Ayob the man of the east or Yasharal?

There are many different versions as to the geographical location of Ayob and the time he lived, some say Egypt based on Gen 46:13 where an Ayob is listed as son of Issachar who went to Egypt with Yaaqob and his clans, some say he lived just before Moshe/Masha.

The pieces of arguments brought to the table are :

1. In Job 22:16 Eliphaz refers to the flood as being a past event
2. Ayob sacrifices for each of his family members a practice during patriarchal times which stopped when the Torah came in
3. Ayob's daughters got an inheritance with the sons Job 42:15 which stopped when Torah came in
4. Ayob lived 140 years after his affliction and saw 4 generations, an age which was only possible before the flood

This study is an attempt to see and understand his geographical location and the time he lived in and the facts seen within scripture are amazing examining each of the above points. So let's begin:

Point no 1 is correct so won't waste time here as it is obvious

Point no 2:  Ayob sacrifices for each of his family members a practice during patriarchal times which stopped when the Torah came in

While it is true that the patriarchs sacrificed but a closer examination of Ayob's account is he sacrificed for his sons and daughters out of fear that they may have cursed Aluahym in their hearts.

Job 1:5 And it came to be, when the days of feasting had gone round, that Iyoḇ would send and set them apart, and he would rise early in the morning and offer burnt offerings – the number of them all – for Iyoḇ said, “It might be that my sons have sinned and cursed Elohim in their hearts.” This Iyoḇ always did. 

There is no record of any other patriarch offering sacrifices for his children in fear that they may have sinned and cursed Yahuah. Ayob did this because he was living post Torah age i.e.,,at the time of the judges.

Job 1:1 There was a man in the land of Uts, whose name was Iyoḇ. And that man was perfect and straight, and one who feared Elohim and turned aside from evil. 

Lam 4:21  Rejoice and be glad, O daughter of Eḏom, You who dwell in the land of Uts! The cup is to pass over to you too, So that you become drunk and make yourself naked. 

Lam4:22 The punishment of your iniquity has been completed, O daughter of Tsion;

Lamentations 4:21 shows us that Yasharal is scattered in Uts which is in Edom.

The Corporate worship in Edom:

Job 1:6 And the day came to be that the sons of Elohim came to present themselves before יהוה, and Satan also came among them. 
Job 1:7  And יהוה said to Satan, “From where do you come?” And Satan answered יהוה and said, “From diligently searching in the earth/arets, and from walking up and down in it.” 

Job 1:8  And יהוה said to Satan, “Have you considered My servant Iyoḇ, that there is none like him on the earth, a perfect and straight man, one who fears Elohim and turns aside from evil?” 

arets H776 translated as earth also means country, field, ground, land.

Traditionalists list this assembly of the sons of Aluahym to be in heaven among whom Shatan came. This is incorrect as Shatan cannot have access to the throne room of Yahuah, but could come on an appointed day when the sons of Aluahym gathered together in Corporate worship.

An example that we can see is The Last supper. Scripture states Shatan entered Yahudah Qerioth when he took the piece of bread

Joh 13:26  יהושע answered, “It is he to whom I shall give a piece of bread when I have dipped it.” And having dipped the bread, He gave it to Yehuḏah from Qerioth, son of Shimʽon. 
Joh 13:27  And after the piece of bread, Satan entered into him. יהושע, therefore, said to him, “What you do, do quickly.” 
Joh 13:28  But no one at the table knew why He said this to him,

Yahuchanan records Shatan entering Yahudah Qerioth after he ate the piece of bread at the Pesach table, a Corporate form of worship in keeping Yahuah's statutes.

Corporate form of worship only occurred after Torah came in. The question is how could sons of Edom be called sons of Aluahym. But before that we see that Ayob had seven sons and three daughters

Job 1:2  And seven sons and three daughters were born to him.  

Job 1:4  And his sons went and had a feast in the house of each on his day, and sent and invited their three sisters to eat and to drink with them. 

Seven sons had feast in the house of each on his day, this could be the feast of Unleavened Bread as this feasts lasts 7 days. It couldn't be Sukkoth as they had the feast IN THE HOUSE and Sukkoth 7 days feast is celebrated in BOOTHS and not in the HOUSE.

Ayob was not a part of their feasts nor was part of the Corporate worship as he shows as standing aloof from them because he understood that all this had to be done in the land and not outside of the land. In the Corporate gathering Yahuah asks Shatan if he had noticed his servant Ayob which shows he was not in the gathering, number two Ayob after the feast would set apart his sons and daughters and offer sacrifices for them which shows an observance of Torah, its not mentioned where he offered these sacrifices, it has to be by understanding that he traveled to Yasharal to offer the sacrifices. Corporate form of worship only happened when Torah came in with the instructions for qodesh/set apart convocations. Ayob staying away from this kind of worship clearly shows that the form of worship at the Corporate gathering and observed by his sons and daughters were not in the land and in the way it was delivered according to Torah, or else he why would he fear that his sons and daughters may have sinned in the hearts and cursed Aluahym if they were doing it in the right way? Somewhere something was wrong as Shatan came among the sons of Aluahym.

Why are sons of Edom in a Corporate worship called sons of Aluahym then? Wasn't Esau cast out of the kingdom of Yahuah when he sold his birthright to Yaaqob?

The sons of Aluahym here is paradox, they were the children of Yasharal in the land of Edom doing this form of worship and feast observance on foreign soil. Also, if you recollect Yitshaq had made up his mind to give the first-born blessing to his elder son Esau as he saw him deemed fit in the way of Yahuah. He would surely have invested his time in teaching Esau the way of Yahuah as his father, whereas Rebecca was more keen on Yaaqob getting that blessing as she saw Esau not walking in the right path his fathers walked in. The event was from Yahuah as He looks at the heart and the firstborn blessing went to Yaaqob. Esau took the form of worship and taught it to his sons and daughters in Edom and here were even the Yasharalites who learnt this pattern from Esau and his descendants.

The book of Hebrews records Esau as being one who whores, profane who for a single meal sold his birthright and when he knew what he lost he sought repentance through tears but did not find it as he was not elected by favor.

Heb 12:16  lest there be anyone who whores, or profane one, like Ěsaw, who for a single meal sold his birthright. 

Heb 12:17  For you know that afterward, when he wished to inherit the blessing, he was rejected, for he found no place for repentance, though he sought it with tears. 

Being cast away from his birthright doesn't mean he would have gone after pagan gods, he would have still held what his father would have taught him as a religion just as Yahudi's today are observing carnal Torah as they don't know who Mashiyach is.

What was taught to him came down to his sons as a religion and they continued the form of worship as the patriarch's did until Torah came in and the Corporate worship happened.  Now one would say Edom was away when Torah was given then how could they follow the ordinances listed in the Torah? Firstly, Torah only confirmed what came down as dabar/word to the patriarchs who followed the exact same ordinances as per Torah of Yahuah without the set apart gatherings.

Gen 26:5  because Aḇraham obeyed My voice and guarded My Charge: My commands, My laws, and My Torot.

In his testimony to Yitshaq, Yahuah himself tells Yitshaq that Abraham obeyed his voice and guarded his commands and his Torah. The written Torah came later but it came first in the form what was delivered to the fathers through the word of mouth. The written Torah was a confirmation of what was already stated except for the mutiple sacrifices, washings, ceremonial cleansings and offerings etc which came as a punishment to Yasharal due to the golden calf worship at the mount when Masha/Moshe went up to receive the Living words. What came later was the carnal letter with the words of the covenant concealed in it.

The second thing we see in the book of YarmeYahu where he is told to cause nations to drink from the cup of the wrath of Yahuah, in the list is mentioned Uts.

Jer 25:20 'and all the mixed multitude, and all the sovereigns of the land of Uts'

This is clear evidence of the seed of Yasharal mixing with Edomites in giving and taking in marriage. 

