xlsyw VAY-
YISHLAKH
(And Sent)
Genesis 32:3-36:43 (32:4-36:43
In Hebrew)
There
are 91 Aleph-Tavs in this week's Torah portion
Note:
you will need the oldheb.ttf (old Hebrew) and the SGreek
Mediuim
fonts to see the
Hebrew and Greek text, as well as the three English fonts: Cooper
Black,
Impact and
Frontlight MT Light. Right click the links and choose "Save Target
As". Then go
to the file, and either right click them and choose "install", or drag
them into the font page.
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 32 Genesis 32:3-32
(32:4-33 in the Hebrew)
Gen 32:3 And Jacob
sent messengers to his face to Esau, his brother, to the land of Seir,
the field of Edom. 4 And commanded them, to say, Thus you shall say
to my lord, Esau; Thus says your servant, Jacob, I have
sojourned
with Laban, and have been behind until now: 5 And to me is oxen,
and
donkeys,
flocks, and male servants, and female servants: and I have sent her to
tell (declare) to my
lord to find grace (favor) in your eyes. 6 And the
messengers, they
returned to Jacob, to say, We came to your brother, to Esau, and is
also coming to meet (encounter) you, and four hundred men with him. 7
And Jacob
was much afraid and distressed (terrified): and halved ta-the people which were with
him, and ta-the flocks, and ta-the herds, and the camels, to
two camps;
8 And said, If Esau shall come to the one
company, and strikes
him, and shall be
the camp that remains to escape. 9 And Jacob said,
Elohim of my father, Abraham, and Elohim of my father, Isaac, hwhy that said to me, Return
to your land and to your birthing (kindred), and I will deal
good (well) with you:
10 I am unworthy (diminished) from all of the kindnesses and from all
of the
truth which You have done at ta-Your servant; for on my
stick I
have gone over ta-this Jordan; and now I have
become to two camps. 11 Deliver me now from the hand of my
brother,
from
the hand of Esau: for I
fear him, lest (facing) shall come and strike me, mother upon sons. 12
And You,
You said, Goodness (Wellness), I will do good (well) with you, and
I will set ta-your seed as the sand of the
sea which shall not be enrolled (scrolled, numbered) with multitude.
13
And lodged (stayed) there on that night; and took from that came in his
hand of a Tribute Offering (Donation Offering, Food Offering, Grain
Offering, Apportion Offering, Present
Offering) for
Esau, his brother; 14 two hundred she kids, and
twenty he goats; two hundred ewes, and twenty rams; 15 thirty nursing
camels and their sons; forty cows, and ten bullocks; twenty she
donkeys,
and ten young donkeys [(foals)], 16 and gave in the hand of his
servants,
drove at drove by his apartness (aloneness); And said to his
servants, Go
over to my face, and you shall put a space between drove and between
drove. 17 And commanded ta-the
first, to say, When Esau, my brother, shall contact you, and ask you,
to
say, To who are you, and where are you going, and to whose are these to
your face? 18 And you shall say, Of your servant, of Jacob; she is
a Tribute Offering (Donation
Offering, Food Offering, Grain Offering, Apportion Offering, Present
Offering) sent of her to my lord, to
Esau: and behold, he is
also behind
us [(also he is behind us)]. 19 And commanded also ta-the second, also ta-the third, also of ta-all of the ones going after
the
droves, to say, you shall speak according to [(as)] this word
to Esau
in
your finding him.
20 And you
shall also say, Behold, your
servant,
Jacob, is behind us, for had said, I will cover (reconcile, atone?) his
face
in the Tribute Offering (Donation
Offering, Food Offering, Grain Offering, Apportion Offering, Present
Offering) that is going out to my
face, and after thus, I will see his face;
perhaps
will lift up my face. 21 And the Tribute Offering (Donation
Offering, Food Offering, Grain
Offering, Apportion Offering, Present Offering), she went over upon his
face:
And
he lodged (stayed) in that night in the camp.
22 And arose in that night, and took ta-the two of
his wives,
and ta-the two of
his female
servants,
and ta-one ten (oneteen, eleven) of
his lads (boys, children), and went
over ta the ford (going over of,
cross over area
of, transit), Jabbok.
23 And took them, and had them go over ta-the torrent, and went over ta-which belonged to him.
24 And Jacob was left by his aloneness; and wrestled (grappled) a man
with him
until the ascending of the
dawn. 25 And saw for had not prevailed to him, and touched (smote,
struck)
on the cup-socket of his hip (thigh, testacles?); and the cup-socket of the hip (thigh,
testacles?) of
Jacob, she was
dislocated (out of joint) in his wrestling (grappling) with him. 26 And
said, Send
me away, for
the dawn is ascending. And said, I will not send You away, for but You
will bless me. 27
And said to him, What is your name? And said, Jacob. 28 And
said, Your name shall not be called Jacob anymore, for but Israel: for
you have prevailed (princely power) with Elohim and with men, and you
have overcome
[(and you were able)]. 29
And Jacob asked, and said, Tell (Declare) now Your Name. And said, To
why is
this you ask (inquire) for My Name? And blessed
him there. 30 And Jacob called the name of the place Peniel: For I
have seen Elohim Faces to faces, and my soul, she was preserved
(delivered).
31 And the sun rayed up [(waking rayingly?)] to him as the which
was going
over ta-Penuel,
and he was limping upon his
hip (thigh, testacles?). 32 Upon thus, the Sons of Israel, they did not
eat of ta-the shrunken sinew (tendon)
which is
upon the cup-socket of the hip (thigh, testacles?) unto
this day: for was touched (smote, struck)
the cup-socket of the hip
(thigh,
testacles?) of
Jacob on the
shrunken (crippled) sinew (tendon).
(NOTE: Not all verses will have
comments)
Verses three
through five
3 And Jacob
sent messengers to his face to Esau, his brother, to the land of Seir,
the field of Edom. 4 And commanded them, to say, Thus you shall say
to my lord, Esau; Thus says your servant, Jacob, I have
sojourned
with Laban, and have been behind until now: 5 And to me is oxen,
and
donkeys,
flocks, and male servants, and female servants: and I have sent her to
tell (declare) to my
lord to find grace (favor) in your eyes.
Questions comes to me: "Why did Jacob bother to tell his brother Esau
that he's back in town"? "Why didn't he just leave Esau alone, not let
him know of his return to the land, and return home to his father,
Isaac"? "What was Jacob thinking when he was sending messengers to
Esau"?
In my opinion, Jacob became a
blabber mouth again spilling out to Esau all that he has gained through
his messengers, just like he did spilling out to Laban in last week's
Torah portion. Didn't Jacob realized
that he was potentially bringing up "old wounds" in providing
information saying
things that Esau should have received? We will see a similar matter of
a blabbermouth in the next generation in next week's Torah portion:
Joseph.
Verse seven 7
And Jacob
was much afraid and distressed (terrified): and halved ta-the people which were with
him, and ta-the flocks, and ta-the herds, and the camels, to
two camps; In my opinion, these two camps
that Jacob made were the result by the account in which Jacob called
the name of that place
Mahanaim meaning "two camps" as noted from last
week's
Torah portion of Vay-Yeytsey
Genesis 32:1And Jacob
went (walked) to his way, and the Messengers of Elohim entreated
(interceded)
on him. 2 And
Jacob said as the which had saw them, This is the Camp of Elohim: And
called
the name
of that place Mahanaim.
Also, why they put these first two verses in last week's Torah portion?
I don't know. One thing that just came to me is these two verses from
last week's Torah portion is the "result" of Jacob dividing his family
into "two camps".
According to Monte Judah of Lion
and Lamb Ministries, Jacob divided the
two camps by putting the camp of Leah first and the Camp of Rachel
second, with Joseph last in line of the convoy. Monte was saying that
the order of the two camps would be prophetic of the future events with
the camp of Leah, containing the symbolic the Soutern House of the two
tribes of Judah, to return to the land of Israel first, then the camp
of Joseph, the
symbolic Lost Ten Northern Tribes of the House of Israel, will return
in a
later prophetic time line.
Verse eight
8 And said, If Esau
shall come to the one
company, and strikes
him, and shall be
the camp that remains to escape.
Normally, one would think of this guy as a jerk to potentially put his
wives and children at risk at the hands of Esau and his men. Why didn't
he just keep them on the other side of the river at a safe distance to
have a head start to hide or run away from Esau in case something
happens to Jacob? We'll never know the answer to this until we see
Yeshua.
Verses nine through twelve
9 And Jacob said,
Elohim of my father, Abraham, and Elohim of my father, Isaac, hwhy that said to me, Return
to your land and to your birthing (kindred), and I will deal
good (well) with you:
10 I am unworthy (diminished) from all of the kindnesses and from all
of the
truth which You have done at ta-Your servant; for on my
stick I
have gone over ta-this Jordan; and now I have
become to two camps. 11 Deliver me now from the hand of my
brother,
from
the hand of Esau: for I
fear him, lest (facing) shall come and strike me, mother upon sons. 12
And You,
You said, Goodness (Wellness), I will do good (well) with you, and
I will set ta-your seed as the sand of the
sea which shall not be enrolled (scrolled, numbered) with multitude.
Jacob should
have talked to hwhy first before
making the decision to divide the camps. Maybe hwhy could have gave
him a different answer. It is easy for us as believers to make
decisions before we inquire hwhy, our Heavenly
Father. That is what Yeshua said, which is noted in the Gospel of
Matthew
Matthew 6:33 But seek ye
first the Kingdom of hwhy, and His Righteousness; and
all these things shall be added unto you.
In verses nine and twelve of this week's Torah portion passage, there
are two "you"s that are bold in pink. These two yous in the Hebrew text
are in the feminine gender. Jacob is telling us that hwhy spoke to his
"soul".
Verses thirteen through fifteen
13
And lodged (stayed) there on that night; and took from that came in his
hand of a Tribute Offering (Donation Offering, Food Offering, Grain
Offering, Apportion Offering, Present
Offering) for
Esau, his brother; 14 two hundred she kids, and
twenty he goats; two hundred ewes, and twenty rams; 15 thirty nursing
camels and their sons; forty cows, and ten bullocks; twenty she
donkeys,
and ten young donkeys [(foals)],
Jacob must have had at
least two to three times the amount of camels, because he did not
include any male camels to Esau. The number must have been between
sixty and a hundred camels. One can say that
Jacob had at least three times the amount of livestock
that he offered to Esau. That is a lot of livestock that Jacob
accumulated in a six year time span starting from nothing after Laban
took all the animals that rightly belong to Jacob to begin with. Based on this
Torah portion passage, think of the fact that Jacob must have
accumulated at least
five hundred sheep and five hundred goats to himself within a six year
time span in which he served Laban for his sheep and goats, starting
with "nothing", which is noted in the Torah portion of Vay-Yeytsey, in
the book of Genesis Genesis 31:41This 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:...
My question is "How many of Laban's white animals did he start with to
accumulate that much livestock, and how many were left before Jacob's
camp departed to return to Canaan"? It was probably a dismal amount.
Looking at the word TRIBUTE
OFFERING (DONATION OFFERING, PRESENT OFFERING) The Hebrew word for Tribute
Offering (Donation Offering, Present Offering) is
"meen-khah"- Mem, Nun, Khet, Heh (hxnm).
It is from Strong's Concordance 4503, and its definition
From
an unused root meaning to apportion, that is, bestow; a donation;
euphemistically tribute; specifically a sacrificial offering (usually
bloodless and voluntary): - gift, oblation, (meat) offering, present,
sacrifice.
This is where we get our
modern English word "munch", as in munching food. Notice that this is
the same Hebrew word
for the Food Offering (Grain Offering).
Verse sixteen
16 and gave in the hand of
his
servants,
drove at drove by his apartness (aloneness); And said to his
servants, Go
over to my face, and you shall put a space between drove and between
drove.
This was Jacob's next defense by to ease Esau's mind
toward Jacob.
Verses seventeen through nineteen
17 And commanded ta-the
first, to say, When Esau, my brother, shall contact you, and ask you,
to
say, To who are you, and where are you going, and to whose are these to
your face? 18 And you shall say, Of your servant, of Jacob; she is
a Tribute Offering (Donation
Offering, Food Offering, Grain Offering, Apportion Offering, Present
Offering) sent of her to my lord, to
Esau: and behold, he is
also behind
us [(also he is behind us)]. 19 And commanded also ta-the second, also ta-the third, also of ta-all of the ones going after
the
droves, to say, you shall speak according to [(as)] this word
to Esau
in
your finding him.
Since when did Jacob call Esau "lord"? Jacob is to be the lord over
his brother, as Isaac blessed him, which is noted in the Torah portion
of
Toldoth, in the book of Genesis
Genesis 27:28And may The Elohim give to
you from the dew of the Heavens, and
from the oil fatness (shiny oil) of the Earth, and much grain, and new
wine (grape juice):
29 and
peoples
will serve you, and
communities will bow down to you: shall be a ruler to your brothers,
and
the sons of your mother shall bow down to you: your cursors
shall be
cursed,
and your blessers shall be blessed.
Verses twenty and twenty-one
20 And you
shall also say, Behold, your
servant,
Jacob, is behind us, for had said, I will cover (reconcile, atone?) his
face
in the Tribute Offering (Donation
Offering, Food Offering, Grain Offering, Apportion Offering, Present
Offering) that is going out to my
face, and after thus, I will see his face;
perhaps
will lift up my face. 21 And the Tribute Offering (Donation
Offering, Food Offering, Grain
Offering, Apportion Offering, Present Offering), she went over upon his
face:
And
he lodged (stayed) in that night in the camp. This shows
Jacob's reason for creating this "Drove Train".
In other words, Jacob hopes that by the time Esau goes through
this process, Jacob will have favor with his older
brother with the present he is offering to him when he sees him.
Verses twenty two and twenty
three
22 And arose in that night, and took ta-the two of
his wives,
and ta-the two of
his female
servants,
and ta-one ten (oneteen, eleven) of
his lads (boys, children), and went
over ta the ford (going over of,
cross over area
of, transit), Jabbok.
23 And took them, and had them go over ta-the torrent, and went over ta-which belonged to him.
This is what Jacob said in verse ten
Genesis 32:1010 I am unworthy (diminished)
from all of the kindnesses and from all of the
truth which You have done at ta-Your servant; for on my
stick I
have gone over ta-this Jordan;...
This means that Jacob and his household had already crossed the Jordan
River, which means that they were already in the land of Canaan when he
spoke in verse ten. This also tells us that the Jabbok River was
located in the
land of Canaan.
This is traditional map view showing the Jabbok River marked in the
image below
This is closer image of the map
Traditionally, it shows the Jabbok River was on the East side of the
Jordan, which is
correct, but the problem is that Jacob was already across the Jordan in
the land of Canaan as noted in verse ten. That means the Jabbok River
continues "across" to "the West side" of the Jordan River as well. This
map below shows the Jabbok River
revealed, marked in red, on both sides with the Western end located at
what is called
the Wadi Farah (or Fara)
This is a map which shows the location of the Jabbok
River West of the Jordan River. According to Kerugmas Blogspot at
kerugmas.blogspot.com, there is an article titled "Old Testament Map
& History", dated Sunday, February 12, 2012. There is a map that
shows an area on the West side of the Jabbok River called the Wadi Farah
These are Google Map images of the area in Israel showing the location
of the Wadi Farah which most likely Jacob was located.
Starting with satellite images of the Wadi Farah area, it is along
route 57
heading northwestward, entering into it
The next images shown are street views taken from the intersection of
routes 57 and 90 on the lower right area in the satellite image circled
above. Make
note that this is what Jacob and his household were viewing during the
time of this Torah account.
Looking eastward toward the Jordan River and beyond
Moving counter clockwise from the previous image
This is a close up of the direction signs
Looking closer at the signs, one could see one sign pointing to Nablus,
which is ancient
Shechem
This is a map showing the Wadi Farah, and it shows a line tracking
the potential western Jabbok River to Shechem, today Nablus
This is what Kerugmas Blogspot said regarding
Abraham crossing this river
"ABRAHAM
entered Canaan by way of the Jabbok River. He crossed the Jordan where
the two rivers meet. This Old Testament map shows how Abraham and party
followed the Wadi Farah into the Central Highlands".
This is another map from Israel-a-history-of.com under the article
"Abraham and Sarah" showing the Wadi Farah which Abraham and Sarah
traveled after crossing the Jordan River
Another map showing the route Abraham took from the Wadi Farah to
Shechem and to Beth El
In many words, Jacob was using the same route that his grandparents,
Abraham and Sarah, used in their arrival to Canaan for the first time.
Either Jacob had the genetics in him to go this route, or he learned of
the route by his father, or he had experienced traveling this route,
which is
noted in the Torah portion of Lekh L'kha, in the book of Genesis
Genesis 12:5and Abram took ta-Sarai, his
woman, and ta-Lot, son of his brother, and ta-all their goods (substance,
property) which they
had collected, and ta-the souls which they had
acquired (done) in Haran; and they went out to go to the
land of Canaan;
and they came to the land of Canaan. 6 And Abram went over
in the
land unto the place of Shechem, unto the Oak of Moreh, and the
Canaanite was then in the land. 7 And hwhy appeared to Abram, and
said, I will give ta-this land to your seed: And
built there an altar to hwhy that
appeared to him, 8 and removed from there to the mountain from the
east by Beth El, and
stretched to tent, having (at) Beth El from seaward (westward), and
the
Ai from eastward: and built there an altar to hwhy, and called on the Name
of hwhy.
By the way, it is my humble opinion that this was part of the same
route that Joseph and Mary, Yeshua's parents, who were traveling to
Beth
Lehem for the time of Yeshua's birth. Looking at the map below, it
shows that Nazareth had a main traveled route to Shechem
Verses twenty four and
twenty five
24 And Jacob was left by his aloneness; and wrestled (grappled) a man
with him
until the ascending of the
dawn. 25 And saw for had not prevailed to him, and touched (smote,
struck)
on the cup-socket of his hip (thigh, testacles?); and the cup-socket of the hip (thigh,
testacles?) of
Jacob, she was
dislocated (out of joint) in his wrestling (grappling) with him.
