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hrs yyx
KHAI-YEY SARAH (Life of Sarah)
Genesis 23:1-25:18

There are 51 Aleph-Tavs in this weeks Torah portion.



Cave Of Machpelah

Eliezer And Rebekah Eliezer's Camel

Eliezer, Isaac And Rebekah

Note: you will need the oldheb.ttf (old Hebrew) and the SGreek Mediuim fonts to see the Hebrew and Greek text, as well as the three English fonts: Cooper Black, Impact and Frontlight MT Light. Right click the links and choose "Save Target As". Then go to the file, and either right click them and choose "install", or drag them into the font page.

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SGreek Medium

Cooper Black

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CHAPTER 23

Genesis 23:1-33

Gen 23:1 And the life of Sarah was a hundred years, and twenty years, and seven years: the years of the life of Sarah. 2 And Sarah, she died in Kirjath Arba; she is Hebron in the land of Canaan: and Abraham came to mourn for Sarah, and to weep for her. 3 And Abraham arose from upon the face of his dead, and spoke to the sons of Heth, to say, 4 I am a stranger and an alien resident with you: give to me a possession of burial from you, and I may bury my dead by my face. 5 And the sons of Heth answered
ta-Abraham to say to him, 6 Hear us, my lord: you are a ruler of Elohim in our midst: among the best of our burial places, bury ta-your dead; a man from us shall not withhold from you ta-his burial place from burying your dead. 7 And Abraham rose and bowed himself to the people of the land towards the sons of Heth.

8 And spoke with them, to say, If shall be
ta-your souls for burying ta-my dead from my face; hear me and intreat for me on Ephron, son of Zohar, 9 and give to me ta-the cave of the Machpelah which is to him, which is in the end of his field; in fullness of silver shall give her to me in your midst for a possession of burial. 10 And Ephron was dwelling in the midst of the sons of Heth: and Ephron, the Hittite, answered ta-Abraham in the ears of the sons of Heth to all entering the gate of his city, to say, 11 No, my lord, hear me: the field I have given to you, and the cave which is in him I will give her to you; to the eyes of the sons of my people I have given her to you: Bury your dead. 12 And Abraham bowed himself to the face of the people of the land.

13 And spoke to Ephron in the ears of the people of the land, to say, Nevertheless, if you will only hear me: I will give silver for the field; take from me, and I will bury
ta-my dead there. 14 And Ephron answered ta-Abraham, to say to him, 15 My lord, hear me: the land is four hundred shekels of silver; what is she between me and between you? Bury ta-your dead. 16 And Abraham listened to Ephron; and Abraham weighed to Ephron ta-the silver which was spoken in the ears of the sons of Heth, passing over to the merchant of four hundred shekels of silver. 17 And the field of Ephron which was in the Machpelah, which was to the facing of Mamre, the field, and the cave that was in him, and all of the trees that were in the field, that were in all his borders around were established 18 to Abraham for a purchase to the eyes of the sons of Heth among all entering the gate of his city.

19 And after thus, Abraham buried
ta-Sarah, his wife, to the cave of the field of the Machpelah upon the facing of Mamre: she is Hebron in the land of Canaan. 20 And the field, and the cave that is in him were established to Abraham for a possession of burial from ta the sons of Heth.


(NOTE: Not all verses will have comments)


Verse one

1 And the life of Sarah was a hundred years, and twenty years, and seven years: the years of the life of Sarah.

By the time of Sarah's death, she was 127 years old. That would put Abraham at 137 years old, Isaac at thirty seven years old and Ishmael at fifty-one years old.

This is a chart revealing the age of Abraham's ancestors from the previous chart in the Torah portion of Lekh L'kha, in the book of Genesis, by the time of Sarah's death when Abraham was 137 years old.

YEAR OF MAN WHEN ABRAHAM WAS 137 YEARS OLD NAME OF ABRAHAM'S ANCESTOR AGE OF ABRAM'S ANCESTORS WHEN ABRAHAM WAS 137 YEARS OLD AGE OF DEATH OF ABRAHAM'S ANCESTORS
2083 YEARS OF MANKIND Shem 519 years old 600 years old
2083 YEARS OF MANKIND Arphaxad 419 years old 438 years old
2083 YEARS OF MANKIND Salah 392 years old 433 years old
2083 YEARS OF MANKIND Eber 362 years old 464 tears old
2083 YEARS OF MANKIND Terah Died two years prior at 205 years old when Abraham was 135 years old 205 years old

If the calculation correct, this would take the time line to about 1917 BC.

By the time Abraham was 137 years old, a new king ruled in Egypt, and according to Wikipedia, based on the time line, his name was Nubkaure Amenemhat II who ruled from 1929-1895 BC. This is what Wikipedia says regarding this king:

"Nubkaure Amenemhat II was the third pharaoh of the 12th Dynasty of Ancient Egypt. Although he ruled for at least 35 years, his reign is rather obscure, as well as his family relationships.

Archaeological findings have provided the name of Amenemhat's mother, the "king's mother" Neferu III, but not the name of his father. Nevertheless, it is commonly assumed that he was a son of his predecessor Senusret I. An early attestation of Amenemhat may have come from the tomb of the namesake nomarch Amenemhat, buried at Beni Hasan This nomarch, who lived under Senusret I, escorted the "King's son Ameny" in an expedition to Nubia, and it is believed that this prince Ameny was no other than Amenemhat II in his youth".

These are images of statues
Nubkaure Amenemhat II







Verse two

2 And Sarah, she died in Kirjath Arba; she is Hebron in the land of Canaan: and Abraham came to mourn for Sarah, and to weep for her.

Looking at the word MOURN

The Hebrew word for mourn is "sah-phahd"- Samek, Peh, Dalet (
dpo). It is from Strong's Concordance number 5594, and its definition

A primitive root; properly to tear the hair and beat the breasts (as Orientals do in grief); generally to lament; by implication to wail: - lament, mourn (-er), wail.

It is strongly possible that Abraham was pounding his chest in the loss of Sarah, his wife. Indirectly related, there is an account regarding someone pounding his chest, and it is in the Gospel of Luke

Luke 18:9 And He spake this parable unto certain which trusted in themselves that they were righteous, and despised others: 10 Two men went up into the Temple to pray; the one a Pharisee, and the other a Publican. 11 The Pharisee stood and prayed thus with himself, hwhy, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. 12 I fast twice in the week, I give tithes of all that I possess. 13 And the Publican, standing afar off, would not lift up so much as his eyes unto the heavens, but smote upon his breast, saying, hwhy be merciful to me a sinner. 14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

This smiting upon one's breast, also can be chest, is an act of solemnity, whether for needing mercy or mourning.

Looking at the phrase "and to weep for her" in the Hebrew text, it is "v'leev-kothah" (
htkblw). This issue about this Hebrew word is that in the Hebrew text, the Hebrew letter Kaph is smaller than the other letters

V'liv-kothah

Monte Judah of Lion And Lamb Ministries made note of this in "The Jots and Titels of Moses" article in his July 2004 Yavoh magazine

"Kaf is the letter which means the open hand. Abraham's mourning for his wife is described as an open hand before God that can not be filled or satisfied. His petition to God for her return could not be fulfilled, therefore his hand remained open".



Verse four

4 I am a stranger and an alien resident with you: give to me a possession of burial from you, and I may bury my dead by my face.

Looking at the word RESIDENT

The Hebrew word for alien resident is "toh-shahv"- Tet, Vav, Shin, Bet (
bswt). It is from Strong's Concordance number 8453, and its definition

(The second form used in Kings Num_17:1); from H3427; a dweller (but not outlandish, H5237); especially (as distinguished from a native citizen (active participle of H3427) and a temporary inmate, H1616, or mere lodger, H3885) resident alien: - foreigner-inhabitant, sojourner, stranger.

from 3717 "yah-shahv" (bsy), and its definiton

A primitive root; properly to sit down (specifically as judge, in ambush, in quiet); by implication to dwell, to remain; causatively to settle, to marry: -  (make to) abide (-ing), continue, (cause to, make to) dwell (-ing), ease self, endure, establish, X fail, habitation, haunt, (make to) inhabit (-ant), make to keep [house], lurking, X marry (-ing), (bring again to) place, remain, return, seat, set (-tle), (down-) sit (-down, still, -ting down, -ting [place] -uate), take, tarry.

This is the same word that desribed the prophet Elijah as "The Tishbite", which is noted in the book of the Kings

1 Kings 17:1 And said Elijah the Tishbite, from the inhabitants of Gilead,

In the Hebrew text, his name is "Eh-lee-yah-hoo Ha-teesh-bee" (
ybsth whyla)

Looking at the word TISHBITE

The Hebrew word for Tishbite is "teesh-bee" (
ybst) is from Strong's Concordance number 8664, and its definition

Patrial from an unused name meaning recourse; a Tishbite or inhabitant of Tishbeh (in Gilead): - Tishbite.

This is based on the Hebrew word "toshav" as noted above. Also looking at 1 Kings 7:1, the Hebrew word for inhabitants is the same Hebrew word "toshav" as noted above. It is possible that Elijah came not alone, but with a group of resident aliens in Gilead, similar to Abraham and his household being a resident alien in the land of Canaan.



Verses six and seven

6 Hear us, my lord: you are a ruler of Elohim in our midst: among the best of our burial places, bury ta-your dead; a man from us shall not withhold from you ta-his burial place from burying your dead. 7 And Abraham rose and bowed himself to the people of the land towards the sons of Heth.

Abraham set a great example to us to honor those who are owners of the land, as we should do to 
hwhy, the Creator of the Heavens and the Earth.



Verses eight and nine

8 And spoke with them, to say, If shall be ta-your souls for burying ta-my dead from my face; hear me and intreat for me on Ephron, son of Zohar, 9 and give to me ta-the cave of the Machpelah which is to him, which is in the end of his field; in fullness of silver shall give her to me in your midst for a possession of burial.

This was to Abraham the best place to bury his wife. This would fulfill a future account that Yeshua was buried in the best tomb, which is noted in the Gospel of Matthew


Matthew 27:57 When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Yeshua's disciple: 58 He went to Pilate, and begged the Body of Yeshua. Then Pilate commanded the Body to be delivered. 59 And when Joseph had taken the Body, he wrapped It in a clean linen cloth, 60 And laid It in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.

Yeshua was buried in a choice, clean, unused, rich man's tomb, carved out from stone that was meant for Joseph of Arimathaea. If Yeshua was buried in a used one, He would have been disqualified to be the Messiah, because He would have been defiled among the dead near Him, which is noted in the Torah portion of Khukath, in the book of Numbers

Numbers 19:11 
The one touching on the dead of any soul of an Adam, and shall be unclean seven days.

Yeshua could not raise from the dead while He was unclean, and He would have been raised from the dead in a defiled manner, disqualifying Him to be the Messiah. He would not have been able to ascend to the Kingdom of Heaven in a defiled state.

Looking at the word EPHRON

The Hebrew word for Ephron is "Eh-phrohn"- Ayin, Peh, Rosh, Vav, Nun Sophit (Nwrpe) is from Strong's Concordance number 6085, and its definition

From the same as H6081; fawn like; Ephron, the name of a Canaanite and of two places in Palestine: - Ephron, Ephrain [from the margin].

from 6081 "ah-phahr" (
rpe), and its definition

Probably a variation of H6082; gazelle; Epher, the name of an Arabian and of two Israelites: - Epher.

from 6082 "oh-phehr" (
rpe), and its definition

From H6080; a fawn (from the dusty color): - young roe [hart].

from 6080 "ah-phahr" (
rpe), and its definition

A primitive root; meaning either to be gray or perhaps rather to pulverize; used only as denominative from H6083, to be dust: - cast [dust].

from 6083 "ah-phahr" (
rpe), and its definition

From H6080; dust (as powdered or gray); hence clay, earth, mud: - ashes, dust, earth, ground, morter, powder, rubbish.


We can properly call Ephron's name, "Dusty".


Looking at the word MACHPELAH

The Hebrew word Machpelah is "Makh-pey-lah"- Mem, Kaph, Peh, Lamed, Heh (
hlpkm). It is from Strong's Concordance number 4375, and its definition

From H3717; a fold; Makpelah, a place in Palestine: - Machpelah.

from 3717 "kah-phahl" (
lpk), and its definiton

A primitive root; to fold together; figuratively to repeat: - double.

According to Mark Biltz of El Shaddai Ministries said that this cave was "a double cave". The question is, "If it was a dual cave, was it a dual open cave or was it a cave with dual caverns"? In my opinion, it could have been the latter.



