Balaam: Prophet, Magician, and a Cautionary Tale

 

Balaam is one of the more enigmatic figures mentioned in Scripture. When reading through the Torah, it can feel jarring to move suddenly from the narrative of Moses and the children of Israel to the account of a wicked prophet—one who nonetheless hears directly from Yah. With so little background provided, Balaam’s story can be difficult to understand.

However, Balaam is far more than a random antagonist. Gaining a clearer picture of who he was and how he fell sheds important light on the rebuke Yeshua gave to the assembly at Pergamum:

“But I hold a few matters against you, because you have there those who adhere to the teaching of Bil‛am (Balaam), who taught Balaq (Balak) to put a stumbling-block before the children of Yisra’ĕl (Israel), to eat food offered to idols, and to commit whoring.”  (Revelations 2:14) 

 Balaam, the Prophet of Yah

At first glance, this section title may appear odd. Yet a careful reading of the Torah shows that Balaam was, at one time, a genuine servant of the Most High.

“And Bil‛am (Balaam) answered and said to the servants of Balaq (Balak), “Though Balaq (Balak) were to give me his house filled with silver and gold, I am unable to go beyond the word of יהוה my Elohim, to do less or more.” (Numbers 22:18)

Balaam openly declares that Yahweh is his Elohim and that he is bound to speak only what Yah commands. This is not the confession of a man devoted to foreign gods. Rather, Balaam presents himself as a prophet of Yah—approached by the Midianites and Moabites for the specific purpose of cursing Israel.

“And he said to them, ‘Spend the night here, and I shall bring back word to you, as יהוה speaks to me.’ … And Elohim said to Bil‛am (Balaam), ‘Do not go with them. You do not curse the people, for they are blessed.’ … And Bil‛am (Balaam) rose in the morning and said to the heads of Balaq (Balak), ‘Go back to your land, for יהוה has refused to allow me to go with you.” (Numbers 22:8-13) 

Here we see Balaam not only conversing with Elohim, but obeying Him. This raises an important question: Who was Balaam before this moment, and where did he come from? The Torah gives us little background. However, the Book of Jasher—though its authenticity is debated—offers intriguing insight into Balaam’s earlier life.

Balaam, Pharaoh’s Magician

The Book of Jasher records Balaam fleeing from the land of Cush to Egypt after Moses conquered the region and captured its capital city. Balaam, who was living there at the time, escapes and returns to Egypt.

“And Balaam the magician, when he saw that the city was taken, he opened the gate and he and his two sons and eight brothers fled and returned to Egypt to Pharaoh king of Egypt. They are the sorcerers and magicians who are mentioned in the book of the law, standing against Moses when the Lord brought the plagues upon Egypt.” (Jasher 73:28-29)     

Later, when Moses and Aaron confront Pharaoh, Jasher identifies the otherwise unnamed magicians of Exodus as Balaam and his household: 

“And when they had gone Pharaoh sent for Balaam the magician and to Jannes and Jambres his sons, and to all the magicians and conjurors and counsellors which belonged to the king, and they all came and sat before the king. And the king told them all the words which Moses and his brother Aaron had spoken to him, and the magicians said to the king, But how came the men to thee, on account of the lions which were confined at the gate? And the king said, Because they lifted up their rod against the lions and loosed them, and came to me, and the lions also rejoiced at them as a dog rejoices to meet his master. And Balaam the son of Beor the magician answered the king, saying, These are none else than magicians like ourselves.” (Jasher 79:27-30)

While Jasher is not canonical Scripture, its portrayal of Balaam as a leading magician aligns remarkably well with the biblical data we do have.

From Magician to Prophet

What follows is necessarily speculative, yet it is a reasonable conclusion drawn from the available texts. If Balaam truly served in Pharaoh’s court, then he personally witnessed the plagues, the defeat of Egypt’s gods, and the undeniable supremacy of Yah. This may explain Balaam’s later confession:

“There is no sorcery effective against Ya‛aqoḇ (Jacob), nor any divination against Yisra’ĕl (Israel).” (Numbers 23:23)

Scripture also explicitly contrasts Balaam’s former practices with his later prophetic role:

 “And when Bil‛am (Balaam) saw that it pleased יהוה to bless Yisra’ĕl (Israel), he did not go as at other times, to seek to use sorcery, but he set his face toward the wilderness. And Bil‛am (Balaam) lifted up his eyes and saw Yisra’ĕl (Israel) encamped according to their tribes. And the Spirit of Elohim came upon him.” (Numbers 24:1-2)

During the Exodus, many Egyptians left Egypt after witnessing Yah’s power firsthand:

“And a mixed multitude went up with them also…”(Exodus 12:38)

It is therefore not unreasonable to suggest that Balaam may have been part of this mixed multitude—abandoning his former ways, embracing the Elohim of Israel, and finding favor as a prophet among the nation. 

Returning to Old Ways

Balaam’s true test came when Midian and Moab sought his counsel once more. Though he initially resisted their offers of wealth and honor, his resolve eventually failed. While he refused to curse Israel outright, he instead instructed their enemies on how to cause Israel to curse themselves.

“And the people began to whore with the daughters of Mo’aḇ… and bowed down to their mighty ones.” (Numbers 25:1–3)

“Look, they are the ones who caused the children of Yisra’ĕl (Israel), through the word of Bil‛am (Balaam), to trespass against יהוה…” (Numbers 31:16)

The scheme succeeded—and Balaam paid the ultimate price:

“And they killed Bil‛am (Balaam) son of Be‛or with the sword.” (Numbers 31:8)

Conclusion: The Teaching of Balaam 

The story of Balaam stands as a tragic warning against returning to former sins and placing stumbling blocks before the people of Elohim. Yeshua’s words in Revelation echo this lesson, as do His warnings in the Messianic writings:

“But whoever causes one of these little ones who believe in Me to stumble, it is better for him that a millstone be hung around his neck, and that he be drowned in the depth of the sea.” (Matthew 18:6)

While Yeshua speaks specifically of children, the principle extends to those young in the faith. Balaam’s legacy reminds us that spiritual knowledge and past faithfulness do not exempt one from judgment when leading others astray. 

May we take these lessons to heart: to endure in faith, to resist returning to old ways, and to guard ourselves from becoming stumbling blocks to others.

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Hanukkah: Zeal for The Torah in an Age of Assimilation

 

When most people hear ‘Hanukkah,’ they think of candles, oil, and celebration. But Hanukkah was born in a moment of crisis, when obedience to the Torah became illegal. Hanukkah is not first about light, it’s about loyalty. It asks a dangerous question: What happens when Elohim’s people are pressured to blend in?” The real enemy in the days of the Maccabees wasn’t just the Greek army. It was assimilation—Israelites choosing comfort over covenant, culture over Torah. That’s why Hanukkah still matters. Because we don’t live in a neutral culture either. We live in a world that is constantly trying to influence how we live. 

During that crucial time in Judah, men like Mattathias and Judah Maccabee stepped up, men who refused to negotiate obedience. Their zeal wasn’t reckless. It was covenant faithfulness under pressure. In today’s age, we’re not just remembering what they did. We’re asking whether we would have stood with them, and where assimilation may be challenging our obedience today

The Real Conflict Behind Hanukkah

When we think of Hanukkah, it’s easy to imagine a simple story: Jews versus Greeks. But Scripture and history show us something far more uncomfortable. The real conflict wasn’t only external, it was also internal. It was Torah faithfulness versus assimilation within Judah itself. Assimilation doesn’t mean abandoning faith overnight. It means slowly redefining obedience—treating the Torah as flexible, outdated, or optional. We’re told that lawless men arose from Israel and said, ‘Let us make a covenant with the nations.’ In other words, let’s blend in, so life will be easier.

“In those days there appeared in Israel transgressors of the Torah who seduced many, saying: 'Let us go and make a covenant with the Gentiles all around us; since we separated from them, many evils have come upon us.” (1 Maccabees 1:11)

This wasn’t forced at first. Many people willingly embraced Greek culture—gymnasiums, philosophy, and identity—because it promised acceptance and advancement. 

“Some from among the people promptly went to the king, and he authorized them to introduce the ordinances of the Gentiles. Thereupon, they built a gymnasium in Jerusalem according to the Gentile custom. They disguised their circumcision and abandoned the holy covenant; they allied themselves with the Gentiles and sold themselves to wrongdoing.” (1 Maccabees 1:13-15)

Assimilation always promises peace, but it quietly demands that obedience be surrendered. Once Torah was treated as optional, it didn’t take long before it was treated as offensive—and then criminal. And once assimilation had weakened Israel from within, it became very easy for Antiochus to enforce what many had already chosen.