This image reveal the hip and the socket area showing the ligaments
This image shows the tendon attaching the hip called the Psoas Tendon
It is possible that the Psoas Tendon was the item that the Messenger
of hwhy
dislocated that made Jacob limp, but it was also possible that the
ligaments were dislocated, keeping the Psoas Tendon intact so that
Jacob could still walk holding the thigh in place. Whatever ones were
dislocated, it made Jacob limp for the rest of his life, not like what
the majority of movies show, whether they don't show him limping after
his account with Esau or not showing him limp in the movies at all.
That tendon was probably the item that
the descendants of Israel did not eat from any animal as mentioned in verse thirty two of this week's
Torah portion chapter
Genesis 32:32Upon thus, the Sons of
Israel, they did not eat of ta-the shrunken sinew (tendon)
which is
upon the cup-socket of the hip (testacles?) unto
this day: for was touched (smote, struck)
the cup-socket of the hip
(thigh,
testacles?) of
Jacob on the
shrunken sinew (tendon).
Verses twenty six through twenty nine 26 And
said, Send
me away, for
the dawn is ascending. And said, I will not send You away, for but You
will bless me. 27
And said to him, What is your name? And said, Jacob. 28 And
said, Your name shall not be called Jacob anymore, for but Israel: for
you have prevailed (princely power) with Elohim and with men, and you
have overcome
[(and you were able)]. 29
And Jacob asked, and said, Tell (Declare) now Your Name. And said, To
why is
this you ask (inquire) for My Name? And blessed
him there.
We have seen images of Jacob wrestling with the angel (or messenger),
but there is one factor that the artists ignored in verse twenty four
24 And Jacob was left by his aloneness; and wrestled (grappled) a man
with him
until the ascending of the
dawn. This
reveals that they wrestled each other "in the dark". In other
words, there were no
lights and no lighted torches. In each of the artists images of Jacob
and the angel, one can see the face of the angel. In reality, Jacob
could not see any
facial features of the Messenger at all. If
anything maybe a silhouette appearance at best. It was like as if Jacob
was blind. This is an image that gives somewhat of an idea what Jacob
was viewing
Now, the next question, "Why did the Messenger mention in verse
twenty six that he wanted to leave when the dawn was ascending"?
Because, looking at the context, they were wrestling in the night, and
Jacob was not able to see the Messenger's face as long as it was
dark. As the dawn was approaching, it was bringing forth light, hence,
Jacob would be able to distinguish the facial features of the Messenger
as the light in the sky begins to brighten. The Messenger did not want
Jacob to see his face, because Jacob would
see the face of Elohim. As hwhy
said to Moses, which is noted in the Torah portion of Ki Thisa, in the
book of Exodus
Exodus 33:20 And [hwhy] said, You are not able to
see ta-My Face: for
the Adam shall not see Me, and live.
If Jacob was able to see and distinguish the Messenger's Face,
Jacob would have been killed, and his family and his servants would
have been taken by Esau and his men to his camp and would have never
been heard from again. This would have put the heritage of Yeshua in
jeopardy, because if Jacob died Yeshua would not have been born. That
is why the Messenger wanted to leave
before the dawning light ascended. Guess what? This Messenger was none
other than........ YESHUA!
Mark Biltz of El Shaddai
Ministries noted that hwhy will judge
Jacob because of Judah's unrighteous acts, which is noted in the book
of the prophet Hosea
Hosea 12:2hwhy hath also a controversy with
Judah, and will punish Jacob according to his ways; according to his
doings will He recompense him. 3 He took his
brother by the heel in the womb, and by his strength he had power with ta-Elohim:
4 Yea,
he had power over the Messenger, and prevailed: he wept, and made
supplication unto Him: he found Him in Bethel, and there he spake with
us; 5 Even hwhy, Elohim of Hosts; hwhy is his Memorial.
6 Therefore turn thou to thy Elohim: keep mercy and judgment, and
wait on thy Elohim continually.
Ephraim Judah of Lion and
Lamb Ministries noted that when Jacob prevailesd on hwhy
and man, meaning not letting go Esau's heel from killing him during
their births and not letting go hwhy
until the beginning of the breaking of the dawn to have him blessed,
that he endured through both. In other words, it was a Heaven-Earth
connection in which Jacob endure with hwhy-
"Heavens" and Esau- "Earth. Thank you Ephraim. We as believers are to
spiritually endure with hwhy
and with mankind in our lives as well.
Looking at the word ISRAEL
The Hebrew word for Israel is
"Yees-rah-eyl"- Yod, Shin, Resh, Aleph, Lamed (larsy). It is from Strong's Concordance
number 3478, and its definition
From
H8280 and H410; he will rule as God; Jisrael, a symbolical name of
Jacob; also (typically) of his posterity: - Israel.
Isra
from 8280 "sah-rah" (hrs), and its definition
A primitive root; to
prevail: - have power (as a prince).
El
from 410 "eyl" (la), and its
definition
Shortened
from H352; strength; as adjective mighty; especially the Almighty (but
used also of any deity): - God (god), X goodly, X great, idol, might
(-y one), power, strong. Compare names in “-el.”
from 352 "ah-yeel" (lya), and its
definition
From the
same as H193; properly strength; hence anything strong; specifically a
chief (politically); also a ram (from his strength); a pilaster (as a
strong support); an oak or other strong tree: - mighty (man), lintel,
oak, post, ram, tree.
from 193 "ool" (lwa),
and its location
From an unused root
meaning to twist, that is, (by implication) be strong; the body (as
being rolled together) also powerful: - mighty, strength.
Israel's name means "Prevailed
with El". There are those who say the translation for this event is
"Ruled of El", but this is not the case.
A speculation came to me
regarding this account. "Was the factor that the Messenger of hwhy
needing to depart before the sunrise a basis for the author who wrote
"Dracula""? I wonder.
There is an important reason why Jacob's name was changed to Israel. This will be
shown more in the next chapter.
Verses thirty and thirty-one
30 And Jacob called the
name of the place Peniel: For I
have seen Elohim Faces to faces, and my soul, she was preserved
(delivered). 31 And the sun rayed up [(waking rayingly?)] to him
as the which
was going
over ta-Penuel,
and he was limping upon his
hip (thigh, testacles?). Looking at the words PENIEL and PENUEL
The Hebrew words Peniel
and Penuel are "P'nee-eyl" and "P'noo-eyl"- Peh, Nun, Yod (Vav),
Aleph, Lamed (laynp, lawnp). It is from Strong's Concordance
number 6439, and its definition
From
H6437 and H410; face of God; Penuel or Peniel, a place East of Jordan;
also (as Penuel) the name of two Israelites: - Peniel, Penuel.
Pen
from 6437 "pah-nah", and its
definition
A primitive root; to turn; by
implication to face, that is, appear, look, etc.: - appear, at [even-]
tide, behold, cast out, come on, X corner, dawning, empty, go away,
lie, look, mark, pass away, prepare, regard, (have) respect (to), (re-)
turn (aside, away, back, face, self), X right [early].
El
See Israel Definition above.
Notice in verse thirty that the first time this place was named was
"Peniel", meaning "I
have faced El", but in verse thirty two the second time this place was
named was
"Penuel" meaning "He had faced El". Why did the place name changed?
Usually a name does not change for many years or another nation
conquers that territory and changes the name. This name was changed
within a couple of hours. It is unusual.
CHAPTER 33 Genesis 33:1-20
Gen 33:1 And Jacob
lifted his eyes, and looked, and behold, Esau was coming, and with him
were four hundred men. And he halved ta-the lads (boys, children)
upon
Leah, and upon
Rachel, and upon the two female servants, 2 and put ta-the female servants and ta-their lads (boys, children)
first,
and ta-Leah and her lads (boys,
children)
were behind
(after) them,
and ta-Rachel
and ta-Joseph were behind (after)
them. 3
And he
went over to their faces, and bowed
himself to the Earth seven times, until he approached unto his brother.
4 And Esau ran to meet (encounter) him, and embraced him, and fell
upon his
neck, and kissed him: and they wept, 5 and lifted up ta-his eyes, and saw
ta-the women and ta-the lads (boys, children),
and
said, Who are
these to you?
And said, The lads (boys, children) which Elohim has given favor
(grace) at
ta-your servant. 6 And the female servants,
they approached, they and their lads (boys, children), and they
bowed. 7 And Leah, she also approached and her lads (boys, children)
came
near, and
they bowed: and afterward Joseph and Rachel approached, and they bowed.
8 And he said, Who is all of this camp
to you which I had been in contact? And said, To find grace (favor)
in the eyes of my
lord (master). 9 And Esau said, Much exists to me my brother; be to
you which belongs to
you.
10 And Jacob said, No now. If I have now found grace (favor) in your
eyes,
and you will take my Tribute Offering (Donation
Offering, Present Offering) from my hand: for upon thus,
I
have seen your face as seeing the face of Elohim, and you were pleased
(delighted)
of me. 11 Take now, ta-my blessing which is brought
to you;
for Elohim has engracened (favored) me, and exists to me allness. And
urged (pressed) on
him, and took. 12 And said, We will pull up (journey), and we will
go, and I
will go to before (the front of) you. 13 And
said to him, My lord (master) knows for the lads (boys, children)
are
tender,
and the
flocks and the herds of sucklings are upon me: and overdriving (press)
them
one day, and all of the flocks, they will die. 14 My lord (master)
shall
go over now to the face of his servant: and I, I will lead by
my gentleness, by the footing to The Messenger
which is to my face and to the footing (foot pace) of the lads (boys,
children),
until which I come to my lord (master), to Seir. 15 And Esau said,
I
will leave now with you from the people which
are with me. And said, To why this? I will find [(Let me find)] grace
(favor) in the
eyes of my
lord (master). 16 And Esau returned in that day to his way to
Seir. 17 And Jacob pulled up (journeyed) to Succoth, and built for
himself a
house,
and did (made) booths for his livestock: Upon thus, the name of the
place was called Succoth. 18 And Jacob came at Shalem, a city of
Shechem, which
is
in the land of Canaan in his coming from Padan Aram; and camped at ta-the face of the city.
19 And purchased (bought) ta-a portion of the field which
his tent was stretched out there from the hand of the sons of Hamor,
father of
Shechem, on
a hundred ingots. 20 And erected there an altar, and
called to him,
El Elohei Israel.
(NOTE: Not all verses will have
comments)
Verse one
1 And Jacob
lifted his eyes, and looked, and behold, Esau was coming, and with him
were four hundred men....
Jacob was in no doubt in worse fear than ever before, knowing now that
he
just
had his leg disjointed and is limping, and doesn't have the strength or
the physical ability
to escape or run away. The key here is that hwhy did not want
Jacob to run away, for if he did, he would have returned across the
Jordan
River back to the east, outside of the promised land which hwhy covented to
Abraham
and Isaac. hwhy wanted Jacob to
stay in Canaan, because it was land promised to them. Also, hwhy wanted to
fulfill Jacob's vow to hwhy, which is noted
in last week's
Torah
portion of Vay-Yeytsey, in the book of Genesis
Genesis 28:20And Jacob vowed a vow, to
say, If Elohim shall be with me, and shall
guard (watch, observe, keep) me in this way that I am walking, and will
give to me bread
to
eat, and garment to clothe, 21 and I return to the house of my father
in
peace; and hwhy shall be to me
for Elohim: 22 And this stone which I have set of a pillar shall be
the House of
Elohim: and I will tithe a
tenth to You
of all which You shall give to me.
If hwhy did not have
his hip dislocated, Jacob's vow would not have been fulfilled, and
Jacob would
have not honored and accepted hwhy as his Elohim.
This would put Jacob in the condition and position to trust hwhy that he would
not be harmed by Esau, let alone the four hundred men who were with
him. This is what King Solomon said, which is noted in the book of
Proverbs
Proverbs 3:5 Trust
in hwhy with all thine heart; and
lean not unto thine own understanding. 6 In all thy ways
acknowledge Him, and He shall direct thy paths.
Verses one and
verse two
1 ...And he halved ta-the lads (boys, children)
upon
Leah, and upon
Rachel, and upon the two female servants, 2 and put ta-the female servants and ta-their lads (boys, children)
first,
and ta-Leah and her lads (boys,
children)
were behind
(after) them,
and ta-Rachel
and ta-Joseph were behind (after)
them.
As I commented in the previous chapter, Jacob put his most loved ones
last:
Rachel and Joseph, because he was most protective of them. Also, Monte
Judah of Lion and Lamb
Ministries noted that this was a type and shadow of the order in
which the
Two Houses of Israel will return to the land: House of Judah first;
House of Northern Israel second.
Verse four
4 And Esau ran to meet
(encounter) him, and embraced him, and fell
upon his
neck, and kissed him: and they wept,
This is what Paul Harvey, a former radio news commentator states, "the
rest of the story".
This was Esau's statement after Jacob took the blessing away from him,
which is noted in the Torah portion of Toldoth, in the book of
Genesis
Genesis 27:41And Esau opposed (persecuted)
ta-Jacob upon the blessing
which his father had blessed him: and Esau said in his heart, The days
of mourning (lamenting) for my father are drawing near; and I will killta-Jacob, my brother.
Esau could not kill Jacob, now Israel, for two reasons:
First: Isaac was still
alive when Jacob-Israel returned to the land. Calculating based in the
Torah portion of Vay-Yigash, in the book of Genesis, in chapter forty
six, Joseph was thirty nine years old when
Jacob-Israel went to Egypt at 130 years old (based on Genesis 41:46).
That means Jacob was 91 years old when Joseph was born. Add six years
by the time Jacob returned to the land. That makes Jacob-Israel and
Esau 107 years old when Jacob-Israel confronted Esau. Also Isaac was
still alive when they met, because Isaac
did not die until he was 180 years old, which is noted later in this
week's Torah portion
Genesis 35:28 And the days of
Isaac were a hundred years and eighty years.
That would make both Jacob-Israel and Esau
120 years old, because they were both born when Isaac was 60 years old,
which is noted in the Torah portion of Toldoth, in the book of Genesis
Genesis 25:26...and Isaac was a son of
sixty years in birthing them.
Jacob-Israel lived in the land after his return for twenty three
years before Isaac died. This would put Isaac at 157 years old when
Jacob-Israel returned to the land. That also means Isaac was alive for
another twenty three years before he died.
Second: When Isaac died,
by technicality, Esau could have killed Jacob
then. But there was a catch. hwhy knew Esau said
that he would kill "Jacob" after their father's death. Before Jacob met
Esau, hwhy had wrestled
with Jacob, and when hwhy changed his
name to "Israel" through the wrestling match, hwhy "adopted"
Jacob, who is now Israel, as "His son".
When hwhy did
that, He
became his "Eternal Father", meaning that hwhy Jacob-Israel's
new adopted Eternal Father cannot die.
This means that as long as "hwhy" was alive,
Esau
could never kill Jacob-Israel, nor could Esau's descendants kill
Jacob-Israel's descendants, thus saving Jacob-Israel and his
descendants from annihilation and extermination. The spirit of Esau
tried multiple times throughout these 2,000 years with the Jewish
people, including "The Pale"
in Russia in the 1800's, nor Hitler during World War
II could destroy them, nor the Palestinians and the Muslims against
Israel, including
Western Europe, United States, Canada, South Africa, Australia, and New
Zealand where the Lost Ten Tribes of Israel are located today.
That is why Esau wept, because he knew he could not kill him, whether
in twenty three years, or ever.
In the Hebrew text of this Torah portion passage, the phrase "and
kissed him" is the Hebrew "vay-yee-shak-hoo" (whqsyw), but in this
Hebrew word, there are dots above each letter of this Hebrew word phrase
Monte Judah of Lion and Lamb
Ministries noted in his July 2004 Yavoh magazine, in his
article,
"The Jots and Tittles of Moses", regarding this Hebrew word
"This is
the first instance of the Jots (small dots above each letter). Many
sages say that the kiss of Esau was disingenuous. What he wanted to do
was bite Jacob in the neck with his teeth (the jots). While this seems
fascinating, it doesn't hold up for other instances of the jots.
However, an element of this does speak to the other instances of the
jots...."
According to
most of the Hebrew teachers, the Rabbis also say that the dots above
the
word meant that Esau wanted to "bite" Jacob.
In my opinion, I think the dots were a representation that Esau wanted
to "stab" Jacob. Esau through his kisses wanted to kill Jacob, but he
could
not, thanks to hwhy adopting him as
"His son". They wept, because Esau realized he could not kill Jacob at
all, whether in his lifetime or by his descendants. Jacob cried also,
because, whether he realized it or not, he was relieved that Esau was
not going to kill him, thanks to the act of hwhy adopting him.
This is like us today as believers in Yeshua, when we received Him in
our hearts and now lives with us, we have become adopted by His
Heavenly Father
to become "His children", which the apostle Paul noted in his letter to
the assembly in Rome
Romans 8:15 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. !!!hwhy Kl dbk
Verses five through seven
5 and lifted up ta-his eyes, and saw
ta-the women and ta-the lads (boys, children),
and
said, Who are
these to you?
And said, The lads (boys, children) which Elohim has given favor
(grace) at
ta-your servant. 6 And the female servants,
they approached, they and their lads (boys, children), and they
bowed. 7 And Leah, she also approached and her lads (boys, children)
came
near, and
they bowed: and afterward Joseph and Rachel approached, and they bowed.
Notice that it says "Joseph and Rachel" and not the other way around.
Why were their names placed in that order? I don't have an answer for
that at this time.
In verse five of this week's Torah portion passage, the word "you" is
boldened in pink. In the Hebrew text, you is in the feminine
gender. This tells us that Esau was speaking to Jacob's "soul", becuase
the soul is feminine.
!!!hwhy Kl dbk
Verse eight through eleven
8 And he said, Who is
all of this camp
to you which I had been in contact? And said, To find grace (favor)
in the eyes of my
lord (master). 9 And Esau said, Much exists to me my brother; be to
you which belongs to
you.
10 And Jacob said, No now. If I have now found grace (favor) in your
eyes,
and you will take my Tribute Offering (Donation
Offering, Present Offering) from my hand: for upon thus,
I
have seen your face as seeing the face of Elohim, and you were pleased
(delighted)
of me. 11 Take now, ta-my blessing which is brought
to you;
for Elohim has engracened (favored) me, and exists to me allness. And
urged (pressed) on
him, and took.
