In the Beginning
Isaiah 42:5-43:10 (A); 42:5-21 (S)
“Torah and Faith”
by Mark Huey
One of the many blessings bestowed upon people, within the Messianic community of faith, is the annual opportunity to return to a study of, and reflection upon, the many profound truths embodied in the weekly Torah readings. It is here within the Chumash or Pentateuch, that Messiah followers can consider the foundation of our faith, as we each seek to be faithful to the God of Creation, pondering His ways and acts for humankind. It is in these first five books of the Holy Writ, that God communicates, without reservation, not only His faithfulness to a chosen people—but most assuredly, the absolute need for His people to faithfully seek Him with all of their hearts and souls (Deuteronomy 4:29).
With a new Torah cycle now upon us, it is my intention to focus the attention of each of us on the critical element of faith (Heb. emunah; Grk. pistis), as first thematically witnessed within the weekly portions—and then obviously present in various important places throughout the remainder of Scripture. According to the author of Hebrews, who in Hebrews ch. 11 focuses on many of the faithful predecessors of our common belief, “without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him” (Hebrews 11:6). This year’s Torah teachings will attempt to help the modern-day, Messianic follower of the God of Abraham, Isaac, and Jacob, who believes in the Messiah Yeshua and has been indwelt by the Holy Spirit, to increase his or her “measure of faith” (Romans 12:3) in the Lord in order to please Him. Hopefully, this enhancement in faith will result in promoting a greater usefulness for advancing His Kingdom, so that you will find yourself rewarded by Him via your trust and obedience.
For all people who trust in the God of Israel, the study of His Torah is something foundational to understanding the totality of the Holy Scriptures. Most assuredly, the basis for the remainder of the Scriptures comes from the certainty in the human heart, that “In the beginning God created the heavens and the earth” (Genesis 1:1). This opening word to the Bible, speaks to not only a certain starting point in past history for the origin of the universe, but the undeniable fact that there is an Omniscient, Omnipotent God, who has made all things according to His intelligent design. Without affirming this conviction, based on faith in the supernatural act of Creation—much of which is beyond human intellect and comprehension—the balance of Holy Scripture would be nothing more than a collection of interesting stories and philosophical speculations, written and compiled from a variety of merely human authors.
Genuine belief in the Creator God and His revealed Word is essential to being a man or woman of faith! Without a steadfast confidence in the God of the Bible, belief in Him, and His plan for each of us and the world at large, is highly unlikely. Possessing faith in the LORD God, and in the Messiah He has sent, is imperative if we want to understand our destiny as human beings.
The Concept of Faith
It is critical for us to take a brief look at the concept of faith, and what it entails for us as the people of God. In order to do this, there might not be a better place in the Bible than the previously referenced Hebrews ch. 11, to see where a succinct definition of faith is articulated:
“Now faith is the assurance of things hoped for, the conviction of things not seen. For by it the men of old gained approval. By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible” (Hebrews 11:1-3).
Here, it is stated how “faith means that we have full confidence in the things we hope for, it means being certain of things we cannot see” (Phillips New Testament). Followers of God from antiquity past gained His approval by possessing faith in Him—but such “faith” is not a visible, tangible entity. Faith, rather, is intended to be an intense trust or belief implanted into the heart and mind, rooted within a hope that looks beyond the seen world, directed toward an unseen God who created the world. This is something that goes beyond the natural revelation of God in the Creation (cf. Romans 1:19-20), as it is something that each person is to possess as the trials and tribulations of life force us to mature in our relationship with Him, and in our reckoning of His ways and instruction. Faith in God includes an intrinsic desire to know Him as the loving Creator, who has wondrously fashioned everything that exists. In the view of the Apostle Paul, God has allotted to each of us a measure of faith:
“For through the grace given to me I say to everyone among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith” (Romans 12:3).
Hopefully, by considering the great examples of faith—or faithlessness—through our course of Torah study this year, God will mercifully increase the measure of faith that each of us has. In so doing, may true seekers of God learn more about Him, and be strengthened in order to more fully walk in His ways! May we also have some answers to the questions we have been asking of our Heavenly Father, in terms of how we are to serve Him and what we are to do, during our time here on Earth.
