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Kl Kl
LEKH L'KHA (Go of you)
Genesis 12:1-17:27

There are 87 Aleph-Tavs in this weeks Torah portion.



Abraham

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CHAPTER 12

Genesis 12:1-20

Gen 12:1 
And hwhy said to Abram, Go of yourself from your land, and from your birth place, and from the house of your father, to the land that I will show you: 2 and I will make you of a great nation, and I will bless you, and I will make your name great, and shall be a blessing: 3 And I will bless those blessing you, and despising (cursing) you will I curse: and in you, all families of the ground will be blessed. 4 And Abram went as which hwhy spoke to him; and Lot went with him: and Abram was a son of five years and seventy years in his departure from Haran, 5 and Abram took ta-Sarai, his wife, and ta-Lot, son of his brother, and ta-all their goods that they had gathered, and ta-the souls that they had acquired in Haran; and they went out to go to the land of Canaan; and they came to the land of Canaan. 6 And Abram passed over in the land unto the place of Shechem, unto the Oak of Moreh, and the Canaanite was then in the land. 7 And hwhy appeared to Abram, and said, I will give ta-this land to your seed: And built there an altar to hwhy that appeared to him, 8 and removed from thence to the mountain from the east of Beth El, and pitched his tent, having Beth El seaward (westward), and the Ai risingward (eastward): and built there an altar to hwhy, and called on the Name of hwhy.

9 And going, Abram pulled up and journeyed to the Negeb. 10 And a famine was in the land: and Abram went down to Egypt to sojourn there; for the famine was heavy in the land. 11 And was, as when approaching to come to Egypt, and said to Sarai his wife, Behold now, I know that you are a beautiful woman to look upon: 12 and shall be when the Egyptians, they shall see you, and they shall say, This is his wife: and they will kill me, and of you they will let live. 13 Say now, you are my sister: by that, shall be well with me on your account; and my soul, she shall live on your occasion.

14 And was, that as Abram came to Egypt, and the Egyptians, they saw
ta-the woman that she was very beautiful, 15 and the princes of Pharaoh, they saw her, and they praised her to Pharaoh: and the woman, she was taken to the house of Pharaoh, 16 and did well to Abram on her account: and had to him flocks, and herds, and he asses, and male servants, and female servants, and she asses, and camels. 17 And hwhy plagued ta-Pharaoh and ta-his house of great plagues upon the matter of Sarai, wife of Abram. 18 And Pharaoh called to Abram, and said, What is this you have done to me? To why you did not tell to me that she is your wife? 19 To why did you say, She is my sister? And I took her to me for a wife: And now behold is your wife. Take and go. 20 And Pharaoh commanded the men unto him: and they sent him, and ta-his wife, and ta-all that was to him.


(NOTE: Not all verses will have comments)


Verse one

And hwhy said to Abram, Go of yourself from your land, and from your birth place, and from the house of your father, to the land that I will show you:

This should be an account that applies to most of us in Yeshua, if not all of us. We left our families for 
hwhy's sake to follow His path, submitting to Him to be our Heavenly Father.

Mark Biltz of El Shaddai Ministries noted that 
hwhy told Abram these three things, in this particular order:

FIRST: Get out of his native land (i.e. the nation of his birth)
SECOND: Get out of his birth place (i.e. the town or city of his birth)
THIRD: Get out of the house of his father (i.e. the house of his family)

Normally, it is the other way around. One can't leave their land, before leaving their town first, and one can't leave their town before leaving their home first. Why did 
hwhy say it in an unorthodox way to Abraham? Based on the account when the Israelites left Egypt after hwhy plagued Egypt, and Pharaoh sent the Israelites away, Bill Cloud of Shoreshim Ministries noted that though the Israelites left Egypt, Egypt was still within them. This means that though Abraham would leave his nation, hwhy knew that it would take time for Abram to get rid of these three areas that could have been potentially "sentimental" in his life. This has happened to all of us, being believers in the Messiah, for those of us who left our areas of birth places and home towns, or home cities, and the states we were born in. Though we left the states, our Heavenly Father, still knows that it will take time for us to get rid of the other parts in us. That is His act of mercy to us. Thank You, hwhy, for Your mercy. Thank you also to Mark and Bill.

This week's Torah portion passage can be compared to 
hwhy's First Word (Commandment) which is noted in the Torah portion of Yithro, in the book of Exodus

Exodus 20:2 I am 
hwhy, your Elohim, who brought you out from the land of Egypt, from the house of slavery.

Notice hwhy didn't say in the order that He delivered them from the house of slavery/bondage first, then the land of Egypt next, but in the land of Egypt first which was the territory, then the House of Slavery/Bondage which was the location in the land which provided their occupation.

FIRST: Delievered from the land (the Egyptian Empire)
SECOND: Delievered from the house (the House of Enslavement/Bondage = their location in the empire, and their occupation)


One thing that Abram did not do that 
hwhy said to do. Abram left his father's house, he left his country, but he did not leave his kindred behind, as we will see in a second.

Looking at the word ABRAM

The Hebrew word for Abram is "Ah-vrahm"- Aleph, Bet, Resh, Mem Sophit (
Mrba). It is from Strong's Concordance number 87, and its definition

Contracted from H48; high father; Abram, the original name of Abraham: - Abram.

from 48 "Ah-vee-rahm" (
Mryba), and its definiton

From H1 and H7311; father of height (that is, lofty); Abiram, the name of two Israelites: - Abiram.

Ab

from 1 "ahv" (
ba), and its definition

A primitive word; father in a literal and immediate, or figurative and remote application: - chief, (fore-) father ([-less]), X patrimony, principal. Compare names in “Abi-”

Ram

from 7311 "room" (
Mwr), and its definition

A primitive root; to be high actively to rise or raise (in various applications, literally or figuratively): - bring up, exalt (self), extol, give, go up, haughty, heave (up), (be, lift up on, make on, set up on, too) high (-er, one), hold up, levy, lift (-er) up, (be) lofty, (X a-) loud, mount up, offer (up), + presumptuously, (be) promote (-ion), proud, set up, tall (-er), take (away, off, up), breed worms.

Abram means "Exalted Father".



Verses two and three

2 and I will make you of a great nation, and I will bless you, and I will make your name great, and shall be a blessing: 3 And I will bless those blessing you, and despising (cursing) you will I curse: and in you, all families of the ground will be blessed.

This was the same blessing that 
hwhy told Jacob at Beth El in the Torah portion of Vay-yeytsey, in the book of Genesis

Genesis 28:10 And Jacob went out from Be'er Sheba, and went to Haran. 11 And was entreated on a place, and stayed there, for the sun was going; and took from the stones of the place, and put with his head, and laid down in that place. 12 And dreamed, and behold, a ladder was standing to the earth, and his head reached to the heavens: and behold, the angels of Elohim were ascending and descending upon him. 13 And behold, hwhy stood upon him, and said, I am hwhy Elohim of Abraham, your father, and the Elohim of Isaac: the land which you are laying upon her I will give her to you and to your seed; 14 And your seed shall be as the dust of the earth, and you will spread to the sea (west), and to the rising (east), and to the north, and to the Negeb (south): and in you and in your seed all of the families of the earth, they shall be blessed.

It uses the dust instead of the stars, which symbolizes the natural seed.

This faith is what the nations of the earth shall be blessed with, and it results when the nations become followers of the faith in the Messiah, as noted in the apostle Paul's letter to the assembly in Galatia

Galatians 3:2 This only would I learn of you, Received ye the Spirit by the works of the Torah, or by the hearing of faith? 3 Are ye so foolish? Having begun in the Spirit, are ye now made perfect by the flesh? 4 Have ye suffered so many things in vain? If it be yet in vain. 5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth He it by the works of the Torah, or by the hearing of faith? 6 Even as Abraham believed hwhy, and it was accounted to him for righteousness. 7 Know ye therefore that they which are of faith, the same are the children of Abraham. 8 And the scripture, foreseeing that hwhy would justify the heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed. 9 So then they which be of faith are blessed with faithful Abraham.

By the way, there is now concrete evidence that Donald J. Trump, the President of the United States, has now become our baby brother in Yeshua the Messiah.


Just recently, Monte Judah of Lion and Lamb Ministries noted in his November 11, 2016 Update at his montejudahblog.com blog site that in this United States presidential election when the Democratic preisdential candidate noted to the opponent's voters as "a basket a deplorables", whether that presidential candidate knew it or not, that candidate cursed those voters. As a result, the Democratic presidential nominee was cursed, and it cost the Democrats the presidential election. The people in the United States who were voting for the opponent were of the blessings of Abraham. When they were cursed, the Democratic candidate became cursed, because the opponent's voters were the children of Abraham through the Messiah. Thank you, Monte. Also, when the Democratic presidential candidate kept cursing the opponent, when just recently became a child of Abraham in the Messiah, that also resulted in the Democratic candidate to be cursed.

Ephraim Judah, also of Lion and Lamb Ministries, noted the common translation that all of the "earth" will be blessed

Looking at the word EARTH

The Hebrew word for earth is "Ah-dah-mah"- Aleph, Dalet, Mem, Hah (
hmda). It is from Strong's Concordance number 127, and its translation

From H119; soil (from its general redness): - country, earth, ground, husband [-man] (-ry), land.

from 119 "ah-dahm" (
mda), and its definition

To show blood (in the face), that is, flush or turn rosy: - be (dyed, made) red (ruddy).

Ephraim noted that the translation should not be "land" but "ground". He also noted the reason because Adam came from the adamah- ground, and that all of the families would be joined back in through the lineage of Abraham. Thank you Ephraim.



Verse four

4 And Abram went as which hwhy spoke to him; and Lot went with him: and Abram was a son of five years and seventy years in his departure from Haran,

Notice it says that he went and Lot also went with him.
He brought Lot, a kindred, with him, that  hwhy told him not to do.

Looking at the following words:

HARAN


The Hebrew word for Haran is "Hah-rahn"- Heh, Resh, Nun Sophit (
Nrh). It is from Strong's Concordance number 2039, and its translation

Perhaps from H2022; mountaineer; Haran, the name of two men: - Haran.

from 2022 "hahr" (
rh), and its definition

A shortened form of H2042; a mountain or range of hills (sometimes used figuratively): - hill (country), mount (-ain), X promotion.

from 2042 "hah-rahr" (rrh), and its definition

From an unused root meaning to loom up; a mountain: - hill, mount (-ain).

It could be that Abram had to leave a mountain to follow hwhy's Command.


LOT

The Hebrew word for Lot is "Loht"- Lamed, Vav, Tet (
jwl). It is from Strong's Concordance number 3876, and its translation

The same as H3875; Lot, Abraham’s nephew: - Lot.

from 3875 "loht" (
jwl), and its definition

From H3874; a veil: - covering.

from 3874 "loot" (
jwl), and its definition

A primitive root; to wrap up: - cast, wrap.

Based on Lot's circumcstance at birth, there are accounts that some babies are born with a "sack veil" covering around them. My wife had that experience with a veil sack around her face when she was born. In Lot's case in travelling with Abram, he was Abram's "veil", because 
hwhy was not ready to reveal the land that Abram's descedants would possess in the future. hwhy allowed Lot to go with to be a symbolic "covering" for him.

There were times when
hwhy called us to do something, but we want to have someone else be involved with our calling. We can identify with Abram on this matter.

 I want to carry over the time line of Abram and his ancestors from last week's Torah portion of Noakh, in the book of Genesis, and compare the age of Abram to the time line of their deaths:

YEAR OF MAN AND NAMES OF THOSE ALREADY LIVING AND THEIR AGE AT THE TIME OF THEIR DESCENDANTS' BIRTHS NAMES OF THE FATHERS NAMES OF THE SONS
1946 YEARS OF MANKIND
Methusaleh: (died at 969 years old)
Lamech: (died at 777 years old)

Noah: 892 years old
Shem: 382 years old
Arphaxad: 282 years old
Salah: 255 years old
Eber: 225 years old
Peleg: 191 years old
Reu: 161 years old
Serug: 129 years old
Nahor: 99 years old
Terah: 70 Years Abram was born
YEAR OF MAN THE YEAR ABRAM'S ANCESTOR DIED ABRAM'S AGE AT THE TIME OF ANCESTOR'S DEATH
1965 YEARS OF MANKIND Nahor: Died at 148 years old Abram at 19 years old at the time of Noah's death
1994 YEARS OF MANKIND Peleg: Died at 239 years old Abram at 48 years old at the time of Noah's death
2004 YEARS OF MANKIND Noah: Died at 950 years old Abram at 58 years old at the time of Noah's death


This chart below reveals to us that Shem, Arphaxad, Salah, Eber, Reu and Terah were still alive during Abram's departure from Haran

YEAR OF MAN WHEN ABRAM WAS SEVENTY FIVE YEARS OLD NAME OF ABRAM'S ANCESTOR AGE OF ABRAM'S ANCESTORS WHEN ABRAM WAS SEVENTY FIVE YEARS OLD AGE OF DEATH OF ABRAM'S ANCESTORS
2021 YEARS OF MANKIND Shem 457 years old 600 years old
2021 YEARS OF MANKIND Arphaxad 357 years old 438 years old
2021 YEARS OF MANKIND Salah 330 years old 433 years old
2021 YEARS OF MANKIND Eber 300 years old 464 years old
2021 YEARS OF MANKIND Reu 236 years old 239 years old
2021 YEARS OF MANKIND Terah 145 years old 205 years old

The only thing I will note in this chart is that Reu died three years after Abram left for Canaan. I could be that Abram was either in Egypt at the time, or Abram was back from Egypt with the possessions, including Hagar, the Egyptian.

In estimating, this would take it to approximately 1979 BC.



