TORAH
PORTIONS
yxyw
VA-Y'KHI (And
Lived)
Genesis 47:28-50:26
There
are 43 Aleph-Tavs in this week's Torah portion
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NOTE: All
of the yous and yours underlined as "you" and "your" indicates that the
you and the your are plural. Also any of the words that are in bold
pink
lettering as "you"
refers to the feminine gender, but it is only applied when it does not
commonly refer to a woman. This only is applied to this week's Torah
portion text at this time.
CHAPTER 47
Genesis 47:28-31
Gen 47:28 And Jacob
lived in the land of Egypt seven ten (seventeen) years: and the
days of
Jacob of the years of his life
were seven years and forty and a hundred years. 29 And the days of
Israel, they were drawing near to the death: and called to his son, to
Joseph,
and
said to
him,
If I have now found grace (favor) in your eyes, put now your hand
under my testacles, and you will do kindness and truth with me; Now, do
you
not bury me in Egypt: 30 And I will lay with my fathers, and I will be
carried (lifted up, beared up) from Egypt, and I will be buried in
their burying place. And
said,
I, I will do according to [(as)] your word. 31 And said,
Swear to
me. And swore to him. And Israel, he bowed upon the head of the
bed.
(NOTE: Not all verses will have
comments)
Jacob-Israel was
147 years old. That meant Joseph was about 57 years
old,
Benjamin about 50 years old
This
is a chart revealing
the year of mankind and the
age of Joseph's relatives when Joseph was fifty seven
years old
YEAR OF MAN WHEN JOSEPH WAS 56 YEARS
OLD |
NAME OF JOSEPH'S RELATIVE |
AGE OF JACOB'S RELATIVES WHEN
JOSEPH WAS 56 YEARS OLD |
AGE OF DEATH OF JOSEPH'S RELATIVES |
2255
YEARS OF MANKIND |
Jacob |
147
years old |
147
years old |
2255
YEARS OF MANKIND |
Esau |
147
years old |
(unknown) |
2255
YEARS OF MANKIND |
Reuben |
about 63 years old |
(unknown) |
2255
YEARS OF MANKIND |
Simeon |
about 62 years old |
(unknown) |
2255
YEARS OF MANKIND |
Levi |
about 62 years old |
137 years old |
2255
YEARS OF MANKIND |
Judah |
about 61 years old |
(unknown) |
2255
YEARS OF MANKIND |
Dan |
about 60 years old |
(unknown) |
2255
YEARS OF MANKIND |
Naphtali |
about 60 years old |
(unknown) |
2255
YEARS OF MANKIND |
Gad |
about 59 years old |
(unknown) |
2255
YEARS OF MANKIND |
Asher |
about 59 years old |
(unknown) |
2255
YEARS OF MANKIND |
Issachar |
about 58 years old |
(unknown) |
2255
YEARS OF MANKIND |
Zebulun |
about 58 years old |
(unknown) |
2255
YEARS OF MANKIND |
Dinah |
about 57 years old |
(unknown) |
2255
YEARS OF MANKIND |
Benjamin |
about 47 or 50 years old |
(unknown) |
2255
YEARS OF MANKIND |
Mannaseh |
about 25 years old |
(unknown) |
2255
YEARS OF MANKIND |
Ephraim |
about 24 years old |
(unknown) |
This
is a chart Mark Biltz of El
Shaddai Ministries posted to compare charts
for your interest
Based on past
calculations, if the time line is correct, this would
take us to about 1745 BC.
By the time
that Joseph was fifty seven years old, according to Wikipedia, based on
the time
line, a king who ruled in Egypt during the time was Khasekhemre
Neferhotep I who ruled
from 1751-1740 BC of the
Thirteenth Dynasty, in the Second Intermediate Period.
This
is what Wikipedia says regarding Khasekhemre
Neferhotep I:
"Khasekhemre
Neferhotep I was an Egyptian pharaoh of the mid Thirteenth Dynasty ruling in the second
half of the 18th century BC during a time referred to as the late
Middle Kingdom or early Second Intermediate
Period, depending on the scholar. One of the best attested
rulers of the 13th Dynasty, Neferhotep I reigned for 11 years.
The grandson
of a non-royal townsman from a Theban family with a military
background, Neferhotep I's relation to his predecessor Sobekhotep III
is unclear and he may have usurped the throne. Neferhotep I was likely
contemporaneous with kings Zimri-Lim of Mari and Hammurabi of Babylon.
Little is known of his activities during his decade-long reign and the
most important document surviving from his rule is a stela
from Abydos
recounting the fashion of an image of Osiris and Neferhotep's
determination that it be made "as instructed by the gods at the
beginning of time"".
These are images
pertaining to Khasekhemre
Neferhotep I
Another king who ruled
in Egypt during the time was Maaibre Sheshi who ruled
from 1745-1705 BC of the Fourteenth Dynasty, in the Second Intermediate
Period.
This
is what Wikipedia says regarding Maaibre Sheshi:
"Maaibre Sheshi (also Sheshy) was a ruler of
areas of Egypt during the Second
Intermediate Period. The dynasty,
chronological position, duration and extent of his reign are uncertain
and subject to ongoing debate. The difficulty of identification is
mirrored by problems in determining events from the end of the Middle
Kingdom to the arrival of the Hyksos in Egypt. Nonetheless, Sheshi is,
in terms of the number of artefacts attributed to him, the best
attested king of the period spanning the end of the Middle Kingdom and
the Second Intermediate period; roughly from c. 1800 BC until 1550 BC.
Hundreds of scaraboid seals bearing his name have been found throughout
Canaan, Egypt, Nubia and as far away as Carthage where some were still
in use 1500 years after his death".
These are the only images
pertaining to Maaibre Sheshi
Also, Reuben, the oldest, would have been about sixty three years old.
This was based on the argument between Jacob and Laban
where Jacob noted he served Laban fourteen years for his two daughters
and six years for the flocks, which is noted in the Torah portion of
Vay-Yeytsey, in the book of Genesis
Genesis 31:41 This has been to me twenty
years in your house;
serving you
four ten (fourteen) years on your two daughters, and six years on your
flocks: and
you have changed ta-my wages ten weighings.
This means that he had the twelve children
within the seven year period. Also, Pharaoh Ahmose I was like a son to
Joseph, which is noted in the week's Torah portion of Vay-Yigash, in
the
book of Genesis
Genesis 45:8 ...and has set me
for a father to Pharaoh, and for a lord (master) to all of his house,
Pharaoh could have been between thirty and thirty five years old at
this
time.
Monte Judah of Lion and Lamb
Ministries noted that this is the beginning of Jacob-Israel's
"Last Will and Testament".
Jacob-Israel requested Joseph to put his hand under his father's
testicles, not the thigh.
Looking at the word TESTICLES
The Hebrew word for testicles
is "yah-reykh"- Yod, Resh, Khet (xry). It is from
Strong's Concordance number 3409, and its definition
From
an unused root meaning to be soft; the thigh (from its fleshy
softness); by euphemism the generative parts; figuratively a shank,
flank, side: - X body, loins, shaft, side, thigh.
This is where we get our
modern
English word "rack". The word testicles is also where we get "testify"
or "testimony", for the testicles are the "seed" of testimony. This
would be a testimony to the descendants of Jacob-Israel that they are
the "Seed of Promise", which would later provide our Messiah, Yeshua.
This was
the same matter Abraham made Eliezer, his elder
servant, swear to him to provide a bride for Isaac from the family of
his heritage, which is noted in the Torah portion of Khai-yey Sarah, in
the book
of Genesis
Genesis 24:1 And
Abraham was
old, going in the days: and hwhy had blessed
ta-Abraham in
allness. 2 And
Abraham said to his servant, the elder of his house, that ruled
all which belonged to him, Put now your
hand under my testicles:
This could
connect to
the place, Jericho
Looking at the word JERICHO
The Hebrew word for Jordan is
"Y'rey-khoh" (wxyry, wxry, hxyry). It is from
Strong's Concordance number 3405, and its definition
Perhaps
from H3394; its month; or else from H7306; fragrant; Jericho or
Jerecho, a place in Palestine: - Jericho.
from 3394 "yah-rey-akh" (xry), and its definition
From
the same as H3391; the moon: - moon.
from 3391 "yeh-rakh" (xry), and its definition
From
an unused root of uncertain signification; a lunation, that is, month:
- month, moon.
or
from 7306 "roo-akh" (xwr), and its definition
A
primitive root; properly to blow, that is, breathe; only (literally) to
smell or (by implication perceive (figuratively to anticipate, enjoy):
- accept, smell, X touch, make of quick understanding.
Though it does not give a meaning related to the testicles, I have a
different theory regarding the name of Jericho. The difference between
the Hebrew words
"Jericho" and "testicles" is the one extra letter in the name Jericho-
the Hebrew letter, "Vav" (w). The letter Vav
is a Paleo-Hebrew picture of a
"nail". If part of the word Jericho means "testicle" and adding the Vav
at the end providing the nail, one would get a phrase "The testicles
that were nailed", or one could say "The testicles that were
pierced". So when Joshua and the Israelites went to Canaan to conqueor
the land, where was the first
place they attacked? "Jericho". In other words, hwhy wanted to
attack and "pierce" the land's strongest, but yet, its softest
point....
its testicles, in other words, Jericho. If Jericho- "the
testicles"- was defeated, it would destroy it's foundation in the
land of Canaan, and
would destroy its ability and its heritage, which is the name of the
land of
Canaan, to "reproduce" as well as spiritually reproduce the evils that
Canaan, which means "humiliation", "seeded". That is why hwhy also told
Joshua and the
Israelites to destroy Jericho, which is noted in the book of Joshua
Joshua 6:17 And the city
[Jericho] shall be accursed, even it, and all that are therein, to hwhy: only she, Rahab, the
harlot,
and all that are with her in the house shall live, because she hid ta-the messengers that we sent.
18 And ye, in any wise keep yourselves from the accursed thing,
lest ye make yourselves accursed, when ye take of the accursed thing,
and make ta-the camp of Israel a curse,
and trouble it....26 And Joshua adjured
them at that time, saying, Cursed be the man
before hwhy, that riseth up and
buildeth ta-this city Jericho: he
shall lay the foundation thereof in his firstborn, and in his youngest
son shall he set up the gates of it.
Because Joshua knew that if this city would be rebuilt, it would
restart the reproduction of Canaan. That is what Hiel the Bethelite
did during the reign of Ahab, King of Northern Israel, but
this was the
result, which is noted in the book of the Kings
1 Kings 16:34 In his
days did Hiel, the Bethelite, build ta-Jericho: he laid the
foundation thereof in Abiram his firstborn, and set up the gates
thereof in his youngest son Segub, according to the Word of hwhy, which he spake by Joshua,
son of Nun.
What Joshua prophesied, for those who tried, were fulfilled in
Hiel's case.
The true meaning of the city name of Jericho has now been revealed.
!!!hwhy
Kl dbk
Verse thirty-one
31 And said,
Swear to
me. And swore to him. And Israel, he bowed upon the head of the
bed.
This is another generation who was involved with
swearing an oath, in Hebrew "shava" (ebs), Strong's
Concordance number 7650. In this case, it was between Jacob-Israel and
Joseph, like Abraham did with his elder servant, Eliezer,
and Isaac did with Abimelech, King of Gerar, at Be'er Sheba, and Jacob
and Esau did in the giving of the firstborn right. This has
been a trend of oaths in these four generations, from Abraham, to
Isaac, to Jacob-Israel, and now to Joseph.
Monte Judah of Lion and Lamb
Ministries noted that when Jacob-Israel
bowed at the head of the bed that he was bowing to Joseph, and thus
fulfilling Joseph's second dream he dreamed in Canaan, which is noted
in the
Torah portion of Vay-Yeyshev, in the book of Genesis
Genesis 37:9 And dreamed still (yet)
another dream, and accounted
(scribed, enumerated, enrolled, scrolled) him to
his
brothers, and said, Behold, I have still (still have)
calm-dreamed a
calm-dream; and
behold,
the sun
and the moon and the one ten (oneteen, eleven) stars were
bowing to me. 10 And was accounted (scribed, enumerated, enrolled,
scrolled) to
his father, and to his brothers:
and his father rebuked (reproved) against
him, and said to him, What is this calm-dream which you have
calm-dreamed?
That coming,
I and your mother and your brothers, we shall come to bow to you
to the Earth?
11 And his brothers, they envied (were envious, were jealous, were
zealous)
against him; and his father guarded (kept, observed, heeded) ta-the word.
Jacob professed it himself and saw the fulfillment of it. Monte Judah
also noted that the mothers already bowed to him. If they did, it
doesn't say it in
the scriptures, but it could have already occurred when they first
arrived in Egypt.
Looking at the word BED
The Hebrew word for bed is
"mee-tah"- Mem, Tet, Heh (hjm). It is from
Strong's Concordance number 4296, and its definition
From
H5186; a bed (as extended) for sleeping or eating; by analogy a sofa,
litter or bier: - bed ([-chamber]), bier.
from 5186 "nah-tah" (hjn), and its definition
A
primitive root; to stretch or spread out; by implication to bend away
(including moral deflection); used in a great variety of applications:
- + afternoon, apply, bow (down, -ing), carry aside,
decline, deliver, extend, go down, be gone, incline, intend, lay, let
down, offer, outstretched, overthrown, pervert, pitch, prolong, put
away, shew, spread (out), stretch (forth, out), take (aside), turn
(aside, away), wrest, cause to yield.
Natah means "bed".
This is where we get our modern English word "mat".
CHAPTER 48
Genesis 48:1-22
Gen 48:1 And was,
after these words, and said to Joseph, Behold, your
father is sick (weak): And took ta-two of his sons with
him, ta-Manasseh and ta-Ephraim. 2 And was told
(declared) to
Jacob, and said, Behold, your son, Joseph, has come to you: and
Israel strengthened, and sat upon the
bed. 3 And Jacob said to Joseph, El Shaddai appeared to me in
Luz,
in the land of Canaan, and blessed me, 4 And said to me, Behold,
I will with fructify you, and will multiply you, and will give you
for
an Assembly of Peoples; and I will give ta-this land
to your seed after
you for
a Seizing (Hold) of Ages. 5 And now two of your sons that were
[(the ones)] birthed to you in the land of Egypt
until
my
coming to you to Egypt, they shall belong to me; Ephraim and
Manasseh, as (like) Reuben and Simeon,
they
shall belong to me. 6 And from your birthing
(offspring) which you shall birth after them, they
shall belong to you; upon the name of their brothers, they shall be called in their
inheritance. 7 And I, in my coming
from Padan, Rachel died upon me in the land of Canaan in the way, in
still a distance (little
way) of the land to the coming to Ephrath: and I buried her
there
in the
way of Ephrath; she is Beth Lehem.