Jer 25:15  For thus said יהוה Elohim of Yisra’ĕl to me, “Take this wine cup of wrath from My hand, and make all the nations, to whom I send you, drink it. 
Jer 25:16  “And they shall drink, and shake, and go mad because of the sword that I am sending among them.” 
Jer 25:17  I then took the cup from the hand of יהוה, and made all the nations drink, to whom יהוה had sent me, 
Jer 25:18  namely Yerushalayim and the cities of Yehuḏah, and its sovereigns, its heads, to make them a ruin, an object of astonishment, a hissing, and a curse, as it is this day; 
Jer 25:19  Pharaoh sovereign of Mitsrayim, and his servants, and his heads, and all his people; 

Jer 25:20  and all the mixed multitude, and all the sovereigns of the land of Uts, and all the sovereigns of the land of the Philistines – even Ashqelon, and Azzah, and Eqron, and the remnant of Ashdoḏ;

Here is further evidence, Ayob was among the mingled seed in Edom and abstained from the corporate form of worship. His wife understood his stand and told him to barakh (curse: barakh can be positive as well as negative) Yahuah in their way and die. No true Yahudi would do this.

Job 2:9 And his wife said to him, “Do you still hold fast to your integrity? Curse/Barakh Elohim and die!” 

When we see Shatan telling Yahuah that he went to and fro the land/arets we must understand that Shatan was not roaming around the world as the whole world lies under his regime but what he meant was he was roaming around the land/arets of Yasharal and Edom and the parts where the worship pattern as per Torah was observed in some form. In the messages to the seven assemblies Yahusha gives instructions to all 7 seven assemblies out of which 5 were heading away from what was taught to them while they retained some form of true worship.

Job 1:8  And יהוה said to Satan, “Have you considered My servant Iyoḇ, that there is none like him in the land/arets, a perfect and straight man, one who fears Elohim and turns aside from evil?” 

If you notice Yahuah commends Ayob as a perfect and straight man who no one else could be compared to and one who fears Aluahym and turns aside from evil. Turning aside from evil is seen from the fact that Ayob did not indulge in the Corporate worship and the feasting of his sons and daughters as he knew that there was an evil dabar being followed (not as per Torah) and hence Shatan came among them and Yahuah was still there in that form of worship as a judge, just as the 5 assemblies who were part of the 7 candlesticks amongst whom Yahusha ha Mashiyach walked.

Furthermore, while scripture is silent on Ayob mingling with the seed of Edom post which he found the true Yahuah of Yasharal and realized what had happened as his wife and children now were beyond his influence of getting them back to the true form of worship, we can see the affliction was a part of Yahuah's plan of inflicting righteous judgement to make him worthy of his kingdom through suffering for his name sake.

We can see from the example of the emissary Shaul who consented to the death of Stephen and bound those of the Way in prison and persecuted the assembly in his ignorance and zeal towards carnal Torah, the Master tells ChananaYah that He would show him how much he has to suffer for His name.

Act 9:15  But the Master said to him, “Go, for he is a chosen vessel of Mine to bear My Name before nations, sovereigns, and the children of Yisra’ĕl. 

Act 9:16  “For I shall show him how much he has to suffer for My Name.” 

We see the words of the emissary Yaaqob who speaks of the endurance of Ayob and the purpose of Yahuah that Yahuah is very merciful and compassionate. Who requires mercy and compassion? One who has turned away and when he is brought back he is shown how much he has to suffer for His name. 

Jas 5:11  See, we call those blessed who endure. You have heard of the endurance of Iyoḇ and saw the purpose of יהוה, that He is very sympathetic and compassionate. 

The commendation of Ayob further shows there was no one else who could be compared to him as everyone else did what was right in their own eyes while Ayob lives and walked in the way of the fathers of belief.

Jdg 21:25  In those days there was no sovereign in Yisra’ĕl – everyone did what was right in his own eyes

While scripture is silent on this, it's evident Ayob lived during the time when there was no king in Yasharal and everyone did what was right in his own eyes, the words that there was no one like him in all the land is evident that it was a time after the death of Yahushua/Joshua when everyone did what was right in his own eyes inspite of having the Torah.

Job 1:7  And יהוה said to Satan, “From where do you come?” And Satan answered יהוה and said, “From going to an fro/shuts H7751 the land/arets, and from walking up and down/mahtahalak in it.” 

Our English translation of Job 1:7 doesn't bring out the clear picture

Shut H7751 A primitive root; properly to push forth; (but used only figuratively) to lash, that is, (the sea with oars) to row; by implication to travel: - go (about, through, to and fro), mariner, rower, run to and fro.

Halak H1980 Akin to H3212; a primitive root; to walk (in a great variety of applications, literally and figuratively): - (all) along, apace, behave (self), come, (on) continually, be conversant, depart, + be eased, enter, exercise (self), + follow, forth, forward, get, go (about, abroad, along, away, forward, on, out, up and down), + greater, grow, be wont to haunt, lead, march, X more and more, move (self), needs, on, pass (away), be at the point, quite, run (along), + send, speedily, spread, still, surely, + tale-bearer, + travel (-ler), walk (abroad, on, to and fro, up and down, to places), wander, wax, [way-] faring man, X be weak, whirl.

Shuts means figuratively to push forth, to lash as used in other 13 places in diligently searching. Through this verse we see Shatan was pushing himself forth in deceiving those in the land/arets and weakening them or whirling them/mahtahalak.
The phrase to and fro is also used for Yahuah's seven ruachoth going forth through all the land seeking who would fall within his plumbline (Zech 4:10).

Daniel was told (Daniel 12:4) to shut the scroll and set a seal on it to the end of time and many shall run to and fro i.e., push towards knowledge diligently.
Amos in his prophecy Amos 8:12 says people would push diligently/shut H7751 to seek the dabar of Yahuah but will not find it.

Hence, these words shut and halak have both a positive and negative meaning when used in context of what is being said. In this context the verse should read as follows:

Job 1:7 And YAHUAH said unto Satan, from whence come you? Then Satan answered את eth-YAHUAH, and said, from pushing forth in the land, and from weakening in it.

Yahuah's eyes had already gone to and fro to seek out Ayob in the land of Edom to bring him into his plumbline and hence was found blameless.

The last thing in point no 2 is Shatan tells Yahuah he has placed a hedge around Ayob and everything he owns which shows in dispersion he was in Yahuah's protection.

Job 1:10 Have not you made את eth a hedge/shuk H7753 about him, and about his house, and about all that he has on every side? you have blessed the work of his hands, and his substance is increased in the land.

Shuk H7753 hedge/fence is closely related to suk/sukkah H5521 which means booth/tent/tabernacle. 

Job 10:11 You have clothed me with skin and flesh, and have fenced/H7753 shuk me with bones and sinews.

In his very words Ayob says that his bones and sinews were as a fence/hedge giving him a structure. Following Torah in its detail as intended Ayob was fenced as though he was in the tent of Yahuah in Heavenly Yerushalayim, being born from above. His entire substance and family got that favor until it was taken away to chastise him.

Point no 3: Ayob's daughters got an inheritance with the sons Job 42:15 which stopped when Torah came in.

Jos 17:6 Because the daughters of Menashsheh had an inheritance among his sons: and the rest of Menashsheh's sons had the land of Gil`ad.

Post Torah coming in even the daughters of Menashsheh had an inheritance among his sons, so to assume that Ayob's daughters got an inheritance with the sons was before the Torah age is mere speculation. 

Job 42:15 And in all the land were no women found so fair as the daughters of Iyob: and their father gave them inheritance among their brethren.

Moreover this is further proof that Ayob lived post the Torah coming in is because he obeyed Torah. Here are the Torah portions as to how the daughters of Menashsheh received an inheritance among her brothers.

