Unraveling The Words of Yahweh

Kevin Eitner
  • 4.4 (5)
  • Christianity
  • Updated Biweekly

A Bible Study where we get deep into the Scriptures of Yahweh's Word, understanding the Hebrew and Greek Manuscripts. Focusing on today's topics based on the Word of Yahweh.

  1. 5d ago

    Women of the Bible Jochebed and Zipporah

    In this study we will take a look at the women within the Bible. We will look at each one of them and see how their story influences our lives today. As we continue our study in this fantastic insight of the Women of the Bible, this morning we shall take a look at Jochebed and Zipporah. JOCHEBED (Yahweh Gloried): THE MOTHER OF MOSES. Jochebed, wife of Amram and mother of Moses, Aaron, and Miriam, is mentioned by name only in Exod 6:20 and Num 26:59, both genealogical listings. Jochebed, whose name apparently means YHWH is glory,” is notable as the first person in the Bible to have a name with the divine element yah, a shortened form of YHWH. Jochebed, wife of Amram and mother of Moses, Aaron, and Miriam, is mentioned by name only in Exod 6:20 and Num 26:59, both genealogical listings. The narrative in Exodus 2 about Moses’ birth introduces her, without providing her name, as a member of the priestly tribe Levi; she marries a Levitical man, also unnamed here. The mother, in defiance of the Pharaoh’s order that every male Hebrew child be killed, hides her newborn son for three months and then places him in a basket in the Nile. Pharaoh’s daughter (also unnamed) finds the child and accepts the offer of Moses’s sister Miriam, who witnesses the rescue of her brother, to find a Hebrew woman as a wet nurse for the infant. The narrative cleverly places Jochebed as the caregiver for her own son. The story in Exodus 2 clearly focuses on Moses, whose rescue from the river resembles other birth tales presenting culture heroes. The omission of the names of the child’s family members contributes to the heightened interest in Moses. The genealogical information about his mother, as not only the daughter of Levi but also as the wife (and aunt!) of a Levite, serves to highlight the priestly pedigree of both Moses and Aaron. In addition, Jochebed, whose name (Hebrew yokheved) apparently means “YHWH is glory,” is notable as the first person in the Bible to have a name with the divine element yah, a shortened form of YHWH. The tradition that Moses announces to the Israelites that YHWH is the name of their Elohim (Exod 6:1–8) is thus embedded in his maternal lineage: if his mother bears YHWH’s name, Moses learned it from her. Pharaoh's daughter said to Jochebed: "Take this child away and nurse it for me, and I will give thee thy wages." (Exod. 2:9.) This is the last we hear of Jochebed, Moses' mother. THE RESULT OF HER LIFE's WORK was the man Moses. The true mother lives again in her son. There is the answer to her prayers; there is the result of her watchfulness; there is the true correction of her own faults reproduced in her son. Moses might never have been the man he was had it not been for Jochebed.                 Who knows how many a leader of Yahweh's people may be at the present time in course of training by some pious mother? Who knows but that the little James or John or William, who is playing with the kitten in the living room, may someday become a man to whom hundreds or thousands may look for help and direction? Oh let every mother who reads these pages understand her vocation when a higher than Pharaoh's daughter says to her: "Take this child and nurse it for Me, and I will give thee thy wages."                 But the wages of Jochebed were not to be given by the princes of this world. To be the mother of a Moses, whom Yahweh knew face to face, like who there arose not since in Israel (Deut. 34:10): this was an honor which none but Yahweh could give.  ZIPPORAH (bird): THE WIFE OF MOSES. Exod. 2:15-22                 Zipporah is the wife of Moses, given to him in marriage by her Midianite priest father. She heroically saves Moses and her sons from a random attack from an angel by cutting off her son’s foreskin; the explanation for this act is unclear. However, Zipporah is shown as fiercely devoted to her husband, even though he neglects her.                 Zipporah is a Midianite woman who becomes the wife of Moses. After Moses kills an Egyptian, he flees from the pharaoh and settles among the Midianites, an Arab people who occupied desert areas in southern Transjordan, northern Arabia, and the Sinai. He meets the seven daughters of Reuel, priest of Midian, at a well; rescues them from shepherds who are harassing them; and fills their jugs with water. In gratitude, Reuel (called Jethro or Hobab in other biblical passages) offers Moses hospitality, then gives him his daughter Zipporah in marriage (Exod 2:21–22). She and Moses have two sons, Gershom and Eliezer (Exod 18:3–4). Zipporah is the heroine of a bizarre incident that takes place as Moses heads back to Egypt with his wife and sons (Exod 4:20). On their way, at a night encampment, “The Lord met him [Moses] and tried to kill him” (Exod 4:24). No reason is given, just as no reason is given for the angel’s attack on Jacob as he came back from Mesopotamia (Gen 32:24). Jacob was alone and wrestled with the angel all night; Moses is with his wife, who comes to his rescue. She takes a flint and cuts off her son’s foreskin. She then flings the foreskin at “his” feet, declaring that he is hatan damim to her (Exod 4:26). Zipporah’s enigmatic statement has two possible explanations: she flings the foreskin at Moses’s feet, saying, “You are a bridegroom of blood to me” (NRSV), or she flings it at Yahweh’s feet, saying, “You are a blood father-in-law to me.” (Damim means “blood,” and hatan can mean either “bridegroom” or “father-in-law.”) Either way, her deed and words stop the attack. The story is already difficult for the narrator, who adds a comment that hatan damim refers to circumcision. The situation remains unclear to us. Zipporah, however, understood it and acted decisively to rescue Moses. Zipporah’s name, meaning “bird,” combined with her protection of Moses, is reminiscent of the fierce loyalty to her husband Osiris of the Egyptian goddess Isis, who is often portrayed as a bird of prey. Zipporah is not well rewarded. At some point before the exodus from Egypt, Moses sends her and the children away (Exod 18:2). After the exodus, her father, the priest of Midian (here called Jethro), comes to visit Moses, bringing Zipporah and her two sons. Moses is told that his father-in-law Jethro is “coming to see you, with your wife and her two sons” (Exod i8:6). Moses goes out to greet Jethro and takes him into his tent, but nothing is said about his greeting Zipporah. Moses’ neglect of Zipporah is obvious, as he (not Yahweh) tells the men at Sinai not to approach any women in preparation for Yahweh’s approach in three days (Exod 19:2). Since he himself is apparently always in preparation for meeting with Yahweh, we can infer that he never sleeps with Zipporah. In Num 12:1 Miriam and Aaron speak against Moses because of the “Cushite woman” whom he married, but they do not mention her name. Midrashic tradition assumed they were discussing Moses’ neglect of Zipporah. Other interpreters see the Cushite woman as a second wife, with Miriam and Aaron opposed to the marriage. But no children are ever recorded for a second wife of Moses.

