Genesis Proofs

Jewish Apologetics >> Torah Proofs >> Genesis Proofs

The three persons (Father, Spirit, Word) of the trinity is mentioned in these verses (Genesis 1:1-3).

The Name used in verse one – and repeated through the other two verses – in “Elohim”. This is interpreted as the power behind the powers and is a formal name of God.

The word Ruach (רוּחַ) in verse two can mean wind, mind, breath, or spirit. This word is referring to God’s Throne of Glory hovering over the face of the water.

The word Yomer (יֹּאמֶר) in verse three means to say, to answer, to say in one’s heart, to think, to command, to promise, or to intend. It does not mean “word” – that would be davar.

There are three persons of God known as the trinity (Genesis 1:26).

The “us” in this verse is referring to the angels. From here we learn the humility of the Holy One, blessed be He. Since man was created in the likeness of the angels, and they would envy him, He consulted them.

Jesus was born of a virgin (Genesis 3:15; Matthew 1:18).

The word used for “seed” is זַרְעָהּ. The root word (זֶרַע) is used throughout the Tanakh and has various meanings.

*Part of a plant (such as an apple seed) (Genesis 1:11)

*The sowing season (Genesis 8:22)

*Field crops and grains (Genesis 47:24)

*Semen (Leviticus 15:32)

*Progeny/offspring (Genesis 7:3)

There are different uses and meanings of the word “seed” depending upon its usage within the passage. When this term is used in the case of generic offspring, it is implicitly plural but if it is referring to a specific offspring, the term is singular. When the term is used regarding offspring it always implies progeny – that is, biological descendents. In Genesis 3:15, “her seed” is a generic reference to mankind since it is speaking of Eve’s descendents. It is understood as a plurality since there is no explicit reference to an individual and as a consequence the term “they” should be used instead of “he” in the English translations at the end of the verse [the singular הוּא can also be plural – see Exodus 1:10 as an example].

This use of the term “seed” when referring to a woman is not exclusive to this passage in Genesis (Genesis 16:10; Genesis 24:60; Leviticus 22:13; I Samuel 2:20)

Jesus (seed of the woman) was tempted by Satan (Genesis 3:15; Hebrews 2:14; I John 3:18).

The “seed” refers to mankind and not to a specific person. When this term is used in the case of generic offspring, it is implicitly plural but if it is referring to a specific offspring, the term is singular. When the term is used regarding offspring it always implies progeny – that is, biological descendents. In Genesis 3:15, “her seed” is a generic reference to mankind since it is speaking of Eve’s descendents. It is understood as a plurality since there is no explicit reference to an individual and as a consequence the term “they” should be used instead of “he” in the English translations at the end of the verse [the singular הוּא can also be plural – see Exodus 1:10 as an example].

There is a very simple explanation for the reference to the enmity between the snake and the offspring according to Uri Yosef.

“The enmity between snake and man, from mankind’s perspective, stems from the fact that in general, snakes are pests, even dangerous pests. From a snake’s perspective, it is an animal without the ability to reason and, thus, it acts on natural instincts – it must eat to survive, and its main job is to look for sustenance while protecting itself from predators.” (Uri Yosef, Ph.D., “The Seed of A Woman: A Kernal of Deception“)

All mankind is damned because of Adam’s sin (Genesis 3:22-24).

Although the Torah does speak of Adam’s sin, it teaches that man can rise above it. Man might not be able to perfect himself, but it was for this reason that God gave us the Torah (Genesis 4:6).

The term “original sin” does not appear in the Tanakh and is antithetical to Jewish teachings. Judaism does not teach that mankind is a slave to sin (as Christianity teaches) (Genesis 26:4-5; Deuteronomy 13:15-18).

Jesus ascended bodily into heaven (Genesis 5:24; Mark 16:19).