Antiochus Didn’t Invent Apostasy – He enforced It

“Then the king wrote to his whole kingdom that all should be one people and abandon their particular customs. All the Gentiles conformed to the command of the king, and many Israelites delighted in his religion; they sacrificed to idols and profaned the sabbath.” (1 Maccabees 1:41-43)

It’s essential to understand that Antiochus did not instigate apostasy in Israel. He capitalized on it.  The pressure to abandon Torah didn’t start with a Greek king. It began when Elohim’s own people decided obedience was negotiable. Once a community weakens its commitment from the inside, it becomes easy for outside powers to impose what was once voluntary.

“The king sent letters by messenger to Jerusalem and to the cities of Judah, ordering them to follow customs foreign to their land; to prohibit burnt offerings, sacrifices, and libations in the sanctuary, to profane the sabbaths and feast days, to desecrate the sanctuary and the sacred ministers, to build pagan altars and temples and shrines, to sacrifice swine and unclean animals, to leave their sons uncircumcised, and to defile themselves with every kind of impurity and abomination; so that they might forget the law and change all its ordinances. Whoever refused to act according to the command of the king was to be put to death.” (1 Maccabees 1:44-50)

What was once optional became illegal. That’s the trajectory of assimilation. Assimilation prepares the ground for persecution. Compromise always invites control. When the Torah is treated as cultural instead of covenantal, it loses its protection. What we don’t defend, we eventually lose. And it was at this moment, when obedience was outlawed and compromise normalized, that one man refused to participate.

Mattathias: The Moment Zeal Ignited

“The officers of the king in charge of enforcing the apostasy came to the city of Modein to make them sacrifice. Many of Israel joined them, but Mattathias and his sons drew together. Then the officers of the king addressed Mattathias: “You are a leader, an honorable and great man in this city, supported by sons and kindred. Come now, be the first to obey the king’s command, as all the Gentiles and Judeans and those who are left in Jerusalem have done. Then you and your sons shall be numbered among the King’s Friends, and you and your sons shall be honored with silver and gold and many gifts.” But Mattathias answered in a loud voice: “Although all the Gentiles in the king’s realm obey him, so that they forsake the religion of their ancestors and consent to the king’s orders, yet I and my sons and my kindred will keep to the covenant of our ancestors. Heaven forbid that we should forsake the Torah and the commandments. We will not obey the words of the king by departing from our religion in the slightest degree.” As he finished saying these words, a certain Jew came forward in the sight of all to offer sacrifice on the altar in Modein according to the king’s order. When Mattathias saw him, he was filled with zeal; his heart was moved and his just fury was aroused; he sprang forward and killed him upon the altar. At the same time, he also killed the messenger of the king who was forcing them to sacrifice, and he tore down the altar.” (1 Maccabees 2: 15-25)

Scripture tells us that Mattathias burned with zeal. Not blind rage. Not panic. Zeal, deep covenant loyalty.  When he struck down the man and destroyed the altar, he was not inventing something new. He was walking in the footsteps of Phinehas (Numbers 25), defending the covenant when leadership had failed. Zeal is not an emotional outburst. Zeal is obedience when disobedience becomes normal. In that moment, Mattathias chose faithfulness over safety, covenant over comfort. This single act shattered the illusion that compromise was the only option. It reminded Israel that obedience was still possible. And then Mattathias did something just as important as the act itself: he called others to choose.

“Then Mattathias cried out in the city, “Let everyone who is zealous for the Torah and who stands by the covenant follow me!” (1 Maccabees 2:27)

Every generation hears this call in its own way. Not shouted from a mountain, but often whispered in moments of decision: Follow or blend in. Mattathias would not live long after this moment. But his call created something more than a rebellion; it created a leader.

Judah Maccabee: Faith Expressed Through Action

When Mattathias died, the movement didn’t die with him. It passed to his son, Judah, called ‘The Hammer.’  

“Then his son Judas, who was called Maccabeus, took his place. All his brothers and all who had joined his father supported him, and they gladly carried on Israel’s war.” (1 Maccabees 3:1-2)

Although they were outnumbered, outmatched, and opposed by trained forces with superior weapons. Judah understood something crucial: victory does not come from numbers or strength, but from faithfulness to Yahweh. 

“But when they saw the army coming against them, they said to Judas: “How can we, few as we are, fight such a strong host as this? Besides, we are weak since we have not eaten today.” But Judas said: “Many are easily hemmed in by a few; in the sight of Heaven there is no difference between deliverance by many or by few; for victory in war does not depend upon the size of the army, but on strength that comes from Heaven. With great presumption and lawlessness they come against us to destroy us and our wives and children and to despoil us; but we are fighting for our lives and our Torah. He will crush them before us; so do not fear them.” (1 Maccabees 3:17-22)

Before many battles, Judah prayed, fasted, and reminded the people of the Torah. This wasn’t just for show or strategy alone; it was submission. Judah would go on to reclaim and rededicate the Temple, restoring covenant order. 

A Warning for Every Generation

Hanukkah is not only a story about what happened long ago. It’s a warning written in history.  Every generation believes it can blend in safely—that compromise can be managed, controlled, and limited. But the story of Hanukkah shows us where that path leads. Assimilation doesn’t remain neutral; it always moves the line. Assimilation today doesn’t usually demand idols or pagan altars. It demands something quieter- silence instead of obedience, redefining instead of repentance, and comfort instead of covenant. The greatest threat to the Torah has rarely been persecution. It has almost always been compromise. This isn’t about pointing fingers or drawing lines around others. It’s about asking honest questions of ourselves:

• Where have we learned to explain away commandments?
• Where have we chosen acceptance over obedience?
• Where has blending in felt easier than standing firm?

Hanukkah does not begin and end with a battle or even with a miracle. It starts and ends with a choice. Zeal today does not usually look like open resistance, though it most certainly can. However, it often looks like keeping Shabbat when it costs convenience, teaching the Torah when it costs popularity, and obeying Yah when compromise would be easier. May we be found among those who keep the covenant. May the light of the Torah shine through our faithfulness. And may we have the courage to choose obedience, whatever the cost.

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Are the Danes Descended from the Tribe of Dan?

 

The Danes and the Tribe of Dan: A Lost Connection?

One of the enduring mysteries of biblical history is the fate of the “lost ten tribes of Israel,” who were carried into exile by the Assyrian Empire in 722 BCE. The prophets declared that although Israel would be scattered, they would not be forgotten:

“Yet the number of the children of Yisra’ĕl shall be as the sand of the sea, which is not measured nor counted. And it shall be in the place where it was said to them, ‘You are not My people,’ they shall be called, ‘You are the sons of the living Ěl.’” (Hosea 1:10)

Among these tribes was Dan, whose name means “Judge” in Hebrew. The tribe was associated with justice, judgment, and the scales of law. One of its most famous members was Samson, the mighty deliverer of Israel. But Dan was also unique in another respect: it was a coastal tribe with a strong tradition of seafaring.

“Gil‛aḏ remained beyond the Yardĕn, and why did Dan remain on ships? Ashĕr continued at the seashore, and remained by its landing places.” (Judges 5:17)

This nautical characteristic may provide a key clue to the tribe’s later migrations.

Tribal Traits: The Serpent’s Trail

When Jacob blessed his sons, he spoke of Dan in unusual terms:

“Dan rightly rules his people as one of the tribes of Yisra’ĕl. Dan is a serpent by the way, an adder by the path, that bites the horse’s heels so that its rider falls backward. I have waited for your deliverance, O יהוה!” (Genesis 49:16–18)

Some interpreters see in this imagery the idea of Dan leaving a “trail” wherever they went, much like a serpent leaves its track in the dust. Indeed, throughout Scripture, we see Dan renaming conquered places after their forefather:

“They called the name of the city Dan, after the name of Dan their father, who was born to Yisra’ĕl.” (Judges 18:29; Joshua 19:47)

“They encamped in Qiryath Ye‛arim… therefore they call that place Maḥanĕh Ḏan to this day.” (Judges 18:12)

If this was their habit in the land of Israel, might they not have done the same wherever they traveled in exile? This may explain the curious prevalence of “Dan” in the names of major rivers in Europe: the Danube, Dniester, Dnieper, Don, and Donets.