    1h 8m

  2. Jun 22

    Women of the Bible Tamar and Judah

    In this study we will take a look at the women within the Bible. We will look at each one of them and see how their story influences our lives today. As we continue our study in this fantastic insight of the Women of the Bible, this morning we shall take a look at Tamar and Judah The story of the life of Tamar appears in the ancestor narratives of Genesis. As Judah’s daughter-in-law, Judah believes she has killed two of his sons, (even though the Scriptures tell us that Yahweh killed them Gen. 38:7, 10) and controls her so that she is unable to remarry. However, she ultimately tricks Judah into impregnating her and therefore secures her place in the family. She gives Judah two sons, and her story illustrates her loyalty and her willingness to be self-confident and unconventional.  We shall find her story in Genesis 38  Tamar, daughter-in-law of Judah, married two brothers who died. By law she should have been able to marry the third brother so she could have a baby and be a full member of the tribe. When this did not happen, she took matters into her own hands. She dressed as a prostitute, had sex with her father-in-law Judah, and conceived twin sons. Names in the Bible often says something about the person: Tamar means ‘palm tree’, source of food, shade, life  Judah means ‘give praise to Yahweh’ Er means ‘watchful’ is the name of Tamar's first husband;  Er spelt backwards in Hebrew ‘ra’ is the word for 'evil' Perez means ‘breach or he who pushes through’, the one who breaks through a wall;  Zerah means ‘raising of the light' Onan means ‘strong or the virile one’ - ironic, since he refused to give Tamar a child  What the story is about  The story describes the way a widow, Tamar, obtained a child for herself and an heir for her dead husband’s inheritance. It shows a virtuous woman who risked everything, her life and her reputation, to get what was rightfully hers.    It is part of the continuing Jewish preoccupations with social justice. The story also shows one of the main themes of the Book of Genesis: Yahweh’s promise to continue the Jewish people, through many generations, against all odds.   Tamar is one of the four female ancestors of Yahshua Messiah, in Matthew's gospel. All four had irregularities in their marriages/sexual relationships.  The story of Tamar contains four different episodes:   1                       Tamar married, but remained childless, Genesis 38:1-11. Tamar married into the family of Judah, first to Judah’s son Er and then, after his death, to Onan his brother. Because of Onan’s actions, she did not become pregnant. For a Jewish woman, this meant disgrace, because people thought that being childless was a punishment from Yahweh. This practical law was about two things: The woman's right to have children, and  keeping property within the family.   Under Levite law, Er’s younger brother Onan was obliged to give Tamar a child. But he refused outright to do so, probably because any child born to Tamar would carry Er’s name, not Onan’s, and when their father died the child would inherit the dead brother’s portion of the estate. He practiced the some form of birth control, and Tamar did not conceive.  Onan thus failed to carry out the Levite obligation to Tamar, and disregarded his father's command. He died, and his death at such an early age was seen as just punishment from Yahweh.  Deuteronomy 25:9-10 describes the punishment for a man who refused to obey the Levirate law: the woman went up to him in a public assembly, pulled his sandal from his foot, spat in his face, and said 'This is what is done to the man who does not build up his brother's house'. To us the punishment does not sound very much, but in the context of the time it meant public disgrace. The action in verse 9 had symbolic meaning: the foot symbolized the male g******s, the sandal the female sexual organs, and the spittle, the semen.   The woman’s action publicly humiliated the man, and his family's disgrace was remembered long after he himself was dead. Public shame was often used to enforce the law in ancient times.   When Onan died without giving Tamar a child, she looked to the third son of Judah to be her husband. But he was only a boy, too young to be a father. So Judah sent Tamar back to her family, promising to send for her when Shelah, [request or petition] the third son, was old enough. In fact, he was playing a trick on her, getting her to return to her father's household.  Judah began to look on Tamar as a jinx, bad luck, responsible for the deaths of his two eldest sons.  2                       She claimed her Levirite rights, Genesis 38:12-19. Eventually, Tamar had to trick Judah in order to obtain a child. By ancient Hebrew standards, her actions were legal and morally right. Tamar waited patiently, but after a while it became clear that Judah did not mean to give her his third son Shelah as a husband. He refused to keep the Levirate law.   When she saw that she was to be left a childless widow, she decided to act. She did not blame ‘the system’, but took the initiative to obtain what was rightfully hers.  She would play a trick on Judah, just as he had tricked her.  The deceiver now became the deceived.  She dressed in the special clothing of a prostitute, which included a veil across her face that disguised her identity, waited for Judah at the city gates, and persuaded him to have sexual intercourse with her. 3                       She was accused of promiscuity, Genesis 38:20-26. Because she did not name the father of her child, it was assumed that she had been promiscuous, and Judah sentenced her to be burnt to death. But she saved herself by a clever ploy. When Judah’s friend came to make payment to the unknown prostitute and reclaim Judah’s seal, cord and staff, the woman was nowhere to be found. Tamar had gone home, without telling anyone who she was. But through this one act of sexual intercourse with Judah she had become pregnant, a fact that was soon evident to the people around her. Judah, who already blamed her for the deaths of his sons, thought the worst when he heard that she was pregnant. She was accused of ‘playing the whore’.  4                       She bore twin sons, Genesis 38:27-30. Her stubbornness was rewarded with the birth of sons, one of whom would be the ancestor of King David.  Tamar’s persistence on her rights was rewarded by the birth of not one but two children!  ‘While she was in labor, one put out a hand; and the midwife took and bound on his hand a crimson threat, saying “This one came out first”. But just then he drew back his hand, and out came his brother; and she said “What a breach you have made for yourself!” Therefore he was named Perez.’ These twins were jostling for position even before they were born. The theme of a brother pushing ahead of his elder sibling is a common motif in Genesis.   Tamar’s sons were called Perez and Zerah. Perez would be an ancestor of King David. So we see the hand of Yahweh was in control the whole time this event was taking place! Summary In an odd sort of way, Tamar was more loyal to the tribe of Judah than Judah was himself. She knew she had a duty to produce an heir to her husband, and she was determined to do so, come what might. Despite her unorthodox methods, she was a woman of integrity who risked her life to fulfill her duty to herself and her family. She knew she had the right to a child, and she knew that her first husband Er had the right to an heir. So she acted to make this happen.  Once again, Yahweh's plan continued to unfold through the unorthodox actions of a woman.  Join me as we go Chapter by Chapter, Verse by Verse, Unraveling the Words of Yahweh! Have any questions? Feel free to email me; keitner2024@outlook.com

