Likewise these are the generations of Isaac Abraham’s son. Abraham begat Isaac. And Isaac was forty years old, when he took Rebekah to wife, the daughter of Bethuel the Aramite of Padan Aram, and sister to Laban the Aramite. And Isaac prayed unto the Lord for his wife, because she was barren: and the Lord was entreated of him, and Rebekah his wife conceived. But the children strove together within her: therefore she said, Seeing it is so, why am I thus? wherefore she went to ask the Lord. And the Lord said to her, Two nations are in thy womb, and two manner of people shall be divided out of thy bowels, and the one people shall be mightier than the other, and the elder shall serve the younger. Therefore when her time of deliverance was fulfilled, behold, twins were in her womb. So he that came out first was red, and he was all over as rough as a garment, and they called his name Esau. And afterward came his brother out, and his hand held Esau by the heel, therefore his name was called Jacob. Now Isaac was threescore years old when Rebekah bare them. And the boys grew, and Esau was a cunning hunter, and lived in the fields: but Jacob was a plain man, and dwelt in tents. And Isaac loved Esau, for venison was his meat, but Rebekah loved Jacob. Now Jacob sod pottage, and Esau came from the field and was weary. Then Esau said to Jacob, Let me eat, I pray thee, of that pottage so red, for I am weary. Therefore was his name called Edom. And Jacob said, Sell me even now thy birthright. And Esau said, Lo, I am almost dead, what is then this birthright to me? Jacob then said, Swear to me even now. And he swear to him, and sold his birthright unto Jacob. Then Jacob gave Esau bread and pottage of lentils: and he did eat and drink, and rose up, and went his way: So Esau contemned his birthright. B’resheit/Genesis 25:19-34 (GNV)

Note that Yitz’chak/Isaac (red) is not a young man when he married Rivkah/Rebekah. He is also the only one of the three Patriarchs that we know did not choose his own wife. Another fact many ignore is that no wedding occurred … but a marriage did. This relationship, between Yitz’chak and Rivkah, did not require a marriage license. A certificate to condone a marriage is a man made conception – to control others. Yes their marriage was arranged by Avraham but the two people involved had the choice to agree or reject the union. Also I challenge you to find an instance where a ring is put on a finger to signify marriage.

Yitz’chak had to ask Yah (blue) to lift Rivkah’s barrenness, so that she could conceive. If the timeline is as direct as the text indicates, she is nearing the end of the normal fertile period for a woman. The Eternal grants this request and Rivkah becomes pregnant, possibly as she nears the age of forty. These are events that most readers of Scripture never take into account. Why are most believers so squeamish about sexual intimacy between spouses and most times, those individuals were separated by ten or more years difference in age. For a woman to become pregnant, her egg must be fertilized by a seed. In this scenario, two seeds from Yitz’chak enter two separate eggs … a twin birth results from this union. These two brothers will be Patriarchs for descendants who will go in opposite directions historically.

The twin brothers are not identical but fraternal (magenta), so their physical appearance is different. Likewise – their personalities are very dissimilar, pointing to the indication that each son exhibits characteristics in common with one of their parents. In the text the implication seems to be that Esav is more like Rivkah, an outgoing, strong willed person. On the other hand Ya’akov is more like Yitz’chak, a mild mannered individual, who is extremely responsible and carries out those responsibilities as their duty. Overall the two parents seems to favor the son most similar to their spouse. To me these choices seem to represent an honor for their spouse in the characteristics of the son each favors.

In the modern terminology (green) Esav was an outdoors-man while Ya’akov was a homebody. Their interaction with each other is always predicated on their differences in their personalities and behaviors. Ya’akov seems to demonstrate aspects of being a mamma’s boy, not intending to imply negativity but rather to point out his mother is the one he was closest to. However this closeness seems to be an advantage for their mother over her favorite son. We will delve further into this relationship later in this teaching.

Ya’akov demonstrates one of these traits (gold), that he shares with his mother, when he manipulates a situation with his brother. At the same time Esav reveals where his priorities lie. One brother does not value something he has, while the his brother covets something that is not his. Ironically the events that follow this deception and disregard actually force each son to deal with the consequences they set in motion. In some cases the very thing that each son despised or desired turned out to be what they each ended up with. Each of the brothers were attempting to move boundary markers but were thwarted as Esav ended up with the responsibility he sought to avoid while Ya’akov was actually cut off from the very thing he desired to possess. Twenty years will go by before the two brothers are reconciled as each of them must change before this reunion can take place.