Verses five through eight

5 and Abram took ta-Sarai, his wife, and ta-Lot, son of his brother, and ta-all their goods that they had gathered, and ta-the souls that they had acquired in Haran; and they went out to go to the land of Canaan; and they came to the land of Canaan. 6 And Abram passed over in the land unto the place of Shechem, unto the Oak of Moreh, and the Canaanite was then in the land. 7 And hwhy appeared to Abram, and said, I will give ta-this land to your seed: And built there an altar to hwhy that appeared to him, 8 and removed from thence to the mountain from the east of Beth El, and pitched his tent, having Beth El seaward (westward), and the Ai risingward (eastward): and built there an altar to hwhy, and called on the Name of hwhy.

Looking at the word SARAI

The Hebrew word for Sarai is "Sah-rai"- Shin, Resh, Yod (
yrs). It is from Strong's Concordance number 8297, and its definition

From H8269; dominative; Sarai, the wife of Abraham: - Sarai.

from 8269 "sahr" (
rs), and its definition

From H8323; a head person (of any rank or class): - captain (that had rule), chief (captain), general, governor, keeper, lord, ([-task-]) master, prince (-ipal), ruler, steward.

from 8323 "sah-rahr" (
rrs), and its definition

A primitive root; to have (transitively exercise; reflexively get) dominion: -  X altogether, make self a prince, (bear) rule.

Sarai means "princess".


According to Kerugmas Blogspot at kerugmas.blogspot.com, there is an article titled "Old Testament Map & History", dated Sunday, February 12, 2012, Abram, Sarai, Lot and others crossed over the Jordan, via the Jabbok River which is located both sides of the Jordan, and the approaching area after Abram and his group crossed is called the Wadi Farah.

This is route according to Kerugmas Blogspot of Abram's journey and the area where Abram's household crossed over

Abram's Journey

Abram's Journey

This map below shows the Jabbok River revealed on both sides with the western end located at what is called the Wadi Farah (or Fara)

Jabbok River


This is a satellite image of the Wadi Farah area, it is along route 57 heading northwestward, entering into it

Wadi Farah Wadi Farah

The next images shown is the views taken from the intersection of routes 57 and 90 on the lower right area in the satellite image. Make note that this is what Jacob and his household were viewing during the time of this Torah account.

This is an image looking eastward toward the Jordan River and beyond

Wadi Farah

The next images are moving counter clockwise from the previous image

Wadi Farah

This is a close up of the direction signs

Wadi Farah

Wadi Farah

Wadi Farah


Looking closer at the signs, one could see the sign pointing to Nablus, which is ancient Shechem

Wadi Farah

Wadi Farah

Wadi Farah

Wadi Farah

Wadi Farah

Wadi Farah



This is a map showing the Wadi Farah, and it shows a line tracking the potential western Jabbok River to Shechem, which is today Nablus

Jabbok River

This is what it said regarding Abraham crossing this river

"ABRAHAM entered Canaan by way of the Jabbok River. He crossed the Jordan where the two rivers meet. This Old Testament map shows how Abraham and party followed the Wadi Farah into the Central Highlands".

This is another map from Israel-a-history-of.com under the article "Abraham and Sarah" showing the Wadi Farah that Abraham and Sarah traveled after crossing the Jordan River

Jabbok River


Another map showing the route Abraham took from the Wadi Farah to Shechem and to Beth El

Jabbok River


This is the route that Abraham and Sarah used in their arrival to Canaan for the first time. This would be the same route Jacob and his household travelled as noted in the Torah portion of Vay-Yishlakh, in the book of Genesis

Genesis 32:22 And [Jacob] rose in his night, and took ta-the two of his wives, and ta-the two of his female servants, and ta-eleven of his lads, and passed over ta the ford Jabbok. 23 And took them, and passed them over ta-the brook, and passed over ta-that was to him.

       Either Jacob had the genetics in him from his great-grandparents to go this route, or he learned of the route, or he traveled this route. It is my humble opion that it was the latter two.



This is a panorama view of the location of Shechem, modern day Nablus, with Mount Gerizim and Mount Ebal


Mount Gerazim, Mount Ebal

Mount Ebal, Mount Gerizim


This is a topical view of Shechem and the two mountains

Shechem


This is the back view from the image above

Mount Gerazim, Mount Ebal



These are other images and sketches of the two mountains

Mount Gerazim, Mount Ebal

Notice that Joseph's Tomb and Jacob's well, where Yeshua met the Samaritan woman, is also located at Shechem/Nablus.


More maps of Gerizim and Ebal below

Mount Gerazim, Mount Ebal Mount Gerazim, Mount Ebal


Based on these views, it is shaped like a natural ampitheater. The images also show that it is shaped like a major entrance. This means that 
hwhy brought Abram to the major entrance to the promise land that he and his descendants were going to inherit.

The Israelites followed after their ancestor's footsteps to "enter" to inherit the land. As the majority of the Hebraic Roots teachers say "History repeats itself".


Looking at the word SHECHEM

The Hebrew word for Shechem is "Sh'khehm"- Shin, Kaph, Mem Sophit (
Mks). It is from Strong's Concordance number 7928, and its definition

From H7926; Shekem, the name of a Hivite and two Israelites: - Shechem.

from 7926 "sh'khehm", and its definition

From H7925; the neck (between the shoulders) as the place of burdens; figuratively the spur of a hill: - back, X consent, portion, shoulder.


from 1925 "shah-khahm" (
Mks), and its definition

A primitive root; properly to incline (the shoulder to a burden); but used only as denominative from H7926; literally to load up (on the back of man or beast), that is, to start early in the morning: - (arise, be up, get [oneself] up, rise up) early (betimes), morning.

It is well established that this place, Shechem, means "shoulders". It is probable Moses knew that this would be a full human view demonstration of the two shoulder pieces on the High Priest. That must have been a sight to see. Bill Cloud of Shoreshim Ministries made note of this verse that has been under our noses for a long time, but did not see it until he brought this verse out that gave me a "duh" moment. It is in the book of the prophet Isaiah

Isaiah 9:6 For a child is born to us, a son is given to us: and the government, she shall be upon His Shoulders: and His Name shall be called Wonderful, Counsellor, the Mighty El, the Everlasting Father, the Prince of Peace.

This verse was referring to the future event of Yeshua to become the future eternal High Priest, which I detailed in another Torah portion, to bear the goverment upon His shoulders.

Shechem is the same location that Yeshua met the Samaritan woman at the well.

This is the same location that the Israelites were to state the blessings and the cursings on Mount Gerizim and Mount Ebal when they cross over the Jordan into the promise land as mentioned in the book of Deuteronomy

Deuteronomy 11:29 And shall be, when hwhy, your Elohim, shall bring you to the land which you shall go there to possess her, and shall put ta-the blessing upon Mount Gerizim, and ta-the curse upon Mount Ebal.

This was fulfilled in the book of Joshua

Joshua 8:30 Then Joshua built an altar unto hwhy, Elohim of Israel, on Mount Ebal, 31 As Moses, the servant of hwhy, commanded ta-the Sons of Israel, as it is written in the Scroll of the Torah of Moses, an altar of whole stones, over which no man hath lift up any iron: and they elevated upon him Elevation Offerings unto hwhy, and sacrificed Peace Offerings. 32 And he wrote there upon the stones, ta a Copy of the Torah of Moses, which he wrote in the presence of the Sons of Israel. 33 And all Israel, and their Elders, and Officers, and their Judges, stood on this side the ark and on that side before the Priests, the Levites, which bare the Ark of the Covenant of hwhy, as well the stranger, as he that was born among them; half of them over against Mount Gerizim, and half of them over against Mount Ebal; as Moses, the servant of hwhy, had commanded before, that they should bless ta-the People of Israel. 34 And afterward he read ta-all the Words of the Torah, the blessings and cursings, according to all that is written in the Scroll of the Torah. 35 There was not a Word of all that Moses commanded, which Joshua read not before all the Assembly of Israel, with the women, and the little ones, and the strangers that were conversant among them.

This act of having six of each of the tribes to stand on each of the two mountains is likened to the two onyx shoulder pieces of the high priest bearing six tribal names on each of the onyx pieces. It is located in the Torah portion of T'tsavveh, in the book of Exodus

Exodus 28:9 And you shall take ta-two stones of onyx, and you will engrave upon them the names of the Sons of Israel: 10 Six with their names upon the one stone, and ta-the remaining six names upon the second stone, according to their births. 11 A work of an engraver of stone, like the carving of a signet, you shall carve ta-the two stones upon the names of the Sons of Israel: you shall make enclosed of brocades of gold. 12 And you shall put ta-the two stones upon the shoulders (corners) of the Ephod for stones of Remembrance for the Sons of Israel: and Aaron shall bear ta-their names to the Face of hwhy upon his two shoulders (corners) for a remembrance.

Mount Gerizim, facing east, likening it to the shoulder of the High Priest, would be located on the "right shoulder", the same direction which the Tent of Appointment would be facing, which is southward. The right side of the shoulder is the "strong side", and this is the side the blessings are located.

Question: "Is Joshua's altar the same location that Abraham built his altar in Shechem"? It could be possible.

This image reveals how Mount Gerizim and Mount Ebal at Shechem compares to the two shoulder pieces of the High Priest

Mount Gerazim, Mount Ebal



Verses eleven through fourteen

11 And was, as when approaching to come to Egypt, and said to Sarai his wife, Behold now, I know that you are a beautiful woman to look upon: 12 and shall be when the Egyptians, they shall see you, and they shall say, This is his wife: and they will kill me, and of you they will let live. 13 Say now, you are my sister: by that, shall be well with me on your account; and my soul, she shall live on your occasion.

14 And was, that as Abram came to Egypt, and the Egyptians, they saw
ta-the woman that she was very beautiful,

The account of Abram and Sarai regarding Pharaoh taking beautiful women and killing their husbands must have been a matter from Egypt that the nations learned from time, otherwise Abram would not have told Sarai this. There is no account if Sarai knew about this matter or not, but it was most likely only the men knew about it, by talking about it at the public places and kept the matter to themselves, especially from their wives.

Also in verse thirteen, Abram told Sarai to say that she is his sister. This is another account when they went through this again with the king of the Philistines in the Torah portion of Vay-Yeyra, in the book of Genesis

Genesis 20:11 And Abraham said, For I thought Surely the fear of Elohim is not in this place; and slay me upon the matter of my wife. 12  And also truly is my sister; she is the daughter of my father, but not the daughter of my mother; and she became to me for a wife.


This account reveals that Abram and Sarai were both half siblings to each other via their father, Terah. Based on these two kings, we can say that it was common practice for kings to take ladies of fair appearance.

This is sketch of the relation between Abram and Sarai

Abraham And Sarah's Pedigree



Verses fifteen and sixteen

15 and the princes of Pharaoh, they saw her, and they praised her to Pharaoh: and the woman, she was taken to the house of Pharaoh, 16 and did well to Abram on her account: and had to him flocks, and herds, and he asses, and male servants, and female servants, and she asses, and camels.

Despite of his lack of ability to protect his wife, 
hwhy allowed the circumstance to reward him via Pharoah with provision that would leave him well off.

Based on the time line that Abram was seventy five years old around 1979 BC, we can calculate that Abram and his family were in Egypt between 1970 and 1978 BC. If this is correct, according to Wikipedia, that Pharaoh who was king of Egypt at the time was Sehetepibre Amenemhat I who was the first king of the Twelfth Dynasty of the Middle Kingdom period.
According to Wikipedia, Sehetepibre Amenemhat I reigned from 1991-1962 BC, in which Wikipedia says the Twelfth Dynasty was the golden age of the Middle Kingdom period.

Wikipedia noted something interesting regarding Amenemhat I. This is what it says:

"Amenemhat I's Horus name, Wehemmesu, which means renaissance or rebirth, is an allusion to the Old Kingdom period, whose cultural icons and models (such as pyramidal tombs and Old Kingdom artistic motifs) were emulated by the Twelfth Dynasty kings after the end of the First Intermediate Period. The cult of the king was also promoted during this period, which witnessed a steady return to a more centralized government".


How convenient that Abram and his family arrived there during the time of "rebirth", which would fit during the preparations of Abram's "spiritual rebirth" in the near future.

This is a stele image of
Sehetepibre Amenemhat I (Wehemmesu)



If this is the correct time line, 
Sehetepibre Amenemhat I (Wehemmesu) was king of Egypt of the beginning of the Middle Kingdom period when hwhy commanded Abram to leave the ground in Haran. Do you think that hwhy knew what He was doing? How His timing is perfect. As Rico Cortes of Wisdom In Torah Ministries says "Koinkidinkee? I don't think so".



Verses seventeen through twenty

17 And hwhy plagued ta-Pharaoh and ta-his house of great plagues upon the matter of Sarai, wife of Abram. 18 And Pharaoh called to Abram, and said, What is this you have done to me? To why you did not tell to me that she is your wife? 19 To why did you say, She is my sister? And I took her to me for a wife: And now behold is your wife. Take and go. 20 And Pharaoh commanded the men unto him: and they sent him, and ta-his wife, and ta-all that was to him.

hwhy stepped in on behalf of Sarai and Abram, and plagued Pharaoh for taking Sarai. As Brad Scott of Wildbranch Ministry and Bill Cloud of Shoreshim Ministries say "History repeats itself". This account of Abram, Sarai and Pharaoh will be repeated in a grandiose scale: Under these factors:

1. Sarai taken by Pharaoh to his house: The Israelites taken by Pharoah to be a house of slaves
2. Abram getting the benefits of Sarai, his wife: The Israelites would take the spoils of Egypt
3. Pharaoh gets the plague for taking Sarai: Pharaoh and the nation of Egypt will go through ten different plagues
4. Pharaoh sends Sarai and Abram and his spoils out of Egypt: Pharaoh send the Israelites which took the spoils of Egypt out of Egypt

!!!hwhy Kl dbk







CHAPTER 13

Genesis 13:1-18

Gen 13:1 And Abram ascended from Egypt, he, and his wife, and all that was to him, and Lot with him, to the Negeb. 2 And Abram was very rich in the livestock, in the silver, and in the gold. 3 And went toward his journeying from the Negeb to Beth El unto the place where his tent had been in the start between Beth El and between the Ai; 4 to the place of the altar, which was made there in the first: and there Abram called on the Name of 
hwhy5 And also to Lot that went with ta-Abram had flocks, and herds, and tents, 6 and the land was not able to bear them to dwell together, for their substance was great, and that they are not able to dwell together. 7 And was a strife between the shepherds of the livestock of Abram and the shepherd of the livestock of Lot: and the Canaanite and the Perizzite dwelled then in the land, 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 of the land is to your face? Separate now upon me: if the left, and I to the right; and if the right, and I to the left. 10 And Lot lifted ta-his eyes, and saw ta-all the surroundings of the Jordan, for all of her was well watered to the facing of hwhy destroying ta-Sodom and ta-Amorrah, as the garden of hwhy, as the land of Egypt in your coming to Zoar. 11 And Lot chose for himself ta all of the plain of Jordan; and Lot pulled up, risingward (eastward): and they separated a man upon his brother. 12 Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the surroundings and tented unto Sodom. 13 And the men of Sodom were wicked ones and sinners to hwhy much. 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. 16 And I will make ta-your seed as the dust of the earth: that if a man is able to number ta-the dust of the earth, also your seed shall be numbered. 17 Rise, walk in the land to her length and to her breadth; for I will give her to you. 18 And Abram was tenting, and came and dwelled in the Oaks of Mamre which is in Hebron, and built there an altar to hwhy.