    1h 3m

  3. Jun 16

    Women of the Bible Rachel and Leah Finish

    In this study we will take a look at the women within the Bible. We will look at each one of them and see how their story influences our lives today. As we continue our study in this fantastic insight of the Women of the Bible, this morning we complete our study on Rachel and Leah Names in the Bible often say something about the person: Rachel means 'ewe', a female sheep, a symbol of prosperity and security for nomadic people Leah means 'weary or wild cow' Jacob means 'heel grabber', either his brother's heel at the moment of birth or his brother's inheritance later on; the name can also mean 'deceiver' Laban means 'white'; it was sometimes linked with leprosy Reuben means 'behold, a son!' Joseph means 'may he add or increase' The story contains five different episodes:    1 Rachel meets Jacob at the well, Genesis 29:1-14  2 Leah and Rachel marry Jacob, Genesis 29:15-30  3 Rachel has a son, Joseph, Genesis 29:31-15, 30:1-24  4 Rachel and Leah leave with Jacob, and Rachel takes the sacred household deities, Genesis 30:25-43, 31  5 Rachel has a son, Benjamin, and dies soon after, Genesis 35:16-30 In our last study we learned about Jacob leaving his homeland and traveling to his mother’s homeland of Haran to find a wife. There at the well Jacob meets his future wife Rachel. But hold on Rachel as we learned had a older sister Leah. When Jacob went into their father and asks for his daughters hand in marriage, Labin tricks Jacob into marrying Leah instead of Rachel. So we see that Jacob must fulfill his promise to Labin for the hand of Rachel. As the story unfolds we see Leah producing children for Jacob. However we see that Rachel faced a different problem. No matter how she prayed to Yahweh, no matter how much she was loved by Jacob, Rachel did not conceive. In desperation she gave her maid Bilhah [timid, bashful] to Jacob, so that he could conceive a child with Bilhah as a surrogate mother for Rachel. This practice was common in the ancient world [Code of Khammurabi section 145]; the woman became a concubine instead of a servant, and it was a step up the social ladder for her. She might become the mother of the future tribal leader.   Bilhah had a son, whom Rachel named Dan [judge]. Then she had a second son, and Rachel called him Naphtali [my wrestling]. In response, Leah gave her own maid Zilpah [trickling] to Jacob, and this resulted in yet more sons: Gad [troop] and Asher [happy]. A bitter rivalry grew up between the two women.   We pick up our story in Genesis Chapter 30 (1-4) Rachel, out of frustration, gives Jacob her maid Bilhah to bear children through her. (5-6) The birth of Dan. (7-8) The birth of Naphtali. (9-11) The birth of Gad. (12-13) The birth of Asher. (14-18) The birth of Issachar. (19-20) The birth of Zebulun. (21) The birth of Dinah. Finally we read in verse 22 that Yahweh remembers Rachel and opens her womb. Verses 23, 24, “She conceived and bore a son and said, 'Elohim has taken away my reproach'; and she named him Joseph (let me add or adding), saying 'May Yahweh add to me another son!'”  Rachel and Leah flee with Jacob At this stage, Jacob felt Yahweh calling him to return to his homeland. Rachel and Leah were also dissatisfied by the way things were panning out financially, and felt they are not getting what they were entitled to as Laban's daughters. It was time to go. They both urged Jacob to take action.  It seems that Rachel in particular was still angry at her father for what he had done to her. Before they set out, she took the small figurines that represented the spirits of ancestors and the protective deities of her father's family (the teraphim), telling no one at all what she was doing.  This was not a random act of malice, for years ago on what should have been her wedding night, Laban had stolen Rachel's happiness. Now she stole something that was precious to him - pay-back for a life-time of bullying.  But her act had wider significance than this, because the teraphim (This word occurs only in the plural, and denotes images connected with magical rites. The teraphim, translated, "images", in the Authorized Version, carried away from Laban, by Rachel, were regarded by Laban as elohims, and it would, therefore, appear that they were used by those who added corrupt practices to the patriarchal religion) were a form of title deed, and the person who possessed them could claim the tribe's wealth. Ownership of the household deities was the privilege of the head of the family, and by taking them Rachel secured this position for her husband.   The whole family group assembled; ready to return to the land of Jacob's father, Isaac. They crossed the Euphrates and headed towards the hill country of Gilead.  But it was not going to be as easy as that. Laban pursued them, caught up with them, and confronted them. Where were the household elohims? They were missing and Laban wanted them back.   This was news to Jacob. He did not know Rachel had taken them, since she had kept them hidden and had not told anyone what she had done. Jacob then made one of those foolish pronouncements that give the reader a hint that something bad is coming: he indignantly denied knowledge of the theft, and said that whoever had done such a thing should die.  Laban searched the tents of Jacob, Leah, and the two maids to find the teraphim- each woman in a polygamous marriage had her own separate tent.   Laban found nothing. Then he went into Rachel's tent, where the teraphim were hidden. What he did not know was that Rachel had hidden them in the saddlebags of her camel. She greeted her father respectfully but did not rise from where she was sitting. She explained modestly that she could not do so, since she was menstruating.      'Let not my lord be angry that I cannot rise before you, for the way of women is upon me.' This meant that the cloth on which she was sitting was ritually unclean, and could not be touched by anyone. Most ancient tribes had customs that allowed menstruating women to withdraw from physical contact with the tribe while they had their periods, and women welcomed this time of rest from their usual tasks.  Rachel's manner towards her father was so sweet and yielding that Laban did not argue or tell her to move, and the upshot was that he left her tent empty-handed. She had used the laws of ritual cleanliness to her own advantage. The irony was that it was a lie. She was already pregnant with a son. Since Laban could not find the teraphim, he had to back down. The two men made a face-saving covenant, and early the next morning Laban said good-bye to them all, and left. When Laban was gone Rachel's family moved on, and on the way to Ephrath she went into labor. This time things did not go well for her. The pains were very bad, and Rachel suffered terribly. To comfort her, the midwife told her it would be a boy. It was, but Rachel would not live to see him grow. She died in childbirth.   Join me as we go Chapter by Chapter, Verse by Verse, Unraveling the Words of Yahweh! Have any questions? Feel free to email me; keitner2024@outlook.com

