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| Beryth – His Family-Oriented Covenant Relationship (7) |
While eternal separation from God is a penalty, having one’s soul perish is not. Each individual is given the gift of life and freewill. Everyone can do with them as they please. If a person chooses to avail themselves of Yahowah’s Covenant, to walk away from Babylon and to walk to Him along the path He has provided, God has promised to give him or her the gift of eternal life, to mercifully forgive their sins, to empower such an individual, to enrich them, and to adopt that soul into His family so that he or she can spend an eternity in His presence.
But if we choose instead to ignore God’s provision, to rely on a different scheme, to alter the deal He has cut with us, or simply reject it, we will be ignored by God and remain unaltered by His Covenant promises. It’s ashes to ashes and dust to dust. Such souls don’t know God and God does not know them. For them, death will be the end of life.
The sixth lesson brings us back to Paul. Circumcision is the fulcrum upon which those who rely on Yahowah’s Word move in a different direction than those who believe the “Thirteenth Apostle.” In Acts, the moment we are introduced to Paul, we learn that he advised against circumcision. As a result, he was called to Yaruwshalaym to explain his departure from Yahowah’s Covenant instructions. So in his initial letter, the one he wrote to the Galatians, he was motivated to demean the message of Yahowsha’s Disciples, especially Shim’own (One who Listens known as Peter), Yahowchanan (Yahowah is Merciful known as John), and Ya’aqob (Yahowsha’s brother, who was renamed “James” to flatter an English king). In Galatians, Paul ruthlessly attacks circumcision, and demeans Yahowah’s Covenant, calling them: “of the flesh,” “a cruel taskmaster,” “enslaving,” and a “curse,” “incapable of saving anyone.”
Therefore, Christians have a choice. They can trust Yahowah, or they can believe Paul. Their claims are diametrically opposed and irreconcilable.
It is also instructive to know that we can’t blame this conflict between Yahowah and Paul on scribal error. While not a word from Genesis 8:21 to 17:11 can be found among the Qumran scrolls, these specific passages on circumcision are not only extant, they are unchanged. There isn’t a single discrepancy between the Dead Sea Scrolls, dating to the second century BCE, and the Masoretic Text from Re’syth 17:12 through the end of the chapter. And on the other end, we have a complete copy of Paul’s letter to the Galatians dating to the late first century CE.
Moreover, the preposterous notion that Paul didn’t write Galatians, a book he claims to have written, a book which is universally attributed to him, a book which provides the most sweeping panorama of his life, and a book which serves as the most direct rebuttal to the Disciples regarding his animosity toward circumcision, the Covenant, and the Torah, does not exonerate Paul. He is equally opposed to circumcision, the Covenant, and the Torah in Acts and in Romans.
And that means that the conflict between Yahowah and Paul cannot be resolved. If you side with Paul, you will invalidate the benefits of the Covenant. You will be excluded from God’s family. And your soul will cease to exist. And that is why the choices we make in the flesh, while we retain our physical and animal nature, are so important.
The seventh lesson we can learn from this passage is not to trust English bible translations. God actually said: “And (wa) the uncircumcised and unresponsive (‘arel) male who fails to remember this (zakar), who relationally (‘asher) is not (lo’) circumcised or changed (muwl) with regard to (‘eth) the flesh (basar) of their foreskin (‘aralah), those souls (nepesh) shall be cut off, be excluded, be banished, and be uprooted, ceasing to exist (karat) from (min) Her (huw’) family (‘am). By way of association (‘eth) they violated and broke, disassociating themselves from (parar) My Family-Oriented Covenant Relationship (beryth-y).” (Re’syth 17:14)
While not as revealing or complete, the Roman Catholic Vulgate was accurate up to the point of identifying whose family a soul would be excluded from. “The male whose flesh of his foreskin shall not be circumcised, that soul shall be destroyed out of his people: because he hath broken my covenant.” Not only is the pronoun “Her” scribed independently in the Hebrew text via huw’, “‘am – family” was suffixed in the third person feminine singular, reinforcing the fact that it is “Her family” – speaking of the Set-Apart Spirit and the Covenant. Also, the reference to “his people,” suggests banishment from the villages and land of Yisra’el, rather than from our Spiritual Mother’s family.
The King James Version reads identically, and thus promotes the same myth. It is one which would reinforce the ability of the church to excommunicate those who they opposed.