Verses ten through twelve

10 And Ephron was dwelling in the midst of the sons of Heth: and Ephron, the Hittite, answered ta-Abraham in the ears of the sons of Heth to all entering the gate of his city, to say, 11 No, my lord, hear me: the field I have given to you, and the cave which is in him I will give her to you; to the eyes of the sons of my people I have given her to you: Bury your dead. 12 And Abraham bowed himself to the face of the people of the land.

If I was Abraham, I would say "Wow! What a deal"!

It shows in verse twenty a second time Abraham bowed down to them. The first time is in verse seven

7 And Abraham rose and bowed himself to the people of the land towards the sons of Heth.

Jacob bore Abraham's genes and bowed seven times to Esau after he returned to Canaan from Mesopotamia, which is noted in the Torah portion of Vay-Yishlakh, in the book of Genesis

Genesis 33:1 And Jacob lifted his eyes, and looked, and behold, Esau was coming, and with him were four hundred men. And he divided ta-the lads (children) upon Leah, and upon Rachel, and upon the two female servants, 2 and put ta-the female servants and ta-their lads (children) first, and ta-Leah and her lads (children) were behind them, and ta-Rachel and ta-Joseph behind them. 3 And he went over toward their faces, and bowed himself to the ground seven times, until he came near unto his brother.


Looking at the word HITTITE

The Hebrew word for Hittite is "Khee-tee"- Khet, Tav, Yod (ytx). It is from Strong's Concordance number 2850, and its definition

Patronymic from H2845; a Chittite, or descendant of Cheth: - Hittite, Hittites.

from 2845 "kheyth" (
tx), and its definition

From H2865; terror; Cheth, an aboriginal Canaanite: - Heth.


from 2865 "khah-thath" (ttx), and its definition

A primitive root; properly to prostrate; hence to break down, either (literally) by violence, or (figuratively) by confusion and fear: - abolish, affright, be (make) afraid, amaze, beat down, discourage, (cause to) dismay, go down, scare, terrify.


I will note about this later in the chapter.



Verse thirteen

13 And spoke to Ephron in the ears of the people of the land, to say, Nevertheless, if you will only hear me: I will give silver for the field; take from me, and I will bury ta-my dead there.

After an offer that one could not rightly refuse, why did Abraham respond to offer silver for the land? Unless in theory he knew that if in a future generation that he didn't buy it, others can claim that he didn't have the right to be buried there. I don't know for sure.



Verses fourteen and fifteen

14 And Ephron answered ta-Abraham, to say to him, 15 My lord, hear me: the land is four hundred shekels of silver; what is she between me and between you? Bury ta-your dead.

Monte Judah of Lion and Lamb Ministries made note that this negotiation was in a "passive" language of word between Abraham and "Dusty", the Hittite. Monte also says that it was not a direct frontal attack, but more in a thirdish person perspective. In other words, they were beside themselves in this exchange.

Notice that t
hree times it was said to Abraham to go bury his dead in verses six, eleven and fifteen:

6 ...bury ta-your dead...

11 ...bury your dead....

15 ...
Bury ta-your dead.

The first time was a generality, the second time occurred when Ephron, son of Zohar offered Abraham's request for the cave of Machpelah without cost and the third time was after he named a price and sold it to Abraham.

Abraham bowed to the earth after he was told to bury his dead, but did not bow after the third time. Why not? Was it that he did not get a good deal for the cave from "Dusty", son of Zohar? If I were to surmise Abraham's view, he probably was not happy with the amount, and maybe he did not bow to him that time, to show he was not pleased with Ephron's value.




Verses sixteen through eighteen

16 And Abraham listened to Ephron; and Abraham weighed to Ephron ta-the silver which was spoken in the ears of the sons of Heth, passing over to the merchant of four hundred shekels of silver. 17 And the field of Ephron which was in the Machpelah, which was to the facing of Mamre, the field, and the cave that was in him, and all of the trees that were in the field, that were in all his borders around were established 18 to Abraham for a purchase to the eyes of the sons of Heth among all entering the gate of his city.

This means that the amount "Dusty", the Hittite, charged Abraham was more than the actual value of a merchants estimate of the property. Based on this verse, we can see that the merchants controlled the value of the property, and is most probable they also controlled the weights and measures, the value of the gold, silver and copper shekels and the international monetary system. Later in the Torah, we will see that the Levitical Priests would take up that charge for the Israelites to value the weight of the shekel and valuate the property and animals.

In my opinion, "Dusty", the Hittite, deceived Abraham and made a profit from his sale of the property to Abraham. One can do it in an evil matter and give false weights, measures and values as is stated in the scriptures:

Deuteronomy 25:13 Shall not be to you a stone and a stone, a great and a small, in your bag.

Proverbs 16:11 A just weight and balance are 
hwhy's: all the weights of the bag are his work.
 
Proverbs 20:10 Divers weights, and divers measures, both of them are alike abomination to 
hwhy.
 
Proverbs 20:23 Divers weights are an abomination unto 
hwhy; and a false balance is not good.

Laban used false weights and measure by changing Jacob's wages ten times, but they were not for the good, because he was greedy.

Genesis 31:7 And your father has deceived on me, and changed ta-my wages ten times; and Elohim has not allowed him to do evil with me.

Genesis 31:41 
This was to me twenty years in your house; serving you fourteen years on your two daughters, and six years on your flocks: and you have changed ta-my wages ten weighings.


Laban also saw that he was getting blessed by Jacob, but was suppressing Jacob from benefiting the rewards. It is noted in the Torah portion of Vay-Yeytsey, in the book of Genesis

Genesis 30:31 
And said, What shall I give to you? And Jacob said, You shall not give anything to me: if you will do for me this word, I will return, I will tend and I will keep your flock: 32 I will go over among all your flock today, removing from there every sheep, spotted and variegated, and every brown sheep among the sheep, and variegated and spotted among the goats: and these shall be my wages. 33 And shall eye her on me, my righteousness in the day to come, when you come upon my wages, to your face, all that are not spotted and variegated among the goats, and brown among the sheep, he is stolen with me. 34 And Laban said, Behold, that shall be according to your word. 35 And removed in his day ta-the he goats: the ring streaked and the variegated, and ta all the she goats: the spotted and the variegated, and all which were white in him, and all the brown among the sheep, and gave into the hand of his sons. 36 And set a journey of three days between himself and between Jacob: and Jacob was tending ta-the remnant of the flocks of Laban.

Laban even deceived Jacob on good offers and took away what rightly belonged to Jacob.

 
Going back to Abraham's bows to the men of Heth, was the reason Abraham did not bow the third time because he did not get a good deal for the cave from Ephron, son of Zohar? Looking into Abraham's view, he probably was not happy with the amount, and maybe he did not bow to him that time, to show he was not pleased with Ephron's value. BUT, he purchased the field, the trees, on top of the cave.

I have a theory to why Abraham insisted that he buy the cave, and it is based in what Abram said, which is noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 14:21 And the king of Sodom said to Abram, Give the souls to me, and take the goods for yourself. 22 And Abram said to the king of Sodom, I have raised my hand to hwhy El Elyon, possessor of the heavens and the earth, 23 not from a thread and unto a sandal lace, and I will not take from anything that belongs to you, and you shall not say, I, I have made ta-Abram rich:

Abraham could have most likely remembered this statement he made to the king of Sodom, and applied it in his account with "Dirt Bag", the Hittite, in order to make sure that "Dirt Bag" wouldn't make the claim that he prospered Abraham with his land. That is my theory to why Abraham bought it.

!!!hwhy Kl dbk


Mark Biltz of El Shaddai Ministries noted what 
hwhy said to him, which is noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 13:14 And hwhy said to Abram after that Lot separated upon him, Lift up your eyes now and look from the place where you are there; hiddenward (northward), and negebward (southward), and risingward (eastward), and seaward (westward): 15 for ta-all the land which you see to yourself will I give her to your seed unto ages.

Mark stated that hwhy said He will "give" the land to him, and Mark asked to why Abraham "purchased" this portion of land, if it was to be given to him in the first place? Mark also made note that Jacob later purchased a portion of a field in the land of Shechem. It is noted in the Torah portion of Vay-Yishlakh, in the book of Genesis

Genesis 33:18 And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan in his coming from Padan Aram; and camped ta-the face of the city. 19 And purchased ta-a portion of the field where his tent was spread out from the hand of the sons of Hamor, father of Shechem, on a hundred ingots.

Another source shows after the Israelites possessed the land, King David purchased the threshold in two different sources. It is noted in the books of the prophet Samuel and the Chronicles

2 Samuel 24:24 And the king said unto Araunah, Nay; but I will surely buy it of thee at a price: neither will I elevate Elevation Offerings unto hwhy, my Elohim, of that which doth cost me nothing. So David bought ta-the threshing floor and ta-the oxen for fifty shekels of silver.

1 Chronicles 21:23 And Ornan said unto David, Take it to thee, and let my lord the king do that which is good in his eyes: lo, I give thee the oxen also for Elevation Offerings, and the threshing instruments for wood, and the wheat for the Food (Grain) offering; I give it all. 24 And king David said to Ornan, Nay; but I will verily buy it for the full price: for I will not take that which is thine for hwhy, nor elevate Elevation Offerings without cost. 25 So David gave to Ornan for the place six hundred shekels of gold by weight.

The Prophet Jeremiah purchased a family field after the Babylonians captured Jerusalem, which is noted in his book

Jeremiah 32:7 Behold, Hanameel, the son of Shallum, thine uncle, shall come unto thee, saying, Buy thee ta-my field that is in Anathoth: for the right of redemption is thine to buy it. 8 So Hanameel mine uncle's son came to me in the court of the prison according to the Word of hwhy, and said unto me, Buy ta-my field, I pray thee, that is in Anathoth, which is in the country of Benjamin: for the right of inheritance is thine, and the redemption is thine; buy it for thyself. Then I knew that this was the Word of hwhy. 9 And I bought ta-the field from ta Hanameel, my uncle's son, that was in Anathoth, and weighed him ta-the silver, even seventeen shekels of silver. 10 And I subscribed the evidence, and sealed it, and took witnesses, and weighed him the money in the balances. 11 So I took ta-the evidence of ta-the purchase, both ta-that which was sealed according to the Commandment and Statute, and that which was open: 12 And I gave ta-the evidence of the purchase unto Baruch, the son of Neriah, the son of Maaseiah, in the sight of Hanameel, mine uncle's son, and in the presence of the witnesses that subscribed the book of the purchase, before all the Jews that sat in the court of the prison.

To me, the point of Abraham's purchase is to have no dispute from other nations and peoples that the land belongs to him and his descendants, and not to anyone else. This first purchase of the land of Canaan was a perfect situation and excuse to purchase land so that Sarah's body will be buried in the land of Canaan. Sarah's burial in the land was "the anchor" in the possession process of the land of Canaan that hwhy "gave" to Abraham and Sarah and their descendants.



Verses nineteen and twenty

19 And after thus, Abraham buried ta-Sarah his wife to the cave of the field of the Machpelah upon the facing of Mamre: she is Hebron in the land of Canaan. 20 And the field, and the cave that is in him were established to Abraham for a possession of burial from ta the sons of Heth.

If anyone would think for a minute on this verse, one question they should ask themselves, "Where was Isaac to at least help his father, Abraham, and bury his mother with him out of respect for his mother?". Why wasn't Isaac mentioned at all to help bury his mother? I'm guessing that he must have had some real resentment toward his father for what was done to him at Mount Moriah. Isaac's anger toward his father was more heavy than his mourning for the loss of his mother, and he would not go near him. That is why Abraham buried Sarah himself.



Of all the patriarchs and matriarchs that are buried at Hebron, Sarah was the first one to die. Normally, the husband dies first, then the wife. When we see 
hwhy in the future, I would like to ask Him why He allowed Sarah to die first instead of Abraham.


