqoḇ is a picture of us who have left the institution of Christianity that Laḇan represents, yet will encounter meetings with other ‘individuals’ who call themselves Christians along the way of our sojourning; individuals who may not be too caught up in the ‘institution’ of Christianity but are only looking out for what is in it for them. In many ways, both of these promote a religion that is a very selfish religion, as it promotes only that which can be a benefit to self, which is not the way that true worshippers of Elohim are to walk, as they are to live their lives totally surrendered to serving and giving their all unto the body of Messiah!

Verse 6-7

After sending messengers ahead of him, they returned to Ya’aqoḇ with a very daunting report! They reported that Ěsaw was coming to meet Ya’aqoḇ and he had 400 men with him.

The word used here for ‘meet’ is different to the root word used in verse 1. In verse 1 the root word for ‘met/meet’ is פָּגַע paga – Strong’s H6293 which means, to meet, encounter, reach , approach, intercession and the word used for meet here in verse 6 is קָרָא qara – Strong’s H7121 & H7122 which means, call, proclaim, encounter, befall and this word can in a negative way bring the meaning to approach and speak to in an often challenging or aggressive way. The report therefore that had come back was an alarming one for Ya’aqoḇ. With his brother coming to meet him with 400 men, it looked to Ya’aqoḇ as though his brother was coming to kill him.

The number 400 in Scriptures is repeatedly used on many occasions in regards to the numbering or fighting men or armies and so this pending meeting with Ěsaw certainly must have gotten Ya’aqoḇ a little worried!

He was unsure whether or not his brother was coming to him in peace or in an act of war and so he divided the people into 2 groups in a military style tactic that would prepare for the worst.

The root word used for ‘fear’ is יָרֵא yare – Strong’s H3372 which means, to fear, be afraid, reverence, respect’, and the word for ‘distressed’ is the root word יָצַר yatsar – Strong’s H3334 which can mean, be distressed, vexed, cramped, narrow, besiege and so we can see from this that it felt to Ya’aqoḇ as though he was being cramped in and he had no place to turn. Have you ever found yourself in a situation where you feel you are losing your breath as fear grips you on every side, so much so that you become numbed by the circumstances that feel as though it had cramped you in so tight you do not know where to run?

In Tehillah/Psalm 27:1 Dawiḏ declares such confidence in יהוה that could be best expressed as follows:

יהוה is my light, and He saves me – now whom should I fear or whom should I stand in awe of or show respect and have reverence for?” – the answer is obvious – יהוה – our Light and Salvation!!!

Then he asks the second question which in essence is saying, “because יהוה is my strong tower and refuge for my soul, whom shall I be afraid of or who should cause me to be in distress or terror?”  - Again the answer is obvious – no one!!!

Romiyim/Romans 8:31 “What then shall we say to this? If Elohim is for us, who is against us?

יהוה is his salvation in regards to everything that oppresses him and is the stronghold of his life in regards to everything that exposes him to peril! Just as Dawiḏ can confidently declare this, so too should we no matter who or what we face!

Tehillah/Psalm 27:3 Though an army encamps against me, my heart does not fear; though battle comes up against me, even then I would be trusting.

Here we see that Dawiḏ says that no matter what comes against him he would not be afraid, and even in the toughest battles he would be trusting! The Hebrew root word used for trusting is בָּטַח bataḥ – Strong’s H982 which carries the meaning, to trust , be bold, confident, be secure, courageous, and it is written in the tense that carries the meaning of saying, “I will be a truster” – something that he would continue to be. In other words it is as though he is saying, “my trusting will be thing that I am, not just what I do”; and I see this as very powerful indeed and to trust in יהוה is not just something that we do as an active response to a particular circumstance but rather it is who we are – we are ‘trusters’ – continually trusting יהוה in all things, aměn!

It is this kind of confident declaration that can dispel any fears or worries we may face and the more we meditate on the power of these words we cannot help but get encouraged by the reality of declaring such truths over our lives!

Verse 8

Ya’aqoḇ used the best strategy that he could think of as means to try to ward off the threat of an attack, and was even willing to sacrifice one group!

The word used here for ‘strikes’ is נָכָה naḵah’Strong’s H5221– means ‘strike, make physical contact with a blow, cause the destruction of an object, strike with the mouth of the sword, kill’. He was preparing for the worst.

The word for escape is פְּלֵיטָה peletah – Strong’s H6413 meaning, escaped, deliverance, survivors.

We see this word used in:

Yeshayahu/Isaiah 4:2 “In that day the Branch of יהוה shall be splendid and esteemed. And the fruit of the earth shall be excellent and comely for the escaped ones of Yisra’ĕl.

Yeshayahu/Isaiah 37:32 “For out of Yerushalayim comes forth a remnant, and those who escape from Mount Tsiyon – the ardour of יהוה of hosts does this.

What we must recognise is that no matter the imminent threats we may face on a daily basis, we have the assurance of escape as we find our refuge in Messiah who has gone before us! As we consider the words of Yosĕph to his brothers as a shadow picture of Messiah in:

Berěshith/Genesis 45:7 “And Elohim sent me before you to preserve for you a remnant in the earth, and to give life to you by a great escape.

While it certainly was not in Ya’aqoḇ’s heart to have any of his family killed, we can also understand from these two groups that in the last days there will also be primarily two groups – one that will be struck with the wrath of Elohim and the other that shall escape being delivered by the Blood of Messiah.

Verse 9-12 – Ya’aqoḇ’s prayer for help

In his opening statement to יהוה, Ya’aqoḇ declares who יהוה is and reminds יהוה of His clear instructions to Ya’aqoḇ to return to the Promised Land. Ya’aqoḇ was leaving the place where Aḇraham had left and was returning to the place where his father had never left, and in this plea we see Ya’aqoḇ’s cry to יהוה, which basically said, “I am yours too, and I will carry on the covenant – only deliver me please!

Tehillah/Psalm 34:4-6 “I sought יהוה, and He answered me, and delivered me from all my fears. 5 They looked to Him and were lightened, and their faces were not ashamed. 6 This poor one cried out and יהוה heard him, and saved him out of all his distresses.

I am not worthy and I do not deserve the least of your loving-commitment that you have shown me!!! WOW! How many times have we all felt this – we do not deserve the least that He has done for us, never remind the rest?

Verse 10:

In Hebrew the word translated as ‘loving commitment’ is חֶסֶד ḥeseḏStrong’s H2617 and means, goodness, kindness, deeds of devotion, faithfulness; and the word translated as ‘truth’ is אֱמֶת emeth – Strong’s H571 which means,truth, firmness, faithfulness, and this word carries an underlying sense of certainty and dependability – and we know that The Word of יהוה is truth:

Tehillah/Psalm 119:142 “Your righteousness is righteousness forever, and Your Torah is truth.

Tehillah/Psalm 119:151 “You are near, O יהוה, and all Your commands are truth.

Tehillah/Psalm 119:160 “The sum of Your word is truth, and all Your righteous right-rulings are forever.

In the ancient pictographic symbols of this word, we are given a greater insight in understanding how יהושע Messiah is THE TRUTH! This word - אֱמֶת emeth in the ancient script look like this:


Aleph – אֱ

The ancient script has this letter as aleph and is pictured as the head of an ox, and represents ‘strength’, meaning ‘muscle’ as the ox is the strongest of the livestock animals. This also carries the meaning of ‘yoke’, as an ox is placed in a yoke in order to plough or pull a heavy load in the right direction. This can also picture for us the ‘red heifer’ sacrifice that יהושע Messiah fulfilled!

Mem – מֶ

The ancient script has this letter as mem and is pictured as ‘water’, and also carries the meaning of ‘chaos’ (from the storms of the sea) and can also picture that which is mighty or massive as well as the unknown. We are also able to understand this letter as representing the nations, for the nations are often likened to the seas in Scripture.

Taw – ת

The ancient script has this letter as taw which is pictured as two crossed sticks, and can represent for us ‘seal, covenant, mark or sign; as this once again points to the complete work of Messiah in the renewal of the Covenant in His Blood that brings the two Houses of Yisra’ĕl and Yehuḏah together in Him, as One, for He is not only the ‘aleph’, but is also the ‘taw’ – the beginning and the end of all creation!

As we consider these letters in describing Messiah as being the TRUTH we are able to clearly see that it is by His strength and might that He has passed through the waters in order to secure for us His Covenants of Promise! Messiah is the Aleph and the Taw – the first and the last, who came from above (passing through the waters of the heavens and the earth) in order to redeem us according to His Word!

In the ancient pictographic form the Hebrew word for ‘loving-commitment’ - חֶסֶד ḥeseḏStrong’s H2617 looks like this:


et חַ

The ancient script has this letter as chet which is a tent wall’, and carries a meaning of separation’, as a tent wall separates two halves of the tent; or it can also reflect the outside walls that separate the people inside from that which is outside and so can also symbolise protection and security to those inside, while picturing a cutting off of those who are outside. Hence this letter can mean ‘established, secure’ as well as ‘cut off, separated from’. As a tent wall we are also able to recognise the picture of stones being built up to make a complete wall, and represents a ‘boundary’, or better understood as our ‘boundaries’ in recognising the need to walk within the boundaries of the Torah and not step outside of that which has been prescribed for us!

Samek - סָ:

The ancient script has this letter pictured as samek, which is a thorn and has the meanings of ‘pierce and sharp’ and can also carry the meaning of ‘a shield’, as thorn bushes were used by shepherds to build a wall to enclose their flock in the night against the attack of predators. Another meaning would be ‘to grab hold of’ as a thorn is a seed that clings to hair and clothing.

The Word of Elohim is sharper than a doubled edged sword and when we find that we do not grab hold of His word and allow His Word to be our shield of faith, we may find ourselves being pierced through with sin and compromise! Our praise we have for our Master is that in Him we are upheld forever, for He is the shield of our Help, as He Himself took the crown of thorns upon His head, bearing our sin and shame that we may be found to be shielded in Him! It can also give a meaning of ‘turning’, for it is the thorn that turns us away from danger and to that which is secure.


The ancient script has this letter as dalet and is pictured as a ‘tent door’. It can also have the meaning of a back and forth movement as one goes back and forth through a tent door and so speaks of an access point. It can also carry the meaning of ‘dangle’ or hanging as the tent door would hang from the roof pole of the tent. It speaks a great deal in terms of understanding the door of the tent of appointment as the only means of access.

When understanding חֶסֶד esed in this ancient pictographic letters we are able to clearly see that the boundaries for the way in which we are to live have been established and the entrance to walking in חֶסֶד ḥeseḏ and אֱמֶת emeth is by our coming to the Door – that is our Master and Saviour - יהושע Messiah!

We as living stones are to grab hold of and cling to the Door!


Tehillah/Psalm 16:2 “I have said to יהוה, “You are יהוה, I have no good beside You.

Without יהוה we have no ‘good’ – in other words – without יהוה Ya’aqoḇ could not function as he should or as he was called to, just as Dawiḏ expresses in this Tehillah/Psalm 16!!!

Without the loving-commitment and Truth of Elohim we could not do anything and what we are able to accomplish in Him, is all because of His Word and not because we think we may deserve something!

The Hebrew word for ‘good’ is טוֹב to – Strong’s H2896 and carries the meaning, pleasant, good, agreeable, beautiful, to be pleasing, done well. In the true understanding of this word   טוֹב to we can see that it may best be translated in most cases as ‘functional’, for when יהוה said in Berěshith/Genesis 1:31 that when He saw all that He had made, that He said it was very good. What He saw was His creation functioning properly and working the way it should and this is why it was ‘good’.

Sounds all good – yet as we study further into the Hebraic mind-set in regards to this word we get a fuller understanding of what טוֹב  to means.  To do that it does help to look at the ancient script and get a wider perspective of the true meaning of this word.

In the ancient script - טוֹב to - is pictured as:


Tet – ט:

The original pictograph for this letter is tet, which is pictured as ‘a container/basket made of wicker or clay’. Containers were a very important item among the nomadic Hebrews. They were used for storing grains and other items. Wicker baskets were used as nets for catching fish. The meanings of this letter are ‘basket, contain, store and clay’.

Waw - וֹ:

The ancient pictographic from of this letter is waw, which is a picture of ‘a peg or tent peg’, which was used for securing or tying the tent or other items. The possibility of it having a Y-shape is to show that it prevents the rope from slipping off. The root meaning of this letter is ‘to add, secure or hook’.

Beyt - ב:

The ancient script has this letter as beit, which pictures a tent floor plan and means, ‘house’ or ‘tent’. It represents ‘family’ and the importance of those who are inside the tent as opposed to the tent structure itself.

טוֹב to - beitwaw tet -  we see that we as clay vessels are made secure through the Blood of Messiah that holds for us a secure covenant promise of being made complete in Him and becoming the Dwelling Place of the Most High – where He that is Good  - The Potter - may dwell with those He created and called by name!

As we look at these letters we find a great revelation in terms of the Good News (Besorah) or rather ‘טוֹב to News’!

The way we, as ‘clay vessels’, are secured into the House of Elohim is by being secured by the peg! Listen to what it says in:

Yeshayahu/Isaiah 22:22-24 “And I shall place the key of the house of Dawiḏ on his shoulder. And he shall open, and no one shuts; and shall shut, and no one opens. 23 ‘And I shall fasten him like a peg in a steadfast place, and he shall become a throne of esteem to his father’s house. 24 ‘And they shall hang on him all the weight of his father’s house, the offspring and the offshoots, all vessels of small quantity, from the cups to all the jars.

We know that this is a great picture of how through יהושע Messiah we are fastened in a steadfast place!

Ezra 9:8 “But now, for a short while, favour has been shown from יהוה  our Elohim, to leave us a remnant to escape, and to give us a peg in His set-apart place, that our Elohim might enlighten our eyes and give us a little reviving in our bondage.

This again is a wonderful promise given amidst a time of bondage due – that a peg is given in His set-apart place – a great picture of the loving-commitment and compassion יהוה has for His called out nation, that while the ‘House of Elohim’ had been neglected and broken down He would bring the necessary means to ‘secure’ His covenanted people to His House that he builds by His design! It is through the work of Messiah, who has become the very ‘peg’ that secures us and adds us, the clay vessels, to His House!

