Exodus 7:26-8 Frog, Louse, and the Swarm

Background and Printed Text: Exodus chapter 8 [Starting at 7:26 in Hebrew]

Note: I give the verse references for both the Hebrew Bible and the King James Version Bible. Please use the verse reference that matches the Bible you are using so that you won’t get lost. The chapters differ because translators and copyists chose to break up the chapters at different points. The choice made by the Hebrew copyists makes more sense in this case.

Frog

Exodus 7:26 [Hebrew Bible]; Exodus 8:1, [KJV] And Yehovah said unto Draw [Moshe], “Come unto Pharaoh! And thou shalt say unto him, ‘So said Yehovah! “Send my people! And he has served me!  27 [8:2, KJV] And if thou art refusing to send, behold I am scourging all thy border via Tzfardeem [frogs]!   28 [8:3, KJV] And the canal shall swarm Tzfardeem [frogs]. And they shall ascend. And they shall come into thine house and into the chamber of thy bed and upon thy recliner and into the house of thy slaves and into thy people and into thine ovens and into thy kneadingtroughs!  29 [8:4, KJV] And the Tzfardeem [frogs] will ascend into thee and into thy people and into all thy slaves. The Tzfardeem [frogs] shall ascend!”’”

Continue reading “Exodus 7:26-8 Frog, Louse, and the Swarm”

Exodus 27: The Altar and the Courtyard QA

Balearic Slinger

The Altar and the Courtyard

With Questions and Proposed Answers

 

 

Background and printed text: Exodus 27

 

Exodus 27:1 And thou shalt make the altar trees of acacia 5 forearms length and 5 forearms breadth. The altar shall be a revolution. And 3 forearms is his standing. 2And thou shalt make his horns upon four of his corners. His horns shall be from him! And thou shalt observe him: copper.

 

3And thou shalt make his searers to his fat, and his shovels, and his sprinkling-basins, and his forks, and his seizers. Thou shalt make copper to all his utensils.

 

4And thou shalt make to him a grate, doing of a copper net. And thou shalt make upon the net four sunk-impressions of copper upon four of his edges. 5And thou shalt give her under, as a chariot of the altar from beneath. And she shall be the net unto half of the altar.

 

6And thou shalt give members to the altar—members of trees of acacia. And thou shalt observe them: copper. 7And he shall be brought with his members into the sunk-impressions. And they shall be the members upon two of the sides of the altar when carrying him.

 

8Emptied, thou shalt make him slates. Established: they shall make just-as He showed thee in the mountain!

 

9And thou shalt make a courtyard of the Abode to a corner southward, rightward. Slings are to the courtyard: twisted byssus—100 via a forearm, length, to a corner of the one. 10And his standings are 20. And their lords are 20: copper. Hooks of the standings and their attachments are silver. 11And established to the north corner via length of slings 100 length and his standing 20 and their lords 20: copper. Hooks of the standing and their attachments are silver.

 

12 And the breadth of the courtyard is to the corner of the sea. 50 slings: a forearm; their standings are 10, and their lords are 10. 13And the breadth of the courtyard to a corner eastward sunriseward is 50 forearm. 14And slings are 15: a forearm to the shoulder. Their standings are 3 and their lords are 3. 15And 15 are slings to the second shoulder. Their standings are 3 and their lords are 3.

 

16And to the gate of the courtyard is a camouflage 20 forearm blue and purple and earthworm crimson and byssus of the groping of a stranger, doing of variegation. Their standings are 4 and their lords are 4. 17All standings of the courtyard around: silver is from their attachments! Their hooks are silver and their lords are copper.

 

18Length of the courtyard is 100 via a forearm and breadth is 50 via 50 and height is 5 forearms byssus of the groping of a stranger.

 

And their lords are copper 19to every utensil of the Abode via all his service and all his nails! And every nail of the courtyard is copper.

 

20And thou: Thou shalt command the children of Israel. And they shall take unto thee pure beaten olive oil for a light-emanator to make-ascend a lamp of continuance. 21Aharon and his sons shall arrange him to the faces of Yehovah from evening unto morning in the Tent of Appointment from outside to the veil that is upon the Testimonies, a statute of Hider to their generations from with children of Israel!

 

 

I. The Copper-Clad Altar (verses 1-2)

 

Yehovah commanded Moshe to make an acacia tree altar, 5 by 5 forearms. The altar will be a revolution. It is 3 forearms tall.

 

Horns made from the altar itself will be upon four of his corners.

 

When Moshe looks at the altar, it will be copper.

 

 

 

Questions

 

1.    What are the dimensions of the altar in feet? 5 forearms = 7 ½ feet. It is 7 ½ feet long and wide. 3 forearms = 4 ½ feet. It is 4 ½ feet tall. It is quite large, but not tall.

 

2.    Why would an altar that has fire in it be made of acacia? The altar will be covered with metal; the metal will keep the altar from becoming too hot even when the fire gets very hot.

 

3.    What does acacia typify? I said in the previous chapter (Exodus 25) that the word for acacia in Hebrew, shōt, means to fly at high speeds. It describes the end of a whip or of a flagellum (a microscopic whip of a one-celled creature that uses its whip to swim).

 

If this is correct, trees of acacia typify stable, potentially fruit-bearing mortals (mortals are humans who can be killed or who can die, which describes all the folks you know) who will be able to travel at very high speeds (and, if the whip is part of this type, they will also be quick and strong to chastise those who don’t cooperate!).

 

I will add that these acacia trees are stable in very harsh and hot conditions, being trees of the Middle East. Persons are compared to trees in the Bible (Psalm 1 is an example).

 

4.    If the above is true, what would acacia have to do with the altar? The altar will be wood covered with copper. The copper will typify judgment/justice/wrath. It pictures a mortal who has put on wrath and justice. I propose that this pictures Yeshua in His wrathful form and in His doing justice.

 

There is only one altar like this. The fire of Yehovah will be in this altar; that is a special fire. Sacrifices will be placed on this altar. Those sacrifices will typify individuals or groups who are righteous and who will die to cover for others. Thus, their sacrifices will ascend to Yehovah with the fire of Yehovah that will either come upon the offerers in wrath or in justice to their justification (that is, rendering them righteous). One or the other will occur.

 

5.    What does “The altar shall be a revolution” mean? The Hebrew word is reva, from which I propose that the English word revolution (a complete turn) comes. It occurs when something turns completely around: a full circle. With the four directions, the fourth direction will be the completion of the full circle.

 

The altar is approachable from all four sides: North, South, East and West.

 

6.    What is a standing? It is a height; yet, it also refers to something or someone taking a stand!

 

7.    What does the number 3 typify? It is found in the Shma (Deuteronomy 6:4): Hearken, Israel! Yehovah, our Gods, Yehovah is One! I propose that it refers to Yehovah, Yehovah of Hosts, Yehovah: Yehovah the Father, Yehovah of Hosts the Messiah, and Yehovah the Spirit.

 

8.    What does the number 5 typify? In the previous chapter, I proposed that it signifies redemption, since 5 shekels is the redemption price.

 

If this is correct, the length and the breadth of the altar both typify redemption in their measurements even though the altar will be covered with copper, which will typify justice/wrath!

 

9.    What does “3 forearms is his standing” typify? If 3 typifies the entirety of Yehovah (the Father, the Messiah and the Spirit), the altar’s standing entirely includes all of Yehovah!

 

10. What is a horn, and what does it typify? The word keren (from which the name Karen comes) means a horn (like a musical instrument, or the horn of an animal) and can also refer to very bright rays of light: to intense shining, and to a container for oil.

 

  • An animal’s horn is used to show rank and power; it is an authority structure.
  • A military horn is used to make an announcement to muster troops.
  • The bright rays of light that are called horns make sight difficult, and show the radiance of someone in the Bible.
  • A horn that is an oil flask is used to anoint someone: to assign someone to a particular position.

The horns on this altar            combine the rank/power/authority characteristic with the announcement (when Messiah physically begins to come to Earth to judge) and with the bright rays of light that Messiah will produce as He comes. Also, Messiah will anoint others in the four directions, giving them their assignments.

 

11. Why must the horns be on the four corners? This shows that what the horns typify will cover all directions: North, South, East and West. The horns on this altar are approachable from any direction, and they give an announcement to all directions.

 

12. What does “His horns shall be from him” mean, and why? This means that the horns must be formed from the acacia trees that form the altar! This is vital because the horns and what they typify must be one substance with the altar. Yeshua Himself will be the source of those things typified above!

 

13. The text states, “And thou shalt observe him: copper.” What does this mean and signify? The altar (with the attached horns) will look like the judgment/wrath of Yehovah! Thus, it will be covered with copper over all its surfaces. All sacrifices done on this altar will therefore be pictures of the justice of Yehovah or pictures of His wrath. The ranks, announcements, radiance and the anointings will also proceed from the justice of Yehovah and to accomplish His justice and His wrath.

 

 

 

II. Copper Utensils (verse 3)

 

The altar’s utensils (items for handling the sacrifices and other parts of the altar) include:

 

  • Searers
  • Shovels
  • Sprinkling-basins
  • Forks
  • Seizers
  • Tongs

All the utensils must be made of copper.

 

 

 

Questions

 

1.    What is a searer? It is a deep pan or a pot designed to sear meat (which keeps the flavour of the meat inside while it is being cooked). It will be used to sear the fat for the sacrifices (since the fat will be burned in the fire to make smoke that will have an excellent fragrance).

 

2.    Why will shovels be necessary? Ashes and other things left over from the sacrifices will need to be removed using the shovels.

 

3.    What is a sprinkling-basin? It is a bowl used from which to sprinkle (blood, oil). Sprinkling will be a vital part of a few sacrifices.

 

4.    For what will a fork be used? This will not be an eating fork for the table, but rather a way to take hold of a large portion of meat to move it to some other location.

 

5.    What is a seizer? It is a tool used to grab and hold something so that it can be safely moved: a set of tongs.

 

6.    What does a searer typify? In order to understand this type, consider what will be seared in it: the fat. Now, the fat itself is a type: of excess, of abundance, of what is extra and beyond. The fat can picture items (like extra food, etc.), but I propose that the fat in these cases will refer to persons who help the Israelis and other ‘good guys’ escape evildoers who are trying to stop them and kill them. If I am right, the picture of their being seared in a copper searing pot shows the boiling anger of the enemies and the boiling fervency of the ‘good guys,’ and it also describes the thorns and briars (curiously also the meanings of this very same word for searing pot) and how they will inflict pain on the ‘good guys’ to try to get their way with them in order to kill the Israelis and those helping them. Yehovah will burn up these briars with His wrath (what copper typifies) and in His judgment of them!

 

7.    What does a shovel typify? The word for shovel indicates a sweeping away, or even better, a snatching away!

 

The shovel was used to pick up (snatch up) ashes from the wood that kept the fire of the altar fed. Because it was made of copper, its type will reflect judgment and/or wrath. That fire will destroy Yehovah’s enemies from the earth; they will be swept away and snatched from life when Yeshua comes.

 

8.    What does a sprinkling-basin typify? It is also made of copper, and therefore typifies justice or wrath.

 

When blood is sprinkled on anyone, the one upon whom the blood is sprinkled has participated in the slaughter of the victim. That blood, then, makes a permanent connection between the victim and the one upon whom the blood was sprinkled.

 

That connection is usually bad. (If a person murders another person, the blood of the victim becomes connected to the murderer, for example.) If the victim willingly dies to save the life of another, however, that blood connection is very good!

 

When blood from any of the sacrifices is collected into this sprinkling basin, the picture shown is that of judgment or wrath taking account of the blood of the persons whom the sacrifices typify. Such a collection of the blood of victims will lead to vengeance!

 

Yet, if the blood from that vengeance basin (bowl) is sprinkled on others, it can picture something very different from vengeance. It can picture that this blood has sanctified others (that is, caused them to be owned) by saving their lives so that they can live. In that case, the justice won’t be in the form of wrath, but instead in a form of redemption: The victim died, saving the lives of others. This is also justice!

 

Those who are sprinkled from the blood of the sacrifices during the Tribulation can become part of the very ones who were sacrificed! They must turn and do what is right. In that case, the blood of the innocent ones who died at the hands of the sacrificers will sanctify (cause to be owned) the sacrificers, and they will become innocent ‘good guys’ themselves if they turn, and if they, in turn, are willing to save the lives of other innocent ones!

 

The sprinkling basin, I propose, typifies that justice is collecting the blood of the victims either to send wrath on those who are guilty (the blood being poured into the soil of Israel, thus making the soil of Israel part of the wrongdoing), or, by sprinkling, bringing others who participated with the slaughter of innocent ones into innocence themselves if they will turn and save the lives of others!

 

9.    What does a fork of this kind typify? The root of the word translated fork means to draw up. Now, since the fork is made of copper, this shows a picture of justice or wrath drawing up the sacrificial victim(s) or parts of the sacrifice.

 

When a piece of the sacrifice is drawn (lifted) up, it can be to turn it over so that the meat won’t be burned (these sacrifices are eaten), or to remove the cooked meat from the altar (removing the sacrifice from the fires of Yehovah) so that the participants can then eat the sacrifice, showing that the sacrifice is now part of them! The use of a copper fork shows that this is justice!

 

If those who eat of the sacrifice do not turn to do right, they have just eaten their own condemnation! If they turn to do right, the victims become part of them for good; the wrath of justice will not be directed toward them.

 

Incidentally, this fork isn’t small; it is very large! It is used to lift very heavy parts of the sacrifice!

 

10. What does a seizer typify? Since to seize is to take hold of something firmly and hold it (as when a drug bust occurs, and the drugs are seized), a copper seizer is taking hold of what the sacrifice typifies in wrath! This is what will occur when innocent victims are arrested and are slaughtered, when the groups are parted (members being separated from other members) and are tried and killed.

 

11. Why must all the utensils be made of copper? They all picture some part of justice or wrath!

 

 

 

III. Copper Net Grate (verses 4-5)

 

Moshe must make a grate to the altar; it must be a copper net (a copper screen).

 

This copper net must have four copper sunk-impressions upon four of his edges.