8 And Israel saw ta-the sons of Joseph, and
said, Who are these? 9 And Joseph said to his father, They are my
sons which Elohim has given to me in this. And said, Take (Bring) them
now to
me,
and I will bless them. 10 And the eyes of
Israel, they were heavy from old age, were not able to see. And
approached them to him; and kissed to them, and embraced to them.
11 And
Israel said to Joseph, I did not expect (entreat) to see your
face: And
behold,
Elohim has made me see ta-your seed also.
12 And Joseph
brought them out from with his knees, and bowed by his nose to the
Earth. 13 And Joseph took ta-both of them, ta-Ephraim on (in) his
right from the
small
(left) of
Israel, and ta-Manasseh on (in) his small
(left)
from the
right of Israel, and approached to him. 14 And Israel sent ta-his right, and set (put)
upon the head of Ephraim, and he was the littler,
and ta-his small (left) upon the head of Manasseh,
guiding (crossing?) ta-his hands;
for Manasseh was the firstborn. 15 And blessed ta-Joseph, and
said, The Elohim which my fathers, Abraham and Isaac, they walked to
His
Face, The Elohim that tended me from all of my continuation until this
day, 16 the
Messenger
that
redeemed (kinsman redeemed) me from all evil, shall bless ta-the young men; and my name
will be called on
them, and the name of my fathers, Abraham and Isaac; And shall spawn
for a multitude in the nearness of the Earth.
17 And Joseph saw for his father set (put) the hand of his right
upon the head of
Ephraim,
and was evil in his eyes: And obtained the hand of his father to
remove her from upon the head of
Ephraim upon at the head of Manasseh. 18 And Joseph said to his
father, Not so my father: for this is the firstborn; Set (Put) your
right
upon his head. 19 And his father refused, and said, I know my
son. I know: He shall also be of a people, and he shall also
be great: And however, his younger (little) brother shall be greater
than him,
and
his seed shall be the fullness of nations.
20 And blessed
them in that day, to say, In you shall Israel bless, to say,
Elohim
shall set (put) you as (like) Ephraim and as (like) Manasseh: and
set ta-Ephraim to the face of
Manasseh.
21 And Israel said to Joseph, Behold, I am dying: And Elohim
will be
with you, and you
will be returned to the land of your fathers. 22 And
I, I will give to you one shoulder upon your brothers which I
took from the hand of the Amorite on my sword and on my bow.
(NOTE: Not all verses will have
comments)
Verse one
1 And was,
after these words, and said to Joseph, Behold, your
father is sick (weak): And took ta-two of his sons with
him, ta-Manasseh and ta-Ephraim.
How come Joseph decided to take Ephraim and Manasseh with him? Did
Joseph knew beforehand that his father was at the point of death? If
so, how did he know
that? It was probable that he met with his father often, now that he is
in Egypt with him, and were in close contact with each other. If that
was the case, it was
probably in his mind to have his father, Jacob, give the first
blessings to the grandsons before he passes away.
Verse two
2 And was told
(declared) to
Jacob, and said, Behold, your son, Joseph, has come to you: and
Israel strengthened, and sat upon the
bed.
Notice that it says "Israel" took strength and not Jacob, because this
is a kingdom and eternal account for the future of the two grandsons,
which will be revealed later in this chapter.
Verses three and four
3 And Jacob said to
Joseph, El Shaddai appeared to me in
Luz,
in the land of Canaan, and blessed me, 4 And said to me, Behold,
I will with fructify you, and will multiply you, and will give you
for
an Assembly of Peoples; and I will give ta-this land
to your seed after
you for
a Seizing (Hold) of Ages.
Notice Jacob said "Luz" and not "Beth El", the name he called. Why? It
was called Luz when
he first arrived there, and after the dream, he changed it to Beth El.
Notice also that his name goes back
to "Jacob" in verse two, compared to "Israel" in verse one. It is noted
in the Torah portion of Vay-Yeytsey, in the book of Genesis
Genesis 28:10 And Jacob went out from Beer
Sheba, and walked to Haran. 11 And
was
entreated on the place, and stayed (tarried) there, for the
sun was going; and took from the stones of the place, and were put
(set) with
his
head, and laid down in that place. 12 And calm-dreamed, and
behold, a
ladder was standing to the Earth, and his head reached to the Heavens:
and behold, Messengers of Elohim were ascending and
descending on 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 will I 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 east, and
to the hidden (north), and
to the negev (south): and in you all the
families of the Ground, and in your seed, they shall be blessed.
15 And behold, I will be with you,
and
will
guard (keep, observe, watch) you in all which you go, and will return
you to this Ground;
for I
will not forsake you until which but I have done ta which I have
spoken to you.
16 And Jacob awoke from his sleep, and said,
Certainly (Firmly, Establishing, Surely), hwhy exists in this
place; and I, I did not know, 17 and was afraid, and said,
How revering (aweing, fearing) is this place! This is nothing for but
the House of
Elohim,
and this is the Gate of the Heavens. 18 And Jacob arose early (woke up,
loaded up, started
up) in the
breaking period (morning), and took ta-the stone which was put (set)
with
his head, and set her of 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.
As I noted in the Torah portion of Vay-Yeytsey, in the book of Genesis,
it has been debated if Beth El is Jerusalem or not. There is a good
possiblility that it is.
Verses five and six
5 And now two of your
sons that were
[(the ones)] birthed to you in the land of Egypt
until
my
coming to you to Egypt, they shall belong to me; Ephraim and
Manasseh, as (like) Reuben and Simeon,
they
shall belong to me. 6 And from your birthing
(offspring) which you shall birth after them, they
shall belong to you; upon the name of their brothers, they shall be called in their
inheritance.
Israel adopted Ephraim and Manasseh as his own sons, and all of their
siblings after them will be grafted into the tribal
inheritance. Why didn't Israel accept Joseph as part of the inheritance
instead of adopting Joseph's two sons? It is not known. Nevertheless,
Jacob did it, and the fact that is was "Israel" that adopted them
reveals that it was a kingdom and eternal issue.
Mark Biltz of El Shaddai
Ministries noted that verse five reversed the order of the two
sons as "Ephriam and Manasseh" compared to verse one
1 ...ta-Manasseh and ta-Ephraim.
This reveals to us that Jacob-Israel already knew in advance who was
going to
get the blessing.
The blessing of the two brothers was manifested in their allotment in
the land they inherited
This is a map showing the locations of Ephraim and Manasseh
Joshua was a
descendant of Ephraim, which is noted in the Torah portion of Sh'lakh
L'kha, in the book of Numbers
Numbers 13:8 Of the tribe of
Ephraim, Oshea, son of Nun.... 16 ...And Moses called
to Oshea, son of Nun, Jehoshua.
Also, Moses adopted Joshua by changing his name from Oshea to Jehoshua,
commonly known as "Joshua"
Indirectly related, this is what the Messiah did for us through His
death and resurrection to be adopted by the Heavenly Father through the
Messiah. This is what
the apostle Paul noted in his letter to the assembly in Rome
Romans 8:9 But ye are
not in the flesh, but in the Spirit, if so be that the Spirit of hwhy dwell in you. Now if any man
have not the Spirit of Messiah, he is none of His. 10 And if
Messiah be in you, the body is dead because of sin; but the Spirit is
life because of righteousness. 11 But if the Spirit of Him that raised
up Yeshua from the dead dwell in you, He that raised up Messiah from
the dead shall also quicken your mortal bodies by His Spirit that
dwelleth in you. 12 Therefore, brethren, we are debtors, not to the
flesh, to live after the flesh. 13 For if ye live after the flesh, ye
shall die: but if ye through the Spirit do mortify the deeds of the
body, ye shall live. 14 For as many as are led by the Spirit
of hwhy, they are the Sons of hwhy. 15 For ye have not
received the spirit of bondage again to fear; but ye have received the
Spirit of Adoption, whereby we cry, Abba, Father. 16 The Spirit itself
beareth witness with our spirit, that we are the Children of hwhy: 17 And if Children, then
heirs; heirs of hwhy, and joint-heirs with
Messiah; if so be that we suffer with Him, that we may be also
glorified together.
As Israel, his spiritual, eternal and kingdom name, adopted Joseph's
two sons to
be his sons, so did hwhy through Yeshua
followed this pattern by allowing the Ruakh HaKodesh (the Holy Spirit)
to live in us, so
that we are adopted
to be His Sons and Daughters.
!!!hwhy Kl dbk
Verse seven
7 And I, in my coming
from Padan, Rachel died upon me in the land of Canaan in the way, in
still a distance (little
way) of the land to the coming to Ephrath: and I buried her
there
in the
way of Ephrath; she is Beth Lehem.
Jacob could not humble himself to admit that he was at fault for his
statement to Laban regarding Laban's idols missing. This is what Jacob
says, which is noted in the Torah portion of Vay-Yeytsey, in the book
of Genesis
Genesis 31:30 And
now, leaving (walking), you have left (walked), for longing (pining),
you have
longed (pined) for the house
of your father, to why have you stolen ta-my elohim?
31 And Jacob answered and said to Laban, For I was afraid: for
I said, Lest you pluck away (forcefully take) ta-your daughters from with me.
32 With which you
find ta-your elohim shall not live
before
our brothers: Discern for yourself what is
with me and take for yourself.
And Jacob did not know for
Rachel had stolen them.
Did Jacob blame Rachel for dying on him? It was most likely that he
did, because
he had to have known sometime later, whether by Joseph or by the demand
by him telling his household to rid of their elohim, which is noted in
the Torah portion of Vay-Yishlakh, in the book of Genesis
Genesis 35:16 And they pulled up
(journeyed)
from Beth El; and was still a distance of the land to
the coming to
Ephrath:
and
Rachel she was birthing, and she was of hard labor in her birthing.
17 And was, in her hard labor in her birthing, and the midwife
(birthmaid),
she said to her, Do you not fear; for also this shall be a son to
you. 18 And was, in the going out
of
her
soul, for had died of her, and she called his name, Ben Oni: and
his
father
called to him, Benjamin. 19 And Rachel, she died, and she was
buried on the way at Ephrath, she is Beth Lehem. 20 And Jacob erected (stood
up) a
standing pillar
upon
her grave: she is the pillar of the grave of Rachel unto today (the
day).
Jacob could have also found
out then that Rachel had the trophy idols, or found out later in
life
after Rachel died. Nevertheless, Jacob
should have been the one to be blamed,
and should have thought twice before speaking out what he said to Laban.
There was another person who vowed a statement without considering the
outcomes, which is noted in the book
of the Judges
Judges 11:30 And
Jephthah vowed a vow unto hwhy, and said, If Thou shalt
without fail deliver ta-the sons of Ammon into
mine hands, 31 Then it shall be, that whatsoever cometh forth of
the doors of my house to meet me, when I return in peace from the sons
of Ammon, shall surely be hwhy's, and I will elevate him up
for an Elevation Offering. 32 So Jephthah passed over unto the sons of
Ammon to fight against them; and hwhy delivered them into his
hands. 33 And he smote them from Aroer, even till thou come to Minnith,
even twenty cities, and unto the plain of the vineyards, with a very
great slaughter. Thus the sons of Ammon were subdued before the Sons of
Israel. 34 And Jephthah came to Mizpeh unto his house,
and, behold, his daughter came out to meet him with timbrels and with
dances: and she was his only child; beside her he had neither son nor
daughter. 35 And it came to pass, when he saw her, that he
rent ta-his clothes, and said, Alas,
my daughter! Thou hast brought me very low, and thou art one of them
that trouble me: for I have opened my mouth unto hwhy, and I cannot go back.
Jephthah made a vow to hwhy, but didn't
think twice that his vow would have included human beings, especially
his only daughter. His vow resulted in his daughter being a virgin for
the
rest of her
life, and in the culture of the day, to a woman, the blessing of a wife
is to birth children, especially sons.
Verses eight through ten
8 And Israel saw ta-the sons of Joseph, and
said, Who are these? 9 And Joseph said to his father, They are my
sons which Elohim has given to me in this. And said, Take (Bring) them
now to
me,
and I will bless them. 10 And the eyes of
Israel, they were heavy from old age, were not able to see. And
approached them to him; and kissed to them, and embraced to them.
Notice in verse ten that it says that Jacob's eyes were heavy, because
of
his old age. Looking at this and knowing what is coming up, Israel is
put in the same position that his father, Isaac, experienced many years
ago, when
Jacob, taking advantage of his father's blindness, went to his father
to get the firstborn right blessing. hwhy was putting him
in a similar state to redeem what he did to his father, Isaac, but in
an
understanding way, which will be explained shortly.
Verse eleven
11 And
Israel said to Joseph, I did not expect (entreat) to see your
face: And
behold,
Elohim has made me see ta-your seed also.
This was more than what Israel expected to happen in his relationship
with Joseph. Originally, as far as Israel knew for twenty three years
that Joseph was dead, and there would be no descendants through Joseph.
But now, Israel was able to see Joseph and his two
sons by him.
Israel felt he has fulfilled his purpose in leaving a legacy through
Rachel's firstborn, Joseph.
Verse twelve
12 And Joseph
brought them out from with his knees, and bowed by his nose to the
Earth.
Interesting that Joseph had Ephraim and Manasseh were in front of
Joseph
knees.
In other words, Ephraim and Manasseh were sitting on the floor, in
front
of their father, Joseph, as they were facing their grandfather,
Jacob-Israel, sitting on his bed. I don't know if this was the first
time they saw
their grandfather, but it was most likely not.
Also, the younger of these two brothers was at least in their mid
twenties, which means that Joseph birthed them when he was between
thirty and thirty two years old, which would have occurred between the
first and third years of the seven years of plenty.
They were adults at the visitation of their grandfather, and not
children, and they
were clothed in Egyptian attire since they were the sons of the Viceroy
of
Egypt.
