Tents of Shem: Ephramites or Ephratithes?

Preface

This study examines the biblical identity of the Ephrathites and their relationship to Ephraim, Yoseph, Yahudah, and Messiah. While many modern interpretations treat Ephraimites and Ephrathites as merely covenantally related or geographically distinct, Scripture presents a far more integrated picture—one rooted in birthright, maternal lineage, land designation, and prophetic fulfillment.

Beginning with Rachel’s labor and death near Ephrath, this study traces how Yoseph’s firstborn inheritance, administered through Ephraim, converges with Yahudah’s kingship at Bethlehem Ephrathah. By reading the Scriptures synchronically—paying attention to language, geography, inheritance law, and narrative moment—we demonstrate that Bethlehem is not merely a Yahudite town, but the divinely appointed convergence point where Rachel’s fruitfulness and Yahudah’s scepter meet.

Special attention is given to Matthew’s use of Jeremiah 31:15, showing that Rachel’s weeping is not a retrospective symbol of exile, but a present, maternal cry over the slaughter of her children at the moment Messiah is born. Ramah, identified as a watch-place in Ephraim, hears the cry, while Bethlehem bleeds—revealing a unified body of YasharEL suffering and being redeemed together.

This study argues that David stands as the covenantal prototype of Messiah—ruling with Yahudah’s kingship while embodying Yoseph’s firstborn shepherding—and that Messiah Yahusha fulfills this union perfectly as the Firstborn, Shepherd, Stone, and King over all YasharEL

📖Gen 35:16 Then they set out from Běyth Ěl. And it came to be, when there was but a little distance to go to Ephrath, that Raḥěl began to give birth, and had great difficulty giving birth.

📖Gen 35:17 And it came to be, as she was having great difficulty giving birth, that the midwife said to her, “Do not fear, for it is another son for you.”
📖Gen 35:18 And it came to be, as her life was going out – for she died – that she called his name Ben-Oni. But his father called him Binyamin.
📖Gen 35:19 So Raḥěl died and was buried on the way to Ephrath, that is Běyth Leḥem.

📖Micah 5:2 “But you, Bethlehem Ephrathah (בית לחם אפרתה), though you are little among the clans of Yahudah (יהודה), out of you shall come forth for Me One who is to be ruler in YasharEL…”

Bethlehem is not just geographic — it is ethnic-historical:

Identified with Ephrath
Recognized within Yahudah’s territory
Yet retaining an older clan identity

⚓My Core Claim: Why Ephramites are Ephratithes?

Yoseph truly carries the firstborn inheritance (not symbolic only)
That inheritance passes through Ephraim
Ephraim represents the ten tribes / fullness of nations
Messiah, as Firstborn over all creation, must inherit Yoseph’s firstborn blessing
Yahudah alone (scepter) is insufficient; Yoseph + Yahudah must converge
This convergence is not erased but manifested in Messiah
Rachel is invoked because she is the true mother of the firstborn line
Therefore Messiah can legitimately call Ephraim / YasharEL “my brethren”

🌴1. Yoseph’s birthright is REAL and permanent

1 Chronicles 5:1–2 is decisive and legal:

Reuben lost the birthright
Yoseph received it
Yahudah only received the scepter

This is not metaphor. This is inheritance law.

📖1Ch 5:1 As for the sons of Re’uḇěn the first-born of Yisra’ěl – he was the first-born, but because he profaned his father’s bed, his birthright was given to the sons of Yosěph, son of Yisra’ěl, 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 Yosěph’s –

💮2. Ephraim is the administrative heir of that birthright

Genesis 48 is not poetic theater.

Hands are crossed deliberately
Yaaqob insists against Yoseph’s objection
Ephraim is declared greater
His seed becomes completeness of nations

📖Gen 48:19 But his father refused and said, “I know, my son, I know. He also becomes a people, and he also is great. And yet, his younger brother is greater than he, and his seed is to become the completeness of the nations.”

🥇3. Messiah must embody Yoseph’s firstborn status

Messiah is called:

Firstborn of all creation

📖Col 1:15 who is the likeness of the invisible Elohim, the first-born of all creation

Firstborn from the dead

📖Col 1:18 And He is the Head of the body, the assembly, who is the beginning, the first-born from the dead, that He might become the One who is first in all.