Recognizing that both translators had both made a mistake, the New Living Translation, not knowing how to deal with “Her,” added a second “covenant” and substituted it for “Her.” “Any male who fails to be circumcised will be cut off from the covenant family for breaking the covenant.” Since it is God’s Word, and since accuracy is therefore important, you should know that there is no basis for “any” in the Hebrew text. They combined “‘arel – uncircumcised and unresponsive” with “lo’ muwl – is not circumcised or changed,” as if only one of these words were spoken by God. Then they completely ignored “‘eth basar ‘aralah – with regard to the flesh of their foreskin”—ostensibly to avoid destroying Pauline Doctrine. Then reversing course, they not only repeated “beryth – covenant” twice even though it was written once, they neglected to convey that beryth was scribed with the first person singular suffix, making it “My Covenant.”
Simply stated, as a sign of our desire to participate in Yahowah’s Covenant we are to be circumcised. The covering of the male genitalia responsible for consummating a marriage and producing children is to be “cut off and separated”—set apart. Our Heavenly Father’s Covenant is about bearing children and building a family by way of a monogamous marriage relationship. Yahowah does not want anyone to miss this point.
So then immediately after discussing circumcision, “God (‘elohym) said to (‘amar ‘el – spoke as the Almighty to) Abraham (‘Abraham – Loving, Merciful, and Enriching Father), ‘Sarai (Saray – from sar meaning princess and patron, noble ruler and leader), your wife (‘ishsah – female individual, woman, mother, and source of warmth and light), you shall not call (lo’ qara’ – you shall not invite or summon, read or recite) her by the name (‘eth shem – her with the personal and proper name) Sarai, but instead (ky – rather) Sarah (sarah – meaning to strive and contend with, to engage and endure with, to persist and to persevere with, to be empowered and to be set free) shall be her name (shem).’” (Re’syth / Beginning / Genesis 17:15)
Names are important to Yahowah. Most all communicate something important. For example, Sarah, who serves as the mother of Yahuwdym and Yisra’el, was named “to strive with, to contend with, to engage with, to be empowered by, to persist with, to persevere with, and to be set free”—each of which is a Covenant benefit. Her name forms the middle portion of Yisra’el, a compound term comprised of “‘ysh – individuals” who “sarah – strive with, contend with, engage with, endure with, persist with, persevere with,” and are “empowered and set free by” “’el – Almighty God.”
Speaking of the greater good that would come from Sarah, namely the Ma’aseyah, Yahowah said: “And (wa) I choose to kneel down and bless (barak – I want to lower, diminish, and humble Myself out of love to commend and provide favor (scribed in the piel stem thereby affirming that this blessing will come into being through Sarah, in the perfect conjugation, speaking of the total completion of this fortuitous act, and in the consecutive mood, implying that this is Yahowah’s desire, His choice)) through her (‘eth – in association and with her (speaking of Sarah)). And also (wa gam – moreover), I will literally give (natan – I will actually grant and perfectly bestow (qal perfect)) you a son from her (min la ben – from her to you a son).” (Re’syth / Beginning / Genesis 17:16)
The idea that God diminishes Himself, the notion that He would bow down before men, makes religious people very uncomfortable, as they are compelled to invert His plan. And yet having men and women bow down to God is the antithesis of what God wants.
Man worshiping God not only diminishes our Heavenly Father, it serves no purpose. Let me explain. Can you imagine being so insecure, so inadequate, so self-absorbed, that you would create an inferior being, say garden slugs for example, for the purpose of prostrating themselves at your feet while ritualistically and repetitively telling you how wonderful you are—all the while devouring and sliming up everything you have created. Thirty seconds of such mindless flattery in the midst of such ugliness would be more than enough to make a rational and moral individual so uncomfortable they would recognize that they had made a horrible mistake. They would walk away, saddened, shaken, and indeed diminished by having conceived such a foolish experiment.
But now imagine conceiving beings in your image, and then getting down on your knees, diminishing yourself for a brief time, to show them how much you would like to engage with them. And while on your knees before them, imagine revealing yourself to them, telling them all about you, so that they can come to know you, even enjoy in a relationship with you. Imagine showing them the way to your home and promising to adopt them, to enrich and empower them, even to save them from themselves. And all you tell them that you want in return is for some of them to choose to reciprocate your love so that you and they can grow together. That is the essence of the Towrah, of its Covenant Family, of Yahowah, and Yahowsha’—who is God on His knees.
Retuning to God’s statement, you may have noticed that while Yahowah is committing to bless Sarah, His initial blessing wasn’t for Sarah, but was instead for us through Sarah. Giving Abraham a son through this woman was part of the process God would use to “barak – diminish Himself by getting down on His knees, humbling Himself in love to favor us.” Yahowsha’s great grandmother a hundred times over was this very woman, who in partnership with Yahowah, made it possible for us to engage and live with our Heavenly Father.
Sarah even serves as a metaphor for the Ruwach Qodesh, our Spiritual Mother. Listen...