Num 36:2  and said, “יהוה commanded my master to give the land as an inheritance by lot to the children of Yisra’ĕl, and my master was commanded by יהוה to give the inheritance of our brother Tselophḥaḏ to his daughters. 
Num 36:3  “Now if they are married to any of the sons of the other tribes of the children of Yisra’ĕl, then their inheritance shall be taken from the inheritance of our fathers, and shall be added to the inheritance of the tribe into which they marry, and taken from the lot of our inheritance. 
Num 36:4  “And if the Jubilee of the children of Yisra’ĕl takes place, then their inheritance shall be added to the inheritance of the tribe into which they marry, and their inheritance taken away from the inheritance of the tribe of our fathers.” 
Num 36:5  And Mosheh commanded the children of Yisra’ĕl according to the word of יהוה, saying, “What the tribe of the sons of Yosĕph speaks is right. 
Num 36:6  “This is the word which יהוה has commanded, for the daughters of Tselophḥaḏ, saying, ‘Let them marry who is good in their eyes, but let them marry only within the clan of their father’s tribe.’ 
Num 36:7  “And the inheritance of the children of Yisra’ĕl is not to change hands from tribe to tribe, for every one of the children of Yisra’ĕl is to cling to the inheritance of the tribe of his fathers. 
Num 36:8  “And every daughter possessing an inheritance in any tribe of the children of Yisra’ĕl is to be the wife of one of the clan of her father’s tribe, so that the children of Yisra’ĕl possess each the inheritance of his fathers. 
Num 36:9 “Thus the inheritance is not to change hands from one tribe to another, but every tribe of the children of Yisra’ĕl is to cling to its own inheritance.” 
Num 36:10 As יהוה commanded Mosheh, so did the daughters of Tselophḥaḏ.

The heads of the fathers of the tribes of Gilead, Menashsheh and Yahusaph/Yoseph came to Masha and told him of the account of Numbers 27 when the 5 daughters of Tselophḥaḏ the descendants of Menashsheh brought their case as their father died in the wilderness without sons. The Torah came from the mouth of Yahuah stating that if a man dies without a son then his inheritance should be given to his daughters and the daughters have to marry within their tribe to keep the inheritance within the tribe.

Num 27:1  Then came the daughters of Tselophḥaḏ, son of Ḥĕpher, son of Gilʽaḏ, son of Maḵir, son of Menashsheh, from the clans of Menashsheh, son of Yosĕph. And these were the names of his daughters: Maḥlah, Noʽah, and Ḥoḡlah, and Milkah, and Tirtsah. 
Num 27:2  And they stood before Mosheh, and before Elʽazar the priest, and before the leaders and all the congregation, by the doorway of the Tent of Meeting, saying, 
Num 27:3  “Our father died in the wilderness, yet he was not in the company of those who were met together against יהוה, in company with Qoraḥ, but he died in his own sin. And he had no sons. 
Num 27:4  “Why should the name of our father be removed from among his clan because he had no son? Give us a possession among the brothers of our father.” 
Num 27:5  Mosheh then brought their case before יהוה. 
Num 27:6  And יהוה spoke to Mosheh, saying, 
Num 27:7  “The daughters of Tselophḥaḏ speak what is right. You should certainly give them a possession of inheritance among their father’s brothers, and cause the inheritance of their father to pass to them. 
Num 27:8  “And speak to the children of Yisra’ĕl, saying, ‘When a man dies and has no son, then you shall cause his inheritance to pass to his daughter. 
Num 27:9  ‘And if he has no daughter, then you shall give his inheritance to his brothers. 
Num 27:10 ‘And if he has no brothers, then you shall give his inheritance to his father’s brothers. 
Num 27:11 ‘And if his father has no brothers, then you shall give his inheritance to the nearest relative in his clan, and he shall possess it.’ ” And it shall be to the children of Yisra’ĕl a law of right-ruling, as יהוה commanded Mosheh.

Now the question arises, didn't Ayob have sons? He had, so why would he give his inheritance to his daughters?

Ayob had seven sons and three daughters who died in the house collapsing on them. 

Job 1:1  There was a man in the land of Uts, whose name was Iyoḇ. And that man was perfect and straight, and one who feared Elohim and turned aside from evil. 

Job 1:2  And seven sons and three daughters were born to him.

Job 1:18  While he was still speaking, another also came and said, “Your sons and daughters were eating and drinking wine in the house of their brother, the first-born, 

Job 1:19  and see, a great wind came from the wilderness and struck the four corners of the house, and it fell on the young men, and they are dead. And I alone have escaped to inform you!”

Post his affliction Yahuah blessed him with again seven sons and three daughters, the names of his sons are not listed but his daughters are listed and they were found no pretty women as pretty as the daughters of Ayob. Name listing always has a significance. As a father having lost his children and gained new, he has to build his clan all over again in a foreign land (having previously lost everything), where he can't give his daughters in marriage to apostate Edomites but within his clan. So, its evident as per Torah he gave them an inheritance too within his clan as he was outside the land of Yasharal. Having the prettiest daughters than anyone in the land he has to keep them within the clan tied with an inheritance as he cannot give his daughters out of his clan.

Job 42:13  And he had seven sons and three daughters. 
Job 42:14 And he called the name of the first Yemimah, and the name of the second Qetsiʽah, and the name of the third Qeren-Happuḵ. 
Job 42:15 And in all the land were found no women so pretty as the daughters of Iyoḇ. And their father gave them an inheritance among their brothers. 

In fact, Scripture, from the very beginning, has a lot to say about sonship and inheritance. Yitshaq, Abraham’s son, inherits the blessing of his father. Yaaqob, Yitshaq’s son, through deceit, gains the birthright and blessing of the firstborn Esau. It is the sons who get the property of the family in the patriarchal pattern, its only the Torah who outlines the circumstances where inheritance that has to be given to the daughters.

Point no 4: Ayob lived 140 years after his affliction and saw 4 generations, an age which was only possible before the flood

Abraham lived 175 years and he was living after the flood

Gen 25:7  And these are all the years of Aḇraham’s life which he lived: one hundred and seventy-five years. 

Gen 25:8  And Aḇraham breathed his last and died in a good old age, aged and satisfied, and was gathered to his people. 

Masha lived 120 years and died, this was after the flood

Deu 34:7 And Mosheh was one hundred and twenty years old when he died. His eyes were not dim nor his freshness gone. 

Yahushaph lived 110 years and died and also saw Ephraim's children to a third generation, this was after the flood

Gen 50:22  And Yosĕph dwelt in Mitsrayim, he and his father’s household. And Yosĕph lived one hundred and ten years. 

Gen 50:23  And Yosĕph saw Ephrayim’s children to the third generation. The children of Maḵir, son of Menashsheh, were also brought up on Yosĕph’s knees. 

Some based on the age of Ayob place him in the patriarchal lineage. This can't be true as no where Ayob is mentioned in the lineage of Mashiyach. This shows he was neither from Yahusaph's nor Yahudah's lineage through whom Mashiyach came. Scripture lists lineage from Abraham through these two tribes, so he may have been from one of the other tribes. One verse of the Greek Septuagint which is not added to the inspired text quotes him as being son of Zerah one of the sons of Esau and fifth from Abraham and a successor of Balak. We can't go beyond scripture to admit this kind of belief as Esau sold his birthright and none of his descendants can be admitted in Yasharal's inheritance. 

We already saw that he was an Edomite by geographical location and his seed a result of being mingled with Edomites just as we see Yasharalites in dispersion are today.

Rev 22:1 And he showed me a river of water of life, clear as crystal, coming from the throne of Elohim and of the Lamb. 

Rev 22:2  In the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, month on month yielding its alaph tau fruit and the branch/alah of the tree healing of the nations. 

The tree of life is the covenanted tree into which we are grafted by belief in Mashiyach. We come to our senses of our true Hebraic belief and cross over and are healed by the tree of life shown to be on the either side of the river (Yahusaph and Yahudah) through whom Mashiyach came and heals. The word 'alah' H5929 which is translated as 'leaves' also means 'branch' and hence should be correctly translated as 'branch'

'alah' H5929 From H5927; a leaf (as coming up on a tree); collectively foliage: - branch, leaf. The same word H5927 means 'to rise/lift/carry up/mount up'. The picture is of the highest branch who is Mashiyach who heals the nations/guym and we ascend/rise up in HIM.

Coming back to the ages, they never determine a single source to be able to place Ayob in the patriarchal time for in his time there was no one to be compared to him.

Finally Ayob's 3 friends:

1. Eliphaz the Temanite:

Job 4:1  And Eliphaz the Tĕmanite answered and said, 

Gen 36:9  And this is the genealogy of Ěsaw the father of the Eḏomites in Mount Sĕʽir. 