    1h 5m

  4. Jun 8

    Women of the Bible Rachel and Leah

    In this study we will take a look at the women within the Bible. We will look at each one of them and see how their story influences our lives today. As we continue our study in this fantastic insight of the Women of the Bible, this morning we will take a look at Rachel and Leah The last recorded words of Rebekah are sad ones. She begged Jacob to flee to her brother Laban until Esau's anger should turn away, and promised that which she could never perform: "Then will I send, and fetch thee from thence." (Gen. 27:45) Afterwards she said to her husband: "I am weary of my life because of the daughters of Heth: if Jacob takes a wife of the daughters of Heth, such as these which are of the daughters of the land, what good should my life do me?" (Gen. 27:46) "They that wait upon Yahweh shall renew their strength" (Isa. 40:31), but they that lean to their own resources grow weary. Jacob left home, and on his journey he had the wondrous vision of the Messiah as Yahweh's ladder, connecting heaven and earth, and so became REALLY ACQUAINTED WITH HIS ELOHIM/CREATOR. It was love at first sight for Rachel and Jacob, but there was no 'happy ever after' for them.  The younger daughter of Laban and the wife of Jacob, Rachel is the mother of Joseph and Benjamin, who become two of the twelve tribes of Israel (Gen 35:24; 46:15–18). She spends much of her married life attempting to bear children for Jacob and eventually uses her maid Bilhah as a surrogate, but Rachel still craves biological children. She and her sister Leah, also Jacob’s wife, conspire so they both may have children with him, leading to the birth of Rachel’s son Joseph. Soon after, Rachel dies giving birth to her second son; her early death makes her an image of tragic womanhood. After the biblical period, “Mother Rachel” continued to be celebrated as a powerful intercessor for the people of Israel.   Rachel found it difficult to conceive, and Jacob's other wives, though less loved, were more fertile; they had ten sons. Rachel bore Joseph, but died in childbirth when her second son Benjamin was born. These sons were the forefathers of the Twelve Tribes of Israel.  Names in the Bible often say something about the person: Rachel means 'ewe', a female sheep, a symbol of prosperity and security for nomadic people Leah means 'weary or wild cow' Jacob means 'heel grabber', either his brother's heel at the moment of birth or his brother's inheritance later on; the name can also mean 'deceiver' Laban means 'white'; it was sometimes linked with leprosy Reuben means 'behold, a son!' Joseph means 'may he add or increase' This great love story describes the foundation of the twelve tribes of Israel, and explains why the tribes are united (a common origin) and separate (the descendents of twelve different children of Jacob). But at a more human level it is about rivalry - between two women, the beautiful Rachel and her plain sister Leah, and between a man Jacob and his father-in-law Laban.  The story contains five different episodes:    1 Rachel meets Jacob at the well, Genesis 29:1-14  2 Leah and Rachel marry Jacob, Genesis 29:15-30  3 Rachel has a son, Joseph, Genesis 29:31-15, 30:1-24  4 Rachel and Leah leave with Jacob, and Rachel takes the sacred household deities, Genesis 30:25-43, 31  5 Rachel has a son, Benjamin, and dies soon after, Genesis 35:16-30 Rachel and Leah were the wives of Jacob. After running away from his tricking Esau in the birthright (Genesis 27) Jacob arrived at Laban, his mother's brother place. Rachel and Leah were the daughters of Laban.  Every afternoon, Rachel (ewe) watered her flock of sheep at a well near Haran, an outpost of the ancient city of Ur. Wells had a practical use, but in story telling a well was a symbol of the feminine and of women's power to produce and nurture life.   Looked at reasonably, they were also places where young men and women could meet their future marriage partners.    Wells were covered with a broad flat stone that cut down on evaporation in the heat. Since it was too large for one man to move, the shepherds who gathered there waited until there was a group to move it.    On this particular afternoon, a young traveler called Jacob (heel catcher) was there as well. He chatted with the shepherds, telling them that his family had originally come from this same area. They pointed towards a woman in the distance, saying she was the daughter of his mother’s brother.   When Jacob saw Rachel at close quarters, he was smitten. In an act of boldness, he removed the great stone single-handed, hoping to impress the young woman. He was successful.  The reader is again aware of the sexual symbolism of his action, and knows that removing the lid from the well has shown he is worthy of Rachel’s hand in marriage, and will be her lover and husband.       ‘Now when Jacob saw Rachel, the daughter of his mother’s brother Laban … he went up and rolled the stone from the well’s mouth, and watered the flock of his mother’s brother Laban. Then Jacob kissed Rachel, and wept aloud.’ Jacob introduced himself, becoming quite emotional in the process. He had made a long and grueling journey of about five hundred miles, and now found himself at journey's end, with the woman of his dreams. He was in the right place, with the right person, and his emotions spilled over.  In response, Rachel ran to her father’s house and told him about the young man. Her father, Laban (white), ran out to meet Jacob, welcoming him warmly. The text keeps repeating that Jacob is the son of Laban's sister: in many ancient societies, the relationship between a child and its mother's brother, the maternal uncle, was considered even more important that between a child and its father. This makes Laban's later betrayal of Jacob even more revolting. Jacob stayed with Rachel’s family for a month, and during this time he fell deeply in love with Rachel.  Join me as we go Chapter by Chapter, Verse by Verse, Unraveling the Words of Yahweh! Have any questions? Feel free to email me; keitner2024@outlook.com