The Word of Elohim made flesh – The Living Torah, יהושע Messiah came down and secured for us the ability to be made into the House that He Elohim shall dwell in forever!

His House/Dwelling Place is built by His design and His plan and so when we see how that we are the ‘Dwelling Place’ of the Most High, then we are able to get a clearer understanding that we are built up according to His plans as instructed in His Torah that was given through Mosheh and revealed in the life, death and resurrection of Messiah.

Just as the Tabernacle in the Wilderness had to be built exactly according to the pattern shown to Mosheh on the mountain of the true heavenly Tabernacle, so too do we need to recognise that the only way we can be built up into being the True Dwelling Place of Elohim is through carefully following His instructions as we walk in and stay in Messiah – The Living Torah.

When something is working properly we might say today something like, ‘working like a well-oiled machine’, when speaking of that which is functioning the way it should and the way it was designed to. So טוֹב to in the true sense of the word, expresses the idea that something is ‘good’ when it is fulfilling the action for which a person or thing is specifically fitted or used, or for which something exists. In other words it refers to something that functions within its intended purpose!

The opposite of טוֹב to (good) is evil which is Hebrew is רַע ra – Strong’s H7451 meaning, bad, evil, wicked, harmful’.  The tree of knowledge in the garden was of טוֹב to (good) and רַע ra (evil)!

Just as we understand that טוֹב  to represents that which is ‘functional’, we can then see that רַע ra represents that which is ‘dysfunctional’, which simply put speaks of that which reveals and abnormal and unhealthy lifestyle that is not functioning as it should.

We may often think something is good, yet if it is not ‘functional’ according to the plumb line of the Torah of יהוה, then we had best be careful to consider our steps!

Ya’aqoḇ went to Laḇan with only his staff and now after 20 years he had amassed to being two groups of people with plenty herds and flock – and he accredits this to יהוה, and in this moment of great distress he acknowledges that he did not have what he had because he deserved any of it but because יהוה extended His loving-commitment to him based on His Covenant Promises! We too must learn from these words, as we see many today who think that they ‘deserve’ to be blessed and assume a ‘name it and claim it’ false prosperity understanding and have little or no regard for the true fact that all we have is as a result of יהוה’s loving-commitment toward His Covenants and we can be immensely thankful that He hears our cries when we call upon Him. We have no right to demand anything of Elohim, but rather with thanksgiving we can present our requests and petitions to Him – thanksgiving for His steadfast Loving-commitment to His Covenants made with Aḇraham, Yitsḥaq and Ya’aqoḇ and renewed in the Blood of Messiah forever!

Timotiyos Aleph/1 Timothy 1:12-15 “And I thank Messiah יהושע our Master who empowered me, because He counted me trustworthy, putting me into service, 13 me, although I was formerly a blasphemer, and a persecutor, and an insulter. But compassion was shown me because being ignorant I did it in unbelief. 14 And the favour of our Master was exceedingly increased, with belief and love which are in Messiah יהושע. 15 Trustworthy is the word and worthy of all acceptance, that Messiah יהושע came into the world to save sinners, of whom I am foremost.

Luqas/Luke 17:10 “So also you, when you have done all that you were commanded, say, ‘We are unworthy servants, we have done what was our duty to do.’

Ya’aqoḇ reminds יהוה of His words, not because יהוה needs reminding but because we do, and faith comes by hearing His Word and יהוה delights in the fact that we can speak his Truth back to Him – it shows that we are in fact hearing, guarding and doing His commands! Here we see how Ya’aqoḇ had held fast to the Word for 20 years and had not forgotten the Covenant promises – how many people today cannot even remember what His Word says a month or a year later!!!

We must hold on to His sure Word and not forget it!

Ya’aqoḇ asks יהוה to ‘deliver’ him from his brother’s hand, and the Hebrew root word translated as ‘deliver’ is  נָצַל natsal – Strong’s H5337 meaning, to strip, plunder, deliver oneself, be delivered, snatch away, deliver, recover, escape.

We see this word being used again in verse 30, where we see Ya’aqoḇ says that he had seen the face of יהוה and his life was ‘preserved’!

Verse 13-21

Ya’aqoḇ gave, as a present for his brother, 580 animals!!! 200 female goats and 20 male goats; 200 ewes and 20 rams; 30 nursing camels with their colts (30); 40 cows and 10 bulls; 20 female donkeys and 10 male donkeys!

This was a huge present – how much did Ya’aqoḇ have!

Mishlĕ/Proverbs 18:16 “A man’s gift makes room for him, and brings him before great men.

There was certainly a strategy behind this, as he had obviously spent the night thinking what he could give his brother to appease him and he used great discretion and insight into knowing what would capture Ěsaw’s favour, who was a man of the field and would have loved the large increase in flocks, despite his later reluctance to receive the gift, which was only a show as he quickly took at after a little persuasion!

Each drove would be a wave after wave of presents for Ěsaw – and this was certainly a tactic to soften his heart.

In verse 20 we see Ya’aqoḇ’s motives behind the gifts as he says that he wanted to ‘appease’ Ěsaw with the presents. What is interesting to note is that the word for ‘appease’ here is from the root word כָּפַרkaphar’  - Strong’s H3722 which means: to cover over, pacify, make propitiation, atone. As a noun it can also carry the meaning of ‘a ransom’, ‘gift’, or ‘to secure favour. . It literally means to ‘cover over’ or ‘smear with pitch’ as in the sealing of a ship. Therefore ‘kaphar’ or atonement means to cover that which is bare or naked or shamed, and also means to ‘smear the ship so that your ship will not sink and drown all those aboard’!

The word for atonement is derived from this word and is כִּפֻּרkippurH3725.

This word כָּפַרkaphar’ is used in reference to the atonement offerings in the temple, and we know that the atonement offerings of bulls and goats did not remove sin, but only covered them, that would bring the winner closure for his guilt and by a definite act of confession would put him in a place to receive forgiveness. Here in an attempt to cover over his wrong with Ěsaw, Ya’aqoḇ sought to appease him with these animals with the hope that there would be a closure for his guilt. Little did Ya’aqoḇ know that it was יהוה who had chosen to remove the birthright from Ěsaw and give it to Ya’aqoḇ!

He did not do wrong yet did not want to fight with his brother and we too must learn that we must do our utmost to seek true shalom with our brothers, who are still in the world – who knows they may respond to the True light and accept Messiah; and we recognise that we do not need to make atonement for or try to appease any other man – for we who have been immersed in Messiah have been ‘covered’ – Atoned for by His Blood!!!

Kopher’ - כֹּפֶרStrong’s H3724 means, pitch (as a covering) and also carries the meaning of the price of a lifeand this word is also the name of the henna plant, as used in:

Shir HaShirim/Song of Songs 1:14 “My beloved is to me a cluster of henna blooms In the vineyards of Ěn Geḏi.

Kaphar’ also means to ransom – and so we know that יהושע has paid our ransom and atoned for us.

It also means to reconcile with someone who has the power of death over you, and to pacify the one who has the power to do you harm! We must realise that the punishment for sin is death, and no sin goes unpunished. Through the Atonement of יהושע for our sins, we are reconciled to the One who has the power to put us to death!

The word used here for ‘present’ is מִנְחָה minḥah – Strong’s H4503 and means, ‘a gift, tribute, meal offering, present.

The grain offering in the Hebrew is known as מִנְחָה minḥah  and there is no blood in this offering and therefore does not  represent atonement for sin, however it does still represent the one bringing it and is symbolic of the work of our hands, as it is prepared by the one bringing the offering. Once we accept the atoning work of Messiah, we must not stop there, but must rather continue daily in bringing Him our all as we recognise clearly that what we do daily does count.

There was no ‘slaughtering’ with this present being given to Ěsaw and while it was not grain – it represented that which came directly from the hands of Ya’aqoḇ, and so we see an earnest plea for peace being extended.

Romiyim/Romans 12:18 “If possible, on your part, be at peace with all men.


Verse 22 – passed over the ford of Yabboq

The Hebrew word Yabboqיַבֹּק - Strong’s H2999 means, emptyingand comes from the word בָּקַק baqaq – Strong’s H1238b which means, to empty, completely laid waste, demoralized, devastated, make void.

He ‘crossed over the ford’ – The Hebrew word that is used here for ‘crossed over’ comes from the root verb עָבַר aḇar – Strong’s H5674 which means, to pass over, pass through, cross over’; and a derivative of this word is –  עִבְרִי Iḇri – Strong’s H5680 which in English is translated as ‘Hebrew’ and means, the one from beyond, the one who crossed over. Aḇram was the first person to be called a Hebrew (Berěshith/Genesis 14:13) and we recognise this by his ‘crossing over’ the Euphrates River, when leaving his father’s house and going into the Promised Land at the call and instruction of Elohim!

The word used for ‘ford’ is the noun מַעֲבָר ma’aḇar – Strong’s H4569 meaning, a ford, passing, pass and is a derivative of the verb עָבַר aḇar. In a sense we can see what was in fact happening to Ya’aqoḇ as he journeyed home, after having come out of his uncle’s house – he was being emptied as he passed over from one place to another! This passing over the Yabboq was right before the intense wrestling he would have with Elohim; and so we also realise how we too must be emptied of self so to speak, especially when we find ourselves in a place where we are ‘wrestling out’ matters with Elohim. If we try to wrestle out matters and have not been emptied of self we will get nowhere!

As we draw near to Elohim we must come emptied of pride and arrogance and any form of selfishness and wrong motives, lest we find that what we ask for we do not get!

Ya’aqoḇ/James 4:1-3 “Where do fightings and strivings come from among you? Do they not come from your pleasures that battle in your members? 2 You desire, and do not have. You murder, and are jealous, and are unable to obtain. You strive and fight, and you do not possess, because you do not ask. 3 You ask and do not receive, because you ask evilly, in order to spend it on your pleasures.

Ya’aqoḇ had crossed over the Yabboq and so he left that which he came from behind and after his encounter with Elohim his walk was changed.

We too who have ‘crossed over’ so to speak have become ‘Hebrews’ as we have responded to the clear call of Elohim who called us out of darkness into His marvellous light, and by the Blood of Messiah we are grafted in to the Covenants of Promise with Yisra’ĕl, and therefore being ‘Yisra’ĕl’ by definition, we are in fact also called ‘Hebrews’, as our father Aḇraham was, and are a people now belonging to Messiah and no longer enslaved to the traditions and dogmas of the world!

Verse 23

As a total emptying of himself, he sent his wives and sons across the stream with everything that he had and he himself, while he stayed at the place between the ford and the stream! In one sense we see Ya’aqoḇ positioned here between the ford and the stream – he was between 2 ‘bodies of water’ so to speak and in a perfect position to encounter Elohim and have his walk changed for life! As we who have come out of Mitsrayim so to speak or Baḇelon, we recognise that in coming out of the church system of man-made traditions, we are immersed in Messiah and just as the Yisra’ĕlites who came out of Mitsrayim and crossed the Sea of Reeds and were brought into the Wilderness and positioned between two bodies of water (Sea of Reeds and the Yardĕn) in order to learn to hear the true Voice of Elohim and receive instructions on how to walk a new walk of being a set-apart bride unto Elohim! Many who come out of the lies and traditions of falsehood and ‘cross over’ end up wrestling over much that has been stripped away and emptied of!


Ya’aqoḇ wrestled with a Man of Elohim all night! This was an intense wrestle and he was not going to let go, and it is with this kind of intensity that we too ought to ‘wrestle’ in prayer for each other.

Qolasim/Colossians 4:12 “Epaphras, who is one of you, a servant of Messiah, greets you, always wrestling for you in prayers, so that you stand perfect and complete in all the desire of Elohim.

Ya’aqoḇ was left alone – and being left alone can have both positive and negative aspects to it.

The word used here for ‘left alone’ is בַּד baḏ – Strong’s H905 and means, separation, apart, alone, besidesand comes from the word בָּדַד baḏaḏ – Strong’s H909 meaning, to be separated, isolated, alone, straggler, stranded. Nobody in their right mind like to be left alone or stranded, or feel as though they have been isolated away from all that is good, and often there are many times where we may feel isolated and wrestle out our despair before Elohim. Many who face daunting circumstances will often isolate themselves away from others and crawl into a hole of pity so to speak and say that they need time alone with Elohim. While we certainly do need to have alone time with Elohim, we must recognise that we cannot use circumstances to determine our willingness to engage in building the community or body of Messiah or not.

There is a negative side to wrestling through matters on our own, as what we often realise in that when we find ourselves reacting in this way, it is as the result of not having truly been emptied of self and so pride stands in the way as a barrier that isolates us from others!

On the positive side, there are certainly times when we do need to be alone with Elohim, and יהושע demonstrates this practice very clearly for us by His example of regularly spending time alone in prayer. While He sets us a great example of spending alone time with Elohim, we must recognise that this must not result in the ‘alone time’ being a matter of days or even weeks and months!

Wresting alone can happen on a daily basis, and even in the darkest times we must realise that each day we also have an active responsibility in engaging each other with encouragement in the Word and isolating oneself away from others for an extended period only hinders the much needed encouragement of the body!

We can also learn from these accounts is that it was not only Ya’aqoḇ’s walk that changed, but his name changed and in essence this is a picture of the whole body being changed through intercession and so the verse I quoted from Qolasim/Colossians is a powerful sobering reminder of how we are to daily be interceding and wrestling in prayer for each other, so that we as a set-apart body might stand perfect and compete in the desire of Elohim, doing all He has commanded us!

Ya’aqoḇ wrestled all night – and the next day he moved on!

The word used for ‘wrestled’ is אָבַק aḇaq – Strong’s H79 which means, wrestle, grapple, get dusty’. Often the most intense wrestling that we may go through on our own will bring us back to our roots!  Ya’aqoḇ was ‘left alone’ yet he was not alone! He wrestled with a Man of Elohim and we recognise that this is a powerful picture of how He wrestled with the “WORD” of Elohim! We must also learn that when we find ourselves in a position of being ‘all alone’ we must realise that we need not wrestle on our own as we must wrestle with His Word that strengthens and doing so will certainly change our walk! He wrestled all night having to deal with his own insecurities and worries and to do this without the Word is a fruitless task! Many people have sleepless nights yet they do not engage in the Word and wonder why they don’t find the answers on how they must walk differently if need be!