And a famine was in the land besides the famine in the days of Abraham. And Isaac went to Abimelech king of the Philistines, to Gerar. And YAHWEH appeared to him and said, Do not go down into Egypt; but dwell in the land which I shall say to you. Stay in this land, and I will be with you and bless you, for to you and to your seed I will give all these lands. And I will cause to rise My oath which I swore to your father Abraham. And I will increase your seed like the stars of the heavens, and I will give to your seed all these lands. And all the nations of the earth shall bless themselves in your Seed, because Abraham listened to My voice and heeded My charge, My commandments, My statutes, and My Torah. And Isaac lived in Gerar. B’resheit 26:1-6 (HRB)

As always part of this ministry is to point out what the promise is and where it is at. It is not mobile to be moved around to any place that we desire. I have seen so many teachings, which take out of context passages in the Prophets and twist them in an attempt to move where the promise is. The Promised Land is specifically established by Yah and cannot be relocated to any place else on the planet. One of the problems I have encountered in some of these teachings is the denial that we are outside the Promised Land because of sin. Exile is not a blessing, it is a curse. Note that the Eternal tells Yitz’chak that the Promise will be honored as his father Avraham obeyed his Elohim. This is the same criteria that the 12 tribes receive through Moshe. Nowhere in Scripture is Isra’el given permission to possess any land other then that which Yah gave to His People. From my perspective it appears that many people read Chazon/Revelation and other Prophetic information in the Bible and want to explain away anything that does not benefit them. One of these matters involves those outside the gates of the New Yerushalayim, they cannot come up with an explanation to fit what they have been taught.

Wanting to take something that has been given to someone else is coveting, which leads to stealing … both are violations of Torah. No justification is provided for keeping something that does not belong to us. Ya’akov received the birthright from his brother Esav in a sale. The blessing however was obtained by deception and it appears that the events in the younger brother’s life are the product of reaping what he sowed. Isra’el is still used as one of the three Patriarchs despite his shortcomings and character flaws. This should be taken as a sign, that no matter how far we fall … Yah will still keep His Word.

Due to his actions, Ya’akov is going to endure some heart breaking experiences in his lifetime. Nowhere in Scripture are we assured that repentance and forgiveness eliminate the consequences of our actions. It is apparent that far to many believe that confessing their sins means there is no cost to pay to the injured party. I have encountered many individuals who are or were angry that the results of choices they made were still haunting them. If this mindset were justified, then the Eternal would just negate all of our problems. Look at the world around us and try to tell me this is a legitimate expectation. It is a false hope and is not promised anywhere in the Word. Even Y’shua asks if there were any other way for the price to be paid for humanities sins … he was all for it. In spite of his desire to avoid a very painful death, he willingly submitted to the redemption plan of his Father. Sin had to be dealt with in a very specific manner that required the shedding of blood. Without this obligation being fulfilled, the debt would not be paid.

Just as the twin brothers were divided and received separate inheritances of land, so to were the 12 tribes of Isra’el split apart. Disobedience and selfishness lead to division between brothers. How long will these wounds continue to be infected with self-serving agendas? It is still the problem to this day. Reconciliation can only occur if we will humble ourselves to the Way of the Almighty. Continuing to pursue our own desires, in opposition to Yah’s, allows this dissension to keep us apart.

In the end there was reconciliation between Esav and Ya’akov, it was not the ideal healing but at least the animosity diminished. They even came together to bury their father Yitz’chak. Sometimes the best solution means to go our separate ways, leaving behind the past and its pain. How close these two brothers were after the twenty years apart, we really do not know … but they never lifted a hand against each other. Not a perfect solution but better then the alternative.