Adam, Eve, Belief, and the Fall
Without a doubt, it requires a certain amount of faith in God, to believe in the Creation account of Genesis chs. 1-2. God took six distinct periods or yamim, in order to form our universe, including: the cosmos, our solar system, Planet Earth, its vegetation, sea and land creatures, and ultimately humanity. People today, who declare faith in the God of the Bible, give Him absolute credit for bringing into existence all that is seen on this planet, and in what lies beyond—and also what they cannot see in terms of microscopic objects and other dimensions. The pinnacle of God’s Creation is undoubtedly the man and woman (Psalm 8), who were made by God in His image (tzelem) to rule over the Earth:
“God created man in His own image, in the image of God He created him; male and female He created them. God blessed them; and God said to them, ‘Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth.’…God saw all that He had made, and behold, it was very good. And there was evening and there was morning, the sixth day” (Genesis 1:27-28, 31).
One would think that living in the Garden of Eden, where God walked with the first man and woman (Genesis 3:8), and with the creatures and vegetation subject to their dominion—would have been sufficient reason for them to exhibit significant confidence in the goodness and provision of Him as Creator. The instruction given by God, to not eat of the Tree of Good and Evil, seems pretty straightforward and simple enough to follow (cf. Genesis 2:15-25). Yet as is known to each of us, the fact that there was a rule to follow, which forbade its fruit from being eaten, allowed the serpent to enter in and tempt Eve, who had been formed after Adam, and had fewer encounters with God than he did (1 Timothy 2:13). When encountering the serpent, Eve reported how God has forbidden the tree’s fruit from being eaten, but she was taken in by the serpent’s crafty words—not having been informed enough by her husband as to the consequences of what eating the fruit will bring:
“Now the serpent was more crafty than any beast of the field which the LORD God had made. And he said to the woman, ‘Indeed, has God said, “You shall not eat from any tree of the garden”? The woman said to the serpent, ‘From the fruit of the trees of the garden we may eat; but from the fruit of the tree which is in the middle of the garden, God has said, “You shall not eat from it or touch it, or you will die.”’ The serpent said to the woman, ‘You surely will not die! For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil.’ When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise, she took from its fruit and ate; and she gave also to her husband with her, and he ate. Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves loin coverings” (Genesis 3:1-7).
When Adam and Eve both ate the forbidden fruit, they did not “drop dead.” Once they knew the intimate presence of God coming to them in the cool of the evening (cf. Genesis 3:8), but after eating the forbidden fruit, they found themselves “naked,” and they knew something had been spiritually altered. It was at this point that the first human couple’s belief, trust, faith, or confidence in God’s order was challenged. With the intimacy of knowing God in an incredibly personal way—what was going to happen now that God has been disobeyed?
As a result of disobedience, Adam and Eve had their eyes opened to the knowledge of good and evil. They were cast out of the Garden of Eden, and by being expelled from Paradise they were going to have to contend with new challenges that were not a part of their previous, privileged time. Curses were issued upon them. There would be pain in childbirth, and a battle of the sexes would erupt with a woman possessing an “urge” (NJPS) for her husband, who would in turn dominate her. There would be difficulty in having to see vegetation grow, as outside of the Garden of Eden would be thorns and thistles. Most importantly, physical death would come, and the body would return to the physical elements from which it was hewn:
“To the woman He said, ‘I will greatly multiply Your pain in childbirth, In pain you will bring forth children; yet your desire will be for your husband, And he will rule over you.’ Then to Adam He said, ‘Because you have listened to the voice of your wife, and have eaten from the tree about which I commanded you, saying, “You shall not eat from it”; cursed is the ground because of you; in toil you will eat of it all the days of your life. Both thorns and thistles it shall grow for you; and you will eat the plants of the field; by the sweat of your face You will eat bread, till you return to the ground, because from it you were taken; for you are dust, and to dust you shall return” (Genesis 3:16-19).
Rather than experiencing physical death immediately, Adam and Eve were instead expelled from God’s most intimate presence, in which they could receive eternal life and never-ending communion with Him. Cherubim and a flaming sword were stationed outside of the entrance to the Garden of Eden, preventing Adam and Eve from reentering (Genesis 3:21-24).