The Ark of Discovery website has an article regarding Ron Wyatt's claims that he has found the Cave of Machpelah. Below are sketch images what Ron Wyatt says is the true cave of Machpelah

Ron Wyatt's Cave Of The Machpelah


This is the outside structure above the cave

Ron Wyatt's Cave Of The Machpelah- Outside Structure Above The Cave


The cave's entrance

Ron Wyatt's Cave Of The Machpelah


Inside the cave showing the three double crypts and the niche

Ron Wyatt's Cave Of Machpelah


A sketch of the niche inside the cave

Ron Wyatt's Cave Of The Machpelah

You can find the artlices of Ron Wyatt's search for the Cave of Machpelah at these links

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
DISCLAIMER

The views and opinions expressed, from the information below, are solely those of the personnel and do not necessarily reflect the views or opinions of The Aleph-Tav Project.
- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

http://www.arkdiscovery.com/machpelah.htm


http://wyattnewsletters.com/machpelah/mcplaintro.htm

http://wyattmuseum.com/the-cave-of-machpelah/2011-547


Mark Biltz of El Shaddai Ministries brought this matter about Ephron's name
. In the first four times, his name is mentioned in verses eight, ten, thirteen and fourteen,  and the first time in verse sixteen his name is spelled with a Vav (Nwrpe). The second time in verse sixteen, however, his name is missing the letter Vav (Nrpe). Compare the four times Ephron's name is mention in the Hebrew:

8 And spoke with them, to say, If shall be ta-your souls for burying ta-my dead from my face; hear me and intreat for me on Ephron (Nwrpe), son of Zohar,

10 And Ephron (Nwrpe) was dwelling in the midst of the sons of Heth: and Ephron, the Hittite,...

13 And spoke to Ephron (
Nwrpe) in the ears of the people of the land,...

14 And Ephron (
Nwrpe) answered ta-Abraham, to say to him,

16 And Abraham listened to Ephron (Nwrpe); and Abraham weighed to Ephron (Nrpe) ta-the silver which was spoken in the ears of the sons of Heth, passing over to the merchant of four hundred shekels of silver.

This is when Abraham is giving the silver to Ephron. Mark said that his name, "Dusty", was diminished when he received the silver, because Ephron in his greed stated a price above the value of the property in which he was taking advantage of Abraham.


In many words, Mark said that the Vav was removed from Ephron's (Dusty's) name as a diminishing, or demotion, of himself, and became dirt, a.k.a., in Mark's words, "Dirt Bag".


In my input of this, the Vav in Ephron's name is the Hebrew picture for a nail. Part of his name means dust that is nailed. As 
hwhy said in part of the the phrase in Genesis chapter three "dust you came" (Genesis 3:19). Ephron's with the Vav in his name was spiritually a means to say his spirit was held together. When the Vav was removed from his name, when he received the silver from Abraham, Ephron lost the nail that held his spiritual dust together, and now he became, spiritually, floating dust, or one can say, his dust was in khaos.

In the end, one could say, "The Dirt Bag filled his "money bag"".


Looking at the word ZOHAR

The Hebrew word for Zohar is "Tsoh-khahr"- Tsade, Khet, Resh (rxu) is from Strong's Concordance number 6714, and its definition

From the same as H6713; whiteness; Tsochar, the name of a Hittite and of an Israelite: - Zohar. Compare H3328.

from 6713 "tsah-khahr" (
rxu), and its definition

From an unused root meaning to dazzle; sheen, that is, whiteness: - white.


Putting the definitions of the names together, it states a phrase:

"Dazzling dust"

We might as well call Ephron "A dazzling dirtbag".

Also, adding a definition of Heth to the phrase it says this:

"A dazzling dust broken down"



Verses nineteen and twenty

19 And after thus, Abraham buried ta-Sarah, his wife, to the cave of the field of the Machpelah upon the facing of Mamre: she is Hebron in the land of Canaan. 20 And the field, and the cave that is in him were established to Abraham for a possession of burial from ta the sons of Heth.

Abraham was the only one that buried Sarah. He did not have anyone else to help him. Why? I don't know. Probably it was the culture of the day for the husband to bury his wife.



Notice who is not mentioned throughout this chapter in these events--------> Isaac! Where is he? He was living with his mother after what happened at Mount Moriah, based in the previous chapter. By this time when Abraham came to mourn for Sarah, there is no doubt that Isaac did not want anything to do with his father. He didn't want to see him nor speak to him. That is why Isaac was not mentioned in this chapter. I would like to see someone dramatize this situation correctly in a movie.







CHAPTER 24

Genesis 24:1-67

Gen 24:And Abraham was old, going in the days: and hwhy had blessed ta-Abraham in allness. 2 And Abraham said to his servant, the elder of his house that ruled over all that he had, Put now your hand under my testicles: 3 And I will make you swear in hwhy, the Elohim of the Heavens, and the Elohim of the Earth, that you will not take a wife to my son from the daughters of the Canaanites whom I dwell in his midst: 4 But you will go to my land, and to my kindred, and you will take a wife for my son, for Isaac. 5 And the servant said to him, Perhaps the woman, she is not willing to go after me to this land: that returning, I shall return ta-your son to the land which you came out from there? 6 And Abraham said to him, Take heed for yourself lest you return ta-my son there. 7 hwhy, Elohim of the Heavens, who took me from the house of my father, and from the land of my kindred, and who spoke to me, and who swore to me, to say, I will give ta-this land to your seed; He shall send His Messenger to your face, and you shall take a wife for my son from there. 8 And the woman, if she shall not be willing to go after you, and you shall be innocent of my oath from this: only do you not return ta-my son there. 9 And the servant put ta-his hand under the testacles of Abraham, his master, and swore to him upon this word.

10 And the servant took ten camels from the camels of his master, and left; and all the goods of his master were in his hand: and arose, and went to Aram Naharaim, to the city of Nahor. 11 And the camels knelt down outside of the city to a bored-well of the water, of the time of the mixing period (evening), of the time of the going out of the drawing. 12 And said, 
hwhy, Elohim of my master, Abraham, cause to meet now towards the facing of today, and do kindness unto my master, Abraham. 13 Behold, I am standing by the eye-well of the water; and the daughters of the men of the city are coming out to draw water: 14 And shall be, the young woman whom I shall say to her, Let down now your pitcher, and I may drink her; and say of her, Drink, and also I will water your camels: her, you have designed for your servant Isaac; and in her shall I know that you have done kindness unto my master.

15 And before he finished to speak, and behold, Rebekah came out, who was birthed to Bethuel, son of Milcah, wife of Nahor, brother of Abraham, and her pitcher was upon her shoulder. 16 And the young woman was much good of form, a virgin, and a man had not known her: and she went down to the eye-well, and she filled her pitcher, and she ascended. 17 And the servant ran to meet her, and said, I shall drink now a little water from your pitcher. 18 And she said, Drink, my lord: and she hurried, and she let down her pitcher upon her hand, and she gave him drink. 19 And she finished to give him drink, and she said, I will draw for your camels also until when they have finished drinking. 20 And she hurried, and she emptied her pitcher to the trough, and she ran again to the bored-well to draw, and she drew for all of his camels. 21 And the man was wondering to her with silence to know that
hwhy had prospered his journey, or not.

22 And was, as which the camels finished to drink, and the man took a golden earring of a cut shekel of his weight, and two bracelets upon her hands, ten of gold of their weight; 23 And said, Who of the daughter are you? Tell me now: has the house of your father a place for us to lodge? 24 And she said to him, I am the daughter of Bethuel, son of Milcah, whom was birthed to Nahor. 25 And she said to him, Also straw also fodder are much with us, also a place to lodge. 26 And the man bowed, and worshipped to
hwhy. 27 And said, Blessed be hwhy, Elohim of my master, Abraham, who has not forsaken his kindness and his truth from with my master: I being in the way, hwhy led me to the house of the brother of my master. 28 And the young woman, she ran, and she told to the house of her mother according to these words.

29 And to Rebekah was a brother, and his name was Laban: and Laban ran to the man to the outside to the eye-well. 30 And was, as seeing
ta-the nose ring and ta-the bracelets upon the hands of his sister, and as he heard ta-the words of Rebekah, his sister, to say, Thus spoke the man to me; And came to the man; and behold, was standing by the camels by the eye-well. 31 And said, Come, blessed of hwhy!; To why are you standing in the outside? And I, I have prepared the house and a place for the camels!

32 And the man came to the house: and unloaded the camels, and gave straw and fodder for the camels, and water to wash his feet and the feet of the men who were with him. 33 And was set to his face to eat: and said, I will not eat until that I have spoken my words. And said, Speak. 34 And said, I am the servant of Abraham. 35 And 
hwhy has blessed ta-my master much; and became great: and was given to him flocks, and herds, and silver, and gold, and male servants, and female servants, and camels, and donkeys. 36 And Sarah, the wife of my master, she birthed a son to my master after her old age: and was given to him ta-all that was to him. 37 And my master made me swear, to say, You shall not take a wife for my son from the daughters of the Canaanites whom I dwell in his land: 38 but that you shall go to the house of my father, and to my family, and you shall take a wife for my son. 39 And I said to my master, Perhaps the woman, she will not go after me. 40 And said to me, hwhy, whom I walk towards His Face, will send his Messenger with you and shall prosper your way; And you shall take a wife for my son from my family and from the house of my father: 41 Then when you come to my family, you shall be cleared from my curse; and if they shall not give to you, and you shall be cleared from my oath.

42 And I came today to the eye-well, and said, 
hwhy, Elohim of my master, Abraham, if you exist now, prosper my way which I shall go upon her: 43 Behold, I was standing by the eye-well of the water; and was, the virgin was coming forth to draw water, and I said to her, I shall drink now a little water from your pitcher; 44 And said of her to me, Also you shall drink, and I will draw also for your camels: she is the woman whom hwhy has chosen for the son of my master.

45 I, before I had finished to speak to my heart, and behold, Rebekah was coming out, and her pitcher was upon her shoulder; and she went down to the eye-well, and she drew: and said to her, I will drink, now. 46 And she hurried, and she let down her pitcher from upon her, and she said, Drink, and also your camels I will make drink: and I drank, and also the camels made drink.

47 And I asked her, and said, Who of the daughter are you? And she said, The daughter of Bethuel, son of Nahor, whom Milcah birthed to him: and I put the nose ring upon her nose, and the bracelets upon her hands. 48 And I bowed, and I worshipped to
hwhy, and I blessed ta-hwhy, Elohim of my master, Abraham, who led me in the true way, to take ta-the daughter of my brother of my master for his son. 49 And now, if you will do kindness and truth with ta-my master, tell to me: and if not, tell to me; and I may face upon the right, or upon the left.

50 And Laban and Bethuel answered, and they said, From 
hwhy has come the word: we are not able to speak to you evil or good. 51 Behold, Rebekah is to your face, take her, and go, and she shall be the wife of the son of your master as which hwhy has spoken. 52 And was, that as which the servant of Abraham has heard ta-their words, and bowed to hwhy to the earth. 53 And the servant brought out vessels of silver, and vessels of gold, and clothing, and gave to Rebekah: and jewels were given to her brother and to her mother. 54 And they ate and drank, he and the men who were with him, and they lodged;

And they rose in the morning, and said, Send me away to my master. 55 And her brother and her mother said, The young woman, she will dwell with us days, or ten; Afterwards, she may go. 56 And said to them, Do you not delay me, and
hwhy has prospered my way; send me away, and I will go to my master. 57 And they said, We will call to the young woman, and we will inquire ta-her mouth. 58 And they called Rebekah, and said to her, Will you go with this man? And she said, I will go. 59 And they sent away ta-Rebekah, their sister, and ta-her nurse, and ta-the servant of Abraham, and ta-his men. 60 And they blessed ta-Rebekah, and they said to her, Our sister, you will be of thousands of myriads, and your seed shall possess ta the gate of their haters. 61 And Rebekah, she arose, and her young women, and they rode upon the camels, and they went after the man: And the servant took ta-Rebekah, and left.

62 And Isaac came, coming to Beer Lahai Roi; and he was dwelling in the land of the Negev. 63 And Isaac went out to meditate in the field toward the facing of evening: and lifted his eyes, and looked, and behold, the camels were coming. 64 And Rebekah, she lifted
ta-her eyes, and she saw ta-Isaac, and she got off from upon the camel. 65 And she said to the servant, Who is this man that is walking in the field to meet us? And the servant said, He is my master: And she took the veil, and she was covered. 66 And the servant made account to Isaac ta all of the things that were done. 67 And Isaac brought her to the tent of Sarah, his mother, and took ta-Rebekah, and she became to him for a wife; and loved her: And Isaac was comforted after his mother.


(NOTE: Not all verses will have comments)


Verses one and two

And Abraham was old, going in the days: and hwhy had blessed ta-Abraham in allness. 2 And Abraham said to his servant, the elder of his house that ruled over all that he had, Put now your hand under my testicles:

This is an unusual request by Abraham to ask his servant to put his hand under his testacles, but the King James Version translates "thigh", but he was emphasizing his servant to place his hand under his testicles.

Looking at the word TESTACLES

The Hebrew word for testacles is "yah-reyk"- Yod, Resh, Kaph Sophit (
Kry). It is from Strong's Concordance number 3409, and its definition

From an unused root meaning to be soft; the thigh (from its fleshy softness); by euphemism the generative parts; figuratively a shank, flank, side: -  X body, loins, shaft, side, thigh.

