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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




Jacob And The Angel Jacob And Esau

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CHAPTER 32

Genesis 32:3-32

Gen 32:3 And Jacob sent messengers to his face to Esau, his brother, to the land of Seir, of 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 had stayed behind until now: 5 And is to me oxen, and donkeys, flocks, and male servants, and female servants: and I have sent her to tell to my lord to find grace in your eyes. 6 And the messengers returned to Jacob, to say, We came to your brother, to Esau, and is also coming to meet you, and four hundred men with him. 7 And Jacob was afraid much and terrified: and divided 
ta-the people who 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 remain 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 nativity, and I will deal well with you: 10 I am not worthy from all the mercies and from all the truth which You have done to ta-Your servant; for on my staff I have went over ta-this Jordan; and now I have become two camps. 11 Deliver me, now, from the hand of my brother, from the hand of Esau: for I fear him, lest shall come and strike me, mother, upon sons. 12 And You, You said, Wellness, I will deal well with you, and I will set ta-your seed as the sand of the sea which shall not be numbered for multitude.

13 And lodged there on that night; and took from what came in his hand a present for Esau his brother; 14 two hundred she goats, and twenty he goats; two hundred ewes, and twenty rams; 15 thirty nursing camels and their sons; forty cows, and ten bulls; twenty she donkeys, and ten young donkeys, 16 and gave in the hand of his servants, drove by drove, by his aloneness; And said to his servants, Pass 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 meet you, and ask you to say, Of 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 present sent of her to my lord, to Esau: and behold, he is also behind us. 19 And commanded also ta-the second, also ta-the third, also ta-all that were going after the droves, to say, According to this word you shall speak to Esau, in your finding him. 20 And you shall also say, Behold, your servant, Jacob, is behind us, for was said, I will cover him among the present that are going to my face, and after thus, I will see his face; perhaps will lift my face. 21 And the present, she passed over upon his face: And he lodged in his night in the camp.

22 And rose in his night, and took
ta-the two of his wives, and ta-the two of his female servants, and ta-eleven of his lads, and went over ta the ford, Jabbok. 23 And took them, and made them go over ta-the brook, and ta-that was to him went over.

24 And Jacob remained by his aloneness; and wrestled a man with him until the ascending of the dawn. 25 And saw that was not prevailed to him, and touched on the socket of his hip; and the socket of the hip of Jacob was dislocated in his wrestling with him. 26 And said, Send me away, for the dawn is ascending. And said, I will not send you away, by that, 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 with Elohim and with men, and you have overcome. 29 And Jacob asked, and said, Tell now, your name. And said, By why is this you ask of 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 is preserved.

31 And the sun beamed out as that was going over
ta-Penuel, and he was limping upon his thigh. 32 Upon thus, the Sons of Israel, they did eat not of ta-the shrunken sinew which is upon the socket of the hip unto this day: for was dislocated the socket of the hip of Jacob on the shrunken sinew.


(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, of 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 had stayed behind until now: 5 And is to me oxen, and donkeys, flocks, and male servants, and female servants: and I have sent her to tell to my lord to find grace 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 afraid much and terrified: and divided ta-the people who 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 32:1 And Jacob went to his way, and the Messengers of Elohim met on him. 2 And Jacob said as when seeing 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 remain 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 nativity, and I will deal well with you: 10 I am not worthy from all the mercies and from all the truth which You have done to ta-Your servant; for on my staff I have went over ta-this Jordan; and now I have become two camps. 11 Deliver me, now, from the hand of my brother, from the hand of Esau: for I fear him, lest shall come and strike me, mother, upon sons. 12 And You, You said, Wellness, I will deal well with you, and I will set ta-your seed as the sand of the sea which shall not be numbered for 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 why Yeshua said 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.



Verses thirteen through fifteen

13 And lodged there on that night; and took from what came in his hand a present for Esau his brother; 14 two hundred she goats, and twenty he goats; two hundred ewes, and twenty rams; 15 thirty nursing camels and their sons; forty cows, and ten bulls; twenty she donkeys, and ten young donkeys,

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", as noted in last week's Torah portion of Vay-Yeytsey

Genesis 31:41 This was to me twenty years in your house; serving you fourteen years on your two daughters, and six years on your flocks:

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 PRESENT

The Hebrew word for present is "meenkhah"- 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 word for the Food Offering.




