Interpretive technique[s] and approach[es] in Genesis, Part 1

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nazarene
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Interpretive technique[s] and approach[es] in Genesis, Part 1

Post by nazarene » Sun Dec 17, 2017 6:21 am

Reading Genesis.

There is a principle in the Creation account in Genesis 1 that involves a separating/construction and filling principle.

This is where one day corresponds to another day within the Creation account.

Taking the first six days, the correspondence occurs like this: day 1 corresponds to day 4, day 2 corresponds to day 5, and day 3 corresponds to day 6.

We will begin at day 1, and then go through 2 and 3 to show how each of these days has its counterpart within the Creation account.

In day 1, there is a separation between light and darkness.

Gen 1:4 And God saw the light, that it was good, and God separated between the light and darkness.

When we look at day 4...

Gen 1:14 And God said, Let luminaries be in the expanse of the heavens, to divide between the day and the night. And let them be for signs and for seasons, and for days and years.

Luminaries are spoken of, to fill the expanse, so there is a light/darkness connection between days 1 and 4.

A separation and a filling principle.

This occurs also with the other days within the Creation account.

In day 2 the Most High makes a separation of the waters.

Gen 1:7 And God made the expanse, and He separated between the waters which were under the expanse and the waters which were above the expanse. And it was so.

In day 5, the Most High fills this separation with birds and fishes, an expanse-water connection.

Gen 1:20 And God said, Let the waters swarm with swarmers having a soul of life; and let the birds fly over the earth, on the face of the expanse of the heavens.

Gen 1:21 And God created the great sea animals, and all that creeps, having a living soul, which swarmed the waters, according to its kind; and every bird with wing according to its kind. And God saw that it was good.

In day 3, another separation occurs and the waters are separated from the ground, so that dry land appears and enables the earth to produce.

Gen 1:9 And God said, Let the waters under the heavens be collected to one place, and let the dry land appear. And it was so.

Gen 1:11 And God said, Let the earth sprout tender sprouts, the plant seeding seed, the fruit tree producing fruit according to its kind, whichever seed is in it on the earth. And it was so.

In day 6, as there is now dry land, beasts and things that crawl are used to fill the land.

Gen 1:25 And God made the beasts of the earth according to its kind, and cattle according to its kind, and all creepers of the ground according to its kind. And God saw that it was good.

Also what occurred in day 3 with regards to sprouting could now be enjoyed by adam.

Gen 1:29 And God said, Behold, I have given you every plant seeding seed which is on the face of all the earth, and every tree in which is the fruit of a tree seeding seed; it shall be food for you.

Day 3 corresponds to day 6.

Once we understand this principle we can see how it relates back to Genesis 1:2;

Gen 1:2 and the earth being without form and empty, and darkness on the face of the deep, and the Spirit of God moving gently on the face of the waters,

The earth was without form and empty, what was without form has now form through a series of separations and constructions, and what was empty is now filled through a series of filling what has been formed.

This approach at reading Genesis has implications for other places...
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Re: Interpretive technique[s] and approache[s] in Genesis, Part 2

Post by nazarene » Sun Dec 17, 2017 6:41 am

The Tabernacle and Creation.

This separation and filling principle in the Creation account, is also used in the Tabernacle account.

A comparison of Exodus 25:1-31:11 [where the construction of the Tabernacle is spoken of] to Exodus 40 [where the Tabernacle is risen up] shows this separation/construction and filling principle is also embedded within the Tabernacle account.

One such example of filling the Tabernacle is the bringing in of the Table [Exodus 40:4].

This is one of many links between the Tabernacle and the Creation account.

Below are some verbal parallels between Mosheh and the Most High..

Exo_40:33 And he raiseth up the court round about the tabernacle, and about the altar, and placeth the covering of the gate of the court; and Moses completeth the work.

Gen_2:2 and God completeth by the seventh day His work which He hath made, and ceaseth by the seventh day from all His work which He hath made.

Exo 39:43 and Moses seeth all the work, and lo, they have done it as Jehovah hath commanded; so they have done. And Moses doth bless them.

Gen 1:31 And God seeth all that He hath done, and lo, very good; and there is an evening, and there is a morning--day the sixth.