(NOTE: Not all verses will have comments)


Verses one through four

1 And Abram ascended from Egypt, he, and his wife, and all that was to him, and Lot with him, to the Negeb. 2 And Abram was very rich in the livestock, in the silver, and in the gold. 3 And went toward his journeying from the Negeb to Beth El unto the place where his tent had been in the start between Beth El and between the Ai; 4 to the place of the altar, which was made there in the first: and there Abram called on the Name of hwhy.

This is a map of the area showing Beth El and Ai not located far from Shechem

Abram's Journey



Verses five through seven

5 And also to Lot that went with ta-Abram had flocks, and herds, and tents, 6 and the land was not able to bear them to dwell together, for their substance was great, and that they are not able to dwell together. 7 And was a strife between the shepherds of the livestock of Abram and the shepherd of the livestock of Lot: and the Canaanite and the Perizzite dwelled then in the land,

Indirectly related, the Israelites were told by Moses to get rid of the Canaanites from the land in the Torah portion of Ki Thisa, in the book of Exodus


Exodus 23:32 You will not cut a covenant to them and to their elohim. 33 They will not dwell in your land, lest they will make you sin to Me. When you serve ta-their elohim, for shall be of a trap to you.

The Canaanites would influence their elohim on the Israelites if they are not removed from the land. This is the similar issue why Abram had to rid of Lot and their people. The strife between Abram's people and Lot's people was a manifestation of why Abram was commanded from 
hwhy not to bring Lot, his kindred, with him.



Verses eight through eleven

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 of the land is to your face? Separate now upon me: if the left, and I to the right; and if the right, and I to the left. 10 And Lot lifted ta-his eyes, and saw ta-all the surroundings of the Jordan, for all of her was well watered to the facing of hwhy destroying ta-Sodom and ta-Amorrah, as the garden of hwhy, as the land of Egypt in your coming to Zoar. 11 And Lot chose for himself ta all of the plain of Jordan; and Lot pulled up, risingward (eastward): and they separated a man upon his brother.

Looking at the following words:

RIGHT

The Hebrew word for right is "yah-mahn"- Yod, Mem, Nun Sophit (
Nmy). It is from Strong's Concordance number 3231, and its definition

A primitive root; to be (physically) right (that is, firm); but used only as denominative from H3225 and transitively, to be right handed or take the right hand side: - go (turn) to (on, use) the right hand.


LEFT

The Hebrew word for left is "s'mohl"- Shin, Mem Aleph, Lamed (
lams). It is from Strong's Concordance number 8040, and its definition

A primitive word (rather perhaps from the same as H8071 (by insertion of the 'aleph) through the idea of wrapping up); properly dark (as enveloped), that is, the north; hence (by orientation) the left hand: - left (hand, side).

This Hebrew word is where we get our modern English word for "small", meaning in Biblical perspective "the smaller side".

Which side position did Abram say this when he spoke to Lot? The key point of this Torah portion passage was when it says that Lot just lifted his eyes up. But it doesn't say that Lot turned his face or his head and saw the east. Based on the circumstance in this Torah portion passage, Abram was facing West, and Lot was facing east, because he just lifted his eyes without turning them. When Lot chose the east, it shows that Lot was choosing the area by sight instead of faith, as the apostle Paul said in his letter to the assembly in Corinth

2 Corinthians 5:7 (For we walk by faith, not by sight:)

Lot chose to go East by going left, meaning "the smaller side".
Risingward also means Eastward. It was the Biblical perspective relating to the direction where the sun rises.

Also, when
Lot made the decision, he did not put into consideration that the land of Sodom and Amorrah (it is not Gomorrah with a "G") that they were wicked people. Sodom is where we get our modern English word "sodomy", and Amorrah is where we get two modern words: One- the modern Italian word for "amore", the modern Italian word for "love", and two- which is the more probable modern English word for "immoral" or "immorality". These two cities were "perverse cities". Whether Lot had known about their reputation or not, I don't know, but he had to have known about it in time. In spite of this, he cared only for the sight of the land.

Regarding Lot's name, as noted earlier, his name also means "veil". As soon as Lot made the choice to leave, Abram's symbolic veil was removed from his eyes as well so that he could see what 
hwhy has in store for him. This is another reason Abram was commanded by hwhy not to bring kindred when leaving the land of his nativity.

As noted in the beginning of this Torah portion, 
hwhy knew that it would take time for Abram to phase out his "sentimentality" from his home town, and his father's estate, which included his nephew, Lot.



Verses fourteen and fifteen

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.

I was after Lot "the veil" had left when 
hwhy told Abram to lift his eyes and see the land that he and his descendants would possess. In other words, hwhy allowed Lot to be a veil to Abram's eyes, but when Lot as the veil left, Abram eyes were able to see the land that hwhy had given to him. hwhy blessed Lot to be with Abram and used Lot to have possessions and servants to grow in the camp as a means to outgrow the camp in verses five and six

5 And also to Lot that went with ta-Abram had flocks, and herds, and tents, 6 and the land was not able to bear them to dwell together, for their substance was great, and that they are not able to dwell together.

It was 
hwhy's mercy to send Lot and his encampment out of the land hwhy was giving to Abram.



Verse sixteen

16 And I will make ta-your seed as the dust of the earth: that if a man is able to number ta-the dust of the earth, also your seed shall be numbered.

In other words, it would be impossible to number Abram's seed on the earth. This refers to all of his descendants, but also to those who are believers of Yeshua are also of the seed of Abraham as the apostle Paul noted in his letter to the assembly in Galatia

Galatians 3:2 This only would I learn of you, Received ye the Spirit by the works of the Torah, or by the hearing of faith? 3 Are ye so foolish? Having begun in the Spirit, are ye now made perfect by the flesh? 4 Have ye suffered so many things in vain? If it be yet in vain. 5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth He it by the works of the Torah, or by the hearing of faith? 6 Even as Abraham believed hwhy, and it was accounted to him for righteousness. 7 Know ye therefore that they which are of faith, the same are the children of Abraham. 8 And the scripture, foreseeing that hwhy would justify the heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed. 9 So then they which be of faith are blessed with faithful Abraham.



Verses seventeen and eighteen

17 Rise, walk in the land to her length and to her breadth; for I will give her to you. 18 And Abram was tenting, and came and dwelled in the Oaks of Mamre which is in Hebron, and built there an altar to hwhy.

This is what Abram did in going through Canaan in his life. As Brad Scott of Wildbranch Ministry and Bill Cloud of Shoreshim Ministries say "History repeats itself", and it happened when the Israelites were travelling in the wilderness that the land they traveled would be part of their inheritance. This is noted in the Torah portion of Eykev, in the book of Deuteronomy

Deuteronomy 11:22 For if keeping, you shall keep ta-all these Commandments which I am commanding you to do her, to love ta-hwhy, your Elohim, to the walking in all of His ways, and to cling on Him; 23 and hwhy shall dispossess ta-all of these nations from your face, and you shall possess greater and mightier nations than you. 24 Every place which the soles of your feet, she shall tread in him, to you shall be to you: from the wilderness and the Lebanon, from the river, the river Euphrates, and unto the farthest sea shall be your border. 25 A man shall not stand against your face: hwhy, your Elohim, shall put your dread and you fear upon the face of all of the land which you shall tread on her as which was spoken to you.

The Israelites' travels included territories that covered parts of modern Saudi Arabia, Jordan, Lebanon, Turkey, Syria, as well as Iraq and Kuwait. That was a lot of walking during their forty year journey.

Looking at a map of the potential territory the Israelites covered in their forty year journey outlined in black

Israel's Greater Border

This command has yet to be fulfilled.








CHAPTER 14

Genesis 14:1-24

Gen 14:1 And was in the days of Amraphel, King of Shinar, Arioch, King of Ellasar, Chedorlaomer, King of Elam, and Tidal, King of Nations; 2 They made war with
 ta-Bera, King of Sodom, and ta-Birsha, King of Amorrah, Shinab, King of Admah, and Shemeber, King of Zeboiim, and the king of Bela, she is Zoar. 3 All these joined to the Valley of the Siddim, he is the Salt Sea. 4 Twelve years they served ta-Chedorlaomer, and the thirteenth year they rebelled. 5 And in the fourteenth year came Chedorlaomer and the kings that were with him, and struck ta-the Rephaim in Ashteroth Karnaim, and ta-the Zuzim in Ham, and the ta-Emim in Shaveh Kiriathaim, 6 And ta-the Horites in their Mount Seir, unto Eyl Paran, which is upon the wilderness. 7 And they returned, and they came to Eyn Mishpat, she is Kadesh, and they struck ta-all the field of the Amalekites, and also ta-the Amorites, the dwellers in Hazezon Tamar.

8 And went out the king of Sodom, and the king of Amorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela, she is Zoar; and they prepared battle with them in the valley of the Siddim; 9 
ta-Chedorlaomer, King of Elam, and Tidal, King of Nations, and Amraphel, King of Shinar, and Arioch, King of Ellasar; four kings with ta-the five. 10 And the valley of the Siddim had pits and pits of slime; and the kings of Sodom and Amorrah fled, and they fell there; and the ones remaining, they fled to the mountain. 11 And they took ta-all of the goods of Sodom and Amorrah, and ta-all of their food, and they went, 12 and they took ta-Lot, son of the brother of Abram, who dwelt in Sodom, and ta-his goods, and they went.

13 And the escaped one came and told to Abram, the Hebrew; and he was dwelling in the Oaks of Mamre, the Amorite, brother of Eshcol and brother of Aner: and they were masters of a covenant with Abram. 14 And Abram heard that his brother was captured, and drew out
ta-his trained men birthed of his household of eighteen and three hundred, and pursued unto Dan, 15 and he divided upon them, he and his servants, by night, and struck them, and pursued them unto Hobah, which is the left of Damascus. 16 And returned ta-all of the goods, and also returned his brother, ta-Lot, and his goods, and also ta-the women, and ta-the people. 17 And the king of Sodom went out  to meet him after his return from striking ta-Chedorlaomer and ta-the kings that were with him to the valley of Shaveh, he is the valley of the king.

18 And Melki Tsedek, King of Salem, brought bread and wine: and he was the Priest to El Elyon. 19 And blessed him, and said, Blessed be Abram by El Elyon, Possessor of the heavens and the earth: 20 and blessed be El Elyon who had delivered your enemies in your hand. And gave to him tithes of all.

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: 24 Except only that which they, the young men have eaten, and the portion of the men whom they went with me, Aner, Eshcol, and Mamre; of them, they shall take their portion.


(NOTE: Not all verses will have comments)


Verse one

1 And was in the days of Amraphel, King of Shinar, Arioch, King of Ellasar, Chedorlaomer, King of Elam, and Tidal, King of Nations;

One of the kings was Amraphath, King of Shinar. Shinar was the same location where
hwhy confounded the peoples' lips of speech and scattered throughout the lands which is noted in the Torah portion of Noakh, in the book of Genesis

Genesis 11:1 And all of the earth was of one lip, and of one speech. 2 And was, in their journeying from the East, and they found a plain in the land of Shinar; and they dwelled there. 3 And they said each to his neighbor, Come, we will make bricks, and we will burn for burning. And the brick she was to them for stone, and slime was to them for morter. 4 And they said, Come, we will build for us a city and a tower, and his head shall be in the heavens; and make for ourselves a name, lest we become scattered upon the face of all of the earth. 5 And hwhy came down to see ta-the city and ta-the tower, which the sons of the Adam are building. 6 And hwhy said, Behold, people are united (one), and her lip is united (one) to all of them, and this they are beginning to do: and now they shall not be restrained of all that they purpose to do. 7 Come, We will go down, and We will confound there their lips, that they may not comprehend each lip of his neighbor. 8 And hwhy scattered them from there upon the face of all of the earth: and they ceased to build the city. 9 Upon thus was called her name Babel; for there hwhy confound the lips of all of the earth: and from there did hwhy scatter them upon the face of all of the earth.

Amraphath was most likely a descendant of Nimrod who led the role of building Babylon.