Gen 36:10  These were the names of Ěsaw’s sons: Eliphaz son of Aḏah, wife of Ěsaw, and Reʽuw’ĕl son of Basemath, wife of Ěsaw. 

Gen 36:11  And the sons of Eliphaz were Tĕman, Omar, Tsepho, and Gatam, and Qenaz

The Temanites were descendants of Eliphaz the son of Esau. This Eliphaz was a Temanite by geographical location and not a direct son of Esau or else Yahuah wouldn't ask him to bring a sacrifice for his errors and offer it through Ayob. For Yahuah has no dealing with Edomites as they are outside His covenant.

2. Bildad the Shuhite:

Job 8:1 And Bildaḏ the Shuḥite answered and said, 

Gen 25:1 And Aḇraham took another wife, whose name was Qeturah. 

Gen 25:2 And she bore him Zimran, and Yoqshan, and Meḏan, and Miḏyan, and Yishbaq, and Shuwaḥ. 

Shuhites were descendants of Abraham through Qeturah a wife which he took after the death of Sarah. And it says Abraham sent all of his other sons away from Yitshaq to the land of the east, the very place called Edom where Ayob was said to be the greatest of all the people of the east.

Gen 25:5  Now Aḇraham gave all that he had to Yitsḥaq, 

Gen 25:6  but to the sons of the concubines whom Aḇraham had, Aḇraham gave gifts while he was still living, and sent them away from his son Yitsḥaq, eastward, to the land of the east. 

Job 1:3  And his possessions were seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred female donkeys, and a very large body of servants, so that this man was the greatest of all the people of the East. 

Being the see of Abraham and his ancestors being sent away, he still holds a chance to be incorporated into the covenant of Yahuah.

3. Tsophar the Naamathite:

Jos 15:41 And Gederoth, Beyt Dagon, and Na`amah, and Maqqedah; sixteen cities with their villages:

Naamah was one of the cities of the tribe of Yahudah. Tsophar H6691 means depart early. While scriptures are silent we can understand that this Yahudite like Ayob was living in the land of Edom and was part of those who were doing what was right in their own eyes.

Elihu the Son of Barachel the Buzite:

Elihu is a mysterious character who suddenly appears on the scene after being silently listening to Ayob's three friends and Ayob as he was younger than them but brings right ruling and wisdom to light.

Job 32:2  And the wrath of Elihu, son of Baraḵ’ĕl the Buzite, of the clan of Ram, burned against Iyoḇ. His wrath burned because he declared himself right rather than Elohim. 

Gen 22:20  And it came to be after these events that it was reported to Aḇraham, saying, “See, Milkah too has borne children to your brother Naḥor: 

Gen 22:21  “Huz his first-born, and Buz his brother, and Qemu’ĕl the father of Aram, 

Gen 22:22  and Keseḏ, and Ḥazo, and Pildash, and Yiḏlaph, and Bethu’ĕl.” 

Gen 22:23  And Bethu’ĕl brought forth Riḇqah. These eight Milkah bore to Naḥor, Aḇraham’s brother. 

Buzites were descendants of Nahor, Abraham's brother. Abraham had moved away from his household when Yahuah called him to sojourn in the promised land.

Gen 24:10  And the servant took ten of his master’s camels and left, for all his master’s good gifts were in his hand. And he arose and went to Aram Naharayim, to the city of Naḥor. 

While we know that Bethuel lived in the city of Nahor i.e. Mesopotamia we cannot be certain what a Buzite was doing in Edom. In Ayob he is listed as of the kindred of Ram. He was a mix breed of being a Yahudite (descendant of Ram) as well as a Buzite (descendant of Nahor), scripture lists him as 'Buziy of the kindred of Ram' probably because of the inter marriage between Yahudite woman and a Buzite. This again is proof of after Torah as Torah lists a woman loses her tribal identity in marrying a man of the other tribe or outside a tribe and her seed is called after his tribe. Just as Ruth who was a Reubenite became an Ephrathite by marrying Machlon and was redeemed by Boaz the Yahudite and hence, she became a Yahudite.

Job 32:2 Then was kindled the wrath of Eliyhu the son of Barak’el the Buziy, of the kindred of Ram: against Iyob was his wrath kindled, because he justified himself rather than ELOHIYM.

Rth 4:18  And this is the genealogy of Perets: Perets brought forth Ḥetsron. 

Rth 4:19  And Ḥetsron brought forth Ram, and Ram brought forth Amminaḏaḇ. 

Rth 4:20  And Amminaḏaḇ brought forth Naḥshon, and Naḥshon brought forth Salmon. 

Rth 4:21  And Salmon brought forth Boʽaz, and Boʽaz brought forth Oḇĕḏ. 

Rth 4:22  And Oḇĕḏ brought forth Yishai, and Yishai brought forth Dawiḏ. 

The friends of Ayob brought evil dabar to him and later when he was healed Yahuah asked his 3 friends to take seven bulls, seven rams to Ayob and let Ayob offer it and pray for them as it says Yahuah accepted the face of Ayob. Its evident that the face of Eliphaz the Temanite, Bildad the Shuhite and Tsophar the Naamathite lives were spared for the evil dabar through the acceptance of Ayob's face. This is another evidence of being a time after Torah came in as the sacrificial system was already on. While the patriarchs also offered sacrifices, they never offered it for others.

Job 42:7  And it came to be, after יהוה had spoken these words to Iyoḇ, that יהוה said to Eliphaz the Tĕmanite, “My wrath has burned against you and your two friends, for you have not spoken of Me what is right, as did My servant Iyoḇ. 

Job 42:8  And now, take seven bulls and seven rams, and go to My servant Iyoḇ, and offer up a burnt offering for yourselves. And let My servant Iyoḇ pray for you – for I accept him – lest I punish you; because you have not spoken of Me what is right, as did My servant Iyoḇ.” 

Job 42:9  So Eliphaz the Tĕmanite and Bildaḏ the Shuḥite, Tsophar the Naʽamathite went and did as יהוה commanded them. And יהוה accepted the face/panayam of alaph tau Iyoḇ. 

Why did Yahuah not ask Elihu the Buzite to offer sacrifices at the hand of Ayob for himself?

Job 32:1  Then these three men ceased to answer Iyoḇ, because he was righteous in his own eyes. 

Job 32:2  And the wrath of Elihu, son of Baraḵ’ĕl the Buzite, of the clan of Ram, burned against Iyoḇ. His wrath burned because he declared himself right rather than Elohim. 

Job 32:3  And against his three friends his wrath burned, because they had found no answer, and pronounced Elohim wrong. 

Job 32:4  And because they were years older than he, Elihu had waited to speak to Iyoḇ. 

His speech to Ayob's three friends and to Ayob shows that he too was an upright man but not like Ayob in the evil time they lived where each man did what was right in his own eyes. He was the youngest of them all and in verse 4 of Job 32 he says because they were years older than he, he waited to speak with Ayob. He was angry with (verse 3) Ayob's three friends for they pronounced Aluahym wrong and he was angry with Ayob as he declared himself righteous. Elihu may have known the back ground of Ayob to accept him as being extremely righteous coz as a man he cannot see what Aluahym sees and Aluahym declares one blameless even though he may have mingled himself with the seed of Edom.

Job 33:1  “And yet, O Iyoḇ, please hear my speech and listen to all my words. 

Job 33:2  See, please! I shall open my mouth, my tongue shall speak in my mouth. 

Job 33:3  My words are from the uprightness of my heart, my lips shall speak knowledge clearly. 

Job 33:4  The Spirit of Ěl has made me, and the breath of the Almighty gives me life. 

Job 33:5  If you are able, answer me, set yourself in order before me, take your stand.

In his speech he tells Ayob Yahuah repays mans work to him and makes man to find a reward according to his path, he goes on to say Aluahym does no wrong and he doesn't twist right-ruling.

Job 34:10  Therefore, listen to me, you men of heart: far be it from Ěl to do wrong, and from the Almighty to commit unrighteousness. 