Exo 39:43 and Moses seeth all the work, and lo, they have done it as Jehovah hath commanded; so they have done. And Moses doth bless them.

Gen 1:28 And God blesseth them, and God saith to them, `Be fruitful, and multiply, and fill the earth, and subdue it, and rule over fish of the sea, and over fowl of the heavens, and over every living thing that is creeping upon the earth.'

Gen 2:3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

Exo 40:9 And you shall take the oil of anointing, and you shall anoint the tabernacle and all that is in it. And you shall sanctify it and all its vessels. And it shall become holy.

Exodus in its wording is bringing to mind the Creation account, as the two are being linked together, so that the text of the Creation account should be read together with the creation of the Tabernacle.

The creation of the Tabernacle in Exodus 25:1-31:18 is divided into 7 sections, the divider being the phrase 'And He said/spoke'.

The phrases are placed at Exodus 25:1, Exodus 30:11, Exodus 30:17, Exodus 30:22, Exodus 30:34, Exodus 31:1 and Exodus 31:12.

Just as Creation was divided into seven days, so also the Tabernacle sections are divided, and there are parallels between each day of Creation and each section of the Tabernacle speeches.

One such example is the placing of the shabbat, in the Creation account, it happens in the seventh day, and in the seventh section of the Tabernacle account, the shabbat is also spoken of.

These things have implications for Mashiach Yeshua and his assembly...
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Re: Interpretive technique[s] and approach[es] in Genesis, Part 3

Post by nazarene » Sun Dec 24, 2017 11:17 am

Day One.

In Yeshua, the Temple and Atonement several sources were cited that linked the Temple/Tabernacle with the universe. This approach of linking the Temple with Creation is 'woven' into the fabric of the Torah. There are seven days of Creation and likewise there are seven speeches concerning the creation of the Tabernacle.

In these posts some links will be made to help see the relationship between each day of Creation and each speech in Exodus. The seven speeches can be found in these places in Exodus: Exodus 25:1; 30:11, 16, 22, 34, 31:1, 12.

Gen 1:1 In the beginning God created the heavens and the earth;

That the heavens and the earth were being connected to the Temple-Tabernacle has been established in Yeshua, The Temple and Atonement viewtopic.php?f=2&t=7. The creation of the heavens and the earth in the first speech in Genesis [Genesis 1:1-5] is being connected to the first speech in Exodus [Exodus 25:1-30:10] through the link of the creation of the Tabernacle itself, as the Tabernacle is a microcosm of the universe.

Gen 1:2 and the earth being without form and empty, and darkness on the face of the deep, and the Spirit of God moving gently on the face of the waters,
Gen 1:3 then God said, Let light be! And there was light.
Gen 1:4 And God saw the light, that it was good, and God separated between the light and darkness.
Gen 1:5 And God called the light, Day. And He called the darkness, Night. And there was evening, and there was morning the first day.

There is also an evening and morning and light link which connects the first speech in Exodus to day one in Creation.

Exo 27:20 And you shall command the sons of Israel, and let them bring to you pure olive oil beaten for the light, to set up lamps perpetually.

In the Tabernacle there was always to be light, separating it from the outside which grew dark when the sun set.

Exo 27:21 In the tabernacle of the congregation from outside the veil which is by the testimony, Aaron and his sons shall arrange them from evening until morning before Jehovah; a never ending statute for their generations, from the sons of Israel.

There is also an emphasis on 'evening until morning' this would bring to mind the phrase “And there was evening, and there was morning the first day”, in the first speech in the Genesis account.
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Re: Interpretive technique[s] and approach[es] in Genesis, Part 4

Post by nazarene » Sun Dec 24, 2017 1:06 pm

Day two.

In day two there is a dividing between the waters in Genesis 1:6-8;

Gen 1:6 And God said, Let an expanse be in the midst of the waters, and let it be dividing between the waters and the waters.
Gen 1:7 And God made the expanse, and He separated between the waters which were under the expanse and the waters which were above the expanse. And it was so.
Gen 1:8 And God called the expanse, Heavens. And there was evening, and there was morning the second day.