    1h 9m

  5. May 25

    Women of the Bible Rebekah Finish

    In this study we will take a look at the women within the Bible. We will look at each one of them and see how their story influences our lives today. As we continue our study in this fantastic insight of the Women of the Bible, this morning we will take a look at Rebekah. Rebecca – We can say that she is Ambitious  Rebecca was the much-loved wife of Isaac. A woman of Godly character, but not without her human weaknesses. She had twin sons Esau and Jacob. Esau, born first, should have inherited the role of leader of the tribe, but Rebecca judged that Jacob would be better than his brother, so she and Jacob tricked the old man into giving the leadership to Jacob. Names in the Bible often says something about the person: Rebecca means 'ensnarer’ Isaac means 'laughter', perhaps a reference to his mother Sarah's laughter when she heard she was to become pregnant in her old age Jacob means 'heel catcher' - either his brother's heel at the moment of birth, or his brother's inheritance later on Esau was nicknamed Edom, which meant 'red'; he was born with a ruddy complexion then spent most of his time outdoors in the sun, so his face and skin may have been unusually red.  What her story is about This story shows the gradual fulfillment of the promise made by Yahweh, that Sarah and Abraham would have many descendents, enough to become a nation.  The story of Rebecca contains three different episodes:  1 the engagement and marriage of Rebecca(Genesis 24). Rebecca is introduced as a brave and resourceful young woman; she impressed all the people who met her. She was a good match for Isaac.       2 the birth and youth of Esau and Jacob(Genesis 25:19-34). Rebecca gave birth to two sons with very different temperaments. The conflict between them would be the basis for conflict between later generations and nations. 3 Rebecca and the blessing of Isaac(Genesis 27). Rebecca manipulated the situation so that the tribe would be led by an intelligent man rather than a popular but shallow man, so that decisions for the tribe would be based on wisdom rather than impulse or emotion.  In this study we complete the story of Rebekah.   The final scene in which Rebekah appears is another well-known biblical episode: Isaac blesses Jacob rather than Esau, the first to emerge from the womb and thus the expected recipient of the paternal blessing (Genesis 27). The designation of Jacob as heir to the ancestral lineage, which means he will be the forefather of all Israel, is orchestrated by Rebekah. She covers Jacob with animal skins so that when the vision-impaired Isaac touches Jacob, he thinks he is touching Esau, who is hairy (Gen 24:25). Isaac then gives his blessing to Jacob rather than first-born Esau. Through clever manipulation, whereby Isaac is deceived, she achieves her purpose and controls the family destiny. Moreover, in another ruse, she convinces Isaac to send Jacob to her family in Padan-Aram (in Mesopotamia) to preclude his marrying a Hittite woman when in fact she wants him to escape a vindictive Esau (Gen 27:41--46; 28:1–5). Rebekah will never see her beloved son again. In this chapter 27 we are informed, that Isaac, being old and dim sighted, sent for Esau to get him venison, that he might eat of it, and bless him before he died, Gen. 27:1; and that Rebekah hearing of this, formed a scheme for Jacob to get the blessing before him, which she communicated to Jacob, to which he at first objected, but afterwards complied, Gen. 27:5; and also how that Jacob succeeded in the attempt, and got the blessing from his brother, Gen. 27:18; and that this was confirmed to him by his father, even when his mistake was discovered upon Esau's coming, Gen. 27:30; which occasioned a most bitter cry in Esau, a severe reflection on his brother, and an earnest expostulation with his father for a blessing, which he obtained, Gen. 27:34; the consequence of this were hatred in Esau to Jacob, and an intention to kill him, which Rebekah hearing of, advised Jacob to flee to her brother Laban, Gen. 27:41; and to make it possible, complains to Isaac of Esau's wives, and suggests, that should Jacob marry among the same people, it would add to the distress of their lives; and therefore hints it to him, that it was necessary and proper he should go to her family for a wife, Gen. 27:46; and whether Isaac sent him, as the following chapter shows.  We read within this Chapter 27 'Now Esau hated Jacob because of the Blessing with which his father had blessed him, and Esau said to himself "The days of mourning for my father are approaching; then I will kill my brother Jacob". But the words of her elder son Esau were told to Rebecca.' Esau was enraged, as well he might be. He had been betrayed by his mother and his brother and lost the inheritance that was due to him, his birthright and the Blessing. He planned to kill Jacob as soon as his father died.   Once again, Rebecca stepped in, helping Jacob to escape. She also maneuvered Isaac into arranging a marriage between Jacob and one of the daughters of Laban, the brother she had left so many years ago in Mesopotamia.   It was Rebekah who pushed Jacob, her son, into deceiving his father and stealing his brothers blessing (Genesis 27:2-13). This resulted in great conflict in the home (Genesis 27:41-43).  Isaac and Rebekah made the same mistake that many parents make; they chose favorites among their children. This is something that all parents should guide against. The results of such actions can cause conflicts in your home that can go on for many years. You have been warned! Join me as we go Chapter by Chapter, Verse by Verse, Unraveling the Words of Yahweh! Have any questions? Feel free to email me; keitner2024@outlook.com