“And (wa) I want to kneel down and favor her (barak – I choose to lower Myself out of love to bless her (piel, perfect conjugation, consecutive)). She shall be (hayah – she shall exist as) a way to reach out to (la – to move toward) individuals from different races and places (gowym – people everywhere). An empowered and authorized (malakym – royal; from mal’ak supernatural and spiritual) family (‘am – kin who are related biologically and through language) shall come to exist through her (hayah min – they shall be because of her (scribed in the qal stem, imperfect conjugation, telling us that this relational plan will literally unfold over time and produce ongoing results)).” (Re’syth / Beginning / Genesis 17:16)
By producing the first of thousands of children who would be born into God’s family by way of His Covenant, by establishing the lineage which would lead to the Ma’aseyah Yahowsha’, Yahowah made it possible for “gowym – people everywhere” “hayah – to become” “malakym – empowered and authorized” members of our Heavenly Father’s “‘am – family.” As such, this serves as a succinct summary of God’s “beryth – family-oriented covenant relationship.
Recognizing that this is a very challenging passage to translate, especially for it to be relevant and meaningful, before we consider how well others have done, this would be a good time for you to do some due diligence and exercise your lexicons. I’d encourage you to verify for yourself that the primary definition of barak is “to kneel down,” that ‘eth means “with or through,” that the la prefix denotes “movement toward a goal,” that gowym are “people from different races and places,” that malakym speaks of those who are “empowered and authorized,” that it is related to “mal’ak – spiritual beings,” and also that the primary definition of ‘am is “family.” It would be equally helpful for you to check an interlinear and affirm that the prefixed and suffixed pronouns are as I have rendered them in the following translation: “And (wa) I wish to diminish and humble Myself out of love to provide blessings and favor (barak) through her (‘eth). And also (wa gam), I will literally give (natan) you a son from her (min la ben). And (wa) I want to kneel down and favor her (barak). She shall be (hayah) a way to reach out to (la) individuals from different races and places (gowym). An empowered, authorized, and supernatural spiritual (malakym) family (‘am) shall come to exist through her (hayah min).” (Re’syth 17:16)
After closely examining the Towrah it becomes obvious that Jerome, who could not read or write Hebrew, missed the message in his Roman Catholic Vulgate: “And I will bless her, and of her I will give thee a son, whom I will bless, and he shall become nations, and kings of people shall spring from him.” The Hebrew text does not suggest that God would bless the son, or that “he” would become nations. Further, there is no word remotely related to “spring” in this passage, ‘am is only “people” in the sense of “related kin who are part of the same family,” and the final pronoun is feminine, and thus cannot be “him.”
In a rare departure from the Vulgate, Sir Francis Bacon followed the rabbinical lead and added “[mother]” to the text: “And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be [a mother] of nations; kings of people shall be of her.” While the Hebrew word for “mother,” ‘em, does not appear in this passage, Sarah serves as a metaphor for our Spiritual Mother, making the King James Version literally wrong, but wholly incorrect.
Turning to the New Living Translation, they published: “And I will bless her and give you a son from her! Yes, I will bless her richly, and she will become the mother of many nations. Kings of nations will be among her descendants.” Missing the fact that the first “blessing” was “‘eth – through or with her,” these evangelical Christians tried to avoid what they saw as redundancy and verbosity, with “Yes, I will bless her richly,” knowing full well that God said no such thing. And since only theologians and popular pastors schooled in Hebrew were invited to participate in this profitable project, they were also aware that while “‘am – family” and “‘em – mother,” may appear similar in our transliterations, ‘am is written Ayin Mem, while ‘em is Aleph Mem. Further, “zera’ – seed,” the Hebrew word for “descendant,” does not appear in this conversation.
Beyond missing the point Yahowah was making, the prophetic predictions of “kings of nations” being among her descendants” did not happen. It is therefore not accurate, relevant, or a blessing.
At this point, we find absolute confirmation that the Covenant Relationship Yahowah was now enjoying with Abraham and Sarah was a relaxed affair. “And then (wa) Abraham (‘Abraham – the Loving, Merciful, Enriching, and Forgiving Father) fell (napal) on (‘al) his face (paneh – in His presence) and (wa) he laughed (sahaq – he humorously expressed the irony he saw, and he playfully poked fun muttering under his breath), saying (‘amar) to himself (ba ‘eth leb – within his heart), ‘What’s the point or purpose of (ha la – questioning the goal and process of) a son (ben – a child) being born to (yalad) a hundred year old (me’ah sanah)? And what of (wa ‘im – and what about) Sarah (sarah – to strive and contend with, to engage and endure with, and to be empowered by and persevere with)? How is (ha) a ninety-year-old (tis’iym sanah) daughter (bath – the female child or a mother) going to conceive and bear a child (yalad)?’” (Re’syth / Beginning / Genesis 17:17)
Yahowah, who incidentally is God, and thus the Creator of the universe and the Architect of life, made a prophetic promise and Abraham doubled over and fell down in laughter, muttering under his breath. That’s funny.
