Commentary On

 

 

GENESIS

 

 

by an unworthy servant

 

 

(Notice to Readers and especially Christian theologians.  Please use what you can here—But with Credit to this website.  Please do not do as most Christian Preachers do by plagiarizing and stealing words and ideas from others.  The least you can do is to give credit when you take from others, to include taking from this website). 

 

 

Chapter 1

 

1:1

In the beginning God (Heb ELOHIM) created the heaven (Heb shamayim) and the earth (Heb erets).

 

V. 1:  This verse is in the undated past.  It could be thousands, millions or even billions of years ago.  Ferrar Fenton gives it as: “By periods, G-d created.”  Thus, it may involve several distinctively different periods of time in huge blocks of many years.  Just as earth had a presence some time before its (re)forming in the rest of Gen 1:3 on, it allows for the presence in Gen 1:1 of earlier life forms—like huge dinosaurs, giant reptiles and even hominids/hominoids/humanoids/men. 

 

Next, the Hebrew ELOHIM must be distinguished from the Hebrew EL and ELOAH which are also translated as G-d.  EL is first introduced in Gen 14:18.  The commentary there will address the different forms translated as G-d.  The title ELOAH is first broached in Deut 32:15.  But it will be addressed with The EL in Gen 14:18.  The best translation of the Hebrew ELOHIM in Gen 1 is probably “The Chief SPOKESMAN FOR EL.” 

 

On this, see John 1:1-4 which has:  “In the beginning was the Word, and the Word was with G-d (The EL?), and the Word was G-d (The ELOHIM?).  He was with G-d (The EL?) in the beginning.  All things came to be through him, and without him nothing made had being.”  The Targums also have it that the creation is attributed to the Word. 

 

1:2

And the earth was without form (Heb tohu), and void (Heb bohu); and darkness was upon the face of the deep. And the Spirit (RUACH) of God moved upon the face of the waters.

 

V. 1:2:  The RUACH represents the Invisible, Omnipresent, and Omniscient Spirit (which is probably synonymous with The EL, to be later discussed) which likely inhabited the body of The Physical ELOHIM.  It is typically manifested as wind or air in motion and is sometimes translated as the breath of The ELOHIM.  It will be further described in Gen 2:7, 6:17, 7:15 and 14:18 to demonstrate that it is this Breath of The EL/ELOHIM which apparently imparts life/spirit to certain air breathers on earth. 

 

A study of geology provides some interesting facts on the history of planet earth.  Wherever one may go over this globe, it is most fascinating that all visible land areas on this body were once under water.  Not only was earth under water at least once, but in some instances parts of earth were clearly under water more than one time. 

 

Not only was it possible that in Noah’s day (in Gen 6-7) that a worldwide flood “may have” ensued, but it is quite clear from Gen 1:2 that the earth was then covered with water preceding its evident later reforming in Gen 1:3-10, and just before Adam’s creation. 

 

Gen 1:1 opens with a description of an original creation which was perfect and good and where the messengers (angels) shouted for joy (Gen 1:1; Job 38:4-7).  In that perfect creation state, earth was not created without form (Hebrew tohu--see Isa 45:18 where the KJV gives tohu as vain) and void (Hebrew bohu), but it became that way in Gen 1:2 (also, per Jer 4:23). 

 

Therefore, in the tohu/bohu state in Gen 1:2, the globe was covered with water.  While there may be some doubt and cause for concern about the extent of the water covering the earth in Noah’s day, the coverage in Gen 1:2 is very certain and cannot be disputed.  Manifestly, this tohu and bohu condition, outlined in Gen 1:2, involved a catastrophic event on earth.  There is no question about it. 

 

1:3

And God said, Let there be light: and there was light.

 

1:4

And God saw the light, that it was good: and God divided the light from the darkness.

 

V. 1:3-4.  The sun and moon bodies are not presented until the fourth day of this reforming period.  So there has to be concern about what was the source of this light and/or the reason for the darkness in day one.  Likely, this event did involve the sun or some other source providing light in the day with resulting darkness at night.  See the later explanation at Gen 1:14-16.

 

1:5

And God called the light Day (Heb yom), and the darkness he called Night (Heb layil). And the evening (Heb ehrev) and the morning (Heb boqer) were the first day (Heb yom).

 

V. 1:5.  The Hebrew yom appears correct as day in English.  Just as the English day can mean the daylight hours of a day or the 24 hour period of day and night, the same is true with yom.  Too, the English day and Hebrew yom can also mean a period of time which can encompass a number of days or even years.  See Isaiah 2:12 for an example with yom meaning the Day of YHWH, a period of time that may involve years. 

 

The Hebrew ehrev, translated as even or evening, means precisely sunset.  The Hebrew boqer means daybreak or sunrise.  Thus a Scriptural day starts at sunset and a period of darkness followed by daybreak and day light hours till the next start of a day at sunset. 

 

One of the issues concerning students of the Word is where does a new day start in the context of a circular globe rotating on its axis?  The prevailing Western Christian civilization established that point in the nineteenth century as being a line running from the poles in the middle of the Pacific Ocean.  The theory was that at that point the change over from one day to another day would least likely interfere in man’s activities—and particularly in man’s commercial transactions.  But the Word in Gen 2 is clear enough that the days must start in the Euphrates Valley/watershed in modern Iraq since that was the place where the first day started (although some argue for Jerusalem). 

 

The impact of this wrong act of man in establishing the start of the day at the so-called international date line results in the wrong definition of the day for all persons living west of the international date line to the Euphrates Valley/watershed.  Thus, persons living in this wrongly defined area end up starting their first day of the week several hours too early while they are correctly still living in the concluding hours of the prior/seventh day.  Not only do they start the first day too early, but they end up starting all the days of the week too early as well. 

 

While the Hebrew text seemingly communicates the first day of (re)creation as involving a 24 hour day of rotation of the earth, Ferrar Fenton’s remarks on the creation by periods makes it allowable that the days of creation week may have been long periods of years.  Since a thousand years is a day to YHWH (II Pet 3:8; Rev 20:3), possibly the days in Gen 1 were each 1,000 years long. 

 

Or better yet, the case can be made that each of these days lasted 7,000 years.  The reason here is based on the believed allocation of 6,000 years to Adam (following his creation at the end of the sixth day of creation week) with a 1,000 year Sabbatical rest when YESHUA rules the earth.  Actually, The EL created the heavens and earth in six days and took His Sabbatical rest on the seventh day which as it turns out seems to involve 7,000 years in total.  Thus, it might be that the days of creation week in Gen 1-1 to 2:3 were each about 7,000 years long.  Actually, the number could be 7056 years which is 144 (12 x 12) jubilees of 49 years each. 

 

1:6

And God said, Let there be a firmament (Heb raqia) in the midst of the waters, and let it divide the waters from the waters.

 

V. 1:6.  The Hebrew raqia means an expanse or space.  Thus, the raqia divided the waters in some fashion.

 

1:7

And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so.

 

V. 1:7.  It’s very likely that when the water in Gen 1:2 was separated in Gen 1:7 to provide the firmament (atmospheric heaven or space) some of the water went into space orbit around the earth much like the bands of ice/water now apparent around the planet Saturn. 

 

1:8

And God called the firmament Heaven (Heb shamayim). And the evening and the morning were the second day.

 

V. 1:8.  The shamayim here refers to the firmament or space separating the waters from above and the waters below.  Shamayim means “heaved up things” per Young’s.  Strong’s give its root as same meaning “to be lofty, the sky.” referring either to the visible arc where the clouds move or to the higher ether where the celestial bodies revolve.

 

1:9

And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so.

 

1:10

And God called the dry land Earth (Heb erets); and the gathering together of the waters called he Seas (Heb yam): and God saw that it was good.

 

V. 1:10.  The Hebrew erets can mean the entire earth as in Gen 1:1 or it can mean some other definition of land--like the dry land portion of earth as here and at Gen 2:11, 12, 13, etc.  The context here is clear that it is the dry land portion.  Yam can mean a sea, lake, pool of water—per Young’s.

 

Richard Elliott Friedman’s Commentary on the Torah (the Hebrew Torah is usually translated as law and is used in reference to the five books of Moshe—Genesis through Deuteronomy) quotes Rashi and suggests that the earth was covered with water which also was dispersed in the atmosphere/sky and higher above the earth in the form of a watery chaos.  The firmament was created to be a tent or dome empty arc space in the atmosphere which covered the dry land and possibly some adjacent areas left in water. 

 

My take is that the waters were completely separated into two bodies—one high in the sky and one on earth adjacent to and surrounding the land area (but with some presence of water in underground vaults under the land portion of earth).  Friedman quotes Rashi and says that the land area was one body surrounded by water.  Thus, there was only one continent in Gen 1:10.  This one super continent was surrounded by one continuous ocean which covered a large part of the earth.  Apparently, there were few if any islands. 

 

We now know enough about geography/geology to substantiate Gen 1:9-10.  The ocean levels were once 300 to 500 feet lower than they are presently.  A discussion on the Dreamland radio program on Sep 10, 2000, by Whitley Strieber and his guest, noted that geologists have now confirmed that the ocean levels were once at least 300 feet or more lower than they are today.  Obviously, part of the present ocean waters came from somewhere.  The most logical option seems to be that they came mainly from the heavens in rain to cause Noah’s flood (to be discussed in Gen 6-8). 

 

Because the oceans once were much lower than they are today, there is strong evidence that a number of so-called island bodies were once attached as land bodies to nearby continents (some persons have called the connecting land links “land bridges”). 

 

For example, the British Isles were attached by land across the English Channel to Europe/modern France; Madagascar was attached to Africa; the East Indies/modern Indonesia was a part of Asia/Australia; Ceylon was linked to Asia/modern India; West Indies, Cuba and Florida keys were part of North America; New Guinea, and Tasmania were tied to Australia; Greenland was a part of Europe or a land bridge between Europe and North America (its present form could have developed following the division of the continents); and it’s doubtful that the Mediterranean, Baltic and Black Seas had much if any water in them. 

 

Most of the smaller islands in the oceans developed from underwater volcanoes once the super continent was divided to produce the present seven continents.  Continental drift put pressure on the earth’s tectonic plates which caused underwater volcanoes to erupt and bring about islands as the volcanoes broke from the water.  Japan seems to be volcanic in origin but it might have been attached to Asia.  The Philippines are volcanic but it is not clear that they were attached to Asia; although this might have been the case (as may also be true with Indonesia).

 

Any perusal of the present geographical arrangement of the continents, with a realization of the lower ocean levels, leads one to easily envision how they generally were once together in one land mass.  The clearest evidence of this is how Africa and South America seems to have perfectly fit together.  Even today, this evidence is supported by the huge oil reserves in African Nigeria which just happens to link to those in Venezuela in South America. 

 

Since South America and Africa apparently were joined together laterally, east to west, the presumption is that North America was similarly joined to Europe.  And this is the most logical explanation.  But an alternative must be on the table that Europe and North America were joined in some way north to south.  If so, when the continents were later divided, the North American continent moved south to link with South America.  Of course, it could have been that the North America and European link involved some form of both options. 

 

Antarctica and Australia (with Tasmania and New Guinea) were together in the Indian Ocean, up under South Asia (from Burma to Arabia and Africa).  Australia was perhaps just south of India.  The breakup of the continents (and with the resulting continental drift) seems to have occurred in Noah’s post flood days of Peleg (Gen 10:25). 

 

1:11

And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit (Heb peri) tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so.

 

1:12

And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit (Heb peri), whose seed was in itself, after his kind: and God saw that it was good.

 

1:13

And the evening and the morning were the third day.

 

V. 1:11-12.  Rather than accept the simple Scriptural explanation for life, man has promoted an unproven theory that life started by a miraculous occurrence in nature when the right chemicals came together in a primordial pool of soup of some sort.  Once life had allegedly been started, it evolved into the millions of species known to have existed here on earth.  Glen Kimble on the Coast to Coast AM program on Feb 18, 2010 quoted one authority that such a start of life was about one in 10,000 to the 260th power (or 260 zeroes).  But per the law of biogenesis, life must come from life.  There is no other way. 

 

Per the Scriptural formula, please note that seed was produced after its kind or that seed produces seed of its own kind.  The ELOHIM said that it was good.  Yet, today, man has thought to introduce genetic modifications of seeds where different seeds are altered and spliced together to form new aberrations which are contrary to the kind after kind formula given by The ELOHIM at creation.  These new seeds are so altered that they cannot produce kind after kind.  They have to be made in chemical laboratories. 

 

The kind after kind message is the governing principle of reproduction for all forms of life created by The MOST HIGH.  Clearly, it means that in the creation and natural order, reproduction is to be done kind after kind.  This means that all attempts by man to force reproduction of people, vegetation, animals and so forth in any fashion that involves mixing or altering the kind after kind principle are illegal and contrary to the Word.  Therefore, manmade alterations of genes in genetically modified products, in cloning and even in the mixing of different species are all illegal and contrary to The EL’s edict on kind after kind reproduction as found in nature by natural reproduction processes.  Thus, interracial mixing of people and other species (like a horse and a donkey to produce a mule, etc) is wrong. 

 

1:14

And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs (Heb oth), and for seasons (Heb moed), and for days (Heb yamin, the plural of yom), and years (Heb shanah):

 

1:15

And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so.

 

1:16

And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.

 

1:17

And God set them in the firmament of the heaven to give light upon the earth,

 

1:18

And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good.

 

1:19

And the evening and the morning were the fourth day.

 

V. 1:14-18.  At last, The ELOHIM created or perhaps revealed visibly to the earth the sun, moon and stars (on the premise that they were created earlier and at last were visible to the earth).  Perhaps the watery chaos hid the light effects of the sun, moon and stars somewhat earlier.  Maybe, they at last showed forth all together on earth on the fourth day. 

 

Alternatively, since vegetation appeared on earth the third day, it seems that light (likely sun light) must have reached earth on the third day for vegetation to have grown.  In that vein, it might be that the moon was created on the fourth day (to reflect sun light on earth) and the remarks for the fourth day are predicated on the fact that at last the sun and moon are defined together with both of them showing light on earth on the fourth day.  As far as light from the stars, for whatever reason, they were not visible on earth till the fourth day. 

 

In Gen 1:14, both the sun and moon are to be for the Hebrew oth (or signals as Strong’s gives it) and moed (meaning an appointed time for something to take place) as well as to provide light upon the earth (Gen 1:15-16).  In the Scriptures, the moed of the sun and moon are used to define certain religious festivals which are to be observed by YHWH’s people (like those defined in Lev 23). 

 

The Creation Calendar

 

Exodus 12 establishes that the Scriptural new year starts with the month of Aviv in the spring near the spring equinox.  Judaism and many New Testament Messianic believers hold to this belief for their religious calendar as used to determine the annual festivals (moed). 

 

The technical vernal equinox occurs at about March 19th-22nd--when the sun crosses the celestial equator, causing the day to equal the night at that point (Funk & Wagnalls’ “Standard Desk Dictionary,” p. 214).  Most often, the equinox occurs on March 21st.  But its Julian-Gregory date depends much upon how leap years occur in particular years (with February having 29 days). 

 

In some situations, the equinox can slightly vary from March 21st.  Therefore, it can come as early as March 20th and possibly even March 19th.  Presumably, March 22nd is another possibility. 

 

Conversely, the observable astronomical sign of the new year (day equal night spring phenomenon in the Northern Hemisphere) can occur from a few hours up to a day or two later from the technical vernal equinox.  Certainly, “day equal night” is the sign in the Jerusalem area where the festivals were Scripturally first commanded and kept on a recurring basis. 

 

The same is true in Northern Egypt (where the issue of Passover first surfaced in Exodus 12) and in the Euphrates Valley in Iraq (which was the likely site of creation and probably is the place where the new day, new week, new month and new year correctly start).  Actually, the areas of Egypt, Palestine and Iraq are very close together in the Middle East and produce almost the same calendar conclusions.  Thus, there really is no reason to argue the differences. 

 

So, although the technical vernal equinox occurs around March 19-22, the effective day equal night in the lands of Scriptural Yisrael/Israel (and even of the modern House of Yisrael nations) in the Northern Hemisphere does not always occur until about March 20-23 (in that the equinox has day equal night at the equator while the day equal night in the rest of the Northern Hemisphere comes later). 

 

Obviously, the visible sign (watched for and observed) has to be day equal night (in the Middle East), which is usually March 20th to the 23rd.  The exact solar day (per the Julian-Gregory calendar) when this event occurs, depends, of course, on exactly when the vernal equinox occurs (at the equator). 

 

Since the sun and moon were created (or reconfigured) on the fourth day of the week (Gen 1:14-19) and since the moon merely reflects sun light, the earth would have had to be in orbit around the sun and shining on the daylight portion of the fourth day of (re)creation week at the Euphrates (and/or Jerusalem). 

 

Hence, the (correctly invisible) astronomical new moon would not have occurred until the dark portion of the succeeding fifth day of the week.  An explanation of how this came about will now be outlined. 

 

By concluding that the day equal night “sign” was the sign of the sun (required in Gen 1:14) for the festivals, it seems factual that the day equal night phenomenon had to have occurred during the time of the (re)creation week of Gen 1. 

 

Strangely enough, there is one primary remark suggesting the spring vernal equinox in this first chapter of Genesis.  It occurs in Gen 1:4-5 when The ELOHIM seemingly established the sun to provide light on an orbiting earth.  The MOST HIGH “divided” the rotating earth into two parts--day and night. 

 

The implication in this “division” is that YHWH divided the day and night into equal parts.  Precise equal parts must come at the spring or fall equinoxes.  Since spring is the time for the regeneration of life, the event had to be the vernal equinox.  This event concludes the first day (apparently of 24 hours as man now calculates time). 

 

On the second day, The HIGHEST divided the waters and established the atmospheric heaven to exist between the waters in orbit around the earth and those on the earth (Gen 1:6-8).  The next day, the third day, He apportioned the water on earth into seas and brought forth dry land and ultimately vegetation on that land (Gen 1:9-13). 

 

Now, the real revelation about the calendar and festivals occurs in Gen 1:14-19 on the fourth day of creation week.  For the first time in the narrative, the moon appears.  Thereupon, The ELOHIM designates the sun to rule the day and the moon to rule the night.  He then went on to establish the fact that these two lights would determine His festivals or set apart times (in the word seasons [the Hebrew “moed”] of Gen 1:14). 

 

What this amounts to is that while the sun is important in regulating the festivals, the moon assumes center stage in establishing the actual days for those festivals.  Thus, the sun lays out the general times of the year for those festivals, but it is the moon which precisely dates them (this fact is brought out in Exodus 12 and other remarks which define the Scriptural calendar).  

 

The context and wording of Gen 1:14 also would allow that this fourth day was just after the vernal equinox and perhaps near the day equal night event in the Northern Hemisphere.  However, the fact is that the sun and its precise division at the equinox seems to have already been established in Gen 1:4; thus, discounting such an event in Gen 1:14.  

 

Therefore, it is possible that the sun and moon remarks in Gen 1:14 do not address the equinox in that time frame, but in a general concept of future time periods when the sun and the moon would rule over the day and night.  Truly, the focus in Gen 1:14 is upon the relationship of the sun and moon ruling the day and night. 

 

Obviously, this relationship is continuous all year long and not just at the vernal equinox.  So correctly, the division of the sun (ruling the day) and moon (ruling the night) may not have been precisely equal (in the sense of the vernal equinox) on the fourth day of creation week (allowing that they were precisely equal on the first day of Gen 1:4), nor were they precisely equal in time during the coming months until the later fall equinox. 

 

If the vernal equinox occurred on the first day of that creation week (when YHWH divided light and darkness into assumed equal periods), it stands to reason that the day equal night phenomenon in the Northern Hemisphere occurred within a day or so later (in the Middle East near the Euphrates and/or at Jerusalem).  Probably, day equal night was already passed by the fourth day of the week in Gen 1:14. 

 

Because the status of the moon is only determinable in relation to the sun, it is very likely that this first new moon occurred during daylight hours (as cited above).  Of course, as demonstrated elsewhere herein, the daylight hours’ occurrence kicks the visible astronomical condition of new moon (of no light) to that night (which automatically takes one to the fifth day of the week). 

 

The first day of that first moon or monthly cycle (starting at sunset and occurring on the fifth day of the week) would have possibly been the night of March 24th-25th (per the present Julian-Gregory calendar), on the premise that the vernal equinox occurred around March 20th. 

 

Anyway, the gist of these remarks is that based upon the Genesis account, it would be very plausible to date the first day (with the new moon) of the new year at (re)creation to March 25th.  In that sense, it is possible that the later Israelite settlers of Britain correlated this information when the Julian calendar was imposed upon them.  Maybe, that is the reason that they arbitrarily chose to start their new year on March 25th. 

 

Of course, they ignored and passed up the tremendously important reality of the moon and the moon’s cycle to establish both the yearly calendar and the festivals.  But at least, they were close to the Julian-Gregory solar calendar aspects of Gen 1. 

 

Furthermore, this sequence of events in Gen 1 would have allowed the 14th day of Aviv to occur on a fourth day of the week, which is significant for another reason to follow. 

 

From the Scriptures, it is also possible to determine the calendar in general at the time of the Exodus (from the chronology of the book of Exodus) and during the final days of the life of The MESSIAH in 30 CE (from the three days and three nights phenomenon of Matthew 12:38-40). 

 

At the death of YESHUA, the same general calendar outline seems to have prevailed as in Gen 1.  Aviv 14 fell on the fourth day of the week and the new year apparently started on the fifth day of the week, just after the spring equinox, as it now seems possible to date. 

 

Possibly, Aviv 14 fell on the third day of the week at the time of the Exodus, but there is some possibility that the new year started about the time of the spring equinox (at least, it would have been logical at that important time). 

 

While not being able to precisely date the actual vernal equinox at YESHUA’s death or at the Exodus, the possibilities remain interesting.  Of course, such information could be theoretically calculable by astronomers, if the exact years can be ascertained. 

 

One significant problem on this theme is that the vernal equinox can appear from March 19 to March 22 (based on the Julian-Gregory calendar).  In the old days of just the Julian calendar, the variation was even more extreme.  The problem is that the current solar year is about 365 and 1/4 days.  It causes some flux or movement in the solar date for the vernal equinox. 

 

Thus, all of the Julian-Gregory dates for the vernal equinox have to be approached on an approximate basis since there can be some variation on dating the events.  In this vein, this writer believes that the Aviv new moon for 30 CE (the year of the death of YESHUA) must be dated by the Julian calendar to around March 23d or 24th.  Could the vernal equinox have occurred around March 20th that year?  Or perhaps even March 18th, 19th, 21st or 22d cannot be ruled out since the calendar involved was the Julian calendar and not the Julian-Gregory calendar. 

 

The point is that the astronomical conditions at the creation and at YESHUA’s death were very close together.  As a minimum, they both had a new moon and a first day of the new year falling on the fifth day of the week, and apparently following the vernal equinox by two to five days.  The year of the Exodus could have been similar on the equinox, though the new moon is possibly dated to the fourth day of the week. 

 

Again, as pointed as before times, the fact that the first day of the weekly cycle started first, earlier and independently of the creation or revelation of the sun and moon in Gen 1 and 2, proves that the first day of the week cannot be tied to a first day of a month or year.  The cycles are utterly different and cannot be forced together. 

 

How Big is the Creation?

 

In Gen 1:16, the stars were created in their immense host.  Our sun is merely one star in the huge Milky Way galaxy which is made up of about 100 billion stars.  Some estimate that there are as many galaxies in the heavens as there are stars in the Milky Way.  In recent years, man launched the Hubbel telescope into earth orbit to better look at the heavens.  This telescope was focused on a small area of sky showing no evidence of light.  The area was a dark part of the sky the size of a grain of sand.  Yet, the telescope found tens of thousands of more galaxies in that one small section of the sky. 

 

1:20

And God said, Let the waters bring forth abundantly the moving creature (Heb sherets) that hath life (Heb hay), and fowl (Heb oph) that may fly above the earth in the open firmament of heaven.

 

1:21

And God created great whales (Heb tannin), and every living (Heb chai) creature (Heb nephesh) that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl (Heb oph) after his kind: and God saw that it was good.

 

1:22

And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.

 

1:23

And the evening and the morning were the fifth day.

 

V. 1:20-22.  The Hebrew chai nephesh is used for living, breathing creatures in general.  Here the context is on nephesh life forms living in the ocean(s) which breath/use/consume oxygen from the air (like whales) or from the water (fish obtain oxygen from the water via their gills).  Tannin refers to sea monsters.  As a minimum, all fish and whales are covered in the context of life in the waters of the earth.  The Hebrew oph clearly refers to fowl which have wings and fly in the air/atmosphere. 

 

Gen 1:20 introduces a created sherets life form living in water which must be distinguished from fish, whales and fowl.  These sherets will be addressed at some length in later Scriptures at Gen 1:25; 7:2 and 9:2-3 and in the context of allowable clean food to be eaten by Adam man (at Lev 5:2; 11:20-26; Deut 14:19).  The sherets appear to be in the insect class and small life forms living in the oceans—like shrimp, crab, etc.

 

1:24

And God said, Let the earth bring forth the living (Heb chai) creature (Heb nephesh) after his kind, cattle (Heb behemah), and creeping thing (Heb rehmes), and beast of the earth (Heb chaiyah) after his kind: and it was so.

 

1:25

And God made the beast of the earth Heb chaiyah) after his kind, and cattle (Heb behemah) after their kind, and every thing that creepeth (Heb rahmas) upon the earth after his kind: and God saw that it was good.

 

V. 1:24-25.  Here the Word introduces several new species of life some or all of which seem to be restricted to habitation on land as opposed to water and air.  We have the chai nephesh, the behemah, the rehmes and the chaiyah (and even Adam man in Gen 1:26 and 2:7 which is another definition of life).  It appears that the chai nephesh is a broad definition of land forms of species; to include the three stated definitions which are also large definitions of life--behemah, chaiyah and rahmas/rehmes.

 

Chai means living and nephesh means a breathing life form.  Thus, chai nephesh means living, breathers of oxygen.  Gen 1:24-25 seems to address those land life forms which modern dictionaries would usually define as animals.  More correctly, they are generally mammal/animal, non-Adamic forms of life.  The chai nephesh definition is broad to include the three forms of life stated which are also broad terms covering many classes or species of life in each of the definitions of behemah, chaiyah and rahmas/rehmes. 

 

At the start, what is the difference between the chaiyah and the behemah?  In the “Soncino Edition of the Pentateuch and Haftorahs” (p. 4), Dr J. H. Hertz, Late Chief Rav of the British Empire, concluded that the Hebrew behemah was used by The ELOHIM for domesticated animals while the Hebrew chaiyah was used for wild animals.  Therefore, per the Scriptures, it is apparent that the behemah or domesticated animals must consist of species like dogs, horses, cows, etc.  Conversely, the chaiyah or wild animals would include lions, tigers, apes, etc.  Interestingly, the behemah and chaiyah classes of life both seem to include certain forms of humanoids (to be addressed in comments on Gen 2, 3, 4, 6 and 10). 

 

Rahmas is more complicated.  Rahmas and its cognate rehmes (as often translated in the KJV as moveth and moving thing) seem to identify certain small species of life (as opposed to use of sherets/sharas in Gen 1:20, as living in the oceans; and/or possibly sherets/sharas are a sub-category of the rahmas--on this, see Ps 104:25).

 

“The Theological Wordbook of the Old Testament” (TWOT, v. II, p. 850) says rahmas pertains to small creeping things--like possibly mice, reptiles, certain small fish and so forth.  The term appears several times in the creation account (Gen 1:21, 24, 25, 26, 28, 30; 6:7; 7:8, 14, 21, 23; 8:17, 19; 9:2, 3) where it would seem to suggest insects and/or very small creatures in general (in contrast to larger life forms). 

 

Otherwise, rahmas/rehmes also seem to be differentiated from other forms of non-Adamic life--including the behemah, chaiyah, miqneh, tson, and eleph.  In terms of eating rahmas, see Gen 1:29, 3:17-19; 7:21; 9:2-3; Lev 5:2; 11:20-46; Deut 14:19.  In a review of several different commentaries and lexicons, this writer could not find a precise definition for rahmas, although TWOT did offer the just noted possibilities. 

 

Also, please take notice of a resurfacing of The CREATOR’s principle of kind after kind to govern reproduction of the different forms of life.  To violate this rule opens the door to all kinds of problems in the genes of the life forms altered from kind after kind.  In the case of so called human/humanoid reproductions, it opens the door to genetic problems and ultimately sickness, disease and early death for the offspring illegally reproduced.

 

1:26

And God said, Let us make man (Heb Adam) in our image, after our likeness: and let them have dominion over the fish (Heb dagah) of the sea, and over the fowl (Heb oth) of the air, and over the cattle (Heb behemah), and over all the earth, and over every creeping thing (Heb rehmes) that creepeth (Heb rahmas) upon the earth.

 

V. 1:26.  Likely the reference to creating Adam in “our” image refers to The ELOHIM and the messengers (angels) of the heavenly host who shouted for joy with the creation in Gen 1:1. 

 

1:27

So God (The ELOHIM) created man (Heb Adam) in his own image, in the image of God (The ELOHIM) created he him; male (Heb zakar) and female (Heb neqebah) created he them.

 

1:28

And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish (Heb male) the earth, and subdue it: and have dominion over the fish (Heb dagah) of the sea, and over the fowl (Heb oth) of the air, and over every living thing (Heb chaiyah) that moveth upon the earth.

 

V. 1:26-28.  Here, a man named Adam is introduced.  While English translators are notorious about trying to translate Adam to man, the truth is that Adam is a proper noun name and correctly should not be translated.  It should be transliterated since it is the personal name of a particular man.  Please notice too that here there is a revelation of what The ELOHIM looks like and is.  Adam man was created in the image of The ELOHIM.  So Adam man must be similar or liken to The ELOHIM.  While it is easy to draw this parallel in the physical sense, there could be more to it in the vein that the plan is for Adam to develop far more with the character, thinking and mentality of The ELOHIM.  

 

One of the most important commands The ELOHIM gave Adam was to replenish the earth (Heb male).  This same word appears in Gen 9:1 in the command to the line of Noah to (re)fill the earth after the great flood of that day.  It is manifestly clear in Gen 1:28 that Adam was to replenish or refill the earth of humans/humanoids/hominoids following the catastrophic flood of Gen 1:2. 

 

This reality accounts for the presence of evidence of prehistoric man which indeed could date to thousands or maybe even millions of years ago.  Possibly some of these pre-historic men/humanoids/hominoids did live in Africa as evolutionists now claim for early man.  In terms of Adam himself, one can date the chronology of him and his descendants from the Scriptures and come to about 4,000 BCE.  Actually, I date the creation of Adam in c4,012 BCE.  Please note that this dating is only for Adam and his descendants.  The generic man could go back thousands of years earlier.

 

Also, in this citation of Adam, The CREATOR chose to grant him dominion over all life forms in the creation on earth.  In effect, The CREATOR made Adam the Governor of planet earth.  Therefore, if something is wrong and goes wrong in the life forms present on earth, the blame must be placed on Adam and his kind.  There is a tendency by Christians particularly to try to blame The CREATOR or Satan for the troubles among men on earth instead of simply blaming Adam who was granted dominion over the life forms on earth. 

 

Yet, while The CREATOR did give Adam dominion and governorship over all life forms on earth, this situation ultimately proves that Adam is incapable of even governing himself much less other life forms (see Prov 16:1-25; 20:24; Jer 10:23-24).  It is simply not in Adam (or in any other man’s capacity for that matter) to direct his own foot-steps, much less others.  Thus, all men and living kinds are in need of supernatural rule, guidance and direction from The CREATOR.   

 

1:29

And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat.

 

1:30

And to every beast of the earth (Heb chaiyah), and to every fowl (Heb oth) of the air, and to every thing that creepeth Heb rehmes) upon the earth, wherein there is life (Heb hay), I have given every green herb for meat: and it was so.

 

1:31

And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

 

V. 1:29-30.  At a first reading of these texts, without regard to other Scriptures, one could make the case for vegetarianism for all types of men and other life forms.  The Spring 1998 issue of “Back to the Garden” (p. 5) had some comments by Rhonda J, Malkmus that quotes Gen 1:29 with a conclusion that man’s diet should be raw fruits and vegetables.  This reference has some support from Gen 3:17-19--when Adam was destined to eat of produce from the soil. 

 

Perhaps these remarks in the Torah have prompted various Christians to become ascetic vegetarians over the years.  But truth is established by all Scriptures on a subject and not just one or two.  So, beyond Gen 1:29 and 3:17-19, there are a number of other texts which allow other food items in a diet.  On this line, the issue primarily concerns clean meats (Gen 9:2-3; Lev 11:1-47; Deut 14:3-21).  Hence, the question arises about this paradox between Gen 1:29 and the later texts allowing certain other foods to be eaten by Adam. 

 

The explanation here is fairly simple.  YHWH made Adam essentially as an herbivore (in Gen 1:29); but not totally, nor by commandment.  Thus, plant foods (vegetables, fruits, grains, etc--which, of course, includes olive oil and cooked bread and cereal) should be Adam’s primary or basic diet for health and sustenance.  Alternatively, in the Word, The MOST HIGH does allow some variation in a permissible vein with some clean meats, salt, honey, wine (to be broached later in this commentary), etc. 

 

Repeatedly, the Scriptural rule on diet is moderation and especially on these auxiliary and/or supplemental food items that are permissible.  Thus, these other Scripturally identified and authorized foods (like salt, honey, wine, dairy products, clean meats, etc) are allowable, but in moderation.  Truly, Adam was meant to be basically an herbivore and not a carnivore. 

 

But some meats can be tasty and beneficial in diet.  It’s just that they should not be the primary staple of Adam.  Therefore, plant foods are the general rule for Adam.  However, The CREATOR does allow some exceptions, in moderation (perhaps to offer some variety/enjoyment in eating).  The question of food and the possible restrictions in Gen 1:29 will be further addressed in comments on Gen 3:17-19 and 9:2-3. 

 

Finally, to try to justify Adam man being a herbivore only would force the reader to come to the same conclusion for the life forms cited in Gen 1:30.  Obviously, many life forms are by nature and by the creation meat eaters in the present context.  It’s hard to envision lions, tigers, wolves, etc being grass eaters in the present creation (though admittedly, their diets may change one day in the millennium—Isa 11:7; 65:25). 

 

Chapter 2

 

2:1

Thus the heavens and the earth were finished, and all the host of them.

 

V. 2:1.  Hence, The CREATOR finished or completed His work of (re)forming or (re) creating earth and its inhabitants in six days or six periods of time equaling six times 7,056 years for a total of 42,336 years. 

 

2:2

And on the seventh day God ended his work which he had made; and he rested (Heb Shabbat) on the seventh day from all his work which he had made.

 

2:3

And God blessed the seventh day, and sanctified (Heb kodesh) it: because that in it he had rested (Heb Shabbat) from all his work which God created and made.

 

V. 2:2-3.  Here The CREATOR rests/keeps the Sabbath on the Seventh day of the creation week.  He designates this Seventh day as the kodesh or set-apart Sabbath day.  He did not say the 6th day or the 1st day was the Sabbath.  He specifically defined and designated the 7th day.  Since He defined the days as being evening/darkness and morning/light as constituting a day, He stipulates that the Seventh day Sabbath starts at the evening separating the 6th and 7th days and runs till the next evening.  In other words, morning to morning or midnight to midnight does not constitute a day per YHWH.  It is evening to evening which means a day. 

 

Sun worshippers and other opponents of the Seventh day Sabbath try to argue that the present weekly cycle has been altered over the years and there is no way of defining the correct week.  This is nonsense.  While men have thought to change some of the definitions of days and months in the Julian-Gregory calendar over the years (to include the stupidity of establishing the start of a new day at the so-called international date line, as discussed earlier herein at Gen 1:5, which makes people west of the line to the Euphrates keep the Sabbath on the wrong day), the truth is that the seven-day weekly cycle established in the Julian calendar in 46 BCE has not changed (this was the same weekly cycle and Seventh day Sabbath observed in historic Judaism and in the Old and New Testaments). 

 

Too, most of Christianity has got some foggy notion that their Gee-Zeus was resurrected on a Sunday morning to justify their weekly sun worhip practices.  But as explained in Chapter 9, volume I of Ezekeil and YHWH’s Judgement for the Good News People (at the left menu herein), such a supposition is totally contrary to Matthew 12:38-41 and other Scriptures. 

 

While the seventh day context here does communicate 24-hour days, it must be allowed that there is possibly more being addressed herein.  If the periods involved are of long durations (like possibly 7,056 years as discussed in Gen 1:5), this means that The CREATOR used 7,056 years for each period and He entered His period of rest at the start of the 7th period of 7,056 years.  At this point in time, we have experienced about 6,000 of those years and we are about to enter the 7th millennium when YESHUA comes to rule earth and impose righteousness for something around 1,000 years.  Since YESHUA was and is a SON OF ADAM, He will complete the 7,056 years allocated to Adam as Governor of Earth. 

 

By the way, the reality of the elapse of 6,000 years is a simple matter to determine by anyone willing to sit down and add up the years from Adam to our present time.  Again, this is not the age of the earth nor is it the age of the various created life forms of behemah, chaiyah or rahmas (all of which were created before Adam—perhaps by thousands of years).  It is only the age of Adam, who was the last of the (re)creation.  He was created in the latter or ending part of the 6th day of (re)creation week just before The ELOHIM entered His rest. 

 

2:4

These are the generations (Heb toledoth) of the heavens and of the earth when they were created, in the day that the LORD (Heb YHWH) God (Heb ELOHIM) made the earth and the heavens,

 

V. 2:4.  Young’s gives the meaning of toledoth as births.  Friedman’s Commentary says that the word generations is inadequate to translate the word since it is used to introduce records of births (as in a family as used here) or to introduce events within a family (as used at Gen 37:2). 

 

This is the first Scriptural introduction of a proper noun name for The ELOHIM.  Here this name of YHWH is attached to the title ELOHIM.  Since it consists of four letters, it is appropriately referred to as the Tetragrammaton, the four lettered name of The ELOHIM.

 

In the OT, this YHWH The ELOHIM was the manifested Person Who regularly, and/or on appropriate occasions had visible contact with Adamites.  Thus, He was the Person speaking to Adam in the garden, He was the Man Who came to visit Avraham at Hebron, He was the Messenger that wrestled with Yakov, He was the Person Who led Yisrael out of Egypt and on and on. 

 

This Person ELOHIM (in seeming human form) was just One of the manifestations of The Invisible, Omnipresent, Omniscient and Omnipotent EL (inhabiting the entire universe, in perpetual infinity—to be discussed in Gen 14:18). 

 

YHWH, as The ELOHIM, was The Visible GOVERNOR and RULER of the entire universe and Physical One Person Who sat on a material throne with all power and authority.  He was the visible representation of The Invisible and Omnipresent EL, Who has not been and cannot be seen or effectively worshipped or comprehended by limited man (as will be discussed in Gen 14:18). 

 

The Laws of Thermodynamics

 

Also, this statement in Gen 2:4 suggests that The CREATOR made the heavens and earth in one period of time (the alteration, reforming or modification of which could have involved thousands of years).  This statement brings up man’s postulation of the laws of thermodynamics.

 

The first law of thermodynamics, the law of mass and energy conservation, was formulated in 1841 by Julius Robert von Mayer.  It is thought to be the most important and basic law of all physical science.  This law says that the sum total of all energy in the universe remains constant, but may be converted from one form to another. 

 

A companion law is the law of mass conservation.  It provides that although energy can be changed in size, shape, form, etc, the total mass cannot be changed.  The essence of these two fundamental laws is that the overall content of mass and energy came into being or existence in a precise moment in time, and has never been altered in total since the beginning of its existence, whenever and however that occurred. 

 

In other words, there is no evolution in the context of the continuous fixed quantity of mass and energy.  The creation came into being in one motion and has never been altered in terms of its totality.  These basic laws of thermodynamics prove the creation and back up and support the powerful words of the Apostle Shaul in Rom 1.  

 

2:5

And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man (Heb Adam) to till the ground (Heb adamah).

 

2:6

But there went up a mist from the earth, and watered the whole face of the ground.

 

V. 2:5-6.  The firmament or space above the earth, which separated the waters above (in orbit like the situation with Saturn) from the waters below which were in the one contiguous ocean, acted as a type of hothouse to keep the earth’s land surface in a perpetual state of ideal growing conditions.  The daily mist or dew watered the vegetation.  Apparently, no manual labor was required to grow food.  It must have grown spontaneously. 

 

2:7

And the LORD God formed man (Heb Adam) of the dust (Heb aphar) of the ground (Heb adamah), and breathed (Heb naph) into his nostrils the breath (Heb nesama) of life (Heb hay); and man became a living (Heb chai) soul (Heb nephesh).

 

V. 2:7.  Thus, Adam was made a living/chai soul (breather of oxygen), the same as the other forms of life created by The CREATOR.  Please note that with the act of breathing, Adam became a living soul.  For those wanting to believe in any so-called immortality of the soul must apply that same theory to all the other forms of life called souls (nephesh).  But comments to follow below and in Gen 3 will prove that Adam does not have an immortal soul.  He is very mortal and can and does die. 

 

Adamic man is a triune being consisting of body, soul and spirit (I Thes 5:23).  The body is nothing but mortal flesh, bone and blood.  Add the soul (Hebrew “nephesh” and Greek “psuche”) and a dead body (of an Adamite, behemah or chaiyah) becomes a living soul. 

 

The “Old Testament Word Studies” defines nephesh as “the animal life, or that principle by which every animal, according to its kind, lives; hence life,...”  “Strong’s Hebrew and Chaldee Dictionary” says nephesh is “a prime root to breathe--a breathing creature, i.e. animal, vitality, life, soul...”  Evidently, the soul represents the quality of life received by living from the breathing of oxygen in the air and the circulation of blood (Gen 2:7). 

 

Thus, the soul is the life feature which all animals possess.  It is the soul or quality of life which can terminate and end in death (thus, there is no such thing as an immortal soul).  Souls can and do die (Ezek 18:4, 20; 22:27; Matt 10:28; Jas 5:20; Rev 16:3).  In short, a soul is a temporary breather of oxygen giving life. 

 

Just like the Hebrew ruach is associated with The ELOHIM (in Gen 1:2, in that He is invisible SPIRIT which is defined as The RUACH of The ELOHIM, in the sense of being like invisible wind, capable of motion), Adamites also possess a spirit (Hebrew ruach and Greek pneuma) of man which appears to be non-physical, non-material and invisible--only gaining a visible presence in a human body of flesh and soul (Job 32:8; Isa 26:9; Dan 7:15; Lu 24:39; I Cor 5:3; 6:20; Eph 4:4; Heb 4:12). 

 

It would appear that Adamites gain these spirits of man when they take their first natural response or act to breathe.  It is this air breathed (from or of The RUACH, as cited in Gen 1:2) which imparts life to them (possibly the Adamic act of breathing is the Hebrew nesama; but in Gen 6:17 and 7:15, the message suggests that the air breathed comes from the Hebrew RUACH of The EL/ELOHIM).  But this act of Adamites taking their first breath (to receive life) opens the door to the fact that the taking of the first breath to receive life means something similar as applying to other forms of life as well (as discussed in Gen 7:15 and 22).  

 

Consequently, the act of taking a breath is nesama; but the air breathed comes as the ruach breath of life.  The breath of life is not limited to Adam but also occurs with certain other behemah and chaiyah forms of life (as a minimum, the humanoid forms of the behemah and chaiyah are likely involved; but the message could extend to all behemah and chaiyah life forms as well, as will be discussed in Heb 7:15, 22). 

 

The “Old Testament Word Studies” notes that ruach means “breath, spirit, mind, intellect.”  Strong’s at #7307 gives it as “wind, by resemblance breath, i.e. a sensible (or even violent) exhalation; figuratively life, anger, unsubstantiality; by extension a region of the sky; by resemblance spirit, but only of a rational being (including its expression and functions):--air, anger, blast, breath, cool, courage, mind, quarter, side, spiritual, tempest, vain, wind, whirlwind, windy.” 

 

Per Strong’s, it would seem that ruach may have a variety of meanings which often may link to its contextual use(s).  But ruach is typically associated with The MOST HIGH and being manifested as air or wind in motion.  This seems to allow that ruach likely means invisible wind or air in motion (of The EL?)--as applying to breathers of air, to include Adam and evidently certain other life forms as well. 

 

Perhaps it is this sense of wind or air in motion that links ruach to invisible spirit and allows that a spirit can communicate (some might define this as travel, but that concept might be questionable) over vast areas of distance or space in the context of mental telepathy and/or the exercise of mental powers. 

 

In fact, the related word “psychic” means “pertaining to the mind, pertaining to mental phenomena that appear to be independent of normal sensory stimuli, as clairvoyance, telepathy, and extrasensory perception, caused by, proceeding from, or attributed to a non-material or occult agency, sensitive to mental or occult phenomena” (Funk & Wagnalls’ “Standard Desk Dictionary,” p. 534). 

 

In other words, the new born baby Adamite and/or other life forms receive life with their first breath (ruach) as supplied by The CREATOR.  Thus, life comes from The CREATOR.  Along with receiving life in this breath from The MOST HIGH, it would appear that the distinctive spirits of man are also given to the new born baby of Adamites and humanoid behemah and chaiyah with their first breath of air (from The CREATOR).

 

The spirits of men are distinctly and individually identified and associated with particular men (Gen 45:27; II Kg 2:15; I Chron 5:26; II Chron 36:22; Hag 1:14). They seem to have knowledge (I Cor 2:10-11) and to constitute human minds (Eph 4:23).  In short, the spirit of man seems to be the mental awareness, intellect, memory, personality, mentality and/or mind power present in a living human body.  Evidently, the spirits of men come to the new born child with its first breath of air.  

 

Adam’s human spirit, as seems true with The RUACH HA KODESH (called the Holy Spirit in English translations), can be separated from his dead body and soul (Job 32:8; Eccl 3:21; 12:7; Zech 12:1; Lu 8:55; I Cor 2:11; Jas 2:26).  At death, this spirit of Adam evidently returns to The EL Who originally gave it to the new born Adamic child--likely at birth (Eccl 3:21; 12:7; Acts 7:59). 

 

Contrariwise, please note that the spirit of the behemah (and possibly the chaiyah as well) seems to go downward to the earth at death (Eccl 3:21).  This writer is not trying to raise questions over the future of behemah and chaiyah humanoids, as opposed to Adamites, at this time (the terms behemah, chaiyah and humanoid will be defined and described below and in comments in Gen 6:17 and 7:15).  This text, by Shlomo, is merely presented as it reads. 

 

Therefore, at death, it is this spirit of man (correctly--the spirit of an Adamite) which returns to The EL to be preserved in some manner, as if in a sleep or unconscious state, to await a future resurrection to consciousness (Job 7:21; Eccl 12:7; Matt 9:24; 27:52; Jo 11:11-12; Acts 13:36; I Cor 15:20; I Thes 4:14). 

 

It appears very likely that it is this spirit in or of man (correctly Adam) which will ultimately be resurrected and given a new existence or body of flesh and bone (I Cor 15:50) since the mortal flesh of dead people completely decays to the ground and seems unrecoverable. 

 

2:8

And the LORD God planted a garden eastward in Eden; and there he put the man (Heb Adam) whom he had formed.

 

V. 2:4.  Please note that the Garden was in the eastern portion of the land territory defining the overall Eden.  Hence, the watershed of Eden land lay generally to the west of the Garden. 

 

2:9

And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life (Heb hay) also in the midst of the garden, and the tree of knowledge of good and evil.

 

V. 2:7-9.  These texts bring up again the presence of the behemah and chaiyah which were created in Gen 1:24-25, earlier than Adam.  Mention was made to the fact that these definitions included some life forms of humanoids which must be briefly acknowledged here though they will be addressed at length in later commentary on Gen 3, 4, 5, 6, and 10. 

 

As mentioned above, one of the problems faced in comprehension of the Word is the fact that translators often attempt to translate the Hebrew proper noun name of Adam to the word man.  This should not be done.  Adam is a name and not a generic word meaning man.  Actually, the Hebrew has a word meaning man.  It is enosh (anashim in the plural).  The Hebrew word for husband—ish—is also sometimes translated to man.  The Hebrew zakar used at Gen 1:27 refers to the gender definition of male as opposed to a female. 

 

Trees in the Word

 

The short of it is that Adam was not the only so-called man defined in the creation and later in the Garden of Eden.  The truth is that the trees in the Garden were actually types of men.  It is no wonder that throughout the Word, trees are symbolically or allegorically called men—Ps 1:3; Isa 56:3; Dan 4:20 (in the NT at Rev 11:3-4, some are called olive trees). 

 

Besides having some physical trees in the Garden and besides certain other allegorical meanings attached to the trees, there were also some men called trees (plural) in the Garden as affirmed by Ezekiel 31:3-18.  These men must not be confused with Adam who is specifically addressed by name in most of these early comments from Genesis. 

 

Thus, the evidence is that the trees in the Garden of Eden were, in fact, men.  This reality establishes the fact that the Garden of Eden surely contained "humanoids" (this word will be defined in comments to follow) who were distinctively different from Adam and Eve.  Clearly, this truth alone is sufficient to make a fair minded person wonder about the propriety of the theory that "all" so-called human beings descend from Adam. 

 

Different Races of Men As Created by The CREATOR

 

Most modern people choose to believe that a homogeneous Adam and Eve were the parents of the huge number of different varieties of people on earth today (ranging from White to Yellow, to Brown, to Red and to Black with thousands of other variations).  Of course, it is totally impossible for two homogeneous persons to produce this variety (since kind must reproduce kind per the Scriptures).  If Adam and Eve were different racially, they would breed/reproduce toward uniformity and not diversity. 

 

The truth is that there are at least four and possibly five separate major races in the world today which can reproduce (white, black, red, yellow-brown/yellow and brown).  We find a similar situation with even animals--like in the canine family where there are hundreds of varieties; all the way from different dogs to wild dogs, wolves, coyotes, hyena, foxes, etc.  These are all different and were created differently although man can pen-up the wild ones and forcibly mix them with dogs to produce new breeds of canines. 

 

But these manmade mixing actions are totally contrary to the Scriptures and are absolutely illegal (see Lev 19:19 and Deut 22:9-11--which make genetic engineering totally illegal).  Thus, it is wrong to take two different created kinds of animals, birds, seeds or whatever, and to cross or mix them, although such reproductions are fully possible.  This reality was also discussed earlier in the presentation on YHWH’s principle of reproduction being kind after kind in Genesis one. 

 

In Lev 19:19 and Deut 22:9-11, the issue has to be focusing upon species which physically can cross and reproduce and not on two kinds that cannot cross, although this later situation would also be covered when men try to make such reproductions--as for example, in a chicken with a turkey. 

 

Clearly, the issue in YHWH’s law involves man's rebellious efforts to cross kinds that can physically cross, as in the canine family or other groupings.  The fact that YHWH stated that law suggests that its primary focus has to be on species which could sexually cross and reproduce offspring.  If the different kinds could not cross (like a chicken with a fox or a chicken with a rat), there would seemingly be no point in having this law. 

 

Back to the Behemah and Chaiyah

 

Now, let’s go back to the words behemah and chaiyah.  As noted earlier, these terms cover a huge number of created species in families of either domesticated life forms or wild, non-domesticated life forms.  The amazing thing is that the humanoid forms of the behemah and chaiyah can breed and reproduce with the Adam kind (although this is illegal and contrary to the Torah, as noted above). 

 

A classic case of a very racially mixed person is the situation with US President Obama.  He is ostensibly one-half White.  At least his mother was reportedly at least a part, White, Irish woman.  Her mother was said to be Irish; and her father was supposed to be White but evidence has surfaced that he was actually a Khazar Jew in ancestry. 

 

Obama’s alleged father was actually half Arab and half Negro.  This makes Obama a mix of about ¼ each of Irish White, Khazar Jew, Brown Arab and Black Negro peoples.  If these four races were to mix over time, they would produce a mongrel racial group of people who very much would look like Obama. 

 

In the case of the behemah, there is a classic Scripture which predicts that this mixing will happen.  It is Jer 31:27 which says that the days will come when the House of Israel and House of Judah will mix with the seed of man (the Heb Adam) and the seed of beast (Heb behemah).  See also Lev 18:23, Jer 2:21 and Dan 2:43.  Chaiyah is more complicated but the story of its presence and mixing is present in the Word. 

 

Here are just a few of the many Scriptures which prove conclusively that the behemah walked upright, talked and did mix/miscegenate with the Adam kind--Ex 9:9-11, 20-21; 12:38; 19:12-13; 22:19; Lev 18:23; 20:15-16, 25; Num 11:4-6; Job 35:11; Ps 36:5-6; Neh 13:3; Jer 7:20; 21:6; 27:6; 31:27-30; Ezek 29:11, 16; Jonah 3:5-10; Joel 1:18, II Pet 2:12; Jude 1:10; etc.  As Jonah 3:4-10 proves, the behemah can sin, fast, pray and bear moral responsibility for sin. 

 

There are also a host of Scriptures which suggest or allow that the chaiyah classification includes some humanoid beings that can walk upright, talk and cross with Adamites.  On this, see Gen 3:14; Ex 23:29; Num 16:30-38; 35:3; Deut 7:22; II Kg 14:9; II Chron 6:31; 25:18; Job 5:22-23; 12:10; 28:13; 28:21; Ps 50:10; 68:30; Isa 35:9; 43:20; 46:1; 56:9; Jer 12:9; 27:6; 28:14; Ezek 14:15, 21; 32:4; 34:25, 28; Dan 8:4; Hos 2:18. 

 

Besides the Adamites, the behemah humanoids and the chaiyah humanoids, there is a fourth racial type of man that is totally separate from the others.  This one will be addressed in Gen 3-4.  The four major blood types of man (O, A1, A2 and B) will be covered in Gen 10. 

 

It is prudent to make mention here of the fact that from an anthropological point of view, there seems to be at least three primary or major races of man on this globe.  These three are:  White (Caucasoid), Black (Negroid) and Red (Mongoloid). 

 

The “Targums of Onkelos and Jonathan Ben Uzziel on the Pentateuch with the Fragments of the Jerusalem Targum from the Chaldee” (p. 10) says for Gen 1 that in the creation of man, “the Lord Elohim took dust from the place of the sanctuary, and from the four winds of the world, and mixed from all the waters of the world, and created him white, red, and black.” 

 

The Physical Adam

 

A further, lengthy study of the meaning of the word Adam can also be very revealing. Since Adam indeed came from the ground or soil (as is true with other forms of life which are conceived, grow and exist from the atomic structure and chemicals in the soil), this tells us exactly what he was/is made out of. 

 

The “Theological Dictionary of the Old Testament” (v. 1, p. 78-79) seems to etymologically connect Adam to the “skin” and “to be red” --in the sense that after washing the new born Adamic baby, the normal human color is a reddish brown (the bringing of redness to the surface of the skin occurs when washing, rubbing or pinching the new born Adamic baby). 

 

To help clarify what is involved, a thorough study will eventually lead a person to conclude that the best explanation for Adam is to bring red to face--to blush (as several scholars have indicated--see “Strong’s Hebrew Dictionary,” # 119, 120 and 121, per Dan Gayman of the Church of Israel).  Find some so-called human being who can blush and you have found Adam. 

 

This definition for Adam makes it clear that he was the White man in the creation.  His descendants are often referred to as being fair and white (as will be covered later herein).  It is easy to review the factors associated with the behemah humanoids and see at once that they formed the Black race at creation.  The Mongoloid or Red race arose from the chaiyah creation.  But there was also a fourth racial type—the Yellow-Brown race.  It will be addressed in Gen 3-4. 

 

For a complete comprehensive address on the subject of the behemah and chaiyah humanoids which can and have crossed with Adamite beings, the reader may check vol 8, on Man, in Ezekiel and YHWH’s Judgment for the Good News People at www.age-end.com.

 

Trees of Life and of the Knowledge of Good and Evil

 

While the Garden had physical trees which could also mean men, Verse 9 specifically mentions a tree of life and tree of knowledge of good and evil.  While these trees may be interpreted differently and may include more than one interpretation or application, the primary interpretation and meaning of these two trees is quite profound in its own right. 

 

There seems to be still one more profound purpose of YHWH in His creation.  This one surfaced in the Word in a very unique statement by Satan when he said that by eating from the tree of the knowledge of good and evil, Adam would become like The ELOHIM, knowing good from evil (see also Gen 3:5). 

 

As The SOVEREIGN went on to confirm that statement, it clearly is true.  Yes, by partaking of the tree of the knowledge of good and evil, Adam can become like YHWH (Gen 3:22).  In other words, Adam can learn (so he will categorically know, understand and comprehend) the differences between good and evil by eating from this particular tree. 

 

Without spending the needed time on this theme (since it would require a complete book on its own merits), the tree of life and the tree of the knowledge of good and evil are both fairly quite simple and can be basically outlined in a minimum of remarks. 

 

According to Jewish tradition, the tree of life was YHWH’s law (the Torah); which, if a man takes hold of and obeys, receives life (actually earns by works, as happened with YESHUA--Lev 18:5; Deut 5:33; 11:27; 28:1-14; 30:11-20; Neh 9:29; Prov 4:20-22; Ezek 18:5-9, 19, 21; 20:11-21; 33:12-19; Matt 19:17; Rom 2:13; 10:5; Gal 3:12; I Jo 2:3; Rev 22:1-17). 

 

In fact, at weekly Jewish synagogue services, the Torah is described as “A tree of life for those who take hold of it, and blessed are the ones who support it.  Its ways are ways of pleasantness, and all its paths are peace.  Long life is in its right hand, in its left are riches and honor.  The Lord was pleased for the sake of this righteousness, to render the Torah great and glorious” (Oct 2002 “Yavoh He is Coming,” p. 4). 

 

To this recognition, this writer would just add that the tree of life implies rote learning of right and wrong which is certainly inherent in the Scriptures. 

 

Therefore, a person doesn’t have to wonder about or question the wisdom of the various commandments and laws communicated by The SUPREME (in the Torah and as amplified and clarified in the other OT writings and in the NT presentations).  In effect, followers of The MOST HIGH are told in clear words of what constitutes right and wrong or good and evil. 

 

By rote teaching and learning methods, people in authority can pass instructions on to their subjects.  Historically, in America, the education of children and young persons was traditionally done by the rote method of declaring believed truth (by parents and older persons). 

 

The learners were expected to absorb the teachings and put them into effect in their lives without question as proven and established truths.  That’s how students used to learn their multiplication tables long ago (no longer since the 1950s). 

 

But there is another method of learning which has gained acceptance in the USA--primarily, since WWII, because of the work of educator John Dewey to promote it.  This one is predicated upon learning by experience and/or by trial and error.  In other words, the student is taught that there is an absence of absolutes in terms of reality. 

 

The student can learn right and wrong (good and evil) through a trial and error proposition (the empirical method).  And that’s precisely what all is involved in the tree of the knowledge of good and evil. 

 

On the one hand, Adamites have been told or rather can be instructed about YHWH’s marvelous Torah and what all constitutes right and wrong by rote methods (from the Word).  This is precisely the tree of life if we humans would but accept it.  One can be told (commanded in the Torah) and through obedience will be blessed with happiness and prosperity for having obeyed. 

 

Conversely, the tree of the knowledge of good and evil entails a process whereby so-called human beings partake of and undergo life on the premise of no right and wrong, but that right and wrong is established (learned) through doing our own thing in experiencing life when we typically disobey YHWH’s mitzwot (meaning commandments and the plural form of the Hebrew mitzwah). 

 

We Receive Bad Teachings 

 

While it would be simply easy for parents, religious leaders, secular bosses, and others in the entire society and culture to teach, advocate and promote the obedience of YHWH’s mitzwot in all circumstances, that’s not the way it works--certainly not today and evidently never really in the past. 

 

In today’s world, almost everyone in authority is totally opposed to YHWH’s mitzwot in the Torah and spends his or her entire time working against the Torah’s teachings and instructions.  Virtually everyone in society matures in an absolute case of rebellion in his heart for the mitzwot that define righteousness. 

 

It is no easy proposition for people in absolute rebellion and indeed in gross ignorance to immediately decide to start obeying mitzwot that they not only have spent a lifetime of rebellion over, but even not really understanding the implications of the mitzwot. 

 

Manifestly, it takes a learning process and much trial and error to ever begin to place these mitzwot in one’s heart, mind and attitude as a way of life--which is the essence of the eventual New/Renewed Covenant with Yisrael (as discussed in detail in the New Testament). 

 

Thenceforth, there are two aspects of this learning by the empirical method of trial and error.  First, all of us are in the learning process, whether we know it and understand it presently or not. 

 

Someday, when we have an opportunity (in this life if the gift of repentance is granted to us in the flesh in the here and now or in a future resurrection in the World to Come if we have to wait until then), we all will be able to see our mistakes and where we went wrong.  We can look back and understand that based upon experience, we could have done some things differently. 

 

And secondly, we can thus see, evaluate and understand the difference and contrast between obedience and disobedience of YAH’s mitzwot.  When we can look back and evaluate, contemplate and think about these differences and what might have been if we had done things differently, we truly learn what righteousness is all about.  However, we learn the hard way. 

 

Years ago, a friend of this writer quoted a famous little adage which says-- “Experience is a dear school and fools will learn from no other.”  This lesson is extremely valuable for all of us.  Somehow, if our teachers from our birth had pointed us in the right direction, maybe things would be different. 

 

The Better Approach 

 

Hence, The All Wise ELOHIM has specifically charted out the learning by experience or trial and error method over rote learning (obviously, the school of experience proves to be the better approach and particularly in the vein of freedom of choice and the building of real character and righteousness). 

 

Yes, even for the election called in this age, who will have to learn to distinguish between obedience or disobedience (truth and error, righteousness or sin), the path of experience ultimately works out for good (of course, all things do work for good in the lives of the election chosen for salvation in this age of the flesh—per Rom 8:28). 

 

Experience even works for good when an elected person is working and striving to obey but slips and falls occasionally (as in the case of chet sins).  This whole process is just like a small baby or child learning about life.  When a small child first begins to walk, the child may slip and fall occasionally.  But all of this is necessarily a part of the learning process. 

 

As a child develops and matures, the child will make many mistakes (like putting his/her finger on a hot iron or stove or doing something else which will evoke a whipping from a loving parent).  But these mistakes are necessary for the learning process to reach fruition.  Yes, we will ultimately learn from our mistakes.  In other words, life is a process of trial and error learning--and even for the election that are chosen for salvation. 

 

Regardless of whether the learning process is carried on with understanding or not, the fact remains that ultimately it works for good in all persons.  In all cases, we can at some point in time look back and evaluate, compare and mediate upon the differences between obedience and disobedience. 

 

This ability may not happen to all of Adam in the flesh in this life (that is for Adamic people not in the election); but assuredly, it will happen at some point in time for all Adamites before they are granted the gift of life for the World to Come. 

 

In the case of the election of this age (to be later defined), they will learn and come to appreciate that this life has been a learning process for them (thus, they are disciples because in the Hebrew mentality, a disciple is a learner).  They will come to a proper realization and understanding of the contrast between obedience and disobedience in this life and age. 

 

Therefore, the process of eating from the tree of the knowledge of good and evil ultimately will prove to be the best process of all.  This writer has been an utter fool to have rejected the mitzwot of the Torah.  But at least, this knowledge and understanding has been slowly coming to me via the hard way (the school of hard knocks, experience). 

 

Classic Illustrations 

 

Thus, The HIGHEST says that Adamites are not to eat fat, blood, pork, dogs, catfish (the bad fish of Matt 13:48) and certain other species of life.  To accept those food mitzwot without question and merely proceed to obey them involve partaking of the tree of life.  But to ignore them and go ahead and eat whatever one wants to eat involves partaking of the tree of the knowledge of good and evil. 

 

Of course, diet affects health.  People who obey YHWH’s food and environmental laws are blessed.  Those who do not obey must ultimately pay the price (themselves or in their children) in sickness and poor health.  Therefore, there is a clear linkage between YHWH’s various laws and having health or sickness. 

 

Marriage, sex and divorce are more examples.  Men can be taught right and wrong and choose to obey with the resulting happiness and blessings of life.  Or men can ignore YHWH’s Torah and decide to experiment on their own in sex, marriage and divorce and reap the resulting harvest of sorrow, unhappiness and trouble. 

 

Since the flesh can be awful enticing and desirable, an Adamite man wanting a woman can easily look upon a female behemah or a nokri/nekar stranger and decide to seduce her or perhaps even go ahead and marry her (actually, this is what Esau did when he profaned his own seed-line, as described in Gen 36 and Heb 12:16).  Adamite women often give themselves up to the behemah. 

 

Miscegenation is defined as sin in YHWH’s Word (as will be established in later comments herein).  Therefore, to disobey YHWH’s mitzwot on the theme of sex will invite the certainty of punishment.  Manifestly, mamzer offspring (which cannot fit into the world of Adamites or the behemah) are a curse (as will be proven in the later comments discussing the subject of miscegenation and the created orders). 

 

Assuredly, Esau paid a price and so will other Adamite men and women who decide to go ahead and partake of strange flesh (by eating of the tree of the knowledge of good and evil), in defiance The ETERNAL’s wonderful mitzwot. 

 

While the punishment will be severe for disobedience (both in this life and in the hereafter), it is most tragic for the woman who contaminates (by telegony) her own blood line and bears the resulting mamzer children (the reality of telegony will be discussed in Gen 4). 

 

Divorce is a classic illustration of how bad it is to ignore The ELOHIM’s mitzwot in preference to experimenting on our own.  YHWH says He hates divorce (illegal divorce, to be discussed later--Mal 2:16).  Divorce is not good and this statement is being made fully realizing that YHWH’s Torah not only provides for divorce (Deut 24:1-4), but seems to require it in those instances where the woman commits adultery (yes, YHWH divorced the fornicating Yisrael). 

 

Yes, Learning From the Tree of the Knowledge of Good and Evil 

 

Therefore, men learn through the experience of adhering to the tree of the knowledge of good and evil.  In short, Adam has learned and will learn from experiencing sin (as hard as that road is to travel).  Yes, it is unbelievable that the practice of sin will produce understanding and learning.  But that’s the way it is in the Book. 

 

So while we all (and this includes this writer, as well as every other person who has ever lived and reached a level of some maturity) have chosen and do choose to follow and pursue the tree of the knowledge of good and evil (and become sinners, since we have and do disobey The MOST HIGH whenever we strike out on our own in opposition to His Torah), we tragically have learned and benefited intellectually from the empirical process. 

 

What a paradox this whole thing is.  On the one hand, we could (but won’t and don’t) obey and benefit from the wisdom and intelligence of The HIGHEST YHWH (and receive life).  But on the other hand, we can disobey and choose to follow our own inclinations to learn the same truth the hard way--by experience. 

 

But is there a difference in the quality of the learning?  Probably, the answer is yes since The HIGHEST has created the two trees--fully realizing that all Adamites would choose to experience life.  If Adamites would have accepted truth by the rote method of learning and obeying His Torah, then possibly many persons would have often wondered about whether they made the right decision or not. 

 

Thus, does obedience of YAH’s Torah really grant (us) life, happiness, prosperity, etc?  Since the world has seen a 6,000-year history of Adamites choosing to experience life, by eating of the tree of the knowledge of good and evil, the whole creation has learned and is learning the wisdom and truth of YHWH’s Torah which we all should have been obeying by rote methods from the beginning. 

 

The prophet Yeshayahu/Isaiah put it wonderfully well by stating “butter and honey shall he eat, that he may know to refuse the evil, and choose the good” (Isa 7:15) and that YHWH “will make man more precious than fine gold, even a man than the golden wedge of Ophir” (Isa 13:12). 

 

That’s the reality of eating from the tree of the knowledge of good and evil--to learn to refuse the evil and to choose good; and thus, be refined like fine gold. 

 

2:10

And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.

 

V. 2:10.  This seems to describe a river watering the Garden with four branches.  Some readers have taken this to be a river which divides into four parts or the headwaters of four rivers which come out of a single source. 

 

2:11

The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold;

 

2:12

And the gold of that land is good: there is bdellium and the onyx stone.

 

V. 2:11-12.  Very early, gold was something good and seemingly something to be desired.

 

2:13

And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia.

 

2:14

And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates.

 

V. 2:10-14.  The river(s) involved seem to come out of the watershed of Eden to water the Garden in the eastern side of Eden.  Thus, it could be that the watershed of the four rivers stated constitutes the overall land of Eden.  British archaeologist David Rohl describes the Garden as being in a walled valley (to be discussed in Gen 4:16).  There is reason to believe that that description applies.  The Garden was along the Euphrates which must have cut a deep valley as it flowed toward the Gulf/ocean. 

 

Otherwise the stupidity of modern evolutionary thinking on the origin of man is not being addressed specifically here; but its absurdity should be kept in mind.  It is important here to compare this prevailing scientific thinking of the great minds of modern man with what actually occurred. 

 

Per the Scriptures, man and certainly a part of the rest of YHWH’s (re)creation, centered not in Africa at all (as modern scientists stupidly believe); but rather, in the Middle East--in the area of the Euphrates River (in modern Iraq) and three other rivers which are still partially unidentified.  The record seems to say that the watershed of these four rivers emptied into a great valley or garden to water it and make it an Eden paradise. 

 

E. T. Tennyson, in “Unspeakable Words” (p. 45-50), offers this conclusion and goes on to note that the word Eden means “the pleasant valley in which they lived.”  Tennyson then went on to outline where he thinks those four rivers flowed.  It is not hard to see that the Euphrates flowed on south into the Persian Gulf (or ocean before Noah’s flood) 

 

Hiddekel is one of the rivers and some scholars tie it to the Tigris which parallels the Euphrates before finally joining it just before emptying into the Persian Gulf (Gen 2:14).  Tennyson suggests at creation, all four rivers flowed into the Gulf area or ocean.  The Euphrates is the primary one with the other three joining the Euphrates before it reaches the Garden.  This theory has enormous support, as will be established in later comments. 

 

While the Tigris does today join the Euphrates before the Euphrates empties into the Gulf, it is not farfetched at all to allow that at one time both rivers emptied much further below (south) in the present Persian Gulf area.  Rivers can change course over the years and it is possible that in the post-flood environment, the Tigris changed slightly to link up with the Euphrates up river from where it once emptied. 

 

The Pison River flows through the land of Havilah (which is thought to be the Arabian Peninsula, where Havilah, son of Cush, settled and/or illegally seized).  The fourth river, the Gihon flows at the length of the land of Cush/Ethiopia and around the Arabian Peninsula.  To understand the situation with the Gihon, it must be recognized that in Noah’s pre-flood days the earth’s land mass was in a singular pattern with one continent as discussed in Gen 1:9-10.  As noted earlier, Australia and Antarctica were attached to the southern part of Asia. 

 

Since the water level of the oceans was lower, the now Red Sea was much lower than it is today.  Thus, starting at the Sea of Reeds (or Sea of Seaweeds), on the east side of Egypt, the Gihon River flowed south by the land of Cush/Ethiopia and turned east at the Horn of Africa to pass around the Arabian Peninsula (the land of Havilah) and flow between Australia/Antarctica and Asia over to the Euphrates at some point above the Garden of Eden which must have been in the Euphrates valley (which is now under water in the Persian Gulf).  As noted above in Gen 2:8, the Garden was situated at the eastern side of the territorial land of Eden or more correctly the eastern side of the watershed of the land of Eden. 

 

By the way, it should be noted that this ancient land of Eden became the land grant by YHWH to Avraham in his day.  As a matter of fact, the Shemites settled this area after the flood (which will be discussed in Gen 6-9).  Very quickly, in time, after the flood, the Hamites started a number of illegal invasions to take over this land of Shem/Arphaxad. 

 

First, Nimrod, the son of Cush, established Babel (Babylon) in the territory belonging to Arphaxad in the Southern Euphrates valley.  Next, Havilah, a son of Cush, seized the Arabian Peninsula.  Soon, the Canaanites encroached on the western part of the grant near the Mediterranean.  And soon, the Philistine descendants of Mizraim settled along the coast of Canaan in the present Gaza area.  By the time of Avraham, Arphaxad had lost all of his territory.  The grant to Avraham would later reaffirm it. 

 

2:15

And the LORD God took the man (Heb Adam), and put him into the garden of Eden to dress it and to keep it.

 

2:16

And the LORD God commanded the man (Heb Adam), saying, Of every tree of the garden thou mayest freely eat (Heb akal):

 

2:17

But of the tree of the knowledge of good and evil, thou shalt not eat (Heb akal) of it: for in the day that thou eatest (Heb akal) thereof thou shalt surely die.

 

V. 2:17.  To eat of the tree of knowledge of good and evil brings on the death penalty because of the occurrence of sin.  This is proof positive that souls can die.  Thus, there is no such thing as an immortal soul.  Souls of men, fish, birds and all other life forms can and do die. 

 

2:18

And the LORD God said, It is not good that the man (Heb Adam) should be alone; I will make him an help meet (Heb ezer) for him.

 

V. 2:18.  The Hebrew ezer comes from azar, meaning to surround, protect or aid. 

 

2:19

And out of the ground the LORD God formed every beast (Heb chaiyah) of the field (Heb sadeh), and every fowl (Heb oph) of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living (Heb chai) creature (Heb nephesh), that was the name thereof.

 

2:20

And Adam gave names to all cattle (Heb behemah), and to the fowl (Heb oph) of the air, and to every beast (Heb chaiyah) of the field (Heb sadeh); but for Adam there was not found an help meet (Heb ezer) for him.