This is where we get our modern English "rack". That is "the testicles". Abraham was
directing his servant to place his hand under his "testicles".

 If ones thinks of it, the word "testicles" is based on the word "testimony". This was a swearing of testimony between Abraham and his elder servant, whom is commonly known to be Eliezer, because he was the supposed heir to "Abram" before the name change, which is noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 15:2 And Abram said, Adonai hwhy, what will you give to me, and I am going childless, and a son, a steward of my house, he is Eliezer of Damascus?

There was no doubt that Eliezer became Abraham's elder servant as years went by. Eliezer could have been roughly twenty years old at minimum when Abram was 85 years old. This was like Joseph being the elder servant to Potiphar, which is noted in the Torah portion of Vay-Yeyshev, in the Torah book of Genesis

Genesis 39:1 And Joseph descended to Egypt; and Potiphar, an officer of Pharaoh, Chief of the Executioners, an Egyptian man, bought him from the hands of the Ishmaelim, who had brought him down there. 2 And hwhy was with ta-Joseph, and was a prosperous man; and was in the house of his master, the Egyptian. 3 And his master saw that hwhy was with him, and all that He did, hwhy was prospering in his hand. 4 And Joseph found favor in his eyes, and served him: and made him overseer over his house, and all was to him, was given in his hand.

The reason that Abraham made Eliezer put his hand under his testacles, because that was where Abraham's source of his seed comes from, meaning that this is not just for him, but for his "seed" after him.

Indirectly related to Abraham's account, in the future, Joshua brought the Israelites to cross over the Jordan River into the promised land, and the first place they went to destroy was the city of Jericho. It is noted in the book of Joshua

Joshua 6:1 Now Jericho was straitly shut up because of the Sons of Israel: none went out, and none came in. 2 And hwhy said unto Joshua, See, I have given into thine hand Jericho, and ta-the king thereof, and the mighty men of valour.... 26 And Joshua adjured them at that time, saying, Cursed be the man before hwhy, that riseth up and buildeth ta-this city ta-Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it.

The Hebrew word for Jericho is "Y'ree-khoh" (wxyry), from Strong's number 3405 meaning "moon". Though the Hebrew letters aren't the same, they are the same in sound, and Jericho could also be a play on the word "yah-reyk" (Kry). Jericho could also be an alternate meaning for "testacles". If this is true, we can say that hwhy was telling Joshua to have the Israelites destroy the symbolic "testacles" of the Canaanites, because that would be the place where they produce the symbolic "seed" of the nation. When Jericho is destroyed, it destroyed Canaan's symbolic seed, their symbolic "reproductive system", so that they couldn't reproduce . This would be why Joshua told the Israelites that those who would try to rebuild Jericho (the symbolic "testicles" of Canaan) would be cursed for it, because it would be an act to restore Canaan's symbolic reproductive system.


Knowing that Isaac was forty years old, as will be shown later, Abraham is 140 years old, taking Eliezer to at minimum 75 years old.


This is not the only time this kind of oath swearing was done, Jacob and Joseph did the same oath process, which is noted in the Torah portion of Va-Y'khi, in the book of Genesis


Genesis 47:29
And drew near the days of Israel to die: and called his son Joseph, and said to him, If now I have found favor in your eyes, put your hand now under my testacles, and you will do mercy and truth with me; Now, do you not bury me in Egypt: 30 And I will lie with my fathers, and I will be carried from Egypt, and I will be buried in their burying place. And said, I, I will do according to your word. 31 And said, Swear to me. And swore to him. And Israel, he bowed upon the head of the bed.

Jacob-Israel did the same thing Abraham did to Eliezer, but unto Joseph, his son.



Verses three and four

3 And I will make you swear in hwhy, the Elohim of the Heavens, and the Elohim of the Earth, that you will not take a wife to my son from the daughters of the Canaanites whom I dwell in his midst: 4 But you will go to my land, and to my kindred, and you will take a wife for my son, for Isaac.

Abraham said not to take a daughter of a Canaanite for Isaac,
because he remembered the information that was informed to him when Noah cursed Canaan for his father, Ham, humiliating Noah by squealing out Noah's nakedness in the Torah portion of Noakh, in the book of Genesis

Genesis 9:22 And Ham, the father of Canaan, saw ta the nakedness of his father, and told his two brethren on the outside, 23 and Shem and Japheth took ta-the clothing, and laid him upon their two shoulders, and they went backwards, and they covered ta-the nakedness of their father; and their faces were backward, and they, the nakedness of their father, they did not see. 24 And Noah awoke from his wine and knew what his younger son had done unto him, 25 and said, Cursed be Canaan; shall be a servant of servants to his brothers.

This is the same commandment Abraham told his servant that Isaac told his son Jacob in the Torah portion of Toldoth, in the book of Genesis

Genesis 28:1 And Isaac called to Jacob, and blessed him, and commanded him, and said to him, You shall not take a wife from the daughters of Canaan. 2 Arise, go to Padan Aram to the house of Bethuel, the father of your mother; and take for yourself from there a wife from the daughters of Laban, the brother of your mother.

This was so, because Jacob's brother, Esau, had Canaanite wives, and Rebekah told Isaac, in so many words, that she was disgusted with them, which is noted in the Torah portion of Toldoth, in the book of Genesis

Genesis 27:46 And Rebekah, she said to Isaac, I am disgusted in my life from facing the daughters of Heth: if Jacob takes a wife from the daughters of Heth, as these from the daughters of the land, for what is life to me?

Rebekah saw first hand the reason Abraham told Eliezer not to take a bride from the daughters of Canaan, because they were cursed.


This first four verses contain types and shadows: First, at the beginning part of this chapter, Abraham was a type and shadow of the Heavenly Father, and Abraham's elder servent, whom we presumed was Eliezer, was a type and shadow of the Ruakh HaKodesh (the Holy Spirit). When Abraham told him not to take a wife for Isaac from the daughters of Canaan, Canaan was a type and shadow of the world. Isaac is known to be a type and shadow of Yeshua.



Verses six and seven

6 And Abraham said to him, Take heed for yourself lest you return ta-my son there. 7 hwhy, Elohim of the Heavens, who took me from the house of my father, and from the land of my kindred, and who spoke to me, and who swore to me, to say, I will give ta-this land to your seed; He shall send His Messenger to your face, and you shall take a wife for my son from there.

There is a connection to the Messenger going before Eliezer
to call for the bride, and it is noted in the apostle Paul's letter to the assembly in Thessalonica

1 Thessalonians 4:16 For the Lord, Himself, shall descend from the heavens with a shout, with the voice of the archangel, and with the shofar of Elohim: and the dead in Messiah shall rise first: 17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 18 Wherefore comfort one another with these words.

We believers are Yeshua's bride, and we will be caught up with Him to be his wife at the Sukkoth Wedding Feast.



Verse ten

10 And the servant took ten camels from the camels of his master, and left; and all the goods of his master were in his hand: and arose, and went to Aram Naharaim, to the city of Nahor.

It did not say that he took "camels", but he took "ten camels", a specific number. Why not twelve, or twenty? Is there a significance to the number ten? Symbolically, the number ten stands for completion. Was this an act of completion regarding Isaac getting a wife from Abraham's family, and is this a type and shadow of completion when Yeshua comes back to snatch His bride away? Just a thought.

Also the ten camels could be a symbol of the lost Ten Northern Tribes of Israel that were scattered throughout the world, dead and alive, who are believers in Yeshua the Messiah.



Verses eleven through fourteen

11 And the camels knelt down outside of the city to a bored-well of the water, of the time of the mixing period (evening), of the time of the going out of the drawing. 12 And said, hwhy, Elohim of my master, Abraham, cause to meet now towards the facing of today, and do kindness unto my master, Abraham. 13 Behold, I am standing by the eye-well of the water; and the daughters of the men of the city are coming out to draw water: 14 And shall be, the young woman whom I shall say to her, Let down now your pitcher, and I may drink her; and say of her, Drink, and also I will water your camels: her, you have designed for your servant Isaac; and in her shall I know that you have done kindness unto my master.

As far as I know, this is the only time in the entire Tanakh that we ever hear of an actual servant of anyone speaking to 
hwhy directly. The only other account regarding a servant is in the apostle Paul's letter to Philemon.



Verses fifteen and sixteen

15 And before he finished to speak, and behold, Rebekah came out, who was birthed to Bethuel, son of Milcah, wife of Nahor, brother of Abraham, and her pitcher was upon her shoulder. 16 And the young woman was much good of form, a virgin, and a man had not known her: and she went down to the eye-well, and she filled her pitcher, and she ascended.

Looking at the word REBEKAH

Rebekah is the Hebrew word "Reev-kah"- Resh, Bet, Kuph, Heh (
hqbr). It is from Strong's Concordance number 7259, and its definition

From an unused root probably meaning to clog by tying up the fetlock; fettering (by beauty); Ribkah, the wife of Isaac: - Rebekah.

 Her name means "to clog by tying up the fetlock; fettering (by beauty)".


We will at Bethuel's name a little later.


According to Monte Judah of Lion and Lamb Ministries, the word "virgin" is not the same definition as we know it today, because it already states that she knew not a man afterward. Monte says that it means that she was pure and upright before 
hwhy.


Notice in verse sixteen that it says, she "ascended" from the eye of the well. That means that at ground level, the eye of the well was geographically located below the location Eliezer and his camels were located. It was most likely located "down the slope". We do not know how far down the slope, but it was a slope. This is a rough sketch of an idea of a well at the bottom of the slope to Eliezer at the top of the slope

Khai-yey Sarah- Slope Sketch

Keep this in mind as we look at the next verses.



Verse seventeen through twenty

17 And the servant ran to meet her, and said, I shall drink now a little water from your pitcher. 18 And she said, Drink, my lord: and she hurried, and she let down her pitcher upon her hand, and she gave him drink. 19 And she finished to give him drink, and she said, I will draw for your camels also until when they have finished drinking. 20 And she hurried, and she emptied her pitcher to the trough, and she ran again to the bored-well to draw, and she drew for all of his camels.

Think of all the times Rebekah went down the slope and up the slope just to provide water for Eliezer, his men, and the ten camels. That was a lot of leg work, let alone Rebekah had to utilize more of her legs going up the slope with full pitchers of water on her shoulders. This would most likely be the size of the pitcher that Rebekah would have carried to the well

A Woman Carrying A Pitcher

The size of a typical water pitcher would have carried roughly two gallons.

This is a typical camel from the Middle East called a Dromedary Camel

Dromedary Camel

This is what the Wikipedia website says regarding the camel's weight

"...dromedaries [weigh] 300 to 600 kg (660 to 1,320 lb)".

 
This is what the Wikipedia website also says regarding these Dromedary Camels regarding their consumption of water

"...a 600 kg (1,300 lb) camel can drink 200 L (53 US gal) of water in three minutes".


One camel, we'll say, can drinking potentially fifty gallons of water. That would take Rebekah with a two gallon pitcher potentially twenty five times to potentially quench just one of those camels. Now, multiply that with ten camels. That would be potentially 500 gallons of water. That would take Rebekah potentially 250 times to quench all ten camels, not including Eliezer and his men who were with him. This obviously would have taken a long time, probably between one to two hours. Did her family wondered what was taking Rebekah so long coming back from the well? The scriptures don't say. How would the ladies like to do this today? In a positive sense, it will give them good exercise.