Dan and the Sea Peoples

Being a seafaring tribe, Dan likely interacted with the Phoenicians, the great maritime traders of the ancient world. Archaeology shows that the Phoenicians ventured as far as the British Isles to obtain tin from Cornwall. Herodotus, the Greek historian, wrote:

“The Cassiterides, from which tin comes to us, lie in the sea beyond the Pillars of Heracles.” (Histories, 3.115)

If the Phoenicians knew the British Isles, could Dan have journeyed with them? Such voyages may explain the echoes of Dan found in Celtic and Scandinavian traditions.

 

The Tuatha Dé Danann

Irish legend tells of the Tuatha Dé Danann, a mysterious people who arrived in Ireland by sea. They brought treasures, advanced knowledge, and the role of law-givers to the early Irish. They were remembered as supernatural culture-bringers.

Some researchers propose that the Tuatha Dé Danann were in fact the Tribe of Dan remembered through myth. The name itself is telling: “Danann” may share the same root as Dan, suggesting “the people of Dan.”

Among their treasures was the Stone of Scone (or Stone of Destiny), later used in the coronation of Scottish and British monarchs. Some even claim it was Jacob’s pillow stone, upon which he dreamed of angels ascending and descending.

"And he came upon a place and stopped over for the night, for the sun had set. And he took one of the stones of that place and put it at his head, and he lay down in that place to sleep. And he dreamed and saw a ladder set up on the earth, and its top reached to the heavens, and saw messengers of Elohim going up and coming down on it." (Genesis 28:11-12)

 

Denmark: The Land of the Danes

The most direct link may be Denmark itself, whose name literally means “the borderland of the Danes.” According to tradition, it was named after a legendary King Dan. The resonance with the biblical tribe of Dan is hard to overlook.

If Dan left their mark on rivers, regions, and legends across Europe, could Denmark represent one of their final destinations?

Conclusion: Scattered Yet Not Lost

The Scriptures remind us that although the tribes were scattered, they would one day be remembered and restored. The possible connection between the Danes of northern Europe and the Tribe of Dan illustrates how prophecy, history, and folklore may intertwine.

Whether through rivers named Dan, Irish legends of the Tuatha Dé Danann, or the very name of Denmark, the serpent’s trail of Dan may still be winding through history — waiting for the day when all Israel is gathered once again.

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Jew and Greek: Rethinking Gentile Identity in the New Testament

 

The traditional interpretation promoted by seminaries regarding the use of the term “Greek” in the Brit Chadashah (New Testament) suggests it is a euphemism for gentiles, rather than a reference to biological Greeks. However, this understanding warrants reconsideration. If the term “Greek” in the Messianic and Apostolic writings actually refers to Greeks themselves, rather than all non-Hebrew peoples, it could significantly alter our comprehension of historical events and the perspectives of the scriptural authors. Such a paradigm shift might explain why Paul traveled extensively to Greek city-states, why references to Greeks are prevalent in the texts, and why the earliest copies of the New Testament are written in Greek. Historically, Jews and Greeks have shared a long and complex relationship. Judah was under Greek rule following Alexander the Great’s conquest in 332 BCE, remaining so until the Maccabean rebellion in 167 BCE. This period was marked by centuries of coexistence and cultural exchange, reminiscent of the interactions between the Hebrews and the Egyptians thousands of years earlier. It is plausible that some Greeks, like some Egyptians who left with the Hebrews during the Exodus, abandoned pagan practices and aligned themselves with the true Elohim. Nonetheless, they may have faced discrimination from Jews who harbored resentment for the Greek oppressions during the reign of Antiochus Epiphanes. To explore this perspective further, we will examine the words translated as “Greek” or “Gentile” in the New Testament and analyze the historical relationship between Greeks and Jews from Alexander’s reign until the time of Yeshua Messiah.

The Words Behind Greek and Gentile

The authors of the Messianic writings demonstrate careful word usage, distinguishing between references to Gentiles in general and Greeks specifically. In all instances, the term Gentile, translated from the Greek ethnos, refers to any non-Hebrew individual as seen in these few examples.

“And you shall be brought before governors and sovereigns for My sake, as a witness to them and to the nations.” (Matthew 10:18)

“And the nations shall trust in His Name.” (Matthew 12:21)

“See, we are going up to Yerushalayim (Jerusalem), and the Son of Adam shall be delivered to the chief priests and to the scribes, and they shall condemn Him to death and shall deliver Him to the nations.” (Mark 10:33)

“A light for the unveiling of the nations, and the esteem of Your people Yisra’ĕl (Israel).” (Luke 2:32)

“But the Master said to him, “Go, for he is a chosen vessel of Mine to bear My Name before nations, sovereigns, and the children of Yisra’ĕl (Israel).” (Acts 9:15)

Throughout Paul’s writings, the term used to refer to Gentiles is ethnos. While the Greek term Hellen is occasionally translated as "gentile" or "nations," this translation is more precise when compared to ethnos. Specifically, Hellen denotes the Greeks.

“The Yehudim, therefore, said to themselves, “Where is He about to go that we shall not find Him? Is He about to go to the Dispersion among the Greeks, and to teach the Greeks?” (John 7:35)

“What then? Are we better than they? Not at all, for we have previously accused both Yehudim (Jews) and Greeks that they are all under sin.” (Romans 3:9)

“Cause no stumbling, either to the Yehudim (Jews) or to the Greeks or to the assembly of Elohim.” (1 Corinthians 10:32)

“For indeed by one Spirit we were all immersed into one body, whether Yehudim(Jews) or Greeks, whether slaves or free, and we were all made to drink into one Spirit.” (1 Corinthians 12:13)

While the mistranslation of Hellen may seem minor, it highlights the significance of precisely identifying the referenced ethnicity when explicitly mentioned by the authors. If John or Paul had been referring to the Gentiles broadly, they would have used ethnos. Instead, they specifically pointed to the Greeks with Hellen. Here are several examples where the authors of the Messianic writings specifically refer to Greeks (Hellen), rather than the broader Gentile population.

“Now the woman was a Greek, a Syro-Phoenician by birth, and she kept asking Him to cast the demon out of her daughter.” (Mark 7:26)

“And he came to Derbe and Lustra. And see, a certain taught one was there, named Timotiyos (Timothy), the son of a certain Yehudi(Jew) woman who believed – but his father was Greek.” (Acts:16:1)

“There is not Yehudi(Jew) nor Greek, there is not slave nor free, there is not male and female, for you are all one in Messiah יהושע.” (Galatians 3:38)

Galatians 3:28 is sometimes translated as referring to Gentiles. While this mistranslation may seem insignificant, it raises questions about the translators' choices. Specifically, one might wonder why they used the term Gentile in some instances and Greek in others, given that the Greek text clearly distinguishes between references to a Greek (Hellen) individual and the entire Gentile (ethnos) population.

This section highlighted the authors' clear distinction between Greeks and Gentiles, emphasizing their precise choice of terminology. Before exploring the reasons behind the specific mention of Greeks, it is essential to consider Alexander the Great and his conquest of Judah, which provides important historical context.

Alexander the Great

Prior to his campaign against the Persians, Alexander the Great engaged briefly with the Kingdom of Judah, an interaction that would have enduring implications for the Jewish people and the broader people of Israel. His initial approach was to conquer Jerusalem and its inhabitants, as he had with other territories, but divine intervention altered his plans.

“Now Alexander, when he had taken Gaza, made haste to go up to Jerusalem; and Jaddua the high priest, when he heard that, was in an agony, and under terror, as not knowing how he should meet the Macedonians, since the king was displeased at his foregoing disobedience. He therefore ordained that the people should make supplications, and should join with him in offering sacrifice to God, whom he besought to protect that nation, and to deliver them from the perils that were coming upon them; whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest should appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. Upon which, when he rose from his sleep, he greatly rejoiced, and declared to all the warning he had received from God. According to which dream he acted entirely, and so waited for the coming of the king.” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1017). Titan Read. Kindle Edition.)

“Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the high priest in purple and scarlet clothing, with his mitre on his head, having the golden plate whereon the name of God was engraved, he approached by himself, and adored that name, and first saluted the high priest.” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1018). Titan Read. Kindle Edition.)

“However, Parmenio alone went up to him, and asked him how it came to pass that, when all others adored him, he should adore the high priest of the Jews? To whom he replied, “I did not adore him, but that God who hath honored him with his high priesthood; for I saw this very person in a dream, in this very habit, when I was at Dios in Macedonia, who, when I was considering with myself how I might obtain the dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me the dominion over the Persians; whence it is that, having seen no other in that habit, and now seeing this person in it, and remembering that vision, and the exhortation which I had in my dream, I believe that I bring this army under the Divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind.”” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1018). Titan Read. Kindle Edition.)