But was he really? Sure a man calling his ninety-year-old wife, a “bath – daughter,” seems a bit awkward, but not after you consider that the root of bath is banah: “to build a home,” with “ben – children.”
Beyond this etymological insight into the purpose of the Covenant, consider the bigger, and more obvious, observation: Abraham poked fun at God without any negative repercussions. In fact, Yahowah responded favorably to Abraham’s sense of humor. It is as if this is what God wanted in the first place: an honest reaction, a relaxed relationship, and some good fun.
But that wasn’t the end of it. After questioning God’s sanity, even His ability, and after falling on his face and laughing at God’s plan, the old guy started negotiating with God, as if he had a better idea...
“Then (wa) Abraham (‘Abraham – Loving, Merciful, Enriching, and Forgiving Father) said (‘amar) to God (‘el) the Almighty (ha ‘elohym), ‘Why not (luw – emphatically exclaiming, earnestly pleading for understanding, and hoping for something unlikely to happen, if only You’d consider and why not the possibility of) Ishmael (Yshma’’el – an individual (ysh) who hears (shama’) god (‘el)) living and being restored (chayah – being revived and renewed, being nourished and growing) to (la) your presence (paneh)?’” (Re’syth / Beginning / Genesis 17:18)
The foundational pillar of “Islam – Submission” is that Muhammad, as a claimed descendant of Ishmael, conveyed the religion which was offered to Abraham unto Arabs. He claims to have been the “ysh – individual” who “shama’ – listened” to “‘el – god” and “qara’ – recited” his message by way of his Qur’an. The name Yshma’’el prophetically warns us about this eventuality. As does the statement Yahowah made regarding the nature of Muslims—those who would claim to be Ishmael’s descendants. “They will be wild asses of men. Their hand will be raised against their brothers, and their brother’s hand will be raised against them. And they will live in hostility with the whole world.”
I also find it interesting, recognizing that Muhammad misquoted everything Yahowah revealed, that the most common mistranslation of shama’ is “to submit and obey.” It is also telling that the Qur’an routinely orders Muslims to “listen to and obey” Muhammad as well as Allah.
Now as we consider Yahowah’s answer regarding Ishmael, and indeed the premise of Islam, be aware that “‘abal – to the contrary,” doesn’t just mean “no,” it is indistinguishable from ‘abal, which means “to lament.” So while Yahowah clearly enjoyed His relationship with Abraham, and so while He would honor His promise to give him a son, He wanted him to know in no uncertain terms that Ishmael would not be considered. And that is a lethal blow to the foundational premise of Islam.
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“But (wa) God (‘elohym) said (‘amar), ‘No, absolutely not (‘abal – to the contrary, strongly communicating a completely contrasting denial while expressing the correct conclusion in an assertive and authoritative voice which leaves nothing to question).’” (Re’syth / Beginning / Genesis 17:19)
Yahowah customarily layers His responses with multiple levels of potential meanings. He often laces His testimony with prophetic references regarding the Ma’aseyah. He likes to answer questions with analogies, using beautiful mental imagery. He does these things to encourage us to think, and so that we will engage more deeply in the process of getting to know Him, and of growing to trust Him through an appreciation of the unending brilliance and intricacies in His Word. So, when Yah’s answer is nothing more than “No,” it’s pretty darn obvious that He’s making sure there is no mistaking His feelings on this matter.
This answer is not subject to negotiation.
God’s response is as important as any we’ve considered thus far. By Yahowah’s standard Ishmael was a colossal mistake. First, by fathering a child outside of the marriage covenant, Abram’s example was in complete conflict with the nature of the Covenant. The beryth is about marriage (in the sense of commitment); it’s about faithfulness (in the sense of monogamy); it’s about unity (in the sense of a father and mother becoming one to beget children); it’s about family (in the sense of nurturing, growing, protecting, and sharing); and it’s about love (in the sense of genuine passion and sacrificial devotion). That was all torn asunder when Abram, who was married to Sarai, impregnated a slave girl. That was not acceptable, so Yahowah said emphatically: “No!”
By relenting, and having a child through the younger woman, Abram was demonstrating that he did not trust God to deliver on His promises. As such, Sarai’s alternative plan (the self-reliant solution), with which Abram agreed, violated the primary principle of the Covenant. It served as a wholesale rejection of the Covenant’s initial requirement: Trust and rely upon Yahowah.