Looking at their names and their definitions:

Amraphel (In Hebrew "Ahm-rah-phehl" (lprma) (S569)): Unknown (could be based from S559 "ah-mahr" (rma): To say, appoint, boast, call, charge, demand, require, speak, utter + S6419 "pah-lahl" (llp) and S6414 "pah-leel" (lylp): Judge, intercede, pray, intreat, make supplication or S6395 "pah-lah" (hlp): Distinguish, separate, set apart, sever or S6381 "pah-lah" (alp): separate, distinguish, difficult, accomplish, miracles, perform, wonderful acts, wondrous works = Utter with difficulty)
Shinar (In Hebrew "Sheen-ahr" (rens) (S8152)): Unknown (probably from S8149 "sh'neer" (ryns): Be pointed, peak)
Arioch (In Hebrew "Ahr-yokh" (Kwyra) (S746)): Unknown (could be from S748 "ah-rakh" (Kra): Long, draw out, lengthen, tarry = meaning that his birth could have tarried)
Ellasar (In Hebrew "Ehl-lah-sahr" (rola) (S495)): Unknown (could be based from S352 "ah-yeel" (lya) or "eyl" (la): strength, strong, power, oak or S421 "ah-lah" (hla): Bewail, lament or S422 "ah-lah" (hla): adjure, curse, swear + S631 "ah-sahr" (roa): Yoke, hitch, fasten, bind, gird, hold, prepare, prison, tie = Strong yoke)
Chedorlaomer (In Hebrew "K'dahr-lah-oh-mehr" (rmelrdk) (S3315)): Unknown (could be based from S6937 "kah-dahr" (rdq): ashly, dark colored, mourn, blackish, dark + S3930 "loh-ah" (el): gullet, throat, gulp, swallow, rash + S6014 "ah-mahr" (rme): heap, gather grain, bind sheaves)
Elam (In Hebrew "Ey-lahm" (Mlye) (S5867)): Hidden, distant, veil, concealed, blind, secret
Tidal (In Hebrew "Thee-dahl" (ledt) (S8413)): Fearfulness, slink, to fear, be formidable, make afraid, dreadful, terrible
Nations (In Hebrew "Goh-yeem" (Mywg) (S1471)): Heathens, nations, peoples, troops, backs, bodies



Verse two

2 They made war with ta-Bera, King of Sodom, and ta-Birsha, King of Amorrah, Shinab, King of Admah, and Shemeber, King of Zeboiim, and the king of Bela, she is Zoar.

Looking at their names and their definitions:

Bera (In Hebrew "Beh-rah" (erb) (S1298)): Unknown S1254 "bah-rah" (arb): Create, cut down, feed, make fat or S1274 "b'ree" (yrb): Fat, feed or S1305 "bah-rahr" (rrb): Clarify, choose, choice, pure, purge out, polished)
Sodom (In Hebrew "S'dohm" (Mdo) (S5467)): Scorch, burnt, volcanic, bituminous
Birsha (In Hebrew "Beer-shah" (esrb) (S3315)): Wickedness, iniquity, wrong, wicked
Gomorrah (In Hebrew "Ah-moh-rah" (hrme) (S6017)): (Ruined) heap, heap, chastise, gather (grain), bind sheaves, make merchandise of
Shinab (In Hebrew "Sheen-ahv" (bans) (S8134 [8132 + 1])): Father has turned, (father altered, father changed)
Admah (In Hebrew "Ahd-mah" (hmda) (S126)): Earthy, soil, country, ground
Shemeber (In Hebrew "Shahm-ah-vehr" (rbams) (S8038 [8034 + 83])): Name of pinion, name of illustriousness (name of wing, name of soaring)
Zeboiim (In Hebrew "Ts''voh-yeem" (Myybu) (S6636)): Gazelles, splendor, beautiful, pleasant, roes, roebucks
Bela (In Hebrew "Beh-lah" (elb) (S1106)): Gulp, destruction, devouring, make away with, destroy, cover, swallowing down, swallowing up, spend up
Zoar (In Hebrew "Yah-pheth" (reu) (S6820)): Little, small, ignoble



Verse three

3 All these joined to the Valley of the Siddim (Amak HaSiddim), he is the Salt Sea.

Looking at their names and their definitions:

Valley (In Hebrew "Ah-mehk" (qme) (S6010)): Vale, dale, valley
Siddim (In Hebrew "See-deem" (Myds) (S7708)): Flats, field

Putting the definitions of the words together:

"Valley of the flats"



Verses four through seven

4 Twelve years they served ta-Chedorlaomer, and the thirteenth year they rebelled. 5 And in the fourteenth year came Chedorlaomer and the kings that were with him, and struck ta-the Rephaim in Ashteroth Karnaim, and ta-the Zuzim in Ham, and the ta-Emim in Shaveh Kiriathaim, 6 And ta-the Horites in their Mount Seir, unto Eyl Paran, which is upon the wilderness. 7 And they returned, and they came to Eyn Mishpat, she is Kadesh, and they struck ta-all the field of the Amalekites, and also ta-the Amorites, the dwellers in Hazezon Tamar.

Looking at their names and their definitions:

Rephaim (In Hebrew "R'phah-eem" (Myapr) (S7497)): Giant, invigorating, mend, cure, heal, physician, repair, make whole
Ashteroth Karnaim (In Hebrew "Ash-t'roth Kahr-nah-yeem" (Mynrq trtse) (S6255 [6252 + 7161])): Ashtaroth of double horns, (fertility goddess of double horns, [flock of double horns])
Zuzim (In Hebrew "Zoo-zeem" (Myzwz) (S2104)): Prominent, conspicious, fulness of the breast, creature, wild beast, abundance
Ham (In Hebrew "Khahm" (Mx) (S2526)): Hot, warm
Emim (In Hebrew "Ey-meem" (Mymya) (S368)): Terrors, tribe, frights, dreads, horrors, idols
Shaveh Kiriathaim (In Hebrew "Shah-vey Keer-yah-thah-yeem" (Mytyrq hws) (S7741 [7740 + 7151])): Plain of a double city
Horites (In Hebrew "Khoh-ree" (yrx) (S2712)): Cave dweller, troglodyte
Seir (In Hebrew "S'eer" (ryes) (S8165)): Rough, he goat, faun, devil, kid, satyr
Eyl Paran (In Hebrew "Eyl Pah-rahn" (Nrap lya) (S364 [352 + 6290])): Oak of Paran (strong ornaments, strength of ornaments, strength of beauty)
Eyn Mishpat (In Hebrew "Eyn Meesh-paht" (jpsm Nye) (S5880 [5869 + 4941])): Eye-fountain of judgment
Kadesh (In Hebrew "Kah-deysh" (sdq) (S6946)): Sanctuary, sacred, devotee, sodomite
Amalekites (In Hebrew "Ah-mah-ley-kee" (yqlme) (S6003)): Unknown (could be based from S6001 "ah-mahl" (lme): Toiling, laborer, wicked, workman + S4454 "mah-lahk" (qlm): crack a [body] joint, wring the neck, wring off or S3922 "lah-khah" (hkl): journey = Toiling journey)
Amorites (In Hebrew "Eh-moh-ree" (yrma) (S567)): Demand, call, clarify, charge
Hazezon Tamar (In Hebrew "Khah-ts'tsohn Tah-mahr" (rmt Nuux) (S2688 [2686 + 8558])): Division of the palm tree



Verse thirteen

13 And the escaped one came and told to Abram, the Hebrew; and he was dwelling in the Oaks of Mamre, the Amorite, brother of Eshcol and brother of Aner: and they were masters of a covenant with Abram.

Looking at their names and their definitions:

Mamre (In Hebrew "Mahm-rey" (armm) (S4471)): Lusty, whipped, rebel, lash
Amorites (In Hebrew "Mahm-rey" (yrma) (S812)): Bunch of grapes, cluster, bunch, lump, testicle
Aner (In Hebrew "Ah-neyr" (rne) (S6063)): Young boy, boy, child

Putting the definitions of the words together it states a phrase:

"One who whipped the testicle of a young boy" or "A rebel with the testacle like a young boy"


It doesn't say what the covenant was, but based on their journey together to battle the kings, it was most likely a brotherhood type covenant that Abram's brothers are Mamre's brothers,
and vice versa, and Abram's enemies are Mamre's enemies, and vice versa. And if something happens to Abram's brothers, Mamre's and his brothers will join him, and vice versa. It was manifested later in the next chapter, where Eschol was noted in his participation with Abram to save Lot and his family

24 Except only that which they, the young men have eaten, and the portion of the men whom they went with me, Aner, Eshcol, and Mamre; them, they shall take their portion.

This account reveals that Mamre was alive during the time of Abram.

Looking at the word HEBEREW

The Hebrew word for Hebrew is "Ee-vree"- Ayin, Bet, Resh, Yod (
yrbe). It is from Strong's Concordance number 5680, and its definition

Patronymic from H5677; an Eberite (that is, Hebrew) or descendant of Eber: - Hebrew (-ess, woman).

In other words, Abram was surnamed "the Crossed Over One", because he "crossed over" from Haran- the land of his family, to Canaan- the land of promise. Abram was NOT a Jew. The term "Jews" was not coined until the Southern House of Judah's returned from the Babylonian captivity about 516 BC. 
In order for Abram/Abraham to be a Jew, he would have been a descendant of the two tribes of the Southern House of Judah, one of the tribe of Judah or of the tribe of Benjamin.



Verses fourteen through sixteen

14 And Abram heard that his brother was captured, and drew out ta-his trained men birthed of his household, eighteen and three hundred, and pursued unto Dan, 15 and he divided upon them, he and his servants, by night, and struck them, and pursued them unto Hobah, which is with the left of Damascus. 16 And returned ta-all the goods, and also returned his brother ta-Lot and his goods, and also ta-the women, and ta-the people.

Dan (In Hebrew "Dahn" (Nd) (S1835)): Judge
Hobah (In Hebrew "Khoh-vah" (hbx) (S2327)): Hiding place, secret
Damascus (In Hebrew "Dah-mah-sehk" (qsmd) (S1834)): Unknown (could be based on S1820 "dah-mah" (hmd) or S1826 "dah-mahm" (Mmd): Dumb, silent, perish, destroy or S1830 "dah-mah" (emd): weep or S1831 "deh-mah" (emd): Tear, juice, liquor + S5564 "sah-makh" (Kmo): To prop, lean upon, take hold, bear up, establish, lean, stay, hold or S8055 "sah-makh" (xms): Brighten up, glad, joyful, merry, rejoice)

Abram had 318 of his male servants join him for battle, and they were trained fighters. That is impressive of having that information that Abram had a "little army" with good intentions to protect him, his people and his goods. Based on this account, we can suspect that there were at the most of 1,000 personel occupying Abram's household, including the mens' wives and children, but guaranteed to have between 600 and 700 souls. That was one huge camp.

This is the earliest Biblical account where an actual battle took place.



Verses eighteen through twenty

18 And Melki Tsedek, King of Salem, brought bread and wine: and he was the Priest to El Elyon. 19 And blessed him, and said, Blessed be Abram by El Elyon, Possessor of the heavens and the earth: 20 and blessed be El Elyon who had delivered your enemies in your hand. And gave to him tithes of all.

The Melki-Tsedek comes to Abram, and they made a covenant together with bread and wine. I heard teachers say that the Melki-Tsedek is Seth, Abram's ancestor. With due respect to my Brethren, I have to disagree, and the book of Hebrews comes to my defense. This is what it says regarding the Melki-Tsedek which the apostle Paul noted in the book of Hebrews

Hebrews 7:1 For this Melkhi-Tsedek, King of Salem, Priest of El Elyon, who met Abraham returning from the slaughter of the kings, and blessed him; 2 To whom also Abraham gave a tenth part of all; first being by interpretation King of Righteousness, and after that also King of Salem, which is, King of Peace; 3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of Elohim; abideth a priest continually. 4 Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

That means any ancestors of Abram, including Shem, were disqualified to be called Malki-Tsedek, because he was human. We know that there will be one coming in the order of Melki-Tsedek which is noted in the book of the Pslams

Psalms 110:1 A Psalm of David. 
hwhy said unto my Lord, Sit thou at My Right Hand, until I make thine enemies thy footstool. 2 hwhy shall send the Rod of thy strength out of Zion: rule thou in the midst of thine enemies. 3 Thy People shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. 4 hwhy hath sworn, and will not repent, Thou art a Priest for ever after the order of Melki-Tsedek.


This is Yeshua which the apostle Paul noted in the book of Hebrews


Hebrews 5:5 So also Messiah glorified not Himself to be made an High Priest; but He that said unto Him, Thou art My Son, to day have I begotten Thee. 6 As He saith also in another place, Thou art a Priest for ever after the order of Melki-Tsedek. 7 Who in the days of His Flesh, when He had offered up prayers and supplications with strong crying and tears unto Him that was able to save Him from death, and was heard in that He feared; 8 Though He were a Son, yet learned He obedience by the things which He suffered; 9 And being made perfect, He became the Author of eternal salvation unto all them that obey Him; 10 called of 
hwhy an High Priest after the order of Melki-Tsedek.


Yeshua could have also did what the Melki-Tsedek did with Abram which is noted in the Gospel of Matthew


Matthew 26:26 And as they were eating, Yeshua took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is My Body. 27 And He took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; 28 For this is My Blood of the New Covenant, which is shed for many for the remission of sins. 29 But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in My Father's Kingdom.


When Abram partook of the bread and wine with Melki-Tsedek, he was partaking Yeshua's body and blood back then. Yeshua manifested this as the disciples partook of His Body and Blood via the bread and wine as well.



Abram gave a tithe of all to Melki-Tsedek. This was the beginning the tithe that would pass down for generations, and it was early as during the time of Jacob in his account at Beth El when noted earlier that he fell asleep. Angels came up and down the ladder. This is what Jacob said when he woke up, located in the Torah portion of Vay-yeytsey, in the book of Genesis

Genesis 28:16 And Jacob awoke from his sleep, and said, Surely hwhy is in this place; and I, I did not know. 17 And was afraid, and said, How fearful is this place! This is nothing for but the House of Elohim, and this is the Gate of the heavens. 18 And Jacob rose early in the morning, and took ta-the stone which was put with his head, and set her for a pillar, and poured oil upon her head. 19 And called ta-the name of that place Beth El: however, the name of the city was Luz to the first.