This dividing uses the Hebrew word מעל meaning 'from above', this act of separation is reflected in the second speech in the Tabernacle account, Exodus 30:11-16, with regards to the half shekel offering;

Exo 30:11 And Jehovah spoke to Moses, saying,
Exo 30:12 When you lift up the head of the sons of Israel, of those numbered, each one shall give the ransom of his soul to Jehovah when numbering them; and there shall not be a plague among them when numbering them.
Exo 30:13 They shall give this, everyone passing over to those numbered: half a shekel, by the shekel of the sanctuary, twenty gerahs being a shekel; half a shekel as an offering to Jehovah.
Exo 30:14 Every one passing over to those numbered, from a son of twenty years and upward, shall give the offering of Jehovah.
Exo 30:15 The rich shall not give more, and the poor shall not give less than half a shekel, to give the offering of Jehovah, to make atonement for your souls.
Exo 30:16 And you shall take the silver of atonement from the sons of Israel and you shall give it to the service of the tabernacle of the congregation; and it shall be for the sons of Israel for remembrance before the face of Jehovah, to make atonement for your souls.

The hebrew word ומעלה meaning “and from above” is similar the one used in Genesis bringing to mind a division, a separation, one above another.
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Re: Interpretive technique[s] and approach[es] in Genesis, Part 5

Post by nazarene » Sun Dec 24, 2017 1:14 pm

Day three.

In day three [Genesis 1:9-13] there is a gathering of the waters into one place;

Gen 1:9 And God said, Let the waters under the heavens be collected to one place, and let the dry land appear. And it was so.
Gen 1:10 And God called the dry land, Earth. And He called the collection of the waters, Seas. And God saw that it was good.
Gen 1:11 And God said, Let the earth sprout tender sprouts, the plant seeding seed, the fruit tree producing fruit according to its kind, whichever seed is in it on the earth. And it was so.
Gen 1:12 And the earth bore tender sprouts, the plant seeding seed according to its kind, and the fruit tree producing fruit according to its kind, whichever seed is in it. And God saw that it was good.
Gen 1:13 And there was evening, and there was morning the third day.

In the third speech of the Tabernacle [Exodus 30:17-21] a bronze laver for washing is spoken of;

Exo 30:17 And Jehovah spoke to Moses, saying,
Exo 30:18 And you shall make a bronze laver for washing, and its base bronze. And you shall put it between the tabernacle of the congregation and the altar; and you shall put water there.
Exo 30:19 And Aaron and his sons shall wash from it, their hands and their feet;
Exo 30:20 as they go into the tabernacle of the congregation they shall wash with water, and shall not die; or as they draw near to the altar to minister, to burn a fire offering to Jehovah.
Exo 30:21 And they shall wash their hands and their feet, and shall not die. And it shall be a never ending statute to them, to him and to his seed for their generations.

This bronze laver was connected to the sea;

2Ki_25:13 And the bronze pillars in the house of Jehovah, and the bases, and the bronze sea in the house of Jehovah, the Chaldeans broke in pieces and lifted up their bronze to Babylon.

The bronze laver then represents the gathering of the sea in day three forging a link between the third Tabernacle speech and the third day of Creation.
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Re: Interpretive technique[s] and approach[es] in Genesis, Part 6

Post by nazarene » Sun Dec 24, 2017 5:18 pm

Day four.

In the fourth day [Genesis 1:14-19] luminaries are placed in the expanse of the heavens, things that shine forth;

Gen 1:14 And God said, Let luminaries be in the expanse of the heavens, to divide between the day and the night. And let them be for signs and for seasons, and for days and years.
Gen 1:15 And let them be for luminaries in the expanse of the heavens, to give light on the earth. And it was so.
Gen 1:16 And God made the two great luminaries: the great luminary to rule the day, and the small luminary and the stars to rule the night.
Gen 1:17 And God set them in the expanse of the heavens, to give light on the earth,
Gen 1:18 and to rule over the day and over the night; and to divide between the light and the darkness. And God saw that it was good.
Gen 1:19 And there was evening, and there was morning the fourth day.