Notice that it was "Israel" who bowed
to the earth. His grandsons did not bow to their grandfather. Why did
Israel bow and not his grandsons in respect of their patriarch? It was
probable that
though they were his grandsons, they were people of high rank in Egypt.
So Israel bowed to them, instead of the other way. It was also probable
that Israel was not putting his face on the ground but directing his
head
towards the floor.
Verses thirteen through sixteen
13 And Joseph took ta-both of them, ta-Ephraim on (in) his
right from the
small
(left) of
Israel, and ta-Manasseh on (in) his small
(left)
from the
right of Israel, and approached to him. 14 And Israel sent ta-his right, and set (put)
upon the head of Ephraim, and he was the littler,
and ta-his small (left) upon the head of Manasseh,
guiding (crossing?) ta-his hands;
for Manasseh was the firstborn. 15 And blessed ta-Joseph, and
said, The Elohim which my fathers, Abraham and Isaac, they walked to
His
Face, The Elohim that tended me from all of my continuation until this
day, 16 the
Messenger
that
redeemed (kinsman redeemed) me from all evil, shall bless ta-the young men; and my name
will be called on
them, and the name of my fathers, Abraham and Isaac; And shall spawn
for a multitude in the nearness of the Earth.
Israel puts forth his hands to lay them on his grandsons, but he
did it in a awkward way. Instead of placing his hands on the same side,
he crosses them over putting his right hand on Ephraim who is on his
left side and vice versa with Manasseh. This is so, because in the
culture of the day, when the firstborn is facing the elder in front of
him, and there is another sibling besides him, the firstborn is set on
the elder's right handed side. Don't forget, Jacob-Israel cannot see
too well. He probably couldn't clearly see who is who, but Israel could
figure out who was
the firstborn by having the firstborn set on Israel's right side. Monte
Judah of Lion and Lamb
Ministries noted that the right hand is the strength hand,
and the blessing comes from the right hand.
Also, Israel knew their names, and knew who was the firstborn. Manasseh
is
Joseph's firstborn. Hence he is placed on Israel's right side. However,
Manasseh's name means "forget", which is noted in the Torah portion of
Mikeyts, in the book of Genesis
Genesis 41:51 And Joseph called ta-the name of the firstborn,
Manasseh:
For Elohim made me forget ta-all of my toil (worries,
weariness), and ta all of the house of my
father.
Ephraim, who was Joseph's second born, was located on Israel's left
side. However, Ephraim's name means fruitful, which is also noted in the
Torah portion of Mikeyts, in the book of Genesis
Genesis 41:52 And called ta the name of the second,
Ephraim: For Elohim has fructified
me in the land of my
affliction.
Notice that in verse sixteen of this week's Torah portion passage,
Jacob-Israel told Joseph that his name of
Israel will be on the two sons and "spawn for a multitude in the midst
of the earth".
Looking at the word SPAWN
The Hebrew word for spawn
is "dah-gah"- Dalet, Gimel, Heh (hgd). It is from
Strong's Concordance number 1711, and its definition
A
primitive root; to move rapidly; used only as a denominative from
H1709; to spawn, that is, become numerous: - grow.
from 1709 "dahg" (gd), and its definition
From
H1711; a fish (as prolific); or perhaps rather from H1672 (as timid);
but still better from H1672 (in the sense of squirming, that is, moving
by the vibratory action of the tail); a fish (often used collectively):
- fish.
In other words, Jacob-Israel was blessing Ephraim and Manasseh to
"spawn like fish".
Monte Judah of Lion
and Lamb Ministries noted that the believers of the world are
called "B'nei Ephraim"- the Sons of Ephraim, and the symbol of the Sons
of Ephraim around the world is "the fish"
This was also the symbol of the first believers in Messiah in the first
century A.D., and Monte Judah says that today, the believers around the
world include Orientals, Africans, Middle Easterners, Westerners,
Natives, etc. Monte Judah also noted that we as believers are all
"B'nei Ephraim. This perfectly ties in with
the account of Yeshua's disciples as they went to fish, which is noted
in the
Gospel of John
John 21:1 After these
things Yeshua shewed Himself again to the disciples at the Sea of
Tiberias; and on this wise shewed He Himself. 2 There were together
Simon Peter, and Thomas called Didymus, and Nathanael of Cana in
Galilee, and the sons of Zebedee, and two other of His disciples.
3 Simon Peter saith unto them, I go a fishing. They say unto him,
We also go with thee. They went forth, and entered into a ship
immediately; and that night they caught nothing. 4 But when the morning
was now come, Yeshua stood on the shore: but the disciples knew not
that it was Yeshua. 5 Then Yeshua saith unto them, Children,
have ye any meat? They answered Him, No. 6 And He said unto them,
Cast the net on the right side of the ship, and ye shall find. They
cast therefore, and now they were not able to draw it for the multitude
of fishes. 7 Therefore that disciple whom Yeshua loved saith unto Peter, It
is the Lord. Now when Simon Peter heard that it was the Lord, he girt
his fisher's coat unto him, (for he was naked,) and did cast himself
into the sea. 8 And the other disciples came in a little ship; (for
they were not far from land, but as it were two hundred cubits,)
dragging the net with fishes. 9 As soon then as they were come to
land, they saw a fire of coals there, and fish laid thereon, and bread.
10 Yeshua saith unto them, Bring of
the fish which ye have now caught. 11 Simon Peter
went up, and drew the net to land full of great fishes, an hundred and
fifty and three: and for all there were so many, yet was not the net
broken.
It is guessable
that these fishes are symbolic of the 153 basic languages of the
nations that covered the world, or 153 nations.
Verses seventeen
through nineteen
17 And Joseph saw for his father set (put) the hand of his right
upon the head of
Ephraim,
and was evil in his eyes: And obtained the hand of his father to
remove her from upon the head of
Ephraim upon at the head of Manasseh. 18 And Joseph said to his
father, Not so my father: for this is the firstborn; Set (Put) your
right
upon his head. 19 And his father refused, and said, I know my
son. I know: He shall also be of a people, and he shall also
be great: And however, his younger (little) brother shall be greater
than him,
and
his seed shall be the fullness of nations.
When Israel said
to his son that he knew what he was doing, Israel
was redeeming what he did with against father, Isaac. When Isaac was
blind,
he should
have rightly gave Jacob the firstborn right instead of Esau, though
Jacob received it in a deceitful way by wearing items belonging to Esau
that would make
him feel and smell like Esau. It was hwhy's Will for
Jacob to receive it. Israel
knew these circumstances, and he knew that he would be redeeming, in a
way,
what he did to his father, Isaac, by getting the firstborn right
blessing of the
heritage. Why he didn't give it to Joseph? Because Israel knew that
Joseph would most likely give the blessing to Manasseh, his physical
firstborn. Israel knew that giving the firstborn blessing to "Forget"-
Manasseh- would not be a good idea. Israel saw long term that Manasseh
could potentially be for the fullness of the nations, but how would one
want to be a descendant of "Forget"? It would make more sense to
be the
fullness of the nations through "Doubly Fruitful" (No, not the gum :)
). Though Israel was
physically blind,
he spiritually saw the truth and the realization of the future of these
two "nations". That is why he put his right hand on "Doubly Fruitful"-
Ephraim- and not Manasseh.
Monte Judah of Lion and Lamb
Ministries noted that Jacob realized that the founders'
blessings have been given to "the second born":
Abraham: Isaac over
Ishmael
Isaac: Jacob over Esau
Jacob: Joseph over Reuben
Jacob (adopting Joseph's two
sons): Ephraim over
Manasseh
Putting my two cents worth, the reason Jacob-Israel was able to bless
Joseph's two sons instead of Joseph, because Jacob adopted them, thus
nullifying Joseph to bless them. Jacob-Israel realized that he and
his
father's intent of the blessing of the second born that it was hwhy's Choice and
not their own choice. That is why he told Joseph that he knew what he
was
doing, because he was giving the Covenant Blessing to hwhy's Choice and
not Jacob-Israel's or Joseph's choice.
Bill Cloud of Shoreshim Ministries and Jacob's Tent and Mark Biltz of
El Shaddai Ministries connected the fullness of nations to what the
apostle Paul said which is noted in the book of Romans
Romans 11:25 For I would not,
brethren, that ye should be ignorant of this Mystery, lest ye should be
wise in your own conceits; that blindness in part is happened to
Israel, until the fulness of the Gentiles be come in. 26 And so
all Israel shall be saved: as it is written, There shall come out of
Sion the Deliverer, and shall turn away ungodliness from Jacob:
Mark Biltz also connected the fullness of the nations to this prophecy,
which is noted by the prophet Isaiah, which is noted in his book
Isaiah 49:18 Lift up
thine eyes round about, and behold: all these gather themselves
together, and come to thee. As I live, saith hwhy, thou shalt surely clothe
thee with them all, as with an ornament, and bind them on thee, as a
bride doeth. 19 For thy waste and thy desolate places, and the land of
thy destruction, shall even now be too narrow by reason of the
inhabitants, and they that swallowed thee up shall be far away. 20 The
sons which thou shalt have, after thou hast lost the other, shall say
again in thine ears, The place is too strait for me: give place to me
that I may dwell. 21 Then shalt thou say in thine heart, Who hath
begotten me these, seeing I have lost my children, and am desolate, a
captive, and removing to and fro? And who hath brought up these?
Behold, I was left alone; these, where had they been? 22 Thus saith the
Adonai hwhy, Behold, I will lift up mine
hand to the Gentiles, and set up my standard to the people: and they
shall bring thy sons in their arms, and thy daughters shall be carried
upon their shoulders.
Thank you, Bill and Mark.
Verse twenty
20 And blessed
them in that day, to say, In you shall Israel bless, to say,
Elohim
shall set (put) you as (like) Ephraim and as (like) Manasseh: and
set ta-Ephraim to the face of
Manasseh.
Israel placed Ephraim in front of Manasseh to show Joseph that Ephraim
received "the firstborn right blessing". Thus, Israel redeemed what his
father, Isaac, should have done to Jacob.
Verse twenty-one
21 And Israel said to Joseph, Behold, I am dying: And Elohim
will be
with you, and you
will be returned to the land of your fathers.
Jacob-Israel was in a way prophecying to Joseph that he would be
returned to
the land
of Canaan as well. Joseph emphasized it to his brothers in chapter
fifty of this week's Torah portion
Genesis 50:25 And
Joseph swore ta-the Sons of Israel, to say,
Elohim, visiting, will
visit you, and you shall ascend ta-my bones from here.
The Israelites fulfilled Israel-Jacob and Joseph's command when they
left Egypt, which is noted in the Torah portions of
Bo and B'Shalakh, in the book of Exodus
Exodus 12:40 And the dwelling of the Sons
of Israel,
which they dwelt
in Egypt was thirty years and four hundred years. 41 And was from the
end of thirty years and four hundred years, and was in this same day,
all of the armies
of hwhy went out from the land of
Egypt.... 13:19 And Moses
took ta-the bones of
Joseph with him:
for that swearing, swore ta-the Sons of
Israel, to say,
Elohim, visiting, will visit you;
and you shall ascend ta-my bones
from this (here) with you.
Verse twenty two
22 And
I, I will give to you one shoulder upon your brothers which I
took from the hand of the Amorite on my sword and on my bow.
The word "shoulder" in the Hebrew text is the word "Shechem"
Looking at the Hebrew word SHECHEM
The Hebrew word for shoulder
is
"sh'khehm"- Shin, Kaph, Mem Sophit (Mks). It is from
Strong's Concordance 7926, 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 7925 "shah-kham" (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.
Shekhem means
"shoulder".
The word "shoulder" in the Hebrew text is the word "Shechem". Israel was
really saying to Joseph was that he was giving "Shechem" to him. When
the
land of Israel was distributed to the tribes, Menasseh had possession
of Shechem, but Joseph was given the territory. That is where Joseph is
buried unto this day, which is noted in the book of Joshua
Joshua 24:32 And ta-the bones of Joseph, which
the Sons of Israel, they brought up from Egypt, they buried in Shechem,
in a portion of the field which Jacob bought from ta the sons of Hamor, father
of Shechem, of a hundred ingots: and became to the sons of Joseph for
an
inheritance.
This was on Joshua's watch, and as I noted earlier that Joshua was a
descendant of Ephraim, which is noted in the Torah portion of Sh'lakh
L'kha,
in the book of Numbers
Numbers 13:8 Of the tribe of
Ephraim, Oshea, son of Nun.... 16 ...And Moses called
Oshea, son of Nun, Jehoshua.
Also, Moses adopted Joshua by changing his name from Oshea to Jehoshua,
commonly translated as "Joshua"
Another matter from this week's Torah portion passage is that
Jacob-Israel said he took that
shoulder, "Shechem", from
the Amorites with warfare. Wait a minute! How could that be? Before
Jacob crossed over
the Jabbock river, he fought with the Messenger of hwhy, and the
Messenger
disjointed Jacob's socket and was unable to walk normally. Jacob limped
throughout the rest of his life. So how could he have defeated the
Amorites while he was limping? He would have been killed right off the
bat. Why did he take credit for it, when it was his own two sons,
Simeon
and Levi, that destroyed the Shechemite people? Was he claiming it
to
cover his two sons and protect them? I don't have an answer to that at
this time.
In another
perspective, Joseph would also be a type and shadow for the Lost Ten
Northern Tribes of
Israel that were scattered throughout the nations that they would be
back in the land of Israel in the end times.
This week's Torah portion's chapter account was noted in the apostle
Paul's book of Hebrews
Hebrews 11:21 By faith Jacob,
when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff.
There is no mention of Jacob leaning on his staff in this week's Torah
portion account. How the apostle Paul received this, I do not have an
answer to it at this time.
CHAPTER 49
Genesis 49:1-33
Gen 49:1 And Jacob
called to his sons, and said, Gather, and I will
tell (declare) to you ta-which will befall (encounter,
happen) to you
in the latter days. 2 Collect, and hear (listen), sons
of Jacob; and listen to Israel, your father.
3 Reuben, you are my
firstborn, my power, and the first of my might, the
excellency (superiority, remainder)
of dignity (exaltation, lifting up), and the excellency (superiority, remainder) of strength (fierceness): 4
Bubbling
(Froth) as
water, you
shall not excel (be superior, remain); for you ascended the bed (bed
chamber)
of your father;
then ascending, you defiled (polluted, profaned) my bed couch.