Elohim conveyed a vision to Alexander the Great, depicting Jaddua, the high priest of Jerusalem at the time. In this dream, Alexander envisioned himself conquering the Persians. Experiencing the revelation profoundly impressed him, leading to a gesture of respect he had not previously shown to anyone—saluting or bowing before Jaddua. It is important to note that Alexander’s admiration was directed not solely toward Jaddua but toward the divine power he believed appointed him, as Alexander himself stated. Even going so far as to offer appropriate sacrifices to Elohim. 

“And when he went up into the temple, he offered sacrifice to God, according to the high priest’s direction.” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1018). Titan Read. Kindle Edition.)

Alexander was also shown a prophecy in the Book of Daniel that describes the rise and fall of several empires. This includes the third kingdom, Greece, represented by bronze (Daniel 2:39), the four-headed winged leopard (Daniel 7:6), and the goat that becomes great but has its horn broken into four pieces, symbolizing the Hellenistic Kingdoms (Daniel 8:3-8).

“And when the Book of Daniel was showed him 23 wherein Daniel declared that one of the Greeks should destroy the empire of the Persians, he supposed that himself was the person intended.” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1019). Titan Read. Kindle Edition.)

Following Alexander’s stay in Judah, he permitted the Jews to join his army while respecting their ancient traditions, fostering greater cultural exchange between the two nations. By granting the Jews the right to follow Yah and uphold His Torah, he established a bond rooted in shared values and mutual respect. This alliance not only strengthened their collective efforts during his conquests but also laid the groundwork for enduring cultural and spiritual connections that would influence future generations.

“The next day he called them to him, and bid them ask what favors they pleased of him; whereupon the high priest desired that they might enjoy the laws of their forefathers, and might pay no tribute on the seventh year. He granted all they desired. And when they entreated him that he would permit the Jews in Babylon and Media to enjoy their own laws also, he willingly promised to do hereafter what they desired. And when he said to the multitude, that if any of them would enlist themselves in his army, on this condition, that they should continue under the laws of their forefathers, and live according to them, he was willing to take them with him, many were ready to accompany him in his wars.” (Josephus, Flavius. The Works of Flavius Josephus: Complete and Unabridged (p. 1019). Titan Read. Kindle Edition.)

From Alexander to the Maccabees

Throughout history, the interactions between Judah and Greece have been marked by periods of coexistence and conflict, shaping the course of their histories. Alexander the Great's conquest of Judah in 332 BCE and the subsequent rule of Antiochus Epiphanes over the region from 175-164 BCE exemplify this complex relationship. For over a century, Jews and Greeks shared lives—working, fighting, and intermarrying—mirroring the earlier bonds between Israel and Egypt from Joseph's era to the time of a forgetful pharaoh (Exodus 1:8). However, this peaceful coexistence gradually deteriorated, culminating in the rise of a new ruler whose malevolence echoed the ancient pharaohs' cruelty.

“Alexander had reigned twelve years when he died. So his officers took over his kingdom, each in his own territory, and after his death they all put on crowns, and so did their sons after them for many years, multiplying evils on the earth. There sprang from these a sinful offshoot, Antiochus Epiphanes, son of King Antiochus, once a hostage at Rome. He became king in the one hundred and thirty-seventh year of the kingdom of the Greeks.” (1 Maccabees 1:7-10)

While I have previously detailed the events of the Maccabean rebellion in "The Story of Hanukkah" and "Remembering Hanukkah," it is important to note that during this period, Greek culture gained prominence among the Jews. This shift led to a growing disregard for the Torah and was accompanied by harsh suppression, reflecting the complex historical context of the time.

The conflict between the two sides was intense and brutal, marked by violence and a lack of compassion. The Greeks committed atrocities, including killing women, children, and the elderly, and sought to eradicate the Torah from the land. Their transgressions against former allies and neighbors were severe, and their treatment of the Jews was particularly cruel. Despite these hardships and the opposition of a wicked king, the Jews ultimately triumphed over the Greeks and restored the land to Yah.

From the Maccabean Rebellion to Yeshua

The Maccabean rebellion took place from 167-160 BCE, and most scholars place Yeshua’s birth around 8 BCE and 4 BCE. Another hundred years plus between Greek and Jew, making the total from Alexander to Yeshua 324 years. Over three centuries of two cultures mixing, fighting, and living together. Such time and history bring into focus why the Greeks were mentioned so much in the Messianic/Apostolic writings. The Greeks were not merely some other Gentile nation; there was an intermingling and conversion (on both sides) that is only comparable to the Northern Kingdom of Israel being dispersed to the nations, and later Judah by the Romans.

It is noteworthy that the earliest copies of the New Testament are written in Greek, that many of Paul’s journeys took him to Greek city-states, and he had prominent Greek followers. Additionally, a significant population of Hellenists, or Greek-speaking Jews, existed—those who assimilated into Greek society and culture. Throughout history, there has been tension between those who remained faithful to the traditional path and those who diverged from it, despite efforts at teshuva, or repentance, over the years. It is important to acknowledge that historical records may identify all Hellenists as Greek-speaking Jews; however, it remains uncertain whether Greek converts were also included under the Hellenist designation.  As seen in Act 6.

“And in those days, when the taught ones were increasing, there arose a grumbling against the Hebrews by the Hellenists, because their widows were overlooked in the daily serving.” (Acts 6:1)

This passage indicates that the Hellenists participated in Sabbath services but continued to face neglect. Consequently, the faith leaders devised a solution to address this issue.

“Therefore, brothers, seek out from among you seven men who are known to be filled with the Set-apart Spirit and wisdom, whom we shall appoint for this duty, “but we shall give ourselves continually to prayer and to serving the Word. And the word pleased the entire group. And they chose Stephanos, a man filled with belief and the Set-apart Spirit, and Philip, and Prochoros, and Nikanor, and Timon, and Parmenas, and Nikolaos, a convert from Antioch, whom they set before the emissaries. And when they had prayed, they laid hands on them.” (Acts 6:3-6)

If the names of the emissaries are indicative, it appears that all of them were Greek. What might be the reason for sending Greeks, of the flesh, to witness in the synagogues where Hellenists were being mistreated? It could be to demonstrate that Elohim accepts all who come to Him and enter into a covenant. This was particularly evident through the power of the Spirit that Stephanos possessed.

“And Stephanos, filled with belief and power, did great wonders and signs among the people.” (Acts 6:8)

Although many individuals were persuaded and gained proper understanding through the efforts of the emissaries, there remained a significant portion of the population who opposed these teachings. They argued that the Hebrew Greeks criticized Moses and Elohim, further highlighting the deep-seated remorse the Jews felt towards the Hellenists.

“But some of those of the so-called Congregation of the Freedmen (Cyrenians, Alexandrians, and those from Kilikia and Asia), rose up, disputing with Stephanos, but they were unable to resist the wisdom and the Spirit by which he spoke. Then they instigated men to say, “We have heard him speak blasphemous words against Mosheh and Elohim.” (Acts 6:9-11)

Stephanos was subsequently brought before the High Priest for trial, during which he provided a precise account of the scriptures from Abraham to Moses. He concluded his discourse with truthful words that profoundly addressed the core issue.

“Which of the prophets did your fathers not persecute? And they killed those who before announced the coming of the Righteous One, of whom you now have become the betrayers and murderers, who received the Torah as it was ordained by messengers, but did not watch over it.” (Acts 6:52-52)

The Jewish community, which had taken pride in their distinct identity and resisted assimilation into other nations—a stance rooted in their ancestors' efforts during the Maccabean Rebellion—became enraged upon encountering this Hebrew Greek pointing out their shortcomings. This reaction was not due to rudeness on Stephanos's part; rather, it reflected a historical pattern of harlotry within Judah. In his era, the Jews of the Talmud appeared more like the Antiochus Greeks, than the Maccabees who fought for their independence.

Conclusion

This ultimately resulted in Stephano’s death, exemplifying the tensions faced by early followers of Yeshua in reconciling the cultural and religious differences between converted Greeks (both Hellen and Hellenists) and those of Abrahamic descent. Consequently, after Yeshua’s ascension, his disciples endeavored to transcend these divisions, seeking to heal historical wounds and foster unity. Their primary focus was on tending to their immediate community, which was essential before they could effectively reach out to the broader lost sheep of the House of Israel, emphasizing the importance of internal cohesion as a foundation for external outreach.