In reading through Genesis chs. 1-3, and with what happened with Adam and Eve after they both ate the forbidden fruit, one can certainly think that all hope was lost. Did not the first two human beings flagrantly oppose God, by disobeying God’s clear instruction? If people have a free will, could this not be taken as an indication that when God’s instruction is known, people will most always break it (cf. Romans 5:13)? To think that all hope was lost would be a bad conclusion to draw, because as God punished the serpent, there is a promise of a seed (Heb. zera) to come who would crush the serpent’s head:
“The LORD God said to the serpent, ‘Because you have done this, cursed are you more than all cattle, and more than every beast of the field; on your belly you will go, and dust you will eat all the days of your life; and I will put enmity between you and the woman, and between your seed and her seed; He shall bruise you on the head, and you shall bruise him on the heel” (Genesis 3:14-15).
Elsewhere in Scripture, we see that this Seed is none other than Yeshua the Messiah (Jesus Christ), in whom final redemption is found (cf. Galatians 3:16, 19). In fact, given the likely association of the figure of Eve with the false teaching that plagued many women in First Century Ephesus, is it any wonder why Paul would direct Timothy’s attention, saying how women “shall be saved through the child-bearing” (1 Timothy 2:16, YLT)? When the definite article in dia tēs teknogonias is translated, then a definite reference to the Incarnation of Yeshua—the One who is the Child-Bearing—can be detected, referring back to the Genesis 3:15 promise.
Eventually in future history, the curses brought down upon humanity would be nailed to the cross of Yeshua (cf. Colossians 2:14), and the subsequent guilt of sin would be remitted for those who acknowledge and have faith in Him as Savior. Romans 5:12 still reminds each of us, though, how “just as sin entered the world through one man, and death through sin…in this way death came to all people, because all sinned” (TNIV). Those who do not receive Yeshua the Messiah into their lives, placing faith in His atoning action for us, still have to reckon with the problems introduced to humanity by the actions committed by Adam and Eve. For, Adam and Eve quantitatively demonstrated a lack of faith in what the Creator had explicitly told them to not do. Lamentably, for all of us as the subsequent offspring of Adam and Eve—an inclination to not place our faith or trust in what the Lord has told us, has been inherited. All people have sinned in Adam.
Cain, Abel, Disbelief, and Fratricide
While life was certainly more difficult outside the Garden of Eden for Adam and Eve, they had plenty of time to consider their transgression and how their communion with God was disrupted, but not necessarily destroyed. In reading through the first Torah portion, we find that in spite of the disruption that had been introduced, the Lord continued to commune with them. Adam and Eve had to begin to populate Planet Earth, because even though life would be difficult, God had not rescinded His decree that humanity should subdue the world. So, Adam and Eve went about the tasks before them, and among their children, they had two sons named Cain and Abel:
“Now the man had relations with his wife Eve, and she conceived and gave birth to Cain, and she said, ‘I have gotten a manchild with the help of the LORD.’ Again, she gave birth to his brother Abel. And Abel was a keeper of flocks, but Cain was a tiller of the ground” (Genesis 4:1-2).
As these two sons grew up, Cain became a tiller of the soil, while Abel tended to flocks. Both of these sons presented offerings from their hard work to the Lord. We see that Abel’s offering of the first of his flock was accepted by God, but Cain’s offering was disregarded:
“So it came about in the course of time that Cain brought an offering to the LORD of the fruit of the ground. Abel, on his part also brought of the firstlings of his flock and of their fat portions. And the LORD had regard for Abel and for his offering; but for Cain and for his offering He had no regard. So Cain became very angry and his countenance fell” (Genesis 4:3-5).
Many Christian readers think that the reason Abel’s offering from the flocks was accepted before the Lord, but Cain’s offering from the fruit of the ground was not accepted, has to do with how a blood sacrifice is necessary to cover sin, and it is obvious that plants cannot do this. Yet as we encounter later in the Torah, various grain and cereal offerings, as well as those of oil and wine, become an important part of the Levitical institution and in the Ancient Israelites demonstrating their thanks to God for His provision. The Lord would not have rejected an offering of plants simply because they were plants.