How we react under the most intense times will define our true character, and whether or not we will allow His Word to shape our character, as the battles and struggles that we face in life will reveal just how committed we are to walking in the Truth or not!

As Ya’aqoḇ wrestled that night, we can understand that he certainly would have wrestled with many insecurities, and would have wrestled with how much of the ‘world’, as influenced by Laḇan and Ěsaw, was still in him – was he really emptied of self so that he could lead a nation and walk in the Covenants of promise? This was a big wrestle that was taking place!

Wrestling until the breaking of day – The Hebrew word that is used here in reference to the breaking of day is שַׁחַר shaḥar – Strong’s H7837 and means, dawn, daybreak, morning and a denominative verb used from this word means, to seek early, seek diligently for, earnestly seek. From this wrestling through the night until dawn, we can learn how we too are to do as Ya’aqoḇ did, and wrestle with the Word until the situation or circumstances we are wrestling over comes to light and gives us a renewed walk! Wrestling without the Word will only keep you in the dark so to speak! As we wrestle with the Word and the internal fight of self is overcome, the darkness and oppression lifts at the unveiling of the Light of the Word that brings clarity and insight. While the Word will not take away the circumstances, as we see that Ya’aqoḇ would still have to face his brother, we can know that the Word will clarify our position and give insight on how to walk, giving us a clearer understanding that will enable us to go on and persevere with much boldness and confidence!

Ya’aqoḇ would not let go and held fast to receive the promise and blessing! When Elohim saw the intensity of Ya’aqoḇ, He saw that Ya’aqoḇ was not going to give up and so Elohim struck his hip and changed Ya’aqoḇ’s walk forever!

It is evident that Ya’aqoḇ knew, or was greatly aware, of the character of the Man of Elohim that he wrestled with, and his determination to not let go shows the kind of zealous determination that we are to have in clinging to The Word of Elohim.

Yehoshua/Joshua 22:5 “Only, diligently guard to do the command and the Torah which Mosheh the servant of יהוה commanded you, to love יהוה your Elohim, and to walk in all His ways, and to guard His commands, and to cling to Him, and to serve Him with all your heart and with all your being.

Here the word ‘cling’ in Hebrew is the primitive root word דָּבַק  daḇaq – Strong’s H1692 which means, to cling, cleave, keep close, stick to, follow closely, stay with, joined to, joined together.

In Scripture the idea or understanding of ‘clinging’ is often used in the context of cleaving to someone in affection and loyalty.

We are told to ‘cling/cleave’ to יהוה and clinging/cleaving to יהוה and guarding His commands go hand in hand – you cannot do one without the other, and the truest expression of our fervent love for Him is to cling to Him by doing what is required and obeying His Torah, keeping a firm grip on the truth and not letting go – and to do that one must be awake and alert and sober at all times – being fully ready and equipped to love:

Romiyim/Romans 13:10 “Love does no evil to a neighbour. Therefore, love is completion of the Torah.

יהושע Messiah has by His life, death and resurrection taken a frim hold of us and we as His Bride are to submit and walk in obedience as we cling to Him and guard His commands!

For more on understanding what it means to cleave to יהוה please see the sermon notes on a message called, “Keeping a firm grip on the Truth!” on our website ( under the sermons 2012/2013 menu or by clicking on the following link:

If we truly love יהוה, then we will cling to Him – if we are not clinging to Him, then our love is not real!

Romiyim/Romans 12:9 “Let love be without hypocrisy. Shrink from what is wicked, cling to what is good.

Clinging to יהוה is not just a stiff literal obedience; but it also involves and earnest seeking of His face in doing our utmost to know Him and therefore embrace His commands as that which separates us and identifies us as His. It is not a matter of “I have go to obey”, but rather it is a “I get the privilege to obey and show my love

If one tries to do things their own way, then they are unable to cling to יהוה!

In the ancient pictographic alphabet the word דָּבַק daḇaq – Strong’s H1692 is written as:


Dalet - דָּ:

In the ancient script this letter is pictured as dalet, which is a ‘tent door. It can also have the meaning of a back and forth movement, as one goes back and forth through a tent door and so speaks of an access point. It can also carry the meaning of ‘dangle’ or hanging as the tent door would hang from the roof pole of the tent. It speaks a great deal in terms of understanding the door of the tent of appointment as the only means of access. We also recognise that יהושע Messiah is The Door, and whoever enters through Him, shall be saved, and shall go in and shall go out and find pasture.

The commands are also commanded to be put on our doorposts as a continual reminder that we are to guard His commands, as we go out and come in, submitting under the authority of The Door, through which we have been given access to being built up as a spiritual House for Elohim.

Beyt – בַ:

In the ancient script this letter is pictured as beit, pictured as a ‘tent floor plan’, and means, ‘house’ or ‘tent’. It represents ‘family’ and the importance of those who are inside the tent as opposed to the tent structure itself. We, as living stones are built up in the Master, and are the Dwelling Place of Elohim.

Quph - ק:

In the ancient script this letter is pictured as quph, a ‘horizon’ and depicts the elements of ‘time’, as it pictures the sun in its rising and setting. It therefore carries the meaning of ‘circle’ or ‘to go around’, representing for us both, appointed cycles or times as well as eternity. This can very well picture for us ‘consistency’ in guarding the commands without compromise, as we do not neglect to adhere to the commands of the House!

As we consider this word דָּבַק  daḇaq – Strong’s H1692 which means, to cling, cleave, keep close, stick to, follow closely, stay with, joined to, joined together, in the ancient lettering, we can clearly recognise how we are to be steadfast in our complete commitment in guarding the rules of the House, so to speak!


Verse 27-28

After wrestling until dawn and being adamant that he was not going to let go, Ya’aqoḇ was asked a question – one of identity! We certainly know that Elohim knows our names and it was not that He did not know Ya’aqoḇ’s name, but rather He wanted Ya’aqoḇ to confess who he was before His Maker, whom He had wrestled all night with!

יַעֲקֹב Ya’aqoḇ – Strong’s H3290 means, grabs the heel, and this comes from the word עָקֵב aqeḇ - Strong’s H6119 which means, heel, footprint, hind part. The ‘heel’ is the last part of the body to come out of the womb and so this word also speaks of the hind or latter part; and with Ya’aqoḇ ‘catching the ‘heel’ of Ěsaw we see how, even at birth, he sought the ‘blessing’ of the first born! As we look at his life, we can also learn a great deal regarding the blessings of יהוה that ‘followed hard after his heel’ when he walked in obedience to the instructions of Elohim!

From birth we can see how Ya’aqoḇ strove for what he wanted and sought after:

Hoshěa/Hosea 12:3-5 “He took his brother by the heel in the womb, and in his strength he strove with Elohim. 4 He strove with the Messenger and overcame, he wept and sought His favour. He found Him in Bĕyth Ěl, and there He spoke to us – 5 even יהוה Elohim of hosts, יהוה is His remembrance.

Here Ya’aqoḇ was owning up to the fact that he was the ‘heel grabber’, as he acknowledged who he was in the face of intense wrestling with the Word – and this is what true wrestling with the Word will do to us – it will humble us and cause us to truthfully acknowledge who we are.

 By this confession of his true identity and character that was being stripped and shaped by the Word, Ya’aqoḇ could now receive his new identity in Elohim – a new name to the one who had overcome!

Ḥazon/Revelation 2:17 “He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I shall give some of the hidden manna to eat. And I shall give him a white stone, and on the stone a renewed Name written which no one knows except him who receives it.

Ya’aqoḇ received a renewed name as a result of having overcome the striving with Elohim and men!

The Hebrew word used in this account of Ya’aqoḇ’s wrestling for ‘overcome’ is יָכֹל yaḵol – Strong’s H3201 which means, to be able, have power, endure, prevailed, overcome, be victor, have ability, have strength.

The word used here for ‘striven’ is שָׂרִיתָ – ‘sarit’, which comes from the root word verb שָׂרָה sarah – Strong’s H8280 which means, to persist, exert oneself, persevere, wrestle, contend’, and is spelt the same way as the wife of Aḇraham!

There is another word is Hebrew which sounds the same as this word for persevering or striving, yet reveals the opposite of striving and persevering with Elohim, and is seen in:

Yeshayahu/Isaiah 1:5 “Why should you be beaten anymore? You continue in apostasy! All the head is sick, and all the heart faints.

Here we see that יהוה is appealing to Yehuḏah by saying ‘Why should you continue to be beaten down – there is not a part of the body that has not been beaten – why do you keep disobeying!!! You continue in apostasy!’

Apostasy means ‘a renunciation of one’s belief and an abandonment to loyalty’ – and this is exactly what Yehuḏah had done, and we get our English word ‘apostasy’ from the Greek word ἀποστασίαapostasia’ – Strong’s G646 and is translated as a ‘falling away’ in reference to how many will abandon their faith and belief in the Truth before the man of lawlessness is revealed:

Tas’loniqim Bět/2 Thessalonians 2:3Let no one deceive you in any way, because the falling away is to come first, and the man of lawlessness is to be revealed, the son of destruction,

In Hebrew however the word used here for apostasy carries a wonderful picture for us showing the direct contrast between who Yisra’ĕl was called to be and what they had become as we see in the Hebrew a wonderful play on words: The word used for apostasy in Yeshayahu/Isaiah 1:5 is the Hebrew word סָרָהsarah’ – Strong’s H5627 and sounds exactly the same as the name of Aḇraham’s wife: שָׂרָהSarah’ – Strong’s H8283 ,yet does not carry the same meaning! The word used for apostasy – ‘sarah’ is spelt with a סָ ‘samek’, רָ ‘resh’ and ה ‘hey’; while ‘Sarah’, Aḇraham’s wife, is spelt with a שָׂ ‘Sin’, רָ ‘resh’ and ה ‘hey’; and carries the opposite picture to an apostate Bride, as the wife of Abraham’s name means ‘princess or noble woman’; and as we know she is used in Scripture as a picture of the obedient wife. Abraham is often referred to in Scripture as the ‘father of our faith’, which would make Sarah, his wife, the ‘mother of our faith’; and the play on words here is incredible as Yehuḏah were being called to look into the mirror of His Word, which would show them how they were not, by their lifestyle, who they ought to have been, but were rather the opposite and had become a disobedient and rebellious children of whoring who follow a ‘mother’ that was sick from head to toe – not the picture of a princess or noble woman and Bride of יהוה. Yehuḏah looked like the offspring of an adulterous whore and not the seed of a faithful people who listen to and do not despise the discipline of their father, nor forsake the Torah of their mother – which is the true faithful Bride! And while we see today how so many claim to be the bride – when looking through the mirror of the Word of Truth, they will be found out to be nothing more than an adulterous and dressed up whore!!!

So we who are Yisra’ĕl and in essence children of the promise, of the seed of Abraham and Sarah, are the ones who prevail and overcome with El, pressing on and persevere as we delight in his Torah and guard to do all His commands, as opposed to the children of apostasy – the other ‘sarah’ (apostate whore) who cast His Torah behind their backs!!!

Ḥazon/Revelation 3:21To him who overcomes I shall give to sit with Me on My throne, as I also overcame and sat down with My Father on His throne.

His name was now called Yisra’ĕl

Yisra’ĕlיִשְׂרָאֵל Yisra’ĕl – Strong’s H3478 which means, he who prevails, overcomes with Ěl, comes from the primitive root words, אֵל ĕl – Strong’s H410 which means, Mighty, power, shortened form of Elohim – Mighty One and the root word verb שָׂרָה sarah – Strong’s H8280 which means, to persist, exert oneself, persevere, wrestle, contend’, is spelt the same as the name of Aḇraham’s wife, שָׂרָהSarah’ – Strong’s H8283 which means ‘princess or noble woman’; which is the feminine of the word שַׂר sar – Strong’s H8269 which means, prince, captain, chieftain, ruler!

Only those who endure and overcome in Messiah, by the guarding and keeping of His Torah, will receive a crown of life, to rule with Him as princes in His Kingdom!

The Hebrew root word verb שָׂרָה sarah – Strong’s H8280 which means, to persist, exert oneself, persevere, wrestle, contendand the name שָׂרָהSarah’ – Strong’s H8283 which means, princess, noblewomanare pictured in the ancient pictographic script as follows:


Shin - שָׂ:

This is the letter ‘shin’ which in the ancient script is pictured as, shin, which is ‘two front teeth’ and carries the meaning of ‘sharp or press, chew or devour’; which is what the teeth do, and also speaks of the sharpened word that comes forth from the mouth as the teeth ‘chew’ or ‘meditate’  on the Truth, making what comes forth pure and sharp! It also carries the understanding of consuming or destroying – as teeth do to food.

Resh - רָ

The ancient script has this letter as resh and is pictured as ‘the head of a man’ and has the meaning of the head of a man as well as chief, top, begging or first. Top as in the top or head of a body and chief and is head of a tribe or people as well as the one who rules the people.

Hey - ה

The ancient script has this letter as hey and is pictured as a man standing with his arms raised up and out as if pointing to something, and in essence carries the meaning of ‘behold’ as in when looking at something very great. It can also have the meaning to ‘breath’ or ‘sigh’ as when looking at a great sight and having your breath taken away so to speak!

It also has the meaning of revelation or to reveal something by pointing it out. It also symbolises the action of surrender and praise, lifting hands to the one who is to be praised!

When considering the life of Sarah and how she reflects for us a ‘noble woman’ who embraced the life given her, we can see that her name teaches us how we are to live as a capable bride unto our Master.

For the true Bride of Messiah:



Those who cling to the Word and overcome shall be given a new name and shall rule with Elohim!

Verse 29 – What is your Name?