In verse ten, when Jacob says that he has seen the face of Esau as
Elohim's face, he was referring to the fact that he was not going to
die. Back
then, if you saw the face of Elohim you were guaranteed "dead". This is
what hwhy said to Moses
about this matter, which is noted in the Torah portion of Ki Thisa, in
the book of
Exodus
Exodus 33:20 And He [hwhy] said, You are not able to
see ta-My Face: for the Adam cannot
see My Face, and live.
Jacob-Israel had the same fear that Esau and his 240 men would come to
kill him. Jacob-Israel was facing Esau when Esau was approaching him,
thinking that he was going to kill him, but he didn't. That is why
Jacob-Israel said that seeing his face is like seeing the face of
Elohim.
In verse nine of this week's Torah portion passage, in the Hebrew text,
the Hebrew word for "belong" is "yesh". This could be a shortened
version of "Yeshua". Retranslating the verse it would read like this:
9 And Esau said, MuchYeshua
is to me my brother; be to
you which belongs to
you.
In other words, Esau would be saying that Jacob can have Yeshua,
because Esau doesn't want it.
Also, in
verse eleven of this week's Torah portion passage, in the Hebrew text,
the Hebrew word for "is" in "is to me allness" is "yesh". This
could be a shortened
version of "Yeshua". Retranslating the verse it would read like this:
11 Take now, ta-my blessing that is brought
to you;
for Elohim has favored (engracened) me, and Yeshua to me allness. And urged
(pressed) on
him, and took.
This would be that Jacob is saying to Esau that it is Yeshua that gives
him his allness. This can be compared to what the apostle Paul noted in
his letter to the assembly in Colossia
Colossians 3:10 And have
put on the new man, which is renewed in knowledge after the Image of
Him that created Him: 11 Where there is neither Greek nor Jew,
circumcision nor uncircumcision, Barbarian, Scythian, bond nor free:
but Messiah is All, and in all. !!!hwhy Kl dbk
In verse eleven of this week's Torah portion passage, the word "you"
is boldened in pink. In the Hebrew text, you is in the feminine
gender. This is saying to us that Jacob was speaking to Esau's "soul"
to take the blessing that Jacob is giving to him.
!!!hwhy Kl dbk
Verses twelve through fourteen
12 And said, We will
pull up (journey), and we will
go, and I
will go to before (the front of) you. 13 And
said to him, My lord (master) knows for the lads (boys, children)
are
tender,
and the
flocks and the herds of sucklings are upon me: and overdriving (press)
them
one day, and all of the flocks, they will die. 14 My lord (master)
shall
go over now to the face of his servant: and I, I will lead by
my gentleness, by the footing to The Messenger
which is to my face and to the footing (foot pace) of the lads (boys,
children),
until which I come to my lord (master), to Seir.
Esau realized he could not kill Jacob, so he tried to put him into
captivity or to put him to submission and destroy him by making him
come to his territory through ulterior means... like their uncle,
"Laban".
It's all in the family. Esau tried first to make
Jacob come with him in verse twelve. Jacob responded
in verses thirteen and fourteen by saying to Esau to go ahead of him
and let him take time
with the pace of the young livestock and the children.
There is something else that is in this verse that is not revealed in
the English. In verse fourteen, the phrase notes that Jacob will walk
"by the pace of the business". If one looks at the Hebrew text the word
are "l'regehl ham-m'lakhah" (hkalmh
lgrly).
Looking at the following words:
FOOTING (FOOT PACE)
The Hebrew word for footing
(foot pace) is
"reh-gehl"- Resh, Gimel, Lamed (lgr). It is from
Strong's Concordance number 7272, and its definition
From
H7270; a foot (as used in walking); by implication a step; by euphemism
the pudenda: - X be able to endure, X according as, X after, X
coming, X follow, ([broken-]) foot ([-ed, -stool]), X great toe, X
haunt, X journey, leg, + piss, + possession, time.
from 7270 "rah-gahl" (lgr), and its definition
A
primitive root; to walk along; but only in specific applications, to
reconnoitre, to be a tale bearer (that is, slander); also (as
denominative from H7272) to lead about: - backbite, search, slander,
(e-) spy (out), teach to go, view.
Rehgehl means "pace" and "foot" and "walk".
MESSENGER
The Hebrew word for messenger
is "m'lah-khah"-
Mem,
Lamed, Aleph, Kaph, Heh (hkalm). It is from
Strong's Concordance number 4399, and its definition
From the
same as H4397; properly deputyship, that is, ministry; generally
employment (never servile) or work (abstractly or concretely); also
property (as the result of labor): - business, + cattle, + industrious,
occupation, (+ -pied), + officer, thing (made), use, (manner of) work
([-man], -manship).
from 4397 "mah-lakh" (Kalm), and its definition
From
an unused root meaning to despatch as a deputy; a messenger;
specifically of God, that is, an angel (also a prophet, priest or
teacher): - ambassador, angel, king, messenger.
M'lakhah also means "business", but it also means "occupation" and
"property".
It also means "messenger".
Reading this again, this is what Jacob could have been saying to Esau
in
verse
fourteen of this week's Torah portion passage:
I will lead by
gentleness, by the footing (foot pace) of "the Messenger"
"who is"
to my face...
In other words, Jacob was saying to Esau, in code, that "the Messenger"
will lead his pace, and not Esau. This Messenger is a type and shadow
of "Yeshua, the Messiah".
!!!hwhy Kl dbk
Verses fifteen and sixteen
15 And Esau said,
I
will leave now with you from the people which
are with me. And said, To why this? I will find [(Let me find)] grace
(favor) in the
eyes of my
lord (master). 16 And Esau returned in that day to his way to
Seir.
Esau did not give up easily. He offered to leave some of his men with
them (Sounds like Laban's traits were in Esau's genes). Esau said this
in order to make sure that Jacob would go to "Esau's" camp. Jacob
questioned why that was needed and told Easu to go ahead, which Esau
finally consented...... Whew!
Esau was also the son of Rebekah. Rebekah was the sister of Laban, and
they came from the same devious mother.
That was why Rebekah did not mention her mother's name to Eliezer,
Abraham's senior servant, when
he asked
of her
by what daughter she was from. Laban and his mother were also the
ones that tried to make Eliezer stay longer and delay Rebekah to leave
with ulterior motives, hoping they would get more riches from Eliezer.
Just because Rebekah was not like her brother, Laban, it doesn't mean
that
she did not bear the
same genetic traits Jacob's and Esau's mother inherited and
possessed. She
carried her "wicked" mother's genes, and she bore the same potential
capabilities that Laban practiced himself liberally.
Mark Biltz of El Shaddai Ministries noted
that in chapters
thirty two and thirty three, Jacob mentioned Esau as "lord" eight
times, and called himself as Esau's "servant" four times.
Mark also noted that when the name "Jacob" is mentioned, he was a
servant, but when his name is "Israel", he was a ruler.
Thank you, Mark.
Verse seventeen
17 And Jacob pulled up
(journeyed) to Succoth, and built for
himself a
house,
and did (made) booths for his livestock: Upon thus, the name of the
place was called Succoth. It is strongly
probable that Jacob's accounts to leave Laban's estate and
returned to Canaan started in the Spring High Holy Day of Passover and
the Feast of Unleavened Bread, becuase it is noted in last week's Torah
portion of Yay-Yeytsey, in the book of Genesis, Laban was "shearing
sheep" by the time Jacob
and his household left. This could only be done during the time of the
Spring.
It is also
interesting that Jacob came
to "Succoth", like a
"harmonic overtone" of the Spring Harvest period.
Indirectly related, the Israelites who left Egypt on the Exodus'
Passover is like the Spring High Holy Day of the feasts of Passover and
Unleavened Bread with a Sukkoth
harmonic overtone added to the post event, just like the Israelites
Exodus when
they left Egypt on the Feast of Unleavened Bread, which is noted in the
Torah
portion of Bo, in the book of Exodus, and in the Torah portion of
Masei, in the book of Numbers
Exodus 12:37And the Sons of Israel, they journeyed
(pulled up)
from Rameses to
Succoth according to (as) six hundred thousand of the foot men, by apart from
the little ones.
Numbers 33:3And they pulled up
(journeyed) from Rameses in the
first renewed month, on the
five ten (fiveteen, fifteen) day of the first renewed month; after
the Passover, the Sons of
Israel, they went out on a high hand to the eyes of all of the
Egyptians. 4 And Egypt was burying tawhich hwhy had struck
among them: every
firstborn, and on their elohim, hwhy did (made, executed)
Judgments. 5 And the Sons of
Israel, they
pulled up (journeyed) from Rameses,
and they
camped in Succoth,
On the opposite end, the account of Abraham meeting with the three men
occurred on the Fall High Holy of Sukkoth (Tabernacles/Booths). However, when Lot and
his family left Sodom and Amorrah, it became a "Passover"
escape. In other words,
it became a "harmonic overtone" of this same account period of the
Spring High Holy Days of the feasts of Passover and Unleavened
Bread.
Verses eighteen through twenty
18 And Jacob came at Shalem,
a city of
Shechem, which
is
in the land of Canaan in his coming from Padan Aram; and camped at ta-the face of the city.
19 And purchased (bought) ta-a portion of the field which
his tent was stretched out there from the hand of the sons of Hamor,
father of
Shechem, on
a hundred ingots. 20 And erected there an altar, and
called to him,
El Elohei Israel. As
noted in verse nineteen, Jacob purchased a portion in Shechem. This is
the second purchase of land in Canaan from the promised lineage of
Abraham.
This is the same Shechem that Abram stayed, which is noted in the Torah
portion of Lekh L'kha, in the book of Genesis
Genesis 12:6And Abram went over
in the
land unto the place of Shechem, unto the Oak of Moreh,... This
is a panorama view of the location of Shechem, modern day Nablus,
with Mount Gerizim
and Mount Ebal beside it where the blessings and cursings were given.
This is a topical view of Shechem and the two mountains
This is a topical sketch
Based on these views, it is shaped like a natural ampitheater. They are
also shaped like a major entrance. Like hwhy
brought Abram to the major entrance to the promise land that he and his
descendants were going to inherit. Jacob returned from Padan Aram to
Shechem. The Israelites followed after their
ancestor's footsteps to "enter" to inherit the land. As the majority of
the Hebraic Roots teachers say "History repeats itself".
CHAPTER 34 Genesis 34:1-31
Gen 34:1 And Dinah,
daughter of Leah, which was birthed to Jacob, she went out to see among
the
daughters of the land. 2 And Shechem, son of Hamor, the
Hivite, ruler of the land, saw her, and took her, and layed at her,
and humbled her. 3 And his soul, she clung on Dinah, daughter of
Jacob,
and loved ta-the young girl, and spoke
upon the heart of the young girl. 4 And Shechem said to his father,
Hamor, saying, Take
for me ta-this lady (girl)
for a woman (wife).
5 And Jacob heard for (when) ta-Dinah, his daughter, was
defiled: and his
sons, they were at ta-his livestock in the field:
and Jacob was silent (quiet) until their coming.
6 And Hamor, father
of Shechem, went out to Jacob to speak with him. 7 And the
sons
of Jacob, they came from the field as they heard: and the men, they
were
grieved (displeased, pain, hurt, vexed) and they were very glowed, for
folly was done in
Israel for laying ta-the daughter of Jacob; and
thus should not be done. 8 And Hamor spoke with them, to say, Shechem,
my son, has longed (delivered) his soul on your
daughter: Give her to us now to
himself for a
woman (wife), 9 and you will intermarry with us, you will give your
daughters to us, and you will take ta-our daughters for yourselves.
10 And you will dwell with us: and the land, she shall be to your
face;
dwell and trade (make merchant) of her, and make seize (hold) in her.
11 And Shechem said to her father and to her brothers, I
will
find grace (favor) in your
eyes, and the which you will say to me I will give.
12 Heap Increase (Multiply, Heap) upon me a bride price (dowry) and a
gift, and
I will give her as the
which
you shall say to me: and give to me ta-the young girl for a woman
(wife).
13 And
the sons of Jacob, they answered at ta-Shechem and at ta-Hamor, his father, in deceit,
and they spoke, which taDinah, their sister, was
defiled:
14 and they said to them, We are not able to do this word to
give ta-our sister to a man which is
to
him
uncircumcised; for she is a reproach to us: 15 Howbeit (Surely) on
this will
we consent to you:
If you become like us, to circumcise to
you
every remembered one (male); 16 and we will give ta-our daughters to you,
and
we will take ta-your daughters for us, and
we
will dwell with you,
and we will become for one people. 17 And if you
will not listen to us, to be circumcised; and will we take ta-our daughter, and we will go.
18 And their words, they were good in the eyes of Hamor, and in
the eyes of Shechem, son of Hamor.
19 And the young man did not delay (hesitate) to do the word, for had
delighted in the daughter of Jacob: and he was honorable than all of
the
house of his father. 20 And Hamor and Shechem, his son,
came to
the gate of their city, and they spoke to the men of their city, to
say, 21 These men, they are peaceable with us; and they will
dwell in the land, and they will trade (make merchant) of her; and the
land, behold, is
broad of hands to their faces; we will take ta-their daughters to us for
wives, and we will give ta-our daughters to them. 22 Howbeit (Surely)
on this, the men, they shall consent to us to dwell with us to
become for one
people in the circumcising of us every remembered one (male) as the
which they are
circumcised.
23 Their livestock and their substance (goods, purchase) and all
of their animals, that they will not belong to us? Howbeit
(Surely)
we will
consent to them,
and they will dwell
with
us. 24 And they listened to Hamor and to Shechem, his son, all
going
out of the gate of his city; and every remembered one (male), they were
circumcised, all
going out of the gate of his city.
25 And was, on the third
day, in their being of pain, and two of the sons of Jacob, Simeon and
Levi, brothers of Dinah, they took a man his sword, and they came
boldly (securely, safe;y)
upon
the city, and they slaughtered (slayed, smote) every remembered one
(male).
26 And they slaughtered (slayed, smote)
ta-Hamor and ta-Shechem, his son, by the
mouth
of the sword, and they took ta-Dinah from the house
of Shechem,
and they went out. 27 The sons of Jacob, they came upon the slain ones,
and
they plundered the
city which they had defiled their sister. 28 To their taking ta-their flocks, and ta-on their herds, and ta-their donkeys, and tawhich belonged in the city,
and ta-which was in the field,
29 and ta-all of their wealth (worth),
and ta-all of their little ones,
and ta-their wives, they captured
(made
captive), and they plundered, and taall which belonged in the
house (household).
30
And Jacob said to Simeon and to Levi, You have troubled (stirred)
me to
make me
stink (a stench) among the dwellers of the land, among the Canaanites
and
among
the
Perizzites!: And I, I am few (an adult) with enrollment (scroll,
number), and they shall gather upon
me,
and
will strike me; and I shall be destroyed (desolate), I and my
house (household)! 31 And they said, That like a harlot shall ta-our sister shall be done
(made, used)?
(NOTE: Not all verse will have
comments)
Verse one
1 And Dinah,
daughter of Leah, which was birthed to Jacob, she went out to see among
the
daughters of the land.
The reason she went to see the women in the city, because she was the
only sister of thirteen siblings. She felt left out without having
another
sister, so she wanted to be involved with other women. And the only way
to check out other women was to go into the world.
She could have hanged around with the female servants that her father
had, but it is not the same as communicating with women who are free.
In today's society, there are women who do that today by going out in
the world to see the women of the world. Ever heard of women comparing
themselves to other women? This is similar to what Dinah did in going
to the world. We as believers need to be careful to not do the similar
thing, because it could get us into trouble, as we will see in the next
Torah portion passage.
Based on the accounts and calculations, it was possible that Jacob and
his family dwelled in Shechem for about approximately five to seven
years. Joseph was about seven years old when Jacob and his household
crossed over the Jordan. Dinah was the last born before Joseph was
born, which would put her about eight years old when they crossed over
the Jordan to Canaan. Five to seven years would have put Dinah's age
between thirteen and fifteen years old, meaning that Joseph would have
been between twelve and fourteen years old.
Verses two and three
2 And Shechem, son of
Hamor, the
Hivite, ruler of the land, saw her, and took her, and layed at her,
and humbled her. 3 And his soul, she clung on Dinah, daughter of
Jacob,
and loved ta-the young girl, and spoke
upon the heart of the young girl.
When she left on her own without the knowledge of her parents, she was
unprotected and on her own. We call this action today as "rape". As a
result, Dinah was raped by the prince of
the city. Because of this act, Dinah and Shechem were of one flesh,
which is based in the Torah portion of B'reyshith, in the book of
Genesis
Genesis 2:24upon
thus shall a man leaveta-his father
and ta-his mother
and shall cling on his
wife, and they shall be for (to, of)
one flesh,
This has been happening in today's society, especially in
the universities in fraternities where the daughters are out in the
world on their own without their parents' protection, especially the
father's, and the same for the wives without their husband's presence.
There are now laws to enforce anyone who tries to rape any woman, or
man.
Women today are more vulnerable today than a hundred years ago when
they were mostly living in farms staying close with
their families, whereas today, they have become more independant from
their families, and have been "raped" by the world's interests. We as
believers in the Messiah need to abstain from these spiritually worldly
interests, so that we won't be spiritually raped to be spiritually
clung unto them.
Verse four
4 And Shechem said to his
father,
Hamor, saying, Take
for me ta-this lady (girl)
for a woman (wife).
I don't know if this was culture at the time, but in this case, for
Shechem to tell his father to have this woman to himself for a wife,
and
not go to Dinah's father to request it, was an act of having no
guts and being a wimp. But as Rico Cortes of Wisdom in Torah Ministries
noted to me, that women in that culture and time were practically of no
value but, in many words, to be wives, concubines, or female servants.
Verse five
5 And Jacob heard for
(when) ta-Dinah, his daughter, was
defiled: and his
sons, they were at ta-his livestock in the field:
and Jacob was silent (quiet) until their coming.
Wasn't Jacob outraged when he heard it? Why didn't Jacob respond about
it with anger? Why did he not defend his daughter regarding this mater?
If I was
Jacob, I would have let him have it. He decided to wait until
his sons came back from the field. One reason could have been that
Dinah was the daughter of Leah, the wife that Jacob hated. If Dinah was
Rachel's daughter, I would bet he would go after Shechem in wrath and
fury in a moment.