Only begotten

📖Joh 1:18 No one has ever seen Elohim. The only brought-forth Elohim, who is in the bosom of the Father, He did declare

Those are birthright titles, not Yahudah-only kingship titles.

🏠3. Messiah represents the whole house, including Ephraim

Psalm 22:22 / Hebrews 2:12:

📖Psa 22:22 I make known Your Name to My brothers; In the midst of the assembly I praise You.

📖Heb 2:12 saying, “I shall announce Your Name to My brothers,b in the midst of the congregation I shall sing praise to You.

Messiah is not just King of Yahudah; He is Shepherd of all YasharEL.

📜4. What Matthew records:

Bible scholars in their commentary state that in its original context, Jeremiah 31:15 refers to the sorrow of exile—Rachel poetically weeping for her descendants (primarily the tribes linked to Yoseph/Ephraim and Benjamin) as they are taken captive to Babylon, passing near her traditional burial site. The "children" are "no more" in the sense of being lost to exile, not primarily dead (though some died in the conquest). The verse sits in a chapter of consolation, promising return and restoration (vv. 16–17: "Your children shall come back... there is hope for your future"). They further state Matthew uses this as a typological fulfillment: the pattern of deep national mourning repeats in Bethlehem, near Rachel's actual burial place (Genesis 35:19–20 identifies it on the way to Ephrath/Bethlehem). The slaughtered children evoke the "lost" children of exile, and Rachel represents the inconsolable grief.

This is a shallow understanding of scripture because as a reader of these Matthew passages, I am looking into the moment. Herod was killing male children two years and below, a settled people in Bethlehem, not those in exile and Rachel is weeping is an imagery as though she was alive and mourning for the sons of her womb being killed, not the ones exiled. Let's read these passages

Matthew 2:16–18

📖Mat 2:16 Then Herodes, having seen that he was fooled by the Magi, was greatly enraged, and he sent forth and slew all the male children in Běyth Leḥem and in all its borders, from two years old and under, according to the time which he had exactly learnt from the Magi.
📖Mat 2:17 Then was filled what was spoken by Yirmeyahu the prophet, saying,
📖Mat 2:18 “A voice was heard in Ramah, wailing and weeping, and great mourning – Raḥěl weeping for her children, refusing to be comforted, because they were no more.

Herod:

Kills male children
Two years and under
In Bethlehem and its districts
These are settled families, not exiles

Matthew then says: “Then was fulfilled what was spoken by YirmeYahu the prophet: ‘A voice was heard in Ramah, Rachel weeping for her children…’”

This is present-moment imagery, not retrospective theology. Matthew is not explaining exile. He is narrating grief.

🪦A. Rachel is not invoked as a tomb or a symbol of the past

Rachel is not invoked because:

She is buried nearby (that argument is weak)
She represents “history”
She symbolizes exile only

Rachel is invoked because:

She is the mother of the firstborn line.

❓B. Why Rachel, not Leah, not Yahudah, not Tamar?

This is a decisive question.

If this were only about:

Yahudah
Bethlehem
Geography

Then Leah or Tamar would make more sense.

But Matthew chooses Rachel.

Why?

Because the children being killed are portrayed as:

Her children
“She refused to be comforted”
As if they came from her womb

This is maternal identity, not tribal census.

⚀ C. Rachel’s firstborn line = Yoseph → Ephraim

Rachel’s firstborn is Yoseph, not Yahudah.

Yoseph:

Holds the birthright
Receives the double portion
Is passed through Ephraim
Represents YasharEL as firstborn (Exod 4:22)

So when Rachel weeps, she weeps as: The mother of the firstborn line whose sons are being destroyed. This is about inheritance being attacked, not exile.

Herod is trying to destroy:

Potential heirs
Potential kings
Potential firstborns

That is why the slaughter is targeted at male children.

🧬D. The moment is about life vs death, not dispersion

Rachel weeping here is:

Not about scattering
Not about return from captivity
Not about history lessons

It is about: Life being cut off at the womb-line

This mirrors:

Pharaoh killing Hebrew male infants (Exodus 1)
A ruler trying to kill a deliverer at birth
A direct assault on the firstborn principle.

Rachel weeps because: Her womb-line is under attack again.

⛷️E. Why Messiah escapes and they do not

This is crucial.