20 And Jacob vowed a vow, to say, If Elohim will be with me, and will keep me in this way that I am going, and will give to me bread to eat, and garment to clothe, 21 and I return to the house of my father in peace; and 
hwhy shall be to me for Elohim: 22 And this stone which I have set for a pillar shall be the House of Elohim: and all of which You shall give to me I will tithe a tenth to you.

How this tithe applies to this day is not concrete like it used to be, by tithing to the Priests in Israel, including Jerusalem. Alan Horvath of AlanHorvath.com noted in one of his teachings that the tithe only refers to giving food to Priests. We can include the fatherless, the poor and the widow. Tithing today has mostly been given to congregations and ministries.




Verse twenty-one

21 And the king of Sodom said to Abram, Give the souls to me, and take the goods for yourself.

I have no doubt the king wanted the men for the purpose to do vile "sodomic" acts upon them. That would be Sodom's spoils.



Verses twenty two and twenty three

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:

This makes me think a lot about Powerball, contests, etc. That if one wins that they give thanks to those organizations for their gifts. To me that is wrong, and should not be involved with these programs. One should follow the role of Abram that they should not touch the rewards of this earth. In other words, one should not get gain for publicity. It should be a "private" matter between us and 
hwhy. An example of this is noted in the beginning of the next chapter of this week's Torah portion

Genesis 15:1 After these things was the Word of hwhy to Abram in a vision, to say, Do you not fear Abram: I am a shield to you. Your reward will increase much.







CHAPTER 15

Genesis 15:1-21

Gen 15:1 After these things was the Word of 
hwhy to Abram in a vision, to say, Do you not fear, Abram: I am a shield to you. Your reward will increase much. 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? 3 And Abram said, Behold, to me you have not given her seed: and behold, a son of my house shall inherit of me. 4 And, behold, the Word of hwhy came to him, to say, This shall not be your heir; for but that shall come out from your bowels, he shall be your heir. 5 And brought him to the outside, and said, Scan now to the heavens, and count the stars, if you be able to count them: and said to him, So shall be your seed. 6 And believed in hwhy; and was reckoned to him for righteousness. 7 And said to him, I am hwhy who brought you out from Ur of the Casdim, to give to you ta-this land to possess her. 8 And said, Adonai hwhy, on what shall I know that I shall possess her? 9 And said to him, Take for Me a heifer of three years, and a she goat of three years, and a ram of three years, and a turtledove, and a nestling.

10 And took to himself
ta-all of these, and divided them in the midst, and laid each of his piece to the opposite of his neighbor: and ta-the birds were not divided. 11 And came down birds of prey upon the carcases, and Abram drove them away. 12 And the sun was to go down, and a deep sleep fell upon Abram; and, behold, a terror of great darkness fell upon him. 13 And said to Abram, You know that your seed shall be a stranger in a land that is not to them, and shall serve them; and they shall afflict them four hundred years; 14 And also ta-the nation, whom they shall serve will I judge: and after thus, shall they come out on a great substance. 15 And you, you shall go to your fathers in peace; you shall be buried in good satisfaction. 16 And the fourth generation, they shall return here: for is not complete the iniquity of the Amorites until now.

17 And was, the sun gone down, and was dark, and behold, a smoking furnace and a fiery lamp (torch) that passed over between those pieces. 18 In his day 
hwhy cut a Covenant with ta-Abram, to say, To your seed I have given ta-this land from the river of Egypt unto the great river, the river Euphrates: 19 ta-the Kenites, and ta-the Kenizzites, and ta the Kadmonites, 20 And ta-the Hittites, and ta-the Perizzites, and ta-the Rephaim, 21 And ta-the Amorites, and ta-the Canaanites, and ta-the Girgashites, and ta-the Jebusites.


(NOTE: Not all verses will have comments)



Verses one through three

1 After these things was the Word of hwhy to Abram in a vision, to say, Do you not fear, Abram: I am a shield to you. Your reward will increase much. 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? 3 And Abram said, Behold, to me you have not given her seed: and behold, a son of my house shall inherit of me.

Before 
hwhy gave him the promise, Abram had already adapted Eliezer of Damascus to be his heir. He is recognized and commonly accepted by the Hebraic Roots/Messianic brethren, as well as the Jews, as the head servant of Abraham to go find a wife for Isaac. hwhy was giving the promise to Abram that he will have an heir from his own loins. Also, hwhy did not want Eliezer to be his heir. Damascus is in modern day Syria. It was occupied by the Arameans during Abram's time. Eliezer was an Aramite. Though Eliezer was a relative to Abram, a descendant of Shem, hwhy did not want an Aramite to be Abram's heir. Based on the genealogy, Eliezer was not a descendant of Eber. If Abram was called the Hebrew in chapter fourteen, what would Eliezer be called, an Aramite, an adopted son of Abram? He would not have been called a Hebrew.

Looking at the word HEBREW

The Hebrew word for Hebrew is "Ee-vree"- Ayin, Bet, Resh, Yod (
yrbe). It is from Strong's Concordance number 5680, and its definition

Patronymic from H5677; an Eberite (that is, Hebrew) or descendant of Eber: - Hebrew (-ess, woman).

In other words, Abram was surnamed "The Crossed Over One", because he "crossed over" from Haran- the land of his family, to Canaan- the land of promise. Abram was NOT a Jew. The term "Jews" was not coined until the Southern House of Judah's return from the Babylonian captivity about 516 BC. 
In order for Abram/Abraham to be a Jew, he would have been a descendant of the two tribes of the Southern House of Judah, of the tribe of Judah or of the tribe of Benjamin. Abram was "the Hebrew" or "the Crossed Over One" wheras Eliezer was not. It would not make sense for Eliezer to be the next person in Abram's line to be the heir.



Verses four through seven

4 And, behold, the Word of hwhy came to him, to say, This shall not be your heir; for but that shall come out from your bowels, he shall be your heir. 5 And brought him to the outside, and said, Scan now to the heavens, and count the stars, if you be able to count them: and said to him, So shall be your seed. 6 And believed in hwhy; and was reckoned to him for righteousness. 7 And said to him, I am hwhy who brought you out from Ur of the Casdim, to give to you ta-this land to possess her.

This was the same blessing that hwhy told Jacob at Beth El in the Torah portion of Vay-yeytsey, in the book of Genesis

Genesis 28:10 And Jacob went out from Be'er Sheba, and went to Haran. 11 And was entreated on a place, and stayed there, for the sun was going; and took from the stones of the place, and put with his head, and laid down in that place. 12 And dreamed, and behold, a ladder was with standing to the earth, and his head reached to the heavens: and behold the Angels of Elohim were ascending and descending upon him. 13 And behold, hwhy stood upon him, and said, I am hwhy Elohim of Abraham, your father, and the Elohim of Isaac: The land which you are laying upon her, I will give her to you and to your seed; 14 And your seed shall be as the dust of the earth, and you shall spread to the sea (west), and to the rising (east), and to the hidden (north), and to the negeb (south): and in you and in your seed of all the families of the earth, they shall be blessed.

It uses the dust instead of the stars, which symbolizes the natural seed.


The key in this Torah portion passage of believing i
s noted in the apostle Paul's letter to the assembly in Galatia

Galatians 3:2 This only would I learn of you, Received ye the Spirit by the works of the Torah, or by the hearing of faith? 3 Are ye so foolish? Having begun in the Spirit, are ye now made perfect by the flesh? 4 Have ye suffered so many things in vain? If it be yet in vain. 5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth He it by the works of the Torah, or by the hearing of faith? 6 Even as Abraham believed hwhy, and it was accounted to him for righteousness.

This Torah portion passage also connects with hwhy bringing out the Israelites from the land of Egypt and sent them to Mount Sinai where the foundation to the First Word (Commandment) was spoken to in the Torah portion of Yithro, in the book of Exodus

Exodus 20:2 I am hwhy your Elohim who brought you out from the land of Egypt, from the house of slavery.

I will explain this later in this week's Torah portion.

This is what it known as "THE FAITH WORD (COMMANDMENT)". It is a prerequisite word (commandment) to the other nine words (commandments). In order to have faith, one has to "hear" the word.
Monte Judah of Lion and Lamb Ministries revealed to me that the purpose of this commandment is to "believe", and 
hwhy was saying to "believe in Me". In my addition, this, this Faith Word (Commandment), is in two parts:

I am hwhy your Elohim...

This is to believe who He says He is.

...who brought you out from the land of Egypt, from the house of slavery.

Based on Monte Judah's premise, what this second part, 
hwhy was saying to us, is "Believe in what I did for you". Thank you Monte.



Verses eight and nine

8 And said, Adonai hwhy, on what shall I know that I shall possess her? 9 And said to him, Take for Me a heifer of three years, and a she goat of three years, and a ram of three years, and a turtledove, and a nestling.

There was another instance of keeping away the birds of prey from the carcasses in 2nd Samuel. This is the account leading to it


2 Samuel 21:1 Then there was a famine in the days of David three years, year after year; and David enquired 
ta-the Face of hwhy. And hwhy answered, It is for Saul, and for his bloody house, because he slew ta-the Gibeonites. 2 And the king called the Gibeonites, and said unto them; (now the Gibeonites were not of the Sons of Israel, but of the remnant of the Amorites; and the Sons of Israel had sworn unto them: and Saul sought to slay them in his zeal to the Sons of Israel and Judah.) 3 Wherefore David said unto the Gibeonites, What shall I do for you? and wherewith shall I make the atonement, that ye may bless ta-the Inheritance of hwhy? 4 And the Gibeonites said unto him, We will have no silver nor gold of Saul, nor of his house; neither for us shalt thou kill any man in Israel. And he said, What ye shall say, that will I do for you. 5 And they answered the king, The man that consumed us, and that devised against us that we should be destroyed from remaining in any of the coasts of Israel, 6 Let seven men of his sons be delivered unto us, and we will hang them up unto hwhy in Gibeah of Saul, whom hwhy did choose. And the king said, I will give them. 7 But the king spared Mephibosheth, the son of Jonathan the son of Saul, because of hwhy's Oath that was between them, between David and Jonathan the son of Saul. 8 But the king took ta-the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, ta-Armoni and ta-Mephibosheth; and ta-the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite: 9 And he delivered them into the hands of the Gibeonites, and they hanged them in the hill to the Face of hwhy: and they fell all seven together, and were put to death in the days of harvest, in the first days, in the beginning of barley harvest. 10 And Rizpah the daughter of Aiah took ta-sackcloth, and spread it for her upon the rock, from the beginning of harvest until water dropped upon them out of heaven, and suffered neither the birds of the air to rest on them by day, nor ta-the beasts of the field by night.

Rizpah did a similar thing that Abram did by keeping the birds and the beasts away from the dead carcasses of his sons.

In a different approach, if one makes an offering to 
hwhy, one has to keep the birds, i.e. the world, from taking away our offerings to Him.



Verses ten and eleven

10 And took to himself ta-all of these, and divided them in the midst, and laid each of his piece to the opposite of his neighbor: and ta-the birds were not divided. 11 And came down birds of prey upon the carcases, and Abram drove them away.

This is an act of a covenant, which is the Hebrew word breeth- Bet, Resh, Yod, Tav (
tyrb). The root of this word means "to cut". Dave Stotts of the the Biblical program series Drive Thru History noted that the Hebrew word meaning to cut is an act of cutting an animal to make a covenant. This is what Abram did in the Torah portion passage by "dividing", or "cutting" them and separating them between each other in the midst of the ground.



Verse eleven

11 And came down birds of prey upon the carcases, and Abram drove them away.

The birds of prey were symbolized by HaSatan and his demons trying to steal the covenant requirements away from Abram, so that the covenant between he and 
hwhy would not be fulfilled. This is based from Yeshua's statement which is noted in the Gospel of John

John 10:10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.



Verse twelve

12 And the sun was to go down, and a deep sleep fell upon Abram; and, behold, a terror of great darkness fell upon him.

hwhy put Abram into a deep sleep. This is the same deep sleep hwhy put on Adam to create for him a counterpart which is noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 2:21 And hwhy Elohim had fallen a deep sleep upon the Adam, and slept, and took one from his ribs, and closed up the flesh undeneath.



Verses thirteen through sixteen


13 And said to Abram, You know that your seed shall be a stranger in a land that is not to them, and shall serve them; and they shall afflict them four hundred years; 14 And also ta-the nation, whom they shall serve will I judge: and after thus, shall they come out on a great substance. 15 And you, you shall go to your fathers in peace; you shall be buried in good satisfaction. 16 And the fourth generation, they shall return here: for is not complete the iniquity of the Amorites until now.

How would one like to have been told of their future and the future accounts of their descendants?

The question is "Who is 'the fourth generation'
hwhy noted to Abram"? It would be the fourth generation of Abram's descendants that were in Egypt. In Genesis chapter fifty, Joseph saw his great-grandchildren, the third generation, born in Egypt. That means the fourth generation would be his great-great grandchildren. It also means that the descendants of the twelve sons of Jacob-Israel had to be born in Egypt unto the fourth generation before they were delivered from Egypt.

This is an example idea of the generations in relation to the fourth generation of the line of Levi:

Jacob: Born in Canaan
Levi: Born in Canaan
Jochebed: 1st generation (Kohath was born in Canaan)
Amram: 2nd generation
Moses: 3rd generation
Gershom: 4th generation (though he was not born in Egypt, it gives an idea that his cousins of his generation had been born in Egypt).

This should give an example that it had to be the fourth generation born in Egypt before they returned to Canaan.



Verse seventeen

17 And was, the sun gone down, and was dark, and behold, a smoking furnace and a fiery lamp (torch) that passed over between those pieces.

Notice that Abram did not go through the pieces with 
hwhy to make the covenant, because if Abram did go through them, and then broke the covenant, he would have nullified the promise of hwhy to his descendants. In the cultures of the day, if someone broke the covenant, they would have been potentially killed by cutting them like the animals were. In Abram's case, hwhy made that covenant with Himself. That way, the covenant would be eternal, because hwhy would not break His own covenant.