Verses six and seven
6 And Hamor, father
of Shechem, went out to Jacob to speak with him. 7 And the
sons
of Jacob, they came from the field as they heard: and the men, they
were
grieved (displeased, pain, hurt, vexed) and they were very glowed, for
folly was done in
Israel for laying ta-the daughter of Jacob; and
thus should not be done.
The sons were expressing what the father should have expressed. The
reason is Jacob was afraid of them, because the men of Shechem probably
outnumbered his camp. Also, don't forget that Jacob is now partially
handicapped in his walking, because his hip joint was disclocated,
which will be for the rest of his life. By the way, how did Shechem
know that she was the
daughter of Jacob? Because it was mostly that Shechem had to have asked
Dinah who she was, and
she responded to him that she was Jacob's daughter.
Verses eight through ten
8 And Hamor spoke with them,
to say, Shechem,
my son, has longed (delivered) his soul on your
daughter: Give her to us now to
himself for a
woman (wife), 9 and you will intermarry with us, you will give your
daughters to us, and you will take ta-our daughters for yourselves.
10 And you will dwell with us: and the land, she shall be to your
face;
dwell and trade (make merchant) of her, and make seize (hold) in her.
In many words, Jacob would have said, "OK", because he was afraid that
if he raised any means of violence that they would come out and destroy
him and his family. This also sounded like Jacob forgot what his
father,
Isaac's, said to him in his blessing, which is noted in the Torah
portion of Toldoth, in the book of Genesis
Genesis 28:1And Isaac
called to Jacob, and blessed him, and commanded him, and said to
him, You
shall not take a woman (wife) from the daughters of Canaan.
Jacob didn't do it for
his sons. I guess it only applied to the three founding
fathers, because Jacob's son, Simeon, married a daughter
from Canaan, which is noted in the Torah portion of Vay-Yigash, in the
book of Genesis
Genesis 46:10And the sons of Simeon;
Jemuel, and Jamin, and Ohad,
and Jachin, and Zohar, and Shaul was a
son of the Canaanitess.
This is one case that Shechem and Hamor were offering Jacob and his
sons to "intermingle" with them. This can be compared of the Jewish
holiday of Khanukkah, a story of the Greek leader forcing the
Jewish people to "intermingle" with the Greek cultures, their laws, and
the non-kosher
foods they eat. It is also possible that she could have been one of the
women that was taken captive by Simeon and Levi which was noted later
in this week's Torah portion chapter.
Verses eleven and twelve
11 And Shechem
said to her father and to her brothers, I
will
find grace (favor) in your
eyes, and the which you will say to me I will give.
12 Heap Increase (Multiply, Heap) upon me a bride price (dowry) and a
gift, and
I will give her as the
which
you shall say to me: and give to me ta-the young girl for a woman
(wife).
Though Shechem at first did not confront Jacob immediately, he offered
to pay a "bride price". This was the basis for the Torah regarding a
man
lying with a virgin woman, which is noted in the Torah portion of
Mishpatim, in the book of Exodus
Exodus 22:16And if a man allure (entices,
opens, deceives) a virgin who is not betrothed, and lays
with
her, wed (endowing), shall wed (endow) her to himself for a wife. 17 If
refusing, her
father
refuses to give her to him, silver shall be scaled (weighted)
according to (as)
the Dowry
of the Virgins.
Verse thirteen through nineteen
13 And
the sons of Jacob, they answered at ta-Shechem and at ta-Hamor, his father, in deceit,
and they spoke, which taDinah, their sister, was
defiled:
14 and they said to them, We are not able to do this word to
give ta-our sister to a man which is
to
him
uncircumcised; for she is a reproach to us: 15 Howbeit (Surely) on
this will
we consent to you:
If you become like us, to circumcise to
you
every remembered one (male); 16 and we will give ta-our daughters to you,
and
we will take ta-your daughters for us, and
we
will dwell with you,
and we will become for one people. 17 And if you
will not listen to us, to be circumcised; and will we take ta-our daughter, and we will go.
18 And their words, they were good in the eyes of Hamor, and in
the eyes of Shechem, son of Hamor.
19 And the young man did not delay (hesitate) to do the word, for had
delighted in the daughter of Jacob: and he was honorable than all of
the
house of his father. The sons
provided a response to them, but the sons
showed a little "Labanism" on Hamor and Shechem by telling them
to circumcise them and the males in the city. Hamor and Shechem agreed,
went back to tell the men of the city the report and they all consented
to it.
In verse thirteen of this week's Torah portion passage, It shows that
the sons of Jacob spoke to Shechem and Hamor in deceit. It seems that
Jacob's life has been a life of deceit and has followed him through his
life: first Jacob deceived Esau to sell the first born right to him in
exchange for the red lentils, then Jacob deceived his father, Isaac, by
receiving the first born blessing that rightly belonged to Esau.
Following that, Jacob gets deceived by his uncle/father-in-law, Laban,
followed by leaving Laban in deceit through secrecy. Now deceit has
been passed on to his sons by his sons making Shechem, Hamor and the
men of the city circumcise their foreskins. We as believers in Yeshua
will experience the accounts where "the spirit of deceit" will attack
us, but also we as believers in Yeshua will have to use a spirit of
deceit to do hwhy's Will for our
lives. Each case is different to all of us. We have to pray that our
Heavenly Father shows us how to use it for His Purpose.
Verses twenty through twenty four
20 And Hamor and
Shechem, his son,
came to
the gate of their city, and they spoke to the men of their city, to
say, 21 These men, they are peaceable with us; and they will
dwell in the land, and they will trade (make merchant) of her; and the
land, behold, is
broad of hands to their faces; we will take ta-their daughters to us for
wives, and we will give ta-our daughters to them. 22 Howbeit (Surely)
on this, the men, they shall consent to us to dwell with us to
become for one
people in the circumcising of us every remembered one (male) as the
which they are
circumcised.
23 Their livestock and their substance (goods, purchase) and all
of their animals, that they will not belong to us? Howbeit
(Surely)
we will
consent to them,
and they will dwell
with
us. 24 And they listened to Hamor and to Shechem, his son, all
going
out of the gate of his city; and every remembered one (male), they were
circumcised, all
going out of the gate of his city.
Hamor and Shechem had ulterior motives to intermarry with Jacob's
family, because they saw Jacob's wealth and prosperity and how they are
prosperous and wanted a
piece of the pie. And accept the offer to circumcise themselves as the
first step to "intermingle" with them, also coexisting with them, which
in long term will phase out the Hebrew race entirely, as well as
the hwhy's Covenant to
the founding fathers and their descendants. If that was the case,
Yeshua couldn't come to the earth and be the Savior of the world.
Verses twenty five through
twenty nine
25 And was, on the third
day, in their being of pain, and two of the sons of Jacob, Simeon and
Levi, brothers of Dinah, they took a man his sword, and they came
boldly (securely, safe;y)
upon
the city, and they slaughtered (slayed, smote) every remembered one
(male).
26 And they slaughtered (slayed, smote)
ta-Hamor and ta-Shechem, his son, by the
mouth
of the sword, and they took ta-Dinah from the house
of Shechem,
and they went out. 27 The sons of Jacob, they came upon the slain ones,
and
they plundered the
city which they had defiled their sister. 28 To their taking ta-their flocks, and ta-on their herds, and ta-their donkeys, and tawhich belonged in the city,
and ta-which was in the field,
29 and ta-all of their wealth (worth),
and ta-all of their little ones,
and ta-their wives, they captured
(made
captive), and they plundered, and taall which belonged in the
house (household).
Simeon and Levi capitalized on the Hivites' pain and weakness through
their circumcision while they were still recuperating from their
circumcision,
and killed all
of the males, and took all their wealth, and their wives and children.
Simeon was
born as
result of Leah being "hated" by Jacob, which is noted in last week's
Torah portion of Vay-Yeytsey, in the book of Genesis Genesis 29:33And she
conceived still, and she birthed a son; and she said, For hwhy had heard for I am hated,
and has given to me ta-this one: And she called
his name, Simeon.
Simeon took on that generational hatred from his father and from the
spoken word by his mother and
used to revenge her sister against Shechem's act in laying with his
sister, and with Levi and other men, they destroyed the men
of the city by killing them.
Notice also that Levi "joined" himself with Simeon in the
pursuit. His name was also based on Leah's statement, which is noted in last week's
Torah portion of Vay-Yeytsey, in the book of Genesis Genesis 29:34And she conceived still, and
she birthed a son; and she said,
Now is the time my man (husband) shall be joined to me, for I have
birthed to
him three sons: Upon thus, was called his name, Levi.
Verse thirty
30
And Jacob said to Simeon and to Levi, You have troubled (stirred)
me to
make me
stink (a stench) among the dwellers of the land, among the Canaanites
and
among
the
Perizzites!: And I, I am few (an adult) with enrollment (scroll,
number), and they shall gather upon
me,
and
will strike me; and I shall be destroyed (desolate), I and my
house (household)!
Jacob wasn't wroth against Shechem who raped his daughter, but he had
no problem to be wroth against his two sons. He was more concerned
about his life and reputation rather than his
daughter. He did not trust hwhy to protect him,
but hwhy did. Whether
Jacob was for it or not, hwhy allowed them to
kill the Hivites of Shechem, because they would have destroyed Jacob
and his family. Later, Jacob-Israel will make a prophecy against them,
which is noted in the Torah portion of Va-Y'khi, in the book of Genesis
Genesis 49:5Simeon and Levi are brothers;
vessels of violence from their
stabbings. 6 My
soul, do you not enter in their intimacy (counsel); My honor
(liver), do you
not
unite 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
(severe): I will distribute (divide)
them in Jacob, and I will scatter (disperse) them in Israel.
One member of each tribe of Simeon and Levi will see rivalry against
each other in a future event, which is noted in the Torah portions of
Balak and Pinkhas, in the book of Numbers
Numbers 25:1And
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, tathe man of
Israel and
ta-the woman, to
her abdomen. And
the pestilence,
she was restrained (refrained, withheld) from upon the Sons of Israel.
9 And they were that
had died among the pestilence four and twenty thousand.... 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.
Levi redeemed himself through Phinehas to break his joining with his
brother, Simeon, by killing the leader of the Simeonite tribe to
stop hwhy's plague.
Verse thirty-one
31 And they said, That
like a harlot shall ta-our sister shall be done
(made, used)?
The phrase "That like a harlot" in the Hebrew text is "Hah-kh'zoh-nah" (hnwzkh), but in the
Hebew text, the Hebrew letter Zayin is enlarged
The website www.ruach.net, under the artice "The Mystic Ayin of
Torah" says this regarding the enlarged Zayin:
"This zayin
("weapon") appears as a large ax of retribution used by Dinah's
brothers in their mysterious fury".
The Hebrew letter Zayin is a Paleo-Hebrew picture of a plowing tool,
but the plowing tool can be also used as a weapon. In this case, Simeon
and Levi's plowing tools were used as weapons to kill all the Hivite
men in the city.
The item used to plow was also used for weapons, which are noted in the
books of the prophets Isaiah, Joel and Micah
Isaiah 2:4 And He shall
judge among the nations, and shall rebuke many people: and they shall
beat their swords into plowshares, and their spears into pruninghooks:
nation shall not lift up sword against nation, neither shall they learn
war any more.
Joel 3:10 Beat your
plowshares into swords, and your pruninghooks into spears: let the weak
say, I am strong.
Micah 4:3 And he
shall judge among many people, and rebuke strong nations afar off; and
they shall beat their swords into plowshares, and their spears into
pruninghooks: nation shall not lift up a sword against nation, neither
shall they learn war any more.
Mark Biltz of El Shaddai
Ministries noted that Jacob should have not stopped at Shechem,
because he was to go back to Beth El. But since Jacob stopped at
Shechem, he went through all of this turmoil that caused Dinah to be
raped by Shechem, and caused the destruction of the city by Simeon and
Levi. Thank you Mark. We as believers might have experienced these kind
of Shechem stops in our lives, but it doesn't end our routes to point B
in hwhy's will in our
lives.
CHAPTER 35 Genesis 35:1-29
Gen 35:1 And Elohim
said to Jacob, Arise, ascend at Beth El, and dwell there: and do
(make)
there an altar to The El that appeared to you in your bolting
away (running
away) from the face of Esau, your brother. 2 And Jacob
said to
his
house and to all which were with him, Remove (Put away) ta-the foreign elohim which are
in your
midst, and purify, and change your
clothing: 3 and we
will arise, and we will ascend at Beth El; and I will do (make) there
an
altar unto The
El that answered me in the day of my distress, and was with me in the
way at which I went. 4 And they gave to Jacob taall of the foreign elohim
which were in their hand, andta-their nose rings (earrings)
which
were
in
their
ears; and Jacob privately hid them under the oak tree which was from
Shechem.
5 And they pulled up (journeyed): and the Terror of Elohim was upon the
cities which
were all around them, and they did not pursue (chase) after the sons of Jacob.
6 And Jacob
came to Luz, which is in the land of Canaan, she is Beth El, he and
all of the people which were with him, 7 and built there an altar,
and called to the place El Beth El: for there The Elohim revealed
(exposed)
Himself to
him, in his bolting away (running away) from the face of his brother.
8 And Deborah, nurse of Rebekah, she died, and she was buried from
below by
Beth El under the oak: and called his
name Allon Bachuth (Oak of Weeping).
9 And Elohim appeared to Jacob still (again) in his coming from
Padan Aram, and blessed him. 10 And
Elohim
said to him, Your name is Jacob: your name shall not be called
Jacob any
more (still), for but Israel shall be your name: and called ta-his name Israel.
11 And Elohim said to him, I am El Shaddai: fructify and
multiply; a nation and an assembly of nations shall be from with you,
and
kings
shall go out from your loins; 12 And ta-the land which I gave to
Abraham
and
to Isaac, to you I will give her to you, and I
will give ta-the land to your seed
after
you. 13 And Elohim
ascended from upon him in the place which had spoken
with him. 14 And Jacob erected (made stand) a pillar in the place which
had spoken
with him, of a pillar of stone: and poured (libated) a Drink Offering
(Libation Offering) upon
her, and poured (libated) oil upon her. 15 And Jacob called ta-the name
of the place which Elohim spoke with him there, Beth El.
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).
21 And
Israel pulled up (journeyed), and stretched out (spread out) the tent
from the beyond by
the Tower of Droves (Midgol Edar).
22 And was, in the tabernacling of Israel in that
land, and
Reuben went and layed at ta-Bilhah, the concubine of his
father: and Israel
heard.
And the sons of Jacob were two ten (twoteen, twelve): 23 The sons of
Leah;
Reuben, firstborn of Jacob, and Simeon, and Levi, and Judah, and
Issachar, and Zebulun: 24 The sons of Rachel; Joseph, and Benjamin: 25
And the sons of Bilhah, female servant of Rachel; Dan, and Naphtali: 26
And
the sons of Zilpah, female servant of Leah; Gad, and Asher: these were
the sons
of Jacob which were birthed to him in Padan Aram.
27 And Jacob came to Isaac, his father, at Mamre, at the
city of the Arbah, she is
Hebron, which Abraham and Isaac sojourned there.
28 And the days of Isaac, they were a hundred years and eighty years.
29 And
Isaac expired,
and died, and was gathered to his People, old and satisfied of
days:
and Esau and Jacob, his sons, they buried him.
(NOTE: Not all verses will have
comments)
Verse one
1 And Elohim
said to Jacob, Arise, ascend at Beth El, and dwell there: and do
(make)
there an altar to The El that appeared to you in your bolting
away (running
away) from the face of Esau, your brother.
As O noted earlier, Jacob was following the same route his grandfather,
Abraham, traveled, even though hwhy said to him to
ascend to Beth El, Jacob would have been traveling southward from
Shechem
Verses two through four
2 And Jacob
said to
his
house and to all which were with him, Remove (Put away) ta-the foreign elohim which are
in your
midst, and purify, and change your
clothing: 3 and we
will arise, and we will ascend at Beth El; and I will do (make) there
an
altar unto The
El that answered me in the day of my distress, and was with me in the
way at which I went. 4 And they gave to Jacob taall of the foreign elohim
which were in their hand, andta-their nose rings (earrings)
which
were
in
their
ears; and Jacob privately hid them under the oak tree which was from
Shechem. When Jacob received all of the
foreign elohim by his household, did he happen to notice the "teraphim"
(trophy) house
idols that belonged to Laban, his uncle and father-in-law, that Rachel
stole? Whether he knew who stole them or not, if he did, he might have
felt
terrified that someone in his household stole them, knowing the
statement he said to Laban, which is noted in the Torah portion of
Vay-Yeytsey, in the book of Genesis
Genesis 31:32With which you
find ta-your elohim shall not live
before
our brothers:... Jacob was afraid that one
from his household will die. I will comment on this shortly.
Verse five
5 And they pulled up (journeyed): and the Terror of Elohim was upon the
cities which
were all around them, and they did not pursue (chase) after the sons of Jacob.
The word must have spread fast around the region of Canaan concerning
what Jacob's family did to Haran and Shechem and their city. It could
have been
someone, or some outside the area who observed the burning of the city
and the fighting from a distance and spread the word which spread
like wildfire. The Israelites of Moses' generation should have learned
from their founding
ancestral brothers that a few people can destroy an entire city when
they were spying out of the land and thought they were too small to
their eyes. This is what Moses said, which is noted in the Torah
portion of
B'khukothai, in the book of Leviticus
Leviticus 26:8 And five from you
shall tread down (pursue, chase) a hundred, and a
hundred from you
shall tread down (pursue, chase) ten thousand: and your
enemies shall fall to your
faces by
the sword.
King David based this week's Torah portion passage, which is
noted
in the book of the Psalms
Psalm 91:7 A thousand
shall fall from your side, and ten thousand from your right; shall not
come near to you.
Also, if Jacob did not remove and bury those false elohim idols,
the Terror of Elohim would not have been present, and the people of the
land would not have been afraid of Jacob and his household and would
have pursued them. It is like us a believers in Yeshua in which we need
to rid of the foreign elohim in our lives, so that the Terror of Elohim
would be on the people in our area who are not believers.