 

He must give the copper net grate under the dug-out-extenguisher of the altar, underneath. This will be the net unto the half-way-point of the altar.

 

 

 

Questions

 

1.    What is a grate? It is a frame with metal bars that hold up fuel (like wood) when it is burning so that air can get underneath it, and so that the fire doesn’t smother itself in the ashes.

 

2.    What do the grate and net typify? The Hebrew word from which grate comes means to bind together, to plait, to braid, which makes something very strong, and which makes a group of individuals very strong. It also indicates long duration (something that goes on for a very long time) and can indicate something that occurred a long time ago: that already was from ancient times. The word for grate, then, also means from a very long time ago and very strong, durable. Since it is made of copper, it pictures these things combined with justice and wrath.

 

The text continues, “doing of a copper net.” The Hebrew word for net is rooted in the verb to seize, to take by force, to occupy. Thus, the grate must be the doing of the seizure and forceful occupation of justice or wrath that is very strong, of great duration, and has been true from ancient times.

 

As I consider types, I don’t see the altar as a type of any human group; that altar is singular (there is only one), and I propose that it typifies Yeshua Himself as the Judge and as the mortal Who put on Judgment. If this is correct, the grate, which is part of the altar, must be part of Yeshua and His work.

 

With these things in mind, I will list the types, and see if they match with what Yeshua did or will do:

 

  • Yehovah, the Messiah, Yehovah are One; they are also bound together so that the judgment of one is the judgment of all. While they seem separate in their actions, they are One God.
  • They together are very strong.
  • They have always been; therefore, they are of old: of a very long duration! They are from ancient days!
  • The judgment that is coming will judge all beings from the earliest times. Yehovah has always been the Gods of justice. He will also demonstrate His wrath against all who refuse to comply to justice.
  • When He comes, He will seize and forcefully occupy the Earth, reigning in righteousness and with justice. He will not come by vote, and He will not institute democracy. His occupation and government will never end.

3.    What do sunk-impressions typify? There are four of them. Four normally indicates universality—that is, that something is true from all four directions: north, south, east and west.

 

These four are sunk upon four of the edges of the net. The net is a type of seizure and the forceful occupation of the Earth in which the Kingdom will only permit justice.

 

The sunk-impressions are part of the net while still being separate form the net in make-up. They are impressions in the edge of the net, in the edges of the seizure. Since they are copper, they typify justice and wrath.

 

I don’t see anything connecting into these sunk-impressions; (I propose that they are a way to move the net grate using tools.) Yet, it is a reminder of what aren’t physically there—those who gave their lives in justice to save the lives of others, those coming from the north, south, east and west. These heroic persons left lasting and vital impressions in Israel regarding justice that remind the Israelis and others of the justice that Messiah paid.

 

4.    Why must they be on four of his edges? This shows the universality of these events; they occur in the north, south, east and west (always with Jerusalem as the center of the compass).

 

5.    What is this chariot? The sacrifices are types of persons or groups who are innocent and whose lives they give, their blood and their deaths being offered to save the lives of others (some innocent, and others not innocent). This net/grate is under the sacrifices, acting (I propose) as a charioteer/chariot waiting to carry these victims:

 

Psalm 68:18 The chariot of Elohim is two multiplications: thousands of repetition! My Lords is in them! Sinai is via the holy-[One]!

 

This chariot of Elohim became visible in the next text:

 

2 Kings 2:9 And he was as their crossing-over. And Elihu said unto Elisha, “Ask! What shall I do to thee before I will take from with thee?” And Elisha said, “And the face of two via thy spirit was unto me, na!” 10And he said, “Thou ‘difficulted’ to ask! If thou wilt see me taken from with thee, he will be established to thee. And if there-isn’t, he will not be!” 11And he was; they are walking to walk and speak. And behold, a chariot of fire and horses of fire! And they separated between both of them. And Eliyahu ascended via a storm, the heavens! 12And Elisha saw. And he is shouting, “My father! My father! Chariot of Israel and his horsemen!” And he didn’t see him again. And he grasped via his garments. And he tore them to two tears.

 

Thus, I propose that the very chariot that is fire is made of the very same fire that is Yehovah’s special fire on the altar; those who are sacrificed will not fall, but will be taken by this chariot to the place where the Saints who have died are waiting.

 

6.    Identify the object of the pronoun she in, “And she shall be the net unto half of the altar”: She refers to the net. (That is the feminine-gendered word in this section.)

 

7.    Why is this net only unto half of the altar? I propose that the other half doesn’t have a net; those who come into the fires of Yehovah via His wrath will not be charioted anywhere, and will be forever in the fire of His wrath!

 

 

 

 

 

IV. Acacia Members to the Altar (verses 6-7)

 

Moshe must give members to the altar made of acacia trees. When observing them, they will be copper.

 

Both Moshe and his members must be brought into the sunk-impressions of the altar. They will be the members upon two of the sides of the altar when carrying the altar.

 

 

 

Questions

 

1.    Why must these members be given to the altar? Certain persons will contain the fire of Yehovah’s justice/wrath, being chosen by Yehovah to do justice and also do wrath. If what I am proposing is true, those persons will become part of Yehovah’s altar.

 

I am certain that many innocent persons will die during the Tribulation, as sacrificed on the altar of Yehovah; yet, they will be transported to the heavens by chariot. They will also become part of Yehovah’s altar since their blood will be poured at its foundation (this is by type, since the blood of the animal sacrifices of Yehovah are poured out at the base of the altar, and the base of the altar is resting on the Land of Israel, connecting that poured blood with the land of Israel).

 

Just as Yeshua was given, these innocent ones will likewise be given to the altar by those to bring them to be slaughtered. Those ‘gifts’ will later turn out to be to the Salvation of some who will realize that they were innocent, and that they stood for what was right.

 

2.    What does acacia typify? I previously proposed this for an answer: Acacia: stable, potentially fruit-bearing mortals (humans who could be killed) who will be able to travel at very high speeds (and, if the whip enters in, will be quick and strong to chastise those who don’t cooperate!). If they become part of the altar, I am thinking that they will be killed.

 

I recall the following incident in which folks who rebelled against Yehovah were killed by the fire of Yehovah, and their censers (their incense containers) were then placed on the altar:

 

Numbers 16:37 Speak unto Eleazar the son of Aaron the priest, that he take up the censers out of the burning, and scatter thou the fire yonder; for they are hallowed. 38The censers of these sinners against their own beings, they shall make them broad plates for a covering of the altar! For they offered them before Yehovah! Therefore they are hallowed! And they shall be a sign unto the children of Israel. 39And Eleazar the priest took the copper censers with which they who were burnt had offered. And they were made broad plates for a covering of the altar 40to be a memorial unto the children of Israel, that no stranger who isn’t of the seed of Aaron will come near to offer incense before Yehovah so-that he won’t be as Korah and as his company, as Yehovah said to him by the hand of Moses.

 

Their judgment became a permanent part of the altar. The wood from which the altar is made typifies mortals. The righteous group(s) that the fires of Yehovah have chariot-transported them to where the deceased Saints wait are also part of the altar of Yehovah, I propose.

 

3.    What must be done if they are to be observed copper? Copper must entirely surround the acacia wood that makes up the altar.

 

4.    What does the copper covering of the acacia wood typify? When these persons will experience what they will experience, those seeing them will see the justice of Yehovah instead of their mortality. Consider the following text:

 

2 Thessalonians 1:1 Paul and Silvanus and Timotheus, to the assembly of Thessalonians in God our Father and Lord Messiah Yeshua. 2Grace to you and peace from God our Father and Lord Messiah Yeshua! 3We owe to always confess God concerning you, brethren, even as it is appropriate, because your faith exceedingly increases, and the love of each one of you all abounds to one another 4so as for us ourselves to boast in you in the assemblies of God for your endurance and faith in all your persecutions and the tribulations that ye are bearing, 5a manifest sign of the righteous justice of God for you to be accounted worthy of the kingdom of God for which ye also suffer, 6if at least [it is] righteous with God to recompense Tribulation to those who oppress you, 7and relief with us to you who are oppressed at the revelation of the Lord Yeshua from the heavens with angels of His power 8in a fire of flame, awarding vengeance on those who don’t know God and those who don’t obey the beneficial proclamation of our Lord Messiah Yeshua, 9who shall suffer the penalty: everlasting destruction from the faces of Yehovah and from the glory of His strength 10when He shall have come to be glorified in His Saints and to be marveled at in all them who believe: because our testimony to you was believed!—in That Day!

 

What I saw in this text was this part: “… endurance and faith in all your persecutions and the tribulations that ye are bearing, a manifest sign of the righteous justice of God for you to be accounted worthy of the kingdom of God for which ye also suffer.”

 

These are mortals who show endurance and faith in persecutions as a manifest (open, visible and obvious) sign (an open demonstration and a picture) of the righteous justice of God to show that they are accounted worthy of the Kingdom of God! The picture is of wood covered with copper, of mortal humans completely clothed with the justice of Yehovah!

 

5.    Again, what are these members that must be given to the altar? They are the carrying poles! They typify others who will later be given to the altar who will be mortals clothed with Yehovah’s justice and who will help carry the others who will be the recipients of those sacrificed to Yehovah, being found perfect before Him and transported to Him.

 

6.    What are these sunk-impressions? These four sunk-impressions are sunk into the altar that is a type of Israel, and therefore are part of the altar, while still being separate from the altar in make-up. They are impressions in the altar, and they are beautiful, always showing their connections to the altar and going through the two sides of the altar. They leave four holes in the altar by which other structures (that will typify other groups) will be able to connect into the altar. Since they are copper, they typify justice/wrath. I propose that they typify groups of persons who gave their lives so that others can be connected into the altar of Israel—others who will help carry the altar!

 

7.    Who is he in, “And he shall be brought with his members into the sunk-impressions”? The only he I can identify is the altar. Now, this won’t make sense except in one case: considering the types. If he is the altar, it would be like this:

 

“And he (the altar, typifying Israel) shall be brought with his (the altar’s) members into the sunk-impressions (into the judgment).”

 

8.    Explain what will occur in, “And they shall be the members upon two of the sides of the altar when carrying him”: I propose that this describes what will occur during the Tribulation when non-Israelis join themselves to Israel, and thus to Israelis in the Judgment of the Tribulation:

 

“And they (the trees of Acacia, typifying persons with strength) shall be the members (having joined themselves to Israel during the Judgment of the Tribulation) upon two of the sides of the altar (that is, walking with the Israelis) when carrying him (when carrying the Israelis and helping them get to Mount Zion).”

 

 

 

V. Slates (verse 8)

 

Moshe must make slates for the altar. They shall be made exactly as Yehovah showed Moshe in the mountain!

 

 

 

Questions

 

1.    What are slates? They are the same stone structures (like small blackboards) that Moshe took to Yehovah, upon which Yehovah wrote the Ten Statements!

 

2.    How many slates must he make? The text doesn’t say.

 

3.    Why must the altar be emptied before making these slates? If the slates typify the Teaching of Yehovah, and if they also show Yehovah’s justice, Israel must first be emptied from the fires of Yehovah and from the slaughters of the innocent before Israel will be ready and willing to take in the Teaching of Yehovah.

 

4.    The text then states, “Established: they shall make just-as He showed thee in the mountain!” How were they made in the mountain? They were made by the finger of Elohim! That is how each slate will be made for every Israeli who is purified during the wrath of Yehovah in the Tribulation.

 

5.    Who are they in, “Established: they shall make just-as He showed thee in the mountain”? They are the Israelis.

 

6.    What shall they make? They shall make the altar and all its parts exactly as Elohim showed Moshe in the mountain! Not one detail can differ!

 

 

 

VI. The Courtyard (verses 9-11)

 

Moshe must construct the courtyard of the Abode to a corner southward, rightward.

 

The courtyard will have slings made of byssus of the groping of a stranger. The length will be 100 via a forearm (cubit), to the corner of one.

 

There are 20 standings that support the byssus slings. The lords are twenty, and are made of copper. The hooks of the standings and the attachments of the standings are silver.

 

This is also established to the north corner; the length of the slings is 100 via the forearm. There are also 20 standings and twenty lords of copper. The hooks of the standing and their attachments are silver!

 

 

 

Questions

 

1.    What will be the purpose of the courtyard of the Abode? Its purpose is so that Israelis and non-Israelis can come there to congregate, to bring sacrifices, they can present themselves to the faces of Yehovah, can make requests to Yehovah, etc. It also tells a story of events to come; that will be the main thrust.

 

2.    What does the courtyard typify? The Hebrew verb from which the noun, courtyard, comes means to blow a trumpet (for announcement or warning purposes). Thus, it typifies those who are called to come to the Abode.

 

3.    Why must the courtyard of the Abode be specifically to a corner southward, rightward? I propose that the calling will be to go to the south: to the Negev (southern Israel, specifically), and to a corner of the land that is toward the right. (Remember directions in this structure: it is as if one is lying down, and looking up! Therefore, what is to the right when lying down and looking up will be to the left when standing up or sitting at a table.) I propose that this will take those who hearken to this call to the Botzrah/Petra area of Jordan, as described in the following text:

 

Revelation 12:6 And the woman [referring to Israel] fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.

 

Micah 2:12 Gathering, I will gather Jacob, all of thee! Kibbutzing [forming a communal settlement where all share and work together], I will kibbutz a remnant of Israel together! I will put him as a flock in Tribulation [same spelling as Botzrah the location], as a fold in the midst of his plague! They (feminine) shall hum from adam [indicating the large group and the noise from all the activity]! 13He [I propose that this is the Messiah] ascended the breach [the only exit from where they were safely staying for so long] to their faces. They breached [they also went through the opening to go to Israel]! And they crossed-over a gate [I propose that this is the one gate permitting entry to Mount Zion]. And they exited into him! And their King crossed-over to their faces. And Yehovah is in their Head!

 

This will be a safe location for the part of Israel that is there!

 

4.    What are these slings? The same word used here is used to describe what David used when he prevailed against the Palestinian, Goliath. I cannot help but make the same association since Yehovah does. If the courtyard typifies the congregation that responds to the trumpet-blast call, and if slings are to the courtyard, those who come will include those who use the sling.