God commits to bestowing the following: an enjoyable personal relationship, adoption into His family, restoration and renewal, life eternal, salvation by way of redemption and vindication, an overwhelming increase in power and energy, the opportunity to live with Him in the Promised Realm, and the inheritance of all that is His. To receive these gifts man must walk away from human corruptions and seek to know Yahowah. We must come to trust and rely upon Him, which requires us coming to understand His teaching. We must walk to God and become perfect in accord with His provisions. We are asked to explore this relationship, while observing and considering all of its requirements and provisions as they are delineated in the Towrah. And He asks us to raise our families in accordance with His Covenant. But in the end, it is God’s offer, His plan, and His gift, not ours. Abraham chose his way over God’s way. That was not acceptable, so Yahowah said “No.”
We have been given the answer to all of these questions: Is God willing to negotiate on His Covenant: “Absolutely not!” Is God willing to alter His Covenant: “Absolutely not!” Is God willing to consider a different means to restoration and life: “Absolutely not!” Is God open to a different approach to living in His presence: “Absolutely not!” Is God willing to compromise with man when it comes to His Covenant: “Absolutely not!” Is there any possibility that God changed His mind and authorized a New Covenant: “Absolutely not!”
Abraham was asking Yahowah to compromise on His core values. Abraham knew, as do I, that God is willing to discuss anything we’d like, but He is not negotiable when it comes to any of His core values. He is not going to change when it comes to His Towrah. So while He loves to engage in give-and-take conversations, as they are essential ingredients to a reciprocal relationship, to a marriage, and of a family, don’t ask or expect God to negotiate with regard to His Towrah, His Covenant, or His Plan of Salvation.
Give and take on other matters, however, such as the day-to-day musings and experiences of life, is what the Covenant is all about. God gives us something and takes something from us in return. We give God something and we take something from Him in the exchange. But, and this is a hell of a but, if you want God to work with you on something, if you want Him to acquiesce to something you want, then don’t ask for something in conflict with His nature or plan. Abram’s proposal was inconsistent with the Covenant Relationship. That was not acceptable, so Yahowah said “No.”
While Abraham was positioning Ishmael to be the beneficiary of the Covenant, the only question he asked Yahowah to consider was whether the bastard child could be “restored” and allowed “to live in His presence.” “No,” was the answer. It wasn’t: “Let me think about it.” It wasn’t: “Maybe.” It wasn’t: “Let’s discuss it further.” It wasn’t, “In consideration of this change of events, perhaps we could…” It was: “No.” Ishmael could not exist in Yahowah’s presence. But why?
Scripture tells us that Ishmael headed toward Babylon and away from the Promised Land. He would spend his life in league with Lord Ba’al. Rather than walking “to God,” he walked away from Him.
When it comes to being adopted into Yah’s family, there are no exceptions. Just because Ishmael was Abraham’s son, just because he was born in the right place and at the right time, just because he was rich, just because he was handsome and handy, just because his dad was connected and pleaded with God, it didn’t matter. When it comes to admission into God’s presence, God does not compromise. He can’t. If He did, His Word, and therefore He, Himself, would become inconsistent, imperfect, unreliable, and untrustworthy. And that’s something a perfect and just being cannot be or do. There is One Way, and only One Way. Nothing else counts. There are no exceptions. Period. End of conversation. “No.”
If you’ve got a problem with that, if you think it’s unloving and intolerant, too bad. Don’t bother complaining to Him or me. It’s His house. You don’t have to go there if you don’t like Him or His rules.
God did not, however, treat Ishmael poorly. While He did not save him or include him, He did not punish him. The “wild ass” came to father twelve sons, and he became rich and powerful. Ishmael became the patriarch of a vast nation—Islam. Billions would “raise their hands in hostility” in Ishmael’s name.
What’s interesting at this point is that God did not give up on Abraham or on His plan. He simply got back to business. This tells us that Yahowah is willing to accept and work with flawed implements. (Thank goodness, or I’d be unemployed.)
“Sarah (sarah – to strive and contend with, to engage and endure with, and to be empowered by and persist with), your wife (‘ishah – your female marriage companion who represents the mother), shall deliver a child (yalad) to be (la – to serve as and represent) your son (ben – progeny to come from you, to bear your name, to represent you, and to engage in your business). And (wa) you shall call (qara’) his name (shem) accordingly (‘eth): Yitschaq - Laughter (Yitschaq – one who laughs; from tsachaq – to laugh, jest, and play).” (Re’syth / Beginning / Genesis 17:19)
“Laughter!” The first child accepted into the Covenant was named for its purpose. We entertain Yahowah; we amuse Him. We bring a smile to His face. We make Yah happy. He enjoys getting to know us. We cause God to laugh and have a good time. The Covenant is for “Laughter!”