Verses six and seven
6 And Jacob
came to Luz, which is in the land of Canaan, she is Beth El, he and
all of the people which were with him, 7 and built there an altar,
and called to the place El Beth El: for there The Elohim revealed
(exposed)
Himself to
him, in his bolting away (running away) from the face of his brother.
Jacob was one step closer to his vow he made to hwhy, which is noted
in the Torah
portion of Vay-Yeytsey, in the book of Genesis
Genesis 28:20And Jacob vowed a vow, to
say, If Elohim shall be with me, and shall
guard (watch, observe, keep) me in this way that I am walking, and will
give to me bread
to
eat, and garment to clothe, 21 and I return to the house of my father
in
peace; and hwhy shall be to me
for Elohim: 22 And this stone which I have set of a pillar shall be
the House of
Elohim: and I will tithe a
tenth to You
of all which You shall give to me.
Jacob was at the "home stretch".
Verse eight
8 And Deborah, nurse of Rebekah, she died, and she was buried from
below by
Beth El under the oak: and called his
name Allon Bachuth (Oak of Weeping).
Where did she come from? There was no mention of her throughout the
time since Rebekah's existence. There are two possibilities how she was
with Jacob:
One: Deborah came with
Jacob throughout his Journey from
Beer Shebah.
Two: Deborah was at Padan
Aram all of these years after
Rebekah left for Canaan with Eliezer, she decided to go with Jacob to
Canaan in hopes to see her again.
Either way, unfortunately, she didn't make it.
Looking at the word DEBORAH
The Hebrew word for Deborah is
"D'voh-rah"- Dalet, Bet, Resh, Heh (hrbd). It is from
Strong's Concordance number 1683, and its definition
The same
as H1682; Deborah, the name of two Hebrewesses: - Deborah.
from 1682 "d'voh-rah" (hrbd), and its
definition
From
H1696 (in the sense of orderly motion); the bee (from its systematic
instincts): - bee.
from 1696 "dah-vahr" (rbd), and its definition
A
primitive root; perhaps properly to arrange; but used figuratively (of
words) to speak; rarely (in a destructive sense) to subdue: - answer,
appoint, bid, command, commune, declare, destroy, give, name, promise,
pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach,
tell, think, use [entreaties], utter, X well, X work.
In a way, Deborah was a symbolic significance for Jacob, and when
Deborah died at the
very location where Jacob made his vow, at Luz, now. Beth El, he
just about fulfilled his "word" to hwhy when he was at
Luz/Beth El as noted in this week's previous Torah portion passage.
Thus
Deborah, being the symbol of
Jacob's "word", died, which was symbolic for Jacob's word that was
fulfilled.
!!!hwhy Kl dbk
Verses eleven through thirteen
11 And Elohim
said to him, I am El Shaddai: fructify and
multiply; a nation and an assembly of nations shall be from with you,
and
kings
shall go out from your loins; 12 And ta-the land which I gave to
Abraham
and
to Isaac, to you I will give her to you, and I
will give ta-the land to your seed
after
you. 13 And Elohim
ascended from upon him in the place which had spoken
with him. This was similar to what hwhy
said to Abraham and
Isaac, which is noted in the Torah portions of Vay-Yeyra and Toldoth,
in
the book of Genesis
Genesis 22:15And the Messenger of hwhy called to
Abraham from the Heavens a second time,
16 And said, On Me, I have sworn, states hwhy, for the purpose [(for
because)]
which you
have done ta-this Word,
and you have not
withheld (restrained, spared, held back) ta-your son, ta-your
only one: 17 For blessing, I will bless you, and
multiplying,
I will multiply ta-your seed as
the stars of the Heavens, and as the sand
which is upon the lip of the sea; and your seed shall possess (occupy) tathe gate of
his
enemies; 18 And in your seed, all of the nations of the Earth, they
shall
be
blessed; because of which you have listened in My Voice. Genesis 26:2And hwhy appeared to him, and
said, You shall not descend (go down) to Egypt; Tebernacle in the land
which I
shall
say to you: 3
Sojourn in this land, and I will be with you, and I will bless you;
for to you and to your seed will I give ta-all of these lands, and I
will make arisen (establish) ta-the Sworn Oath
which I swore to
Abraham, your father; 4 And I will multiply ta-your seed as the
stars of the Heavens, and I will give taall of these lands to your
seed;
and in your
seed shall all of the nations of the Earth be blessed; 5 because which
Abraham listened in My Voice, and guarded (kept, observed, heeded) My
Charge (Ordinance), My Commandments, My
Statutes, and My Teachings (Torahs). 6 And Isaac dwelled in Gerar:
Notice that in verse fifteen that hwhy
was present with Jacob, because it says that He "ascended" in the
air at Beth El, just like hwhy
was present with Abraham and then ascended, which is noted in the Torah
portion of Lekh L'kha, in the book of Genesis
Genesis 17:22 And finished to speak with
him, and
Elohim ascended from upon Abraham.
Verses fourteen and fifteen
14 And Jacob erected (made
stand) a pillar in the place which had spoken
with him, of a pillar of stone: and poured (libated) a Drink Offering
(Libation Offering) upon
her, and poured (libated) oil upon her. 15 And Jacob called ta-the name
of the place which Elohim spoke with him there, Beth El.
King David did a similar thing by offering up a Drink Offering, which
is
noted in the book of the Chronicles
1 Chronicles 11:17 And
David longed, and said, Oh that one would give me drink of the water of
the well of Bethlehem, that is at the gate! 18 And the three brake
through the host of the Philistines, and drew water out of the well of
Bethlehem, that was by the gate, and took it, and brought it to David:
but David would not drink of it, but poured it out to hwhy, 19 And said, My Elohim
forbid it me, that I should do this thing: shall I drink the blood of
these men that have put their lives in jeopardy? for with the jeopardy
of their lives they brought it. Therefore he would not drink it. These
things did these three mightiest.
What David did was pouring out a Drink Offering to hwhy, like Jacob did.
Looking at the following words:
LIBATED (POURED)
The Hebrew word for libation
(poured) is
"nah-sakh"- Nun, Samek, Kaph Sophit (Kon). It is from
Strong's Concordance number 5258, and its definition
A
primitive root; to pour out, especially a libation, or to cast (metal);
by analogy to anoint a king: - cover, melt, offer, (cause to) pour
(out), set (up). POURED
The Hebrew word
for poured is
"yah-tsahk"- Yod, Tsade, Kuph (quy). It is from
Strong's Concordance number 3332, and its definition
A
primitive root; properly to pour out (transitively or intransitively);
by implication to melt or cast as metal; by extension to place firmly,
to stiffen or grow hard: - cast, cleave fast, be (as) firm, grow, be
hard, lay out, molten, overflow, pour (out), run out, set down,
stedfast.
Notice that these two words are similar to each other and have similar
definitions.
Verses sixteen through twenty
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).
Rachel died, because she possessed her father's idols, but she had to
fulfill her vow back in Padan Aram after the birth of Joseph, which is
noted in the Torah portion of Vay-Yeytsey, in the book of Genesis
Genesis 30:22And
Elohim remembered ta-Rachel, and Elohim listened
to her, and opened ta-her uterus. 23 And she
conceived, and she birthed a son; and she said, Elohim has removed
(withdrew) ta-my reproach: 24 And she
called ta-his name, Joseph; to
say, hwhy shall add to me another son. This was
Benjamin. Jacob would have regretted his
statement to Laban regarding those idols until the day of his
death.
Looking at the following words:
BEN ONI
The Hebrew name for Ben Oni is
"Beyn Oh-nee" Bet, Nun; Aleph, Vav, Nun, Yod (ynwa nb). It is from Strong's Concordance
number 1126, and its definition
From H1121 and H205; son of my
sorrow; Ben Oni, the original name of Benjamin: - Ben-oni.
Ben
from 1121 "beyn" (nb), and its
definition
From
H1129; a son (as a builder of the family name), in the widest sense (of
literal and figurative relationship, including grandson, subject,
nation, quality or condition, etc., (like H1, H251, etc.):
- + afflicted, age, [Ahoh-] [Ammon-] [Hachmon-]
[Lev-]ite, [anoint-]ed one, appointed to, (+) arrow, [Assyr-]
[Babylon-] [Egypt-] [Grec-]ian, one born, bough, branch, breed, +
(young) bullock, + (young) calf, X came up in, child, colt, X common, X
corn, daughter, X of first, + firstborn, foal, + very fruitful, +
postage, X in, + kid, + lamb, (+) man, meet, + mighty, + nephew, old,
(+) people, + rebel, + robber, X servant born, X soldier, son, + spark,
+ steward, + stranger, X surely, them of, + tumultuous one, +
valiant[-est], whelp, worthy, young (one), youth.
from 1129 "bah-nah" (hnb), and its
definition
A
primitive root; to build (literally and figuratively): - (begin to)
build (-er), obtain children, make, repair, set (up), X surely.
Oni
from 205 "ah-ven" (Nwa)
From an unused root perhaps meaning
properly to pant (hence to exert oneself, usually in vain; to come to
naught); strictly nothingness; also trouble, vanity, wickedness;
specifically an idol: - affliction, evil, false, idol, iniquity,
mischief, mourners (-ing), naught, sorrow, unjust, unrighteous, vain,
vanity, wicked (-ness.) Compare H369.
BENJAMIN
The Hebrew name for Benjamin
is "Been-yah-meen"- Bet, Nun, Yod, Mem, Yod, Nun Sophit (Nymynb). It is from Strong's Concordance
number 1144, and its definition
From
H1121 and H3225; son of (the) right hand; Binjamin, youngest son of
Jacob; also the tribe descended from him, and its territory: - Benjamin.
Ben (see Ben Oni)
Jamin
from 3225 "yah-meen" (Nymy), and its
definition
From
H3231; the right hand or side (leg, eye) of a person or other object
(as the stronger and more dexterous); locally, the south: - +
left-handed, right (hand, side), south.
from 3231 "yah-mahn" (hmy), and its definition
A
primitive root; to be (physically) right (that is, firm); but used only
as denominative from H3225 and transitively, to be right handed or take
the right hand side: - go (turn) to (on, use) the right hand.
There was a reason Rachel's last son was given two different names.
First,
Rachel called his son "Beyn Onee", meaning, "Son of My Sorrow", then
Jacob changed his name to "Been Yameen", meaning, "Son of My Right
(Hand)". These names would be types and shadows of Yeshua who became
the Son of the Heavenly Father's sorrow when He was crucified on the
cross. Hence the name "Son of My Sorrow". Then, Yeshua would become the
Son of Heavenly Father's Right Hand when
Yeshua resurrected from the dead and had risen back to the Kingdom of
Heaven to be seated at the Heavenly Father's Right Hand. Yeshua also
spoke of Himself to the High Priest when He said this, which is noted
in the Gospel of Luke
Luke 22:69Hereafter shall
the Son of Man sit on the Right Hand of the Power of hwhy.
Yeshua returned to the Heavenly Father and will return to earth, both
as "Benjamin"- "Son of the Right".
Looking at the word EPHRATH
The Hebrew word for Ephrath is
"Eh-phrath"-
Aleph, Peh, Resh, Tav (trpa) is from
Strong's Concordance number 672, and its definition
From
H6509; fruitfulness; Ephrath, another name for Bethlehem; once used in
Psa_132:6 perhaps for Ephraim; also of an Israelitish woman: - Ephrath,
Ephratah.
from 6509 "pah-rah" (hrp), and its definition
A
primitive root; to bear fruit (literally or figuratively): - bear,
bring forth (fruit), (be, cause to be, make) fruitful, grow, increase.
This was the fruitful part of the area near Beth Lehem where Rachel
was buried. It was the "fructification" of Rachel giving birth to
Benjamin, but it was also the time fructification for her death
based on the statement Jacob made to Laban that the one who had his
house idols had to die.
Today, her tomb resides in Bethlehem.
At first, the tomb was just covered by a dome before the 1800's then
they started to cover the tomb and expanded it as they decades rolled
on until its modern day building structure. These are the images of its
development through the decades. These images came from rachelstomb.org
On the webpage, in 1841, an anteroom was added enclosed the dome over
the grave marker
ca. 1885
Later, the wall was added
According to the webpage, this was taken by the British in the 1930's
and stated that a Muslim cemetery did not exist at that time as it
exists today.
This is supposedly taken from "the previous generation"
The tomb location since 1999
This is an image of the tomb of Rachel inside the building
Verses twenty-one
21 And
Israel pulled up (journeyed), and stretched out (spread out) the tent
from the beyond by
the Tower of Droves (Midgol Edar). Looking at the word TOWER OF EDAR The Hebrew word
for Tower of Edar is "Meeg-dahl Ey-dehr"- Mem, Gimel, Dalet, Lamed;
Ayin,
Dalet, Resh (rdeldgm). It is from Strong's Concordance
number 4029, and its definition
From H4026 and H5739; tower of a
flock; Migdal-Eder, a place in Palestine: - Migdal-eder, tower of the
flock.
Migdal
from 4026 "meeg-dahl" (ldgm), and its
definition
From
H1431; a tower (from its size or height); by analogy a rostrum;
figuratively a (pyramidal) bed of flowers: - castle, flower, pulpit,
tower. Compare the names following.
from 1431 "gah-dahl" (ldg), and its definition
A
primitive root; properly to twist (compare H1434), that is, to be
(causatively make) large (in various senses, as in body, mind, estate
or honor, also in pride): - advance, boast, bring up, exceed,
excellent, be (-come, do, give, make, wax), great (-er, come to . .
estate, + things), grow (up), increase, lift up, magnify (-ifical), be
much set by, nourish (up), pass, promote, proudly [spoken], tower.
Edar
from 5739 "ey-dehr" (rde), and its
definition
From
H5737; an arrangement, that is, muster (of animals): - drove, flock,
herd.
from 5737 "ah-dahr" (rde), and its definition
A
primitive root; to arrange, as a battle, a vineyard (to hoe); hence to
muster, and so to miss (or find wanting): - dig, fail, keep (rank),
lack.
The Tower of Edar means "Tower of the Drove" or "Tower of the Flocks".
Jacob arrived
at the location where shepherds watched their
flocks. There are strong speculations from our Hebraic roots teachers
and others that this could be the same location that the shepherds were
watching their flocks at night, which is noted in the Gospel of Luke
Luke 2:8And there were
in the same country shepherds abiding in the field, keeping watch over
their flock by night. 9 And, lo, the angel of hwhy came upon them, and the
Glory of hwhy shone round about them: and
they were sore afraid. 10 And the angel said unto them, Fear not:
for, behold, I bring you good tidings of great joy, which shall be to
all people. 11 For unto you is born this day in the city of David a
Saviour, which is Messiah hwhy. 12 And this shall be a
sign unto you; Ye shall find the babe wrapped in swaddling clothes,
lying in a manger. 13 And suddenly there was with the angel a multitude
of the heavenly host praising hwhy, and saying, 14 Glory
to hwhy in the highest, and on earth
peace, good will toward men. 15 And it came to pass, as the angels
were gone away from them into heaven, the shepherds said one to
another, Let us now go even unto Beth Lehem, and see this thing which
is come to pass, which hwhy hath made known unto us. 16
And they came with haste, and found Mary, and Joseph, and the babe
lying in a manger. 17 And when they had seen it, they made known
abroad the saying which was told them concerning this child.
18 And all they that heard it wondered at those things which were
told them by the shepherds. 19 But Mary kept all these things, and
pondered them in her heart. 20 And the shepherds returned,
glorifying and praising hwhy for all the things that they
had heard and seen, as it was told unto them.
This tower was located near Beth Lehem, and it makes the most sense
that it was at Migdal Eyder on the night of
the first day of Sukkoth that the angels
met the shepherds to announce Yeshua's birth.
Verse twenty two
22 And was, in the
tabernacling of Israel in that
land, and
Reuben went and layed at ta-Bilhah, the concubine of his
father: and Israel
heard....
Why did Reuben lay with Bilhah, his father's wife, who bore him two of
his brothers? Was he that stupid? First, who was Bilhah? It is noted in
the Torah portion of Vay-Yeytsey, in the Torah portion of Genesis
Genesis 29:29And Laban gave to Rachel, his
daughter, ta-Bilhah, his female servant,
to
her for a female servant.
This was Rachel's female servant. Question: "Did Reuben did
this as an act against his dad's love for Rachel, because she was
Rachel's female servant, and did it as an act to get back at his dad
because of his love for Rachel over his mother Leah, knowing he
couldn't defile Rachel, so he went after her female servant instead"?
Just a speculation.
When it says that "Israel heard", did it mean that he actually heard
the activity of Reuben's action nearby where he was located. Since he
was Bilhah's husband, it would make sense that her tent would be nearby
Jacob's tent (no pun intended to Bill Cloud's Jacob's Tent
congregation), which was hearing distance for Jacob to hear all of the
sounds that Reuben and Bilhah were doing.
Looking at the word BILHAH
The Hebrew word for Bilhah is
"Beel-hah"- Bet,
Lamed, Heh, Heh (hhlb)
is from Strong's Concordance number 1090, and its definition
From
H1089; timid; Bilhah, the name of one of Jacob’s concubines; also
of a
place in Palestine: - Bilhah.
from 1089 "bah-lah" (hlb), and its definition
A
primitive root (rather by transposition for H926); to palpitate; hence
(causatively) to terrify: - trouble.
Sounds like that Bilhah is a troublemaker, and her name's meaning was
proven correctly when Reuben went into Bilhah.
Putting the definitions of their names together, this states a phrase:
"See, a son is a troublemaker"
This could relate to Yeshua who according to the Jewish authorities was
the Son of the Heavenly Father who was a troublemaker, which is based
in
the
Gospel of Luke
Luke 23:4 Then said
Pilate to the Chief Priests and to the People, I find no fault in this
man. 5 And they were the more fierce, saying, He stirreth up the
People, teaching throughout all Jewry, beginning from Galilee to this
place.
Verses twenty two through twenty
six
22 ...And the sons of Jacob were
two ten (twoteen, twelve): 23 The sons of
Leah;
Reuben, firstborn of Jacob, and Simeon, and Levi, and Judah, and
Issachar, and Zebulun: 24 The sons of Rachel; Joseph, and Benjamin: 25
And the sons of Bilhah, female servant of Rachel; Dan, and Naphtali: 26
And
the sons of Zilpah, female servant of Leah; Gad, and Asher: these were
the sons
of Jacob which were birthed to him in Padan Aram.