 

Now, this type of sling isn’t the normal pulled rubber band kind (slingshot); it is a centrifugally spun cord type that holds and releases a rock at nearly the speed of a rifle.

 

The following shows how such a sling might have appeared:

 

Balearic Slinger

 

Drawing of a Balearic slinger. He wears a spare sling as a headband and a bag of missiles. Image by Johnny Shumate (jjjshumate@earthlink.net)

 

 

 

Construction of a sling

 

(from http://en.wikipedia.org/wiki/Sling_%28weapon%29)

 

A classic sling is braided from non-elastic material. The classic materials are flax, hemp or wool; those of the Balearic islanders were said to be made from a type of rush. Flax and hemp resist rotting, but wool is softer and more comfortable.

 

Braided cords are used in preference to twisted rope because a braid resists twisting when stretched. This improves accuracy.

 

The overall length of a sling could vary significantly and a slinger may have slings of different lengths, the longer sling being used when greater range is required. A length of about 61 to 100 cm (2.00 to 3.3 ft) would be typical.

 

At the centre of the sling, a cradle or pouch is constructed. This may be formed by making a wide braid from the same material as the cords or by inserting a piece of a different material such as leather. The cradle is typically diamond shaped and, in use, will fold around the projectile. Some cradles have a hole or slit that allows the material to wrap around the projectile slightly thereby holding it more securely; some cradles take the form of a net.

 

At the end of one cord, a finger-loop is formed. This cord is called the retention cord. At the end of the other cord it is common practice to form a knot. This cord is called the release cord. The release cord will be held between finger and thumb to be released at just the right moment. The release cord may have a complex braid to add bulk to the end. This makes the knot easier to hold and the extra weight allows the loose end of a discharged sling to be recovered with a flick of the wrist.

 

Polyester is an excellent material for modern slings, because it does not rot or stretch and is soft and free of splinters.

 

Modern slings are begun by plaiting the cord for the finger loop in the center of a double-length set of cords. The cords are then folded to form the finger-loop. The cords are plaited as a single cord to the pocket. The pocket is then plaited, most simply as another pair of cords, or with flat braids or a woven net. The remainder of the sling is plaited as a single cord, and then finished with a knot. Braided construction resists stretching, and therefore produces an accurate sling.

 

5.    Of what will these slings be made? If we just follow the text, they will be made of byssus, the same material used to form the cloth of the Abode!

 

6.    Explain again about the groping of a stranger. I have proposed that this is from a compound of two words, the first meaning to grope, to feel with the hand in the dark (or if blind), the second meaning a stranger. If this is correct, it describes strangers who are trying to find their ways. The normal root of this entire word means to be twisted (as in twisted byssus), indicating strands that alone would be very weak, but when wrapped together form a very strong cord (or rope, if thick enough with twists).

 

Even the word byssus is a combination word that means, who is a stranger. I propose that these together establish that strangers will become very strongly connected together to form a cord and even a rope that just won’t tend to break. Those strangers will also be righteous: they will do what is right (as linen tends to portray). The trumpet sounding call will bring these folks together.

 

7.    How many groups will there be? The text continues, “100 via a forearm,” where forearm is also the word for mother, though it is recognized as a cubit. If what I propose is correct, there will be one hundred groups held together by mothers who will usually be strangers to each other when they meet, and who will be caring for children who are not necessarily their own. The length of these groups extend to a corner of the one—perhaps the one side of the courtyard, to the one side of the land (the earth). These statistics are giving specific information about what is coming, but until I can prove to what the details refer, I will guess, and I will see the picture of these events with this guess until I know better.

 

8.    What are these standings? The word used for standings isn’t the same word used in previous texts for cuttings. The singular form (standing) means [what is] stood, implying that these have been caused to stand upright. I propose that the Spirit of Salvation will stand these vital persons up to give aid to the mothers; the proportion will be 100 mothers to 20 standings.

 

9.    In previous texts, the lords were always double the cuttings. In this text, the lords are the same number as the standings. Why? Since the lords are copper (not silver, and therefore not redemption), and since copper typifies wrath/justice, what drives these standings to stand and to aid the mothers with the children, the elderly, those who are unable in various ways, etc., is justice and is wrath. The whole courtyard is held together by the byssus cords.

 

10. What are these hooks? The word for hook is the Hebrew letter vov. As I previously showed, the letter looks like an old-fashioned nail, or like a hook:

 

Vov

 

What I didn’t mention is this: This particular letter in Hebrew means and when it is attached to the beginning of sentences and sentence parts. This is why there are so many ‘ands’ in the Bible! This letter nails one statement to the next throughout the texts! It hooks and holds the entirety of the Scriptures into one communication!

 

In the same way, the ‘ands’ of the standings (hooks of the standings) will join the standings to other things; these hooks will be made of silver!

 

11. Why are the hooks made of silver? Silver typifies redemption. The connections of persons to what the standings typify (other persons who are raised up to be the stability of those who together typify the courtyard) will be individual acts of redemption! Each hook will typify an individual rescue, I propose! If I am correct, the very ‘ands’ (‘vovs’) of the Bible will remind the reader who knows these things of the many redemptions that will occur!

 

12. What are these attachments, and what do they typify? The Hebrew word translated attachments also means the following: to love, be attached to, long for; desire, thing desired; spoke, spoke of a wheel. This word shows great affection and a healthy clinging of one person to another or others. Those standings typify persons who will be the stability of the courtyard, and their attachments to others who have been redeemed (rescued) will be by means of the strongest human bonds of desire and love.

 

If I am correct, please see how the wording of the text appears to be a cold description of curious details; yet, it describes the warmest human attachments possible, with very endearing descriptions!

 

13. What does “And established to the north corner” tell readers? These same actions, heroism, redemptions, bonds of love, etc. will occur and will be established to the north corner of the world!

 

14. What does “via length of slings” tell readers? Wherever those slings (and those who use the sling weapons) can reach, their activities of rescue (redemption) will reach. (No one needing rescue will be left out, forgotten or unknown anywhere on this planet!)

 

15. What does “100 length” mean? I previously proposed that there will be one hundred groups held together by mothers who will usually be strangers to each other when they meet, and who will be caring for children who are not necessarily their own. The length of these groups extend to a corner of the one—perhaps the one side of the courtyard, to the one side of the land (the earth).

 

16. What does “his standing 20 and their lords 20: copper” mean? I previously proposed that this gives the number of those who will be the mighty ones upholding the others who together form the courtyard; there will be 20 who cover the north areas.

 

Now, the text has the word standing being singular in this text piece. I propose that this is because all 20 will work together as one!

 

Again, what will drive them and uphold them will be their masters: the drive to avenge (since copper typifies justice and wrath, and therefore, vengeance)! Therefore, they will have 20 lords of copper. While vengeance always belongs to Yehovah, and He will repay, He assigns humans to take vengeance at various times, in which case vengeance is their responsibility! This is the case in this typology.

 

17. Why does the text repeat, “Hooks of the standing and their attachments are silver”? Vengeance isn’t a good bonding agent between humans. (Vengeance is a good disconnecting agent!) What will hold the good guys together won’t be the vengeance, but the redemption provided! When humans only seek vengeance and not redemption of those who are also present in the physical location where the vengeance will be taken, so-called ‘collateral damage’ (destroying innocent ones with the guilty) becomes unimportant, and those murderers are worse than the problem-persons they are trying to conquer. (This is what has occurred with Islamic terrorists. Their bitterness against their own deity, though they don’t know that they are bitter against their own deity, is so great, that they willingly and gladly murder those made in the image of God along with their intended targets; they are not interested in redemption; they live and die for vengeance—vengeance against their own deity who hasn’t given them victory against supposed ‘infidels.’) Yehovah has made sure to underscore that the relationships are based on redemption, and not on vengeance and wrath.

 

 

 

VII. The Breadth of the Courtyard (verses 12-15)

 

The breadth of the courtyard to the corner of the sea and to the corner of the slings is 50 forearm(s). There are 10 standings, and there are 10 lords.

 

The breadth of the courtyard to the corner eastward—sunriseward—is 50 forearm(s). There are 10 standings, and there are 10 lords.

 

The slings are 15 forearm(s) to the shoulder. Their standings are 3 and their lords are 3.

 

The slings to the second shoulder are 15; their standings are 3 and their lords are 3.

 

 

 

Questions

 

1.    What is a breadth? It is how wide something is. The verb behind it (its ‘root’) means to make large; to enlarge. This courtyard will become larger and larger until it reaches to the corner of the sea.

 

2.    What sea is this? The text doesn’t tell. Normally, the sea is the Mediterranean, but the sea can refer to any ocean! The Mediterranean Sea continues out into the Atlantic, an the Atlantic continues to the Pacific Ocean. Yet, I am thinking that this does refer to the Mediterranean since the slings are 50, which seems like a small number to cover the entirety of all the oceans.

 

3.    What does “50 slings: a forearm” tell the reader? This appears to be a proportion, as if there are 50 slings for every forearm (for every mother). If this is the case, there are a lot of valiant persons who are ready to fight for these women who have taken on the role of being mothers. Yet, I cannot help but also see that the mothers themselves can be handlers of the slings in some cases!

 

4.    Whose standings are 10? There are 10 standings for 50 slings! The same is true of the lords.

 

5.    Why are both eastward and sunriseward used to show direction when they are the same? Eastward is a general direction: to the east. Sunriseward, in a similar manner, depends on the time of year! Therefore, it, too, is a general direction. In the summer, the sunrise is considerably further north than in the winter.

 

The expansion (‘breadth’) of the courtyard will continue until it is 50, a forearm (a mother). This will extend to a corner of the land (I expect where the continent in the east ends).

 

6.    What is this shoulder, and what does it typify? This word for shoulder also indicates the slope of a mountain. Two shoulders are found in this text: in verse 14 and in verse 15. Now, if this represents the same mountain, with two shoulders or slopes, I propose that this refers to Mount Zion, which will be a great mountain at this time! Its top alone is 50 miles by 50 miles! Therefore, it makes sense that there will be an east shoulder (a slope up the east side) and a west shoulder (a slope up the west side).

 

7.    What does “slings are 15: a forearm to the shoulder” mean? This gives the number of slings (and therefore, slingers), and describes them as a forearm/a mother to the shoulder/to the slope. Again, this gives me the impression that the slingers and the mothers can be one in the same. I am also thinking that these slings protect those friends who are approaching to Mount Zion’s slope.

 

8.    If the above is true, what does “Their standings are 3 and their lords are 3” tell the reader? It tells the reader that there are three persons (or groups, perhaps) that have been given standing by Yehovah, raised up and founded on the lords of copper: founded on determined justice, wrath and vengeance (that are quite appropriate and right before Yehovah).

 

9.    Explain the type(s) behind “And 15 are slings to the second shoulder”: There are 15 slings (and therefore, slingers) who are fighting for innocents who are arriving to Mount Zion’s second shoulder: the second slope.

 

10. Thus, explain “Their standings are 3 and their lords are 3”: In the same manner as above, there are three persons (or groups) whom Yehovah has raised up to stand firm upon the lords of copper: justice, wrath and vengeance against enemies attempting to destroy innocent arrivers to the slopes of Mount Zion.

 

 

 

VIII. The Camouflage (verses 16-17)

 

There is a camouflage to the gate of the courtyard; it is 20 forearm(s), and is blue and purple and earthworm crimson and byssus of the groping of a stranger. It is the doing of variegation!

 

Their standings are 4 and their lords are 4. All standings of the courtyard around: silver is from their attachments!

 

Their hooks are silver and their lords are copper!

 

 

 

Questions

 

1.    Why does the gate of the courtyard need a camouflage? The purpose of camouflage is to conceal something so that it is very difficult to find, except by those who know for what to look to find the camouflaged item’s location. If the camouflage were too good, even those who have the right to come to the item wouldn’t be able to find it!

 

Entering into the courtyard typifies responding to the call from Yehovah’s trumpet sounding in order to both come to Mount Zion and to bring others who need assistance to come to Mount Zion. This place of entry must be concealed; otherwise, enemies will recognize it and will slaughter all who approach this gate.

 

There is only one gate; that gate is hidden to protect those approaching it.

 

2.    Identify this gate: Consider the following text:

 

Matthew 7:14 The gate is constricted and the way is narrow that leads unto life! And there are few who find it!

 

I propose that this is the gate mentioned in the text; it will lead those who pass through it up the slopes of Mount Zion. It therefore must be hidden so that violent folks won’t be able to find it and try to push their way up the slopes of Mount Zion.

 

3.    Explain the “20 forearm”: While the Hebrew word for forearm indicates a cubit measurement, it also means mother. I propose that this text describes 20 mothers of Israel who provide the length of the way to the gate of the courtyard.

 

4.    Next, explain “a camouflage 20 forearm blue and purple and earthworm crimson and byssus of the groping of a stranger, doing of variegation”: No one is expecting mothers with children to be a camouflage to the gate of the courtyard, leading into the Holy chamber and into the Holy of Holies chamber.

 

The blue, I propose, typifies the heavens; the purple, royalty; the earthworm crimson, the lowest-ranking person, the byssus, the fine linen; the byssus of the groping of a stranger, the righteousness that holds one to help a stranger who desires to do right in order to live, and who can’t find his/her way to life; and the doing of variegation, I propose, shows the great variety of persons who will help and be helped, persons from all races and backgrounds: some from gentle backgrounds, and some from the very roughest backgrounds on earth (including persons who were formerly criminals, and who now are willing to risk and give their own lives to help others on whom they had pity, also willingly fighting off the violent oppressors and murderers who have targeted the innocent ones.

 

5.    Explain “Their standings are 4 and their lords are 4”: There are four persons or groups who are in charge of these 20 who are the camouflage; they give them support, and they make sure that justice/vengeance upholds them.