Verse sixteen

16 and gave in the hand of his servants, drove by drove, by his aloneness; And said to his servants, Pass 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 meet you, and ask you, to say, Of 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 present sent of her to my lord, to Esau: and, behold, he is also behind us. 19 And commanded also ta-the second, also ta-the third, also ta-all the ones going after the droves, to say, According to this word you shall speak to Esau, in finding you him.

Since when did Jacob call Esau "lord"? Jacob is to be the lord over his brother, as Isaac blessed him as mentioned in the Torah portion of Toldoth, in the book of Genesis

Genesis 27:28 And the Elohim give to you the dew of the heavens, and the fatness of the earth, and much grain, and new wine: 29 And peoples will serve you, and communities will bow down to you: shall be ruler to your brothers, and the sons of your mother shall bow down to you: your cursors shall be cursed, and from your blessers shall be blessed.



Verses twenty and twenty-one

20 And you shall also say, Behold, your servant, Jacob, is behind us, for was said, I will cover him among the present that are going to my face, and after thus, I will see his face; perhaps will lift my face. 21 And the present, she passed over upon his face: And he lodged in his 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 rose in his night, and took ta-the two of his wives, and ta-the two of his female servants, and ta-eleven of his lads, and went over ta the ford, Jabbok. 23 And took them, and made them go over ta-the brook, and ta-that was to him went over.

Going back to verse ten, Jacob said

Genesis 32:10 I am not worthy from all the mercies, and from all the truth, which You have done to ta-Your servant; for on my staff I have passed 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

Jabbok River

This is closer image of the map

Jabbok River

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)

Jabbok River

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

Wadi Farah

Wadi Farah

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

Wadi Farah

Moving counter clockwise from the previous image

Wadi Farah

This is a close up of the direction signs

Wadi Farah

Wadi Farah

Wadi Farah


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

Wadi Farah

Wadi Farah

Wadi Farah

Wadi Farah

Wadi Farah

Wadi Farah


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

Jabbok River

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

Jabbok River


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

Jabbok River


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, as noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 12:5 and Abram took ta-Sarai, his wife, and ta-Lot, son of his brother, and ta-all their goods that they had gathered, and ta-the souls that they had gotten in Haran; and they went out to go to the land of Canaan; and they came to the land of Canaan. 6 And Abram passed over in the land unto the place of Shechem, unto the Oak of Moreh, and the Canaanite was then in the land. 7 And hwhy appeared to Abram, and said, To your seed will I give ta-this land: and built there an altar to hwhy that appeared to him, 8 and removed from thence to the mountain from the east of Beth El, and pitched his tent, having Beth El with seaward, and the Ai with risingward: and built there an altar to hwhy, and called in 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

Israel Map Around Yeshua's Time



Verses twenty four and twenty five

24 And Jacob remained by his aloneness; and wrestled a man with him until the ascending of the dawn. 25 And saw that was not prevailed to him, and touched on the socket of his hip; and the socket of the hip of Jacob was dislocated in his wrestling with him.

This image reveal the hip and the socket area showing the ligaments

Hip And Socket


This image shows the tendon attaching the hip called the Psoas Tendon

Hip And Socket

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

Genesis 32:32 Upon thus, the Sons of Israel, they did eat not of ta-the shrunken sinew which is upon the socket of the hip unto this day: for was dislocated the socket of the hip of Jacob on the shrunken sinew.



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, by that, 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 with Elohim and with men, and you have overcome. 29 And Jacob asked, and said, Tell now, your name. And said, By why is this you ask of 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 remained by his aloneness; and wrestled 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

Jacob And Angel


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 in the Torah portion of Ki Thisa, in the book of Exodus

Exodus 33:20 And [hwhy] said, You are not able to see My Face: for the Adam shall not see ta-My Face, 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 in the book of Hosea because of Judah's unrighteous acts

Hosea 12:2 hwhy 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.


Looking at the word ISRAEL

The Hebrew word for Israel is "Yeesra-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 "sarah" (
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 "a-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 is preserved. 31 And the sun beamed out as that was going over ta-Penuel, and he was limping upon his thigh.