    1 hr

  6. May 19

    Women of the Bible Rebekah Part 2

    In this study we will take a look at the women within the Bible. We will look at each one of them and see how their story influences our lives today. As we continue our study in this fantastic insight of the Women of the Bible, this morning we will take a look at Rebekah. Rebecca – We can say that she is Ambitious  Rebecca was the much-loved wife of Isaac. A woman of Godly character, but not without her human weaknesses. She had twin sons Esau and Jacob. Esau, born first, should have inherited the role of leader of the tribe, but Rebecca judged that Jacob would be better than his brother, so she and Jacob tricked the old man into giving the leadership to Jacob. Names in the Bible often says something about the person: Rebecca means 'ensnarer’ Isaac means 'laughter', perhaps a reference to his mother Sarah's laughter when she heard she was to become pregnant in her old age Jacob means 'heel catcher' - either his brother's heel at the moment of birth, or his brother's inheritance later on Esau was nicknamed Edom, which meant 'red'; he was born with a ruddy complexion then spent most of his time outdoors in the sun, so his face and skin may have been unusually red.  What her story is about This story shows the gradual fulfillment of the promise made by Yahweh, that Sarah and Abraham would have many descendents, enough to become a nation. The story of Rebecca contains three different episodes:  1 the engagement and marriage of Rebecca(Genesis 24). Rebecca is introduced as a brave and resourceful young woman; she impressed all the people who met her. She was a good match for Isaac.       2 the birth and youth of Esau and Jacob(Genesis 25:19-34). Rebecca gave birth to two sons with very different temperaments. The conflict between them would be the basis for conflict between later generations and nations. 3 Rebecca and the blessing of Isaac(Genesis 27). Rebecca manipulated the situation so that the tribe would be led by an intelligent man rather than a popular but shallow man, so that decisions for the tribe would be based on wisdom rather than impulse or emotion. Now we come to Part 2 of the story, The Birth and Youth of Esau and Jacob  In our last study we read the story of Rebekah as Abrahams servant (Eliezer) went back to the homeland of Abraham to bring back a wife for his son Isaac. Now we continue with her story as she is barren and we see Isaac seeking out Yahweh on this issue of Rebekah barrenness. Just as Sarah and Abraham, this was true of Isaac and Rebekah. Rebekah was barren and Isaac prayed for her and Yahweh heard his prayer (Genesis 25:21). Couples need to lift each other up in prayer. There are times when it is your prayers that will help your partner.  Rebekah was a woman of prayer and had no less access to Yahweh than Isaac did. Indeed we see her seeking Yahweh over the issue of her children and getting a clear answer (Genesis 25: 22-25). Maybe she had gained her confidence back after becoming pregnant. 23.          Two nations are in your womb = What Yahweh said was simple. Rebekah would give birth to twins. The twins would each be ancestors of nations. One of the sons and nations would be greater than the other. The younger son and the nation descended from him would be greater than the older son and his descendants. And the older shall serve the younger = Yahweh commanded that in the case of these twin sons, the long-established practice of privilege for the firstborn be set aside and the younger son be considered as privileged over his older brother. In normal cases, Yahweh recognized the custom of preference for the firstborn and older. Yet Yahweh may upset normal customs and hierarchies to advance His plan and purpose. Despite her beauty, and despite Isaac's love for her, Rebecca did not an easy time of it. She did not conceive for quite some years, and this was considered both a personal misfortune and a sign that she was not favored by Yahweh. Eventually however she became pregnant, but even then it was not plain sailing. She had a difficult pregnancy, since the two babies inside her were constantly moving, so that she had no peace. Like many women before and since, she wondered what she had got herself into.    So she 'went to enquire of Yahweh'. Rebecca was the first woman we hear of who sought Yahweh out and asked Him for some explanation of her condition. This shows her initiative and self-confidence. The method she used to speak with Yahweh is not explained, but a common practice in the ancient world was to consult a prophet or oracle. Rebecca may have followed this practice or, as in Numbers 12:6, the message may have come to her in a dream.    Yahweh told her that 'Two nations are in your womb, and two peoples born of you shall be divided; the one shall be stronger than the other, the elder shall serve the younger.'  Couples need to support one another. Taking support from your partner is not a sign of weakness. Rebekah could certainly hear from Yahweh directly, nevertheless she still allowed Isaac to do it when it regarded child birth. My guess is that they had both been praying for children together and as discouragement set in Isaac took it up more aggressively.  The next chapter involves Rebecca and King Abimelech in Gerar. The episode is really about water rights in the area, essential to a nomadic people. In the section involving Rebecca (26:1-11), all Rebecca's actions suggest that she was active, not passive, a planner and doer, not a victim. So the episode with Abimelech is likely to have resulted from co-operation between her and Isaac. Indeed, judging from other events in her life, the plan may have originated with her.  There was a famine in the land = Though Isaac lived in the land Yahweh promised to his father Abraham and his descendants, it did not mean that life in the land would be without trouble or challenge. As there was a famine in the days of Abram (Genesis 12:10), so there was a famine in Isaac’s day. Isaac went to Abimelech king of the Philistines, in Gerar = Isaac began to go south towards Egypt, as Abram did in famine (Genesis 12:10). It seems that Isaac thought to travel along the famous road between Egypt and Canaan that went along the Mediterranean Sea.  Gerar was the same place where Isaac’s father Abraham met another Abimelech and almost compromised his wife (Genesis 20:1-18). A similar story, comparable in the actions of Yahweh and men, would play out with Abraham’s son. The ruler of Gerar was called Abimelech as a title, not as a personal name. This is why both Abraham and Isaac dealt with Abimelech (Genesis 20, Genesis 26).  Join me as we go Chapter by Chapter, Verse by Verse, Unraveling the Words of Yahweh! Have any questions? Feel free to email me; keitner2024@outlook.com