Ya’aqoḇ receives his new identity as an overcomer with Elohim and he wanted further answers and asked the Name of Elohim! Manowaḥ, the father of Shimshon (Samson) asked the same question and received a little more than Ya’aqoḇ did, in:

Shophetim/Judges 13:17-18 “Then Manowaḥ said to the Messenger of יהוה, “What is Your name? When Your words come true, then we shall esteem You.” 18 And the Messenger of יהוה said to him, “Why do you ask My name, since it is wondrous?

מָנוֹחַ Manowaḥ - Strong’s H4495 means, rest, and we know that those who ‘enter the rest’ of Elohim, that is – those who faithfully guard His Sabbaths and commands, shall esteem His Name, and sing of the great and marvellous works of our King! In answer to his question of the Messenger’s Name, the Messenger of יהוה replies – ‘why do you ask – since it is WONDROUS?’

The Hebrew phrase used here for ‘since it is wondrous’ is – וְהוּא־פֶלִאי – ‘v’hoo pheli’, and the word for ‘wondrous’ is פִּלְאִי pili – Strong’s H6383, which is used as an adjective meaning, wonderful, incomprehensible’, which comes from the root verb פָּלָא pala – Strong’s H6381 which means, to be surpassing or extraordinary, fulfil a special (vow), to do extraordinary or hard things, to show oneself wonderful or marvellous.

 A noun that is derived from this root is the Hebrew פֶּלֶא pele – Strong’s H6382 meaning, a wonder, astonishingly, wonderful, which is used in reference to what Messiah would be called in:

Yeshayahu/Isaiah 9:6 “For a Child shall be born unto us, a Son shall be given unto us, and the rule is on His shoulder. And His Name is called Wonder, Counsellor, Strong Ěl, Father of Continuity, Prince of Peace.

When looking at the ancient pictographic symbols of the early script of the Hebrew letters we can see a very powerful and clear revelation of Messiah is this word He expressed in answering Manowaḥ.

The word פִּלְאִי pili – Strong’s H6383 in the ancient script looks like this (reading from right to left):


pey             the letter ‘pey’ – פִּ – which in the ancient script is pictured as an ‘open mouth’ and carries the meaning of ‘speak and blow’ from the functions of the mouth, and can have the meaning of ‘scatter’ by blowing!

lamed                 the letter ‘lamed’ – לְ – which in the early script is pictured as a ‘shepherd’s staff’, can give the meaning of ‘to or toward’ and can represent that which pushes or pulls a flock in a direction, and can speak of authority  or a yoke that is used to lead and guide, as well as the ability to bring back by Authority.

aleph              the letter ‘aleph’ -  אִ - which in the ancient script is pictured as a ‘head of an ox and is symbolic of strength and power performed by the animal. The pictograph also represents and leader or chief, and speaks of the strength of the ‘head’ that leads! It can also represent sacrifice ad in reference to Messiah being our Head we see how the ‘Aleph’ symbol can also give reference to the Red Heifer sacrifice which Messiah too fulfils in His own Blood.

yad               the letter ‘yod’ – י – which in the ancient script is pictured as ‘arm and hand’, and the meaning of this letter is to work, make, throw – the functions of the hand and arm and well as the gestures of the hand – ‘thanksgiving’.

When looking at these pictographic symbols we are able to see the revelation of the One called Wonder as we are able to ascertain from this word:

The ONE called WONDER who has opened His mouth and spoken His Word IS The Good Shepherd who is our Head who has revealed His Outstretched Arm and Hand to us, in becoming the perfect sacrifice in His own Blood, and has redeemed us in order to show forth His Wondrous Works, which we are to praise, proclaim and declare!


What is worth noting here is that the difference in the letters of the Word used in Shophetim/Judges 13:18 -  פִּלְאִי pili – Strong’s H6383 - for wondrous and the word used in Yeshayahu/Isaiah 9:6 - פֶּלֶא pele – Strong’s H6382 for ‘Wonder/Wonderful’ is that with the word used in Shophetim there is an extra letter at the end – and that is the Hebrew letter ‘yod’ (י) as shown above (yad ), which is a powerful illustration of how He had manifested Himself before Manowaḥ by revealing His Outstretched Arm and Hand!

Yeshayahu/Isaiah 53:1 “Who has believed our report? And to whom was the arm of יהוה revealed?

His Arm has been revealed to those who enter into His rest!!! For many this is too marvellous to comprehend and can only be revealed by His Set-Apart Spirit! Have you believed the report of the prophets!!! This is the ‘Marvellous mystery’ that shall be fully revealed for all to see – the great wonder of who our Creator is!!! It is Wondrous to carefully consider how our Creator could come Himself and dwell among us – this is why He is called ‘Wonder’ – as this is clearly beyond, or rather, ‘passes human comprehension’! What we are to recognise is that those who faithfully Hear, Guard and Do His commands and keep His Sabbaths and Appointed Times shall have their eyes opened to see and comprehend the Outstretched Arm of יהוה, as He shall reveal Himself to those who faithfully continue to ‘enter into His rest’ by simply being lovingly committed to walking in loving obedience to His Word and stripping away all dogmas and traditions of man that have caused many to be veiled from this wonderful truth that we are to proclaim!


Ya’aqoḇ wrestled with יהושעיהוה in the flesh! And with the answer given to Ya’aqoḇ, he was actually being told: “do you not know – why do you ask as you have just wrestled all night with Me?” As we seek out and wrestle through His Word and earnestly seeking His Face, we can clearly see the revelation of יהושע Messiah – The Word made flesh!

We see the riddle of this mystery of the Oneness of Elohim being asked in:

Mishlĕ/Proverbs 30:4 “Who has gone up to the heavens and come down? Who has gathered the wind in His fists? Who has bound the waters in a garment? Who established all the ends of the earth? What is His Name, and what is His Son’s Name, if you know it?

If you know it!!! Many are sadly blinded by the fact that יהושע is יהוה in the flesh! We also see that this was a great mystery to many in the days of the apostles, as many denied the deity of Messiah:

Yoḥanan Bět/2 John 1:7:Because many who are leading astray went out into the world who do not confess יהושע Messiah as coming in the flesh. This one is he who is leading astray and the anti-messiah.

Here we can clearly see that the ones who do not confess that יהושע is יהוה in the flesh are leading people astray and are anti-messiah! I mean just think about it logically for a moment – everyone in that day knew that יהושע was in the flesh – they walked and talked and ate with Him!

The problem was that they did not confess that this יהושע that walked among them was in fact the Messiah – the expected deliverer – יהוה in the flesh! And if they did – they would be confessing to having killed יהוה in the flesh which seemed blasphemous to even mention – yet that is what our sin brought about!

Because of our Redeemer and King having come in the flesh and overcame death through His own Blood, we are able to receive our new identity in Him and have our walk changed – from lawlessness to obedience and from foreigner to son!

Ya’aqoḇ had not only received a new name but a new identity – as we must recognise that while Ya’aqoḇ may have been in the run from his brother Ěsaw, Yisra’ĕl was not and Yisra’ĕl owed Ěsaw nothing – he was now free – set free by the Wondrous Messenger! We too have been set free from sin and lawlessness and are now able to run in the Torah of Freedom with great joy!

Verse 30

I have seen Elohim face to face and lived!

פְּנוּאֵל Penuel – Strong’s H6439 means, face of El. The word for ‘preserved’ is נָצַל natsal – Strong’s H5337 meaning, to strip, plunder, deliver oneself, be delivered, snatch away, deliver, recover, escape.

Tehillah/Psalm 18:17 “He delivered me from my strong enemy, and from those hating me, for they were stronger than I.

Our deliverance, by the life, death and resurrection of Messiah has come – Messiah came to meet with us ‘face to face’ in order that our lives would be delivered!

Qolasim/Colossians 1:14-15 “in whom we have redemption through His blood, the forgiveness of sins, 15 who is the likeness of the invisible Elohim, the first-born of all creation.

Qorintiyim Bět /2 Corinthians 4:6 “For Elohim, who said, “Let light shine out of darkness,” is the One who has shone in our hearts for the enlightening of the knowledge of the esteem of Elohim in the face of יהושע Messiah.

Qorintiyim Bět /2 Corinthians 3:17-18 “Now יהוה is the Spirit, and where the Spirit of יהוה is, there is freedom. 18 And we all, as with unveiled face we see as in a mirror the esteem of יהוה, are being transformed into the same likeness from esteem to esteem, as from יהוה, the Spirit.

At the coming of Messiah – the ‘face’ of Elohim came ‘face to face’ with mankind and those who will cling to Him and overcome in Him and call upon His Name will be delivered!

Coming before the face of Elohim also reflects our need to look intently into the mirror of the Word and examine ourselves, lest we be judged:

Qorintiyim Aleph/1 Corinthians 11:31 “For if we were to examine ourselves, we would not be judged.

Ya’aqoḇ/James 1:22-25 “And become doers of the Word, and not hearers only, deceiving yourselves. 23 Because if anyone is a hearer of the Word and not a doer, he is like a man who looks at his natural face in a mirror, 24 for he looks at himself, and goes away, and immediately forgets what he was like. 25 But he that looked into the perfect Torah, that of freedom, and continues in it, not becoming a hearer that forgets, but a doer of work, this one shall be blessed in his doing of the Torah.


Verse 31

Ya’aqoḇ’s walk was permanently altered as he passed over and ‘limped’ on his hip. The word used here for ‘limped’ is צָלַע tsala – Strong’s H6760 meaning, limp, halt, lame and is used in another 3 verses in Scripture:

Miḵah/Micah 4:6-7 “In that day,” declares יהוה, “I gather the lame, and I bring together the outcast and those whom I have afflicted. 7 “And I shall make the lame a remnant, and the outcast a strong nation. And יהוה shall reign over them in Mount Tsiyon, from now on and forever.

Tsephanyah/Zephaniah 3:19 “See, I am dealing with all those afflicting you at that time. And I shall save the lame, and gather those who were cast out. And I shall give them for a praise and for a name in all the earth where they were put to shame.

What a powerful illustration of the promises for those whose lives are changed by the Word of Elohim!

Walking with a ‘limp’ in the worlds eyes may seem ‘lame’, but to us who are the remnant faithful who are prepared to have our walk altered by His Living Word, it is our life source and surety of deliverance!


Ya’aqoḇ lifted his eyes and what did he see? Ěsaw coming with his 400 men!!! While we may have great victory in our wrestling in the Word and overcome much insecurity and fear as we confess our sins and deal with the guilt we carried for too long, we also recognise that the enemies that we were facing may still be in front of us – however having overcome the battle in prayer and intercession, we become equipped to stand on the battlefield of life and face the circumstances that we once were afraid to meet!

True repentance will enable you to face the battles you were too afraid to, and while the repentance will not make the facing of the battle any less of a battle, it will equip us to stand up and fight the good fight of belief in the Word we earnestly seek and meditate on day after day!

Ya’aqoḇ was a ‘new’ man, with a ‘new’ name and identity, and was now empowered by faith to stand and face what he previously would have tried to run from! And in preparation he divided his children into 4 groups, and in essence we see here the birthing of the military style formation of the Tribes of Yisra’ĕl in their going out and coming in as instructed to Mosheh in regards to moving and setting up camp!

There was a clear structure and picture of true order in the camp of Yisra’ĕl – one that must be restored in Messiah!

Ya’aqoḇ went ahead of the groups and bowed himself to the ground in an ancient custom of courtesy that was extended to Ěsaw in recognition that the area was under the authority of Ěsaw and he was a sojourner.

Ya’aqoḇ had been away for 21 years and now came face to face with his brother whom he had ran from, and we recognise from these accounts that no matter how long it takes, we at some point will have to face our Ěsaw’s. From the life of Ya’aqoḇ we learn how we are enabled and equipped to do just that – we first need to come face to face with Elohim, be emptied of self and allow His Word to change and transform us, then we will be able to confidently come face to face with our long-held fears, knowing that we have an Elohim who goes before us and who fights for us!

Trying to face enemies and fears without having truly come face to face with the Truth of the Word is not a safe ground to enter into as you may just find that you are unable and ill-equipped to handle the situation!

In this very brief encounter Ya’aqoḇ did what he needed to in order to bridge the peace between them and he lets Ěsaw meet his family, and after Ěsaw asked him why he sent drove after drove before him, Ya’aqoḇ told him that by the mere fact that Ěsaw had ‘embraced’ him and not tried to kill him was a great testimony of the true deliverance of Elohim. He told Ěsaw that seeing his face was like seeing the face of Elohim, and his brother was pleased with him!

He then presents Ěsaw with flocks, which Ěsaw at first said was not necessary, but being a man of the world he would never really say no to a free gift – he will only make it sound like he is saying no, while insinuating that he will take it gladly!

It only took three offers before Ěsaw took the gift!

Ěsaw then tries to get Ya’aqoḇ to follow him and Ya’aqoḇ, now a different man, did not just think of himself but of his whole family, and so wisely tells Ěsaw to go ahead as Ya’aqoḇ uses wisdom so as to not let his family be led into the temptations of Eḏom and tells his brother that he wanted to go at a steady pace that would not rush his family or flocks and would meet up with him later.

While we know that Ya’aqoḇ never did make it to Sĕʽir we do acknowledge that in time to come when the children of Yisra’ĕl do encounter ‘Eḏom’ again it will not be a pleasant one according to the book of Oḇaḏyah/Obadiah (please read).

Ěsaw turned and went back to Sĕʽir while Ya’aqoḇ went on to Sukkot:

In Bemiḏbar/Numbers 19 regarding the account of Eḏom refusing to let Yisra’ĕl through and Yisra’ĕl turning away we can quickly be reminded of the account when Ya’aqoḇ met up with his brother Ěsaw after many years as recorded in Berěshith/Genesis 33.

What we notice from this encounter, after Ya’aqoḇ had wrestled with Elohim and had sent his family ahead of him with gifts for Ěsaw, that Ěsaw kissed Ya’aqoḇ’s neck while Ya’aqoḇ did not ‘kiss back’ and we also take note that Ya’aqoḇ did not ask or take anything from Ěsaw.