Verses eighteen through twenty-one

18 In his day hwhy cut a covenant with ta-Abram, to say, To your seed I have given ta-this land, from the river of Egypt unto the great river, the river Euphrates: 19 ta-the Kenite, and ta-the Kenizzite, and ta the Kadmonite, 20 And ta-the Hittite, and ta-the Perizzite, and ta-the Rephaim, 21 And ta-the Amorite, and ta-the Canaanite, and ta-the Girgashite, and ta-the Jebusite.

Looking at their names and their definitions:

Kenite (In Hebrew "Key-nee" (ynyq) (S7017)): Chant, fixity, lance, spear, wail, lament, mourning woman
Kenizzite (In Hebrew "K'nee-zee" (yznq) (S7074)): Hunt, hunter
Kadmonite (In Hebrew "Kahd-moh-nee" (ynmdq) (S6935)): Ancient, aboriginal, old, eastern
Hittite (In Hebrew "Kheet-tee" (ytx) (S2860)): Terror, postrate, break down, abolish, afraid, amaze, beat down, discourage
Perizzite (In Hebrew "P'ree-zee" (yzrp) (S6522)): Separate inhabitant of an open country
Rephaim (In Hebrew "R'phah-eem" (Myapr) (S7497)): Giant, invigorating, mend, cure, heal, physician, repair, make whole
Amorite (In Hebrew "Eh-moh-ree" (yrma) (S567)): demand, call, clarify, charge
Canaanite (In Hebrew "K'nah-ahn" (Nenk) (S3667)): Humiliation, vanquish, humble, subdue
Girgasite (In Hebrew "Geehr-gah-shee" (ysgrg) (S1622)): Unknown (most likely from S1616 "geer" (ryg): Stranger + S1487 "goosh" or "geesh" (swg or syg): Mass of earth, clod = strange earth, or strange clod)
Jebusite (In Hebrew "Y'voo-see" (yowby) (S2983)): Trodden, tread down, polluted

Putting them in a list form based on their characteristics, this is what they display:

Kenites: Wailers, lamenter
Kenizzites: Hunter
Kadmonites: Aboriginal (Primitive)
Hittite: Terror
Perizzites: Separater (Divider)
Rephaim: Giant
Amorites: Demander
Canaanites: Subduer
Girgashites: Mass Of Destructive Strangers
Jebusites: Polluter (Profaner)

All of these tribes have negative traits
attached to their identities. The Israelites were to destroy each of these Canaanite tribes bearing these negativie characteristics. We as believers in the Messiah today have to deal with these spiritual negative charateristics in our spiritual lives, and we need to destroy them with the help of Yeshua, through the Ruakh HaKodesh (the Holy Spirit).

!!!hwhy Kl bdk


This would be fulfilled when Joshua, symbolic of Yeshua, would bring the Israelites into the land of Canaan and conquered the land as noted throughout the book of Joshua.







CHAPTER 16

Genesis 16:1-16

Gen 16:1 And Sarai, the wife of Abram, did not birth to him: and to her was a female servant, an Egyptian, and her name was Hagar. 2 And Sarai, she said to Abram, Behold now, 
hwhy has restrained me from birthing: Go now to my female servant; Perhaps I can build from her. And Abram listened to the voice of Sarai. 3 And Sarai, Abram's wife, she took ta-Hagar the Egyptian, her female servant, of the end of ten years of the dwelling of Abram in the land of Canaan, and she gave her to Abram, her husband, to him for a wife.

4 And went to Hagar, and she conceived: and she saw that she had conceived, and her mistress, she was despised in her eyes. 5 And she, Sarai, said to Abram, My wrong be upon you: I, I gave my female servant in your bosom; and she saw that she had conceived, and I was despised in her eyes: 
hwhy judge between me and between you. 6 And Abram said to Sarai, Behold, your female servant is in your hand; do to her that is good in your eyes. And Sarai, she dealt harshly, and she ran away from her face.

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. 15 And she, Hagar, birthed to Abram a son: and Abram called the name of his son whom Hagar birthed, Ishmael. 16 And Abram was a son of eighty years and six years in Hagar birthing ta-Ishmael to Abram.


(NOTE: Not all verses will have comments)


Verses one and two

1 And Sarai, the wife of Abram, did not birth to him: and to her was a female servant, an Egyptian, and her name was Hagar. 2 And Sarai, she said to Abram, Behold now, hwhy has restrained me from birthing: Go now to my female servant; Perhaps I can build from her. And Abram listened to the voice of Sarai.

Was Sarai's voice the Voice of 
hwhy? No. It can be compared to Adam submitting to the voice of Khavah (Eve) which is noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 3:17 And to the Adam, said, Because you listened to the voice of your wife, and you ate from the tree which I commanded you, to say, You shall not eat of him: cursed is the ground on your account; you shall eat her all the days of your life in sorrow;

Abram bore the trait of his ancestor Adam, of listening to the wife instead of holding on to the promise of 
hwhy based on the intention that Abram and Sarai would have a son together.

As Bill Cloud from Shoreshim Ministries, and Brad Scott from Wildbranch Ministries said that history repeats, or recycles, itself. In this case here, Abram repeated, or recycled, the matter of hearkening unto his wife for the wrong means.



Looking at the word HAGAR

The Hebrew word for Hagar is "Hah-gahr"- Heh, Gimel, Resh (
rgh). It is from Strong's Concordance number 1904, and its definition

Of uncertain (perhaps foreign) derivation; Hagar, the mother of Ishmael: - Hagar.


Though it doesn't say, but Hagar's name is also a play on the Hebrew word "ger" (
rg). One can say that Hagar is known as "the stranger". When Sarah offered Abram her female servant, Hagar, to be a wife to him, she was giving him "the stranger". Going back in chapter fifteen of this week's Torah portion, it says

Genesis 15:4 And behold, the Word of hwhy came to him, to say, This [Eliezer] shall not be your heir; for but that shall come out from your bowels

Why 
hwhy didn't tell him that it will also come forth from Sarai as well, I do not know. But based on hwhy's words, Sarai thought she could help hwhy give Abram seed through Hagar, but in time, we will see that this would be like a thorn in their relationship and hwhy's promise.



Verse three

3 And Sarai, Abram's wife, she took ta-Hagar the Egyptian, her female servant, of the end of ten years of the dwelling of Abram in the land of Canaan, and she gave her to Abram, her husband, to him for a wife.

Simply, Abram was in the land of Canaan for ten years when he took Hagar for a wife, based on the time line of his journey from chapter twelve

Genesis 12:4 ...and Abram was a son of five years and seventy years in his departure from Haran.

This time line would make Abram eighty five years old in his marriage to Hagar during this account of Hagar.



Verses four through six

4 And went to Hagar, and she conceived: and she saw that she had conceived, and her mistress, she was despised in her eyes. 5 And she, Sarai, said to Abram, My wrong be upon you: I, I gave my female servant in your bosom; and she saw that she had conceived, and I was despised in her eyes: hwhy judge between me and between you. 6 And Abram said to Sarai, Behold, your female servant is in your hand; do to her that is good in your eyes. And Sarai, she dealt harshly, and she ran away from her face.

Ladies and gentlemen, let me introduce to you the first person accounted in the bible to politically side step his responsibilities and the matter: Abram. In many words, Abram was saying to his wife, "It is not my responsibility, but "YOUR" responsibility". Abram was kind of saying to Sarai "She is not my wife, but she is "YOUR" female servant". Kind of like what Adam said to hwhy in the Torah portion of B'reyshith, in the book of Genesis

Genesis 3:12 And the Adam said, The woman whom you gave with me, she gave to me of the tree, and I ate.

 "...the WOMAN whom "YOU" gave..." No taking responsibility on Adam's part. Also, there is a famous argument in the Torah between Moses and between 
hwhy which is noted in the Torah portion of , in the book of Exodus

Exodus 32:7 And hwhy spoke to Moses, Go, go down; for your People whom you brought out from the land of Egypt are corrupted:... 11 And Moses prayed ta-the Face of hwhy, his Elohim, and said, hwhy, why does Your wrath glow on Your People whom You have brought out from the land of Egypt on great power and on a mighty hand? 12 To why Egypt, they will speak, to say, In evilness, they were brougth out to kill them in the mountains, and to consume them from upon the face of the ground? Return from the fierceness of Your wrath, and repent upon the evil to Your People.

Moses and hwhy were having more or less a debate of "Whose people do the Israelites belong to?". In the end, Moses won the debate. As Mike Warnke, a Christian comedian would say that they were having an argument is what it was.

Moses was not the only person to side step a matter. There is one account of side stepping in the Gospel of John. The blind man who was healed was sent to the Pharisees to be questioned, and later, his parents were brought in for questioning, and it is noted in the Gospel of John


John 9:18 But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight. 19 And they asked them, saying, Is this your son, who ye say was born blind? How then doth he now see? 20 His parents answered them and said, We know that this is our son, and that he was born blind: 21 But by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself. 22 These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that He was Messiah, he should be put out of the synagogue. 23 Therefore said his parents, He is of age; ask him.

The parents did not want to take responsibility and to stand for Yeshua being the Messiah, but passed the buck on to their son by saying in many words "Don't ask us, but ask "HIM"'.

Also, Sarai reaped what she sowed by giving Hagar "the stranger" to Abram in verse two, and Abram returning Hagar "the stranger" back to her in verse six.


How many times have we believers side stepped issues in our lives? Politicians are professionals in this matter.




Verses seven through nine

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.

Looking at the word HUMBLE

The Hebrew word for humble is "ah-nah"- Ayin, Nun, Heh (
hne). It is from Strong's Concordance number 6031, and its definition

A primitive root (possibly rather identical with H6030 through the idea of looking down or browbeating); to depress literally or figuratively, transitively or intransitively (in various applications). (sing is by mistake for H6030.): - abase self, afflict (-ion, self), answer [by mistake for H6030], chasten self, deal hardly with, defile, exercise, force, gentleness, humble (self), hurt, ravish, sing [by mistake for H6030], speak [by mistake for H6030], submit self, weaken, X in any wise.

This is the same Hebrew word used in verse six in this week's Torah portion

6 And Abram said to Sarai, Behold, your female servant is in your hand; do to her that is good in your eyes. And Sarai, she dealt harshly (hne),

In this case, Sarah used "anah" in an evil sense in the translation "harshly", whereas the Messenger of 
hwhy used this same Hebrew word made Hagar use it in a redemptive manner by saying to Hagar by "humbling"- "anah" (hne) herself to Sarai. This is indirectly an act of the agricultural term "reaping and sowing", in which the Bible is an "Agriculture Bible".

In directly related, in a kind of way, Yeshua said this which is noted in the Gospel of Matthew

Matthew 5:39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

The person struck one's cheek for wrongful purposes, but giving the other cheeck is an act of humbling oneself to the other person, like the applications of the two Hebrew definitions of "anah" between Sarai and Hagar.



Verse eleven

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.

Looking at the word AFFLICTION

The Hebrew word for affliction is "ah-nee"- Ayin, Nun, Yod (
yne). It is from Strong's Concordance number 6040, and its definition

From H6031; depression, that is, misery: - afflicted (-ion), trouble.

from 6031 
"ah-nah" (hne), as noted above.

The messenger used the purpose of calling Hagar's future son Ishmael, because of the two "anah" Hebrew word accounts between Sarai and Hagar. The messenger used the same verbal Hebrew word "anah" in a third definition sense. We will see another means on a play on Hebrew words in next week's Torah portion.


Looking at the word ISHMAEL

The Hebrew word for Ishamel is "Yeesh-mah-eyl"- Yod, Shin, Mem, Ayin, Aleph, Lamed (
laemsy). It is from Strong's Concordance number 3458, and its definition

From H8085 and H410; God will hear; Jishmael, the name of Abraham’s oldest son, and of five Israelites: - Ishmael.

Ishma

from 8085 "shah-mah" (
ems), and its definition

A primitive root; to hear intelligently (often with implication of attention, obedience, etc.; causatively to tell, etc.): -    X attentively, call (gather) together, X carefully, X certainly, consent, consider, be content, declare, X diligently, discern, give ear, (cause to, let, make to) hear (-ken, tell), X indeed, listen, make (a) noise, (be) obedient, obey, perceive, (make a) proclaim (-ation), publish, regard, report, shew (forth), (make a) sound, X surely, tell, understand, whosoever [heareth], witness.

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.

This is his name, because 
hwhy has "heard" (ems) his affliction. Why did the verse say "his" instead of "her", meaning Hagar? Why did hwhy imply it to Ishmael instead of his mother? It is strongly possible that Ishmael was afflicted during the incident between his mother and Sarai, and did cry out to hwhy in Hagar's womb, and if this is so, it tells us that developing babies in their mothers' wombs can and are able to speak out and think. This also shows us that babies are more intelligent than we think.



Verse twelve

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.

This sounds a lot like the Muslims of today, especially the Muslim extremists groups, like Al Quaida, ISIS (Islamic State of Iraq and Syria. By the way, if one hears those say ISIL (Islamic State of Syria and the Levant. Jonathan Bernis of Jewish Voice, in one of his television episodes with Erick Stakleback stated that the Levant includes the areas of Egypt, Saudi Arabia, Syria, Iraq, Jordan and Israel. In other words, those who say "ISIL" are giving the Muslims credit to claim these territories, especially Israel, which are a lot more than what they have already aquired.



Verses thirteen and fourteen

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.

Looking at the following words:

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".


