The Three Humanities: The Restoration of the First Humanity in Yahuah’s Plan Volume 2
The Three Humanities™ – Book 4, Chapter 3: From Yitschâq to the Formation of Yasharal
This chapter traces the covenant line from Yitschâq to the formation of Yasharal, revealing how Yahuah shaped a people for redemption.
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← Back to The Three Humanities™: The Rise of the Third Humanity – Covenant Lineage and the Shaping of a People
How Yahuah Preserves His Covenant Seed Through Deception, Betrayal, Jealousy, Spiritual Warfare, and Human Failure
3.0 The Covenant Seed Surrounded by a Mixed Humanity
We remain inside the Third Group of Humanity, the world after Babel, nations scattered and assigned under spiritual powers, bloodlines mixed—pure human, corrupted Nephilim influence, and the mixed third seed—and, in the middle of that chaos, a tiny covenant line descending from Abraham through Yitschâq. This stage is one of the most dangerous in the entire history of redemption because the covenant seed is numerically tiny, the corrupted seed is massive and organized, and the line of the promise repeatedly faces being cut off, absorbed, or exterminated. And yet, every time, Yahuah steps in. He never abandons His plan—He redirects, disciplines, refines, but does not abandon.
3.1 Yitschâq — The Covenant Hanging on a Single Son
After the near-sacrifice on Mount Moryah (the Akedah), Yitschâq becomes the living sign that “Yahuah Yireh”—Yahuah will see (Bereshith/Genesis 22). In Jubilees, we learn that it was Mastema who requested this test, seeking to shake Abraham’s faith and derail the covenant, but Yahuah used that very test to confirm His choice of Abraham and Yitschâq. From that moment on, Yitschâq is the only covenant son of Abraham, and the entire plan of redemption runs through him, no backup line, no second option. Unlike Abraham, who travels widely, Yitschâq’s life is quieter and more rooted in the land. Yet, that quiet life carries immense weight, because the entire covenant hangs on his descendants. Yitschâq marries Ribqah (Rebekah). She is barren at first—again, Yahuah closes the womb so that the covenant seed can never be explained as “just biology”. “And Yitschaq entreated Yahuah for his wife, because she was barren; and Yahuah was entreated of him, and Ribqah his wife conceived.” — Bereshith (Genesis) 25:21. Once more, Yahuah teaches the pattern: the covenant seed cannot be produced by fleshly strength; it exists only by divine intervention. Yitschâq is not just a character in the story; he is the narrow bridge over which the entire plan of redemption must pass.
3.2 Yaăqôb and Êśâw — Two Nations Fighting in One Womb
When Ribqah finally conceives, the pregnancy is not peaceful: “And the children struggled together within her…” — Bereshith 25:22. Confused and troubled, she inquires of Yahuah, and He answers with a prophetic mystery: “Two nations are in your womb, and two peoples shall be separated from your bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.” — Bereshith 25:23. This is not simple sibling rivalry. This is spiritual warfare inside a womb.
3.3 Yaăqôb vs. Êśâw as Prophetic Types
From the womb onward, Yaăqôb represents the covenant seed—called to carry the promise, the blessing, the line that will eventually produce Yasharal and, ultimately, Yahusha. Êśâw represents the fleshly seed—strong, earthy, dominated by appetite, impulse, and earthly power. Jubilees describes Yaăqôb as a thoughtful, dwelling-in-tents man, gentle and devoted, while Êśâw is a man of the field, skilled in hunting and violent activity. Later in history, this conflict becomes the ongoing battle between Yasharal, the nation of the covenant, and Edom, Êśâw’s descendants (see Obadiah; Mal’akhi 1:2–4). Already in the womb, Yahuah announces that the natural order (“the firstborn rules”) will be reversed: “the elder shall serve the younger.” This is Yahuah’s declared will from the beginning.