 

The following text is about the Messiah and His Salvational vengeance:

 

Isaiah 63:1 “Who is this, come from Edom leavened? Garments are from Botzrah!—This is honourable in his apparel: He wandered in the multiplicity of his power!?” “I am speaking via righteousness, multiplied to save!” 2 “Why is thine apparel red and thy garments as a treader in a winepress?” 3 “I treaded her broken-piece alone! And there is no man from the peoples with me! And I treaded them via my nose! And I stomped them via my heat! And their juice sprinkled upon my garments! And I [blood]-stained all my clothing! 4For Day of Vengeance is in my heart! And Year of my [Blood]-stained came! 5And I peered. And a helper isn’t. And I desolated myself! And a supporter isn’t! And my arm salvationed to me! And my heat: she supported me! 6And I trampled peoples via my nose! And I inebriated them via my heat! And I descended their juice to the land!”

 

Now, if this is the work that the Messiah will do, those who fear Him and who see innocent ones about to be killed and who can do something about this will be justified in doing the same thing. Saving lives is a vital part of Biblical events!

 

I propose that these lords of copper will be the justice/vengeance foundations for those who are the standings.

 

6.    Why does the text so emphasize that silver is from the attachments of all the standings of the courtyard? Those attachments again come from the word meaning to love, be attached to, long for; desire, thing desired; spoke, spoke of a wheel. This word shows great affection and a healthy clinging of one person to another or others. Those standings typify persons who will be the stability of the courtyard, and their attachments to others who have been redeemed (rescued) will be by means of the strongest human bonds of desire and love.

 

Thus, these relationships are very strong between those typified by the standings and those who are typified by the slings! Those very strong relationships are also because of redemption (since silver typifies redemption). The attachments produce the redemption!

 

(The text states, “silver is from their attachments,” showing that “redemption is from their great affection for one another.” The text doesn’t state what one might think it would: that “the attachments are from silver,” which would show that the attachments are due to redemption.)

 

7.    The text again states, “Their hooks are silver and their lords are copper.” Why? What holds them together is redemption; vengeance and justice are upon what they stand and what drive them to serve!

 

 

 

IX. Length of the Courtyard (verse 18)

 

The courtyard’s length is 100 via a forearm. The breadth is 50 by 50, and the height is 5 forearms, made of byssus of the groping of a stranger.

 

 

 

Questions

 

1.    What does the courtyard’s length being 100 via a forearm tell the reader? I propose that this tells the reader that there will be 100 by means of a mother: by means of what one mother will do:

 

Judges 5:7 “They of the villages ceased! They ceased in Israel until I Deborah arose—that I arose, a mother in Israel!”

 

2 Samuel 20:19 “I am peaceable and faithful in Israel! Thou seekest to destroy a city and a mother in Israel! Why wilt thou swallow up the inheritance of Yehovah?”

 

In both of these texts, a mother (in Israel) was valiant, and did justice! Both became heroines in the Bible!

 

Yehovah designed the courtyard to reflect this (or what it really typifies if I am wrong) by its 100-cubit length.

 

2.    Explain this strange wording, “and breadth is 50 via 50”: It took me a while to draw this and have it work. I do not claim that my drawing is accurate, but at least it fit what was described:

 

 

If you look at the drawing, you will see that there are three measurements with 50 cubits assigned. One side of the whole box is 50 cubits, but there are two angled sections within the box that are 50 cubits. The next drawing shows the Abode inside the empty section:

 

Abode and Courtyard

 

The remaining empty section is where the Israelis and others were free to gather in the courtyard.

 

I propose that the wording, “and breadth is 50 via 50,” is referring to the two 50-cubit angled parts that enclose the Abode. They act as a breadth measurement, though they almost parallel the length measurement (if I am right).

 

3.    What does “and breadth is 50 via 50” typify? Since breadth indicates wideness, and wideness is associated with escape from enemies in the Bible, I propose that this shows the area of escape and the number of those participating in helping the escape of the ones coming and approaching Mount Zion.

 

4.    The next part describes the height: “and height is 5 forearms byssus of the groping of a stranger.” What do the height and the rest of the statement typify? The Hebrew word for height indicates arising. The forearm is not only the cubit, but also typifies a mother. Byssus is fine linen, and typifies the righteousness of Saints. The word that can mean groping of a stranger also typifies twisted cord (making it very strong). Since 5 can also typify the price for redemption, I can now propose what this section pictures: The arising of the redemption of mothers who are righteous and woven together to make a very strong cord, though they were strangers.

 

5.    This text section mentions length, breadth and height. There is another dimension not mentioned here. What is that, and what do these dimensions signify?

 

Ephesians 3:14 For this cause, I bow my knees to the Father of our Lord Messiah Yeshua 15by whom every family in [the] heavens and on land is named 16so-that He will give you to be strengthened by His Spirit in the inner man according to the riches of His glory, with power 17[for] the Messiah to dwell in your hearts through faith being rooted and founded in love 18so-that ye will be fully able to apprehend what is the breadth and length and depth and height with all the Saints, 19and to know the surpassing-knowledge-love of the Messiah, so-that ye will be filled unto all the fullness of God!

 

The unmentioned dimension is depth.

 

The four dimensions are:

 

  • Breadth, or wideness (for the purposes of escape!)
  • Length, or slowness to anger
  • Depth, or the abyss (a very deep place that can also picture Sheol and the lack of peace of all who are now there)
  • Height, or arising (in rank; toward the heavens)

These four show what Messiah provided: The wideness for escape; the length for His slowness to anger so that some will have opportunity to turn to Truth; the depth into Sheol, where Messiah went to preach, and from which He arose from the dead, and the height or arising in rank and His going into the heavens from which He will come.

 

Yet, our text only has three: breadth, length and height, since Messiah will not be going into Sheol again. He will provide escape (wideness); His slowness to anger will give the Israelis and their friends opportunity to repent and obtain Salvation, doing right to their neighbours; and His arising and raising up those who respond to the call of the courtyard will lead them to importance (glory) and to their arrival to Yehovah who dwells the Cherubim.

 

 

 

X. Copper (verses 18-19)

 

Their lords are copper to every utensil of the Abode by means of all his service and all his nails! Every nail of the courtyard is copper!

 

 

 

Questions

 

1.    Why are the lords of every utensil of the Abode and all the abode’s nails copper? All these items are used for purposes of wrath, vengeance, or justice.

 

2.    Of what are all the utensils of the Abode made? They are all made of copper.

 

3.    What does “every utensil of the Abode via all his service” mean? Every utensil of the Abode is for justice, wrath or vengeance; these are the means of the Abode’s service! If any utensil belongs to the Abode, that utensil will likewise typify some aspect of justice, wrath or vengeance.

 

4.    Who is his in, “and all his nails”? His refers to the Abode.

 

5.    What are these nails, and what do they typify? The nails are used to hold the various parts of the courtyard together. They can be removable pins so that the structure can be disassembled. In one case, with Jael, such a tent peg (same word) was used to take vengeance on an enemy of Israel: Sisera.

 

I propose that the nails typify the following:

 

  • Vengeance, wrath and/or justice will rightly hold those who are part of the courtyard together. Jael showed this type of excellent behaviour.
  • The courtyard’s connections (connections between persons) will be associated with justice/vengeance/wrath rather than with redemption or with what gold typifies (immortality).

These connections will be right and good; they will be the first steps leading those in the courtyard to eventually become part of the ‘Abode folks’ through connections that are more permanent than justice/wrath/vengeance.

 

 

 

XI. The Lamp of Continuance (verses 20-21)

 

Moshe must command the children of Israel. They will take unto Moshe pure cut olive oil for a light emanator to make-ascend a lamp of continuance.

 

Aharon and his sons must arrange the light emanator to the faces of Yehovah from evening unto morning in the Tent of Appointment. That light emanator is located just outside of the veil that is upon the Testimonies. This is a statute of Hider to their generations; this is from with the children of Israel!

 

 

 

Questions

 

1.    Why did Yehovah make such a direct command to Moshe, saying, “And thou: Thou shalt command the children of Israel”? This tells readers that Moshe’s part in this command is vital. The Israelis will obey Moshe’s command according to what it typifies during the Tribulation. The results will be that Israel will have light, and that light will never cease.

 

2.    The text continues, “And they shall take unto thee pure cut olive oil…” Why must this olive oil be taken specifically unto Moshe? When I read this, I considered the following texts (please consider their wording very carefully):

 

Luke 24:27 And beginning at Moses and all the prophets, He expounded unto them in all the scriptures the things concerning himself.

 

Acts 15:21 For Moses of old time hath in every city them that preach him, being read in the synagogues every Sabbath day.

 

2 Corinthians 3:15 But even unto this day, when Moses is read, the vail is upon their heart.

 

Thus, I saw that ‘Moses’ (Moshe) is being used as a name of the Torah itself! I propose that the same is true in the Exodus 27 text. The Israelis will take unto the Torah (the Teaching) that pure, cut olive oil! They will be able to see the Teaching, and they will be able to emanate the Teaching’s light to the races!

 

3.    What is beaten olive oil? When an olive is processed, it must be squeezed or beaten in order for the oil to be forced out. The Hebrew word catat is like our word cut, but it more indicates beating. The olive produces its oil under much pressure.

 

4.    What does this type of oil typify? It typifies excess, fatness: that which can be used by others to provide what is necessary.

 

Olive oil is very good for food, for frying, for making breads, for the fuel of wick lamps, for anointing dry skin, for dressing wounds, etc. When it is in a wick, when the wick is lit, it gives good and long-lasting light.

 

5.    Explain pure as it is used here: Whatever is pure is unmixed with anything that isn’t supposed to be there (including dirt, for example). If the olive oil is pure, it doesn’t contain pieces of olives or any other matter.

 

Proverbs 21:8 And a pure-[one]: his action is straight!

 

(That straightness is the opposite of being crooked.)

 

6.    What is a light emanator? It is anything or anyone that radiates, emanates, gives off light! A flashlight (torch) is a light emanator; a firefly (lightning bug) is a light emanator; a candle is a light emanator; a glow-fish is a light emanator; the moon is a light reflector, but is therefore also considered a light emanator; etc.

 

7.    What is a lamp of continuance? That is a lamp that is continuously lit, and that gives light without ceasing. It is a lamp that is always there and lit.

 

8.    Why would a lamp of continuance necessarily ascend? It is as if some lamp is continuously in motion and going upward to a destination. It is also as if that lamp is becoming more and more important (since things that arise are becoming openly more important).

 

Toward the end of the Tribulation, the importance of the Spirit of Yehovah will greatly increase (‘ascend’) since the power and authority of those saving lives will be demonstrated by the most incredible miracles.

 

9.    What does this lamp of continuance typify? It typifies the Spirit of Yehovah. There has never been a time when the light from the Spirit of Yehovah hasn’t been available to every living person. (Most humans have not been willing to follow this light from Yehovah; they have determined to follow their own lights and the lights of any other source than Yehovah.)

 

10. If the above answer is correct, why does it need to be supplied with olive oil? Oil is also associated with perfumes, as this oil is. Thus, it gives light and a very good fragrance (one that must never be copied, a death-penalty offense). This supply shows a picture, since it must always be there. The Spirit of Yehovah never runs out, and it always carries a fragrance with it. One text directly shows this:

 

Isaiah 11:1 And a twig will exit from the stump of Jesse. And a shoot from his roots will fruit. 2And the Spirit of Yehovah will rest upon him—Spirit of Wisdom and Understanding, Spirit of Counsel and Valiance, Spirit of Knowledge and Fear of Yehovah! 3And His fragrance is in the Fear of Yehovah! And He will judge—not to the appearance of His eyes. And He will correct—not to the hearkening of His ears. 4And He will judge poor ones via righteousness. And He will correct via straightness for humble ones of land. And He will smite land with the staff of His mouth! And He will kill the Culpable-one via the Spirit of His lips! 5And righteousness shall be the belt of his loins. And the Faith is the belt of His arming!

 

This text describes the seven Spirits of Yehovah that together are the Spirit of Yehovah.

 

11. Why must Aharon and his sons arrange this Menorah (this light emanator)? They are the cause of the light from the Spirit of Yehovah being so well-seen and so bright!

 

Now, I am convinced that their roles in this won’t be so innocent. The priests, the sons of Aharon will be participants in the sacrifices of innocent groups and individuals whose lives will be sacrificed in order to save the lives of others who may or may not yet be innocent. These sacrifices are types, and they are types of the innocent dying to cover for the guilty!

 

If I am right, the violence that will be done by the sons of Aharon (until they finally come to faith) will be the very means of making the light from the Spirit of Yehovah/Yeshua be so bright; light always appears much brighter when it is in contrast to great darkness.

 

Yehovah never required the priests, the sons of Aharon to believe before being priests.

 

Some of the priests will know Truth and will be friends; others won’t be friends until later (if at all). Those that are not will be in position to do the greatest damage to Israelis who believe the Torah and who don’t know to avoid sacrifices during the second half of the Tribulation.

 

12. Why must Aharon and his sons arrange the Menorah to the faces of Yehovah? What they will be doing will be directly in the faces of Yehovah (even if what they think they are doing is in secret)! Yehovah looks directly upon the light that comes from the Menorah! He must see it at all times.

 

13. What was the appearance of this Menorah? I have proposed how it looked in the following drawing. That certainly doesn’t mean that it appeared this way. I will explain why I drew it after the drawing:

 

Almond Tree Menorah

 

The design in the text is of an almond tree (which looks just like a peach tree, since they are very closely related). It is made of clear gold, yet contains olive oil (which is gold in color). The wicks for the flames are in almond flowers, and the containers for holding the olive oil are in the shape of the almond fruit with almond flower buds also being present. This is why I proposed this strange shape for the Menorah.

 

14. Why must Aharon and his sons arrange the Menorah from evening unto morning? The evening always starts the new day. The arranging must be done as the evening is coming on. It must again be arranged as the morning comes on: twice a day. This arrangement, this placing it in order (by trimming the wicks or replacing them as necessary, by filling up the Menorah with the special oil, by making certain that everything else is properly in place and functioning) must be done to make certain that its light is not diminished either during the day or during the night.

 

15. Why must this arrangement be done in the Tent of Appointment? Why couldn’t they carry it out and arrange it in the courtyard? Though its light can be seen outside of the Abode, the Light from the Spirit of Yehovah will be the most evident inside the Abode, inside this Tent of Appointment.