Messiah:

Escapes to Egypt
Lives
Returns

The others:

Are killed
Become witnesses by blood

This establishes Messiah as:

The surviving firstborn
The one who lives on behalf of the slain
The one who gathers the meaning of their deaths into Himself

Rachel in imagery weeps because: Her many sons die (Ben Oni). That is not exile language. That is sacrificial, substitutionary reality.

Rachel weeps in Matthew 2 not because of exile, but because the sons of her womb—the firstborn line—are being slaughtered at the moment Messiah is born; her grief frames the birth of the One Son who survives when many sons die.

This does not rely on:

Later history
Tomb symbolism
Exile theology

It relies on:

The moment
The mothers
The womb
The firstborn principle

🏞️F. Why Matthew uses YirmeYahu at all (without exile)

YirmeYahu 31:15 is used because it already presents:

A living mother
Audible weeping
Children taken violently
Refusal of comfort

Matthew is not importing exile; he is re-activating the scene.

Rachel is alive in the womb, not dead in a tomb.

👂G. “A voice was heard in Ramah” — this is deliberate

Matthew 2:18 / Jeremiah 31:15

📖 Mat 2:18 “A voice was heard in Ramah, wailing and weeping, and great mourning – Raḥěl weeping for her children, refusing to be comforted, because they were no more.

This is not:

“A memory”
“A monument”
“A grave-site lament”

It is:

A present, audible cry

The text insists on hearing, not remembering.

⛯Where is Ramah in Scripture?

📖1Sa 1:1 And there was a certain man of Ramathayim Tsophim, of the mountains of Ephrayim, and his name was Elqanah son of Yeroḥam, son of Elihu, son of Tohu, son of Tsuph, an Ephrayimite.

📖Jdg 4:5 And she was dwelling under the palm tree of Deḇorah between Ramah and Běyth Ěl in the mountains of Ephrayim. And the children of Yisra’ěl came up to her for right-ruling.

So Ramah:

Is in Ephraim
Is associated with Ephrathite identity
Is the home-region of Samuel, the prophet who transitions YasharEL

This is not accidental geography.

In 1Samuel 1:1 it is called as Ramathayim Tsophim

רמתים (Ramthayim) — height, lifted place, elevated ground
צופים (Tsophim) — watchers, lookouts, sentinels

Ramah Tsophim literally means: “The heights of the watchers” or “the elevated watch-place”. This is watchtower language, not just a town name.

🔉Why Matthew/YirmeYahu say “a voice was heard in Ramah”?

The text does not say:

A voice cried from Ramah
Or people mourned in Ramah

It says: A voice was heard in Ramah.

That matters as a watchtower:

Does not generate the event
It perceives and hears what is happening elsewhere

So when Bethlehem bleeds, Ramah hears.

Rachel as a living watcher, not a memorial

Rachel is not invoked as a corpse
Not as a tomb
Not as historical nostalgia

She is portrayed as:

Alive
Aware
Watching
Weeping

This fits perfectly with:

Ramah = watch-place
Tsophim = watchers

Rachel is presented as: The maternal watcher over her seed

Why is the cry heard in Ramah if the children are killed in Bethlehem?

If Matthew wanted:

Local mourning → he would say Bethlehem
Mothers crying → he would stay in Yahudah

But he does not.

Instead: The slaughter happens in Bethlehem, the cry is heard in Ramah (Ephraim).

This tells us the cry travels covenantally, not geographically.

What does Ramah represent here?

Ramah represents:

Ephraim
The firstborn line
The administrative head of the northern tribes
The ear that hears the cry of Rachel’s womb

So the text is saying: The children of Rachel are being slain in Yahudah, and Ephraim hears it. This is womb-language, not tomb-language.

🐑H. Rachel = ewe (sheep imagery)

Rachel (רחל) literally means ewe, a female sheep.

This is not incidental.

Now connect the strands:

Rachel = ewe
Her sons = the flock
Yoseph is promised: “From here is the Shepherd and the Stone of YasharEL” (Gen 49:24)
Ephraim administers Yoseph’s inheritance
Messiah fulfills the Shepherd role

So Rachel as ewe:

Watches her lambs
Weeps when they are slaughtered
Recognizes the Shepherd who alone survives

This is pastoral language, not abstract theology.

😭1) Rachel weeping — living maternal imagery:

Rachel is not:

A dead matriarch being remembered
A symbol of a grave near Bethlehem

She is portrayed as:

A living mother
Whose children are being destroyed
Who refuses comfort because “they are not”

This is present grief, not memorial theology.