5 Simeon and Levi are brothers; vessels of violence from their
stabbings. 6 My
soul, do you not enter in their intimacy (foundation, secrecy); My
honor
(liver), do you
not
unite (be one) in their assembly: for they killed a man in their anger,
and in
their pleasure (delight) they castrated (exterminated) an ox.
7 Cursed be their anger,
for was fierce (strong); and their rage (wrath), for was cruel
(harsh, severe): I will distribute (divide)
them in Jacob, and I will scatter (disperse) them in Israel.
8 Judah, you, your brothers shall thank you: your hand shall be
on
the neck of your
enemies; the sons of your father, they shall shall bow down to you.
9 Judah
is a whelp (cub) of a lion: you will ascend from the prey, my son:
Stooped
down, crouched as a lion, and as an old lion; who shall arouse him?
10 The stick (branch, sceptre) shall not depart (turn away) from
Judah, nor a
lawgiver (decreer) from
between his feet, for until Shiloh shall come; and to him shall be
the
obedience
of the peoples. 11 Binding (Yoking, Girding) a foal (young donkey) to
the vine,
and a son of his
female donkey to the choice vine; washing his clothing in the wine, and
his
covering in the bloods of grapes: 12 The eyes shall be
brilliant
(flashy, sparkling, dark flashing, sparkling red, dark red) from wine,
and the
teeth white from kheylev-milk.
13 Zebulun shall tabernacle by the cove (coast) of the
seas; and he shall be for a cove (coast) of ships; and his flank
(thigh, testacles)
shall be
upon Zidon.
14 Issachar is a strong-skeleton (gnaw strong) donkey crouching
down between the
burdens (stalls, sheepfolds): 15 And saw a rest area for
goodness, and ta-the land that was delightful,
(beautiful); and stretched out his shoulder to burden bear, and became
for a tributary (task, forced labor) servant.
16 Dan shall judge his People as one of the tribes of Israel.
17 Dan shall be a serpent upon the way, an adder upon the well
traveled
path (highway) biting (striking) the heels of a horse, and his rider
shall fall backwards.
18 I have been expecting (awaiting, have tarried) for Your
salvation, hwhy.
19 Gad, a troop, shall raid (attack, invade) him: and he shall
attack (gash) the
heel.
20 From Asher, shall be shemen-oil of her his bread, and he shall give
dainties (delicacies, pleasures)
a king.
21 Naphtali
is a female deer (doe) sent: giving beautiful (fairly, glistening)
words.
22 Joseph is a
fruitful son, a fruitful son upon an eye-well; Daughters shall mount
(hurl) over (upon) a strolling wall (traveling wall): 23 And they will
be bitter
(vexed),
and
they will shoot, and they will
lurk a master of arrows (spears): 24 And his bow, she shall dwell in
firmness (toughness, durability, permamence, strength), and
the arms of
his hands, they were solidified (refined) from the Hands of the Soaring
One
of Jacob;
(from there is the Shepherd, the Stone of Israel:) 25 from the
El of your father, and will help you; and ta Shaddai, and shall bless you
of the blessings of the Heavens from above, the blessings of the deep
crouching under, the
blessings of the breasts, and of the womb: 26 The blessings of
your
father have prevailed over (upon) the blessings of my conceivers
(progenitors) unto
the
utmost (extent) little hills (hillocks) of ages: they
shall be for the head of
Joseph, and for the crown of a Nazarite (Set apartness) of his
brothers.
27 Benjamin is a wolf shall tear (rend); in
the breaking period (morning) shall consume (devour) the booty, and shall divide
the spoil by the
mixing period (evening).
28 All of these were the two ten (twoteen, twelve) tribes of
Israel:
and this was which
their father spoke to them, and blessed them; a man which
were according to [(as)]
his blessing, had blessed them.
29 And commanded them, and said to them, I will be
gathered (added) to my People: Bury me to my fathers to the cave which
is
in the field of Ephron, the Hittite, 30 in the cave which is in the
Field of the Machpelah (Fold), which is upon facing Mamre, in
the land
of Canaan, which Abraham bought (purchased) ta-the field from ta Ephron, the Hittite, for a
seizing (hold) of burying. 31 There they buried ta-Abraham and
ta
Sarah his woman (wife); there
they
buried ta-Isaac and ta Rebekah, his woman (wife);
and there
I buried ta-Leah. 32 From the purchase of
the
field and of the cave which is in him was from ta the sons of Heth. 33 And
Jacob finished to the commanding of ta-his sons, and gathered his
feet to the bed, and expired (perished, breathed out), and was
gathered (added) to his People.
(NOTE: Not all verses will have
comments)
Verses one and two
1 And Jacob
called to his sons, and said, Gather, and I will
tell (declare) to you ta-which will befall (encounter,
happen) to you
in the latter days. 2 Collect, and hear (listen), sons
of Jacob; and listen to Israel, your father.
This is commonly translated as "the latter days" but in this case it's
regarding "the coming days", meaning that these
prophecies will be applied in the short term future. Notice also that
his
name is now "Jacob". This is a "physical prophecy" for his sons.
Verses three and four
REUBEN
3 Reuben, you are my
firstborn, my power, and the first of my might, the
excellency (superiority, remainder)
of dignity (exaltation, lifting up), and the excellency (superiority, remainder) of strength (fierceness): 4
Bubbling
(Froth) as
water, you
shall not excel (be superior, remain); for you ascended the bed (bed
chamber)
of your father;
then ascending, you defiled (polluted, profaned) my bed couch.
Looking at the word BUBBLING
The Hebrew word for bubbling
is "pah-khahz"- Peh, Khet, Zayin (zxp). It is from
Strong's Concordance number 6349, and its definition
From
H6348; ebullition, that is, froth (figuratively lust): - unstable.
from 6348 "pah-khahz" (zxp), and its definition
A
primitive root; to bubble up or froth (as boiling water), that is,
(figuratively) to be unimportant: - light.
Pah-khahz means "bubble", as well as "unstable" and "ebullition".
Yair Davidiy of Brit Am
and Hebrew Nations
noted that Reuben had settled in France. This makes a lot of sense to
me, because when I was in college, in a session in my world history
class years ago,
my
teacher told me that for centuries, France was about 100 years behind
England. Reuben being boiling, meaning unstable, would include being
stagnant of
catching up. It would make sense that the descendants of Reuben are
located in France.
Verses five through seven
SIMEON AND LEVI
5 Simeon and Levi are brothers; vessels of violence from their
stabbings. 6 My
soul, do you not enter in their intimacy (foundation, secrecy); My
honor
(liver), do you
not
unite (be one) in their assembly: for they killed a man in their anger,
and in
their pleasure (delight) they castrated (exterminated) an ox.
7 Cursed be their anger,
for was fierce (strong); and their rage (wrath), for was cruel
(harsh, severe): I will distribute (divide)
them in Jacob, and I will scatter (disperse) them in Israel.
One of the basis
of the account is noted in the Torah portion of Vay-Yishlakh, in
the book of Genesis, in part, when Dinah was raped by Shechem, son
of Hamor, of Shechem. Hamor offered Jacob and his family to
"assimilate" with them, by giving each others children. Simeon and Levi
evilly plotted by having them circumcise themselves, and used it as the
opportunity, taking advantage of their pain and weakness while
recouping from their circumcision, and killed them and destroyed their
city.
This is what how the King James Version translated verse five
Genesis 49:6 O my soul,
come not thou into their secret; unto their assembly, mine honour, be
not thou united: for in their anger they slew a man, and in their
selfwill they digged down a wall.
The KJV's translation "...they digged down a wall." is incorrect,
because the translators didn't understand the culture, as well as the
Biblical agricultural perspective of the day. First of all, digged down
a
wall is a mild thing and would not require too harsh of a judgment, in
which Jacob would have most likely made them rebuild the wall.
Looking at the following KJV's
words:
DIGGED
The Hebrew word for digged is
"ah-kahr"- Ayin, Kuph, Resh (rqe). It is from Strong's Concordance
number 6131, and its definition
A
primitive root; to pluck up (especially by the roots); specifically to
hamstring; figuratively to exterminate: - dig down, hough, pluck up,
root up.
The definition that got my attention was "pluck up (by the roots)",
which I will
explain in
a moment.
WALL
The Hebrew word
for wall is "shohr"- Ayin, Kuph, Resh (rws). It is from
Strong's Concordance number 7794, and its definition
From
H7788; a bullock (as a traveller). wall used by mistake for H7791: -
bull (-ock), cow, ox, wall [by mistake for H7791].
from 7788 "shoor" (rws), and its definition
A
primitive root; properly to turn, that is, travel about (as a harlot or
a merchant): - go, sing. See also H7891.
Shohr means "ox", or "bullock". Though "wall" is part of the
definition, it is not the point of the context of this Torah portion
passage. I will explain.
Back in
the day, as I mentioned earlier in chapter forty seven, "livestock" was
the major source of revenue in the day in the farmer's agricultural
lifestyle, and not silver and gold, which
would be the secondary source of revenue, but not important, though a
necessity for things, like purchasing things for the home, agriculture
supplies, etc. I retranslated this phrase as "...and in their pleasure,
they castrated an ox.", becuase in my humble, but very strong opinion,
when Simeon and Levi castrated an ox, it severely goes against the
animal's natural ability to reproduce. This
would refer to "plucking up (by the roots)", meaning "the genitals",
which is their seed to reproduce,
and
for a livestock owner, especially for a male animal that "produces
seed" to continue to produce offspring. This would be the
equivalent of the straw that broke the camels back for an
agriculturalist farmer and would bring
hellfire and brimstone and wrath on the owner against the evildoers.
Now, connecting to the fact that they also killed Shechem and the men
at that time, these two factors both relate to "murder", as noted in
the Third Word (Commandment) to not murder, as well as dishonoring
their father, based on the Fifth Word (Commandment) to "honor" their
father. They murdered the men at Shechem, and they castrated an ox,
which is an act of "murdering" the ox's future offspring, and to a
farmer, an animal has asset value and an is an equivalency of money,
espcially for transactions. The loss of that offspring is the loss of
"future value" and "future assets". It doesn't
say whether the ox they castrated was their father's own ox or another
owner's ox, but it provoked Jacob well to fury and wrath against them.
!!!hwhy Kl dbk
Because Simeon and Levi plotted together, Jacob prophesied that they
will be
scattered in the promised land, and that was the case when Levi became
the Priestly tribe for hwhy and were placed
in cities scattered throughout the land. Simeon was given a territory,
but "within" the territory of Judah, and later in time, they were
dispersed
within
the land.
LOOKING AT THE WORD HONOR (LIVER)
The Hebrew word
for honor (liver) is "kah-vohd"- Kaph, Bet, Dalet (dbk). It is from
Strong's Concordance number 3519, and its definition
From
H3513; properly weight; but only figuratively in a good sense, splendor
or copiousness: - glorious (-ly), glory, honour (-able).
from 3513 "kah-vahd" (dbk), and its definition
A
primitive root; to be heavy, that is, in a bad sense (burdensome,
severe, dull) or in a good sense (numerous, rich, honorable);
causatively to make weighty (in the same two senses): - abounding with,
more grievously afflict, boast, be chargeable, X be dim, glorify, be
(make) glorious (things), glory, (very) great, be grievous, harden, be
(make) heavy, be heavier, lay heavily, (bring to, come to, do, get, be
had in) honour (self), (be) honourable (man), lade, X more be laid,
make self many, nobles, prevail, promote (to honour), be rich, be (go)
sore, stop.
Basically this Hebrew word is based on our organ, the liver. There are
various implications to the liver. One of them is the will, which is
part of the soul. In the sense of the context of this Torah portion
passage, the best possible translation would be "honor".
Later on during the Israelites' journey in the wilderness, there would
be a symbolic split between Simeon and Levi by
first separating the tribes of Levi to be Priests. This account
revealed a symbolic step in breaking apart the two brothers, which is
noted in the Torah portions of Balak and Pinkhas, in the book of Numbers
Numbers 25:1 And
Israel
dwelled in the Shittim, and the People became profaned (polluted) by
fornicating to the
daughters of Moab. 2 And they
called to the People to
the
sacrifices of their
elohim: and the People ate, and they bowed down (prostrated) to their
elohim. 3 And Israel was fastened (linked) to Baal Peor: and the
Anger
of hwhy glowed against
Israel. 4 And hwhy
said to Moses, Take ta-all
of the heads of the People, and hang them to hwhy before (at the front of) the
sun, and shall be turned back the Fierce Anger of hwhy from
Israel. 5 And Moses
said to the Judges of Israel, Kill a man of his men that
was fastened (linked) to Baal Peor.
6 And behold, a man from the Sons of
Israel came, and brought near to his brothers ta-the
Midianitess (Midianite woman) to the eyes
of Moses, and to the eyes of all of the Congregation of the Sons of
Israel, and they were in weeping (mourning) at the Entrance of the Tent
of
Appontment.
7 And
Phinehas, son of Eleazar, son of Aaron, the Priest, looked (saw),
and
arose
from the midst of the Congregation, and took a spear (javelin, lance)
in his hand; 8 and
went after the man of Israel to the pavillion (cavity,
scooped out area),
and stabbed (thrusted) ta-both of
them, ta
the man of
Israel and
ta-the woman, to
her abdomen. And
the pestilence,
she was restrained (refrained, withheld) from upon the Sons of Israel....
14 And
the name of
the man of Israel that was struck, which was stricken of ta-the
Midianitess, was Zimri,
son of Salu, ruler of the house of the father to the Simeonites.
15 And the name of the woman that was struck, the Midianitess, was
Cozbi,
daughter of Zur; he was a head of the mothers of the house of a father
in Midian.