Job 34:11  For He repays man’s work to him, and makes man to find a reward according to his path. 

Job 34:12  The truth is, Ěl does not do wrong, and the Almighty does not twist right-ruling. 

Furthermore Yahuah later on asks Ayob ''Would you pronounce Me wrong and you be declared righteous?''

Job 40:8  Would you also set aside My judgment? Would you pronounce Me wrong, and you be declared righteous? 

In conclusion, with the overwhelming evidence from scriptures I rest my case unless otherwise someone could shed proper light from scriptures as to the time and location where Ayob lived as the historical records are merely assumptions.

Why the death of the first born in Mitsrayim?

The death of the first born sons in Mitsrayim needs to be understood in a spiritual understanding in comparing with what scripture records as a witness in showing us the purpose of Yahuah. 

Firstly we must see the death of the first born was a recompense to Pharaoh and his servants who killed all the sons who were born to Yasharalite women, he had commanded the Hebrew midwives to kill the sons but they feared Yahuah and they didn't kill them and hence, Pharaoh commanded ALL HIS PEOPLE to throw every son born to the Hebrews into the river

Exo 1:22  And Pharaoh commanded all his people, saying, “Throw every son who is born into the river, and keep alive every daughter.”

Before the Mitsyarite could kill Masha, his mother hid him three months and then placed him in the basket and left him in the hands of Yahuah who delivered him as Pharoah's daughter took him to be her son, she named him Masha which in Hebrew means 'drawn out of water'

For all the new born Hebrew sons being drowned in the river, Yahuah recompensed them with the death of the firstborn right from Pharaoh's house to his slave and to his beast. But did the death of the firstborn began here and was this the only reason?

We know the the testing of Abraham when he was told to offer Yitshaq as an ascending offering, we see scripture recording:

First let us see the English translation which is so poor as its based on Modern Hebrew

Gen 22:1  And it came to be after these events that Aluahym tried Aḇraham, and said to him, “Aḇraham!” And he said, “Here I am.” 

Revised translation: Gen 22:1  And it came to be after the words of curse/oath/swearing that Aluahym tried alaph tau Aḇraham, and said to him, “Aḇraham!” And he said, “Here I am.” 

The English translation ignore the words dabar and translates 'alah' as 'these' whereas the Masoretes vowel points gives the same word 'alah' different meanings

'alah' H423 From H422; an imprecation: - curse, cursing, execration, oath, swearing.

The curse/oath/swearing was binding on the firstborn

Luk 3:38  of Enosh, of Shĕth, of Aḏam, son of Aluahym. 

In the genealogy Adam is listed to be son of Aluahym, because he sinned the ground was cursed because of him

Gen 3:17 And unto A’dam he said, Because you have hearkened unto the voice of your woman, and have eaten of the tree, of which I commanded you, saying, You shall not eat of it: cursed is the ground for your sake; in sorrow shall you eat of it all the days of your life;
Gen 3:18 Thorns also and thistles shall it bring forth to you; and you shall eat את eth-the herb of the field;

Gen 3:19 In the sweat of your face shall you eat bread, till you return unto the ground; for out of it were you taken: for dust you are, and unto dust shall you return.

Aluahym who in his kindness and pre-determined counsel prepared the firstborn of all creation to bear the swearing/curse/oath

Col 1:15  who is the likeness of the invisible Elohim, the first-born of all creation.
Col 1:16  Because in Him were created all that are in the heavens and that are on earth, visible and invisible, whether thrones or rulerships or principalities or authorities – all have been created through Him and for Him. 

Col 1:17  And He is before all, and in Him all hold together. 

The Torah which came much later came with the barakat/abundance and the qalal/curses as Yasharal entered unto the barakat on Mt Gerezim and the qalal on Mt Aybal, this was carried out and fulfilled by Yahushua as he made the people of Yasharal to proclaim the barakat and the qalal and the people entered into the barakat and qalal by their swearing.

Deu 27:1  And Mosheh, with the elders of Yisra’ĕl, commanded the people, saying, “Guard all the commands which I am commanding you today. 
Deu 27:2  “And it shall be, on the day when you pass over the Yardĕn to the land which יהוה your Elohim is giving you, that you shall set up for yourselves large stones, and plaster them with plaster, 
Deu 27:3  and write on them all the Words of this Torah, when you have passed over, so that you go into the land which יהוה your Elohim is giving you, ‘a land flowing with milk and honey,’ as יהוה Elohim of your fathers has spoken to you. 
Deu 27:4  “And it shall be, when you have passed over the Yardĕn, that on Mount Ěyḇal you set up these stones, which I command you today, and you shall plaster them with plaster, 
Deu 27:5  and build an altar to יהוה your Elohim there, an altar of stones – do not use an iron tool on them. 
Deu 27:6  “Build the altar of יהוה your Elohim with complete stones, and you shall offer burnt offerings on it to יהוה your Elohim, 
Deu 27:7  and shall offer peace offerings, and eat there, and rejoice before יהוה your Elohim. 
Deu 27:8  “And you shall write all the Words of this Torah on the stones – plainly and well.” 
Curses from Mount Ebal
Deu 27:9  And Mosheh and the priests, the Lĕwites, spoke to all Yisra’ĕl, saying, “Be silent and hear, O Yisra’ĕl: This day you have become the people of יהוה your Elohim, 
Deu 27:10  and you shall obey the voice of יהוה your Elohim, and do His commands and His laws which I command you today.” 
Deu 27:11  And Mosheh commanded the people on that day, saying, 
Deu 27:12  “These are to stand on Mount Gerizim to bless the people, when you have passed over the Yardĕn: Shimʽon, and Lĕwi, and Yahuḏah, and Yissasḵar, and Yahusaph, and Binyamin. 
Deu 27:13  “And these are to stand on Mount Ěyḇal to curse: Re’uḇĕn, Gaḏ, and Ashĕr, and Zeḇulun, Dan, and Naphtali. 
Deu 27:14  “And the Lĕwites shall speak with a loud voice and say to all the men of Yisra’ĕl: 
Deu 27:15  ‘Cursed is the man who makes a carved or moulded image, an abomination to יהוה, the work of the hands of the craftsman, and sets it up in secret.’ And all the people shall answer and say, ‘Amĕn!’ 
Deu 27:16  ‘Cursed is he who makes light of his father or his mother.’ And all the people shall say, ‘Amĕn!’ 
Deu 27:17  ‘Cursed is he who moves his neighbour’s boundary.’ And all the people shall say, ‘Amĕn!’ 
Deu 27:18  ‘Cursed is he who misleads the blind in the way.’ And all the people shall say, ‘Amĕn!’ 
Deu 27:19  ‘Cursed is he who twists the right-ruling of the stranger, the fatherless, and widow.’ And all the people shall say, ‘Amĕn!’ 
Deu 27:20  ‘Cursed is he who lies with his father’s wife, because he has uncovered his father’s bed.’ And all the people shall say, ‘Amĕn!’ 
Deu 27:21  ‘Cursed is he who lies with any beast.’ And all the people shall say, ‘Amĕn!’ 
Deu 27:22  ‘Cursed is he who lies with his sister, the daughter of his father or the daughter of his mother.’ And all the people shall say, ‘Amĕn!’ 
Deu 27:23  ‘Cursed is he who lies with his mother-in-law.’ And all the people shall say, ‘Amĕn!’ 
Deu 27:24  ‘Cursed is he who smites his neighbour secretly.’ And all the people shall say, ‘Amĕn!’ 
Deu 27:25  ‘Cursed is he who takes a bribe to slay an innocent being.’ And all the people shall say, ‘Amĕn!’ 
Deu 27:26  ‘Cursed is he who does not establish the Words of this Torah.’ And all the people shall say, ‘Amĕn!’ 

Jos 8:32  And there, in the presence of the children of Yisra’ĕl, he wrote on the stones a copy of the Torah of Mosheh, which he had written. 
Jos 8:33  And all Yisra’ĕl – the sojourner as well as the native – with their elders and officers and judges, stood on either side of the ark before the priests, the Lĕwites, who bore the ark of the covenant of יהוה. Half of them were in front of Mount Gerizim and half of them in front of Mount Ěyḇal, as Mosheh the servant of יהוה had commanded before, that they should bless the people of Yisra’ĕl. 
Jos 8:34  And afterward he read all the words of the Torah, the blessings and the cursings, according to all that is written in the Book of the Torah. 