 

V. 2:19-20 opens the door to the question of what language did Adam use to name the various forms of life he named at that time.  While it is historically an established fact that Hebrew was the language The MOST HIGH used to record/transcribe the inspired version of the book of Genesis, as compiled by Moshe in perhaps 1464 BCE, there might be some argument that Moshe used some documents in other languages as his sources for his work on Genesis. 

 

The way Genesis is presented with seemingly disconnected narratives about sections of the writings as being the generations of the different persons leads one to allow that Moshe likely used some documents passed down to him to prepare what would become Genesis.  Later stories like those in Gen 3-50 suggest that they were preserved in some form to eventually reach Moshe centuries later.  The point here is that probably particular stories and events were originally recorded by the people living/experiencing them.  They were then preserved and brought forwarded to the time of Moshe when he likely edited and compiled them into the book of Genesis. 

 

While the evidence allows that the work of Moshe was in Hebrew, what about any earlier writings that may have come down to Moshe?  Well, the above in Gen 2:19-20 seems to settle that question.  The names of the characters in the book of Genesis are all Hebrew names and here in Gen 2:19-20 the Hebrew named Adam uses the words which would come to identify all forms of life on earth.  Since these life forms are named and used throughout the Scriptures in Hebrew, it is manifest that the Hebrew language or something very close to it was used by Adam to name things.  The point here is that the evidence seems persuasive that the Hebrew language or something very close to it was the original language given to Adam in the Garden of Eden.

 

2:21

And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs (Heb tsela), and closed up the flesh instead thereof;

 

2:22

And the rib (Heb tsela), which the LORD God had taken from man (Heb Adam), made he a woman (Heb ishshah), and brought her unto the man (Heb Adam).

 

2:23

And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman (Heb ishshah), because she was taken out of Man (Heb ish).

 

V 2:21-23.  Ishshah more correctly means wife and not the generic woman.  Ish means husband. 

 

While Adam was made from the dust of the ground, the woman comes in some fashion from man (via a miraculous event from The CREATOR).  The Hebrew tsela is confusing but might mean a chamber, organ, cell or seed (per E. T. Tennyson in the Serpent’s Belly).  Just as man produces seed to create his offspring, maybe the original ishshah came from a seed or cell extracted from Adam. 

 

One of the tragic realities of our time is the presence of numbers of so-called males/men who decide to wear extremely long hair.  Sometimes, at distance, one can have a problem is deciding whether the long hair belongs to a woman or a man.  This problem has also affected traditional Christianity which routinely tries to paint the NT YESHUA with long effeminate hair.  The truth the painters never saw The MESSIAH and are painting a picture of what they want Him to look like and not what He does look like. 

 

As a number of students of the Word have come to realize, this long hair look for males has its basis in the effeminate Satan in that he seems to have chosen to wear long hair as a symbol of pride, vanity and rebellion against The ELOHIM.  Thus, long hair on a male has come to mean effeminacy, rebellion and anarchy.  Conversely, long hair on a woman is a beautiful and desirable attribute. 

 

In the “Last Warning to Man,” writer James Griffin noted this paradox and concluded that with Satan’s rebellion and long hair, The CREATOR created a feminine woman (with her beautiful, long hair) in the image of the effeminate Satan with his rebellious long hair. 

 

Thus, an obedient and faithful woman shows her submission and humility to man (her head) by being feminine and wearing long hair, contrary to how the effeminate Satan had been rebellious and proud with his long hair.  In the New Testament, the Apostle Shaul noted the need for women to have long hair at I Corinthians 11:6 and 15 in contrast to men who must poll their hair and wear it short at I Corinthians 11:14 (see also Lev 21:5; Ezek 44:20 and chapter 244 in volume 16 of Ezekiel and YHWH’s Judgment for the Good News People at the left menu herein).

 

Of course, there are fundamental differences between feminine females and effeminate males.  In other words, woman is quite beautiful and proper with her long hair, symbolic of humility, submission and obedience, while the supposedly masculine Satan is a pervert or queer with his rebellious, long hair. 

 

There are profound reasons to belief that most or all of the Christian pictures and representations of the long-haired, effeminate “Jesus” are nothing more than presentations of the pervert Satan (as painted or copied from Satan’s look-alike and early preacher and spokesman, Apollonius, an early first century CE writer who wrote much on the Greek sun worship religion and its ties to Christianity).  

 

2:24

Therefore shall a man (Heb ish) leave his father and his mother, and shall cleave unto his wife (Heb ishshah): and they shall be one flesh.

 

V. 2:24 says that the man and his wife become one flesh.  So, how does this happen?  Of course, there is no denying this condition certainly in sexual intercourse where the man and woman are physically joined together.  And it is manifestly clear that the physical act of joining together in intercourse brings forth children where indeed the man and woman become one in the child which has the genes of both parents.  But there is still more to come on this issue on how they become one.

 

This subject of becoming one in intercourse between man and woman brings up another theme called telegony which will be discussed at length later herein in comments on Gen 4:26.  Suffice to say, a pregnant woman feeds the baby she carries in her womb through the placenta where the woman’s blood passes nutrition to the child’s blood through the placenta.  This feeding process means that the passage of nutrition produces some small amount of exchange of the mother’s blood and the child’s blood.  Also, as known for years, a blood difference can present a problem with the pregnancy of a negative blooded woman and a positive blooded child. 

 

Anyway, this backdrop arises because it presents a situation called telegony which surfaces because in the interchange of blood/nutrition between the mother and her child there is sufficient interchange in the blood that some of the DNA carried by the child (which may be from the man) can come into the blood of the mother.  Thus, in time, during pregnancy, the mother’s bloodstream becomes altered/contaminated/changed with some of the DNA from the father of the child/children which she has carried in pregnancy.  Suffice to say, over time and over one or more pregnancies, the woman will begin to carry the DNA of her husband/the man or men fathering the children she carries. 

 

But there is still more to this subject.  Early 2011 has seen a number of articles from several scientific journals which mentioned a new discovery in research on DNA.  DNA can pass through skin contact.  This means that in very sensitive skin/flesh areas of a woman, like in her mouth and vagina, contact with fluid from a man means that his DNA will be absorbed by the woman.  Thus, in kissing (and especially so called French kissing), some of the man’s DNA can be passed to the woman through the spit/saliva.  The same thing happens in intercourse when the man deposits his semen into the woman’s body.  The delicate membranes of her sexual design can and will absorb some of the man’s DNA in the man’s semen. 

 

While the reverse of DNA from the woman to the man can also apparently happen, the primary issue here arises in DNA from the man being deposited into the woman where it eventually enters her blood stream.  Now while this is no big deal when a pure person of one race copulates and has sensitive contact with a pure person of the same race, there can be major issues in interracial contact and even ultimately problems from this interchange of interracial DNA. 

 

2:25

And they were both naked (Heb arom), the man (Heb Adam) and his wife (Heb ishshah), and were not ashamed.

 

Chapter 3

 

3:1

Now the serpent (Heb Nachash) was more subtle (Heb arum) than any beast (Heb chaiyah) of the field (Heb sadeh) which the LORD God had made. And he said unto the woman (Heb ishshah), Yea, hath God said, Ye shall not eat (Heb akal) of every tree of the garden?

 

V. 3:1. Here, the serpent is an attempted translation of the Hebrew, proper noun name of Nachash, which means “to hiss like a snake” (see I Sam 11:1-2; 12:12 for an Ammonite king so named).  The Scriptures regularly associate the serpent with Satan and his presence in Eden and contact with Eve.  Thus, in Gen 3, one is dealing with a humanoid being who talks and walks upright on two legs (Satan does both--Job 2:2). 

 

Also, it is appropriate to note that the Hebrew word arom/arum (which correctly means naked) appears at Gen 2:25 to describe both Adam and Eve’s evidently whole nude condition.  As William F. Dankenbring notes, this word arom (the cognate arum) is also used to describe the serpent’s condition (translated as subtle in the KJV) in Gen 3:1 (Jun-Jul 1998 “Prophecy Flash,” p. 60). 

 

Dankenbring indicates that arom actually comes from a root word meaning smooth or slick (like in the case of Slick Willy Clinton).  It describes the smooth or slick skin condition in a state of nakedness. 

 

The Word “Humanoid” 

 

Having used this word “humanoid” in this commentary for Nachash and the behemah and chaiyah, it should now be addressed in terms of its usage herein. 

 

The 1984 “Webster’s New World Dictionary” (p. 682) says that a humanoid is (1) nearly human in appearance or characteristics; (2) any of the earliest ancestors of modern man; or (3) a science fiction usage of a creature from another planet.  Certainly, item 2 defines Nachash and the behemah and chaiyah as will be proven later herein.  More recent dictionaries now generally identify humanoids with human-like beings from other planets. 

 

These definitions are to be contrasted with a hominid, which means all forms of primates (per Webster’s, p. 672); and/or a hominoid, which means an animal that appears to be human (per Funk & Wagnalls’ “Standard Desk Dictionary,” p. 307). 

 

In this study at hand, this writer has faced the problem of having to refer to non-Adamic beings which have been accepted as human beings for vast centuries (though there is manifestly a clear distinction between the Adam kind and the other created beings that are called and thought to be human beings). 

 

Perhaps the problem really is that dictionaries without exception talk about a “human race,” as if the different races exist in the framework of one overall human race (but this thinking is totally contrary to reality and the Scriptures, as conclusively proven herein). 

 

Tragically, for civilization, Christendom has ignorantly and wrongly promoted this one race of man idea as a part of Christian theology--in the context of the alleged “brotherhood of man” (which thinking comes directly from the old sun worship cults--as is discussed at some length later herein). 

 

3:2

And the woman (Heb ishshah) said unto the serpent (Heb Nachash), We may eat (Heb akal) of the fruit (Heb peri) of the trees of the garden:

 

3:3

But of the fruit (Heb peri) of the tree which is in the midst of the garden, God hath said, Ye shall not eat (Heb akal) of it, neither shall ye touch (Heb naga) it, lest ye die.

 

V. 3:3.  Here Gen 3:3 uses the Hebrew “naga” (translated as touch in the KJV) which plainly indicates lying with a woman--as at Gen 20:6 and Lev 15:19. 

 

3:4

And the serpent (Heb Nachash) said unto the woman (Heb ishshah), Ye shall not surely die:

 

V. 3:4.  Here, the serpent Nachash becomes the father of the lie as the Scriptures elsewhere describe him. 

 

3:5  

For God doth know that in the day ye eat (Heb akal) thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.

 

V. 3:5.  In a strange paradoxical way, this is partially true.  By eating from the tree of the knowledge of good and evil, Adam man can know the difference between good and evil.  Thus, can he then become like The ELOHIM in knowing the difference between good and evil? 

 

Also here, the word gods is from elohim, the same word used to refer to The CREATOR.  Elohim is the plural form of ELOAH which is first used at Deut 13:15.  A full discussion of the different forms of EL, ELOAH and ELOHIM will be made at Gen 14:18. 

 

3:6

And when the woman (Heb ishshah) saw that the tree was good for food, and that it was pleasant (Heb taavah) to the eyes, and a tree to be desired (Heb chamad) to make one wise, she took of the fruit (Heb peri) thereof, and did eat (Heb akal), and gave also unto her husband with her; and he did eat (Heb akal).

 

V. Gen 3:2-6.  The word fruit comes from the Hebrew “peri” (its root is “parah”), which means to “bear fruit, bear, bring forth (fruit), (be, cause to be, make) fruitful, grow, increase” (per “Strong’s”).  Obviously, this definition can cover children.  For ages, the words and ideas associated with fruit have had sexual implications.  To this day, a person’s virginity is linked to the word “cherry.”  Too, the words desired and pleasant (in Gen 3:6, the Hebrew “chamad” and “taavah”) both suggest a longing desire and lust (per “Strong’s”). 

 

Please note that just as the woman partook of the illegal fruit/peri (or the case can be made that Nachash partook of the woman’s fruit), so did Adam. 

 

The Early Chronology of Sin 

 

The early chapters of Genesis seem to lay out the sequence of events affecting Adam and Eve.  The couple was created on the sixth day of creation week (Gen 1:27).  Probably their marriage was consummated that day.  The next day, the Seventh day Sabbath, The ELOHIM spoke to them and gave them His Torah.  It’s probable that Satan’s preaching/instructions on sex came to them on the next day--Sunday (Gen 3:1). 

 

Satan’s seduction of Eve (Gen 3:6) likely occurred during his Sunday preaching effort.  At some point in time, thereafter (either immediately, just after Satan finished with her, or later in time), Adam did the same thing when he, too, surely partook of Eve’s fruit (Gen 3:6; 4:1)--which clearly was illegal in view of YAH’s Torah (Deut 24:1-4). 

 

Though it would seem that indeed Adam did partake of her fruit, after Satan finished with her, the wording of Gen 3:6 may possibly open the door that both Adam and Eve partook of Satan’s fruit--allowing that perhaps Satan seduced Eve and then engaged in a homosexual act with Adam.  This writer is not suggesting that the first homosexual act took place then.  But this possibility must be put on the table. 

 

Based on the later birth of Cain and Able, the better option is that Adam partook of the woman’s fruit after Satan finished with her. 

 

3:7

And the eyes of them both were opened, and they knew that they were naked (Heb erom); and they sewed fig leaves together, and made themselves aprons.

 

3:8

And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife (Heb ishshah) hid themselves from the presence of the LORD God amongst the trees of the garden.

 

3:9

And the LORD God called unto Adam, and said unto him, Where art thou?

 

3:10

And he said, I heard thy voice in the garden, and I was afraid, because I was naked (Heb erom); and I hid myself.

 

3:11

And he said, Who told thee that thou wast naked (Heb erom)? Hast thou eaten (Heb akal) of the tree, whereof I commanded thee that thou shouldest not eat (Heb akal)?

 

3:12

And the man (Heb Adam) said, The woman (Heb ishshah) whom thou gavest to be with me, she gave me of the tree, and I did eat (Heb akal).

 

V. 3:12.  Here Adam is caught in his evil.  So what does he do?  He blames his wife and then follows up by blaming The ELOHIM WHO gave her to him. 

 

3:13

And the LORD God said unto the woman (Heb ishshah), What is this that thou hast done? And the woman said, The serpent (Heb Nachash) beguiled (Heb nasha) me, and I did eat (Heb akal).

 

V. 3:13. Beyond the previously cited evidence of the ability of Adamites to sexually cross with the behemah and chaiyah, this story in Gen 3:13 says that the “serpent” beguiled or seduced Eve.  Most Christians would argue to their death that Satan here (in the form of a snake) talked Eve into stealing an apple or some other piece of fruit from a fruit tree. 

 

No!  The evidence is considerably different than this children’s story.  The incident involving Satan and Eve was sex.  This reality is conclusively proven from the Word.  Actually, no other option is plausible. 

 

Thus, as the Greek New Testament plainly communicates, Satan sexually seduced Eve (II Cor 11:2-3; I Tim 2:13-14).  This seduction is likewise brought out in the Hebrew word “nasha” (meaning to “delude or [morally] to seduce,” per “Strong’s”) as used for the seduction in Gen 3:13. 

 

The word eat in Gen 3:1-13 comes from the Hebrew “akal” which means “to eat (lit. or fig.) at all, burn up, consume, devour, dine, eat, feed, food, freely, in...wise, (lay) meat, quite” (per “Strong’s”).  Though this definition points to eating food, it does allow for sex (to lay).  This same word is used in Prov 30:20 where sex is implied. 

 

Finally, just as Adam blamed others for his sin, the woman followed suit and blamed Nachash. 

 

3:14

And the LORD God said unto the serpent (Heb Nachash), Because thou hast done this, thou art cursed above all cattle (Heb behemah), and above every beast (Heb chaiyah) of the field (Heb sadeh); upon thy belly (Heb gachown) shalt thou go, and dust Heb aphar) shalt thou eat (Heb akal) all the days of thy life:

 

V. 1:14.  Here, the curse stipulates that this serpent humanoid (and evidently his progeny as well) is destined to move upon his belly and eat dust (as most English translations give it).  It deserves some analysis--since this explanation suits neither humanoids nor snakes (snakes do not eat dust, soil or earth, but life sources like flesh and eggs). 

 

In “The Serpent’s Belly” (p. 11), E. T. Tennyson correctly points out that the word “belly” comes from the Hebrew “gachown” which Strong’s “Hebrew Dictionary” defines as labor to issue forth on a set course, like a river or stream (per Strong’s # 1512, 1518, 1821).  Hence, Tennyson says gachown means the set course or life’s work which Satan was thereafter destined to do (correctly, as a prosecutor in service of YHWH). 

 

Finally, the descendants of Nachash (which will be discussed in Gen 4) are to eat of the dust of the ground just as this sentence is placed on Adam in Gen 3:15-19. 

 

3:15

And I will put enmity between thee and the woman, and between thy seed (Heb zera) and her seed (Heb zera); it shall bruise thy head, and thou shalt bruise his heel (Heb eqeb).

 

V. 3:15.  Here the text specifically mentions both the seed of the woman and the seed of Nachash.  In both instances, seed comes from the Hebrew “zera” which categorically refers to progeny (“Young’s Analytical Concordance,” p. 853).  Thus, the connotation on sex is present throughout Gen 3. 

 

As Dan Gayman points out in his 1977 book, “The Two Seeds of Genesis 3:15” (p. 14), to correctly believe that the woman produced a seedline (as she did, and as most Christians believe) demands recognition that Satan likewise produced a seedline (which generic Christendom refuses to accept).  To be consistent, seed in both places must be interpreted in the same way (in contrast to inconsistent Christianity). 

 

3:16

Unto the woman (Heb ishshah) he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.

 

V. 1:16.  There should be no doubt here.  The CREATOR ordained that the husband Adam shall rule over the woman who must be in subjection to her husband.  When a people violate this edict, it spells disaster to the people (Isa 3:12). 

 

3:17

And unto Adam he said, Because thou hast hearkened unto the voice of thy wife (Heb ishshah), and hast eaten (Heb akal) of the tree, of which I commanded thee, saying, Thou shalt not eat (Heb akal) of it: cursed is the ground (Heb adamah) for thy sake; in sorrow shalt thou eat (Heb akal) of it all the days of thy life;

 

3:18

Thorns also and thistles shall it bring forth to thee; and thou shalt eat (Heb akal) the herb of the field (Heb sadeh);

 

3:19

In the sweat of thy face shalt thou eat (Heb akal) bread (Heb lechem), till thou return unto the ground (Heb adamah); for out of it wast thou taken: for dust (Heb aphar) thou art, and unto dust (Heb aphar) shalt thou return.

 

V. 3:17-19.  Like Gen 1:29, these verses seem to allow that Adam is to be an herbivore.  But like the earlier comments, one must examine all the relevant Scriptures on a subject to determine truth. 

 

The eating of dust, dirt or soil was thus a part of the punishment upon Adam, in that he was to eat of the ground or soil in the context of vegetables, grains, nuts and fruits grown from the soil (Gen 3:17-19).  Now, while Adam (assuredly Israelites of the Adam kind) was specifically given the option of eating some clean meats in the Torah, the truth remains that plant and tree foods have always remained the primary food staples for Adam. 

 

Positively, this eating of the soil or from the soil also addresses the seedline of Satan, as well as that of Adam.  This same punishment (of eating from the soil) was placed upon the descendants of Nachash as discussed in Gen 3:14. 

 

There is nothing in this text or even prior texts which suggests or allows any inherent immortaility to be attached to so-called human beings.  Man is a very mortal specie of life the same as other members of life created on planet earth.  All are living souls which can and do die and decompose back to earth.  Therefore, the promise for man at this point is the grave and decomposition to the soil.  For a promise of life, it will take something more than what men inherit from their progenitors. 

 

3:20

And Adam called his wife's (Heb ishshah) name Eve (Heb Chawwah); because she was the mother of all living.

 

v. 3:20.  Hawwah or Chawwah means life giver.  This text in the KJV seems to suggest that Eve was the mother of all living (people).  This can be translated in different ways.  The word “all” is wrong and thus she was the mother of (some) living people—but not all living people.  This reality is conclusively proven in Gen 4. 

 

3:21

Unto Adam also and to his wife (Heb ishshah) did the LORD God make coats of skins, and clothed them.

 

V. 3:21.  While literally this text says that YHWH provided coats of skins to clothe Adam and his wife (which must be accepted as true since it makes perfect sense), there likely is more to it in the allegorical sense.  Did YHWH offer a sacrifice of clean animal(s) for them (this shedding of blood was a covering for their sins)?  For sure, the slain animals also provided the skins used for the physical clothing?  Yes, sin requires a blood sacrifice.  Surely, this was the first one which probably was done by YHWH or His representative for the sins of Adam and Eve. 

 

3:22

And the LORD God said, Behold, the man (Heb Adam) is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat (Heb akal), and live for ever:

 

3:23

Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.

 

3:24

So he drove out the man (Heb Adam); and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.

 

V. 3:24.  Adam and his wife were driven from the Garden and a seal was placed at its gate on its eastern side.  Probably, Adam and his wife settled near the Garden along the eastern side of the Euphrates.  Perhaps later, their descendants moved up river to areas in the overall Eden watershed of the four rivers. 

 

In a sense, the closure of the Garden and the effective sealing of it and the tree of life suggests that on his own man cannot partake of the tree of life and gain immortality.  Man is thus a mortal being and it take an direct intervention by The CREATOR forhim to ever gain access to the eternal life as envisioned with the tree of life.  Actually, the allowance or possibility for a man to have access to the tree of life surfaces later when the Scriptures reveal that The MOST HIGH does intervene and grant some persons access to the tree of life to allow tham immortality.  In the New Testament, this process is called election or choice by YHWH as described in Romans 8:1-39.

 

Chapter 4

 

4:1

And Adam knew Eve his wife (Heb ishshah); and she conceived, and bare Cain (Heb Kain or Kayin), and said, I have gotten a man from the LORD (Heb YHWH).

 

V. 4:1.  This reference that Adam knew his wife is clearly a representation of sex and is so used elsewhere in Scripture.  In that vein, it must be said that the Scriptures do not define or stipulate a marriage ceremony for a marriage to take place.  The act of sexual intercourse constitutes marriage in the Word.  That is, the marriage takes place assuming that it is a legal marriage and is not specifically prohibited.  Obviously, incest and miscegenation are both illegal (as defined elsewhere in the Word) and therefore could not constitute a valid marriage. 

 

4:2

And she again bare his brother Abel (Heb Hevel). And Abel was a keeper of sheep, but Cain was a tiller of the ground.

 

V. 4:2.  It seems almost a certainty that Eve became pregnant there in the Garden of Eden, first from Nachash and next from Adam.  The birth of Cain/Kain and Abel (Gen 4:1-2) came later after Adam and Eve were expelled from the garden. 

 

A reader of the lives of Adam and Eve can easily allow that Cain and Abel were, in fact, twins (the context of Gen 4, the Targums and other ancient Jewish legends and literature allow that Cain and Abel were twins, which is a strong possibility).  In their conception, it seems plausible that Nachash initially seduced Eve and she became pregnant with Cain.  Then she next became pregnant with Abel from Adam. 

 

Can a woman get pregnant with twins from two different men?  Yes, it has happened on occasion in recorded history.  It becomes evident in situations involving Caucasian prostitutes who are with both a Black man and a White man on the same day. 

 

When the twins are born, one can be an obvious Negro while the other is White.  This writer has seen newspaper pictures of such births together with background statements of the woman’s prostitution to produce the resulting different children. 

 

There is another possibility on this subject which is brought out in Gen 4:1 that the KJV gives as Adam knew Eve (for sure, sexually).  Most Christians automatically assume that the pregnancy with Cain happened when Adam knew her.  However there are problems with this text. 

 

The “Soncino Chumash” (p. 17) gives the correct reading here in the sense that Adam “had known” (Eve) before he was expelled from the garden.  Richard Elliott Friedman “Commentary on the Torah” (p. 26) text for Genesis gives Gen 4:1 as “had known.” 

 

Since Adam and Eve were expelled after this first sin, it might be that he knew her when they consummated their marriage on the 6th or 7th days of creation week (and preceding her seduction by Satan, as probably happened on the next Sunday).  Possibly this is what the first part of Genesis 4:1 says in context. 

 

Alternatively, the case can be made that after Satan finished with Eve, Adam too partook of her fruit (as can be the explanation here, per the above discussion).  The point here is that perhaps Adam did “know” her both before and after her sex with Satan.  Thus, Gen 4:1 with its “had known” might just be a general remark on reality.  Anyway, it provides a clear disconnect between when he knew her and when she became pregnant. 

 

More from Ancient Judaism 

 

In articles on angels and “Cain, Abel, and the Seduction of Eve,” writer William F. Dankenbring quotes a number of ancient Jewish authorities which establish the historic Jewish position as being that Satan seduced Eve in the garden.  He quotes the Talmud as saying that the Devil copulated with Eve.  The forbidden fruit was a symbol of illicit sex between Eve and Satan (Jun-Jul 1998 “Prophecy Flash,” p. 61). 

 

As quoted in the Sep/Oct 2000 “America’s Promise” newsletter (p. 3), the Talmud is very specific in saying that “For when the serpent came upon Eve he injected lust into her” (Shabbath 146e), and “...at the time that the snake had intercourse with Eve, he introduced filth into her” (Yevamont 103b).  The Kabbalah even says that the idolatrous people of the earth are the children of the serpent which seduced Eve. 

 

Elsewhere, Dankenbring quotes (Jun-Jul 1998 “Prophecy Flash,” p. 79) from the ancient Jewish commentary “Pirqei deR. Eliezer 21” which noted that “The serpent came unto her and she became pregnant with Cain, as it says, ‘And the man knew his wife Eve.’  What did he know?  That she was already pregnant (from someone else).” 

 

The book of IV Maccabees has some observations by a virgin woman of character who reported that the Destroyer, the deceitful serpent, did not defile the purity of her virginity (Jun-Jul 1998 “Prophecy Flash,” p. 79, quoting IV Maccabees 18:7-8). 

 

The “Prophecy Flash” article also quoted from the Gnostic Gospel of Philip which said that Cain was begotten in adultery, for he was the child of the serpent (Jun-Jul 1998 “Prophecy Flash,” p. 79, quoting the Gospel of Philip 61:5-10). 

 

A Dankenbring quotation from the “Targum Pseudo-Jonathan” (on Gen 4:1) notes that “Adam knew about his wife Eve that she had conceived by Sammael (another name for Azazel or Satan) the (wicked) angel of YHWH and she became pregnant and gave birth to Cain” (Jun-Jul 1998 “Prophecy Flash,” p. 78). 

 

“The Jewish Encyclopedia” (1903, v. III, p. 483-494; and 1905, v. XI, p. 69-70) states the historic Jewish position that Cain was the son of Satan and that pious men descended from Adam/Seth (“The Two Seeds of Genesis 3:15,” 1994 ed, p. 412). 

 

As a minimum, the context of Gen 4 allows that Eve did not attribute Cain to Adam.  The KJV of Gen 4:1 says that with the birth of Cain, Eve said “I have gotten a man from the LORD.”  She certainly didn’t attribute Cain to Adam.  Perhaps since Satan became the god of this world in Gen 3, maybe the woman attributed Cain to him as YHWH. 

 

The Targum of Jonathan Ben Uzziel on the Book of Genesis” (p. 169) gives Gen 4:1 as “And Adam knew Hava his wife, who had desired the Angel; and she conceived, and bare Kain; and she said I have acquired a man, the Angel of the Lord.”  Of course, it is entirely reasonable to believe that Eve would have concluded that Satan was a messenger of light from YHWH (as others have done--II Cor 11:14). 

 

A friend of this writer once pointed out that Cain was never called a son of Adam in the Scriptures (as was true with Adam’s descendants).  The genealogy of Cain is always separate from that of Adam--suggesting that Cain was not a son of Adam. 

 

Isa 14:12-18 identifies Satan/Nachash as a male humanoid (Hebrew “ish,” but not of the Adam kind).  Since sexual intercourse constitutes marriage in the Scriptures, Satan’s violation of Eve made him an ish, an effective husband of Eve.  But there is nothing linking Nachash to Adam or indicating that Adam was the father of Cain.

 

From the New Testament

 

In the NT, Cain is never linked to Adam, but is identified as being of that wicked (Greek poneros) one (I Jo 3:12).  The Greek poneros is used several other times in the NT in apparent reference to the Adversary (for example--Matt 13:19; I Jo 2:13; 5:18). 

 

In fact, this linkage of poneros to Satan is so firm that the J. B. Phillips’ translation of “The New Testament” saw fit to translate I John 3:12 as “We are none of us to have the spirit of Cain, who was a son of the devil...”  Phillips called him the evil one in I Jo 5:18.  On this, see also Matt 23:33 and Jo 8:44.  From the illegal sexual adultery, involving Nachash and Eve, the first born Cain was seemingly a product of his father, the Devil (as the New Testament asserts--I Jo 3:12). 

 

An interesting fall out of this miscegenation was that Satan effectively attempted to reproduce himself with Kain--just as YHWH is doing in terms of Adam.  William Dankenbring makes the case that Satan and the later sinning angels, to be discussed in Gen 6, in connection with the flood, all attempted to reproduce themselves by copulating with human women and getting them pregnant (Jun-Jul 1998 “Prophecy Flash,” p. 60). 

 

While there might could be some question about the extent that the giants inhabiting the earth affected later human beings from Adam; the behemah, the chaiyah and certainly the Kain line all survived.  The descendants of Cain reflect much of Cain’s father Satan--physically, mentally, emotionally and so forth. 

 

Later comments will focus on some of the Devil’s human/humanoid descendants who have survived over the ages to influence world history dramatically for the bad.  Many of these descendants of Satan-Kain assuredly have the mind set and wickedness of their fathers. 

 

4:3

And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.

 

V. 4:3.  Positively, the eating of the soil or from the soil addressed the seedline of Satan, as well as that of Adam.  This same punishment (of eating from the soil as placed on Adam) was placed upon the descendants of Nachash as discussed in Gen 3:14.

 

In fact, the situation with the descendant of Nachash (via Kain/Cain to be addressed in Gen 4) plainly communicates that he was an ascetic vegetarian who ate from the soil, and who apparently was devoted to animal rights (Gen 4:3).  This condition is especially prevalent today in the Eastern religions found mainly in India. 

 

This vegetarian backdrop probably prompted Kain to prepare some vegetation for an offering to YHWH rather than blood as YHWH required. 

 

4:4

And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:

 

V. 4:4.  Havel made the proper kind of offering in contrast to Kayin who ignored YHWH’s requirements and made an offering as he saw fit. 

 

4:5

But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.

 

V. 4:5.  Thus, Cain made an offering based on his own thinking.  This is a classic case of eating from the tree of the knowledge of good and evil instead of eating from the tree of life. 

 

4:6

And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen?

 

4:7

If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.

 

V. 4:7.  This text will be discussed below in Gen 4:24.  Suffice to say, the way it is worded opens the door to a meaning of something along the line that Cain (and his line) has been given over to sin--because of the evil in his heart. 

 

4:8

And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.

 

V. 4:8.  In “The End of Days” (p. 6, 249-250), Israeli author Gershom Gorenberg lays out some of the ancient Jewish traditions which have prevailed over the centuries to spur some contemplation and study of them even today in modern times. 

 

One of the oldest traditional stories dates to about 20 CE (which puts it in the time frame of YESHUA The MESSIAH).  Per Gorenberg, a debate and/or discussion arose among Jewish scholars of that day on what else could be involved in the murder of Hevel by Kayin.  Several different theories (beliefs) surfaced to fuel the dialogue. 

 

However, one of the most fascinating beliefs was put forth by Rav Levi who said that the two brothers had an argument on how they were going to divide the earth to themselves and over which brother would get Mount Moriah (the eventual Temple Mount). 

 

While this conflict might seem far-fetched, one must remember that there is some traditional knowledge suggesting that Eden included Jerusalem and/or Palestine (as discussed elsewhere herein).  Even if the Garden started or was centered in the Persian Gulf area (as outlined above), it is clear that the land of Eden was quite large and likely extended west to include Palestine (as discussed in Gen 2). 

 

The importance of Moriah was a belief that whichever brother owned the mount would possess the key to heaven.  As Levi recorded it, the argument grew intense and soon erupted into a fight between the two brothers.  Ultimately, Kayin prevailed and murdered his brother Hevel. 

 

4:9

And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother's keeper?

 

V. 4:9.  After having just murdered Havel, Kain is very cocky and smart alec in trying to play games with The ELOHIM. 

 

4:10

And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground.

 

V. 4:10.  Note that the shed blood of an innocent cries out for revenge and/or justice.  Since Adam was granted the governorship of earth, it was his duty to impose that justice.  In the case of the murder of Hevel by Kain, this justice was not imposed.  Adam failed to do his duty.  Thus, anyone wanting to blame YHWH for the fact that Kain was not executed for killing Hevel must remember that Adam had the responsibility and not YHWH. 

 

4:11

And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand;

 

V. 4:11.  Note that Kain became cursed from the earth for his sin.  His line of descendants thereafter would carry the same curse. 

 

4:12

When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive (Heb nua) and a vagabond Hewb nud) shalt thou be in the earth.

 

V. 4:11-12.  Note that in the curse, both nua and nud communicate to move, be a wanderer with no roots or permanence to any part of the earth or ground.  See Gen 4:24 for more of the attributes of Cain. 

 

4:13

And Cain said unto the LORD, My punishment is greater than I can bear.

 

4:14

Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive (Heb nua) and a vagabond (Heb nud) in the earth; and it shall come to pass, that every one that findeth me shall slay me.

 

V. 4:14.  Who was Cain afraid of?  Certainly, the traditional Christian view is that besides Cain, the only other people then on earth would have been Adam and Eve.  Since Adam, Governor of Earth, had already failed to execute justice on Cain and abrogated his duty as Governor of Earth, surely Cain was not afraid of Adam.  There is no reason to suspect that Cain was afraid of his mother Eve.  So who was he afrid of?

 

4:15

And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.

 

V. 4:15.  Who is this whosoever that might slayeth Cain?  Does this mean illegally kill Cain since Adam was the Governor of earth and likely had authority to execute Cain for his murder of Hevel?  But Adam had already abrogated his duty to execute justice on Cain.  So it is academic to even attempt to address Adam in this context.  Therefore, we are back to the question of who was it present on earth that might have killed Cain?

 

What is the mark put on Cain?  As the Cain line is responsible for the introduction of sun worship (see Gen 3:1; 4:24), could the mark of sun worship be the sign of the cross (which is done by descendants/devotees of sun worship even today as a fetish act of protection).  The cross is the classic symbol of sun worship.  It will be addressed in Gen 4:24. 

 

4:16

And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.

 

V. 4:16.  Where is the land of Nod?  For sure, it is east of the eastern boundary of Eden.  As a minimum, this has to be in the present area of Iran (Jim Myers in the Number 8, 1999, of “Discovering the Bible” (p. 12).  Myers quoted a story from the Feb 1, 1999, “Jerusalem Report” on “Paradise Found.” 

 

This story centered on the work of British archaeologist David Rohl who says he has found the site of the Garden of Eden in a lush valley in Northern Iran.  Rohl also believes that he has found the land of Nod, east of Eden.  He says that today this land of Nod is called “Noqdi” (evidently east of Tabriz, Iran)  While Rohl may not have the site of the Garden right, it is interesting that he has found an area in Iran which is apparently called or referred to as Noqdi which may or may not relate to the Nod of Gen 4. 

 

Moreover, since Cain fathered a line of descendants, my take is that some of those descendants went on to other parts of Iran and eventually either India or China. 

 

4:17

And Cain knew his wife (Heb ishshah); and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.

 

V. 4:17.  There, Kain knew his wife (if he knew her in Nod, is it not reasonable to believe that he first found her there?) and soon built a city (Gen 4:17).  So, where did the wife come from whom he knew in Nod? 

 

Some 2,000 years ago, the famous Jewish philosopher Philo (who was to become beloved by Christians) asked if it was not reasonable to ask about Cain’s wife “for there had been no birth of any one other woman since that of Eve who was formed out of the side of the man” (“Philo,” translated by F. H. Colson, p. 135). 

 

Going on, Philo (ibid, p. 135) noted that “if any one says that Cain took his sister to wife, putting the impiety of such a connection out of the question, he will speak falsely; for Moshe represents the daughters of Adam as born late (per Gen 5:4, daughters were born to Adam after Seth--ed).  What then are we to say?”  Obviously, Philo had questions about the traditional beliefs which simply don’t hold water. 

 

In view of this backdrop, the best option is that Cain found and sexually crossed with his wife in the land of Nod.  Since she was not Adamic, was she a created chaiyah or behemah humanoid?

 

If Kain and his wife and their baby Enoch were the only humans/humanoids in the land of Nod, why did he built a city and for whom?  This whole presentation in Gen 4 is very clear that Adam, Eve and Cain were not the only so-called human beings on planet earth at that time. 

 

4:18

And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.

 

4:19

And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.

 

4:20

And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle (Heb miqneh).

 

V. 4:20.  The Hebrew miqneh means something bought, i.e. property, but only live stock (from Strong’s). 

 

4:21

And his brother's name was Jubal: he was the father of all such as handle the harp and organ.

 

V. 4:21.  This attachment by Jubal to musical instruments makes one be suspicious that he had some of the genes of the behemah humanoid.  The behemah humanoids have natural born abilities for rhythm, dance and music. 

 

4:22

And Zillah, she also bare Tubalcain, an instructor of every artificer in brass and iron: and the sister of Tubalcain was Naamah.

 

V. 4:22.  Naamah is important here.  Since females are not named in the Word unless they play an important role in history, Naamah was significant.  Jewish tradition has it that she was the wife of either Noah or Ham.  But it was impossible for her to be of Noah since he was perfect in his generations (Gen 6:9, to be discussed later).  This suggests that she was the wife of Ham.  A study of Ham and his descendants makes it obvious that his wife was of the line of Kain; thus Naamah makes sense (to be discussed in Gen 6-10).

 

4:23

And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt.

 

4:24

If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.

 

V. 4:17-24.  This is the pre-flood line of Cain, which started in the land of Nod and probably spread east from there to encompass parts of India and/or China.

 

As noted above, the eating of the soil or from the soil in Gen 3:17-19 addresses the seedline of Satan, as well as that of Adam.  In fact, the situation with Kain plainly communicates that he was an ascetic vegetarian who ate from the soil, and who apparently was devoted to animal rights (Gen 4:3).  This condition is especially prevalent today in the Eastern religions in India. 

 

The flood in Noah’s day will be addressed in Gen 6.  Without getting into it now, the point must be made that it probably was not universal.  Thus, it is plausible that some descendants of Kain (like in India or China) may have survived the flood.  Some Mongoloids, which had crossed over from Mongolia to North America, also probably survived the flood. 

 

In particular, some descendants of Kain mixed with Negroes in India to produce the Australoids, who were perhaps some of the earliest inhabitants of India.  While some stayed in India, others migrated into the Australian continent which lay to the south of Asia in the pre-flood/pre-Peleg, one, huge continent.  Of course, these Australoids could have surfaced in the immediate post flood era.  But pre flood is more likely.  As the continents divided (in the days of Peleg—Gen 10:25), the continent of Australia drifted south and east. 

 

The above is a most fascinating Tanakh (the Hebrew Old Testament) presentation which goes a long way in helping to identify and establish exactly who the descendants of Kayin/Kain/Cain might be in terms of history and contemporary peoples and particularly in respect to their likely linkage to the Kenites (living in the House of Yehudah), possibly to the Horites and later seemingly with the Edomites in their habitation of Petra or Sela. 

 

The context of Gen 4:1-12 plainly communicates that early on Kayin was a tiller of the ground and that the soil initially did produce for him (Gen 4:2-3).  Evidently, he was quite successful at it, as Genesis seems to suggest.  Being a gardener of sorts (a vegetarian?), Cain chose to take some of his produce and offer it to YHWH as an offering in defiance of The ELOHIM’s commandments on this issue (requiring blood offerings/sacrifices). 

 

Of course, Hevel obeyed The MOST HIGH by sacrificing an animal for a blood offering.  YAH was pleased with Hevel’s offering and displeased with Cain’s offering.  This angered and upset the jealous Kain so he raised up and slew his brother Hevel--evidently shedding Hevel’s blood upon the ground.  Thereupon, Hevel’s shed blood cried out to YHWH for revenge. 

 

More ties of Cain to Sin.

 

However, beyond the just outlined obvious, there are a couple of other remarks which are most profound.  The first of these occurs when The HIGHEST tells Cain that “sin lies at the door.  And unto thee shall be his desire, and thou shalt rule over him” (per the KJV at Gen 4:7).  Samson Raphael Hirsch’s commentary on “The Pentateuch” (v. I, p. 103) links this text to Satan’s role as tempter which is ultimately designed to allow men to master sin. 

 

Alternatively, “The Soncino Books of the Bible” (v. I, p. 13) suggests for Gen 4:7 that “Sin awaits thee (Cain), and thou wilt add more (sin) to what thou hast already committed.” 

 

But for now, another interpretation of this text might be something along the line that Cain (and his line) has been given over to sin--because of the evil in his heart.  Therefore, it might be that sin (from Satan’s temptation) shall desire the Cain line--which will actually become such experts at sin or masters of sin that they effectively control it or use it for their own evil purposes.  Otherwise, maybe sin completely rules them and everything they do. 

 

This Cain propensity for evil was brought out by the Jewish writer Philo some 2,000 years ago when he suggested that the race of the Cain line shows “a life of plotting, and cunning, and wickedness, and dissoluteness, full of passion and wickedness” (“Philo,” p. 136). 

 

The Aug-Sep 1998 “Prophecy Flash” magazine (p. 93) quoted various legends and oral history material from the ancient “Second Book of Adam and Eve” to show that the pre-flood Cain line was guilty of much robbery, murder and sin. 

 

The implications of the Song or Dirge. 

 

Moreover, the song or dirge at Gen 4:23-24 has opened the door to much conjecture in Jewish writings.  Some allow that Lamech in time killed his ancestor Cain (meaning that the punishment due Cain was delayed seven generations); while others suggest that Lamech either killed someone else or was killed himself by a young man (like perhaps his son Tubalcain, as the context would allow).  While one of the speculations on defining another killing here could be true, there is still more to this message. 

 

As a minimum, it places the curse of seven times on the Cain line in Gen 4:11 and/or Gen 4:15 (perhaps for the illegal killing of Cain, which means that the illegal killing or murder of other people brings on a curse) into a greater form with the charge that the curse on the Cain line evidently intensifies to not just sevenfold, but seventy and sevenfold (thus, ten times seven plus seven). 

 

But there is still something more of this curse in Gen 4:11/15 which probably relates to Gen 4:7 (where sin lies at the door of the Cain line); to Gen 4:22 (where Tubalcain is an instructor or expert on the use of brass and iron); and to Gen 4:24 (where the curse on Cain intensifes to seventy and sevenfold). 

 

The catalyst for this intensification on the curse may actually be stated in Gen 4:22 where Tubalcain arrives to become an instructor or expert in the use of every artificer of brass and iron.  The Soncino Chumash actually translates this verse as “Tubalcain, the forger of every cutting instrument of brass amd iron.”  Thus, it might be that he was not just the first to use brass and iron but he was the first to use brass and iron to make metal cutting instruments (which could be used in murder and/or in illegal warfare).

 

Thus, for Gen 4:22, the Chumash has it that Tubalcain improved on Cain’s work of murder by producing even more deadly weapons (metal cutting instruments) for killing which transitioned to illegal warfare (thus, the curse intensified to not only just sevenfold but seventy plus sevenfold).  The Targums has it that Tubalcain was the first person (the father) to make these metal cutting instruments (which he may have used if he did in fact murder his own father Lamech, as suggested above).  All of this may tie back to Gen 4:7 in that sin awaits the Cain line (or that the Cain descendants are given over to sin where they become experts at sin). 

 

All of this may reach its eventual fulfillment/prediction in Gen 27:40 where the curse of warfare and huge killings of people becomes manifested in the descendants of Esau (who were also descendants of Cain from Esau’s fornication) who make their living from warfare.  Thus, it might be that Cain introduced the practice of murder and was cursed in Gen 4:11 (or the illegal killer of Cain if it was Lemech or Tubalcain as perhaps allowed in Gen 4:15).  Then by the time of Tubalcain, the ability of man to illegally kill others intensified with the introduction of more deadly forms of killing with metal cutting instruments in Gen 4:22. 

 

Accordingly, the curse on Cain or his illegal killer intensified in Gen 4:24.  It reaches its uptimate prediction in Gen 27:40 with the descendants of Cain/Tublalcain/Esau who become experts in the making of weapons of war to illegally kill others.  As will be noted later in this commentary, the Amalekite descendants of Cain/Esau (especially in the form of the Rothschilds and other Khazar Jew bankers) become the epitome of persons who seem to be addressed in Gen 27:40 for the promotion of war.  The Amalekite Khazar bankers have become the primary persons building weapons of war and promoting their use in illegal wars in the age-end, as described in the Welcome column of www.age-end.com.

 

Hertz’s Commentary on the Pentateuch and Haftorahs adds an interesting note on this man Lamech.  It observes that if his ancestor Kain was promised a sevenfold vengeance on a foe, Lamech, equipped with the weapons of war, invented by Tubal Cain, will be able to exact a vengeance very much greater.  The commentator adds that “This heathen song marks the growth of the spirit of Cain.”  This remark by Lamech ties to his Edomite descendants who will live by the sword or by war (Gen 27:40). 

 

The Introduction of Sex/Sun Worship.

 

Darrell W, Conder quotes the “Jewish Encyclopedia,” which said that the Epicurean philosophers were of the school of Cain--that advocated worshipping the sensual powers (“Mystery Babylon The Great,” p. 9).  In time, this worship of sex was blended in by Cain or his descendants into popular sun worship. 

 

Apparently, all the sun cults have included the worship of sex in some manner over the years.  This evidence is most persuasive that Kain, the son of Nachash (Satan), introduced sex worship into the very earliest beginnings of false, pagan worship which quickly became sun worship (starting with Cain and/or his later descendants/in-laws--including Ham and Nimrod).  In Gen 4:15, the classic symbols and rituals of sun worship are attached to Cain. 

 

In addressing the death of YESHUA in the New Testament, discussion must be focused upon the Christian cross which has been a heathen sun worship idol from antiquity (per “The Two Babylons,” p 197, by Alexander Hislop and per “Fossilized Customs, p. 47 and 101, by Lew White). 

 

Historically, the cross came to be a formal Christian symbol or image in 431 CE and was first used on church steeples in 586 CE (per Ralph Woodrow’s “Babylon Mystery Religion”).  In background, it was a favorite image and symbol of the sun worshipper Constantine, who took over the Roman Empire c312-313 CE (thus, it probably had some Christian use this early or earlier). 

 

But interestingly, the cross idea or symbol has absolutely nothing whatsoever to do with the Scriptures (in a positive way) or with the death of The MESSIAH--though it has been promoted and used extensively as a Christian symbol for ages. 

 

Actually, the English word “cross” in the NT is a translation of the Greek word “stauros” which appears 28 times in the NT where it is always translated as cross. However, stauros literally means “an upright pole or stake.”  A second Greek word associated with The MESSIAH’s death is “xulon” which means “a piece of a dead log of wood.” 

 

The Greek xulon appears 19 times in the New Testament where it is commonly translated as “tree, wood, stave or stock” (per “The New Englishman’s Greek Concordance of the New Testament”).  In five of those usages, xulon (translated as tree) clearly ties to the death instrument used in The ANOINTED ONE’s execution. 

 

The meaning of both NT words can be the same (per Dr E. W. Bullinger, an authority on New Testament Greek, in his “Companion Bible”).  Other Greek lexicons and dictionaries bear out the same findings as well. 

 

As Dr Bullinger saw it, there is nothing in either word to allow its connection to a cross instrument of “two pieces” of wood or timber.  Categorically, the two words are referring to a single piece of wood, as in a vertical pole or stake.  And if the translation of “tree” is valid for xulon, then the most that one can conclude is that the stauros was attached to the xulon in some fashion that would still be vertical for two good reasons to follow. 

 

Moshe wrote that if a man is put to death for sin and hung on a tree (Hebrew “ets,” meaning a tree), then his body is not to remain on the tree over the night, for he that is hanged on a tree is accursed (Deut 21:22-23).  The Apostle Shaul saw the connection when he wrote that The MESSIAH became a curse for us, for it is written “cursed is every one that hangeth on a tree” (xulon)--quoting from Moshe (Gal 3:13). 

 

The other reference also came from Moshe when he wrote that the people were to take a fiery bronze serpent and attach it to a pole (Hebrew “nec,” meaning a vertical flagstaff, pole or standard), so that persons bitten by a serpent could find healing and life by looking upon the fiery serpent on the pole (Num 21:8-9). 

 

The Apostle Yohanan also linked these mitzwot to The MESSIAH’s death when he tied the symbolism of the two situations together on two occasions (Jo 3:14, 12:32-33).  As Yohanan saw it, The SON OF ADAM clearly hung on a vertical pole or stake, as did the serpent under Moshe’s writing. 

 

All of this background research is more than sufficient to conclude that there is just no way that a cross of two pieces of wood could be construed as the death instrument of SALVATION.  The Hebrew MESSIAH died on a vertical pole or stake which “possibly” (although not certainly) could have been attached vertically to a tree. 

 

The writer of this study has seen pictures of figurines from archeological digs of condemned individuals impaled on vertical poles or stakes on occasion.  The impaled person’s arms were extended over the head and the arms and/or hands were nailed to the top portion of the pole. 

 

An article by Hartmut Stegemann in “Understanding the Dead Sea Scrolls” (p. 135) reports on some reliefs found which showed three nude Israelites hung on a pole or stake by the Assyrians at the fall of Lachish c700 BCE.  Stegemann says that the Dead Sea Scrolls have references to the hanging of people on a pole (Hebrew “talah al ha-nes”) for certain criminal acts. 

 

He suggests that hanging people alive by this method was familiar to the people of Yisrael--as well as others for many long centuries, proceeding the time of YESHUA in the early first century CE.  This appears to have been a common method of execution 2,000 years ago (and is conclusively proven from the just noted archeological finds). 

 

Though Christian scholars claim that crosses were sometimes used for crucifixion, this writer has never seen any firm archeological evidence of such theories.  In the absence of clear proof, this claim may or may not be valid. 

 

Regardless, there is the indisputable evidence of the use of vertical poles or stakes which is substantiated from the Scriptural and historical records. 

 

Where Did the Cross Idea Come From?   

 

Manifestly, as noted above, there is absolutely no way that an honest student of the Word can deduce a cross of two beams from the various Scriptural references to the topic in either the OT or the NT or in the Hebrew or even the Greek.  Yet, the word cross and the idea of crucifixion upon a cross have completely dominated Christianity for vast eons of time. 

 

If this thinking is wrong (as it is), where then did it come from?  Put another way, why is it and how is that Christendom has grabbed this pagan symbol for her sign of identification when the cross is so totally foreign in the Word? 

 

Author Lew White, in his excellent presentation on “Fossilized Customs” (p. 47, 101), attacked this problem head on.  White says that in every part of the world, crosses were used as religious symbols or ornaments long before the Christian era. 

 

Richard M. Rives, in “Too Long in the Sun” (p. 139), suggests that the cross symbol goes all the way back to Nimrod (who was venerated as the reincarnation or progenitor of the sun god Tammus in ancient Babel). 

 

This work by Rives notes that the cross was associated with the letter T, which was the symbol of Tammus.  A picture of an ancient relief or image of Tammus carrying his cross is in “Too Long in the Sun” (p. 139). 

 

In Fossilized Customs,” Lew White goes on to assert that the cross became a symbol of Christianity in Constantine’s time (early 4th century CE)--though Ralph Woodrow dates it formally a little later, as noted above. 

 

Although the writer of this study at hand is not attempting to dispute Lew White, but mention must be made of the possibility that the cross came to be associated with Christianity much earlier than Constantine’s time (c312 CE).  It is possible to perceive that the sun worship cross symbol had some recognition in Christendom perhaps long before the fourth century CE. 

 

The above quoted Lew White adds that when Jerome translated the Scriptures into the Latin (for the Latin Vulgate, in the late 4th century CE), he transposed the Greek “stauros” into the Latin “crux.”  To the sun worshipping Mithraists, the crux had religious significance as an “X” or a vertical line crossed horizontally. 

 

Per White, the sun was crossing the celestial equinox in the zodiac sign of Taurus in the spring when the Mithraists sacrificed the Taurus (bull).  Reportedly, these pagan Mithraists allegorized or interpreted this as the sun (Mithras) overcoming the bull, crossing the celestial equator.  Thus, the cross became their most cherished religious symbol. 

 

Of course, the relevance of the cross was not only germane in the Mithra cult; but also, all or most all other sun cults as well.  White says that the cross symbol was the symbol of the sun, “par excellence.” 

 

Once the Latin Vulgate was in existence in the Christian “Bible” for 1,200 years, the bias and influence of the words cross, crux, crucifixion and crosier (in the Vulgate) came to become the foundation of Christian theology and thinking.  When the early Protestants broke from Rome and made their own translations of the Book, the bias was already established in their mentality and they didn’t break free of it. 

 

A Revisit to Gen 4:15 and the sign of the Cross 

 

Additionally, the religious ritual of making a sign of the cross on the forehead and chest of believing Catholics is most interesting because it positively links to ancient Babylonian sun worship, as Alexander Hislop wrote (“The Two Babylons,” p. 197).  Otherwise, it could be even more ancient than what Hislop found. 

 

Second century CE Christian historian Tertullian mentioned that the sign of the cross on the forehead was made by Mithra worshippers in the Roman army (“Too Long in the Sun,” p. 141).  Obviously, this sign is quite ancient. 

 

In fact, the evil cross idol (from sun worship) might go all the way back to Cain and the mark which was put on him for protection and security--in his hands and forehead, just as Babylonian sun worshippers and Catholic Christians have done for centuries with their "sign of the cross" (a fetish, cultist act done by sun worshippers regularly, whenever they are in fear or trouble or facing a trying situation) and with the image and acceptance of healing from the popular Red Cross sign (used for medical facilities and people). 

 

Sacred Name leader Earl Bigford of Holt, Michigan first pointed out the connection of the Christian cross to the Scriptural “mark of the beast” to this writer many years ago.  At once, Bigford’s words resonated with this writer because it was easy to see the sign of the cross commonly used by Catholic Christians as a fetish act of protection which completely fulfills what one might expect in terms of a sign in the hand and on the forehead. 

 

While this linkage of the sign of the cross almost assuredly has a historical relevance, in terms of an ante-typical fulfillment of the mark of the beast, this writer is compelled to mention that the age end fulfillment of the mark of the beast might be and probably will be a more clearly discerned event.  

 

The evil cross symbol is so pagan that Darrell W. Conder makes the case that it is one of the greatest of embarrassments to both Catholic and Protestant Christians and that many choose to ignore its history while others contend that it doesn’t matter (“Mystery Babylon The Great,” p. 64). 

 

The Scriptural Condemnation of Sun Worship

 

The New Testament Stephen, on trial for his life, made mention of a profound record in history when he said that The MOST HIGH had abandoned (given up) the House of Yisrael “to worship the host of heaven” because of her sin (Acts 7:42).  This reference to the host of heaven is quite fascinating and most profound in respect to the House of Yisrael. 

 

Moshe wrote some words (quoting The ELOHIM) that are especially relevant here.  He defined the host of heaven as including the sun, moon and stars and linked this false worship to the non-Israelite nations (Deut 4:19; 17:2-5).  The MOST HIGH abandoned the nations to sun worship at a very early time.  In today’s modern world, both Buddhism and Hinduism are classic illustrations of sun worship.  But they are not unique in this as sun worship is very prevalent in other religions—to include Christianity.  

 

As Stephen observed, YHWH had turned the House of Yisrael over to the same worship of the sun, moon and stars (and the abandonment of the true faith).  In other words, YHWH had given up on them and turned them over to sun worship (Jer 8:1-3). 

 

Obviously, Cain and his descendants would be the personification of sun worship.  The essence here is that there is much evidence suggesting that the Scripturally condemned sun worship started with Cain and his pre-flood lineage.  For more on how pervasive sun worship is in the modern world, please read Ezekiel and YHWH’s Judgment for the Good News People ( especially vol 4 and 14) at www.age-end.com.

 

More Identifying Features of Cain’s Descendants. 

 

The second extraordinary text at Gen 4:12 surfaced when YHWH prophetically cursed or condemned Cain (and the Kain line) by saying that the ground would not yield her strength (produce and food) for him (and his line) and that he and his line would be fugitives and vagabonds in the earth—maybe like the Gypsies.  They would be wanderers without a homeland and place of abode. 

 

The “Soncino Pentateuch” commentary (v. I, p. 106) has it here that for Cain “the earth will no longer yield its powers, yes, he will have no spot on earth that he can call his own as a home...the landless stranger.”  At a first glance, one might suppose that Cain and his descendants would not make good farmers and that they would never have a homeland of their own. 

 

On the curse on Cain, Christian Identity leader Peter Peters says that Cain would live away from the fertility of the earth--meaning that he would have to live off of the fruit of other people’s labors, like a parasite (Vol 3, 2003, “Scriptures for America,” p. 3).  On Esau (who intermarried into the Cain line), Peters notes Gen 27:40 in that Esau lives by the sword; or as Peters interprets this text, Esau will make money from war (ibid, p. 3).  The use of metal cutting instruments for warfare by the Cain line (to include the Amalekite Khazar descendants of Esau) is discussed above in this commentary on Gen 4:24. 

 

For sure, the Kain line would likely live in cities (Cain built the first one, as described above) and be entertainers, lawyers, physicians, bankers, traders, merchants, politicians, and religious leaders--certainly crooked ones. 

 

The Canaanite post flood descendants of Cain are also interesting in this regard because the word Canaanite means “merchant, trafficker” (per Strong’s “Hebrew Dictionary,” #3669).  The Canaanites were descendants of Ham and his wife who probably was Naamah (per some Jewish tradition), a descendant of Kain (Gen 4:22).  Certainly, this definition ties back to Cain. 

 

The Phoenician neighbors and relatives of the Canaanites had a similar description attached to them by the Prophet Yeshayahu (Isa 23:8).  He called them traffickers (at least some of them were in the form of ancient Tyre).  The Phoenicians were Edomites who evidently descended from one of Esau’s marriages with Canaanite women. 

 

Gen 4:19-22 gives the children of Lamech of the Cain line.  One son was a herdsman (the Soncino Chumash gives it as being a nomadic herdsman living in tents and moving from place to place as temporary dwelling sites); a second son was a musician; and the third son, Tubalcain, was a worker with metals, as described above. 

 

More on the Amalekites and other Descendants of Cain.

 

For long ages, there was a prevalent legend about “the Wandering Jew” in most of the Christian West.  The essence of this Christian story was that these Jews were cursed to walk the earth until Judgment Day for their role in the murder of YESHUA (Jan 14, 2002, “Jerusalem Report,” p. 42-43).  But use of the word Jew in Christian lands fails to distinguish that many Jews are true, bloodline Jews of Israel while some of them are descendants of Cain, pretending to be Jews (like the Amalek-Edomite Khazars).

 

In terms of the Amalek-Edomite Khazars, with the Kain link, “Encyclopaedia Judaica” (v. 10, p. 944) notes that the name Khazar was explained as being derived from the Turkish “quzmak” meaning “to wander” or “to nomadize” or from “quz” meaning “side of mountain exposed to the north” (could this link to Petra/Mount Seir?). 

 

Jewish writer Arthur Koestler outlined the case establishing that the (Amalekite) Khazar Jew people were nomads and wanderers.  He noted that Soviet archaeologists found that the early houses of the Khazar settlers of central Asia were built in a circular shape and the foundations were sunk into the ground (“The Thirteenth Tribe,” p. 18).  Koestler then made the case that these temporary dwellings symbolized the transition from portable, dome-shaped tents to permanent dwellings and from the nomadic state to a settled or semi-settled existence. 

 

While the collective Jews certainly were not under such a curse, it is interesting that this concept and the associated curse on Kain profoundly link with the reality of the evil Amalekites (who definitely make money from war as all or almost all wars in Europe and North America for long centuries have been planned and started for profits and gains by Amalekite Khazar Jew bankers like the Rothschilds, Roggenfelders, Oppenheimers, Lazards, Warburgs, etc). 

 

These Amalekites, above all other peoples of the earth (except possibly the Gypsies), are classic nomads and wanderers of all time.  They wander around, without roots, in an attempt to steal, exploit and destroy everything possible in the Adamic society.  This seems to be the Amalekite Khazar history for much of the last 2,500 or more years (since they left their ancestral home in the Seir Mountains). 

 

Manifestly, these workers of evil have achieved enormous success in the 20th and 21st centuries in the US and the White British Commonwealth of nations.  If these sharks have ever found a welcoming home (where the people are totally gullible), it has occurred for them in the Anglo-Saxon-Celtic nations. 

 

Too, the Gypsies with all of their problems would seem to best express what the curse on Cain might entail.  The Kenites (who are defined as sons of Cain attached as parasites on the House of Yehudah) might also qualify for this identification.  In background, the Kenites pop up as a post flood people without identification as to their ancestry. 

 

The Kenites were one of the nations inhabiting the land at the time of Avraham (Gen 15:19).  Interestingly, there is also evidence available (to be shortly outlined) to suggest that these very people probably are of the bloodline of Cain (the Hebrew Kayin) and his father, previously discussed (Matt 23:33; Jo 8:44; I Jo 3:12). 

 

Since the word Kenite means a son of Kain, it is likely that they descend in some way in the post flood era from the above line of Kain in Gen 4:17-24.  During the period of the kings in Israel, the Kenites seem to have attached themselves to the Yehudians.  They became scribes with Yehudah (I Chron 2:55; Neh 3:14).  

 

In any case, the Cain people (like the Khazars) were historically a landless, nomadic people and certainly fit the description attached to Cain.  In the modern Israeli state, a number of Israelis are farmers and own excellent, rich, producing farms and gardens.  It’s very questionable that one would find any Kenites or Canaanites on these farms. 

 

To whatever extent that Kenites and Canaanites exist among modern Jews, it seems likely that they would be engaged in politics, trade, commerce and banking.  In particular, the descendants of Kain (especially the Amalek-Edomites) seem to predominate in the banking, entertainment and media industries. 

 

4:25

And Adam knew his wife (Heb ishshah) again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed (Heb zera) instead of Abel, whom Cain slew.

 

4:26

And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD (Heb YHWH).

 

V. 25-26.  With the birth of Enos, the Adamic descendants of Adam began to call upon the name of YHWH.

 

The Revelation of Two Seedlines 

 

The point of these early chapters in Genesis is that there seems to be two seedlines from Eve which went on to produce civilizations and inhabit that early Asian portion of planet earth--ultimately Seth from Adam and Cain from Nachash (per “The Two Seeds of Genesis 3:15,” 1994 ed, by Dan Gayman). 

 

Clearly, this evidence is extremely convincing and of such substance so as to suggest that the line of Cain and his father has persisted among man to this day--surely, from Naamah (who likely married Ham) and possibly a male line as well (maybe, the Kenites, as mentioned above) that survived the flood (if the flood was not universal, but was limited to perhaps portions of Asia). 

 

If this reasoning has merit, could a fourth racial type or blood line (from Nachash) be in existence in parts of so-called humanity?  Probably, the answer is yes--in the vein of the small, yellow-brown peoples inhabiting the hot portions of earth from Europe and North Africa on east to Southeast Asia and on into the Pacific Islands. 

 

Before leaving the reality of Satan producing a seedline of people (who have inhabited earth both before and after the flood), the prohibitions on interracial marriage need mention.  It has to be important to note that the descendants of Ham are all generally stated in those prohibitions.  Thus, Yisrael was commanded to not cross with the seedline of Satan (or the behemah, chaiyah, etc). 

 

The Role of Evolution 

 

Atheistic evolutionists have helped Christianity enormously in promoting and popularizing this gross perplexity by teaching the ridiculous theory that all modern men (so-called humanity) descend from a common ancestor (which is certainly both wrong and stupid, as proven herein). 

 

For both Christians and atheistic evolutionists, they have jointly worked together to put their ludicrous theories over in the sense of evolution to account for the three to five major races of man.  Christians say that the first man was created and then evolved to the major races.  Evolutionists say that the first man came from an ape and then evolved to man and later to the major races.  Actually, both parties teach evolution! 

 

Anyway, since there is enormous confusion over what constitutes a human being, this writer has generally used the word humanoids to refer to the several non-Adamic races that were created by The HIGHEST (which technically can also be called hominids or hominoids).  For sure, the basis of the word humanoid is human-like or human appearing.  Thus, it seems to be a good word to describe non-Adamic peoples. 

 

In many cases herein, this writer’s usage of the words “humans” or “human beings” clearly suggests that the meaning really must be accepted in the sense of the “so-called or alleged human beings,” as believed by the world at large (this writer has found it impracticable to try to insert the humanoid (non-Adam) idea into all remarks dealing with the totality of the collective humans/humanoids in the world at large but the distinction is value and must be recognized. 

 

A Revisit to the Telegony Problem

 

The telegony problem was first broached in the earlier presentation on becoming one, as presented at Gen 2:24.  As allowed on the telegony reality and the discussion on the passage of man’s DNA to his wife, a White woman mating with one the Colored humanoids brings on a terrible curse on her life.  But tragically, the racial mixing has been so great that Adamic man and the other humanoids have almost all become cursed through interracial sex. 

 

The mention of the birth of Seth in Gen 4:26 necessitates a revisit to the telegony problem because from it, the bloodline of Eve would have been contaminated with the sex she had with Satan cited in Gen 3.  Once her blood was contaminated, how is it or was it possible for the line of Seth down to Noah to be racially pure as was the Scriptural case cited in Gen 6:1-9, as will be discussed below. 

 

The birth of Seth probably happened at least seven years after the birth of Cain and Able.  In order to avoid the detrimental effects of telegony (as is common among mare horses when bred with a donkey and then later with a stud horse), it appears that some time might be needed to clean up a female’s blood line once she has been impregnated by an alien seed. 

 

While modern science and biologists can never understand the reality of telegony, it is a part of the real world in the interbreeding of animals (and humans as well).  People who have raised mules are aware that when the bloodline of the growing fetus (with the blood of the paternal parent) comes into contact with the female’s blood (through the placenta), it’s possible for blood from the fetus to enter the mother’s bloodstream. 

 

Therefore, the female’s blood stream becomes contaminated with the blood of the fetus which can come from the male.  In the case of like kinds being involved in the pregnancy, as noted earlier, this is no big deal.  But when “unlike” kinds produce the pregnancy, it is a big deal of evil. 

 

If a mare is impregnated by a donkey (to produce a mule), her bloodline becomes contaminated by the jack.  If she is with an ass several times, her bloodline will contain many of the DNA characteristics of the jack.  If she then is bred back to a stud horse, the ensuring pregnancy can produce a colt with “mulish” characteristics, as the mare’s blood comes into contact with the fetus of the colt during the pregnancy. 

 

The same phenomenon applies to humans/humanoids.  If a woman is impregnated in a legal marriage with one of her own racial kinds, her blood will pick up some of the male, DNA characteristics (from the fetus during the pregnancy).  Obviously, if an Adamite woman is impregnated by a behemah/chaiyah male, she will pick up some of his DNA. 

 

The more times she’s with a behemah/chaiyah, the more she will have of his characteristics in her blood.  Later, if she becomes pregnant with an Adamite male, it seems evident that the resulting Adamite child can become contaminated with the behemah/chaiyah DNA characteristics. 

 

In the case of Kain’s conception from Satan as described in Gen 3, it is plausible that Eve’s blood became contaminated from Satan.  Perhaps this situation also had some impact on the bloodlines of Satan’s descendants as found on earth in later years.

 

Hence, to the extent that Eve’s bloodline was contaminated with the blood of the developing Cain (from his father Satan), time was needed for Eve to regenerate new Adamic blood before Seth was born.  Consequently, it might be that there was “at least” a seven years lapse of time (actually longer) from Cain and Abel to the birth of Seth. 

 

Apparently, humans can regenerate all new blood in seven years (per Christian Identity leader Dan Gayman).  Actually, there seems to be some reason or reasons to believe that every molecule in the human body undergoes some change or transformation every seven years in an Adamite (Apr 2002 “Yavoh,” p. 3). 

 

Chapter 5

 

5:1

This is the book of the generations (Heb toledoth) of Adam. In the day that God created man (Heb Adam), in the likeness of God (The ELOHIM) made he him;

 

V. 5:1.  This interesting verse has several revealing messages.  First, this writing is about Adam.  It is not about the humanoids of the behemah or chaiyah kinds or the Satan-Kain peoples.  Next, this is a “book” or writing about the generations or records of Adam.  This suggests that this was a story or communication compiled in Adam’s day and passed on down or transmitted to Moshe over a thousand years later who edited/compiled it into the book of Genesis.  It is likely that this record came down from Adam’s day either orally or perhaps in some form of writing or conceivably in some mix of the two.  Finally, it repeats the message made earlier in Gen 1-2.  Adam was created in the likeness of The ELOHIM. 

 

5:2

Male (Heb zakar) and female (Heb neqebah) created he them; and blessed them, and called their name Adam, in the day when they were created.

 

V. 5:2.  The Adam kind, Adamites, must be distinguished from the other humanoids which they can sexually cross and mix with.  Notice too, they were created.  They did not evolve.  Please note too that The MOST HIGH gave both Adam and Eve the family name of Adam  Thus, they and their children were known as or of Adam (thus, Adamites). 

 

5:3

And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth:

 

5:4

And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters:

 

V. 5:4.  This suggests that the other sons and daughters cited came after the birth of Seth.  If true, then it is impossible that Cain would have married a half sister daughter of Adam. 

 

5:5

And all the days that Adam lived were nine hundred and thirty years: and he died.

 

V. 5:5.  A thousand years is a day to The ELOHIM (II Pet 3:8).  Thus, Adam died in the day that he ate of the tree of the knowledge of good and evil (Gen 2:17). 

 

5:6

And Seth lived an hundred and five years, and begat Enos:

 

5:7

And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters:

 

5:8

And all the days of Seth were nine hundred and twelve years: and he died.

 

5:9

And Enos lived ninety years, and begat Cainan:

 

5:10

And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters:

 

5:11

And all the days of Enos were nine hundred and five years: and he died.

 

5:12

And Cainan lived seventy years, and begat Mahalaleel:

 

5:13

And Cainan lived after he begat Mahalaleel eight hundred and forty years, and begat sons and daughters:

 

5:14

And all the days of Cainan were nine hundred and ten years: and he died.

 

5:15

And Mahalaleel lived sixty and five years, and begat Jared:

 

5:16

And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters:

 

5:17

And all the days of Mahalaleel were eight hundred ninety and five years: and he died.

 

5:18

And Jared lived an hundred sixty and two years, and he begat Enoch:

 

5:19

And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters:

 

5:20

And all the days of Jared were nine hundred sixty and two years: and he died.

 

5:21

And Enoch lived sixty and five years, and begat Methuselah:

 

5:22

And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters:

 

5:23

And all the days of Enoch were three hundred sixty and five years:

 

5:24

And Enoch walked with God: and he was not; for God took him.

 

V. 5:24.  Enoch was translated in about the 986th year of Adam (by progressive counting from year one of Adam) or about 3026 BCE.  Where was he taken?  Probably he was translated to YHWH’s heaven to be a witness of what happened back then and subsequently on earth. 

 

5:25

And Methuselah lived an hundred eighty and seven years, and begat Lamech:

 

5:26

And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters:

 

5:27

And all the days of Methuselah were nine hundred sixty and nine years: and he died.

 

V. 5:27  Methuselah seems to have the record for a long life.  He almost reached 1,000.  In trying to account for the long lives of these pre-Noah’s flood patriarchs, it must be said that life giving oxygen was far more prevalent and extensive in those days.  Oxygen breathers need oxygen to live.  As man has polluted earth and destroyed the needed oxygen, man’s life expectancy has decreased. 

 

5:28

And Lamech lived an hundred eighty and two years, and begat a son:

 

5:29

And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.

 

5:30

And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters:

 

5:31

And all the days of Lamech were seven hundred seventy and seven years: and he died.

 

5:32

And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth.

 

V. 5:1-32.  It’s easy to add up the years of the Adamic descendants to Noah at his age 500 years.  This was probably near 1556 AM (the year of Adam).  Or by progressing counting from year one, it is 1555.  This translates to c2457 BCE (with the creation of Adam being in year 4,012 BCE). 

 

Chapter 6

 

6:1

And it came to pass, when men (Heb Adam) began to multiply on the face of the earth, and daughters were born unto them,

 

6:2

That the sons of God (Heb ELOHIM) saw the daughters of men (Heb Adam) that they were fair (Heb tob); and they took them wives of all which they chose.

 

V. 6:2.  Here the women being addressed in this text were fair and good (Hebrew tob) to look at.  They were fair or white as they were descendants of of the White man Adam.  

 

6:3

And the LORD (Heb YHWH) said, My spirit shall not always strive with man (Heb Adam), for that he also is flesh (Heb basar): yet his days (Heb yom) shall be an hundred and twenty years (Heb shanah).

 

V. 6:3.  While most readers accept this 120 period statement as meaning that Noah would be granted another 120 years to do his work of preparing the ark, there could be more to it than just that explanation.  Yom has already been broached in Gen 1:5 as allowing periods.  The Hebrew shanah actually means a revolution of time (per Strong’s) which is usually taken to mean years.  But it could also mean periods of time. 