Uh, did you notice it also mentioned that Benjamin was born in Padan
Aram?
Why did hwhy allow that
knowing he was the only son born in the land of Canaan? I don't have
the answer to that at this time.
Verse twenty seven
27 And Jacob came to Isaac, his father, at Mamre, at the
city of the Arbah, she is
Hebron, which Abraham and Isaac sojourned there. Jacob reached Hebron, returned
to his father, and most likely stayed
there with him for the last years of Isaac's life.
Jacob's vow has
been fulfilled. hwhy protected Jacob
all of the way back to his father, Isaac's camp. This is hwhy's way to say to
Jacob, playing on a famous saying from the Movie, Jerry McGuire, "Show Me The
Tithe"! Question: "Was
Jacob's mother, Rebekah, still alive when he returned to his father's
camp"? We do not know.
Another question: "Did the curse
she took for Jacob when he took Esau's blessing caused her not to see
him
again, and if so, did she die before Jacob's return to the camp"? It is
probable. Another
question is "When does Jacob begin to tithe to hwhy"? I don't have
an answer to that at this time.
Looking at the words:
MAMRE
The Hebrew word for Mamre is
"Mahm-rey"- Mem, Mem, Resh ALeph (armm)
is from Strong's Concordance number 4471, and its definition
From
H4754 (in the sense of vigor); lusty; Mamre, an Amorite: - Mamre. from
4754 "mah-rah" (arm), and its definition
A
primitive root; to rebel; hence (through the idea of maltreating) to
whip, that is, lash (self with wings, as the ostrich in running): - be
filthy, lift up self.
Mamre could mean "lusty" (which
means full of strength and energy), "rebel", "filthy" or "lifted".
KIRJATH HA-ARBAH
The Hebrew word for Kirjath HaArbah
is "Keer-yath Hah-Ahr-bah"- Kuph, Resh, Yod, Tav; Heh, Aleph, Resh,
Bath Ayin (ebrah tyrq)
is from Strong's Concordance number 7153, and its definition
...from
H7151 and H704 or H702; city of Arba, or city of the four (giants);
Kirjath-Arba or Kirjath-ha-Arba, a place in Palestine: - Kirjath-arba.
Kirjath
from 7151 "keer-yah" (hyrq), and its definition
From
H7136 in the sense of flooring, that is, building; a city: - city. from
7136 "kah-rah" (hrq), and its definition
A
primitive root; to light upon (chiefly by accident); causatively to
bring about; specifically to impose timbers (for roof or floor): -
appoint, lay (make) beams, befall, bring, come (to pass unto), floor,
[hap] was, happen (unto), meet, send good speed.
Kirjath could mean "bring", "appoint" "lay beams".
Arbah
from
704 "ahr-bah" (ebra), and its definition
The
same as H702; Arba, one of the Anakim: - Arba. from
702 "ahr-bah" (ebra), and its definition
The
second form is the masculine form; from H7251; four: - four. from
7251 "rah-bah" (ebr), and its definition
A
primitive root (rather identical with H7250 through the idea of
sprawling at all fours (or possibly the reverse is the order of
derivation); compare H702); properly to be four (sided); used only as
denominative of H7253; to be quadrate: - (four-) square (-d). from
7250 "rah-bah" (ebr), and its definition
A
primitive root; to squat or lie out flat, that is, (specifically) in
copulation: - let gender, lie down.
Arbah could mean "four", "laid out flat" or "lie down".
Kirjath HaArbah could mean "Cities of the Four", "Cities of the Flats",
or "Cities of the Squatters".
Putting the definitions of theses places together it could phrase as:
"Lifting up the beams of the
squatters"
or "Strengthening the cities of the
squatters"
Based on this notion, it could be that since Jacob with his household
returned to his father, Isaac's household, they would be strengthening
their own cities in which they were squatting together through their
residing together.
It has been
calculated that Joseph was about seven years old when his mother died
after giving birth to his brother, Benjamin, it was calculated that
Jacob was ninety-one when Joseph was born, which is based in the Torah
portion of Vay-Yeytsey, in the book of Genesis
Genesis 31:38I was with you this
twenty years; Your ewes and your kids were not miscarried, and I have
not eaten of the rams of your
flock. 39 I did not bring the torn to you; I, I reconciled (made
reconciliation); you
have required her from my hand the stolen at day and the stolen
at
night. 40 That I was; in the day
the drought (dryness) consumed me, and the frost (ice) in the
night; and my sleep, she departed (drove away) from
my eyes. 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. Note that Jacob's wife, Leah, did
not begin conception until the seventh
year was over, and Jacob did not first mentioned to leave Laban's camp
until after Rachel bore Joseph which occurred in the fourteenth year of
his stay in Laban's residence. By then, his new wage was to take
certain animals, and that did not occur until the first of the six
years serving Laban for the flocks as mentioned above, which means that
Jacob had all twelve children (not including Benjamin) within those
seven years Jacob served Laban for Rachel. By the way, this would put
Reuben between thirteen and fourteen years of age, which means all of
Jacob's children were still young children at the time.
Looking at this account, which is noted in the Torah
portion of Va-Ykhi, in the book of Genesis
Genesis 47:28And 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. Calculating, this would put
Jacob about 91 years
old and Isaac at 151 years old when Joseph was
born, making him at
ninety eight years old when Jacob saw his father, Isaac, again. This
means that Isaac was about 158 years old when he saw Jacob and his
household enter into the camp. This is realized, because Isaac
was sixty years old when Jacob and Esau were born, which is based in
the Torah
portion of Toldoth, in the book of Genesis
Genesis 25:24And 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. Joseph was seventeen years
old when he was sold into slavery by his brothers, which is noted in
the Torah
portion of Vay-Yeyshev, in the book of Genesis Genesis 37:1 And Jacob
dwelled
in the land of the sojournings of his father in the land of Canaan.
2 These are the birthings (generations) of Jacob. Joseph, a son of
seven ten (seventeen)
years,... 26 And
Judah said to his brothers, What shall profit (gain) of our kill
(smite) of ta-our brother
and conceal ta-his blood? 27 Come, and we
will sell him to the Ishmaelim,
and our hand, she shall not be against him; for he is our brother of
our
flesh.
And his brothers, they listened. 28 And Midianim merchant (trading)
men, they came over; and they drew,
and they
ascended ta-Joseph from the bored-well,
and they
sold ta-Joseph to the Ishmaelim in
twenty of silver: and they
brought (made go) ta-Joseph to Egypt.
This account would calculate Isaac to be about 168 years old and
Jacob-Israel about 108 years old, which means that Jacob was residing
with his father for about ten years by the time Joseph was sold into
slavery.
That means Isaac died when Joseph
was in Egypt for twelve years at
twenty nine years old, one
year before Joseph met Pharaoh to interpret his dreams. Fast forwarding,
Joseph was
thirty years old when
he interpreted the dreams for Pharaoh, which is noted in
the Torah portions of Mikeyts, in the book of Genesis
Genesis 41:46And Joseph
was
a son of thirty years in his standing to the face of
Pharaoh, King of Egypt. And Joseph went out from by the face of
Pharaoh, and went over in all of the land of Egypt.
This would put Jacob at about 121 years old, and by this time, Isaac
was dead for about a year during the second year after Joseph
interpreted the Chief Cup Bearer and the Chief Baker's dreams
while in prison.
Nine years later, after the seven years of plenty and during the second
year of want in Egypt, which is noted in the Torah portion of
Vay-Yigash, in the book of Genesis
Genesis 45:4And Joseph
said to his brothers, approach now to me. And they approached. And
said, I am Joseph, your
brother, whom you
sold me to Egypt.
5 And now, do you not be displeased (grieved), and be not angry [(do
not glow)] in your
eyes that
you
sold me here: for Elohim sent me to 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 where shall be no
plowing and
harvest.
This puts Joseph at thirty nine years old, making
Jacob at 130 years old, which is noted in the Torah portion of
Vay-Yigash, in the book of Genesis
Genesis 47:7And Joseph brought ta-Jacob, his father, and stood
him to the face of Pharaoh: and Jacob blessed ta-Pharaoh. 8 And Pharaoh
said to Jacob, As what are the days of the years of
your life? 9 And
Jacob said to Pharaoh, The days of the years of my
sojourning are thirty and a hundred years:...
This also means that Isaac died ten years
before Jacob and his family moved to Egypt.
Verses twenty eight and twenty
nine
28 And the days of Isaac, they were a hundred years and eighty years.
29 And
Isaac expired,
and died, and was gathered to his People, old and satisfied of
days:
and Esau and Jacob, his sons, they buried him. After Isaac died,
Jacob and Esau buried their father together, just like Isaac and
Ishmael buryied their father, Abraham, after he died, which is noted in
the Torah portion of Khai-yey Sarah, in the book of Genesis
Genesis 25:7And these were the days of
the years
of the life of Abraham which lived a hundred years, and seventy years
and five
years. 8 And Abraham expired, and the death [(and died)] in good
greyness [(in a good old age)], an elder [(in old age)],
and was satisfied; and was gathered to his People.
9 And
Isaac and Ishmael, his sons, they buried him to the Cave of the
Machpelah to the
field of Ephron, son of Zohar, the Hittite, which is upon the facing of
Mamre;
10 the field which Abraham bought (purchased) from tathe sons of
Heth: there were buried
Abraham and Sarah, his woman (wife). It's all in the family genes,
and as Brad Scott of Wildbranch
Ministry and Bill Cloud of Shoreshim Ministries noted
that history repeats itself. By right,
Esau could have killed him after their father's death, but hwhy adopted Jacob
by renaming him Israel, and one could also say that "Israel's Father"
was
still alive. As I commented earlier, because
Israel's father is still alive, Esau can never kill him.
Knowing that Isaac died at 180
years of age, that puts Jacob-Israel and Esau at 120
years old when Isaac died, and Jacob-Israel was living in Hebron when
he died. That means Isaac died when Joseph
was in Egypt for twelve years putting him at
twenty nine years old, one
year before Joseph met Pharaoh to interpret his dreams. Looking ahead, Joseph was
thirty years old when
he interpreted the dreams for Pharaoh, which is noted in the Torah
portion of Mikeyts, in the book of Genesis
Genesis 41:46And Joseph
was
a son of thirty years in his standing to the face of
Pharaoh, King of Egypt. And Joseph went out from by the face of
Pharaoh, and went over in all of the land of Egypt.
This would put Jacob at about 121 years old, and by this time, Isaac
was dead for about a year during the second year after Joseph
interpreted the Chief Cup Bearer and the Chief Baker's dreams
while in
prison.
Nine years later, after the seven years of plenty and during the second
year of want in Egypt, which is noted in the Torah portion of
Vay-Yigash, in the book of Genesis
Genesis 45:4And Joseph
said to his brothers, approach now to me. And they approached. And
said, I am Joseph, your
brother, whom you
sold me to Egypt.
5 And now, do you not be displeased (grieved), and be not angry [(do
not glow)] in your
eyes that
you
sold me here: for Elohim sent me to 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 where shall be no
plowing and
harvest.
This puts Joseph at thirty nine years old, making
Jacob at 130 years old, which is noted in the Torah portion of
Vay-Yigash, in the book of Genesis
Genesis 47:7And Joseph brought ta-Jacob, his father, and stood
him to the face of Pharaoh: and Jacob blessed ta-Pharaoh. 8 And Pharaoh
said to Jacob, As what are the days of the years of
your life? 9 And
Jacob said to Pharaoh, The days of the years of my
sojourning are thirty and a hundred years:...
This also means that Isaac died ten years
before Jacob and his family moved to Egypt.
CHAPTER 36 Genesis 36:1-42
Gen 36:1 And these are
the birthings (generations) of Esau, he is Edom. 2 Esau took ta-his wives from the daughters
of
Canaan; ta-Adah, daughter of Elon, the
Hittite, and ta-Aholibamah, daughter of
Anah, daughter of Zibeon, the Hivite; 3 And ta-Bashemath, daughter of
Ishmael,
sister of Nebajoth. 4 And Adah, she birthed to Esau ta-Eliphaz; and Bashemath
birthed her ta-Reuel; 5 And Aholibamah
birthed her ta-Jeush, and ta-Jaalam, and ta-Korah: these were the sons of
Esau, which they were birthed to him in the land of Canaan.
6 And Esau
took ta-his wives, and ta-his sons, and ta-his daughters, and ta-all of the souls of his
house,
and ta-his livestock, and ta-all of his animals, and taall of his property (riches,
substance, property), which
were
collected (gotten) in the land of Canaan; and went to a land from
the face
of Jacob, his brother, 7 for their property (riches,
substance, property) were much with dwelling
together; and the land was not able with their sojourning to bear them
from the face of their livestock. 8 And Esau dwelled in Mount Seir:
Esau, he is Edom.
9 And these were the birthings (generations) of Esau, father of
Edom, in Mount Seir: 10 These are the names of the sons of Esau;
Eliphaz, son of Adah, woman (wife) of Esau. Reuel, son of Bashemath, woman (wife) of Esau.
11 And the sons of Eliphaz, they were Teman, Omar, Zepho, and
Gatam, and Kenaz. 12 And Timna, she was a concubine to Eliphaz,
son
of Esau; and she birthed to Eliphaz ta-Amalek: these were the sons
of Adah, woman (wife) of Esau. 13 And these were
the sons of Reuel; Nahath, and
Zerah, Shammah, and Mizzah: these, they were the sons of Bashemath, woman (wife) of Esau.
14 And these, they were the sons of Aholibamah, daughter of Anah,
daughter of Zibeon, woman (wife) of Esau: and she birthed to
Esau ta-Jeush, and ta-Jaalam, and ta-Korah.
15 These were the chiefs of the sons of Esau: the sons of Eliphaz,
firstborn of
Esau; Chief Teman, Chief Omar, Chief Zepho, Chief Kenaz, 16 Chief
Korah, Chief Gatam, Chief Amalek: these were the chiefs of Eliphaz
in the land of Edom; these were the sons of Adah. 17 And these
were
the sons of Reuel, son of Esau; Chief Nahath, Chief Zerah, Chief
Shammah, Chief Mizzah: these were the chiefs of Reuel in the land of
Edom; these were the sons of Bashemath, woman (wife) of Esau.
18 And these were the
sons of Aholibamah, woman (wife) of Esau; Chief Jeush, Chief
Jaalam, Chief
Korah:
these were the chiefs that came of Aholibamah, daughter of Anah,
wife of Esau. 19 These were the sons of Esau, he is Edom, and
these were their chiefs.
20 These were the sons of Seir the Horite, dwelling the land; Lotan,
and Shobal, and Zibeon, and the Anah,
21 And Dishon, and Ezer, and Dishan: these were the chiefs of the
Horites, the sons of Seir in the land of Edom. 22 And the sons of
Lotan, they were Hori and Hemam; and the sister of Lotan was Timna.
23 And these were the sons of Shobal; Alvan, and Manahath, and
Ebal, Shepho, and Onam. 24 And these were the sons of Zibeon; and
Ajah, and the Anah: he was Anah which found ta-the hot springs (mules) in
the wilderness, in his tending ta-the donkeys for Zibeon, his
father. 25 And these were the sons of Anah; Dishon, and
Aholibamah, daughter of Anah. 26 And these were the sons of
Dishon; Hemdan, and Eshban, and Ithran, and Cheran. 27 These were
the sons of Ezer; Bilhan, and Zaavan, and Akan. 28 These were the sons
of Dishan; Uz, and the Aran. 29 These were the chiefs of the Horites;
Chief
Lotan, Chief Shobal, Chief Zibeon, Chief Anah,
30 Chief Dishon, Chief Ezer, Chief Dishan: these were the chiefs
of the Horites by their chiefs in the land of Seir.
31 And these were the
kings which they reigned in the land of Edom to the face of the
reigning of
a
king to the sons of Israel.
32 And Bela, son of Beor, reigned in
Edom: and the name of his city was Dinhabah. 33 And Bela died, and
Jobab, son of Zerah from
Bozrah, reigned in his stead.
34 And was the death of Jobab [(And Jobab
died)], and Husham from the land of the
Temanites reigned at his stead.
35 And
was the death of Husham
[(And Husham
died)], and Hadad, son of Bedad,
that
struck ta-Midian in the field of Moab reigned in his stead:
and the name of his city was Avith.
36 And
was the death of Hadad [(And
Hadad died)], and Samlah from Masrekah reigned at his stead.
37 And
was the death of Samlah
[(And Samlah
died)], and Saul from Rehoboth at
the
river reigned at his stead.
38 And was the death of Saul [(And
Saul
died)], and Baal Hanan, son of
Achbor, reigned at his stead.
39 And was the death of Baal Hanan, son of Achbor, [(And Baal Hanan,
son of Achbor, died)], and Hadar reigned at his stead: and the name of his city
was Pa'u; and the name of his wife was
Mehetabel, daughter of Matred, daughter of Mi Zahab.
40 And
these were the names of the chiefs of Esau, by their
families, by their places, on their names; Chief Timnah, Chief
Alvah, Chief Jetheth, 41 Chief Aholibamah, Chief Elah, Chief Pinon, 42
Chief Kenaz, Chief Teman, Chief Mibzar, 43 Chief Magdiel, Chief Iram:
these were the chiefs
of Edom by their dwellings in the land of their seizing (holding): he
is Esau, the father of Edom.
(Note: Not all verses will have
comments)
Verses one through five
1 And these are
the birthings (generations) of Esau, he is Edom. 2 Esau took ta-his wives from the daughters
of
Canaan; ta-Adah, daughter of Elon, the
Hittite, and ta-Aholibamah, daughter of
Anah, daughter of Zibeon, the Hivite; 3 And ta-Bashemath, daughter of
Ishmael,
sister of Nebajoth. 4 And Adah, she birthed to Esau ta-Eliphaz; and Bashemath
birthed her ta-Reuel; 5 And Aholibamah
birthed her ta-Jeush, and ta-Jaalam, and ta-Korah: these were the sons of
Esau, which they were birthed to him in the land of Canaan. It was obvious that Esau's
took
his wife, the daughter of Ishmael, back to his father's estate in
Hebron and had children by her there.