Phinehas was of the tribe of Levi, and Zimri was of the tribe of
Simeon. This was hwhy's first step,
by breaking the "representatives" of the two brothers apart. hwhy also said this,
which is noted in the Torah portion of Pinkhas, in the book
of Numbers
Numbers 25:10 And hwhy
spoke to Moses, to say,
11 Phinehas, son of Eleazar, son of Aaron, the Priest, has
turned ta-My Fury
away from upon the Sons of
Israel in his
zealousy (jealousy) of ta-My Zeal (Jealousness) in
their midst, and I
did not finish off ta-the Sons of
Israel in
My Zealousy (Jealousy). 12 By thus, say, behold I, am giving to him ta-My Covenant
of Peace:
In verse twelve, of
this Pinkhas Torah portion passage, the
word "peace" in Hebrew is "shalom", but looking in the Hebrew text, the
word shalom has a broken Vav"
The Broken Vav
relates to the
fact that Phinehas' grandfather, Levi, had that connection with Simeon
as noted earlier, and that Phinehas, who represented the tribe of
Levi, killed Zimri, who represented the tribe of Simeon, whom their
ancestral brothers had an oneness between each other. The Broken Vav
could also represent
the act in which Phinehas killed Zimri, which caused their tribal
oneness to
be
"broken". The Vav is a Paleo-Hebrew picture of a "nail", or "a tent
peg". The Vav is also part of Levi's name, which tells me that he
"severred"
his ties to the Simeonite tribe.
Later, the Levites as Priests would be scattered all around Israel, and
Simeon would be located inside the tribe of Judah without having a
separate territory of their own, as one can see in this map belwo of
the
location of the Levitical cities in Israel with the tribe of Simeon
inside the tribe of Judah
Verses eight through twelve
JUDAH
8 Judah, you, your brothers shall thank you: your hand shall be
on
the neck of your
enemies; the sons of your father, they shall shall bow down to you.
9 Judah
is a whelp (cub) of a lion: you will ascend from the prey, my son:
Stooped
down, crouched as a lion, and as an old lion; who shall arouse him?
10 The stick (branch, sceptre) shall not depart (turn away) from
Judah, nor a
lawgiver (decreer) from
between his feet, for until Shiloh shall come; and to him shall be
the
obedience
of the peoples. 11 Binding (Yoking, Girding) a foal (young donkey) to
the vine,
and a son of his
female donkey to the choice vine; washing his clothing in the wine, and
his
covering in the bloods of grapes: 12 The eyes shall be
brilliant
(flashy, sparkling, dark flashing, sparkling red, dark red) from wine,
and the
teeth white from kheylev-milk.
In verse eight, Jacob was saying that Judah is a type and shadow of
Yeshua, who was adopted by Joseph of the line of Judah. Replace
Yeshua's name with Judah's name, and this is what it reads
8 Yeshua, you, your brothers shall
thank you: your hand shall be
on
the neck of your
enemies; the sons of your father, they shall shall bow down to you.
In verse nine, Judah is noted to rise above his prey. This is a type
and shadow of Yeshua ascending from the prey from the Jewish people and
the Jewish secular and religious leaders of the day by being acended on
the cross, and later being ascended from Joseph of Arimathaea's tomb
from the dead.
When Israel said in verse ten that Shiloh will come, he was also
referring to Yeshua. It also says that he will be a lawgiver between
his feet. This would indirectly tie to this account, which is noted in
the book of Isaiah
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.
Israel was
prophesying Yeshua's first coming when Yeshua was crucified and his
flesh
and eyes were red and his Garments were stained with His Blood while he
wore them when carrying the cross to Golgatha to be crucified. This
compares to verse twelve where his eyes are red with wine. The apostle John
emphasis Yeshua's stained garments in His return
to earth, which is noted in the book of Revelation
Revelation 19:11 And I saw
the heavens opened, and behold a white horse; and He that sat upon him
was
called Faithful and True, and in righteousness He doth judge and make
war. 12 His Eyes were as a flame of fire, and on His Head were many
crowns; and He had a Name written, that no man knew, but He Himself. 13
And He was
clothed with a vesture dipped in blood: and His Name is called
The Word of hwhy.
The tribe of Judah is still awaiting Yeshua's arrival. To those who are
not believers in Yeshua, they presume that it is His first arrival.
Also,
Judah is located in Great Britain. This is the symbol of Great Britain
in which it
is the lion crouching down
Verses sixteen and seventeen
DAN
16 Dan shall judge his People as one of the tribes of Israel.
17 Dan shall be a serpent upon the way, an adder upon the well
traveled
path (highway) biting (striking) the heels of a horse, and his rider
shall fall backwards.
In my opinion, when Israel says "as one of the tribes of Israel", he
was saying that Dan will maintain his name if they became dispersed in
the nations. Based on Yair Davidiy of Brit Am and Hebrew Nations, since the
middle ages, they have been located in Denmark-
in German, "Danmark".
During the Anglo-Saxon England period the Danish
tribes invaded England during the time of Alfred the Great of Wessex
(849-899). This is a map showing othe Danes Conquest in Anglo-Saxon
England emphasized in red
This is an example of the tribe of Dan "biting the heels of the horse"
of the
Anglo-Saxons, who are descendants of the Lost Ten Northern Tribes of
Israel during their invasion.
Verse eighteen
18 I have been expecting (awaiting, have tarried) for Your
salvation, hwhy.
Jacob-Israel was really saying this:
18 I have been expecting (awaiting, have tarried) for Your Yeshua, hwhy.
Yeshua means "salvation", and it is written in the Hebrew text
as "Yeshua".
Jacob-Israel was literally seeing Yeshua hwhy coming down to
him
before he prophesied the rest of his sons, including Joseph and
Benjamin. There are recorded accounts of believers who say they have
seen Yeshua when they are about to
die.
Indirectly
related, there is one account in the Brith Khadashah (the New Covenant)
in which a man waited to see the salvation, who is Yeshua, when he was
a baby, which is noted in the
Gospel of Luke
Luke 2:25 And, behold,
there was a man in Jerusalem, whose name was Simeon; and the same man
was just and devout, waiting for
the consolation of Israel: and the Holy Spirit was upon him.
26 And it was revealed unto him by the Holy Spirit, that he should not see
death, before he had seen the Messiah of hwhy. 27 And he came by the
Spirit into the Temple: and when the parents brought in the Child
Yeshua, to do for Him after the custom of the Torah, 28 Then took
he Him up in his arms, and blessed Elohim, and said, 29 hwhy, now lettest Thou Thy
servant depart in peace, according to Thy Word: 30 For mine eyes
have seen Thy Salvation, 31 Which Thou hast prepared before
the face of all people; 32 A Light to lighten the Gentiles, and
the Glory of thy people Israel.
Verse nineteen
GAD
19 Gad, a troop, shall raid (attack, invade) him: and he shall
attack (gash) the
heel.
This was most likely relevant
to what
happened
to Jacob when Esau was trying to crush his skull with his heel while in
the womb, which is noted in the Torah portion of Toldoth, in the book
of
Genesis
Genesis 25:24 And her days to birth, they
were fulfilled, and behold, twins
(completions) were in her womb.
25 And the first came out, all of him of red, like splendidness
(ampleness) of hair;
and
they called his name Esau. 26 And after thus,
his brother came
out,
and his hand was holding (seizing) on the heel of Esau; and his
name
was called
Jacob:
and Isaac was a son of sixty years in birthing them.
Verse twenty
ASHER
20 From Asher, shall be shemen-oil of her his bread, and he shall give
dainties (delicacies, pleasures)
a king.
On the Bible Hub
website regarding this verse, this is what Clarke's commentary says:
"This refers to the
great fertility of the lot that fell to Asher, and which appears to
have corresponded with the name, which signifies happy or blessed. His
great prosperity is described by Moses in this figurative way:"
Also, the Bible Hub website used Clarke's commentary of Deuteronomy
33:24 as their source, which is noted in the Torah portion of V'Zoth
Ha-B'rakhah
Deuteronomy 33:24 And of Asher, said,
Blessed be with the sons of Asher; shall be
accepted (pleased) of his brothers, and his foot shall dip (plunge) in
oil.
25 Your sandals shall be iron and copper; and your endurance
shall be as
your
days.
The bread symbolizes the Word, as well as the Living Word, who is
Yeshua, and His Word is the Food of Dainties.
!!!hwhy Kl dbk
Not related, but there was the woman at the Temple during Yeshua's time
which is noted in the Gospel of Luke
Luke 2:36 And there was
one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser
[Asher]:
she was of a great age, and had lived with an husband seven years from
her virginity; 37 And she was a widow of about fourscore and four
years, which departed not from the Temple, but served hwhy with fastings and prayers
night and day. 38 And she coming in that instant gave thanks
likewise unto hwhy, and spake of Him to all
them that looked for redemption in Jerusalem.
This could also
apply to Jacob expecting His Salvation.
!!!hwhy Kl dbk
NAPHTALI
Verse twenty-one
21 Naphtali
is a female deer (doe) sent: giving beautiful (fairly, glistening)
words.
Looking at the word BEAUTIFUL
(FAIRLY, GLISTENING)
The Hebrew word for beautiful
(fairly, gistening) is
"sheh-phehr"- Shin, Peh, Resh (rps). It is from Strong's Concordance
number 8233, and its definition
From
H8231; beauty: - X goodly.
from 8231 "shah-phar" (rps), and its definition
A primitive root; to glisten, that
is, (figuratively) be (causatively make) fair: - X goodly.
Notice also that the Hebrew word is similar to the other Hebrew word
"shophar" (rps), from Strong's
Concordance number 7782, which is connected to Strong's concordance
number 8231 noted above. This verse could also say that
Naphtali could say words from the "shophar" or rams horn, like the
example when hwhy gave the Ten
Commandments at Mount Sinai, which is noted in the Torah portion of
Yithro, in the book of Exodus
Exodus 20:18 And
all of the People
saw ta-the sounds,
and ta-the flashings, and
ta
the sound
of the Shofar, and
ta-the mountain
smoking: and
the People
saw, and they moved back (staggered), and they stood from a distance.
In a way, one
can also translate verse twenty-one of this week's Torah portion
passage this way
21 Naphtali
is a female deer (doe) sent: giving beautifully the words of
the shofar.
This is a type and shadow of Yeshua being "the Shophar of the Word"
made
manifest.
JOSEPH
Verses twenty two
22 Joseph is a
fruitful son, a fruitful son upon an eye-well; Daughters shall mount
(hurl) over (upon) a strolling wall (traveling wall):
When Israel said Joseph was a fruitful son twice, he was emphasizing
the descendants of Ephraim in which his name means, based on Strong's
concordance "double fruitful".
Verse twenty three
23 And they will be bitter
(vexed),
and
they will shoot, and they will
lurk a master of arrows (spears):
This is what the prophet Zecharaiah says regarding Joseph's
son, Ephraim, which he noted in his book
Zechariah 9:9 Rejoice greatly,
O Daughter of Zion; shout, O Daughter of Jerusalem: behold, thy King
cometh unto thee: He is just, and having salvation; lowly, and riding
upon an ass, and upon a colt the foal of an ass. 10 And I will cut
off the chariot from Ephraim, and the horse from Jerusalem, and the
battle bow shall be cut off: and he shall speak peace unto the heathen:
and his dominion shall be from sea even to sea, and from the river even
to the ends of the earth. 11 As for thee also, ta by the Blood of thy Covenant
I have sent forth thy prisoners out of the pit wherein is no water. 12
Turn you to the strong hold, ye prisoners of hope: even to day do I
declare that I will render double unto thee; 13 When I have bent
Judah for me, filled the bow
with Ephraim, and raised up thy Sons, O Zion, against thy Sons,
O Greece, and made thee as the sword of a mighty man. 14 And hwhy shall be seen over them, and
His Arrow shall go forth as the lightning: and Adonai hwhy shall blow the Shofar, and
shall go with whirlwinds of the south. 15 hwhy of Hosts shall defend them;
and they shall devour, and subdue with sling stones; and they shall
drink, and make a noise as through wine; and they shall be filled like
bowls, and as the corners of the Altar. 16 And hwhy, their Elohim, shall save
them
in that day as the flock of His People: for they shall be as the stones
of a crown, lifted up as an ensign upon his land. 17 For how great is
his goodness, and how great is his beauty! corn shall make the young
men cheerful, and new wine the maids.
Indirectly and spiritually related, the vexers, shooters and lurkers
were
the Saducees, the Pharisees and
the People who attacked
Yeshua, "the Master of the Arrows of the Word", resulting in marring
Yeshua beyond recognition and crucifying Him. Yeshua was also
known as "the Messiah, Son of Joseph", also nicknamed as "the Suffering
Messiah".
Verse twenty four
24 And his bow, she shall
dwell in
firmness (toughness, durability, permamence, strength), and
the arms of
his hands, they were solidified (refined) from the Hands of the Soaring
One
of Jacob;
(from there is the Shepherd, the Stone of Israel:)
The Messiah,
though not named, is noted with a
bow, which is noted in the book of Revelation
Revelation 6:2 And I saw, and
behold a white horse: and He that sat
on him had a bow; and a Crown was given unto Him: and He went
forth conquering, and to conquer.
Yeshua will use His bow to reclaim the earth in the end times. The
Southern House of Judah are still are part of the
original covenant.
Verse twenty five
25 from the
El of your father, and will help you; and ta Shaddai, and shall bless you
of the blessings of the Heavens from above, the blessings of the deep
crouching under, the
blessings of the breasts, and of the womb:
This week's Torah portion verse prophesied that Yeshua's Heavenly
Father would be with Him
throughout His Life while in the heavens and on earth, from His
conception in the womb of Mary, to being nursed and
while Yeshua was going below the earth to take the keys from HaSatan,
to
free those who were imprisoned while Yeshua was buried in the new tomb
for three days.
Verse twenty six
26 The blessings of
your
father have prevailed over (upon) the blessings of my conceivers
(progenitors) unto
the
utmost (extent) little hills (hillocks) of ages: they
shall be for the head of
Joseph, and for the crown of a Nazarite (Set apartness) of his
brothers.
This was saying that this was a type and shadow of the Heavenly Father
has prevailed over Yeshua's
enemies, who are those conceived for HaSatan throughout the ages, and
through Yeshua we who are believers in Him prevail, which the apostle
John noted in his epistle
1 John 4:4 Ye are of hwhy, little children, and have
overcome them: because greater is He that is in you, than he that is in
the world.
This week's Torah portion passage also reveals
that Yeshua was be the Head of Joseph, and since Yeshua lived in
Nazareth, He bore the crown of the Nazarite of
his brothers, all twelve tribes of Israel, the two houses of Israel,
which consists of
the Ten Northern Tribes of Israel and the Two Southern Tribes of Judah.