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Caleb in the Bible: Faithful Spy, Giant Slayer, and Grafted Warrior of Judah

 

Born a Canaanite

Caleb is referred to as “the son of Yephunneh the Kenizzite,”

“Except Kalĕḇ son of Yephunneh, the Qenizzite, and Yehoshua (Joshua) son of Nun, for they have followed יהוה completely.” (Numbers 32:12)

“Then the children of Judah came near to Joshua in Gilgal. Caleb the son of Jephunneh the Kenizzite said to him, “You know the thing that YHWH spoke to Moses the man of Elohim concerning me and concerning you in Kadesh Barnea.” (Joshua 14:6)

Which clues us in to his non-Israelite origin. The Kenizzites were a Canaanite tribe mentioned as early as Genesis 15:19, part of the people who lived in the land YHWH promised to give to Abraham’s descendants

“In that day Yah made a covenant with Abram, saying, “I have given this land to your offspring, from the river of Egypt to the great river, the river Euphrates: the land of the Kenites, the Kenizzites, the Kadmonites…” (Genesis 15:19)

Despite his foreign lineage, Caleb was grafted into Israel, specifically into the tribe of Judah. This shows us that YHWH's covenant is not about bloodline alone, but about faith and obedience.

“Of the tribe of Judah, Caleb the son of Jephunneh.” (Numbers 13:6)

Caleb’s inclusion reflects the principle Paul later wrote about in Romans 11, where Gentiles (Nations) are "grafted in" among the natural branches of Israel. Caleb's story is an early and powerful example of this truth in action.

“If the first fruit is set-apart, so is the lump. If the root is holy, so are the branches. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the root and of the richness of the olive tree, don’t boast over the branches. But if you boast, remember that it is not you who support the root, but the root supports you.” (Romans 11:16-18)

Faithful Among the Fearful

When Mosheh sent twelve spies to scout out the land of Kenaʿan (Canaan), ten returned with a report that sowed fear into the hearts of the people. They saw the giants, the fortified cities, and the armies—and they faltered. But Kalĕḇ stood apart.

“They reported to him, and said, “We went to the land where you sent us. And truly, it flows with milk and honey, and this is its fruit. But the people who dwell in the land are strong, and the cities are walled, very great. And we saw the descendants of Anaq there too…..But the men who had gone up with him said, “We are not able to go up against the people, for they are stronger than we. And they gave the children of Yisra’ĕl (Israel) an evil report of the land which they had spied out, saying, “The land through which we have gone as spies is a land eating up its inhabitants, and all the people whom we saw in it are men of great size. And we saw there the Nephilim, sons of Anaq, of the Nephilim. And we were like grasshoppers in our own eyes, and so we were in their eyes.” (Numbers 13:27-28, 31-33)

In Numbers 13:30, we read his bold declaration:

“And Kalĕb silenced the people before Mosheh, and said, “Let us go up at once and take possession, for we are certainly able to overcome it.” (Numbers 13:30)

Caleb didn’t deny the challenges, but he knew the power of YHWH. His confidence wasn't in military strength but in the promises of Elohim. Alongside Yehoshua (Joshua), he tried to rally the people to trust in YHWH’s word. Sadly, the congregation refused, and because of their unbelief, that entire generation (20 years old and up) was sentenced to die in the wilderness.

“And יהוה said, “I shall forgive, according to your word, but truly, as I live and all the earth is filled with the esteem of יהוה, for none of these men who have seen My esteem and the signs which I did in Mitsrayim (Egypt) and in the wilderness, and have tried Me now these ten times, and have disobeyed My voice, shall see the land of which I swore to their fathers, nor any of those who scorned Me see it.” (Numbers 14:20-23)

Yet Caleb and Joshua were granted the honor of entering the land. Why? Because, as it’s repeated several times in Scripture, Caleb “wholly followed YHWH”. His faith was different. Complete. Undivided. And YHWH noticed.

“But My servant Kalĕḇ, because he has a different spirit in him and has followed Me completely, I shall bring into the land where he went, and his seed shall inherit it.” (Numbers 14:24)

“Of those men who went to spy out the land, only Yehoshua (Joshua) son of Nun, and Kalĕḇ son of Yephunneh remained alive.” (Numbers 14:38)

The Giant Slayer of Hebron

Forty-five years later, Caleb finally had his chance to claim the land. At eighty-five years old, he came before Joshua to request his inheritance—the mountain of Hebron, a region still populated by the Anakim, the giants who had once caused Israel to tremble.

In Joshua 14:12, Caleb said:

“And now, give me this mountain of which יהוה spoke in that day, for you heard in that day how the Anaqim were there, and that the cities were great and walled. If יהוה is with me, then I shall dispossess them, as יהוה said.” Yehoshua then blessed him, and gave Ḥeḇron to Kalĕḇ son of Yephunneh as an inheritance. So Ḥeḇron became the inheritance of Kalĕḇ son of Yephunneh the Qenizzite to this day, because he followed יהוה Elohim of Yisra’ĕl (Israel) completely.” (Joshua 14:12-14)

He didn’t seek the easy land. He didn’t ask for rest. He wanted the stronghold of the giants, the very ones others feared to face. And with the same fire he had as a young man, he rose to the challenge.

“And to Kalĕb son of Yephunneh he gave a portion in the midst of the children of Yehuḏah, according to the mouth of יהוה to Yehoshua: Qiryath Arba, that is Ḥeḇron – Arba was the father of Anaq. And Kalĕb drove out the three sons of Anaq from there: Shĕshai, and Aḥiman, and Talmai, the children of Anaq.” (Joshua 15:13-14)

Caleb took Hebron, defeating the Anakim. He didn’t just believe in YHWH’s promise but acted boldly on it. He became a literal giant slayer, and once he rooted out the lesser Nephilim (Attack on Nephilim), the land could finally rest.

“…And the land had rest from fighting.” (Joshua 14:15)

Strength in Old Age

At 85, Caleb wasn’t slowing down, he was charging up mountains to face giants. In his own words,

“And now, see, יהוה has kept me alive, as He said, these forty-five years since יהוה spoke this word to Mosheh while Yisra’ĕl (Israel) walked in the wilderness. And now, see, I am eighty-five years old today. “Yet I am still as strong today as I was on the day that Mosheh sent me. As my strength was then, so my strength is now, for battle, and for going out and for coming in.” (Joshua 14: 10-11)

Caleb is proof that faith keeps you alive, not just spiritually, but physically. His strength wasn’t just natural; it was the fruit of trusting YHWH fully for decades. He didn’t let age define his purpose. He remained a warrior in both body and spirit.

His enduring vigor reminds us of Isaiah 40:29-31:

“He gives power to the faint, and to those who have no might He increases strength. Even youths shall faint and be weary, and young men stumble and fall, but those who wait on יהוה renew their strength, they raise up the wing like eagles, they run and are not weary, they walk and do not faint.” (Isaiah 40:29-31)

Caleb lived that out.

4 Spiritual Lessons from Kalĕb’s Life

Caleb’s story isn’t just history, it’s a spiritual blueprint. His life teaches us deep truths about identity, faith, endurance, and the heart YHWH desires.

1. Grafted In by Faith, Not by Blood

Though Caleb was a Kenizzite by birth, he was counted among the tribe of Yehudah (Judah). This reminds us that belonging to the people of YHWH isn’t about physical lineage but spiritual faithfulness. He was grafted in because he chose to serve YHWH with all his heart, wholeheartedly.

2. Courage Rooted in Conviction

Caleb wasn’t fearless because he was naïve; he had seen the same giants and obstacles as everyone else. But his conviction that YHWH would keep His promises gave him courage. In a world filled with fear and compromise, we are called to be like Caleb, bold, grounded, and trusting in YHWH’s word above all.

3. Wholehearted Devotion

The phrase used repeatedly to describe Caleb is that he “wholly followed YHWH.” He didn’t serve halfway. He didn’t blend obedience with doubt. His loyalty was complete. That kind of devotion sets a person apart and brings favor, even when surrounded by rebellion.

4. Enduring Strength Comes from Faith

Caleb’s physical strength in old age was the result of his spiritual strength over the years. He never let go of the promise. His body stayed strong because his spirit stayed faithful. It’s a powerful reminder that trusting YHWH renews us daily—body, mind, and soul.