Looking at the words PENIEL and PENUEL

The Hebrew words Peniel and Penuel are "Penee-eyl" and "Penoo-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 "panah", 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 divided 
ta-the lads (children) upon Leah, and upon Rachel, and upon the two female servants, 2 and put ta-the female servants and ta-their lads (children) first, and ta-Leah and her lads (children) were behind them, and ta-Rachel and ta-Joseph behind them. 3 And he went over toward their faces, and bowed himself to the ground seven times, until he came near unto his brother. 4 And Esau ran to meet him, and embraced him, and fell upon his neck, and kissed him: and they wept, 5 and raised ta-his eyes, and saw ta-the women and ta-the lads (children), and said, Who are these to you? And said, The lads (children) whom Elohim has given favor ta-to your servant. 6 And the female servants, they came near, they and their lads (children,) and they bowed. 7 And Leah, she also came near and her lads (children) came near, and they bowed: and after came near Joseph and Rachel, and they bowed. 8 And he said, What is all of this camp to you which I met? And said, To find favor in the eyes of my lord. 9 And Esau said, Much is to me my brother; be to you what is to you. 10 And Jacob said, No now. If I have now found favor in your eyes, and you will take my present from my hand: for upon thus, I have seen your face as seeing the face of Elohim, and you were pleased of me. 11 Take now, ta-my blessing that is brought to you; for Elohim has favored me, and is to me allness. And urged on him, and took. 12 And said, We will pull up, and we will go, and I will go for before you. 13 And said to him, My lord knows that the lads (children) are tender, and the flocks and the herds with sucklings are upon me: and overdriving them one day, and all the flocks will die. 14 My lord shall pass over now to the face of his servant: and I, I will lead by gentleness, by the pace of the business which are to my face and to the pace of the lads (children), until which I come to my lord, to Seir. 15 And Esau said, I will leave with you from the people who are with me. And said, To why this? I will find favor in the eyes of my lord. 16 And Esau returned in that day to his way to Seir. 17 And Jacob journeyed to Succoth, and built for himself a house, and made booths for his livestock: Upon thus, the name of the place was called Succoth. 18 And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan in his coming from Padan Aram; and camped ta-the face of the city. 19 And purchased ta-a portion of the field where his tent was spread out from the hand of the sons of Hamor, father of Shechem, on a hundred ingots. 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 in last week's Torah portion of Vay-Yeytsey, in the book of Genesis

Genesis 28:20 And Jacob vowed a vow, to say, If Elohim will be with me, and will keep me in this way that I am going, and will give to me bread to eat, and garment to clothe, 21 and I return to the house of my father in peace; and hwhy shall be to me for Elohim: 22 And this stone which I have set for a pillar shall be the House of Elohim: and of all which You shall give to me I will tithe a tenth to You.

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. As King Solomon noted in his 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 divided ta-the lads (children) upon Leah, and upon Rachel, and upon the two female servants, 2 and put ta-the female servants and ta-their lads (children) first, and ta-Leah and her lads (children) were behind them, and ta-Rachel and ta-Joseph behind them.

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 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 27:41 And Esau hated (opposed) ta-Jacob upon the blessing which his father had blessed him: and Esau said in his heart, The days of mourning for my father are drawing near; and will I kill ta-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, as 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 23 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

Vay-yishakeyhu

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", as 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 raised ta-his eyes, and saw ta-the women and ta-the lads (children), and said, Who are these to you? And said, The lads (children) whom Elohim has given favor ta-to your servant. 6 And the female servants, they came near, they and their lads (children,) and they bowed. 7 And Leah, she also came near and her lads (children) came near, and they bowed: and after came near Joseph and Rachel, 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.



Verse eight through eleven

8 And he said, What is all of this camp to you which I met? And said, To find favor in the eyes of my lord. 9 And Esau said, Much is to me my brother; be to you what is to you. 10 And Jacob said, No now. If I have now found favor in your eyes, and you will take my present from my hand: for upon thus, I have seen your face as seeing the face of Elohim, and you were pleased of me. 11 Take now, ta-my blessing that is brought to you; for Elohim has favored me, and is to me allness. And urged 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 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.



Verses twelve through fourteen

12 And said, We will pull up, and we will go, and I will go for before you. 13 And said to him, My lord knows that the lads (children) are tender, and the flocks and the herds with sucklings are upon me: and overdriving them one day, and all the flocks will die. 14 My lord shall pass over now to the face of his servant: and I, I will lead by gentleness, by the pace of the business which are to my face and to the pace of the lads (children), until which I come to my lord, 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:

PACE

The Hebrew word for 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".


BUSINESS

The Hebrew word for business 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 means "business", but it also means "occupation" and "property". It also means "messenger".

Refrasing this, this is what Jacob could have been saying to Esau in verse fourteen:

I will lead by gentleness, by the 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 with you from the people who are with me. And said, To why this? I will find favor in the eyes of my lord. 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 journeyed to Succoth, and built for himself a house, and 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 as 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 12:37 And the Sons of Israel, they journeyed from Rameses to Succoth, about six hundred thousand of foot mighty men, apart from the little ones.