Looking at the word CONCEIVERS
The Hebrew word for conceivers
is
"khah-rah"- Khet, Resh, Heh (hrx). It is from Strong's Concordance
number 2029, and its definition
A
primitive root; to be (or become) pregnant, conceive (literally of
figuratively): - been, be with child, conceive, progenitor.
It is commonly translated as "progenitors", which also works.
Notice that the word "they" is bold in pink. In the Hebrew text this
word is in the feminine gender. In the context, it could mean the that
the "soul" of the conceivers will bear a lineage to Yeshua.
Verse twenty seven
BENJAMIN
27 Benjamin is a wolf shall tear (rend); in
the breaking period (morning) shall consume (devour) the booty, and shall divide
the spoil by the
mixing period (evening).
This is Yeshua, "the Son the Right (Hand)", who devoured the Jewish
Scribes, Pharisees, the Sadducees, the Lawyers, and the People,
in the "Woes" segment, which is noted in the Gospel of Matthew, in
chapter twenty three.
Indirectly related, the apostle Paul was a descendant of the tribe of
Benjamin, which he noted in his letter to the assembly in Philippi
Philippians 3:4 Though
I might also have confidence in the flesh. If any other man thinketh
that he hath whereof he might trust in the flesh, I more:
5 Circumcised the eighth day, of the stock of Israel, of the tribe
of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;
6 Concerning zeal, persecuting the church; touching the
righteousness which is in the law, blameless. 7 But what things
were gain to me, those I counted loss for Messiah.
Though Paul was
a descendant of Benjamin, he chose Messiah over his own heritage.
Looking at the word TEAR (REND)
The Hebrew word for tear
(rend) is
"tah-raph"- Tet, Resh, Peh Sophit (Prj). It is from Strong's Concordance
number 2963, and its definition
A
primitive root; to pluck off or pull to pieces; causatively to supply
with food (as in morsels): - catch, X without doubt, feed, ravin, rend
in pieces, X surely, tear (in pieces).
This is where we get our modern English word, "trap".
Verse twenty eight
28 All of these were the two ten (twoteen, twelve) tribes of
Israel:
and this was which
their father spoke to them, and blessed them; a man which
were according to [(as)]
his blessing, had blessed them.
How can all twelve brothers be "blessed" when three of them were not
positive blessings by their father? They were more like "punishments"
than
"blessings". I guess the term "blessings" at that time and culture
could either be positive or negative.
Yair Davidiy of Brit Am
and Hebrew Nations
wrote of book called "The Tribes", fourth edition, which is at his
website.
Just click on the book image below to get to the webpage.
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personnel and do not necessarily reflect the view or opinions of The
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YAIR DAVIDIY
The Tribes
Verses twenty nine through
thirty three
29 And commanded them, and said to them, I will be
gathered (added) to my People: Bury me to my fathers to the cave which
is
in the field of Ephron, the Hittite, 30 in the cave which is in the
Field of the Machpelah (Fold), which is upon facing Mamre, in
the land
of Canaan, which Abraham bought (purchased) ta-the field from ta Ephron, the Hittite, for a
seizing (hold) of burying. 31 There they buried ta-Abraham and
ta
Sarah his woman (wife); there
they
buried ta-Isaac and ta Rebekah, his woman (wife);
and there
I buried ta-Leah. 32 From the purchase of
the
field and of the cave which is in him was from ta the sons of Heth. 33 And
Jacob finished to the commanding of ta-his sons, and gathered his
feet to the bed, and expired (perished, breathed out), and was
gathered (added) to his People.
Jacob-Israel lived long enough to tell his sons their futures before he
died. He emphasized them to be buried with his parents and
grandparents,
becuase in the back of Jacob-Israel's mind, he knew that need to be
buried there for proof that
the twelve tribes and their descendants were the descendants of
Abraham, Isaac and Jacob-Israel.
The interesting part of this section is in verse thirty three, where it
tells
in detail that Jacob-Israel put his feet to the bed. This tells us that
Jacob-Israel was "sitting up" all of the time when he blessed his
sons. This also means that when he saw Yeshua hwhy, He was at two
possible locations:
One: Yeshua hwhy was standing
along with his sons.
Two: Yeshua hwhy was looking
down above Jacob-Israel's sons, causing Jacob-Israel to look up when he
said the words in verse eighteen of this week's Torah portion chapter
18 I have been expecting (awaiting, have tarried) for Your
salvation, hwhy.
In my opinion, it would have been the latter.
CHAPTER 50
Genesis 50:1-26
Gen 50:1 And Joseph fell
upon the face of his father, and wept upon him, and kissed to him.
2 And
Joseph commanded ta-his servants, ta-the physicians, to
embalm ta-his father: And
the physicians, they embalmed ta-Israel. 3 And forty
days, they
were fulfilled
for him; for so they are fulfilled the days of their embalming: and
Egypt, they wept for him seventy days. 4 And the days of his
weeping, they went over, And Joseph spoke to the house of
Pharaoh, to say, If now I have found grace (favor) in your eyes, at speaking now
in
the ears of Pharaoh, to say, 5 My father made me swear, to say,
Behold, I am dying: In my grave which I have dug for me in the land
of Canaan, there you will bury me. And now, I will ascend now, and I
will bury ta-my father, and I will return.
6 And Pharaoh
said, Ascend, and bury ta-your father as the which had
made
you swear.
7 And Joseph ascended to bury ta-his father: and they ascended
with him all
of the servants of Pharaoh, and the elders of his house, and all of the
elders of
the land of Egypt, 8 And all of the house of Joseph, and his
brothers, and the house of his father: only their little ones, and
their
flocks, and their herds, they left in the land of Goshen. 9 And
ascended with him also chariots, also horsemen (drivers): And the camp
was much
heavy.
10 And they came unto the Grain Floor of the Atad, which is on over the
Jordan, and they wailed (beat breasting) there a great and
much heavy
wailing (beat breasting): And made a lamentation for his father seven days.
11 And the dwellers of the land, the Canaanites, saw ta-the lamentation in the Grain Floor of
the Atad, and they said, This is a heavy lamentation for the
Egyptians: upon thus, her name was called Abel Mizraim,
which is in over the Jordan.
12 And his sons, they did unto him thus as the which was commanded
them: 13
And his sons, they carried (bore, lifted up) him to the land of
Canaan, and they buried him in the cave of the Field of the Machpelah
(Fold) which
Abraham bought ta-the field for a possession of
burial from ta Ephron, the Hittite, upon
facing Mamre. 14 And Joseph returned to
Egypt, he, and his brothers, and all that [(of the ones)] ascended with
him to
bury ta-his
father, after he had buried ta-his father.
15 And the brothers of Joseph saw for their father was dead, and
they said, If (by him, to him) Joseph will lurk (persecute) us, and the
returning, shall return to us ta all of the evil which
we intreated him. 16 And they commanded to Joseph, to say, Your
father commanded to the face of his death, to say, 17 Thus you
shall
say to
Joseph, Hence now (I now, Love now), lift up (pardon) now the
transgression of your brothers and
their sin for the evil they have treated you: And now, lift up
(pardon)
now to the transgression of the servants of the Elohim of your father.
And Joseph
wept in their speaking to him. 18 And his brothers, they also
went,
and they fell to his face; and they said, Behold we, to you are for
servants.
19 And Joseph said to them, Do you not fear: for am I of the place
(stead)
of
Elohim? 20 And you, you purposed (fabricated,
weaved) evil upon me;
Elohim
purposed (fabricated, weaved) her for good, by that, doing (making) as
this day
to keep many (a multitude of) people alive. 21 And now, do
you not fear: I, I will provide (nourish,
sustain, feed) you,
and ta-your
little ones. And comforted them, and spoke upon their hearts.
22 And
Joseph dwelled in Egypt, he, and the house of his father: and Joseph
lived a
hundred and the ten years. 23 And Joseph saw to Ephraim sons of the
threes: also the sons of Machir, son of Manasseh, they were
birthed upon the
knees of Joseph. 24 And Joseph said to his brothers, I am dying: and
Elohim, visiting, will visit you,
and will ascend you
from this
land to
the land which was sworn to Abraham, to Isaac, and to Jacob.
25 And
Joseph swore ta-the Sons of Israel, to say,
Elohim, visiting, will
visit you, and you shall ascend ta-my bones from this (here). 26
And
was the death of Joseph [(And Joseph
died)] a son of a hundred and the ten years: And they embalmed him, and
was
put in the coffin (ark) in Egypt.
(NOTE: Not all verses will have
comments)
Verse one
1 And Joseph fell
upon the face of his father, and wept upon him, and kissed to him.
It does not say it here, but it noted in the Torah portion
Vay-Yigash, in the book of Genesis
Genesis 46:1 And
Israel pulled up (journeyed), and of all which belonged to him, and
came to Beer
Sheba,
and sacrificed Sacrifices to the Elohim of his father, Isaac. 2
And
Elohim spoke to Israel in the appearance (viewings) of
the night,
and said, Jacob! Jacob! And said, Behold I. 3 And said, I
am The El, the Elohim of your father: Do you not fear from descending
(going
down) to Egypt; for I will do (make) of you there for a great nation: 4
I, I will descend (go down) with you to Egypt; and I, also
ascending, will I ascend you,: and Joseph
shall put his hand upon your
eyes.
hwhy was
telling Jacob-Israel that he was going to die with his eyes opened, and
is connected to that factor, which is noted in the previous chapter of
this week's Torah portion
Genesis 49:18 I have been expecting
(awaiting, have tarried) for Your
salvation, hwhy.
In other words, Jacob-Israel was dying while seeing Yeshua hwhy, and when he
died, Jacob-Israel was seeing Him taking him up. Hence, he died while
seeing
Yeshua hwhy taking him
home. After Joseph weeped on his father and kissed him, Joseph
then closed
his father's eyes. This would have made a good scene in a Bible movie.
Verses two and three
2 And
Joseph commanded ta-his servants, ta-the physicians, to
embalm ta-his father: And
the physicians, they embalmed ta-Israel. 3 And forty
days, they
were fulfilled
for him; for so they are fulfilled the days of their embalming: and
Egypt, they wept for him seventy days.
We are shown two different cultures. Egypt mourns for the dead for
seventy days, thirty days more than the Hebrews. Jacob's sons had to
wait for an extra month before Joseph inquired of Pharaoh
to take his
father back to Canaan.
This is different to where the Israelites mourned for thirty days when
Aaron passed away, which is noted in the Torah portion of Khukath, in
the
book of Numbers
Numbers 20:29 And all of the
Congregation,
they saw for
Aaron had expired. And all of the House of Israel, they mourned ta-Aaron thirty days.
The Israelites did the same thing for the death of Moses, which is
noted in the Torah portion of V'Zoth Ha'B'rakhah, in the book of
Deuteronomy
Deuteronomy 34:8 And the Sons of Israel wailed
(wept) of ta-Moses in the going overs (plains) of Moab
thirty days: and the days of weeping of the mourning of Moses had
ended.
Why they mourned for an extra ten days for Jacob-Israel while they were
in Egypt? I don't have an answer to that at this time.
Verses four
through six
4 And the days of his
weeping, they went over, And Joseph spoke to the house of
Pharaoh, to say, If now I have found grace (favor) in your eyes, at speaking now
in
the ears of Pharaoh, to say, 5 My father made me swear, to say,
Behold, I am dying: In my grave which I have dug for me in the land
of Canaan, there you will bury me. And now, I will ascend now, and I
will bury ta-my father, and I will return.
6 And Pharaoh
said, Ascend, and bury ta-your father as the which had
made
you swear.
When it says he went to the house of Pharaoh, it doesn't say that he
went to Pharaoh himself. If this is the case, why did Joseph had to go
to the representative of the house of Pharaoh instead of Pharaoh
himself? I wonder at this scene that Joseph had a flash back when he
was in charge of the house of Potiphar. I don't know.
Verses seven through nine
7 And Joseph ascended to bury ta-his father: and they ascended
with him all
of the servants of Pharaoh, and the elders of his house, and all of the
elders of
the land of Egypt, 8 And all of the house of Joseph, and his
brothers, and the house of his father: only their little ones, and
their
flocks, and their herds, they left in the land of Goshen. 9 And
ascended with him also chariots, also horsemen (drivers): And the camp
was much
heavy.
This was the equivalent of a royal burial ceremony, comparable to
British royal funerals, like Princess Diana's funeral ceremony. All of
the
high officials were present for the services. This was probably a one
of a kind event in Canaanite history, seeing all of the dignitaries
arrived
to Canaan from Egypt.
Notice that they left their children and most likely their wives to
tend to their children, their flocks and their herds. These
circumstances will be brought up later in the Torah when Moses faced
Pharaoh to command him to let the People of Israel go, then Pharaoh
would give him suggestions by leaving behind some of the People, which
is noted in
the Torah portions of Va-Eyra and Bo, in the book of Exodus
Exodus 8:25 And Pharaoh called to Moses
and to Aaron and said, Go
sacrifice to your
Elohim in the land! 26 And Moses said, Is
not right to do so. For our sacrificing
to hwhy, our Elohim, is an
abomination (a disgust, a detestable, an
abhorrence) of Egypt. Behold, we will
sacrifice ta-an abomination (a disgust, a detestable, an
abhorrence) of
Egypt to their eyes, will they not skullcast (skullstone,
weightcast, stonecast)
us? 27 We will go
a
way of three
days in the wilderness, and will sacrifice to hwhy, our Elohim, as the which
shall
say to us.
28 And Pharaoh said, I will send you away, and you will sacrifice
to hwhy, your Elohim, in the
wilderness; only far, you will not to go far. Entreat (Intercede)
on unto
me.
Exodus 10:24 And Pharaoh called to
Moses, and said,
Go, serve ta-hwhy; only make stay (leave) your flocks and
your herds: your little ones shall also
go with you. 25 And
Moses said, You, you also give in our hands Sacrifices and
Elevation Offerings (Ascension Offerings, Burnt Offerings), and we will
prepare (make, do)
for hwhy, our Elohim.
26 Our livestock
shall also go with us; she shall not remain (be left) a hoof; for from
him, we
shall
take to serve ta-hwhy, our Elohim;
and we, we do not know what we will serve ta-hwhy, until we come there.