 

John 14:16 “And I will ask the Father. And He will give you another consolator so that He will remain with you forever—17the Spirit of Truth whom the world cannot grasp because it doesn’t see Him or know Him. And ye know Him! For He abides with you and shall be in you.”

 

(You in these texts is plural, and refers to a group.) The arranging of the Light from the Spirit of Yehovah, I am thinking, has to do with the good and life-saving works that folks will plan to do, obviously with the Light from the Spirit of Yehovah. Humans can be commanded to do this and that, and they are given full credit for those things. Humans can also just know what to do as if not at all commanded, but using the Wisdom of the Spirit of Yehovah without even thinking about Him (Yehovah the Spirit), and they will also be given full credit for those things! Planning to save lives, I am thinking, will be one act of arranging the Menorah—that is, will be what arranging the Menorah typifies.

 

Yet, I can see where those in the courtyard will likewise be using the power of the Spirit of the Gods of Israel to do their rescues and to take vengeance against those trying to do harm to innocent ones.

 

Now, those within the Abode have already entered via the altar; they have come by sacrifice to Yehovah. Those in the courtyard are not born of God (by type—that is, they typify those who are not born of God). While they are led by the Spirit of God and are given power by the Spirit of God, those inside of the Abode (by type) are in a different category. (I don’t want to say that all inside the Abode are born of God until I have solved all the mysteries of those typified by items in the Abode.)

 

16. Why must this arrangement be done specifically “from outside to the veil that is upon the Testimonies”? This strikes me as showing what will occur during the Tribulation and in the process of the Israelis coming to faith!

 

Here is this veil. What does it do? It keeps one from seeing the Box—the Ark. That Box has a lid that pictures Yehovah/Our Gods/Yehovah as One! This is what the Israelis will not see until close to the end of the Tribulation.

 

In the meantime, those who (by type) have entered into the Abode by sacrifice will see the Light from the seven Spirits of Yehovah, and they will see that Table (that typifies Saints moving with children and others who need assistance and protection) that is in front of that Light.

 

The Light from the Spirits of Yehovah and the Table will be seen before one can go beyond the veil (that typifies Yeshua’s flesh), and before one can see the Box with Yeshua as being the Cover over Israel. Yehovah has set it up this way to show the order of one (especially an Israeli) coming to faith in Yeshua and the works that He did.

 

17. Is the veil upon the Testimonies? The veil stands between the Menorah and the Box that constitutes the Ark. The Hebrew word that means upon also means beside, by. The veil is by the Box. Yet, it is upon it because it acts as a blanket-styled cover so that one cannot see the Box while standing beside the Menorah (that is, while being in the other chamber known as the Holy Chamber). The Box is located in the Holy of Holies Chamber.

 

18. What is a statute? It is a rule as if it is made in stone. An example of a statute is,

 

Deuteronomy 19:14 Thou shalt not remove thy neighbour’s landmark that they of old time have set in thine inheritance that thou shalt inherit in the land that Yehovah thy God gives thee to possess her.

 

A commandment is normally directed to a person or a group. A statute is like a commandment, but it also has to do with ethics and morality (what is absolutely right or wrong) whereas a commandment doesn’t necessarily have to do with ethics or morality. Yehovah commanded the Israelis to attack Jericho when they finally came into the land of Canaan. That wasn’t a rule; that was a command for that situation. It wasn’t a matter of ethics or morality; it was a matter of strategy and what was necessary for that time and in that place. Yehovah’s statutes that He has given to Israel are for all times and situations.

 

19. What is Hider? The Hebrew word olam reflects both a time (that time beyond what has been revealed) and a person (Yehovah, the One Who was and Who will be, the beginning and the ending). Since the Bible is given to reveal what is happening from the time that man was created to the time that the New Earth will be created, Hider speaks of the time when this present earth is replaced by the New Earth.

 

20. What is a statute of Hider? It is a rule that Yehovah has given as long as this planet exists!

 

21. To whom does their refer in, “to their generations”? Their refers to the Israelis. Aharon and his sons are responsible to do this work as long as the Israelis exist, which will be as long as the planet exists!

 

22. What does “from with children of Israel” mean, and why is it placed here in this text? Arranging the Menorah from evening unto morning, every day, all days of the year continually is the responsibility given to the children of Israel. Therefore, that arrangement of light is necessarily from with the children of Israel. If something were to happen to the Israelis, the light of the Spirit of God given to the world through the Israelis will not be arranged. That will lead to a terrible disaster for the entire world.

 

There will be a time when a major segment of Israel will be dead, including the total death of ten tribes. Yehovah will raise them from the dead after their having been dead for a number of years just so that His Speeches will not prove false, and just so that Israel can once again be given the responsibility to arrange the Menorah and its light so that there will be the Hope in this world.

 

 

 

 

 

 

 

 

 

 

 

Genesis 28:10 – Jacob’s Vow Questions

Jacob’s Vow

(Questions with Proposed Answers)

 

Background and Printed Text: Genesis 28:10-22

Genesis 28:10 And He-Will-Heel (Jacob) exited from Well-Of-Oath (Beersheba). And he walked toward Charred (Haran). 11And he reached in a place. And he lodged there because the sun came. And he took from the stones of the place. And he put his headings. And he lay down in that place.

12And he dreamed. And behold, a ladder is positioned landward. And his head touches the heavensward. And behold, messengers of Elohim are ascending and descending via him! 13And behold, Yehovah positioned upon him. And He said, “I am Yehovah Gods of Father-Of-A-Crowd thy father and the Gods of He-Will-Laugh. The land on which thou liest—I will give her to thee and to thy seed. 14And thy seed shall be as dust of the land! And thou shalt spread seaward and eastward and northward and southward. And all families of the soil shall be blessed via thee and via thy seed. 15And behold, I am with thee. And I will guard thee in all that thou shalt walk. And I will return thee unto this soil. For I will not forsake thee unto that, if I did what I spoke to thee!”

16And He-Will-Heel (Jacob) awoke from his sleep. And he said, “Indeed there is Yehovah in this place! And I, I didn’t know!” 17And he feared. And he said, “How fearsome is this place! This is not but rather House of Gods! And this is a gate of the heavens!”

18And Jacob early-rose in the morning. And he took the stone that he put his headings. And he put her a pillar. And he poured oil upon her head. 19And he called the name of that place House-of-Mighty-One. And contrarily, Perversion is the name of the city to her head. 20And Jacob vowed a vow to say, “If Elohim will be with me, and He will guard me in this way that I am walking, and He will give bread to me to eat and a garment to put on, 21and I will return in peace unto my father’s house, and Yehovah shall be to me for Gods, 22and this stone that I put a pillar will be House of Gods! And all that Thou shalt give to me—I will-tenth him a tenth to Thee!”

 

I. Jacob’s Depressed Journey (verses 10-11)

This was a very sad time for Jacob. He had quickly departed from his family. He loved his family. His father had blessed him, and his mother had shown him real graces. His brother hated him, and Jacob did not know how long this would last.

Jacob did as his parents commanded, journeying toward Haran, the place where his uncle Laban lived. On the way there, he came to a place that seemed ordinary. The sun had ‘come’ (set), and he wanted to stop. Sleeping on the ground can be uncomfortable, but he took from the stones of the place and formed them into his ‘headings’ (pillows for his head). He lay down and went to sleep.

 

Questions

1.   Was Yehovah already leading Jacob? The text doesn’t tell the reader that He is, but He is. Jacob is doing exactly what he should be doing. It won’t seem that way to Jacob.

2.   Why does the Hebrew language describe the sun as coming when it is setting? It has the appearance of coming down to the land!

3.   How could stones be good for ‘headings’ (places to put one’s head)? If they are properly shaped, and if either much smaller stones are placed so that they act like a bean-bag pillow, or if material is put over the stones, the stones can be quite comfortable.

4.   Why didn’t he leave home with his pillow? Jacob had to quickly leave. He left with what he could carry. A pillow is weight and bulk. It’s absense also would show his brother that he had left.

 5.  Why didn’t Isaac give Jacob an animal to ride and another animal upon which to carry his stuff, instead of Jacob leaving on foot with just what he could carry? If Esau saw Jacob leaving, Esau likely would have followed him (being a good hunter) to kill him. Jacob needed to just disappear. Doing that on foot would be best, since suspicion of Jacob’s leaving would not occur for several days. Had Jacob left with a camel and a camel burden, Esau might have concluded that Isaac had given Jacob a large inheritance.

 

 

II. The Dream (verses 12-15)

Jacob dreamed. He saw a ladder set up toward the land. Its head touches the heavens. This ladder was extremely tall. Messengers, which are angels in this case, are ascending (going upward) and descending (going downward) via the ladder. Jacob saw Yehovah positioned on the ladder. He began to speak to Jacob.

Yehovah first identified Himself: “I am Yehovah Gods of Avraham thy father, and the Gods of Isaac.” He then gave the same promise to Jacob that He had given to Avraham and to Isaac—that the land will be his and his seed’s property.

Jacob’s seed will be as the dust of the land. They will spread out to live in all four directions. (The Mediterranean sea, ‘seaward,’ was to Jacob’s west.)

All families of the soil will be blessed by means of Jacob and Jacob’s seed.

Yehovah next assured Jacob, who was running from his murder-planning brother, that He (Yehovah) is with Jacob. He will guard Jacob in all things that he will walk. Yehovah will return Jacob back to this very soil. He will not forsake or abandon Jacob even unto the point that He has done what He promised.

 

Questions

1.   Was this dream from Elohim? Yes. This dream will be prophetic. It will exactly represent what Yehovah desires it to represent, as if it is a quote from Him.

2.   Why was a ladder a necessary part of this dream? A ladder represents a way to go from one place to another that is above or below when there would otherwise be no good way. This ladder pictures the same thing: a way to Yehovah the Father.

3.   Do other texts explain about this ladder? (If so, what is the explanation?) Other texts do.

       John 1:51 And [Yeshua] says unto him, “Faith! Faith I say unto you! Hereafter ye shall see the heavens open, and the messengers (angels) of God ascending and descending upon the Son of man.”

       This is worded just like our text. This shows that the Son of man, Yeshua, is the ladder! This will make more sense if another text is added:

       John 14:6 Yeshua says unto him, “I am the way, the truth and the life. No man comes unto the Father but via me!”

       That is why Yehovah was at the head of the ladder. Yeshua is the only way to Yehovah the Father.

4.   What business did the messengers have so that they needed to ascend and descend the ladder? If you carefully read the following text, it will explain this. Pay attention to verses 1-5, then verses 10 and 11.

       Matthew 18:1 At the same time came the disciples came unto Yeshua, saying, “Who is the greatest in the kingdom of heaven?” 2And Yeshua called a little child unto Him. And He set him in the midst of them. 3And He said, “Faith I say unto you, except ye be converted and become as little children, ye shall not enter into the Kingdom of the heavens. 4Whosoever therefore shall humble himself as this little child, the same is greatest in the Kingdom of the heavens. 5And whoso shall receive one such little child in my Name receives me! 6But whoso shall offend one of these little ones who believe in me, it were better for him that a millstone were hanged about his neck, and he were drowned in the depth of the sea! 7Woe unto the world because of offences! For it must needs be that offences come. But woe to that man by whom the offence comes! 8Wherefore if thy hand or thy foot offend thee, cut them off and cast from thee! It is better for thee to enter into life halt or maimed rather than to be cast into everlasting fire having two hands or two feet. 9And if thine eye offend thee, pluck it out and cast from thee! It is better for thee to enter into life with one eye rather than to be cast into hell fire having two eyes. 10Take heed that ye despise not one of these little ones! For I say unto you that their angels in the heavens do always behold the face of my Father Who is in the heavens! 11For the Son of man is come to save that which was lost.

       If these angels/messengers assigned to the little ones do always behold the face of Yehovah the Father in the heavens, they must take turns finding out what is happening to the little children. The ladder is their way of going to and from the earth. Yet, the ladder is Messiah Himself.

       These little ones must be in special circumstances to need these messengers always standing before Yehovah. They must be in danger. Since the text above warns about offending these little ones (thus endangering them by harm or death), these messengers must be reporting to Yehovah on how these little ones are being treated. This will be especially necessary during the Tribulation, a time of seven years when Israel will be in the greatest danger of being destroyed! The little ones are very important. So, Yehovah has assigned messengers to directly report to Him; He will take action for the sake of these children, for the sake of adults who help them, and against all who desire to do them harm!

5.   Is there really one place where there is an invisible ladder with angels ascending and descending on it? Jacob knew that there was! It is in Israel!

6.   Why is the word Gods plural? Is there not only one God? There is only one God, and He intentionally showed Himself in different ways so that we could understand Him. He is Yehovah the Father, the God Who cannot die. (If He did, the whole universe would stop existing.) There is Yeshua the Son. He is also Yehovah of Hosts, so He is Yehovah. He was born as a child who could die. That way He was the sacrifice for sin. There is Yehovah the Spirit; He gives abilities to some folks so that they can do what couldn’t be done.

7.   Why did Yehovah identify Himself as “I am Yehovah Gods of Avraham thy father and the Gods of Isaac”? This identification shows holiness—being owned. Yehovah is owned by Avraham as his Gods and by Isaac as his Gods. Ownership is the normal way to identify all things on this planet. Even a mailing address or a telephone shows ownership. Saying, “That’s my gramma!” shows ownership; ownership is always holiness.

8.   What did Yehovah mean by “the land on which thou liest”? Jacob was lying on the ground asleep during this!

9.   Who is Jacob’s seed? He is Messiah Yeshua!

10. In what way(s) will Jacob’s seed be as dust of the land?

  • Dust spreads and settles. The Israelis, each being like Messiah Yeshua in righteousness, benefit to others and Godliness, will likewise spread over the earth and will settle among the races to instruct them.
  • Dust multiplies; there is always more dust. The Israelis, each being like Yeshua, will have children and will multiply.
  • Dust goes where no one can really tell, because it follows the wind. The Israelis, each behaving like Yeshua, will go where folks don’t expect among the races:

    John 3:8 The wind blows where it wills, and thou hearest its sound but thou cannot tell from where it comes and where it goes. So is everyone who is born of the Spirit.