The corresponding speech in the Tabernacle account [Exodus 30:22-33] details the Holy anointing oil that the priesthood is anointed with;

Exo 30:22 And Jehovah spoke to Moses, saying,
Exo 30:23 And you take spices for yourself, the best, five hundred of pure myrrh, and its half of spicy cinnamon, two hundred and fifty shekels, and two hundred and fifty of aromatic calamus;
Exo 30:24 and five hundred of cassia, by the shekel of the sanctuary; and a hin of olive oil.
Exo 30:25 And you shall make it an oil of holy anointing, ointment compound, the work of a perfumer, an oil of holy anointing it shall be.
Exo 30:26 And you shall anoint with it the tabernacle of the congregation and the ark of the testimony,
Exo 30:27 and the table and all its vessels and the altar of incense,
Exo 30:28 and the altar of burnt offering, and all its vessels, and the laver and its base.
Exo 30:29 And you shall sanctify them, and they shall become most holy; everything touching them shall become holy.
Exo 30:30 And you shall anoint Aaron and his sons, and you shall consecrate them to minister as priests to Me.
Exo 30:31 And you shall speak to the sons of Israel, saying, This shall be a holy anointing oil for Me for your generations.
Exo 30:32 It shall not be poured on the flesh of man, and you shall not make any like it in its proportion; it is holy. It shall be holy to you.
Exo 30:33 If a man prepares any like it, or who gives from it to a stranger, he shall be cut off from his people.

There was a link in second Temple period between the priesthood and how it shone, one source is from the dead sea scrolls;

Words of blessing. The M[aster shall bless] the sons of Zadok the
Priests, whom God has chosen to confirm His Covenant for [ever, and
to inquire] into all His precepts in the midst of His people, and to
instruct them as He commanded; who have established [His Covenant]
on truth and watched over all His laws with righteousness and walked
according to the way of His choice.
May the Lord bless you from His holy [Abode]; may He set you as a
splendid jewel in the midst of the congregation of the saints!
May He [renew] for you the Covenant of the [everlasting] priesthood;
may He sanctify you [for the House] of Holiness!
May He [judge all] the leaders by your works, and all [the princes] of the
peoples by the words from out of your lips!
May He give you as your portion the firstfruits of [all delectable things];
may He bless by your hand the counsel of all flesh!
IV
... may everlasting blessings be the crown upon your head!
... [For] He has chosen you [to] ... and to number the saints and to
[bless] your people ... the men of the Council of God by your hand, and
not by the hand of a prince ...
... May you be as an Angel of the Presence in the Abode of Holiness to
the glory of the God of [hosts] ...
May you attend upon the service in the Temple of the Kingdom and
decree destiny in company with the Angels of the Presence, in
common council [with the Holy Ones] for everlasting ages and time
without end; for [all] His judgements are [truth]!
May He make you holy among His people, and an [eternal] light [to
illumine] the world with knowledge and to enlighten the face of the
Congregation [with wisdom]! [May He] consecrate you to the Holy of
Holies! For [you are made] holy for Him and you shall glorify His Name
and His holiness ... [1Qsb]

Another second Temple period source comes from Ben Sirach;

Sir 50:1 Simon the high priest, the son of Onias, who in his life repaired the house again, and in his days fortified the temple:
Sir 50:2 And by him was built from the foundation the double height, the high fortress of the wall about the temple:
Sir 50:3 In his days the cistern to receive water, being in compass as the sea, was covered with plates of brass:
Sir 50:4 He took care of the temple that it should not fall, and fortified the city against besieging:
Sir 50:5 How was he honoured in the midst of the people in his coming out of the sanctuary!
Sir 50:6 He was as the morning star in the midst of a cloud, and as the moon at the full:
Sir 50:7 As the sun shining upon the temple of the most High, and as the rainbow giving light in the bright clouds:

There does seem to be a link between being anointed and having light, and this is how Philo understood the anointing of the High Priest;

Fug. 1:109-110 109 For Moses says that he cannot be defiled neither in respect of his father, that is, the mind, nor of his mother, that is, the external sense; [Leviticus xxi. 11] because, I imagine, he has received imperishable and wholly pure parents, God being his father, who is also the father of all things, and wisdom being his mother, by means of whom the universe arrived at creation; 110 and also because he is anointed with oil, by which I mean that the principal part of him is illuminated with a light like the beams of the sun, so as to be thought worthy to be clothed with garments. And the most ancient word of the living God is clothed with the word as with a garment, for it has put on earth, and water, and air, and fire, and the things which proceed from these elements. But the particular soul is clothed with the body, and the mind of the wise man is clothed with the virtues.