Speaking about Torah of belief vs the Torah of letter Shaul the emissary speaks of Mashiyach becoming the curse for us to redeem us from the curse/swearing we entered into keeping the letter. The curse/qalal is broken in Mashiyach as we receive the Ruach who writes the Torah of belief in our hearts and our minds

Gal 3:11  And that no one is declared right by Torah before Elohim is clear, for “The righteous shall live by belief.” 
Gal 3:12  And the Torah is not of belief, but “The man who does them shall live by them.” 
Gal 3:13  Messiah redeemed us from the curse of the Torah, having become a curse/qalal for us – for it has been written, “Cursed is everyone who hangs upon a tree.”
Gal 3:14  in order that the blessing of Aḇraham might come upon the nations in Messiah יהושע, to receive the promise of the Ruach through belief. 

Coming back to Abraham the father of all guym/nations Yahuah according to words of swearing/oath/curses that Aluahym tried alaph tau Aḇraham and asked him to offer his only son Yitshaq as an ascending offering

Gen 22:2  And He said, “Take your son, now, your only son Yitsḥaq, whom you love, and go to the land of Moriyah, and offer him there as a burnt offering on one of the mountains which I command you.” 

And he obeyed the voice of Yahuah and as he was to slay his son Yitshaq, the Messenger of Yahuah called to him out of heaven not to touch the lad and he saw a ram caught by its horns in the thickets and offered it in the place of his son and named the place Yahuah Yarah

Gen 22:14  And Aḇraham called the name of the place, ‘יהוה Yarah,’ as it is said to this day, “On the mountain יהוה provides.” 

Yahuah Yarah H3070: From H3068/Yahuah and H7200/raah where 'raah' actually means to appear. With a yod before raah would make it 'He will appear'
Yahuah Yarah 'Yahuah, He will appear'

Scripture records that Abraham was told to go on one of the mountains on Mt Moriyah to offer Yitshaq, we have scripture recording that Shelemoh built the house of Yahuah at Yerushalayim on Mount Moriyah, and Golgotha was on MT Moriyah just outside the temple city Yerushalayim where our Savior Yahusha was impaled. Those who refuse to see his divinity must compare the events to see Abraham named the place 'Yahuah, He will be seen'

2Ch 3:1  And Shelomoh began to build the House of יהוה at Yerushalayim on Mount Moriyah, where He appeared to his father Dawiḏ, at the place that Dawiḏ had prepared on the threshing-floor of Ornan the Yeḇusite. 
2Ch 3:2  And he began to build on the second day of the second month in the fourth year of his reign. 

Thus the ram which was offered in place of Yitshaq was symbolic of Yahusha who was the firstborn who offered himself in place of Yitshaq the promised seed.

Gal 4:28  And we, brothers, as Yitsḥaq was, are children of promise. 

In the Mitsrayite culture the firstborn son had absolute power within the family unit. Pharaoh was the first-born of the first-born of the first-born. It was from this birthright that he could exercise power.

Hos 11:1 “When Yasharal was a child, I loved him, and out of Mitsrayim I called My son. 

He revealed His intention of whom He called out of Mitsrayim, while Yasharal seemed to be the firstborn son of Aluahym, it was Yahusha Himself who was the firstborn who took the death penalty and Yasharal in HIM who share in the likeness of his death (Gal 2:20), to bring Yasharal out of Mitsrayim

Mat 2:13  And when they had left, see, a messenger of יהוה appeared to Yosĕph in a dream, saying, “Arise, take the Child and His mother, and flee to Mitsrayim, and remain there until I bring you word, for Herodes is about to seek the Child to destroy Him.” 
Mat 2:14  And rising up, he took the Child and His mother by night and departed for Mitsrayim, 
Mat 2:15  and remained there until the death of Herodes, to fill what was spoken by יהוה through the prophet, saying, “Out of Mitsrayim I have called My Son.

In the killing of the two witnesses (the Torah and the Nebim) its mentioned that the present Yerushalayim is spiritually called Sodom and Mitsrayim

Rev 11:7  And when they have ended their witness, the beast coming up out of the pit of the deep shall fight against them, and overcome them, and kill them, 
Rev 11:8  and their dead bodies lie in the street of the great city which spiritually is called Seḏom and Mitsrayim, where also our Master was impaled, 

While all this may sound confusing, if we understand  the meaning of ''Out of Mistrayim I have called My Son'' then we would understand Yahuah's pre-determinate counsel in Yasharal's redemption. The redemption from literal house of bondage/slavery was a fore-shadow of the actual need of Yasharal's redemption from the slavery of sin for Yasharal entered into the swearing/oath/curses of the words/dabaryam of Aluahym and he had to be tested to bring him out

Speaking of the 2 covenants Shaul the emissary let's us know that the present Yerushalayim is Hagar who is in slavery with her children. The slavery was to the swearing/oath/curses of the Torah which is not from belief which brought the death penalty for disobedience to it

Gal 4:24  This is allegorical, for these are the two covenants: one indeed from Mount Sinai which brings forth slavery, which is Haḡar, 
Gal 4:25  for this Haḡar is Mount Sinai in Araḇia, and corresponds to Yerushalayim which now is, and is in slavery with her children. 
Gal 4:26  But the Yerushalayim above is free, which is the mother of us all. 

In Revelation 11 the two witnesses i.e. the Torah and the Nebim were killed in the great city i.e. Yerushalayim which is spiritually tied up with Sodom and Mitsrayim where our Master was impaled, the two witnesses after the Ruach of life entered them after the space of three and a half days which correspond to time/muaed, times/muaedim and chatsay/half or dividing of time (see Daniel 12:7) where muaedim is the same word used for Yahuah's appointed times. The living creature/beast made war and killed the truthful testimony keeping alive the carnal letter occupying which has the swearing/oath/curses, this is signified by some from the peoples, tribes and tongues and nations seeing the death of the truthful witness and rejoicing and exulting over the Torahlessness of belief and giving gifts to one another just as carnal Yasharal does by greeting one another during the appointed times not understanding the spiritual aspects of the appointed times in dispersion.

Rev 11:9  and some of the peoples and tribes and tongues and nations see their dead bodies for three and a half days, and not allow their dead bodies to be placed into tombs, 
Rev 11:10  and those dwelling on the earth rejoice over them and exult. And they shall send gifts to each other, because these two prophets tortured those dwelling on the earth. 
Rev 11:11  And after the three and a half days a spirit of life from Aluahym entered into them, and they stood upon their feet, and great fear fell on those who saw them. 
Rev 11:12  And they heard a loud voice from the heaven saying to them, “Come up here.” And they went up into the heaven in a cloud, and their enemies saw them. 

Dan 12:6  And one said to the man dressed in linen, who was above the waters of the river, “How long until the end of these wonders?” 
Dan 12:7  And I heard the man dressed in linen, who was above the waters of the river, and he held up his right hand and his left hand to the heavens, and swore by Him who lives forever, that it would be for a time/muaed, times/muaedim, and half a time/chatsay. And when they have ended scattering the power of the set-apart people, then all these shall be completed. 

Lev 23:1  And יהוה spoke to Mosheh, saying, 
Lev 23:2  “Speak to the children of Yisra’ĕl, and say to them, ‘The appointed times/muaedim H4150 of יהוה, which you are to proclaim as set-apart gatherings, My appointed times, are these: 

''Out of Mitsrayim I have called My Son'' finds its fulfillment in the Ruach of life entering and reviving the truthful heavenly pattern which is signified by the two witnesses standing on their feet and entering heaven in a cloud (Rev 11:12). The cloud is a cloud of witness and is a type showing how the Master ascended into heaven in a cloud and disappeared from the sight of the talmidim. The scroll of Revelation is filled with imageries and shouldn't be carnally interpreted. I have heard a lot of carnal interpretations that during Tribulation period Yahuah will send Eliyah and Chanuk as they were taken alive into heaven and they are the two end time witnesses. Daniel prophesied of these events as troublesome times for Yasharal as Ruachot/Spiritual Yasharal lies in dispersion with His testimony killed while the carnal Yasharal is active giving allegiance to the letter which kills, they are occupied in literal/carnal things which bring death as they come under the swearing/oath/curses to keep the letter.