 

So in my reading of this text is it possible that the revolutions also do involve Jubilees in addition to just years (meaning that the descendants of Adam would be allocated 120 Jubilees to fulfil their role in governing Earth before YESHUA comes to establish YHWH’s millennial government)?  Thus, maybe there is a dual interpretation here in that Noah was indeed granted 120 more years to prepare for the flood; and also maybe Adam’s government over Earth would be granted or last for 120 Jubilees.  By the way, 120 Jubilees of 49 years each gives one 5,880 years which might be rounded off to 49 Jubilees. 

 

6:4

There were giants (Heb nephilim) in the earth in those days; and also after that, when the sons of God (Heb ELOHIM) came in unto the daughters of men (Heb Adam), and they bare children to them, the same became mighty men (Heb gibbor) which were of old, men (Heb enosh) of renown (Heb shem).

 

6:5

And God saw that the wickedness of man (Heb Adam) was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.

 

V. 6:1-5.  The wickedness of Adam was great in those days and his heart was on evil continually.  This condemnation sure seems like today in the 21st century. 

 

Though marriage was ordained by YHWH in Gen 1-2, a marriage problem developed in Gen 6:1-5.  In the history of Adam, Moshe wrote an interesting story about Noah and the flood in the context that the sons of The ELOHIM saw the daughters of Adam and proceeded to sexually reproduce with them--evidently, to produce giants of some sort (Gen 6:1-5).  Per YHWH, miscegenation/interracial sex is condemned as being illegal throughout the Scriptures (as discussed earlier with the behemah, chaiyah and Satan). 

 

Most students and scholars of the Word, alike, agree that these “sons” were of the messenger class (called angels by most persons).  The sons of The ELOHIM seem to be messengers or angels in other Scriptures (Job 1:6; 2:1; 38:1-7; Ps 89:6).  Descendants of Adam are always called sons or daughters of Adam in the Book (except for the line of Kain, as was described in Gen 4). 

 

As the Word seems to clearly communicate on this issue (Gen 6:4), this angelic miscegenation with the daughters of Adam produced a seedline of giants (Hebrew Nephilim); which, of course, were at least destroyed somewhat in Noah’s flood.  Here, reference might be made to Bullinger’s “Companion Bible” which has some excellent comments on this question. 

 

A first reading of this pre-flood miscegenation between fallen messengers and human women suggests that the women were Adamic since they are so identified (Gen 6:1, 2, 3, 4, 5, 6, 7).  However, that seems to have been only a part of the problem. 

 

As Gen 6:12-13 indicates, all flesh was corrupted by these angels.  It prompted The ELOHIM to judge both Adam and the behemah guilty and worthy of destruction (Gen 6:7).  The book of Jubilees notes this instance of the angels taking wives from “all” those whom they chose (Jub 4:22; 5:1-11). 

 

William F. Dankenbring, in an article on “There Were Giants in the Earth in Those Days,” makes the case that this miscegenation was between the angels and women and angels with animals, quadrupeds and cattle (Jun-Jul 1998 “Prophecy Flash,” p. 67). 

 

With a correct understanding of the Hebrew words behemah and chaiyah, the truth is that the evil messengers copulated with both Adamic women and women of the other created orders--the behemah and chaiyah as well as the line of Satan-Kain.  All of them became corrupted by these powers.  Too, they produced the just cited offspring of giants which was most profound. 

 

This extensive presence of angelic miscegenation with the female behemah offers a reasonably plausible explanation on why there could be such profoundly significant evidence of sub-species of behemah and chaiyah humanoids (as noted earlier).  While, of course, The ELOHIM may have created these apparent different sub-species, it must also be allowed that they could have come about through this illegal angelic interracial sex. 

 

Incidentally, the Tanakh (Gen 6:4) does not identify these giant offspring of angels as Adamic.  Instead, they are called in Hebrew “enosh” (anashim, in the plural), meaning that they were just mortal men in the generic sense, as cited earlier (“Young’s Analytical Concordance,” p. 638).  This is an important distinction. 

 

This production of giants and their later destruction in the flood has prompted a number of students of the Word to surmise that the spirits of these destroyed giants were immortal and somehow survived to torment so-called humanity as invisible demon spirits, floating through the air to inhabit innocent human bodies. 

 

William Dankenbring’s article on “There Were Giants in the Earth in Those Days” supports this conclusion (Jun-Jul 1998 “Prophecy Flash,” p. 59).  Dankenbring quotes from the book of Enoch which says that these giants shall be called evil spirits upon the earth because their dwelling shall be upon the earth and inside the earth.  Evil spirits have come out of their bodies (Enoch 15:8-10). 

 

This writer has met other people over the years who shared this belief.  And while it is interesting, there could be other explanations on so-called demons.  The better view might be that any spirits of these giants perished with them in their destruction and especially since these giants were described as enosh or mortal. 

 

After the Flood? 

 

But there is another feature of this subject which has largely escaped notice from theologians and lay people alike.  In his article on giants, writer William F. Dankenbring brings out the fact that right after the flood there was another possible angelic series of copulations with the daughters of men to produce giants (Jun-Jul 1998 “Prophecy Flash,” p. 56-57). 

 

Dankenbring quotes from the “Companion Bible” (appendix 25) and Num 13:28-33 where Nephilim children of Anak were in the Middle East in Moshe’s day (in the plural, these Anak were evidently called Anakim, which means “those who from heaven to earth came,” per Christian media editor James Lloyd of Jacksonville, OR). 

 

Dankenbring also went on to refer to Deut 2:10-11 and 20-21, which mention the giant (Hebrew Raphah) Emims similarly in the land. 

 

Og, King of Bashan, was of this remnant of Raphah giants (Deut 3:11-13; Josh 12:4; 13:12).  While the size of Og is not given, it is interesting that the Scriptures have seen fit to describe his bed as being nine cubits long and four cubits wide (Deut 3:11).  Could Og have been almost 15 feet tall? 

 

Although Dankenbring makes the case that this post flood presence of Nephilim giants was due to post flood angelic miscegenation with human women, it must be pointed out that if the flood was not universal, as some scholars argue, then it might be that some of these post flood Nephilim merely survived the flood. 

 

The Word seems to use three different words to describe a giant--the just noted Nephilim and Raphah (apparently, in the plural--Rephaim which is also associated with the deceased and dead), plus the word “gibbor.”  While it may not be totally clear on the distinction between these three words, a study of their uses may give some clues. 

 

It appears that the Nephilim were children of fallen angelic messengers and certainly Adamic women.  It might be possible that offspring of angels and the behemah and chaiyah fit into this same classification. 

 

The Raphah giants are in a different category and are a little more complicated.  They could come from chaiyah and behemah copulation with angels since they are associated with the Canaanites who miscegenated with these other created forms.  Or alternatively, they could be merely the later descendants of the Nephilim--if the Nephilim reproduced. 

 

The word gibbor (at Gen 6:4) is translated as giants one time (Job 16:14).  But otherwise, it is used as a mighty or strong person (heroes).  The Nephilim were gibbor.  After the flood, Nimrod was identified as a gibbor.  Later, numbers of Israelites and other persons were identified as gibbor from time to time. 

 

Hence, gibbor probably does not mean giants, per se.  In association with humans/humanoids, gibbor might could apply in some instances to big men who are physically mighty and strong. 

 

Finally, there is the case of Goliath (meaning an exile or soothsayer--per “Young’s Analytical Concordance,” p. 426) who was slain by David.  He was a very tall man--something around six cubits and a span (nine and a half feet tall--I Sam 17:4). 

 

Goliath (from Gath, a city of the Philistines) was perhaps not called a giant.  Yet, it is apparent that he was of that classification.  Evidently, he could have been labeled “gibbor” since he was a mighty man.  Was he a descendant from the Rephaim in some manner? 

 

Thus, the Scriptures seem to make the case that some of these giants survived in the Middle East until after the time of the Exodus.  Dankenbring notes that they were evidently near Sodom and Gomorrah in Avraham’s day, per Gen 14:5; 15:20; Josh 15:8; 17:15; 18:16; II Sam 5:18, 22; 23:13 (Jun-Jul 1998 “Prophecy Flash,” p. 57). 

 

It appears that some or all of these giants persisted as a part of or in conjunction with the Amorite peoples which Yisrael largely destroyed in their entrance into the promise land (Jun-Jul 1998 “Prophecy Flash,” p. 56-58).  Josephus mentioned the remains of some of the bones of these giants in his day (“Antiquities,” V, ii, 3). 

 

Dankenbring quotes from “Buber’s Tanhuma, Devarim 7,” which reflected upon a meeting by R. Johanan ben Zakkai with the Roman Emperor Hadrian in c135 CE.  In this encounter, Zakkai showed Hadrian the remaining bones of some of these Amorites (defeated by Yisrael) which showed them to be 18 cubits in height (about 30 feet). 

 

By the way, it is most interesting and perhaps significant that over planet earth, there seems to be some presence even in modern times of possible giants or remnants of giants in Northern China and Mongolia and in Africa (i.e. the Watutsis).  Apparently, one doesn’t find racial groupings of giants otherwise in this age. 

 

While a review and study of this account in Genesis leads one to suppose that all of these mongrel offspring from the pre-flood miscegenation died in the deluge, such appears to have not been the case at all, as demonstrated in the above comments. 

 

If the flood was truly not universal and global, as possibly could have been the case, then maybe some of these mongrel strangers or their descendants could have survived.  Also, there are the Scriptures allowing for possible more angelic miscegenation with human women after the flood, as cited above.  

 

Regardless, it is appropriate to recognize that Noah and seemingly his three sons were all of one homogeneous racial type, although Ham evidently was married to a miscegenated descendant of Cain, named Naamah, according to some Jewish tradition (Gen 4:22). 

 

As YESHUA tells it, this same miscegenation problem will exist in the age-end (Matt 24:37-38; Lu 17:26-27).  When interracial sex and mixed marriages become acceptable and allowable in the land, it is a sign of the age-end. 

 

6:6

And it repented the LORD that he had made man (Heb Adam) on the earth, and it grieved him at his heart.

 

6:7

And the LORD said, I will destroy man (Adam) whom I have created from the face of the earth; both man (Heb Adam), and beast (Heb behemah), and the creeping thing (Heb rehmes), and the fowls (Heb oph) of the air; for it repenteth me that I have made them.

 

6:8

But Noah found grace (Heb chen) in the eyes of the LORD.

 

6:9

These are the generations (Heb toledoth) of Noah: Noah was a just man and perfect in his generations (Heb dor), and Noah walked with God.

 

V. 6:8-9.  The Word carefully notes that, in the saving of Noah, Noah was perfect in his generations, genealogy or race.  Clearly, Noah found grace in YAH’s eyes because he was pure in his racial genealogy (Gen 6:9).  The racial miscegenation problem was vast and extensive in those days.  Apparently, Noah and his wife and sons were some of the last of the pure Adamic peoples which had once populated the land.  Most or all of the others had miscegenated through interracial sex and marriage (with the lines of Cain and the behemah and chaiyah). 

 

Incidentally, this mention of the word perfect brings up another aspect of the undesirable features of interracial copulation.  Any resulting children are, of course, imperfect.  YHWH made the original, different, created humans perfect.  As man miscegenates and produces mongrel offspring, they are not physically perfect, as were the original, created orders. 

 

The continued, massive miscegenation over the ages has created a situation where it is virtually impossible to find any true Adamite, behemah or chaiyah humans/humanoids alive on planet earth today.  Like the Word predicted, all have seemingly miscegenated (Jer 2:21; 31:27; Dan 2:43). 

 

6:10

And Noah begat three sons, Shem, Ham, and Japheth.

 

V. 6:10.  Some believe that Shem was the oldest as he is shown first in the mention of Noah’s sons (which can also be interpreted that way in Gen 10:21).  Possibly the alternative view in Gen 5:32 was that Japheth was the oldest, born in Noah’s 500th year.  Apparently, Shem was born three years later in order to be 97 years old at the start of the flood (see Gen 7:6; 11:10).  Ham was the youngest, born in about Noah’s 504th year (see Gen 9:24). 

 

6:11

The earth also was corrupt Heb shachath) before God, and the earth was filled with violence (Heb chamas).

 

6:12

And God looked upon the earth, and, behold, it was corrupt Heb shachath); for all flesh (Heb basar) had corrupted (Heb shachath) his way upon the earth.

 

6:13

And God said unto Noah, The end of all flesh (Heb basar) is come before me; for the earth is filled with violence (Heb chamas) through them; and, behold, I will destroy them with the earth.

 

6:14

Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch.

 

6:15

And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits.

 

6:16

A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it.

 

V. 6:16.  The flood subject takes the student of truth next to Noah’s Ark for a closer look.  It seems to have been a massive boat, as big as a modern football field.  Using the Scriptural dimensions, it is possible to perceive that it was on the order of 450 by 45 by 75 feet and sufficient to provide something in the range of 56,361 cubic yards or the equivalent of 569 standard railroad cars (as some scholars/writers stipulate). 

 

6:17

And, behold, I, even I, do bring a flood of waters upon the earth (erets), to destroy all flesh (Heb basar), wherein is the breath (Heb ruach) of life (Heb hay), from under heaven; and every thing (Heb kol) that is in the earth (Heb erets) shall die.

 

V. 6:17).  The Hebrew ruach has been discussed in Gen 1:2 and 2:7 where it seems to mean The EL and/or the Spirit inhabiting the body of The ELOHIM.  It appears like wind or air in motion.  It seems to enter the new born Adamic baby with its first breath of air.  It would appear that with this first breath from The EL/ELOHIM, The CREATOR imparts both life and a distinctive spirit of man to that particular new born child.  In other words, The EL gives the first breath of life to a new born child to give it life and to impart its particular spirit of man which it will have thereafter for life (as discussed in Gen 2:7). 

 

Based on this text here at Gen 6:17 and later at 7:15, it would appear that this first breath (Heb ruach) from The EL granting life and apparently the spirit of man affects at least the humanoid forms of the behemah and chaiyah as well as Adamic life.  As will be shown in Gen 7:15 and 22, the case can be made that it probably affects all forms of oxygen breathing life forms as well--at least from the standpoint of imparting life to that life form.  Too, as a minimum, certain forms of the behemah do have spirits as well as Adamic men which go to the ground with death instead of back to The CREATOR (Eccl 3:21). 

 

As will be shown in Gen 7:15 and 7:22, the Hebrew ruach from/of The EL must be distinguished from the Hebrew nesama which relates to the physical act of breathing (which all animal forms of life experience in the flesh once they receive life from The RUACH HA KODESH). 

 

Otherwise, the Hebrew kol implies whole or completeness.  Alternatively, it comes from the root of kalal which, per Strong’s, means “to complete, perfect, make perfect.”

 

6:18

But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee.

 

6:19

And of every living thing of all flesh (Heb basar), two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male (Heb zakar) and female (Heb neqebah).

 

6:20

Of fowls (Heb oph) after their kind, and of cattle (Heb behemah) after their kind, of every creeping thing (Heb rehmes) of the earth after his kind, two of every sort shall come unto thee, to keep them alive.

 

V. 6:19-20.  If the flood in Noah’s day was not universal, as this writer allows, then the focus on the animals was on two each of the all of the behemah or domesticated animals made.  It is likely also that Noah would have saved wild animals common to his geographical area.  But this text does not name the chaiyah animals per se; although they could be included by implication since later references seem to include them (like at Gen 7:14, 21; 8:17, 19; and 9:10). 

 

6:21

And take thou unto thee of all food that is eaten, and thou shalt g ather it to thee; and it shall be for food for thee, and for them.

 

6:22

Thus did Noah; according to all that God commanded him, so did he.

 

Chapter 7

 

7:1

And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation (Heb dor).

 

7:2

Of every clean beast (Heb behemah) thou shalt take to thee by sevens, the male (Heb is, a contraction for ami) and his female (Heb issa): and of beasts (Heb behemah) that are not clean by two, the male (Heb “is,” a contraction for ami) and his female (Heb issa).

 

7:3

Of fowls (Heb oph) also of the air by sevens, the male (Heb zakar) and the female (Heb neqebah); to keep seed alive upon the face of all the earth (Heb erets).

 

7:4

For yet seven days, and I will cause it to rain upon the earth (Heb erets) forty days and forty nights; and every living substance (Heb yequm) that I have made will I destroy from off the face of the earth (Heb adamah).

 

7:5

And Noah did according unto all that the LORD commanded him.

 

7:6

And Noah was six hundred years old when the flood of waters was upon the earth (Heb erets).

 

7:7

And Noah went in, and his sons, and his wife, and his sons' wives with him, into the ark, because of the waters of the flood.

 

7:8

Of clean beasts (Heb behemah), and of beasts (Heb behemah) that are not clean, and of fowls (Heb oph), and of every thing (Heb rehmes) that creepeth upon the earth (Heb adamah),

 

7:9

There went in two and two unto Noah into the ark, the male (Heb zakar) and the female (Heb neqebah), as God had commanded Noah.

 

7:10

And it came to pass after seven days, that the waters of the flood were upon the earth (Heb erets).

 

7:11

In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.

 

V. 7:11.  The “Soncino Edition of the Pentateuch and Haftorahs” by Dr J. H. Hertz suggests that in Gen 7:11 there was a seismic upheaval, a gigantic tidal wave (a tsunami) and a torrential downpour.  This would have easily covered the Central Asia tectonic plate and conceivably the entire globe of the earth if the flood was indeed universal. 

 

Richard Elliott Friedman in the Commentary on the Torah gives this fountain of the deep as being water stored under the earth’s land mass at Gen 1:7.  Thus, the waters coming on earth in Noah’s day came from both above and below. 

 

7:12

And the rain was upon the earth (Heb erets) forty days and forty nights.

 

7:13

In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah , and Noah's wife, and the three wives of his sons with them, into the ark;

 

7:14

They, and every beast (chaiyah) after his kind, and all the cattle (Heb behemah) after their kind, and every creeping thing (Heb rehmes) that creepeth (Heb rehmes) upon the earth (Heb erets) after his kind, and every fowl (Heb oph) after his kind, every bird (Heb tsippor) of every sort.

 

V. 7:14.  Here the chaiyah is mentioned.  As a minimum, this would include the chaiyah locally found in the area where Noah lived. 

 

7:15

And they went in unto Noah into the ark, two and two of all flesh (Heb basar), wherein is the breath (Heb ruach) of life (Heb hay).

 

V. 7:14-15.  While the case has been made for The EL to impart life and the particular spirit of man to each new born Adamic child, this message seems to open the door to the same or something similar to the behemah and chaiyah forms of life as well.  As a minimum, it would appear that this process occurs to the behemah and chaiyah humanoids.  And, per this context, the case can be made that The RUACH HA KODESH (The EL) imparts life to each and every form of oxygen breathing life on earth. 

 

7:16

And they that went in, went in male (Heb zakar) and female (Heb neqebah) of all flesh (Heb basar), as God had commanded him: and the LORD shut him in.

 

7:17

And the flood was forty days upon the earth (Heb erets); and the waters increased, and bare up the ark, and it was lift up above the earth (Heb erets).

 

7:18

And the waters prevailed, and were increased greatly upon the earth (Heb erets); and the ark went upon the face of the waters.

 

7:19

And the waters prevailed exceedingly upon the earth (Heb erets); and all the high hills, that were under the whole heaven, were covered.

 

V. 7:11-19.  While the evidence is certain that the whole area from the Persian Gulf north to Mount Ararat came under water during the flood, there is some question about how far the flood extended over the earth.  In other words, was it really universal--as implied in the Word and as has been historically believed by religious people reading the Tanakh? 

 

There is a considerable body of believers that have raised real questions about whether Noah’s flood was truly global or not.  This issue boils down to the correct meaning and understanding of the Hebrew “erets,” as stipulated in Gen 6.  There is no question but that erets means dry land areas (Young’s “Analytical Concordance,” p. 281). 

 

However, many interpreters wish to qualify that definition by saying that the uses of erets do not always include “all 100%” of the entire dry land of earth.  In other words, it can mean a limited area or portion of earth.  Furthermore, some argue that the use of the word can refer to the portion of earth inhabited by the Adamic civilization. 

 

For example, Nebuchadnezzar and the Roman Caesars ruled the world or earth.  But their rules did not extend over primitive areas in Africa, Northern Asia or the Americas.  Their rules were actually limited to the areas of earth that were inhabited by the civilized Adamic population. 

 

There is also evidence supporting a localized flood in the reality of how the various plant and animal life forms are distributed over the earth.  Each of the continents has its own peculiarities regarding vegetation and animal life forms.  For example, Australia has duck-billed platypus, kangaroo, dingoe, and other animals that are utterly unique to Australia.  The same is true with other areas.  Africa has lions which are different to other cats around the world.  Tigers are unique to SE Asia.  And so it goes. 

 

If all of these life forms were present in Noah’s ark, how is it and why is that each set of animals specifically migrated to particular areas with no presence in the Ararat Mountains of Central Asia or elsewhere for that matter. 

 

Of course, collecting these millions of life forms needing preservation from the flood waters would have been an awesome task.  This is not to say that YHWH could not have done it.  But it is to say it would have taken much intervention from The MOST HIGH. 

 

The Ark’s dimensions are at Gen 6:16.  Could the Ark have carried all of the species and varieties of life now known to man (beyond those which could survive in the water)?  Many persons claim the answer here is yes.  However, this writer is uncertain and must question that thesis. 

 

While the ark was vast and huge and could carry a phenomenal representation of life (including appropriate pairs of behemah and chaiyah humanoids--who would have been helpful to Noah), some question must still persist over whether it did in fact carry all representations of life in all of its varieties, as seemingly allowed n English translations of the Word. 

 

Thus, carrying one pair of one wolf breed is very feasible but carrying pairs of the huge assortment of wolves could become complicated.

 

Of course, it would have a gigantic problem in its own right to collect the domesticated behemah life forms in the Adamic civilization and the other chaiyah wild animals in Central Asia.  But, as a minimum, this restricted or limited collection would have met the needs of YHWH to bring an end to the evil and depravity in the Adamic civilization then inhabiting Central Asia. 

 

In the context that some forms of man might have had a presence in early Egypt/China or the establishment of the Kain line perhaps in India (with the survival of a male line of descent from Kain into modern times, in the vein of the Kenites, who were sons of Kain) to survive Noah’s flood would lead one to also speculate that maybe the flood was not universal after all. 

 

With this backdrop, there is evidence suggesting that indeed Noah’s flood was a localized flood, covering a large portion of Central Asia (while not defined in the Word, it could have consisted of the land of Eden, as discussed in Gen 2).  It would have essentially included the Euphrates water shed which ran from the Tigris and Euphrates Rivers west to Egypt and Ethiopia and northwest to the area of the later Mediterranean Sea and north probably to the Caucasus Mountains. 

 

This writer will not be dogmatic on this flood question.  In effect, it doesn’t matter one way or the other in explaining the different humans/humanoids and how they ultimately (in the post-flood era) spread abroad from the Euphrates valley to cover the earth’s land areas. 

 

7:20

Fifteen cubits upward did the waters prevail; and the mountains were covered.

 

V. 7:20.  Some mountains are now over 20,000 feet high.  Even the main Ararat Mountain in Central Asia is at around 17,000 feet high.  To cover this high area for almost a year, it would take quantities of water that would likely exceed anything conceivable in the world today.  Water seeks its own level and runs off.  There is no problem that low lying areas would flood but 20,000 feet high mountains? 

 

This issue on covering the Ararat Mountains makes me be suspicious that the flood was localized in Central Asia and the tectonic plate involved must have been much lower in the pre-flood days than it was when the ark eventually rested on Ararat.  It is very plausible that this particular plate must have had a vertical rise from a much lower level to its present 17,000 feet.  Plates causing earthquakes are known to rise horizontally and/or vertically. 

 

7:21

And all flesh (Heb basar) died that moved upon the earth (Heb erets), both of fowl (Heb oph), and of cattle (Heb behemah), and of beast (Heb chaiyah), and of every creeping thing (Heb seres) that creepeth upon the earth (Heb erets), and every man (Heb Adam):

 

V. 7:21.  For seres, Strong’s gives it as “a swarm, i.e. active mass of minute animals.”

 

7:22

All in whose nostrils was the breath (Heb nesama) of life (Heb hay), of all that was in the dry land, died.

 

V. 7:22  Here the breath of life comes from the Hebrew nesama which seems to involve the physical act or process of breathing as occurs with all oxygen breathers (in other words, the so called soul feature in the life forms).  In other words, the life form must physically take (nesama) the breath of life (air) imparted from The RUACH HA KODESH(as cited in Gen 7:15). 

 

In this sense, life comes from The CREATOR.  This is consistent with the law of biogenesis in that life comes from life.  It is impossible for life to be self generated.  It must come from life.  There is no other way.  Once life is imparted by The CREATOR to the new born (via The RUACH), the life form continues to live by physically breathing (nesama).  The life form then is a living (chai) soul (nephesh). 

 

7:23

And every living substance (Heb yequm) was destroyed which was upon the face of the ground, both man (Heb Adam), and cattle (Heb behemah), and the creeping things (Heb rehmes), and the fowl (Heb oph) of the heaven; and they were destroyed from the earth (Heb erets): and Noah only remained alive, and they that were with him in the ark.

 

7:24

And the waters prevailed upon the earth (Heb erets) an hundred and fifty days.

 

V. 7:20-24.  As described in Gen 1:2, a catastrophic event took place to cause the earth to be covered by water.  Obviously, too, the next big geologic event described in Gen 6-7 (of Noah’s flood) is another record of an enormous, catastrophic occurrence, which also engulfed some part or all of the earth’s surface.  Interestingly, all land portions now visible on earth have been under water one or more times in the past. 

 

The wording of Gen 1 and 6 plainly suggests that the water in orbit around earth from the Gen 1:2 crisis, came down as rain water in Noah’s day.  And too, the wording suggests that some water was in or under the earth’s land surface in a subterranean pool which burst forth to also flood the earth in Noah’s day (Gen 7:11). 

 

As covered in Gen 1:9-10, the ocean levels were once 300 to 500 feet lower than they are presently.  Obviously, part of the present ocean waters came from somewhere.  The most logical option seems to be that they came from the heavens in rain and from under the land to cause Noah’s flood.  As discussed in the former comments on this subject, there is some real question about whether Noah’s flood was global or not. 

 

Too, in terms of both of these records of earth floods, one must remember that Genesis is both historical and prophetic.  The type still has some future relevance because the evidence is that history will repeat itself in some respects.  Some students of the Word have suggested that in the age end, much of the earth’s water (now in the oceans and seas) will go back up once more to reform bands of ice, as existed in Gen 1 (based upon Rev 21:1). 

 

This belief of a band of water and/or ice surrounding earth after Gen 1:2 has a lot of support from several sources.  In the first place, it is quite logical in the sense that it readily explains the mass of water that came onto earth during Noah’s flood and particularly in conjunction with waters from the fountains of the deep (Gen 7:11).  It would appear that this flood of water ran off to form the great ocean(s). 

 

Therefore, it might be that there was some semblance of the ocean(s) in the context of the early chapters of Genesis.  But surely, much of the surviving ocean waters after Noah’s flood came from the flood.  This fascinating truth has some most unusual support from modern science. 

 

Chapter 8

 

8:1

And God remembered Noah, and every living (Heb chai) thing (Heb hay), and all the cattle (Heb behemah) that was with him in the ark: and God made a wind to pass over the earth (Heb erets), and the waters asswaged;

 

8:2

The fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained;

 

8:3

And the waters returned from off the earth (Heb erets) continually: and after the end of the hundred and fifty days the waters were abated.

 

8:4

And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.

 

V. 8:4.  In time, the waters subsided and the Ark rested on Ararat at about the 14,000 feet level.  And during the vast centuries since it first rested on Ararat, any number of people have seen it, went up to closely inspect it, to take pieces of wood from it, and on and on.  Many modern “discoveries” of this ancient artifact have been reported, including the famous work of the Frenchman Fernand Navarra, who in the 1950s, brought back some wood from the Ark. 

 

Modern science and technology have gotten into the act by confirming the presence of an artifact in a glacier on the mount.  Other explorers have suggested that part of it broke and slid down the mountain somewhat to a more exposed position.  Apparently, many of the people bringing back petrified wood have made their discoveries in this lower broken off portion. 

 

8:5

And the waters decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen.

 

8:6

And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made:

 

8:7

And he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth (Heb erets).

 

8:8

Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground;

 

8:9

But the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth (Heb erets): then he put forth his hand, and took her, and pulled her in unto him into the ark.

 

8:10

And he stayed yet other seven days; and again he sent forth the dove out of the ark;

 

8:11

And the dove came in to him in the evening; and, lo, in her mouth was an olive leaf plucked off: so Noah knew that the waters were abated from off the earth (Heb erets).

 

8:12

And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more.

 

8:13

And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth (Heb erets): and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry.

 

8:14

And in the second month, on the seven and twentieth day of the month, was the earth (Heb erets) dried.

 

V. 7:4-12; 8:5-15.  Numerous writers have attempted to use the chronology of Gen 7-8 to establish a Scriptural calendar or some point of doctrine on dates and festivals.  The latest incorrect use of these dates was done by a group purporting to prove the presence in these verses of a so-called weekly Sabbath day to be determined monthly by the moon cycles (called Lunar Sabbaths).  Thus, the 1st, 8th, 15th, 22d and 29th days of the moon cycles are each supposedly weekly Sabbath days.  But since the moon’s cycle runs about 29.5 days, this nonsense won’t work out.  Yet, some persist in believing and teaching it. 

 

Alternatively, in “Discovering the Calendar of Creation,” William Lowe offers a more logical presentation in saying that with the words seven days, a week and the 7th day, there are at least five weekly Sabbath days defined in Gen 7-8.  They are at:  Gen 7:4, 10; and 8:8, 10, 12.  By taking these days and relating them to the other days defined, it is possible to construct the flood calendar.

 

Per Gen 7:5-11, the first Sabbath occurred seven days/a week before the 17th day of the 2d month.  This means that the 10th and 17th days of that moon were both weekly Sabbaths. Thus, the new moon of 1st day of the 2d month would have happened on the 5th day of the week (assuming the months then were of 30-day durations as was seemingly the case).  Obviously, the 3d and 24th days of that moon were also weekly Sabbaths. 

 

As described above for creation week, this writer proves (at Gen 1:14-19) that at creation the 1st weekly Sabbath fell on the 3d or 4th day of that first month.  With a new moon on the 4th day at creation, it calculates to say that in Noah’s 600th year Aviv 1 fell on the 3d day of the week and the 1st weekly Sabbath fell on Aviv 5. 

 

By determining the chronology from creation to Noah’s 600th year, it is possible to calculate all of the weekly Sabbaths from the two points since each moon was 30 days in length (at least in an average, meaning that the solar year at that time had 12 months of 30 days and a year of 360 days which is usually the case in prophecy calculations).  This writer calculates the flood as happening in about 1655 years (by progressive counting from year one of Adam, or c2357 BCE).  With a little arithmetic, it can be shown that it takes 7 months for a given weekly cycle relating to a particular moon-month day to normally complete its cycle through the entire week. 

 

The year 1652 offers this reality.  That means in year 1653, a new cycle started in Aviv with the weekly Sabbath day falling on the 4th day of Aviv as happened at creation.  On the basis of the first Sabbath being on the 4th day of the moon cycle at creation, this schedule means that in the year 1655 (Noah’s 600th year?) the new moon fell on the 3d day of the week and the weekly Sabbath fell on the 5th day of Aviv.  For Ziw of that year, this would have resulted in the new moon falling on the 5th day of the week with the weekly Sabbath falling on the 3d, 10th, 17th and 24th days.

 

Yet, there is the 3d day Sabbath alternative during creation week.  This one is calculable in the year 1657 with the Aviv new moon falling on the 3d day of the week and the first weekly Sabbath falling on the 5th day of that week.  This backdrop in 1657 allows the 3d, 10th, 17th and 24th days of Ziw to all be on weekly Sabbath days with the Aviv new moon on the 3d day of the week.

 

Turning now to the weekly Sabbaths of the 11th month, three of these are quite clear.  William G. Lowe gives them on the 11th, 18th and 25th days of Shevat based on his belief that the 40 days of the 10th month are calculated by progressive counting by the Jewish calendar from the 1st day of Teveth, which, per Lowe, fell on the 3d week of the week (Gen 8:5). 

 

But with a new moon on the 3d day of the week in the 10th moon (of Teveth), the dates will not reconcile to the weekly Sabbaths defined on the 3d, 10th and 17th days of Ziw.  Using the schedule already defined for Ziw with weekly Sabbaths on the 3d, 10th and 17th days, it means that the first day of Teveth would have fallen on the weekly Sabbath.  Forty days later (to its end/completion as Gen 6:1 gives it) takes one to the 11th day of the 11th moon which would have been on the 5th day of the week.

 

The raven was apparently released for the first time on the 11th, 12th or 13th day of the moon (Gen 8:7).  Lowe opts for the release of both the raven and dove on the 11th day.  But the wording and context support an interval between them (Gen 8:8).  The Soncino Edition of the Pentateuch & Haftorahs (p. 30) quotes Rashi as saying the interval between the releases was seven days (which is suggested in the wording in the releases).  Thus, what we have is a release of the raven and then the release of the dove a week later (Gen 8:8-9).  The release of these birds are all described in weekly events that spell out their releases on the Sabbath day in each case. 

 

For the release of the raven, the logical Sabbath day would surely have been the Sabbath of the 13th day of the moon (Gen 8:7).  Then the dove was released for the 1st time on the Sabbath of Shevat 20 (Gen 8:8).  After bringing the dove back into the ark (Gen 8:9), Noah waited another week of seven days for the next release of the dove on Shevat 27 (Gen 8:10). The dove returned with an olive leak.  So Noah waited another week of 7 days until Adar 4 to release the dove for the third time when it did not return to Noah (Gen 8:12). 

 

Thus, whether by Lowe or per this writer’s calculation, the dating of events for the flood allows at least six Sabbath days which fell on different moon days than what Lunar Sabbath advocates claim.  Whether using the believed 30-day pre-flood months or the Jewish calendar for Gen 6-8, almost the same results are obtained as far as Sabbath days.  And if there are complications with the events in Shevat, one must remember that there could be some necessary adjustments for new moon, as happens sometimes.

 

Clearly, Gen 8:5-12 defines three or four Sabbath days in a row (at the end of seven days, meaning at the week’s end).  If two of the months in Gen 8 (after the flood) had 29 days (as per the Jewish calendar) instead of 30 (as Lowe allows and for whatever reason, and particularly if the cycle was disrupted in the flood), it would only alter the dates by one or two day (allowing weekly Sabbaths on Shevat 11 or 12, 18 or 19, 25 or 26, and Adar 2 or 3.  In any case, Lunar Sabbath advocates are wrong as their alleged moon Sabbaths cannot fit at all with any of these dates.

 

Yet, there is sufficient data in Gen 7-8 to generally support a 360-day year at that time.  As a minimum, it is possible to use the presented data and draw some good conclusions on which days were weekly Sabbath days. 

 

8:15

And God spake unto Noah, saying,

 

8:16

Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee.

 

V. 8:16.  Just as Adam had one wife, the same seems true for Noah and probably for the three sons of Noah.  This reality completely supports monogamy or a marriage of one man and one woman.  With periodic warfare and the killing of large numbers of men, the Word allows polygyny but in very restricted terms.  This need surfaces because each woman needs a man and children.  With the shortage of men (from death and war), this wouldn’t be possible except thru polygyny. 

 

8:17

Bring forth with thee every living (Heb chaiyah) thing (Heb hay) that is with thee, of all flesh (Heb basar), both of fowl (Heb oph), and of cattle (Heb behemah), and of every creeping thing (Heb rehmes) that creepeth upon the earth (Heb erets); that they may breed abundantly in the earth, and be fruitful, and multiply upon the earth (Heb erets).

 

8:18

And Noah went forth, and his sons, and his wife, and his sons' wives with him:

 

8:19

Every beast (Heb chaiyah), every creeping thing (Heb rehmes), and every fowl (Heb oph), and whatsoever creepeth upon the earth (Heb erets), after their kinds, went forth out of the ark.

 

8:20

And Noah builded an altar unto the LORD; and took of every clean beast (Heb behemah), and of every clean fowl (Heb oph), and offered burnt offerings on the altar.

 

8:21

And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man's (Heb Adam) sake; for the imagination of man's (Heb Adam) heart is evil from his youth; neither will I again smite any more every thing (Heb hay) living (Heb chai), as I have done.

 

8:22

While the earth (Heb erets) remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.

 

V. 8:22.  In today’s world, man is involved in great pollution and even weather alteration projects.  In some ways, there is some developing evidence suggesting that man might be bringing about climatic changes and perhaps even changes in the seasons (though HAARP, Chem-Trails, etc).  All of this reality in our time is sufficient to believe that this age is about to end.  If man could alter seasons, it would disprove Gen 8:22. 

 

Chapter 9

 

9:1

And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish (Heb male) the earth (Heb erets).

 

V. 9:1.  Note this command to replenish the earth was given to Noah and his sons only. 

 

9:2

And the fear of you and the dread of you shall be upon every beast (Heb chaiyah) of the earth (erets), and upon every fowl (Heb oph) of the air, upon all that moveth (Heb rahmas) upon the earth (Heb adamah), and upon all the fishes of the sea (Heb dag); into your hand are they delivered.

 

V. 9:2.  The dominion grant of governorship granted to Adam is repeated here to Noah. 

 

9:3

Every moving thing (Heb rehmes) that liveth (Heb hay) shall be meat for you; even as the green herb have I given you all things.

 

9:4

But flesh with the life thereof, which is the blood thereof, shall ye not eat.

 

V. 9:2-3. The question of allowable food for the Adam kind was broached in Gen 1:29 and 3:17-19 where the message seemed to suggest plant foods in that Adam man might should be primarily a herbivore.  But here in Gen 9:3, meat from the rahmas form of life now seems to be allowable (the food laws for meat are given in Lev 11:1-47 and Deut 14:3-21).  But there has to be question here about the possible contrary instructions in Gen 1:29 and 3:17-19 and here in Gen 9:2-3. 

 

The explanation here is fairly simple.  It appears that YHWH made Adam essentially a herbivore (in Gen 1:29); but not totally, nor by commandment.  Thus, plant foods (vegetables, fruits, grains, etc--which, of course, includes olive oil and cooked bread and cereal) should be Adam’s primary or basic diet for health and sustenance. 

 

Alternatively, in the Word, The MOST HIGH does allow some variation in a permissible vein with some clean meats (as defined in Lev 11:1-47 and Deut 14:3-21), salt, honey, wine, etc. 

 

Repeatedly, the Scriptural rule on diet is moderation and especially on these auxiliary and/or supplemental food items that are permissible.  Thus, these other Scripturally identified and authorized foods (like salt, honey, wine, dairy products, clean meats, etc) are allowable, but in moderation.  Truly, Adam was meant to be basically a herbivore and not a carnivore. 

 

But some meats can be tasty and beneficial in diet.  It’s just that they should not be the primary staple of Adam.  Therefore, plant foods are the general rule for Adam.  However, The CREATOR does allow some exceptions, in moderation (perhaps to offer some variety/enjoyment in eating). 

 

Now, more on the situation with Gen 9:2-3 must be noted.  Many people suppose that in Gen 1:29, YHWH only allowed plant foods for Adam and then with rahmas in Gen 9:2-3, He allowed everything in the creation as food.  Still later, these persons want to believe that in Lev 11 and Deut 14, YHWH laid on some restrictions on meats.  But this theory seems to have some serious flaws in it. 

 

Frankly, this writer has doubts that The ELOHIM changed His position at all on Adamic foods in the different time frames.  Hence, the approved diet for Adam probably never changed.  This option has support when one recognizes that the distinction between clean and unclean meats was evidently in effect before the flood (Gen 7:2, 8; 8:20). 

 

On the premise that YHWH is consistent and never changes (as is the correct way to approach the question), a further check of Gen 9:2-3 can be most revealing.  For example, the issue involved seems to be the Hebrew word “rahmas” which does not refer to all animals, fish and birds in general.  Rahmas and its cognate rehmes (as translated in the KJV as moveth and moving thing) seem to identify certain small species of life.  Rahmas is discussed in some detail at Gen 1:25 as involving small creeping things.  The term appears several times in the creation account (Gen 1:21, 24, 25, 26, 28, 30; 6:7; 7:8, 14, 21, 23;8:17, 19; 9:2-3) where it would seem to suggest certain insects and/or very small creatures in general (in contrast to larger life forms). 

 

The word is also used in Lev 11:44 and 46 which does lay out a limitation, but not a definition.  But the limitation in Leviticus would seem to prohibit all forms of “rahmas.”  And if so, then a definite conflict surfaces with Gen 9:2-3.  In order to try to reconcile the two references, it might be that Gen 9:2-3 specifically refers to just certain rahmas in a limited sense (like those of the sea and the allowable insects, as is covered in the context of Lev 11), but not all (as would seem to be implied in Lev 11:44). 

 

Possibly, Lev 11:44 is the general negative restriction--while Gen 9:2-3 and Lev 11:21-22 offer a specific positive allowance.  In any case, there is no reason to jump in and interpret Gen 9:2-3 in any broad way of allowing all life forms or even all rahmas life forms for Adamic food.  As a minimum, Gen 9:2-3 must correlate with Lev 11:44 which appears to restrict all such foods. 

 

Thus, one would have to be sure of what is covered in Gen 9:2-3 and Lev 11:21-22 before eating of it.  Importantly, Rabbinical authorities now disallow all forms of locusts because the kinds cited in Lev 11 are not currently known (”The Soncino Edition of the Pentateuch and Haftorahs,” p. 451). 

 

But Gen 9:4 is otherwise clear enough.  All forms of blood are prohibited because life is in the blood.  Not only do other OT texts prohibit blood, but the NT even has such a strong condemnation in its discussion of Leviticus at Acts 15:2-29. 

 

9:5

And surely your blood of your lives will I require; at the hand of every beast (Heb chaiyah) will I require it, and at the hand of man (Heb Adam); at the hand of every man's (Heb “is” evidently from enosh) brother (Heb ach) will I require the life of man (Heb Adam).

 

9:6

Whoso sheddeth man's (Heb Adam) blood, by man (Heb Adam) shall his blood be shed: for in the image of God made he man (Heb Adam).

 

V. 9:5-6.  This is the classic prohibition on murder.  But this reference addresses the murder of an Adamite and not necessarily other forms of humanoids. 

 

In Gen 9:5, enosh appears to be introduced.  Enosh seems to mean generic man in general without further definition.  But the question of murder addresses Adamites only and not necessarily other men.  Enosh, if correct here, seems to be used in the sense of defining the context of Adamic man to his brother or next of kin (as seen in the vein of a man’s brother).  Please note here that the burden falls to the brother/next of kin to avenge an Adamite murdered illegally. 

 

9:7

And you, be ye fruitful, and multiply; bring forth abundantly in the earth (Heb erets), and multiply therein.

 

9:8  

And God spake unto Noah, and to his sons with him, saying,

 

9:9

And I, behold, I establish my covenant with you, and with your seed after you;

 

9:10

And with every living (Heb chai) creature (Heb nephesh) that is with you, of the fowl (Heb oph), of the cattle (Heb behemah), and of every beast (Heb chaiyah) of the earth (Heb erets) with you; from all that go out of the ark, to every beast (Heb chaiyah) of the earth (Heb erets).

 

9:11

And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth (Heb erets).

 

9:12

And God said, This is the token of the covenant which I make between me and you and every living (Heb chai) creature (Heb nephesh) that is with you, for perpetual generations:

 

9:13

I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth (Heb erets).

 

9:14

And it shall come to pass, when I bring a cloud over the earth (Heb erets), that the bow shall be seen in the cloud:

 

9:15

And I will remember my covenant, which is between me and you and every living (Heb chai) creature (Heb nephesh) of all flesh; and the waters shall no more become a flood to destroy all flesh.

 

9:16

And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living (Heb chai) creature (Heb nephesh) of all flesh that is upon the earth (Heb erets).

 

9:17

And God said unto Noah, This is the token of the covenant, which I have established between me and all flesh that is upon the earth (Heb erets).

 

9:18

And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan.

 

9:19

These are the three sons of Noah: and of them was the whole earth (Heb erets) overspread.

 

V. 9:19.  While the sons of Noah and their families did in time migrate out from the Ararat Mountain area to cover the earth, this was a slow process in the early days.  It took many years to happen.  One of the barriers to the settlement of Europe and North America was the presence of continental glaciers brought on by the North Pole being lower in its geographic placement than it is today. 

 

While the North Pole has changed over the ages, it was apparently over Eastern North America or Northwest Europe in Noah’s post flood days till around the 8th century BCE when the poles shifted to their present locations (perhaps when Isaiah’s sun dial reversed itself—Isa 38:8).  There is evidence that the North Pole might have been in the area of the present Hudson Bay area (or lower) once to cause glaciers over much of the US and Northwest Europe. 

 

9:20

And Noah began to be an husbandman, and he planted a vineyard:

 

9:21

And he drank of the wine, and was drunken; and he was uncovered within his tent.

 

9:22

And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without.

 

9:23

And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father's nakedness.

 

V. 9:23.  Note the incredible righteousness of Shem and Japheth.  They would not dare look upon the naked body of their father.  They walked backward to approach him. 

 

9:24

And Noah awoke from his wine, and knew what his younger son had done unto him.

 

9:25

And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren.

 

9:26

And he said, Blessed be the LORD God of Shem; and Canaan shall be his servant.

 

9:27

God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant.

 

V. 9:20-27.  While Noah and his wife and sons were racially perfect, it is not clear about their wives except for Ham whose wife was Naamah, per some Jewish tradition.  This marriage is borne out by the fact that Ham named a son Canaan (Gen 9:18), a derivative of Cain.  It is not clear why Ham married Naamah; but since miscegenation was great in the land, she might have been his only chance.  Thus, Noah allowed them to enter the ark.  

 

In time, Noah got drunk and his nakedness was uncovered (Gen 9:23).  Since Noah placed a curse on Canaan for this (Gen 9:25), Canaan and/or his father Ham did something wrong with Noah.  Did Ham rape Noah’s wife to produce Canaan (but the context allows that the act involved Noah and not his wife).  Was Noah the victim in that Ham/Canaan homosexuality raped Noah. 

 

Bibleinsight.com broached this question and cited Lev 18:8, 10; 20:11 to show that uncovering nakedness concerns a man copulating with his father’s wife, his daughter, or with his son’s daughter or daughter’s daughter (his grandchildren).  As Lev 18:10 says, copulating with a man’s granddaughter means “your own nakedness.”  This source apparently concludes that Canaan (a grandson of Noah) violated his own daughter or granddaughter and thus uncovered Noah’s nakedness since the girl was Noah’s great granddaughter or great, great granddaughter.    

 

Per this report, Noah was too drunk to do anything about it and was in a state of nakedness.  But later, Ham, Shem and Japheth discovered the deed.  Ham did nothing about it; but Shem and Japheth acted to cover the nakedness of their father.  While I am presenting this view, it must be said that it can’t be right in that the message suggests that any such girl involved (if it happened) would have brought on Canaan uncovering his own nakedness in some way and not Noah’s nakedness. 

 

But the best view on this event, per Jewish tradition, is that Ham and Canaan castrated Noah so he would have no more sons to compete with Canaan for the land of Eden.  In that sense, he was left bloody and drunk and out in a state of nakedness. 

 

In mythology, Ham was Cupid, a bisexual.  Canaan had a problem in that his descendants miscegenated with the behemah in the land.  Some of Canaan’s descendants at Sodom and Gomorrah turned to homosexuality.  These sex problems with Ham and Canaan may have influenced the event or the curse in some way. 

 

On Gen 9:27, there has been much confusion in understanding.  Noah said:  "Blessed be (YHWH The ELOHIM) of Shem and blessed by (YHWH My ELOHIM) be Shem!  Let Canaan be his servant.  May (The ELOHIM) enlarge Japheth, and let Him (The ELOHIM) dwell in the tents of Shem" (Gen 9:26-27, per the “Amplified Bible”). 

 

For years, this writer has read that text from Genesis on the premise that the phrase "let Him dwell in the tents of Shem" pertained to Japheth dwelling in the tents (houses, households and buildings) of Shem.  But that's not the issue here, contrary to my wrong thinking. 

 

In an audio tape on Japheth, Dr Ernest Martin, formerly of Portland, Oregon, noted that the "Him" there has to apply to The ELOHIM since Japheth was to be enlarged while Shem was to be the smaller.  Clearly, the larger one could not dwell in the tents of the smaller one.  To this suggestion, this writer would certainly agree and now can even see it in the parallelism of the text that the "Him" has to be The ELOHIM. 

 

Thus, what this reference is saying is that The MOST HIGH will dwell in the houses, households and buildings of Shem.  What a fantastic prophecy.  Can anyone dare come forward and say that all of a sudden, The ELOHIM will now dwell in the houses of Japheth, or of Ham or of Canaan? 

 

Anyway one may try to cut it, The MOST HIGH will be found to be dwelling, at least in the general and collective sense, in the houses and tents of Shem and not the others.  Of course, Christianity, with their concepts of humanism and the brotherhood of all humans/humanoids, can never begin to grasp what all is involved in this marvelous prophecy affecting the Adam kind for thousands of years. 

 

9:28

And Noah lived after the flood three hundred and fifty years.

 

9:29

And all the days of Noah were nine hundred and fifty years: and he died.

 

Chapter 10

 

10:1

Now these are the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood.

 

V. 10:1.  Through the ages, certain characteristics have defined the descendants of Noah’s three sons.  Historically, racial attributes, language and religion were important.  Today, more precise measurements are available—like DNA.  Besides the DNA links, blood types are also extremely valuable in defining these peoples.  Adam and his main line were O positive.  The behemah humanoids were Negroes with B positive blood and the chaiyah humanoids were Mongoloids with A1 positive blood.  As Noah was perfect in his generation, it is likely that he and his wife both had O positive blood.  This suggests that their three sons were all O positive.  But there has to be questions about their wives. 

 

Shem’s wife must have been very Adamic since his line ended up being very White in contrast the lineage of Japheth and Ham where we find much miscegenation.  The line of Ham miscegenated greatly with Negroes and the line of Japheth had strong miscegenation with Mongoloids. 

 

The Satan-Cain line was A2 negative (which probably came from its progenitor Satan).  Since Ham was an O positive and his wife (likely Naamah) was an A2 negative, it means their four sons could have been A2 positive, A2 negative, O positive or O negative types.  Therefore Hamite peoples can have any of these four blood types since children can take their blood from either their mothers or fathers. 

 

10:2

The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.

 

V. 10:1-2.  The defining feature of Japheth is his primary link to being Eastern European Slavs of the Eastern Orthodox Christian faith.  Mesheck is alleged to be Moscow and Tubal might be Siberia or Eastern Russia in some form.  They are all Russian Orthodox in faith.  Tiras is the Hebrew for grain and must link to the Ukraine, Belo Russia and parts of Eastern Europe (in a bit of SE Poland and Moldavia).  All of these peoples are Slavs of the Eastern Orthodox religion.

 

Madai is thought to be the ancient Medes that likely inhabited Northern Iran and the adjacent areas to the north that eventually were taken over by Edomite Turks from Esau to become Turkestan.  Other invaders from the sons of Keturah also came into the ancient territory of the Medes.  It appears that the Madai Medes may have largely lost their identity over the centuries. 

 

Magog in Aramaean is linked to the lands of Mongolia in the Far East of Asia.  The first Mongols appear to be chaiyah humanoids that were created in Gen 1 and apparently settled in Northeast Asia.  In time, probably in even pre-Noah’s flood, some of them crossed over to North America to became American Indians (some of these Indians even pushed south into South America).  But this land in Northeastern Asia was granted to the Adamite Magog and he probably settled some part of it and miscegenated with the local Mongols to produce the Chinese people—some of which settled Korea and Japan. 

 

It must be also said that these Magog Mongol peoples do today have some Negro genes and blood types (blood type B is the Negro blood type).  So there was some infusion of Negro genes in the process of miscegenation. 

 

10:3

And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah.

 

10:4

And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim.

 

10:5

By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations.

 

V. 10:2-5.  Japheth might have been the first born of Noah’s son and thus may have received a double portion of land.  For sure, his descendants ended up with the largest land area with parts of Eastern Europe and most of Asia. 

 

In Hebrew, Javan means Greece/Hellenes.  Since Javan had four sons, it is easy to place them in the modern Grecian area.  Kittim is likely Cypress which has a mostly Grecian population.  It is easy to see the other sons of Javan in Greece proper, in Macedonia and perhaps Serbia.  The connection is genes and religion (they are all of the Eastern Orthodox faith). 

 

Gomer received the lands around the Southern Caucasus Mountains.  The Armenians claim to descend from Togarmah.  So this seems likely.  The Yiddish speaking Ashkenazi Khazar Jews came from Georgia of this area (the early Khazars in this area were Amalekites from the old Seir Mountain area where Esau settled).  So Georgia might link with Ashkenaz.  Finally, the Bulgars that settled the Bulgarian peninsula and even parts of Rumania are from this same Gomer people.  They must be Riphah. 

 

10:6

And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan.

 

V. 10:6.  The children of Ham are small-boned, Roman Catholic, Yellow-Brown peoples—often of Hispanic and Southern European racial composition.  But these Hamites (to particularly include Canaan) had some problems from their very beginnings. 

 

Actually, Ham was not Black (as some say), though his descendants miscegenated with all of the different created orders of humans/humanoids to especially include Negroes.  His name means hot and refers to the hot areas of earth where his descendants were to live (in Southern Europe, North Africa, Pacific Islands, Southern Asia, etc). 

 

The Hamitic linkage to the hot area around the Mediterranean Sea (in Southern Europe, Northern Africa and Southwest Asia) was confirmed by the Jewish historian Josephus.  He wrote that the children of Ham held the territory from Syria and Lebanon through Judea to Africa and the lands along the sea (“Josephus, The Essential Writings,” p. 23). 

 

Ham (meaning hot, referring to the hot areas of the earth) received Africa and the attached South American land mass as well as much of southern Europe.  The Hebrew Mizraim means Egypt; the Hebrew Phut means Libya; and the Hebrew Cush means Ethiopia.  Thus, it is manifestly clear that in the allocation of lands, the plan was for the descendants of Ham to have at least much of North Africa.   

 

The Phut settlers of North Africa didn’t stay there long.  They quickly vanished.  Where did they go?  My take is that they moved on west into South America and became the South America Indians (who were racially a different people than the Mongoloid Indians who came to the Americas).  Racially, these South American Indians have all the marks of being Hamites. 

 

10:7

And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtechah: and the sons of Raamah; Sheba, and Dedan.

 

V. 10:7.  Cush seemed to be the biggest mover of the Hamite peoples in the early post Noah’s flood era.  While Cush was granted the area of Africa to the south of Egypt, many of his descendants moved into Central and Western Asia to illegally steal much of the land allocated to Shem and his son Arphaxad.  As will be shown in Gen 10:10, Cushites stole much of the lower Euphrates valley to make it Babylon.  Cush’s son Havilah stole the Arabian Peninsula also from Arphaxad. 

 

Seba, the son of Cush was probably the early settler of Italy in the form of the Sabines who came there early from out of the Middle East.  The word Sephardic is believed to be derived from the Hebrew Sepharad used at Obadiah 1:20 and thought to refer to the ancient land area of Hispania--Iberia (Encyclopaedia Judaica, v. 14, p. 1164).  It is also clear that the word also links in some fashion to Sepharvaim, a city in ancient Babylon as settled by descendants of Cush (II Kg 17:24; 18:34; 19:13; Isa 36:19).  These Sepharvaim (actually Cushites) were likely the first settlers of Hispania-Iberia. 

 

Very quickly in time, in the post-flood era, some likely Cushites or at least other Hamites moved on to the southeast to settle South India which probably was then inhabited by behemah Negroes and mixed Australoids, possibly going back to pre Noah’s flood.  The incoming Cushites/Hamites came to be known as Dravidians.  They instituted a strongly racial separation and caste policy with the Negroes and tried to avoid miscegenation (although this happened in time).  And of course, many Cushites did settle their allocated lands south of Egypt in what is now known as Ethiopia. 

 

10:8

And Cush begat Nimrod: he began to be a mighty one (Heb gibbor) in the earth (Heb erets).

 

10:9

He was a mighty (Heb gibbor) hunter (Heb tsayid) before the LORD: wherefore it is said, Even as Nimrod the mighty (Heb gibbor) hunter (Heb tsayid) before the LORD.

 

V. 10:7-9.  It is not clear why Nimrod was not at first named as one of the sons of Cush in Gen 10:7.  Some suggest that he had no children in contrast to the other sons named who did have descendants.  But for sure, he became a “mighty one” to oppose YHWH as this message tells us. 

 

An Internet article on Sun Worship is alive and well today says:  “Nimrod, (grandson of Ham, and great grandson of Noah) was, as the Bible tells us in Gen 10:8-10, a mighty hunter before the Lord.  Actually the Hebrew reading of this text points out that Nimrod was a “mighty hunter in the place of the Lord.  (The linguistic word ‘before’ is more like in the context of have no other gods before me.)  Also consider the meaning of the name Nimrod.  It comes from the Hebrew verb marad, meaning ‘rebel’, or ‘we will revolt.’  Some Biblical Historians think Nimrod could well be the vile and powerful Gilgamesh in the ancient Gilgamesh Epic.  Gilgamesh sets out to hunt for, and kill the God who sent the flood!  In the Epic Gilgamesh claims to have killed ‘Huwawa’, the sender of the great flood.  Gilgamesh seeks the aid of Shamash, the sun god, who hates the terrible one who sent the flood.”.

 

10:10

And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.

 

V. 10:10.  Though Ham was given Africa and Cush was to have the area to the south of Egypt (as noted in Gen 10:7), it is interesting that the four areas (cited in the land of Shinar set out in Gen 10:10) are all in the Euphrates watershed in central Iraq (and came to be called Babylon as derived from Nimrod’s Babel). 

 

So how did Nimrod, son of Cush (who should have been in Africa), come to establish his kingdom in South Asia on the Euphrates watershed.  Well, like it says, he was a usurper who came in and illegally seized land that did not belong to him and his ancestry from Ham-Cush.  He actually stole land which belonged to Shem-Arphaxad, as will be shown in Gen 10:22-24. 

 

In the Assyrian invasions of the House of Israel, the Assyrians moved large numbers of these Babylonian Cushites from ancient Babylon to the west to inhabit the land of the House of Israel which had been deported to Assyria.  In Israel, they became known as Samaritans.  Some are still there today.

 

In time, the Cushite Babylonians, both in Israel and in the old Babylonian kingdom along the Euphrates, moved northwest to settle both Italy (the Cushites were the Sabines, evidently from Seba, as noted above) and Spain.  Cushites were the progenitors of the Latin languages.  The French and Belgium peoples use this language (from their captivity by the Babylonians); but they are descended from the children of Lot—the Moabites (France) and Ammonites (Belgium). 

 

One of the famous writings on truth was done in the mid 19th century by a man named Alexander Hislop.  He wrote a book on The Two Babylons which presented a detailed introduction to ancient Babylonian sun worship (as founded by Nimrod and the early Babylonians).  The relevance of Hislop’s research was not only the issue of how sun worship arrived in force in the post flood era, but The Two Babylons showed how that same sun worship was carried forward into Christianity in the succeeding centuries. 

 

This topic is so vast that it cannot be addressed here at this time.  But a 6,000-page writing on it is at Ezekiel and YHWH’s Judgment for the Good News People, as can be found in the left menu at www.age-end.com. 

 

Otherwise, it is sufficient to say that Babylonian sun worship was extensive in the old kingdom of Babylon, as founded by Nimrod (which in time was transferred with the Cushite settlement of Italy and Spain where it became Catholicism).  Nimrod was the post-flood founder of it.  However, the better option is that Nimrod’s ancestor Cain founded it under inspiration of his father Satan, the classic sun god of all time.  This course was discussed in previous commentary. 

 

10:11

Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah,

 

10:12

And Resen between Nineveh and Calah: the same is a great city.

 

V. 10:11-12.  So for whatever reason, Asshur, a son of Shem, is in the area seized by Nimrod (it is believed that a daughter of Asshur married either Cush or Nimrod).  But he goes north (as the maps show) and establishes his kingdom and area in the northern part of the land near the Tigris River.  Actually, as will be shown below, this was a proper part of the allocation of land to Shem (see Gen 10:22).

 

10:13

And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim,

 

10:14

And Pathrusim, and Casluhim, (out of whom came Philistim,) and Caphtorim.

 

V. 10:13-14.  In Hebrew, Mizraim means Egypt.  This grant to Mizraim was of the northeast corner or section of Africa.  Yet, descendants of his son Casluhim chose to seize land in Western Asia along the Mediterranean coast (which belonged to Shem).  It came to be known as the land of the Philistines in the days of the Israelite judges and kings. 

 

But in time, these Philistines moved west (either being forced out by the later Israelites or other conqueors or simply choosing to move on) to settle much of the area in North Africa, west of Egypt proper (in the land that was apparently allocated to Phut and called Libya).  In this area they came to be called Berbers or Moors.  In time, they went north to conquer and occupy Spain for many years before being expelled.  But while there, they crossed with the locals (usually Berber men copulated with local women) to leave their genes heavily in the modern Spanish population. 

 

Mizraim, with six more sons, initially settled the northeast corner of Africa.  In ancient history, they were pyramid builders.  But in time, most of the descendants of these six sons moved west into the area now known as Latin America.  They became the famous pyramid builders of the Aztec, Mayan and Inca civilizations of North, Central and South America. 

 

10:15

And Canaan begat Sidon his firstborn, and Heth,

 

10:16

And the Jebusite, and the Amorite, and the Girgasite,

 

10:17

And the Hivite, and the Arkite, and the Sinite,

 

10:18

And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites spread abroad.

 

10:19

And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha.

 

V. 10:15-19.  While the Hamites generally miscegenated with any and all, to particularly include the behemah humanoids, the Canaanites in Palestine were perhaps the worst of all (Lev 18:6-23; see also Deut 7:22).  Thus, the Hamites are defined by not only their small stature, but with their obviously very dark genes. 

 

Too, just as the Philistines and Cushites became usurpers, stealing the land of Shem, the same thing actually happened earlier with Canaan when his descendants came into Western Asia and seized the land of Shem now called Palestine (which name by the way came from the Philistines).  Canaan illegally stole almost this whole territory. 

 

But in about the 15th century BCE, the Israelite invasion occurred to force out many of these usurpers.  Most of the Hittites moved north to seize land allocated to Shem in Anatolia/Asia Minor.  Other Canaanites left the Palestine area but it is not totally clear where they went.  The Basque settlement in Spain and the Pict settlers of Britain probably involved Canaanite migrants. 

 

The Phoenicians and Arabs

 

While many of the original Canaanites left the land of Canaan with the Israelite invasion, they had a significant remaining presence in the form of the Phoenicians (who lived along the Mediterranean coast) and later with the Arabs (which almost completely took over the historic Canaanite/Israelite lands). 

 

Jewish historian Josephus of the first century CE said the Phoenicians were Edomites.  The Edomites were descended from Avraham’s grandson Esau who intermarried with the Canaanites.  His children crossed back with the Canaanites and other Hamites for many succeeding generations.  In time, they became almost totally Hamites from the racial mixings. 

 

The Phoenicians were great merchants and traders (as is the historic Cainite attribute).  So, they established trading colonies throughout the civilized world.  They founded Carthage in North Africa, trading centers in the islands off Norway and Southern Sweden, and colonies in France, Spain, Portugal and Britain.  In fact, the red-headed, Roman Catholic, Gaelic-Celt, Southern Irish are almost totally Phoenician.  The Celts of Southern France are largely Phoenicians as well. 

 

Portugal was a big Phoenician trading center and thus today can be called the remnant of Phoenicia (although they brought in Black slaves 500 years ago and miscegenated with them to darken their genes considerably). 

 

Israeli author Yair Davidy notes that the early Carthaginians (a Hamitic Phoenician people) transported some 30,000 men and women in 60 ships on a colonizing venture beyond the Pillars of Hercules, evidently to West Africa (“Lost Israelite Identity,” p. 214).  These Yellow-Brown, Hamite peoples would have likely had O and A2 blood.  In time, they became lost to history--obviously miscegenating in time with the local Blacks and losing their identity. 

 

So, in time, even the Phoenicians of Canaan land moved on to establish the above cited colonies (although some remnant of them may still live in parts of Lebanon).  But with the deportation of the Israelites and the eventual migration out of the Philistines and Phoenicians, Arab settlers came in from the east to populate much of Palestine. 

 

The remaining elements of Canaanites, Israelites and Phoenicians, living in Palestine when the Arabs came, were assimilated into the surviving Arab population.   By the way, the Arabs were descendants of Ishmael, son of Avraham, who was part Egyptian.  He further intermarried with the Egyptians and Canaanites.  Too, the children of Lot and Keturah both intermarried with surviving Cush and/or Canaan Hamites over the years. 

 

Eastern Asia and the Pacific.

 

Since a huge number of Hamites came into Eastern Asia in about the 12th to 15th centuries BCE, they settled parts of what became Indo-China, Thailand and Malaysia; and they provided the great migration of Hamite peoples into the Pacific Islands.  It is very possible that these Asian Hamites were Canaanites who had been expelled from Palestine with the Israelite invasion and conquest.

 

The migration of these Hamites in time into the Pacific Islands came from Southern China/Indo-China/Malaysia.  The first of this Hamite group was likely the settlers of Formosa and the Ainu settlers of the later Japanese Islands.  Some of these Hamites became the Aleuts and settled the Aleutian Islands off of Alaska.  But most of this Hamitic emigration from Asia became Polynesians and pushed into the South Pacific. 

 

Some Hamites became Micronesians and settled the Mariana, Marshall and Caroline Islands.  Many pushed into what became the Philippines.  These Hamite settlers in Micronesia and the Philippines soon came into contact with Australoid Blacks which had settled Australia and New Guinea and pushed north to settle Melanesia and eventually parts of Micronesia and the Philippines. 

 

The Australoids go back to Southern India where they were formed by miscegenation between Negroes and apparently Cainites who came into South India at a very early time.  This Cain migration into South India could have happened in the pre-flood days of Noah (although it is possible that the Cainites involved were Ham-Cush people who came there in the immediate post flood days of Noah). 

 

The Negroes in India might can go all the way back to Gen 1:24 and the (re)creation of life on earth or they were brought there as slaves by the Hamites in the post flood era.  There is too the question of Negroes in Africa.  Importantly, the Blacks of Africa have the same DNA structure as those of India, so they are related.  While the Negroes of India clearly date to a very early time (either in the pre-flood or immediate post-flood of Noah’s time), the same may or may not be true of the Blacks in Africa.  Thus, maybe YHWH created Blacks in both places or in either place in Gen 1:24.  Or for that matter, maybe they first Blacks surfaced in the Eden area and were later brought as slaves to Africa/India by Hamites. 

 

In any case, these Australoids ended up in the Australian continent and soon some of them migrated north to settle Melanesia and parts of Micronesia and the Philippines.  It is principally in Micronesia and the Philippines where these Australoids came into contact with the Hamite settlers who came out of Asia in after 1400-1100 BCE to settle the Pacific Islands.   There was miscegenation between the groups over the years.  Too, the gene pools of all of the Pacific Island peoples have historically involved sailors who stopped off and copulated with the local native girls to leave children with other DNA and blood types. 

 

The Lapp people who migrated across Northern Asia and Europe were almost certainly Hamites who probably came out of Eastern Asia.  As noted above, some of these Hamites moved north in their migrations into the Pacific.  In time, they came to Japan (as the Ainu) and Aleutian Islands (as the Aleuts).  My take is that probably some of these migrants in Japan or the Aleuts pushed on north and west to become the Lapps (we know this from their DNA and blood types—A2 and negative). 

 

Since Mongoloids of Northeast Asia (which were probably created there in Gen 1) clearly crossed over into North America at a very early time (perhaps even pre-Noah’s flood), they would have eventually came into some contact with Hamites pushing up from the south.  Likely there was some limited miscegenation between the two groups. 

 

For sure, Mongoloids in Mongolia and North China mixed with incoming Shemites (from Japheth) and Hamites in their invasions and formed the Chinese culture and civilization.  Some of these mixed people eventually settled the Korean Peninsula and crossed over to Japan to push the early Ainu peoples north.  Interestingly, these mixed Mongoloid peoples of Asia not only have many Caucasian genes but some presence of Negroid genes. 

 

10:20

These are the sons of Ham, after their families, after their tongues, in their countries, and in their nations.

 

10:21

Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were children born.

 

V. 10:21.  While this text may suggest Japheth was the elder, some translators read that Shem was the elder. 

 

10:22

The children of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram.

 

The old land of Eden passed to the descendants of Shem.  Anatolia went to Lud (they became the Lydians).  The area of the Tigris went to Asshur.  Aram as the Aramaeans settled most of the east-west land portions along the Euphrates.  The first born Arphaxad received the primary area of the old land of Eden (as defined in Gen 2 and which initially in the post Noah’s flood era became the lands of Arphaxad, Asshur, Aram and Lud).  This land of Eden was to become the later Avrahamic land grant by YHWH to Avraham. 

 

This land given to Arphaxad included the southern part of modern Iraq.  In the Akkadian language, it was called Kahdu (per Origin of the Nations magazine).  We know it as Chaldea, and the Chaldeans in Hebrew are the Kasdiym.  Kasdiym is an abbreviation of the term Arpakhsadiym or Arphaxadians (ibid).  Thus, the territory of the Chaldees was named after Arphaxad.  Terah and his family (descendants of Arphaxad) were natives of the city of Ur of the Chaldees. 

 

But Ham’s descendants became usurpers and quickly started stealing the land of Arphaxad.  Cush’s son Nimrod stole much of the Southern Euphrates.  Cush’s son Havilah stole the Arabian Peninsula.  Mizraim’s son Casluhim stole Gaza to become the Philistines.  And Canaan stole much of the western land of Eden.  In time, the Arphaxad descendants ended up lacking any land of their own as it was all stolen by Hamites. 

 

Shemites Left the Middle East

 

But then, in about the 8th to 6th centuries, a strange set of migrations happened to completely change the Middle East.  All of these old Shemite peoples in the Middle East migrated out thru the Caucasus Mountains and Southern Russia to Northwest Europe.  Any movement to NW Europe before the 8th century BCE would have been almost impossible because of the location of the North Pole which had covered much of NW Europe with ice.  But the climate changed in the 8th century BCE (perhaps with the reversal of the sundial in Isaiah’s time—Isa 38:8, as discussed earlier).

 

The impetus for the movement of many of these Shemite peoples was because of the rise to world power of the Assyrian kingdom in the 9th and 8th centuries.  Assyria conquered the Aramaeans and the House of Israel Israelites from Arphaxad.  They removed these White Shemite peoples into the area of Northern Iraq and Iran where they stayed for the next many years before they too began migrating out of that area through the Caucasus’ for Europe.  These White Shemites passing through the Caucasus Mountains and came to be called Caucasians. 

 

But with the fall of the Assyrian empire in the 8th and 7th centuries BCE (to the Babylonians), these Shemite peoples in Assyrian captivity broke free and began a migration out of Northern Iraq and Iran.  They moved northwest to settle NW Europe.  The Aramaeans became the Dutch settlers of Holland.  The House of Israel began a western trip across Europe to eventually settle the British Isles. 

 

Upon losing military supremacy to the Babylonians, Assyria left the Middle East as well and eventually settled old Prussia and Germany.  The modern Germans are manifestly the ancient Assyrians. 

 

By the time that the Assyrians, Aramaeans, and Israelites were leaving the Middle East for Europe, the Lydians of Lud had left or were leaving Anatolia for Northwest Europe where they became the Vikings, Norse and Scandinavians. 

 

In the 12th century BCE, there was a huge migration of Hittite peoples from Canaan north to Asia Minor.  The Lydians could have largely left then to move north.  But whatever portion of them remained, they certainly left by the 9th to 7th centuries BCE.  Of all of the people of Adam, Noah and Shem, the modern Scandinavians from Lud represent the closest to the original Adam—very White (with limited miscegenation), O positive blood, and DNA Haplotype I. 

 

In still more recent years, Edomite Turks came into Anatolia and absorbed the remaining peoples.  When the great Ottoman Turk empire developed in the last 1000 years, these Edomites invaded, conquered and occupied much of SE Europe all the way to Vienna.  As always happens with conquering armies, the men copulated with local women and left their genes and blood with the surviving children.  The Muslim nation of Albania and parts of old Yugoslavia offer the remnants of this Ottoman conquest. 

 

The Elamites.

 

The Elamites have a unique twist on its movements.  In the immediate post Noah’s flood era, they settled to the east of the Euphrates in what is now known as Iran.  In time, they pushed east to become the great Aryan civilization of Northern India.  They maintained the racial separation policy of the Dravidians to avoid excessive assimilation with the Australoids and Negroes of India. 

 

In time, these Elamites pushed north to Siberia.  Later, they moved west to inhabit Finland, the Baltic States, much of Poland, Bohemia, Switzerland, and the Austro-Hungary empire.  Attila the Hun was likely an Elamite.  These people are largely Roman Catholic in religion, in contrast to the Protestant Christian religions of the other sons of Shem. 