What might be more notable is how Abel presented “the firstlings of his flock and of their fat portions” (Genesis 4:4), and Cain only “brought an offering to the LORD of the fruit of the ground” (Genesis 4:3). This would mean that Abel gave God the finest of his flocks, and Cain may have given God some rather standard or even sub-standard produce. Resultant from the Lord’s rejection of Cain’s offering before Him, Cain got rather angry, and He was warned against the urge of sin that he must see mastered and put down:
“Then the LORD said to Cain, ‘Why are you angry? And why has your countenance fallen? If you do well, will not your countenance be lifted up? And if you do not do well, sin is crouching at the door; and its desire [teshuqah; urge, NJPS] is for you, but you must master it’” (Genesis 4:6-7).
Cain was not able to heed God’s warning to him, and because of this, we see the first recorded murder—a fratricide—in Holy Scripture:
“…And it came about when they were in the field, that Cain rose up against Abel his brother and killed him” (Genesis 4:7).
While Cain had gone through some of the motions of offering up some of the fruits of his gardening efforts, he had clearly lacked some faith and confidence in the Lord to whom it was offered. On the other hand, when Abel brought a sacrifice from the firstlings of his flock, the Lord looked upon it with favor. Cain’s offering was not the best he could have offered. In the First Century C.E., the author of Hebrews observed how the faith exhibited by Abel to make a sacrifice to God, was considered an act of righteousness—and it was something that had a resonating effect down through the ages:
“By faith Abel offered to God a better sacrifice than Cain, through which he obtained the testimony that he was righteous, God testifying about his gifts, and through faith, though he is dead, he still speaks” (Hebrews 11:4).
While there is likely to be discussion and debate over the difference of sacrifice offered by both Cain and Abel, the faithlessness of Cain and the faith of Abel were definitely contrasted in the reaction of Cain in murdering his brother. In a new world where their parents Adam and Eve had been cast out of the Garden of Eden, and where there were many unknowns with this family existing as the only human beings—the reasons of Cain for murdering his brother Abel are difficult to fathom. With relatively few people on the planet, it is hard to imagine a brother killing another brother. But such was the wickedness and lack of faith in the heart of Cain, which he succumbed to, as he let sin take control of his actions. While the judgment issued upon Cain was tough to bear (Genesis 4:8-16), the murderous precedent he set, for people murdering other people, has unfortunately not changed.
For those studying the Torah, reflecting on these two brothers—with one possessing faith in God, and another demonstrating extreme faithlessness—is critical for assessing exactly where our hearts are today, when it comes to us demonstrating our trust in the Almighty. What kind of offerings do we present before Him? When we serve the Lord, do we offer Him our very best, or do we cut corners in some way?
The Creator God is intently observing the hearts of people and their actions, as He may accept one offering but disregard another. In contemplating the reality of God evaluating every human heart, perhaps some introspection should arise within us, as we analyze the motivations behind our own offerings to the Lord and how we serve Him? Do our sacrifices come from the heart, or are they simply a rote expression of various traditions that have been passed down for millennia?
This brings to my mind some thoughts expressed by Yeshua the Messiah, when He was admonishing some scribes, while comparing the offerings of wealthy people to the heartfelt gift of a poor widow:
“And He sat down opposite the treasury, and began observing how the people were putting money into the treasury; and many rich people were putting in large sums. A poor widow came and put in two small copper coins, which amount to a cent. Calling His disciples to Him, He said to them, ‘Truly I say to you, this poor widow put in more than all the contributors to the treasury; for they all put in out of their surplus, but she, out of her poverty, put in all she owned, all she had to live on’” (Mark 12:41-44).
Clearly as this example evidences, the Lord God is most concerned with the heart of those who claim to have faith in Him. He sees through the facades of those like Cain, or various wealthy people, who might be simply following ritualistic practices—be they sacrificial offerings or making a contribution out of their excessive resources. Nevertheless, despite the frailties of the human heart as it struggles with faith in the Creator God, we need to recognize that He forgives those who are deceived by the wiles of the Devil, and who turn to Him in repentance!
Enoch and Faith
Continuing through the Torah portion Bereisheet, there is a curious recognition of a later descendant of Adam and Eve, who apparently exhibited such a great amount of faith, that he was literally taken up (Heb. verb laqach) to God without having to endure physical death. This, of course, is the remarkable testimony of Enoch:
“Enoch lived sixty-five years, and became the father of Methuselah. Then Enoch walked with God three hundred years after he became the father of Methuselah, and he had other sons and daughters. So all the days of Enoch were three hundred and sixty-five years. Enoch walked with God; and he was not, for God took him” (Genesis 5:21-24).