In their ‘parting ways’, Ěsaw went to שֵׂעִיר Sĕʽir – Strong’s H8165 which means ‘hairy, shaggy’ and Ya’aqoḇ went on to סֻכֹּת Sukkoth – Strong’s H5523 which means, booths. This for me is a wonderful picture of the people of Elohim, Yisra’ĕl – that is you and me included, turn away from what the world has to offer as we see our dwelling is with the most high, who will come and tabernacle with us.

Sukkoth we know refers to the 7th Feast of Booths when it shadow picture for us the time when יהושע will come to take up His Bride and ‘Sukkoth’ with Her. What is a powerful picture for us in understanding where we are headed toward – Sukkoth – and our need to steer clear of what the world has to offer, we have full assurance that this promise is true as being sealed by the Blood of Messiah!!!

When we look at the word for Sukkot in the ancient Script we find a beautiful confirmation of this fact:


Samech – סֻ:

The modern name for this letter is samech, yet it is also known in the ancient script as ‘sin’.

This letter is pictured as samek- a thorn and has the meanings of pierce and sharp and can also carry the meaning of a shield as thorn bushes were used by shepherds to build a wall to enclose his flock in the night against the attack of predators. Another meaning would be ‘to grab hold of’ as a thorn is a seed that clings to hair and clothing.


Kaph - כֹּ:

The ancient form of this letter is kaph - meaning the open palm of a hand. The meaning behind this letter is to bend and curve from the shape of a palm as well as to tame or subdue as one has been bent to another’s will (under their hand) as an open hand symbolises submission. This also can picture for us a palm or palm branch from the curved palm shape.

Taw -  ת:

The ancient for of this letter is taw - meaning two crossed sticks. It was a type of a mark as being displayed by two crossed sticks and has the meaning of mark, sign or signature or identification, used as a marker to identify people, places or things. It can also carry the meaning of ‘seal’ or ‘covenant’.

Now when we understand that these three letters make up סֻכֹּת Sukkoth I find it very fascinating as we see being pictured here that יהושע is Most certainly our Good Shepherd who has sealed us in His Blood as יהוה extended His Right Hand to us and we see that Messiah not only had a ‘crown of thorns’ put on His Head and had a reed placed in His right hand, as well as being stricken for us, but He willingly gave His Life for us in order to secure us and cause us to be made into the Dwelling Place of the Most High where He will Sukkoth with us when the two sticks (Yehuḏah and Ephrayim) are brought back together as One!

Verse 18-20

Ya’aqoḇ then moves on into the Promised Land and comes to - שְׁכֶם Sheḵem – Strong’s H7927 meaning, back or shoulder. It was here at Sheḵem that Ya’aqoḇ dug a well – the well where יהושע met the Shomeroni woman and so opened the door for the return of the lost sheep of Yisra’ĕl!

He set up a slaughter-place there and called it Ěl Elohĕ Yisra’ĕlאֵל אֱלֹהֵי יִשְׂרָאֵלĚl is the Elohim of Yisra’ĕl or Mighty is the Elohim of Yisra’ĕl


The events around Dinah, the daughter of Leah!

The name of Ya’aqoḇ’s daughter - דִּינָה Dinah – Strong’s H1783 means, judgement, and comes from the primitive root verb דִּין din – Strong’s H1777 which means, to judge, administer, defend, execute, vindicate, quarrelling, strive, and we can certainly see from this Chapter’s account that there was certainly great judgement executed up the men of Sheḵem.

Dinah ‘went out to see’ the daughters of the land, and what we can learn from these passages is that Yisra’ĕl is called to be a set-apart nation and shine the Light of The Truth and therefore not be influenced in any way to the temptations of the world, but rather be an influence to others that they might come to the light of the Truth and be grafted in.

Like any typical teenage daughter today, Dinah may have just wanted to ‘check out the fashion’ and as a result her going out ended up in a great judgement being executed on this nation. While Dinah, who was possibly no older than 15 years of age, may have innocently gone out to see the other daughters of the land, what she possibly did not take into account is that where there is ‘daughters of the land’ there is also ‘sons of the land’ and the same dangers still apply today as we see how the ‘world of fashion’ grips young girls to want to keep up with the latest trends and dress nicely etc., yet what we are to be fully aware of is that there are many sons of the world out there who are waiting to pounce on the innocent ‘sojourner’.

The root word used here for ‘went out’ is יָצָא  yatsa – Strong’s H3318 meaning, to go or come out, brought, came, go forth, depart, go forward, proceed and is written in the ‘qal active’ which shows that Dinah went out with a purpose – to see what the daughters of the land were like and to see what they wore or what they did with the innocent intention of seeing what other girls her age would be up to, bearing in mind that she is the firstborn daughter of Leah , and while she is the only recorded daughter of Ya’aqoḇ, there may have been other daughters from the other sons or servants that were with them, she may have had no other girls her age to look up to. Being the daughter of Leah and seeing how hard Leah always tried to be loved and accepted by Ya’aqoḇ, may also have been seeking more attention and approval from her father, which led her to develop an interest in what else might be out there! This is a great lesson for us as parents and more importantly for us who are fathers with daughters, which we must ensure that they are loved and cared for and that they know it! Often the result of a father who shows little interest in his daughter’s affairs will cause the daughter to seek approval and identity through other means which can, in itself, put her in harm’s way.

Dinah went out to see the daughters of the land and the word used here for ‘see’ is the root word רָאָה ra’ah – Strong’s H7200 – meaning, to see, look, observe, pay close attention, consider, appear, provide

She went out to observe and consider the ways of the daughters of the land. It is written in the ‘qal active’ tense and therefore can render for us how she went out to see the daughters of the land in order to learn about them. It also carries the meaning of being able to distinguish or discern by looking; and so while we may ‘see’ much of what goes on in the world around us, we must learn to discern and distinguish between the set-apart and the profane, between the clean and the unclean and act wisely, as we follow the Torah (instructions) of Elohim.

In the ancient script this word also reveals a great truth to us as רָאָה ra’ah is pictured as:


Resh - רָ

The ancient script has this letter as resh and is pictured as ‘the head of a man’ and has the meaning of the head of a man as well as chief, top, begging or first. Top as in the top or head of a body and chief and is head of a tribe or people as well as the one who rules the people.

Aleph אָ

The ancient script has this letter as aleph and is pictured as ‘the head of an ox’ representing strength and power

Hey - ה

The ancient script has this letter as hey and is pictured as a man standing with his arms raised up and out as if pointing to something, and in essence carries the meaning of ‘behold’ as in when looking at something very great.

It can also have the meaning to ‘breath’ or ‘sigh’ as when looking at a great sight and having your breath taken away so to speak! It also has the meaning of revelation or to reveal something by pointing it out.

To see and be functional in seeing as we should, can render the following meaning for us:


Another Hebrew word which sounds the same yet is spelt different - רָעָה ra’ah – Strong’s H7462 which can carry the meaning of ‘shepherd’ as well as to pasture, graze, consume, feed – and clearly points to יהושעOur Good Shepherd – Our Strong Head that was lifted up and exalted on High as in Tehillah/Psalm 80:1רֹעֵה – ‘Ro’eh’ – “Shepherd” of  יִשְׂרָאֵל  - Yisra’ĕl or in Tehillah/Psalm 23 –  יהוה רֹעִי יהוה ro’iStrong’s H7473my Shepherd.

We are to ‘lift up our eyes’ and ‘look’ to the Prince and Perfecter of our faith – Our Good Shepherd – יהושע Messiah!

When we are looking intently unto our maker and hearing His words to do them, we recognise that He lifts up His face toward us and gives us favour and shalom and we can clearly praise Him who is our Provider – יהוה Yireh – the word ‘yireh’ is from the word רָאָה ra’ah and is rendered as He will see or He sees and provides! His eyes that are looking upon us give us a sure security and we need not worry about what we need, as the nations do! However when we take our eyes off of Him and turn away then He only sees our back as He scatters as a result of disobedience!

The word ‘evil’ in Hebrew is based on the root word רַע ra – Strong’s H7451 meaning, bad, evil, wicked, harmful’. This word is often expressed in the feminine as רָעָה ra’ahStrong’s H7451, as in:

Mishlĕ/Proverbs 22:3A clever one foresees evil and hides himself, but the simple go on and are punished.

In Hebrew the phrase that is translated here as ‘foresees evil’ is רָאָה רָעָה ra’ah ra’ah, and is interesting to take note of how these two words phonetically sound the same yet have different meanings!

The Hebrew word translated as ‘foresees is the root word רָאָה ra’ah – Strong’s H7200 – meaning, to see, look, observe, pay close attention, consider, appear, provide, observe, discern, distinguish

The Hebrew root word that is frequently translated as ‘evil’ is the adjective רַע ra – Strong’s H7451 meaning, bad, evil, wicked, harmful’. This word is often expressed in the feminine as רָעָה ra’ahStrong’s H7451, and comes from the root verb רָעַע ra’a – Strong’s H7489 which means, to be evil, bad, act wickedly, practice evil, work calamity, do harm, be displeasing.

The difference between רָעָה  ra’ah (evil, wickedness, shepherd) and רָאָה ra’ah (see, observe, pay attention) is the middle letter – with ‘evil’ containing the letter – ‘עָ’ – ‘ayin’ and ‘to see’ contains the letter ‘אָ’ – ‘aleph’.

This should be a clear ‘wakeup call’ for us to see how things may sound correct and even at times may be written with the same letters, yet may cause us to ‘look’ at what is wrong – many of our father’s teachings and ways may sound good and true yet when tested against the measuring stick of the Torah we find that most of what we inherited was in fact not good at all and what we must learn is that corrupt practices spoil our relationship with יהוה!

Verse 2-3

שְׁכֶם Sheḵem – Strong’s H7927 meaning, back or shoulder and he was the son of חֲמוֹר Ḥamor – Strong’s H2544 which means, he-ass which comes from the primitive root word חָמַר ḥamar meaning, to be red, flushed. These were ḤiwwitesH2340 – meaning dwellers of the high placewhose capital was on ‘mount’ - בַּעַל חֶרְמוֹן Ba’al Hermon - Strong’s H1179, meaning lord(master) of destruction).  Dinah should never gone alone to look at the discover what the daughters of the land looked like, as her intentions were certainly understood differently by the men of the land; and Sheḵem being royalty and used to getting what he wanted, lusted after Dinah and pursued her with one motive only – and that was to have her and engage in sexual relations with her!

Sadly Dinah got caught up in the whole affair and by the language and wording used here in these verses it does not appear as though she resisted in any way. She was lured into his bed and Sheḵem humbled her in causing here to lose her maidenhood. While Sheḵem spoke kindly to her, he went about it the wrong way – he had sex before marriage and so stole away her rights and so he also let his emotions drive him rather than restrain himself and seek out the proper ways of asking for a girls hand in marriage! He clung to her and loved her, which also shows that this was not a ‘rape’ as an act of violence but that this may have been consensual sex; yet we must constantly be aware that Dinah was a little girl, and was seduced by this ‘prince of the land’!

We often see today how so many ‘fairy tales’ present the picture of a prince rescuing the girl and so many young girls today grow up with this heightened expectation that someday their price will come! So many are seduced by smooth talkers who are only looking for a physical relationship that satisfies their desires, even though they will even claim to love and care for the one they seduce, yet are unwilling to wait and follow right procedures of courtship and marriage!

Here we see a contrasting counterfeit picture of how seducing the enemy can be to a waiting Bride, as opposed to the True Love that Elohim extends to His Bride that He has called out into the Wilderness!

Hoshěa/Hosea 2:14-16 “Therefore, see, I am alluring her, and shall lead her into the wilderness, and shall speak to her heart, 15 and give to her vineyards from there, and the Valley of Aḵor as a door of expectation. And there she shall respond as in the days of her youth, as in the day when she came up from the land of Mitsrayim. 16 “And it shall be, in that day,” declares יהוה, “that you call Me ‘My Husband,’ and no longer call Me ‘My Baʽal.’


Sheḵem spoke ‘kindly’ to Dinah, yet was due to the impulses of the flesh and lustful desires that he could not restrain Himself form humbling and defiling her maidenhood; whereas יהוה is tender and affectionate toward us, as His Bride. And speaks words that lead us to a place of hearing Him and allowing him to speak truth to our hearts as we faithfully await the Day of His return and the Marriage Supper of the Lamb, therefore doing our utmost at keeping ourselves pure and spotless in the Blood of Messiah, not allowing ourselves to become defiled in any way.

So the clear difference here between the voice of our true Husband versus the false counterfeit is that the counterfeit will use smooth words with one purpose in mind – to defile us, while Our True Husband speaks kindness and compassion toward us in order to call us to set-apartness and purity!  Sheḵem, whose name means ‘back or shoulder’ is also a picture of the counterfeit Messiah that tries to render to us the appearance of being the one who carries our burdens yet is not the true burden bearer - יהושע Messiah! We are called to judge ourselves according to His righteousness and Dinah’s account must teach us to not judge with wrong scales of deceit and smooth words of destruction that the enemy tries to lure us away with.

Verse 4

Sheḵem here is demanding his father to take Dinah as a wife for him. It is very difficult for us to know where Dinah stood in all of this as we do not have sufficient evidence to prove whether or not she in fact loved Sheḵem or not. We can certainly see that she was seduced and did not resist the seduction (perhaps was too naïve to do so), yet Sheḵem basically now demanded she become his wife and says to his father that he better make it happen! The matter of his desire to marry here was more than just the two of them, as marriage involved not only the couple who would be married but wold also include their families in the covenant of marriage, and marriage would be negotiated between the fathers, and so Sheḵem realises this and asks his father to sort the negotiations out as quickly as possible!

Verse 5

Ya’aqoḇ heard that his daughter had been defiled! The word used here for ‘defiled’ is טָמֵא tamey – Strong’s H2930 which means, to be or become unclean, defiled, become impure and written in the ‘piel form’ which expresses an “intensive” or “intentional” action, it can render the following meaning, to defile: sexually, religiously, ceremonially, to pronounce or declare unclean, profane the Name of Elohim.

By this sexual act Dinah had been rendered unclean and impure and we can see how through sexual sin we not only become defiled and ceremonially unclean but also profane the Name of Elohim!