 

With the departure of the Shemite and Hamite peoples from the Middle East, that land territory was taken over by the mixed descendants of Avraham in the form of the Arabs, children of Keturah (the Shiite Muslims), and Edomities (which founded Turkey and the old Turkmenistan nation—today the Kurdistan, Pakistan, Afghanistan and other similar nations). 

 

While Arphaxad was the first born of Shem and was given much of the old territory of the land of Eden, the Hamites came in and stole this Arphaxad land.  In time, the people of Arphaxad were killed or died out to largely vanish by 2000 BCE.  But one important descendant of Arphaxad did survive to eventually populate many nations.  He was Avraham (who will be discussed later in Gen 11). 

 

10:23

And the children of Aram; Uz, and Hul, and Gether, and Mash.

 

V. 10:23.  As noted above in Gen 10:22, the Dutch left the Aramaean area of the Middle East and pushed northwest into Holland/the Netherlands.  But since Aram had four sons, it’s probable that they today have four national definitions.  Thus, the Aramaeans probably include Luxembourg and the Flemish section of Belgium. 

 

10:24

And Arphaxad begat Salah; and Salah begat Eber.

 

V. 10:24.  The Hebrew text is clear that Salah was the son of Arphaxad.  Yet, the New Testament has it at Luke 3:36 that Arphaxad fathered a son name Cainan who fathered Salah.  This thing on Cainan came from the Septuagint which had this theory.  One of the problems with the NT texts is that often it quotes the Septuagint instead of the historic Hebrew text.  The Hebrew text, with its inspired language, is far more reliable than the Septuagint. 

 

10:25

And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth (Heb erets) divided; and his brother's name was Joktan.

 

V. 10:24-25.  These texts are pregnant with much meaning.

 

First, in the line of Shem, the reader comes to the time that a boy is born and given the name of Eber (Gen 10:24-25; 11:14-17).  And was this person ever significant in terms of world history?  We had better believe it because most scholars and students of the Scriptures generally believe that the progenitor of the Hebrew people and language was this man Eber. 

 

If Eber was not the direct father of the Hebrew tongue (on the premise that Hebrew was probably the original and first language of Adam given by YHWH), it seems evident that the existing tongue was identified with and called Hebrew, surely by Eber’s time.  Of course, it was and is through the Hebrew language that The HIGHEST has chosen to communicate with Yisrael. 

 

Too, Eber was the ancestor of the House of Israel which moved out of the Middle East to essentially settle the British Isles many centuries ago.  From Britain, they pushed west into North America to settle the US and the White British Commonwealth in time (of Australia, Canada, New Zealand, South Africa, West Indies, etc).  

 

Next, here we have a reference to Peleg, cited earlier herein.  Very clearly, this text says that the earth or surface land (in the one super continent) was divided in the days of this Peleg.  Here the one big pre Noah’s flood divided in some way into seven continents.  Giant earthquake(s) could have done it.  Also, John R. Rice in his commentary on Genesis suggests that the land bridges between the continents disappeared (perhaps the flood waters rose sufficiently at that time to cover the land bridges between the continents). 

 

10:26

And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah,

 

10:27

And Hadoram, and Uzal, and Diklah,

 

10:28

And Obal, and Abimael, and Sheba,

 

V. 10:7, 28.  Friedman’s Commentary notes the name Sheba is traced to both Ham and Shem.  Many persons finding a common name in two lineages do as Friedman does here by assuming that there was only one person named Sheba and he is mistakenly listed in both the descendants of Ham and Shem.  My take is that these verses are citing two different Shebas—one from Ham and one from Shem.  This same problem surfaces in other genealogies—like with the families of Kain and Seth. 

 

10:29

And Ophir, and Havilah, and Jobab: all these were the sons of Joktan.

 

10:30

And their dwelling was from Mesha, as thou goest unto Sephar a mount of the east.

 

10:31

These are the sons of Shem, after their families, after their tongues, in their lands, after their nations.

 

10:32

These are the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth (Heb erets) after the flood.

 

Chapter 11

 

11:1

And the whole earth (Heb erets) was of one language, and of one speech.

 

V. 11:1.  The whole earth of one language was certainly true of the early descendants of Noah in the Euphrates valley.  To what extent, this reality existed elsewhere (like in Mongolia with the Mongoloid inhabitants or in South India with the Negroid inhabitants) is questionable. 

 

11:2

And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there.

 

V. 11:2.  In Gen 10:10, the kingdom at Shinar was the Babylonian kingdom established by Nimrod.  Secular historical records indicate that Nimrod set himself up as king over this kingdom.  He ruled for a number of years.  Per Gen 11:2, it would appear that some, many, most or all of the other descendants of Noah in time found their way to this kingdom of Nimrod and lived there under his kingship for a while before being scattered. 

 

11:3

And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar.

 

11:4

And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth (Heb erets).

 

V. 11:3-4.  Here we seem to have man’s first efforts at world government.  The mixed mongrel Nimrod from Ham was the leader of this work.  He wanted to be the world’s single governor.  Here we have the Satanic seed effort to seize government by a single descendant of Satan in contrast to the dominion status granted to the collective Adam kind.  Like one of the first things the usurper Kain did was to build a city, Nimrod and his followers did the same thing.  They started by building a city.  But with the city, they built a tower to reach into the heavens.  They wanted a name or fame; thus pride and vanity.  For whatever reason, they had fear of being scattered abroad. 

 

The descendants of Ham in particular liked to build towers reaching into the heavens.  The Egyptian pyramids were classic examples of towers.  When some of these descendants of Mizraim moved on west into North, Central and South America, they founded the great Aztec, Mayan and Inca civilizations.  They built cities and more pyramids to reach into the heavens. 

 

11:5

And the LORD came down to see the city and the tower, which the children of men (Heb Adam) builded.

 

11:6

And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do.

 

V. 11:6.  The book of Genesis has prophecy as well as laws and history.  In a way, YHWH saw that with a unified one people and a common language, nothing could be restrained from them in what they would do (and as it turned out, they were acting under the leadership of a mixed, mongrel descendant of Satan).  The later pyramids in Egypt and in the Americas were only more beginnings of what mixed, mongrel man would think to do. 

 

In terms of building to reach high in the sky, this event really came true in the 20th century when mixed, Satanic men began to build huge buildings which reached high in the sky (like the Empire State building in NY and the Sears Tower in Chicago).   But this prophecy really reached fulfillment with the space programs where mixed, satanic men fired rocket ships high into the heavens.  In time, men physically travelled in these ships.  

 

11:7

Go to, let us go down, and there confound their language, that they may not understand one another's speech.

 

11:8

So the LORD scattered them abroad from thence upon the face of all the earth (Heb erets): and they left off to build the city.

 

V. 11:7-8.  Just as YHWH was displeased with these stupid efforts of men to invade the heavens back in Nimrod’s day, is He now pleased with our high towers and space programs to propel men into the high heavens?  I don’t think so.  I think He will intervene once more to stop this stupidity. 

 

11:9

Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth (Heb erets): and from thence did the LORD scatter them abroad upon the face of all the earth (Heb erets).

 

V. 11:7-9.  While this text is usually read in the vein of immediately happening, it appears that it was not instantly fulfilled.  Instead, the change of languages and scattering actually happened over some centuries at least for the descendants of Shem who generally didn’t leave that area of the Middle East until as late as the 6th century BCE (and the evidence is that their language changes did not occur till they began leaving their post-flood habitation areas).  For many of the descendants of Japheth and Ham, it would appear that they had a language change and scattering probably immediately.  In any case, it is fascinating that in general their language changes did not occur till they left or started leaving their post flood homelands. 

 

That seems to be why so many Hamites soon found themselves in the Americas with new languages (like with Inca, Aztec and Mayan peoples as well as the South America Indians).  This is not to say that YHWH picked these people up in a windstorm and physically moved them thousands of miles.  The better option is that He inspired them in their spirits to pack up and move to new territories.  In the process of moving, they lost their old language and came to speak new languages. 

 

But some of the descendants stayed on in the Middle East for many more centuries before moving.  This was especially true with the Shemites who didn’t leave until the 8th to 6th centuries BCE.  Some of the Jews descending from Yehudah stayed on in the Middle East to New Testament times and beyond. 

 

Most of the descendants of Ham and Japheth also did move on.  Many of them left from the 15^th to the 1^st centuries BCE.  Except for some Jews in mainly Babylon and perhaps the Armenians from Japheth (who interestingly stayed in the area of the Caucasus Mountains, even these people moved on.  Japhethites moved north, east and west in Asia.  Hamites moved to Spain, Italy, Africa, India and the Pacific Islands. 

 

Interestingly, as these peoples moved out of the Middle East to new territory, a strange thing happened.  They often lost their former languages and developed new tongues.  For example, there is much evidence suggesting that some of the Shemite House of Israel peoples made their way north and west to Asia Minor, Rome, Spain and Britain.  As they left the Middle East, they developed new or different languages.  Thus, some House of Israel peoples settled Rome where, all of a sudden, they started speaking Latin. 

 

11:10

These are the generations of Shem: Shem was an hundred years old, and begat Arphaxad two years after the flood:

 

V. 11:10.  While some persons choose to believe that Shem was the oldest of Noah’s sons, the Genesis writing suggests in Gen 5:32 that Japheth was the oldest, being born in Noah’s 500th year.  It would appear that Shem wasn’t born until his 502d or 503d year. 

 

11:11

And Shem lived after he begat Arphaxad five hundred years, and begat sons and daughters.

 

11:12

And Arphaxad lived five and thirty years, and begat Salah:

 

V. 11:12.  There is a difficulty here as discussed at Gen 10:24 in that the Septuagint picked up another generation here with Cainan in going from Arphaxad to Salah.  This mistake was repeated in the New Testament which relied on data from the Septuagint instead of the Hebrew text. 

 

11:13

And Arphaxad lived after he begat Salah four hundred and three years, and begat sons and daughters.

 

11:14

And Salah lived thirty years, and begat Eber:

 

V. 11:14.  As noted at Gen 10:24-25, Eber became the father of the Hebrew people and Hebrew tongue (or at least he gave his name to the existing Semitic language being used by the descendants of Arphaxad). 

 

11:15

And Salah lived after he begat Eber four hundred and three years, and begat sons and daughters.

 

11:16

And Eber lived four and thirty years, and begat Peleg:

 

11:17

And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters.

 

V. 11-17.  Here again is a record of Peleg who was broached at Gen 10:25 when the earth was divided.

 

11:18

And Peleg lived thirty years, and begat Reu:

 

11:19

And Peleg lived after he begat Reu two hundred and nine years, and begat sons and daughters.

 

11:20

And Reu lived two and thirty years, and begat Serug:

 

11:21

And Reu lived after he begat Serug two hundred and seven years, and begat sons and daughters.

 

11:22

And Serug lived thirty years, and begat Nahor:

 

11:23

And Serug lived after he begat Nahor two hundred years, and begat sons and daughters.

 

11:24

And Nahor lived nine and twenty years, and begat Terah:

 

11:25

And Nahor lived after he begat Terah an hundred and nineteen years, and begat sons and daughters.

 

V. 11:10-25.  This genealogy is greatly expanded by hundreds/thousands of years in the Septuagint plus the addition of some more generations.  There are so many years in the Septuagint that any hope of defining the 6,000 years allocated to Adam vanishes. 

 

11:26

And Terah lived seventy years, and begat Abram, Nahor, and Haran.

 

V. 11:26.  One of the difficulties in calculating OT chronology is determining the birth of Avraham.  My take is from the following that Haran might have been the oldest and that the birth of Avraham happened in about Terah’s 130th year (in about 2004 BCE).  On this, see Gen 11:32 and 12:4. 

 

11:27

Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot.

 

11:28

And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees.

 

V. 11:27-28.  The Terah family was apparently natives of Ur of the Chaldees, the territory allotted to Arphaxad in the post flood days.  Apparently, this land was the old land of Sumer, south of the Babylonian enclave Nimrod stole from descendants of Shem. 

 

11:29

And Abram and Nahor took them wives: the name of Abram's wife was Sarai; and the name of Nahor's wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.

 

V. 11:29.  Most commentators on Genesis suggest that Sarai was in fact Iscah.  Since Nahor married his niece Milcah, the assumption is that Avram did as well.  Well, it could be so since Harah died in Ur.  If he left children, it is plausible that they lived thereafter in the house of Terah.  Thus, Terah was a step father or adoptive father effectively to his grandchildren.  His wife may or may not have been the grandmother of Haran’s children or she could have died before Haran died leaving his orphan children (see Gen 20:12).  This backdrop may have influenced Avraham’s decision to try to palm her off as his sister in Gen 12:13 and 20:12. 

 

Since Sarai was ten years younger than Avraham, it would suggest that Haran was somewhat older than Avraham.  This would allow that Avraham was not the oldest son.  But tying Sarai to Iscah must remain as a question mark.  And if the two are not the same, then Gen 20:12 might suggest that indeed Terah’s wife died and he alone did adopt Sarai to raise for whatever reason. 

 

11:30

But Sarai was barren; she had no child.

 

11:31

And Terah took Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter in law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.

 

V. 11:31.  Please note here that the decision to leave the Ur (in the southern part of the Euphrates) and move to Canaan land may have been first broached by Terah himself.  It is not clear here to what extent that YHWH influenced this decision.  But in view of the events of Gen 12 and 15:7, this logically was what happened.  Acts 7:2-4 also says that The ELOHIM appeared to Avram while he was still living in Chaldea before Terah and the family moved to Haran.  Per Acts, YHWH communicated to Avram the need to move to a new land.  Perhaps Avram influenced his father Terah on the need to move. 

 

And why did Terah and the family otherwise perceive a need to leave their ancestral home in Ur?  Well, other OT remarks and secular history make it plain that the Cushites with Nimrod had multiplied and had taken over and stolen this land area (of the Chaldees) allocated to Arphaxad. 

 

The few surviving Shemites in this territory had to move on or be destroyed at the hands of the Cushites or thru miscegenation.  Since the land allotted to Arphaxad extended west to the Mediterranean and Egypt, possibly Terah thought that he would do better in this land than he would by staying in Ur. 

 

Please note that Lot was a son of Avram’s brother Haran; thus, a brother to Sarai and Milcah. 

 

11:32

And the days of Terah were two hundred and five years: and Terah died in Haran.

 

V. 11:32.  Since Avram was a man of faith and obedience, the presumption is that he would not have left his family until the death of his father.  Since he left at age 75 in Gen 12:4, this suggests that he was born when Terah was about 130 years old (in about 2004 BCE). 

 

Chapter 12

 

12:1

Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee:

 

V. 12:1.  Per Acts 7:2-4, this command probably came to Avram while he and Terah’s family were still living in the Chaldea (see Gen 15:7).  In time, Avram obeyed this command.  So it has to be said that the movement to the land of Canaan was thus already under way when Terah died in Haran (which was northwest in Mesopotamia in the land allocated to Aram, son of Shem).  Thus, it’s likely that this commandment from The ELOHIM or via Avram was given to Terah in the Chaldea (see Gen 11:31) before he came to Haran and died.  Possibly, the family was on the track to Canaan and Terah died in Haran before he could follow the Euphrates and move on to the west. 

 

12:2

And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:

 

12:3

And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.

 

12:4

So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran.

 

V. 12:4.  This should put his birth when Terah was 130 years old. 

 

12:5

And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.

 

V. 12:5.  This family was quite wealthy at that time.  Avram apparently had a large number of servants/slaves and other persons who may had simply attached themselves to him.  Thus, the entourage to Canaan involved Avram’s family, Lot and whatever family he had and this body of servants/slaves/followers/colleagues/friends. 

 

After the Euphrates flows south for a while out of the Ararat Mountains, it turns southeast to flow many miles to reach Mesopotamia where it turns back south to join with the Tigris and flow on to the Persian Gulf.  Almost all of the west to east flow of the Euphrates ended up in the territory granted to Aram, son of Shem.  In time it became known as the fertile crescent (with needed water) which allowed settlers and migrants to move back and forth from old Babylon and Sumer to Palestine and Egypt. 

 

12:6

And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land.

 

V. 12:6.  Shechem (modern Nablus) is north and a little west of old Salem, now Jerusalem.  This area of Shechem appears to be one of the richest and best agricultural land in old Canaan.  It appears to have had sufficient water to support vegetation and crops.  Per the Soncino Chumash, Moreh was perhaps the name of the man who owned this land on the plain. 

 

The Soncino Chumash notes that the Canaanite was then in the land and says that the Canaanites were then busy conquering the land from Shem’s descendants whom had been allocated the land earlier. 

 

12:7

And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD (YHWH), who appeared unto him.

 

V. 12:7.  Actually, this land of Canaan had been granted to Arphaxad and his descendants, to include the family of Terah.  Hence, the grant to Avram was correctly a restoration of land that was already rightfully his (though the descendants of Ham had stolen much of it by the time of Avraham).  In gratitude, he built an altar there.  As will be shown in prior comments and as will be shown in later definitions of this land grant, it seems to have been approximately the same as the old pre-Noah’s flood land of Eden. 

 

Here, YHWH appeared to Avram—possibly in person or more likely in a vision.  The Chumash says YHWH appeared in a vision whereas He had appeared to Avram in a dream earlier.  Per Gen 15:7, this probably happened in the Ur of the Chaldees.

 

12:8

And he removed from thence unto a mountain on the east of Bethel, and pitched his tent, having Bethel on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD.

 

V. 12:9.  Bethel is just north of Salem/Jerusalem and south-southeast of Shechem some miles.  Here Avram built an altar and called upon the name of YHWH.  While YHWH is not pronounced by Jews and Christians know nothing about the name, Avram actually called upon it (likely in prayer) and spoke/pronounced it. 

 

12:9

And Abram journeyed, going on still toward the south.

 

V. 12:9.  Avram moved in stages and passed into and thru the Negev. 

 

12:10

And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine was grievous in the land.

 

12:11

And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art a fair (Heb yapheh) woman to look upon:

 

V. 12:11.  Sarai was fair where the Hebrew means beautiful and bright from her white skin.  Though she had not aged in childbirth, she still was not a young woman.  Since she was ten years younger than 75-year old Avram, she had to be around 65.  Yet, she was very attractive and would have appealed to the dark skinned Egyptians. 

 

12:12

Therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife: and they will kill me, but they will save thee alive.

 

12:13

Say, I pray thee, thou art my sister: that it may be well with me for thy sake; and my soul shall live because of thee.

 

V. 12:11-13.  At this point, Sarai’s actual relationship status with Avram becomes irrelevant.  Here, he was ready to give her up to another man if it would save his own hide.  This was a dirty trick and it’s hard to fathom that Avram could stoop this low.  Most men would be willing to fight and die to protect their women and keep their wives pure from defilement by other men.  But Avram was willing to give up without a fight. 

 

12:14

And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair (Heb yapheh).

 

12:15

The princes also of Pharaoh saw her, and commended her before Pharaoh: and the woman was taken into Pharaoh's house.

 

12:16

And he entreated Abram well for her sake: and he had sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels.

 

12:17

And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram's wife.

 

12:18

And Pharaoh called Abram, and said, What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?

 

12:19

Why saidst thou, She is my sister? so I might have taken her to me to wife: now therefore behold thy wife, take her, and go thy way.

 

V. 12:19.  It is important to note that Sarai was not violated by Pharaoh.  Actually, YHWH protected her from Pharaoh.  One must wonder why The ELOHIM intervened to protect her but she had a destiny to fulfill by producing the chosen seedline from Avram.  If she was violated, there has to be a question of her future destiny with Avram in view of Deut 24:1-4. 

 

12:20

And Pharaoh commanded his men concerning him: and they sent him away, and his wife, and all that he had.

 

Chapter 13

 

13:1

And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south.

 

13:2

And Abram was very rich in cattle, in silver, and in gold.

 

V. 13:2.  Avram was rich in livestock and in gold and silver.  Thus, gold and silver are signs of wealth contrary to how the Rothschild Cabal bankers have tried to demonetize it in modern times to be replaced with fiat, paper money. 

 

13:3

And he went on his journeys from the south even to Bethel, unto the place where his tent had been at the beginning, between Bethel and Hai;

 

13:4

Unto the place of the altar, which he had made there at the first: and there Abram called on the name of the LORD.

 

V. 13:3-4.  Avram and his entourage back-tracked their path back to Bethel where he commenced his trip earlier to the south.  Here, he called upon the name of YHWH and again spoke/pronounced it. 

 

13:5

And Lot also, which went with Abram, had flocks, and herds, and tents.

 

13:6

And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together.

 

13:7

And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle: and the Canaanite and the Perizzite dwelled then in the land.

 

V. 13:6-7.  The way it reads seems to say that there was insufficient pasturage for both the flocks of Avram and of Lot.  Presumably, this situation prompted some hard feelings and strife between the herdsmen of the two men.

 

13:8

And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren.

 

V. 13:8.  Whatever happened in verses 6 and 7, it soon spilled over to create conflict between Avram and his nephew.  One must pause here and ask how this was possible if they truly were brethren in both racial and religious senses.  Somehow, it seems that they could have or should have resolved their differences and worked out some method of addressing the available pasturage. 

 

13:9

Is not the whole land before thee? separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left.

 

V. 13:9.  Though Lot was the younger and should have deferred to his older uncle.  It worked out the other way around.  Avram gave him the option of what land he wanted.  This makes the reader be suspicious that the basic problem arose and persisted because of Lot.  In other words, Lot seems to have been the antagonist and perhaps had a character problem.

 

13:10

And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, even as the garden of the LORD, like the land of Egypt, as thou comest unto Zoar.

 

13:11

Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other.

 

V. 13:10-11.  So Lot wasted no time in trying to reconcile himself with his uncle.  His greed made him turn his back on Avram and take off.  He grabbed the option presented and greedily looked over the land to select what seemingly appeared to be the better watered land along the Jordan.  Now the brethren were separated, as unnecessary as it was. 

 

13:12

Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain, and pitched his tent toward Sodom.

 

13:13

But the men (Heb enosh) of Sodom were wicked and sinners before the LORD exceedingly.

 

V. 13:12-13.  If there was ever questions about Lot’s morality and integrity, his decision to choose Sodom and Gomorrah establishes them.  Why would a righteous man of character and with a family ever choose to voluntarily live among the homosexual faggots and perverts at Sodom and Gomorrah.  Yet, Lot’s greed for the land there overshadowed any reservations he may have had about living there. 

 

13:14

And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward:

 

13:15

For all the land which thou seest, to thee will I give it, and to thy seed for ever.

 

13:16

And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered.

 

V. 13:16.  The promise to Avram was that his seedline would become virtually uncountable in numbers—like the dust of the earth. 

 

13:17

Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee.

 

13:18

Then Abram removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar unto the LORD.

 

V. 13:18.  The Chumash has it that Mamre was the name of man who owned the land involved in Hebron (which is in the Negev, bordering the Dead Sea). 

 

Chapter 14

 

14:1

And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations (Heb goyim);

 

V. 14:1.  The land of Shinar was old Babylon (per the Pentateuch and Haftorahs; by Dr Hertz, Shinar is the Egyptian name for Babylon), as founded earlier by Nimrod, son of Cush.  In fact, the Chumash identifies Amraphel with Nimrod.  Elam, of course, was a son of Shem.  He inhabited a territory east of the Euphrates in what is now known as Iran.  Dr Hertz identifies this land of Tidal as being the later Kurdistan.  Various commentators suggest that this land in Avram’s day was occupied by different nations or mixed/mongrel peoples of different nations.  It probably was to the north of Elam. 

 

14:2

That these made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar.

 

14:3

All these were joined together in the vale of Siddim, which is the salt sea.

 

V. 14:3.  The Salt Sea is the modern Dead Sea. 

 

14:4

Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.

 

14:5

And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim,

 

14:6

And the Horites in their mount Seir, unto Elparan, which is by the wilderness.

 

V. 14:6.  The Horites were still to the south of the Dead Sea in the Seir region, in the days of Esau, grandson of Avram.

 

14:7

And they returned, and came to Enmishpat, which is Kadesh, and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazezontamar.

 

V. 14:7.  The Amorites seem to be a general term for some, many or all of the Canaanites then in the land (at least the Canaanites in the south and east of the Jordan).  Amalek was not yet born.  But the writer or editor of this passage (Moshe) describes the land involved (Enmishpat in those days) as being the later land of the Amalekites.  Kadesh is in the Negev, southwest of the Dead Sea.  Per the Chumash, it is called Meribah in Num 20:13.  The Targums gives it as the place where the people assembled for matters to be heard and judged.  Reportedly, Moshe and Aaron were judged there. 

 

14:8

And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela (the same is Zoar;) and they joined battle with them in the vale of Siddim;

 

14:9

With Chedorlaomer the king of Elam, and with Tidal king of nations, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings with five.

 

14:10

And the vale of Siddim was full of slimepits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the mountain.

 

V. 14:10.  The slimepits were wells of bitumen, per Hertz’s Pentateuch and Haftorahs. 

 

14:11

And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way.

 

V. 14:11.  These conquerors not only took goods, but they stole some people--women and Lot, in Gen 14:12, 16, and 21. 

 

14:12

And they took Lot, Abram's brother's son, who dwelt in Sodom, and his goods, and departed.

 

14:13

And there came one that had escaped, and told Abram the Hebrew; for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and brother of Aner: and these were confederate with Abram.

 

14:14

And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan.

 

V. 14:14.  In those days, Avram had a large household of these 318 male servants/slaves plus evidently a number of women.  They pursued the conquerors north to the territory later to be inhabited by Dan.  Alternatively, some in Judaism teach that there was only one servant—Eliezer (his name adds to 318 in Hebrew numerics). 

 

14:15

And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus.

 

14:16

And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people.

 

V. 14:16.  With the hard feelings between Lot and Avram this shows that the progenitor of the hard feelings was not Avram.  The source of the problem must have existed with the greedy Lot.  It is not totally clear who all the women and people were in this rescued band.  The women could have included Lot’s wife and daughters.  But some of the perverted queer people of Sodom and Gomorrah were among the captives.  In a way, they deserved to be captured and enslaved.  The fact that Lot took his stand with this gang of queers and perverts does not speak well for him.  In a way, the case can be made that justice was served by them being captured and deported.  In fact, the case can be made that they all should have been righteously killed/executed. 

 

Since Avram ostensibly was a righteous, obedient man in his own right, there has to be some question of him willingly intervening in what can be considered to be justice in order to rescue and save this band of queers, faggots and perverts from Sodom and Gomorrah.  Of course, the bottom line has to be that Avram loved his nephew Lot and his family and chose to ignore the sins of the people involved when he went to war against the Kings of the East who had invaded the Vale. 

 

Since Genesis is a book of prophecy as well as laws and history, there might be an ante-type here of what happens in the age end when the Kings of the East become confederated to march across Asia and attack numbers of people to ultimately include YESHUA and Yisrael in Palestine. 

 

By the way, this reference to the Kings of the East must be prophetic in some way to the reference to the Kings of the East in Rev 16:14 which will make a invasion of the Middle East and perhaps even Europe in the age-end.  Ultimately, it will be YESHUA Who eventually destroys this threatening power.  Thus, it might be that the righteous Avraham was the proto-type of the later coming MESSIAH who will execute justice on this invading power.  He does so perhaps not for the evil people under judgment (like the queers of Sodom and Gomorrah in Avram’s day); but for the benefit of the righteous or at least the more righteous (like possibly the family of Lot). 

 

14:17

And the king of Sodom went out to meet him after his return from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Shaveh, which is the king's dale.

 

14:18

And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God (Heb EL).

 

V. 14:18.  Here, The Hebrew EL is introduced.  Heretofore, the Scriptures have used The ELOHIM in reference to The CREATOR and in the context of The WORD.  Gen 1:1 briefly introduced these terms and also the title ELOAH as being the Hebrew behind the English translations to G-d.  But these three words are not the same and it is a mistake to translate them the same because they are different with different meanings.

 

Thus, the Hebrew Tanakh/Scriptures use some three different words that are commonly translated as “God” in English translations.  They are EL, ELOAH (first used at Deut 32:15; but rarely used thereafter) and ELOHIM (which interestingly seems to be a uni-plural word/noun). 

 

In particular, the title ELOHIM is often attached to and used in connection with the Tetragrammaton YHWH, the personal proper name of The HIGHEST.  While YHWH might possibly be the name of The EL, as well as The ELOHIM (Prov 15:3; Isa 6:1-10; Jer 23:24; Zech 4:10), there could be another view in that the Hebrew EL is both a title and a name (“Theological Dictionary of the OT,” v. I, p. 242-261).  Hence, it more correctly might be that YHWH is properly applicable to The ELOHIM in EL’s physical manifestation to man. 

 

This writer understands that This EL is omnipotent, omniscient, omnipresent and invisible (spiritual) POWER.  He (or It, however defined, but the Word does refer to HIM in the male gender) literally inhabits the entire universe--all of the heavens and earth with no beginning or ending (I Kg 8:27; II Chron 2:6; 6:18; Ps 139:7-8; Prov 15:3;).  Thus, He seems to be invisible to the eyes of man; but yet has a presence everywhere.  This EL has all knowledge--past, present and future (Isa 46:9-11; Acts 2:23; 15:18; Rom 8:29-30; Eph 1:4).  Next, He has unlimited, all and total power (Rev 19:6).  And last, He represents spatial infinity with no beginning and no ending. 

 

Truly, it is This EL Who represents spatial infinity--in terms of both space and time (His existence and presence preceded all of the creation to evidently include The Physical ELOHIM which would later be created to house some part of His mind/spirit).  And it is easy to perceive that space must somehow relate to infinity.  After all, even the present universe had a starting point and may have a theoretical termination point. 

 

Yet, The EL was and is forever.  He was before the beginning and has always existed and will always exist.  Certainly, the universe (in the physical creation) is limited in the infinity of space.  So, in terms of what man can conceive, space represents infinity.  Space seems to be unlimited in time and location (and the argument can be advanced that time also represents infinity though there are questions about how to measure time). 

 

This same reasoning seems to apply directly to The Great EL.  For sure, He represents infinity.  Since The EL and space seem alone may offer this unique definition of infinity, maybe there is a correlation or linkage between the two.  This is not to say necessarily that space and The EL are the same.  Perhaps they are not exactly the same--though related or linked in some fashion.  Probably it is true that The Infinite EL inhabits infinite space. 

 

Modern astronomers and astro-physicists discuss the terms Dark Matter and/or Dark Energy (which is also called the “God particle” by some scientists).  It is impossible to think about this substance or power inhabiting the entire universe and beyond without at least allowing that it could in some way relate to The EL.  Thus, is there a connection?  

 

This writer is too limited to ever begin to decide that question.  However, the Apostle Shaul did say something along the line that The Great EL holds all things together (Col 1:17, “Emphasized Bible”).  Hence, is it possible that The Omnipresent, Omniscient, Omnipotent and Invisible EL holds the entire creation together?  There is evidence to suggest that from a tiny atom to the universe proper that physical things could be or should be literally falling apart into chaos.  But something holds all things together in an orderly fashion.  Could that something be The EL?  Again, the definition of the Hebrew word EL means “strength, power, might.” 

 

In a word, The EL is a Spirit (Job 33:4; Ps 139:7; Jo 4:24; I Cor 3:16).  Spirit (Hebrew “ruach” and Greek “pneuma”) correctly represents (invisible) mind, mental power, personality and intellect.  Assuredly, The EL represents the epitome of the word “spirit.”  Hence, it would appear that The SPIRIT OF EL is evidently invisible (much like air or wind in motion) though omnipresent (Acts 2:2). 

 

Thus, this SPIRIT OF EL (actually The RUACH HA KODESH--translated as the Holy Spirit in most English translations) has never been seen by man, nor can He be seen or heard since He is not visible or material (Ex 33:20; Jo 1:18; 3:8; 5:37; Lu 24:39; I Tim 1:17; 6:16; Col 1:15; I Jo 4:12, 20).  Evidently, He singularly has no visible material or physical existence.  Thus, no man can look upon The EL and live (Ex 33:20). 

 

Possible Meanings of the Terms.

 

Adam and other humanoids have been discussed in an earlier presentations in Gen 1, 2, 3, 4, 6, 10, etc as consisting of body, soul and spirit (the Hebrew ruach).  On this triune nature of man, see I Thes 5:23.  So once a body of flesh has the additions of life (from the soul) and personality, intellect and mental capacities (from the spirit given him by The EL), the result is what man identifies and recognizes as a “person.”  Thus, The SPIRIT OF EL alone is “possibly” not a person, as man would define it and particularly in view of YESHUA’s statement that a spirit has not flesh and bones--suggesting that He/It is invisible (Lu 24:39). 

 

But on this, see Job 13:8 which “might” suggest that The EL could be a person in reality (at least, in terms of personality and intellect).  Nevertheless, a person (at least, from a human conception) is not just flesh and bones alone, nor is a person just the life force, and neither is he/she just the mind and personality present.  A person likely involves all three qualities--flesh (and bones), soul and spirit. 

 

The Scriptures also describe a certain experience called the baptism of The RUACH HA KODESH which is quite lengthy in its own right.  But for now, it must be acknowledged that in this phenomenon The RUACH HA KODESH (The Invisible Spirit EL) actually enters a person to dwell in him (this might be the case with The ELOHIM and The Later YESHUA—in that the Spirit of The EL inhabited them as their own personal Spirit in contrast to man in general who has his own individual, personal spirit).  Per this event, it is probable that only some limited part or portion of The Omnipresent RUACH HA KODESH enters particular people. 

 

In this sense, the human body or perhaps the human brain or mind becomes a temple for The RUACH to dwell in (Acts 7:48; I Cor 3:16-17).  Does this mean that the spirit of man occupies the body or brain along with The RUACH HA KODESH in some manner?  Or alternatively, does The RUACH HA KODESH merge and join with the prior spirit of man to become a new spirit?  And this writer does not have the answer on this question. 

 

HE is Fantastic.

 

For a limited man to attempt to conceptualize and think about The Fantastic EL, it almost blows one’s mind.  How can a limited, finite man perceive the awesome nature of space?  Well, it’s truly impossible--though men have tried it for vast ages.  Trying to comprehend the greatness of The EL is even more awesome and extraordinary.  At least, with space, one can (somewhat) behold it and speculate about it. 

 

Assuredly, The EL is so great, so magnificent, so fabulous, so phenomenal, so fantastic and so incomprehensible that it seems almost out of the question for a limited, little, finite man to ever begin to understand or appreciate Him.  Of course, we could never begin to grasp much of His reality without the benefit of His Word (in the Hebrew Scriptures).  Man is blessed with much information about Him from the Scriptures. 

 

Because of the awesome reality of The Infinite EL, how is it or why is it that any mortal human being can be filled with pride and vanity?  We humans are so utterly insignificant nothings that it seems totally stupid for anyone of us to be proud and vain.  Above all else, how can limited, little, finite man worship the vastness of The Invisible EL Who fills the totality of space and time (whatever that definition may entail)?

 

For another aspect of this question, how can mortal, created, fleshly man worship, praise, communicate with and serve The Invisible, Omnipresent, Omniscient, Omnipotent EL (in spirit form and evidently filling the entire universe plus, per previous comments) which has not been seen nor can be seen by man?  (Perhaps this is why The EVER WISE EL chose to inhabit a body [like The ELOAH/ELOLHIM and later YESHUA] to dwell in since man wants to worship A MOST HIGH he can visualize and see--on this, see Ex 32:1-6 where the people wanted a deity that they could see). 

 

Consequently, it pleased This Invisible EL to create a material, bodily Person (the beginning of His creation) for some part (perhaps central or primary) of His Spirit (possibly His intellect, mind and personality--YHWH) to dwell in (Prov 8:30; Mk 13:19; Jo 1:1-2; 17:5; Col 1:15; Phil 2:6; II Pet 3:4; I Jo 1:2). 

 

So, in HIS wisdom, it appears that He commenced HIS creation with the physical body of a man (to be called The ELOAH/ELOHIM) for some part of His Spiritual Being to inhabit.  This physical MAN was named YHWH.  The Spirit of Man in this person named YHWH was the Spirit of EL.  Thus, this beginning of the creation was The Physical Person YHWH (with the Spirit of EL) with the title of The ELOAH/ELOHIM (Prov 8:22-30).  It was later that this mind power/Spirit inhabiting The ELOAH/ELOHIM was transferred to inhabit a Son of Adam called YESHUA; hence, more correctly, YHWH YESHUA. 

 

It was by this YHWH The ELOAH/ELOHIM that the remaining creation of the heavens and the earth developed (Gen 2:4; Neh 9:6; Isa 40:18; 42:5).  Therefore, YESHUA is elsewhere accredited with the creation (Jo 1:3, 10; I Cor 8:6; Col 1:16-17; Heb 1:10), along with The RUACH HA KODESH (Job 26:13; 33:4; Ps 104:30). 

 

This YHWH, The ELOAH/ELOHIM, was surely the OT Word Who spoke the creation into being (or per John Davis of Stillwell, OK--did He merely pronounce the atomic or chemical formulas of matter?) and then did His SPIRIT (EL) do the actual creating?  Evidently, The SPIRIT OF EL could not or at least did not speak since He is Invisible SPIRIT without a body and vocal cords (thus, His created ELOHIM, which He inhabited, became the spokesman or speaker for The Invisible EL).  Therefore, definitions of The ELOAH, The ELOHIM and YESHUA were all a oneness with The EL in mind, purpose and being. 

 

John 1:1-4.

 

Thus, The EL was the invisible power behind the creation.  Yet, there is some extraordinary evidence which supports this assertion that the Word spoke the creation into being--beyond the obvious implications of John 1:1-4.  In some of the early Aramaic Targums, the Tanakh texts read something to the effect that the Word of YHWH created.  Dr Randall Buth quotes the Fragment Targum as saying for Gen 1:27 that “And the word of YHVH created Adam in his image” (Nov/Dec 1993 “Jerusalem Perspective,” p. 7). 

 

In “The Targums of Onkelos and Jonathan Ben Uzziel on the Pentateuch with the Fragments of the Jerusalem Targum from the Chaldee” (p. 14-16), translator J. W. Etheridge notes that the Targums use the Aramaic term “Memra,” meaning the word, often for YHWH in the Tanakh. 

 

Etheridge also points out that Memra is used sometimes as Memra da Yeya “to denote the energy of God in action; as when the Word is said to give forth the snow and the floods (Job 37:10) or when the Lord sends forth His Word as arrows for the destruction of the wicked” (Ps 18:15). 

 

During the years 1908-1911, Hayim Nahman Bialik and Yehoshua Hana Ravnitzky edited the Talmud and Midrash writings for information on historic legends.  The result of their work was published in Hebrew and eventually translated to English by William G. Braude as “The Book of Legends Sefer Ha-Aggadah, Legends from the Talmud and Midrash.” 

 

The very first (number one) legend or parable produced by these editors proclaims-- “Those who look for Scripture’s inherent meaning say:  If you wish to know Him (The HIGHEST) by whose word the world came into being, study (Scripture’s homiletical interpretations in the) Aggadah; you will thereby come to know the Holy One, blessed be HE, and hold fast to his ways” (ibid, p. 3). 

 

The remarks of Bialik and Ravnitzky strike home on at least three fronts.  First, there are the obvious implications of study to produce understanding (in the Hebrew mentaility, a disciple is a learner/student).  Next, there is a message of the value of Aggadah data from the Talmud and Midrash.  Finally, there is a subtle little comment on the recognition that the world came into being by the Word of The MOST HIGH. 

 

Manifestly, the Apostle Yohanan was intimately familiar with these ancient teachings.  Possibly, they influenced him to some extent (along with very certain inspiration) to write his marvelous comments on The CREATOR and the creation in his book on the Good News. 

 

Right off the bat, Yohanan says that in the beginning was the Word and the Word was with The EL and the Word was The ELOHIM (Jo 1:1).  Yohanan then went on to write that all things were made by Him (the Word) and came into existence through Him.  Without Him, there was not one thing made that came into being (Jo 1:3). 

 

In a profound statement, Yohanan added that in Him was Life and the Life was the Light of men (Jo 1:4).  The apostle then proceeded to link the Word and that Life to the New Testament YESHUA, Who came as The MESSIAH, and underwent baptism by (with the assistance and in the presence of) Yohanan the Baptist (Jo 1:6-34). 

 

In the OT, this YHWH The ELOHIM was the manifested Person Who regularly, and/or on appropriate occasions, had visible contact with Adamites.  Thus, He was the Person speaking to Adam in the garden, He was the Man Who came to visit Avraham at Hebron, He was the Messenger that wrestled with Yakov, He was the Person Who led Yisrael out of Egypt and on and on. 

 

This Person ELOHIM (in apparent human form) was just One of the manifestations of The Invisible, Omnipresent, Omniscient and Omnipotent EL (inhabiting the entire universe, in perpetual infinity).  EL also appeared to man in the form of a fire in the burning bush and/or in other manifestations, as necessary or appropriate. 

 

Defining The ELOAH and The ELOHIM.

 

This background then gives rise to a “possible” interpretation of the Hebrew words ELOAH and ELOHIM.  Some years ago, this writer read a short remark in a book (the title of which has since been forgotten and numerous later attempts to find it have all failed) that ELOHIM meant “chief one of the oath bound servants of EL” and ELOAH meant the (or an) “oath bound servant of EL.” 

 

Beyond the writer of that message, it’s possible that no one else in the flesh on earth at this time has the foggiest notion of what these titles might mean--or at least, no one this writer is aware of now, or no one who has communicated a position publicly to others. 

 

Certainly, elohim is the plural form of eloah (technically, elohim is a uni-plural title, as cited above, and as many students/scholars of the Book acknowledge).  So there is a clear linkage between those two words.  Too, both are derived in some way from EL. 

 

Since YHWH was/is The WORD, seemingly in the context of The ELOAH/ELOHIM, it might be correct to say that The ELOAH was “The SPOKESMAN For EL” while ELOHIM was “The Chief One SPOKESMAN For EL” --in the sense that EL has more than one agent or spokesmen.  Apparently, it is in this sense that the word elohim is actually a uni-plural word--meaning one among others. 

 

Possibly, the contextual uses of ELOAH and ELOHIM do disclose the exact difference between the meaning/pertinence of the two titles (although this writer has not made that determination).  Maybe, the difference in usage could be dependent upon the situation involved or perhaps an element of timing (i.e. ELOAH is used most often in the book of Job, which was probably one of the earlier writings in the Tanakh). 

 

It appears that, as a minimum, both ELOAH and ELOHIM typically refer to the exact same person (YHWH) in the Scriptures (obviously, since elohim is merely the plural form of eloah).  Thus, YHWH is The ELOAH in some cases (Ps 18:31) while He is The ELOHIM in other cases (Gen 2:4).  But in all cases, in terms of the minds, mentality and spiritual power involved, they all three are One and the Same (since the Spiritual power/The EL inhabited the presentations of The ELOAH/ELOHIM. 

 

This takes one to the proposition that the two titles pertain to the exact same person or power and must be differentiated based solely upon the context, usage and/or timing involved.  In any case, ELOHIM is more commonly used and seems to receive substantially more attention and presence in the Book. 

 

It makes sense that The ELOHIM was/is the “chief” servant, spokesman, word and visible representative of The Invisible EL.  Obviously, The EL does have a host of servants and The ELOHIM is merely The CHIEF ONE (in some settings).  Anyway, it was this visible ELOAH/ELOHIM (with His Invisible SPIRIT of EL) Who seemingly was worshipped and praised, and Who effectively ruled in the Scriptures. 

 

YHWH, as The ELOAH/ELOHIM, was The Visible GOVERNOR and RULER of the entire universe and Physical One Person Who may have sat on a material throne with all power and authority (although the case can be made that the throne is inhabited by the Invisible Spirit of EL as was the case of the Temple in Jerusalem).  For sure, The ELOAH/ELOHIM was the visible representation of The Invisible and Omnipresent EL, Who has not been and cannot be seen or effectively worshipped or comprehended by limited man. 

 

YHWH in the New Testament. 

 

Somehow, it seems that this YHWH The ELOAH/ELOHIM became transformed and changed by The SPIRIT OF EL to become human flesh, born of a virgin in Bethlehem some 2,000 years ago.  He became Immanuel or Emmanuel (EL with us--Isa 7:14; Matt 1:23) with the given name of YESHUA--meaning salvation (Matt 1:21 in Hebrew).  All of the fullness of EL dwelt in His body (Eph 1:10, 22-23; 2:22; Col 2:9). 

 

The Scriptures abundantly established this pre-existence of YESHUA The MESSIAH (Jo 1:15; 6:62; 8:58; 17:5), and the fact that He came from the heavens to earth to assume human flesh (Ps 50:3; Isa 25:8-9; 35:4; 40:9; Jo 3:13; 6:38; 8:23; I Cor 15:47).  Manifestly, the Word, in the form of The ELOHIM YHWH, was translated or transferred to the fleshly man YESHUA (as the writings of Yohanan so powerfully declare). 

 

In terms of YESHUA’s soul and mortal body, He was a physical, fleshly SON OF ADAM (I Cor 15:45; Heb 10:5).  But in terms of His Spirit--His mind and personality--He was both A SON OF EL and The Manifested EL in the flesh (Isa 9:6; Matt 12:18; Lu 4:18). 

 

YESHUA’s spiritual AV/father (Who conceived Him—Matt 1:18) was The EL Who came to dwell in Him (more fully at Matthew 3:16).  Shaul clarified it when he said that it pleased The EL to have His full being (Spirit?) live in His Son (Col 1:19, per the “Complete Jewish Bible”).  Hence, He was Immanuel (Emmanuel) or EL with us (Isa 7:14). 

 

The Apostle Shaul went on to sum it up best when he wrote “great is the mystery of godliness:  God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto Gentiles, believed on in the world, received up into glory” (I Tim 3:16, per the KJV).  Yes, It was The EL Who was manifested in the flesh as YESHUA and Who was preached to the Gentile lost tribes of Yisrael. 

 

The Name YHWH. 

 

Thus, the NT writers properly identified this Person, named YESHUA, correctly as YHWH The ELOHIM (Jo 1:1-3; Rom 10:9; Phil 2:11).  YESHUA was YHWH because the name YHWH was His name.  What happened to the Old Testament YHWH The ELOHIM?  I cannot say; but the New Testament record is that He became YESHUA.  Hence YESHUA was YHWH The ELOHIM (on this, YESHUA was worthy of worship—Luke 4:7-8; 24:42; Acts 10:25-26). 

 

YHWH appears 7,000 times in the OT.  Usually, YHWH has been translated to Kurios in the Greek Septuagint and NT (along with the Hebrew Adon and Adonai [as often translated to master/lord in English])--per an article by Ray Pritz on the “Divine Name in the Hebrew New Testament” in the “Jerusalem Perspective,” Mar/Apr 1991 (p. 10). 

 

Pritz indicates that the practice of the Septuagint translators was to translate the Hebrew adonai to ho kyrios/kurios (“the lord”) and the Tetragrammaton to just kyrios/kurios without the definite article (although some early copies of the Septuagint apparently did not even attempt a translation of the Tetragrammaton, but left it in its four-letter Hebrew word or some other presentation). 

 

In any case, with a translation to kyrios/kurios, the article “the” would distinguish between the two references.  As a matter of information, the Greek Kurios appears some 740 times in the Greek NT and except for some nine cases, it seems to regularly refer to The ELOHIM YHWH or Him as ADONAI. 

 

Clearly, in many instances, Kurios has obvious application to the Tetragrammaton--as in those cases where the text is a translation from the Hebrew OT and the exact word can be determined from it.  Of course, the Greek NT also linked Kurios to YESHUA on numerous other occasions.  Therefore, YESHUA The MESSIAH was/is The Adonai YHWH The ELOHIM.  That’s why YESHUA was worshipped and exalted as He was. 

 

Incidentally, on this theme, an acquaintance of this writer named Richard Rawe in Soap Lake, Washington has a book on the early Greek translations of the Scriptures.  Richard says that Kurios, its root Kyrios and its cognates are used in the Greek New Testament for the Tetragrammaton where it is distinguished by a small title or mark above the first two letters (i.e. the ku or the ky). 

 

Presumably, this mark differentiates the Tetragrammaton from Adonai, as appearing with the Greek Kurios.  The rendition of the Tetragrammaton as Kurios/Kyrios in the NT with this small mark produced a Latin description being attached to it of “Noma Sarca.”  Thus, it was the presentation of the Tetragrammaton (in the form of the so-called “Sacred Name”). 

 

Man uses substitute Names/Titles for inspired terms in the original Hebrew Scriptures.  

 

It is a sad and pathetic situation, but man regularly uses substitute names and titles for The MOST HIGH instead of the inspired Hebrew uses.  In almost all cases, these substitutes are based on paganism with no true reference to The HIGHEST at all.

 

Since the English speaking Christian world is obsessed with the word “God” in its worship (along with a host of other Christian terms which are far afield from the Hebrew words involved), now is the time to briefly touch upon such practices—primarily by Christians but also by even others since these terms have been so popularized in Christendom. 

 

The problem of using non-Hebrew words surfaces primarily in Exodus 23:13 where YHWH’s Torah declares that it is a sin to make mention of the “name of other gods.”  Since this issue concerns a commandment in the Torah, it is a question of sin and righteousness (since all or almost all terms used as a name or title of The MOST HIGH in all or almost all non-Hebrew languages are based on paganism and pagan references to pagan deities and not on the inspired Hebrew Scriptures). 

 

Elsewhere, the Scriptures suggest that the subject involved in Exodus 23:13 is one in essence of using the name of a pagan deity in association with The True HIGHEST YHWH and/or in attempting to worship or show honor to YHWH and not necessarily of just using the pagan names in an adverse manner (like naming Baal, Satan, Nachash, etc, for what they are) or secular sense because of the necessity for communication purposes. 

 

In other words, one “might” properly use the words Baal or Zeus and multitudes of other pagan sun god names on appropriate occasions as done in the Scriptures.  But it would clearly become sin to use these words in reverence or being set apart, to hold them in honor or esteem, to use them in praise or attempted worship, or to attach them in any fashion to The MOST HIGH and/or to His manifestation as YHWH YESHUA. 

 

This writer has used the concept of “attempted or attempting to worship” because there is categorically “no way” that a person can perform true worship or be involved in true worship or honour to The MOST HIGH--all the while that he or she calls upon and addresses Him with a name or word which links to the pagan gods of the nations. 

 

It seems reasonable that if an individual wishes to antagonize and upset The CREATOR, then all he/she has to do is to continue to call Him some pagan name, after learning to appreciate the truth on this matter.  Certainly, He is a very forgiving SOVEREIGN, respecting us limited, stupid, ignorant, little humans.  But once, we come to a knowledge of truth, there no longer remains an offering for sin--at least, in the age then underway (Heb 6:4-6; 10:26).  Thus, things like this do matter! 

 

The mitzwah at Exodus 23:13 was elsewhere repeated by Yehoshua/Joshua (Josh 23:7), by the Psalmist (Ps 16:4), and clearly alluded to by the prophet Zekharyah/Zechariah (Zech 13:2). This law is profoundly important and must not be treaded upon with apathy, indifference and a don’t care attitude, as Christians tend to do with their rebellion toward YHWH’s Torah. 

 

Many Christians will argue to no end that “what” they call The HIGHEST doesn’t matter because it’s what is in their hearts that He is concerned about.  Any person believing this nonsense probably still believes in the tooth fairy business.  Moreover, the source for such stupidity is most interesting.  Anything and everything written in the Scriptures does matter. 

 

If it’s there, it is there for a reason and it is important.  Everything which The MOST HIGH has caused to be written in His Word and preserved and safeguarded is there for our teaching, our edification and our guidance.  Manifestly, YHWH’s written Words represent Him.  He was the written Word in the Scriptural autographs.  For a fact, He was and is the Word. 

 

When students of truth study the written Scriptures, they are studying YHWH.  The written Word reflects His Mind, His thinking, His ideas, His theology, His Will and His purpose for Adam and the creation.  The written Word reflects His character and personality.  If any living person wishes to be like Him, he must devote his whole energy and being to studying the Word to be like Him. 

 

Interestingly, on the source for this doesn’t matter belief, Hinduism believes in a modern trinity of sorts where its three different primary gods are actually one.  As the Hindu worshippers see it, it is the one god they are worshipping--regardless of whatever name they use in his worship (“What the Great Religions Teach,” p. 38). 

 

Consequently, names are not particularly important in Hinduism or in the other sun worship faiths, as a matter of information.  That’s the reason that the sun god can be and often was called by any number of different names and titles throughout the world.  Names are just not important in sun worship, as they are in true worship. 

 

Psalms 96:5

 

Another important Scripture surfaced when the Psalmist wrote that “all the gods of the nations are idols” (Ps 96:5, per the KJV).  Of course, the start place on this assertion has to focus on the names of those “gods” of the nations, before advancing to deeper understanding about personalities, teachings and so forth. 

 

Otherwise, it should be noted that the Word teaches a certain curse, condemnation or cut off condition placed on sinners and various objects or devoted things associated with evil and sin.  The Greek New Testament uses a Greek word called “anathema” for this condition (per “Young’s Analytical Concordance,” p. 11).  Anathema can be translated into English as “curse or accursed.”

 

The “Theological Dictionary of the New Testament” says that in its construction, anathema is used “a. of the consecrated offerings laid up in the temple... b. of something delivered up to divine wrath, dedicated to destruction and brought under a curse” (TDNT, v. I, p. 354).  Going on, this source asserts that in Shaul’s several uses of anathema, the word “denotes the object of a curse” (TDNT, v. I, p. 354). 

 

From Psalms 96:5, quoted above, it is evident that the names of these pagan sun gods represent idols.  From various other Scriptures and particularly in certain usages of anathema, these pagan idols are under a curse.  They are accursed things, condemned for destruction.  So, why would faithful and obedient people choose to speak and/or use accursed idolatrous names?   

 

The English “God” Used to Translate the Hebrew EL, ELOAH and ELOHIM.

 

In this regard, let us take the popular English word “God,” as ascribed to The SUPREME.  Many modern encyclopedias and unabridged dictionaries raise questions about this word as they relate it to idols and objects of worship in heathen times (i.e. the “World’s Popular Encyclopedia”). 

 

But there is something far more profound to say about this popular word “god.”  Yeshayahu (Isaiah) the prophet made a most interesting reference to this word when he referred to Israelites who prepare a table for “Gawd or God” (Isa 65:11, where the KJV incorrectly translates the word as troop). 

 

The Hebrew letters for this word at Isaiah 65:11 are G, A and D.  In the Hebrew language, the “a” is a long “a” as is true in Spanish.  The pronunciation as Strong’s and other Hebrew lexicons correctly have it is Gawd or Gahd, although most English translations incorrectly render it as Gad with a short a.  But again, the Hebrew text is clearly a long “a” which produces an “ah” or “aw” sound that automatically takes the reader to an o sound.  Thus, the word would be pronounced as “Gawd, Gahd or God.” 

 

Hence, “God” is the way it is pronounced; and it can be even written that way.  To effect communication and to avoid using the pagan word “god,” a number of writers (including me) write “god” as “g-d” (to drop the vowel to distort the communication)  However, in presenting quotations from other writers, I do quote it as they wrote it.  Thus, the King James and other translations cited here in this commentary use the words as written by the translators (without attempting to alter or change their words).  On judgment day, they will be responsible for the words that they have used. 

 

As “Strong’s Hebrew Dictionary” and others all correctly note, this reference in Isaiah 65:11 is to the Babylonian deity of fortune (yes, “good old luck”).  Of course, almost any dictionary will give the connections between the words “good” and “god.”  “Webster’s New World Dictionary” (p. 602) starts off by saying “good (good) adj. better, best [M.E. gode < O.E. god, akin to G. gut...”  Thus, in Old English, god and good were the same word.  In time, the modern English word “good” then came from “god.” 

 

Beyond these obvious ties, there was furthermore some place names in ancient Canaan named in honor of this sun deity as Baal Gawd (Josh 11:17; 12:7; 13:5).  So historically, Gawd was not a good word to be using. 

 

In “The Final Reformation,” author C. J. Koster ties this same Gawd to the Roman sun god Jupiter, the Indian sun god Ghuta and other sun deities as well.  Question, why would a true believer want to worship, praise and adore a name etymologically connected to sun worship? 

 

Going on, in the context under discussion, Yeshayahu (Isaiah) also wrote that “Your name shall be a curse word among my people... and call his true servants by another name” (Isa 65:15, per the “Living Bible”).  Clearly, the focus here is on the word “Gawd” or “Gahd,” however it is to be transliterated. 

 

Is the Word Gawd Used in Cussing/Has the word “God” become a curse word in the contemporary Christian culture?  Of course, it has.  The whole popular society and culture in the Western Christian civilization regularly uses the word “Gawd” as a cuss word and in profanity and cursing. 

 

While this practice has been around for years in the Christian West, it has become extremely popular today as these expressions are routinely used over television and in the movies.  Small children now cuss like a band of sailors in an Asian house of prostitution.  Alternatively, do YHWH’s true servants refer to The CREATOR by another name?  Assuredly yes! 

 

The Greek Theos Used to Translate the Hebrew EL, ELOAH and ELOHIM.

 

As also must be addressed here, the Greek theos is often used to translate the Hebrew EL, ELOHIM and ELOAH, just as the English “god” is so used.  At a first glance, the “s” sound clearly ties theos to the sun god Zeus, which is the usual way Greek male names add an “s” or “us” to pay homage to the Greek sun god Zeus.  But there is more to come. 

 

Importantly, C. J. Koster (in “Come Out of Her My People” and in “The Final Reformation”) found that the Greek verb “theo” had two meanings.  First, it meant “to run” and next “to shine.”  Then, he found that theos links back to the “lingam-yoni,” the sensual element of the Hindu religion.  Koster quotes Plato that theos derives from the running nature of the sun, moon and stars.  The sun, in particular, was thought to have a running nature (across the sky) in Greek thought and mythology (Addendum, “The Final Reformation,” p. 2). 

 

Notwithstanding the problem with theos, some students of the Greek NT will come forward and cite Acts 17:23 (which addresses names associated with The CREATOR) in suggesting that the mentioned altar in Athens referred to the unknown theos and Shaul allowed that he was declaring him unto them.  Well, for people wishing to justify pagan names linked to sun worship, this text may offer them some support. 

 

While the assumption is commonly made that this altar reference was in Greek, it is possible that it was also in other languages, to include Hebrew (just as the sign was that hung over YESHUA’s head when He died.  It was written in three languages--Hebrew, Greek and Latin).  Conceivably, Shaul might have been pointing out the Hebrew ELOHIM reference on this altar. 

 

Furthermore, if the message referred to the “UNKNOWN” deity or theos, possibly this wording may have been in such a way to leave the reader in confusion about not only his existence; but also, his proper name or title.  In other words, all identification that might be associated with him was truly unknown.  If He was unknown or unidentified, it is clear that He was not theos because theos was a known deity to the Greeks. 

 

It makes no sense that Shaul would address an unknown theos and then proceed to say that the Greeks were in ignorance in their worship of this unknown deity.  The truth is that theos was known and not unknown.  In fact, the Greeks worshipped a polytheistic array of known deities.  It would be hard to imagine that they thought any of them were unknown.  So, as a minimum, there has to be a question about the meaning of Acts 17:23. 

 

In any case, this single verse, with all of the complications of the Greek language and uncertainty of exactly how it was expressed, doesn’t go to prove anything.  The student of truth must always be prepared to look at all of the Scriptures on an issue and not settle in on a single one to prove a point.  The preponderance of evidence is against the pagan names of the deities in the heathen world. 

 

The so-called English also uses “Lord” in reference to the EL, ELOAH or ELOHIM and particularly for the Tetragrammaton YHWH.

 

Tragically, the great, Hebrew name of YHWH (the Tetragrammaton) is often translated to "Lord/LORD" in many English translations, although it is sometimes rendered as "Yahweh" or "Jehovah."  Plainly an interested person can check any good, unabridged, English dictionary and quickly discover that the source of the word "Lord" makes it also questionable in any application to The HIGHEST. 

 

Regarding this fact, the evidence is fairly persuasive and convincing that the English word "lord" is a contraction of the words "Hlod Weard" which refer to the English Deity of Death (per Webster's "Unabridged New Twentieth Century Dictionary," 1972 edition).  In addition, many English translators allow that the Hebrew word "Baali," in Hosea 2:16, means "my lord."  Moreover, a Teutonic sun deity was named Loride. 

 

In view of Exodus 23:13, some writers will write “Lord” as “L-rd” to drop the vowel, as described above with “G-d.”  I too follow this course; but I do quote translators and other writers as they use the word “lord” without altering their work.  I would also note that the word lord is used as a title for various men in Britain.  The British Khazar Jew ruler Jacob Rothschild is a good illustration.  In Britain, he is called “Lord Jacob Rothschild.”  I have no problem with the British practice of calling Rothschild a lord (since the Rothschilds are deities of death for the many wars that they have created to murder multiplied millions).  But I disapprove of using that word for The MOST HIGH. 

 

The Greek Kurios is also applied to The HIGHEST.

 

The Greek word “kurios” is another such word.  It is typically used to translate the Hebrew Adonai and the Tetragrammaton YHWH and commonly used in reference to The CREATOR.  The Hebrew words involved and kurios, as well, are generally translated into English as “Lord.”  Interestingly, the English curious ties to kurios.  Truly, the queer Satan was the first “Curious” one! 

 

Now, what about kurios?  What is the basis of its usage in the Greek language?  Again, C. J. Koster has done some outstanding work in tracing the origin of the Greek kurios.  He found that kurios was used in ancient Greece as both a title and a proper name (like Christos and Chrestos which also have pagan origins from the sun god Chrishna).  He also found that Kuris is another name for the sun god Adonis. 

 

Per Koster, kurios was sometimes rendered as “kuros” (the later Persian word for sun; in old Persian, it is kur).  Kur is another name for the Babylonian sun god Nabu.  Finally, he noted that one of the Greek sun deities was mercury, in Greek “mer--kurios” (Addendum, “The Final Reformation,” p. 3). 

 

Sacred, More of the Same. 

 

One of the popular English words attached to The MOST HIGH is the word sacred.  English speaking peoples routinely refer to YHWH in that context.  And every time that this word is used it seems to immediately bring to one’s mind The HIGHEST.  But what is the source of this word sacred?  Naturally, as C. J. Koster found, it is not good. 

 

Specifically, he reports that sacred can be traced back to the Sanskrit “Sakra.”  Quoting Larousse’s “World Mythology,” Koster noted that the Eastern Indra was one of the twelve forms of the sun deity and that he was also known as “Sakra.”  Going on--in the actual twelve Vedic form of Indra, he is called “Mitra,” the origin of the later Persian and Roman Mithra or Sol Invictus (“The Final Reformation,” p. 44). 

 

For years, one of the more successful and well known Sardis “Sacred Name” groups has been the one in Bethel, Pennsylvania.  While the former Directing Elder of this assembly, now deceased, was awful arrogant and proud, he was a good student of the Word and did publish “some” useful material on occasion in his paper, “The Sacred Name Broadcaster.” 

 

Some years ago, the fact of the linkage between Sacred and Sakra was brought to this group’s attention.  With their enormous focus on getting rid of the pagan names in worship of The HIGHEST, it would seem that the Bethel people would have dropped the word Sacred since it is so obviously wrong.  Well, they didn’t. 

 

Holy/Holiness.

 

Contrary to what many believe, the Scriptures have a considerably different view on the practice of limited men using fancy titles and attaching them to The MOST HIGH when they are pagan sun worship in origin.  For example, the Book says (per the KJV) that “holy” connects to YHWH’s name (Ps 111:9).  However, upon a closer examination of the various words used in Christendom, some amazing truths emerge. 

 

First, there is a significant aspect about the popular English word “holy,” under discussion.  Most dictionaries and usages would connect it to “being pious.”  But contrast this concept with the Hebrew word “kodesh” (which is typically translated as holy).  The Hebrew kodesh more correctly means separation or being separate and set apart (per “Young’s Analytical Concordance” and other Hebrew Lexicons). 

 

Where then is the impetus to choose an English word like holy (with its meaning) and attach it to the Hebrew kodesh which has a totally different meaning?  In “The Final Reformation,” C. J. Koster looked at this problem from the standpoint of available encyclopedias and other sources and came up with some extraordinary findings. 

 

Koster quoted Jobes’ “Dictionary of Mythology, Folklore and Symbols” (p. 781) as saying that “HOLY:  In practically all languages, the word for holy has been derived from the divinely honored sun.” 

 

In Forlong’s “Encyclopedia of Religions,” Koster found that “HOLI: The Great Hindu spring festival... held in honour of Krishna, as the spring sun-god... a personified woman called Holi... Holi had tried to poison the babe Krishna.”  (As a matter of information, the Eastern sun god Krishna is also the origin of the Christian title Christ, as noted above, which is not being addressed here in this discussion on Genesis.)  Hence, the source of the English word and practice called “holi-day” is revealed. 

 

Even Strong’s “Greek Dictionary” notes that “heile” or “heilei” (number 1506) means “the sun’s ray.”  Koster reports that this pronounced heilei carries an equivalent meaning of the English holy.  The point of these findings in “The Final Reformation” is that the English word holy does not translate the Hebrew word kodesh.  Tragically, the English holy is a bad word which historically was associated with sun worship.  On the question of usage for the Hebrew kodesh, maybe it’s better to just transliterate it without attempting an English translation. 

 

Father.

 

Turning now to the word “father” (which is often attached as a title to YHWH, EL, ELOAH or ELOHIM), one can also find some very disturbing facts.  Of course, the modern word “father” comes from the Old English “faeder” which, in turn, is from the Greek “pater.”  And in regards to the Greek usage of pater, it is significant that it was typically attached to and functioned as a title for the Greek sun god Zeus (per Kittel’s “Theological Dictionary of the New Testament”). 

 

Therefore, in Greek mythology, the sun god Zeus was more correctly “pater Zeus” (of course--because Zeus was the father god of Greek mythology).  Moreover, “Encyclopedia Britannica” notes that “pater” was the top degree in the sun worshipping Mithraic religious ceremonies.  Too, the Mithra priests were called father (v. I, No. 3, 2004, “Vendyl Jones Research Institutes Researcher,” p. 3).

 

The point of all this is that while most Christian preachers might enjoy being called holy, holiness and father, there should be some concern among true believers and followers of YESHUA in the usage of these titles and especially in any stupid attempt to attach the names of sun worship to The MOST HIGH. 

 

Probably, for The MOST HIGH, the Hebrew “AV” (meaning father) and its associated derivatives (like the Hebrew “AVINU” in Matthew 6:9, which means Our Father) would be more appropriate (here, the “a” is a long “a” or ah sound, the “i” carries the “e” sound like in Spanish, and the “u” carries the oo sound like in Spanish). 

 

The Bottom Line on the Name and Title Theme.

 

In this discussion so far, much of Churchianity probably could care less one way or the other on names and titles applied to The CREATOR.  Somehow, topics like these have never interested most persons in Christendom.  Perhaps such Christians would proclaim that they have more important things to concentrate on--such as their false concepts of love and doing "good" things for their neighbors.  Yet, per the Book, this issue of using pagan names for The HIGHEST can be a serious matter and should not be taken lightly by individuals interested in truth and real righteousness.  For more on this issue, the reader can check chapters 211-214 in volume 14 on the Christian Religion in Ezekiel and YHWH’s Judgment for the Good News People (at the left menu herein). 

 

14:19

And he blessed him, and said, Blessed be Abram of the most high God (Heb EL), possessor of heaven and earth:

 

14:20

And blessed be the most high God (Heb EL), which hath delivered thine enemies into thy hand. And he gave him tithes of all.

 

V. 18:20.  Here, Melchizedek is introduced as the king (or priest) of Salem who brought forth bread and wine.  This sounds something like the Passover.  And since Salem is defined, it probably was not yet in the hands of the Jebusites as Jebus (this must have happened later).  It’s very probable that Salem was then inhabited by Shemites from Arphaxad. 

 

In Judaism, there is a belief that Melchizedek is Shem or Arphaxad.  But, in the New Testament, Melchizedek is apparently thought to be the ante type of the later MESSIAH—a Priest of THE MOST HIGH without beginning and without ending (Heb 5:6 to 7:21).  This could allow that He was The ELOHIM Whom had much contact with Avraham. 

 

14:21

And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself.

 

V. 14:21.  Since the pervert King wanted his perverted people back, it would appear that a number of them had been taken captive by the Kings of the East.  In some ways, it is hard to understand that righteousness was served by Avram for rescuing and freeing this band of queers and perverts.  Yet, it seems to have happened—along with Avram’s rescue of his nephew and his nephew’s family (on this issue, see the above comments on Gen 14:16).  Too, it has been shown that Lot was not exactly lily white in his own stead.  He had some moral problems.

 

14:22

And Abram said to the king of Sodom, I have lift up mine hand unto the LORD (Heb YHWH), the most high God (Heb EL), the possessor of heaven and earth,

 

V. 14:22.  Here, the name YHWH is attached to The EL whereas earlier YHWH is attached to The ELOHIM.  Does this mean that the name of The EL is YHWH (see the above discussion on Gen 14:18).  Many Hebrew scholars claim that the Hebrew word EL is both a title and a name.

 

14:23

That I will not take from a thread even to a shoelatchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich:

 

V. 14:23.  Avram did not attack the Kings of the East for his own benefit.  Notice too that he refused to take anything not due himself.

 

14:24

Save only that which the young men  have eaten, and the portion of the men (Heb enosh) which went with me, Aner, Eshcol, and Mamre; let them take their portion.

 

Chapter 15

 

15:1

After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.

 

15:2

And Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?

 

15:3

And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.

 

V. 15:2-3.  Eliezer was an Aramaean; thus a Shemite.  It appears that Avram must have had a large number of Aramaeans in his household which would likely go back with him in time to when he lived in Haran before coming to Canaan.

 

While verse 3 might seem to say that the issue was on Eliezer being born in Avram’s own household, the Chumash has a different take by saying that Avram was concerned that even if he had a son of his own, as a very old man, he would soon die; and it would end up that Eliezer would be the master of the child. 

 

15:4

And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.

 

V. 15:4.  But YHWH clarifies the truth.  Avram’s heir will be his own son in the flesh. 

 

15:5

And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

 

V. 15:5.  This is like the earlier promise that his seed would be like the dust of the ground—virtually innumerable.  How many stars are there?  Well, men have tried to count them.  But there are so many that men can’t begin to count their numbers or even make a reasonable estimate. 

 

15:6

And he believed in the LORD; and he counted it to him for righteousness.

 

V. 15:6.  This message is repeated in Rom 4:1-5 where righteousness is accounted to Avram based on belief and faith and not on works.  Yes, he was not righteous from obedience (though he was obedient—Gen 26:5); but from belief and faith. 

 

15:7

And he said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

 

V. 15:7.  This verse clarifies where YHWH first contacted Avram about moving to Canaan.  Gen 11:31, 12:1 and 12:7 must have happened in the Ur while Avram was there living with his father.  Apparently, Avram prevailed upon his father to move to Canaan. 

 

15:8

And he said, Lord GOD, whereby shall I know that I shall inherit it?

 

15:9

And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.

 

V. 15:9.  The Chumash ties these sacrifices to Yom Kippur of Lev 23.  In this sense, the dating of this event with Avram probably happened around Yom Kippur. 

 

15:10

And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not.

 

15:11

And when the fowls came down upon the carcases, Abram drove them away.

 

15:12

And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.

 

15:13

And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;

 

15:14

And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

 

15:15

And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

 

V. 15:12-15.  Here is a great prophecy of the future not only for Avram in that he will die in a good old age but for his promised seedline as well.  For his descendants they will be forced into servitude and affliction for a period of 400 years in a land not their own.  But YHWH will judge their afflicters and allow the Israelites to come out of the bondage with great substance. 

 

This 400-year prophecy is sometimes tied to a later 430-year prophecy as if they are the same or cover the exact same years.  The truth is that they are different time prophecies though closely related and with some overlap.  They both will be addressed in Gen 22:1-17. 

 

15:16

But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

 

V. 15:16.  The promise of deliverance for Avram’s descendants happens in the fourth generation.  The iniquity of the Amorites was not yet full at that time—suggesting that it would become full in a later time period allowing the promise to Avram to be then fulfilled.   

 

15:17

And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces.

 

15:18

In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:

 

V. 15:18 Some commentators try to date the 400/430 propheices to this covenant.

 

15:19

The Kenites, and the Kenizzites, and the Kadmonites,

 

15:20

And the Hittites, and the Perizzites, and the Rephaims,

 

15:21

And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.

 

V. 15:18-21.  This is the famous land grant to Avram--land that was then occupied by the nations cited.  The Chumash gives it that the nations cited were all Canaanites.  But I have not been able to establish that the original Kenites, Kadmonites and Kenizzites were Canaanites.  The meaning of the word Kenite is sons of Kain.  In this vein, I have wondered if these three could be descendants from Kain via a male lineage. 

 

Importantly, this land grant seems to closely parallel the old watershed of the land of Eden in the days of Adam and Eve (Gen 2).  If one reads the watershed for the Euphrates in Gen 15, instead of taking that reference to mean the exact eastern boundary, it would give the watershed which included the Tigris (which was an eastern tributary of the Euphrates).  In Noah’s day, this land was divided to the children of Shem.  Asshur had the eastern part near the Tigris, Aram had the fertile crescent to the Mediterranean and Lud had at least the eastern part of Anatolia/Asia Minor.  Elam may also have had some part of it to the east of the Euphrates.  While Arphaxad had most of this land in his allotment, the sons of Ham had illegally taken over the Arphaxad allotment. 