But while this is the Covenant’s purpose, Yahowah still has to facilitate our participation. So He promised:
“And (wa) I will stand up and establish (quwm – I want to completely restore and raise up, I choose to totally fulfill and accomplish, I desire to encourage and I shall ratify and confirm (scribed in the hiphil stem, perfect conjugation, consecutive form) accordingly (‘eth) My Family-Oriented Covenant Relationship (beryth-y – My mutually binding agreement, My household promise, My relational accord, My marriage vow based upon home and family (feminine singular, scribed in the construct form, eternally binding, connecting, and associating the beryth – covenant with quwm – God standing up for us so that we could stand with Him; written with the first person singular suffix: My – telling us that the Covenant is God’s)) with him (‘eth-w – in a personal association with him)—for the purpose of (la – to the point and goal of) an eternal and everlasting (‘owlam – never ending always enduring) family-oriented relationship (beryth – covenant agreement and personal partnership) with and on behalf of (‘eth la) his offspring (zera’ – seed (singular construct)) after him (‘achar).” (Re’syth / Beginning / Genesis 17:19)
There are few words in the whole of God’s Word as important as quwm—especially when it is scribed in Yahowah’s voice with the hiphil stem, perfect conjugation, and consecutive form. It tells us that God not only wants to establish His Covenant Relationship, but that He is willing to do whatever it takes to facilitate and enable the relationship. Doing so requires Yahowah to “quwm – to stand up for us so that we can stand with Him.” It represents the complete fulfillment of His plans. Moreover, He did not delegate this work, but instead accomplished it all Himself.
Specifically, the hiphil stem associated with quwm indicates a causative effect whereby the subject, which is Yahowah, causes the object, which is the Covenant, to participate in the action, which is standing up, restoring, and establishing, as an understudy, or reflection of the subject. That is to say that Yahowah is the power behind the Covenant, causing it to work, and that the Covenant reflects Yahowah’s nature.
With quwm scribed in the perfect conjugation, we further discover that Yah’s work is complete, that He has totally fulfilled His promises, and that He has accomplished His mission. His Covenant does everything which is required to enable us to stand, established and restored in His presence. Moreover, the resemblance is absolute. The Covenant represents the totality of Yahowah’s nature, purpose, and plan and its solution is complete, lacking nothing.
Lastly, by using the consecutive form we know that this is God’s choice. He wants us to rise up and stand in His presence. It is His desire for us to benefit from His Covenant. And He chose to fulfill His promises.
The “beryth – family oriented relationship agreement” Yahowah calls “My Covenant” is “‘owlam – eternal and everlasting”—as are its beneficiaries. As a result, therefore, there is no “Old Testament,” as in something which previously existed, or a “New Testament,” as in an updated replacement.
* * *
Since this Covenant is more important to God than the rest of the universe and all that is in it, since it is the very reason we exist, since it encapsulates God’s promise to His creation, let’s review its lone prerequisite, its four requirements, its instructional insights, its answers, its benefits, and its promises.
To set the stage, the Torah says that Yahowah asked Abram to walk away from: “the land of his birth in Ur of the Chaldeans (a.k.a. Babylon, from babel – corruption and confusion).” (Re’syth 11:28)
Prerequisite 1: Choose to actually walk away from and literally come out of babel, which is national, societal, religious, and political corruption and family allegiances and customs. As a result, you will be able to live with God in the realm He will provide. “Yahowah () said (‘amar) to (’el) ‘Abram (‘Abram): ‘I would like you of your own accord to literally walk away from and genuinely come out of (halak min) your country (the land of Babylon and the realm of confusion and corruption) (‘atah ‘erets), and away from (min) your relatives (‘atah moledeth), and away from (min) your father’s (‘ab) home and household (bayth), to God’s (‘el) realm (‘erets) which as a result of the relationship and as a blessing (‘asher) I will show you and provide (ra’ah).’” (Re’syth 12:1)
Request/Requirement 2: Come know Yahowah and understand His Instructions so that you can choose to trust Him and rely on them. As a result of this thinking, Yahowah will consider you to be innocent and righteous. “And (wa) he completely trusted in and totally relied upon (‘aman ba) Yahowah (), and so (wa) based upon this thinking and His plan, He decided as a result of this consideration to impute (chashab) innocence and righteousness (tsadaqah) to him (law).” (Re’syth 15:6)