    1h 9m

  7. May 11

    Women of the Bible Rebekah Part 1

    In this study we will take a look at the women within the Bible. We will look at each one of them and see how their story influences our lives today. As we continue our study in this fantastic insight of the Women of the Bible, this morning we will take a look at Rebekah. Rebecca – We can say that she is Ambitious  Rebecca was the much-loved wife of Isaac. A woman of Godly character, but not without her human weaknesses. She had twin sons Esau and Jacob. Esau, born first, should have inherited the role of leader of the tribe, but Rebecca judged that Jacob would be better than his brother, so she and Jacob tricked the old man into giving the leadership to Jacob. Names in the Bible often says something about the person: Rebecca means 'ensnarer’ Isaac means 'laughter', perhaps a reference to his mother Sarah's laughter when she heard she was to become pregnant in her old age Jacob means 'heel catcher' - either his brother's heel at the moment of birth, or his brother's inheritance later on Esau was nicknamed Edom, which meant 'red'; he was born with a ruddy complexion then spent most of his time outdoors in the sun, so his face and skin may have been unusually red.  What her story is about This story shows the gradual fulfillment of the promise made by Yahweh, that Sarah and Abraham would have many descendents, enough to become a nation. The story of Rebecca contains three different episodes:  1 the engagement and marriage of Rebecca(Genesis 24). Rebecca is introduced as a brave and resourceful young woman; she impressed all the people who met her. She was a good match for Isaac.       2 the birth and youth of Esau and Jacob(Genesis 25:19-34). Rebecca gave birth to two sons with very different temperaments. The conflict between them would be the basis for conflict between later generations and nations. 3 Rebecca and the blessing of Isaac(Genesis 27). Rebecca manipulated the situation so that the tribe would be led by an intelligent man rather than a popular but shallow man, so that decisions for the tribe would be based on wisdom rather than impulse or emotion. Abraham, Isaac's father, had sent his trusted servant (Eliezer, according to the Targum of Jonathan) back to his country and people to choose a wife for his son. Remember Abraham was now living in the land of Cannan.  Abraham's servant went back to Abraham's country, sought Yahweh for guidance and immediately came in contact with a very godly young girl (Genesis 24). He was the faithful steward of Abraham and with an oath of loyalty in his mission, journeyed to the land of Nahor [snorer] to choose a bride for Isaac, worthy of the honor, and educated in the religion of his father. He made the camels kneel about him, and bowing himself in prayer, he besought Yahweh “to give him speed” (Gen. 24:12) in the matter for Abraham, his servant’s sake. It was no formal prayer he breathed upon the quiet air, which scarcely lifted the hoary locks from his anxious forehead. And while he was communing with Yahweh, Rebekah the daughter of Bethuel, [destroyed or separated of El] came out bearing her pitcher; and, “the damsel was very fair to look upon.” (Gen. 24:15-16) Starting as from a dream, he ran forward to meet her, and asked permission to drink of the water. She immediately dropped the pitcher upon her hand and said, “Drink, my lord.” (Gen. 24:18) Just then she observed the panting camels, offered to draw water “for them also, until they had done drinking.” (Gen. 24:19)  Join me as we go Chapter by Chapter, Verse by Verse, Unraveling the Words of Yahweh! Have any questions? Feel free to email me; keitner2024@outlook.com

    1h 8m

  8. May 4

    The Plagues Were Against The gods Of Egypt Part 25