 

So while it makes sense that YHWH will restore the land of Arphaxad to Avram, his descendant, why is that the land of Asshur, Aram and Lud and possibly Elam are included in the grant to Avram?  Well, the truth seems to be that the future Shemite people will have to be converted to being the same as Israelite descendants of Avram in the future Messianic age.  Thus, they will get their land but in the vein of the promises to Avram. 

 

Chapter 16

 

16:1

Now Sarai Abram's wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar.

 

V. 16:1.  Hagar likely was obtained for Sarai while the family was in Egypt.  Some Jewish commentators claim that Pharaoh gave her to Sarai.  Some even claim that Hagar was a daughter of Pharaoh. 

 

16:2

And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.

 

V. 16:2.  The way this reads, this Avram and Hagar idea was all from Sarai.  But Avram was the head of household.  If it was wrong, why did he go along with it?  Well, right or wrong it suggests that Avram was himself quite anxious to get in bed with Hagar.  Throughout the Scriptures, there is a great condemnation for miscegenation by descendants of Shem with the descendants of Satan-Cain as primarily existing with the Hamites.  The books of Ezra and Nehemiah address the sins of this type of sex.  Also, see Deut 23:8-9 and Ezra 9:1. 

 

16:3

And Sarai Abram's wife took Hagar her maid the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife.

 

V. 16:3.  Not only was Avram more than anxious to bed Hagar down, he even willingly took her as his wife which seems to have happened with the sexual intercourse involved, as discussed earlier. 

 

16:4

And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes.

 

16:5

And Sarai said unto Abram, My wrong be upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.

 

V. 16:4-5.  Here we have carnality by both Hagar and Sarai.  Hagar was proud and vain and Sarai was seemingly jealous. 

 

16:6

But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face.

 

V. 16:6.  Here we have Hagar, the wife of Avram, and Sarai, the wife of Avram, in conflict.  Avram, the head of household apparently did nothing to resolve the conflict between his two wives.  Not only did he not resolve the conflict but he was unconcerned with what Sarai would do with her.  After he bedded Hagar down, he seems to have lost interest in her and her future.  Both he and Sarai were ready to mistreat and abuse her.  While Avram should never have bedded her down in the first place, he certainly should not have allowed her to be mistreated and abused.  After all, she was his wife.  By the same token, he should not have allowed Hagar to deal unfairly with Sarai. 

 

16:7

And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur.

 

16:8

And he said, Hagar, Sarai's maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai.

 

V. 16:7-8.  So here, we have a pregnant woman fleeing from her mistress because of hard feelings or conflict between them.  Not only was Sarai wrong but Avram was equally wrong.  And poor Hagar was a pitiful sight, pregnant and alone in the wilderness. 

 

16:9

And the angel of the LORD said unto her, Return to thy mistress, and submit thyself under her hands.

 

16:10

And the angel of the LORD said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude.

 

16:11

And the angel of the LORD said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the LORD hath heard thy affliction.

 

v. 16:9-11.  But YHWH saw Hagar in her affliction and had mercy on her.  He sent her back to Sarai.  Since Avram had got to her and impregnated her, it is not clear that he bedded her down any more.  Since they were involved in the sins of miscegenation, it is doubtful that YHWH would have sent her back to hit the sack with Avram some more.  But Avram was evil in this whole event. 

 

16:12

And he will be a wild man (Heb Adam); his hand will be against every man (Heb Adam), and every man's (this man’s was supplied by the translators) hand against him; and he shall dwell in the presence of all his brethren (Heb achim).

 

16:13

And she called the name of the LORD (Heb YHWH) that spake unto her, Thou God (Heb EL) seest me: for she said, Have I also here looked after him that seeth me?

 

16:14

Wherefore the well was called Beerlahairoi; behold, it is between Kadesh and Bered.

 

16:15

And Hagar bare Abram a son: and Abram called his son's name, which Hagar bare, Ishmael.

 

V.16:12-15.  Ishmael became the progenitor of the Arab peoples.  Even the Arabs themselves admit and believe that they descend from Ishmael.  And truly, he and his descendants have been wild men over the ages. 

 

16:16

And Abram was fourscore and six years old, when Hagar bare Ishmael to Abram.

 

V. 16:16.  Avram was 86 years old with the birth of Ishmael.  I date this in about 1918BCE. 

 

Chapter 17

 

17:1

And when Abram was ninety years old and nine, the LORD (Heb YHWH) appeared to Abram, and said unto him, I am the Almighty God (Heb EL); walk before me, and be thou perfect.

 

V. 17:1.  Avram at age 99 was probably in c1905 BCE.  In timing, this was in the spring, perhaps at the time of Passover. 

 

17:2

And I will make my covenant between me and thee, and will multiply thee exceedingly.

 

17:3

And Abram fell on his face: and God talked with him, saying,

 

V. 17:13.  Here, Avram fell prostrate on his face before YHWH. 

 

17:4

As for me, behold, my covenant is with thee, and thou shalt be a father of many nations (Heb goyim).

 

17:5

Neither shall thy name any more be called Abram (Heb Avram), but thy name shall be Abraham (Heb Avraham); for a father of many nations (Heb goyim) have I made thee.

 

17:6

And I will make thee exceeding fruitful, and I will make nations (Heb goyim) of thee, and kings shall come out of thee.

 

V. 17:5-6.  The name Avram is changed to Avraham meaning a father of many nations and peoples.  Some so-called “Bible Scholars” have argued that Avram was not the father of goyim (in the plural).  This should settle it that he was the father of goyim. 

 

17:7

And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed (Heb zera) after thee.

 

17:8

And I will give unto thee, and to thy seed (Heb zera) after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.

 

17:9

And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed (Heb zera) after thee in their generations.

 

17:10

This is my covenant, which ye shall keep, between me and you and thy seed (Heb zera) after thee; Every man child among you shall be circumcised.

 

17:11

And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.

 

17:12

And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed (Heb zera).

 

V. 17:12.  Eight days old is interpreted in Judaism to be an inclusive count—meaning circumcision a week later after birth.  Circumcision is so important that if the week later counts ends of the Sabbath day, the circumcision is still done that day. 

 

17:13

He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant.

 

17:14

And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.

 

V. 17:2-15.  This was the famous Avrahamic covenant which involved two facets—the land grant from the Euphrates to the Mediterranean and the river of Egypt (thus, this was the old land of Eden watershed in Gen 2) and the requirement to circumcise male children in Avraham’s household.  Some Genesis commentators accept this covenant as the count point for the 400/430-year prophecies. 

 

17:15

And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.

 

17:16

And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations (Heb goyim); kings of people shall be of her.

 

V. 17:15-16.  Sarai’s name is changed to Sarah, meaning a mother of goyim and kings. 

 

17:17

Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?

 

V. 17:12, 17.  The Chumash has it that Sarai’s laughter in Gen 18:13 was in derision while that of Avram in Gen 17:17 was in joy.  Hence YHWH was angry with Sarai but not with Avram.  With Avram it was more of a wonder in that now Sarai would conceive at age 90 when she did not conceive in her earlier years.  Note that Avram fell on his face—apparently prostrate as is the correct form to worship YHWH. 

 

17:18

And Abraham said unto God, O that Ishmael might live before thee!

 

17:19

And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac (Heb Yitzchak): and I will establish my covenant with him for an everlasting covenant, and with his seed (Heb Zera) after him.

 

V. 17:19.  Note that the covenant made with Avraham was to be passed to Yitzchak, the son of Sarah. 

 

17:20

And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation (Heb goy).

 

V. 17:20.  Since Genesis is prophetic, I take it that twelve Arab nations or groups of nations shall arrive by the age-end. 

 

17:21

But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.

 

17:22

And he left off talking with him, and God went up from Abraham.

 

17:23

And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men (Heb enosh) of Abraham's house; and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.

 

17:24

And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.

 

17:25

And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.

 

17:26

In the selfsame day was Abraham circumcised, and Ishmael his son.

 

V. 17:23-26.  Avraham will be later cited for great obedience (in Gen 26:5).  And while he did commit sins (like with Sarai, Hagar, etc), he did obey some hard measures—like submitting to circumcision at age 99 and leaving his homeland and family at age 75). 

 

17:27

And all the men (Heb enosh) of his house, born in the house, and bought with money of the stranger, were circumcised with him.

 

Chapter 18

 

18:1

And the LORD (Heb YHWH) appeared unto him in the plains of Mamre: and he sat in the tent door in the heat of the day;

 

V. 18:1.  This must be immediately or soon following the circumcision of Avraham and his household. 

 

18:2

And he lift up his eyes and looked, and, lo, three men (Heb enosh) stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground,

 

V. 18:1-2.  Here, YHWH and two messengers appeared before Avram in the flesh.  Friedman’s commentary has bowed as bowing prostrate, nose to the ground.  This seems to the Scriptural method of approaching YHWH (see also Gen 17:13).  By the way, Muslims, in prayer, bow this way with face/nose to the ground. 

 

18:3

And said, My Lord (Heb Adonai), if now I have found favour in thy sight, pass not away, I pray thee, from thy servant:

 

V. 18:3.  Is it wrong to address YHWH with the Hebrew Adonai?  Evidently not per this text.

 

18:4

Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree:

 

18:5

And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said.

 

18:6

And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth.

 

18:7

And Abraham ran unto the herd, and fetched a calf tender and good, and gave it unto a young man; and he hasted to dress it.

 

18:8

And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat.

 

V. 18:3-8.  This is a report of hospitality which is a virtue among the faithful.  Note that Avraham served his guests both meat and milk products in the same one setting (yogurt according to some).  Note too that YHWH and the two messengers did eat (meaning that the Jewish practice of refusing to eat both items at one time is not Scriptural, allowing that one should not cook/eat a calf/beef with its own mother’s milk).  Please also note that YHWH and the messengers with Him were all in the familiar form of men as found on earth. 

 

18:9  

And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent.

 

18:10

And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him.

 

18:11

Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women.

 

V. 18:11.  Sarah had stopped menustrating. 

 

18:12

Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord (Heb adon) being old also?

 

V. 18:12.  Is it wrong to address YHWH with the Hebrew Adon?  Not so, per this text. 

 

18:13

And the LORD (Heb YHWH) said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old?

 

18:14

Is any thing too hard for the LORD (Heb YHWH)? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son.

 

18:15

Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.

 

V. 18:12-15.  Sarah laughed in derision so YHWH was unhappy with her. 

 

18:16

And the men (Heb enosh) rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way.

 

18:17

And the LORD (Heb YHWH) said, Shall I hide from Abraham that thing which I do;

 

18:18

Seeing that Abraham shall surely become a great and mighty nation (Heb goy), and all the nations (Heb goyim) of the earth shall be blessed in him?

 

18:19

For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD (Heb YHWH), to do justice and judgment; that the LORD (Heb YHWH) may bring upon Abraham that which he hath spoken of him.

 

18:20

And the LORD (Heb YHWH) said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous;

 

18:21

I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know.

 

V. 18:20-21.  What was this cry of Sodom and Gomorrah? 

 

As The ELOHIM put it, the “cry of Sodom and Gomorrah” was indeed great and their sin exceedingly grave (Gen 18:20-21).  The account of the two messengers’ visit to Sodom goes into some detail on the evil of those people and especially in the vein of sexual perversion/homosexuality (Gen 19). 

 

While there are some Scriptural justifications to establish some or many of their sins, the issue of the “outcry” (or cry in the KJV) does not appear to be as clear as the student of the Book may wish.  Per writer Monte Judah, this is the thrust of Jasher (in Hebrew “Sefer ha Yashar,” meaning the book of righteousness). 

 

It is important to note initially that the Word itself mentions the book of Jasher a couple of times and in the vein of an authoritative writing (Josh 10:13; II Sam 1:18).  There are a couple of different versions of the book of Jasher in evidence in modern times.  It is unclear when these works were first compiled.  The more interesting one was translated from Hebrew into English in 1840. 

 

Several respected Hebrew authorities of 1840 (to include Isaac Nordhiemer, Professor of Oriental Literature at the University of New York) endorsed this translation and noted that it was made from a Jasher text of pure Hebrew.  As a minimum, this one is terribly interesting in presenting a Midrash of early information or Jewish tradition, as associated with many of the characters of Genesis. 

 

In any case, this text of Jasher goes into some detail to describe several examples of the enormous evil and wickedness of Sodom.  It wasn’t only that gross homosexuality and sexual depravity bloomed in the land.  Actually, it was that all types of sin, wretchedness and evil prevailed there as well.  The Sodomites were grossly wicked and pathetic people. 

 

The Specifics 

 

Four times a year, the people of Sodom and Gomorrah would assemble for a time of partying and playing.  At that time, they would turn the occasions into giant celebrations and sexual orgies (Jasher 18:13-15).  They would engage in wife swapping and even give up their own virgin daughters for sexual abuse. 

 

From the Genesis 19 record, it is clear that these parties involved gross sexual depravity and homosexuality. 

 

If strangers passed through their area, the locals would plan and scheme methods of stealing their possessions and bringing hurt and death upon them.  Yasher told the tale of one merchant who made the mistake of accepting some hospitality from one Sodomite named Heded.  This Heded stole the merchant’s property on the guise that it was for services rendered (Jasher 18:16-43). 

 

The merchant complained and brought the question before a local judge who ruled for Heded (quite naturally).  This merchant escaped with his life and without further loss of property.  But it could mean death to have a conflict with them.  The judges were very partial and in support of the local Sodomites. 

 

Beggars might be given some money, but then no food, nor would the locals even sell them food (thus, they were doomed to die by starvation).  They were taunted and laughed at as they died from lack of food (Jasher 19:8-9).  As the poor died, their few possessions (clothes or whatever--money, if some had been given to them) would be stolen by the Sodomites. 

 

One tradition had it that Lot had an older daughter named Paltith, who married a man of Sodom.  She would go to the city well and draw water.  One day, she saw a beggar there starving and pleading for food.  So she began sneaking some bread to the man whenever she went to draw water.  The Sodomites found out about it and burned her alive in a bonfire (Jasher 19:24-35).  But all this was not the outcry of Sodom. 

 

The final great evil which Yasher recorded happened when a woman of Admah (one of the five cities of the plain and likely a suburb of Sodom--Gen 10:19; Deut 29:23) took in a poor stranger and gave him some food and water and helped him to escape with his life and property.  The locals found out and covered her with honey and placed her near bee hives where she was stung to death (Jasher 19:36-43). 

 

With her tragic ordeal (just before she died), Yasher 19:43 records that she cried out and no one took notice of her plight or pitied her.  Her cries ascended into the heavens where The ELOHIM took notice.  As Judah concluded, this was the outcry (cry in Gen 18:20-21) of Sodom and the other four cites of the plain.  On this, one must wonder where Lot was during this event?  By now, it is beginning to be clear that Lot was not such a good man after all. 

 

The Problem in Sodom 

 

That the people in this area were enormously evil, there is no question.  Surely, they were some of the most vile and wicked people of all time (perhaps unequaled until the arrival of America in the year of 2010--where the wickedness is very similar). 

 

Jasher 19:44 described the Sodom area as having “had abundance of food, and had tranquility amongst them, and still would not sustain the poor and the needy, and in those days their evil doings and sins became great before” YHWH.  Yes, the people had grown fat and prosperous.  And with it, they became proud and vain. 

 

This same conclusion was outlined by the Prophet Yechezkel/Ezekiel when he said:  “Behold, this was the guilt of your sister Sodom:  she and her daughters had arrogance, abundant food, and careless ease, but she did not help the poor and needy.  Thus, they were haughty and committed abominations before Me.  Therefore, I removed them when I saw it” (Ezek 16:49-50). 

 

“The Book of Legends” (p. 36) adds that the “people of Sodom were arrogant because of the bounty the Holy One had bestowed upon them.”  The Sodomites had an attitude that they lived in peace and plenty--which must have contributed to their excessive pride and vanity (just as happened in America). 

 

There is no question about what happened.  The people were blessed with prosperity and abundance.  They became prosperous, fat, arrogant, proud and vain and would not extend a helping hand to the poor and needy.  Instead, per Yashar, they robbed and murdered the poor and needy (and any strangers who passed through the area). 

 

This is the essence of the problem over pride and vanity.  It promotes great evil and wretchedness in people.  It promotes sin, wickedness and transgression of YHWH’s Torah. 

 

18:22

And the men (Heb enosh) turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD (Heb YHWH).

 

18:23

And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked?

 

18:24

Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein?

 

18:25

That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?

 

18:26

And the LORD (Heb YHWH) said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.

 

18:27

And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord (Heb Adon), which am but dust and ashes:

 

18:28

Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it.

 

18:29

And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty's sake.

 

18:30

And he said unto him, Oh let not the Lord (Heb Adon) be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there.

 

18:31

And he said, Behold now, I have taken upon me to speak unto the Lord (Heb Adon): Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty's sake.

 

18:32

And he said, Oh let not the Lord (Heb Adon) be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten's sake.

 

V. 18:23-32.  With all of the sin and evil in Sodom, it is hard to understand why Avraham would plead with YHWH (or argue with The ELOHIM, however it is to be defined) not to destroy Sodom.  Justice was crying out to YHWH for justice to prevail.  Yet, Avraham pleads their cause and almost to the point of being ridiculous and argumentative.  But this goes back to Gen 13 and the conflict between Lot and Avraham. 

 

While the case in Gen 13 can be built that Lot was the antagonist in that conflict, Avraham loved him as a brother and proved his love thereafter.  This pleading with YHWH reflects Avraham’s love, care and concern for Lot and his family.  He didn’t want to see them destroyed along with the Sodomites.  But since Lot had taken his stand with the evil and depravity of Sodom, the case can be made that Lot deserved the punishment coming on them.  It is inconceivably that Avraham could be so stupid, naïve and dumb that he would stand and plead/argue with YHWH for the sinners of Sodom when The ELOHIM announced His plans to execute justice. 

 

And this was unusual because normally YHWH does not intervene in the affairs of man.  He gave dominion to Adam.  The Adamites were the governors of the earth and should have done something about Sodom (in a way, the Kings of the East in Gen 14 was imposing justice on Sodom and Gomorrah; yet, Avram intervened to save his nephew Lot and thereby thwarted Adamic justice). 

 

Regardless, YHWH did not find ten righteous ones in Sodom to justify cancelling His sentence of destruction. 

 

18:33

And the LORD (Heb YHWH) went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.

 

Chapter 19

 

19:1

And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground;

 

V. 19:1.  Here Lot bows to the ground before the two messengers. 

 

19:2

And he said, Behold now, my lords (Heb adon), turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night.

 

V. 19:2.  Adon here means that it is a title which can be applied to both YHWH and created messengers.

 

19:3

And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.

 

V. 19:3-4.  Lot is hospitable.  Note, both Gen 18 and 19 must have occurred during the time of the Feast of Unleavened Bread.

 

19:4

But before they lay down, the men (Heb enosh) of the city, even the men (Heb enosh) of Sodom, compassed the house round, both old and young, all the people from every quarter:

 

19:5

And they called unto Lot, and said unto him, Where are the men (Heb enosh) which came in to thee this night? bring them out unto us, that we may know them.

 

V. 19:5.  The queers wanted to know/homosexuality rape the two messengers.  Note too, neither the queers or the messengers are called Adamites.  They are only referred to using the generic term for men. 

 

19:6

And Lot went out at the door unto them, and shut the door after him,

 

19:7

And said, I pray you, brethren, do not so wickedly.

 

V. 19:4-7.  The queers were so worked up seeing the two men that they were ready to tear Lot’s house down to get to them.  If they were so depraved, one must wonder how it was that Lot was able to live among them for years without participating in their depravity.  Or did he participate?  As a minimum, Lot had major character problems.  It’s highly plausible that Lot had one or more sexual encounters with the queers there or they would have assaulted him earlier. 

 

19:8

Behold now, I have two daughters which have not known man (Heb ish); let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes: only unto these men (Heb enosh) do nothing; for therefore came they under the shadow of my roof.

 

V. 19:8.  While Lot’s hospitality was commendable, his willingness to give up his daughters (who were presumed to be virgins) to this mob is outrageous.  What man would give up his own virgin daughters without a fight and dying if necessary to protect them.  Yet, the depraved Lot was only concerned about his own hide; and in this case, he did have some misplaced concern over his two guests. 

 

19:9

And they said, Stand back. And they said again, This one fellow came in to sojourn, and he will needs be a judge: now will we deal worse with thee, than with them. And they pressed sore upon the man, even Lot, and came near to break the door.

 

19:10

But the men (Heb enosh) put forth their hand, and pulled Lot into the house to them, and shut to the door.

 

19:11

And they smote the men (Heb enosh) that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door.

 

19:12

And the men (Heb enosh) said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place:

 

19:13

For we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it.

 

19:14

And Lot went out, and spake unto his sons in law, which married his daughters, and said, Up, get you out of this place; for the LORD will destroy this city. But he seemed as one that mocked unto his sons in law.

 

V. 19:14.  In Gen 19:8, the two girls had not yet had sex with their two husbands to be.  So here, the two girls are engaged and the marriage has not yet been consummated.  Alternatively, some commentators hold that Lot had two more daughters who were married to the Sodomites.  Whichever, the sons in law or sons in law to be were not impressed with Lot’s pleading and chose to stay with their queer friends and relatives in Sodom. 

 

19:15

And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city.

 

19:16

And while he lingered, the men (Heb enosh) laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him without the city.

 

19:17

And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed.

 

19:18

And Lot said unto them, Oh, not so, my Lord:

 

19:19

Behold now, thy servant hath found grace (Heb chen) in thy sight, and thou hast magnified thy mercy, which thou hast showed unto me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die:

 

19:20

Behold now, this city is near to flee unto, and it is a little one: Oh, let me escape thither, (is it not a little one?) and my soul shall live.

 

19:21

And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken.

 

19:22

Haste thee, escape thither; for I cannot do any thing till thou be come thither. Therefore the name of the city was called Zoar.

 

19:23

The sun was risen upon the earth when Lot entered into Zoar.

 

19:24

Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven;

 

19:25

And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.

 

V. 19:24-25.  This sounds like a nuclear blast of some sort on Sodom and Gomorrah. 

 

19:26

But his wife looked back from behind him, and she became a pillar of salt.

 

V. 19:26.  The best way to take this is literally as stated. 

 

19:27

And Abraham gat up early in the morning to the place where he stood before the LORD:

 

19:28

And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace.

 

V. 19:28.  Even the ascending smoke looked like that of a nuclear blast. 

 

19:29

And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt.

 

19:30

And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters.

 

19:31

And the firstborn said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth:

 

19:32

Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.

 

19:33

And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose.

 

V. 19:33.  Well, the text suggests that he did not know when she lay down with him or when she left.  This does not necessarily say that he did not know what happened between the time she lay down with him and the time when she left. 

 

19:34

And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father.

 

19:35

And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose.

 

V. 19:31-35.  Well, as was true in verse 33, he did not know when the girl laid down with him and when she got up and departed.  But otherwise, the text seems silent. 

 

For the life of me, I don’t see how in the world that Lot could be so drunk that he could actually copulate with his own two daughters.  If he was so drunk that he didn’t recognize the girls, how could he even engage in sex.  As a minimum, the case must be made that he was a willing participant.  In fact, it could be that Lot bears some of the guilt as perpetrator and cause of him violating both girls though plainly those girls had great guilt and must have started the deeds.    

 

And then, with the girls, if they were so morally pure in Gen 19:8 (virgins), how could they ever dream up about copulating with their own father.  Even if one of them did so, why would the second one do it also?  And if Lot did do it with the older girl one night, it looks like he would have awaken the next day and been extremely angry and refused to do it with the other girl.  But no, he gets drunk again and hits it with the younger girl.  The depravity of this family was bad—evidently from the years of living with the Sodomites.  In other words, the evil in Sodom and with the Sodomites rubbed off on him and his daughters. 

 

19:36

Thus were both the daughters of Lot with child by their father.

 

19:37

And the firstborn bare a son, and called his name Moab: the same is the father of the Moabites unto this day.

 

19:38

And the younger, she also bare a son, and called his name Benammi: the same is the father of the children of Ammon unto this day.

 

V. 19:37-38.  This incest produces the Moabites and Ammonites.  With their later departure from the Middle East (during the Babylonian conquests), they apparently moved into Northwest Europe to found the French and Belgium peoples.  The French from Moab have been extremely sexually depraved. 

 

Chapter 20

 

20:1

And Abraham journeyed from thence toward the south country, and dwelled between Kadesh and Shur, and sojourned in Gerar.

 

V. 20:1.  Gerar is Gaza.  In most of the OT days, this was the land of the Philistines. 

 

20:2

And Abraham said of Sarah his wife, She is my sister: and Abimelech king of Gerar sent, and took Sarah.

 

V. 20:2.  It looks like Avraham would have repented and changed over his depravity earlier in palming off Sarai as his sister.  But no, here he again is more concerned about his own life and future rather than morality, honor and integrity.  Most men historically would be totally devoted to protecting the honor of their wives and would willingly die rather than give them up to other men.  But Avraham was more concerned over his own hide. 

 

20:3

But God came to Abimelech in a dream by night, and said to him, Behold, thou art but a dead man, for the woman which thou hast taken; for she is a man's wife.

 

20:4

But Abimelech had not come near her: and he said, Lord, wilt thou slay also a righteous nation?

 

20:5

Said he not unto me, She is my sister? and she, even she herself said, He is my brother: in the integrity of my heart and innocency of my hands have I done this.

 

20:6

And God said unto him in a dream, Yea, I know that thou didst this in the integrity of thy heart; for I also withheld thee from sinning against me: therefore suffered I thee not to touch her.

 

20:7

Now therefore restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine.

 

V. 20:6-7.  Here again, YHWH intervenes to rescue Sarah after Avraham had willingly given her up to other men.  And why would YHWH do this?  In Deut 24:1-4, it almost becomes mandatory that a man separate from and divorce his wife if she becomes defiled by another man.  This reference certainly applies if she marries the other man (but in the Word, copulation constitutes marriage). 

 

The case can be made that when a married woman copulates with another man, her righteous husband must divorce her.  In this case or the one in Egypt, the sin would lay with Avraham and not with Sarah.  But seemingly, Avraham might be obligated to divorce her though he was the guilty party bringing the sin on.  Yet, it was in YHWH’s plan and purpose for her to raise up Avraham’s seedline.  Thus, it appears that YHWH twice rescued her to keep her pure and undefiled. 

 

These two stories from the life of Avraham, ready to give Sarah up to pagan Hamites in Egypt and here in Philistia, to save his own hide, are terribly pathetic and sickening.  But in a way, they are manifest proofs of the Scriptures.  These two stories were passed down through the generations to Moshe (either in writing, orally or in a combination of the two).  In a way, these stories prove that they were true.  

 

The fact that Sarah or Avraham and later Yitzchak and/or Yakov passed these stories down to their descendants go to prove the authenticity of the Scriptures.  Because of pride and vanity, people don’t tell stories like these.  And later children and other descendants have the same pride problems and quickly forget such tales of depravity.  The fact that these pathetic stories survived gives them a certain sense of validity and truth. 

 

20:8

Therefore Abimelech rose early in the morning, and called all his servants, and told all these things in their ears: and the men (Heb enosh) were sore afraid.

 

20:9

Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and what have I offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done.

 

20:10

And Abimelech said unto Abraham, What sawest thou, that thou hast done this thing?

 

20:11

And Abraham said, Because I thought, Surely the fear of God is not in this place; and they will slay me for my wife's sake.

 

V. 20:11.  Here, Avraham lays it out.  He was concerned about his own hide and not righteousness and the honor of Sarah.  But ultimately he was big enough to announce his own guilt in the matter. 

 

20:12

And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife.

 

V. 20:5.  Did Avraham lie here?  If Sarah was his niece from his brother Haran and had been adopted by his father, this would suggest that the mother of Haran was different than the mother of Avram.  Or perhaps, Avram’s mother was deceased and his father did adopt Sarai. 

 

20:13

And it came to pass, when God caused me to wander from my father's house, that I said unto her, This is thy kindness which thou shalt show unto me; at every place whither we shall come, say of me, He is my brother.

 

20:14

And Abimelech took sheep, and oxen, and menservants, and womenservants, and gave them unto Abraham, and restored him Sarah his wife.

 

20:15

And Abimelech said, Behold, my land is before thee: dwell where it pleaseth thee.

 

20:16

And unto Sarah he said, Behold, I have given thy brother a thousand pieces of silver: behold, he is to thee a covering of the eyes, unto all that are with thee, and with all other: thus she was reproved.

 

20:17

So Abraham prayed unto God: and God healed Abimelech, and his wife, and his maidservants; and they bare children.

 

20:18

For the LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham's wife.

 

Chapter 21

 

21:1

And the LORD visited Sarah as he had said, and the LORD did unto Sarah as he had spoken.

 

21:2

For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him.

 

21:3

And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac (Heb Yitzchak).

 

21:4

And Abraham circumcised his son Isaac (Heb Yitzchak) being eight days old, as God had commanded him.

 

21:5

And Abraham was an hundred years old, when his son Isaac (Heb Yitzchak) was born unto him.

 

V. 21:5  Avraham, age 100, and the birth of Yitzchak must be in c1904 BCE. 

 

21:6

And Sarah said, God hath made me to laugh, so that all that hear will laugh with me.

 

21:7

And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born him a son in his old age.

 

21:8

And the child grew, and was weaned: and Abraham made a great feast the same day that Isaac (Heb Yitzchak) was weaned.

 

21:9

And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking.

 

V. 21:9.  It is not clear what Ishmael did.  Some in Judaism claim that he shot arrows at Yitzchak at the encouragement of his mother. 

 

21:10

Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac (Heb Yitzchak).

 

V. 21:10.  Once more, Sarah is mad at Hagar,  But this time with apparent cause.  So she goes to Avraham to cast both Hagar and Ishmael out. 

 

21:11

And the thing was very grievous in Abraham's sight because of his son.

 

V. 20:11.  Whereas Avraham had no problem before when the pregnant Hagar is run off, he all of a sudden is concerned over his son. 

 

21:12

And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac (Heb Yitzchak) shall thy seed be called.

 

21:13

And also of the son of the bondwoman will I make a nation, because he is thy seed.

 

21:14

And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba.

 

21:15

And the water was spent in the bottle, and she cast the child under one of the shrubs.

 

V. 21:14-15.  Maybe some would say Avraham was generous to give her a bottle of water as he kicked her out the door.  I don’t think so. 

 

21:16

And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept.

 

21:17

And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.

 

21:18

Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation.

 

21:19

And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink.

 

V. 21:12-19.  This story is sad because the whole mess arose because Avram was anxious to get into bed with Hagar.  But the deed is done and it is right, per YHWH, for her to leave Avraham’s household.  But YHWH will bless her and the boy.  But her Arab descendants will become a great people. 

 

21:20

And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer.

 

21:21

And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt.

 

v. 21:21.  This makes Ishmael’s children ¾ Egyptian.  They later intermarried with the Canaanites and other Hamites of the land; although one daughter did marry Avraham’s supposed grandson Esau. 

 

21:22

And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest:

 

V 21:22.  While most can never get it, but YHWH is A SOVEREIGN RULER.  Instead of some man choosing Him, He does the choosing.  He saw some reason in Avraham to choose Avraham.  And He accordingly blessed him.  While Avraham was obedient in some or many important ways, he too was a sinner. 

 

21:23

Now therefore swear unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son's son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned.

 

21:24

And Abraham said, I will swear.

 

21:25

And Abraham reproved Abimelech because of a well of water, which Abimelech's servants had violently taken away.

 

21:26

And Abimelech said, I wot not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to day.

 

21:27

And Abraham took sheep and oxen, and gave them unto Abimelech; and both of them made a covenant.

 

21:28

And Abraham set seven ewe lambs of the flock by themselves.

 

21:29

And Abimelech said unto Abraham, What mean these seven ewe lambs which thou hast set by themselves?

 

21:30

And he said, For these seven ewe lambs shalt thou take of my hand, that they may be a witness unto me, that I have digged this well.

 

21:31

Wherefore he called that place Beersheba; because there they sware both of them.

 

V. 21:31.  Did Avraham name Beersheba or did Yitzchak name it in Gen 26:18-33?  Well, per Gen 26:18, Yitzchak renamed the wells and city/village with the names given earlier by Avraham. 

 

21:32

Thus they made a covenant at Beersheba: then Abimelech rose up, and Phichol the chief captain of his host, and they returned into the land of the Philistines.

 

V. 21:22-32.  Here is the covenant Avraham made with Abimelech about Beersheba. 

 

21:33

And Abraham planted a grove in Beersheba, and called there on the name of the LORD (Heb YHWH), the everlasting God (Heb EL).

 

21:34

And Abraham sojourned in the Philistines' land many days.

 

Chapter 22

 

22:1

And it came to pass after these things, that God did tempt (Heb nasah) Abraham, and said unto him, Abraham: and he said, Behold, here I am (Heb hineni).

 

V. 22:1.  Per Young’s the Hebrew nasah means to try or to prove.  Hineni is more complicated.  It must start with a call or the Hebrew qara.

 

Qara simply means call or a calling (Young’s “Analytical Concordance,” p. 136).  “Vines Complete Expository Dictionary” (p. 29) gives it as “to call, call out, recite.”  Thus, it is plain to see why in the NT that the election’s group name involved the “called out ones” which is the meaning of the Greek ekklesia and Hebrew qahal. 

 

In the “Dictionary of Judaism in the Biblical Period” (p. 111), Jacob Neusner gives the idea of qara as “the act by which God appoints a person to a particular role, status or task.”  It was used by The EHOHIM for the appointment of the prophets and other chosen people in the Tanakh.  The related Greek word is “kaleo” (meaning to call). 

 

Manifestly, qara (and the Greek kaleo) completely underlies the whole concept of election and choice of people in both the Old and New Testaments.  In fact, in Kefa’s famous dissertation on the need to repent, be baptized and receive the RUACH HA KODESH (Acts 2:37), the apostle went on to place his words in the context of those who are called (Acts 2:39). 

 

The ELOHIM’s calling is precisely involved in His action of making His selection of the people to make up the election, as is described in the New Testament.  But it is the word hineni which must receive some attention because it completely underlies the whole concept of a calling, covenant and loyalty. 

 

In the call of Avraham, and with so many others, the response expressed by the called out one in the Hebrew is the word “hineni” (Gen 22:1; Ex 3:4; Isa 6:8; Acts 9:6).  Hineni means “Here am I” (Jan-Mar 2000 “Petah Tikvah,” p. 59).  It involves the acceptance of a commission, charge, choice or election (as pointed out to me by Simha Pearlmutter in Israel in 1975). 

 

Hineni expresses eagerness to accept the commission or election at hand.  Thus, it is more than just “Here I am,” but it is “Here am I, eager and willing to do Your Will YHWH.”  Yes, pick me (in the reality that it is His choice and decision). 

 

Although this writer may not have the complete right slant on hineni, it seems logical that it is the final point or culmination in the conversion process.  Thus, YHWH makes the call, and as rebellious, stubborn and evil as some of us are, it may be that from the time of the call it may take some changes in the lives of the elect before they finally can stand up and say hineni.  Consequently, hineni probably marks the final and true point of conversion. 

 

While the Scriptures are not clear that the concept of hineni was present in and came forth from each and every person in the NT election, that option is clearly implied.  In other words, it is almost a foregone conclusion that each person in the election had to have or develop the attitude of hineni at some point of time.  In a sense, it is a type of eager acceptance of the calling and choice made by YHWH, as manifested in particular people (again, as pointed out to me years ago by Messianic Jew Simha Pearlmutter).

 

22:2

And he said, Take now thy son, thine only son Isaac, whom thou lovest (Heb aheb), and get thee into the land of Moriah; and offer (Heb ala) him there for a burnt offering upon one of the mountains which I will tell thee of.

 

V. 22:2.  In Judaism, it is believed that this Moriah Mount would in time become the Temple Mount where sacrifices were made.  As for as the Arab Muslim descendants of Ishmael, they believe that it was Ishmael who was taken there for an offering. 

 

Based on the New Testament and the calculation of the 430 years on Israel, this text should be dated with Yitzchak being ten years of age and Avraham being 110 (c1894 BCE).  Actually, the thing that precipitated this trial for Avraham on Mount Moriah was his attitude toward his son Yitzchak.  Avraham had come to treat the boy as his idol, his aheb, his beloved.  He had come to love and devote himself more to the boy than to YHWH and true worship. 

 

YHWH put it to Avraham to take the youth to Moriah in the context of offering him on an altar.  Significantly, the actual Hebrew word ala does not provide an express command to Avraham to kill the boy; but rather, to ascend or arise and prepare him on the altar for an offering.  The actual Hebrew word to offer is asa (meaning to do or make) which is a different word that ala. 

 

Perhaps as long as Yitzchak was under age ten, The ELOHIM put up with or tolerated the idolatry of Avraham over how he loved Yitzchak.  In short, YHWH must have winked at the ignorance of Avraham as He has done with Yisrael and indeed Adamites at large in later centuries.  But when the idolatry continued past Yitzchak’s age ten and as the boy left childhood to become a youth, The MOST HIGH must have determined to intervene to separate Avraham from his idol. 

 

Importantly, Avraham must have known that he was wrong.  In that context, he perhaps assumed that he was to slay the boy.  In any case, he went to Moriah and did confirm the covenant when he laid Yitzchak on the altar and was prepared to kill him.  Now, the problem is one of determining Yitzchak’s age at this trial. 

 

In the context that Yitzchak was a child or youth, the only way that the Jubilee cycle works out is if the Moriah trial happened when Yitzchak was 10 years old.  The next alternative would be that Yitzchak was 59 years old (to hold firm on the Jubilees) and that option is totally out of the question since he was married and almost a parent by then. 

 

22:3

And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him.

 

22:4

Then on the third day Abraham lifted up his eyes, and saw the place afar off.

 

22:5

And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you.

 

22:6

And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together.

 

V. 22:6.  This was the supreme test of obedience.  Here Avraham proved that he would follow through and give up the most important idol in his life—Yitzchak. 

 

22:7

And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering?

 

22:8

And Abraham said, My son, God (Heb The ELOHIM) will provide himself a lamb for a burnt offering: so they went both of them together.

 

V. Gen 22:8.  Since Genesis is prophetic, this utterance from Avraham was to come true in c30 CE when The ELOHIM as YESHUA, The MESSIAH, provided Himself to atone for the sins of the Adam kind.  

 

22:9

And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood.

 

22:10

And Abraham stretched forth his hand, and took the knife to slay his son.

 

22:11

And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.

 

22:12

And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.

 

22:13

And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.

 

22:14

And Abraham called the name of that place Jehovahjireh: as it is said to this day, In the mount of the LORD it shall be seen.

 

22:15

And the angel of the LORD called unto Abraham out of heaven the second time,

 

22:16

And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son:

 

22:17

That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;

 

V. 22:17.  Note the blessing of the promise of millions of descendants and of the fact that they would possess the gate(s) of their enemies.  Many take this gate to be the geographical places allowing entrance to enemy nations. 

 

22:18

And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.

 

V. 22:15-18.  This act of obedience confirmed the covenant.  The importance here is that in the New Testament Shaul noted that the 430 years prophecy started when the covenant was confirmed with Yitzchak (Acts 3:25; Gal 3:15-17).  The Word describes this event (Gen 22:1-18); but doesn’t date it, beyond making it plain that Yitzchak was a child or youth. 

 

With this outline, it is obvious that Yisrael was not directly in Egyptian slavery for the 430 years, but only about half that time--which is reasonable since the related end of the 400 years of affliction connects with the fourth generation (Gen 15:16).  Exodus 6:16-26 outlines the four generations of Levi’s line to Moshe and Aaron. 

 

Since a child is in the loins of his father (Heb 7:1-10), the children of Yisrael were in Yitzchak’s loins from his birth.  Add this to the fact that Egypt controlled most of Palestine and the Middle East, and it is easy to see that the 430 years started with Yitzchak at age ten. 

 

The reference to the 400 years, just mentioned, is also important and must be interpreted and understood in relationship to the 430 years.  On this, it is essential to note that they do not cover exactly the same time frames, although they do often closely parallel each other.  

 

Actually, the 400 years involve affliction which can be added up from Yitzchak (here at age ten) to the birth of Yakov (50 years later); from the birth of Yakov to his entrance into Egypt (130 years); the rest of the Egyptian captivity, which consisted of slavery and affliction (180 years) and which did not include the 70 good years under Yosef; and finally the 40 years of affliction in the wilderness.  These events add to 400 years.  There are evidently other methods of calculating this 400 years as well. 

 

By adding in the 430 years from the offer of Yitzchak, this gives one 2549 AM at the Exodus, which just happens to be the latter part of the 52d Jubilee (in c1464 BCE).  Thereupon, Yisrael spent 40 years in the wilderness and entered the land in the 41st year of the Exodus.  Eight or nine years later, the land was divided to its rightful owners in the 53d Jubilee. 

 

22:19

So Abraham returned unto his young men, and they rose up and went together to Beersheba; and Abraham dwelt at Beersheba.

 

22:20

And it came to pass after these things, that it was told Abraham, saying, Behold, Milcah, she hath also born children unto thy brother Nahor;

 

22:21

Huz his firstborn, and Buz his brother, and Kemuel the father of Aram,

 

22:22

And Chesed, and Hazo, and Pildash, and Jidlaph, and Bethuel.

 

22:23

And Bethuel begat Rebekah: these eight Milcah did bear to Nahor, Abraham's brother.

 

22:24

And his concubine, whose name was Reumah, she bare also Tebah, and Gaham, and Thahash, and Maachah.

 

Chapter 23

 

23:1

And Sarah was an hundred and seven and twenty years old: these were the years of the life of Sarah.

 

23:2

And Sarah died in Kirjatharba; the same is Hebron in the land of Canaan: and Abraham came to mourn for Sarah, and to weep for her.

 

23:3

And Abraham stood up from before his dead, and spake unto the sons of Heth, saying,

 

23:4

I am a stranger and a sojourner with you: give me a possession of a buryingplace with you, that I may bury my dead out of my sight.

 

23:5

And the children of Heth answered Abraham, saying unto him,

 

23:6

Hear us, my lord: thou art a mighty prince among us: in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead.

 

23:7

And Abraham stood up, and bowed himself to the people of the land, even to the children of Heth.

 

23:8

And he communed with them, saying, If it be your mind that I should bury my dead out of my sight; hear me, and entreat for me to Ephron the son of Zohar,

 

23:9

That he may give me the cave of Machpelah, which he hath, which is in the end of his field; for as much money as it is worth he shall give it me for a possession of a buryingplace amongst you.

 

23:10

And Ephron dwelt among the children of Heth: and Ephron the Hittite answered Abraham in the audience of the children of Heth, even of all that went in at the gate of his city, saying,

 

23:11

Nay, my lord, hear me: the field give I thee, and the cave that is therein, I give it thee; in the presence of the sons of my people give I it thee: bury thy dead.

 

23:12

And Abraham bowed down himself before the people of the land.

 

23:13

And he spake unto Ephron in the audience of the people of the land, saying, But if thou wilt give it, I pray thee, hear me: I will give thee money for the field; take it of me, and I will bury my dead there.

 

23:14

And Ephron answered Abraham, saying unto him,

 

23:15

My lord, hearken unto me: the land is worth four hundred shekels of silver; what is that betwixt me and thee? bury therefore thy dead.

 

23:16

And Abraham hearkened unto Ephron; and Abraham weighed to Ephron the silver, which he had named in the audience of the sons of Heth, four hundred shekels of silver, current money with the merchant.

 

23:17

And the field of Ephron, which was in Machpelah, which was before Mamre, the field, and the cave which was therein, and all the trees that were in the field, that were in all the borders round about, were made sure

 

23:18

Unto Abraham for a possession in the presence of the children of Heth, before all that went in at the gate of his city.

 

23:19

And after this, Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre: the same is Hebron in the land of Canaan.

 

23:20

And the field, and the cave that is therein, were made sure unto Abraham for a possession of a buryingplace by the sons of Heth.

 

V. 23:20.  Since this burial site became a place of reverence by both the descendants of Yitzchak and Ishmael, its location in Hebron was expected to remain known to Avraham’s descendants.  Ever since the time of Yehoshua/Joshua, the Israelites and the later Arabs have known and identified this burial place.  Its believed present location is thus reasonable firm and not in dispute by any informed person.

 

Chapter 24

 

24:1

And Abraham was old, and well stricken in age: and the LORD had blessed Abraham in all things.

 

24:2

And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh:

 

24:3

And I will make thee swear by the LORD, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell:

 

24:4

But thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac.

 

V. 24:3-4.  Here, Avraham knows the problem with interracial marriages with the descendants of Ham.  He correctly decided to go to own people in the land of Aram to find a wife for Yitzchak.  Amazingly, despite knowing this truth, he violated it with Hagar and possibly Keturah, to be discussed in Gen 25:1

 

24:5

And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest?

 

24:6

And Abraham said unto him, Beware thou that thou bring not my son thither again.

 

24:7

The LORD God of heaven, which took me from my father's house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence.

 

24:8

And if the woman will not be willing to follow thee, then thou shalt be clear from this my oath: only bring not my son thither again.

 

24:9

And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter.

 

24:10

And the servant took ten camels of the camels of his master, and departed; for all the goods of his master were in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor.

 

24:11

And he made his camels to kneel down without the city by a well of water at the time of the evening, even the time that women go out to draw water.

 

24:12

And he said, O LORD God of my master Abraham, I pray thee, send me good speed this day, and show kindness unto my master Abraham.

 

24:13

Behold, I stand here by the well of water; and the daughters of the men of the city come out to draw water:

 

24:14

And let it come to pass, that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink; and she shall say, Drink, and I will give thy camels drink also: let the same be she that thou hast appointed for thy servant Isaac; and thereby shall I know that thou hast showed kindness unto my master.

 

24:15

And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder.

 

V. 24:15.  The Book of Jasher gives Rebekah’s age as ten years at this point.  This seems to be far too young.  But it must have come down in Jewish tradition.  Regardless of her age at this time, later Scriptures will establish that she was a very good woman. 

 

24:16

And the damsel was very fair (Heb tob) to look upon, a virgin, neither had any man known her: and she went down to the well, and filled her pitcher, and came up.

 

V. 24:16.  She was fair/tob, a White woman, meaning that Avraham’s family were White Shemites.

 

24:17

And the servant ran to meet her, and said, Let me, I pray thee, drink a little water of thy pitcher.

 

24:18

And she said, Drink, my lord: and she hasted, and let down her pitcher upon her hand, and gave him drink.

 

24:19

And when she had done giving him drink, she said, I will draw water for thy camels also, until they have done drinking.

 

24:20

And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw water, and drew for all his camels.

 

V. 24:20.  She was gracious, hospitable and hard working. 

 

24:21

And the man wondering at her held his peace, to wit whether the LORD had made his journey prosperous or not.

 

24:22

And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold;

 

V. 24:22.  Is the wearing of jewelry wrong as the Seventh-day Adventists teach.  If so, Avraham and Rebekah didn’t know about it. 

 

24:23

And said, Whose daughter art thou? tell me, I pray thee: is there room in thy father's house for us to lodge in?

 

24:24

And she said unto him, I am the daughter of Bethuel the son of Milcah, which she bare unto Nahor.

 

24:25

She said moreover unto him, We have both straw and provender enough, and room to lodge in.

 

24:26

And the man bowed down his head, and worshipped the LORD.

 

24:27

And he said, Blessed be the LORD God of my master Abraham, who hath not left destitute my master of his mercy and his truth: I being in the way, the LORD led me to the house of my master's brethren.

 

24:28

And the damsel ran, and told them of her mother's house these things.

 

24:29

And Rebekah had a brother, and his name was Laban (Heb Lavan): and Laban ran out unto the man, unto the well.

 

V. 24:29.  Lavan means white in Hebrew.  Thus, his sister Rebekah was a White girl/woman and his parents were White. 

 

24:30

And it came to pass, when he saw the earring and bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying, Thus spake the man unto me; that he came unto the man; and, behold, he stood by the camels at the well.

 

24:31

And he said, Come in, thou blessed of the LORD; wherefore standest thou without? for I have prepared the house, and room for the camels.

 

24:32

And the man came into the house: and he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the men's feet that were with him.

 

24:33

And there was set meat before him to eat: but he said, I will not eat, until I have told mine errand. And he said, Speak on.

 

24:34

And he said, I am Abraham's servant.

 

24:35

And the LORD hath blessed my master greatly; and he is become great: and he hath given him flocks, and herds, and silver, and gold, and menservants, and maidservants, and camels, and asses.

 

24:36

And Sarah my master's wife bare a son to my master when she was old: and unto him hath he given all that he hath.

 

24:37

And my master made me swear, saying, Thou shalt not take a wife to my son of the daughters of the Canaanites, in whose land I dwell:

 

V. 24:37.  The bad features of interracial marriages with the Canaanites are brought to mind again. 

 

24:38

But thou shalt go unto my father's house, and to my kindred, and take a wife unto my son.

 

24:39

And I said unto my master, Peradventure the woman will not follow me.

 

24:40

And he said unto me, The LORD, before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house:

 

24:41

Then shalt thou be clear from this my oath, when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath.

 

24:42

And I came this day unto the well, and said, O LORD God of my master Abraham, if now thou do prosper my way which I go:

 

24:43

Behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw water, and I say to her, Give me, I pray thee, a little water of thy pitcher to drink;

 

24:44

And she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom the LORD hath appointed out for my master's son.

 

24:45

And before I had done speaking in mine heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her, Let me drink, I pray thee.

 

24:46

And she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels drink also: so I drank, and she made the camels drink also.

 

24:47

And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel, Nahor's son, whom Milcah bare unto him: and I put the earring upon her face, and the bracelets upon her hands.

 

24:48

And I bowed down my head, and worshipped the LORD, and blessed the LORD God of my master Abraham, which had led me in the right way to take my master's brother's daughter unto his son.

 

24:49

And now if ye will deal kindly and truly with my master, tell me: and if not, tell me; that I may turn to the right hand, or to the left.

 

24:50

Then Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speak unto thee bad or good.

 

24:51

Behold, Rebekah is before thee, take her, and go, and let her be thy master's son's wife, as the LORD hath spoken.

 

24:52

And it came to pass, that, when Abraham's servant heard their words, he worshipped the LORD, bowing himself to the earth.

 

24:53

And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother and to her mother precious things.

 

24:54

And they did eat and drink, he and the men that were with him, and tarried all night; and they rose up in the morning, and he said, Send me away unto my master.

 

24:55

And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go.

 

24:56

And he said unto them, Hinder me not, seeing the LORD hath prospered my way; send me away that I may go to my master.

 

24:57

And they said, We will call the damsel, and inquire at her mouth.

 

24:58

And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go.

 

24:59

And they sent away Rebekah their sister, and her nurse, and Abraham's servant, and his men.

 

V. 24:59.  The nurse’s name was Deborah.

 

24:60

And they blessed Rebekah, and said unto her, Thou art our sister, be thou the mother of thousands of millions, and let thy seed possess the gate of those which hate them.

 

V. 24:60.  Two great prophecies are here.  First, she will be the mother of billions of people (obviously, the known, so-called Jews in the world today do not number in the billions.  So this prophecy must encompass more people and nations than just the Jews).  And second, her seed will possess the gate of those who hate her seedline (thus, her seed will possess the gates of their enemies). 

 

24:61

And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way.

 

V. 24:61.  She must have had more servants/slaves (in the plural) than just Deborah. 

 

24:62

And Isaac came from the way of the well Lahairoi; for he dwelt in the south country.

 

24:63

And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming.

 

24:64

And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel.

 

24:65

For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a veil, and covered herself.

 

V. 24:65.  Since Rebekah was a good woman, she obediently put her veil on and covered herself in preparing to meet Yitzchak. 

 

24:66

And the servant told Isaac all things that he had done.

 

24:67

And Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death.

 

V. 24:67.  He took her in sexual intercourse and she became his wife in that act. 

 

Chapter 25

 

25:1

Then again Abraham took a wife, and her name was Keturah.

 

V. 25:1.  Where did Keturah come from?  The Word does not seem to establish her ancestry.  But since Avram was in the south--and with his contacts with the Canaanites, Egyptians and Philistines--the case can be made that Keturah was from of one of these fallen lines (although this may not be conclusive, yet it is suggestive in that he would later send her away as if something was wrong in him being married to her).  Some Jewish commentators say that she was a Canaanite.  The Chumash has it that she was identical to Hagar in that Hagar kept herself pure after being run off by Sarah.  Hagar’s deeds were thought to be like incense or ketoreth.  Per this view, Hagar was chaste (kasher, cognate root to katar).  Regardless of who Keturah was, some commentators make the case that Avraham took her to be his wife before Sarah died. 

 

25:2

And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.

 

25:3

And Jokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim, and Letushim, and Leummim.

 

25:4

And the sons of Midian; Ephah, and Epher, and Hanoch, and Abidah, and Eldaah. All these were the children of Keturah.

 

V. 25:2-4.  With Keturah, Avraham had six sons (although some commentators dispute this and claim that the sons were born to Keturah before she married Avraham and that the sons were merely brought up in Avraham’s household).  I take it that these sons of Keturah became the later Shiite Muslims found in Iran, Lebanon and some of the adjacent territories. 

 

25:5

And Abraham gave all that he had unto Isaac.

 

25:6

But unto the sons of the concubines (Heb pilegesh), which Abraham had, Abraham gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country.

 

V. 25:6.  Here, the evident two wives, plural (Hagar and Keturah), are called concubines (who were at best half-wives as Young’s gives it).  He gave their sons gifts and sent them away to the east (into evidently, the Arabian Peninsula).  Presumably, he sent the wives to the east with their children. 

 

There is another aspect of this possibly final act of Avraham before he died.  While he either married or at least took these two women as wives, he was seemingly ready to send them and his children with them away to the east.  Somehow, this seems to be a rather shabby way for a man to treat his legallybound wife or wives and his legitimate children. 

 

Since the case can be made that these women and their children were of the fallen line of Satan-Kain, this might make more sense than if they had been true Adamic women in a legal marriage with him.  And since they involved the fallen line of Satan-Kain, and since he apparently knew the importance of marrying into his own racial line (Gen 24:3-4), his conduct was not good.  Hence, he went on and got into bed with both Hagar and Keturah in very questionable acts.  Since they were not legal marriages (maybe that was the reason the Scriptures called them concubines here), he shipped them and their children off to the east to get rid of them before he died. 

 

25:7

And these are the days of the years of Abraham's life which he lived, an hundred threescore and fifteen years.

 

V. 25:7.  Since Sarah died at age 127, Avraham was 137 at her death.  So he lived after the death of Sarah for another 38 years.  This is time for him to have married Keturah and had six sons by her. 

 

25:8

Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.

 

V. 25:8.  Jewish commentators accept that at death, the dead person joins his racial people also in death.  This is just more proof of the fact that at death we are dead and not immortal souls to be raptured off to heaven or hell for eternity. 

 

25:9

And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre;

 

V. 25:9.  The fact that since the sons of Keturah are not named as participating in his burial, one must wonder if they were indeed his own sons.  Rather they may have been sons of Keturah before she married Avraham, as some Jewish commentators suggest.  Or perhaps they were just sons from illegal sex/fornication as allowed in the above commentary. 

 

25:10

The field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife.

 

V. 25:10 Their tombs are thought to be there till this time.

 

This line of Heth is the line of the Hittites which clearly inhabited the Southern portion of Canaan land at that time.  Also, it is interesting that early on the family and line of Avraham began having contact and social intercourse with the Hittites. 

 

25:11

And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by the well Lahairoi.

 

25:12

Now these are the generations of Ishmael, Abraham's son, whom Hagar the Egyptian, Sarah's handmaid, bare unto Abraham:

 

25:13

And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam,

 

25:14

And Mishma, and Dumah, and Massa,

 

25:15

Hadar, and Tema, Jetur, Naphish, and Kedemah:

 

25:16

These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations.

 

V. 25:13-16.  As noted earlier in Gen 16, Ishmael fathered the Arab peoples.  I take it that the 12 sons of Ishmael were to produce 12 Arab nations or groups of nations which are defined in the age end—like Egypt, Saudi Arabia, Libya, Kuwait, etc.  In making this observation, please understand that the modern Egyptians are not racially the same as the ancient Egyptians.  They are Arab descendants of Ishmael.  The few people known as Copts are thought to be descendants of the ancient Egyptians. 

 

25:17

And these are the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people.

 

V. 25:17.  Since Avraham had Ishmael at age 86 and died at age 175, it means that Ishmael lived 48 years after the death of Avraham.

 

25:18

And they dwelt from Havilah unto Shur, that is before Egypt, as thou goest toward Assyria: and he died in the presence of all his brethren.

 

V. 25:18.  Havilah was the name of a son of Cush.  He seems to have illegally seized the Arabian Peninsula and gave it his name.  The Arab descendants of Ishmael would in time cross with these Cushites and take over and inhabit most of what came to be called Arabia.  Otherwise, while Arabs from Ishmael inhabit much of the Arabian Peninsula, it must be said that some of the Persian Gulf states have large Shiite populations, evidently from Avraham via his contact with Keturah.

 

25:19

And these are the generations of Isaac, Abraham's son: Abraham begat Isaac:

 

V. 25:19.  This begins the history of the generations of Yitzchak.  Please note that there is some overlap in the early verses of Yitzchak’s history with the later verses of Avraham’s history.  These texts are not exactly chronolical as will be discussed in the later discussion on Gen 26:7-8.

 

25:20

And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.

 

V. 25:20.  Padanaram was the rich plain between the Tigris and Euphrates Rivers in Mesopotamia.  It lay in the land allocation to Aram and near the land of Asshur.  Apparently, Terah and his descendants lived in the town or city of Haran in Padanaram.  It might be that Avaraham’s son Haran named or caused the name of this city/village to be called Haran. 

 

25:21

And Isaac entreated the LORD for his wife, because she was barren: and the LORD was entreated of him, and Rebekah his wife conceived.

 

25:22

And the children struggled together within her; and she said, If it be so, why am I thus? And she went to inquire of the LORD.

 

25:23

And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.

 

V. 25:23.  This reference to two nations or people being in Rebekah’s womb makes some students of the Word conclude that maybe Rebekah was pregnant from two different sources just as happened with Eve who was pregnant from both Satan and Adam (in Gen 3).  While this would seem to be far-fetched, it may not be outrageous since Yitzchak willingly seems to have given her up to other men as had happened earlier with Avraham.  But Christian Identity Forum in Australia gives it that Joshua 24:2-4 seems conclusive that Yitzchak was the father of Esau.   

 

25:24

And when her days to be delivered were fulfilled, behold, there were twins in her womb.

 

25:25

And the first came out red, all over like an hairy garment; and they called his name Esau.

 

V. 25:25.  Later, he was to also be called Edom.

 

Since Edom means red, is it not plausible that Esau was red headed and possibly of red complexion or with red freckles?  Clearly, he was born ruddy (Gen 25:25, “Soncino Chumash,” p. 141).  Through centuries of miscegenation, this red coloring may have changed in many of his modern day descendants (because of darkening genes).  But it could be a significant point of identification--at least, in the early years of his line. 

 

In mentioning this linkage of Edom-red to Esau and his brood, some questions may arise on how this phenomenon may have occurred in view of the likely production of the red headed and red complexioned Irish (who descend from the line of Esau).  Was there sufficient miscegenation in Yitzchak or Rebekah’s lineage to allow a strong red throwback in Esau?  Well, it is clearly possible. 

 

Among many believers, there is a strong supposition that both Yitzchak and Rebekah’s ancestry were pure Adamic, but that condition may not be totally true.  Also, questions might be raised about Esau’s paternity.  Was Yitzchak really his father?  Or was someone else involved--like with Kain and as perhaps allowed above in Gen 25:23? 

 

Finally, the Scriptural connection of Edom-red to the Esau line might be explained in the context that Esau miscegenated with certain non-Adamic peoples to produce the Edomite red (though the wording in Gen 25:25 allows that he was described as being ruddy, as noted above).  Regardless, maybe Edom-red is to be associated with some of Esau’s descendants and not necessarily with him, per se. 

 

25:26

And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob: and Isaac was threescore years old when she bare them.

 

V. 25:26.  Since Yitzchak and Rebekah were married at his age 40, it means that she went childless for the first 20 years of their marriage. 

 

25:27

And the boys grew: and Esau was a cunning hunter (Heb tsayid), a man of the field; and Jacob was a plain man, dwelling in tents.

 

V. 25:27.  Here Esau is called the same thing that Nimrod was called back in Gen 10:9.  Nimrod was clearly a very evil man in opposition to YHWH.  For whatever reason, the same eventuality pertained to Esau.  He turned out to be extremely evil.  Since Nimrod was of the fallen line of Satan-Kain, this reality may have prompted some persons to want to believe that Esau was not the son of Yitzchak. 

 

25:28

And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.

 

V. 25:28.  But if Esau was not Yitzchak’s son, why would Yitzchak have loved him so much?  Or maybe, Yitzchak didn’t know the truth.  Thus, two seedlines from Rebekah seems unlikely.  So this option probably is not true because Yitzchak would seemingly always allow that both of the twins were his own children.  If one of them, like Esau, was illegitimate, it looks like Yitzchak would have known.  But it is possible that when Yitzchak turned Rebekah over to the Philistines in Gen 26 that a strange man did get to her and soon afterwards, she was bedded down by Yitzchak in Gen 26:8 (it must be said that the sequence of these events does not necessarily date them that way.  Yet, it’s possible that parts of Gen 26 did happen before parts of Gen 25).  If so, Yitzchak seemingly never knew about it and accepted Esau as his own son. 

 

25:29

And Jacob sod pottage: and Esau came from the field, and he was faint:

 

25:30

And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom.

 

25:31

And Jacob said, Sell me this day thy birthright.

 

25:32

And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me?

 

V. 25:32.  Like Esau said, the birthright was of no value to him. 

 

25:33

And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.

 

25:34

Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright.

 

V. 25:29-34.  Like it says, Esau sold his first-born birthright for a bowl of pottage.  So how can Esau be described except to say that he was an irresponsible, selfish, stupid, evil man—regardless of who his father was. 

 

Chapter 26

 

26:1

And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar.

 

V. 26:1.  This seems to be the first contact that Yitzchak had with Abimelech, which could be either his name or perhaps even a title since this same appellative was applied to the ruler there in the context of Avraham’s willingness to turn Sarah over to him in Gen 20:2.

 

26:2

And the LORD appeared unto him, and said, Go not down into Egypt; dwell in the land which I shall tell thee of:

 

26:3

Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father;

 

V. 26:3.  Thus, the promises made to Avraham passed to Yitzchak.  Ishmael and the children of Keturah did not receive the promises. 

 

26:4

And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed;

 

V. 26:4.  Again, the promise of a huge number of descendants of this line appears.  Please note that this does not mean an infinite number of descendants.  The number will be a definable number but yet enomous in size like the stars of the heavens.  The stars are not infinite.  They seem to exist in some definable number though man cannot count them as will be the situation with the descendants of Avraham-Yitschak. 

 

26:5

Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.

 

V. 26:5.  Yes, the promises were given by YHWH because of His obedience.  Yet, Avraham believed and it was counted as righteousness.  In other words, the righteousness imparted to Avraham happened because of belief and not because of obedience.  Actually, in obedience, Avraham did sin on more than one occasion.  But this cite on obedience has to be in the context that when the chips were down Avraham did obey.  He left the land of his fathers at age 75, he was circumcised at age 99 and he passed the big test when he was ready to sacrifice his beloved son at age 110.  We must logically assume that in general Avraham was a very obedient person though he did disobey on occasion evidently because of ignorance of some sort on his part. 

 

26:6

And Isaac dwelt in Gerar:

 

V. 26:6.  In sequence in timing, this event probably happened sometime after Gen 25:21-34.  Certainly, it happened after Esasu sold the birthright to Yakov and probably after Yitzchak passed the blessings to Yakov and Esau. 

 

26:7

And the men of the place asked him of his wife; and he said, She is my sister: for he feared to say, She is my wife; lest, said he, the men of the place should kill me for Rebekah; because she was fair (Heb tob) to look upon.

 

V. 26:7.  Like Avraham sinned greatly in passing Sarah off as his sister, Yitzchak did the same thing.  He probably learned this evil from his dad.  This event does not speak well for Yitzchak.  Like Avraham, he was ready to give up his wife to save his own hide. 

 

26:8

And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife.

 

V. 26:7-8.  If the Philistines did get to Rebekah, it probably happened just before Yitzchak was sporting with her as seen by Abimelech.  It’s conceivable that she became pregnant by two different men.  Yet, in sequence, it would appear that Yitzchak’s sojourn with the Philisines and his offer to give her up must have logically happened in sequence after the death of Avraham in Gen 25:7-8 and her pregnancy and birth of the twins in Gen 25:21-26. 

 

Yet, per Gen 25:19 on, the line of Yitzachak is presented in one narrative.  As noted in the prior discussion of Gen 25, verse 67 corresponds to Gen 26:20.  Avraham lived some fifteen years after the birth of the twins per Gen 25:7-8.  Obviously, some of the early verses of the generations of Yitzchak overlapped with the generations on Avraham in Gen 25.  Thus, this outline is not exactly chronological in presentation.

 

26:9

And Abimelech called Isaac, and said, Behold, of a surety she is thy wife: and how saidst thou, She is my sister? And Isaac said unto him, Because I said, Lest I die for her.

 

V. 26:9.  Like Yitzchak said, he wouldn’t die for her. 

 

26:10

And Abimelech said, What is this thou hast done unto us? one of the people might lightly have lien with thy wife, and thou shouldest have brought guiltiness upon us.

 

V. 26:10.  So while Abimelech didn’t think so, is it possible that indeed one of the Philistines did get to her as allowed with the comment about two different peoples in Gen 25:23?  If it happened, it was not her fault.  The blame would have rested on Yitzchak. 

 

26:11

And Abimelech charged all his people, saying, He that toucheth this man or his wife shall surely be put to death.

 

26:12

Then Isaac sowed in that land, and received in the same year an hundredfold: and the LORD blessed him.

 

26:13

And the man waxed great, and went forward, and grew until he became very great:

 

26:14

For he had possession of flocks, and possession of herds, and great store of servants: and the Philistines envied him.

 

26:15

For all the wells which his father's servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth.

 

V. 26:15.  Avraham is dead here.  This verse suggests that indeed Yitzchak’s sojourn with the Philistines happened after the death of Avraham.  And since Rebekah became pregnant and gave birth to the twins after Avraham lived for another 15 years, the case can be made that indeed the twins were children of Yitzchak. 

 

26:16

And Abimelech said unto Isaac, Go from us; for thou art much mightier than we.

 

26:17

And Isaac departed thence, and pitched his tent in the valley of Gerar, and dwelt there.

 

26:18

And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham: and he called their names after the names by which his father had called them.

 

V. 26:18.  Thus, Yitzchak redug the wells and named them and the nearby city/village the same as Avraham named them in Gen 21:30-31. 

 

26:19

And Isaac's servants digged in the valley, and found there a well of springing water.

 

26:20

And the herdmen of Gerar did strive with Isaac's herdmen, saying, The water is ours: and he called the name of the well Esek; because they strove with him.

 

26:21

And they digged another well, and strove for that also: and he called the name of it Sitnah.

 

26:22

And he removed from thence, and digged another well; and for that they strove not: and he called the name of it Rehoboth; and he said, For now the LORD hath made room for us, and we shall be fruitful in the land.

 

26:23

And he went up from thence to Beersheba.

 

26:24

And the LORD appeared unto him the same night, and said, I am the God of Abraham thy father: fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake.

 

V. 26:24.  The blessings coming on Yitzchak came because of Avraham and not because of Yitzchak. 

 

26:25

And he builded an altar there, and called upon the name of the LORD, and pitched his tent there: and there Isaac's servants digged a well.

 

26:26

Then Abimelech went to him from Gerar, and Ahuzzath one of his friends, and Phichol the chief captain of his army.

 

26:27

And Isaac said unto them, Wherefore come ye to me, seeing ye hate me, and have sent me away from you?

 

26:28

And they said, We saw certainly that the LORD was with thee: and we said, Let there be now an oath betwixt us, even betwixt us and thee, and let us make a covenant with thee;

 

26:29

That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou art now the blessed of the LORD.

 

26:30

And he made them a feast, and they did eat and drink.

 

26:31

And they rose up betimes in the morning, and sware one to another: and Isaac sent them away, and they departed from him in peace.

 

26:32

And it came to pass the same day, that Isaac's servants came, and told him concerning the well which they had digged, and said unto him, We have found water.

 

26:33

And he called it Shebah: therefore the name of the city is Beersheba unto this day.

 

V. 26:33.  Thus, Yitzchak named Beersheba in this text while in Gen 21:32 Avraham named it.  Maybe Avraham first called it Beersheba but the name didn’t take.  Then later, Yitzchak renamed it as his father wished.  This time, the name stuck. 

 

26:34

And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite:

 

V. 26:34.  Since Yitzchak was age 60 when Esau was born, this means that Esau married these women when Yitzchak was 100.  This would have been in c1804 BCE.  As will be discussed later in Gen 36, there are problems with the names of these two women as well as with the name of Esau’s third wife in Gen 28:9 and 36:3. 

 

26:35

Which were a grief of mind unto Isaac and to Rebekah.

 

V. 26:35.  Like it says, these interracial marriages were a grief to both Yitzchak and Rebekah.

 

Chapter 27

 

27:1

And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son: and he said unto him, Behold, here am I.

 

V. 27:1.  As the context in Gen 27 shows, Yitzchak was almost blind. 

 

27:2

And he said, Behold now, I am old, I know not the day of my death:

 

27:3

Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison;

 

27:4

And make me savoury meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die.

 

27:5

And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt for venison, and to bring it.

 

27:6

And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,

 

27:7

Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD before my death.

 

27:8

Now therefore, my son, obey my voice according to that which I command thee.

 

V. 27:6-8.  While it must be said that Rebekah apparently did wrong here, it is also clear that she knew what was right and intervened to be sure that right prevailed.  In the remote possibility that Rebekah knew that Esau was not the son of Yitzchak, the case can be made that she intervened to be sure that righteousness would prevail with the promises being given to Yakov instead of Esau. 

 

27:9

Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savoury meat for thy father, such as he loveth:

 

27:10

And thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death.

 

27:11

And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man:

 

27:12

My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing.

 

27:13

And his mother said unto him, Upon me be thy curse, my son: only obey my voice, and go fetch me them.

 

V. 27:12-13.  Yakov had some bad feelings about deceiving his father; but he went on and did it based on the urging of his mother.  Interestingly, she said that the curse from the deception would fall on her and not on Yakov. 

 

27:14

And he went, and fetched, and brought them to his mother: and his mother made savoury meat, such as his father loved.

 

27:15

And Rebekah took goodly raiment of her eldest son Esau, which were with her in the house, and put them upon Jacob her younger son:

 

27:16

And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck:

 

27:17

And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob.

 

27:18

And he came unto his father, and said, My father: and he said, Here am I; who art thou, my son?

 

27:19

And Jacob said unto his father, I am Esau thy firstborn; I have done according as thou badest me: arise, I pray thee, sit and eat of my venison, that thy soul may bless me.

 

27:20

And Isaac said unto his son, How is it that thou hast found it so quickly, my son? And he said, Because the LORD thy God brought it to me.

 

27:21

And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not.

 

27:22

And Jacob went near unto Isaac his father; and he felt him, and said, The voice is Jacob's voice, but the hands are the hands of Esau.

 

27:23

And he discerned him not, because his hands were hairy, as his brother Esau's hands: so he blessed him.

 

27:24

And he said, Art thou my very son Esau? And he said, I am.

 

27:25

And he said, Bring it near to me, and I will eat of my son's venison, that my soul may bless thee. And he brought it near to him, and he did eat: and he brought him wine, and he drank.

 

27:26

And his father Isaac said unto him, Come near now, and kiss me, my son.

 

27:27

And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son is as the smell of a field which the LORD hath blessed:

 

V. 27:18-27.  This deception was possible because Yitzchak was almost blind.  In a backdrop on the situation of Esau and with both Avraham and Yitzchak, Piska three makes the point that Avraham died early so that he would not be offended in his old age with the evil of his grandson Esau.  Also, this record notes that Yitzchak’s eyes became dim in his old age so that he could not see (Gen 27:1).  The reason for this blindness was so that he would not have to behold his wicked son Esau (“Pesikta De-Rab Kahana,” p. 44). 

 

Another ancient legend focuses on Genesis 27:1, by quoting R. Eleazar ben Azariah, who taught that Yitzchak’s eyes were dimmed from seeing the evil deeds of Esau (“The Book of Legends,” p. 43).  When Yitzchak would go into the market place, he would hear people say “This is that scoundrel’s father.”  The HIGHEST then said, per this legend, that He would dim Yitzchak’s eyes so that he would stay home (and not have to hear the charges). 

 

27:28

Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine:

 

27:29

Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother's sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee.

 

V. 27-28-29.  Despite the wrong acts of deception by Rebekah and Yakov, Yitzchak passed the blessings to Yakov which is what should have happened per YHWH Who certainly had the power/authority to choose the recipient of the blessings and since Esau had willingly sold his birthright for a bowl of soup. 