Pharaoh would use the same example what Joseph and his brothers did in
leaving their wives, children and livestock behind as his playbook
against Moses, and in a way saying to Moses "You did this when your
ancestral patriarchs went out to bury their father, you can keep them
behind as well when you sacrifice to your Elohim". Moses could have in
a
way redeemed what Joseph did by telling Pharaoh "We are taking
everything and
everybody with us".
In the opposite means, Yeshua told us we had to leave everything
behind, including our families to follow Him, which is noted in the
Gospel of Luke
Luke 14:26 If any man
come to Me, and hate not his father, and mother, and wife, and
children, and brethren, and sisters, yea, and his own life also, he
cannot be My disciple.
The act of hating is to "leave" his life behind to follow Yeshua.
Verses ten and eleven
10 And they came unto the Grain Floor of the Atad, which is on over the
Jordan, and they wailed (beat breasting) there a great and
much heavy
wailing (beat breasting): And made a lamentation for his father seven days.
11 And the dwellers of the land, the Canaanites, saw ta-the lamentation in the Grain Floor of
the Atad, and they said, This is a heavy lamentation for the
Egyptians: upon thus, her name was called Abel Mizraim,
which is in over the Jordan.
Looking at the word ATAD
The Hebrew word for Atad is
"Ah-tahd"- Aleph,
Tet, Dalet (dja) is from
Strong's Concordance number 329, and its definition
From
an unused root probably meaning to pierce or make fast; a thorn tree
(especially the buckthorn): - Atad, bramble, thorn.
Atad means "thorn tree".
The question is, why did they arrive at place that does not have
anything to do with a threshing grain? Why a location of "thorn trees"?
It's an unusual location.
It is kind of odd that Jacob's body was brought there. Maybe it was a
hint to say that one has to go through the threshing of thorns. There
was one person that wore a "Crown of Thorns", and He was Yeshua, which
is noted in the Gospel of Matthew
Matthew 27:27 Then the
soldiers of the governor took Yeshua into the common hall, and gathered
unto Him the whole band of soldiers. 28 And they stripped Him, and put
on Him a scarlet robe. 29 And when they
had platted a crown of thorns, they put it upon His Head, and a
reed in His RightHand: and they bowed the knee before Him, and mocked
Him, saying, Hail, King of the Jews!
This Hebrew word is only used six times in the entire Tanakh. The first
two are in
verses ten and eleven in this week's Torah portion chapter. These are
the other sources, which are noted in the books of the Judges and the
Pslams
Judges 9:14 Then said
all the trees unto the bramble (dja),
Come thou, and reign over us. 15 And the bramble
(dja) said unto the trees, If in
truth ye anoint me king over you, then come
and put your trust in my shadow: and if not, let fire come out of the bramble (dja),
and devour the cedars of Lebanon.
Psalm 58:9 Before your
pots can feel the thorns (dja), He shall take them away as
with a whirlwind, both living, and in His Wrath.
Indirectly related, the apostle Paul had to deal with a spiritual
thorn, but it was applied it to his
flesh, which is noted in his letter to the assembly in
Corinth
2 Corinthians 12:7 And
lest I should be exalted above measure through the abundance of the
revelations, there was given
to me a thorn in the flesh, the messenger of Satan to buffet me,
lest I should be exalted above measure. 8 For this thing I besought the
Lord thrice, that it might depart from me. 9 And He said unto me,
My Grace is sufficient for thee: for My Strength is made perfect in
weakness. Most gladly therefore will I rather glory in my infirmities,
that the power of Messiah may rest upon me.
How many believers in Messiah are experiencing spiritual thorns in
their walk in the Heavenly Father's will in Yeshua?
I don't know if there is a significance of their seven days of mourning
for Jacob-Israel located at Atad, but it is an unusual event. There is
no other mention
of mourning for seven days in the entire Bible. The seven days
symbolizes "perfection", and it also means "spiritual completion".
In verse eleven, the Canaanites called the place Abel Mizraim
Looking at the word ABEL MIZRAIM
The Hebrew word for Abel
Mizraim is "Ah-veyl Meets-rah-yeem"- Aleph, Beth, Lamed; Mem, Tsade,
Resh,
Yod, Mem Tsophit (Myrum lba). It is from Strong's Concordance
number 67, and its definition
From
H58 and H4714; meadow of Egypt; Abel-Mitsrajim, a place in Palestine: -
Abel-mizraim.
Abel
from 58 "ah-veyl" (lba), and its definition
From
an unused root (meaning to be grassy); a meadow: - plain. Compare also
the proper names beginning with Abel-.
Mizraim
from 4714 "Meets-rah-yeem" (Myrum), and its
definition
Dual of H4693;
Mitsrajim, that is, Upper and Lower Egypt: - Egypt, Egyptians, Mizraim.
from 4693 "mah-tsohr" (rwum), and its
definition
The same
as H4692 in the sense of a limit; Egypt (as the border of Palestine): -
besieged places, defence, fortified.
from 4692 "mah-tsohr" or "mah-tsoor" (rwum, rwum), and its
definition
From
H6696; something hemming in, that is, (objectively) a mound (of
besiegers), (abstractly) a siege, (figuratively) distress; or
(subjectively) a fastness: - besieged, bulwark, defence, fenced,
fortress, siege, strong (hold), tower.
from 6696 "tsoor" (rwu), and its definition
A
primitive root; to cramp, that is, confine (in many applications,
literally and figuratively, formative or hostile): - adversary,
assault, beset, besiege, bind (up), cast, distress, fashion, fortify,
inclose, lay siege, put up in bags.
It means "Meadow of Egypt", because there were many high ranking
Egyptians present at the location. It could also mean "Meadow of
Distress".
The apostle Stephen noted this account of Jacob's death and
burial, which is noted in the book of the Acts
Acts 7:15 So Jacob went
down into Egypt, and died, he, and our fathers, 16 And were
carried over into Sychem, and laid in the sepulchre that Abraham bought
for a sum of money of the sons of Emmor the father of Sychem.
Verses twelve
through fourteen
12 And his sons, they did unto him thus as the which was commanded
them: 13
And his sons, they carried (bore, lifted up) him to the land of
Canaan, and they buried him in the cave of the Field of the Machpelah
(Fold) which
Abraham bought ta-the field for a possession of
burial from ta Ephron, the Hittite, upon
facing Mamre. 14 And Joseph returned to
Egypt, he, and his brothers, and all that [(of the ones)] ascended with
him to
bury ta-his
father, after he had buried ta-his father.
Notice that the Egyptians did not go over the Jordan with Israel's
sons. The reason could have been that they and Canaan were at enmity
between each
other, and feared if the Egyptians did, that they would be attacked.
Also it was
probably a basis when Joseph's brothers ate separately with the
Egyptians, which is noted in the Torah portion of Mikeyts, in the book
of Genesis
Genesis 43:32 And they set
to
him by his apartness, and to them by their apartness, and to the
Egyptians that are eating with him by their apartness: for the
Egyptians, they are not able to eat bread at ta-the Hebrews (Hebrim);
for she is an abomination (a disgust, a
detestable, an abhorrence) to Egypt.
It was most likely that the Egyptians didn't go in with them, because
it would be an abomination for them to be involved with the Hebrew men
burying Israel. Also it was possible that they did not want the
Canaanites to think they were invading their territory as if they were
going to war against them.
Also, going back
to Atad, the threshing floor of thorns, maybe the Hebrews symbolically
passed
by it as a
benefit on their end to "thresh" out the "physical thorns", a.k.a. the
Egyptians,
so that they would stay set apart from them and have no involvement
with the
burial. This week's Torah portion passage was applied to both sides of
the peoples
to keep them apart from each other. This also applies to us as
believers in Yeshua that when we cross over after accepting Yeshua as
our
Messiah, we are "crossing over" from the "spiritual thorn trees", our
"spiritual Atad", of the symbolic
Egyptian world into eternity.
In verse thirteen of this week's Torah portion passage, it noted
Ephron's name. In the Hebrew text, it is spelled Ayin, Peh, Resh, Nun
Sophit (Nrpe). This is the
same spelling that is noted in the previous chapter in this week's
Torah portion
Genesis 49:29 And commanded them, and
said to them, I will be
gathered (added) to my People: Bury me to my fathers to the cave which
is
in the field of Ephron (Nrpe), the Hittite,
The issue with Ephron's name in the Hebrew text is that his name
originally had a Vav in his name (Nwrpe) during
Abraham's time when he inquired Ephron to buy a burial place to bury
his passing wife. Ephron offered to give the cave to Abraham until
Abraham offered again to pay. That was when Ephron most likely
capitalized on Abraham by being greedy through jacking up the price
beyond its value. That is when at the time Abraham gave the money to
Ephron that the Vav was dropped from his name, which is noted in the
Torah portion of Khai-yey Sarah, in the book of Genesis
Genesis 23:13 And spoke to Ephron (Nwrpe) in
the ears of the people of the land, to say, Surely (Howbeit), if you
would hear a condition: Of the field, I will give silver; take from me, and I
will
bury ta-my dead
there. 14 And
Ephron (Nwrpe) answered ta-Abraham, to
say to him,
15 My lord (master), hear me: the land is four hundred
shekels of silver; what is that between me and
between you? And bury ta-your dead.
16 And Abraham listened to Ephron (Nwrpe); and Abraham weighed (scale
weighed) to
Ephron (Nrpe) ta-the silver
which was spoken in the ears of the sons of Heth, going over to the
merchant of four hundred shekels of silver.
The
Vav in Ephron's original name is the Hebrew picture for
a nail. Part of his name means dust that is nailed. As hwhy
said in
part of the the phrase in Genesis chapter three "dust you came"
(Genesis 3:19). Ephron's with the Vav in his name was spiritually a
means to say his spirit and his "dirt" was held together. When the Vav
was removed
from his name, when he received the silver from Abraham, Ephron lost
the nail that held his spiritual dust together, and now he became,
spiritually, floating dust, or one can say, his dust was in khaos. You
can see the Hebrew lettering of Ephron's name with the Vav and without
the Vav in this week's Torah passage:
12 And his sons, they did unto
him thus as the which was commanded
them: 13
And his sons, they carried (bore, lifted up) him to the land of
Canaan, and they buried him in the cave of the Field of the Machpelah
(Fold) which
Abraham bought ta-the field for a possession of
burial from ta Ephron (Nrpe), the Hittite, upon
facing Mamre. 14 And Joseph returned to
Egypt, he, and his brothers, and all that [(of the ones)] ascended with
him to
bury ta-his
father, after he had buried ta-his father.
Verse fifteen through eighteen
15 And the brothers of Joseph saw for their father was dead, and
they said, If (by him, to him) Joseph will lurk (persecute) us, and the
returning, shall return to us ta all of the evil which
we intreated him. 16 And they commanded to Joseph, to say, Your
father commanded to the face of his death, to say, 17 Thus you
shall
say to
Joseph, Hence now (I now, Love now), lift up (pardon) now the
transgression of your brothers and
their sin for the evil they have treated you: And now, lift up
(pardon)
now to the transgression of the servants of the Elohim of your father.
And Joseph
wept in their speaking to him. 18 And his brothers, they also
went,
and they fell to his face; and they said, Behold we, to you are for
servants.
The brothers still feared that Joseph was going to get back at them for
selling him into slavery, because now that their father was dead, they
thought that Joseph woul slack his restraint against them for what they
did to
him. It still didn't
get to them that Joseph already said this to them, which is noted in
the Torah portion of
Vay-Yigash, in the book of Genesis
Genesis 45:4 And Joseph
said to his brothers, approach now to me. And they approached. And
said, I am Joseph, your
brother, which you
sold me to Egypt.
5 And now, do you not be displeased (grieved), and do
not glow [(be not glowing)] in your
eyes that
you
sold me here: for Elohim sent me to have life (keep life, preserve
life) to your faces.
6 The famine has been in the nearness of the
land for this two years: and are still five years which shall be no
plowing and
harvest. 7 And Elohim sent me to your faces to be put for you of a
remnant in the Earth, and to keep alive to you by a great
deliverance.
8 And now you, you did not send me hither
(here),
but The Elohim: and has set me
for a father to Pharaoh, and for a lord (master) to all of his house,
and a
ruler in all of the land of Egypt.
It is possible that the reason they did it, because they wanted to be
certain that Joseph didn't want to do it while their father was alive.
Didn't they remember that Joseph said this to them last time? I don't
know.
Verses nineteen
through twenty-one
19 And Joseph said to
them, Do you not fear: for am I of the place
(stead)
of
Elohim? 20 And you, you purposed (fabricated,
weaved) evil upon me;
Elohim
purposed (fabricated, weaved) her for good, by that, doing (making) as
this day
to keep many (a multitude of) people alive. 21 And now, do
you not fear: I, I will provide (nourish,
sustain, feed) you,
and ta-your
little ones. And comforted them, and spoke upon their hearts.
The fact that they made this statement to Joseph that their father said
to pardon them, or forgive them, shows that this was a last act for
Joseph to do to their brothers. This was a type and shadow of Yeshua
when He was marred and crucified on the cross that He said to this to
the Heavenly
Father, which is noted in the Gospel of Luke
Luke 23:34 Then said Yeshua, Father, forgive
them; for they know not what they do.
As Yeshua forgave all of those who did evil to Him, the brothers said
this to Joseph as an act to forgive them, for they knew not the Plan
of hwhy to use Joseph
to save
their households from starvation.
Joseph basically repeated and reinforced what he said to them, because
noting it twice was an act of a double witness to the brothers
that nothing was going to happen
to them.
Verse twenty two
22 And
Joseph dwelled in Egypt, he, and the house of his father: and Joseph
lived a
hundred and the ten years.
Joseph was 110 years old. That puts Benjamin around 103 years old, and
Reuben around 116 years old.