KADESH

The Hebrew word for Kadesh is "Kah-deysh"- Kuph, Dalet, Shin (
sdq). It is from Strong's Concordance number 6946, and its definition

The same as H6945; sanctuary; Kadesh, a place in the Desert: - Kadesh. Compare H6947.

from 6945 "kah-deysh" (sdq), and its definition

From H6942; a (quasi) sacred person, that is, (technically) a (male) devotee (by prostitution) to licentious idolatry: - sodomite, unclean.


from 6942 "kah-dash" (sdq), and its definition

A primitive root; to be (causatively make, pronounce or observe as) clean (ceremonially or morally): - appoint, bid, consecrate, dedicate, defile, hallow, (be, keep) holy (-er, place), keep, prepare, proclaim, purify, sanctify (-ied one, self), X wholly.



BERED

The Hebrew word for Bered is "Bah-rehd"- Bet, Resh, Dalet (
drb). It is from Strong's Concordance number 1260, and its definition

From H1258; hail; Bered, the name of a place south of Palestine, also of an Israelite: - Bered.

from 1258 "bah-rahd" (drb), and its definition

A primitive root, to hail: - hail.


Bered had to been named because of an incident where the location had hail.


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

"A well by the living one seeing me, is Holy who will bring hail"

This could connect to a future event, whcih is noted by the apostle John in the book of Revelation

Revelation 16:17 And the seventh angel poured out his vial into the air; and there came a Great Voice out of the Temple of Heaven, from the Throne, saying, It is done. 18 And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. 19 And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before hwhy, to give unto her the Cup of the Wine of the fierceness of His Wrath. 20 And every island fled away, and the mountains were not found. 21 And there fell upon men a great hail out of the heavens, every stone about the weight of a talent: and men blasphemed hwhy because of the plague of the hail; for the plague thereof was exceeding great.


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





Verse sixteen

16 And Abram was a son of eighty years and six years in Hagar birthing ta-Ishmael to Abram.

This is a chart revealing the death of Reu before Abram reached eighty six years old

YEAR OF MAN THE YEAR ABRAM'S ANCESTOR DIED ABRAM'S AGE AT THE TIME OF ANCESTOR'S DEATH
2024 YEARS OF MANKIND Reu: 239 years old 78 years old

Reu, Abram's grandfather, passed away before Reu's ancestors.

This is a chart showing the ages of Abram's ancestors when he was eighty six years old:

YEAR OF MAN NAME OF ABRAM'S ANCESTOR AGE OF ABRAM'S ANCESTORS WHEN ABRAM WAS EIGHTY SIX YEARS OLD BY THE TIME ISHAMAEL WAS BORN AGE OF DEATH OF ABRAM'S ANCESTORS
2032 YEARS OF MANKIND Shem 468 years old 600 years old
2032 YEARS OF MANKIND Arphaxad 368 years old 438 years old
2032 YEARS OF MANKIND Salah 341 years old 433 years old
2032 YEARS OF MANKIND Eber 311 years old 464 years old
2032 YEARS OF MANKIND Terah 156 years old 205 years old

When Ishmael was born, the time line was around 1967 BC.

Sehetepibre Amenemhat I (Wehemmesu) was still king of Egypt when Ishmael was born.







CHAPTER 17

Genesis 17:1-27

Gen 17:1 And Abram was a son of ninety years and nine years, and
hwhy appeared to Abram, and said to him, I am El Shaddai; walk toward My Face, and be perfect, 2 and I will make My Covenant between Me and and between you, and I will multiply you in much, much. 3 And Abram fell upon his face: and Elohim spoke to him, to say, 4 Behold I, My Covenant is with you, and you shall be for a father of many nations, 5 and shall not be called any more ta-your name Abram, and your name shall be Abraham; for I have made you a father of many nations. 6 And I will fructify you in much, much, and I will give for you nations, and kings shall come from you. 7 And I will establish ta-My Covenant between Me and between you, and between your seed after you to their generations for a Covenant of Ages, to be to you for Elohim, and to your seed after you. 8 And I will give to you and to your seed after you ta the land of your sojourning, ta all the land of Canaan, for an Inhertance of Ages; and I will be to them for Elohim.

9 And Elohim said to Abraham, And you, you shall keep 
ta-My Covenant, you, and your seed after you to their generations. 10 This is My Covenant which you shall keep between Me, and between you, and between your seed after you; Circumcise to yourselves every male. 11 And you shall circumcise ta-the flesh of your foreskins; and shall be for a Token of the Covenant between Me and between you. 12 And a son of eight days shall be circumcised to you of every male to your generations that is birthed in the house, or bought with silver from any son of a foreigner whom he is not of your seed. 13  That circumcising, shall be circumcised one birthed of your house, and one bought from your silver: and My Covenant, she shall be in your flesh for a Covenant of Ages. 14 And an uncircumcised male who has not circumcised ta-the flesh of his foreskin is not circumcised, and shall cut her off, she, the soul, from her people; has broken ta-My Covenant.

15 And Elohim said to Abraham, Sarai is your wife, you shall not call 
ta-her name Sarai, for Sarah shall be her name. 16 And I have blessed her, and I have also given her a son to you: and will bless her, and she shall be for nations; kings of peoples shall be from her. 17 And Abraham fell upon his face, and laughed, and said in his heart, That of a son of a hundred years shall birth? And also Sarah, the daughter of ninety years, she shall birth? 18 And Abraham said to the Elohim, That Ishmael live to your face! 19 And Elohim said, Sarah, your wife, shall birth to you a son; and you shall call ta-his name Isaac: and I will establish ta-My Covenant with him for a Covenant of Ages, and to his seed after him. 20 And for Ishmael, I have heard you: Behold, I have blessed him, and I will fructify him, and I will multiply him in much, much; twelve rulers shall be birthed, and I will make him for a great nation. 21 And ta-My Covenant will I establish with ta-Isaac whom Sarah, she shall birth to you by this appointed time in the next year.

22 And finished to speak with him, and Elohim ascended upon Abraham. 23 And Abraham took 
ta-Ishmael his son, and ta all the ones birthed of his house, and ta-all bought with his silver, every male among the men of the house of Abraham; and circumcised the flesh of their foreskins in this same day as which Elohim spoke to him. 24 And Abraham was a son of ninety years and nine years in his circumcising the flesh of his foreskin. 25 And Ishmael his son was a son of thirteen years, in his circumcising ta the flesh of his foreskin. 26 In this same day was Abraham circumcised, and Ishmael his son, 27 and all the men of his house birthed of the house, and bought with silver from ta-a son of a foreigner, were circumcised with him.


(NOTE: Not all verses will have comments)


Verses one through eight

1 And Abram was a son of ninety years and nine years, and hwhy appeared to Abram, and said to him, I am El Shaddai; walk toward My Face, and be perfect, 2 and I will make My Covenant between Me and and between you, and I will multiply you in much, much. 3 And Abram fell upon his face: and Elohim spoke to him, to say, 4 Behold I, My Covenant is with you, and you shall be for a father of many nations, 5 and shall not be called any more ta-your name Abram, and your name shall be Abraham; for I have made you a father of many nations. 6 And I will fructify you in much, much, and I will give for you nations, and kings shall come from you. 7 And I will establish ta-My Covenant between Me and between you, and between your seed after you to their generations for a Covenant of Ages, to be to you for Elohim, and to your seed after you. 8 And I will give to you and to your seed after you ta the land of your sojourning, ta all the land of Canaan, for an Inhertance of Ages; and I will be to them for Elohim.

Looking at the word ABRAHAM

The Hebrew word for Abraham is "Ah-vrah-hahm"- Aleph, Bet, Resh, Heh, Mem Sophit (
Mhrba). It is from Strong's Concordance number 85, and its definition

Contracted from H1 and an unused root (probably meaning to be populous); father of a multitude; Abraham, the later name of Abram: - Abraham.

Carry over Abram's definition, and applying it in Abraham's name

Ab

from 1 "ahv" (
ba), and its definition

A primitive word; father in a literal and immediate, or figurative and remote application: - chief, (fore-) father ([-less]), X patrimony, principal. Compare names in “Abi-”

Ram

from 7311 "room" (
Mwr), and its definition

A primitive root; to be high actively to rise or raise (in various applications, literally or figuratively): - bring up, exalt (self), extol, give, go up, haughty, heave (up), (be, lift up on, make on, set up on, too) high (-er, one), hold up, levy, lift (-er) up, (be) lofty, (X a-) loud, mount up, offer (up), + presumptuously, (be) promote (-ion), proud, set up, tall (-er), take (away, off, up), breed worms.


I believe that Strong didn't have enough understanding at his name meaning at the time. I will explain.

hwhy changed Abram's name to Abraham and Sarai's name to Sarah. The letter that was added or replaced in their names was the letter Heh (h). According to Jeff Benner of Ancient Hebrew Research Center, the letter Heh is a Paleo-Hebrew picture of a "man with his arms raised", and the meaning of the letter is "look", "reveal", and "truth". This is noticed in verse twenty two in this week's Torah portion chapter

Genesis 17:22 And finished to speak with him, and Elohim ascended upon Abraham.

This tells that that 
hwhy was present with Abraham, and it is similar to when hwhy spoke to Moses face to faces, which is noted in the Torah portion of Ki Thisa, in the book of Exodus

Exodus 33:11 And hwhy spoke to Moses faces to faces, as which a man speaks to his neighbor....

When 
hwhy came down to Abram, hwhy "revealed" Himself to Abram, and gave Abram the ability to "look", or "behold" at hwhy without dying, and hwhy spoke "truth" to Abram.

In my opinion, based on Abraham's previous name, which was Abram, meaning "Exalted Father", the "Heh" added on to Abram's name would provide him with a new definition and meaning, and it's "Exalted Father Revealed". This connects to a prophetic account noted by the prophet Isaiah in his book

Isaiah 9:6 For a Child was birthed to us, a Son was given to us: and the government, she shall be upon His Shoulders: and His name shall be called Wonderful, Counsellor, the Mighty El, the Everlasting Father, the Prince of Peace.

And the Evleralsting Father is "Yeshua, the Messiah".

!!! hwhy Kl dbk

In connection with the beginning of this Torah portion, in chapter twelve, Abraham can now be the father of many nations, including those who are believers and walk in Yeshua the Messiah. Thank you Abba Yah.


You can get Jeff Benner's Paleo-Hebrew Aleph-Bet chart by clicking at the weblink below.

http://education.ancient-hebrew.org/documents/module1-chart.pdf




This is a chart revealing the ages of Abram's ancestors by the time Abram was ninety nine years old

YEAR OF MAN NAME OF ABRAM'S ANCESTOR AGE OF ABRAM'S ANCESTORS WHEN ABRAHAM WAS NINETY NINE YEARS OLD AGE OF DEATH OF ABRAHAM'S ANCESTORS
2045 YEARS OF MANKIND Shem 481 years old 600 years old
2045 YEARS OF MANKIND Arphaxad 381 years old 438 years old
2045 YEARS OF MANKIND Salah 354 years old 433 years old
2045 YEARS OF MANKIND Eber 324 years old 464 tears old
2045 YEARS OF MANKIND Terah 169 years old 205 years old

If this is calculated correctly, it would take it to the time line of approximately 1954 BC.

By the time Abraham was ninety nine years old, a new king ruled in Egypt, and according to Wikipedia, his name was Kheperkare Senusret I (also known as Sesostris I and Senwosret I) who ruled from 1971-1926 BC. This is what Wikipedia says regarding this king:

"Senusret I, also anglicized as Sesostris I and Senwosret I, was the second pharaoh of the Twelfth Dynasty of Egypt. He ruled from 1971 BC to 1926 BC, and was one of the most powerful kings of this Dynasty. He was the son of Amenemhat I. Senusret I was known by his prenomen, Kheperkare, which means "the Ka of Re is created."

These are the various statues and pillars of 
Kheperkare Senusret I

   

 
 

Notice in the Wikipedia commentary that part of his name, 
Kheperkare means "the Ka of Re is created". This excerpt comes from the Ancient Egypt: the Mythology website, and this is what it says regarding the symbol of Ka:

"Meaning: The "ka" is a very complex part of the symbolism in ancient Egyptian mythology and represents several things: the ka is a symbol of the reception of the life powers from each man from the gods, it is the source of these powers, and it is the spiritual double that resides with every man".

Not everything it says is noted here, but in this part, it can be compared to 
hwhy giving a future power to Abraham which will be applied in next week's Torah portion.



Verses nine through eleven


9 And Elohim said to Abraham, And you, you shall keep ta-My Covenant, you, and your seed after you to their generations. 10 This is My Covenant which you shall keep between Me, and between yourselves, and between your seed after you; Circumcise to yourselves every male. 11 And you shall circumcise ta-the flesh of your foreskins; and shall be for a Token of the Covenant between Me and between yourselves.

Looking at this passage again highlighting certain pronouns in a different color

9 And Elohim said to Abraham, And you, you shall keep ta-My Covenant, you, and your seed after you to their generations. 10 This is My Covenant which you shall keep between Me, and between yourselves, and between your seed after you; Circumcise to yourselves every male. 11 And you shall circumcise ta-the flesh of your foreskins; and shall be for a Token of the Covenant between Me and between yourselves.