This scene can be compared to the Samaritan woman, which is noted in the Gospel of John


John 4:5 Then cometh He to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son, Joseph. 6 Now Jacob's well was there. Yeshua therefore, being wearied with His journey, sat thus on the well: and it was about the sixth hour. 7 There cometh a woman of Samaria to draw water: Yeshua saith unto her, Give Me to drink. 8 (For His disciples were gone away unto the city to buy meat.) 9 Then saith the woman of Samaria unto Him, How is it that Thou, being a Jew, askest drink of me, which am a woman of Samaria? For the Jews have no dealings with the Samaritans. 10 Yeshua answered and said unto her, If thou knewest the gift of 
hwhy, and Who it is that saith to thee, Give Me to drink; thou wouldest have asked of Him, and He would have given thee Living Water. 11 The woman saith unto Him, Sir, Thou hast nothing to draw with, and the well is deep: from whence then hast Thou that Living Water? 12 Art Thou greater than our father, Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? 13 Yeshua answered and said unto her, Whosoever drinketh of this water shall thirst again: 14 But whosoever drinketh of the Water that I shall give him shall never thirst; but the Water that I shall give him shall be in him a well of Water springing up into Everlasting Life. 15 The woman saith unto Him, Sir, give me this water, that I thirst not, neither come hither to draw. 16 Yeshua saith unto her, Go, call thy husband, and come hither. 17 The woman answered and said, I have no husband. Yeshua said unto her, Thou hast well said, I have no husband: 18 For thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly. 19 The woman saith unto Him, Sir, I perceive that Thou art a Prophet. 20 Our fathers worshipped in this mountain; and Ye say, that in Jerusalem is the place where men ought to worship. 21 Yeshua saith unto her, Woman, believe Me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. 22 Ye worship ye know not what: we know what we worship: for Salvation is of the Jews. 23 But the hour cometh, and now is, when the true worshippers shall worship the Father in Spirit and in Truth: for the Father seeketh such to worship Him. 24 hwhy is a Spirit: and they that worship Him must worship Him in Spirit and in Truth. 25 The woman saith unto Him, I know that Messias cometh, who is called Messiah: when He is come, He will tell us all things. 26 Yeshua saith unto her, I that speak unto thee am He. 27 And upon this came His disciples, and marvelled that He talked with the woman: yet no man said, What seekest Thou? Or, Why talkest Thou with her? 28 The woman then left her waterpot, and went her way into the city, and saith to the men, 29 Come, see a Man, which told me all things that ever I did: is not this the Messiah? 30 Then they went out of the city, and came unto Him.

The Samaritan woman at the well was like Rebekah, except she came to the well in the middle of the day and not at night like the rest of the women would normally do, because she was divorced multiple times and did not want to be seen with other women. Yeshua asked for water from the Samaritan woman like Eliezer did to Rebekah.

Yeshua also saysthat those who believe in Him shall have the flow of living water, which is noted in the Gospel of John

John 7:38 He that believeth on Me, as the scripture hath said, out of his belly shall flow Rivers of Living Water.

That "Living Water" is Yeshua.


Also, verses seventeen through twenty could be connected to a verse in the book of Revelation

Revelation 22:17 And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the Water of Life freely.

This sounds like Eliezer, the symbolic Spirit, and Rebekah, the symbolic Bride, is speaking to us to drink "the Water of Life", who is Yeshua, via The Holy Spirit.



Verse twenty-one

21 And the man was wondering to her with silence to know that hwhy had prospered his journey, or not.

Eliezer was watching to see if  hwhy had answered his prayers as well as Abraham's command to him, as noted in verses twelve through fourteen.



Verse twenty two

22 And was, as which the camels finished to drink, and the man took a golden earring of a cut shekel of his weight, and two bracelets upon her hands, ten of gold of their weight;

The ring mentioned was the same nose ring stated in verse forty seven. My only thought regarding the weight of the ring, being a half shekel, is the requirement regarding the Israelite males of certain ages who were required to pay a half-shekel in their enumeration, which is noted in the Torah portion of P'kudey, in the book of Exodus

Exodus 38:26 A bekah for every man, that is, half a shekel, after the Shekel of the Sanctuary, for every one that went to be numbered, from twenty years old and upward, for six hundred thousand and three thousand and five hundred and fifty men.

Looking at the word
CUT SHEKEL

The Hebrew word for cut-shekel is "beh-kah"- Bet, Resh, Ayin (
eqb). It is from Strong's Concordance number 1235, and its definition

From H1234; a section (half) of a shekel, that is, a beka (a weight and a coin): - bekah, half a shekel.

from 1234 "bah-kah"
(eqb), and its definition

A primitive root; to cleave; generally to rend, break, rip or open: - make a breach, break forth (into, out, in pieces, through, up), be ready to burst, cleave (asunder), cut out, divide, hatch, rend (asunder), rip up, tear, win.

Mark Biltz of El Shaddai Ministires noted that this meant "broken" or "cut". This is where we get our modern English word "buck", an alternate word for dollar.

The only reason that it became a half-shekel that it was originally "cut pieces" of the shekel during the time of Abraham, and later in time, it developed to become standardized as "a half-shekel".

Even though this Hebrew word have common letters- Bet and Kuph to Rebekah's Hebrew name, is it possible that the "bekah", which is a half a shekel, was a play on Rebekah's name when she received that ring weighing a "half a shekel" as a remembrance of her? Just a thought.


The other half of the verse where Eliezer gave her two gold bracelets worth ten shekels, could be symbolic for the two houses of Israel, and the weight of ten shekels could be symbols of couple of things: one- they could be the tithe for Isaac to have a bride, and two- it could be symbolic to the ten northern tribes of Israel. Three- In Leviticus, there is a commandment for the evaluation of a vow for both male and female of certain ages, and it is noted in the Torah portion of B'khukothai, in the book of Leviticus

Leviticus 27:1 And 
hwhy spoke to Moses, to say, 2 Speak to the Sons of Israel, and you shall say to them, If a man shall make a difficult vow, the souls shall be to hwhy by your evaluation, 3 and your evaluation shall be of the male from a son of twenty years and unto a son of sixty years, and shall be your evaluation of fifty shekels of silver, by the Shekel of the Sanctuary. 4 And if she is a female, and your evaluation shall be thirty shekels. 5 And if from a son of five years and unto a son of twenty years, and your evaluation of the male shall be twenty shekels, and for the female shall be ten shekels.

It was most likely that Rebekah was around twenty years old or younger, because she received the weight of ten shekels of gold through her bracelets. These are just thoughts.



Verses twenty three and twenty four

23 And said, Who of the daughter are you? Tell me now: has the house of your father a place for us to lodge? 24 And she said to him, I am the daughter of Bethuel, son of Milcah, whom was birthed to Nahor.

This is the same account that Abraham's servant, Eliezer said in verse forty seven.

Notice what Rebekah did not say in her genealogy. She said her grandmother's name, but not her mother's name. Rebekah grew up with her, because it was "her" estate as it is mentioned in the next Torah passage.



Verse twenty eight

28 And the young woman, she ran, and she told to the house of her mother according to these words.

The house of her "mother". Based on this information, it was most probable that Bethuel's wife was a wealthy woman, and he married for "financial security". In my opinion, Rebekah and her mother must have bad blood between them. Based on what we know now in the account in verse fifty five, which will be commented later, it is strongly possible why her mother's name was not worthy to be mentioned.

Looking at the word BETHUEL

The Hebrew word for Bethuel is "B'thoo-eyl"- Bet, Tav, Vav, Aleph, Tav (
lawtb). It is from Strong's Concordance number 1328, and its definition

Apparently from the same as H1326 and H410; destroyed of God; Bethuel, the name of a nephew of Abraham, and of a place in Palestine: - Bethuel. Compare H1329.

Bethu

from 1326 "bah-thah" (
htb), and its definition

Probably an orthographical variation for H1327; desolation: - waste.

from 1327
"bah-thah" (htb), and its definition

Feminine from an unused root (meaning to break in pieces); desolation: - desolate.

El

from 410 "eyl" (la), and its definition

Shortened from H352; strength; as adjective mighty; especially the Almighty (but used also of any deity): - God (god), X goodly, X great, idol, might (-y one), power, strong. Compare names in “-el.”

from 352 "ah-yeel" (
lya), and its definition

From the same as H193; properly strength; hence anything strong; specifically a chief (politically); also a ram (from his strength); a pilaster (as a strong support); an oak or other strong tree: - mighty (man), lintel, oak, post, ram, tree.

from 193 "ool" (
lwa), and its definition

From an unused root meaning to twist, that is, (by implication) be strong; the body (as being rolled together) also powerful: - mighty, strength.


Bethuel means "Destroyed of El", or "Desolated of El", or El Destroys, or El Desolates. Based on his name, he did not have a successful life until he "married" into it. Mark Biltz of El Shaddai Ministries noted his name's meaning too.


hwhy did not want her name mentioned. To me, it compares to the time at Purim when we make noise everytime H****'s name is mentioned (you know who I am talking about). We will learn more about Rebekah's mother later.

This is a pedigree chart of Terah down to Rebekah

Terah's pedigree


Looking at their names and their definitions in verse twenty four:

Bethuel (In Hebrew "B'thoo-eyl" (lawtb) (S1328 [1326 + 410])): Destruction of El, El destroys
Milcah (In Hebrew "Meel-kah" (hklm) (S3876)): Queen
Nahor (In Hebrew "Nah-khohr" (rwxn) (S5152)): Snorer, snort, nostrils

Putting the definitions of their names together, it makes a phrase:

"El destroys a queen through the nostrils"

This could be compared to what the apostle John noted in the book of Revelation

Revelation 14:8 And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. 9 And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, 10  The same shall drink of the Wine of the Wrath of hwhy, which is poured out without mixture into the Cup of His Indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:

Revelation 17:3 So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. 4 And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: 5 And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.




Verses twenty nine and thirty

29 And to Rebekah was a brother, and his name was Laban: and Laban ran to the man to the outside to the eye-well. 30 And was, as seeing ta-the nose ring and ta-the bracelets upon the hands of his sister, and as he heard ta-the words of Rebekah, his sister, to say, Thus spoke the man to me; And came to the man; and behold, was standing by the camels by the eye-well.

Looking at the word LABAN

The Hebrew word for Laban is "Lah-vahn"- Lamed, Bet, Nun Sophit (
Nbl). It is from Strong's Concordance number 3837, and its definition

The same as H3836; Laban, a Mesopotamian; also a place in the Desert: - Laban.


from 3836 "lah-vahn" (
Nbl), and its definition

A primitive root; to be (or become) white; also (as denominative from H3843) to make bricks: - make brick, be (made, make) white (-r).

Laban was a "Pale Face" man. In other words, Laban was most likely named for his very light "whitish" skin.


   When Laban saw the gold that his sister was wearing, he had the equivalent of shekel signs in his eyes ("Kaching! Kaching!). So he runs down to meet Eliezer, his men and the camels by the eye of the well and says with joy of greed and ulterior motives, with pomp and fanfare, confetti and with a marching band... I mean musicians playing. Hear Laban now in the next verse.



Verse thirty-one

31 And said, Come, blessed of hwhy!; To why are you standing in the outside? And I, I have prepared the house and a place for the camels!

This was Laban's equivalent of saying to Eliezer "SHOW ME THE MONEY!!!".




Verses thirty two and thirty three

32 And the man came to the house: and unloaded the camels, and gave straw and fodder for the camels, and water to wash his feet and the feet of the men who were with him. 33 And was set to his face to eat: and said, I will not eat until that I have spoken my words. And said, Speak.

As we know, Eliezer, Abraham's servant, repeats the story mentioned earlier from the beginning of this week's Torah portion chapter.



Verse forty nine

49 And now if you will be doing kindness and truth with ta-my master, tell to me: and if not, tell to me; and I may face upon the right, or upon the left.

This is the last statement that Eliezer spoke to the family. The last part "upon the right or upon the left" is the similar phrase Abraham said in giving the Lot choice which side of the land he wanted, which is noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 13:8 and Abram said to Lot, Not now she shall be no strife now between me and between you, and between my shepherds and between your shepherds; for we are men, brothers. 9 That not all the land is to your face? Separate now from upon me: if the left, and I to the right; and if the right, and I to the left.

It is probable that Eliezer was present when Abraham said this to Lot, and he used the similar words in his case, putting his fate in Rebekah's family's hands to decide.



Verses fifty and fifty-one

50 And Laban and Bethuel answered, and they said, From hwhy has come the word: we are not able to speak to you evil or good. 51 Behold, Rebekah is to your face, take her, and go, and she shall be the wife of the son of your master as which hwhy has spoken.

This phrase "...we are not able to speak to you evil or good" is the similar phrase 
hwhy told Laban when Laban was pursing Jacob while Jacob was returning to Caanan from Padan Aram, which is noted in the Torah portion of Vay-Yeytsey, in the book of Genesis

Genesis 31:24 And Elohim came to Laban, the Aramite, in a dream of the night, and said to him, Take heed to yourself lest you speak from Jacob from good unto evil.

In Laban's pursuit against Jacob, Rebekah's son, hwhy was recalling to Laban on his words with his father which he spoke to Eliezer regarding taking Rebekah to be a wife for Isaac, by reminding Laban in many ways "Honor your words as you did regarding you sister Rebekah, for this is her son. Honor her seed". As the Hebraic Roots/Messianic teachers say, "History repeats itself".

Note this response in verse fifty. This came from Laban and Bethuel. He gave Rebekah to Eliezer with "no strings attached". Keep this in mind later on.



Verses fifty two and fifty three

52 And was, that as which the servant of Abraham has heard ta-their words, and bowed to hwhy to the earth. 53 And the servant brought out vessels of silver, and vessels of gold, and clothing, and gave to Rebekah: and jewels were given to her brother and to her mother.