Enoch and Jesus were not the only bodily ascensions. Enoch was a righteous man but could be swayed toward evil quite easily. This is why God, in His justice and mercy, took Enoch from this world (Genesis 5:24). Elijah was also taken bodily into heaven (II Kings 2:11

The problem is that Jesus denied that anyone ascended into heaven (John 3:13). How can missionaries use Enoch’s ascension as a messianic prophecy when their own messiah denies the fact that Enoch (or Elijah) ever ascended to Heaven?

There are inconsistencies with the “ascension” in the Christian Scriptures.

*Did Jesus ascend into heaven?

The Book of Matthew does not report any ascension after Jesus met the eleven disciples in the Galilee.

The Book of John does not report any ascension of Jesus after he met with the disciples.

The Book of Mark reports the ascension of Jesus at the end of the book. However, the reliable early manuscripts and ancient witnesses do not even include Mark 16:9-20. It is a forgery!

*Where did the ascension take place?

The Book of Mark indicates that Jesus appeared to the eleven disciples while they were eating. It looks from the text (verse 7) that Jesus appeared to the eleven disciples and ascended before them while in the Galilee.

The Book of Luke indicates that Jesus appeared to the eleven disciples while they were gathered in or near Jerusalem. Jesus then took them to Bethany and ascended from there.

The ascensions of Enoch and Elijah are different from that of Jesus.

Enoch was taken alive into heaven (Genesis 5:24) and Elijah was taken alive into heaven (II Kings 2:11) but Jesus died, was resurrected, and then was taken into heaven.

The God of Shem will be the Son of Shem (Genesis 9:26-27; Luke 3:36).

In order for this “prophecy” to be true the genealogy of Jesus in the Book of Luke would need to be factual and they would need to show that Jesus was a valid contender for the throne of David.

*Who is this Cainan? Why is there an extra generation between Shem and Abraham (Luke 3:34-36 versus I Chronicles 1:17-27)?

*Why is the lineage traced through Nathan when the Moshiach will be a descendant of Solomon (Luke 3:31 versus I Kings 1:37 and 2:45)?

*Why are Shealtiel and Zerubbabel listed as descendants of “Neri” instead of Jeconiah (Luke 3:27)? The answer is quite simple. In Jeremiah 22:30 the descendants of Jeconiah are cut off from ever sitting on the throne of David. So, if Jesus is a descendant of Jeconiah then he is not eligible to be on the throne of David.

*Why is Heli listed as the father of Joseph in contradiction to Matthew’s genealogy (Luke 3:23; Matthew 1:16)?

There are three persons of a trinity (Genesis 11:7-8).

The “us” in this verse is referring to the angels. From here we learn the humility of the Holy One, blessed be He. Since man was created in the likeness of the angels, and they would envy him, He consulted them.

Jesus was a descendant of Abraham (Genesis 12:3; Matthew 1:1-16).

In order for this “prophecy” to be true the genealogy of Jesus in the Book of Matthew would need to be factually correct. [Comparative Genealogy]

*Who was the son of Ahaziah/Uzziah (Matthew 1:9 versus I Chronicles 3:11)?

*Where are there missing generations after Joash (Matthew 1:9 versus I Chronicles 3:11-13)?

*Where is the missing generation after Josiah (Matthew 1:11 versus I Chronicles 3:15-16)?

*Why is there a completely different list after Zerubabbel (Matthew 1:13-15 versus I Chronicles 3:19-24)?

In order for this “prophecy” to be true Jesus would need to be a valid contender for the throne of David. Jeconiah is listed as an ancestor of Jesus (Matthew 1:11-12 versus Jeremiah 22:30) which means that Jesus is ineligible for the throne.

Jesus (Abraham’s seed), will bless all the nations by leading them away from sin (Genesis 12:3; Acts 3:25-26).

There are inaccuracies within the text of Acts and the missionary interpretation. Many people had blessed Abraham’s seed and have led them away from sin. What makes Jesus any different from them? This verse in Genesis is telling mankind as a whole that those who bless Abraham’s seed will be blessed and those who curse Abraham’s seed will be cursed.