 

27:30

And it came to pass, as soon as Isaac had made an end of blessing Jacob, and Jacob was yet scarce gone out from the presence of Isaac his father, that Esau his brother came in from his hunting.

 

27:31

And he also had made savoury meat, and brought it unto his father, and said unto his father, Let my father arise, and eat of his son's venison, that thy soul may bless me.

 

27:32

And Isaac his father said unto him, Who art thou? And he said, I am thy son, thy firstborn Esau.

 

27:33

And Isaac trembled very exceedingly, and said, Who? where is he that hath taken venison, and brought it me, and I have eaten of all before thou camest, and have blessed him? yea, and he shall be blessed.

 

V. 27:33.  Thus, the Scriptures indicate that Yitzchak trembled very exceedingly when Esau came to him to receive the blessing which had earlier been bestowed upon Yakov.  In “Pesikta De-Rab Kahana” (p. 454), R. Eleazer ben Pedat asked why?  The answer was because Yitzchak had a vision of the Day of Judgment that was awaiting Esau. 

 

27:34

And when Esau heard the words of his father, he cried with a great and exceeding bitter cry, and said unto his father, Bless me, even me also, O my father.

 

27:35

And he said, Thy brother came with subtlety, and hath taken away thy blessing.

 

27:36

And he said, Is not he rightly named Jacob? for he hath supplanted me these two times: he took away my birthright; and, behold, now he hath taken away my blessing. And he said, Hast thou not reserved a blessing for me?

 

V. 27:36.  Unless Esau was confused, the birthright and blessings are not the same thing.  Yakov got the birthright when Esau sold it to him.  On the blessings, they came to Yakov thru deception.  The land grant was a part of the birthright while the blessings was more on the prophetic future—obviously from The RUACH HA KODESH. 

 

27:37

And Isaac answered and said unto Esau, Behold, I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him: and what shall I do now unto thee, my son?

 

27:38

And Esau said unto his father, Hast thou but one blessing, my father? bless me, even me also, O my father. And Esau lifted up his voice, and wept.

 

27:39

And Isaac his father answered and said unto him, Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above;

 

27:40

And by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck.

 

V. 27:30-40.  When the irresponsible Esau returned from his hunt and went into his father to get his blessings, it was effectively too late.  The birthright and blessings had already been given to Yakov (Gen 27:30-37).  So, after pleading with his father, Yitzchak did issue a blessing to Esau (Gen 27:39-40). 

 

As the “Amplified Translation” gives it--Yitzchak told Esau:  “By your sword you shall live and serve your brother.  But [the time shall come] when you will grow restive (the Hebrew “rood”) and break loose, and you shall tear his yoke from off your neck.” 

 

In the “Foundation for Intercession” newsletter (issue #155, Dec 2001, p. 3), Stephen E. Jones looked at this prophecy and the idea of growing restive (which the KJV gives as gaining dominion) and breaking the yoke of Yakov, and concluded that the day would come when Esau would receive the dominion mandate. 

 

Jones said that since Yakov “had stolen this dominion mandate from Esau, Jacob would have to return it to Esau for a season at some point in the future.” 

 

But actually, it is perhaps just a little broader question than just the matter of Esau gaining dominion over Yakov (which assuredly is involved in this prophecy).  Since the evidence is massive that the dominion in the Avrahamic promises was probably the overall dominion promised Adam over the whole world and all of its inhabitants, the case might be made that this is what is involved in the promise. 

 

In this sense, Yakov would gain dominion over the earth; and at some point in time, Esau would rise up and break Yakov’s power and take over the dominion for a short time (perhaps dominion over the entire earth as was the promise to Adam; meaning that in the age-end, Esau will gain dominion over the entire earth for a brief period of time).  The ultimate fall out of this whole thing is that eventually YESHUA, a promised descendant of Yakov, would come and terminate the dominion of Esau over the earth (evidently after the rule of Esau for three and a half years).  Yes, YESHUA will truly rule the world. 

 

Consequently, as a minimum, the case can be made that the dominion coming to Esau is certainly over the children of Yakov (the Israelites), and likely, in time, could theoretically extend to the children of Adam and the entire creation of the earth generally.  This writer doubts that this dominion will go this far under Esau for the full three and a half years per Dan 11:44).  But assuredly, the question must be put on the table, and it must be allowed that the descendants of Esau will certainly try to achieve it.  (This prophetic issue is discussed at length in Understanding Money and War XV at the right menu herein at age-end.com which discusses the coming day when the sons of Esau, the Amalekite Khazar Jews, take over rule of both Israel and Judah and in time perhaps the whole earth). 

 

In tracing the birthright from Avraham to Yitzchak and to Yakov Yisrael, all of the blessings came together in one definition.  However, with the death of Yakov and the passage of the birthright to his lineage, something most interesting happened.  There was actually a split or division of the former birthright into three parts. 

 

Interestingly, the dominion aspects of rulership were given to Yehudah (Gen 49:8-12); the land grant given to Avraham was actually passed to all twelve of the sons of Yisrael (Gen 49; Deut 33); and most importantly, the actual birthright of wealth and prosperity was passed to the sons of Yosef (Gen 28:1-22, with the primary allocation going to Ephraim). 

 

Edomite Hatred 

 

Before proceeding on, the actions of Yitzchak in passing the birthright on to Yakov needs a further remark. 

 

Despite the blessing that Esau received from his father, he, nevertheless, hated his brother Yakov from the moment of Yakov’s deception (Gen 27:41).  With the years, the hatred and animosity only continued and increased (Ezek 35:5; Jasher 58:28). 

 

Therefore, Esau passionately hated his younger brother and has worked long and hard at fulfilling the promised blessings or prophecies coming to him (as decreed by Yitzchak).  That’s the essence of the previous commentary on the Edomites and the Israelites. 

 

Yisrael held the upper hand for centuries.  But here, in the age end, Esau has raised himself up and has been displacing his younger brother’s rule. 

 

Actually, it isn’t just the promised dominion that the Edomites have been diligently working for, they have just as passionately been striving for the entire birthright.  As noted herein, they have largely stolen the land grant and have diligently been accumulating vast sums of wealth, property and assets in modern times (that once were and should logically be a part of the birthright to Yakov). 

 

In the methodology of Esau and his Edomite descendants, the path ultimately chosen to obtain this wealth, land, blessings, dominion, etc was to initially focus in on the Israelites collectively.  As will be addressed in Gen 36, Eliphaz was the oldest son of Esau.  His oldest son was Amalek.  Thus, the Amalek-Edomites have been charged with executing so-called Edomite justice upon Yakov. 

 

The student of truth saw this as early as the time of Zepho and his relatives when they tried to destroy Yisrael during the days that Yisrael was in Egypt.  With this failure, the Amalekites tried the same thing following the Exodus.  The Amalekites tried to kill the Israelites.  Failing this, they switched to the attempts to sodomize or teach sodomy to the Israelites. 

 

Actually, the surfacing of the Amalekites as the primary enemies of Yisrael had to happen because Esau had given them his personal charge to destroy Yisrael long ago (as outlined in the Book of Jasher). 

 

With all of the failures of the Amalekites to destroy Yisrael after the Exodus, they switched tactics once more by adopting the theology of Balaam.  If they couldn’t destroy Yisrael by warfare and turning them into sodomites, then racial integration, miscegenation and amalgamation with the behemah would do the trick (figuratively speaking). 

 

Following the Exodus and continuing on while both the Houses of Yisrael and Yehudah were jointly in the land, the Amalekites in the south of Canaan had the option of trying to gain dominion over Yisrael.  While old King Shaul failed in his charge to destroy the Amalekites, things improved under David as he and his immediate descendants did have a measure of success in subduing them. 

 

But tragically, David and the later kings all failed to totally destroy the Amalekites, as they were commanded.  Some of the Amalekites survived; and over the years, they multiplied and increased in numbers. 

 

With the departure of Yisrael from the land (during the Assyrian conquests) and with the rise to power of the Babylonians in the sixth century BCE, it meant that the Amalekites could focus their schemes of evil upon just the House of Yehudah and in league with the Babylonians, as eventually happened. 

 

The Amalekites attached themselves as parasites to the Babylonian army and probably would have completely destroyed all of the remaining House of Yehudah people if it had been in their power.  While they did not destroy all of Yehudah, they did destroy the Temple.  With the Babylonian removal of Yehudah from the land, this meant that the old Judean territory was vacant. 

 

With this void, the Amalekites poured north to try to steal all of the portion of the land grant which had been held by the House of Yehudah.  Likewise, there was some evidence that the Cuthean Samaritans (from Cush, as settled in the land of Yisrael by the Assyrians) also tried to take a share of this land.  And in time, many of these Southern Amalekites actually seem to have even moved so far north that they were in the land of the Samaritans (to merge with them). 

 

With the return of the Jews, under Cyrus, the Amalekites and their Cuthean friends stopped work on the Second Temple and tried to implement the Balaam plan for the destruction of Yisrael by promoting racial integration, miscegenation and amalgamation as a great undertaking (in the vein of the books of Ezra and Nehemiah). 

 

However, thanks to Ezra, Nechemyah and other leaders in Yehudah, following the Babylonian exile, this attempted racial amalgamation did not succeed.  Ultimately, it was nipped in the bud.  But tragically, the Amalekites were close geographically to Judea and were ever on the alert of how they could destroy Yehudah forever. 

 

Under the Medes and Persians, the Amalekites clearly laid on plans to use the Amalekite master Haman to destroy the remnant of Yisrael in the form of the Jews (Est 3:1-5).  This effort was described in previous commentary herein.  Suffice to say, the evil Haman lost out in this bid when Mordicai and Esther successfully opposed him. 

 

Clearly, by then, the remnant of Yisrael (the Jews) were in good shape with the Medes and Persians.  Though Haman and his Amalekite cousins had been temporarily defeated, the game was not over at that time.  Tragically, the enhanced position of the Jews allowed numbers of non-Israelite people to attach themselves to Yehudah to become Jews (Est 8:17).  Thus, the theology of Balaam came back to hurt Yehudah. 

 

With the rule of the Medes and Persians in Palestine, the returning Jews finally were able to rebuild the Temple and to obtain some measure of security and blessings--despite the continuing nearby presence and influence of the Cutheans and Amalekites (on all sides of them). 

 

In time, the Medeo-Persian empire passed off stage to be replaced with the Grecian power--first under Alexander the Great; and then later, with his generals after his death.  Very quickly, the Amalekites still in the area linked in with the Greeks and once more were anxious to destroy the Jewish remnant of Yisrael then in Palestine.  The most famous of these oppressors was the Greek Antiochus Epiphanies. 

 

While it is unclear what role that the Amalekites had in this Grecian oppression and persecution, it is a certainty that they were playing some role, though it was in the background (after all, they hated Yisrael and they were friends with the Greeks).  Despite these continuing troubles, the Jewish remnant in Palestine did survive and things were marching along satisfactorily under the Maccabees/Hasmoneans. 

 

But then, one of the most tragic and greatest of mistakes in the history of Yehudah occurred.  John Hyrcanus conquered some part of Edom and forced the Amalekites to become Jews.  This was catastrophic.  No longer were the Amalekites on the outside looking in on ways to destroy Yehudah.  Under John Hyrcanus, before 100 BCE, the Amalekites became a part of the House of Yehudah.  They were then on the inside to work on the destruction of Yehudah.  And they did so! 

 

Quickly, under the Herods and the Herodians, the Amalekites became the masters of much of Palestine and the Jewish people.  Of course, they oppressed and hurt the people severely.  However, with the Jewish-Roman wars, the Amalekites suffered a setback in that they had to give up rule and many of them fled or abandoned Judaism. 

 

After the Jewish-Roman wars, the surviving Jewish population had been refined and many of the Amalekites were gone.  But Yehudah faced slavery and trouble for the next many centuries. 

 

And again, Yehudah made another mistake.  In the 8th century CE, the Jewish authorities actually allowed a remnant of Edomites (who clearly were Amalekites) to once more become Jews.  This happened with the Khazar conversion to alleged Judaism in South Central Asia.  In accordance with the Amalekite pattern for destruction, already in place, the Amalekite Khazars quickly took over much of European Jewry in the context of the Ashkenazi Jews (the land area in South Central Asia where the Amalekite Khazars settled once belonged to Ashkenaz, son of Gomer, grandson of Japheth and great-grandson of Noah.  Today, it is called Georgia). 

 

True, there was some good Jewish stock remaining in terms of the Sephardic Jews (in the old Spanish lands) and the Oriental Jews found in Muslim countries (but much of this stock was heavily miscegenated with the Colored Muslims). 

 

This then brings up Aliyah and the return of the Jews to Palestine.  Right now, the important thing to note is that the Jews did return.  But tragically, they came back with the Amalekite pretenders.  And still more tragically, the Amalekites assumed control of the newly emerging Jewish state (now called Israel). 

 

Thus, in the Jewish state, the Amalekites are in virtual control of the land and people (some of this is done from behind the scenes in the form of the Rothschilds, Bronfmans, and other powerful Amalekite fat cats in the Christian West).  And while the Amalekites are not giving anything to the Arabs, they have allowed in massive numbers of other Colored peoples to further miscegenate and destroy the true Jewish people. 

 

So while the Amalekites had some measure of a strangle hold on Yehudah for much of the last 2,100 years, they didn’t have a similar hold on the House of Yisrael or indeed even among the other nations and peoples in the world.  Their primary power and influence had been over Yehudah. 

 

But about two hundred years ago, the Amalekites began breaking the dominion which Yakov had over them.  They have slowly taken over the House of Yisrael nations (out in the Diaspora) and are now making a bid to take over the world.  The Amalekite take-over of the House of Yisrael and their attempted take over of all of Adam and the other nations of the world is going on fervently, right now, in the early 21st century. 

 

Though there might be some justification to believe that the prophecy in Genesis 27:40 will allow the Edomites (in the form of the Amalekites, the primary and oldest representatives of Esau) to gain complete power over the globe and all of its people.  True, they control Yehudah and now the entire House of Yisrael nations.  But they don’t control the world yet.  But they seemingly will with the vast riches and wealth that they have been accumulating.

 

Rev 17:12-17

 

Some years ago, a Christian preacher from Tulsa, Oklahoma produced a book and video presentation on “Lucifer’s Children” which addressed the Illuminati and many of the modern occult motions working for world government.  While Martin’s work covered a huge array of themes, there was one important issue which he used as a summary. 

 

Martin commented upon on the ten horns of the books of Daniel and Revelation.  He particularly zeroed in on Rev 17:12-17.  He noted in verse 12 that the ten horns are ten kings (which, per the meaning of the word, can be ten rulers and not necessarily kings per se) which seem to receive their kingdoms (geographical or national domains) for one (prophetic) hour with the Beast.  Though they are not kings, they receive authority to rule with the Beast as kings (Rev 17:12).

 

Then, in verse 13, Martin notes that these ten rulers are of one mind and they give their power and strength to the Beast man coming on the world scene to rule the world.  Verse 17 clarifies and adds to this event by saying that The MOST HIGH puts it in their hearts to give their kingdom or ruler-ship over to the Beast man so that the Scriptures can be fulfilled.  Martin then asks what is the power that these ten rulers have which they choose to transfer to the Beast man?

 

The explanation is obvious to Martin and really to anyone willing to think about it.  It is money.  The key is at Rev 13:16-17 where this age-end Beast system gains power to completely control all commerce and trade on earth where people generally cannot exist unless they are an approved part of this Beast system.  Obviously, as Martin observes, it is money, specifically approved money (whatever that is), that allows people to engage in trade and commerce in order to eat and live. 

 

And who is in the process of controlling all money on earth?  Why, it is the international bankers and their ownership and control of the central banks of the world.  Through money, they can make all nations become subservient to the ruler-ship of the ten which in time they transfer to the Beast man.  But please note in Rev 17:14 that these ten rulers (evidently the ten super rich bankers) make war with YESHUA which lasts till the end when He comes to defeat them.  In this sense, it will be impossible for righteous men to defeat these ten banking families because they continue in power till YESHUA comes to defeat them and end their power over the world. 

 

Martin then ties this explanation into his overall presentation on the occult and the development of Plato’s ten elite rulers to rule over earth.  These ten are dynastic families which go on and on with descendants of the dynastic founders.  In the case of the international bankers controlling the world’s money supply, there could be or will be ten dynastic families of them. 

 

But the Edomites Want it All

 

Interestingly, while the birthright and blessings were divided up among the children of Yisrael, the descendants of Esau in their evil hearts have worked at taking all of the entire birthright and all of the blessings away from Yakov Yisrael (yes, they want the whole cake from Yehudah, Ephraim and the other brothers).  They want the wealth, prosperity, land, rulership and so forth. 

 

The only thing left out which they have not totally maneuvered to obtain for themselves is the question of salvation and the after-life. 

 

However, to the extent that these Amalekite workers of evil have tried to seize Judaism, and/or even Christianity, they have in a sense wanted to claim salvation in the after-life from those forms of worship.  Thus, they have wanted the totality of the promises and not just some part of them. 

 

There is a huge focus in the New Testament of the murder of YESHUA.  Strangely enough, the Amalekites played perhaps the most important role of all in the murder of The SON OF ADAM which opens the door to the whole theme of salvation and the hereafter.  Suffice to say, the Amalekites tried their best to destroy YESHUA and thereby destroy any hope of salvation and the future. 

 

Since there is some question about whether the Amalekites can ever share in any form of the salvation and after-life promised by YESHUA, the Amalekites wanted to murder YESHUA so that there would be no salvation for anyone. 

 

Though these evil Amalekites will never be able to steal the salvation and future after-life promised Yisrael, it is fascinating that they have successfully stolen the popular Christian definition of the Jews of being “God’s chosen people.”  Almost without exception, the typical Christian goy believes that the Jews (correctly the Ashkenazi Amalekites) are “God’s chosen people.”  What a joke! 

 

The bottom line here is that the student of truth has witnessed the rise to power of the Amalekite Jew masters/bankers in the House of Yisrael lands in the last 200 years or so.  The Amalekites are right now one of the most powerful blocs of power brokers in the world.  They are working diligently and professionally with great strength and cunning to completely rule the globe. 

 

Subsequent comments in this commentary will broach the long and continuing Amalekite conspiracy to gain dominion over first Yisrael and later the world.  Suffice to say, it is a real fact of life out there. 

 

Stephen E. Jones, in his “Foundation for Intercession” newsletter (Issue #156, Jan 2002, p. 3) offered a most fascinating observation on the linkage of the blindness of Yitzchak to be an ante-type of the later blindness of the children of Yisrael. 

 

Jones said:  “God’s purpose in blinding Jacob’s descendants was to put them into the position of blind Isaac.  This allowed Esau (the Zionists in 1948) to pretend to be Jacob and thus obtain the blessing.  Even as Jacob took advantage of Isaac’s blindness and pretended to be Esau, so also Esau has done the reverse, pretending to be Jacob and taking advantage of the blindness of true Israel.” 

 

Manifestly, this is true.  Just as Yitzchak was blinded to the cunning of Yakov, the Israelites (all of them--Jews and House of Yisrael Israelites) have consistently been blind to the working, treachery and evil of the Amalekites. 

 

Finally, in Gen 27:40, it is important to note that Esau (and his descendants) will make their livings from the sword or warfare.  Edomites have been busy promoting war for centuries now.  Today, the so-called US War on Terrorism was brought on entirely by the Amalekite Khazars to make profits and further the move to world government. 

 

Thus, the Amalekite Khazars are now in the process of taking over the world (in the form of the coming world government under their control); primarily in the vein of the super rich Amalekite Khazar international bankers and their Khazar cousins and insiders who are slowly taking over most or all of the wealth of the world.  Money and wealth will give them control of the world. 

 

27:41

And Esau hated Jacob because of the blessing wherewith his father blessed him: and Esau said in his heart, The days of mourning for my father are at hand; then will I slay my brother Jacob.

 

V. 27:41.  As noted above, one of the most extraordinary groups of people to constantly integrate and mix (actually attach themselves as parasites) with the peoples of Yisrael to bring hurt on Yisrael has been the Edomite descendants of Yakov Yisrael’s older brother Esau, meaning hairy (also known as Edom). 

 

The exceptional tendency and enormous push by the Edomites over a 3,800-year period with a view of gaining the land, promises and blessings made to Avraham and Yitzchak are indeed interesting.  Time and space at this time will not allow a reasonable look at this subject, but a few remarks are called for. 

 

It is important to recognize that from the earliest of the beginnings of the twins Esau (also known as Edom) and Yakov (Jacob in the KJV), who was renamed Yisrael by YHWH, they struggled against each other during the pregnancy of their mother Rebekah (Gen 25:21-23).  Of course, in time, the first born Esau foolishly sold his birthright to his younger brother over a bowl of worthless soup (Gen 25:33). 

 

This stupidity and selfishness of the elder brother and the later cunning of Yakov (Gen 27:19-30) prompted Esau to develop a strong passionate hatred of his younger twin brother (Gen 27:41).  The book of Jasher recognized this enmity (anger and hatred--Jasher 29:9-10) by the descendants of Esau toward their relatives, the Israelites, and pointed out its “age lasting” persistence (Jasher 58:28). 

 

Even as late of the 6th century BCE, the prophet Yechezkel/Ezekiel saw this continuing problem with the Edomites when he wrote of their perpetual hatred for the children of Yisrael (Ezek 35:5).  Obviously, this conflict was no minor thing; and it was not about to end quickly--at least, in the eyes of Esau and his lineage.  

 

Yakov’s sale of his soup to his brother Esau and Yakov’s later cunning and deception to take possession of Esau’s birthright and blessings has proven to be over history one of the most profoundly important events of all. 

 

Of Esau's apparent shortcomings, perhaps one of his worse sins was his illegal interracial marriages (which were fornication--Heb 12:16) with the daughters of Canaan (Gen 28:6; 36:2), Heth/Hittites (Gen 26:34; 27:46; 36:2), Ishmael, (Gen 28:9; 36:3), Hivites (Gen 36:2) and evidently Horites by him and/or his descendants (Gen 36:19-43). 

 

Certainly, he despised his own seed line (Gen 26:34-35), as well as his birthright (Gen 25:34), which goes to suggest another tragic feature of his personality.  In a commentary on Malachi 1:1-3, where YHWH indicates His hatred for Esau (per the KJV), the Jul-Sep 2001 “Hebrew Roots” (p. 4) asks about the why for this hatred? 

 

The answer may be that Esau displayed his personal selfishness toward his own children and descendants when he sold his birthright for a bowl of soup.  Effectively, he could have cared less about his own children and their future.  He was interested only in himself and his immediate self-gratification.  Like the Torah says-- he despised his own seed-line. 

 

Thus, there was over time several good reasons why Yisrael should have exercised some care and discretion to maintain a degree of separation or segregation from the Edomites (a state of "kodesh" --per the Hebrew).  Yet, the two peoples continued to find themselves physically thrust together--perhaps as perpetuated by Esau in his evil efforts to recover the lost birthright. 

 

Therefore, it is sufficient to say that from the time of Esau's loss of the birthright on (Gen 25:33: 27:36, 41), from c1900 BCE to the early 21st century CE, his seed line has worked long, hard, diligently and patiently to try to recover the lost birthright, blessings and promises. 

 

The Edomites have typically labored in a clandestine, secret fashion to try to recover the lost birthright, blessings and promises.  But sometimes, they have worked more overtly and clearly as they did in the form of the Edomite Ottoman Turks--who conquered, controlled and ruled Palestine for centuries before they were finally crushed and expelled by the British and an Arab (Ishmaelite) army led by the famous Lawrence of Arabia in WWI. 

 

This situation with the Edomite Turks and the Ishmaelite Arabs is most interesting.  It demonstrates the incredible reality that once Yisrael entered the promise land and took possession of it from the Canaanites (following the Exodus), much of that land has usually been in the possession of either Israelites or other descendants of Avraham. 

 

There is also some Scriptural evidence suggesting that even many or all of the occupying Romans were actually Israelites (Rom 4:1; 9:3-6).  If this land occupation phenomenon is true and holds for thousands of years, one must pause and take note of the British control of Palestine from December 1917 (with the General Allenby conquest) up to 1948 when the Jews took over.  Would the British occupation (mandate) be an exception to this strange correlation? 

 

27:42

And these words of Esau her elder son were told to Rebekah: and she sent and called Jacob her younger son, and said unto him, Behold, thy brother Esau, as touching thee, doth comfort himself, purposing to kill thee.

 

27:43

Now therefore, my son, obey my voice; and arise, flee thou to Laban my brother to Haran;

 

V. 27:43.  Haran was a town/city in the plain of Padanaram, between the rivers Euphrates and Tigris.  This is where Terah settled with his family before dying.  The town or village could have been named after Terah’s son Haran.

 

27:44

And tarry with him a few days, until thy brother's fury turn away;

 

27:45

Until thy brother's anger turn away from thee, and he forget that which thou hast done to him: then I will send, and fetch thee from thence: why should I be deprived also of you both in one day?

 

V. 27:45.  Except Esau never forgot.  His descendants still know it today in their genes—almost 4,000 years later.  That’s why they so passionately hate the people of Israel and why they are totally committed to the destruction of Israel (through war, miscegenation, homosexuality, etc). 

 

27:46

And Rebekah said to Isaac, I am weary of my life because of the daughters of Heth: if Jacob take a wife of the daughters of Heth, such as these which are of the daughters of the land, what good shall my life do me?

 

V. 27:46.  Rebekah shows her intelligence and concern over Yakov becoming involved in interracial marriages as happened with Esau. 

 

Chapter 28

 

28:1

And Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan.

 

V. 28:1.  Yitzchak agrees that interracial sex with the depraved Satan-Kain line would be wrong. 

 

28:2

Arise, go to Padanaram, to the house of Bethuel thy mother's father; and take thee a wife from thence of the daughters of Laban thy mother's brother.

 

28:3

And God (Heb EL) Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people;

 

28:4

And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham.

 

28:5

And Isaac sent away Jacob: and he went to Padanaram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob's and Esau's mother.

 

28:6

When Esau saw that Isaac had blessed Jacob, and sent him away to Padanaram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying, Thou shalt not take a wife of the daughters of Canaan;

 

28:7

And that Jacob obeyed his father and his mother, and was gone to Padanaram;

 

28:8

And Esau seeing that the daughters of Canaan pleased not Isaac his father;

 

28:9

Then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of Ishmael Abraham's son, the sister of Nebajoth, to be his wife.

 

V. 28:9.  Esau despised and rebelled agains the words of Yitzchak.

 

28:10

And Jacob went out from Beersheba, and went toward Haran.

 

28:11

And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep.

 

28:12

And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.

 

28:13

And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed;

 

28:14

And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.

 

28:15

And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of.

 

28:16

And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew it not.

 

28:17

And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.

 

28:18

And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it.

 

V. 28:18.  Yakov’s pillar/pillow stone remained an important artifact among his children thereafter (Gen 28:10-22; 35:1-15; 49:22-24; Ex 17:8-16; Num 20:5-11).  For more on this stone, see Gen 35:14-15. 

 

28:19

And he called the name of that place Bethel: but the name of that city was called Luz at the first.

 

28:20

And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,

 

28:21

So that I come again to my father's house in peace; then shall the LORD be my God:

 

28:22

And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee.

 

V. 28:22.  Note that Yakov’s Pillar Stone will be associated with The ELOHIM’s house (which probably relates to the Temple and the kingship line of David). 

 

Chapter 29

 

29:1

Then Jacob went on his journey, and came into the land of the people of the east.

 

29:2

And he looked, and behold a well in the field, and, lo, there were three flocks of sheep lying by it; for out of that well they watered the flocks: and a great stone was upon the well's mouth.

 

29:3

And thither were all the flocks gathered: and they rolled the stone from the well's mouth, and watered the sheep, and put the stone again upon the well's mouth in his place.

 

29:4

And Jacob said unto them, My brethren, whence be ye? And they said, Of Haran are we.

 

29:5

And he said unto them, Know ye Laban the son of Nahor? And they said, We know him.

 

29:6

And he said unto them, Is he well? And they said, He is well: and, behold, Rachel his daughter cometh with the sheep.

 

29:7

And he said, Lo, it is yet high day, neither is it time that the cattle should be gathered together: water ye the sheep, and go and feed them.

 

29:8

And they said, We cannot, until all the flocks be gathered together, and till they roll the stone from the well's mouth; then we water the sheep.

 

29:9

And while he yet spake with them, Rachel came with her father's sheep: for she kept them.

 

29:10

And it came to pass, when Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, that Jacob went near, and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother.

 

29:11

And Jacob kissed Rachel, and lifted up his voice, and wept.

 

29:12

And Jacob told Rachel that he was her father's brother, and that he was Rebekah's son: and she ran and told her father.

 

29:13

And it came to pass, when Laban heard the tidings of Jacob his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things.

 

29:14

And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month.

 

29:15

And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be?

 

29:16

And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel.

 

29:17

Leah was tender eyed; but Rachel was beautiful and well favoured.

 

29:18

And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter.

 

29:19

And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me.

 

29:20

And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her.

 

29:21

And Jacob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her.

 

29:22

And Laban gathered together all the men of the place, and made a feast.

 

29:23

And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her.

 

29:24

And Laban gave unto his daughter Leah Zilpah his maid for an handmaid.

 

29:25

And it came to pass, that in the morning, behold, it was Leah: and he said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me?

 

V. 29:25.  It is not clear how this act of deception could have been successively put on Yakov.  He must have been exposed to and knew both of the girls.  Unless he was totally drunk and out from the wedding, it appears likely that he could have recognized Leah before he consummated the marriage with her (although she was probably covered by a veil during the marriage ceremony).  If he discovered the deception by the time he got her unveiled, why did he proceed to consummate the marriage?  Well, maybe once he was in bed with Leah, he forgot all about the bargain he made for Rachel. 

 

29:26

And Laban said, It must not be so done in our country, to give the younger before the firstborn.

 

29:27

Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years.

 

29:28

And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also.

 

29:29

And Laban gave to Rachel his daughter Bilhah his handmaid to be her maid.

 

29:30

And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years.

 

V. 29:28-30.  Thus, Yakov took the sisters as wives.  But there has to be a problem here because the Torah is consistently the same and sin has always been the same in that it is wrong for a man to marry two sisters at once while both live (Lev 18:18).  Also, this was very bad because he showed favoritism to Rachel in place of treating them both the same. 

 

29:31

And when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren.

 

29:32

And Leah conceived, and bare a son, and she called his name Reuben (Heb Reuven, meaning see a son): for she said, Surely the LORD hath looked upon my affliction; now therefore my husband will love me.

 

29:33

And she conceived again, and bare a son; and said, Because the LORD hath heard that I was hated, he hath therefore given me this son also: and she called his name Simeon (Heb Shimon, meaning hearing).

 

29:34

And she conceived again, and bare a son; and said, Now this time will my husband be joined unto me, because I have born him three sons: therefore was his name called Levi (meaning joining).

 

29:35

And she conceived again, and bare a son: and she said, Now will I praise the LORD: therefore she called his name Judah (Heb Yehudah, meaning praise); and left bearing.

 

Chapter 30

 

30:1

And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die.

 

30:2

And Jacob's anger was kindled against Rachel: and he said, Am I in God's stead, who hath withheld from thee the fruit of the womb?

 

30:3

And she said, Behold my maid Bilhah, go in unto her; and she shall bear upon my knees, that I may also have children by her.

 

30:4

And she gave him Bilhah her handmaid to wife: and Jacob went in unto her.

 

V. 30:4.  Just as Sarah gave up her servant Hagar to Avraham, Rachel did the same with her servant.  Most commentators accept that this was the custom in those days where the servant would supposedly produce children for their mistresses. 

 

30:5

And Bilhah conceived, and bare Jacob a son.

 

30:6

And Rachel said, God hath judged me, and hath also heard my voice, and hath given me a son: therefore called she his name Dan (meaning he judged).

 

30:7

And Bilhah Rachel's maid conceived again, and bare Jacob a second son.

 

30:8

And Rachel said, With great wrestlings have I wrestled with my sister, and I have prevailed: and she called his name Naphtali (Heb Naftali, meaning my wrestling).

 

30:9

When Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife.

 

30:10

And Zilpah Leah's maid bare Jacob a son.

 

30:11

And Leah said, A troop cometh: and she called his name Gad (meaning good fortune).

 

30:12

And Zilpah Leah's maid bare Jacob a second son.

 

30:13

And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher (meaning happy).

 

30:14

And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to Leah, Give me, I pray thee, of thy son's mandrakes.

 

30:15

And she said unto her, Is it a small matter that thou hast taken my husband? and wouldest thou take away my son's mandrakes also? And Rachel said, Therefore he shall lie with thee to night for thy son's mandrakes.

 

30:16

And Jacob came out of the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me; for surely I have hired thee with my son's mandrakes. And he lay with her that night.

 

V. 30:16.  Since Yakov showed partiality to Rachel, he either made her the boss of his household or simply allowed her to take over. 

 

30:17

And God hearkened unto Leah, and she conceived, and bare Jacob the fifth son.

 

30:18

And Leah said, God hath given me my hire, because I have given my maiden to my husband: and she called his name Issachar (Heb Yissakhar, meaning hire, reward).

 

30:19

And Leah conceived again, and bare Jacob the sixth son.

 

30:20

And Leah said, God hath endued me with a good dowry; now will my husband dwell with me, because I have born him six sons: and she called his name Zebulun (Heb Zevulun, meaning living together).

 

30:21

And afterwards she bare a daughter, and called her name Dinah (meaning controversy over rights).

 

30:22

And God remembered Rachel, and God hearkened to her, and opened her womb.

 

30:23

And she conceived, and bare a son; and said, God hath taken away my reproach:

 

30:24

And she called his name Joseph (Heb Yosef, meaning may he add); and said, The LORD shall add to me another son.

 

V. 30:23-24.  Yosef was born when Yakov was 91 years old (in c1753 BCE). 

 

30:25

And it came to pass, when Rachel had born Joseph, that Jacob said unto Laban, Send me away, that I may go unto mine own place, and to my country.

 

V. 30:25.  The Chumash gives it here that Yosef would become the adversary of Esau (per Oba 1:18). 

 

30:26

Give me my wives and my children, for whom I have served thee, and let me go: for thou knowest my service which I have done thee.

 

30:27

And Laban said unto him, I pray thee, if I have found favour in thine eyes, tarry: for I have learned by experience that the LORD hath blessed me for thy sake.

 

30:28

And he said, Appoint me thy wages, and I will give it.

 

30:29

And he said unto him, Thou knowest how I have served thee, and how thy cattle (Heb miqneh) was with me.

 

V. 30:29.  Yakov took it that he purchased (the Hebrew miqneh) the livestock from Lavan thru his labor

 

30:30

For it was little which thou hadst before I came, and it is now increased unto a multitude; and the LORD hath blessed thee since my coming: and now when shall I provide for mine own house also?

 

30:31

And he said, What shall I give thee? And Jacob said, Thou shalt not give me any thing: if thou wilt do this thing for me, I will again feed and keep thy flock.

 

30:32

I will pass through all thy flock to day, removing from thence all the speckled and spotted cattle (Heb seh), and all the brown cattle (Heb seh) among the sheep, and the spotted and speckled among the goats: and of such shall be my hire.

 

V. 30:32.  The Hebrew seh means sheep or goats (per Young’s).  Hertz’s Pentateuch and Haftorahs has it that the sheep were white and the goats were black.  Yakov asks for any born that were of those colors. 

 

30:33

So shall my righteousness answer for me in time to come, when it shall come for my hire before thy face: every one that is not speckled and spotted among the goats, and brown among the sheep, that shall be counted stolen with me.

 

30:34

And Laban said, Behold, I would it might be according to thy word.

 

30:35

And he removed that day the he goats that were ringstreaked and spotted, and all the she goats that were speckled and spotted, and every one that had some white in it, and all the brown among the sheep, and gave them into the hand of his sons.

 

30:36

And he set three days' journey betwixt himself and Jacob: and Jacob fed the rest of Laban's flocks.

 

30:37

And Jacob took him rods of green poplar, and of the hazel and chestnut tree; and pilled white streaks in them, and made the white appear which was in the rods.

 

30:38

And he set the rods which he had pilled before the flocks in the gutters in the watering troughs when the flocks came to drink, that they should conceive when they came to drink.

 

30:39

And the flocks conceived before the rods, and brought forth cattle (Heb tsom) ringstreaked, speckled, and spotted.

 

V. 30:39.  Here, the Hebrew tsom refers to sheep and/or goats.  It is not clear to me why these rods affected the animal’s conception.  Perhaps there was something about the coloring that attracted the males or better yet there was a miracle from YHWH involved in some way. 

 

30:40

And Jacob did separate the lambs, and set the faces of the flocks toward the ringstreaked, and all the brown in the flock of Laban; and he put his own flocks by themselves, and put them not unto Laban's cattle (Heb tsom).

 

30:41

And it came to pass, whensoever the stronger cattle (Heb tsom) did conceive, that Jacob laid the rods before the eyes of the cattle (Heb tsom) in the gutters, that they might conceive among the rods.

 

30:42

But when the cattle (Heb tsom) were feeble, he put them not in: so the feebler were Laban's, and the stronger Jacob's.

 

V. 30:41-42.  Just as Lavan was deceitful and crooked in dealing with Yakov, Yakov turned the tables here to make his own livestock conceive. 

 

30:43

And the man increased exceedingly, and had much cattle (Heb tsom), and maidservants, and menservants, and camels, and asses.

 

V. 30:43.  Thus, Yakov became very wealthy. 

 

Chapter 31

 

31:1

And he heard the words of Laban's sons, saying, Jacob hath taken away all that was our father's; and of that which was our father's hath he gotten all this glory.

 

31:2

And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before.

 

31:3

And the LORD said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee.

 

31:4

And Jacob sent and called Rachel and Leah to the field unto his flock,

 

31:5

And said unto them, I see your father's countenance, that it is not toward me as before; but the God of my father hath been with me.

 

V. 31:5.  As a minimum, Lavan was displeased over how things turned out.  The Chumash gives it that he thought that Yakov’s holdings were his own. 

 

31:6

And ye know that with all my power I have served your father.

 

31:7

And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me.

 

V. 31:7.  It is not clear how all of these ten swindles took place; but Lavan was a crooked man to deal with so this must be about right. 

 

31:8

If he said thus, The speckled shall be thy wages; then all the cattle (Heb tsom) bare speckled: and if he said thus, The ringstreaked shall be thy hire; then bare all the cattle (Heb tsom) ringstreaked.

 

31:9

Thus God hath taken away the cattle (Heb miqneh) of your father, and given them to me.

 

31:10

And it came to pass at the time that the cattle (Heb tsom) conceived, that I lifted up mine eyes, and saw in a dream, and, behold, the rams which leaped upon the cattle (Heb tsom) were ringstreaked, speckled, and grisled.

 

31:11

And the angel of God spake unto me in a dream, saying, Jacob: And I said, Here am I.

 

31:12

And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle (Heb tsom) are ringstreaked, speckled, and grisled: for I have seen all that Laban doeth unto thee.

 

31:13

I am the God (Heb EL) of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred.

 

V. 31:13.  Here’s a reference to Yakov’s Pillar Stone (discussed in some detail in V. 9 of Ezekiel and YHWH’s Judgment for the Good News People at the left menu herein).  And with it, a command for him to return to Canaan. 

 

31:14

And Rachel and Leah answered and said unto him, Is there yet any portion or inheritance for us in our father's house?

 

31:15

Are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money.

 

31:16

For all the riches which God hath taken from our father, that is ours, and our children's: now then, whatsoever God hath said unto thee, do.

 

31:17

Then Jacob rose up, and set his sons and his wives upon camels;

 

31:18

And he carried away all his cattle (Heb miqneh), and all his goods which he had gotten, the cattle (Heb miqneh) of his getting, which he had gotten in Padanaram, for to go to Isaac his father in the land of Canaan.

 

31:19

And Laban went to shear his sheep: and Rachel had stolen the images that were her father's.

 

V. 31:19.  Lavan’s family were idolaters.  Yet Rachel still was so devoted to the pagan worship that she actually stole her father’s pagan images/idols. 

 

31:20

And Jacob stole away unawares to Laban the Syrian, in that he told him not that he fled.

 

31:21

So he fled with all that he had; and he rose up, and passed over the river, and set his face toward the mount Gilead.

 

31:22

And it was told Laban on the third day that Jacob was fled.

 

31:23

And he took his brethren with him, and pursued after him seven days' journey; and they overtook him in the mount Gilead.

 

31:24

And God came to Laban the Syrian in a dream by night, and said unto him, Take heed that thou speak not to Jacob either good or bad.

 

31:25

Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban with his brethren pitched in the mount of Gilead.

 

31:26

And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives taken with the sword?

 

V. 31:26.  Friedman’s commentary gives the stolen away as stolen my heart.  The text here would suggest that Lavan’s theft charge was made because of Yakov taking his daughters and leaving in secret.  But the following context suggests that Lavan was upset over the loss of his pagan images/idols. 

 

31:27

Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp?

 

31:28

And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in so doing.

 

V. 31:28.  Lavan’s sons here refers to his grandsons. 

 

31:29

It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad.

 

31:30

And now, though thou wouldest needs be gone, because thou sore longedst after thy father's house, yet wherefore hast thou stolen my gods?

 

V. 31:26-30.  While at first it seemed that Lavan was upset that Yakov had stolen his daughters, it becomes clear that his main problem was over the alleged theft of his idolatrous gods/images which had been taken by Rachel in Gen 31:19. 

 

In the very prohibitions of mixing or having contact with so-called strangers, the problem or prohibition was always one of race and not religion.  Here, Lavan’s family was pagan worshippers and Yakov marries into them.  Even on leaving Haran, this pagan religious faith persisted with Rachel (that’s evidently why she stole her father’s images). 

 

31:31

And Jacob answered and said to Laban, Because I was afraid: for I said, Peradventure thou wouldest take by force thy daughters from me.

 

31:32

With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what is thine with me, and take it to thee. For Jacob knew not that Rachel had stolen them.

 

31:33

And Laban went into Jacob's tent, and into Leah's tent, and into the two maidservants' tents; but he found them not. Then went he out of Leah's tent, and entered into Rachel's tent.

 

31:34

Now Rachel had taken the images, and put them in the camel's furniture, and sat upon them. And Laban searched all the tent, but found them not.

 

31:35

And she said to her father, Let it not displease my lord that I cannot rise up before thee; for the custom of women is upon me. And he searched, but found not the images.

 

V. 31:35.  Rachel was hiding the images under her body.  She told her father that she was having her period and could not get up.  So he accepted her word and didn’t find the idolatrous images. 

 

31:36

And Jacob was wroth, and chided with Laban: and Jacob answered and said to Laban, What is my trespass? what is my sin, that thou hast so hotly pursued after me?

 

31:37

Whereas thou hast searched all my stuff, what hast thou found of all thy household stuff? set it here before my brethren and thy brethren, that they may judge betwixt us both.

 

31:38

This twenty years have I been with thee; thy ewes and thy she goats have not cast their young, and the rams of thy flock have I not eaten.

 

31:39

That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day, or stolen by night.

 

31:40

Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes.

 

31:41

Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters, and six years for thy cattle (Heb tsom): and thou hast changed my wages ten times.

 

31:42

Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction and the labour of my hands, and rebuked thee yesternight.

 

31:43

And Laban answered and said unto Jacob, These daughters are my daughters, and these children are my children, and these cattle (Heb tsom) are my cattle (Heb tsom), and all that thou seest is mine: and what can I do this day unto these my daughters, or unto their children which they have born?

 

31:44

Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee.

 

31:45

And Jacob took a stone, and set it up for a pillar.

 

31:46

And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there upon the heap.

 

31:47

And Laban called it Jegarsahadutha: but Jacob called it Galeed.

 

31:48

And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed;

 

31:49

And Mizpah; for he said, The LORD watch between me and thee, when we are absent one from another.

 

31:50

If thou shalt afflict my daughters, or if thou shalt take other wives beside my daughters, no man is with us; see, God is witness betwixt me and thee.

 

31:51

And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee;

 

31:52

This heap be witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm.

 

V. 31:52.  Apparently, they agreed upon the Eastern boundary of Canaan/Palestine as the line to separate themselves thereafter.  Lavan could dwell in the East and Yakov would dwell in the West. 

 

31:53

The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the fear of his father Isaac.

 

V. 31:44-53.  Apparently, the feelings were so bad between Lavan and Yakov that they made an agreement that they would spilt permanently.  They swore upon the agreement by the Elohim of their fathers. 

 

31:54

Then Jacob offered sacrifice upon the mount, and called his brethren to eat bread: and they did eat bread, and tarried all night in the mount.

 

31:55

And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned unto his place.

 

Chapter 32

 

32:1

And Jacob went on his way, and the angels of God met him.

 

32:2

And when Jacob saw them, he said, This is God's host: and he called the name of that place Mahanaim.

 

32:3

And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom.

 

32:4

And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now:

 

32:5

And I have oxen, and asses, flocks, and menservants, and womenservants: and I have sent to tell my lord, that I may find grace (Heb chen) in thy sight.

 

32:6

And the messengers returned to Jacob, saying, We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him.

 

32:7

Then Jacob was greatly afraid and distressed: and he divided the people that was with him, and the flocks, and herds, and the camels, into two bands;

 

32:8

And said, If Esau come to the one company, and smite it, then the other company which is left shall escape.

 

32:9

And Jacob said, O God of my father Abraham, and God of my father Isaac, the LORD which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee:

 

32:10

I am not worthy of the least of all the mercies, and of all the truth, which thou hast showed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands.

 

32:11

Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children.

 

V. 32:8-11.  Note Yakov’s thanks for both the mercies and truth given him by The MOST HIGH.  Note that while he was praying for deliverance, he did what he could do on his own to deal with the problem with the two groups, hoping at least one of them would survive. 

 

32:12

And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.

 

32:13

And he lodged there that same night; and took of that which came to his hand a present for Esau his brother;

 

32:14

Two hundred she goats, and twenty he goats, two hundred ewes, and twenty rams,

 

32:15

Thirty milch camels with their colts, forty kine, and ten bulls, twenty she asses, and ten foals.

 

32:16

And he delivered them into the hand of his servants, every drove by themselves; and said unto his servants, Pass over before me, and put a space betwixt drove and drove.

 

32:17

And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee?

 

32:18

Then thou shalt say, They be thy servant Jacob's; it is a present sent unto my lord Esau: and, behold, also he is behind us.

 

32:19

And so commanded he the second, and the third, and all that followed the droves, saying, On this manner shall ye speak unto Esau, when ye find him.

 

32:20

And say ye moreover, Behold, thy servant Jacob is behind us. For he said, I will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept of me.

 

32:21

So went the present over before him: and himself lodged that night in the company.

 

32:22

And he rose up that night, and took his two wives, and his two womenservants, and his eleven sons, and passed over the ford Jabbok.

 

32:23

And he took them, and sent them over the brook, and sent over that he had.

 

32:24

And Jacob was left alone; and there wrestled a man with him until the breaking of the day.

 

32:25

And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint, as he wrestled with him.

 

32:26

And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.

 

32:27

And he said unto him, What is thy name? And he said, Jacob.

 

32:28

And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.

 

32:29

And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there.

 

32:30

And Jacob called the name of the place Peniel: for I have seen God (The ELOHIM) face to face, and my life is preserved.

 

V. 32:24-30.  He wrestled with YHWH, The ELOHIM. 

 

32:31

And as he passed over Penuel the sun rose upon him, and he halted upon his thigh.

 

32:32

Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob's thigh in the sinew that shrank.

 

Chapter 33

 

33:1

And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids.

 

33:2

And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost.

 

V. 33:1-2.  Note that Yakov played favoritism with his wives and children.  His favorites were at the rear with the most protection.  His least cared-for wives and children were put out front to die first if Esau starts killing them.  But in fairness, Rachel’s son Yoseph was the youngest son and probably should have been placed to the rear. 

 

33:3

And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother.

 

33:4

And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.

 

33:5

And he lifted up his eyes, and saw the women and the children; and said, Who are those with thee? And he said, The children which God hath graciously given thy servant.

 

33:6

Then the handmaidens came near, they and their children, and they bowed themselves.

 

33:7

And Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves.

 

33:8

And he said, What meanest thou by all this drove which I met? And he said, These are to find grace (Heb chen) in the sight of my lord.

 

33:9

And Esau said, I have enough, my brother; keep that thou hast unto thyself.

 

33:10

And Jacob said, Nay, I pray thee, if now I have found grace (Heb chen) in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me.

 

33:11

Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it.

 

33:12

And he said, Let us take our journey, and let us go, and I will go before thee.

 

33:13

And he said unto him, My lord knoweth that the children are tender, and the flocks and herds with young are with me: and if men should overdrive them one day, all the flock will die.

 

33:14

Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle (Heb melakah) that goeth before me and the children be able to endure, until I come unto my lord unto Seir.

 

V. 33:14.  Here the Hebrew melakah refers to property as a result of labor (per Strong’s). 

 

33:15

And Esau said, Let me now leave with thee some of the folk that are with me. And he said, What needeth it? let me find grace (Heb chen) in the sight of my lord.

 

V. 33:4-33.  Many commentators have surveyed the life of Esau and concluded that his so-called words and emotions suggesting reconciliation were all fakes and that Esau continued to bear hate in his heart for his brother Yakov. 

 

33:16

So Esau returned that day on his way unto Seir.

 

V. 33:16.  So Esua dwealt in the Mount Seir area. 

 

33:17

And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle (Heb miqneh): therefore the name of the place is called Succoth.

 

V. 32:17.  This must have been prophetic of the future Feast of Sukkot.  Could the dating here have happened at Sukkot? 

 

33:18

And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Padanaram; and pitched his tent before the city.

 

V. 33:18.  Hertz’s Pentateuch and Haftorahs have Shalem, as Yakov came in peace to Shechem. 

 

33:19

And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem's father, for an hundred pieces of money.

 

33:20

And he erected there an altar, and called it Elelohe-Israel.

 

Chapter 34

 

34:1

And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land.

 

V. 34:1.  Yakov and his family and livestock were in the fields, evidently near Shechem.  So Dinah decides to go into town to see the girls of the town.  But the question here is where was her father and mother and why did they allow her to go in among the Satanic Canaanites without supervision and protection.  Yakov and Leah should have been concerned with her coming of age.  By all means, Yakov should have been making ties or connections with some families in Aram to address the marriage needs of his children.  Not only was Dinah coming of age, but Yakov had eleven sons who would be facing needs for wives.  Yet, Yakov did nothing about looking forward and making plans for mates for his children (except for possibly the later Binyamin). 

 

34:2

And when Shechem the son of Hamor the Hivite, prince of the country, saw her, he took her, and lay with her, and defiled her.

 

V. 34:2.  The Satanic Hamor raped Dinah.  Some commentators believe that she became pregnant from this rape. 

 

34:3

And his soul clave unto Dinah the daughter of Jacob, and he loved the damsel, and spake kindly unto the damsel.

 

34:4

And Shechem spake unto his father Hamor, saying, Get me this damsel to wife.

 

34:5

And Jacob heard that he had defiled Dinah his daughter: now his sons were with his cattle (Heb miqneh) in the field: and Jacob held his peace until they were come.

 

34:6

And Hamor the father of Shechem went out unto Jacob to commune with him.

 

34:7

And the sons of Jacob came out of the field when they heard it: and the men were grieved, and they were very wroth, because he had wrought folly in Israel in lying with Jacob's daughter; which thing ought not to be done.

 

34:8

And Hamor communed with them, saying, The soul of my son Shechem longeth for your daughter: I pray you give her him to wife.

 

34:9

And make ye marriages with us, and give your daughters unto us, and take our daughters unto you.

 

V. 34:9.  So here we have the Devil’s classic plan to destroy Israel—miscegenate with them. 

 

34:10

And ye shall dwell with us: and the land shall be before you; dwell and trade ye therein, and get you possessions therein.

 

34:11

And Shechem said unto her father and unto her brethren, Let me find grace (Heb chen) in your eyes, and what ye shall say unto me I will give.

 

34:12

Ask me never so much dowry and gift, and I will give according as ye shall say unto me: but give me the damsel to wife.

 

34:13

And the sons of Jacob answered Shechem and Hamor his father deceitfully, and said, because he had defiled Dinah their sister:

 

34:14

And they said unto them, We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us:

 

34:15

But in this will we consent unto you: If ye will be as we be, that every male of you be circumcised;

 

34:16

Then will we give our daughters unto you, and we will take your daughters to us, and we will dwell with you, and we will become one people.

 

34:17

But if ye will not hearken unto us, to be circumcised; then will we take our daughter, and we will be gone.

 

34:18

And their words pleased Hamor, and Shechem Hamor's son.

 

34:19

And the young man deferred not to do the thing, because he had delight in Jacob's daughter: and he was more honourable than all the house of his father.

 

34:20

And Hamor and Shechem his son came unto the gate of their city, and communed with the men of their city, saying,

 

34:21

These men are peaceable with us; therefore let them dwell in the land, and trade therein; for the land, behold, it is large enough for them; let us take their daughters to us for wives, and let us give them our daughters.

 

34:22

Only herein will the men consent unto us for to dwell with us, to be one people, if every male among us be circumcised, as they are circumcised.

 

34:23

Shall not their cattle (Heb miqneh) and their substance and every beast of theirs be ours? only let us consent unto them, and they will dwell with us.

 

V. 34:23.  The Canaanites not only wanted to miscegenate with Israel but they looked with lust and greed upon the possessions of Israel which they hoped to steal with the miscegenation and mixing. 

 

34:24

And unto Hamor and unto Shechem his son hearkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city.

 

34:25

And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city boldly, and slew all the males.

 

34:26

And they slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechem's house, and went out.

 

34:27

The sons of Jacob came upon the slain, and spoiled the city, because they had defiled their sister.

 

34:28

They took their sheep, and their oxen, and their asses, and that which was in the city, and that which was in the field,

 

34:29

And all their wealth, and all their little ones, and their wives took they captive, and spoiled even all that was in the house.

 

V. 34:13-29.  So Shimon and Levi decided that they would take revenge on the depraved Canaanites.  They induced the Canaanite males to become circumcised.  With the hurt and incapacitation from the circumcision, Shimon and Levi came into the town and killed all of the Canaanite males.  They proceeded to steal their property, their little ones and their women.  In this captivity of the Canaanite women, Shimon may have took one of the girls into his household as his wife to produce the son Shaul who is later defined in the family of Yakov goving down into Egypt at Gen 46:10.  

 

34:30

And Jacob said to Simeon and Levi, Ye have troubled me to make me to stink among the inhabitants of the land, among the Canaanites and the Perizzites: and I being few in number, they shall gather themselves together against me, and slay me; and I shall be destroyed, I and my house.

 

V. 34:30.  But Yakov was unhappy over what Shimon and Levi did—evidently for fear of his own hide.  Thus, he was concerned about his own future rather than in seeing justice down on the Satanic Canaanites. 

 

34:31

And they said, Should he deal with our sister as with an harlot?

 

Chapter 35

 

35:1

And God (Heb ELOHIM) said unto Jacob, Arise, go up to Bethel, and dwell there: and make there an altar unto God (Heb EL), that appeared unto thee when thou fleddest from the face of Esau thy brother.

 

V. 35:1.  Here, it is The ELOHIM WHO communicates with Yakov as The WORD. 

 

35:2

Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments:

 

35:3

And let us arise, and go up to Bethel; and I will make there an altar unto God (Heb EL), who answered me in the day of my distress, and was with me in the way which I went.

 

35:4

And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem.

 

V. 35:4.  What was the problem with the earrings?  Were images of pagan gods or was it because of them being sources of pride and vanity?  In any case, there was something wrong with them. 

 

35:5

And they journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob.

 

35:6

So Jacob came to Luz, which is in the land of Canaan, that is, Bethel, he and all the people that were with him.

 

35:7

And he built there an altar, and called the place Elbethel: because there God appeared unto him, when he fled from the face of his brother.

 

35:8

But Deborah Rebekah's nurse died, and she was buried beneath Bethel under an oak: and the name of it was called Allonbachuth.

 

V. 35:8.  When Rebekah sent Yakov away from his family in Gen 27:41-45, it appears that she might have sent her nurse Deborah along with Yakov.  Since Deborah originally came from Haran and probably had family there, this was a good move.  Apparently, Deborah was with Yakov for the many years thereafter. 

 

35:9

And God (Heb ELOHIM) appeared unto Jacob again, when he came out of Padanaram, and blessed him.

 

35:10

And God (Heb ELOHIM) said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel (Heb Yisrael) shall be thy name: and he called his name Israel.

 

35:11

And God (Heb ELOHIM) said unto him, I am God (Heb EL) Almighty: be fruitful and multiply; a nation (Heb goy) and a company of nations (Heb goyim) shall be of thee, and kings shall come out of thy loins;

 

V. 35:11.  Just like Avraham would father goyim in the plural, so would Yakov father both a nation and nations (plural). 

 

35:12

And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land.

 

V. 35:12.  Thus, YHWH repeats the Avrahamic land grant to Yakov.  And while the Satanic descendants of Cain had stolen this land (Cush took Babylon, the Philistines took the area near the Mediterranean, and the Canaanites had taken the western part of the grant to near Egypt), the land would in time belong to Yakov.  This grant parallels the old watershed land of Eden in Gen 2.  But with the removal of the Satanic Ham people, the land did pass to the other descendants of Avraham (via Ishmael, Esau and Keturah) and Lot (with the Moabites and Ammonites).  But all of these persons were usurpers as well since the land grant came down to Yakov. 

 

35:13 . 

And God went up from him in the place where he talked with him.

 

35:14

And Jacob set up a pillar in the place where he talked with him, even a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon.

 

35:15

And Jacob called the name of the place where God spake with him, Bethel.

 

V. 35:14-15.  Another reference to Jacob’s/Yakov’s Pillar Stone at Bethel.  This stone was first mentioned in Gen 28:18.  To address it today, one must consider a very ancient chair on display in Westminster Abby in London. 

 

Before coming to England, this very ancient chair may have been in use in Scotland and certainly was in use later during the reign of King Edward I in England.  For centuries, it had a unique stone directly under its seat.  Thus, any person sitting in the chair would sit directly over the stone. 

 

This chair has been particularly important to the Anglo Saxon peoples because it was prepared at least as early as 1297 CE specifically to house and hold the strange rectangular stone which has historically been housed under it.  The chair is called and known as the Coronation Chair.  Importantly, the strange stone historically under the seat is called the Lia-Fail, Stone of Destiny and/or Jacob’s Pillar Stone.  

 

All of Britain’s royalty since Edward I (except Edward V and Edward VIII) have been crowned while sitting in this chair over this interesting Stone of Destiny.  If Elizabeth II dies and Charles assumes the throne, it is anticipated that he too will sit in the Coronation Chair over the Lia-Fail. 

 

As will be discussed below, the stone has now been removed from Westminster Abby where it was held on display to the public.  Reportedly, for future coronations of British sovereigns, the stone will be returned to the Abby where it can be placed once more under the King  Edward I chair of 1297 CE. 

 

The coronation stone has also been traditionally known as Jacob’s (correctly Yakov’s) Pillar Stone, as cited above and in Gen 28:18.  The Hebrew Scriptures first introduces us to Yakov’s Pillar Stone in Genesis 28:10-22 when Yakov was on his way from Canaan to Haran in the East.  When retiring to sleep one night, Yakov selected some nearly stone(s) to use as a pillow.  He had a fascinating dream in which he had an encounter with YHWH and was told that The MOST HIGH would be with him. 

 

Yakov was impressed with his dream and accordingly took the stone and anointed it with oil and set it up as a pillar.  He called the place “Bethel.”  This is the place where Yakov openly declared that YHWH was his ELOHIM and that it would be The ELOHIM’s house or linked to The ELOHIM’s house. 

 

On his return trip to Canaan, Yakov again stopped at the place of Bethel and there built an altar to YHWH (Gen 35:1-15).  It was on this visit that YHWH changed Yakov’s name to Yisrael, which means overcomer with EL. 

 

A later remark in Genesis (Gen 35:22-24) suggests that this pillar stone went to Egypt with the children of Yisrael where, by then, it was called the Shepherd, the Stone of Yisrael. 

 

Furthermore, the Lia-Fail is also thought to be the very stone which Moshe struck to bring forth water following the Exodus from Egypt which suggests that the stone was removed by the Israelites when they left Egypt to go into Canaan (Ex 17:8-16; Num 20:5-11). 

 

Once in the promised land, this very stone seems to have played a key role in the coronation and anointing of the judges and kings to rule over Yisrael (Deut 17:18-20; Jud 9:6; II Kg 11:12-14; 23:2-3; II Chron 23:13; Ps 118:22). 

 

In II Kings 11:14, the Word says that the King stood near the pillar, as the manner was.  This very wording suggests that by then it was a custom for kings to be near the stone for their coronations. 

 

The Stone in Britain

 

In “Judah’s Sceptre and Joseph’s Birthright,” J. H. Allen wrote about the work of a Dr Poole in England who examined the stone many years ago and wrote of it as follows:  “This stone is a dull, reddish or purplish sandstone, with a few small embedded pebbles; one of these is quartz and two others of a dark material.  The rock is calcareous and is of that kind which masons call freestone.  Chisel marks are visible on one or more of its sides.” 

 

Writing possibly as early as 1902, Allen went on to say that “There is no such rock of this kind (as cited by Poole) in England, Ireland or Scotland.”  In the early 1950s, a specimen from the stone was examined by a petrologist at the University of Strathclyde in Scotland.  He compared the stone to a sample of sandstone from Bethel in Palestine.  He said:  “The two stones were so much alike as to have made it possible for them to have come from the same rock bed.” 

 

The Stone of Destiny under discussion is reported to weight about 350 pounds and be about 26 3/4 inches long, 16 3/4 inches wide, and 10 3/4 inches thick.  Each end of the stone has an iron ring emplaced which seems to have been used to facilitate the transportation and movement of the stone.  These rings are worn very thin.  Such wear is doubtful in Britain because the stone has not seen frequent movements and not by handling the rings.  The stone has a serious crack in it.  There is much weathering present and its appearance suggests that it is quite ancient. 

 

Yes, the recognized, legal, physical throne (which YHWH YESHUA will sit upon in the millennial Temple) seems to be essentially in the form of the just cited Yakov’s Pillar Stone, mentioned several times in the Book (Gen 28:10-22; 35:1-15; 49:22-24; Ex 17:8-16; Num 20:5-11), to perhaps include the chair prepared to house the stone some 800 years ago by England’s King Edward I (although a newspaper report from 1837, to be quoted below, suggests that the chair was used earlier by the Scottish kings). 

 

On entering Canaan, the later Israelite kings seemed to have been crowned while sitting upon or standing near this pillar and with a certain vocal pronouncement of some Scriptural significance, essentially still used in the line of David today--specifically “God Save the King.” 

 

This familiar “God Save the King” expression pops up in II Kings 11:13.  It also appears in I Samuel 10:24; II Samuel 16:16; I Kings 1:25, 34, and 39; II Chronicles 23:11.  Of course, this very expression “God save the King” (or Queen) is commonly cited at the coronation of the British sovereigns to this very day. 

 

As a part of the coronation ceremony, the Archbishop of Canterbury also anoints each new monarch with oil and says:  “...Be thy head anointed with holy oil:  as kings, priests and prophets were anointed:  and as Solomon was anointed king by Zadok the priest and Nathan the prophet, so be thou anointed, blessed and consecrated queen (as in the case of Elizabeth II, on June 2, 1953) over the peoples, whom the Lord thy God hath given thee to rule and govern” (Mar-Apr 2002 “Philadelphia Trumpet,” p. 9). 

 

Yes, the manner of crowning Britain’s monarchs has an incredible parallel with the realities of Scriptural history.  On being crowned, the new British monarch takes an oath in which he or she must swear to maintain the “Laws of God and the true profession of the Gospel.”  This very oath reminds one of a similar event described in Deuteronomy 17:18-20 and II Kings 11:17. 

 

More History

 

On taking possession of the stone in 1296, England’s King Edward I said that “It is the primeval monument which binds together the whole empire” (per Dean Stanley, in the “Memorials of Westminster Abbey”). 

 

On entering London in 1603, to become the King over the united kingdom of Scotland and England, James I passed through the Aldergate (the Gate of the Elders), which was subsequently torn down in 1761. 

 

In the “Stone of Destiny,” F. Wallace Cannon wrote that a replica of this gate now sets in the railings of the churchyard of St Botolph’s Church off of Alderstreet in Little Britain.  Cannon says that the gate had arch figures over it of the prophets Samuel and Jeremiah with these words under the figures: 

 

Under Samuel:  “And Samuel said unto all Israel, Behold, I have hearkened unto your voice in all that ye said unto me, and have made a king over you.” 

 

Under Jeremiah:  “Then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem and this city shall remain forever.” 

 

During the time of the Commonwealth in Britain, the British leader Oliver Cromwell sat in the Coronation Chair when he was installed as Lord Protector in the Abbey (c 1648-1650).  However, the stone was not under the chair as it had been removed before Cromwell was seated. 

 

On sitting down in the coronation chair, to be crowned King in “1651” (this date would have correctly been in 1661), Charles II was addressed by the minister, Robert Douglas, as follows (p. 191-201 of a pamphlet prepared by Sir James Balfour, the Lord Lyon King-of-Arms, who officiated at the ceremony of Charles II, per J. H. Allen):  

 

“Sir, you are set down upon the throne in a very difficult time; I shall therefore put you in mind of a Scriptural expression of a Throne; it is said:  ‘Solomon sats on the Throne of the Lord.’  Sir, you are a king, and king in covenant with the Lord. 

 

“It is the Lord’s Throne.  Remember that you have a King above you, the King of Kings, and Lord of Lords, who commandeth thrones. 

 

“Your Throne is the Lord’s Throne, and your people are the Lord’s people.  Let not your heart be lifted up above your brethren.  They are your brethren, not only flesh of your flesh, but brethren by covenant with God. 

 

“Your Throne is the Lord’s Throne.  Beware of making His Throne a Throne of iniquity. 

 

“But as the Throne is the Lord’s Throne, let the laws be the Lord’s laws, agreeable to His Word. 

 

“Lastly, if your Throne be the Throne of the Lord, take a word of encouragement against Throne adversaries.  Your enemies are the enemies of the Lord’s Throne.” 

 

Yes, it may be a hard pill for some to swallow, but that throne of the United Kingdom belongs to the line of David.  In time, its rightful owner, YESHUA, will assume it and rule over His people Yisrael (Ps 2:6; Isa 24:23; Lu 1:32-33). 

 

When Victoria was crowned Queen of the British Empire in 1837, the London “Sun” newspaper had an article in its June 28th edition which said: 

 

“This chair, commonly called St. Edward’s chair, is an ancient seat of solid hardwood, with back and sides of the same, variously painted, in which the kings of Scotland were in former periods constantly crowned, but, having been brought out of the kingdom by Edward I, in the year 1298, after he had totally overcome John Baliol, king of Scots, it has ever since remained in the Abbey of Westminister, and has been the chair in which succeeding kings and queens of this realm have been inaugurated. 

 

“It is in height six feet and seven inches, in breadth at the bottom thirty-eight inches, and in depth twenty-four inches; from the seat to the bottom is twenty-five inches, the breadth of the seat within the sides is twenty-eight inches, and the depth eighteen inches. 

 

“At nine inches from the ground is a board, supported at the four corners by as many lions.  Between the seat and this board is enclosed a stone, commonly called Jacob’s, or the fatal Marble Stone, which is an oblong of about twenty-two inches in length, thirteen inches broad and eleven inches deep; of a steel color, mixed with some veins of red.  History relates that it is the stone whereon the patriarch Jacob laid his head in the plains of Luz.” 

 

The Promise to David

 

When David was chosen to be King over Yisrael, The MOST HIGH made a series of promises to him and his descendants that his throne would be established for ever and that he would always have a descendant of his sitting on that throne over the people of Yisrael (II Sam 7:16; Jer 33:17). 

 

With the fall of Jerusalem to the Babylonians, in about 554 BCE, it looked like the Kingdom over Yisrael was ended when Tzidkiyahu/Zedekiah and his sons were all slain and removed from power (II Kg 25:7).  But as noted in previous commentary, the prophet Yirmeyahu/Jeremiah was commissioned to secure the throne and remove it from Canaan land to a place where it could once more rule over Yisrael (Jer 1:10; 43:5-7; 44:14-28). 

 

Yirmeyahu, following the fall of Jerusalem to the Babylonians, took the king’s daughters and fled with them and obviously the throne of David (in the form of the Stone of Destiny) to Egypt (and evidently, in time, on to Spain on a movement West to the Isles of the Sea). 

 

From Egypt/Spain, Irish traditional knowledge indicates that this entourage went on to Ireland where King Tzidkiyahu’s daughter Tea Tephi was married to Eochaidh, an Irish descendant of Yehudah, Zerach and David--also as covered in the preceding commentary. 

 

Can the rule over Yisrael pass through a woman?  Yes, as pointed out by Christian Identity preacher Dan Gayman of the Church of Israel, it happened with Athaliah (Atalyahu in the Hebrew--II Kg 11:3); and of course, a surviving daughter can inherit in the absence of a male heir (Num 27:6-8; Josh 17:3-4). 

 

The April 2002 issue of “Kingdom Digest” (p. 38-41) had an article by Burton E. Leavitt on the “History of Tea Tephi” which addressed this relocation of the girl from the stock of Yehudah, Peretz and David from Palestine to Egypt and finally to Ireland where she was married to Eochaidh. 

 

As mentioned in other comments herein, there was an early Phoenician settlement in Ireland.  And in time, numbers of Israelites also relocated there.  Over the years, some portion of these two peoples probably miscegenated and amalgamated in Ireland.  But in the early settlements from Canaan, it is highly plausible that the two peoples had separate settlements in Ireland. 

 

Thus, this separation could explain why and how that there could be Israelite people in early Ireland with an Israelite king from the lineage of Zerach (contemporary with a Phoenician settlement which probably had its own Phoenician king). 

 

Leavitt’s article on Tea Tephi mentions the Irish Chronicles which contain much of the early history of Ireland.  From this source and the genealogical information on the kings of Ireland, Leavitt presents the traditional explanation of what happened with Tea Tephi and her immigration to Ireland. 

 

As pointed out above, the Scriptural record is that Yirmeyahu took the king’s (Tzidkiyahu’s) daughters and fled to Egypt.  Leavitt says that initially they took refuge in Egypt at Tahpanhes, a fortress and palace of the Egyptian Pharaoh Hophra in the Eastern part of the Delta of the Nile. 

 

In time, the princess Tea Tephi was brought from Egypt to Ireland (via Spain) in the sixth century BCE by an aged prophet named Ollam Fola, who started a school for prophets in Ireland following his arrival with the Hebrew girl (who was known in Ireland as the daughter of a Pharaoh or King). 

 

The accepted belief on this man Ollam Fola is that he was Yirmeyahu the prophet who had a commission from YHWH to reestablish the throne of David in Ireland, following its demise in Canaan (Jer 1:10).  A bust of the prophet Yirmeyahu is in Dublin castle and the name Jerry is extremely popular to this day in Ireland. 

 

Tea Tephi married the local Israelite king and commenced a line of royalty which ran through all of the Irish kings, and eventually intermarried with the royal families of Scotland and England. 

 

The traditional belief is that both Ollam Fola (Yirmeyahu) and Tea Tephi died in Ireland and are buried there at Tara’s Hill (or the great Mergech, a Hebrew word meaning a repository or palace of hidden treasure, per Leavitt). 

 

This article ties the whole movement of the aged Hebrew prophet and the young Hebrew princess to the prophecies of Ezekiel 17 on the lofty Cedars of Lebanon, which are thought to be a symbol of the royal House of David (as will be discussed in comments to follow in some detail).  Tea Tephi is thought to be the tender twig in this great prophecy. 

 

The prophet Ollam Fola also brought with him an ancient stone called the Lia Fail (or Stone Wonderful and/or the Stone of Destiny). 

 

The Stone of Destiny became the coronation stone in Ireland (with the later Irish kings being crowned while seated over the stone).  It was used there up until about 500 CE. 

 

From Ireland, the stone was carried to Scotland and used in Scotland for the crowning of the Scottish kings. 

 

In a writing on “Forus Feasa ar Erim” (as translated by David Comyn), Dr Geoffrey Keating wrote (per J. H. Allen): 

 

“...It is it (the Stone) that is called ‘Lia Fail.’ and it is it that used to roar under each king of Ireland on his being chosen by them... and it is that stone called in Latin ‘Saxum Fatale.’ 

 

“This stone which is called ‘Lia Fail,’ another name for it is the Stone of Destiny; for it was in destiny for this stone whatever place it would be in, that it is a man of the Scotic nation, i.e. of the seed of Mileadh of Spain, that would be in the sovereignty of that country, according as is read in Hector Boetius in the History of Scotland...

 

“When the race of Scots heard that the stone had this virtue, after Feargus the great, son Earc, had obtained power in Scotland, and after he had proposed to style himself King of Scotland, he sends information into the presence of his brother Muircheartach, son of Earc, of the race of Eireamhon, who was the king of Ireland at that time, to ask him to send him this stone, to sit upon, for the purpose of being proclaimed King of Scotland on the same stone, and he was the first King of Scotland of the Scottish nation.” 

 

In “An Iona Anthology,” Fiona Macleod noted (evidently per J. H. Allen): “On this stone--the old Druidic Stone of Destiny, sacred among the Gael before Christ was born--Columba crowned Aidan, King of Argyle.  Later the stone was taken to Dunstaffnage, where the Lords of the Isles were made princes:  thence to Scone, where the last Celtic Kings of Scotland were crowned on it.” 