This
is a chart revealing
the year of mankind and the
ages of some of Joseph's relatives when Joseph was
110 years old
YEAR OF MAN WHEN JOSEPH WAS 110 YEARS
OLD |
NAME OF JOSEPH'S RELATIVE |
AGE OF JACOB'S RELATIVES WHEN
JOSEPH WAS 110 YEARS OLD |
AGE OF DEATH OF JOSEPH'S RELATIVES |
2309
YEARS OF MANKIND |
Jacob |
Jacob died at 147 years old when
Joseph was 56 years
old in the year 2255 of the Age of Mankind |
147
years old |
2309
YEARS OF MANKIND |
Esau |
(most likely died sometime in life
by this time) |
(unknown) |
2309
YEARS OF MANKIND |
Reuben |
about 117 years old |
(unknown) |
2309
YEARS OF MANKIND |
Simeon |
about 116 years old |
(unknown) |
2309
YEARS OF MANKIND |
Levi |
about 116 years old |
137 years old |
2309
YEARS OF MANKIND |
Judah |
about 115 years old |
(unknown) |
2309
YEARS OF MANKIND |
Dan |
about 114 years old |
(unknown) |
2309
YEARS OF MANKIND |
Naphtali |
about 114 years old |
(unknown) |
2309
YEARS OF MANKIND |
Gad |
about 113 years old |
(unknown) |
2309
YEARS OF MANKIND |
Asher |
about 113 years old |
(unknown) |
2309
YEARS OF MANKIND |
Issachar |
about 112 years old |
(unknown) |
2309
YEARS OF MANKIND |
Zebulun |
about 112 years old |
(unknown) |
2309
YEARS OF MANKIND |
Dinah |
about 111 years old |
(unknown) |
2309
YEARS OF MANKIND |
Benjamin |
about 101 or 103 years old |
(unknown) |
2309
YEARS OF MANKIND |
Mannaseh |
about 79 years old |
(unknown) |
2309
YEARS OF MANKIND |
Ephraim |
about 78 years old |
(unknown) |
Compare
it to Mark Biltz's chart of El
Shaddai Ministries
Based on past
calculations, if the time line is correct, this would
take us to about 1691 BC.
By the time
that Joseph was 110 years old, according to Wikipedia, based on
the time
line, a king who ruled in Egypt during the time was Merneferre Ay I who ruled
from 1701-1677 BC of the
Thirteenth Dynasty, in the Second Intermediate Period.
This
is what Wikipedia says regarding Merneferre Ay I:
"Merneferre Ay (also spelled Aya or Eje) was an ancient
Egyptian pharaoh of the mid 13th
Dynasty
bearing his name shows that he possibly completed a pyramid, probably
located in the necropolis of . The longest reigning pharaoh of the 13th
Dynasty, he ruled a likely fragmented Egypt for over 23 years in the
early to mid 17th century BC. A pyramidionMemphis.
Merneferre Ay is
the last pharaoh of the 13th dynasty to be attested outside Upper Egypt
and in spite of his long reign the number of artefacts attributable to
him is comparatively small. This may point to problems in Egypt at the
time and indeed, by the end of his reign, "the administration [of the
Egyptian state] seems to have completely collapsed". It is possible
that the capital of Egypt since the early Middle Kingdom, Itjtawy was
abandoned during or shortly after Ay's reign. For this reason, some
scholars consider Merneferre Ay to be the last pharaoh of the Middle
Kingdom of Egypt".
These are images
pertaining to Merneferre Ay I
There was another king who ruled
in Egypt during the time of the
Fourteenth Dynasty, in the Second Intermediate
Period, but it uncertain to whom the Egyptian king was at during that
time. If the time line is correct, these pharaohs would be the possible
candidates who reigned during Joseph's death. (Note: the years of their
reigns are uncertain, so I included the pharaohs that were noted
outside of the time range):
Nehesy (c. 1705 BC)
Nebefawre (c. 1704 BC)
Sehebre (?)
Merdjefare (c. 1699 BC)
Sewadjkare III (c. 1694 BC)
Webenre (?)
[unknown pharaoh] (?)
Djefare? (?)
Webenre (c. 1690 BC)
Nebsenre (5 months reign between 1690 and 1649 BC)
Based on this known Egyptian pharaoh, it could be possible that Merneferre Ay I was
the last pharaoh who knew Jospeh before the next period began, since he
was noted to be the last pharaoh who ruled in the Middle Kingdom.
Joseph's death would put his brother Levi
around 113 or 114 years old, which was twenty two or twenty three years
prior to his death, which is noted in the Torah portion of Va-Eyra, in
the book of Exodus
Exodus 6:16 ...And the years
of the life of Levi were seven and thirty and a hundred years.
By this time, Jacob and his decendants were living in Egypt for about
seventy-one
years.
Based on this time line, it could be probable Jochebed and Amram were
alive at
this time. According to the pedigree, Jochebed was a daughter of Levi,
which is noted in the Torah portion of Va-Eyra, in the book of Exodus
Exodus 6:16 And these
were the names of the sons of Levi according by their
birthings;... Kohath,... And the years
of the life of Levi were seven and thirty and a hundred years.... 18 And the
sons of
Kohath;
Amram,... And the years of the life of
Kohath were three and thirty and a hundred years... 20 And Amram took ta-Jochebed, his aunt,
to himself for a wife; and she birthed to him ta-Aaron and ta-Moses: And the years of the
life of
Amram were seven and thirty and a hundred years.
This shows that Jocebed was Kohath's sister.
This is the pedigree of Levi to Moses
Verse twenty three
23 And Joseph saw to Ephraim
sons of the
threes: also the sons of Machir, son of Manasseh, they were
birthed upon the
knees of Joseph.
Why was Joseph bringing up Machir's children upon "his knees"? Why
didn't
he let Machir do it himself? Why was Joseph
doing the cultural process that natural wives do with their
concubines when the concubines in labor? They were
Joseph's biological great-grandchildren. Because it is based on what
his father said to him earlier in this week's Torah portion before he
died
Genesis 48:6 And from your birthing
(offspring) which you shall birth after them, they
shall belong to you; upon the name of their brothers, they shall be called in their
inheritance.
Joseph birthed them between the knees to maintain the line of Joseph,
but to also be of the tribes of Ephraim and Manasseh. It sounds weird,
because they "were" the descendants of the two brothers. But it is
probable that Joseph had
to be the "officiator" of birthing them in order for it to be. Strange
custom.
Looking at the word MACHIR
The Hebrew word for Machir is
"Mah-kheer"- Mem, Kaph, Yod, Resh (rykm). It is from
Strong's Concordance number 4353, and its definition
From
H4376; salesman; Makir, an Israelite: - Machir.
from 4376 "mah-khahr" (rkm), and its definition
A
primitive root; to sell, literally (as merchandise, a daughter in
marriage, into slavery), or figuratively (to surrender):
- X at all, sell (away, -er, self).
Machir means "surrender".
It could be possible that in this case Machir "surrendered" his sons,
Joseph's great-grandsons, to Joseph
to be
Joseph's sons in order to fulfill his father, Jacob's words that were
spoken to him. In this
issue, Joseph would be a type and shadow of Yeshua "spiritually
birthing" us,
through the Ruakh HaKodesh (the Holy Spirit), and Machir would be a
type and shadow of
the world "surrendering" us to be the children of the Heavenly Father,
through Yeshua.
!!!hwhy Kl dbk
In the Hebrew
text,
the word for thirds is "shee-ley-sheem"- Shin, Lamed, Shin, Yod, Mem
Sohpit (Mysls), but in the
Hebrew text, the Mem Sophit is enlarged
The reason that is, because the Mem is a Paleo-Hebrew picture of water.
This means that the descendants of Joseph's great-grandsons would
multiply like "water". Joseph's descendants are of the Lost Ten
Northern
Tribes of Israel, which is based in the book of the prophet Hosea
Hosea 1:4 And hwhy said unto him, Call his name
Jezreel; for yet a little while, and I will avenge ta-the blood of Jezreel upon the
house of Jehu, and will cause to cease the Kingdom of the House of
Israel [Northern House of the Ten Tribes of Israel].... 10 Yet the
number
of the Sons of Israel shall be as the sand of the sea, which cannot be
measured nor numbered; and it shall come to pass, that in the place
where it was said unto them, Ye are not my people, there it shall be
said unto them, Ye are the Sons of the Living El.
Verses twenty four
24 And Joseph said to his
brothers, I am dying: and
Elohim, visiting, will visit you,
and will ascend you
from this
land to
the land which was sworn to Abraham, to Isaac, and to Jacob.
This was based
on hwhy's prophecy to
Abraham, which is noted in the Torah portion of Lekh L'kha, in the book
of Genesis
Genesis 15:13 And [hwhy] said to Abram, Knowing,
you shall
know for your
seed shall be a sojourner (stranger) in a land not belonging to them,
and
shall serve them; and they shall afflict them four hundred years; 14
And also ta-the nation,
which they shall
serve will I judge: and
after thus, shall they come out among a great substance (goods,
property). 15 And you,
you
shall
go to your fathers in peace; you shall be buried in good (well)
satisfaction.
This was another step for hwhy fulfilling His
Word for the Hebrews to come out of Egypt and inherit the land Canaan.
Verses twenty five and twenty six
25 And
Joseph swore ta-the Sons of Israel, to say,
Elohim, visiting, will
visit you, and you shall ascend ta-my bones from this (here). 26
And
was the death of Joseph [(And Joseph
died)] a son of a hundred and the ten years: And they embalmed him, and
was
put in the coffin (ark) in Egypt.
In Tim Mahoney's Documentary "Patterns of Evidence: The Exodus", David
Rohl noted that Joseph's Tomb is located in modern day Avaris in
Egypt before it was later renamed Rameses, because it was at Rameses
that Joseph's family resided, which is noted in the Torah portion of
VaYigash, in the book of Genesis
Genesis 47:11 And Joseph made ta-his father and ta-his brothers dwell, and gave
to them a seizing (hold) in the land of Egypt in the goodness
(best) of
the
land, in
the
land of Rameses, as the which Pharaoh had commanded.
This was the land of Goshen, which is noted in the Torah portion
of
VaYigash, in the book of Genesis
Genesis 47:1 And
Joseph came and told (declared, reported, newsified) to Pharaoh, and
said, My father and my
brothers,
and
their flocks, and their herds, and of all which belongs to them, they
have
come from
the land of Canaan; and they behold
are in the land of Goshen.
2 And took from the end of his brothers five men, and presented
(placed) them to the face of Pharaoh. 3 And Pharaoh said to his
brothers,
What
is your
occupation (doing, work)? And they said to Pharaoh, Your servants
are
shepherds
of flocks, also we, also our fathers. 4 And they said to Pharaoh,
We have come to sojourn in the land; for is no pasture for the flocks
which belong to your
servants;
for the famine is heavy in the land of Canaan: And now, let us
dwell
your
servants now in the land of Goshen.
This is a map showing the location of Avaris, in Egypt
This is a computerized image from Tim Mahoney's documentary revealing
an earlier dynasty of Avaris
during Joseph's time, and the later dynasty of Rameses during Moses'
time, which covered the old area of Avaris and was built over it. This
is today Tell El Daba.
The following
images are from Tim Mahoney's documentary movie.
This is a
computerized image of Joseph's Palace
These are computerized images of Joseph's Tomb located at his palace in
Avaris, Egypt
These are images that are to be remnants of the actual statue of Joseph
from the tomb
This is an enhanced image of the colors of the remnant of the statue of
Joseph
This is the detailed description of this remnant of the statue of Joseph
You can purchase Tim Mahoney's documentary at his website. Click on the
image below to get to the webpage.
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DISCLAIMER
The views and opinions expressed
are solely those of the
personnel and do not necessarily reflect the view or opinions of The
Aleph-Tav Project.
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TIM MAHONEY
Patterns of Evidence: The Exodus
Joseph swore this to honor his father's word to him in chapter forty
eight of this week's Torah portion
Genesis 48:21 And Israel said to
Joseph, Behold, I am dying: And Elohim
will be
with you, and you
will be returned to the land of your fathers.
These words were in the process of fulfillment when Moses took the
bones of Joseph out of Egypt, which is noted in the Torah portions of
Bo and B'shalakh, in the book of Exodus
Exodus 12:40 And the dwelling of the Sons
of Israel,
which they dwelt
in Egypt was thirty years and four hundred years. 41 And was from the
end of thirty years and four hundred years, and was in this same day,
all of the armies
of hwhy went out from the land of
Egypt.... 13:19 And Moses
took ta-the bones of
Joseph with him:
for that swearing, swore ta-the Sons of
Israel, to say,
Elohim, visiting, will visit you;
and you shall ascend ta-my bones
from this (here) with you.
The location of Joseph's bones to be buried, is hinted in chapter forty
eight of this week's Torah portion
Genesis 48:22 And
I, I will give to you one shoulder upon your brothers which I
took from the hand of the Amorite on my sword and on my bow.
As I noted earlier, the word "shoulder" in the Hebrew text is the
word "Shechem". Israel was
really saying to Joseph was that he was giving "Shechem" to him. When
the
land of Israel was distributed to the tribes, Manasseh had possession
of Shechem, but Joseph was given the territory. That is where he is
buried unto this day, which is noted in the book of Joshua
Joshua 24:32 And ta-the bones of Joseph, which
the Sons of Israel, they brought up from Egypt, they buried in Shechem,
in a portion of the field which Jacob bought from ta the sons of Hamor, father
of Shechem, of a hundred ingots: and became to the sons of Joseph for
an
inheritance.
Joseph's body is
located in Shechem, which is today Nablus.
These are images of Shechem and the location of Joseph's tomb
Notice the tomb location was in rubble before it was rebuilt.
Notice in verse
twenty six of this week's Torah portion passage that Joseph was also
embalmed like his father was. This
means that Jacob's body and Joseph's body are well preserved. That also
means their facial features potentially have still held its shape, and
if
someone exhumed their coffins, their bodies should be still well
preserved. How come
with the technology out there today that no one has thought of that?
Why isn't someone making a request for archaeologists to do such a
task? It should be really easy to do. The equipment is small enough, and someone
can take digital images of both of them and post them on the internet
for everyone to see. With today's technology, it is possible to to do
it.
If anyone knows if someone digitally scanned the images of Joseph's
body and/or Jacob's,
let me know, and I will post them on my website.
That ends the
commentary on this week's Torah portion.
This also ends the book of Genesis
Don't cry. We
will read you again next year, hwhy willing.
!qzxtnw
!qzx !qzx
"Khazak!
Khazak! V'neeth-khazeyk!"
"BE STRONG! BE STRONG! AND MAY WE BE STRENGTHENED!"
Any questions or comments can
be written to
the.aleph-tav.project@msn.com
SHABBATH
SHALOM
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