Conclusion: A Timeless Role Model

Caleb’s story may span only a few chapters, but his impact echoes through generations. He was a Canaanite who became part of Israel. A spy who spoke the truth when others cowered. A warrior who faced giants when others fled. An old man who climbed mountains and claimed victories when others would’ve rested.

In every stage of life, Caleb modeled what it means to be fully devoted to YHWH. His legacy calls us to follow with the same passion, regardless of where we come from, what giants stand in our way, or how old we are. Like Caleb, we too can say,

“Yet I am as strong this day... Now therefore give me this mountain.”

May we all have a Caleb spirit—faithful, fearless, and wholly devoted to YHWH.

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The Sign of Jonah: A Deeper Understanding

 

The story of Jonah and the whale is one of the most iconic narratives in the Bible, often shared with both children and adults. Many of us are acquainted with the account: Jonah, a prophet, disobeys Elohim's command to go to Nineveh, is swallowed by a giant fish, and spends three days and three nights in its belly before being vomited out alive. However, what if there’s more to this story? What if Jonah's time in the belly of the fish wasn’t spent alive, but rather, as a dead man? This perspective could bring new insight into the comparison Yeshua makes in Matthew 12:38-41, offering a profound connection between Jonah's experience and Yeshua's own death and resurrection.

The Sign of Jonah: Yeshua's Prophecy

“Then certain of the scribes and Pharisees answered, “Rabbi, we want to see a sign from you.” But he answered them, “An evil and adulterous generation seeks after a sign, but no sign will be given to it but the sign of Jonah the prophet. For as Jonah was three days and three nights in the belly of the huge fish, so will the Son of Man be three days and three nights in the heart of the earth. The men of Nineveh will stand up in the judgment with this generation and will condemn it, for they repented at the proclaiming of Jonah; and behold, someone greater than Jonah is here.” (Matthew 12:38-41)

When the scribes and Pharisees asked Yeshua for a sign to prove His divine authority, Yeshua responds by referring to "the sign of Jonah," stating, "For as Jonah was three days and three nights in the belly of the huge fish, so will the Son of Man be three days and three nights in the heart of the earth." Yeshua's reference to the "heart of the earth" is widely understood as a reference to Sheol, the abode of the dead. This implies that, like Yeshua, Jonah may have experienced death during his time in the fish, only to be resurrected by Elohim.

Jonah's Journey: Death and Resurrection

The Book of Jonah provides clues that support the notion of Jonah’s death and subsequent resurrection. Jonah 1:17 tells us that Yah prepared a huge fish to swallow Jonah, and that Jonah was in the belly of the fish for three days and three nights.

“Yah prepared a huge fish to swallow up Jonah, and Jonah was in the belly of the fish three days and three nights.” (Jonah 1:17)

However, Jonah's prayer in chapter 2 offers a deeper insight into his experience. Jonah describes his descent into the depths, surrounded by water and seaweed, barred in by the earth, and finally, crying out from the "belly of Sheol." This language suggests that Jonah wasn't just alive and praying in the fish's belly but had actually died and was in Sheol, the realm of the dead.

“Then Jonah prayed to Yah, his Elohim, out of the fish’s belly. He said, “I called because of my affliction to Yah. He answered me. Out of the belly of Sheol I cried. You heard my voice. For you threw me into the depths, in the heart of the seas. The flood was all around me. All your waves and your billows passed over me. I said, ‘I have been banished from your sight; yet I will look again toward your holy temple.’ The waters surrounded me, even to the soul. The deep was around me. The weeds were wrapped around my head. I went down to the bottoms of the mountains. The earth barred me in forever; yet you have brought my life up from the pit, Yah my Elohim. “When my soul fainted within me, I remembered Yah. My prayer came in to you, into your holy temple. Those who regard vain idols forsake their own mercy. But I will sacrifice to you with the voice of thanksgiving. I will pay that which I have vowed. Salvation belongs to Yah.” Then Yah spoke to the fish, and it vomited out Jonah on the dry land.” (Jonah 2:1-10)

The prayer itself is written in past tense, indicating that Jonah’s cry from Sheol occurred after his death. Jonah describes being cast into the deep, his life ebbing away, and then being brought back to life by Yah. It is only after this resurrection that Jonah prays to Elohim, recognizing his deliverance from Sheol and offering thanksgiving. The time gap between Jonah 1:17 and the beginning of his prayer in Jonah 2:1 seems to correspond with the three days and nights Jonah spends in Sheol, paralleling Yeshua's own time in the grave.

The Sign of Jonah: A Prophetic Parallel

Understanding Jonah's ordeal as one of death and resurrection brings insightful depth to Yeshua’s words in Matthew 12. The parallels between Jonah and Yeshua become clear:

• Both Were Dead for Three Days and Nights: Jonah's experience in the fish and Yeshua’s time in the tomb both lasted for three days and nights.
• Both Went to Sheol: Jonah describes his soul crying out from Sheol, and Yeshua descended to the heart of the earth, often interpreted as His descent into Sheol.
• Both Had Their Bodies Preserved: Jonah’s body was preserved within the fish, while Yeshua’s body lay in the tomb.
• Both Were Resurrected: Jonah was brought back to life and vomited onto dry land, and Yeshua was resurrected from the dead.

Conclusion: Power Over Death

The story of Jonah is more than just a tale of disobedience and redemption; it is a foreshadowing of Yeshua’s own death and resurrection. By re-examining the details of Jonah’s experience, we gain a greater understanding of the sign that Yeshua pointed to—the sign of Jonah. This sign serves as a staunch reminder of the transformative power of resurrection, both for Jonah, who was brought back from Sheol, and for the whole House of Israel through Yeshua’s victory over death. The sign of Jonah is a testament to Elohim’s power to bring life from death, a theme that resonates through the ages and continues to offer hope to us all.

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Spiritual Transformation: Moses, Pharaoh, and the Journey to Yeshua

 

All of us who come to know Yah, His son, and His Torah, undergo a profound awakening. We transition from living in the realm of spiritual slumber, marching to the beat of Satan's drum. Engaging in self-indulgence and adhering to human doctrines as if they were teachings from El Shaddai. Eventually, our tranquility is disrupted, and we awaken from the illusion to perceive the false reality of the world we were brought up in. We willingly exchange our comfortable existence, embraced by the world, to be transformed into the likeness of Yeshua Messiah. This awakening finds a powerful parallel in the life of Moses, a man raised as an Egyptian in Pharaoh's household. Initially surrounded by the luxuries of royalty, he later opened his eyes and inclined his heart to heed the voice of Elohim.     

“And in those days it came to be, when Mosheh (Moses) was grown, that he went out to his brothers and looked at their burdens. And he saw a Mitsrian (Egyptian) striking a Hebrew, one of his brothers.” (Exodus 2:11)

While information about the early life of Moses remains limited, it is presumed that, having been raised in Pharaoh's household, he identified himself as an Egyptian. Growing through childhood and adolescence immersed in Egyptian life, adhering to their customs and practices, a transformative moment occurs for Moses. His perception shifts, and he becomes aware of the true identity of his brethren. For the first time, he acknowledges the hardships his brothers endure.

Similarly, our upbringing can shape our perspectives. Some of us may have been nurtured to reject the Torah and those who follow its ways. This holds true for many emerging from Christianity, including myself, or any other faith that contradicts the Father's word. Elohim stirs something within us, opening our eyes to the lies and deception masked as truth. At this juncture, we face a crucial decision: do we close our eyes, harden our hearts, and delve deeper into the doctrines ingrained during our upbringing? Or, do we take a stand and resist the adversary? 

“So, he turned this way and that way, and when he saw no one, he struck the Mitsrian (Egyptian) and hid him in the sand. (Exodus 2:11-12)

The act of Moses killing the Egyptian and burying him in the sand goes beyond a mere physical deed; it holds profound spiritual significance. It symbolizes Moses slaying his inner Egyptian, shedding the identity of the old self he once was. This moment marks the pinnacle of his choice to turn away from Satan's kingdom and embark on the path of teshuva (repentance).

“Knowing this, that our old man was impaled with Him, so that the body of sin might be rendered powerless, to serve sin no longer.” (Romans 6:6)

“That you put off – with regard to your former behavior – the old man, being corrupted according to the desires of the deceit, and to be renewed in the spirit of your mind, and that you put on the renewed man which was created according to Elohim, in righteousness and set-apartness of the truth.” (Ephesians 4:22-24)

Similar to Moses, we must slay our inner self, fashioned in the image of various sins. This act is crucial for liberating ourselves from the shackles of unrighteousness and breaking free from the dominion of the metaphorical Pharaoh. Through this process, we attain the freedom to openly worship El Shaddai with completeness and truth. While surrendering the title of being a son of the earthly Pharaoh in this world, we gain access to a superior kingdom if we endure until the end.