1Co 10:1  For I do not wish you to be ignorant, brothers, that all our fathers were under the cloud, and all passed through the sea, 
1Co 10:2  and all were immersed into Mosheh in the cloud and in the sea, 
1Co 10:3  and all ate the same spiritual food, 
1Co 10:4  and all drank the same spiritual drink. For they drank of that spiritual Rock that followed, and the Rock was Messiah. 

Our fathers were immersed in the cloud and in the sea into Masha, this immersion was a type and spiritually pointed to the immersion in Mashiyach. So none of Yasharal is left out of this immersion.

Coming back to the firstborn , the Midrash states that the intention to kill the firstborn in Mitsrayim was made to Masha at the burning bush

Ex 4:21 Yahuah said to Mosheh, When you go to return to Egypt see that you perform before Pharaoh all the wonders which I have put in your hand; but I shall harden his heart so that he shall not let the people go.
Ex 4:22 And you shall say to Pharaoh, Thus says Yahuah, Yisra’El is My son, My firstborn
Ex 4:23 And I said to you, Let My son go that he may serve Me; and/uau you refused/taman to let him go. Behold, I shall kill your son, your firstborn.

Moses didn’t repeat what Aluahym told him to say (Exo 4:22-23) to Pharaoh at their first meeting. One might expect those words to be said right before the tenth plague, the slaying of the Egyptian firstborn. But they are not mentioned there either but contextually he must have told Pharaoh at the exact time before the 10th plague began. Note also that Aluahym said, “and you refused to let him go,” The phrase in Abary is in the past tense (uau-taman), even though most Christian translations incorrectly use the conditional future (“if you will refuse…then…”)

I have touched based in detail on this in my study 'Whom did Aluahym come to kill and when? Exodus 4:18-27'. The link is pasted below:

https://www.facebook.com/notes/%D7%A9%D7%9E%D7%A2%D7%99%D7%94%D7%95-%D7%A9%D7%9E%D7%A8%D7%99%D7%94%D7%95/whom-did-aluahym-come-to-kill-and-when-exodus-418-27/10214165745358929/


However, the Pharaoh (Ramsees II) that Masha withstood was not the firstborn or else he too would have been killed in the plague of the first born. In historical records he had an elder brother who was in line to become the next Pharaoh but when he was 14 years old, his older brother died,  making him the heir to the throne. He was the son of Pharaoh Sethi 1 and was named after his grandfather Ramsees I
 Ramsees I had a daughter who had drawn Masha out of many waters. Her name was Bathyah which means 'Daughter of Yah', a name bestowed to her after she identified herself with the sufferings of the people of Yahuah. It is unclear whether she was the firstborn of Pharaoh Ramsees I, historical records only state she was put away by her brother Sethi I for misrepresenting Masha to be an Egyptian child when he learned that he was from Hebrew origin.

1Ch 4:18  And his wife Yahuḏiyah bore Yereḏ the father of Geḏor, and Ḥeḇer the father of Soḵo, and Yequthi’ĕl the father of Zanowaḥ. And these were the sons of Bathyah the daughter of Pharaoh, whom Mereḏ took.

Bathyah married Mered the Yahudite and is also called as Yahudiyah which means 'A Yahudi of Yah' which in English one would interpret it as Jewess. Her children were 'Yereḏ the father of Geḏor, and Ḥeḇer the father of Soḵo, and Yequthi’ĕl the father of Zanowaḥ'

The firstborn barakat/abundant favor:

 The firstborn barakat was not always given to the firstborn, but the one chosen to be by Yahuah. Abraham was not a first-born. Yitshaq was not actually Abraham's first-born but Yishmael. When Yahuah promised Abraham that he would have a son through Sarah with whom he will establish His covenant, Abraham requested Yahuah ''Oh, let Yishmael live before You!'' Yaaqob was not a first-born, Esaw was. Yahushaph/Yoseph was not a first-born, Reuben was. Even King Daud was not a first-born. 

Gen 17:15  And Elohim said to Aḇraham, “As for Sarai your wife, do not call her name Sarai, for Sarah is her name. 
Gen 17:16  “And I shall bless her and also give you a son by her. And I shall bless her, and she shall become nations – sovereigns of peoples are to be from her.” 
Gen 17:17  And Aḇraham fell on his face and laughed, and said in his heart, “Is a child born to a man who is a hundred years old? Or is Sarah, who is ninety years old, to bear a child?” 
Gen 17:18  And Aḇraham said to Elohim, “Oh, let Yishmaʽĕl live before You!” 
Gen 17:19  And Elohim said, “No, Sarah your wife is truly bearing a son to you, and you shall call his name Yitsḥaq. And I shall establish My covenant with him for an everlasting covenant, and with his seed after him. 
Gen 17:20  “And as for Yishmaʽĕl, I have heard you. See, I shall bless him, and shall make him bear fruit, and greatly increase him. He is to bring forth twelve princes, and I shall make him a great nation. 
Gen 17:21  “But My covenant I establish with Yitsḥaq, whom Sarah is to bear to you at this set time next year.”

Was Abraham a first-born son of Terah?

Genesis 11:26 records Terah lived 70 years and brought forth Abram, Nahor and Haran

Gen 11:26  And Teraḥ lived seventy years, and brought forth Aḇram, Naḥor, and Haran. 

The truth is, however, Abraham was not born for another 60 years. 

Gen 11:32  And the days of Teraḥ came to be two hundred and five years, and Teraḥ died in Ḥaran. 

Lets do the reverse maths:

Abraham left Haran when he was seventy five,  after the death of his father Terah. Hence, he would have been born to Terah when Terah was 130 years old i.e. 205-75 = 130

Gen 12:4  So Aḇram left, as יהוה had commanded him, and Lot went with him. And Aḇram was seventy-five years old when he set out from Ḥaran. 

Ge 11:27 ¶ Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot.

 28 And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees.

While Haran's age is not mentioned but he died in the land of his nativity i.e. Ur of Chaldees, there is evidence that he was the eldest son of Terah as Nahor took his brother Haran's daughter Milkah to be his wife, though not clear at what age Haran died, ond thing is clear and that is his daughter was old enough to be married to Nahor his brother.

Gen 11:29  And Aḇram and Naḥor took wives: the name of Aḇram’s wife was Sarai, and the name of Naḥor’s wife, Milkah, the daughter of Haran the father of Milkah and the father of Yiskah. 

Gen 11:24  And Naḥor lived twenty-nine years, and brought forth Teraḥ. 

Gen 11:25  And after he brought forth Teraḥ, Naḥor lived one hundred and nineteen years, and brought forth sons and daughters. 

Gen 11:26  And Teraḥ lived seventy years, and brought forth Aḇram, Naḥor, and Haran

So its evident that Terah brought forth Haran his firstborn when he was 70 while he brought forth Abraham and Nahor when he was around 130 years old i.e. 60 years later. Since Abraham left Haran at 75, that would mean that Terah lived another 60 years afterwards.

Gen 11:26  And Teraḥ lived seventy years, and brought forth Aḇram, Naḥor, and Haran. 

Abraham, Nahor and Haran were not triplets as some suggest but in chronological order though Abraham was the youngest son, he is placed first as he is the firstborn covenanted of Yahuah.

Masha is making a chronological referent as per the descendancy down to Mashiyach in the Ruach. We see the same chronological referent made for the sons of Noach, Shem, Ham and Yepheth. Shem was a younger son of Noach and not the eldest.

Gen 5:32  And Noaḥ was five hundred years old, and Noaḥ brought forth Shĕm, Ḥam, and Yepheth. 

Again we can't assume that Shem, Ham and Yapeth were triplets but must read carefully elsewhere to understand the chronological descent

Gen 7:6  Now Noaḥ was six hundred years old when the flood-waters were on the earth. 