Numbers 33:3 And they pulled up from Rameses in the first month, in the fifteenth day of the first month; after the Passover, the Sons of Israel, they went out on a high hand to the eyes of all the Egyptians. 4 And Egypt was burying, ta whom hwhy had struck on them: every firstborn and on their elohim, hwhy executed judgments. 5 And pulled up the Sons of Israel from Rameses, and they pitched 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 to Shalem, a city of Shechem, which is in the land of Canaan in his coming from Padan Aram; and camped ta-the face of the city. 19 And purchased ta-a portion of the field where his tent was spread out from the hand of the sons of Hamor, father of Shechem, on a hundred ingots. 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 as noted in the Torah portion of Lekh L'kha, in the book of Genesis

Genesis 12:6 And Abram went over in the land unto the place of Shechem, unto the Almon (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.

Mount Gerazim, Mount Ebal

Mount Ebal, Mount Gerizim


This is a topical view of Shechem and the two mountains

Shechem


This is a topical sketch

Shechem


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, who was birthed to Jacob, she went out to see the daughters of the land. 2 And Shechem, son of Hamor, the Hivite, prince of the land, saw her, and took her, and laid with her, and humbled her. 3 And his soul, she clung on Dinah, daughter of Jacob, and loved
ta-the young woman, and spake kindly unto the damsel. 4 And Shechem spoke to his father, Hamor, saying, Take for me ta-this young woman for a wife. 5 And Jacob heard that ta-Dinah, his daughter, was defiled: and his sons, they were with ta-his livestock in the field: and Jacob was silent until their coming.

6 And Hamor, father of Shechem, went out to Jacob to speak with him. 7 And the sons of Jacob came out from the field as they heard: and the men, they were grieved, and they were very wroth, for folly was done in Israel for laying
ta-the daughter of Jacob; and thus was not to be done. 8 And Hamor spoke with them, to say, Shechem, my son, has clung his soul on your daughter: Give her to us now to himself for a wife, 9 and intermarry with us, you will give your daughters to us, and 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 in her, and possess in her. 11 And Shechem said to her father and to her brothers, Let me find favor in your eyes, and what you will say to me I will give. 12 Heap upon me a bride price and a gift, and I will give her as which you shall say to me: and give to me ta-the young woman for a wife. 13 And the sons of Jacob answered to ta-Shechem and ta-Hamor, his father, in deceit, and they spoke because ta Dinah, 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 who is to him uncircumcised; for she is a reproach to us: 15 Only in this will we consent to you: If you become like us, to circumcise of yourselves every 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 of 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 to do the word, for was delighted in the daughter of Jacob: and he was honorable from 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 in her; and the land, behold, is broad of hands to their faces; we will take ta-their daughters for us for wives, and we will give to them ta-our daughters. 22 Only on this, the men, they shall consent to us to dwell with us to become of one people in the circumcising of us every male as which they are circumcised. 23 That their cattle and their substance and all their animals, are they not for us? Only 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 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 each his sword, and they came boldly upon the city, and they killed every male. 26 And they killed
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, and they plundered the city which they had defiled their sister. 28 They took ta-their flocks, and ta-their herds, and ta-their donkeys, and ta what was in the city, and ta-what was in the field, 29 and ta-all their wealth, and ta-all their little ones, and ta-their wives, they took captive, they plundered, and ta all that was in the house.

30 And Jacob said to Simeon and to Levi, You have troubled me to make me stink among the inhabitants of the land, among the Canaanites and among the Perizzites!: And I, I am few with number, they shall gather upon me, and will strike me; and I shall be destroyed, I and my house! 31 And they said, That
ta-our sister shall be made like a harlot?


(NOTE: Not all verse will have comments)


Verse one

1 And Dinah, daughter of Leah, who was birthed to Jacob, she went out to see 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.



Verses two and three

2 And Shechem, son of Hamor, the Hivite, prince of the land, saw her, and took her, and laid with her, and humbled her. 3 And his soul, she clung on Dinah, daughter of Jacob, and loved ta-the young woman, and spake kindly unto the damsel.