All these four pronouns in yellow are not obvious in the English grammar, but in the Hebrew it is. Based on the English grammar, those colored pronouns above would sound like that  hwhy was saying "you" in the 2nd person singular form. In the Hebrew, if that was the case it would be the ending "Kaph Sophit" (K) as the 2nd person singular pronoun, but they are the 2nd person "plural" pronoun "Kaph-Mem Sophit" (Mk). So who were the "yous" in these two verses? There are two answers: The first answer is the "you" plural refers that the Covenant would imply to Abraham and to all the males of his household. The second answer is that the "you" plural refers also to Abraham's covenant descendants through his son, Isaac, and through Isaac's son, Jacob, and to those who are adopted to be sons of Abraham, a.k.a. all the believers in Yeshua the Messiah which the apostle Paul noted in his letter to the assembly in Galatia

Galatians 3:15 Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. 16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Messiah. 17 And this I say, that the Covenant, that was confirmed before of hwhy in Messiah, the Torah, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18 For if the inheritance be of the Torah, it is no more of promise: but hwhy gave it to Abraham by promise. 19 Wherefore then serveth the Torah? It was added because of transgressions, till the Seed should come to whom the Promise was made; and it was ordained by angels in the hand of a mediator. 20 Now a mediator is not a mediator of one, but hwhy is one. 21 Is the Torah then against the Promises of hwhy? Let it not be: for if there had been a Torah given which could have given life, verily righteousness should have been by the Torah. 22 But the Scripture hath concluded all under sin, that the Promise by faith of Yeshua Messiah might be given to them that believe. 23 But before faith came, we were kept under the Torah, shut up unto the faith which should afterwards be revealed. 24 Wherefore the Torah was our schoolmaster to bring us unto Messiah, that we might be justified by faith. 25 But after that faith is come, we are no longer under a schoolmaster. 26 For ye are all the children of hwhy by faith in Messiah Yeshua. 27 For as many of you as have been baptized into Messiah have put on Messiah. 28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Messiah Yeshua. 29 And if ye be Messiah's, then are ye Abraham's seed, and heirs according to the promise.



Verses twelve and thirteen

12 And a son of eight days shall be circumcised to you of every male to your generations that is birthed in the house, or bought with silver from any son of a foreigner whom he is not of your seed. 13  That circumcising, shall be circumcised one birthed of your house, and one bought from your silver: and My Covenant, she shall be in your flesh for a Covenant of Ages.

This was the beginning of the Covenant of Ages.

Indirectly related, since Yeshua's resurrection, the Jews who were of the renewed Covenant were still trying to get the Gentiles to be circumcised in their foreskins, instead of the circumcision of the heart and spirit, as the apostle Paul noted in his letter to the assembly in Rome

Romans 2:24 For the name of hwhy is blasphemed among the Gentiles through you, as it is written. 25 For circumcision verily profiteth, if thou keep the Torah: but if thou be a breaker of the Torah, thy circumcision is made uncircumcision. 26 Therefore if the uncircumcision keep the righteousness of the Torah, shall not his uncircumcision be counted for circumcision? 27 And shall not uncircumcision which is by nature, if it fulfill the Torah, judge thee, who by the letter and circumcision dost transgress the Torah? 28 For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 29 But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of hwhy.

In this letter, the Jews were being circumcised based on the flesh, in which they easily break the Torah. Whereas, the complete Jews are circumcised of the heart and the spirit, which we Messianics are.



Verse fourteen

14 And an uncircumcised male who has not circumcised ta-the flesh of his foreskin is not circumcised, and shall cut her off, she, the soul, from her people; has broken ta-My Covenant.

This is the similar matter during the time of Joshua, when the Isarelites were about to cross over in the promised land, in Canaan, and conquer it. The problem for them was that the men generation were not circumcised, and Joshua had to circumcise them, in order to establish the Covenant before they enter. This is the account which is noted in the book of Joshua

Joshua 5:1 And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that hwhy had dried up the waters of Jordan from before the Sons of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the Sons of Israel. 2 At that time, hwhy said unto Joshua, Make thee sharp knives, and circumcise again ta-the Sons of Israel the second time. 3 And Joshua made him sharp knives, and circumcised the Sons of Israel at the hill of the foreskins. 4 And this is the cause why Joshua did circumcise: All the people that came out of Egypt, that were males, even all the men of war, died in the wilderness by the way, after they came out of Egypt. 5 Now all the people that came out were circumcised: but all the people that were born in the wilderness by the way as they came forth out of Egypt, them they had not circumcised. 6 For the Sons of Israel walked forty years in the wilderness, till all the people that were men of war, which came out of Egypt, were consumed, because they obeyed not the voice of hwhy: unto whom hwhy sware that he would not shew them ta-the land, which hwhy sware unto their fathers that he would give us, a land that floweth with milk and honey. 7 And their sons, whom he raised up in their stead, them Joshua circumcised: for they were uncircumcised, because they had not circumcised them by the way. 8 And it came to pass, when they had done circumcising all the people, that they abode in their places in the camp, till they were whole. 9 And hwhy said unto Joshua, This day have I rolled away ta-the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day.


Indirectly related, it also connects to what Moses said in the Torah portion of Nitsavim, in the book of Deuteronomy

Deuteronomy 30:5 and hwhy your Elohim will bring you to the land which your fathers shall possess, and you shall possess her; and you shall be well, and you shall multiply from your fathers, 6 and hwhy shall circumcise ta-your heart, and ta-the heart of your seed to love ta-hwhy, your Elohim, in all of your heart, and in all of your soul, by that, you will live.



Verses fifteen through twenty

15 And Elohim said to Abraham, Sarai is your wife, you shall not call ta-her name Sarai, for Sarah shall be her name. 16 And I have blessed her, and I have also given her a son to you: and will bless her, and she shall be for nations; kings of peoples shall be from her. 17 And Abraham fell upon his face, and laughed, and said in his heart, That of a son of a hundred years shall birth? And also Sarah, the daughter of ninety years, she shall birth? 18 And Abraham said to the Elohim, That Ishmael live to your face! 19 And Elohim said, Sarah, your wife, shall birth to you a son; and you shall call ta-his name Isaac: and I will establish ta-My Covenant with him for a Covenant of Ages, and to his seed after him. 20 And for Ishmael, I have heard you: Behold, I have blessed him, and I will fructify him, and I will multiply him in much, much; twelve rulers shall be birthed, and I will make him for a great nation.

Looking at the word SARAH

The Hebrew word for Sarah is "Sah-rah"- Shin, Resh, Heh (
hrs). It is from Strong's Concordance number 8283, and its definition

The same as H8282; Sarah, Abraham’s wife: - Sarah.

from 8282 "sah-rah" (
hrs), and its definition

Feminine of H8269; a mistress, that is, female noble: - lady, princess, queen.

from 8269, as noted in chapter twelve under Sarai's name's definition.

Because 
hwhy replaced the "Yod" in Sarai's name to "Heh", just like what He did to Abram's name, her name means  "Queen". Also, because of the Heh added to her name, she was also "revealed" by hwhy that she will have a child.

!!!hwhy Kl dbk

In verse nineteen, Abraham was promised a son through Sarah and will call his name Isaac. This is, because Abraham laughed.

Looking at the word LAUGH

The Hebrew word for laugh is "tsah-khak"- Tsade, Khet, Kuph (
qxu). It is from Strong's Concordance number 6711, and its definition

A primitive root; to laugh outright (in merriment or scorn); by implication to sport: - laugh, mock, play, make sport.


This is the reason 
hwhy said to him in verse nineteen that he will call his name Isaac.

Looking at the word ISAAC

The Hebrew word for Isaac is "Yeets-khak"- Yod, Tsade, Khet, Kuph (
qxuy). It is from Strong's Concordance number 3327, and its definition

From H6711; laughter (that is, mockery); Jitschak (or Isaac), son of Abraham: - Isaac. Compare H3446.

 Isaac means "laughter".



Verse twenty-one

21 And ta-My Covenant will I establish with ta-Isaac whom Sarah, she shall birth to you by this appointed time in the next year.

Looking at the word APPOINTED TIME

The Hebrew word for appointed time is "moh-eyd"- Mem, Vav, Ayin, Dalet (
dewm). It is from Strong's Concordance number  4150, and its definition

From H3259; properly an appointment, that is, a fixed time or season; specifically a festival; conventionally a year; by implication, an assembly (as convened for a definite purpose); technically the congregation; by extension, the place of meeting; also a signal (as appointed beforehand): - appointed (sign, time), (place of, solemn) assembly, congregation, (set, solemn) feast, (appointed, due) season, solemn (-ity), synagogue, (set) time (appointed).

from 3259 "yah-ahd"- Yod, Ayin, Dalet (
dey), and its definition

A primitive root; to fix upon (by agreement or appointment); by implication to meet (at a stated time), to summon (to trial), to direct (in a certain quarter or position), to engage (for marriage): - agree, (make an) appoint (-ment, a time), assemble (selves), betroth, gather (selves, together), meet (together), set (a time).

There is only one other time before this that this Hebrew word was used, and it is in Genesis chapter one, where it is used in generality relating to the heavenly elements which is noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 1:14 And Elohim said, Be luminaries in the firmament of the heavens for the division between the day and between the night, and shall be for signs, and for appointed times, and for days, and years,

 This phrase "appoionted time" in this week's Torah portion is used for the first time for a particular date, and it is my humble, but strong opinion that it is on the first day of Sukkoth. That means also 
hwhy will come back on the first day of Sukkoth in the following year as noted in verse twenty-one, which we will see this in next week's Torah portion. You can see my updated teaching on When was Yeshua Born? Evidence Based on Scriptural Facts at my Sukkoth web page. Just go to the "Holidays and Holy Days" link on the top of the page and look for the Sukkoth link, or go to the "Teachings" link and find it there.


This also connects between Ishmael and the future Isaac, by the apostle Paul, as he noted in his letter to the assembly in Galatia

Galatians 4:22 For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. 23 But he who was of the bondwoman was born after the flesh; but he of the freewoman was by Promise. 24 Which things are an allegory: for these are the two Covenants; the one from the Mount Sinai, which gendereth to bondage, which is Agar [Hagar]. 25 For this Agar [Hagar] is Mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. 26 But Jerusalem which is above is free, which is the mother of us all.

In connection, Ishmael was the symbolic "Bondage Covenant", but the future Isaac was the symbolic "Covenant of Promise". Thank you, Yah, for the apostle Paul.


Also in this chapter, it is my humble, but strong opinion that the day that  hwhy came down on the earth to visit Abram, changing his name to Abraham and Changing Sarai's name to Sarah, promising a son through Sarah, circumcising all the males in his household, including himself, occurred in the same day, but it was on a certain "Appointed Time". This account had occurred in the fifteenth day of the seventh month of Ethanim/Tishri, meaning the first day of Fall High Holy Day of the Biblical Feast of Sukkoth.



Verses twenty two through twenty seven

22 And finished to speak with him, and Elohim ascended upon Abraham. 23 And Abraham took ta-Ishmael his son, and ta all the ones birthed of his house, and ta-all bought with his silver, every male among the men of the house of Abraham; and circumcised the flesh of their foreskins in this same day as which Elohim spoke to him. 24 And Abraham was a son of ninety years and nine years in his circumcising the flesh of his foreskin. 25 And Ishmael his son was a son of thirteen years, in his circumcising ta the flesh of his foreskin. 26 In this same day was Abraham circumcised, and Ishmael his son, 27 and all the men of his house birthed of the house, and bought with silver from ta-a son of a foreigner, were circumcised with him.

Abraham circumcised all the men, including the 318 of his men who were trained for battle, on that same day. This is the first Commandment in all of the Torah, as well as the Tanakh, that if one did not follow this Commandment, their soul shall be cut off from "her" people. It says "her" to show that the soul is "feminine", and we are to submit our "souls" to 
hwhy for we are his "bride", and the soul is part of the bride- femnine.

This is a continuation from chapter fifteen, where he looked up the heavens and would be a father of many nations. Then, it says in chapter fifteen of this week's Torah portion

Genesis 15:6 And believed in hwhy; and was reckoned to him for righteousness.

This is noted by the apostle Paul in his letter to the assembly in Rome


Romans 4:1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found? 2 For if Abraham were justified by works, he hath whereof to glory; but not before 
hwhy. 3 For what saith the Scripture? Abraham believed hwhy, and it was counted unto him for righteousness. 4 Now to him that worketh is the reward not reckoned of grace, but of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness....9 Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. 10 How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 11 And he received the Sign of circumcision, a Seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: 12 And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. 13 For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the Torah, but through the righteousness of faith. 14 For if they which are of the Torah be heirs, faith is made void, and the promise made of none effect: 15 Because the Torah worketh wrath: for where no Torah is, there is no transgression. 16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the Torah, but to that also which is of the faith of Abraham; who is the father of us all, 17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even hwhy, who quickeneth the dead, and calleth those things which be not as though they were. 18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. 19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: 20 He staggered not at the Promise of hwhy through unbelief; but was strong in faith, giving glory to hwhy; 21 And being fully persuaded that, what he had promised, he was able also to perform. 22 And therefore it was imputed to him for righteousness.

It connects to what Moses said which is noted in the Torah portion of Nitsavim, in the book of Deuteronomy

Deuteronomy 30:5 and hwhy, your Elohim, will bring you to the land which your fathers shall possess, and you shall possess her; and you shall be well, and you shall multiply from your fathers, 6 and hwhy shall circumcise ta-your heart, and ta-the heart of your seed to love ta-hwhy, your Elohim, in all of your heart, and in all of your soul, by that, you will live.


It is my humble opinion in the strongest sense that the day that Abraham and all the males of his household were circumcised was on Yom Kippur. As it says in the Commandment of Yom Kippur which is noted in the Torah portion of Emor, in the book of Leviticus

Leviticus 23:26 And hwhy spoke to Moses, to say, 27 Only on the tenth of this, the seventh month, is a Day of the Atonements: he shall be to you a Holy Calling; and you shall afflict ta-your souls,

Also, in the parable of the ten virgins in the Gospel of Matthew, in my teaching "The Parable Of The Ten Virgins", I made note that the accounts were related to the Biblical Fall High Holy Days, which includes Yom Kippur. This is the scripture related to Yom Kippur which is noted in the Gospel of Matthew

Matthew 25:7 Then all those virgins arose, and trimmed their lamps.

These two sources are like what Abraham and his men did by circumcising their foreskings- an act of "afflicting" and "trimming" their souls.




Mark Biltz of El Shaddai Ministries made a chiastic structural connection of this chapter





Ending the Torah portion with a quote from 
hwhy through Moses, in the Torah portion of Eykev, in the book of Deuteronomy

Deuteronomy 10:16 And you shall circumcise ta the foreskin of your hearts, and you shall not stiffen your necks.



Next week, onto the account of Isaac's birth.



That ends this week's Torah portion commentary.



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