Looking at the definitions of each
of their names: Esau
(In Hebrew "Ey-sahv" (wse)
S6215):Rough
Canaan
(In Hebrew "Cah-nah-ahn" (Nenk)
S3667):Humiliation Adah
(In Hebrew "Ah-dah" (hde)
S5711):Ornament,
adorn, advance Elon
(In Hebrew "Ey-lohn" (Nwlya)
S356):Strong,
oak, oakgrove Hittite
(In Hebrew "Khee-tee" (ytx)
S2850):Terror
Putting the definitions of each of the names together, it makes a
phrase:
"A rough one will try to
humiliate a strong one by terror"
This could be HaSatan trying to humilate Yeshua by the terror of
Yeshua's Body being marred, which is based in the book of the prophet
Isaiah
Isaiah 53:3 He is
despised and rejected of men; a man of sorrows, and acquainted with
grief: and we hid as it were our faces from Him; He was despised, and
we esteemed him not. 4 Surely He hath borne our griefs, and carried our
sorrows: yet we did esteem Him stricken, smitten of Elohim, and
afflicted. 5 But He was wounded for our transgressions, He was bruised
for our iniquities: the chastisement of our peace was upon Him; and
with His stripes we are healed.
We as believers could be attempted to be humiliated through spiritual
terror, but we are to stay faithful in Yeshua and be strong and
courageous. This is what the apostle said, which are noted in his
letters to the assemblies in Corinth and in Ephesus
2 Corinthians 12:10 Therefore
I take pleasure in infirmities, in reproches, in necessities, in
persecutions, in distresses for Christ's sake: for when I am weak, then
am I strong.
Ephesians 6:10 Finally,
my brethren, be strong in the Lord, and in the power of His Might.
Looking at the definitions of each
of their names: Aholibamah
(In Hebrew "Ah-hah-lee-vah-mah" (hmbylha)
S173 [168 + 1116]):Tent of height (or elevation, high place, wave) Anah
(In Hebrew "Ah-nah" (hne)
S6034):Eye,
answer Zibeon
(In Hebrew "Zeev-ohn" (Nwebu)
S6649):Variegated,
dye (color), dip Hivite
(In Hebrew "Khee-tee" (ytx)
S2340):Villager,
living place, life giver
Putting the definitions of the names together, it makes a phrase:
"One from a tent of a high place
will answer variegation (or irregularites) to give life"
This is Yeshua that came from the Tent of the Kingdom of Heaven who
anwered in variegations to give Eternal Life to those who want it. An
example of a variegation could be some the parables Yeshua spoke in the
Gospels. Or it could be of certain peoples, like the Samaritan woman
who was not of Jewish descent.
Looking at the definitions of each
of their names: Bashemath
(In Hebrew "Bahs-math" (tmsb)
S1315):Fragrance,
spice, aroma Ishmael
(In Hebrew "Yeesh-mah-eyl" (laemsy)
S3458 [8085 + 410]):El will hear Nebajoth
(In Hebrew "N'vai-oth" (tybn)
S5032):Fruitfullness,
germinate, flourish
Putting the definitions of the names together, it makes a phrase:
"A Fragrant one that El
hears will flourish"
This is Yeshua who is heard by the Heavenly Father who flourished in
Judea and has been flourishing for the past 2,000 years.
Looking at the definitions of each
of their names: Adah
(In Hebrew "Ah-dah" (hde)
S5711):Ornament, adorn, advance Esau
(In Hebrew "Ey-sahv" (wse)
S6215):Rough Eliphaz
(In Hebrew "Eh-lee-phahz" (zpyla)
S464 [410 + 6337]):El of pure (gold)
Putting the definitions of the names together, it makes a phrase:
"One who is ornamented with
roughness is the El of purity"
This is Yeshua, who was rough in appearance, but is the Pure Elohim. In
other words, Yeshua was not attractive in appearance, which is noted in
the
book of teh prophet Isaiah
Isaiah 53:1 Who hath
believed our report? and to whom is the Arm of hwhy revealed? 2 For He shall
grow up before Him as a tender plant, and as a root out of a dry
ground: He
hath no form nor comeliness; and when we shall see Him, there is no
beauty that we should desire Him.
Looking at the definitions of each
of their names: Bashemath
(In Hebrew "Bahs-math" (tmsb)
S1315):Fragrance Reuel
(In Hebrew "R'oo-eyl" (lawer)
S7467 [7466 + 410]):Friend of El
Putting the definitions of the names together, it makes a phrase:
"A fragrant one is a friend of
El"
This is Yeshua.
Looking at the definitions of each
of their names: Aholibamah
(In Hebrew "Ah-hah-lee-vah-mah" (hmbylha)
S173 [168 + 1116]):Tent of the height (or elevation,
high place, wave) Jeush
(In Hebrew "Y'oosh" (swey)
S3266):Hasty Jaalam
(In Hebrew "Yah-lahm" (Mley)
S3281):Occult,
veil, conceal, blind Korah
(In Hebrew "Koh-rakh" (xrq)
S2340):Ice,
bald, depilate [as in removing hair to make hides] "One will come from a tent of a
high place and will hastily cause blindness and later will depilate
them"
This is Yeshua that came down to earth when the Jewish religious
leaders, authority, and the majority of the Jewish People were blind,
which became their judgment of having them depilated from the land of
Israel, as well as having Jerusalem and the Temple destroyed around 70
AD.
Verses six through
eight
6 And Esau
took ta-his wives, and ta-his sons, and ta-his daughters, and ta-all of the souls of his
house,
and ta-his livestock, and ta-all of his animals, and taall of his property (riches,
substance, property), which
were
collected (gotten) in the land of Canaan; and went to a land from
the face
of Jacob, his brother, 7 for their property (riches,
substance, property) were much with dwelling
together; and the land was not able with their sojourning to bear them
from the face of their livestock. 8 And Esau dwelled in Mount Seir:
Esau, he is Edom.
This was a similar matter compared to Abraham and Lot when their
livestocks outgrew in the
area they dwelt, and then Lot went eastward toward Sodom, which is
noted in the Torah portion of Lekh L'kha, in the book of Genesis
Genesis 13:7And was a strife
(contention) between
the
shepherds (tenders) of the livestock
of Abram and the shepherds (tenders) of the livestock of Lot: and the
Canaanite
and the Perizzite dwelled then in the land, 8 and Abram said to
Lot, Not now, she shall be no strife (contention) between me and
between you, and between
my shepherds (tenders) and between your shepherds (tenders); for we are
men, brothers. 9
That not all of the land is to your face? Separate (Split) now from
upon me:
if the small (left), and I to the right; and if the
right, and I to the small (left). 10 And Lot lifted up (beared) ta-his eyes,
and saw ta-all the circumjacent region
of the
Jordan, for all of her was well watered (quaffed) to the facing of hwhy wasting (ruining) ta-Sodom and ta-Amorrah,
as the Garden
of hwhy, as the land of
Egypt, at your coming to Zoar. 11 And
Lot chose for himself taall of the circumjacent region of the Jordan; and
Lot pulled up (journeyed), with eastward: and they
separated (split) a man from upon his brother. 12 Abram dwelled in the
land of Canaan, and Lot dwelled in the cities of the circumjacent region and
tented unto Sodom.
This is the same Mount Seir Moses mentioned at Jordan-Jericho, which is
noted in the
Torah portion of D'varim, in the book of Deuteronomy
Deuteronomy 1:2one ten
(oneteen, eleven)
days from Horeb at the way of Mount Seir unto Kadesh Barnea. Looking at the Hebrew word SEIR
The Hebrew word for Seir is
"Sey-eer"- Shin, Ayin, Yod, Resh (ryes). It is from
Strong's Concordance number 8165, and its definition
Formed
like H8163; rough; Seir, a mountain of Idumaea and its aboriginal
occupants, also one in Palestine: - Seir.
from 8163 "sah-eer" (ryes), and its
definition
From
H8175; shaggy; as noun, a he goat; by analogy a faun: - devil, goat,
hairy, kid, rough, satyr.
from 8175 "sah-ahr" (res), and its definition
A prim
root; to storm; by implication to shiver, that is, fear: - be
(horribly) afraid, fear, hurl as a storm, be tempestuous, come like
(take away as with) a whirlwind.
Seir means "rough"
These map images show the location of the land of Edom
These next satellite images show the location of Mount Seir
These are satellite images comparing the location of Mount Seir to the
location of Petra in the land of Edom
Verses nine and ten
9 And these were the birthings (generations) of Esau, father of
Edom, in Mount Seir: 10 These are the names of the sons of Esau;
Eliphaz, son of Adah, woman (wife) of Esau. Reuel, son of Bashemath, woman (wife) of Esau.
Looking at the definitions of each
of their names: Esau (In Hebrew
"Ey-sahv" (wse) S6215):Rough, sensibly felt Edom (In Hebrew
"Eh-dohm" (Mwda) S123):Red Eliphaz
(In Hebrew "Eh-lee-phahz" (zpyla)
S464 [410 + 6337]):El of pure (gold) Adah
(In Hebrew "Ah-dah" (hde)
S5711):Ornament, adorn, advance Esau
(In Hebrew "Ey-sahv" (wse)
S6215):Rough Reuel
(In Hebrew "R'oo-eyl" (lawer)
S7467 [7466 + 410]):Friend of El Bashemath
(In Hebrew "Bahs-math" (tmsb)
S1315):Fragrance,
spicery, smell, sweet, odor
Verses eleven through thirteen
11 And the sons of
Eliphaz, they were Teman, Omar, Zepho, and
Gatam, and Kenaz. 12 And Timna, she was a concubine to Eliphaz,
son
of Esau; and she birthed to Eliphaz ta-Amalek: these were the sons
of Adah, woman (wife) of Esau. 13 And these were
the sons of Reuel; Nahath, and
Zerah, Shammah, and Mizzah: these, they were the sons of Bashemath, woman (wife) of Esau.
Comparing to verses fifteen through seventeen
15 These were the chiefs of the sons of Esau: the sons of Eliphaz,
firstborn of
Esau; Chief Teman, Chief Omar, Chief Zepho, Chief Kenaz, 16 Chief
Korah, Chief Gatam, Chief Amalek: these were the chiefs of Eliphaz
in the land of Edom; these were the sons of Adah. 17 And these
were
the sons of Reuel, son of Esau; Chief Nahath, Chief Zerah, Chief
Shammah, Chief Mizzah: these were the chiefs of Reuel in the land of
Edom; these were the sons of Bashemath, woman (wife) of Esau.
Looking at the definitions of each
of their names: Eliphaz
(In Hebrew "Eh-lee-phahz" (zpyla)
S464 [410 + 6337]):El of pure (gold) Teman
(In Hebrew "Tey-mahn" (Nmyt)
S8487):South,
Right (hand) Omar
(In Hebrew "Oh-mahr" (rmwa)
S201):Talkative,
speak, say Zepho
(In Hebrew "Ts'phoh" (wpu)
S6825):Observant,
lean forward, peer, behold, wait for Gatam
(In Hebrew "Gah-tahm" (Mteg)
S3266):[Unkown
origin] (Could be of two different words, "gah'ah" (heg) S1600: Bellow, low + "tahm" (Mt) S8535: Complete, pious, gentle,
perfect, dear, plain, undefiled, upright, prosperity or "tahm" (Mt) S8536: There, thence) Kenaz
(In Hebrew "K'nahz" (znq)
S7073):Hunt,
hunter
Looking at the definitions of each
of their names: Timna
(In Hebrew "Teem-nah" (enmt)
S8555):Restraint,
debar, deny, refrain, restrain, withold Eliphaz
(In Hebrew "Eh-lee-phahz" (zpyla)
S464 [410 + 6337]):El of pure (gold) Esau (In Hebrew
"Ey-sahv" (wse) S6215):Rough, sensibly felt Amalek
(In Hebrew "Ah-mah-leyk" (qlme)
S6002):Hasty
(Could be a play from S599 "ah-mahl" (lme), and the letter Kuph, a
Paleo-Hebrew picture of a palm, like Jacob's name, meaning "Toiling of
the palm") Adah
(In Hebrew "Ah-dah" (hde)
S5711):Ornament, adorn, advance Esau (In Hebrew
"Ey-sahv" (wse) S6215):Rough, sensibly felt
Looking at the definitions of each
of their names: Reuel
(In Hebrew "R'oo-eyl" (lawer)
S7467 [7466 + 410]):Friend of El Nahath
(In Hebrew "Nah-khath" (txn)
S5184):Quiet,
restfulness, lighting down Zerah
(In Hebrew "Zehr-akh" (xrz)
S2226):Rising,
rising of light Shammah
(In Hebrew "Shahm-mah" (hms)
S8048):Ruin,
waste, destitute, destroy, desolation, stun, astonished Mizzah
(In Hebrew "Meez-zah" (hzm)
S4199):Faint
(with fear), terror Bashemath
(In Hebrew "Bahs-math" (tmsb)
S1315):Fragrance,
spicery, smell, sweet, odor Esau (In Hebrew
"Ey-sahv" (wse) S6215):Rough, sensibly felt
Verse fourteen
14 And these, they were the sons of Aholibamah, daughter of Anah,
daughter of Zibeon, woman (wife) of Esau: and she birthed to
Esau ta-Jeush, and ta-Jaalam, and ta-Korah.
Compare to verses eighteen and nineteen
18 And these were the
sons of Aholibamah, wife of Esau; Chief Jeush, Chief Jaalam, Chief
Korah:
these were the chiefs that came of Aholibamah, daughter of Anah,
wife of Esau. 19 These were the sons of Esau, he is Edom, and
these were their chiefs. Looking at the definitions of each
of their names: Aholibamah
(In Hebrew "Ah-hah-lee-vah-mah" (hmbylha)
S173 [168 + 1116]):Tent of the height (or elevation,
high place, wave) Anah
(In Hebrew "Ah-nah" (hne)
S6034):Eye,
answer Zibeon
(In Hebrew "Zeev-ohn" (Nwebu)
S6649):Variegated,
dye (color), dip Esau (In Hebrew
"Ey-sahv" (wse) S6215):Rough, sensibly felt Jeush
(In Hebrew "Y'oosh" (swey)
S3266):Hasty Jaalam
(In Hebrew "Yah-lahm" (Mley)
S3281):Occult,
veil (from sight), conceal, blind, dissembler, secret Korah
(In Hebrew "Koh-rakh" (xrq)
S7141):Ice,
bald, depilate
Verses twenty and twenty-one
20 These were the sons of Seir the Horite, dwelling the land; Lotan,
and Shobal, and Zibeon, and the Anah,
21 And Dishon, and Ezer, and Dishan: these were the chiefs of the
Horites, the sons of Seir in the land of Edom. Compared to
verse twenty nine and thirty
29 These were the chiefs of
the Horites;
Chief
Lotan, Chief Shobal, Chief Zibeon, Chief Anah,
30 Chief Dishon, Chief Ezer, Chief Dishan: these were the chiefs
of the Horites by their chiefs in the land of Seir. Looking at the definitions of each
of their names: Seir
(In Hebrew "Sey-eer" (ryes)
S8165):Rough,
hairy, shaggy, he goat, kid, devil, satyr Horite
(In Hebrew "Khoh-ree" (yrx)
S2752):Cave
dweller, cavity, hole, den, socket Lotan
(In Hebrew "Loh-tahn"
(Njwl)
S3877):Covering,
veil, wrap, cast Shobal
(In Hebrew "Shoh-vahl" (lbws)
S7732):Overflowing,
flow, leg, lady's train Zibeon
(In Hebrew "Zeev-ohn" (Nwebu)
S6649):Variegated,
dip, dye, diverse, colors Anah
(In Hebrew "Ah-nah" (hne)
S6034):Eye,
answer Dishon
(In Hebrew "Dee-shohn" (Nwsd)
S1787):Leaper,
antelope, pygarg, trample, thresh, break, tear, dash in pieces Ezer
(In Hebrew "Ey-tsehr" (rua)
S687):to
treasure, store up, to store Dishan
(In Hebrew "Dee-shahn" (Nsyd)
S1789):Leaper, antelope, pygarg, trample,
thresh, break, tear, dash in pieces
Verse twenty two
22 And the sons of
Lotan, they were Hori and Hemam; and the sister of Lotan was Timna. Looking at the definitions of each
of their names: Lotan
(In Hebrew "Loh-tahn"
(Njwl)
S3877):Covering,
veil, wrap, cast Hori
(In Hebrew "Khoh-ree" (yrx)
S2753):Cave
dweller, cavity, hole, den, socket Hemam
(In Hebrew "Hey-mahm" (Mmyh)
S1967):Raging,
put in commotion, consume, disturb, drive, discomfit, trouble, vex Timna
(In Hebrew "Teem-nah" (enmt)
S8555):Restraint,
debar, deny, refrain, restrain, withold
Verse twenty three
23 And these were the
sons of Shobal; Alvan, and Manahath, and
Ebal, Shepho, and Onam. Looking at the definitions of each
of their names: Shobal
(In Hebrew "Shoh-vahl" (lbws)
S7732):Overflowing,
flow, leg, lady's train Alvan
(In Hebrew "Ahl-vahn" (Nwle)
S5935):Lofty,
ascend, arise, climb, get up, mount up, come up, spring up Manahath
(In Hebrew "Mah-nah-khath" (txnm)
S4506):Rest,
settle down, give comfort, cease, let down, lay down, remain, set down Ebal
(In Hebrew "Ey-vahl" (lbye)
S5858):Bald Shepho
(In Hebrew "Sh'phoh" (wps)
S8195):Abrade,
baldness, bare, stick out Onam
(In Hebrew "Oh-nahm" (Mnwa)
S208):Strong,
power, strength, wealth, force, might, substance
Verses twenty four
24 And these were the
sons of Zibeon; and
Ajah, and the Anah: he was Anah which found ta-the hot springs (mules) in
the wilderness, in his tending ta-the donkeys for Zibeon, his
father. Looking at the definitions of each
of their names: Zibeon
(In Hebrew "Zeev-ohn" (Nwebu)
S6649):Variegated,
dye (color), dip Ajah
(In Hebrew "Ai-yah" (hya)
S345):Screamer,
hawk, kite, vulture Anah
(In Hebrew "Ah-nah" (hne)
S6034):Eye,
answer Hot
Springs (mules)
(In Hebrew "Yey-mahm" (Mmy)
S3222):Warm
spring, hot, day Looking at the Hebrew word HOT SPRINGS (MULES)
The Hebrew word for hot
springs (mules) is
"yeym"- Yod, Mem Sophit (My). It is from
Strong's Concordance number 3222, and its definition
From the
same as H3117; a warm spring: - mule.
from 3117 "yohm" (Mwy), and its
definition
From an
unused root meaning to be hot; a day (as the warm hours), whether
literally (from sunrise to sunset, or from one sunset to the next), or
figuratively (a space of time defined by an associated term), (often
used adverbially): - age, + always, + chronicles, continually (-ance),
daily, ([birth-], each, to) day, (now a, two) days (agone), + elder, X
end, + evening, + (for) ever (-lasting, -more), X full, life, as (so)
long as (. . . live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space, then,
(process of) time, + as at other times, + in trouble, weather, (as)
when, (a, the, within a) while (that), X whole (+ age), (full) year
(-ly), + younger.