To be anointed caused one to become illuminated.
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Re: Interpretive technique[s] and approach[es] in Genesis, Part 7

Post by nazarene » Sun Dec 24, 2017 5:32 pm

Day five.

The fifth day [Genesis 1:20-23] corresponds to the fifth speech in Exodus [Exodus 30:34-38], in the fifth day of the Creation count the living creatures of the sea are spoken of;

Gen 1:20 And God said, Let the waters swarm with swarmers having a soul of life; and let the birds fly over the earth, on the face of the expanse of the heavens.
Gen 1:21 And God created the great sea animals, and all that creeps, having a living soul, which swarmed the waters, according to its kind; and every bird with wing according to its kind. And God saw that it was good.
Gen 1:22 And God blessed them, saying, Be fruitful and multiply, and fill the waters in the seas; and let the birds multiply in the earth.
Gen 1:23 And there was evening, and there was morning the fifth day.

In the fifth speech in the Tabernacle account instructions for the incense are given;

Exo 30:34 And Jehovah said to Moses, Take perfumes for yourself, spices, stacte, and onycha, and galbanum, spices, and pure frankincense, a part shall be for a part.
Exo 30:35 And you shall make it incense, an ointment, a work of a perfumer, salted, pure and holy.
Exo 30:36 And you shall grind some of it fine, and put some of it in front of the testimony in the tabernacle of the congregation, where I meet you. It shall be most holy to you.
Exo 30:37 And the incense which you make, in its proportion, you shall not make for yourselves; it shall be holy to you for Jehovah.
Exo 30:38 If a man makes any like it, to smell of it, he shall be cut off from his people.

What is significant here is that the spices came from the sea as Josephus relates;

The Jewish War 5:218 218 but the altar of incense, by its thirteen kinds of sweet smelling spices with which the sea replenished it, signified that God is the possessor of all things that are both in the uninhabitable and habitable parts of the earth, and that they are all to be dedicated to his use.

This sea connection then forges a link between the two speeches.
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Re: Interpretive technique[s] and approach[es] in Genesis, Part 8

Post by nazarene » Mon Dec 25, 2017 9:10 am

Day six.

The sixth speech of Creation [Genesis 1:24-31] corresponds to the sixth speech in the Tabernacle account [Exodus 31:1-11].

In day six Adam is created;

Gen 1:24 And God said, Let the earth bring forth the soul of life according to its kind: cattle, and creepers, and its beasts of the earth, according to its kind. And it was so.
Gen 1:25 And God made the beasts of the earth according to its kind, and cattle according to its kind, and all creepers of the ground according to its kind. And God saw that it was good.
Gen 1:26 And God said, let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea, and over the birds of the heavens, and over the cattle, and over all the earth, and over all the creepers creeping on the earth.
Gen 1:27 And God created the man in His own image; in the image of God He created him. He created them male and female.
Gen 1:28 And God blessed them; and God said to them, Be fruitful and multiply, and fill the earth, and subdue it, and rule over the fish of the seas, and over birds of the heavens, and over all beasts creeping on the earth.
Gen 1:29 And God said, Behold, I have given you every plant seeding seed which is on the face of all the earth, and every tree in which is the fruit of a tree seeding seed; it shall be food for you.
Gen 1:30 And to every beast of the earth, and to all birds of the heavens, and to every creeper on the earth which has in it a living soul, every green plant is for food. And it was so.
Gen 1:31 And God saw everything that He had made and behold, it was very good. And there was evening, and there was morning the sixth day.

In Exodus Bezaleel is filled with the Spirit of 'Elohim;

Exo 31:2 Behold, I have called by name Bezaleel, the son of Uri, the son of Hur, to the tribe of Judah.
Exo 31:3 And I have filled him with the spirit of God in wisdom, and in intelligence, and in knowledge, and in all workmanship,

This phrase would bring to mind Genesis 1:2;

Gen 1:2 And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

This would place Bezaleel in the role of the Creator whose role is to form the parts of the Tabernacle and what relates to the priesthood;

Exo 31:3 And I have filled him with the spirit of God in wisdom, and in intelligence, and in knowledge, and in all workmanship,
Exo 31:4 to devise designs, to work in gold and in silver and in bronze,
Exo 31:5 and in cutting of stones for finishings, and in carving of wood, to work in all workmanship.