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 2:24 upon thus shall leave a man ta-his father and ta-his mother, and shall cling on his wife, and they shall be 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 spoke to his father, Hamor, saying, Take for me ta-this young woman for a 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 that ta-Dinah, his daughter, was defiled: and his sons, they were with ta-his livestock in the field: and Jacob was silent 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 came out from the field as they heard: and the men, they were grieved, and they were very wroth, for folly was done in Israel for laying ta-the daughter of Jacob; and thus was not to 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 clung his soul on your daughter: Give her to us now to himself for a wife, 9 and intermarry with us, you will give your daughters to us, and 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 in her, and possess 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 28:1 And Isaac called to Jacob, and blessed him, and commanded him, and said to him, You shall not take a wife from the daughters of Canaan.

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 46:10 And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul, 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.



Verses eleven and twelve

11 And Shechem said to her father and to her brothers, Let me find favor in your eyes, and what you will say to me I will give. 12 Heap upon me a bride price and a gift, and I will give her as which you shall say to me: and give to me ta-the young woman for a 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 22:16 And if a man deceives a virgin who is not betrothed, and lays with her, wed, shall wed her to himself for a wife. 17 If her father, refusing, refuses to give her to him, silver shall be weighed according to the Dowry of the Virgins.



Verse thirteen through nineteen

13 And the sons of Jacob answered to ta-Shechem and ta-Hamor, his father, in deceit, and they spoke because ta Dinah, 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 who is to him uncircumcised; for she is a reproach to us: 15 Only in this will we consent to you: If you become like us, to circumcise of yourselves every 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 of 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 to do the word, for was delighted in the daughter of Jacob: and he was honorable from 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.



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 in her; and the land, behold, is broad of hands to their faces; we will take ta-their daughters for us for wives, and we will give to them ta-our daughters. 22 Only on this, the men, they shall consent to us to dwell with us to become of one people in the circumcising of us every male as which they are circumcised. 23 That their cattle and their substance and all their animals, are they not for us? Only 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 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 each his sword, and they came boldly upon the city, and they killed every male. 26 And they killed 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, and they plundered the city which they had defiled their sister. 28 They took ta-their flocks, and ta-their herds, and ta-their donkeys, and ta what was in the city, and ta-what was in the field, 29 and ta-all their wealth, and ta-all their little ones, and ta-their wives, they took captive, they plundered, and ta all that was in the house.

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 29:33 And she conceived again, and she birthed a son; and she said, For hwhy had heard that I was 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 29:34 And she conceived again, and she birthed a son; and she said, Now is the time my husband shall be joined to me, for I have birthed to him three sons: Upon thus, his name was called, Levi.



Verse thirty

30 And Jacob said to Simeon and to Levi, You have troubled me to make me stink among the inhabitants of the land, among the Canaanites and among the Perizzites!: And I, I am few with number, they shall gather upon me, and will strike me; and I shall be destroyed, I and my house!

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 49:5 Simeon and Levi are brothers; vessels of violence are in their habitations. 6 My soul, do you not come in their counsel; do you not unite in their assembly in my honour: for in their anger they slew a man, and in their delight they castrated a bull. 7 Cursed be their anger, for was fierce; and their wrath, for was cruel: I will divide them in Jacob, and I will scatter 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 portion of Balak, in the book of Numbers

Numbers 25:1 And Israel dwelled in the Shittim, and the People profaned by fornicating to the daughters of Moab. 2 And they called the People to the sacrifices of their elohim: and the People ate, and bowed down to their elohim. 3 And Israel joined to Baal Peor: and the Anger of hwhy burned against Israel. 4 And hwhy said to Moses, Take ta-all the heads of the People, and hang them to hwhy before the sun, and turn the Fierce Anger of hwhy from Israel. 5 And Moses said to the Judges of Israel, Slay a man of his men that are joined to Baal Peor. 6 And behold, a man from the Sons of Israel came, and brought to his brothers ta-the Midianitess to the eyes of Moses, and to the eyes of all the Congregation of the Sons of Israel, and who were weeping at the Entrance of the Tent of Appontment. 7 And Phinehas, son of Eleazar, son of Aaron, the Priest, saw, and arose from the midst of the Congregation, and took a spear in his hand; 8 and went after the man of Israel toward the pavillion, and thrusted ta-both of them, ta the man of Israel and ta-the woman to her belly. And the plague, she was stayed from upon the Sons of Israel. 9 And they were that were dead by the plague four and twenty thousand.... 14 And the name of the man of Israel that was slain, whom was slain with ta-the Midianitess, was Zimri, son of Salu, a 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 ta-our sister shall be made like a harlot?

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

Ha-kh'zonah

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.