Notice that the quote in Acts is not accurate. The verse in Bereishit specifically states that only those who bless Abraham’s seed will be blessed. There is no universal blessing of the entire world just as a matter of course. There must be an active blessing of Abraham’s seed in order for an individual or nation to be blessed through Abraham’s seed.

Jesus, as Abraham’s seed, fulfilled the promises given to Abraham (Genesis 12:7; Galatians 3:16).

The word used for “seed” is זַרְעָהּ. The root word (זֶרַע) is used throughout the Tanakh and has various meanings.

*Part of a plant (such as an apple seed) (Genesis 1:11)

*The sowing season (Genesis 8:22)

*Field crops and grains (Genesis 47:24)

*Semen (Leviticus 15:32

*Progeny/offspring (Genesis 7:3)

There are different uses and meanings of the word “seed” depending upon its usage within the passage. When this term is used in the case of generic offspring, it is implicitly plural but if it is referring to a specific offspring, the term is singular. When the term is used regarding offspring it always implies progeny – that is, biological descendents. In Genesis 12:7, “your seed” is a generic reference to Abraham’s descendants through Isaac. It is understood as a plurality since there is no explicit reference to an individual.

Let’s look at how various Christian “Old Testaments” translate זַרְעֲךָ.

King James Version: And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.

1611 King James Version: And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.

American Standard Version: And Jehovah appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto Jehovah, who appeared unto him.

Young’s Literal Translation: And Jehovah appeareth unto Abram, and saith, `To thy seed I give this land;’ and he buildeth there an altar to Jehovah, who hath appeared unto him.

Darby Translation: And Jehovah appeared to Abram, and said, Unto thy seed will I give this land. And there he built an altar to Jehovah who had appeared to him.

Webster’s Bible: seed And the LORD appeared to Abram, and said, To thy seed will I give this land: and there he erected an altar to the LORD, who appeared to him.

New World Translation: Jehovah now appeared to A´bram and said: “To your seed I am going to give this land.” After that he built an altar there to Jehovah, who had appeared to him.

New King James Version: Then the LORD appeared to Abram and said, “To your descendants I will give this land.” And there he built an altar to the LORD, who had appeared to him.

New American Standard Bible: The LORD appeared to Abram and said, “To your descendants I will give this land.” So he built an altar there to the LORD who had appeared to him.

Revised Standard Version: Then the LORD appeared to Abram, and said, “To your descendants I will give this land.” So he built there an altar to the LORD, who had appeared to him.

Hebrew Names Version: The LORD appeared to Avram, and said, “To your descendants I will give this land.” He built an altar there to the LORD, who appeared to him.

New Living Translation: Then the LORD appeared to Abram and said, “I am going to give this land to your offspring.” And Abram built an altar there to commemorate the LORD’s visit.

New International Version: The Lord appeared to Abram and said, “To your offspring I will give this land.” So he built an altar there to the Lord, who had appeared to him.

English Standard Version: Then the Lord appeared to Abram and said, “To your offspring I will give this land.” So he built there an altar to the Lord , who had appeared to him.

New Jerusalem Bible: Yahweh appeared to Abram and said, ‘I shall give this country to your progeny.’ And there, Abram built an altar to Yahweh who had appeared to him.

As you can see, there is no one way that the Christian “Old Testament” even translates זַרְעֲךָ. In seven of the translations listed, זַרְעֲך is translated as seed which can be either plural or singular depending upon the specificity or non-specificity of the verse. In four of the translations listed,  זַרְעֲךָ  is translated in the plural, three of the translations translate זַרְעֲך as offspring, and one translatesזַרְעֲךָ  as progeny– both implying plurality.