 

In the “History of Scotland,” George Buchanan wrote (also perhaps from J. H. Allen):  “The marble seat which Simon Breccus is said to have imported from Spain to Ireland. and Fregus, son of Ferchard, carried thence to Argyle (Dunstaffnage) in Scottish Albium, he caused to be removed from Argyle to Scone on the river Tay, and set it there enclosed in a chair of wood.  In that seat the kings of Scotland used to receive the title and insignia of Royalty until the time of Edward I of England.” 

 

The stone remained in Scotland until the thirteenth century CE when Scotland was conquered by the English King Edward I.  The stone was then transferred to London, England where it became the symbol par excellence of British royalty.  It has been used for coronation purposes ever since in England (where it rightfully belonged in view of the English ties to Yehudah, as will be addressed in Gen 49:8-12). 

 

In the reign of Edward I, a magnificent chair was built to house or contain the stone so that the monarch could sit in the chair and be directly over the stone (the former Scottish kings also had the stone housed under a chair.  Possibly the Scottish chair was an earlier chair and not the one built by Edward; though some witnesses do attach the Edward chair to Scotland; but perhaps the chair was originally built in Scotland and when Edward seized it, it was renovated and refinished).  For vast centuries, this chair and stone were on display at Westminster Abbey in London, as mentioned above. 

 

The “Encyclopedia Britannica” (in its 1929 ed), gives this summary of the movement of the stone in an article on Inisfail--viz:  “INISFAIL, a poetical name for Ireland.  It is derived from Inis ‘island’ and Lia-fail, the celebrated stone, identified in Irish legend with the stone on which the patriarch Jacob slept when he dreamed of the heavenly ladder.  The Lia-fail was supposed to have been brought to Ireland by the Dehannans and set up at Tara as the ‘inauguration stone’ of the Irish kings; it was subsequently removed to Scone where it became the coronation stone of the Scottish kings, until it was taken... to Westminster and placed under the coronation chair in the Abbey, where it has since remained.  Inis-fail was thus the island where monarchs were crowned at Tara on the sacred inauguration stone.” 

 

Yechezkel/Ezekiel and the Throne

 

With the above description, more questions might arise on the Scriptural basis of how the throne of David was moved from the Middle East to the British Isles.  For an answer here, one must turn to the book of Ezekiel (with an analysis and quotation from the above cited Burton E. Leavitt). 

 

Without addressing the great prophecies in Ezekiel, it would be well here to take note of the fact that the book of Ezekiel prophetically laid out much of the future associated with the throne of David.  Yechezkel offered some great prophecies on the movement of the throne of David from Palestine, along with the regathering of Yisrael in the Isles of the Sea (Ezek 17-21). 

 

While the tender twig (of Ezekiel 17:4) likely was a daughter of King Tzidkiyahu, who was taken by Yirmeyahu to the new land of Yisrael in the Isles of the Sea, she was surely an example or ante-type of a still future, coming twig. 

 

Again, this whole book of Ezekiel is future in early 2011.  This small twig will have a great typical fulfillment--possibly in the context of the coming Philadelphia Assembly of believers which can have a major role to play in the coming movement of David’s throne--eventually back to Palestine (Rev 3:7). 

 

Ezekiel 21:27 seems to describe three overturns of the throne.  Many students of the Book (particularly Christian Identity people) have studied the removals from Canaan to Ireland to Scotland and to England and perceived in them the fulfillment of this prophecy recorded in Ezekiel 21:26-27 (which seems to outline three overturns of the throne over Yisrael before it is finally restored to its rightful owner--YESHUA). 

 

But this reasoning has problems because already the throne has moved effectively again recently, as will be discussed below, in the context of Yakov’s Pillar Stone.  Christian Identity people can’t explain this most recent move. 

 

While these three historic overturns may have some support, they can only logically represent ante-typical fulfillments at best.  This writer looks for three great movements of that throne after 2003 to bring it back to Palestine to await its rightful owner (YESHUA).  We all will have to watch what happens on this course. 

 

As just broached above, a problem with this understanding on Ezekiel 21 has now arisen in the last several years when the Stone of Destiny was removed from England and taken to Scotland. 

 

In the last few years, an agreement was struck with the Scottish people that allows the stone to be on permanent display in Scotland and to be returned to London whenever there is a coronation of a new British monarch. 

 

As noted, this writer suspects that the Yechezkel prophecy on the three overturns may have had an ante-typical fulfillment in ancient times; but that the actual prophecy will reach fulfillment in the age end.  This option suggests that the three overturns are all now future. 

 

Persons familiar with this throne and its present location on planet earth are very cognizant of the turmoil developing around David’s throne in recent years and particularly so with its recent movement and with the developing hostility of the Israelite peoples to their prince scheduled to rule when the present Queen dies. 

 

While the present Queen seems to be a person of some honor and integrity, the same cannot be said for the prince in line to succeed her. 

 

Both he and his former wife seem to have led scandalous lives of adultery, fornication and sin which was more than sufficient to have disgraced both of them.  She was fornicating with a mixed blooded mamzer in the back-seat of a car the night that she was reportedly killed in a traffic accident in Paris in 1997. 

 

Moreover, the surviving prince is a classic New Ager who uses ouija boards, talks to plants and reportedly has séances with his dead uncle.  He is at serious odds with the state church plus the Scriptures.  His conduct has raised important questions about how much support he will have to be king when his mother dies. 

 

Finally, this very situation may be used by The ELOHIM to reject this prince (or one of his descendants) at some point in time from rule over Yisrael.  In other words, his sins and shortcomings may cause the throne to be overturned and removed from him and his lineage.  If this happens, it assuredly will set the stage for YESHUA to take possession of it when He soon returns. 

 

35:16

And they journeyed from Bethel; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labour.

 

V. 35:16.  Yakov was in transit from Bethel to Hebron in the South to his father Yitzchak. 

 

35:17

And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; thou shalt have this son also.

 

35:18

And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni: but his father called him Benjamin (Heb Binyamin, meaning son of the right hand or son of the south).

 

35:19

And Rachel died, and was buried in the way to Ephrath, which is Bethlehem.

 

V. 35:19.  Some claim that the now accepted place of Rachel’s tomb is somehow in the territory later allocated to Yehudah and could not therefore be the right place.  The truth is that this tomb is in the old territory of Binyamin on the road from Bethel to Ephrath (now called Bethlehem).  Yakov and his family were in transit to his father Yitzchak in Hebron in the south.

 

35:20

And Jacob set a pillar upon her grave: that is the pillar of Rachel's grave unto this day.

 

35:21

And Israel journeyed, and spread his tent beyond the tower of Edar.

 

35:22

And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah his father's concubine: and Israel heard it. Now the sons of Jacob were twelve:

 

V. 35:22.  No question about it, Reuven was wrong in violating the concubine of his father.  But there was an element of wrong here too by Yakov.  As noted above with the rape of Dinah in Gen 34, Yakov had a duty to make some arrangements for marriage partners for his children.  I cannot find any record that Yakov ever did anything on this duty and obligation.  Therefore, passion eventually overtook Reuven and he did wrong. 

 

35:23

The sons of Leah; Reuben, Jacob's firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun:

 

35:24

The sons of Rachel; Joseph, and Benjamin:

 

35:25

And the sons of Bilhah, Rachel's handmaid; Dan, and Naphtali:

 

35:26

And the sons of Zilpah, Leah's handmaid; Gad, and Asher: these are the sons of Jacob, which were born to him in Padanaram.

 

35:27

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

 

35:28

And the days of Isaac were an hundred and fourscore years.

 

35:29

And Isaac gave up the ghost, and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him.

 

Chapter 36

 

36:1

Now these are the generations of Esau, who is Edom.

 

36:2

Esau took his wives of the daughters of Canaan; Adah the daughter of Elon the Hittite, and Aholibamah the daughter of Anah the daughter of Zibeon the Hivite;

 

V. 36:1-2.  One of the big problems with the evil Edomites and particularly the Amalek Edomites is their practice of changing their Edomite names to more common names in the host country where they live and draw their sustenance as parasites.  These name changes are clearly made to deceive the local populations.  Not only have they habitually changed their names when they arrived in the United States, but they have generally followed this practice wherever they have gone. 

 

Gen 26:34 describes Esau’s marriages to two Canaanite women—Judith and Bashemath, daughter of Elon the Hittite.  Yet, here in Gen 36:2, all of a sudden, these two names are not mentioned; instead two other names are used or two other Canaanite women are named-- Adah the daughter of Elon the Hittite, and Aholibamah or Oholibamah. 

 

So what’s the story here  As noted in the text, one of Esau’s wives was Oholibamah, perhaps a mixed Hivite and Horite (Gen 36:2-5,19-21).  Reportedly, she used the alias of Judith earlier in order to try to deceive various people (per Gen 26:34).  Apparently, the other Canaanite woman, Adah, was formerly called Bashemath in Gen 26:34. 

 

Actually, it seems to have been Esau who promoted at least the name change of Oholibamah to Judith.  Here, the Chumash of the “Soncino Books of the Bible” (v. I, p. 215) said that Esau changed her name to deceive Yitzchak into believing that she was not an idolatress.  The same may be true with Adah. 

 

In any case, this business of changing names has come to completely characterize the descendants of Esau.  The Amalekite descendants of Esau are particularly notorious about changing their names.  They do this regularly wherever they go or relocate around the world. 

 

Thus, in America--Bernard Schwartz became Tony Curtis, Emmanuel Goldenberg became Edward G. Robinson, Leonard Rosenberg became Tony Randall, Marian Levee became Paulette Goddard, Joseph Levitch became Jerry Lewis, Shirley Schrift became Shelley Winters, Issur Danielovitch became Kirk Douglas, Asa Yoelson became Al Jolson and Joan Persky became Lauren Bacall. 

 

The same phenomenon has occurred with the Amalekites going to the modern state of Israel.  On arrival, they change their Eastern European, Khazar names to Hebrew names (i.e. in Israel, Lauren Bacall’s Persky cousin became Shimon Peres).  In Austria, the Amalekite Adolf Jacob Schicklgruber adopted the good German name of Hitler and on and on. 

 

Because of this Amalek-Edomite propensity to change their names in the host countries where they live (as parasites), they have often been able to fool much of the public when people fail to check upon them more closely. 

 

Possibly to obtain profits and more easily rip off the host countries where they live, many Amalekites change their names when they move to a new area to begin anew their work of deception and evil.  Surely, some of them adopt local names of the more successful families so that they can use this linkage in their efforts of deception. 

 

Thus, an Amalekite named Kohn from Eastern Europe moved to Massachusetts.  On arrival he found Irish Catholics to be the main families running things there.  So he changed his name to Kerry and became a Roman Catholic.  US Senator John Kerry of Massachusetts is one of the descendants of this Amalekite family. 

 

An article on the Internet mentioned some of the modern DNA work of trying to determine the validity of Jewish names as being associated with the historic Jewish priesthood--i.e., whether Jews named Cohen (meaning a priest) could be a priest, whether Jews named Levi could be Levites, etc. 

 

One of the problems researchers found in analyzing Ashkenazi Jews of Khazar extraction was that back in the 8th century BCE some of the Khazars who converted to Judaism changed their Khazar names to Levi or one of its cognates in order to try to fool the Jews into thinking that they were Levites. 

 

It is not clear how extensive this Khazar practice was or whether it also reached to adoption of the name Cohen.  But it shows the early depravity of these Amalekite Khazars from the earliest days of their history of pretending to be Jews; when, in fact, they were evil Amalekite children of Satan.  This Khazar propensity of changing their names must go far back in their history. 

 

By the way, the Aug 9, 2002, “Forward” (p. 12) quoted Solomon Lozovsky, a former colleague of Lenin and Stalin, in the pre-Russian Revolution days (before 1917).  Lozovsky (surely an Amalekite, but evidently a man of some wisdom) said that “Anyone who denies his background is a bastard.”  Possibly, Lozovsky is right.  And his words indict all Amalekites who choose to change their historic Amalekite names! 

 

More on Oholibamah

 

This Oholibamah is furthermore an extremely complicated person, as will now be shown.  She is first mentioned in Genesis 36:2 as the daughter of Anah, who was the daughter of Zibeon the Hivite.  Yet, Anah is elsewhere shown to be the “son” of Zibeon and not a daughter at all (Gen 36:24).  But there are more problems on this confused family. 

 

Specifically, a commentary on the “Jewish Chumash” says that Genesis 36:2 actually “implies that Oholibamah was the daughter of two fathers, Anah and Zibeon, an obvious impossibility.  Furthermore, verse 24 describes Anah as Zibeon’s son (as just noted above--ed).  Consequently, our verse implies that Zibeon cohabited with his own daughter-in-law, Anah’s wife, and Oholibamah was the product of their adultery.  Thus, she and all her offspring were illegitimate.” 

 

But there are more complications here because I Chronicles 1:38 indicates that Anah and Zibeon were brothers and sons of Seir (the Horite).  This peculiarity suggests that Zibeon actually cohabited with his own mother (wife of Seir) to produce Anah (who was, thus, both his brother and his son--Apr 2001 “End Time News,” p. 3).   

 

In this discussion, it must be said that Esau’s wives allow that Oholibamah could have been a mixed Hivite-Horite.  Her actual racial status seems confused in the Genesis remarks.  In any case, the Word seems to indicate that Anah was a Horite (Gen 36:20), while Zibeon was both a Hivite (Gen 36:2) and a Horite (Gen 36:20). 

 

The question then arises to ask if the Horites were, in fact, Hivites?  Or were they a mixture of some sort?  This dilemma was discussed in a remark from the book of Jasher--which suggested that Seir was the son of Hur (the Horite), who was the son of Hivi, who was the son of Canaan, who was the son of Ham. 

 

36:3

And Bashemath Ishmael's daughter, sister of Nebajoth.

 

V. 36:3.  Seemingly, Bashemath in Gen 36:3 is called Mahalath in Gen 28:9.  Yet, in Gen 26:34, Adah is called Bashemath.  Has there been a hopeless messing up of these names by a scribe?  Or could it be that there are some name changes here by Esau to fool people as he did with Oholibamah. 

 

Perhaps the best explanation is that in Gen 26:34, Esau used the alias Judith for Oholibamah and the alias Bashemath for Adah.  Whether or not he knew Bashemath, daughter of Ishmael, at that time, is not clear in the context of Gen 26:34.  Anyway, he used the name of Bashemath to try to fool his parents.  As it later worked out in Gen 28:9, he did marry a girl named Bashemath and/or Mahalath who was the daughter of Ishmael. 

 

36:4

And Adah bare to Esau Eliphaz; and Bashemath bare Reuel;

 

36:5

And Aholibamah bare Jeush, and Jaalam, and Korah: these are the sons of Esau, which were born unto him in the land of Canaan.

 

36:6

And Esau took his wives, and his sons, and his daughters, and all the persons of his house, and his cattle (Heb miqneh), and all his beasts, and all his substance, which he had got in the land of Canaan; and went into the country from the face of his brother Jacob.

 

36:7

For their riches were more than that they might dwell together; and the land wherein they were strangers could not bear them because of their cattle (Heb miqneh).

 

36:8

Thus dwelt Esau in mount Seir: Esau is Edom.

 

V. 36:8.  Mount Seir is to the south and a little south-east of the Dead Sea in a place now known as Petra.  When Esau first came here, it was evidently occupied by Horites. 

 

36:9

And these are the generations of Esau the father of the Edomites in mount Seir:

 

36:10

These are the names of Esau's sons; Eliphaz the son of Adah the wife of Esau, Reuel the son of Bashemath the wife of Esau.

 

36:11

And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz.

 

36:12

And Timna was concubine to Eliphaz Esau's son; and she bare to Eliphaz Amalek: these were the sons of Adah Esau's wife.

 

V. 36:12.  Iyov/Job mentioned that one of his friends was a man named Eliphaz, a Temanite (Job 2:11); and thus, a progeny of Esau (evidently Esau’s son Eliphaz). 

 

In later times, one of the more famous adversaries of truth was the well known Haman, the son of Hammedatha and an Agagite.  He was at the pinnacle of power in the cabinet of King Ahasuerus of the Medes and Persians and in direct opposition to Mordicai and Esther (Est 3:1-5).  He wanted to destroy all the true Jewish Israelites in his day. 

 

As scholar Herbert Lockyer observes, the Agagite Haman was thus a descendant of the Amalekites from Esau (“All the Men of the Bible,” p. 155).  “Young’s Analytical Concordance” (p. 31) suggests that the Amalekites descended from Amalek, a grandson of Esau (Gen 36:10-16; I Chron 1:36).  In time, the Amalekites became one of the most formidable and worse enemies of all for Yisrael. 

 

The Amalekites have been mentioned in preceding comments.  But there is one important reality that the student of truth must remember in assessing the Amalekites (as well as the other tribes and segments of the Esau clan).  All Amalekites are Edomites, but all Edomites are not necessarily Amalekites.  Likewise, all of the Phoenicians seemed to be Edomites, but all Edomites were not Phoenicians. 

 

The point of this is that any reference to the Amalekites herein is a reference to some Edomites, but not necessarily to all Edomites since the Edomite definition is something bigger than just the Amalekites or any of the other sub-divided Edomite peoples.  A reference to the Edomites may be to the broader definition or any part or parcel of the clan. 

 

Amalek was the oldest son of Esau’s oldest son Eliphaz.  Thus, probably any birthright Esau had would have passed to him.  As a minimum, the land area seized by Esau south of the Dead Sea in the Petra area, passed to Amalek who was the existing Edomite family at the time of the Exodus. 

 

Piska 3 from “Pesikta De-Rab Kahana” (p. 38) reported that in Amalek’s first attack on Yisrael during the Exodus (Ex 17) Amalek lured Israelites from their camp so that they would be killed and polluted by pederasty. 

 

While details of these sexual perversions upon Israelites do not seem to be available, a little logic can crystallize the possibilities.  Perhaps the Amalekites engaged in sodomy with helpless captured Israelites or sodomized their dead corpses in some manner.

 

In modern 20th century Satanism and other occult activities, sexual rituals are often associated with human murder and sacrifice.  Suffice to say, Satan’s Amalek-Edomite descendants would be prone for any type of sodomite perversion that could surface as a part of their murdering and killing efforts of Israelites. 

 

For a Scriptural basis on how the Amalekites tried to pollute Yisrael with pederasty, Piska 3 notes the words “How he met thee by the way” (Deut 25:18), which come from the Hebrew krk (kyrk).  This reference is elsewhere used in the Torah in the situation where a man has a nocturnal emission of semen which makes him unclean, necessitating that he leave the camp (Deut 23:10-11). 

 

R. Judah interpreted “krk” as meaning “he befouled thee with his (Amalek’s) semen (by subjecting thee to sodomy).”  In other words, Judah did not see the problem with the Amalekites as being nocturnal emissions; but rather, as being one of sodomy as practiced by the Amalekites upon the Israelites (“Pesikta De-Rab Kahana,” p. 51-52). 

 

The gist of this is that there are some possible Scriptural reasons suggesting that very early in the history of the Amalekites, they had a record of sodomy in their ranks.  Also, the evidence seems to be that they tried to teach or impose their sodomite practices on some of the gullible, stupid Israelites. 

 

It must be important to note that the Amalekites and perhaps some of their Canaanite friends/relatives dwelt in the Rift vale or valley (Hebrew “emeq”), evidently south of the Dead Sea (Num 14:25).  The Scriptures use this same Hebrew word to describe the place of dwelling of the Sodomites in Avraham’s day (Gen 14:3-17). 

 

Actually, the vale involved with the Sodomites was apparently at the southern or southeastern edge of the Dead Sea.  It appears that some of the Amalekites lived in this same precise area which was probably a part of the greater definition of Edom.  Is it not significant that the Amalekites inhabited the same area where the homosexual fags lived in Sodom and Gomorrah?  Yes, it seems like it is!  Evidently, the Amalekite years of living near the Sodomites at Sodom must have adversely affected the Amalekites to mold homosexuality into their genetic framework. 

 

36:13

And these are the sons of Reuel; Nahath, and Zerah, Shammah, and Mizzah: these were the sons of Bashemath Esau's wife.

 

36:14

And these were the sons of Aholibamah, the daughter of Anah the daughter of Zibeon, Esau's wife: and she bare to Esau Jeush, and Jaalam, and Korah.

 

V. 36:14.  Still other problems seem to also materialize with the above cited Aholibamah or Oholibamah.  She had a son named Korah, implying Esau was the father (Gen 36:5).  However, Korah is identified as a son of Eliphaz (Gen 36:15-16).  Yet, the Tanakh list of the sons of Eliphaz does not mention Korah (Gen 36:11-12; I Chron 1:36).

 

The “Jewish Chumash” (p. 215) explains this dilemma by noting that Korah was born illegitimately to Oholibamah from an affair she had with Eliphaz, her husband’s oldest son.  Apparently, Korah was brought up by and lived with his father Eliphaz, certainly by the time of his maturity. 

 

But there is still some more potential problems with this Esau marriage to Oholibamah, also apparently known as Judith, as mentioned above (Gen 26:34).  The Word seems to say that this woman gave Esau three sons--Jeush, Jaalam and possibly Korah.  With the problems over Korah, what about the other two?  This question must surface when one looks at some comments in the book of Jasher. 

 

This source suggests that Judith had no sons, but daughters only (Jasher 30:21).  If Judith was Oholibamah, she apparently did have three sons (Gen 36:5).  While Jasher is not authoritative Scripture, as is Genesis, one must still wonder about this obvious conflict.  If the book of Jasher was written after the Torah, surely its writer would have had access to Moshe’s writings and would hardly have written a direct contradiction. 

 

It might be that just as Korah was illegitimate and did not belong to Esau, so also maybe Jeush and Jaalam were illegitimate and were not sons of Esau.  Thus, it could be that Jasher has it right in the context that Oholibamah had no sons, but only daughters with Esau. 

 

Another dilemma surfaces when one focuses on Timna, the concubine of Eliphaz (Gen 36:12).  Elsewhere, she is identified as a sister of Lotan (son of Seir) and thus, an aunt of Oholibamah (Gen 36:20-22).  Yet, Timna does not seem to be reckoned as a daughter of Seir.  I Chronicles 1:36 mentions that Eliphaz had a child named Timna. 

 

While it is certainly possible that Seir had a daughter named Timna, who became concubine to Eliphaz or that Seir’s wife had Timna by another man, and while it is also surely reasonable that Eliphaz could have had a daughter whom he named Timna, the Jewish Chumash otherwise raises some concern over this situation. 

 

The Chumash (p. 216) allows that Eliphaz may have cohabited with Seir’s wife and had Timna; thus making her his daughter.  Hence, she could have been a half-sister to Lotan and yet not be counted as a child of Seir.  On maturing, the Chumash (p. 216) suggests that Eliphaz then took Timna, his own daughter, as concubine to have Amalek. 

 

While this unique approach to Timna could have some merit and deserves study, this writer believes that the Timna in I Chronicles 1:36 was, in fact, a son, since the context so reads.  “Young’s Analytical Concordance” (p. 990) agrees on the son definition. 

 

Admittedly, it would be questionable that a man would name a son after the mother, but it cannot be ruled out in the situation with the wicked Edomites.  Perversion and deception both characterize the evil Edomites. 

 

36:15

These were dukes of the sons of Esau: the sons of Eliphaz the firstborn son of Esau; duke Teman, duke Omar, duke Zepho, duke Kenaz,

 

36:16

Duke Korah, duke Gatam, and duke Amalek: these are the dukes that came of Eliphaz in the land of Edom; these were the sons of Adah.

 

36:17

And these are the sons of Reuel Esau's son; duke Nahath, duke Zerah, duke Shammah, duke Mizzah: these are the dukes that came of Reuel in the land of Edom; these are the sons of Bashemath Esau's wife.

 

36:18

And these are the sons of Aholibamah Esau's wife; duke Jeush, duke Jaalam, duke Korah: these were the dukes that came of Aholibamah the daughter of Anah, Esau's wife.

 

36:19

These are the sons of Esau, who is Edom, and these are their dukes.

 

36:20

These are the sons of Seir the Horite, who inhabited the land; Lotan, and Shobal, and Zibeon, and Anah,

 

36:21

And Dishon, and Ezer, and Dishan: these are the dukes of the Horites, the children of Seir in the land of Edom.

 

36:22

And the children of Lotan were Hori and Hemam; and Lotan's sister was Timna.

 

36:23

And the children of Shobal were these; Alvan, and Manahath, and Ebal, Shepho, and Onam.

 

36:24

And these are the children of Zibeon; both Ajah, and Anah: this was that Anah that found the mules in the wilderness, as he fed the asses of Zibeon his father.

 

36:25

And the children of Anah were these; Dishon, and Aholibamah the daughter of Anah.

 

36:26

And these are the children of Dishon; Hemdan, and Eshban, and Ithran, and Cheran.

 

36:27

The children of Ezer are these; Bilhan, and Zaavan, and Akan.

 

36:28

The children of Dishan are these; Uz, and Aran.

 

36:29

These are the dukes that came of the Horites; duke Lotan, duke Shobal, duke Zibeon, duke Anah,

 

36:30

Duke Dishon, duke Ezer, duke Dishan: these are the dukes that came of Hori, among their dukes in the land of Seir.

 

36:31

And these are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel.

 

36:32

And Bela the son of Beor reigned in Edom: and the name of his city was Dinhabah.

 

36:33

And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead.

 

36:34

And Jobab died, and Husham of the land of Temani reigned in his stead.

 

36:35

And Husham died, and Hadad the son of Bedad, who smote Midian in the field of Moab, reigned in his stead: and the name of his city was Avith.

 

36:36

And Hadad died, and Samlah of Masrekah reigned in his stead.

 

36:37

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

 

36:38

And Saul died, and Baalhanan the son of Achbor reigned in his stead.

 

36:39

And Baalhanan the son of Achbor died, and Hadar reigned in his stead: and the name of his city was Pau; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab.

 

36:40

And these are the names of the dukes that came of Esau, according to their families, after their places, by their names; duke Timnah, duke Alvah, duke Jetheth,

 

36:41

Duke Aholibamah, duke Elah, duke Pinon,

 

36:42

Duke Kenaz, duke Teman, duke Mibzar,

 

36:43

Duke Magdiel, duke Iram: these be the dukes of Edom, according to their habitations in the land of their possession: he is Esau the father of the Edomites.

 

V. 36:1-43.  As a minimum, these last named eleven dukes must have formed at least eleven Edomite nations/peoples in time.  In looking at the backdrop on these dukes, the case might be made that there were to be 13 or 14 Edomite nations.  They would include: the Amalekite Khazars with the Jews, the Turks, Albanians, the Phoenicians (today in Southern Ireland, France and Portugal), and the remaining people of the old Turkestan Empire (Pakistan, Afghanistan, Kurdistan, etc). 

 

More on Esau’s Descendants

 

By the time of the establishment of the unified kingdom under Shaul, there was a reference to the Edomite Doeg in the context of Yisrael (I Sam 21:7; 22:8-10, 18).  Certainly, Doeg was a very treacherous and evil man. 

 

From the earliest days of the nation of Yisrael, just after the Exodus, the Book reflects the probable isolated presence of some Kenezite descendants of Kenaz, like Caleb and Othniel, with the tribe of Yehudah (Josh 14:6; Jud 3:9).  There are possibly two different groups of Kenizzite/Kenezite peoples who could be the relatives of Caleb and Othniel. 

 

This writer has looked carefully at this connection and has been unable to decide which Kenaz that these two famous brothers were related to.  In the first instance, there were some Kenizzite peoples who inhabited Canaan when Avraham first came there (Gen 15:19).  Otherwise, there was a subsequent Kenaz who was a son of Eliphaz, mentioned above, and grandson of Esau (Gen 36:11-15).  It’s hard to say whether Caleb and Othniel were from Esau or the earlier Kenizzite peoples. 

 

At the moment, the best option would seem to be for them to link to Esau because of the KJV spelling of Kenezite, although other translations spell the two names the same.  “The Soncino Books of the Bible” (v. 2, p. 82) has it that Caleb and Othniel were descendants of Kenaz the Edomite. 

 

In either case, their non-Israelite origin might have something to do with the separate presentation of Caleb’s genealogy in Chronicles (I Chron 2:18-54).  Otherwise, one would have to wonder why The ELOHIM chose to outline Caleb’s personal genealogy, as He did in His Word with its very limited presentation on the histories of non-Israelite peoples. 

 

Though these two brothers (Caleb and Othniel) were mentioned in the Scriptures as Kenezites, it is reasonable to believe that their particular line had crossed back with Israelites for several generations and may not have involved much of the adverse genes of Esau or whoever, as stipulated in the 3/10 generation exclusion rule as defined in Deut 23:1-7. 

 

Chapter 37

 

37:1

And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan.

 

37:2

These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father's wives: and Joseph brought unto his father their evil report.

 

V. 37:2.  So Yosef told on his brothers.  Maybe this was the start of their hatred for him. 

 

37:3

Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours.

 

37:4

And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.

 

V. 37:3-4.  Of course, jealousy is a horrible sin.  But Yakov must share in this evil in his own household.  He showed favoritism to Yosef and the other sons resented it.  In a way, Yakov brought the troubles soon to come on Yosef. 

 

37:5

And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more.

 

37:6

And he said unto them, Hear, I pray you, this dream which I have dreamed:

 

37:7

For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf.

 

37:8

And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.

 

37:9

And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me.

 

V. 37:9.  Note the allegory to the patriarchal heads of the tribes of Israel where they are called stars. 

 

37:10

And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?

 

V. 37:10.  Did Yakov really pick upon the allegorical references involved? 

 

37:11

And his brethren envied him; but his father observed the saying.

 

37:12

And his brethren went to feed their father's flock in Shechem.

 

37:13

And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem? come, and I will send thee unto them. And he said to him, Here am I.

 

37:14

And he said to him, Go, I pray thee, see whether it be well with thy brethren, and well with the flocks; and bring me word again. So he sent him out of the vale of Hebron, and he came to Shechem.

 

V. 37:14.  Hebron is in the South while Shechem was in the North, north of Jerusalem.  So this was a long journey for the boy. 

 

37:15

And a certain man found him, and, behold, he was wandering in the field: and the man asked him, saying, What seekest thou?

 

37:16

And he said, I seek my brethren: tell me, I pray thee, where they feed their flocks.

 

37:17

And the man said, They are departed hence; for I heard them say, Let us go to Dothan. And Joseph went after his brethren, and found them in Dothan.

 

37:18

And when they saw him afar off, even before he came near unto them, they conspired against him to slay him.

 

37:19

And they said one to another, Behold, this dreamer cometh.

 

37:20

Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams.

 

V. 37:18-20.  Some commentators have it that the brothers would not really have carried through with their plans.  Thus, much of their talk was just talk and not to be taken seriously. 

 

37:21

And Reuben heard it, and he delivered him out of their hands; and said, Let us not kill him.

 

37:22

And Reuben said unto them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again.

 

V. 37:22.  Reuven was the oldest son and was likely in charge on behalf of his father.  In this sense, Reuven should have stopped all of the cheap talk by the brothers instead of merely suggesting an alternative.  Despite this failure, he did intend to rescue Yosef from the pit.  In a way, Reuven redeemed himself somewhat for some of his mistakes and sins.

 

37:23

And it came to pass, when Joseph was come unto his brethren, that they stripped Joseph out of his coat, his coat of many colours that was on him;

 

37:24

And they took him, and cast him into a pit: and the pit was empty, there was no water in it.

 

37:25

And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt.

 

37:26

And Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood?

 

37:27

Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he is our brother and our flesh. And his brethren were content.

 

V. 37:26-27.  Like Buddy Johnson of New Tazewell, TN said—this sounds just like a Jew who would want to sell his brother and make a profit on the deal.  Surely, Yehudah was the most evil of the lot of the brothers. 

 

37:28

Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt.

 

37:29

And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes.

 

37:30

And he returned unto his brethren, and said, The child is not; and I, whither shall I go?

 

37:31

And they took Joseph's coat, and killed a kid of the goats, and dipped the coat in the blood;

 

37:32

And they sent the coat of many colours, and they brought it to their father; and said, This have we found: know now whether it be thy son's coat or no.

 

37:33

And he knew it, and said, It is my son's coat; an evil beast hath devoured him; Joseph is without doubt rent in pieces.

 

37:34

And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days.

 

37:35

And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down into the grave unto my son mourning. Thus his father wept for him.

 

V. 37:35.  It is not clear here who the “daughters” were.  Yakov only had one with Dinah.  Possibly this included some of the daughters-in-law or perhaps daughters born of his slaves and servants in his household. 

 

37:36

And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh's, and captain of the guard.

 

Chapter 38

 

38:1

And it came to pass at that time, that Judah went down from his brethren, and turned in to a certain Adullamite, whose name was Hirah.

 

38:2

And Judah saw there a daughter of a certain Canaanite, whose name was Shuah; and he took her, and went in unto her.

 

V. 38:1-2.  While there was some uncertainty in the Scriptures of who the wives were for the other sons (except for Yosef), the Word is clear that Yehudah miscegeated with one of the local Canaanite women. 

 

38:3

And she conceived, and bare a son; and he called his name Er.

 

38:4

And she conceived again, and bare a son; and she called his name Onan.

 

38:5

And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him.

 

38:6

And Judah took a wife for Er his firstborn, whose name was Tamar.

 

V. 38:6.  Per the book of Jubilees, Tamar was an Aramaean.  Thus, she would have been a White Shemite.  In this context, the stupid and evil Yehudah took an Adamic woman and provided her as a wife to his mongrel, mixed son in violation of YHWH’s commandments. 

 

38:7

And Er, Judah's firstborn, was wicked in the sight of the LORD; and the LORD slew him.

 

V. 38:7.  I don’t doubt for a second that Er was desperately evil and should have been killed.  But somehow I must have reservations here that it was YHWH who killed him.  The ELOHIM granted the governorship of planet earth to Adam.  I don’t find any instance where YHWH personally executed justice on evil sinning people.  So I don’t’ know about this text.  Maybe it happened and the writer accepted that it was YHWH who killed the evil Er. 

 

38:8

And Judah said unto Onan, Go in unto thy brother's wife, and marry her, and raise up seed to thy brother.

 

V. 38:8.  This is a good law for the Adam kind.  But I cannot see it being applied to an Adamic woman like Tamar to the evil mongrel Canaanites.  This just shows how incredibly evil and depraved Yehudah was. 

 

38:9

And Onan knew that the seed should not be his; and it came to pass, when he went in unto his brother's wife, that he spilled it on the ground, lest that he should give seed to his brother.

 

V. 38:9.  This is almost impossible to believe.  I cannot fathom that a man ready to ejaculate could pull it out and spill this seed on the ground.  But this traditional story must have come from Tamar; so she would have known, as discussed below in verse 30. 

 

38:10

And the thing which he did displeased the LORD: wherefore he slew him also.

 

V. 38:10.  Again, this mongrel was an evil man and deserved to die.  But somehow I have to be suspicious and wonder if indeed YHWH did kill him.  Of course, Tamar must have believed it and she was surely the source of this information. 

 

38:11

Then said Judah to Tamar his daughter in law, Remain a widow at thy father's house, till Shelah my son be grown: for he said, Lest peradventure he die also, as his brethren did. And Tamar went and dwelt in her father's house.

 

V. 38:11.  Yehudah was apprehensive about giving Tamar to Shelah for fear he too would die. 

 

38:12

And in process of time the daughter of Shuah Judah's wife died; and Judah was comforted, and went up unto his sheepshearers to Timnath, he and his friend Hirah the Adullamite.

 

38:13

And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep.

 

38:14

And she put her widow's garments off from her, and covered her with a veil, and wrapped herself, and sat in an open place, which is by the way to Timnath; for she saw that Shelah was grown, and she was not given unto him to wife.

 

38:15

When Judah saw her, he thought her to be an harlot; because she had covered her face.

 

V. 38:15.  Was it a practice of harlots to cover their faces for the shame involved?  Therefore, should a woman cover her face with her veil? 

 

38:16

And he turned unto her by the way, and said, Go to, I pray thee, let me come in unto thee; (for he knew not that she was his daughter in law.) And she said, What wilt thou give me, that thou mayest come in unto me?

 

38:17

And he said, I will send thee a kid from the flock. And she said, Wilt thou give me a pledge, till thou send it?

 

38:18

And he said, What pledge shall I give thee? And she said, Thy signet, and thy bracelets, and thy staff that is in thine hand. And he gave it her, and came in unto her, and she conceived by him.

 

38:19

And she arose, and went away, and laid by her veil from her, and put on the garments of her widowhood.

 

38:20

And Judah sent the kid by the hand of his friend the Adullamite, to receive his pledge from the woman's hand: but he found her not.

 

38:21

Then he asked the men of that place, saying, Where is the harlot, that was openly by the way side? And they said, There was no harlot in this place.

 

38:22

And he returned to Judah, and said, I cannot find her; and also the men of the place said, that there was no harlot in this place.

 

38:23

And Judah said, Let her take it to her, lest we be shamed: behold, I sent this kid, and thou hast not found her.

 

38:24

And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she is with child by whoredom. And Judah said, Bring her forth, and let her be burnt.

 

V. 38:24.  Here, the evil and wicked Yehudah was ready to execute Tamar for her sins while he was many times over worse than she. 

 

38:25

When she was brought forth, she sent to her father in law, saying, By the man, whose these are, am I with child: and she said, Discern, I pray thee, whose are these, the signet, and bracelets, and staff.

 

38:26

And Judah acknowledged them, and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more.

 

V. 38:1-26.  One of the great enigmas in Genesis is how the Scriptures could have the idea of praise associated with the evil Yehudah.  Certainly, he was the most sorry of the 12 sons of Yisrael.  Above all the sons of Yisrael, Yehudah was by far the worst in miscegenation and social mixing with the evil Satanic line of Canaanites.  He was a scum bag.  Yet, The MOST HIGH chose to assume human form from this sorry, pathetic man. 

 

As far as Tamar, this woman, right or wrong, had some brains and she understood how evil and mean this man Yehudah was.  So she wisely took action to protect herself by getting his signet and personal items.  When dealing with a sorry snake like Yehudah, one must be very careful and try to be as clever as he is.

 

38:27

And it came to pass in the time of her travail, that, behold, twins were in her womb.

 

38:28

And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first.

 

38:29

And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez.

 

38:30

And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah.

 

V. 38:29-30.  Note that there was a breach between the two boys which would one day have to be resolved.  The royal line of Yehudah came from Pharez (which in time encompassed most or all of the royal families of Europe).  Oh, how incredible is the wisdom of YHWH.  As for as the line of Zarah, most of these people went into Assyrian captivity and founded the modern English peoples as discussed in Gen 49. 

 

There is another issue about this story and Tamar.  This story in Gen 38 was kept alive and came down to Moshe around 300 years later to become a part of the book of Genesis when he edited it and put it together.  There was only one person with the full details of what happened as outlined in Gen 38.  Yehudah himself knew most of it, but not necessarily all of it (but I can’t fathom that Yehudah would have wanted this story told because it reflects on what a sorry person he was).  It was Tamar who lived it and knew it completely. 

 

For whatever reason, she passed this story down to one or both of her sons, either orally or in writing.  And for whatever reason, her descendants kept the story alive to be passed on down to Moshe centuries later.  Thus, it became a part of the book of Genesis.  Frankly, I don’t have any problem with it except I must wonder if indeed YHWH did indeed kill the two evil Canaanites, Er and Onan.  I can accept that Tamar may have been led to believe that YHWH killed Er and Onan.  But I don’t know that it actually happened from YHWH.  There is no denying that they died or were killed.  The issue is whether YHWH did it.    

 

Gen 38 is entirely a story that would have had to come down to Moshe from the traditional knowledge of Tamar.  It seems conclusive that she passed this story orally or in writing to her two sons and their descendants who perpetuated it to Moshe’s time. 

 

Chapter 39

 

39:1

And Joseph was brought down to Egypt; and Potiphar, an officer of Pharaoh, captain of the guard, an Egyptian, bought him of the hands of the Ishmeelites, which had brought him down thither.

 

39:2

And the LORD was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian.

 

39:3

And his master saw that the LORD was with him, and that the LORD made all that he did to prosper in his hand.

 

39:4

And Joseph found grace (Heb chen) in his sight, and he served him: and he made him overseer over his house, and all that he had he put into his hand.

 

39:5

And it came to pass from the time that he had made him overseer in his house, and over all that he had, that the LORD blessed the Egyptian's house for Joseph's sake; and the blessing of the LORD was upon all that he had in the house, and in the field.

 

39:6

And he left all that he had in Joseph's hand; and he knew not ought he had, save the bread which he did eat. And Joseph was a goodly person, and well favoured.

 

39:7

And it came to pass after these things, that his master's wife cast her eyes upon Joseph; and she said, Lie with me.

 

39:8

But he refused, and said unto his master's wife, Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand;

 

39:9

There is none greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife: how then can I do this great wickedness, and sin against God?

 

39:10

And it came to pass, as she spake to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her.

 

39:11

And it came to pass about this time, that Joseph went into the house to do his business; and there was none of the men of the house there within.

 

39:12

And she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and fled, and got him out.

 

V. 39:7-12.  How many men would have the integrity to stand up for truth and righteousness as did Yosef in this situation.  This story from the life of Yosef in Egypt is just proof that the ten commandments were in full force long before Exodus 20.  Notice too, that Yosef applied the command to not commit adultery to himself vis-à-vis the Satanic line of Cain as evidenced in the Egyptians. 

 

39:13

And it came to pass, when she saw that he had left his garment in her hand, and was fled forth,

 

39:14

That she called unto the men of her house, and spake unto them, saying, See, he hath brought in an Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice:

 

39:15

And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment with me, and fled, and got him out.

 

39:16

And she laid up his garment by her, until his lord came home.

 

39:17

And she spake unto him according to these words, saying, The Hebrew servant, which thou hast brought unto us, came in unto me to mock me:

 

39:18

And it came to pass, as I lifted up my voice and cried, that he left his garment with me, and fled out.

 

39:19

And it came to pass, when his master heard the words of his wife, which she spake unto him, saying, After this manner did thy servant to me; that his wrath was kindled.

 

39:20

And Joseph's master took him, and put him into the prison, a place where the king's prisoners were bound: and he was there in the prison.

 

39:21

But the LORD was with Joseph, and showed him mercy, and gave him favour in the sight of the keeper of the prison.

 

39:22

And the keeper of the prison committed to Joseph's hand all the prisoners that were in the prison; and whatsoever they did there, he was the doer of it.

 

39:23

The keeper of the prison looked not to any thing that was under his hand; because the LORD was with him, and that which he did, the LORD made it to prosper.

 

Chapter 40

 

40:1

And it came to pass after these things, that the butler of the king of Egypt and his baker had offended their lord the king of Egypt.

 

40:2

And Pharaoh was wroth against two of his officers, against the chief of the butlers, and against the chief of the bakers.

 

40:3

And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound.

 

40:4

And the captain of the guard charged Joseph with them, and he served them: and they continued a season in ward.

 

40:5

And they dreamed a dream both of them, each man his dream in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which were bound in the prison.

 

40:6

And Joseph came in unto them in the morning, and looked upon them, and, behold, they were sad.

 

40:7

And he asked Pharaoh's officers that were with him in the ward of his lord's house, saying, Wherefore look ye so sadly to day?

 

40:8

And they said unto him, We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? tell me them, I pray you.

 

40:9

And the chief butler told his dream to Joseph, and said to him, In my dream, behold, a vine was before me;

 

40:10

And in the vine were three branches: and it was as though it budded, and her blossoms shot forth; and the clusters thereof brought forth ripe grapes:

 

40:11

And Pharaoh's cup was in my hand: and I took the grapes, and pressed them into Pharaoh's cup, and I gave the cup into Pharaoh's hand.

 

40:12

And Joseph said unto him, This is the interpretation of it: The three branches are three days:

 

40:13

Yet within three days shall Pharaoh lift up thine head, and restore thee unto thy place: and thou shalt deliver Pharaoh's cup into his hand, after the former manner when thou wast his butler.

 

40:14

But think on me when it shall be well with thee, and show kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house:

 

40:15

For indeed I was stolen away out of the land of the Hebrews: and here also have I done nothing that they should put me into the dungeon.

 

40:16

When the chief baker saw that the interpretation was good, he said unto Joseph, I also was in my dream, and, behold, I had three white baskets on my head:

 

40:17

And in the uppermost basket there was of all manner of bakemeats for Pharaoh; and the birds did eat them out of the basket upon my head.

 

40:18

And Joseph answered and said, This is the interpretation thereof: The three baskets are three days:

 

40:19

Yet within three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee.

 

40:20

And it came to pass the third day, which was Pharaoh's birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and of the chief baker among his servants.

 

V. 40:20.  Please note that birthday celebrations were a practice of the evil, sinning Egytians.  And this one was especially associated with evil.  Birthdays in the Scriptures are always associated with evil and bad things and not good things.  Therefore, they are not to be observed by the people of YHWH.

 

40:21

And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh's hand:

 

40:22

But he hanged the chief baker: as Joseph had interpreted to them.

 

40:23

Yet did not the chief butler remember Joseph, but forgat him.

 

V. 40:1-23.  Was YHWH working behind the scenes to make the above events come true? 

 

Chapter 41

 

41:1

And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river.

 

41:2

And, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow.

 

41:3

And, behold, seven other kine came up after them out of the river, ill favoured and leanfleshed; and stood by the other kine upon the brink of the river.

 

41:4

And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke.

 

41:5

And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good.

 

41:6

And, behold, seven thin ears and blasted with the east wind sprung up after them.

 

41:7

And the seven thin ears devoured the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream.

 

41:8

And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh.

 

41:9

Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day:

 

41:10

Pharaoh was wroth with his servants, and put me in ward in the captain of the guard's house, both me and the chief baker:

 

41:11

And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream.

 

41:12

And there was there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret.

 

41:13

And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged.

 

41:14

Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon: and he shaved himself, and changed his raiment, and came in unto Pharaoh.

 

V 41:14.  But per Lev 19:27, Adam man is not supposed to shave his beard.  Why then did Yosef shave himself?  It may have been a requirement or demand from the Egyptians that he shave and presumably clean up his appearance before Pharoah.  Thus, perhaps Yosef did not shave willingly since he was a slave in an Egyptian prison. 

41:16

And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace.

 

41:17

And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river:

 

41:18

And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow:

 

41:19

And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness:

 

41:20

And the lean and the ill favoured kine did eat up the first seven fat kine:

 

41:21

And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke.

 

41:22

And I saw in my dream, and, behold, seven ears came up in one stalk, full and good:

 

41:23

And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them:

 

41:24

And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me.

 

41:25

And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do.

 

41:26

The seven good kine are seven years; and the seven good ears are seven years: the dream is one.

 

41:27

And the seven thin and ill favoured kine that came up after them are seven years; and the seven empty ears blasted with the east wind shall be seven years of famine.

 

41:28

This is the thing which I have spoken unto Pharaoh: What God is about to do he showeth unto Pharaoh.

 

41:29

Behold, there come seven years of great plenty throughout all the land of Egypt:

 

41:30

And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land;

 

41:31

And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous.

 

41:32

And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass.

 

V. 41:15-32.  Per Yosef, The ELOHIM will be the responsible party for the coming seven years of plenty and seven years of famine--evidently from a drought caused by a dry east wind.  In the Word, good weather or bad weather is often attributed to The ELOHIM.  But today, in much of the world, the weather is not a product of nature or The MOST HIGH.  It is being controlled and manipulated by the US Department of Defense and its DARPA operation all done to benefit the Rothschild Cabal plutocratic rulers of America. 

 

41:33

Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt.

 

41:34

Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years.

 

41:35

And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities.

 

41:36

And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine.

 

41:37

And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants.

 

41:38

And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is?

 

41:39

And Pharaoh said unto Joseph, Forasmuch as God hath showed thee all this, there is none so discreet and wise as thou art:

 

41:40

Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou.

 

41:41

And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt.

 

41:42

And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck;

 

41:43

And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt.

 

41:44

And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt.

 

41:45

And Pharaoh called Joseph's name Zaphnathpaaneah; and he gave him to wife Asenath the daughter of Potipherah priest of On. And Joseph went out over all the land of Egypt.

 

V. 41:45.  It was Pharaoh who gave Asenath to Yosef as a wife.  On the surface, it would appear that racially Asenath was an Egyptian from Satan-Cain and Ham.  But there is a possibility that she was a Shemite because there were evidently some early Shemites who probably migrated to Egypt as happened with Avraham and the Israelites.  When the Canaanites took over the territory of Western Asia, the Arphaxad inhabitants were likely killed, absorbed by the Canaanites or fled.  Some could have fled to Egypt. 

 

As a minimum, Asenath could have had mixed Shemite-Hamite ancestry.  There is some Jewish tradition suggesting that her mother was a Shemitic woman, making Asenath at least one-half Shemite.  If her father was mixed (as he surely was at least from his Ham and Cain genealogy), she may have had very little Satan-Kain genes or blood (and therefore be legible for membership in the congregation of Israel, per Deut 23:1-8). 

 

There is too the fact that being a daughter of a sun worship priest, Asenath must have been steeped in the sun worship religion.  This is just proof positive that the prohibition about marrying strangers is not over religion.  It is over race. 

 

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.

 

V. 41:46.  Since the trial on Yosef started when he was 17, this means he went through 13 years of trouble in Egypt before receiving his freedom.  The number 13 links to his son Ephraim. 

 

41:47

And in the seven plenteous years the earth brought forth by handfuls.

 

41:48

And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same.

 

41:49

And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number.

 

41:50

And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Potipherah priest of On bare unto him.

 

41:51

And Joseph called the name of the firstborn Manasseh (Heb Menasheh, causing to forget),: For God, said he, hath made me forget all my toil, and all my father's house.

 

41:52

And the name of the second called he Ephraim (Heb Efrayim, meaning double fruit): For God hath caused me to be fruitful in the land of my affliction.

 

41:53

And the seven years of plenteousness, that was in the land of Egypt, were ended.

 

41:54

And the seven years of dearth (Heb raab) began to come, according as Joseph had said: and the dearth (Heb raab) was in all lands; but in all the land of Egypt there was bread.

 

V. 41:54.  The Hebrew raab means hunger (per Strong’s).

 

41:55

And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do.

 

41:56

And the famine was over all the face of the earth: And Joseph opened all the storehouses, and sold unto the Egyptians; and the famine waxed sore in the land of Egypt.

 

41:57

And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands.

 

V. 41:1-57.  Was YHWH behind the dream and the related subsequent events of the good grain yields and then the famine?  Probably the answer is yes since it was His purpose for Israel to go to Egypt and eventually become enslaved there. 

 

Chapter 42

 

42:1

Now when Jacob saw that there was corn in Egypt, Jacob said unto his sons, Why do ye look one upon another?

 

42:2

And he said, Behold, I have heard that there is corn in Egypt: get you down thither, and buy for us from thence; that we may live, and not die.

 

42:3

And Joseph's ten brethren went down to buy corn in Egypt.

 

42:4

But Benjamin, Joseph's brother, Jacob sent not with his brethren; for he said, Lest peradventure mischief befall him.

 

42:5

And the sons of Israel came to buy corn among those that came: for the famine was in the land of Canaan.

 

42:6

And Joseph was the governor over the land, and he it was that sold to all the people of the land: and Joseph's brethren came, and bowed down themselves before him with their faces to the earth.

 

42:7

And Joseph saw his brethren, and he knew them, but made himself strange unto them, and spake roughly unto them; and he said unto them, Whence come ye? And they said, From the land of Canaan to buy food.

 

42:8

And Joseph knew his brethren, but they knew not him.

 

42:9

And Joseph remembered the dreams which he dreamed of them, and said unto them, Ye are spies; to see the nakedness of the land ye are come.

 

42:10

And they said unto him, Nay, my lord, but to buy food are thy servants come.

 

42:11

We are all one man's sons; we are true men, thy servants are no spies.

 

42:12

And he said unto them, Nay, but to see the nakedness of the land ye are come.

 

42:13

And they said, Thy servants are twelve brethren, the sons of one man in the land of Canaan; and, behold, the youngest is this day with our father, and one is not.

 

42:14

And Joseph said unto them, That is it that I spake unto you, saying, Ye are spies:

 

42:15

Hereby ye shall be proved: By the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither.

 

42:16

Send one of you, and let him fetch your brother, and ye shall be kept in prison, that your words may be proved, whether there be any truth in you: or else by the life of Pharaoh surely ye are spies.

 

42:17

And he put them all together into ward three days.

 

42:18

And Joseph said unto them the third day, This do, and live; for I fear God:

 

42:19

If ye be true men, let one of your brethren be bound in the house of your prison: go ye, carry corn for the famine of your houses:

 

42:20

But bring your youngest brother unto me; so shall your words be verified, and ye shall not die. And they did so.

 

42:21

And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.

 

42:22

And Reuben answered them, saying, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore, behold, also his blood is required.

 

42:23

And they knew not that Joseph understood them; for he spake unto them by an interpreter.

 

42:24

And he turned himself about from them, and wept; and returned to them again, and communed with them, and took from them Simeon, and bound him before their eyes.

 

V. 42:24.  There must be a good reason that Shimon was selected.  Is it possible that he led the initial assault on Yosef which saw him sold into slavery?  Of course, the fact that Yosef was sold for profit and gain came from Yehudah.  But Yosef didn’t select Yehudah for this act.  He selected Shimon to be the hostage. 

 

42:25

Then Joseph commanded to fill their sacks with corn, and to restore every man's money into his sack, and to give them provision for the way: and thus did he unto them.

 

42:26

And they laded their asses with the corn, and departed thence.

 

42:27

And as one of them opened his sack to give his ass provender in the inn, he espied his money; for, behold, it was in his sack's mouth.

 

42:28

And he said unto his brethren, My money is restored; and, lo, it is even in my sack: and their heart failed them, and they were afraid, saying one to another, What is this that God hath done unto us?

 

42:29

And they came unto Jacob their father unto the land of Canaan, and told him all that befell unto them; saying,

 

42:30

The man, who is the lord of the land, spake roughly to us, and took us for spies of the country.

 

42:31

And we said unto him, We are true men; we are no spies:

 

42:32

We be twelve brethren, sons of our father; one is not, and the youngest is this day with our father in the land of Canaan.

 

42:33

And the man, the lord of the country, said unto us, Hereby shall I know that ye are true men; leave one of your brethren here with me, and take food for the famine of your households, and be gone:

 

42:34

And bring your youngest brother unto me: then shall I know that ye are no spies, but that ye are true men: so will I deliver you your brother, and ye shall traffic in the land.

 

42:35

And it came to pass as they emptied their sacks, that, behold, every man's bundle of money was in his sack: and when both they and their father saw the bundles of money, they were afraid.

 

42:36

And Jacob their father said unto them, Me have ye bereaved of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away: all these things are against me.

 

42:37

And Reuben spake unto his father, saying, Slay my two sons, if I bring him not to thee: deliver him into my hand, and I will bring him to thee again.

 

V. 42:37.  From time to time, Reuben does seem to redeem himself from his prior adultery.

 

42:38

And he said, My son shall not go down with you; for his brother is dead, and he is left alone: if mischief befall him by the way in the which ye go, then shall ye bring down my gray hairs with sorrow to the grave.

 

Chapter 43

 

43:1

And the famine was sore in the land.

 

43:2

And it came to pass, when they had eaten up the corn which they had brought out of Egypt, their father said unto them, Go again, buy us a little food.

 

43:3

And Judah spake unto him, saying, The man did solemnly protest unto us, saying, Ye shall not see my face, except your brother be with you.

 

43:4

If thou wilt send our brother with us, we will go down and buy thee food:

 

43:5

But if thou wilt not send him, we will not go down: for the man said unto us, Ye shall not see my face, except your brother be with you.

 

43:6

And Israel said, Wherefore dealt ye so ill with me, as to tell the man whether ye had yet a brother?

 

43:7

And they said, The man asked us straitly of our state, and of our kindred, saying, Is your father yet alive? have ye another brother? and we told him according to the tenor of these words: could we certainly know that he would say, Bring your brother down?

 

43:8

And Judah said unto Israel his father, Send the lad with me, and we will arise and go; that we may live, and not die, both we, and thou, and also our little ones.

 

43:9

I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me bear the blame for ever:

 

V. 43:9.  This was one of the possible few times when Yehudah did something that was honorable and proper. 

 

43:10

For except we had lingered, surely now we had returned this second time.

 

43:11

And their father Israel said unto them, If it must be so now, do this; take of the best fruits in the land in your vessels, and carry down the man a present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds:

 

43:12

And take double money in your hand; and the money that was brought again in the mouth of your sacks, carry it again in your hand; peradventure it was an oversight:

 

43:13

Take also your brother, and arise, go again unto the man:

 

43:14

And God (Heb EL) Almighty give you mercy before the man, that he may send away your other brother, and Benjamin. If I be bereaved of my children, I am bereaved.

 

43:15

And the men took that present, and they took double money in their hand, and Benjamin; and rose up, and went down to Egypt, and stood before Joseph.

 

43:16

And when Joseph saw Benjamin with them, he said to the ruler of his house, Bring these men home, and slay, and make ready; for these men shall dine with me at noon.

 

43:17

And the man did as Joseph bade; and the man brought the men into Joseph's house.

 

43:18

And the men were afraid, because they were brought into Joseph's house; and they said, Because of the money that was returned in our sacks at the first time are we brought in; that he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses.

 

43:19

And they came near to the steward of Joseph's house, and they communed with him at the door of the house,

 

43:20

And said, O sir, we came indeed down at the first time to buy food:

 

43:21

And it came to pass, when we came to the inn, that we opened our sacks, and, behold, every man's money was in the mouth of his sack, our money in full weight: and we have brought it again in our hand.

 

43:22

And other money have we brought down in our hands to buy food: we cannot tell who put our money in our sacks.

 

43:23

And he said, Peace be to you, fear not: your God, and the God of your father, hath given you treasure in your sacks: I had your money. And he brought Simeon out unto them.

 

43:24

And the man brought the men into Joseph's house, and gave them water, and they washed their feet; and he gave their asses provender.

 

43:25

And they made ready the present against Joseph came at noon: for they heard that they should eat bread there.

 

43:26

And when Joseph came home, they brought him the present which was in their hand into the house, and bowed themselves to him to the earth.

 

43:27

And he asked them of their welfare, and said, Is your father well, the old man of whom ye spake? Is he yet alive?

 

43:28

And they answered, Thy servant our father is in good health, he is yet alive. And they bowed down their heads, and made obeisance.

 

43:29

And he lifted up his eyes, and saw his brother Benjamin, his mother's son, and said, Is this your younger brother, of whom ye spake unto me? And he said, God be gracious unto thee, my son.

 

43:30

And Joseph made haste; for his bowels did yearn upon his brother: and he sought where to weep; and he entered into his chamber, and wept there.

 

43:31

And he washed his face, and went out, and refrained himself, and said, Set on bread.

 

43:32

And they set on for him by himself, and for them by themselves, and for the Egyptians, which did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.

 

V. 43:32  Strangely enough, the Egyptians would not eat bread with the Adamic Hebrews.  So if there were some descendants of Arphaxad in Egypt, they were probably discriminated against.  There was obviously a separation or segregation of the races in Egypt. 

 

43:33

And they sat before him, the firstborn according to his birthright, and the youngest according to his youth: and the men marvelled one at another.

 

43:34

And he took and sent messes unto them from before him: but Benjamin's mess was five times so much as any of theirs. And they drank, and were merry with him.

 

V. 43:34.  Per Hertz, the extra portion to Binyamin was a sign of respect. 

 

Chapter 44

 

44:1

And he commanded the steward of his house, saying, Fill the men's sacks with food, as much as they can carry, and put every man's money in his sack's mouth.

 

44:2

And put my cup, the silver cup, in the sack's mouth of the youngest, and his corn money. And he did according to the word that Joseph had spoken.

 

44:3

As soon as the morning was light, the men were sent away, they and their asses.

 

44:4

And when they were gone out of the city, and not yet far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good?

 

44:5

Is not this it in which my lord drinketh, and whereby indeed he divineth? ye have done evil in so doing.

 

44:6

And he overtook them, and he spake unto them these same words.

 

44:7

And they said unto him, Wherefore saith my lord these words? God forbid that thy servants should do according to this thing:

 

44:8

Behold, the money, which we found in our sacks' mouths, we brought again unto thee out of the land of Canaan: how then should we steal out of thy lord's house silver or gold?

 

44:9

With whomsoever of thy servants it be found, both let him die, and we also will be my lord's bondmen.

 

44:10

And he said, Now also let it be according unto your words: he with whom it is found shall be my servant; and ye shall be blameless.

 

44:11

Then they speedily took down every man his sack to the ground, and opened every man his sack.

 

44:12

And he searched, and began at the eldest, and left at the youngest: and the cup was found in Benjamin's sack.

 

44:13

Then they rent their clothes, and laded every man his ass, and returned to the city.

 

44:14

And Judah and his brethren came to Joseph's house; for he was yet there: and they fell before him on the ground.

 

44:15

And Joseph said unto them, What deed is this that ye have done? wot ye not that such a man as I can certainly divine?

 

44:16

And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold, we are my lord's servants, both we, and he also with whom the cup is found.

 

44:17

And he said, God forbid that I should do so: but the man in whose hand the cup is found, he shall be my servant; and as for you, get you up in peace unto your father.

 

44:18

Then Judah came near unto him, and said, Oh my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger burn against thy servant: for thou art even as Pharaoh.

 

44:19

My lord asked his servants, saying, Have ye a father, or a brother?

 

44:20

And we said unto my lord, We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother, and his father loveth him.

 

44:21

And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him.

 

44:22

And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die.

 

44:23

And thou saidst unto thy servants, Except your youngest brother come down with you, ye shall see my face no more.

 

44:24

And it came to pass when we came up unto thy servant my father, we told him the words of my lord.

 

44:25

And our father said, Go again, and buy us a little food.

 

44:26

And we said, We cannot go down: if our youngest brother be with us, then will we go down: for we may not see the man's face, except our youngest brother be with us.

 

44:27

And thy servant my father said unto us, Ye know that my wife bare me two sons:

 

44:28

And the one went out from me, and I said, Surely he is torn in pieces; and I saw him not since:

 

44:29

And if ye take this also from me, and mischief befall him, ye shall bring down my gray hairs with sorrow to the grave.

 

44:30

Now therefore when I come to thy servant my father, and the lad be not with us; seeing that his life is bound up in the lad's life;

 

44:31

It shall come to pass, when he seeth that the lad is not with us, that he will die: and thy servants shall bring down the gray hairs of thy servant our father with sorrow to the grave.

 

44:32

For thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father for ever.

 

44:33

Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren.

 

44:34

For how shall I go up to my father, and the lad be not with me? lest peradventure I see the evil that shall come on my father.

 

V. Gen 42-44.  Yosef went to great effort to be testy and adversarial on his brothers for their former acts of evil against him.  And since Yehudah was the most evil of all in having him sold into slavery, Yehudah does offer some acts of restitution and honor for his former evil. 

 

Chapter 45

 

45:1

Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren.

 

45:2

And he wept aloud: and the Egyptians and the house of Pharaoh heard.

 

45:3

And Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; for they were troubled at his presence.

 

45:4

And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt.

 

45:5

Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life.

 

45:6

For these two years hath the famine been in the land: and yet there are five years, in the which there shall neither be earing nor harvest.

 

45:7

And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance.

 

45:8

So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.

 

V. 45:8.  Certainly, Yosef believed that The ELOHIM was behind the events that gave him power in Egypt.  Like Rom 8:28 says—Al things work together for good for those who love The ELOHIM and are called according to His purpose. 

 

45:9

Haste ye, and go up to my father, and say unto him, Thus saith thy son Joseph, God hath made me lord of all Egypt: come down unto me, tarry not:

 

45:10

And thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy children, and thy children's children, and thy flocks, and thy herds, and all that thou hast:

 

V. 45:10.  Goshen was apparently in the Northeast section of Egypt, east of the Nile. 

 

45:11

And there will I nourish thee; for yet there are five years of famine; lest thou, and thy household, and all that thou hast, come to poverty.

 

45:12

And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you.

 

45:13

And ye shall tell my father of all my glory in Egypt, and of all that ye have seen; and ye shall haste and bring down my father hither.

 

45:14

And he fell upon his brother Benjamin's neck, and wept; and Benjamin wept upon his neck.

 

45:15

Moreover he kissed all his brethren, and wept upon them: and after that his brethren talked with him.

 

45:16

And the fame thereof was heard in Pharaoh's house, saying, Joseph's brethren are come: and it pleased Pharaoh well, and his servants.

 

45:17

And Pharaoh said unto Joseph, Say unto thy brethren, This do ye; lade your beasts, and go, get you unto the land of Canaan;

 

45:18

And take your father and your households, and come unto me: and I will give you the good of the land of Egypt, and ye shall eat the fat of the land.

 

45:19

Now thou art commanded, this do ye; take you wagons out of the land of Egypt for your little ones, and for your wives, and bring your father, and come.

 

45:20

Also regard not your stuff; for the good of all the land of Egypt is yours.

 

45:21

And the children of Israel did so: and Joseph gave them wagons, according to the commandment of Pharaoh, and gave them provision for the way.

 

45:22

To all of them he gave each man changes of raiment; but to Benjamin he gave three hundred pieces of silver, and five changes of raiment.

 

45:23

And to his father he sent after this manner; ten asses laden with the good things of Egypt, and ten she asses laden with corn and bread and meat for his father by the way.

 

45:24

So he sent his brethren away, and they departed: and he said unto them, See that ye fall not out by the way.

 

V. 45:24.  At last, Yosef shows some real concern about his father.  In his years of ruling over Egypt, he could have made some effort to find out about his father and could have even made contact.  Hebron was not that far from Egypt.  One must wonder why the seemingly righteous Yosef would have failed in his duty to his father.  The explanation is that Yosef was a sinner like the rest of men. 

 

45:25

And they went up out of Egypt, and came into the land of Canaan unto Jacob their father,

 

45:26

And told him, saying, Joseph is yet alive, and he is governor over all the land of Egypt. And Jacob's heart fainted, for he believed them not.

 

45:27

And they told him all the words of Joseph, which he had said unto them: and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived:

 

45:28

And Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die.

 

Chapter 46

 

46:1

And Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices unto the God of his father Isaac.

 

46:2

And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I.

 

46:3

And he said, I am God (Heb EL), the God (Heb ELOHIM) of thy father: fear not to go down into Egypt; for I will there make of thee a great nation:

 

V. 46:2-3.  Here The EL is equated to The ELOHIM of Yakov’s fathers.  It was in a vision that The EL spoke to Yakov.  Yet, it is questionable that The EL does speak apart from His presence as The WORD/ELOHIM. 

 

46:4

I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes.

 

46:5

And Jacob rose up from Beersheba: and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him.

 

46:6

And they took their cattle (Heb miqneh), and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his seed with him:

 

46:7

His sons, and his sons' sons with him, his daughters, and his sons' daughters, and all his seed brought he with him into Egypt.

 

46:8

And these are the names of the children of Israel, which came into Egypt, Jacob and his sons: Reuben, Jacob's firstborn.

 

46:9

And the sons of Reuben; Hanoch, and Phallu, and Hezron, and Carmi.

 

V. 46:8-9  Jasher 45:1-2 gives the wife of Reuven as being Eliuram, daughter of the Canaanite Avi, of Timnah.  While Jasher is not authoritative Scripture, it probably drew heavily on early Jewish writings and traditions which may or may not be true. 

 

46:10

And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman.

 

V. 46:10.  When Shimon and Levi killed the Canaanite men of Shechem, they took the Canaanite women and children captive.  Per Jasher 45:2-3, Shimon impregnated one of the Canaanite girls/women named Bunah to produce the son named Shaul.  This is a possible explanation of where Shaul came from.  Otherwise, Jasher has it that Shimon married his own sister Dinah to produce the other sons.  It’s hard to fathom that Shimon and Dinah would have done this.  It’s even harder to believe that Yakov would have allowed this sin to take place.  There is nothing in the Word or the later reference to Dinah in Gen 46:15 to suggest or allow this sin. 

 

The Hertz Pentateuch and Haftorahs commentary allows that this Shaul was the son of Dinah and her violation by the Canaanite at Shechem.  Because of her violation by the Canaanite, Dinah, the mother of Shaul, is called a Canaanitish woman.  In this context, Shimon would have adopted this mongrel son from Dinah (perhaps because Shimon and Levi killed his father).  This is a very plausible explanation. 

 

But notice that the Congregation of Israel effectively included the mongrel Shual.  Yisrael did not exclude him from his household.  The question here is whether a mixed mongrel can be in the Congregation of Israel or not?  Yet, there is the reality of condemnation associated with the mongrel/mamzer peoples set forth in Deut 23:1-8 and in Ezra and Nehemiah. 

 

46:11

And the sons of Levi; Gershon, Kohath, and Merari.

 

V. 46:11  Jasher 45:5-6 has it that Levi went east with Issachar.  There, Levi married Adinah, daughter of Jobad, son of Yoktan, son of Eber (this stated genealogy may be abbreviated).  Thus, Jasher has it that Levi married one of his own racial kind from Shem.  Besides the four sons, Jewish tradition has it that Levi had a daughter, Jochebed, born just at the entrance into Egypt. 

 

46:12

And the sons of Judah; Er, and Onan, and Shelah, and Pharez, and Zarah: but Er and Onan died in the land of Canaan. And the sons of Pharez were Hezron and Hamul.

 

V. 46:12.  Gen 38 gives the backdrop on the sons of Yehudah.  He married a Canaanite woman named Hirah, a daughter of Shua, an Adullamite.  She gave him three sons, but the first two died or were killed by YHWH.  The Canaanite Shelah survived.  Just as Shaul was seemingly a part of the family/congregation of Yisrael, the mongrel Shelah was also a part of the family.  Otherwise, Yehudah impregnated his daughter-in-law Tamar, widow of Er and Onan, to produce Pharez and Zarah.  The books of Jubilees, Jasher and other Jewish writings give it that Tamar was an Aramaean; thus a Shemite and a proper marriage with an Israelite. 

 

46:13

And the sons of Issachar; Tola, and Phuvah, and Job, and Shimron.

 

V. 46:13.  Per Jasher 45:5-7, Issachar went east with Levi and took to wife Aridah, younger sister of Adinah.  This would give him a good marriage with a Shemite. 

 

46:14

And the sons of Zebulun; Sered, and Elon, and Jahleel.

 

V. 46:14.  Jasher 45:19-20 has it that Zevulun went to Midian and married Merishah, daughter of Molad, son of Abida, son of Midian.  The Midianites were descendants of Avraham.  But they were possibly a mixed people unsuitable for marriage with an Israelite. 

 

46:15

These be the sons of Leah, which she bare unto Jacob in Padanaram, with his daughter Dinah: all the souls of his sons and his daughters were thirty and three.

 

V. 46:15.  This count is 32.  Some say that Yakov is included to make 33.  Hertz’s Commentary on the Pentateuch and Haftorahs cites “rabbis” who allow that the 33d one was Jochebed, daughter of Levi, who was born at the time of entering into Egypt. 

 

46:16

And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli.

 

V. 46:16.  Jasher 45:9-11 has it that Gad and Naftali went to the land of Haran and married Shemite women.  Gad reportedly married Uzith, daughter of Amuram, son of Uz, son of Nahor.

 

46:17

And the sons of Asher; Jimnah, and Ishuah, and Isui, and Beriah, and Serah their sister: and the sons of Beriah; Heber, and Malchiel.

 

V. 46:17.  Jasher 45:12-19 has it that Asher married Adon, daughter of Aphlal, son of Hadod, son of Ishmael.  She died without issue.  So Asher married Hadurah, daughter of Abimael, son of Eber, son of Shem.  She was the widow of Malkiel, son of Elam, son of Shem.  Hadurah had a daughter with Malkiel named Serah, who was adopted by Asher.  Later, Asher and Hadurah produced the four sons named.  It must be said that some of these lineages would be very abbreviated.  Hadurah and Malkiel had more ancestors than those cited. 

 

46:18

These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bare unto Jacob, even sixteen souls.

 

46:19

The sons of Rachel Jacob's wife; Joseph, and Benjamin.

 

46:20

And unto Joseph in the land of Egypt were born Manasseh and Ephraim, which Asenath the daughter of Potipherah priest of On bare unto him.

 

V. 46:20.  Gen 41:45 gives the marriage of Yosef to Asenath, a likely Egyptian racially; although she could have been a Shemite living in Egypt with Shemite parents or at least with mixed parents.  If she was a full Egyptian racially, it would make Ephraim and Manasseh both mongrels from the line of Satan-Cain. 

 

46:21

And the sons of Benjamin were Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.

 

V. 46:21.  Jasher 45:21-22 has it that Yakov sent to Aram and arranged for Mechalia of Aram to be the wife of Binyamin.  Per Jasher, Binyamin was ten years old at the time.  Mechalia had five sons with Binyamin.  At 18, he then took a second wife, Aribath, a daughter of Shomron, a descendant of Avraham (perhaps thru Hagar or Keturah) with whom he had his last five sons. 

 

46:22

These are the sons of Rachel, which were born to Jacob: all the souls were fourteen.

 

46:23

And the sons of Dan; Hushim.