Request/Requirement 3: Walk to God and become perfect. “And (wa) Yahowah () appeared (ra’ah) as God to (‘el) ‘Abram (‘Abram). And (wa) He said (‘amar) to him (‘elyw), ‘I Am (‘any) God (‘el) Almighty (shaday). Choose of your own volition to walk (halak) to (la) My presence (paneh) and (wa) come to be (hayah) perfect (tamym).’” (Re’syth 17:1)
Request/Requirement 4: Genuinely explore, carefully examine, and continually consider Yahowah’s Covenant Agreement no matter where or when you live. “And (wa) God Almighty (‘elohym) said (‘amar) to (‘el) Abraham (‘Abraham), ‘And (wa) as for you (‘eth ‘atah), you should actually and continuously observe, carefully examining and considering (shamar) My Family-Oriented Covenant Relationship (beryth-y), you (‘atah) and (wa) your offspring (zera’) after you (‘achar) throughout (la) their generations, dwelling places, and eras of time (dowr).’” (17:9)
Request/Requirement 5: Raise your children within the Covenant, circumcising your sons so that they always remember it. “This one and only (ze’th) Family-Oriented Covenant Relationship of Mine (beryth-y), which relationally (‘asher) you should actually and continuously and observe, carefully and closely considering (shamar) as a means to recognize Me as the source of understanding with regard to an association between Me (byn), between you, to help you observe, think, and respond (byn), and between your offspring, so that they might be observant and responsive (wa byn zera’) following you (‘achar), for you to actually circumcise (muwl) accordingly your every (l-cm-kol) male so that they will remember (zakar).” (17:10)
Collectively then, the Conditions, Benefits, Promises, Affirmations, and Instructions of the Covenant are:
“Yahowah () said (‘amar) to (’el) ‘Abram (‘Abram): ‘I would like you of your own accord to literally walk away from and genuinely come out of (halak min) your country (the land of Babylon and the realm of confusion and corruption) (‘atah ‘erets), and away from (min) your relatives (‘atah moledeth), and away from (min) your father’s (‘ab) home and household (bayth), to God’s (‘el) realm (‘erets) which as a result of the relationship and as a blessing (‘asher) I will show you and provide (ra’ah).’” (Re’syth 12:1)
“I will choose to genuinely and consistently engage with you and work through you (‘asah) for the purpose of (la) expressing My desire to continually increase and magnify, distinguish and elevate, empowering and always doing great things with (gadowl) people from differing races and places (gowy). And I will, of My own volition, consistently kneel down in love, lowering Myself to bless you, mercifully favoring you (barak). And I want to do great things with your (gadal) name (shem), causing it to exist as (hayah) a blessed gift, as an oath and vow which promotes prosperity (barakah).” (12:2)
“I will voluntarily kneel down in adoration, blessing (barak) those who adore and favor you (barak). And I will recede from, slight, and diminish (qalal) those who consistently curse you (‘arar). And through you (wa ba) the entire (kol) human family (mishpachah) of the earth (‘adamah) will be adored and blessed, receiving the benefit of Me diminishing Myself and kneeling down in love to mercifully favor them (barak).’” (12:3)
“So Abram (‘Abram) walked (halak) relationally (‘asher) in the manner (ka) Yahowah () had asked him (dabar).” (12:4)
“Yahowah () appeared as God to (ra’ah ‘el) ‘Abram, and He promised (‘amar), ‘To (la) your offspring (zera’) I give (natan) this land (‘erets).” (12:7)
“And from (min) there (sam [speaking of Shekem, which is the place where burdens are shouldered]) he moved toward (‘ataq) the eternal (qedem) mountain range (har), toward (la) the House of God (bayth-‘el), and he stretched out (natah) his tent, representing the House of God (bayth-‘el ‘ohel),…. And there (sam) he built (banah) an altar (mizbeah) to Yahowah () and called out, issuing an invitation (qara’), in (ba) Yahowah’s (’s) personal and proper name (shem).” (12:8)
“After (‘achar) these (‘el-leh) conversations (dabarym), the Word (dabar) of Yahowah () came to exist as (hayah) God unto (‘el) ‘Abram (‘Abram) in the form of (ba) a personal, visual, and illuminating manifestation which could be seen and experienced (machazeh) to say (‘amar): ‘Do not be awed or intimidated (yare’ ‘al) ‘Abram. I am (‘anky) a defender and shield, a protective covering (magen) for you (la), your exceedingly (ma’od) great (rabah) reward, your payment for passage, your transit fee paid by a reliable doorkeeper, a shepherd, and a generous father (sakar).’” (Re’syth 15:1)