The promise given in Genesis is the land. Notice that in Genesis there is only one promise mentioned – that of the land. In Galatians the word “promises” is used implying more than one promise. So what are the other promises? The promise is that the land will be given to Abraham’s seed (Genesis 13:14-16). Was the land ever given to Jesus?

The “seed” (זַרְעֲך) mentioned in verse 15 are the descendants of Abraham and the “seed” (זַרְעֲך) mentioned in verse 16 are also the descendants of Abraham. The word זַרְעֲך  is used in both verses. If the “seed” in verse 15 – which is the same “seed” in chapter 12 – is Jesus then is the “seed” in verse 16 Jesus as well? Was Jesus “like the dust of the earth so that if man will be able to count the dust of the earth, so will your seed be counted.”?

Jesus became the high priest according to the order of Melchizedek (Genesis 14:18; Hebrews 6:20).

Malchizedek was none other than Shem, the son of Noach and ancestor (Great-Great-Great-Great-Great-Great-Great Grandfather) of Abraham. This whole story is to show that – one – Malchizedek bares no grudge against Abraham for killing his sons and – two – to foreshadow the meal offerings and libations that Abraham’s children would offer in the future. Malchizedek is a non-Jew although he believes in God and follows the Covenantal Laws of Noach. He is not part of the priesthood of the Mishkan (Tabernacle) or the Beit HaMikdash (Temple). He is also not part of the covenant made with Abraham.

Where is the claim that Jesus was a high priest substantiated in the Christian scriptures? How can Jesus be a priest to God if he is God? Notice that the verse in Genesis states that Malchizedek was a priest not a high priest. Based upon the actual wording of the supposed prophecy alone, the claim that Jesus is like Malchizedek, is false. The “prophecy” is based upon a mistranslation.

The idea that Jesus will be a priest after the order of Malchizedek is in Psalm 110:4. The Christian Scripture translates this same verse as: The LORD has sworn And will not relent, “You [are] a priest forever According to the order of Melchizedek.” The Christian Scripture mistranslates the word דִּבְרָה  which means speech, saying, words, or utterance.

This verse in Psalms is about God speaking to David and telling him that the kingship and priesthood will be given to David’s children as an inheritance from Shem – David’s ancestor – who was also a king and priest. The term for priest – kohen – has the connotation of priesthood and rulership as in II Samuel 8:18: And Benayahu the son of Yehoyada [was over] the archers and the slingers; and David’s sons were chief officers (כֹּהֲנִים).

Jesus became the king according to the order of Melchizedek (Genesis 14:18; Hebrews 7:1-2).

Malchizedek was Shem of whom his father (Noah) said: “Blessed be the Lord, the God of Shem, and may Canaan be a slave to them.” (Genesis 9:26) We see from this passage that God has already promised the descendants of Shem (Malchizedek) the land of Canaan which would become Eretz Yisrael. Through this blessing, the entire world will also be blessed through Shem (Malchizedek) since the world will be blessed through the Children of Israel.

What about Hebrews 7:3? Malchizedek is born without a father and mother? Where is this found in the Tanakh? Or even within the Christian scriptures? Even Jesus had an earthly mother so the “son of God” referred to would rightly be Adam and not Jesus.

Where is the claim that Jesus was a king substantiated in the Christian scriptures?

The “last supper” was foreshadowed (Genesis 14:18; Matthew 26:26-92).

Bread and wine were staples of food and libations to God since the times of Noah. This is actually a foreshadowing of the meal offerings and libations that Abraham’s children would offer in the future.

Jesus was from the seed of Isaac (Genesis 17:9; Romans 9:7).

There are different uses and meanings of the word “seed” depending upon its usage within the passage.

When this term is used in the case of generic offspring, it is implicitly plural but if it is referring to a specific offspring, the term is singular. When the term is used regarding offspring it always implies progeny – that is, biological descendents. In Genesis 17:9, “your seed” is a generic reference to Abraham’s descendants through Isaac. It is understood as a plurality since there is no explicit reference to an individual. This passage is simply stating that all the descendants from Abraham through Isaac are within the covenant with God – the covenant of circumcision (Genesis 17:10).