“And Pharaoh heard of this matter, and he sought to kill Mosheh. But Mosheh fled from the face of Pharaoh and dwelt in the land of Miḏyan. And he sat down by a well.” (Exodus 2:15)

Pharaoh serves as an analogy for Hasatan, and Egypt symbolizes Hasatan's kingdom. When Hasatan discovers that we have liberated ourselves from his dominion, having overcome our former selves, he then seeks to destroy us. It's important to grasp that Hasatan is unconcerned about those already under his influence; they are already captive to his power and illusions. His true apprehension lies with those who resist his rule and pursue Yeshua in loving obedience to the Father.

“And the dragon was enraged with the woman, and he went to fight with the remnant of her seed, those guarding the commands of Elohim and possessing the witness of יהושע (Yeshua) Messiah.” (Revelations 12:17)

Take note of the conclusion of Exodus 2:15, where, following his escape from Pharaoh, Moses discovers solace at a well. This holds profound spiritual significance, as the well serves as a representation of the Messiah, symbolizing how we find peace and restoration from the well of Yeshua Messiah.

“And Ya‛aqoḇ’s (Jacob’s) fountain was there. So יהושע (Yeshua), being wearied from the journey, was sitting thus at the fountain. It was about the sixth hour.” (John 4:6)

“Yeshua answered and said to her, “Everyone drinking of this water shall thirst again, but whoever drinks of the water I give him shall certainly never thirst. And the water that I give him shall become in him a fountain of water springing up into everlasting life.” (John 4:13-14)

All of us who have undergone a crossing-over experience (Hebrew) share a profound awakening, reminiscent of Moses thousands of years ago beneath the Egyptian sun. In a land much like our own, wholly devoted to false gods and the empty philosophies of men, where the truth was suppressed, and those of Elohim were ensnared in a system governed by fallen angels and demons. Reflecting on Moses's physical departure from Egypt reveals the spiritual battle that unfolded. This struggle against sin, this journey out of Egypt, is one in which we all partake. Let us remain diligent in testing all things.

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Was the Serpent Really Satan? Unpacking the Biblical Evidence

“And the naḥash was more crafty than all the lives of the field which יהוה Elohim had made, and he said to the woman, “Is it true that Elohim has said, ‘Do not eat of every tree of the garden’?” (Genesis 3:1)

In Genesis 3:1, we read about the Nahash, who was craftier than all the creatures of the field created by Elohim. He is also known as the serpent who deceived Eve into eating from the Tree of Knowledge. But was the Nahash just a mere snake or something else entirely?

The Hebrew word used for Nahash can be translated as serpent, snake, image (of serpent), or fleeing serpent (mythological/ or perhaps more than myth). In Numbers 21:6 and Deuteronomy 8:15, we see the same word translated as fiery serpents, which were sent by Yahweh to punish the Israelites for their rebellion.

“And יהוה sent fiery serpents among the people, and they bit the people. And many of the people of Yisra’ĕl died.” (Numbers 21:6)

“Who led you through that great and awesome wilderness – fiery serpents and scorpions and thirst – where there was no water, who brought water for you out of the flinty rock, (Deuteronomy 8:15)

In Isaiah 27:1, Nahash is also used to describe Leviathan, a creature far superior in terms of size and ability to the average snake. Here, Leviathan is referred to as a fleeing serpent (nahash).

“In that day יהוה with His severe sword, great and strong, punishes Liwiathan the fleeing serpent, Liwiathan that twisted serpent. And He shall kill the monster that is in the sea.” (Isaiah 27:1)

Interestingly, the root word for Nahash, nâchash, naw-khash', means to practice divination, observe signs, learn by experience, practice fortunetelling, whisper a spell, or take as an omen. It implies that Nahash is associated with supernatural abilities and may not be just an ordinary creature.

In 1 Samuel 15:23, rebellion is compared to the sin of divination, which is rooted in Nahash, which also means serpent. This suggests that Nahash has a deeper spiritual connotation beyond its physical meaning.

“For rebellion is as the sin of divination, and stubbornness is as wickedness and idolatry. Because you have rejected the word of יהוה, He also does reject you as sovereign.” (1 Samuel 15:23)

In the book of Revelation, Satan is referred to as the dragon, the serpent of old, who deceived or enchanted Eve in the Garden of Eden. This means that Nahash, the serpent who deceived Eve, was Satan in disguise. 

“And there came to be fighting in the heaven: Miḵa’ĕl and his messengers fought against the dragon. And the dragon and his messengers fought, but they were not strong enough, nor was a place found for them in the heaven any longer. And the great dragon was thrown out, that serpent of old, called the Devil and Satan, who leads all the world astray. He was thrown to the earth, and his messengers were thrown out with him.” (Revelation 12:7-9)

“And I saw a messenger coming down from the heaven, having the key to the pit of the deep and a great chain in his hand. And he seized the dragon, the serpent of old, who is the Devil and Satan, and bound him for a thousand years,” (Revelation 20:1-2)

Hasatan is still able to go to Heaven, as seen in the aforementioned verses and in Job 1:6, where he presented himself before Yah alongside the sons of Elohim. The significance here, is that contrary to popular belief, Satan has not been exiled from heaven doomed to never return, but still has the ability to walk in the Set-apart land of Yah’s domain.

“And the day came to be that the sons of Elohim came to present themselves before יהוה, and Satan also came among them.” (Job 1:6)

The fiery serpents mentioned in Numbers and Deuteronomy are also described as Saraph, which means serpent, fiery serpent, poisonous serpent (fiery from the burning effect of poison), seraph, seraphim, majestic beings with 6 wings, human hands or voices in attendance upon Elohim. It also refers to a class of angels. In Isaiah 6:6, one of the Seraphim is described as working in the slaughter-place of heaven. This raises the question of whether the fiery serpents mentioned earlier could be fallen Seraphim living in the wastelands, or if they were simply poisonous snakes.

“And one of the seraphim flew to me, having in his hand a live coal which he had taken with the tongs from the slaughter-place.” (Isaiah 6:6)

In 2 Corinthians 11:14, we read that Satan masquerades as a messenger of light, indicating that he still looks like a righteous messenger, despite his true nature. So his appearance is not one of red skin, horns and a forked tail, but one of majesty befitting a messenger of Elohim. This also might have played into the deception of Eve, as Hasatan would have looked like a proper emissary of Yah, but was working his whispers of deception. 

“And no wonder! For Satan himself masquerades as a messenger of light!” (2 Corinthians 11:14)

In Genesis 3:14, Yah curses the Nahash by making it crawl on its belly and eat dust all the days of its life. This punishment implies that Nahash was not a normal snake, as they already crawl on their bellies. 

“And יהוה Elohim said to the naḥash, “Because you have done this, you are cursed more than all livestock and more than every beast of the field. On your belly you are to go, and eat dust all the days of your life.” (Genesis 3:14)

In Genesis 3:15, we see that there is enmity between the Messiah and those of Hasatan, not biological snakes. This is confirmed in Matthew 13:37-39, where the good seed represents the sons of the reign, while the darnel represents the sons of the wicked one, and the enemy who sowed them is the devil. Furthermore, more in John 8:44, Yeshua states that the devil is the father of lies, meaning he is the first to lie. That first lie occurred between him and Eve.

“And I put enmity between you and the woman, and between your seed and her Seed. He shall crush your head, and you shall crush His heel.” (Genesis 3:15)

“And He answering, said to them, “He who is sowing the good seed is the Son of Aḏam, and the field is the world. And the good seed, these are the sons of the reign, but the darnel are the sons of the wicked one, and the enemy who sowed them is the devil. And the harvest is the end of the age, and the reapers are the messengers.” (Matthew 13:37-39)

“You are of your father the devil, and the desires of your father you wish to do. He was a murderer from the beginning, and has not stood in the truth, because there is no truth in him. When he speaks the lie, he speaks of his own, for he is a liar and the father of it.” (John 8:44)

To conclude this thought, while the Nahash is often translated as serpent, its root meaning suggests that it is associated with supernatural abilities and divination. The use of the same word to describe Leviathan, fiery serpents, and fallen Seraphim implies that Nahash may not be just an ordinary creature. Instead, it may represent a class of divine beings, such as Hasatan. Ultimately, the Nahash represents the spiritual battle between good and evil, between Yahweh and Hasatan.