CHAPTER 35

Genesis 35:1-29

Gen 35:1 And Elohim said to Jacob, Arise, ascend to Beth El, and dwell there: and make there an altar to the El that appeared to you in your fleeing from the face of Esau, your brother. 2 And Jacob said to his house and to all who were with him, Put away 
ta-the foreign elohim that are in your midst, and purify, and change your clothing: 3 and we will arise, and we will ascend to Beth El; and I will make there an altar unto the El that answered me in the day of my distress (trouble, tribulation), and was with me in the way which I went. 4 And they gave to Jacob ta all of the foreign elohim which were in their hand, and ta-their rings which were in their ears; and Jacob hid them under the oak tree which was within Shechem.

5 And they pulled up: and the Terror of Elohim was upon the cities that were all around them, and they did not pursue 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 the people who were with him, 7 and built there an altar, and called to the place El Beth El: for there the Elohim revealed Himself to him, in his fleeing from the face of his brother.

8 And Deborah, nurse of Rebekah, she died, and she was buried below by Beth El under an oak: and called his name Allon Bachuth [Oak of Weeping].

9 And Elohim appeared to Jacob again in his coming out 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, 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 you, and kings shall come out of 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 where spoke with him. 14 And Jacob set up a pillar in the place where spoke with him, of a pillar of stones: and libated a Drink Offering upon her, and poured oil upon her. 15 And Jacob called ta-the name of the place where Elohim spoke with him there, Beth El.

16 And they journeyed from Beth El; and was still a length of the land towards 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, she said to her, Do you not fear; for also this shall be a son to you. 
18 And was, in the going of her soul, (for 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 in the way to Ephrath, she is Beth Lehem. 20 And Jacob set up a pillar upon her grave: she is the pillar of the grave of Rachel unto today.

21 And Israel pulled up, and spread the tent beyond by the Tower of Edar. 22 And was, in the dwelling of Israel in her land, and Reuben went and laid with 
ta-Bilhah the concubine of his father: and Israel heard.

And the sons of Jacob were 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 who were birthed to him in Padan Aram.

27 And Jacob came to Isaac, his father, to Mamre, unto the city of the Arbah, she is Hebron, where Abraham and Isaac sojourned there.

28 And the days of Isaac 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 to Beth El, and dwell there: and make there an altar to the El that appeared to you in your fleeing 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

Wadi Farah



Verses two through four

2 And Jacob said to his house and to all who were with him, Put away ta-the foreign elohim that are in your midst, and purify, and change your clothing: 3 and we will arise, and we will ascend to Beth El; and I will make there an altar unto the El that answered me in the day of my distress (trouble, tribulation), and was with me in the way which I went. 4 And they gave to Jacob ta all of the foreign elohim which were in their hand, and ta-their rings which were in their ears; and Jacob hid them under the oak tree which was within 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 noted in last week's Torah portion of Vay-Yeytsey, in the book of Genesis

Genesis 31:32 From whom you find ta-your elohim, shall not live before our brethren:

Jacob was afraid that one from his household will die. I will comment on this shortly.



Verse five

5 And they pulled up: and the Terror of Elohim was upon the cities that were all around them, and they did not pursue 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. Moses said this which is noted in the Torah portion of B'khukothai, in the book of Leviticus

Leviticus 26:7 And ye shall pursue ta-your enemies, and they shall fall to your faces by the sword. 8 And five from you shall pursue a hundred, and a hundred from you shall pursue ten thousand: and shall fall your enemies 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.

 

Verses six and seven

6 And Jacob came to Luz, which is in the land of Canaan, she is Beth El, he and all the people who were with him, 7 and built there an altar, and called to the place El Beth El: for there the Elohim revealed Himself to him, in his fleeing 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 28:20 And Jacob vowed a vow, to say, If Elohim will be with me, and will keep me in this way that I am going, and will give to me bread to eat, and garment to clothe, 21 and I return to the house of my father in peace; and hwhy shall be to me for Elohim: 22 And this stone which I have set for a pillar shall be the House of Elohim: and 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 below by Beth El under an 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 the 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 you, and kings shall come out of 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 where spoke 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 22:15 And 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 which you have done ta-this thing, and you have not withheld ta-your son, ta-your only one: 17 That 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 ta the gate of his enemies; 18 And in your seed, all the nations of the earth, they shall be blessed; because of which you have listened in My Voice.