Defilement in Scripture is often also a picture of becoming unclean as the result of selfishness – putting one’s desires before that of Elohim. Intimacy with what is foreign defiles the clean! Sheḵem, an uncircumcised man, defiled this Yisra’ĕlite girl, and by here defilement the whole family was affected! We must be aware that one person’s defilement, as a result of selfish compromise, will affect the whole body and therefore we must guard ourselves against all that defiles!

Qorintiyim Bět /2 Corinthians 7:1 “Having, then, these promises, beloved, let us cleanse ourselves from all defilement of the flesh and spirit, perfecting set-apartness in the fear of Elohim.

The Greek word used here for ‘defilement’ is μολυσμός  molusmos – Strong’s G3436 meaning, defilement, filthiness, an action by which anything is defiled and rendered unclean and unfit and comes from the word μολύνω molunō – Strong’s G3435 meaning, to stain, defile, soiled. We are to keep our garments from being stained or soiled by sin and compromise and cleanse ourselves in the Blood of Messiah and obey His Word!

Ya’aqoḇ’s sons were in the field when he heard of this report and he kept quiet until they came! The root word used here for ‘kept silent’ is חָרַשׁ ḥarash – Strong’s H2790 meaning, to be silent, dumb, speechless, deaf, say nothing.

Ya’aqoḇ was ‘speechless and in a sense acted dumb towards the news of his daughters defilement! This is very shocking and sad, and we further see how Ya’aqoḇ did not like to be faced with confrontational issues and by him remaining silent until his sons came home reflects a weakness that many share today in that they are unable to handle a situation that calls for immediate action on their own. Saying nothing is being as guilty as the offender, and often many who are afraid to speak up and defend their own family are as guilty as the enemy who attacks and defiles your loved one.

Ya’aqoḇ’s sons we with his livestock in the field – they were about his father’s business in sense, unlike the time which was to come where they were not doing their father’s business when Yosĕph went to look for them and found them in Dothan.

Verse 6-7

Ḥamor came to Ya’aqoḇ to speak to him about a marriage between the two families and Ya’aqoḇ’s son came in from the field and heard what had happened and were extremely wroth for the actions of Sheḵem to Dinah their sister.

Grieved and very wroth – The word for ‘grieved’ is  עָצַב atsaḇ – Strong’s H6087 which means, to hurt, pain, grieved, displeased and the word for ‘wroth’ is חָרָה ḥarah – Strong’s H2734 meaning, to burn or be kindled with anger, wroth, hot with anger. These guys were hurt and furious and out for revenge, as what happened to their sister should not have been done! Sheḵem had done a ‘senseless’ deed and the word for ‘senseless’ is נְבָלָה neḇalah – Strong’s H5039 which means, senselessness, disgrace, foolishness, nonsense, profanity and comes from the word נָבַל naḇal – Strong’s H5034 meaning, to be senseless or foolish, treat contemptuously, dishonour, come to nought, fall off.

We can learn from Ya’aqoḇ’s initial silence that when we keep quiet, our silence may of result in causing others to resort to violence that brings harm. On the other hand we also see how the report of the senseless acts of the wicked angered Ya’aqoḇ’s sons, and they wanted justice to be carried out.

While his sons may have out in the field and possibly even been away for several days while watching the livestock, Ya’aqoḇ’s silence simply just stirred and brewed more trouble and this we must learn  - when we do not deal with sin, in will more often than not brew more trouble for us!

Ya’aqoḇ’s sons understood that sin against one is sin against the body and this act that was done to their younger sister affected the whole family.

Verse 8-12

Ḥamor then speaks to Ya’aqoḇ’s sons and pleads with them to let his son marry Dinah and makes it sound like they all could get along and be joined as families, and Yisra’ĕl would be able to intermarry with them. He was avoiding the fact that justice needed to be carried out and so his appeal to be joined was a very subtle bribe in the hope at appeasing the anger of the sons of Ya’aqoḇ. He even said that they would pay the bride price for Dinah, yet we must remember that Yisra’ĕl was not supposed to be joined to the Kenaʽanites – they were to be their servants and not their equals:

Berěshith/Genesis 9:26 “And he said, “Blessed be יהוה, the Elohim of Shĕm, and let Kenaʽan become his servant.

Sheḵem was literally begging them for Dinah, which does indicate that he did not simply rape her but deeply wanted to be with her, and this whole act was a shameful act in the eyes of Yisra’ĕl! While it may not have been a shameless act in the customs of Kenaʽan, it was for Yisra’ĕl and as a set-apart nation they were not to submit to or adopt the ways of the pagan nations as their own. Sheḵem’s promise for Yisra’ĕl’s ability to obtain land if this marriage went through was not worth anything, as this land had already been promised to Yisra’ĕl as an inheritance, so there was no need for them to obtain it through ulterior means through bribery and corruption!

Verse 13-24

Ya’aqoḇ’s sons pretended to go along with Sheḵem’s plan for marriage, while inwardly burning with anger; and they devised a scheme that would trick all the men of the city to being circumcised in thinking that they could become a part of Yisra’ĕl. This request for all men to be circumcised was accepted by the enemy – this shows how much Sheḵem must have wanted Dinah! While the sons of Ya’aqoḇ may have reckoned that they would never have agreed to this condition, we must recognise that we must never underestimate the enemy, who will go to extreme length at trying to steal away our inheritance and assume that he can be joined to what is ours. Later in Yisra’ĕl’s journey they were instructed to not make any covenants  with these nations:

Shemoth/Exodus 23:32 “Do not make a covenant with them nor with their mighty ones.

Deḇarim/Deuteronomy 7:2 “And when יהוה your Elohim gives them over to you, you shall smite them and put them under the ban, completely. Make no covenant with them, and show them no favour.

Sheḵem assumed that by agreeing to be circumcised that they would gain all of Yisra’ĕl’s wealth and possessions and that they would rule over them, and this would not be! Ya’aqoḇ’s sons did not really want them to be circumcised, but knew that this would weaken the city to the point of being able to destroy the men of the city for the wickedness of the son of their king.

Verse 25-31

On the third day, when the men of the town are helpless because of their wounds from circumcision, Shim’on and Lĕwi walk into their camp and slaughter them! Shim’on and Lĕwi were the two brothers who acted on their passionate zeal for justice through physical measures and killed all the males of the city.

The word used for ‘killed’ is הָרַג harag – Strong’s H2026 meaning, to kill, slay, destroy , ruin, which is different to the word used in Scripture for ‘murder’ which is רָצַח ratsaḥ – Strong’s H7523 which means, to murder, slay, kill. The males of this city deserved to be killed for what they done by allowing this wicked moral standard to be acceptable. While Ya’aqoḇ lacked boldness to do what was right, Shim’on and Lĕwi stood up and did what was needed to be done.

Ya’aqoḇ is troubled by the acts of his sons and even fears that he would be destroyed. We notice that the name Ya’aqoḇ is used here in these events as opposed to Yisra’ĕl as we can often see in Scripture that the reference to the use of Ya’aqoḇ often relates to a weak side of this man who would not stand up for what is right, and here he seems to have forgotten the promises of elohim – he was not going to be destroyed in Kenaʽan, and weakened in his faith at this point he neglected to recognise how just 2 of his sons took out a whole city – there was no need to be afraid of these surrounding nations – for יהוה was on their side!

His sons put an end to the discussion by asking their father if they should have allowed their sister to be treated as a whore! This was sufficient to end the discussion and the chapter!



After these events יהוה tells Ya’aqoḇ to arise and go up to Bĕyth Ĕl and dwell there! Ya’aqoḇ needed to get back to the place where he could remember the truth of the Covenants of promise. Bĕyth Ĕlבֵּֽיתְאֶל  - Strong’s H1008 means, house of Ĕl, and the word for ‘dwell’ is יָשַׁב yashaḇ – Strong’s H3427 meaning, sit, dwell, remain, abide, inhabit, sitting still and a modern word derived from this word, which is translated as ‘school’, is ‘yeshiva’. And ‘sitting/ dwelling’ in the Hebraic mind-set is an idiom for learning. Ya’aqoḇ needed to once again be reminded of and learn in the House of Elohim;

and it is at the Master’s Feet that we come and sit and drink of His Pure and Clear Living Water and get great clarity and insight and strength to sojourn with joy! The idea of sitting in the Hebrew mind-set is to learn, and not to simply sit and vegetate but rather sit and pay attention to the instructions of their teacher.

Ya’aqoḇ was instructed to make a slaughter-place to Ĕl, and in light of the events that had just gone before, we can see this as a restoration to the Truth as Ya’aqoḇ was to get back to his purpose of walking in the promises of Elohim and be strengthened to remember that יהוה is with him and that he does not need to fear the nations around him.

We are diligent in keeping the Appointed Times and commands of יהוה we are able to get clarity as to what must be cleansed out of our lives and do so with boldness and confidence.

Verse 2

Before Ya’aqoḇ left for Bĕyth Ĕl instructed his family to ‘put away’ the foreign mighty ones that were in their midst and ‘cleanse themselves’ and ‘change their garments’!

Before one can enter in to the presence of Elohim, they must be cleansed and dressed in the right garments, and this process points us clearly to the design of the Tabernacle – we come to the Door (which is Messiah) and confess our sins as we accept His sacrifice of His own life upon the slaughter-place.

Then being able to proceed into His set-apart presence, having been cleansed in His Blood, we are to continually be cleansed through the washing of His Word as pictured through the Bronze Laver, and then through the Torah we learn how to wear the righteous set-apart garments of the priesthood that permits us to enter the set-apart place and serve, and in Messiah our High Priest we are able to enter into the Most Set-Apart Place with boldness and confidence. Understanding the Tabernacle and its service helps us to realise that we must cleanse ourselves from all defilement of the flesh and put on Messiah as we clothe ourselves in the armour of Elohim.

The word used for the term ‘put away’ is שׂוּר sur – Strong’s H5493 meaning, turn aside, depart, avoid, be removed from, put away, and to put away would be to turn aside from and come out of that which is foreign to the Covenants of Promise.

Turn away – leave – depart – come out from among them!!!

Ya’aqoḇ/James 4:8 “Draw near to Elohim and He shall draw near to you. Cleanse hands, sinners. And cleanse the hearts, you double-minded!

Cleansing hands is a idiom for cleaning up our works and what we do and so we are to cleanse ourselves from ‘dead works of lawlessness’ and to cleanse the hearts speaks of getting rid of all that defiles and ensure that we meditate on his Torah day and night making sure that His Torah remains upon our hearts in order to do it.

Qorintiyim Bět/2 Corinthians 7:1Having, then, these promises, beloved, let us cleanse ourselves from all defilement of the flesh and spirit, perfecting set-apartness in the fear of Elohim.

The word for "cleanse" is the word καθαρίζω katharizō – Strong’s G2511 from which we get "catharsis"--i.e., a cleaning-out. We have already looked at the Greek word for ‘defilement’ in the previous Chapter regarding Dinah. Cleansing from defilement entails a coming out of that which is not of us, and now this is exactly what Ya’aqoḇ was telling his family – to come out and return to the House of El!

Qorintiyim Bět/2 Corinthians 6:17Therefore, “Come out from among them and be separate, says יהוה, and do not touch what is unclean, and I shall receive you.

Ḥazon/Revelation 18:4And I heard another voice from the heaven saying, “Come out of her, my people, lest you share in her sins, and lest you receive of her plagues.

Yeshayahu/Isaiah 52:11 “Turn aside! Turn aside! Come out from there, touch not the unclean. Come out of her midst, be clean, you who bear the vessels of יהוה.

Yirmeyahu/Jeremiah 51:6 “Flee from the midst of Baḇel, and let each one save his life! Do not be cut off in her crookedness, for this is the time of the vengeance of יהוה, the recompense He is repaying her.

Yirmeyahu/Jeremiah 51:45 “Come out of her midst, My people! And let everyone deliver his being from the burning displeasure of יהוה.

The word used for ‘cleanse’ is טָהֵרtaherH2891 and means the following: “to be clean; to cleanse; purify’ made clean”, “properly to be bright; to be pure – that is physically sound, clear, unadulterated, morally innocent”, “to be purged, purify, to declare something or someone clean.

Iḇ’rim/Hebrews 10:22let us draw near with a true heart in completeness of belief, having our hearts sprinkled from a wicked conscience and our bodies washed with clean water.

The Blood of Messiah ‘cleanses’ us from all defilement and walking in his Word we are to keep ourselves clean!

You get the picture; He makes us clean – really clean – by His Blood! This Word ‘tâhêr is also used in:

Wayyiqra/Leviticus 16:19 And he shall sprinkle some of the blood on it with his finger seven times, and cleanse it, and set it apart from the uncleanness of the children of Yisra’ĕl.

This is where the high priest would sprinkle the blood of the sin offering on the horns of the altar and all around, seven times – 7 as we know signifies perfection and so there is a perfect cleansing, and our perfect reconciliation by the Blood of יהושע! And so we can clearly see how the picture of Atonement is fully met by His sacrifice and with Him coming again to present to Himself a clean bride. It is through the one time atoning sacrifice of Messiah that He will ‘tâhêr His Bride.

In Tehillah/Psalm 19 Dawiḏ proclaims that the fear of יהוה is ‘clean’:

Mishlĕ/Proverbs 19:9-10The fear of יהוה is clean, standing forever; the right-rulings of יהוה are true, they are righteous altogether, 10 more desirable than gold, than much fine gold; and sweeter than honey and the honeycomb.

The Hebrew word for ‘clean’ here is written in the feminine as טְהוֹרָהt’horah. When we look at this word in the ancient script we are able to recognise the wonderful aspect of what the pure and clean fear of יהוה entails for us as a cleansed Bride or as a Bride who is diligently cleansing herself for our coming King:

The original pictograph of the word טְהוֹרָהt’horah (from right to left) is as follows:



Tet – טְ:

The original pictograph for this letter is tet, ‘a container made of wicker or clay’. Containers were a very important item among the nomadic Hebrews. They were used for storing grains and other items. Wicker baskets were used as nets for catching fish. The meanings of this letter are ‘basket, contain, store and clay’.