The Prince of Tsor

“You were in Ěḏen, the garden of Elohim. Every precious stone was your covering: the ruby, topaz, and diamond, beryl, shoham, and jasper, sapphire, turquoise, and emerald and gold. The workmanship of your settings and mountings was prepared for you on the day you were created. “You were the anointed keruḇ that covered. And I placed you, you were on the set-apart mountain of Elohim. You walked up and down in the midst of stones of fire.” (Ezekiel 28:13-14)

The mention of the prince of Tsor in Ezekiel 28 has been a topic of debate for centuries. While some have claimed that this prince is a reference to Satan, the context of the chapter suggests otherwise. In fact, Ezekiel 28 makes it clear that the prince of Tsor is a man:

“Son of man, say to the prince of Tsor, ‘Thus said the Master יהוה, “Because your heart is lifted up, and you say, ‘I am Ěl, I sit in the seat of Elohim, in the heart of the seas,’ whereas you are a man, and not Ěl, though you set your heart as the heart of Elohim!” (Ezekiel 28:2)

In the book of Ezekiel, the prince of Tsor and other earthly kings are associated with Eden. However, this association is not meant to suggest that these kings are equivalent to Satan or other demonic entities, or were even in Eden. Instead, Yah through Ezekiel places foreign kings “in Eden” metaphorically to ridicule their self-perceived glory, highlighting the inadequacy of earthly rulers before El Shaddai.

For example, soon after speaking of Tyre’s king being “in Eden,” Ezekiel asks the king of Egypt, 

“To whom are you to be compared in esteem and greatness among the trees in Ěḏen? But you shall be brought down with the trees of Ěḏen to the depths of the earth, lie in the midst of the uncircumcised, with those slain by the sword. This is Pharaoh and all his crowd,’ declares the Master יהוה.” (Ezekiel 31:18) 

Of course, Pharaoh was never literally among the trees of Eden, nor were Eden’s trees ever recorded as being cut down.

Tyre, or Tsor, was a city in Lebanon that was part of the Canaanite empire, located on the coast of the Mediterranean Sea. It was a powerhouse in the commerce business, and its wealth and splendor were the subject of admiration and envy. 

The reference to the prince of Tsor as a "kerub" or "cherub" is also significant. This term is typically associated with angelic beings that serve as protectors, and the city of Tsor was known for its treasure and defensive capabilities. Through its richness in trade, it could supply the entire region with supplies. In a sense, Tsor could have acted as a caretaker of Israel if they had chosen to follow Yah. They do not, which will lead to their destruction, which is mentioned in Isaiah 23: 1-6, Ezekiel 26:1-8, and here in Ezekiel 28:16-17

“By the greatness of your trade you became filled with violence within, and you sinned. So I thrust you from the mountain of Elohim, and I destroyed you, O covering keruḇ, from the midst of the stones of fire.“Your heart was lifted up because of your loveliness, you corrupted your wisdom for the sake of your splendour. I threw you to the earth, I laid you before sovereigns, to look at you.” (Ezekiel 28:16-17)

 The stones of fire mentioned above could be alluding to the fact that the city of Tsor decorated its walls with gold shields imbued with precious stones, which would light up when reflecting sunlight, giving them and the city wall a fiery appearance. This prophecy came to pass when Nebuchadnezzar and Alexander the Great (at different times) both conquered and burnt the city of Tsor. Its splendor and wealth were laid desolate by invading Kings.

In conclusion, while the mention of the prince of Tsor in Ezekiel 28 has been the subject of much debate and interpretation over the years, the context of the chapter and the description of the prince suggest that he was a mortal ruler rather than a reference to Satan’s rebellion. 

Continue to test all things, including this article, and may the Ruach Hakodesh lead you into all truth.

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What was Joseph saying in Genesis 44:15 about Divination?

 

“And Yosĕph (Joseph) said to them, “What deed is this you have done? Did you not know that a man like me indeed divines?” (Genesis 44:15)

Did Joseph really practice divination, or is something else going on here? If one was to take this verse in isolation, then it would appear that Joseph admitted to using magic. The Bible, however, teaches that the use of divination is a sin.

“Let no one be found among you who makes his son or his daughter pass through the fire, or one who practices divination, or a user of magic, or one who interprets omens or a sorcerer,” (Deuteronomy 18:10)

 ‘Do not eat meat with the blood. Do not practice divination or magic.” (Leviticus 19:26)

Joseph was a righteous man that Yah blessed, so it would not make sense for him to be committing the sin of divination.

“And it came to be that יהוה was with Yosĕph (Joesph), and he became a prosperous man, and was in the house of his master the Mitsrian (Egyptian).” (Genesis 39:2)

“The prison warden did not look into any point that was under Yosĕph’s (Joseph’s) hand, because יהוה was with him. And whatever he did, יהוה made it prosper.” (Genesis 39:23)

And for those of you familiar with Joseph, know that he was made second in all of Egypt, and because of his position, he was able to save his family (along with Egypt) from the seven years of famine. While Joseph most certainly endured trials and tribulations, it would be disingenuous to assert that he was not blessed by El Shaddi. This being the case, then what was Joseph saying in Genesis 44:15? We actually have a few different manuscripts that detail what Joseph is doing. 

The Context of Genesis 44:15

Joseph, aforementioned, is second only to Pharaoh in Egypt, and when his brothers come to Egypt seeking food, it just so happens that Joseph is in charge of the food supply and distribution. His brothers do not recognize him, but Joseph knows exactly who they are. In order to test their hearts, Joseph comes up with several stratagems to put his brothers through. One of them, and this being connected to the verse in question, is to place a silver cup in the grain sack of Benjamin, to make it appear as though he had stolen it. Ultimately, this ruse shows Joseph that his brothers deeply regret what they did to Joseph as a child and how their actions caused much pain and sorrow for their father Jacob. 

The Bible’s Account

“And he commanded the one over his house, saying, “Fill the men’s sacks with food, as they are able to bear, and put each man’s silver in the mouth of his sack. And put my cup, the silver cup, in the mouth of the sack of the youngest, and the silver for his grain. And he did according to the word of Yosĕph which he spoke.” (Genesis 44:1-2)

Jubilees’ Account

“And Joseph devised a plan whereby he might learn their thoughts as to whether thoughts of peace prevailed amongst them, and he said to the steward who was over his house: 'Fill all their sacks with food, and return their money unto them into their vessels, and my cup, the silver cup out of which I drink, put it in the sack of the youngest, and send them away.” (Jubilees 42:25)

Jasher’s Account

“And when Joseph saw his brother, the son of his mother, he again wished to weep, and he entered the chamber, and he wept there, and he washed his face, and went out and refrained from weeping, and he said, Prepare food. And Joseph had a cup from which he drank, and it was of silver beautifully inlaid with onyx stones and bdellium, and Joseph struck the cup in the sight of his brethren whilst they were sitting to eat with him. And Joseph said unto the men, I know by this cup that Reuben the first born, Simeon and Levi and Judah, Issachar and Zebulun are children from one mother, seat yourselves to eat according to your births. And he also placed the others according to their births, and he said, I know that this your youngest brother has no brother, and I, like him, have no brother, he shall therefore sit down to eat with me.” (Jasher 53:10-13)

“At that time Joseph commanded his officer to fill their sacks with food, and to put each man's money into his sack, and to put the cup in the sack of Benjamin, and to give them provision for the road, and they did so unto them.” (Jasher 53:23)

Josephus’ Account

“Now when after supper they had composed themselves to sleep, Joseph commanded his steward both to give them their measures of corn, and to hide its price again in their sacks; and that withal they should put into Benjamin’s sack the golden cup, out of which he loved himself to drink.” (Flavius Josephus Chapter 6 How Joseph, When He Was Become Famous In Egypt, Had His Brothern In Subjection, part 7 number 124)

Concluding the Matter

As we can see from the four witnesses, Joseph was merely playing the part. He purposely had the cup placed in Benjamin’s sack, and thus did not need to use divination to know who stole something. This example does highlight something of great importance, too many, too often, read a verse in isolation and do not investigate the matter. In this case, reading the beginning of the chapter would have clarified the issue. Spending more time researching and studying the scriptures would do us all some good. Not passively skimming through, but truly taking the time and making the effort to learn the Set-apart scriptures. May the Rauch Hakodesh lead you into all truth.

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