  • Dust can provide great benefit. Each core of dust in each snowflake can provide nitrogen for plant growth.

11. How will Jacob spread seaward and eastward and northward and southward? Jacob’s offspring will become a great race with many folks! They will have homes in all directions! The center the spreading will be in Jerusalem!

 12.     How will all the families of the soil been blessed because of Jacob? Jacob’s offspring will make new discoveries and will teach Truth to all the world. Those new discoveries will provide great benefits for humans!

13. How will all the families of the soil be blessed by Jacob’s seed? Yeshua will provide humans with many things that add great benefits to life and living! He will be King over all kings, making certain that laws in all lands of the earth are good laws, and that they benefit their citizens.

14. What does “I am with thee” mean? If Yehovah is with anyone, He will make certain that what they do will prosper; it will work, do good, and be worthwhile. He will also protect that person until the time of the person’s life is finished.

15. Is He with all Christians? Most who claim to be Christian are not. He is only with those He says He is with. (He is with those who truly fear Him and who walk righteously, and He is with others who don’t even know Him if He determines to be with them.)

16. What does “I will guard thee in all that thou shalt walk” mean? That means that He will not permit enemies to overcome him, kill him, or keep him from doing what he sets his hands to do. The walk is the way one lives everyday. Even folks who cannot walk and who move around in a wheelchair have a walk before Yehovah.

17. Does Yehovah guard all His children? No, He doesn’t. Some of His children get killed or die from diseases. They are still His; they will live again. All eventually die; some die sooner than others.

       He also doesn’t have that many children.

18. What is so important about Yehovah returning Jacob to this soil? The promises that Yehovah gave to Jacob have everything to do with that soil. Jacob/Israel must live on the Land of Israel if the promises will be kept.

19. What does “For I will not forsake thee unto that, if I did what I spoke to thee” mean? The wording in English is very funny and strange. The wording in Hebrew isn’t. First, He states, “I will not forsake thee.” That is not difficult to understand. Next, He states, “unto that…” This will tell the reader how long this promise is good. “If I did what I spoke to thee” sounds like He might not do it, but that isn’t what it means in Hebrew. The word if in Hebrew can be like an exclamation mark in English. I can mean, “I will certainly” or “I have certainly,” or even “I will certainly not” or “I have certainly not.” It means “I have certainly” in this case: “I have certainly done what I spoke to thee.” The whole sentence would sound like this: “For I will not forsake thee unto my certainly doing what I spoke to thee!”

20. Will Yehovah ever forsake Jacob or his offspring? He won’t. He will become furious with Israel, turning the Israelis over to their enemies at times, but He will not forsake Israel. If He did, He would be a liar.

 

 

II. The Dream (verses 12-15)

Jacob dreamed. He saw a ladder set up toward the land. Its head touches the heavens. This ladder was extremely tall. Messengers, which are angels in this case, are ascending (going upward) and descending (going downward) via the ladder. Jacob saw Yehovah positioned on the ladder. He began to speak to Jacob.

Yehovah first identified Himself: “I am Yehovah Gods of Avraham thy father, and the Gods of Isaac.” He then gave the same promise to Jacob that He had given to Avraham and to Isaac—that the land will be his and his seed’s property.

Jacob’s seed will be as the dust of the land. They will spread out to live in all four directions. (The Mediterranean sea, ‘seaward,’ was to Jacob’s west.)

All families of the soil will be blessed by means of Jacob and Jacob’s seed.

Yehovah next assured Jacob, who was running from his murder-planning brother, that He (Yehovah) is with Jacob. He will guard Jacob in all things that he will walk. Yehovah will return Jacob back to this very soil. He will not forsake or abandon Jacob even unto the point that He has done what He promised.

 

Questions

1.   Why didn’t Jacob awake and figure that he had just had a bad dream? There is a great difference between a dream that one can dream on any night, and a dream that Yehovah gives. When Yehovah gives a dream, the one dreaming it knows that it is very important, and that it is Truth. The person might not remember it—that happened to a king once who needed for someone to tell him both the dream and its interpretation—but the person will know that it is from Yehovah. Yehovah makes sure that the person knows.

2.   Why did Jacob conclude that Yehovah was in that place? Yehovah spoke to him! He must have come to that place in order to speak!

3.   Isn’t Yehovah everywhere? Yes, He is everywhere. Yet, being everywhere, He doesn’t make His home everywhere; He doesn’t claim all properties as His own. He is everywhere; yet He chooses certain places to abide and claim as His own property. Those places are very few in this world.

4.   Why didn’t Jacob know that Yehovah was in this place before he dreamed? Yehovah hadn’t given an indicator that He lived in that place. He had appeared elsewhere in the land that later would be Israel, but He hadn’t appeared there. Jacob is also prophesying—saying the very things that his offspring, the Israelis, will learn far into the future from our time!

5.   Why did Jacob fear? It was as if Jacob had wandered right into Yehovah’s own House! The land around him looked normal, with plants here and there. Yet, Jacob knew that this was no ordinary piece of land. It was a gate to the heavens and the House of Elohim! That would be frightening to a person who feared God! (All Saints fear God.)

6.   Why would the place be fearsome? It belongs to Yehovah!

7.   What is a House of Gods? It is a location where Yehovah lives! It is His own residence!

8.   What is a gate of the heavens? It is an entranceway where the messengers can go straight from the earth into the heavens where Yehovah is temporarily living. A gate is used to keep those out who do not belong.

 

 

IV. The Vow (verses 18-22)

Jacob did not sleep long after this. He rose early in the morning. The stone that he had put for his head now had a very important meaning. He stood the stone up on one end forming a pillar. He then took oil (likely olive oil), and he poured oil on the top part of the stone as if it were a person. This is called anointing something.

Jacob named the Place House-Of-Mighty-[One] the name is used to this day. The place originally (at her head) was called Perversion, but now it would be named something good.

Jacob vowed to Yehovah. He started out with the word if. He said that if God would do certain things, he would do certain things. Jacob’s vow included the following: if

(a) Elohim (God) will be with him

(b) Elohim (God) will guard him in this way that he is walking

(c) Elohim will give him bread to eat

(d) Elohim will give him a garment to put on

(e) Jacob will return in peace unto his father’s house

(f) Yehovah will be Jacob’s Gods

(g) The pillow stone will be House of Gods

(h) Jacob will take a tenth of all that Yehovah will give to him, and Jacob will give it back to Yehovah.

Will Yehovah do as Jacob said in his vow? Lessons later on will let us know.

 

Questions

1.   Why did Jacob rise early in the morning? It wasn’t because he was cold; that part of the world can be very warm. It wasn’t because he was excited about his journey; he was going to a place that was strange to him. The dream had surprised him in the middle of the night, and he had already awakened knowing that Yehovah is in this place. Unless it was cloudy (it probably wasn’t), he already had awakened to the beautiful sight of the stars even has he realized that this was the House of Gods and the gate of the heavens.

       I suspect that he rose early in the morning to do what he did next: anoint the stone he had used as his headings (a place to put his head). He also determined to vow a vow to Yehovah.

2.   What does “he put her a pillar” mean? Jacob put the stone that was his pillow in an upright position, making it into a pillar.

3.   Why did he set the stone up as a pillar? The Stone of Israel is the Messiah:

       Genesis 49:24 His bow abode in strength. And the arms of his hands were made strong by the hands of the Mighty-[One] of Jacob. From thence is the Shepherd, the Stone of Israel.

       A pillar used in this text is the same Hebrew word used for an image, an idol. Jacob didn’t worship this stone pillar, however. He anointed it and left it. I suspect that this stone pillar was an early type, a picture of Messiah Who later showed Himself as the Rock that provided water for the Israelis in the desert.

5.   Why did Jacob pour oil on the stone? He anointed the stone with oil. Anyone who is anointed in the Bible has been given an assignment. The assignment might be to do something very good, but it also might be to become a leader, and that leader may do terrible things. Being anointed doesn’t show that the one anointed is good. In this case with the stone, however, the stone is a picture of One Who is very good! Jacob was anointing the Messiah of Israel in a picture (since Messiah wasn’t that rock as far as I can tell).

6.   How can the stone be a picture of a person if it is feminine in gender (“upon her head”)? God is not feminine or masculine! He created Adam both masculine and feminine, then took Eve out of Adam! Thus, feminine-gendered items or persons can also represent Messiah!

7.   Why did he call the name of that place ‘House of Mighty One’? Jacob realized that he was in a house, even if the house was not visible when he was awake. He also didn’t see a house when he was asleep, but he knew that he was in a place where Yehovah and the good messengers (angels) went to and from the earth and heavens. He therefore understood that the House of the Mighty One, the One with great power, would be located in that place. That will be where He will live.

       This isn’t Jerusalem. The Bible explains where the House of Yehovah will be located in the future: in Jerusalem. Therefore, this House that Jacob identified will be in this location before it finally is permanently placed in Jerusalem.

8.   What is a house in the Bible? When we think of a house, we think of a place with bedrooms, a bathroom, a living room and a kitchen (along with closets and other rooms). A house in the Bible can also be a group of folks who are related and are from a common ancestor. For example, the Bible mentions the house of David. That refers to David’s offspring. Those offspring can be his sons and daughters and his wife or wives, but it can also be his granddaughters and grandsons, his great granddaughters and great grandsons, his great great granddaughters and great great grandsons, and all the relatives who go back to David even if 30 or 40 generations have passed! They are still part of the house of David.

       Since the Mighty One will later be identified as Messiah Yeshua, and He will be called the Mighty One of Israel, the House of Messiah Yeshua are all those who are born from Him. (He never had a child of His own as we have children, but anyone who has been saved from sin and sinning, who believes in Him as God has become a son or daughter of Him. That person is therefore of His house!) This will include all the Israelis toward the end of the Tribulation, a terrible event many centuries from now that will result in all the people of Israel coming to faith in Israel’s Messiah Yeshua.

       Thus, when you read house in the Bible, think of both of these things: a building in which folks live and spend their nights, and a group of folks related by a common ancestor.

 9.  What does “Perversion is the name of the city to her head” mean? This means that the city’s name was originally Perversion. The expression, to her head, means at her beginning. The head of anything is its top or its beginning; the foot is the bottom or its ending.

10. What is a vow? It is a promise that a person makes with a god/God as a witness.

       A person who promises something should keep that promise unless that promise is very wrong. Parents can undo a promise of a child under their care. Adults who promise and who don’t keep their promises are liars. A promise, however, is when a person ‘gives his/her word’ to do or not do something. A vow is like a promise, but a god or God is brought into the picture to witness the promise. A person who breaks a vow is challenging that god or God.

11. Why did Jacob vow? Did he feel like he had to vow? The Bible rarely tells why persons vowed. Anyone can vow to Yehovah, but a person must be very careful. One man in the Bible vowed, and he lost what was most valuable to him in order to keep his vow. He was a hero in Israel, but he lost his daughter. Only vow if you are willing to do what you say, once you are an adult. Children shouldn’t vow without guidance from a wise and Godly adult. (Parents can overthrow vows of their young children.)

12. If Elohim is with anyone, what does this mean? That means that He will prosper that person even if he or she has much difficulty in life. It doesn’t mean that the person will avoid hardships. That person will usually have great hardships, but Elohim will give that person success.

13. If Elohim guards anyone in the way in which he is walking, what does this mean? This means that Elohim will make sure that the person isn’t killed before reaching the person’s goal. It also means that Elohim will keep attacks of enemies from succeeding.

       The walk includes all events to which the person comes as he or she lives; it isn’t just putting one foot in front of another to go somewhere.

14. Why would Jacob need to mention bread and a garment? There were no grocery stores as we know it. Food was often difficult to find. Bread includes all forms of food in the Bible.

       Garments were extremely valuable and difficult to produce. Since they didn’t last more than some years, a person would need to obtain another garment. Jacob included this in his request.

15. Why was returning in peace unto his father’s house important? He wanted to see his brother again without his brother desiring to kill him. He wanted to see his parents again, if possible. His father was old, so he might not see him. Others were part of his father’s house. He wanted to see them.

16. Jacob said, “Yehovah shall be to me for Gods.” Was Jacob a Believer and born of God at this time? Jacob had been a Believer in Yehovah and born of God for a long time. He also said things that were prophetic, things that others will say far into the future. He was prophesying what will happen to Israel (the people) during the Tribulation. Jacob already had Yehovah for his Gods.

17. How can a stone be (or become) the House of Gods (House of Elohim)? If a house is either a building in which folks live or a group from a common ancestor, consider both together. Suppose that a building that is made of stones represents a group of persons who will all be born of God. Suppose that each stone represents one person. Look at this text:

       1 Peter 2:5 Ye as living stones are also built up a spiritual house.

       Now, suppose that the stone that Jacob set up is a very important stone in an arch:

       Psalm 118:22 The stone the builders refused is become the head of the corner.

       That is the keystone in an arch. It is the center top stone of the opening, and is shaped like a wedge. (It is in blue, if you have color.)

Keystone picture

       A stone that isn’t shaped like other stones, but is wedged, can be the keystone—the stone in the middle-top part of an arch that holds the entire arch together, and also gives support to the entire wall! It is that important. It is as if Jacob found that keystone, but the keystone pictured Messiah Yeshua who is key to the whole House of Elohim. That is the Temple of Yehovah.

18. Jacob vowed to give a tenth. That is the same as tithing—giving a tithe. Why did he vow to do that? The text doesn’t say why he vowed. It also doesn’t show that he ever tithed directly to Elohim. Yet, later in the Teaching that Yehovah will give to Moshe, a tenth of the Israelis will become Yehovah’s priests. Israel will tithe part of the Israelis to be priests to Yehovah. A tenth of all that Elohim gives to Israel will become Elohim’s possession again!

19. Where would he give Elohim one tenth of all his things (that Elohim will give to him)? He did not attend church. How would he get these things to God? If Jacob’s offspring give a tenth of the people of Jacob to God by their being priests that continually serve Him, a tenth of all that Israel obtains will be given to Elohim.