Genesis 26:2 And hwhy appeared to him, and said, You do not go down to Egypt; Dwell 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, I will give ta-all these lands, and I will 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 ta all these lands to your seed; and in your seed shall all the nations of the earth be blessed; 5 Because that Abraham listened in My Voice, and kept My Charge, My Commandments, My Statutes, and My 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 set up a pillar in the place where spoke with him, of a pillar of stones: and libated a Drink Offering upon her, and poured oil upon her. 15 And Jacob called ta-the name of the place where 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.



Verses sixteen through twenty

16 And they journeyed from Beth El; and was still a length of the land towards 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, she said to her, Do you not fear; for also this shall be a son to you. 18 And was, in the going of her soul, (for 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 in the way to Ephrath, she is Beth Lehem. 20 And Jacob set up a pillar upon her grave: she is the pillar of the grave of Rachel unto today.

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 , in the book of Genesis

Genesis 30:22 And Elohim remembered ta-Rachel, and Elohim listened to her and opened ta-her womb. 23 And she conceived, and she birthed a son; and she said, Elohim has removed 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 in the Gospel of Luke

Luke 22:69 Hereafter 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

Rachel's Tomb

Rachel's Tomb

On the webpage, in 1841, an anteroom was added enclosed the dome over the grave marker

Rachel's Tomb

ca. 1885
Rachel's Tomb

Later, the wall was added

Rachel's Tomb

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.

Rachel's Tomb

This is supposedly taken from "the previous generation"

Rachel's Tomb

The tomb location since 1999

Rachel's Tomb

This is an image of the tomb of Rachel inside the building

Rachel's Tomb



Verses twenty-one

21 And Israel pulled up, and spread the tent beyond by the Tower of 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 (rde ldgm). 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 2:8 And 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 dwelling of Israel in her land, and Reuben went and laid with 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 29:29 And 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.


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 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 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 who 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, of Mamre-Kirjath HaArbah, she is Hebron, where 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 31:38 I was with you these twenty years; Your ewes and your she goats have not miscarried, and I have not eaten the rams of your flock. 39 I did not bring to you the torn; I, I reconciled; you required her from my hand stolen by day and stolen by night. 40 And I was; in the day the dry heat consumed me, and the frost in the night; and my sleep, she departed from my eyes. 41 This was to me twenty years in your house; serving you fourteen years on your two daughters, and six years on your flocks: and you have changed ta-my wages ten weighings.

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 noted in the Torah portion of Va-Ykhi, in the book of Genesis

Genesis 47:28 And Jacob lived in the land of Egypt seventeen years: and the days of Jacob of the years of his life were seventy 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 as based in the Torah portion of Toldoth, in the book of Genesis

Genesis 25:24 And her days to birth, they were fulfilled, and behold, twins were in her womb. 25 And the first came out red, all of him, like a robe of hair; and they called his name Esau. 26 And after thus, his brother came out, and his hand was holding 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 of Jacob. Joseph, a son of seventeen years,
... 26 And Judah said to his brothers, What profit that we slay 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 on him; for he is our brother, our flesh. And his brothers listened. 28 And Midianim merchants, they came over; and they drew, and they ascended ta-Joseph from the bore-well, and they sold ta-Joseph to the Ishmaelim in twenty of silver: and they brought 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 was noted in the Torah portions of Mikeyts, in the book of Genesis

Genesis 41:46 And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all 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 45:4 And Joseph said to his brothers, Draw near to me now. And they drew near. And said, I am Joseph, your brother, whom you sold me to Egypt. 5 And now, do you not be grieved, and be not angry in your eyes that you sold me here: for Elohim sent me to save life to your face. 6 For the two years of the famine has been in the midst of the land: and are still five years where shall be no plowing or 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 47:7 And 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 how many 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 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 25:7 And these are the days of the years of the life of Abraham whom lived a hundred years, and seventy years and five years. 8 And Abraham expired, and died in grey hairs of a good old age, and satisfied; and was gathered to his people. 9 And Isaac and Ishmael, his sons, they buried him to the Cave of the Machpelah to the field of Ephron, son of Zohar, the Hittite, which is upon the facing of Mamre; 10 the field which Abraham bought from ta the sons of Heth: there were buried Abraham, and Sarah, his wife.