Apparently, God was so blessed with the faith of Enoch, that he did not see death. That Enoch was a man pleasing to God, is affirmed by the author of Hebrews:
“By faith Enoch was taken up so that he would not see death; AND HE WAS NOT FOUND BECAUSE GOD TOOK HIM UP [Genesis 5:24]; for he obtained the witness that before his being taken up he was pleasing to God” (Hebrews 11:5).
Can you imagine the amount of faith that Enoch must have had? Here was a descendant of Adam, through the line of Seth (Genesis 5:1-24), who multiple generations later exhibited such a profound faith in the Almighty, that He was simply taken to Heaven. Without speculating too much on what this means or what Enoch did, Enoch is to serve as a great inspiration to those of us who look to the Creator God! For assuredly, if God regarded the faith of Enoch so highly, this being taken up would also occur to various other people in later Biblical history. We see something similar take place, in how the Prophet Elijah was ushered into Heaven via a chariot of fire:
“Elijah took his mantle and folded it together and struck the waters, and they were divided here and there, so that the two of them crossed over on dry ground. When they had crossed over, Elijah said to Elisha, ‘Ask what I shall do for you before I am taken from you.’ And Elisha said, ‘Please, let a double portion of your spirit be upon me.’ He said, ‘You have asked a hard thing. Nevertheless, if you see me when I am taken from you, it shall be so for you; but if not, it shall not be so.’ As they were going along and talking, behold, there appeared a chariot of fire and horses of fire which separated the two of them. And Elijah went up by a whirlwind to heaven” (2 Kings 2:8-11).
The Prophet Elijah’s faith was lauded by James the Just, as he said,
“Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain, and it did not rain on the earth for three years and six months” (James 5:17; cf. 1 Kings 17:1; 18:41-46; b.Sanhedrin 113a).
Elijah’s righteous faith was the same faith that all Believers in Yeshua are encouraged to maintain. Recall that along with Moses, Elijah appeared at the scene of the Transfiguration, when Yeshua was manifested to Peter, James, and John in all of His glory (Mark 9:4; Matthew 17:3; Luke 9:30).
“Torah and Faith”
What does this overview of faith, from the first Torah portion of Bereisheet, mean for us, as we will be examining the Torah cycle again for another year?
- We must believe in the Word of God, as it has been recorded and preserved down through the ages.
- We must believe that God in His infinite wisdom created the universe, and that all things operate according to His grand design.
- We must believe that God created man and woman in His image, but that people do have a free will to respond in faith toward Him, or to respond without faith toward Him.
- We must believe that through the actions of Adam and Eve, Cain and Abel, and the testimony of Enoch—people can choose to either trust in God, or disregard His instruction and endure the consequences.
Thankfully, through the preservation of God’s continuing revelation as witnessed in the balance of the Holy Scriptures, there is confirmation that He has not deviated one iota from His original design for Planet Earth and human civilization. God continues to allow people to be born, with a nature inherited in Adam, permitting each and every one to freely choose whether to walk by faith in Him, or to demonstrate a hollow trust in their own efforts.
The great news for those of us today, who recognize the significance of the redeeming work of Messiah Yeshua—the promised Seed of Adam and Eve destined to bruise the head of the serpent (Genesis 3:15)—is that faith in Him and His ultimate sacrifice is sufficient to overcome the curse of the sin nature. Messianic Believers study the Torah, because we know that by better understanding how we will frequently disregard God’s Law, we are all transgressors in need of a Savior (cf. Galatians 3:24). As Paul communicated to the Romans,
“For while we were still helpless, at the right time Messiah died for the ungodly. For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. But God demonstrates His own love toward us, in that while we were yet sinners, Messiah died for us. Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. And not only this, but we also exult in God through our Lord Yeshua the Messiah, through whom we have now received the reconciliation. Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned—for until the Law sin was in the world, but sin is not imputed when there is no law. Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense of Adam, who is a type of Him who was to come. But the free gift is not like the transgression. For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Yeshua the Messiah, abound to the many” (Romans 5:6-15).