The hand of יהוה was upon me and took me out by the Spirit of יהוה, and set me down in the midst of the valley. And it was filled with bones. And He made me pass among them, all around, and see, there were very many on the surface of the valley, and see, they were very dry. And He said to me, “Son of man, would these bones live?” And I said, “O Master יהוה, You know.” Again He said to me, “Prophesy to these bones, and you shall say to them, ‘O dry bones, hear the word of יהוה! ‘Thus said the Master יהוה to these bones, “See, I am bringing into you a spirit, and you shall live. “And I shall put sinews on you and bring flesh upon you, and cover you with skin and put a spirit in you, and you shall live. And you shall know that I am יהוה.” ’ ” And I prophesied as I was commanded. And as I prophesied, there was a noise, and there was a rattling. And the bones came together, bone to bone. And I looked and saw sinews and flesh came upon them, and skin covered them, but there was no spirit in them. He then said to me, “Prophesy to the spirit, prophesy, son of man, and you shall say to the spirit, ‘Thus said the Master יהוה, “Come from the four winds, O spirit, and breathe on these slain, so that they live.” ’ ” And I prophesied as He commanded me, and the spirit came into them, and they lived, and stood upon their feet, a very great army. And He said to me, “Son of man, these bones are all the house of Yisra’ĕl. See, they say, ‘Our bones are dry, our expectancy has perished, and we ourselves have been cut off!’ Therefore prophesy, and you shall say to them, ‘Thus said the Master יהוה, “See, O My people, I am opening your graves, and shall bring you up from your graves, and shall bring you into the land of Yisra’ĕl. And you shall know that I am יהוה, when I open your graves, O My people, and bring you up from your graves. And I shall put My Spirit in you, and you shall live, and I shall settle you in your own land. And you shall know that I יהוה have spoken, and I have done it,” declares יהוה.’ ” And the word of יהוה came to me, saying, “And you, son of man, take a stick for yourself and write on it, ‘For Yehuḏah and for the children of Yisra’ĕl, his companions.’ Then take another stick and write on it, ‘For Yosĕph, the stick of Ephrayim, and for all the house of Yisra’ĕl, his companions.’ Then bring them together for yourself into one stick, and they shall become one in your hand. And when the children of your people speak to you, saying, ‘Won’t you show us what you mean by these?’ say to them, ‘Thus said the Master יהוה, “See, I am taking the stick of Yosĕph, which is in the hand of Ephrayim, and the tribes of Yisra’ĕl, his companions. And I shall give them unto him, with the stick of Yehuḏah, and make them one stick, and they shall be one in My hand.’ And the sticks on which you write shall be in your hand before their eyes. And speak to them, ‘Thus said the Master יהוה, “See, I am taking the children of Yisra’ĕl from among the gentiles, wherever they have gone, and shall gather them from all around, and I shall bring them into their land. And I shall make them one nation in the land, on the mountains of Yisra’ĕl. And one sovereign shall be sovereign over them all, and let them no longer be two nations, and let them no longer be divided into two reigns. And they shall no longer defile themselves with their idols, nor with their disgusting matters, nor with any of their transgressions. And I shall save them from all their dwelling places in which they have sinned, and I shall cleanse them. And they shall be My people, and I be their Elohim, while Dawiḏ My servant is sovereign over them. And they shall all have one shepherd and walk in My right-rulings and guard My laws, and shall do them. And they shall dwell in the land that I have given to Ya‛aqoḇ My servant, where your fathers dwelt. And they shall dwell in it, they and their children and their children’s children, forever, and My servant Dawiḏ be their prince forever. And I shall make a covenant of peace with them – an everlasting covenant it is with them. And I shall place them and increase them, and shall place My set-apart place in their midst, forever. And My Dwelling Place shall be over them. And I shall be their Elohim, and they shall be My people. And the gentiles shall know that I, יהוה, am setting Yisra’ĕl apart, when My set-apart place is in their midst – forever.” ’ ”
Yechezk’el/Ezekiel 37:1-28 (ISR98)

As a change of pace, this chapter will be dealt with in a more general manner. The dry bones section has been constantly used as a metaphorical or allegorical teaching. I have never personally heard or read this subject dealt with literally. This vision the Prophet is allowed to see has a duality of meaning as it deals with the 12 tribes of Isra’el being restored into one nation again; as it was before. Another aspect of this vision is the Resurrection of the individual dead of Isra’el חי/chai/to life. There is not one single shred of evidence within this chapter of anyone ever leaving the earth. This is not about going to heaven. Yah clearly says He will put His Ruach/Spirit in us and only then are we alive again.

The second part of Yechezk’el chapter 37 deals with the physical reunion of the 12 tribes of Isra’el. This is the restoration between the house of Isra’el and the house of Y’hudah. Currently these two houses are in conflict with each other over who is the Father’s choice of His favorite son. Even within the 10 tribes of the Northern Kingdom are more struggles for supremacy. Few appear to be aware that this division is the source of many of the world’s problems in our time. Chazon/Revelation chapter 20 is dealing with this difficulty and eventual outcome. A family reunion of these peoples brings about the Millennial Kingdom. How many leaders of nations have tried to bring about their version of this kingdom. Y’shua told his talmidim/disciples that if the days of the destruction were not shortened, no souls would survive. A living soul is only flesh that has breath and blood flowing through it.

As long as we continue to attempt to establish our kingdom, instead of His Kingdom, we will fail. His Kingdom is about a family living in unity and shalom. Right now we have no peace and no unity, so whose kingdom is this? As long as this is our agenda, we are willing to mistreat others as we are our own priority. It is hard to serve others if we are first to be seated at the table. The Teacher constantly said he was only sent for the Lost Sheep of the House of Isra’el … therefore, who is the one who needs to go home as they are in bondage? That is what the Pesach/Passover Lamb is all about and why Y’hudah/the Jews set a place for Eliyahu/Elijah at the table as he is our representative for the house of Isra’el. Who is the one Y’shua will bring in the Aliyah?

Shalom Aleichem!

With the help of the Ruach HaKodesh, written by:
Rabbi Danny Palmer and Bernard Yosef Honigfort

REMEMBER: We must gauge all Scripture according to the pattern we are given in the Torah. If we deviate at all from this frame work, we get a faulty picture, this is out of order. Please consider this every time we read the Word or anyone’s teachings based on the Word. Examine all things.

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