3.4 Êśâw — The First Open Attempt to Destroy the Covenant Line
When the twins are born, the contrast is vivid. Êśâw emerges red and hairy, a man of the field, hunter, warrior (Bereshith 25:25). Yaăqôb comes out holding Êśâw’s heel—sign of his future role in taking hold of the birthright and the promise. Over time, Êśâw reveals his heart: “Thus Êśâw despised his birthright.” — Bereshith 25:34. He trades the eternal birthright for stew, revealing a heart ruled by appetite, indifference to covenant, and spiritual blindness.
3.5 The Blessing — Not Yaăqôb’s Idea, but Yahuah’s Prophetic Design
When Yitschâq is old and blind, he wants to bless Êśâw: “Take your weapons… hunt me venison… that my soul may bless you before I die.” — Bereshith 27:3–4,7. But Ribqah already knows the prophecy — the older shall serve the younger. She understands that the blessing must go to Yaăqôb. Genesis and Jubilees highlight that Ribqah overhears Yitschâq’s plan, calls Yaăqôb, instructs him to obey her voice, Yaăqôb fears being cursed, and Ribqah willingly takes the curse upon herself. “Upon me be your curse, my son; only obey my voice.” — Bereshith 27:13; Jubilees 26:5–10 (summarized). Thus, Yaăqôb is not the mastermind; Ribqah moves under prophetic knowledge. Yaăqôb obeys trembling under his mother’s authority. Yahuah sovereignly restrains Yitschâq’s discernment so the blessing reaches the correct heir.
3.6 Êśâw’s Murderous Intent
When Êśâw discovers the blessing has gone to Yaăqôb, he swears revenge: “The days of mourning for my father are at hand; then will I slay my brother Yaăqôb.” — Bereshith 27:41. This becomes the first assassination attempt on the covenant seed after the Akedah. But Yahuah is ahead of the enemy. Jubilees reveals that Ribqah receives Êśâw’s plan in a dream, warns Yaăqôb, and sends him to Laban for safety (Jubilees 27:1–3). Yahuah once again preserves the covenant line.
3.7 Yaăqôb’s Exile — Yahuah Uses Consequences to Shape His Chosen Vessel
Yaăqôb flees—partly because of Êśâw’s hatred, partly as a consequence of the deceptive method. He leaves without wealth, without servants, without army or protection, carrying only the blessing and a fragile sense of destiny. On the journey he has a vision: “I am Yahuah Elohiym of Abraham your father, and the Elohiym of Yitschâq… and in you and in your seed shall all the families of the earth be blessed.” — Bereshith 28:13–14. This is the direct confirmation that the covenant is now officially with Yaăqôb and the promise passes to him and his seed.
3.8 Yaăqôb’s Character — More Than “the Trickster”
Genesis shows Yaăqôb wrestling for blessing and covenant. Jubilees portrays him as wise, educated, thoughtful, and a skilled warrior and archer. He is spiritually chosen, intellectually sharp, capable in war, but still in need of transformation. So Yahuah sends him to someone even more deceptive than he has ever been: Laban.
3.9 Laban — The Covenant Line Threatened by Family Corruption
Yaăqôb meets Laban, a man of manipulation, greed, idolatry, and exploitation. Yaăqôb serves 7 years for Rachel — but Laban swaps her with Leah. Yaăqôb awakens to the wrong wife, a broken family structure, and emotional sabotage. Laban forces another 7 years, and later oppressive wage changes. From the adversary’s perspective, this is perfect: jealousy, rivalry, bitterness, internal fracture. But from Yahuah’s perspective, Laban becomes a tool of discipline, Yaăqôb’s character is strengthened, and the multi-tribal structure of Yasharal is born. Yaăqôb’s household forms through love, pain, rivalry, and struggle — yet Yahuah remains in control. The sons of Leah, Rachel, Bilhah, and Zilpah all become foundational tribes. Human disorder does not stop divine order. Human sin does not cancel divine purpose.