 

V. 46:23.  Jasher 45:7-8 has it that Dan married Aphlaleth, daughter of the Moabite Chamudam.  

 

46:24

And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem.

 

V. 46:24.  Jasher 45:9-11 has it that Naftali went with Gad to Haran and married daughters of Shem.  Naftali married Merimah, a sister of Uzith. 

 

46:25

These are the sons of Bilhah, which Laban gave unto Rachel his daughter, and she bare these unto Jacob: all the souls were seven.

 

46:26

All the souls that came with Jacob into Egypt, which came out of his loins, besides Jacob's sons' wives, all the souls were threescore and six;

 

46:27

And the sons of Joseph, which were born him in Egypt, were two souls: all the souls of the house of Jacob, which came into Egypt, were threescore and ten.

 

V. 46:26-27.  Apparently, there were 66 descendants of Yakov from his loins and by adding Yakov himself, Yosef and Yosef’s two sons, we come to the 70. 

 

46:28

And he sent Judah before him unto Joseph, to direct his face unto Goshen; and they came into the land of Goshen.

 

46:29

And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen, and presented himself unto him; and he fell on his neck, and wept on his neck a good while.

 

46:30

And Israel said unto Joseph, Now let me die, since I have seen thy face, because thou art yet alive.

 

46:31

And Joseph said unto his brethren, and unto his father's house, I will go up, and show Pharaoh, and say unto him, My brethren, and my father's house, which were in the land of Canaan, are come unto me;

 

46:32

And the men are shepherds, for their trade hath been to feed cattle (Heb miqneh); and they have brought their flocks, and their herds, and all that they have.

 

46:33

And it shall come to pass, when Pharaoh shall call you, and shall say, What is your occupation?

 

46:34

That ye shall say, Thy servants' trade hath been about cattle (Heb miqneh) from our youth even until now, both we, and also our fathers: that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians.

 

V. 46:33-34.  Note that the Israelites grew livestock (living on the land) in contrast to the Canaanites (and their Ishmaelite and Edomite descendants) who were traders and merchants. 

 

Chapter 47

 

47:1

Then Joseph came and told Pharaoh, and said, My father and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of Canaan; and, behold, they are in the land of Goshen.

 

47:2

And he took some of his brethren, even five men, and presented them unto Pharaoh.

 

47:3

And Pharaoh said unto his brethren, What is your occupation? And they said unto Pharaoh, Thy servants are shepherds, both we, and also our fathers.

 

47:4

They said moreover unto Pharaoh, For to sojourn in the land are we come; for thy servants have no pasture for their flocks; for the famine is sore in the land of Canaan: now therefore, we pray thee, let thy servants dwell in the land of Goshen.

 

47:5

And Pharaoh spake unto Joseph, saying, Thy father and thy brethren are come unto thee:

 

47:6

The land of Egypt is before thee; in the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell: and if thou knowest any men of activity among them, then make them rulers over my cattle (Heb miqneh).

 

47:7

And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob blessed Pharaoh.

 

47:8

And Pharaoh said unto Jacob, How old art thou?

 

47:9

And Jacob said unto Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage.

 

V. 47:9  Yakov at 130 years of age with Yosef at 30 years of age in Gen 41:46 plus the seven years of plenty and into the third year of famine makes Yosef being born when Yakov was 90 years old.  Yosef was then age 40. 

 

47:10

And Jacob blessed Pharaoh, and went out from before Pharaoh.

 

47:11

And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded.

 

47:12

And Joseph nourished his father, and his brethren, and all his father's household, with bread, according to their families.

 

47:13

And there was no bread in all the land; for the famine was very sore, so that the land of Egypt and all the land of Canaan fainted by reason of the famine.

 

47:14

And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought: and Joseph brought the money into Pharaoh's house.

 

47:15

And when money failed in the land of Egypt, and in the land of Canaan, all the Egyptians came unto Joseph, and said, Give us bread: for why should we die in thy presence? for the money faileth.

 

V. 47:15.  Hertz gives the money faileth as being at an end.  Is this failing of the money anti-typical of what would in time happen to the House of Israel when her money fails in the age-end? 

 

47:16

And Joseph said, Give your cattle (Heb miqneh); and I will give you for your cattle (Heb miqneh), if money fail.

 

47:17

And they brought their cattle (Heb miqneh) unto Joseph: and Joseph gave them bread in exchange for horses, and for the flocks, and for the cattle (Heb miqneh) of the herds, and for the asses: and he fed them with bread for all their cattle (Heb miqneh) for that year.

 

47:18

When that year was ended, they came unto him the second year, and said unto him, We will not hide it from my lord, how that our money is spent; my lord also hath our herds of cattle; there is not ought left in the sight of my lord, but our bodies, and our lands:

 

47:19

Wherefore shall we die before thine eyes, both we and our land? buy us and our land for bread, and we and our land will be servants unto Pharaoh: and give us seed, that we may live, and not die, that the land be not desolate.

 

47:20

And Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine prevailed over them: so the land became Pharaoh's.

 

47:21

And as for the people, he removed them to cities from one end of the borders of Egypt even to the other end thereof.

 

47:22

Only the land of the priests bought he not; for the priests had a portion assigned them of Pharaoh, and did eat their portion which Pharaoh gave them: wherefore they sold not their lands.

 

47:23

Then Joseph said unto the people, Behold, I have bought you this day and your land for Pharaoh: lo, here is seed for you, and ye shall sow the land.

 

47:24

And it shall come to pass in the increase, that ye shall give the fifth part unto Pharaoh, and four parts shall be your own, for seed of the field, and for your food, and for them of your households, and for food for your little ones.

 

47:25

And they said, Thou hast saved our lives: let us find grace (Heb chen) in the sight of my lord, and we will be Pharaoh's servants.

 

47:26

And Joseph made it a law over the land of Egypt unto this day, that Pharaoh should have the fifth part; except the land of the priests only, which became not Pharaoh's.

 

V. 47:26.  Pharaoh received 20% of the production.  This means a ten percent tithe is quite small comparatively. 

 

47:27

And Israel dwelt in the land of Egypt, in the country of Goshen; and they had possessions therein, and grew, and multiplied exceedingly.

 

V. 47:27.  The land of Goshen was situated in the northeast corner of Egypt, east of the Nile.  Evidently, it was a very fertile, rich section of land.

 

47:28

And Jacob lived in the land of Egypt seventeen years: so the whole age of Jacob was an hundred forty and seven years.

 

47:29

And the time drew nigh that Israel must die: and he called his son Joseph, and said unto him, If now I have found grace (Heb chen) in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me; bury me not, I pray thee, in Egypt:

 

47:30

But I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their buryingplace. And he said, I will do as thou hast said.

 

47:31

And he said, Swear unto me. And he sware unto him. And Israel bowed himself upon the bed's head.

 

Chapter 48

 

48:1

And it came to pass after these things, that one told Joseph, Behold, thy father is sick: and he took with him his two sons, Manasseh and Ephraim.

 

48:2

And one told Jacob, and said, Behold, thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed.

 

48:3

And Jacob said unto Joseph, God (Heb EL) Almighty appeared unto me at Luz in the land of Canaan, and blessed me,

 

48:4

And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee for an everlasting possession.

 

48:5

And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine.

 

V. 48:5.  Yakov adopted the two sons of Yosef; thus, giving Yosef one share above the other 11 brothers. 

 

48:6

And thy issue, which thou begettest after them, shall be thine, and shall be called after the name of their brethren in their inheritance.

 

48:7

And as for me, when I came from Padan, Rachel died by me in the land of Canaan in the way, when yet there was but a little way to come unto Ephrath: and I buried her there in the way of Ephrath; the same is Bethlehem.

 

48:8

And Israel beheld Joseph's sons, and said, Who are these?

 

48:9

And Joseph said unto his father, They are my sons, whom God hath given me in this place. And he said, Bring them, I pray thee, unto me, and I will bless them.

 

48:10

Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them.

 

48:11

And Israel said unto Joseph, I had not thought to see thy face: and, lo, God hath showed me also thy seed.

 

48:12

And Joseph brought them out from between his knees, and he bowed himself with his face to the earth.

 

48:13

And Joseph took them both, Ephraim in his right hand toward Israel's left hand, and Manasseh in his left hand toward Israel's right hand, and brought them near unto him.

 

48:14

And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh was the firstborn.

 

48:15

And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day,

 

48:16

The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.

 

V. 48:16.  The name of Yisrael will be on the two sons of Yosef.  Many believe that the racial Jews from Yehudah are Yisrael.  But this should settle it.  The sons of Yosef are Yisrael.  This is certainly true in respect to prophecy.  The prophecies for Yisrael must address the sons of Yosef unless the context demands otherwise. 

 

48:17

And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father's hand, to remove it from Ephraim's head unto Manasseh's head.

 

48:18

And Joseph said unto his father, Not so, my father: for this is the firstborn; put thy right hand upon his head.

 

48:19

And his father refused, and said, I know it, my son, I know it: he also shall become a people (Heb am), and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations (Heb goyim).

 

V. 48:19.  Note that while Manasseh was to become a people (one nation?), Ephraim was to become a multitude of nations (Hebrew goyim). 

 

48:20

And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh.

 

V. 48:9-20.  Though Manasseh was the older, Yakov was led to place his right hand on Ephraim, the younger son. 

 

48:21

And Israel said unto Joseph, Behold, I die: but God shall be with you, and bring you again unto the land of your fathers.

 

48:22

Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.

 

V. 48:22.  Yakov’s adoption of Yosef’s two sons gave him one portion above the other eleven brothers.  This makes the total 13.  Ephraim was the thirteenth son. 

 

Chapter 49

 

49:1

And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days.

 

49:2

Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father.

 

V. 49:1-2.  Understanding what was to befall the 13 tribes of Yisrael in the last days is dependent upon their national identities.  By correlating Gen 48-49 with Deut 33, Judges 5 and other prophecies, it is possible to put together the national identities of the Israelite nations in the age end.

 

Backdrop

 

The word Adam is a proper noun name which in Hebrew has a specific meaning that goes a long way in explaining whom Adamites are racially in the world today at large.  A lengthy study of the meaning of the word Adam can be very revealing and the student of truth should spend some time on this pursuit.

 

The “Theological Dictionary of the Old Testament” (v. 1, p. 78-79) seems to etymologically connect Adam to the “skin” and “to be red” --in the sense that after washing the new born Adamic baby, the normal color of the new born White child is a reddish brown (the bringing of redness to the surface of the skin occurs when washing, rubbing or pinching the new born Adamic baby). 

 

To help clarify what is involved, a thorough study will eventually lead a person to conclude that the best explanation for Adam is to bring red to face--to blush (as several scholars have indicated--see “Strong’s Hebrew Dictionary,” # 119, 120 and 121, per Dan Gayman of the Church of Israel).  Find some humans who can blush and you have found Adam. 

 

The student of truth may also wish to check various Hebrew lexicons on this, as well as a survey of the contextual uses of the word.  Moreover, there are several Scriptural texts using the Hebrew “yapheh” (meaning fair) which likewise are most revealing in terms of Adamic peoples--such as Gen 12:11-14; I Sam 17:42; II Sam 13:1; 14:27; I Kings 1:3-4; Job 42:15; Jer 11:16; etc. 

 

Please note that David was both fair and ruddy (I Sam 16:12; 17:42) and may have had red hair.  David’s descendant YESHUA was “white and ruddy” (SofS 5:10).  Moshe was exceedingly fair (Acts 7:20) and Queen Esther was fair and beautiful (Est 2:7).  The Talmud says that Yosef’s face was pink like a rose (Sota, p. 36, quoted in “The United States and the British Empire Foretold in the Bible,” p. 10). 

 

One of the Dead Sea Scrolls had a commentary on Genesis 12:14 which said that Sarah was “very fair” --literally meaning bright or light because of her whiteness--on this meaning, see Est 2:7; Lam 4:7; and Song of Songs 5:10 (“The United States and British Empire Foretold in the Bible,” p. 10). 

 

One of Avraham’s nephews was named “Laban” (correctly Lavan in Hebrew), which means “white” (“Young’s Analytical Concordance,” p. 581).  Lavan was the brother of Rebekah and the father of Rachel and Leah. 

 

It appears that in the traditional sense, one whole continent was allocated just to the descendants of Adam.  In this continent, a portion of it has been largely inhabited by descendants of Shem.  Another segment is essentially Hamitic with descendants of Ham, plus a lot of miscegenation with the behemah.  Son Japheth, whose line has miscegenated with the chaiyah, has his descendants in another part. 

 

If a person was to attempt to apply these definitions to Europe, for example, it “might be” that the people of Shem can be classified as Nordics, the people of Japheth as Slavics and the people of Ham as Mediterranean. 

 

There are twelve tribes or entities of Arabs (from Ishmael) in the Middle East and in North Africa.  Some of the sons of Keturah may have settled in South-central Asia, as discussed earlier.  A remnant of Yehudah is in Palestine along with the Amalekite descendants of Esau, of course. 

 

Finally, the Edomites seem to be inhabiting Southern Ireland, Southeastern Europe, Turkey and parts of Southern Asia; while the Amalekites are attached as parasites on Yehudah and the House of Yisrael nations.  In terms of the rest of Asia and Africa, it should not be too difficult to figure out which humans/humanoids live there. 

 

Of course, there has been much moving around by various individuals and significant migrations of other humanoids from other areas into these traditional lands of Adam.  Once different peoples are together, miscegenation and amalgamation proceeds, as it is doing presently in the United States (unless strict laws of segregation are maintained, as was true in the Old US South). 

 

Beyond this one continent which is historically Adamic, it is clear that Adam’s line has an appreciable presence on the other continents as well--along with the behemah and chaiyah peoples and numbers of mixed blooded peoples from the years of miscegenation.  This is particularly true of Yisrael which was allocated a number of specific areas all over the globe. 

 

One of the great difficulties in trying to assess the racial and ethnic identifications of peoples in a given area is the fantastic years of moving around, coupled with much miscegenation.  It appears that religion is one of the primary factors of identification and should be kept in mind.  Language has had some importance in the historic sense, but not so much in modern times because of the movement and amalgamation of various peoples. 

 

More Clues on Yisrael 

 

While this production has so far not found it desirable to give precise and specific identifications for all of the various peoples across the globe, it would be remiss to proceed on in this effort without sharing some very appropriate clues from the Word which will help and assist the student of truth in particularly identifying the various lost tribes of Yisrael in our time. 

 

As the Scriptures plainly communicate, these lost tribes were to continue to exist and have a racial or ethnic identification throughout history.  The evidence is most persuasive that all thirteen of them are in the world today, beyond the remnant of Yisrael found among the Jews.  Yes, thirteen because not only did the ten Northern tribes of Yisrael go into Assyrian captivity--but the Word suggests that portions of Yehudah, Binyamin and Levi did as well. 

 

In short, there is a recognizable nationalistic presence of these 13 tribes out there somewhere, despite the fact that they are called and known as goyim, ethne and/or gentiles. 

 

These thirteen tribes seem to be bound by a “common” law (although they often ignore it), common language, common culture, common religion (which is not the Scripturally correct Hebrew religion--because Yisrael lost that faith in the divorce—Jer 3:1) and common racial/ethnic considerations.  Therefore, there is a grouping of them very plainly identifiable in history and contemporary times. 

 

To begin to assess the removal of Yisrael from the promise land, it is imperative to look at a little history in the vein of the tribal dispersions of Yisrael in Canaan land.  This discussion will center on a map presented in my 1892 “KJV Bible.”  The reader may wish to check any atlas or book on Canaan geography during Yisrael’s kingdom age to get an overview of the following comments. 

 

One of the half tribes of Manasseh and the tribes of Gad and Reuven were east of the Jordan in a north-south line.  The other half tribe of Manasseh, Ephraim and Binyamin were in the central area, west of the Jordan.  Yissakhar and Zevulun were directly north of Manasseh and specifically Manasseh west of the Jordan. 

 

Naftali and Asher were north of Zevulun and adjacent to Phoenicia on the coast.  Yehudah and Shimon were in the south (although a part of Shimon later settled east of the Jordan, certainly by the time of Hizkiyahu/Hezekiah, if not earlier--see I Chron 4:24-43). 

 

One half tribe of Dan was north of Manasseh, mainly east of the Jordan.  The other half tribe of Dan was in the west-central area and along the coast between Philistia and Phoenicia.  The Levites were scattered in towns throughout Yisrael. 

 

The Dispersals of Yisrael

 

Prior commentary assessed the question of the House of Yisrael out in the Diaspora and in the context of many of the dispersions from Palestine over the centuries.  There is no intent to repeat that material.  But some of it is especially relevant in the present discussion and needs to be recalled. 

 

Yet, the possibility must surface that some Israelites actually left the overall national entity on a voluntary basis, perhaps as early as the wilderness wanderings, following the Exodus.  This writer has no specifics on this option.  But some scholars have suggested it as plausible--and especially in the sense that the population did not increase during the 40 years following the Exodus. 

 

For example, there are reasons to believe that many (not all) of the descendants of Yehudah’s son Zerach left at an early time.  Hence, there might be reasons to suspect that some persons of this line left Yisrael as early as the Exodus.  So, if some Israelites left, where did they go?  Likely, they would have migrated on to Europe or Asia. 

 

On entering Canaan land under Yehoshua and thereafter, there is again a possibility of some voluntary dispersions out of Palestine, although details of such remain obscure or hidden.  The case with one of the half tribes of Dan will be shortly assessed along this line. 

 

Finally, there are the three major invasions of the Canaan area--by first, the Assyrians, c700 BCE; next, the Babylonians, c554 BCE; and last, the Romans, c70 CE.  The Assyrian conquests are most important because the House of Yisrael largely left Canaan during those years.  This removal will be broached in some detail in subsequent comments herein. 

 

Moreover, it is clear that numbers of Israelites from the Northern kingdom departed Canaan land voluntarily on the approach of the Assyrian army, as cited above and to be elaborated upon shortly.  The coming trouble was known in advance and it’s doubtful that all of those people would have stayed around to be conquered and enslaved.  Many of these Israelites were not totally stupid.  They could see the trouble coming and would have voluntarily packed up and left in anticipation of the advancing sword. 

 

Also, as allowed elsewhere in this production, there are possibilities that the early Romans under Romulus were Israelites fleeing Palestine--in advance of the approaching Assyrian army (see Rom 4:1; 9:3-6).  The Romulus settlement of Rome came immediately in advance of and near the time of the start of the Assyrian conquests in Canaan land.  As noted earlier, many of the early Romans were clearly Israelites of the lost tribes (or at least, the converts to Judaism and YESHUA in Rome were fleshly House of Yisrael Israelites—Rom 4:1; 9:3-6). 

 

Writer Steven Collins builds a case that the early colony of Carthage was settled in the ninth century BCE by Israelites fleeing the drought in place in the House of Yisrael during the days of Eliyahu/Elijah and the evil king Achav/Ahab and his diabolical wife Jezebel (p. 55, Jan 2006 “Kingdom Digest”). 

 

Historically, the Phoenicians get credit for this settlement.  But since Jezebel was a Phoenician princess, it is very plausible that some Israelites were involved with the Phoenicians in this effort.  Collins notes a legend that the Phoenician queen who founded Carthage was a niece of Jezebel. 

 

Also, the earlier June 2001 “Kingdom Digest” magazine (p. 18) had a provocative article from “Destiny” which suggested that the early Spartans were of Yisrael.  II Maccabees 5:9-10 offer some remarks suggesting a kinship tie between the Spartans and the Jews. 

 

The “Concise Columbia Encyclopedia” (p. 799) says that the ancient city-state of Sparta was founded by Dorian Greeks (in Southeast Greece), who conquered Laconia and Messenia in c735-715 BCE.  These dates would seem to conform to the fall of the House of Yisrael to Assyria. 

 

Moreover, there are the previously discussed reasons indicating that numbers of Israelites settled in Asia Minor and Southeast Europe since they were there by the first century CE (per the NT people reached by the apostles).  One must wonder if these Israelites could have surfaced from the Sparta settlements or from the inhabitants of the legendary Troy (which may have involved Israelites). 

 

Also, there was the previously mentioned ties of Galatia to the Celts (who could have been Israelites).  Finally, an enormous Israelite population existed in Bohemia and Transylvania and in the Balkans (which also involved some Celts). 

 

As outlined in the Scriptures, the tribe of Dan was spilt and divided in old Canaan land.  In their allotment of the promise land, they were given territory along the coast, apparently between the Phoenicians to the north and the Philistines to the south (Josh 19:40-48).  The famous Samson lived and judged in the southern part of Dan. 

 

But some of the Danites were unhappy with their allotment.  They proceeded to move far north of Naftali and Manasseh and settle the northern border of Yisrael and establish a town called Laish (Jud 18:11-29).  Laish and the Danite border with Manasseh seem to have been mostly east of the Jordan River, in a territory called Bashan.  

 

There were a couple of other prophecies which likely tell what was to later happen to Dan.  First, Moshe wrote that Dan was a lion’s whelp and was to leap from Bashan (which must have been the northern part of Dan). 

 

The next one was by Deborah when she predicted that Gilead abode beyond Jordan (on its east side) and why Dan remained in ships (Jud 5:17)--which the “Soncino Books of the Bible” (Judges, p. 199) expressly link to the Danites living in the north and not those to the southwest.  By putting these two references together one can speculate that the northern part of Dan would in time jump from their land by ship over water to relocate somewhere else. 

 

Israelites to Ireland

 

Some years ago, a man named Frederick Haberman wrote a book on “Tracing Our Ancestors” which focused upon the Irish Chronicles.  These ancient writings suggest that the “Tuatha de Danaan” (tribe of Dan) leaped from Bashan by ship to relocate to Ireland which was then inhabited by some Phoenicians. 

 

Haberman goes on to offer a date when this likely occurred by quoting a 9th century CE Jewish writer named Eldud who said that Dan left Canaan land in Yarovam’s time (perhaps this involved a part of the southern area of Dan), as they were unwilling to shed their brethren’s blood (perhaps in the context of the conflict with Yehudah). 

 

The “Prophecy Flash” magazine of Jan-Feb 2000 (p. 41) had an article by William F. Dankenbring on “Overturn, Overturn, Overturn” which assessed the movements of Israelites into Ireland at a much earlier time than that allowed by Haberman.  Citing Judges 5:17, this article says that people from the Tuatha de Danaan (the Tribe of Dan) migrated to Ireland in ships during David’s reign (evidently from Bashan).  Dankenbring suggests that Judahites from the line of Zerach also migrated into Ireland and Northwest Europe during the reign of David. 

 

Going on, William Dankenbring says that even David, himself, went to Ireland, and there, he married his daughter Tamar into the line of (Israelite) Irish nobility which had migrated there earlier.  Reportedly, David founded the “Doud’s Town” or David’s town and a college called Tara (or Torah) in Ireland.   

 

While a determination of exactly what happened to these Danites from Bashan seems difficult, it is reasonable to believe that over the centuries they were amalgamated into the larger Phoenician peoples then inhabiting Ireland.  In this eventual assimilation, they became Gaelic Celts or Celtiberians, just like the Phoenicians.  The Judahites from Zerach in early Ireland may have relocated to England. 

 

It has to be important to note that Dan was an adder along the way who left his name or mark on many geographical places that he visited in his wanderings.  Sometimes, Dan is manifested as Dun, Don or Den.  Consequently, whenever one comes across a place name like Denmark or the Danube River, a question must arise as to its likely linkage to the tribe of Dan in its migrations over the years. 

 

In Hebrew, the word dan means judge; and in Irish, the word dunn means judge.  In Ireland, the marks of Dan have been left in these place names--Dans-Laugh, Dan-sower, Dan-dalk, Dan-drum, Dan-egal Bay, Don-egal City, Dimgloe, Dingle, and Dunsmore (meaning “more Dans”). 

 

Although the tribe of Dan (the “Tuatha de Danaan”) assuredly divided in Canaan land, a question must now arise on whether they would later join back together in their eventual homeland in Ireland.  That question will be shortly addressed in the context of the removal of the rest of Dan.   

 

An Overview of the Assyrian Conquests 

 

As a prelude to the Assyrian attacks, the Aramaeans under Hazael smote and surely enslaved portions of the Israelite tribes east of the Jordan in the reign of Jehu (II Kg 10:31-35).  This historic event paved the way for a number of persons living east of the Jordan to become absorbed into the overall Aramaean population. 

 

Since the ancient Aramaeans apparently formed the eventual Dutch people of Holland, it becomes crystal clear why that there has been such a fantastic link between the Netherlands and the House of Yisrael and why so many Dutch people are actually Israelites.  In time, the Assyrians conquered Syria held by the Aramaeans.  So it is likely that those Israelites east of the Jordan, under Syrian control, eventually came under Assyrian domination, along with the Aramaeans. 

 

Otherwise, Assyria came against the rest of Yisrael to take captives and reduce it in at least five motions (which could be relevant in terms of the five motions of destruction upon the later Yehudah).  The Assyrian Pul came first, during the reign of Menahem, and for sure took some tribute (II Kg 15:19). 

 

Soon, Pul and Tiglath-Pileser came against the remnant of the tribes of Manasseh, Reuven, Gad and any portion of Shimon living east of the Jordan.  These two Assyrian kings conquered those Israelites east of the Jordan and removed them to the Gozan River area to the northeast in Assyria (I Chron 5:26). 

 

During the time of Pekah, Tiglath-Pileser arrived again and took certainly Naftali and other northern areas (II Kg 15:27-30).  Shalmaneser came during Hoshea’s rule and took Samaria and the rest of Yisrael captive (II Kg 17:3-6).  Some eight years later, the Assyrians returned under Sennacherib and took most of Yehudah (and likely the balance of Shimon) captive--other than those persons in the Jerusalem area (II Kg 18:13). 

 

This Assyrian captivity of Yehudah may have focused upon the Peretz line since some part or perhaps most of the Zerach line was already gone and much or all of Shelah’s descendants were to remain in the Jerusalem area to face the later Babylonian captivity.  

 

Thus, all of Yisrael was gone beyond a portion of the House of Yehudah in the Jerusalem area (II Kg 17:18). 

 

It was these people in the Jerusalem area, mainly from Yehudah (along with some Levites), who stayed in the Jerusalem area for the next 140 years and eventually formed most of the later Babylonian exile.  It appears that a majority of the Assyrian captives were taken east to an Assyrian territory to the north of Babylon.  

 

As outlined above, the first Assyrian conquest must have been the one which occurred during the reign of Menahem, when Pul came and took some tribute (II Kg 15:19).  Whether he enslaved any Israelites or not at that time is unclear to this writer. 

 

Next, the Assyrians Pul and Tiglath-Pileser came against the remnant of the tribes of Manasseh, Reuven, Gad and Shimon, still living east of the Jordan.  As noted above, these two Assyrian kings conquered those Israelites east of the Jordan and removed them to the Gozan River area to the northeast in Assyria (I Chron 5:26). 

 

The portion of Dan which was east of the Jordan in Bashan was probably gone by this time.  But if any part of that element of Dan still existed in Canaan land, they would likely have been enslaved and deported, along with the other Israelites east of the Jordan. 

 

The next important Assyrian conquest of Yisrael happened during the time of Pekah, when Tiglath-Pileser arrived again and took certainly Naftali and other northern and northwestern tribal areas (II Kg 15:27-30).  Beyond enslaving Naftali, there are reasons to believe that this Assyrian conquest included Asher, Yissakhar, Zevulun and whatever was left of Dan (likely still in the southwest). 

 

There is a strong possibility of some number of Israelite captives being taken in Phoenician boats to the west (and perhaps some or all of them were slaves under the Phoenicians--because the Phoenicians likely bought some Israelite slaves from the conquering Assyrians).  It is probable that much of the population of the tribes near Phoenicia (possibly some portion of Naftali and Asher) were involved in these Phoenician removals. 

 

There are reasons to believe that these removed Israelites were also known in time as Celts.  They probably provided many of the Israelite settlements in the west (interestingly, from Bohemia to Spain, to France, and to Great Britain).  They seem to be distinguished from the earlier Celts in the sense that they were of the Cimmeroi (Cimmerian) class. 

 

In “The New Testament A Historical Introduction to the Early Christian Writings” (p. 304), Bart D. Ehrman notes that Celtic people inhabited the northern part of the province of Galatia in Asia Minor.  In this regard, it is interesting that the early NT writings were written to House of Yisrael people scattered in the Middle East and Southeastern Europe. 

 

As briefly noted above, the next removal from Canaan land occurred during the time of Hoshea’s rule when Shalmaneser came and took Samaria and the rest of Yisrael captive (II Kg 17:3-6).  This removal would have included Ephraim, the half tribe of Manasseh and any other Israelites in the central area around Samaria. 

 

Some eight years later, the Assyrians returned under Sennacherib and took most of Yehudah (and likely the balance of Shimon still living south of Yehudah) captive--the rest of Yisrael, other than those persons in the Jerusalem area (II Kg 18:13).  These last two removals were made to Assyria in the northeast.  In time, it is probable that Israelites in these last two removals became known as the Sakei (or Sacae), Angli and Jutes. 

 

King Sargon II of Assryia recorded the following boast of victory in the Khorsbad Annals:  “At the beginning of my royal rule, I besieged and conquered Samaria (Sa-me-ri-na)... I led away as prisoners 27,290 inhabitants of it (and) [equipped] from among [them (soldiers to man) 50 chariots for my royal corps... [The town I] re[built] better than (it was) before and [settled] therein people from countries which [I}] myself [had con]quered.  I placed an officer of mine as governor over them and imposed upon them tribute as (is customary) for Assyrian citizens.” 

 

While this 27,290 figure does represent a large number, it was by no means all of the people deported in the several deportations.  This number seems to have been of men only.  For certain, there was a large number of other Israelites involved. 

 

And as noted from “Lost Israelite Identity” (p. 18-19, 39), Yair Davidy explains the 27,290 remark by Sargon as being the number of Israelite captives taken for their own military purposes (either to serve as soldiers or field workers supporting the Assyrian army). 

 

Thus, the Assyrians took huge quantities of Israelites in their several invasions of Canaan.  So it’s a little hard to be exactly sure of what the total numbers were.  In the Assyrian campaigns against Yehudah, Sennacherib, in the famous Sennacherib prism, claimed 200,150 captives alone (“Lost Israelite Identity,” p. 19).  This 200,150 figure must, again, be of men alone. 

 

It is easy to see that several million Israelites could have been involved in the several Assyrian deportations.  But even before the Assyrian conquests, the removal of people from Yisrael started.  As noted elsewhere herein, the evidence is massive that Israelites started to break away and leave their brethren as early as the Exodus from Egypt. 

 

Clearly, the census returns in the Torah show no population growth during the wilderness wanderings.  This seems unlikely--thus, suggesting that some Israelites left the main body even this early and migrated on to other lands. 

 

Above comments have mentioned the situation with Israelites leaving their nation in the time of David and thereafter.  Many of them migrated by ship/boat to other lands, far removed from the Middle East. 

 

The migrations out of the Middle East probably took several processes in the several motions.  As discussed earlier, there are reasons suggesting that numbers of Israelites moved west either by ship/boat or by migration over land.  In almost all cases, the primary destination of Yisrael was west to the Isles of the Sea; although some of this process was slow occurring and involved many decades or centuries of movements. 

 

Much of it was by ship or boat, perhaps initially to lands across the Mediterranean Sea.  This option opens the door on why numbers of Israelites went to the Italian peninsula, Asia Minor, Southeast Europe and so forth to populate Rome and other cities in these areas, as was pointed out in previous commentary. 

 

That’s why in the first century CE there were huge numbers of House of Yisrael Israelites in the various cities cited in the New Testament which were typically visited by Shaul and the other NT leaders.  Yes, when Shaul visited Ephesus, Philippi, etc, he was making an effort to reach the lost sheep of the House of Yisrael in those lands; who, by the way, were then in the process of conversion to Judaism in the synagogues. 

 

Of course, it was not only the movements over water because the record is clear that numbers of Israelites also moved in more slow migrations over land.  Yes, as will be shortly shown from secular records, there is much evidence showing the movement of Israelites out of the Middle East by land to areas north and principally west. 

 

Some even reportedly moved east before finally being able to commence a more westerly motion to reach their desired destinations.  Obviously, some of these movements took centuries to complete.  This means that it was the children, grandchildren and other descendants of the original Israelite migrants who would ultimately reach their next promised land. 

 

Here, in recognizing this motion of Yisrael out of the Middle East, to the north and west, it must be stated that much of this effort was carried out voluntarily by Israelites simply striking out on their own--either because of fear of an approaching enemy army or perhaps just something in their genes to make them want to move to new lends in hopes of having a better opportunity in life.  Too, much of the Israelite migration out of the Middle East was necessitated simply because of force.  They were conquered and enslaved people and forced to move. 

 

Samaria was established as the capitol of the House of Yisrael by a man named Omri (I Kg 16:23-28).  Omri was a very evil king and he fathered a boy named Achav, who succeeded him on the throne to introduce far more sun worship wickedness and evil than ever before into the House of Yisrael. 

 

The people became so grossly evil and wicked in Baal sun worship that The MOST HIGH, in time, commissioned the Assyrians to come down and conquer them and impose servitude upon them.  Now comes up a most fascinating fact. 

 

“Bible Light On The News” (v. 7, No. 2, p. 34) had an article by John Hulley on “Ephraim--Super Power?” which addressed this Assyrian conquest of Yisrael.  Per Hulley, the Assyrians called these people the Omrii, in difference to their former King Omri (who must have had some notoriety). 

 

The Mar-Apr 2000 “America’s Promise” newsletter (p. 7) mentions these Omrii as Khumri.  The famous black obelisk monument of Assyria found some years ago has an inscription referring to some of the captive Israelites as “Bit Khumri” --meaning the “House of Omri.” 

 

This name Omrii (or Khumri) stuck to and became an identifier for at least one portion or group of the Israelite captives.  In time, this word Omrii varied to Gimirri in parts of the Assyrian empire.  Later, it was identified in Greek as Kimmeri.  And in Western Europe, it became Cimmeri (as introduced in preceding comments). 

 

The writer of this study at hand believes that these Cimmerians were made up of some of the Northern Israelite tribes which went into Assyrian bondage, mainly during the time of Pekah when Tiglath-Pileser arrived and took certainly Naftali and other northern areas (II Kg 15:27-30).  In time, these Cimmerians came to be known as Brythonic or Cymric Celts. 

 

This enslavement must have included Naftali, Asher, Yissakhar, Zevulun and whatever was left of the tribe of Dan.  In view of the above comments from different sources, it might be that this enslavement took two different directions.  Perhaps some part of it involved the Phoenicians who transported some of the these captives directly to the west while some of the others were taken east to Assyria. 

 

Yisrael Breaks Free of the Assyrians 

 

In terms of the Israelites taken east to old Assyria, there is evidence that they broke free of the Assyrians during a time of internal trouble and turmoil in Assyria (II Kg 19:7, 32-37; II Esdras 13:39-45) and moved north through the Caucasus to new lands in Armenia and Southern Russia.  Different groups of them became known as the Sakei, Sacae, Angli and Jutes--as they migrated on north and west. 

 

Importantly, Yeshayahu/Isaiah the prophet correctly observed that in a future day of YHWH, lost Yisrael would be gathered from the land of Assyria (Isa 27:12-13--here, the KJV incorrectly translates the Hebrew “ahvad,” meaning lost, to perish).  In another instance, Yeshayahu followed up with a similar message (Isa 49:5, 20-22).  While these words of Yeshayahu may still be future, they also have an ante-type connection to the past. 

 

John Hulley, discussed above, goes on to indicate that some of the Cimmerians, also in Assyrian captivity in the east, eventually escaped or left Assyria as well to enter Asia Minor and go on north into Europe (perhaps at the same time as the others broke free or in a different time frame). 

 

In time, the Cimmerians and likely the rest of the Israelites from Assyria in the east proceeded on to the area of modern Denmark, before leaving there later for the west.  Since Denmark is Dan’s mark, it is certain that some Danites were in this Cimmerian motion. 

 

Without being dogmatic, this writer would take a guess and suppose that the divided Southern Danites in Canaan (perhaps in the Cimmerian motion) did eventually rejoin their Northern Danite colleagues in Southern Ireland to become Gaelic Celts, along with the predominant Catholic Phoenicians. 

 

In “Phonological Similarities in Germanic and Hebrew,” Terry Marvin Blodgett describes the work of the Russian Archaeological Society in the Middle East.  According to Blodgett, this group found tablets at Nineveh which describe the rebellion of the Sakei, Sac-Suni, Saac-soni (sounds like the sons of Isaac) or Esak-ska peoples who broke free of their Assyrian captors, during the time that Sennacherib was in siege against Jerusalem. 

 

This would agree with the Scriptural references, cited above (II Kg 19:7, 37).  They escaped through the narrow passages of the Euphrates River to the North (II Esdras 13:39-45).  Blodgett goes on to note that the archaeological team found over 700 Hebraic inscriptions in the Crimean Peninsula and the area around the Black Sea (which was called the Sea of Israel in the inscriptions). 

 

In the Crimea, a grave epitaph was found which said:  “This is the tomb of Buki, the Priest, may his rest be in Eden at the time of the salvation of Israel, in the year 702 of our exile.”  Another one remarked:  “Rabbi Moshe Levi died in the year of our exile 726.” 

 

A third one related:  “Zadoc, the Levite, son of Moshe, died 4,000 years after the creation, or 785 of our exile.”  From the Assyrian conquests in the 8th century, these tombstones would seem to date about 700 plus years or roughly at the time of The MESSIAH in Palestine (which is around 4,000 years after creation). 

 

Another inscription said:  “I am Jehudi, the son of Moshe, the son of Jehudah the mighty, a man of the tribe of Naphtali, of the family of Shimli, who was carried captive in the captivity of Hoshea, king of Israel, with the tribe of Simeon, together with other tribes of Israel.” 

 

One more, in the Crimean Peninsula, was about a man named Avraham-Mar-Sinchah.  It seems to have been dated 682 in the year of his exile.  It also mentions Tiglath-Pileser, who exiled the sons of Reuven and Gad and the half tribe of Manasseh and permitted them to settle there (?) and from which they were scattered throughout the east, even as far as China. 

 

Thus, the evidence is that Yisrael did escape Assyrian captivity in the Middle East and commence a trek north through the passages of the Euphrates into new lands in Armenia, the Crimea and Caucasus Mountains of Asia.  From there, they still later migrated on north and west to still other lands. 

 

Various encyclopedias seem to describe such an Eastern people.  They are called “Scythians.”  To the Persians, these Scythians were known as the Saka.  A 516 BCE inscription by King Darius of Persia was found near Behistun in modern Iran.  It mentions these Saka (Scythians), as in subjugation to the Medes and Persians. 

 

Apparently, some part of Yisrael dwelt among the Medes and Persians.  In that context, it is possible that some part of them were Medes and/or Persians, or absorbed into the Medeo-Persian peoples in some manner.  In mentioning this reality from history, there is no intent to link these ancient Israelites necessarily to the modern Iranians who seem to be a largely different people. 

 

As noted elsewhere herein, there is a possibility that the Iranians might be descendants, in part, from Keturah, and cannot be confused with Yisrael (though there could be some crossing between the two lines in centuries past before the people from Keturah miscegenated with the Arabs, Edomites and other Colored peoples of the Middle East.  The Moshe marriage to Zipporah is a sample of this crossing). 

 

The Greek historian Herodotus (c484-425 BCE) noted that in his day the Saka Humavarga people were located east and southeast of the Sea of Aral, even as far as Turkestan and the borders of India.  Diodorus, in the first century BCE, said that kindred Saca peoples spread from the Araxes to as far west as the Don and that they settled two colonies from Assyria and Media on that river (to the northwest in Europe). 

 

Also, in the first century BCE, Strabo mentioned a dominant people who conquered the area from Cappadocia to the Caspian.  They gave their name to Sacasone, the fertile region of Armenia.  Phiny, in the first century CE, recognized that the Saca were a part of the Scythian people, whose territory originally abutted the boundaries of Persia itself and was called Sacae-Sani. 

 

From across Europe, these Israelites breaking free of Assyrian bondage continued their western migrations until they eventually reached their western destination--which was the anticipated Isles of the Sea.  The point of this outline is that over the ages Yisrael was scattered to the four winds--particularly in Europe and Asia.  This was especially the prevailing situation during Second Temple days in Palestine after the Jews returned from Babylon. 

 

Some Specifics On the Present Situation 

 

There are a number of prophecies directly focusing on the different 13 tribes of Yisrael.  The most important one of these was made by Yakov-Yisrael as he blessed his sons (Gen 48-49, now under discussion).  Although this writer does not have the specifics on this in any detail, there is some relevance of the sequential number each son was born in to Yisrael (thus, Binyamin was number 12 in sequence which must be important). 

 

Too, the number of sons each of the sons of Yisrael had (and in some instances their grandsons whom are named in Gen 46) is also relevant in terms of the eventual modern configurations of the tribes, or at least with their flags (Binyamin had ten sons which has to be important in looking at his modern descendants).

 

At the Exodus, YHWH decreed that there was to be a certain marching order and encampment display for Israelites in their wilderness wanderings.  Specifically, He charged that they be divided into five distinct groups around the Tabernacle. 

 

When camped, Yehudah, Yissakhar and Zevulun were to be on the East side; Reuven, Shimon and Gad on the South; Ephraim, Manasseh, and Binyamin on the West; Dan, Naftali and Asher on the North; and Levi in the middle with the Tabernacle (Num 1-2).  This layout seems to be precisely what one can find for these peoples in today’s modern world.  In respect to each other, they appear so grouped. 

 

A Regathering to the Isles of the Sea

 

Another remark must be made about the “regathering” of Yisrael, mentioned several times in the prophetic Tanakh.  There are actually several cases of this phenomenon, covering a whole span of years. 

 

In the first instance, portions of the tribes of Yisrael and particularly those of the House of Yisrael migrated to the islands in the sea (their first primary destination), probably starting from the time of the Exodus from Egypt up to 1600 CE (Isa 11:11; 20:6; 24:15; 26:15; 41:1-2; 42:4-12; 49:1-3; 51:5; 59:18; 60:9; 66:19; Jer 31:10; Ezek 39:6; Dan 11:18). 

 

The prophetic mention of the islands in or of the sea in the context of Yisrael is a most important reference.  Many persons have read the various verses involved in the sense of being the islands in the Mediterranean Sea--like Sicily, Cyprus, Malta and any number of small islands off Greece and Italy. 

 

Certainly, many Israelites went to these islands, as well as to Southeast Europe and Asia Minor, at early times before moving on west or being absorbed by the more dominant Edomite populations (that’s why there were whole groups of House of Yisrael people in the NT places reached by the apostles in the days of the Apostolic Assembly). 

 

But otherwise, one should not lose sight of the fact that there are a number of islands off of Europe in the context of the British Isles.  The British Isles are significant because they consist of a number of fascinating political and geographic subdivisions. 

 

For instance, there are the Channel Islands, Wales and England (in the East?); Republic of Ireland (with its heavy Phoenician population), the Isle of Man, Northern Ireland and Scotland (Celtic lands in the North?). 

 

Moreover, the English speaking, British peoples (Anglo-Saxon-Celtic) are interestingly scattered around the world in places like Australia, New Zealand and South Africa (in the South?) and Canada and the US (in the West?). 

 

Of course, some would not call North America an island; but certainly, Newfoundland is (which has an absorbing history of her own).  Newfoundland could conceivably separate from Canada, as also appears likely for Quebec in the age end.  Thus, Canada has an eastern and western separation--at least, in the case of Quebec (with its heavy Moabite, French population mixed in) vis-à-vis the rest of Canada. 

 

There is one final entity which must be acknowledged in this discussion upon the disposition of the White, Anglo-Saxon-Celtic peoples.  It is Iceland which seems to be extremely Danish at a first glance (language, culture, etc).  But the important symbol of a wolf does figure in its heraldry. 

 

Though having some significant differences from Britain, it is interesting that in the early days, Norsemen, in Iceland, without women, went and kidnapped or stole many women from Britain (principally Scotland), and brought them back to Iceland (see Jud 21:21-23).  Too, many other peoples of Britain went there voluntarily over the years.  So Iceland has a British tie (just as Britain has a Norse tie). 

 

While the Israelites were to remain settled in their new islands in the sea homes for several centuries, some of them, in time, began breaking away and moving to new areas on the basis of their tribal identifications.  This removal process started for the sons of Yosef about 390 years ago--early in the 17th century.  Later, some of the other tribes started for their particular lands to establish their own national identities. 

 

Beyond this initial relocation of Yosef’s sons, there was a type of regathering over the past 390 years when people of Yosef from all over the world migrated to the two uniquely blessed lands that were allocated to Ephraim and Manasseh.  This motion has included many scattered Israelites from the Diaspora, as well as numbers of nokri/nekar, ger, behemah and chaiyah aliens. 

 

For example, Germany is not Yisrael or a part of it.  Yet, numbers of Yosef Israelites have lived there and many of them were regathered from Germany to the lands of Yosef (in the West) over the years, primarily because of religious persecution (like various groups of Anabaptists).  The same is true with Holland which has had many Israelites present. 

 

France is certainly not Yisrael, but Israelites have lived there  The same is true with Switzerland.  Many of the people of faith from Yosef have left France and Switzerland to come to the lands of Yosef over the years (i.e. the persecuted Huguenots of years ago who fled France and Switzerland long ago for North America).

 

Italy is assuredly not Yisrael.  However, some Waldensian Israelites from Yosef left Northern Italy and migrated to the lands of Yosef in the 19th century (near Valdese, North Carolina as a matter of information). 

 

Just as the descendants of Yosef eventually relocated to their new nations and land areas over the centuries, the same thing has also been on-going for all of the tribes.  Wherever their people had been scattered in the Diaspora, there has been a movement to their national tribal lands over the past 390 plus years. 

 

The House of Yehudah Example 

 

The situation with the House of Yehudah after the Babylonian exile is a classic illustration of a regathering of Israelites to Palestine after being expelled from there.  This one is significant because it is laid out in some detail in the Word. 

 

It is important to note that after being regathered and returned to Palestine, the House of Yehudah was again expelled in the first century CE by the Romans. 

 

Another type of the great regathering of Yisrael also happened with the House of Yehudah over the past 100 years because of the earlier Roman expulsions. 

 

True Jewish Israelites have been regathered from all over the world to return to Palestine.  Tragically, it is also verity that numbers of Amalek-Edomites, Canaanites, Kenites and other nokri/nekar and behemah peoples have also come with the true Jews in this return (a mixed multitude, like at the Exodus).    

 

Just as there were two scatterings of Yehudah and two regatherings, the same analogy applies to the House of Yisrael.  She has faced one great scattering and a regathering over a period of some 2,700 years.  Now, she is due for another scattering. 

 

Then, the final, great typical regathering of the House of Yisrael occurs in the future when YHWH will gather the surviving Israelites of the lost tribes and return them to Palestine at the start of the millennium. 

 

For the age end, the House of Yisrael nations will be destroyed and survivors (other than the very elect who escape) will ultimately be thrust once again into slavery, as a part of Yakov’s Trouble.  It is these slaves who will undergo a second great Exodus from servitude to come to the promise land for the final regathering of Yisrael in Palestine when YESHUA returns. 

 

The House of Yisrael Can Be Found 

 

With the above clues, coupled with an understanding of how these tribes were separated into the four different directions of the compass, one can study a world map and focus on some twelve national/political entities which are racially and ethnically connected--apparently with the same language and culture (Dan and possibly Binyamin, being the only exceptions). 

 

Incidentally, the book “Lost Israelite Identity,” as quoted herein, was published by Yair Davidy, an Orthodox Jewish scholar in Jerusalem.  He traces the missing lost tribes of Yisrael from old Canaan land and the Assyrian conquests of the 8th century BCE to new lands in Northwest Europe, far removed from the Middle East. 

 

One might expect such an effort from Christian Identity people.  But it has to be most interesting and relevant that an Israeli scholar in modern Palestine would put out such a work here in the late 20th century.  Perhaps it is almost time for the lost tribes to be revealed to the world. 

 

Actually, this thinking by Davidy is not new among Jewish scholars.  For the past two hundred years, numbers of Jewish intellectuals have asserted that the lost tribes of Yisrael could be found among the Anglo-Saxon-Celtic peoples of the British Isles. 

 

The August 1999 “Kingdom Digest” (p. 212-24) had an article by T. Ransom on “How Old is Our Faith” which named earlier, famous Jews with thinking very similar to that of the later Davidy--to include Israel Zangwill, Max Nordau, Mark John Levy and Dr Moses Margoliouth.  Margoliouth was a professor of Oriental Languages at Cambridge University.  Before a gathering of British scholars, he publicly declared his belief. 

 

In April 1951, “United Israel Bulletin,” a Jewish publication, said:  “We believe the ten tribes of Israel exist within the Anglo-Saxon-Celtic-Scandinavian-American people; and that they, in fact, constitute them.  And that they are Hebrews in the same sense that Judah, Benjamin and Levi with the Jewish people are Israelites.” 

 

Could these various Jewish scholars and intellectuals be right in their assertions?  Are they dependable?  Is it possible that they are better informed on lost Yisrael than modern Christian scholars? 

 

Along with a regathering of Yehudah, there has been other regatherings of the different tribes of Yisrael in their ultimately designated homelands.  These regathering will be made below in Gen 49.

 

Bound Together 

 

There has been several factors binding these House of Yisrael nations together.  First, there is the issue of race.  From 700 BCE on forward, Yisrael was scattered in pockets and small groups of people throughout Europe and portions of Asia.  But they had a racial connection which bound them together. 

 

So, over the years, the people of Yisrael (in the form of the Celts, Angles, Saxons (Isaac or Sac’s sons), Jutes, Romans, Normans, Norsemen, etc (then scattered out across Europe and parts of Asia) slowly begin migrating West to the British Isles, as outlined above. 

 

From 1607 on, the different tribes, either in the British Isles or still scattered elsewhere in Europe and/or Asia, began relocating to their tribal homelands in America, Canada, Australia, South Africa, New Zealand and so forth (to perhaps include Rhodesia which once was a part of this system, before it was sold out to Black nationalists). 

 

It must be noted that the House of Yisrael peoples essentially speak the English language (even in Iceland, though English is not the national language of Iceland).  Also, the Israelites are generally Protestant Christians and have essentially used the Authorized (King James) Version of the Word since 1611. 

 

Except for Ephraim, they are bound together by the throne of David--occupied by Britain’s monarch, and Yakov’s pillar stone/the stone of destiny now in Scotland (as noted in preceding remarks).  Thus, YHWH’s promises to David have been fulfilled in the British royal family.  When YESHUA returns, He comes to take an existing throne. 

 

In Hebrew, the word “berit” (which can form “brit”) means covenant; and in Welsh, the word “ish” means man or people of.  Thus, the word “British” means a covenant man or covenant people (per the Internet, www.JahTruth.co.uk).  Yes, the Anglo-Saxon-Celtic or British people are the Covenant people of the House of Yisrael of the Scriptures. 

 

49:3

Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power:

 

49:4

Unstable as water, thou shalt not excel; because thou wentest up to thy father's bed; then defiledst thou it: he went up to my couch.

 

V. 49:3-4.  Reuven (symbol--a man; a seeing son and of a good nature, per Philo, p. 349), with four sons, was to be substantially smaller in numbers (Gen 49:3-4; Deut 33:6).  Deborah speaks of the divisions of Reuven where there were great resolves of heart (Jud 5:15, which means that they would wait to see which side was winning before joining in--per “Soncino Books of the Bible”). 

 

In the South, surely Reuven is New Zealand with its four subdivisions and four stars on its flag.

 

49:5

Simeon and Levi are brethren; instruments of cruelty are in their habitations.

 

49:6

O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall.

 

49:7

Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.

 

V. 49:5-7.  Shimon (symbol--a dagger; of learning and instruction, signifying listening, per Philo, p. 349), with six sons, was also to be small in number and be divided and/or scattered (Gen 49:5-7). 

 

Shimon, with six subdivisions, is South Africa where the people are scattered (both South Africa and Australia have heavy Dutch populations). 

 

Levi (symbol--a garnet stone), with three sons, may not have been destined to have a separate national identity, as was true with the other tribes.  Thus, Levi was to be dedicated to YHWH and to be divided and scattered in Yisrael (Gen 49:5-7; Deut 33:8-10). 

 

Some small part of Levi is probably found scattered throughout these House of Yisrael nations with a large part found among the modern Jews.  While it is true that numbers of Amalekite usurpers have illegally adopted the name Cohen, it is also true from DNA tests that many Cohen among the modern Jews are legitimate descendants of Aaron. 

 

49:8

Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father's children shall bow down before thee.

 

V. 49:8  Yehudah would be the boss tribe which dominates and controls the other tribes like a cat carries her kittens in her mouth (per Buddy Johnson of New Tazewell, TN). 

 

49:9

Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up?

 

49:10

The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.

 

V. 409:11.  This is a great Messianic prophecy of Shiloh signifying YESHUA from out of Yehudah. 

 

49:11

Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes:

 

49:12

His eyes shall be red with wine, and his teeth white with milk.

 

V. 49:8-12.  Yehudah (symbol--a lion), with three surviving sons, was to hold the scepter, the throne of David (Gen 49:8-12; Deut 33:7). 

 

And Yehudah (mainly Zerach) is England with the Peretz line found among the royal families of Europe.  Please note that after the fall of the House of Yisrael to the Assyrians, the tribe of Yehudah was split into two parts--one part remained in the south as the House of Yehudah and the other part went into Assyrian captivity with the House of Yisrael.  The same is true today with Yehudah divided in England (from Zerach) and Europe (with Peretz) and among the Jews (mainly from Shelah).   

 

Of course, a part of Yehudah (mainly from Shelah and Peretz), much of Levi and perhaps even a part of Binyamin is found among the contemporary Jews (principally in the modern state of Israel).  Some of these Israelites, found as Jews, have heavily miscegenated with the Amalekites or other Colored peoples. 

 

Perhaps some of the more religious Jews (like the Sephardi Orthodox) have better gene lines from Yisrael with less chance of miscegenation with the evil Amalekites.  Many Jewish “rabbis” and religious teachers are logically from Levi.  Hopefully, there are some good gene lines in the key people who have been and will be working on restoring the Temple. 

 

49:13

Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships; and his border shall be unto Zidon.

 

V. 49:13.  Zevulun (symbol--a ship), with three sons, was to be by the sea and a seafaring people with a haven for ships and a flank toward Zidon (Gen 49:13; Deut 33:18-19). 

 

In the East, Zevulun must be the Channel Islands with its three subdivisions. 

 

49:14

Issachar is a strong ass couching down between two burdens:

 

49:15

And he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear, and became a servant unto tribute.

 

V. 49:14-15.  Yissakhar (symbol--a donkey indicating industriousness and work), with four sons, carries a big (physical) work load for Yisrael (Gen 49:14; Deut 33:18-19).  And from the words of Deborah, there is a remark suggesting that the princes of Yissakhar were with Deborah (Jud 5:15). 

 

While Deborah’s projection is quite complex, it may have some meaning by restoring the Hebrew properly to say the princes “in” Yissakhar (per “Soncino Books of the Bible”).  Is it possible that the later ruling line of David would have princes in or of Yissakhar?  If so, this would be a great clue to define Yissakhar. 

 

In the East, Yissakhar is likely Wales with four subdivisions.  John Hulley notes that Cymru is the Welsh name for themselves, which connects them to the Cimmerian deportations.  Hulley adds that there is in Wales a Cambric peninsula, which also was the former name of Denmark (“Bible Light On The News,” v. 7, No. 2, p. 35).  Finally, the British kings start as princes of Wales. 

 

49:16

Dan shall judge his people, as one of the tribes of Israel.

 

49:17

Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward.

 

49:18

I have waited for thy salvation, O LORD.

 

V. 49:16-18.  Dan (symbol--a serpent), with one son, miscegenated greatly with the Phoenicians and evidently adopted the most gross forms of false Christian worship to preclude Dan from having an election in the coming Messianic kingdom (Gen 49:16-17; Deut 33:22; Rev 7:1-8). 

 

In the North, it could be that Dan is partly in the Irish Republic (but heavily miscegenated with the more dominate Phoenician Edomites), but likely too much of Dan is in the Isle of Man.  Thus modern Dan may still be divided as was true in the ancient House of Israel. 

 

49:19

Gad, a troop shall overcome him: but he shall overcome at the last.

 

V. 49:19.  Gad (symbol--a tent), with seven sons, was to be enlarged in territory (Gen 49:19; Deut 33:20-21). 

 

Gad, with its seven major territories, is Australia.  It is defined in the flag of Australia. 

 

49:20

Out of Asher his bread shall be fat, and he shall yield royal dainties.

 

V. 49:20.  Asher (symbol--an olive tree, signifying oil), with four sons, was to have his foot dipped in oil and dwell near the sea or ocean (Gen 49:20; Deut 33:24; Jud 5:17). 

 

Asher is Scotland (with its offshore oil deposits). 

 

49:21

Naphtali is a hind let loose: he giveth goodly words.

 

V. 49:21.  Naftali (symbol--a hind), with four sons, was to have a lake (per the Berkeley and Amplified Translations) in its South (Gen 49:21; Deut 33:23). 

 

Naftali is Northern Ireland (with its large lake). 

 

49:22

Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall:

 

49:23

The archers have sorely grieved him, and shot at him, and hated him:

 

49:24

But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel:)

 

49:25

Even by the God (Heb EL) of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb:

 

49:26

The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.

 

V. 49:22-26.  The blessings for Yosef were divided to his two sons—Ephraim and Manasseh.  They were partly addressed earlier in Gen 48. 

 

Ephraim (symbol--a unicorn; of memory and fruit-bearing, per Philo, p. 229, 349) was the adopted 13th son of Yisrael who received the birthright with the greatest of blessings and wealth to benefit a people in history (Gen 48:8-20; 49:22-26; Deut 33:13-17).  His name means “double fruit.”  

 

Gen 49:22-26 says that in the last days, Yosef (Ephraim) will be a fruitful bough near a well (water); archers will shoot (arrows) at him; and he has a bow and strong arms to use in strength from YHWH.  Psalms 60:7 and 108:8 indicate that Ephraim is the strength or support of The ELOHIM’s head. 

 

Hosea 4:17 and 13:2 note that Ephraim is tied to idols; Hosea 13:1 is more specific is saying that Ephraim is involved in Baal sun worship (and dies from it--see also Hosea 10:5 and Isaiah 17:3-10); Hosea 8:11 communicates that Ephraim pursues foreign intrigue and entanglements; Hosea 7:1 accuses Ephraim of fraud and thefts and says that he is wicked; Hosea 10:11 recognizes that Ephraim will be a great agricultural nation; Hosea 11:8 ties great wealth to Ephraim; Hosea 7:1 suggests that Ephraim is proud and arrogant in attributing his supposed wealth and strength to himself; and Hosea 7:7-8 points out that Ephraim recklessly mixed (integrated and miscegenated) his people interracially with others (who devoured his strength). 

 

Importantly, Ephraim’s government is made up of a company or group of nations or states Hebrew goyim).  The United States meets this need precisely.  The original 13 colonies to make up the eventual United States were each an independent sovereign state or nation.  They gave up their national sovereignty to join together in the Articles of Confederation and later the Constitution to promote some common interests—like defense.  Texas was likewise a very independent sovereign nation when it chose to join the United States. 

 

Certainly, America is a nation made up of separate, individual states.  Thus, the United States was originally made up of a multitude, company or group of nations/states, as was the situation that continued in the US up to the Civil War which ended the separate states for all purposes--because of the raw power which the federal government assumed over the states in 1861 (Gen 35:11; 48:19). 

 

Deborah appears to link Ephraim’s root (or remnant) to an age end Amalekite issue/trouble (Jud 5:14).  Just like the Amalekites swarmed into Yehudah to put great hurt upon it, the same thing happened with both Britain and the United States.  The Amalekite Khazars flooded both entities to take over their money and political structure just as predicted by Yitzchak in Gen 27:40. 

 

Psalms 82:6 has a curious reference to the children of The MOST HIGH.  Yair Davidy notes in Talmudically authorized Aramaic, the word is “Angli” (“Lost Israelite Heritage,” p. 65-66). 

 

Davidy goes on to say that the Angli (i.e. Angles of the Anglo Saxons) were also known as Aegli (Hebrew bull-calves) and thus links to Ephraim.  In Hebrew, the word “Aegel” is a nickname applied to Ephraim (“Lost Israelite Identity,” p. 66).  The reader can draw his/her own conclusion on these remarks. 

 

If America is a part of this combine, as suggested by Jewish scholars, is it possible that she (with her link to the number 13) is indeed Yisrael’s 13th tribe of Ephraim.  Manifestly, all of the great blessings of wealth and abundance were promised to Ephraim in the form of the birthright.  In history, America has indeed enjoyed these blessings, more so than any other national entity in history. 

 

In America’s heraldic emblems, the marks associated with Ephraim are found.  For example, the May-Jun 2002 “Prophecy Flash” (p. 3-19) had an article by William F. Dankenbring on “Heraldic Emblems Prove the Modern Identity of Ephraim” which took note of the great seal of the United States with its 13 stars, 13 stripes on the shield, olive branch (with 13 leaves) and fruit and 13 arrows in a bundle (which tie to Gen 49:22-26). 

 

Dankenbring quoted a writer named W. H. Bennett who linked the bough and fruit of Gen 49:22 specifically to olives based on the Scriptural references to boughs linking to olives (like at Rom 11:24). 

 

Too, there is an amazing parallel between the history of the US as compared with that of Ephraim.  In their beginnings, both entities were totally linked to the throne of David.  With Ephraim, she broke from Jerusalem three to five years before the start of a 390-year mark off.  After about 250 years, Ephraim went into Assyrian captivity.  Yehudah remained for the next 140 years or so, to complete some 390 years of sin (as is discussed elsewhere at this web site). 

 

The US had her start at Jamestown (1607-1610).  Some 166 years later, she broke from London and David’s throne.  Now (to 2011), the US has enjoyed about 235 years of independence (totaling a little over 390 years from her inception).  In breaking from David’s throne, there were several warring conflicts between the House of David and Ephraim (following the separations). 

 

Both powers experienced an internal civil war and a division into two parts for five years (after they had separated from David’s throne).  Ephraim (in the form of the House of Yisrael) had two kings, after about 50 years (Omri and Tibni--I Kg 16:21-23); while the US was divided in the Civil War, after some 85 years (with Abraham Lincoln and Jefferson Davis).  

 

Other remarks stated above have cited the several conclusions from the book of Hosea on Ephraim--on Ephraim’s wealth, idolatry, sun worship, wickedness, pride and vanity, interracial mixing, fraud and thefts, involvement with foreign nations, agricultural benefits, and so forth.  The United States significantly fulfills all of these words from Hosea. 

 

And by all means, Ephraim pursues an East wind, meaning that she must be found in the West (Hos 12:1, May-Jun 2002 “Prophecy Flash,” p. 26).  Manifestly, the North American continent is in the West.  Even China and Japan are correctly in the Far East (as is also true with Australia and New Zealand). 

 

Finally, Ephraim’s preachers are actually workers for the sun god Baal to cause Ephraim’s people to err (Jer 23:13).  This charge can be conclusively proven by assessing the Christian religion in some detail. 

 

Is it plausible that the early American colonists from England were actually Ephraimites?  How about the later Welsh, Scotch and Scotch Irish from Northern Ireland.  Then there was the early Dutch, German, Swiss and later Scandinavian settlers.  Could all of these people have been scattered Ephraimites? 

 

Last, there were the great religious migrations--starting at Plymouth Rock, with the English Puritans and Separatists.  Many of these early people came for one reason and one reason only--religious liberty and freedom.  Was it in their genes to come to America? 

 

In time, more scattered people of religious faith came--like the French Huguenots; German Mennonites and Amish; Bohemian Brethren and Moravians from Bohemia, Silesia and other parts of Eastern Europe; and finally Waldensians from Northern Italy. 

 

Could all of these people have been scattered Ephraimites (from Palestine into the Diaspora) which were regathered into Ephraim America for the bestowal of the birthright upon them collectively? 

 

In mentioning this likelihood, there is also another facet to this question.  In terms of the residents in old Samaria (which was not only made up of primarily Ephraimites) and old Yehudah (which contained, at first, numbers of Judahites), there is much evidence suggesting that some people from the other tribes also chose to locate in Samaria and Yehudah.  This course was proven with Yehudah. 

 

But since it happened in the days of the divided kingdom, there are reasons to believe that it has happened or will happen in more modern times.  Clearly, many Israelites of the different tribes will choose to relocate to Jerusalem in the age end. 

 

Otherwise, it is plausible that some members of the various tribes also chose to locate to Ephraim over the years (because of Ephraim’s size, large population and realization of the birthright).  In this context, it is likely that the Israelite residents of Ephraim is made up first of Ephraimites and second of probably some presence of persons from the other twelve tribes as well (though of much lesser numbers). 

 

If this regathering happened with Ephraim, is it not plausible that it also happened with the other Israelite tribes which were scattered in the Diaspora, only to be regathered in the last many years into tribal homelands in Canada, Australia, New Zealand, Union of South Africa, the Channel Islands, Wales, England, Scotland, Northern Ireland and the Irish Republic (despite the huge presence of Phoenician Edomites in Ireland)? 

 

By recognizing and understanding the birthright of wealth, blessings, etc (promised to Avraham, Yitzchak and Yakov-Yisrael), as falling upon the United States, it is possible to study the Scriptural attributes of the other tribes (outlined previously herein) and ascertain the distribution of all of the tribes.

 

Manasseh is Canada

 

Manasseh (symbol--a tree--eventually placed in part or symbolically on his flag; of recollection out of forgetfulness, per Philo, p. 349), the eleventh son in sense of Yosef, was to have about ten percent of the people that Ephraim had and was to share in some of the blessings (Gen 48:8-20; 49:22-26; Deut 33:13-17). 

 

Thus, it might be that in the West Manasseh is Canada (note the maple tree leaf on her flag [the tree is the symbol of Manasseh, Dec 1993 “New Beginnings, p. 3-4], the fact that her population is about 10% of that of Ephraim-America--Deut 33:17, and the situation with her eleven subdivisions). 

 

Prophetically, Manasseh and Ephraim, the two sons of Yosef, were to bear Yisrael’s name (Gen 48:16).  Ephraim, in particular, represents Yisrael in Hosea and some of the other prophets.  This fact means that many of the Scriptural prophecies which address Yisrael pertain to these two sons of Yosef or Ephraim individually, and not necessarily, to the larger House of Yisrael or to the overall definition of all 13 tribes.  

 

49:27

Benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil.

 

V. 49:27.  The biggest remaining problem is Binyamin. 

 

Binyamin (symbol--a wolf), with ten sons, was to dwell safely between Yehudah and Ephraim (Gen 49:27; Deut 33:12). 

 

As it now stands, Binyamin logically might be found in Iceland, the West Indies or Newfoundland (if Newfoundland should reassert itself nationally and break from Canada)--or maybe the Falkland Islands, Gibraltar, Bermuda or some other place. 

 

The best guess on Binyamin is Iceland or the West Indies, though it is not as readily identifiable in the vein of the Anglo-Saxon-Celtic peoples which generally make up the House of Yisrael.  While the West Indies is not important today with White English speaking peoples, it has been historically important for the last 400 years. 

 

49:28

All these are the twelve tribes of Israel: and this is it that their father spake unto them, and blessed them; every one according to his blessing he blessed them.

 

49:29

And he charged them, and said unto them, I am to be gathered unto my people: bury me with my fathers in the cave that is in the field of Ephron the Hittite,

 

49:30

In the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan, which Abraham bought with the field of Ephron the Hittite for a possession of a burying place.

 

49:31

There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah.

 

49:32

The purchase of the field and of the cave that is therein was from the children of Heth.

 

49:33

And when Jacob had made an end of commanding his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people.

 

V. 49:33.  Yakov died at age 147 which I have as happening in c1697 BCE. 

 

Chapter 50

 

50:1

And Joseph fell upon his father's face, and wept upon him, and kissed him.

 

50:2

And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel.

 

50:3

And forty days were fulfilled for him; for so are fulfilled the days of those which are embalmed: and the Egyptians mourned for him threescore and ten days.

 

50:4

And when the days of his mourning were past, Joseph spake unto the house of Pharaoh, saying, If now I have found grace (Heb chen) in your eyes, speak, I pray you, in the ears of Pharaoh, saying,

 

50:5

My father made me swear, saying, Lo, I die: in my grave which I have digged for me in the land of Canaan, there shalt thou bury me. Now therefore let me go up, I pray thee, and bury my father, and I will come again.

 

50:6

And Pharaoh said, Go up, and bury thy father, according as he made thee swear.

 

50:7

And Joseph went up to bury his father: and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt,

 

50:8

And all the house of Joseph, and his brethren, and his father's house: only their little ones, and their flocks, and their herds, they left in the land of Goshen.

 

50:9

And there went up with him both chariots and horsemen: and it was a very great company.

 

50:10

And they came to the threshingfloor of Atad, which is beyond Jordan, and there they mourned with a great and very sore lamentation: and he made a mourning for his father seven days.

 

V. 50:10.  Per Hertz, the location of Atad is not known.  It was beyond Jordan which in Egyptian eyes meant west of the Jordan.  Later in Israel, beyond Jordan came to mean east of the Jordan.  Since Yakov was in fact buried at Hebron (Gen 50:13), it must be assumed that Atad is located in some relationship to Hebron. 

 

50:11

And when the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said, This is a grievous mourning to the Egyptians: wherefore the name of it was called Abelmizraim, which is beyond Jordan.

 

50:12

And his sons did unto him according as he commanded them:

 

50:13

For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a buryingplace of Ephron the Hittite, before Mamre.

 

50:14

And Joseph returned into Egypt, he, and his brethren, and all that went up with him to bury his father, after he had buried his father.

 

50:15

And when Joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him.

 

50:16

And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying,

 

50:17

So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him.

 

50:18

And his brethren also went and fell down before his face; and they said, Behold, we be thy servants.

 

50:19

And Joseph said unto them, Fear not: for am I in the place of God?

 

50:20

But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive.

 

V. 50:20.  Like the NT says in Rom 8:28, all things work together for good to those who love The ELOHIM and are called according to His purpose. 

 

50:21

Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.

 

50:22

And Joseph dwelt in Egypt, he, and his father's house: and Joseph lived an hundred and ten years.

 

50:23

And Joseph saw Ephraim's children of the third generation: the children also of Machir the son of Manasseh were brought up upon Joseph's knees.

 

50:24

And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob.

 

50:25

And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence.

 

V. 50:21.  And they did carry Yosef’s bones with them when they left Egypt in the days of Moshe.  The Israelites buried him in Shechem in a plot of ground Yakov bought from the Canaanites (Josh 24:32).  Over the centuries, Yosef’s tomb has came to be a important kodesh site for over 3,400 years.  In modern Israel, it had been a Jewish “holy” site for some time.   

 

When the Israelis evacuated Shechem (modern Nablus), in the summer of 2000, the Palestinian Authority (PA or PLA) was supposed to safeguard and protect the site.  Instead, when the current Intifada broke out (about Bul 1), Palestinian gunmen and civilians soon seized the site, trashed Jewish books, set the complex on fire and generally desecrated it (Oct 13, 2000, “Jerusalem Post,” p. 4). 

 

Later, the Palestinians began refurbishing Yosef’s tomb as an Islamic mosque (by Bul 15).  They painted the dome of the tomb green (the Moslem color) and brought in bulldozers to clear the surrounding area.  Jews were told that they no longer could worship there until an international group decides whether the site belongs to the Muslims or the Jews (Oct 20, 2000, “Jerusalem Post,” p. 4). 

 

The importance of this story is to make a student of Yisrael Identity stop, pause and reflect on the profound impact of this event.  The Anglo-Saxon-Celtic descendants of Yosef (evidently in the United States and Canada) sat back and allowed this whole Moslem action to take place.  Surely, this tomb should be one of the most important kodesh sites of all to Yosef’s descendants in the world. 

 

Yet, modern Americans and Canadians generally sat back and did nothing about the desecration of the tomb of their progenitor.  Most of them were more concerned about the stock market, eating at a local restaurant, enjoying sex and generally making money and pursuing the so-called good life. 

 

Hence, the question must be asked--could this event be indicative or prophetic of coming trouble for the descendants of Yosef, as the Islamic world joins in with Russia, China and other nations to ultimately destroy America, Canada and the rest of the Anglo-Saxon-Celtic West?  In fact, was this the beginning or first signs of the end for modern Yosef and Yisrael? 

 

There is a sense of evil associated with Shechem.  Per the Talmud and Jewish tradition, Shechem is the place where bad things happen and the place set aside for punishment. 

 

In the Jan-Feb 2001 “Prophecy Flash” (p. 10-13), William F. Dankenbring quoted the Zohar (Vayakhel 220a) and other Jewish sources that suggest that (Shechem) in Yosef’s territory will be the first place destroyed and where (trouble) will begin and spread to other nations.  Dankenbring then asked if the Muslim attack upon Yosef’s tomb was the beginning of Yakov’s Trouble? 

 

While the essence of Yakov’s Trouble did not come to the House of Yisrael in 2000 (and seemingly not thru 2009), it is fascinating that the Jews took notice of it in terms of their plight.  Of course, this event must have some significance. 

 

50:26

So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt.

 

V. 50:22.  I have Yosef’s death in c1643 BCE.  I date the Exodus to c1464 BCE.  This means that Israel was in Egypt another 179 years following the death of Yosef. 

 

THE END.