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 was noted in the Torah portion of Mikeyts, in the book of Genesis

Genesis 41:46 And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all 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 45:4 And Joseph said to his brothers, Draw near to me now. And they drew near. And said, I am Joseph, your brother, whom you sold me to Egypt. 5 And now, do you not be grieved, and be not angry in your eyes that you sold me here: for Elohim sent me to save life to your face. 6 For the two years of the famine has been in the midst of the land: and are still five years where shall be no plowing or 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 47:7 And 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 how many 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 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, whom 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 ta all of his substance, which were gotten in the land of Canaan; and went to a land from the face of Jacob, his brother, 7 for their substances were much to dwell together; and the land was not able of 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 of Esau, father of Edom, in Mount Seir: 10 These are the names of the sons of Esau; Eliphaz, son of Adah, wife of Esau. Reuel, son of Bashemath, 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, wife of Esau. 13 And these were the sons of Reuel; Nahath, and Zerah, Shammah, and Mizzah: these were they, the sons of Bashemath wife of Esau.

14 And they were these, the sons of Aholibamah, daughter of Anah, daughter of Zibeon, 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, wife of Esau.

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 the chiefs.

20 These were the sons of Seir the Horite, dwelling the land; Lotan, and Shobal, and Zibeon, and 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 Anah: he was Anah who found 
ta-the hot springs (or 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 werwe the sons of Dishan; Uz, and 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 who reigned in the land of Edom towards the face of the ruler 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 Jobab died, and Husham from the land of the Temanites 
reigned in his stead.

35 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 Hadad died, and Samlah from Masrekah
reigned in his stead.

37 And Samlah died, and Saul from Rehoboth by the river
reigned in his stead.

38 And Saul died, and Baal Hanan, son of Achbor,
reigned in his stead.

39 And Baal Hanan, son of Achbor, died, and Hadar
reigned in 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 possession: he is Esau, the father of Edom.


(Note: Not all verses will have comments)


Verses one through five

1 And these are the birthings 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, whom 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.

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 as 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 ta all of his substance, which were gotten in the land of Canaan; and went to a land from the face of Jacob, his brother, 7 for their substances were much to dwell together; and the land was not able of 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 13:7 And was a strife between the shepherds of the livestock of Abram and the shepherd of the livestock of Lot: and the Canaanite and the Perizzite dwelled then in the land, 8 and Abram said to Lot, Not now she shall be no strife now between me and between you, and between my shepherds and between your shepherds; for we are men, brothers. 9 That not all the land is to your face? Separate, now from upon me: if the left, and I to the right; and if the right, and I to the left. 10 And Lot lifted ta-his eyes, and saw ta-all the surrounding of the Jordan, for all of her was well watered to the facing of hwhy destroying ta-Sodom and ta-Amorrah as the garden of hwhy, as the land of Egypt in your coming to Zoar. 11 And Lot chose for himself ta all the plain of Jordan; and Lot pulled up, Risingward: and they separated a man from upon his brother. 12 Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the surroundings and tented unto Sodom.

This is the same Mount Seir Moses mentioned at Jordan-Jericho in the Torah portion of D'varim, in the book of Deuteronomy

Deuteronomy 1:2 Eleven days were from Horeb of 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

Land Of Edom

Land of Edom


These next satellite images show the location of Mount Seir

Mount Seir

Mount Seir

Mount Seir

Mount Seir

Mount Seir

Mount Seir

Mount Seir

These are satellite images comparing the location of Mount Seir to the location of Petra in the land of Edom

Mount Seir Petra



Verses nine and ten

9 And these were the birthings of Esau, father of Edom, in Mount Seir: 10 These are the names of the sons of Esau; Eliphaz, son of Adah, wife of Esau. Reuel, son of Bashemath, 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, wife of Esau. 13 And these were the sons of Reuel; Nahath, and Zerah, Shammah, and Mizzah: these were they, the sons of Bashemath 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, 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 they were these, the sons of Aholibamah, daughter of Anah, daughter of Zibeon, 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 the 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 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 Anah: he was Anah who found ta-the hot springs (or 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



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 werwe the sons of Dishan; Uz, and 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 Jobab died, and Husham from the land of the Temanites reigned in 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 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 Hadad died, and Samlah from Masrekah reigned in 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 Samlah died, and Saul from Rehoboth by the river reigned in 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 Saul died, and Baal Hanan, son of Achbor, reigned in 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 Baal Hanan, son of Achbor, died, and Hadar reigned in his stead: and the name of his city was Pau; 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



Verse forty

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 possession: 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 17:16 For he said, For the Hand upon hy swore that hwhy shall war on Amalek from generation to 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

Pedigree


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 ta that 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.



This ends the commentary on this week's Torah portion.



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