3.10 The Birth of the Twelve Sons — Covenant Expansion Through Chaos
The narrative of the twelve sons is a swirl of tears, jealousy, bargaining with mandrakes, competition for affection, and deep emotional wounds. Leah longs for Yaăqôb’s love; with each son she says, “Now my husband will love me” (Bereshith 29–30). Rachel burns with envy because Leah is fertile while she is barren. She finally cries out: “Give me children, or else I die.” — Bereshith 30:1. The concubines bear children for the sake of rivalry. This is not a peaceful, ideal, holy family — it is raw, broken, human. And yet every child is sovereignly allowed by Yahuah, every son becomes a tribe, and every tribe plays a role in the redemptive story. This is one of the greatest redemptive reversals in all Scripture: the covenant line grows not in a sterile environment of perfection, but in the midst of brokenness that Yahuah transforms into destiny.
3.11 Êśâw’s Line Growing in Parallel
At the same time, Êśâw’s seed is growing. Even after Êśâw and Yaăqôb personally reconcile in Genesis 33, Êśâw’s descendants do not share that reconciliation in their hearts. According to the Book of Jubilees, the conflict becomes so intense that the sons of Êśâw demand vengeance against Yaăqôb’s house, they pressure Êśâw to go to war, and a fierce battle erupts between the sons of Êśâw and the sons of Yaăqôb. The Book of Jubilees tells us Yaăqôb, skilled in the bow, is urged by his own sons to take up his weapon in defense, and Êśâw ultimately dies in that conflict — his head separated in battle, and his descendants, the Edomites, progressively subdued and humiliated. These highlight a spiritual truth: the enmity between the covenant seed (Yaăqôb/Yasharal) and the fleshly seed (Êśâw/Edom) never truly disappears. Edom becomes a persistent adversary throughout history. So, on one side, the house of Yaăqôb is full of internal conflict, but covenantal; on the other, the house of Êśâw is driven by revenge, being used as a vessel of hostility against Yahuah’s line. This is the Third Humanity dynamic: mixed bloodlines, mixed motives, mixed loyalties — but one covenant line being preserved through it all.
3.12 Yoseph — The Covenant Line Almost Destroyed from Within
Among Yaăqôb’s sons, Yoseph, firstborn of Rachel, occupies a special place in Yaăqôb’s heart (Bereshith 37:3). This creates envy, favoritism, and emotional imbalance. Yoseph receives dreams from Elohiym, pointing toward leadership and future exaltation. When he shares them, his brothers interpret them as arrogance and spiritual pride. Scripture says: “They hated him… and they conspired against him to slay him.” — Bereshith 37:4, 18.
Jubilees adds that the brothers dealt treacherously with him and plotted to kill him but then changed their minds and sold him to Yishmâêliy merchants. This becomes the second major assassination attempt on the covenant seed (after Êśâw’s plan to kill Yaăqôb). This time the threat comes not from outside (Êśâw), but from inside the covenant family. Instead of killing Yoseph, they sell him to traders — Yishmâêliy and Midianites — descendants of Abraham through Hagar, the line of the fleshly attempt to “help” Yahuah (Bereshith 16; 37:25–28). This is deeply symbolic: a son of the promise is sold into the hands of a son of the flesh. On the surface, it looks like betrayal, loss, collapse of the family, and the potential end of Yoseph’s role in the plan. But in reality, Yahuah is orchestrating a masterpiece.
3.13 The 400-Year Prophecy
Long before Yoseph is born, Yahuah had already told Abraham: “Know of a surety that your seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. And also that nation, whom they shall serve, will I judge, and afterward shall they come out with great substance.” — Bereshith (Genesis) 15:13–14. Bereshith retells this covenant scene, showing that the period of bondage was already written into the timeline of the covenant.
So when Yoseph is sold, his brothers think they are ridding themselves of a problem, but they are unconsciously walking straight into the prophecy given to Abraham. By selling Yoseph, they are—in a sense—selling themselves and their descendants into the 400-year slavery that Yahuah had foretold. This is how deep the sovereignty of Yahuah goes in the Third Humanity: even our wicked decisions end up fulfilling His prophetic word.
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3:12 y 3:13 son Unos puntos muy importante que hay que tomar encuenta cuado leemos las escrituras. Especialmente los de las profecías