Notice that it did not say Eliezer gave precious items to Bethuel. Why not? The scriptures do not say. Laban fulfilled his ulterior motives in bringing Eliezer to the house. He got his goods.



Verse fifty four

54 And they ate and drank, he and the men who were with him, and they lodged;...

This was a key moment in this "divine appointment". The key phrase in this verse is "And they ate and drank..." Remember me explaining "the Food Covenant", based on Abraham's account with the King of Salem in the Torah portion of Lekh L'kha, in the Torah portion of Genesis, by partaking the bread and wine. Thanks to Rico Cortes of Wisdom In Torah Ministries for revealing this. For those who don't know about it, it was the culture of the day. When two parties make an agreement, it was the culture's equivalence of shaking hands, but in the Middle Eastern culture, it was by eating and drinking, like partaking of Yeshua's body (bread) and blood (wine). The Food Covenant was the finalization of the agreement, and once it was taken, it cannot be broken. Laban and Bethuel agreed to Eliezer's agenda, and they partook the Food Covenant. Eliezer was smart in not eating anything until he stated his purpose for coming to town. Once the Food Covenant was taken, after they, especially Laban, agreed to his purpose in taking Rebekah with him for Isaac for a wife, it could not be taken back. The "Contract" was finalized for Rebekah was to be Isaac's wife.



Verses fifty four and fifty five

54 ...And they rose in the morning, and said, Send me away to my master. 55 And her brother and her mother said, The young woman, she will dwell with us days, or ten; Afterwards, she may go.

Wait a minute!!! This is not what Laban and Bethuel, his father, said back in verses fifty and fifty-one, because they said "...take her and go..." with "NO STRINGS ATTACHED". Notice it was not Bethuel that was with Laban making this statement, but "his mother" who owns the estate the whole family dwells. Based on this information, we can now say that Laban got his greed and crookedness and wickedness characteristics from "his mother"! Laban tried to take back his agreement with his father to Eliezer, and has now sided with his mother. It sounds like that the mother had a "little chat" with Laban that night, and plotted this agenda to make Eliezer stay and try to get more goods from him before he returned to his master, Abraham with Rebekah. No wonder Rebekah did not mention her mother's name in her genealogy as noted earlier in verses twenty four and forty seven.


Notice also that Laban and his mother tried to nullify the words that Laban and his father,
Bethuel, said earlier, but Bethuel and Laban's Food Covenant with Eliezer cannot be broken. Also, since they knew they couldn't break the Food Covenant, they tried to "add" words, in order to slow down the process of Laban and Bethuel's original statement, because Laban and his mother were sublimely wicked in their ways, and wanted to keep Eliezer with them, hoping in their greed that they would receive more treasures from him. This was probably one of the basis that Moses commanded Israel in the Torah portions of Va-Ethkhanan and R'ey, in the book of Deuteronomy

Deuteronomy 4:2 You shall not add upon the Word which I command you, and you shall not remove from him to keep ta-the Commandments of hwhy, your Elohim, which I am commanding you.

Deuteronomy 12:32 ta All of the Words that I am commanding you, you shall take heed to do him, you shall not add upon him, and you shall not diminish from him.

Also, the way they said it, they were indirectly taking Rebekah "hostage" in this situation.
This is the same matter that Laban did to Jacob, Rebekah's sister's son, when Laban did what he could to keep Jacob hostage in his household where Jacob served him seven years for Rachel, but Laban gave him Leah, then "imprisons" him by making Jacob serve another seven years for Rachel. Then Laban accepts Jacob's offer to take the spotted, speckled and striped animals, but Laban and his men takes them all away, leaving Jacob to start from scratch for six more years to create a flock for his own.

What a greedy bunch Laban and his mother were, and now they are being mean to Rebekah treating her as such, but in "a nice way". I would not be surprised if Rebekah was the real "Cinderella", and would be probable the this scripture account is where "Cinderella" came to be. In my opinion, based on this chapter account, Rebekah was treated more like a "servant" more than a sister/daughter, and her mother was "the wicked step mother" like in the Cinderella story.



Verse fifty six

56 And said to them, Do you not delay me, and hwhy has prospered my way; send me away, and I will go to my master.

Eliezer responded to Laban and his mother not to hold him back from his journey back to his lord, but were Laban and his mother content with that answer? Noooo! So they devised another hurdle, hoping they can make him stay, as noted in the next verse.



Verse fifty seven


57 And they said, We will call to the young woman, and we will inquire ta-her mouth.

Yeah, right! They were just trying to put in another roadblock, not what Laban and his father originally spoken in verse fifty and fifty-one. They did not say in the original statement that they need to have Rebekah's approval. Now they want Rebekah to have a say.

Doesn't this sound like HaSatan trying to put "hurdles" or "obstacles" in the way of our lives, trying to hinder us from fulfilling and reaching our destinies? HaSatan, in this case with Eliezer, was using Laban and his "wicked mother" in trying so hard to prevent and delay Eliezer from fulfilling his calling and 
hwhy's timing of Eliezer to get back to Isaac with Rebekah on his birthday.



Verse fifty eight

58 And they called Rebekah, and said to her, Will you go with this man?...

Rebekah was smart. She knew what they were up to no good. She was not going to play their game, and she responded by saying

58 ...
And she said, I will go.

She was saying "I'm outa here! I'm done hanging around with the both of you and your evil schemes". Also it was an indirect statement to them saying "How dare the two of you use me as vessel of hostage for your agenda to have Eliezer to give more as an act of ransom to fulfill your greed". This sounds a lot like what the extreme Islamic terrorists are doing today to getting finances to support their cause. Do you think that they might be descendants of Laban and his mother? Just a thought.



Verses fifty nine and sixty

59 And they sent away ta-Rebekah, their sister, and ta-her nurse, and ta-the servant of Abraham, and ta-his men. 60 And they blessed ta-Rebekah, and they said to her, Our sister, you will be of thousands of myriads, and your seed shall possess ta the gate of their haters.

Who were the "they" that said "their sister"? Did Rebekah have more than one sibling? It sure looks like it. The scriptures do not say, but she had to have at least two brothers or at least one brother and one sister. An idea of the siblings is noted in the Torah portion of Vay-Yeystey, in the book of Genesis

Genesis 30:35 And removed in his day ta-the he goats: the ring streaked, and the variegated, and ta all the she goats: the spotted and the variegated, and all of which are white in him, and all of the brown among the sheep, and gave into the hand of his sons. 36 And set a journey of three days between himself and between Jacob: and Jacob was tending ta-the remnant of the flocks of Laban.

According to this account, Rebekah has brothers. We can now say that the "they" in verse fifty nine included Laban and other brothers.



Verse sixty-one

61 And Rebekah, she arose, and her young women, and they rode upon the camels, and they went after the man: And the servant took ta-Rebekah, and left.

Rebekah and her maids rode on the ten camels. We know why the camels were with Eliezer, and they "followed the man", and it is compared to the wise virgins following the bridegroom, which is noted in the Gospel of Matthew

Matthew 25:10 ...the bridegroom came; and they that were ready went in with him to the marriage:

Rebekah was a type and shadow of the followers of Yeshua.


At the end of this major part of the story, based on the circumcstances of events of what we have read, we could see that this family was "a dysfunctional family".


As the former radio news commentator Paul Harvey says "And now, the rest of the story", starting in the next verse.



Verse sixty two

62 And Isaac came, coming to Beer Lahai Roi; and he was dwelling in the land of the Negev.

Looking at the word BEER LAHAI ROI

The Hebrew word for Beer Lahai Roi is "B'eyr L'khai Roh-ee" (
yar yxl rab). It is from Strong's Concordance number 883, and its definition

From H875 and H2416 (with prefix) and H7208 [[actually 7210]]; well of a living (One) my Seer; Beer-lachai-roi, a place in the Desert: - Beer-lahai-roi.

Beer

from 875 "b'eyr" (
rab), and its definition

From H874; a pit; especially a well: - pit, well.


from 874 "bah-ahr" (rab), and its definition

A primitive root; to dig; by analogy to engrave; figuratively to explain: - declare, (make) plain (-ly).


Lahai

from 2416 "khai" (yx), and its definition

From H2421; alive; hence raw (flesh); fresh (plant, water, year), strong; also (as noun, especially in the feminine singular and masculine plural) life (or living thing), whether literally or figuratively: -    + age, alive, appetite, (wild) beast, company, congregation, life (-time), live (-ly), living (creature, thing), maintenance, + merry, multitude, + (be) old, quick, raw, running, springing, troop.


from 2421 "khai-yah" (hyx), and its definition

A prim root (compare H2331, H2424); to live, whether literally or figuratively; causatively to revive: - keep (leave, make) alive, X certainly, give (promise) life, (let, suffer to) live, nourish up, preserve (alive), quicken, recover, repair, restore (to life), revive, (X God) save (alive, life, lives), X surely, be whole.


Roi

from 7210 "rah-ee" (yar), and its definition

From H7200; sight, whether abstractly (vision) or concretely (a spectacle): - gazingstock, look to, (that) see (-th).


from 7200 "rah-ah" (har), and its definition

A primitive root; to see, literally or figuratively (in numerous applications, direct and implied, transitively, intransitively and causatively): - advise self, appear, approve, behold, X certainly, consider, discern, (make to) enjoy, have experience, gaze, take heed, X indeed, X joyfully, lo, look (on, one another, one on another, one upon another, out, up, upon), mark, meet, X be near, perceive, present, provide, regard, (have) respect, (fore-, cause to, let) see (-r, -m, one another), shew (self), X sight of others, (e-) spy, stare, X surely, X think, view, visions.

Beer Lahai Roi means "The well by the one who has seen me".

This is the same well location where Hagar- "the stranger"- was visited by the Messenger of 
hwhy when Hagar was running away from Sarah, her mistress while pregnant with Ishmael, which is noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 16:7 
And the Messenger of hwhy found her upon an eye-fountain of water in the wilderness, upon the eye-fountain on the way to Shur. 8 And said, Hagar, female servant of Sarai, whence from this did you come, and where are you going? And she said, I am running away from the face of Sarai, my mistress. 9 And the Messenger of hwhy said to her, Return to your mistress, and humble yourself under her hands. 10 And the Messenger of hwhy said to her, Multiplying, I will multiply ta-your seed, and shall not be counted with the multitude. 11 And the Messenger of hwhy said to her, Behold, you are pregnant, and you shall birth a son, and you shall call his name, Ishmael; for hwhy has heard your affliction. 12 And he shall be a wild Adam, for his hand shall be against all, and the hand of all shall be against him; and shall dwell among the face of all of his brothers. 13 And she called the Name of hwhy that spoke to her, You, El seeing me: for said of her, That also there I have looked after the one seeing me. 14 Upon thus, was called to the well Beer Lahai Roi; behold, is between Kadesh and between Bered.

What was Isaac doing, dwelling in the area where Ishmael's mother was located before returning to Sarah? Why was he at the Negev? Did Isaac have contact with Ishmael shortly after his mother's death, and was he told of the well Hagar stopped at? I don't have an answer at this time.

This is a map showing the location of Beer Lahai Roi highlighted in black





Verse sixty three

63 And Isaac went out to meditate in the field toward the facing of evening:...

The sun was setting, and Isaac was out in the field. I am starting to put two and two together.



Verse sixty three

63 ...and lifted his eyes, and looked, and behold, the camels were coming.

Wedding bells, and music playing "Here comes the bride!"



Verse sixty four

64 And Rebekah, she lifted ta-her eyes, and she saw ta-Isaac, and she got off from upon the camel.

It was most likely that in the culture of the day, the men helped the women off the camels., but she was so ready for him, that she went off the camel herself. Was the camel was "still walking" when she got off? Probably not. She must have been an atheletic of her day. She must of had strong legs, because she had enough "leg work" from gathering all that water back for Eliezer, his men and the ten camels at her home town.



Verse sixty five

65 And she said to the servant, Who is this man that is walking in the field to meet us? And the servant said, He is my master: And she took the veil, and she was covered.

At that moment, she was ready to go into her new home to become his wife.

Indirecrly related, the veil was like a symbolic seal of the Ruakh HaKodesh (the Holy Spirit), and it is noted in the apostle Paul's letter to the assembly in Ephesus

Ephesians 1:10 That in the dispensation of the fulness of times He might gather together in one all things in Messiah, both which are in the heavens, and which are on earth; even in Him: 11 In whom also we have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things after the counsel of His own will: 12 That we should be to the praise of His glory, who first trusted in Messiah. 13 In whom ye also trusted, after that ye heard the Word of Truth, the Gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of Promise,



Verses sixty six and sixty seven

66 And the servant made account to Isaac ta all of the things that were done. 67 And Isaac brought her to the tent of Sarah, his mother, and took ta-Rebekah, and she became to him for a wife; and loved her: And Isaac was comforted after his mother.