    In this study we will take a look at the miracles that Yahweh performed on the Egyptians, when Israel was held in bondage, during this period in Exodus. We will see that those miracles were against the Egyptian deities or gods that they worshipped. The story of Moses is not just the story of the freedom of a group of slaves from Egypt in the second millennium BCE. It is the blueprint of the Plan of Salvation of the world as seen from the structure laid down in the Bible.  Moses was the prototype of the Christ or Messiah. More importantly, the nation of Israel saw Moses as a prototype and the Bible record illustrates that point. Moses said: ‘And Yahweh said unto me, they have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.’ (Deut. 18:17-18). In this study I finish chapter 10   Chapter 10 Verse 21-29 The Ninth Plague Darkness 21  And Yahweh said unto Moses = About the eleventh day of the month Abib:  darkness = first of 4 instances of darkness in judgments. Exod. 10:22; Matt. 27:45; Jude 13; Rev. 16:10 Darkness over the land = like the third and sixth plagues, it is inflicted unannounced; and the parleying, [i.e. the conference with the enemy], the driving of a agreement and then breaking it, by which the eighth was attended, is quite enough to account for this This plague would especially affect the spirits of the Egyptians, whose chief object of worship was Ra, the sun-god. Merneptah is depicted in a sculptured effigy with the inscription, ‘He adores the sun.’  I READ from the 1611 King James Bible in the Apocrypha ‘The Wisdom of Solomon Chapter 17 of a wonderful description of Darkness 22  And Moses stretched forth his hand toward heaven, and there was a thick darkness over all the land  of Egypt three days = The eleventh, twelfth, and thirteenth days of the month Abib; with this compare the fifth vial, Rev. 16:10 23  All the children of Israel had light = By thus distinguishing the Israelites, Yahweh showed the Egyptians that the darkness was produced by His power; 27   Yahweh hardened Pharaoh’s heart = Yahweh had yet another miracle to work for the complete conviction of the Egyptians and triumph of His people; and till that was produced He permitted the natural stubbornness of Pharaoh’s arrogant heart to have its full sway, after each resistance of the gracious influence which was intended to soften and bring him to repentance Hardened = ‘châzaq’ ‘khaw-zak'’ ‘chet-zayin-quph’ ‘Aleph-Tav’ Chet = (tent wall) outside, divide, half zayin = (mattack) food, cut, nourish quph = (sun on the horizon) condense, circle, time Aleph = (ox) strength, strong, power, leader Tav = (cross) sign, covenant seal, mark and cross This Hebrew word means to Seize: To grab hold tightly. To refrain or support by grabbing hold. But by adding the ‘eth’ we see that the Spirit of Yahweh/Yahshua is the one that is actually seizing Pharaoh’s heart. Why is Yahweh doing this? I believe so that all of the Egyptian deities would be defeated by the miracles perform by Yahweh/Yahshua Messiah! 28     see my face no more = ‘seek no more admittance to my presence 29     But before Moses leaves Pharaoh’s presence, he announces to him the 10th plague, in Chapter 11:4 and then leaves him for the last time in Chapter 11:8 I read from Thomas Horn Book ‘The Gods’ to close the section on the hail plague Have any questions? Feel free to email me keitner2024@outlook.com

    1h 13m
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A Bible Study where we get deep into the Scriptures of Yahweh's Word, understanding the Hebrew and Greek Manuscripts. Focusing on today's topics based on the Word of Yahweh.

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  • Creator
    Kevin Eitner
  • Years Active
    2021 - 2026
  • Episodes
    310
  • Rating
    Explicit
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    © 2026 Unraveling The Words of Yahweh
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    Unraveling The Words of Yahweh