God can and does appear as a corporeal being (Genesis 18:1-3).

From the very first verse we see that God is already there with Abraham before the three “men” (actually angels) arrive. Verse three was addressed to God where Abraham was asking God to wait a bit while he took care of the three “men” (Genesis 19:1).

Three angels were sent because angels can only perform one errand at a time. The three errands are:

1. Announcement of Isaac’s birth (Genesis 18:10)

2. Saving Lot (Genesis 19:21)

3. Overturning of Sodom (Genesis 19:22)

God spoke to Abraham while the three “men” were in front of Abraham – it was not the “men” who made the statement to Abraham (Genesis 18:13). We see God’s inner thoughts in verses 17-19 with God’s decision to tell Abraham about the cities in verses 20-21. Later in verse 22, we see that God was still there and waiting for the three “men” to leave.

Jesus was crucified on Golgotha where the Akeidah occurred (Genesis 22:2; Matthew 27:33; Mark 15:22; Luke 23:33; John 19:17).

The Akeidah (binding of Isaac) took place on what is currently the Temple Mount which is in the land of Moriah. The land of Moriah refers to Jerusalem. According to Rashi, this is seen in II Chronicles 3:1: And Solomon commenced to build the House of the Lord in Jerusalem on Mount Moriah, where He had appeared to his father David, which he had prepared in David’s place, in the threshing floor of Ornan the Jebusite.

The location of Golgotha is not in the land of Moriah. Golgotha is traditionally located in Jerusalem at the Church of the Holy Sepulcher but at the time that Jesus supposedly lived, Golgotha would have been outside the city – meaning not in the land of Moriah.

John 19:41: Now in the place where He was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. [Note: Tombs would have been outside the city.]

There is also historical precedence that shows that “Hadrian’s builders replanned the old city, incidentally confirming the bringing of the hill of Golgotha inside the new town wall. (The Church in Ancient Society: From Galilee to Gregory the Great p.21)

Jesus spent three days and three nights in the tomb (Genesis 22:4; Matthew 28: 1,6; Mark 16:1,6; Luke 24:1,6; John 20:1-2).

If Jesus was crucified on Friday as traditionally believed and was raised on Sunday, he did not spend three days and nights in the tomb. He only spent two full nights, one full day, and two partial days in the tomb.

Jesus was the final Passover sacrifice which would take away the sin of the world (Genesis 22:8; John 1:29).

Abraham was to offer a burnt offering (Genesis 22:6-8) but Jesus was not a burnt offering.

This “prophecy” has already been fulfilled. Abraham and Isaac both understood that God would provide the “lamb” for the sacrifice. They also both understood that if a “lamb” was not offered then it was Isaac who was to be the sacrifice (Genesis 22:7-9, 13). This story of Abraham and Isaac actually proves that human sacrifice is forbidden by God.

Man can only redeem himself from his own sins – he cannot redeem anyone else (Ezekiel 18:20).

Jesus did not have to be from the physical seed of Joseph to be from the line of David (Genesis 38:6-9; Matthew 1:18).

If one believes that Jesus was born of a virgin then he had no tribal lineage since (1) God is not of any tribe and (2) the tribal lineage is passed on exclusively through the biological father (Numbers 1:18; 36:7).

This passage in Genesis is referring to a Levirate marriage (Deuteronomy 25:5-6). The child born of the union between the brother of the dead man and his former wife — both of whom are intimately connected with the deceased man — is considered the spiritual son of the deceased.

Jesus (as Shiloh) arrived at the proper time (Genesis 49:10; Galatians 3:16).