Hey –ה:

The original pictograph for this letter is hey, a man standing with his arms raised out. The meaning of the letter is ‘behold, look, breath, sigh and reveal or revelation’ from the idea of revealing a great sight by pointing it out. It also carries for us the meaning of surrender as we lift up our hands and submit to יהוה as we lift our hands in praise, declaring His authority under which we humbly submit!


Waw – וֹ:

This is the letter ‘waw’ or ‘vav’ and the ancient pictographic form of this letter is waw, a peg or ‘tent peg’, which was used for securing or tying the tent or other items. The possibility of it having a Y-shape is to show that it prevents the rope from slipping off. The root meaning of this letter is ‘to add, secure or hook’.


Resh - ר:

The Ancient picture for this letter is resh, ‘the head of a man’. This letter has the meanings of ‘head or man’ as well as ‘chief, top, beginning or first’.

Now in terms of the cleansing process, we see the following message through this pictograph lettering of טְהוֹרָהt’horah:


We, as ‘clay baskets’ come and surrender as we ‘raise our hands’ in acknowledgement and confess our sins/lawlessness before the One who has secured for us His Covenants of Promise in His own Blood – the One who is our ‘head’ and High Priest, יהושע Messiah; and we put our lives in the hands of Him who ‘lifts us up’ from the miry clay and makes us clean and purifies us from all unrighteousness!

Verse 4

His family responded by giving him all the foreign mighty ones which were in their hands. At first we may be inclined to ask how they had these foreign mighty ones in the first place! We can remember that Raḥĕl had taken the household idols from her father’s house and we can also realise that during the process of time many may have been influenced by the nations where they had been sojourning. Idols that were in their hands speaks of that which they actively engaged in submitting to some kind of worship, and today the application of this truth for us would be to get rid of the practices of engaging in the false worship of pagan deities; and by this I mean that we no longer put our hand to engaging in the practices of man-made pagan rooted feasts such as Easter or Christmas or Valentine’s Day etc. We must get rid of the practices of these abominable feasts as we ‘return’ to the house of El and get cleaned up in Messiah.

The root word used here for ‘arise’ is קוּם qum – Strong’s H6965 meaning, to arise, stand up, stand and in the tense this is written in, we see that it is in the active voice and is a clear command, which renders the clear meaning of, to rise, to become powerful, to stand firm, to maintain oneself, to be established, endure.

Yeshayahu/Isaiah 60:1 “Arise, shine, for your light has come! And the esteem of יהוה has risen upon you.

The time to hear the call to ‘arise’ and be established to stand firm in the Truth and endure has already sounded – have you heard?? This is a wakeup call!

Yeshayahu/Isaiah 52:1-2 “Awake, awake! Put on your strength, O Tsiyon, put on your garments of splendour, O Yerushalayim, the set-apart city! For no more do the uncircumcised and the unclean come into you. 2 Shake yourself from the dust, arise, and sit down, O Yerushalayim. Loose yourself from the bonds of your neck, O captive daughter of Tsiyon!

The word used for ‘up’ is עָלָה alah – Strong’s H5927 meaning, to go up, ascend, climb, approach, go. A derivative of this root is the term used for ‘whole burnt offering - עֹלָה olah – Strong’s H5930 meaning, whole burnt offering, ascent, staircase, stairway. The olah offering represents a giving totally of oneself to יהוה, just as Messiah offered up His Body as an ‘olah’ offering, so too are we to offer our bodies as a living sacrifice and our lives are to be given totally up unto service and worship to יהוה. This instruction was to be given to the congregation – in other words the congregation was to totally be moved away from the tents of the wicked and be given totally up to יהוה.

As we surrender our lives unto יהוה, we are to have nothing to do with the deeds of darkness and we must move away from the dwelling of unrighteousness and lawlessness and rebellion, lest we be consumed in all its sins!


Ya’aqoḇ’s family was called to give up all the charms and items that were consecrated to false mighty ones.

We need to recognise that we too must give up any item that has been consecrated to foreign mighty ones – which may include artefacts and items that have been dedicated to idols. Often we need to clean house and get rid of those things that represent a foreign worship as we recognise that it does not matter what we may think regarding any items that we should get rid of but rather we must know whether it is acceptable in the eyes of Elohim or not. We are to have no foreign mighty ones before His face and even if it means getting rid of expensive items and items that may carry sentimental value, we must get rid of that which is not acceptable before His face!

Ya’aqoḇ hid these items under the terebinth tree that was near Sheḵem:

Yeshayahu/Isaiah 30:22 “And you shall defile the covering of your graven images of silver, and the plating of your moulded images of gold. You shall throw them away as a menstrual cloth and say to them, “Be gone!

Yeshayahu/Isaiah 2:20-21 “In that day man shall throw away his idols of silver and his idols of gold, which they made, each for himself to worship, to the moles and bats, 21 to go into the clefts of the rocks, and into the crags of the rugged rocks, because of the fear of יהוה and the splendour of His excellency, when He arises to shake the earth mightily.

Verse 5-7

We notice here how once the foreign mighty ones were put away and the family was cleansed form defilement that the fear of Elohim was upon all the cities that were around them. We too need to realise that if we are to carry His presence as we should and shine the Light of His Truth, we are to make sure that there is no defilement in our lives!

Tehillah/Psalm 14:5 “There they are in great fear, For יהוה is with the generation of the righteous.

Deḇarim/Deuteronomy 11:25 “No man shall stand against you. יהוה your Elohim shall put the dread of you and the fear of you upon all the land where you tread, as He has spoken to you.

Obedience bring blessing and the full protection of Elohim!

Ya’aqoḇ’s family obeyed and moved on, leaving behind all defilement and any fragments of false worship and so too do we need to do so as we ‘bury’ the falsehood and false worship practices with all its charms and move forward in righteousness.


Verse 8

Allon Baḵuth - אַלּוֹן בָּכוּת - Strong’s H439 means, oak of weeping, and this is where Deḇorah the nurse of Riḇqah died.

This would have been an emotional time as the nurse of Riḇqah, who possibly had been sent by Riḇqah to take care of her daughters-in-law and grandsons, or had gone of her own accord into Ya’aqoḇ’s household after the death of her mistress, Riḇqah. The mourning at her death, and the perpetuation of her memory, are proofs that she must have been a faithful and highly esteemed servant in Ya’aqoḇ’s house. דְּבוֹרָה Deḇorah – Strong’s H1683 means, a bee and comes from the primitive root word דָּבַר  daḇar – Strong’s H1696 meaning, ‘to speak, command, counsel, declare, proclaimed, converse, warn, threaten, promise’.

Verse 9-12

פַּדַּן אֲרָם Paddan Aram – Strong’s H6307 means field, or field of Aram and here we see a powerful picture of how Ya’aqoḇ was blessed when he came from the ‘field’ – He had ‘come out’ so to speak and it was after coming from this place that Elohim once again confirmed to Ya’aqoḇ his change of name, and so here it was confirmed to Ya’aqoḇ that his name would no longer be Ya’aqoḇ but Yisra’ĕl! While this had been declared to him previously when he had wrestled with Elohim, we see here that he could rightfully be called Yisra’ĕl by the fact of his changed walk – he had surrendered his life, got rid of all idols and now was able to truly be recognised as the set-apart man that Elohim had called, as he had certainly grown into the person that his name now represented, and receiving the second witness to this here was further encouragement for him to continue on and trust in יהוה.

This was a powerful establishment of not only one man, but an entire nation, and in his returning to the House of Elohim, we see a powerful shadow picture of the events around Eliyahu when he rebuilt the altar to Elohim with 12 stones, which in turn speaks of the latter days where the spirit of Eliyahu is calling the True Yisra’ĕl to come out of Baḇelon and be set-apart as a living sacrifice being joined together in Messiah:

Melaḵim Aleph 18:31 “And Ěliyahu took twelve stones, according to the number of the tribes of the sons of Ya’aqoḇ, to whom the word of יהוה had come, saying, “Yisra’ĕl is your name.

We not only see the establishment of a Covenant of Promise given to a set-apart nation, but we also see the same command being given to Yisra’ĕl as was given to Aḏam and Ḥawwah  - Be fruitful and increase!!! יהוה Elohim had ‘appeared’ to Ya’aqoḇ and just as He had appeared to Aḇram when He made it clear that He is Ĕl Shaddai, so too did He do so to Ya’aqoḇ! The word ‘appeared’ in verse 9 is the same Hebrew word used in Berěshith/Genesis  17:1, which is the word וַיֵּרָא – ‘vayyerah’  and comes from the root word רָאָה ra’ah – Strong’s H7200 – Strong’s H7200 meaning, to see, look, observe, pay close attention, consider, appear, provide.

This verb is written in the ‘niphal passive’ tense and therefore is understood as rendering, to appear, present oneself, to be seen, to be visible. What is very important for us to understand here is that יהוה literally ‘made himself visible’ to Ya’aqoḇ again – this time it was to tell his very clearly that not only was his name no longer called Ya’aqoḇ but Yisra’ĕl, it was to also declare to Yisra’ĕl that He is Ĕl Shaddai! The word שַׁדַּי Shaddai – Strong’s H7706 means, the Almightya compound title used for Elohim; and by declaring this to Yisra’ĕl, יהוה was making it very clear that He was all powerful and there was no one else who Yisra’ĕl would need!

The root word that שַׁדַּי Shaddai comes from is שָׁדַד shaḏaḏ – Strong’s H7703 which means, to deal violently with, despoil, devastate, completely destroy and so here we can clearly see the context of the clear message to Yisra’ĕl. The ALL-POWERFUL ONE was calling Yisra’ĕl to perfection; and we know that failure to heed His commands will result in the lawless to receive His wrath of destruction! The Covenants of Promise were being established as Yisra’ĕl received the assurance of the promise of inheritance sworn to Aḇraham and Yitsḥaq.


Verse 13-15

Once Elohim had spoken these words to Yisra’ĕl. We are told that he ‘went up’ from him and the word ‘went up’ in Hebrew is the word we have already looked at in this Torah portion – and that is the word עָלָה  alah – Strong’s H5927 which carries the meaning of, to go up, ascend, climb, offer, exalted.

What is being shadow pictured here is the powerful work of Messiah, who came in the flesh and ‘appeared’ to us and confirmed the Covenants of promise and renewed them in His Blood that we may be grafted in and be called by His Name, after which he ascended into heaven to take up His rightful place; and by this event we see that just as Yisra’ĕl could now have full confidence in El Shaddai, so too can we as we recognise His coming and establishing His Covenants of Promise with us, which we can now boldly walk in with joy and full assurance of the inheritance that it to come; and just as Yisra’ĕl was commissioned to be fruitful and multiply so too have we been commissioned to go and make disciples of the nations, teaching them to walk in the Torah of Elohim!

Yisra’ĕl knew who Elohim was, as he had met with him face to face and now once again in order to confirm his calling, and so Yisra’ĕl received a new name and with that ‘new sight’ so to speak as his eyes of understanding were now opened, after which Elohim ascended form his midst. After Messiah’s resurrection and walking with his disciples for 40 days and eating with them, their eyes were opened and he disappeared from their site:

Luqas/Luke 24:31 “And their eyes were opened and they recognised Him. And He disappeared from their sight.

Ya’aqoḇ set up a standing stone, as a remembrance of this great event and called the place Bĕyth Ĕl.

Verse 16-20

Raḥĕl began to give birth after setting out from Bĕyth Ĕl and Raḥĕl hard a hard labour and gave birth to Binyamin, and this labour was so intense that it killed her and as she gave birth and was dying she called his name בֶּן־אוֹנִ֑י Ben-oni – Strong’s H1126 meaning, son of my sorrow, while Yisra’ĕl called his name בִּנְיָמִין  - Binyamin - Strong’s H1144 – ‘son of the right hand’, and so we see that in the pain of his favourites wife’s death Yisra’ĕl was comforted by the birth of his youngest son.


Verse 21-22

Yisra’ĕl set out and pitched his tent beyond the tower of Ěḏer, and it was here where Re’uḇĕn defiled his father’s bed by sleeping with his father’s concubine, Bilhah. This act cost Re’uḇĕn his birthright and it was only on his death bed did Ya’aqoḇ actually speak up about this incident, yet here he heard about it and kept quiet! This act may have been one of defiance from Re’uḇĕn who deliberately slept with the concubine of Raḥĕl as he would have seen how his mother Lĕ’ah was not loved as Raḥĕl was, and now after the death of Raḥĕl he did not want another to be loved more that his mother, and so by him lying with Bilhah this would have caused Yisra’ĕl to no longer sleep with Bilhah. While Re’uḇĕn may have had his own reasons for doing what he did, they were wrong and cost him his birthright!

If Ya’aqoḇ had dealt with the sin of his son right away he may have saved all the bitterness  of unforgiveness that he had harboured for many years after this, and his relationship with his firstborn could have been restored, yet we also see here a picture of the firstborn picturing the first Aḏam who sinned, yet in Messiah we are able to have the relationship of man restored to his Father and Creator!

Verse 23-26 – sons of Ya’aqoḇ

Sons of Leah:

1 – Re’uḇĕn - רְאוּבֵן - Strong’s H7205 – ‘behold a son

2 – Shim’on - שִׁמְעוֹן - Strong’s H8095 – ‘heard

3 – Lĕwiלֵוִי – Strong’s H3878 meaning, joined to’.