Notice that it said that Isaac took Rebekah into "Sarah's tent". That means Isaac kept his mother's tent after she died in Hebron three years earlier when he was just thirty seven years old, and dwelled in it. He most likely lived in his mother's tent since they separated themselves from Abraham after Abraham was about to sacrifice Isaac before he was stopped and was provided a ram in Isaac's place. Isaac was also mourning her death for three years, and now, it is three years later. That means Isaac was forty years old at this time, and it is noted in the next chapter of this week's Torah portion

Genesis 25:20 And Isaac was as son of forty years in his taking ta-Rebekah, daughter of Bethuel, the Aramite, from Padan Aram, sister to Laban, the Aramite, to himself for a wife.

Ending this chapter on an important note. As of November 12, 2014, I did not see this before until tonight. The factors in this latest account:

*Isaac was out in the field at sunset in the evening- the new day

*Here comes his bride, Rebekah, to be his wife, with Eliezer, a type and shadow of the Ruakh HaKodesh, whom the angel went forth ahead of him to retrieve, just like Yeshua, the symbol of the Bridegroom, taking His five wise virgins in Matthew chapter twenty five

*Rebekah puts on her veil, and goes in with Isaac into his mother's tent to be Isaac's wife, as it became evening- the new day.

Let me put it this way. There were two times that 
hwhy met with Abraham and Sarah, and as I note in my strong opinion they both occurred on Sukkoth. In my humble, but strong opinion, this is the third Sukkoth account, and this happened on Isaac's fortieth birthday!- the first day of SUKKOTH! In other words, this was hwhy saying to Isaac, "Happy Birthday, Isaac. This is My birthday gift to you------>  REBEKAH!!!".

Based on this analysis, Laban and his mother were preventing Eliezer and Rebekah from arriving to Isaac at
hwhy's appointed time, which was in this case, Sukkoth. Today, HaSatan can use people or circumstances to prevent the believers from following hwhy's will and Yeshua's will, including Their Appointed Times. In this Torah portion case, HaSatan was using Laban and his mother to prevent Eliezer from fulfilling his calling to have Rebekah arrive at "the Appointed Time" on Isaac's birthday, which was Sukkoth.


This is an updated chart of Terah's pedigree

Terah's Pedigree


By the time Isaac was forty years old in marrying Rebekah, Abraham was 140 years old, three years after Sarah died.

I do not know if anyone else has revealed this, but in my strong opinion, this chapter was a precursor relevence to the Fall High Holy Days:

Verses one through ten: YOM TERUAH
Abraham makes the call or "shout" to Eliezer to get a bride for Isaac.

Verses eleven through sixty-one: YOM KIPPUR
Eliezer afflicts his soul by praying to 
hwhy, and Rebekah afflicts her soul by going out of her way to get water for Eliezer, his men and his camels and later to leave her home and land to be a bride for Isaac.

This is what Isaiah said regarding Yom Kippur, which is noted in his book

Isaiah 58:6 Is not this the fast that I have chosen? To loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? 7 Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? When thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? 8 Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of 
hwhy
shall be thy rereward.

Rebekah afflicted her soul by drawing water many, many times to those in need, in her case, Eliezer, Abraham's servant, his men and the ten camels.

Verses sixty two through sixty seven: SUKKOTH
This is already explained above.

This chapter can be compared to the parable of the ten virgins, which is noted in the Gospel of Matthew

Matthew 25:1 Then shall the Kingdom of Heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. 2 And five of them were wise, and five were foolish. 3 They that were foolish took their lamps, and took no oil with them: 4 But the wise took oil in their vessels with their lamps. 5 While the bridegroom tarried, they all slumbered and slept. 6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. 7 Then all those virgins arose, and trimmed their lamps. 8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. 9 But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. 10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. 11 Afterward came also the other virgins, saying, Lord, Lord, open to us. 12 But he answered and said, Verily I say unto you, I know you not. 13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

In this parable in Matthew, it relates to the Fall High Holy Days:

Verses five and six: YOM TERUAH
Verse seven: YOM KIPPUR
Verses ten and eleven: SUKKOTH

This is explained more in my teachings and informations by clicking on each of the links to get to the webpages.

YOM TERUAH

YOM KIPPUR

SUKKOTH/SOLEMN ASSEMBLY

THE PARABLE OF THE TEN VIRGINS



To me, this is the highlight of my commentary in this week's Torah portion.







CHAPTER 25

Genesis 25:1-18

Gen 25:1 And Abraham added and took a wife, and her name was Keturah. 2 And she birthed to him ta-Zimran, and ta-Jokshan, and ta-Medan, and ta-Midian, and ta-Ishbak, and ta-Shuah. 3 And Jokshan birthed ta-Sheba, and ta-Dedan. And the sons of Dedan, they were Asshurim, and Letushim, and Leummim. 4 And the sons of Midian were Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All of these were the sons of Keturah.

5 And Abraham gave
ta-all that was to him to Isaac. 6 And to the sons of the concubines who were to Abraham, Abraham gave gifts, and sent them away from upon Isaac, his son, in his still being alive, risingward to the land  of the rising (east).

7 And these were the days of the years of the life of Abraham whom lived a hundred years, and seventy years and five years. 8 And Abraham expired, and died in grey hairs of a good old age, and satisfied; and was gathered to his People. 9 And Isaac and Ishmael, his sons, they buried him to the Cave of the Machpelah towards the field of Ephron, son of Zohar, the Hittite, which is upon the facing of Mamre; 10 the field which Abraham bought from
ta the sons of Heth: there were buried Abraham and Sarah, his wife. 11 And was, after the death of Abraham, and Elohim blessed ta-Isaac, his son; and Isaac dwelled by Beer Lahai Roi.

12 And these are the birthings of Ishmael, son of Abraham, whom birthed Hagar, the Egyptianitess, the female servant of Sarah, to Abraham: 13 And these are the names of the sons of Ishmael in their names, to their birthings: the firstborn of Ishmael was Nebajoth; and Kedar, and Adbeel, and Mibsam, 14 and Mishma, and Dumah, and Massa, 15 Hadad, and Tema, Jetur, Naphish, and Kedemah: 16 These are they, the sons of Ishmael, and these are their names, in their settlements, and in their fortresses; twelve rulers to their communities. 17 And these were the years of the life of Ishmael, a hundred years, and thirty years and seven years: and expired and died; and was gathered to his people. 18 And they dwelled from Havilah unto Shur, which is upon the facing of Egypt as you go towards Assyria: upon the facing of all his brothers were settled.


(NOTE: Not all verses will have comments)


Verses one through four

1 And Abraham added and took a wife, and her name was Keturah. 2 And she birthed to him ta-Zimran, and ta-Jokshan, and ta-Medan, and ta-Midian, and ta-Ishbak, and ta-Shuah. 3 And Jokshan birthed ta-Sheba, and ta-Dedan. And the sons of Dedan, they were Asshurim, and Letushim, and Leummim. 4 And the sons of Midian were Ephah, and Epher, and Hanoch, and Abida, and Eldaah. All of these were the sons of Keturah.

Looking at the word KETURAH

The Hebrew word for Keturah is "K'toorah"- Kuph, Tet, Vav, Resh, Heh (
hrwjq). It is from Strong's Concordance number 6989, and its definition

Feminine passive participle of H6999; perfumed; Keturah, a wife of Abraham: - Keturah.

from 6999 "katar" (
rjq), and its definition

A primitive root (rather identical with H7000 through the idea of fumigation in a close place and perhaps thus driving out the occupants); to smoke, that is, turn into fragrance by fire (especially as an act of worship): - burn (incense, sacrifice) (upon), (altar for) incense, kindle, offer (incense, a sacrifice).

from 7000 "katar" (
rjq), and its definition

A primitive root; to inclose: - join.

Keturah means "perfume", or "incense".

In verse three, it shows that Midian was Abraham's son by his second wife. Midian was the ancestor of Jethro, the father-in-law of Moses, also known as Reuel, as noted in the Torah portion of Sh'moth, in the book of Exodus

Exodus 2:15 ... And Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and dwelt by the well. 16 And to the Priest of Midian were seven daughters: and they came, and they drew, and they filled ta-the troughs to water the flocks of their father. 17 And the shepherds, they came, and they drove them away: and Moses arose and saved them, and watered ta-their flocks. 18 And they came to Reuel, their father,...

Reuel is also named Jethro, which is noted in the Torah portion of Sh'moth, in the book of Exodus

Exodus 3:1 And Moses was tending ta-the flock of Jethro, his father-in-law, the Priest of Midian:...


Looking at the names and definitions of each of the descendants of Abraham and Keturah (NOTE: "S" refers to Strong's Concordance number):

Abraham (In Hebrew "Ahv-rah-hahm" (Mhrba) (S85)): The Exalted Father revealed [You can see the explanation in the Torah portion of Lekh L'kha in chapter seventeen]
Keturah (In Hebrew "K'too-rah" (hrwjq) (S420)): Perfume, incense
Zimran (In Hebrew "Zee-mahn" (Nrmz) (S 2175)): Musical, play, touch, prune, song, praise, psalm
Jokshan (In Hebrew "Yahk-shahn" (
Nsqy) (S3370)): Isidious, ensare, snare
Medan (In Hebrew "M'dahn" (
Ndm) (S4091)): Discord, strife
Midian (In Hebrew "Meed-yahn" (
Nydm) (S4080)): Quarrel, brawl, contention
Ishbak (In Hebrew "Yeesh-bahk" (
qbsy) (S3435)): (He) will leave (or (He) will remain)
Shuah (In Hebrew "Shoo-akh" (
xws) (S7744)): Dell, sink, humble, bow down

Sheba (In Hebrew "Sh'vah" (abs) (S7614)): Unkown (Most likely from S7650 "shava" (ebs): Oath [Hebrew-Greek Key Study Bible])
Dedan (In Hebrew "D'dahn" (Ndd) (S1719)): Unkown (Probably from S1718 "dadah" (hdd): Soft, or from S1730 "dohd" (dd): Beloved)
Asshurim (In Hebrew "Ah-shoo-reem" (Mrwsa) (S805)): Success, prosper
Letushim (In Hebrew "L'too-sheem" (Mswjl) (S3912)):  Hammers, sharpeners, wheters, oppressors
Leummim (In Hebrew "L'oo-meem" (Mymal) (S3817)): Communities, gatherings

Ephah
(In Hebrew "Ey-phah" (hpye) (S5891)): Obscurity, darkness
Epher
(In Hebrew "Ey-phehr" (rpe) (S6081)): Gazelle, hart
Hanoch (In Hebrew "Khah-nokh" (Knx) (S2585)): Initiated, narrow, discipline
Abida
(In Hebrew "Ah-veeda" (edyba) (S28)): Father of Knowledge
Eldaah (In Hebrew "Ehl-dah-ah" (hedla) (S420)): El of Knowledge

Putting the meaning of the names together, it tells stories:

"The Exalted Father revealed is like an incense. He is a Song who will become a snare, causing discord and quarrel, will result of being bowed down"

"The Oath is beloved, and will succeed over His oppressors by going to the communities"

"In the darkness, like a gazelle, He will be disciplined by the Father of Knowledge, who is the El of Knowledge"

All these stories relate to Yeshua, the Messiah in the Gospels from His ministry to His death on the cross.

hwhyl dbk

Ending this with a question, "Who named Abraham's children and descendants in the first place, and why were most of them named in a negative sense?" They didn't just name them by picking a name out of a hat, but in the Hebraic sense and culture of their days, they named each baby based on their circumstance, appearance, or situations of their time. For instance, when Abraham and Sarah "laughed", and named their son "laughter", and in the book of Acts when Saul changed his name to "Paul" when he "fell" (from the word "naphal" (
lpn) off his horse on route to Damascus, and was converted to follow Yeshua. You see this off and on throughout the Bible.



V
erses five and six

5 And Abraham gave ta-all that was to him to Isaac. 6 And to the sons of the concubines who were to Abraham, Abraham gave gifts, and sent them away from upon Isaac, his son, in his still being alive, risingward to the land  of the rising (east).

As one noticed, Abraham had more sons besides his two sons, Isaac and Ishmael, through his third wife, Keturah and his concubines. He gave them gifts and sent them away from Isaac, as he sent Ishmael away. I wonder who are those descendants of Abraham today and where are they located. Jewish Voice Ministries has been doing ministry work in India where the Brahman people are located. If one notices the name "Brahman", one will see Abraham's name in it. Are these people the descendants of one or more of those concubines, as well as Keturah, of Abraham? It is most likely that they are.