Gen 8:13  And it came to be in the six hundred and first year, in the first month, the first day of the month, that the waters were dried up from the earth. And Noaḥ removed the covering of the ark and looked, and saw the surface of the ground was dry. 

Ge 11:10 ¶ These are the generations of Shem: Shem was an hundred years old, and begat Arphaxad two years after the flood:

These verses seem to suggest that Shem was not born when Noah was 500, but rather when Noah was 503 as the flood waters prevailed over the earth for a whole year until Noach was 601 years old. Shem is mentioned first for the same reason Abraham is—because they are Messianic ancestors, and not because they were the firstborn sons of their fathers

Gen 5:32 records Noach was 500 years old when he brought forth Shem, Ham & Yepheth, Noach was 600 years old when the flood waters were on the earth, hence, if Shem was born to him when he was 500 years old, then Shem would have been 100 years old when the flood waters prevailed on the earth, but Gen 11:10 says Shem was an 100 years old 2 years after the flood when he begat Arphaxad. This shows Shem would have been actually born when Noach was 503 and was definitely Noach's younger son. But in the firstborn covenant, he is listed first in the chronological order.

Gen 9:24  And Noaḥ awoke from his wine, and he knew what his younger son had done to him, 

The younger son here refers to Ham/Cham as he saw his son Kenaan lying with one of the daughters of the household of Noach and he didn't do anything about it while his father Noach lay drunk not able to stop the act of adultery but reported it to Shem and Yapeth later. This is further evidence that Ham/Cham was the younger brother of Yepheth.

Gen 10:21  And also to Shĕm, the father of all the children of Ěḇer, the brother of Yepheth the elder, children were born. 

While many read Gen 10:21 to means Shem the brother of Yepheth the elder, to mean Shem was the elder but a comparison looking at ages of Noach and the year of the flood show Shem was the younger brother of Yepheth.

Numerous other Messianic ancestors, such as Seth, Yitshaq, Yaaqob, Yahudah, Yahusaph, Ephrayim Perets, Masha, David, Shelemoh etc were not firstborn sons but received the firstborn barakat. What is interesting to see that the firstborn barakat was shared between Yaaqob's two sons Yahudah and Yahusaph as the Messiah was  promised through their lineage.

Yahusaph was given the barakat that he would received a portion more than this brothers and was fulfilled as his two sons Ephrayim and Menasheh were adopted as Yaaqob's own sons as tribes

Gen 48:5  “And now, your two sons, Ephrayim and Menashsheh, who were born to you in the land of Mitsrayim before I came to you in Mitsrayim, are mine – as Re’uḇĕn and Shimʽon, they are mine. 

Gen 48:6  “Your offspring whom you shall bring forth after them are yours, and let them be called by the name of their brothers in their inheritance. 

Gen 48:20  And he blessed them on that day, saying, “In you Yisra’ĕl shall bless, saying, ‘Elohim make you as Ephrayim and as Menashsheh!’ ” Thus he put Ephrayim before Menashsheh. 

Gen 48:21  And Yisra’ĕl said to Yahusaph, “See, I am dying, but Elohim shall be with you and bring you back to the land of your fathers. 

Gen 48:22  “And I, I have given to you one portion above your brothers, which I took from the hand of the Amorite with my sword and with my bow.” 

Gen 49:8  “You, Yahuḏah, your brothers praise you; your hand is on the neck of your enemies; your father’s children bow down before you. 

Gen 49:9  “Yahuḏah is a lion’s cub; from the prey you have gone up, my son! He bowed down, he crouched like a lion. And like a lion, who does rouse him? 

Gen 49:10  “The sceptre shall not turn aside from Yahuḏah, nor a Lawgiver from between his feet, until Shiloh comes, and to Him is the obedience of peoples. 

Gen 49:22  “Yahusaph is an offshoot of a fruit-bearing tree, an offshoot of a fruit-bearing tree by a fountain, his branches run over a wall. 

Gen 49:23  “And the archers have bitterly grieved him, shot at him and hated him. 

Gen 49:24  “But his bow remained in strength, and the arms of his hands were made strong by the hands of the Mighty One of Yaʽaqoḇ – from there is the Shepherd, the Stone of Yisra’ĕl – 

1Ch 5:1  As for the sons of Re’uḇĕn the first-born of Yisra’ĕl – he was the first-born, but because he profaned his father’s bed, his birthright was given to the sons of Yosĕph, son of Yisra’ĕl, so that the genealogy is not listed according to the birthright, 

1Ch 5:2  for Yehuḏah prevailed over his brothers, and from him came a ruler, although the birthright was Yahusaph’s 

Yahuah in his wisdom brough Boaz the Yahudite to give seed to Ruth the widow of Machlun the Ephrathite to keep the name of the man alive in Yasharal and through their lineage was born David who is known as both Yahudite and Ephrathite

1Sa 17:12  Now Dawiḏ was the son of that Ephrathite of Bĕyth Leḥem in Yahuḏah, whose name was Yishai, and he had eight sons, and in the days of Sha’ul the man was old among men.

Rth 4:18  And this is the genealogy of Perets (son of Yahudah): Perets brought forth Ḥetsron. 

Rth 4:19  And Ḥetsron brought forth Ram, and Ram brought forth Amminaḏaḇ. 

Rth 4:20  And Amminaḏaḇ brought forth Naḥshon, and Naḥshon brought forth Salmon. 

Rth 4:21  And Salmon brought forth Boʽaz, and Boʽaz brought forth Oḇĕḏ. 

Rth 4:22  And Oḇĕḏ brought forth Yishai, and Yishai brought forth Dawiḏ. 

Now revisiting Abraham offering Yitshaq, ' The Older shall serve the younger' we saw it finds its fulfillment in the Ruach of life entering and reviving the truthful heavenly pattern. Abraham understood that Yitshaq whom he was called to offer as per the nasah/testing according the the words/dabaryam of Aluahym was not his firstborn son but the promised seed who would receive the barakat of the firstborn, hence, he said on the mount Yahuah will be seen (Yahuah Yarah) and offered the ram in place of his son.

Heb 11:17  By belief, Aḇraham, when he was tried/nasah, offered up Yitsḥaq, and he who had received the promises offered up his only brought-forth/yachaydo, 

Heb 11:18  of whom it was said, “In Yitsḥaq your seed shall be called,” 

Heb 11:19  reckoning that Elohim was able to raise, even from the dead, from which he received him back, as a type

John3:16 “For the Elohim loved the world with an abundant love, to the extent that He gave His only brought forth/yachaydo Son/Ban so that all who believes in Him shall not perish but rather live eternal life.”

The emissary in the scroll of Hebrews says Abraham received the promise that ''In Yitshaq your seed shall be called'' and he did not hesitate to offer up his only brought forth son/yachaydo for he believed that Aluahym was able to raise him up and he received him as a TYPE or PROVERB/mashal

Yahusha is called the only begotten/brought forth (yachaydo) son and when you look at the word closely we see a deep spiritual meaning hidden in it.  

Yachaydo: 'He will riddle them' It also shows He will give them life by his hand

Aluahym according his words/dabaryam tested Abraham what actually He himself was to do.

In Mitsrayim the Pharaoh was the first-born of the first-born of the first-born. It was from this birthright that he exercised power. The attack against the first-born was therefore a powerful attack against the entire culture of Mitsrayim. The eldest ruled the younger siblings. This is why having slaves was so important to the Mitsratites. The death of the firstborn was a mandate as the Mitsratite culture was the Older rules the younger and was in opposition to Yahuah's dabar which is 'The Older shall serve the younger'

Psa 78:51  And He smote all the first-born in Mitsrayim, The firstborn of strength in the tents of Ḥam,

Mitsrayim was the seed of Ham/Cham, the younger son of Noach, he tried to rule over the seed of Shem to whom was the promise of the firstborn barakat. Hence, Yahuah broke the 'firstborn of his strength' which tried to prevail over His firstborn.

Yahuah in His wisdom placed these deep things in his dabar to reveal his pre-determinate counsel.