4 – Yehuḏah - יְהוּדָה - Strong’s H3063 – ‘praised

5 – Yissasḵar - יִשָּׂשכָר - Strong’s H3485 – ‘there is recompense’ (9th born)

6 - Zeḇulun - זְבוּלוּן - Strong’s H2074 – ‘exalted’ (10th born)

Sons of Raḥĕl:

1 - Yosĕph - יוֹסֵף - Strong’s H3130 – ‘he adds, he increases’ (11th born)

2Binyamin בִּנְיָמִין - Strong’s H1144 – ‘son of the right hand’ (12th born)

Sons of Bilhah, Raḥĕl’s concubine:

1 – Dan - דָּן - Strong’s H1835 – ‘judge’ (5th born)

2 – Naphtali - נַפְתָּלִי - Strong’s H5321 – ‘wrestling’ (6th born)

Sons of Zilpah, Lĕ’ah’s concubine:

1 - Gaḏ - גָּד - Strong’s H1410 – ‘troop’ (7th born)

2 - Ashĕr - אָשֵׁר - Strong’s H836 – ‘blessed one’ (8th born)


Verse 27-28

Ya’aqoḇ comes to his father Yitsḥaq in מַמְרֵא Mamrĕ – Strong’s H4471 means, strength or fatness’, or also known as Qiryath Arba, that is Ḥebron. קִרְיַת אַרְבַּע Qiryath Arba – Strong’s H7153 means, city of fourwhich comes from the 2 words  קִרְיָה qiryah – Strong’s H7151 meaning, town, city and אַרְבַּע arba – Strong’s H702 which means, four. This city later was named חֶבְרוֹן Ḥebron – Strong’s H2275 which means, association, league. This was the place that Kalěḇ was given as an inheritance:

Yehoshua/Joshua 14:13-14 “Yehoshua then blessed him, and gave Ḥebron to Kalěḇ son of Yephunneh as an inheritance. 14 So Ḥebron became the inheritance of Kalěḇ son of Yephunneh the Qenizzite to this day, because he followed יהוה Elohim of Yisra’ĕl completely.

Yitsḥaq was 180 years old and after seeing his son whom he had not seen for over 20 years, he was now aged and satisfied and he died, and both Ěsaw and Ya’aqoḇ buried him.


Genealogy/history of Ěsaw

The Hebrew root word used for ‘genealogy’ is תּוֹלֵדוֹת toleḏoth – Strong’s H8435 which means, generations, account, genealogical registration, births, course of history and comes from the primitive root יָלַד yala – Strong’s H3205 which means, to bear, bring forth, beget. This chapter deals specifically with the historical accounts and births of Ěsaw.


Verse 2-3

Ěsaw took wives from the daughters of Kenaʽan, which he should not have done and he defied his father and mother by doing so in a clear act of defiance after he had sold his own birthright for a meal.

His wives:

עָדָה Aḏah – Strong’s H5711 meaning, ornament, adornment, decoration; she was the daughter of אֵילוֹן Elon – Strong’s H356 which means, terebinth or mighty the Ḥittite – H2850 - חִתִּי meaning “sons of Ḥeth” or “terror”.

“Adorned with the mighty sons of terror” - that is the statement that Ěsaw was is essence making in taking this foreign wife – he had sold his birthright and was now bitter and deliberately sought to be a bitterness to his parents in his praise for being rebellious and despising authority – that is what the characteristics are of those who run after the flesh and neglect to walk in the Spirit by obeying the commands!

He also took as wife - אָהֳלִיבָמָה Oholiḇamah – Strong’s H173 meaning, tent of the high place who was the daughter of עֲנָה Anah – Strong’s H6034 meaning, answer, who was the daughter of צִבְעוֹן Tsiḇon – Strong’s H6649 meaning, coloured, diverse colours.

He also took  בָּֽשְׂמַת Basemath – Strong’s H1315 meaning, spice, perfume the daughter of Yishma’ĕl - יִשְׁמָעֵאל  - Strong’s H3458 – ‘El will hear who was the sister of Neḇayoth - נְבָיֹת  - Strong’s H5032 – ‘heights’.

From these 3 wives Ěsaw had 5 children:

The son of עָדָה Aḏah: אֱלִיפַז Eliphaz – Strong’s H464 which means, my el is fine gold which comes from the two words אֵל el – Strong’s H410 which means, Mighty, power, shortened form of Elohim – Mighty One, and פַּז paz – Strong’s H6337 meaning, refined, pure gold which comes from the primitive root verb פָּזַז pazaz – Strong’s H6338 meaning, to be refined.

The son of בָּֽשְׂמַת Basemath: רְעוּאֵל Re‘u’ĕl – Strong’s H7467 which means, friend of el

The sons of אָהֳלִיבָמָה Oholiḇamah: יְעוּשׁ Ye‘ush – Strong’s H3266 meaning, he hurries to aid, he comes to help; יַעְלָם Ya‘lam – Strong’s H3281 which means, concealed; and קֹרַח Qoraḥ – Strong’s H7141 simply means, bald, and comes from the root word קָרַח  qaraḥ - Strong’s H7139 which means, to make bald, make yourself bald, shave your head.

We can see from these sons the clear attributes of Ěsaw, who is also known as Eḏom; in that his ‘el’ is gold of ‘mammon’ and his rebellion is reflected in the fact that he makes himself bald in stripping away the authority of the Elohim of Aḇraham, Yitsḥaq and Ya’aqoḇ in order to befriend himself with the world:

Ya’aqoḇ/James 4:4 “Adulterers and adulteresses! Do you not know that friendship with the world is enmity with Elohim? Whoever therefore intends to be a friend of the world makes himself an enemy of Elohim.

Ěsaw/Eḏom represents for us the false worship of so many who want to claim a right to the inheritance of the firstborn and claim to have rights to the Covenants of Promise while their mighty one is of the world! When Messiah came in the flesh, the majority of those living in Yerushalayim at the time were Eḏomites, who claimed to have legal inheritance in Yehuḏah, and Messiah even called many of the Pharisees sons of Beliya’al as they were children of the world who served mammon and the lust of the flesh as they adulterated themselves from the Covenants of Promise to make friendship with the world causing enmity with Elohim!

What is worth noting is that these 5 sons that were born to Ěsaw were born in the land of Kenaʽan but moved to שֵׂעִיר Sĕʽir – Strong’s H8165 which is a mountain range in Eḏom, that lies south of the Dead Sea, meaning, shaggy, hairy which comes from the word שֵׂעָר sear – Strong’s H8181hair, hairy’. In contrast to this we see how the sons of Ya’aqoḇ were born outside of the land of Kenaʽan but moved in to the land!!!

This chapter makes it very clear that Ěsaw is Eḏom, and this would be very pertinent to the Yisra’ĕlites who forever battled with the Eḏomites.

In verse 7 we see words that may cause us to think back to Lot and Aḇraham, who parted ways as their livestock and herds were too many for the land to care for them both and so while we see that Lot chose the best land while Aḇraham went in the opposite direction, yet here however we see how those who went after the flesh left the best land, while the sons of the promise entered in!!!

Sons of אֱלִיפַז Eliphaz:

בֵּימָן Teman – Strong’s H8487 meaning, south

אוֹמָר Omar – Strong’s H201 meaning, speaker or eloquent

צְפוֹ Tsepho – Strong’s H6825 meaning, watch tower

גַּעְתָּם Gatam – Strong’s H1609 meaning, a burnt valley

קְנַז Qenaz – Strong’s H7073 meaning, hunter

Eliphaz had a concubine - תִּמְנָע Timna – Strong’s H8555 which means, restrained and she bore him a son - עֲמָלֵק Amalĕq – Strong’s H6002 meaning, dweller in the valley’. It was Amalĕq who fought against Yisra’ĕl in the valley of Rephiḏim, when Yehoshua had victory as long as Mosheh’s hands were held up high!

Shemoth/Exodus 17:13-16 “And Yehoshua defeated Amalĕq and his people with the edge of the sword. 14 And יהוה said to Mosheh, “Write this for a remembrance in the book and recite it in the hearing of Yehoshua, that I shall completely blot out the remembrance of Amalĕq from under the heavens.” 15 And Mosheh built an altar and called its name, יהוה Nissi, 16 for he said, “Because a hand is on the throne of Yah, יהוה is to fight against Amalĕq, from generation to generation.

There will always be an Amalĕq against the people of יהוה, and so יהוה will always fight for us!!!

Tehillah/Psalm 21:8-13 “Your hand reaches all Your enemies; Your right hand reaches those who hate You. 9 You make them as a furnace of fire in the time of Your presence; יהוה does swallow them up in His wrath, And fire does consume them. 10 You destroy their fruit from the earth, and their seed from among the sons of men. 11 For they held out evil against You; they devised a plot; they do not prevail. 12 For You make them turn their back, When You aim with Your bowstring toward their faces. 13 Be exalted, O יהוה, in Your strength! We sing and we praise Your might.

Sons of רְעוּאֵל Re‘u’ĕl:

נַחַת Naḥath – Strong’s H5184 which means, rest

זֶרַח Zeraḥ – Strong’s H2226 which means, rising

שַׁמָּה Shammah – Strong’s H8048 which means, astonishment

מִזָּה Mizzah – Strong’s H4199 which means, fear


Sons of אָהֳלִיבָמָה Oholiḇamah:

יְעוּשׁ Ye‘ush – Strong’s H3266 meaning, he hurries to aid, he comes to help

Ya‘lam – Strong’s H3281 which means, concealed

קֹרַח Qoraḥ – Strong’s H7141 which means, bald


These sons were the ‘chiefs’ of the sons of Ěsaw, who is Eḏom, and the word for ‘chiefs’ is אַלּוּף alluph – Strong’s H441 meaning, a chief, clan and comes from the root אֶלֶף eleph – Strong’s H505 which means, thousand, thousands and so these were the ones in charge of thousands and who led the armies of Ěsaw, or better put – the uncrowned heads among them. It is a powerful picture here of those who serve mammon and the flesh in that they do not receive a ‘crown’, for they are not ‘royalty’ – on those who are in Messiah are called to be a royal nation, and whenever the count was done for Yisra’ĕl we see that the leaders are referred to as ‘heads’ and not ‘chiefs’.

Verse 20-28

The sons of Sĕʽir are listed here as they were dwelling in the land and both Ěsaw’s wife and concubine came from Sĕʽir.

The sons of שֵׂעִיר Sĕʽir – Strong’s H8165 which is a mountain range in Eḏom, that lies south of the Dead Sea, meaning, shaggy, hairy’:

לוֹטָן Lotan – Strong’s H3877 meaning, covering

  • חֹרִי Ḥori – Strong’s H2753 meaning, cave dweller
  • הֵימָם Hemam – Strong’s H1967 meaning, exterminating

Lotan’s sister was: תִּמְנָע Timna – Strong’s H8555 which means, restrained’ (concubine of Ěsaw)

שׁוֹבָל Shoḇal – Strong’s H7732 meaning, flowing

  • עַלְוָן Alvan – Strong’s H5935 meaning, tall
  • מָנַחַת Manaḥath – Strong’s H4506 meaning, rest, resting place
  • עֵיבָל Eḇal – Strong’s H5858 meaning, on a bare mountain
  • שְׁפוֹ Shepho – Strong’s H8195 meaning, bold
  • אוֹנָם Onam – Strong’s H208 meaning, vigorous

צִבְעוֹן Tsiḇon – Strong’s H6649 meaning, coloured, diverse colours

  • אַיָּה Ayah – Strong’s H345 meaning, falcon
  • עֲנָה Anah – Strong’s H6034 meaning, answer

עֲנָה Anah – Strong’s H6034 meaning, answer

  • דִּישֹׁן Dishon – Strong’s H1787 meaning, thresher
  • אָהֳלִיבָמָה Oholiḇamah – Strong’s H173 meaning, tent of the high place’ (this was the wife of Ěsaw)

דִּישֹׁן Dishon – Strong’s H1787 meaning, thresher

  • חֶמְדָּן Ḥemdan – Strong’s H2533 meaning, desire
  • אֶשְׁבָּן Eshban – Strong’s H790 meaning, fire of discernment
  • יִתְרָן Yithran – Strong’s H3506 meaning, advantage
  • כְּרָן Keran – Strong’s H3763 meaning, lyre

אֵצֶר Etser – Strong’s H687 meaning, treasure

  • בִּלְהָן Bilhan – Strong’s H1092 meaning, their decrepitude
  • זַעֲוָן Za‘awan – Strong’s H2190 meaning, troubled
  • עֲקָן Aqan – Strong’s H6130 meaning, sharp-sighted

דִּישָׁן Dishan – Strong’s H1789 meaning, thresher

  • עוּץ Uts – Strong’s H5780 meaning, wooded
  • אֲרָן Aran – Strong’s H765 meaning, joyous

Verse 32

בֶּלַע Bela – Strong’s H1106 which means, destruction reigned in Eḏom and he was the son of Be’or - בְּעוֹר  - Strong’s H1160 meaning, a lamp (in the sense of burning) and comes from the root word בָּעַר ba‘ar – Strong’s H1197 meaning, to burn, consume, purge, kindle by fire’. Be’or was the father of בִּלְעָם Bilʽam carrying the meaning of ‘not of the people’, who was the false prophet hired to curse Yisra’ĕl.


Verse 33

After Bela died יוֹבָב Yoḇaḇ - Strong’s H3103 meaning, a desert reigned in his place – he was the son of זֶרַח Zeraḥ – Strong’s H2226 which means, rising of בָּצְרָה Botsrah – Strong’s H1223 which means, an enclosure, a fold for sheep.

Botsrah features prominently in Scripture regarding the last days:

Yeshayahu/Isaiah 34:6 “The sword of יהוה shall be filled with blood, it shall be made overflowing with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams. For יהוה has a slaughtering in Botsrah, and a great slaughter in the land of Eḏom.

Yeshayahu/Isaiah 63:1 “Who is this coming from Eḏom, with garments of glowing colours from Botsrah, who is robed in splendour, striding forward in the greatness of His strength? “It is I who speak in righteousness, mighty to save.

Yirmeyahu/Jeremiah 49:13 “For I have sworn by Myself,” declares יהוה, “that Botsrah is to become a ruin, a reproach, a waste, and a curse, and all its cities become everlasting wastes.

Amos 1:12 “But I shall send fire upon Tĕman, and it shall consume the palaces of Botsrah.


As we recognise that Ěsaw certainly had become a great nation of people, we clearly see what awaits for them as Ěsaw/ Eḏom represents those who follow after the things of the flesh, and the destruction that awaits those who refuse to hear the call to repentance and walk in The Torah of Elohim has been clearly declared.

Just as Ya’aqoḇ had to leave the house of Laḇan and wrestle with Elohim and receive a new name with a new walk that equipped him to stand up against his wicked brother, so too do we need to realise our call to come out and be separate and we who are in Messiah need not fear those that can kill the body, but rather fear Him who can destroy the soul!