“And He [Yahowah] took him (yasa’) with Him (‘ethw), to a place which is set apart (chuwts), and He said (‘amar), ‘Please (na’), look at and observe (nabat) the heavens (samaym) and accurately relate to (capar) the light of the stars and heavenly power (cowcab) if (‘im) you are able to comprehend and understand (yakol), to (la) recount and reveal the relationship in writing (capar ‘eth).’ And (wa) He promised him (‘amar), ‘In this manner, here, now, and then (coh) He exists as (yhayah) your seed (zera’).’” (15:5)
“And (wa) he completely trusted in and totally relied upon (‘aman ba) Yahowah (), and so (wa) based upon this thinking and His plan, He decided based upon this consideration to impute (chashab) innocence and righteousness (tsadaqah) to him (law).” (15:6)
“And He said to and promised him (‘amar ‘el), ‘I am (‘any) Yahowah () who relationally (‘asher) brought you out (yasa’) from (min) Ur (‘Uwr) of the Chaldeans / Babylonians (Casdym) to give (la natan) accordingly (‘eth) this (zo’th) land (‘erets) to possess her as an inheritance (la yaras).” (15:7)
“So (wa) he said (‘amar), ‘Yahowah (), my foundation and upright one (‘edowny), in what way (ba mah) shall I recognize and know (yada’) that indeed (ky), I shall possess it as an inheritance (la yaras)?’” (15:8)
“You (‘atah) shall go to God (bow’ ‘el), your Father (‘ab), in (ba) peace, satisfied, safe, and saved (salowm). You shall be buried (qabar) with (ba) grey hair (sebah), good, moral, beautiful, and pleasing (towb).” (15:15)
“On (ba) this (huw’) day (yowm), Yahowah () cut (karat) the Familial Covenant Relationship (beryth) with (‘eth) ‘Abram (‘Abram) to promise (la ‘amar), ‘To your offspring (zera’) I give (natan) therewith (‘eth) this (ze’th) land and realm (‘erets).” (15:18)
“And (wa) ‘Abram (‘Abram) became (hayah) a son of (ben) ninety-nine years (tish’ym tesha’ sanah). And (wa) Yahowah () appeared (ra’ah) as God to (‘el) ‘Abram (‘Abram). And (wa) He said (‘amar) to him (‘elyw), ‘I Am (‘any) God (‘el) Almighty (shaday). Choose of your own volition to walk (halak) to (la) My presence (paneh) and (wa) come to be (hayah) perfect (tamym).’” (Re’syth 17:1)
“‘I want to actually give (natan) My Familial Covenant Relationship (beryth) as a means to recognize Me as the source of understanding with regard to an association between Me (byn) and (wa) between you, to help you observe, think, and respond (byn).’ And (wa) And because (wa) I yearn to continually increase and multiply (rabah) you in (ba) the extreme and to the uttermost (ma’od ma’od).’” (17:2)
“Then (wa) Abram (‘Abram) fell (napal) on His face (‘al paneh), and (wa) God (‘elohym) spoke (dabar) with him (‘eth), to say (la amar), (17:3) ‘Here I Am, look at Me (‘any hineh). My Familial Covenant Relationship (beryth) is with you (‘eth). You shall be (hayah) a father (‘ab) to (la) many enriched (hamown) people from different races and places (gowym).’” (17:4)
“And (wa) no longer shall (lo’ ‘owd) your name (shem) be call out (qara’) as (‘eth) ‘Abram (‘abram). Your proper and personal name (shem) shall be (hayah) ‘Abraham (‘abraham). I have given to you (natan) the designation of (ky) the father (‘ab) of many enriched (hamown) people from different races and places (gowym).” (17:5)
“And (wa) I will grow, be fruitful, and flourish (parah) with you (‘eth) in (ba) the extreme and to the greatest extent possible (ma’od ma’od). And (wa) I will give this (natan) to (la) people from differing races and places (gowym). And (wa) royalty (malakym) will germinate and be brought forth (yatsa’) from you (min).” (17:6)
“And (wa) I will stand up and establish (quwm) with (‘eth) My Familial Covenant Relationship (beryth) as a means to recognize Me as the source of understanding with regard to an association between Me (byn) and (wa) between you, to help you observe, think, and respond (byn), and between your offspring, so that they might be observant and responsive (wa byn zera’) after you (‘achar), regarding and on behalf of (la) their dwelling places and generations (dowr), for an eternal and everlasting (‘owlam) Family Covenant Relationship (beryth), to (la) be and to remain (hayah) as your (la) God (‘elohym) and (wa) for (la) your offspring (zera’) after you (‘aharown).” (17:7)
“And (wa) I will provide and give (natan) to you (la), and to (wa la) your offspring (zera’ – seed) after you (‘achar), this (‘eth) land (‘erets) where (‘eth) you are living as an alien (magowr), the entire (kol) land (‘erets) of Can’aow (can’aow) to (la) eternally (‘owlam) possess (‘achuzah). And (wa) I will exist (hayah) unto them as their (lahm la) God (‘elohym).” (17:8)
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Posted on Jun 02, 2012 21:51pm by admin
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