This reference in Galatians is actually a reference to Genesis 12:7; 13:15; 24:7. What do all these verses have in common? It is the promise of Eretz Yisrael (Land of Israel). Even in Genesis 49:10 there is this promise because it speaks about the scepter of David and his descendants and the ingathering of the exiles.

This verse in Genesis is making the statement that the scepter (kingship/rulership) shall not pass from David’s household even during the period of the exiles. Shiloh does in fact refer to the Moshiach. However, the Moshiach will be a king just like David and Solomon. Jesus was never a king.

Jesus (as Shiloh) was of the seed and tribe of Judah (Genesis 49:10; Matthew 1:1-3; Luke 3:33).

The scepter shall not depart from David and his descendants through Solomon who will retain rightful ownership to the kingship of Eretz Yisrael. In order to take this verse as a basis for determining Jesus’ eligibility to even serve as king, we need to look at the genealogies in Matthew and Luke.

Problems with the genealogy in the Book of Matthew:

1. Who was the son of Ahaziah/Uzziah (Matthew 1:9 versus I Chronicles 3:11)?

2. Where are the missing generations after Joash (Matthew 1:9 versus I Chronicles 3:11-13)?

3. Where is the missing generation after Josiah (Matthew 1:11 versus I Chronicles 3:15-16?

4. Jeconiah is listed as an ancestor of Jesus. If this is true then Jesus is not a valid contender for the throne of David (Matthew 1:11-12 versus Jeremiah 22:30).

5. Why is there a completely different list after Zerubabbel (Matthew 1:13-15 versus I Chronicles 3:19-24)?

Problems with the genealogy in the Book of Luke:

1. Who is this Cainan? Why is there an extra generation between Shem and Abraham (Luke 3:34-36 versus I Chronicles 1:17-27)?

2. Why is the lineage traced through Nathan when the Moshiach will be a descendant of Solomon (Luke 3:31 versus I Kings 1:37, I Kings 2:45?

3. Why are Shealtiel and Zerubbabel listed as descendants of “Neri” instead of Jeconiah (Luke 3:27)? The answer is quite simple. In Jeremiah 22:30 the descendants of Jeconiah are cut off from ever sitting on the throne of David. So, if Jesus is a descendant of Jeconiah then he is not eligible to be on the throne of David.

4. Why is Heli listed as the father of Joseph in contradiction to Matthew’s genealogy (Luke 3:23; Matthew 1:16)?

Jesus was Shiloh because Shiloh means “One Sent” (Genesis 49:10; John 17:3).

The word Shiloh (שִׁילוֹ) does not mean “One Sent”. It means “tranquility”. It comes from the root word shalah (שָׁלָה) which means “to be at rest” or “to be at ease”.

Genesis 49:10 could just as easily be rendered thus: The scepter shall not depart from Judah, nor the student of the law from between his feet, until tranquility comes, and to him will be a gathering of peoples.

The word Shiloh (שִׁילוֹ) can also mean “that which belongs to him” and comes from the combination of שַׁי לוֹ  which means “a gift to him”.

Genesis 49:10 could also be rendered as: The scepter shall not depart from Judah, nor the student of the law from between his feet, until the Messiah comes, to whom the kingdom belongs, and to him will be a gathering of peoples.

Jesus (as Shiloh) arrived before Judah lost its identity (Genesis 49:10; John 11:47-52).

In the passage from John there is made mention of the gathering of the exiles. This is part of the prophecy from Genesis 49 but it was never accomplished by Jesus. In fact, even more Jews were scattered into the diaspora after he came and went which means that in some sense Judah did lose its identity.

Jesus (as Shiloh) was obeyed by the people (Genesis 49:10; John 10:16).

Obedience to the Moshiach is not part of this prophecy. The scepter not departing from Judah just means that the throne will never depart from the House of David which means that the Moshiach must be a legitimate heir to the throne from the House of David. The student of the law refers to the scribes of the land and the legislation – in other words, the law and justice. The gathering of peoples refers to the ingathering of the exiles.