If he has been placed in the role of the Creator there may be a subtle link being drawn between the creation of Adam and the Tabernacle itself.

Gen 2:22 and the LORD God built that which he had taken from the side of the man into a woman and brought her unto the man.

Apart from the double usage in Genesis 2 [Genesis 2:21-22] the Hebrew word for 'side' is used exclusively in the rest of the Torah in relation to the Tabernacle;

Exo 26:27 five bars for the boards of the other side of the tabernacle, and five bars for the boards of the side of the tabernacle, for the two sides westward.

Outside the Torah it can be used without relation to the Tabernacle. Yet there is some later support for the connection between the side of Adam and the Tabernacle from Midrash Rabbah Genesis;

And He took one of his ribs (tzal'othaw). R. Samuel b. Nachmani said: He took one of his sides, as you read, And for the second side (tzela) of the Tabernacle, on the north side (Exodus 26:20) Rabbah Genesis 17:6

The connection could have been linked to usages outside the Torah where the Hebrew word for side does not relate the Tabernacle, yet a place is chosen relating to the Tabernacle.

There is some support from the first century that the body was considered to be a tabernacle/tent/temple;

Joh 2:21 But he spake of the temple of his body.

2 Peter 1:14 14 I know that I will soon lay aside this tent of mine, as our Lord Yeshua the Messiah has made clear to me.

Additionally there is also some support from the Wisdom of Shlomo [written at the latest AD100];

Wisdom 9:14-15 14 For the thoughts of mortal men are miserable, and our devices are but uncertain. 15 For the corruptible body presseth down the soul, and the earthy tabernacle weigheth down the mind that museth upon many things.


Taken together this would link day six to the sixth speech in Exodus. Also this formation of the Tabernacle and items for the priesthood would set the stage for the Temple and priestly garments to be filled, just like Adam was first formed and then filled with the breath of Life.
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Re: Interpretive technique[s] and approach[es] in Genesis, Part 9

Post by nazarene » Mon Dec 25, 2017 9:25 am

The seventh day.

The seventh day [Genesis 2:1-3] relates to the seventh speech in Exodus [Exodus 31:12-18].

The seventh speech in Genesis relates to the shabbat;

Gen 2:1 And the heavens and the earth were finished, and all their host.
Gen 2:2 And on the seventh day God completed His work which He had made. And He rested on the seventh day from all His work which He had made.
Gen 2:3 And God blessed the seventh day and sanctified it, because He rested from all His work on it, which God had created to make.

In the seventh speech of Exodus it speaks about the shabbat;

Exo 31:12 And Jehovah spoke to Moses, saying,
Exo 31:13 And you speak to the sons of Israel, saying, Keeping you shall keep My sabbaths; for it is a sign between Me and you for your generation; to know that I am Jehovah your sanctifier.
Exo 31:14 And you shall keep the Sabbath, for it is holy for you; the profaners of it dying shall die; for everyone doing work in it, that soul shall be cut off from the midst of his people.
Exo 31:15 Work may be done six days, and on the seventh day is a sabbath of rest, holy to Jehovah; everyone doing work on the Sabbath day dying shall die.
Exo 31:16 And the sons of Israel shall observe the Sabbath, to do the Sabbath for their generations; it is a never ending covenant.
Exo 31:17 It is a sign forever between Me and the sons of Israel; for in six days Jehovah made the heavens and the earth, and on the seventh day He rested and was refreshed.
Exo 31:18 And when He finished speaking with him on Mount Sinai, He gave to Moses the two tablets of the testimony, tablets of stone, written by the finger of God.

What is also significant is that verse 17 speaks about the heavens and the earth;

Exo 31:17 It is a sign forever between Me and the sons of Israel; for in six days Jehovah made the heavens and the earth, and on the seventh day He rested and was refreshed.

This would bring to mind another link back to the seventh speech in Genesis;

Gen 2:1 And the heavens and the earth were finished, and all their host.
Gen 2:2 And on the seventh day God completed His work which He had made. And He rested on the seventh day from all His work which He had made.

So the seven speeches in Genesis relate to the seven speeches in Exodus.
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