20. Though this is not part of the Genesis 28 text, please answer it: What form was the tithe that Yehovah later commanded to Israel? The tithe was a party of food and drink! This is the only tithe that the Bible commands! Only food and drink are allowed to be part of the tithe, and the services that provide the food and drink. Money is not permitted.

Genesis 18a Three Visitors and a Promise QA

Three Visitors and a Promise

With Questions and Proposed Answers

 

Background and Printed Text: Genesis 18:1-16

 

Sarah’s name is Princess. I will call her that. Avraham’s name is Father-Of-A-Crowd, but I will call him Avraham. I use the Hebrew word ‘na’ because it is a softener in spoken Hebrew. I want you to feel the Hebrew language. This means that some of the English will sound strange. You will also find it familiar! You will have new words to learn!

 

Genesis 18:1 And Yehovah appeared unto him in the oaks of Mamre. And he sat the opening of the tent as the heat of the day. 2And he lifted his eyes. And he saw. And behold, three men are positioning by him! And he saw. And he ran to meet them from the opening of the tent. And he prostrated landward.

 

3And he said, “My lords, if, na, I found favour in thine eyes, do not cross-over, na, from by thy slave. 4A little of water shall be taken, na. And wash your feet. And lean ye under the tree. 5And I have taken a morsel of bread. And sustain-ye your heart. After, ye shall cross-over. For therefore ye have crossed-over by your slave.” And they said, “So thou shalt do just-as thou hast spoken.”

 

6And Abraham hurried to the tent unto Princess. And he said, “Hurry! Knead three measures of fine-meal flour! And make pitas!”

 

7And Abraham ran unto the herd. And he took the son of the herd, tender and good. And he gave unto the youth. And he hurried to make him.

 

8And he took butter and milk and the son of the herd that he made. And he gave to their faces. And he sat beside them under the tree. And they ate.

 

9And they said unto him, “Where is Princess thy woman?”

 

And he said, “Behold in the tent.”

 

10And He said, “Returning, I will return unto thee as the time of an animal. And behold a son is to Princess thy woman.”

 

And Princess heard, the opening of the tent. And he is after him.

 

11And Abraham and Princess are elders, coming into days. The path as women ceased to be to Princess.

 

12And Princess laughed inside herself to say, “After I have atrophied, there was to me pleasure, and my lord is old?”

 

13And Yehovah said unto Avraham, “Why is this? Princess laughed to say, ‘Even faithfully I will bear, and I, I was old?’ 14 Will the thing be-more-miraculous-than Yehovah? At the appointment I will return unto thee as the time of an animal. And to Princess is a son.”

 

15And Princess lied to say, “I did not laugh!” For, she feared.

 

And He said, “No, for thou didst laugh!”

 

 

 

I. The Greeting (verses 1-5)

 

The text starts by informing the readers that Yehovah appeared unto Avraham in the oaks of Mamre and in the early afternoon: as the heat of the day. Shade is so important in a very dry location. Avraham, his cowhands and their families found these oaks a very pleasant place to set their tents. Avraham was “sitting the opening,” sitting in the opening of the tent.

 

Avraham may have been daydreaming. When he lifted his eyes, he saw three men positioning by him. They were not yet next to him. So, he ran to meet them. He then prostrated landward in front of them: he set himself face down and flat in front of them. (Do this on the floor to see how it appears. You may get your clothes a little dirty.) This act is always what the Bible means by worship. No person can Biblically worship without doing this simple act. To lay prostrate is to lay face down and flat. It is not the same as bowing. (When one bows, his knees are on the ground and his head goes down, but his middle does not.) Worshipping indicates either surrender, willingness to serve, or having an urgent request, the same as supplicating. It is also acknowledging (admitting) another’s superior rank and position.

 

Avraham requested that they would “not cross over” yet. These men were on a journey. Avraham’s campsite was in the line of that journey. They could “cross over” later—they could continue on their way, later. He said, “If I found favour in thine eyes, do not cross-over from by thy slave.” (This is good Hebrew, but it would be bad English to use “from” and “by” next to each other.) Avraham desired that they stay for a while.

 

He then expressed what he knew they needed: a little water for their feet. Walking in a sandy place on a hot day results in most uncomfortable dirt between the toes and under the feet, as well as in all areas of sandals. Washing feet feels so good! (If visitors were too tired, sometimes hosts washed their feet.)

 

The shade of the tree was so pleasant. The men could lean under it (we might say, “could lay under it”). Avraham volunteered that he has taken a morsel (piece) of bread (for them). It will be much more than just a piece of bread!

 

He then said, “And sustain-ye your heart.” The heart in the Bible is usually the mind. Folks think with their heart, according to the Bible. Sustaining is holding up, keeping it from falling or becoming depressed. This weary group of travelers (or so they seemed) needed to have their mind sustained! They had much more of a journey ahead.

 

Avraham was convinced that they had crossed over this area near him in order to find shelter, water and food. He was glad to provide these things. They agreed that Avraham would do as he said; he had to know if they would stay for a while in order to fix food for them.

 

 

 

Questions

 

1.     Why did Avraham prostrate himself in front of these men? This showed that he was very willing to serve these men in any way that he could (and that was right to do). To prostrate is to lay flat, face down before another or others.

 

2.     Why did he run to meet these men? Did he know them? He didn’t know them. He ran to meet them because they walked into the camp, and visitors who walk into the camp are considered very important. They are sojourners—folks who are on a journey. Treating sojourners well is a very important part of doing what is right.

 

3.     What does lord mean? It means sir, and it indicates a willingness to serve one who is of higher rank.

 

4.     What does find favor in someone’s eyes mean? It means that the person (with the eyes) is pleased to see the other person, and is willing to be kind and beneficial to that person.

 

5.     Why did Avraham treat these travelers so well? He treated them well because treating travelers (sojourners) well is right! Mistreating travelers is sin!

 

6.     Was Avraham in danger? Explain. The sojourners came on foot. Avraham was not in danger; he was surrounded by very tough cowboys who were battle-ready.

 

7.     What did Avraham mean by, “do not cross-over, na, from by thy slave”? Avraham was asking them to temporary stop going on their journey (and thus, to not cross over the fields from where Avraham is) so that Avraham can serve them.

 

8.     What did he mean by, “A little of water shall be taken, na”? Avraham asked them to take water from him so that they could wash their feet!

 

9.     Why did Avraham even suggest that they wash their feet? Did their feet smell? The shoes of the day were sandals. Walking across the fields caused sandy dust to get on the walking traveler’s feet. Perspiration mixed with the sandy dust to form a gritty mud that hurt the feet. When the person came to rest, the grit between the toes hurt; washing the feet felt very good, and made it so that the person could rest.

 

10. Why did Avraham say, “And lean ye under the tree”? The tree was cool and shady. Leaning under it, or even sleeping under it was very pleasant after the former parts of the journey. This leaning (I am thinking) included sitting and resting against the tree trunk.

 

11. What did Avraham mean by, “And I have taken a morsel of bread”? Avraham (or someone in his camp) will take flour and water, mix them, and heat them on a stone, making flat bread. Avraham will take this to the visitors.

 

12. What does “sustain-ye your heart” mean? In nearly all cases, the heart is the mind in the Bible. Travelers could find journeys very long, and they could find them mentally very hard (not knowing if dangers from evil men lay ahead). Being treated well at a camp like this would give travelers courage as they continued on their journeys. That would sustain—that is, hold up and keep firm their minds to continue on the journey.

 

13. What did Avraham mean by, “For therefore ye have crossed-over by your slave”? Avraham figured that these men came into the camp just for these purposes: to get water for their feet, to rest, to obtain some food, and to be mentally strengthened to continue on their journey. Avraham was quite willing to serve them in these ways.

 

14. The men responded, “So thou shalt do just-as thou hast spoken.” Wasn’t this just a little ungrateful? It might appear that way; only, these men are unusual, as the text will show. Also, in the culture of the day, what they said wasn’t ungrateful; they were accepting Avraham’s hospitality.

 

 

 

II. The Fixings (verses 6-8)

 

While Avraham offered a morsel of bread, he did according to Middle Eastern traditions and hospitality, and set about to have an entire meal fixed for the guests. He told Sarah to make some bread. She showed no objections even though that would be much work. (She did have a slave woman who could help with the work.) Making pitas would probably take about twenty minutes, assuming that a fire was already burning. It would take much longer if the wheat needed to be ground to powder.

 

Avraham ran to the cattle herd. He took “the son of the herd, tender and good.” That was a calf. He gave the calf to a youth to slaughter and fix. This was much work, but there is no indication that the young man was unhappy. He hurried to make the calf ready. That included slaughtering the calf, butchering it, removing its intestines, separating it into pieces, cutting the pieces, removing the soft hide, preparing the fire, seasoning the calf, setting the calf over the fire, and waiting while the various parts cooked. The whole process would take hours, since nothing was wasted. (Some parts could be cooking while he was preparing the other parts.)

 

When the calf steaks were cooked, Avraham took butter and milk and the calf meat, and he “gave to their faces:” he set it in front of them. He sat beside them while they ate under the tree.

 

 

 

Questions

 

1.     Why did Avraham hand-fix such a spectacular meal? If he were a sojourner, that is what would be a delight to him. He did for them as he would desire for others to do for him.

 

2.     Would you like to have a meal like this? (Students must give their own answers.)

 

3.     What does fresh, warm milk taste like? (You will have to describe this.)

 

4.     Why did Avraham sit beside them while they ate? He was being a true waiter! He desired to see what else they might need or desire.

 

5.     Did Avraham and Sarah (Princess) also eat with the travelers? Why, or why not? He didn’t! If he were eating, he couldn’t be waiting on them!

 

6.     Who is this youth (verse 7), and what did this youth do? This is one of the slave youths of Avraham. He took the son of the herd (referring to a calf), and he butchered, skinned, cut up, and cooked the calf! This would have taken quite a few hours!

 

7.     Where did they get butter? How is this made? After a cow is milked, the cream of the milk rises to the top. If that cream is churned (using what looks like a giant match) inside of a tube with a bottom so that air is forced into it, after a while, the cream turns to butter. If salt is added, it is salted butter. If they had butter, it was because it was freshly made; they had no means of refrigeration.

 

 

 

III. The Inquiry and the Identification (verses 9-10)

 

The travelers (also called sojourners in the Bible, since they are on a journey) asked to know where Princess was. She was right there—in the tent. She had not joined her husband, but she was within hearing.

 

Then one of the three spoke up: “Returning, I will return unto thee as the time of an animal.” Avraham had cattle and sheep. What was the time of an animal? Sheep lamb (birth baby sheep) at a particular time of the year, and cows calf (birth baby cows and bulls) at a particular time of the year. I have supposed that one of these two times (or maybe they are at the same time—ask a farmer who works with both) refers to “the time of an animal.”

 

This speaker said that he will return unto Avraham “as the time of an animal.” He also stated, “And behold a son is to Princess thy woman.” No person except Yehovah could say this with such certainty. He didn’t just say that she would be pregnant, but that she would birth a son. Avraham now knew to whom he had served a meal. Princess listened at the tent’s opening.

 

The text says, “And he is after him.” The reader must think this through. Recall that the Bible will refer to a woman as he if a person is being considered as an offspring of Adam, whether male or female. If this is the case, he refers to Princess, and him refers to the guest who said he will return. “He is after him” then means that Princess is behind this guest inside the tent.

 

 

 

Questions

 

1.     Why did the travelers ask where Princess was? They were about to speak about Princess and what was going to happen to her. This was also to alert her to be listening to this part of the conversation!

 

2.     Why will this guest return? While the text doesn’t say why, it is to cause Princess to be able to have children!

 

3.     Is Princess already pregnant? No!

 

4.     Why did the Bible point out that Princess was behind the guest? This tells the reader that she heard what was being said!

 

5.     The speaker said, “Returning, I will return unto thee as the time of an animal.” What is the time of an animal? I propose that this refers to the lambing season (when lambs are born). There is one time of the year when lambs are normally born.

 

6.     What does “behold a son is to Princess thy woman” mean? This means that at the time of an animal, Princess will be pregnant with a boy child!

 

7.     Where was Princess located when she heard this? She was located in the opening of the tent!

 

 

 

IV. The Laughter and the Rebuttal (verses 11-15)

 

Avraham and Princess are elders. They are “coming into days,” meaning that they keep coming into more and more days! They are quite old! “The path as women ceased to be to Princess.” She no longer had menstrual cycles. She no longer had fertile eggs that could be joined to sperm in order to get pregnant.

 

Princess laughed “inside herself.” She didn’t laugh out loud. No one heard her laugh. She said, “After I have atrophied, there was to me pleasure?” To atrophy is to shrivel or shrink from disuse. Her internal organs that might have produced pregnancy years ago were now unusable. She did not believe she could have pleasure, referring to sexual pleasure at her age. Her husband was also old. The word for pleasure is ednah, from which comes the name Edna. This word is the feminine form of Eden, the name of the Garden in which Adam was placed. Princess was looking at pregnancy from a practical viewpoint.

 

The text then directly identified this speaker: Yehovah. Yehovah said unto Avraham, “Why is this?” He then quoted her thoughts—“Princess laughed to say, ‘Even faithfully I will bear, and I, I was old?’”  No person but Yehovah can read minds! Yehovah responded to her thought question with a question: “Will the thing be-more-miraculous-than Yehovah?” Yehovah spoke of Himself in the third person (as if He is speaking of Himself instead of using I or me). He could have said, “Will the thing be-more-miraculous-than me?

 

He then repeated what He had said to Avraham: “At the appointment I will return unto thee as the time of an animal. And to Princess is a son.

 

Princess lied—yet she spoke the truth—“I did not laugh!” She laughed, but in her mind. She didn’t laugh out loud. She feared. She now knew Who this was. He responded to her denial, “No, for thou didst laugh!

 

 

 

Questions

 

1.     Can a woman become pregnant in Princess’s (Sarah’s) condition and at her age? No! The path as women ceased to be to Princess; she no longer produced eggs to fertilize! She no longer ovulated! On top of that, she was now an elder! She had been sterile before this time; her condition made pregnancy impossible!