Genuine faith in Yeshua’s atoning work restores the intended relationship that the Father desires with each man and woman. Without reservation, let me say that if your faith in the Lord is weak, or if you find yourself relying upon your own good works or mortal abilities to gain favor with God—then you are being deceived by the same crafty serpent that originally deceived Adam and Eve. God requires faith in what He has done via His Son. When we receive the redemption offered in Yeshua, then we can manifest good works as a result of the faith in Him that we possess. As the Apostle Paul communicated to the Believers in Asia Minor,
“And you were dead in your trespasses and sins, in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience. Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Messiah (by grace you have been saved), and raised us up with Him, and seated us with Him in the heavenly places in Messiah Yeshua, so that in the ages to come He might show the surpassing riches of His grace in kindness toward us in Messiah Yeshua. For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast. For we are His workmanship, created in Messiah Yeshua for good works, which God prepared beforehand so that we would walk in them” (Ephesians 2:1-10).
Each of us as modern-day Believers in Yeshua must be able to learn from the examples of faith or faithlessness, as we read the Holy Scriptures—beginning with the trials and tribulations of our spiritual forbearers whom we encounter in the Torah. These illustrations have been preserved for us, so that we might incorporate the lessons that they provide us—and we can heed the appropriate warnings where necessary. Paul admonished the Corinthians with the following:
“Now these things happened to them as an example [warning, RSV], and they were written for our instruction, upon whom the ends of the ages have come. Therefore let him who thinks he stands take heed that he does not fall. No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it” (1 Corinthians 10:11-13).
Remember that our Eternal God is always faithful to His people: “If we are faithless, He remains faithful, for He cannot deny Himself” (2 Timothy 2:13). While various temptations of this world might be keeping you away from a fervent desire to increase your measure of faith, recognize that by exercising your free will, you can choose to walk by faith—just as multiple examples of faith-filled saints have done down through the centuries. You do not have to fall prey to the lure of the enemy, and can do the right thing when you are tempted. In so doing, the Father will be greatly pleased!
However, it is always up to each one of us to individually exercise and expand our faith, by conscious study and reflection. Each of us must be reminded how, “faith comes from hearing, and hearing by the word of Messiah” (Romans 10:17). It is my prayer that by hearing, your faith will be expanded in this next Torah cycle. Through such an expanded faith, may our obedience to God’s Word be manifested—in order to fulfill all of the good works that each of us was created to complete!
 Heb. b’reisheet bara Elohim et ha’shamayim v’et ha’eretz.
 Francis Brown, S.R. Driver, and Charles A. Briggs, Hebrew and English Lexicon of the Old Testament (Oxford: Clarendon Press, 1979), pp 398-401; Ludwig Koehler and Walter Baumgartner, eds., The Hebrew & Aramaic Lexicon of the Old Testament, 2 vols. (Leiden, the Netherlands: Brill, 2001), 1:399-401.
 Editor’s note: Be aware of how the verb appearing in 1 Timothy 2:13, plassō, can mean “to mould and form by education, training” (H.G. Liddell and R. Scott, An Intermediate Greek-English Lexicon [Oxford: Clarendon Press, 1994], 643), and that various Bibles do properly translate 1 Timothy 2:13 with “formed” (KJV, RSV, NIV, NRSV, ESV, CJB, TLV). If “created” (NASU) were intended in 1 Timothy 2:13, then the verb ktizō could have been used instead.
 Heb. teshuqah; cf. Genesis 4:7.
For a review, consult the article “Addressing the Frequently Avoided Issues Messianics Encounter in the Torah” by J.K. McKee, under the sub-section “Development and Advances of Gender Relations.”
 Herbert G. May and Bruce M. Metzger, eds., The New Oxford Annotated Bible With the Apocrypha, RSV (New York: Oxford University Press, 1977), pp 1441-1442 note for us how,
“This much debated verse has also been translated (1) ‘she will be saved through the birth of the Child’ [referring to Jesus Christ], or (b) ‘she will be brought safely through childbirth.’”
 Cf. Nahum M. Sarna, “Genesis,” in David L. Lieber, ed., Etz Hayim: Torah and Commentary (New York: Rabbinical Assembly, 2001), 25.