When it says in this same verse that Isaac was in the Eastern area when Abraham sent the sons of his concubines away, it occurred while Isaac was still living in Hebron, either while his mother was still alive, or shortly after she died.



Verse seven

7 And these were the days of the years of the life of Abraham whom lived a hundred years, and seventy years and five years.

 Based on Abraham's age, it can be calculated that Ishmael was eighty nine years old, and Isaac was seventy five years old at the time of Abraham's death. Based on verse twenty six, Isaac was 40 years old when 
Jacob and Esau were born, which is noted in the Torah portion of Toldoth, in the book of Genesis

Genesis 25:26 And Isaac was as son of forty years in his taking ta-Rebekah, daughter of Bethuel, the Aramite, from Padan Aram, sister to Laban, the Aramite, to himself for a wife.  

But Jacob and Esau were not born until Isaac was sixty years old, which is noted in the Torah portion of Toldoth, in the book of Genesis

Genesis 25:24 And were fulfilled the days of birthing, and behold, twins were in her womb. 25 And the first came out red, all of him, like a hairy garment; and they called his name, Esau. 26 And after thus, his brother came out, and his hand was siezing on the heel of Esau; and his name was called Jacob: and Isaac was a son of sixty years in birthing them.

That means that both Jacob and Esau were fifteen years old, teenagers, when Abraham, their grandfather, died.

This is a chart showing the age of Abraham's ancestors from the previous in the Torah portion of Vay-Yeyra, in the book of Genesis, by the time Abraham's death when he was 175 years old.

YEAR OF MAN WHEN ABRAHAM WAS 175 YEARS OLD NAME OF ABRAHAM'S ANCESTOR AGE OF ABRAM'S ANCESTORS WHEN ABRAHAM WAS 175 YEARS OLD AGE OF DEATH OF ABRAHAM'S ANCESTORS
2121 YEARS OF MANKIND Shem 557 years old 600 years old
2121 YEARS OF MANKIND Arphaxad Arphaxad died when Abraham was 154 years old, Ishmael at 68 years old and Isaac at 54 years old 438 years old
2141 YEARS OF MANKIND Salah 432 years old 433 years old
2141 YEARS OF MANKIND Eber 402 years old 464 years old

If the calculation is correct, this would take the time line to about 1879 BC.

By the time Abraham died at 175 years old, and Isaac was seventy five years old, and Jacob and Esau were fifteen years old, another king ruled in Egypt, and according to Wikipedia, based on the time line, if this is correct, the Pharaoh who ruled at this time was Kheperkare Senusret II (also known as Sesostris II), of the Twelfth Dynasty, during the Middle Kingdom period, who ruled from 1897-1878 BC. This is what Wikipedia says regarding this king:

"Khakheperre Senusret II was the fourth pharaoh of the Twelfth Dynasty of Egypt. He ruled from 1897 BC to 1878 BC. His pyramid was constructed at El-Lahun. Senusret II took a great deal of interest in the Faiyum oasis region and began work on an extensive irrigation system from Bahr Yussef through to Lake Moeris through the construction of a dike at El-Lahun and the addition of a network of drainage canals. The purpose of his project was to increase the amount of cultivable land in that area. The importance of this project is emphasized by Senusret II's decision to move the royal necropolis from Dahshur to El-Lahun where he built his pyramid. This location would remain the political capital for the 12th and 13th Dynasties of Egypt. The king also established the first known workers' quarter in the nearby town of Senusrethotep (Kahun).

Unlike his successor, Senusret II maintained good relations with the various nomarchs or provincial governors of Egypt who were almost as wealthy as the pharaoh. His Year 6 is attested in a wall painting from the tomb of a local nomarch named Khnumhotep II at Beni Hasan.

Of the rulers of this Dynasty, the length of Senusret II's reign is the most debated amongst scholars. The Turin Canon gives an unknown king of the Dynasty a reign of 19 Years, (which is usually attributed to Senusret II), but Senusret II's highest known date is currently only a Year 8 red sandstone stela found in June 1932 in a long unused quarry at Toshka. Some scholars prefer to ascribe him a reign of only 10 Years and assign the 19 Year reign to Senusret III instead. Other Egyptologists, however, such as Jürgen von Beckerath and Frank Yurco, have maintained the traditional view of a longer 19 Year reign for Senusret II given the level of activity undertaken by the king during his reign. Yurco noted that limiting Senusret II's reign to only 6 or 10 years poses major difficulties because this king:

At present, the problem concerning the reign length of Senusret II is irresolvable but many Egyptologists today prefer to assign him a reign of 9 or 10 years only given the absence of higher dates attested for him beyond his 8th regnal year. This would entail amending the 19-year figure which the Turin Canon assigns for a 12th dynasty ruler in his position to 9 years instead. However, Senusret II's monthly figure on the throne might be ascertained. According to Jürgen von Beckerath, the temple documents of El-Lahun, the pyramid city of Sesostris/Senusret II often mention the Festival of "Going Forth to Heaven" which might be the date of death for this ruler. These documents state that this Festival occurred on IV Peret day 14. Since Senusret II ruled in a coregency with his father Amenemhet II for 3 years and Middle Kingdom coregencies began on the start of the new year on I Akhet day 1, Senusret II's monthly fraction should have been 7 months and 13 days; hence, he presumably ruled Egypt for 9 or 19 years, 7 months 13 days".

These are statues and the pyramid of Kheperkare Senusret II

   

 



Verse nine

9 And Isaac and Ishmael, his sons, they buried him to the Cave of the Machpelah towards the field of Ephron, son of Zohar, the Hittite, which is upon the facing of Mamre;

It shows Isaac and Ishmael together for the first time since Abraham sent Hagar "the stranger" away with Ishmael at the requests of Sarah and 
hwhy, which was roughly seventy years before. That's a long time for a sibling reunion between the two. They were together burying their father. It must have been an interesting scene.

Also, Isaac and Ishmael may have reconciled, because they could identify with each other in what their father Abraham did to each of them in different tragic ways. Isaac was almost killed by his father, and Ishmael was sent away with nowhere to go. They were like the types of the two goats at Yom Kippur: the Azazel, or "scape goat"----> Ishmael, and the goat dedicated, or offered up, to 
hwhy----> Isaac.

Regarding Isaac, did he still hold a grudge and resentment against his father for what he did to him at Mount Moriah? The scriptures do not say, but it did not say that Isaac mourned for him as it mentioned when Abraham mourned for Sarah.



Verse eleven

11 And was, after the death of Abraham, and Elohim blessed ta-Isaac, his son; and Isaac dwelled by Beer Lahai Roi.

This means that the anointing, or the mantle, or the baton, was passed on to Isaac. This is similar to when Moses died at the end of the book of Deuteronomy, and the anointing passed on to Joshua, which is noted in the Torah portion of V'zoth HaB'rakhah, in the book of Deuteronomy

Deuteronomy 34:9 And Joshua, son of Nun, was full of the Spirit of Wisdom; for Moses had laid ta-his hands upon him: and the Sons of Israel, they listened to him, and they did as which hwhy commanded ta-Moses.



Verses twelve through sixteen

12 And these are the birthings of Ishmael, son of Abraham, whom birthed Hagar the Egyptianitess, the female servant of Sarah, to Abraham: 13 And these are the names of the sons of Ishmael in their names, to their birthings: the firstborn of Ishmael was Nebajoth; and Kedar, and Adbeel, and Mibsam, 14 and Mishma, and Dumah, and Massa, 15 Hadad, and Tema, Jetur, Naphish, and Kedemah: 16 These are they, the sons of Ishmael, and these are their names, in their settlements, and in their fortresses; twelve rulers to their communities.

Looking at the names and definitions of Ishmael and his descendants
(NOTE: "S" refers to Strong's Concordance number):

Abraham (In Hebrew "Ah-vrah-hahm" (
Mhrba) (S85)): The Exalted Father revealed [You can see the explanation in the Torah portion of Lekh L'kha, in chapter seventeen]
Ishmael (In Hebrew "Yeesh-mah-eyl" (laemsy) (S3458)): El Hears
Hagar (In Hebrew "Hah-gahr" (rgh) (S1904)): The stranger
Egytianitess (In Hebrew "Meets-reeth" (tyrum) (S4713)): Fortified, defense, siege, distress
Sarah (In Hebrew "Sah-rah" (hrs) (S8283)): Queen
Nabaioth (In Hebrew "N'vai-yoth" (tybn) (S5032)): Fruitfulnesses, flourishings, germinatings
Kedar (In Hebrew "Key-dahr" (rdq) (S6938)): Dusky, ashy, dark, mourn
Adbeel (In Hebrew "Ad-b'eyl" (labda) (S110)): Disciplined of El (or Grieved of El, or Languished of El)
Mibsam (In Hebrew "Meeb-sahm" (Msbm) (S4017)): Fragrant, spice, sweet, smell
Mishma (In Hebrew "Meesh-mah" (emsm) (S4927)): Report, hearing
Dumah (In Hebrew "Doo-mah" (hmwd) (S1746)): Dumb, silence, death
Massa (In Hebrew "Mahs-sah" (asm) (S4854)): Burden, tribute, prophecy
Hadad (In Hebrew "Khah-dahd" (ddx) (S2301)): Fierce, sharp, severe
Tema (In Hebrew "Tey-mah" (amt) (S8485)): Unkown (Most likely based on S8486 "teymahn" (Nmt): Right, or south [Hebrew-Greek Key Study Bible])
Jetur (In Hebrew "Y'toor" (rwjy) (S3195)): Encircled, to range, row [hill, rock]
Naphish (In Hebrew "Nah-pheesh" (sypn) (S5305)): Refreshed, breathed [souled]
Kedemah (In Hebrew "Keyd-mah" (hmdq) (S6929)): Precedence, project, precede, hasten, meet, dissapoint, prevent, anticipate

Putting the definition of their names together, it makes a story:

"The Exalted Father Revealed is the El that hears the stranger who is fortified and distressed and who is
a queen (of the world) with fruitfulness and flourishings in her darkness. But she will be greived of El and disciplined of El through the hearing of her silence from the burden and the fierceness of Him who is of the Right (hand), and He will encircle her with His soul in haste"

This tell the prophetic account of what is going to happen to the queen of the world in the end times, who is known as the Harlot of Babylon, as noted in the book of Revelation, pertaining to those who don't accept Yeshua as their Messiah and those who are not of the Covenant of 
hwhy that are of the Jewish people still hold.

hwhyl dbk

This is an example of this account in noted by the apostle John in the book of Revelation

Revelation 17:3 So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. 4 And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: 5 And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. 6 And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Yeshua: and when I saw her, I wondered with great admiration.

In pertaining to both of these prophetic stories, as the Hebraic Roots/Messianic teachers proclaim, "The end is declared from the beginning".

hwhyl dbk


Ishmael's twelve sons were noted. These twelve sons of Ishmael are the anti, or enemies, of Jacob's twelve sons, which is based in the Torah portion of B'reyshith, in the book of Genesis

Genesis 3:15 And I will set enmity between you and between the woman, and between your seed and between her seed; he shall bruise you to the head, and you shall bruise him to the heel.

That means Ishmael's twelve sons will be at enmity against Jacob's twelve sons. As we see today between the Jews in Israel and between the Palestinians and the Muslims, who are mostly descendants of Ishmael, are still at enmity towards each other today, and the enmity has not changed in over 3,500 years.



Verse seventeen

17 And these were the years of the life of Ishmael, a hundred years, and thirty years and seven years: and expired and died; and was gathered to his people.

Ishmael was 137 years old when he died. That makes Isaac 123 years old at his brother's death, and Jacob and Esau were sixty three years old at the time of their uncle's death. This also reveals that Jacob was still living with his parents before the blessing from Isaac, because Jacob was ninety-one years old when Joseph was born, which would have put Jacob at about seventy six years old when he went to Laban's home. It would have been another thirteen years before Jacob was blessed by his father to Padan Aram



Looking at verse eighteen

18 And they dwelled from Havilah unto Shur, which is upon the facing of Egypt as you go towards Assyria: upon the facing of all his brothers were settled.

This is a general map where Ishmael's descendants settled

Ishmael's Descendants Map

This is located today in the southern nations of Jordan, Iraq, most of Kuwait, and the northern border of Saudi Arabia

Middle East Map

Also today, they are all facing the brothers of the north, especially Israel.



That ends this week's Torah portion commentary.



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