 

2.     Did Sarah sin by laughing within herself? No! She didn’t sin. She thought that what the visitor said was truly funny! That could never happen to her! She knew that she had atrophied—that is, that some of the parts needed for pregnancy inside of her had wasted away and were gone. She knew that she couldn’t have sexual pleasure now; her lord (Avraham) is old!

 

3.     Why did Yehovah ask Avraham why Princess laughed, and why did He quote what she said to Avraham, as if he is responsible for what Sarah did? He asked Avraham so that Princess would hear exactly what He was saying! No human and no angel can know what a human is thinking! Only God can do that! He quoted what she said so that she would know that He had read her mind! (He knew that Avraham wasn’t responsible for what Princess said or did.)

 

4.     Why did Yehovah ask Avraham, who had said nothing, “Will the thing be-more-miraculous-than Yehovah?” as if Avraham had laughed? Why is Sarah being indirectly addressed? Is this right to do? Yehovah is addressing Avraham so that Princess (Sarah) will hear! The question, “Will the thing be-more-miraculous-than Yehovah,” brings up the issue of whether the power of God is great enough to do this miracle!

 

Sarah is being indirectly addressed for her sake, for Avraham’s sake, and for the sake of all readers! It is the right thing to do when it is being done in kindness (and not in meanness!).

 

5.     When Sarah lied, saying, “I didn’t laugh,” was she sinning? Sarah didn’t laugh out loud; she laughed in her mind. Now, she did lie, because she did laugh—but in her mind.

 

There is no accusation against her for lying. Besides this, there hasn’t been a commandment against lying, and where there is no commandment, there is no sin accusation. Had there been a commandment against lying at this time, she still would have spoken the truth regarding what she did out loud, and she still would have lied regarding what she did in her mind.

 

6.     Why was Sarah afraid? She was afraid because she now knew that this is Yehovah—not an angel, and not a human. No angel or human can read minds.

 

7.     Why did Yehovah correct her, saying, “No, for thou didst laugh”? He determined to show her how certain He was that she had laughed! She had to know that He is Yehovah in order to do what was necessary to become pregnant!

 

8.     Why did Yehovah wait until Avraham and Princess were so old to give her pregnancy? This birth had to be as miraculous as the ‘virgin birth’ of Yeshua—and even more so! Yehovah determined to bring an entire race into the world that could not otherwise have come into the world. That way, the entire world might be able to see that Israel is God’s own possession! He miraculously brought Israel to serve the races with Truth!

 

9.     Which is more miraculous? Is a pregnant virgin more miraculous than Princess becoming pregnant? Carefully think this through. I propose that this is more miraculous than a pregnant virgin, since what a pregnant virgin needed was a sperm; what Princess needed was all her female equipment that had never been functional enough to give conception, and was now wasted away. Plus, she was too old, now, to become pregnant. On top of that, Avraham was too old to give her sexual pleasure. So, there were more factors to this!

 

 

 

Genesis 18a Three Visitors and a Promise

Three Visitors and a Promise

 

 

Background and Printed Text: Genesis 18:1-16

 

Sarah’s name is Princess. I will call her that. Avraham’s name is Father-Of-A-Crowd, but I will call him Avraham. I use the Hebrew word ‘na’ because it is a softener in spoken Hebrew. I want you to feel the Hebrew language. This means that some of the English will sound strange. You will also find it familiar! You will have new words to learn!

 

Genesis 18:1 And Yehovah appeared unto him in the oaks of Mamre. And he sat the opening of the tent as the heat of the day. 2And he lifted his eyes. And he saw. And behold, three men are positioning by him! And he saw. And he ran to meet them from the opening of the tent. And he prostrated landward.

 

3And he said, “My lords, if, na, I found favour in thine eyes, do not cross-over, na, from by thy slave. 4A little of water shall be taken, na. And wash your feet. And lean ye under the tree. 5And I have taken a morsel of bread. And sustain-ye your heart. After, ye shall cross-over. For therefore ye have crossed-over by your slave.” And they said, “So thou shalt do just-as thou hast spoken.”

 

6And Abraham hurried to the tent unto Princess. And he said, “Hurry! Knead three measures of fine-meal flour! And make pitas!”

 

7And Abraham ran unto the herd. And he took the son of the herd, tender and good. And he gave unto the youth. And he hurried to make him.

 

8And he took butter and milk and the son of the herd that he made. And he gave to their faces. And he sat beside them under the tree. And they ate.

 

9And they said unto him, “Where is Princess thy woman?”

 

And he said, “Behold in the tent.”

 

10And He said, “Returning, I will return unto thee as the time of an animal. And behold a son is to Princess thy woman.”

 

And Princess heard, the opening of the tent. And he is after him.

 

11And Abraham and Princess are elders, coming into days. The path as women ceased to be to Princess.

 

12And Princess laughed inside herself to say, “After I have atrophied, there was to me pleasure, and my lord is old?”

 

13And Yehovah said unto Avraham, “Why is this? Princess laughed to say, ‘Even faithfully I will bear, and I, I was old?’ 14 Will the thing be-more-miraculous-than Yehovah? At the appointment I will return unto thee as the time of an animal. And to Princess is a son.”

 

15And Princess lied to say, “I did not laugh!” For, she feared.

 

And He said, “No, for thou didst laugh!”

 

 

 

I. The Greeting (verses 1-5)

 

The text starts by informing the readers that Yehovah appeared unto Avraham in the oaks of Mamre and in the early afternoon: as the heat of the day. Shade is so important in a very dry location. Avraham, his cowhands and their families found these oaks a very pleasant place to set their tents. Avraham was “sitting the opening,” sitting in the opening of the tent.

 

Avraham may have been daydreaming. When he lifted his eyes, he saw three men positioning by him. They were not yet next to him. So, he ran to meet them. He then prostrated landward in front of them: he set himself face down and flat in front of them. (Do this on the floor to see how it appears. You may get your clothes a little dirty.) This act is always what the Bible means by worship. No person can Biblically worship without doing this simple act. To lay prostrate is to lay face down and flat. It is not the same as bowing. (When one bows, his knees are on the ground and his head goes down, but his middle does not.) Worshipping indicates either surrender, willingness to serve, or having an urgent request, the same as supplicating. It is also acknowledging (admitting) another’s superior rank and position.

 

Avraham requested that they would “not cross over” yet. These men were on a journey. Avraham’s campsite was in the line of that journey. They could “cross over” later—they could continue on their way, later. He said, “If I found favour in thine eyes, do not cross-over from by thy slave.” (This is good Hebrew, but it would be bad English to use “from” and “by” next to each other.) Avraham desired that they stay for a while.

 

He then expressed what he knew they needed: a little water for their feet. Walking in a sandy place on a hot day results in most uncomfortable dirt between the toes and under the feet, as well as in all areas of sandals. Washing feet feels so good! (If visitors were too tired, sometimes hosts washed their feet.)

 

The shade of the tree was so pleasant. The men could lean under it (we might say, “could lay under it”). Avraham volunteered that he has taken a morsel (piece) of bread (for them). It will be much more than just a piece of bread!

 

He then said, “And sustain-ye your heart.” The heart in the Bible is usually the mind. Folks think with their heart, according to the Bible. Sustaining is holding up, keeping it from falling or becoming depressed. This weary group of travelers (or so they seemed) needed to have their mind sustained! They had much more of a journey ahead.

 

Avraham was convinced that they had crossed over this area near him in order to find shelter, water and food. He was glad to provide these things. They agreed that Avraham would do as he said; he had to know if they would stay for a while in order to fix food for them.

 

 

 

Questions

 

1.     Why did Avraham prostrate himself in front of these men?

 

2.     Why did he run to meet these men? Did he know them?

 

3.     What does lord mean?

 

4.     What does “find favor in someone’s eyes” mean?

 

5.     Why did Avraham treat these travelers so well?

 

6.     Was Avraham in danger? Explain.

 

7.     What did Avraham mean by, “do not cross-over, na, from by thy slave”?

 

8.     What did he mean by, “A little of water shall be taken, na”?

 

9.     Why did Avraham even suggest that they wash their feet? Did their feet smell?

 

10. Why did Avraham say, “And lean ye under the tree”?

 

11. What did Avraham mean by, “And I have taken a morsel of bread”?

 

12. What does “sustain-ye your heart” mean?

 

13. What did Avraham mean by, “For therefore ye have crossed-over by your slave”?

 

14. The men responded, “So thou shalt do just-as thou hast spoken.” Wasn’t this just a little ungrateful?

 

 

 

II. The Fixings (verses 6-8)

 

While Avraham offered a morsel of bread, he did according to Middle Eastern traditions and hospitality, and set about to have an entire meal fixed for the guests. He told Sarah to make some bread. She showed no objections even though that would be much work. (She did have a slave woman who could help with the work.) Making pitas would probably take about twenty minutes, assuming that a fire was already burning. It would take much longer if the wheat needed to be ground to powder.

 

Avraham ran to the cattle herd. He took “the son of the herd, tender and good.” That was a calf. He gave the calf to a youth to slaughter and fix. This was much work, but there is no indication that the young man was unhappy. He hurried to make the calf ready. That included slaughtering the calf, butchering it, removing its intestines, separating it into pieces, cutting the pieces, removing the soft hide, preparing the fire, seasoning the calf, setting the calf over the fire, and waiting while the various parts cooked. The whole process would take hours, since nothing was wasted. (Some parts could be cooking while he was preparing the other parts.)

 

When the calf steaks were cooked, Avraham took butter and milk and the calf meat, and he “gave to their faces:” he set it in front of them. He sat beside them while they ate under the tree.

 

 

 

Questions

 

1.     Why did Avraham hand-fix such a spectacular meal?

 

2.     Would you like to have a meal like this?

 

3.     What does fresh, warm milk taste like?

 

4.     Why did Avraham sit beside them while they ate?

 

5.     Did Avraham and Sarah (Princess) also eat with the travelers? Why, or why not?

 

6.     Who is this youth (verse 7), and what did this youth do?

 

7.     Where did they get butter? How is this made?

 

 

 

III. The Inquiry and the Identification (verses 9-10)

 

The travelers (also called sojourners in the Bible, since they are on a journey) asked to know where Princess was. She was right there—in the tent. She had not joined her husband, but she was within hearing.

 

Then one of the three spoke up: “Returning, I will return unto thee as the time of an animal.” Avraham had cattle and sheep. What was the time of an animal? Sheep lamb (birth baby sheep) at a particular time of the year, and cows calf (birth baby cows and bulls) at a particular time of the year. I have supposed that one of these two times (or maybe they are at the same time—ask a farmer who works with both) refers to “the time of an animal.”

 

This speaker said that he will return unto Avraham “as the time of an animal.” He also stated, “And behold a son is to Princess thy woman.” No person except Yehovah could say this with such certainty. He didn’t just say that she would be pregnant, but that she would birth a son. Avraham now knew to whom he had served a meal. Princess listened at the tent’s opening.

 

The text says, “And he is after him.” The reader must think this through. Recall that the Bible will refer to a woman as he if a person is being considered as an offspring of Adam, whether male or female. If this is the case, he refers to Princess, and him refers to the guest who said he will return. “He is after him” then means that Princess is behind this guest inside the tent.

 

 

 

Questions

 

1.     Why did the travelers ask where Princess was?

 

2.     Why will this guest return?

 

3.     Is Princess already pregnant?

 

4.     Why did the Bible point out that Princess was behind the guest?

 

5.     The speaker said, “Returning, I will return unto thee as the time of an animal.” What is the time of an animal?

 

6.     What does “behold a son is to Princess thy woman” mean?

 

7.     Where was Princess located when she heard this?

 

 

 

IV. The Laughter and the Rebuttal (verses 11-15)

 

Avraham and Princess are elders. They are “coming into days,” meaning that they keep coming into more and more days! They are quite old! “The path as women ceased to be to Princess.” She no longer had menstrual cycles. She no longer had fertile eggs that could be joined to sperm in order to get pregnant.

 

Princess laughed “inside herself.” She didn’t laugh out loud. No one heard her laugh. She said, “After I have atrophied, there was to me pleasure?” To atrophy is to shrivel or shrink from disuse. Her internal organs that might have produced pregnancy years ago were now unusable. She did not believe she could have pleasure, referring to sexual pleasure at her age. Her husband was also old. The word for pleasure is ednah, from which comes the name Edna. This word is the feminine form of Eden, the name of the Garden in which Adam was placed. Princess was looking at pregnancy from a practical viewpoint.

 

The text then directly identified this speaker: Yehovah. Yehovah said unto Avraham, “Why is this?” He then quoted her thoughts—“Princess laughed to say, ‘Even faithfully I will bear, and I, I was old?’”  No person but Yehovah can read minds! Yehovah responded to her thought question with a question: “Will the thing be-more-miraculous-than Yehovah?” Yehovah spoke of Himself in the third person (as if He is speaking of Himself instead of using I or me). He could have said, “Will the thing be-more-miraculous-than me?

 

He then repeated what He had said to Avraham: “At the appointment I will return unto thee as the time of an animal. And to Princess is a son.

 

Princess lied—yet she spoke the truth—“I did not laugh!” She laughed, but in her mind. She didn’t laugh out loud. She feared. She now knew Who this was. He responded to her denial, “No, for thou didst laugh!

 

 

 

Questions

 

1.     Can a woman become pregnant in Princess’s (Sarah’s) condition and at her age?

 

2.     Did Sarah sin by laughing within herself?

 

3.     Why did Yehovah ask Avraham why Princess laughed, and why did He quote what she said to Avraham, as if he is responsible for what Sarah did?

 

4.     Why did Yehovah ask Avraham, who had said nothing, Will the thing be-more-miraculous-than Yehovah?” as if Avraham had laughed? Why is Sarah being indirectly addressed? Is this right to do?

 

5.     When Sarah lied, saying, “I didn’t laugh,” was she sinning?

 

6.     Why was Sarah afraid?

 

7.     Why did Yehovah correct her, saying, “No, for thou didst laugh”?

 

8.     Why did Yehovah wait until Avraham and Princess were so old to give her pregnancy?

 

9.     Which is more miraculous? Is a pregnant virgin more miraculous than Princess becoming pregnant? Carefully think this through.