Verse twenty five
25 And these were the
sons of Anah; Dishon, and
Aholibamah, daughter of Anah. Looking at the definitions of each
of their names: Anah
(In Hebrew "Ah-nah" (hne)
S6034):Eye,
answer Dishon
(In Hebrew "Dee-shohn" (Nwsd)
S1787):Leaper,
antelope, pygarg, trample, thresh, break, tear, dash in pieces Aholibamah
(In Hebrew "Ah-hah-lee-vah-mah" (hmbylha)
S173 [168 + 1116]):Tent of the height (or elevation,
high place, wave) Anah
(In Hebrew "Ah-nah" (hne)
S6034):Eye,
answer
Verse twenty six
26 And these were the sons of
Dishon; Hemdan, and Eshban, and Ithran, and Cheran. Looking at the definitions of each
of their names: Dishon
(In Hebrew "Dee-shohn" (Nwsd)
S1787):Leaper,
antelope, pygarg, trample, thresh, break, tear, dash in pieces Hemdan
(In Hebrew "Kheym-dahn" (Ndmx)
S2533):Pleasant,
delight, desirable Eshban
(In Hebrew "Esh-bahn" (Nbsa)
S790):Vigorous,
grow, growth Ithran
(In Hebrew "Yeeth-rahn" (Nrty)
S3506):Excellent,
jut over, exceed, preserve, be left, left behind, remain, make plenteous Cheran
(In Hebrew "Kh'rahn" (Nrk)
S3763):Unkown
(could most likely be from S2771/2787 "khah-rahn (Nrx): Parched, glow, angry, burn, kindle
or S2763 "khah-rahm" (Mrx): Seclude, devote religiously, be
blunt, make accursed, consecrate, destory, forfeit, flat nose
Verse twenty seven
27 These were
the sons of Ezer; Bilhan, and Zaavan, and Akan. Looking at the definitions of each
of their names: Ezer
(In Hebrew "Ey-tsehr" (rua)
S687):to
treasure, store up, to store Bilhan
(In Hebrew "Beel-hahn" (Nhlb)
S1092):Timid,
palpitate, terrify, trouble Zaavan
(In Hebrew "Zah-ah-vahn" (Nwez)
S2190):Disquiet,
shake off, agitate, move, tremble, vex Akan
(In Hebrew "Ah-kahn" (Nqe)
S6130):Twist,
tortuous
Verse twenty eight
28 These were the sons
of Dishan; Uz, and the Aran. Looking at the definitions of each
of their names: Dishan
(In Hebrew "Dee-shahn" (Nsyd)
S1789):Leaper, antelope, pygarg, trample,
thresh, break, tear, dash in pieces Uz
(In Hebrew "Oots" (Uwe)
S5780):Consultation,
advice, counsel together Aran
(In Hebrew "Ah-rahn" (Nra)
S765):Stridulous,
creak, shout out loud, rejoice,
Verse thirty two and thirty three
32 And Bela, son of Beor, reigned in
Edom: and the name of his city was Dinhabah. 33 And Bela died, and
Jobab, son of Zerah from
Bozrah, reigned in his stead. Looking at the definitions of each
of their names: Bela
(In Hebrew "Beh-lah" (elb)
S1106):Gulp,
devour, destruction Beor
(In Hebrew "B'ohr" (rweb)
S1160):Burning,
lamp, kindle, consume Dinhabah
(In Hebrew "Deen-hah-vah" (hbhnd)
S1838):Unknown
(could be based from S1777 "deen" (Nd): Rule, judge, contend, execute,
strife, strive + S1890 "hahv-hahv" (bhbh): Gift, holocaust, offering) Jobab
(In Hebrew "Yoh-vahv" (bbwy)
S3103):Howler,
bawl, cry out
Verse thirty four
34 And was the death of Jobab [(And Jobab
died)], and Husham from the land of the
Temanites reigned at his stead. Looking at the definitions of each
of their names: Jobab
(In Hebrew "Yoh-vahv" (bbwy)
S3103):Howler,
bawl, cry out Husham
(In Hebrew "Khoo-shahm" (Msx)
S2367):Hastily,
hurry, eager, haste, ready Temanites
(In Hebrew "Tey-mah-nee" (ynmyt)
S8489):South,
right, right hand
Verse thirty five
35 And
was the death of Husham
[(And Husham
died)], and Hadad, son of Bedad,
that
struck ta-Midian in the field of Moab reigned in his stead:
and the name of his city was Avith. Looking at the definitions of each
of their names: Husham
(In Hebrew "Khoo-shahm" (Msx)
S2367):Hastily,
hurry, eager, haste, ready Hadad
(In Hebrew "Hah-dahd" (ddh)
S1908):Fierce,
sharp, severe, sharpen Bedad
(In Hebrew "B'dahd" (ddb)
S911):Separation,
divide, solitary, alone Midian
(In Hebrew "Meed-yahn" (Nydm)
S4080):Brawling,
contention, contest, quarrel, discord, strife, rule, judge, plead,
strive Moab
(In Hebrew "Moh-ahv" (Nqe)
S4124):From
father Avith
(In Hebrew "Ah-veeth" (tywe)
S5762):Ruin, to
crook, do amiss, bow down, make crooked, commit iniquity, pervert, do
wickedly, do wrong
Verse thirty six
36 And
was the death of Hadad [(And
Hadad died)], and Samlah from Masrekah reigned at his stead. Looking at the definitions of each
of their names:
Hadad
(In Hebrew "Hah-dahd" (ddh)
S1908):Fierce,
sharp, severe, sharpen Samlah
(In Hebrew "Sahm-lah" (hlms)
S8072):Dress,
cover, mantle, apparel, clothes, raiment, garment Mazrekah
(In Hebrew "Mahs-rey-kah" (hqrsm)
S4957):Vineyard,
vine, choice wine, shrill, to whistle, hiss
Verse thirty seven
37 And
was the death of Samlah
[(And Samlah
died)], and Saul from Rehoboth at
the
river reigned at his stead. Looking at the definitions of each
of their names: Samlah
(In Hebrew "Sahm-lah" (hlms)
S8072):Dress,
cover, mantle, apparel, clothes, raiment, garment Saul
(In Hebrew "Shah-ool" (lwas)
S7586):Asked,
inquire, request, demand, ask, beg, borrow Rehoboth
(In Hebrew "R'khoh-voth" (twbxr)
S7344):Streets,
width, avenue, area, broad place, street
Verse thirty eight
38 And was the death of Saul [(And
Saul
died)], and Baal Hanan, son of
Achbor, reigned at his stead. Looking at the definitions of each
of their names: Saul
(In Hebrew "Shah-ool" (lwas)
S7586):Asked,
inquire, request, demand, ask, beg, borrow Baal
Hanan
(In Hebrew "Bah-ahl Khah-nahn" (Nnx leb)
S1177 [1167 + 2608]):Possesor of grace, master of grace,
husband of grace, lord of grace Achbor
(In Hebrew "Akh-bohr" (rwbke)
S5907):Attacking,
mouse, entangling, spider
Verse thirty nine
39 And was the death of Baal
Hanan, son of Achbor, [(And Baal Hanan, son of Achbor, died)], and Hadar reigned at his stead: and the name of his city
was Pa'u; and the name of his wife was
Mehetabel, daughter of Matred, daughter of Mi Zahab. Looking at the definitions of each
of their names: Baal
Hanan
(In Hebrew "Bah-ahl Khah-nahn" (Nnx leb)
S1177 [1167 + 2608]):Possesor of grace, master of grace,
husband of grace, lord of grace Achbor
(In Hebrew "Akh-bohr" (rwbke)
S5907):Attacking,
mouse, entangling, spider Hadar
(In Hebrew "Hah-dahr" (rdh)
S1924):Magnificence,
ornament, splendor, beauty, goodly, comely, excellency, glorious,
honor, majesty Pau
(In Hebrew "Pah-oo" (wep)
S6464):Screaming,
scream, cry Mehetabel
(In Hebrew "M'hey-tahv-eyl" (labjyhm)
S4105 [3190 + 410]):Bettered of El, make well of El,
goodness of El, content of El, wellness of El, gladness of El Matred
(In Hebrew "Maht-reyd" (drjm)
S4308):Propulsive,
drive on, follow close, continual Mi
Zahab
(In Hebrew "Mee Zah-zahv" (bhz ym)
S4314 [4325 + 2091]):Water of gold
These are their names and definitions all together from verses thirty
two through thirty nine:
Bela
(In Hebrew "Beh-lah" (elb)
S1106):Gulp,
devour, destruction Beor
(In Hebrew "B'ohr" (rweb)
S1160):Burning,
lamp, kindle, consume Dinhabah
(In Hebrew "Deen-hah-vah" (hbhnd)
S1838):Unknown
(could be based from S1777 "deen" (Nd): Rule, judge, contend, execute,
strife, strive + S1890 "hahv-hahv" (bhbh): Gift, holocaust, offering) Jobab
(In Hebrew "Yoh-vahv" (bbwy)
S3103):Howler,
bawl, cry out Zerah
(In Hebrew "Zeh-rakh" (xrz)
S2226):Rising of
light, irradiate, rise, arise, appear Bozrah
(In Hebrew "Bats-rah" (hrub)
S1224):Enclosure,
clip off, gather grapes, fenced, fortify, defenced, defortify,
restrain, walled up, withold Husham
(In Hebrew "Khoo-shahm" (Msx)
S2367):Hastily,
hurry, eager, haste, ready Temanites
(In Hebrew "Tey-mah-nee" (ynmyt)
S8489):South,
right, right hand Hadad
(In Hebrew "Hah-dahd" (ddh)
S1908):Fierce,
sharp, severe, sharpen Bedad
(In Hebrew "B'dahd" (ddb)
S911):Separation,
divide, solitary, alone Midian
(In Hebrew "Meed-yahn" (Nydm)
S4080):Brawling,
contention, contest, quarrel, discord, strife, rule, judge, plead,
strive Moab
(In Hebrew "Moh-ahv" (Nqe)
S4124):From
father Avith
(In Hebrew "Ah-veeth" (tywe)
S5762):Ruin, to
crook, do amiss, bow down, make crooked, commit iniquity, pervert, do
wickedly, do wrong Samlah
(In Hebrew "Sahm-lah" (hlms)
S8072):Dress,
cover, mantle, apparel, clothes, raiment, garment Mazrekah
(In Hebrew "Mahs-rey-kah" (hqrsm)
S4957):Vineyard,
vine, choice wine, shrill, to whistle, hiss Saul
(In Hebrew "Shah-ool" (lwas)
S7586):Asked,
inquire, request, demand, ask, beg, borrow Rehoboth
(In Hebrew "R'khoh-voth" (twbxr)
S7344):Streets,
width, avenue, area, broad place, street Baal
Hanan
(In Hebrew "Bah-ahl Khah-nahn" (Nnx leb)
S1177 [1167 + 2608]):Possesor of grace, master of grace,
husband of grace, lord of grace Achbor
(In Hebrew "Akh-bohr" (rwbke)
S5907):Attacking,
mouse, entangling, spider Hadar
(In Hebrew "Hah-dahr" (rdh)
S1924):Magnificence,
ornament, splendor, beauty, goodly, comely, excellency, glorious,
honor, majesty Pau
(In Hebrew "Pah-oo" (wep)
S6464):Screaming,
scream, cry Mehetabel
(In Hebrew "M'hey-tahv-eyl" (labjyhm)
S4105 [3190 + 410]):Bettered of El, make well of El,
goodness of El, content of El, wellness of El, gladness of El Matred
(In Hebrew "Maht-reyd" (drjm)
S4308):Propulsive,
drive on, follow close, continual Mi
Zahab
(In Hebrew "Mee Zah-zahv" (bhz ym)
S4314 [4325 + 2091]):Water of gold
Verses forty through forty three
40 And
these were the names of the chiefs of Esau, by their
families, by their places, on their names; Chief Timnah, Chief
Alvah, Chief Jetheth, 41 Chief Aholibamah, Chief Elah, Chief Pinon, 42
Chief Kenaz, Chief Teman, Chief Mibzar, 43 Chief Magdiel, Chief Iram:
these were the chiefs
of Edom by their dwellings in the land of their seizing (holding): he
is Esau, the father of Edom. Looking at the definitions of each
of their names: Esau (In Hebrew
"Ey-sahv" (wse) S6215):Rough, sensibly felt Timna
(In Hebrew "Teem-nah" (enmt)
S8555):Restraint,
debar, deny, refrain, restrain, withold Alvah (In Hebrew
"Ahl-vah" (hwle) S5933):Moral perverseness, iniquity, evil,
unjust, unrighteousness, wicked Jetheth (In Hebrew
"Y'theyth" (tty) S3509):Unknown (could be based from S3487
"yath" (ty): A sign of the object of a verb,
from S853 "eyth" (ta): Entity, self, evidence, omen,
monument, ascent, consent, flag, beacon, sign Aholibamah
(In Hebrew "Ah-hah-lee-vah-mah" (hmbylha)
S173 [168 + 1116]):Tent of the height (or elevation,
high place, wave) Elah (In Hebrew
"Ey-lah" (hla) S425):Oak, strong, strength, ram, pilaster,
mighty, tree Pinon (In Hebrew
"Pee-nohn" (Nnyp) S6373):Perplexity, turn, be distracted Kenaz
(In Hebrew "K'nahz" (znq)
S7073):Hunt,
hunter Teman
(In Hebrew "Tey-mahn" (Nmyt)
S8487):South,
Right (hand) Mibzar (In Hebrew
"Meev-zahr" (rubm) S4014):Fortification, castle, fortified
city, defender, fenced, fortress, stronghold Magdiel (In Hebrew
"Mahg-dee-eyl" (laydgm) S4025 [4022 + 410]):Preciousness of El, eminence of El,
pleasantness of El, valuableness of El Iram (In Hebrew
"Ee-rahm" (Mrye) S5902):Citywise, city, court, town
There are a couple of names that got my attention:
Korah: anyone heard of
the Muslim organization "Sons of Korah", the
ones that drive those little cars around in parades? That's where they
got the name from.
Amalek: this is the
founder of the Amelek people that hwhy told the
Israelites to completely destroy, because they attacked them. hwhy also said that
he will be warring with Amalek throughout the generations, which is
noted in the Torah portion of B'shalakh, in the book of Exodus
Exodus 17:16And said, For the hand is
upon the throne of Yah (hy); The war belongs to hwhy [(To hwhy shall be war)]
against Amalek
from generation at generation.
Mark Biltz of El Shaddai
Ministries noted examples of Amalekites who existed later
in time, especially between the descendants of Amalek and Benjamin.
Looking at the Pedigree that shows the founders Amalek and Benjamin in
their relation to each other
One example is King Saul, a Benjamite, who was to destroy the
king of Amalek and his men, which is noted in the book of the prophet
Samuel
1 Samuel 15:1 Samuel also
said unto Saul, hwhy sent me to anoint thee to be
king over His People, over Israel: now therefore hearken thou unto the
Voice of the Words of hwhy. 2 Thus saith hwhy of Hosts, I remember tathat which Amalek did to
Israel, how he laid wait for him in the way, when he came up from
Egypt. 3 Now go and smite ta-Amalek, and utterly destroy ta-all that they have, and spare
them not; but slay both man and woman, infant and suckling, ox and
sheep, camel and ass. 4 And Saul gathered ta-the People together, and
numbered them in Telaim, two hundred thousand footmen, and ten thousand
ta-men of Judah. 5 And Saul
came to a city of Amalek, and laid wait in the valley. 6 And Saul
said unto the Kenites, Go, depart, get you down from among the
Amalekites, lest I destroy you with them: for ye shewed kindness to all
the Sons of Israel, when they came up out of Egypt. So the Kenites
departed from among the Amalekites. 7 And Saul smote ta-the Amalekites from Havilah
until thou comest to Shur, that is over against Egypt. 8 And he
took ta-Agag, the King of the
Amalekites, alive, and utterly destroyed ta-all the people with the edge
of the sword. 9 But Saul and the People spared Agag, and the best of
the sheep, and of the oxen, and of the fatlings, and the lambs, and all
that was good, and would not utterly destroy them: but every thing that
was vile and refuse, that they destroyed utterly.
This is another
Amelekite-Benjamite connection, which is noted in the book of Esther
Esther 2:5 Now in Shushan
the palace there was a certain Jew, whose name was Mordecai, the son of
Jair, the son of Shimei, the son of Kish, a Benjamite; 6 Who had
been carried away from Jerusalem with the captivity which had been
carried away with Jeconiah, King of Judah, whom Nebuchadnezzar, the
King
of Babylon, had carried away. 7 And he brought up Hadassah, that
is, Esther, his uncle's daughter: for she had neither father nor
mother, and the maid was fair and beautiful; whom Mordecai, when her
father and mother were dead, took for his own daughter.
Esther 3:1 After
these things did king Ahasuerus promote Haman, the son of Hammedatha,
the
Agagite, and advanced him, and set his seat above all the princes that
were with him.
Haman was a descendant of King Agag.
Hebraic Roots/Messianic teachers say the Adolph Hitler was also a
descendant of the
Amalekites. I personally don't think so. He was of German descent.
hwhy is still
fighting Amalek today, and a good part of them are with the Muslim and
Islamic radical terrorists, and it will not end until Yeshua returns
and put
the earth back in order.