Elohim is Elohim of the living — and the text treats Rachel as living. “Her children” — same womb, not same soil

Rachel’s children are:

Yoseph
Benjamin
And by extension the firstborn line (Yoseph → Ephraim)

Matthew does not say:

“Children buried near Rachel”
“Children of Yahudah”

He says: Rachel’s children. That is womb identity, not geography.

👂2) The spiritual ear of Ephraim

The spiritual ear of Ephraim hears the cry of the children of the same womb.

Ramah (Ephraim) hears.
Rachel (mother) weeps.
Bethlehem (Yahudah) bleeds.

And Messiah is born in the middle of it.

This is exactly how Scripture frames covenant suffering:

One body
One womb
One cry
Heard across tribal boundaries

⏺️3) Why this matters theologically

This confirms:

Ephraim is not excluded from Messiah’s birth narrative
Yoseph’s line is not erased
Yahudah’s kingship does not silence Ephraim’s suffering
Messiah stands as Firstborn for all the children of Rachel

This is unity of life, not future hope, not memory, not allegory.

Matthew locates the slaughter in Bethlehem but the cry in Ramah, showing that the suffering of Rachel’s children is heard in Ephraim; Rachel weeps as a living mother for the sons of her womb, and Messiah is born into that shared grief as Firstborn over all YasharEL.

🏡🏡5. David as a legitimate ruler over both houses

David is not merely king of Yahudah by accident of tribe. Scripture deliberately qualifies him to rule all YasharEL.

👑A. Yahudah — kingship blessing (scepter)

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

David fulfills this plainly:

Tribe: Yahudah
Throne: Yerushalayim
Covenant: 2 Samuel 7

No dispute here.

🀤 B. David’s proximity to Yoseph / Ephraim

🤙🏻1) David is called an Ephrathite

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

This does not erase Yahudah — it locates Yahudah’s king in Yoseph-Rachel soil.

Ephrathite language:

Tied to Rachel
Tied to fruitfulness
Tied to Yoseph’s inheritance logic

🛡️2) David rules from territory that Yoseph once held

Yerushalayim sits at the border of:

Yahudah
Binyamin (Rachel’s son)

David’s kingship is intentionally placed at the junction point, not deep inside Yahudah

This is covenantal geography, not coincidence.

🫅C. David rules all YasharEL, not Yahudah alone

📖2Sa 5:1 And all the tribes of Yisra’ěl came to Dawiḏ at Ḥeḇron and spoke, saying, “Look, we are your bone and your flesh.

They say: “We are your bone and your flesh.”

That language is firstborn recognition language, not political submission.

They recognize David as:

Brother
Kinsman
Shepherd

Shepherd language — Yoseph echo: David is repeatedly called:

Shepherd
Chosen from the sheepfold

📖Psa 78:70 And He chose Dawiḏ His servant, And took him from the sheepfolds;

📖Psa 78:71 He brought him in from tending the ewes, To shepherd Ya‛aqoḇ His people, And Yisra’ěl His inheritance.

📖Genesis 49:24 “From there is the Shepherd, the Stone of YasharEL.”

That title is spoken over Yoseph. So David:

Holds Yahudah’s scepter
Bears Yoseph’s shepherd function

This is not accidental — it is typological continuity.

🌲D. Firstborn logic without genealogical confusion

David embodies Yoseph’s firstborn function while legally standing in Yahudah’s royal line.

That is exactly how Scripture resolves tensions:

Office > tribe
Function > bloodline
Calling > category

✉️E. Messiah completes what David foreshadows

Messiah then:

Is Son of David (Yahudah)
Is Firstborn over all creation
Is Shepherd of all YasharEL
Is Stone rejected and chosen

David is the living prototype of Ezekiel 37:

Two sticks
One shepherd
One king

David stands as a covenantal kinsman to both houses, ruling with Yahudah’s scepter and Yoseph’s firstborn shepherding, making him the proper type of Messiah who unites Ephraim and Yahudah without confusion. David holds the throne of Yahudah with the heart of Yoseph — and Messiah fulfills this union perfectly.

🥖6. Bethlehem biblical identification: Yahudah

Mic 5:2 “But you, Běyth Leḥem Ephrathah, you who are little among the clans of Yehuḏah, out of you shall come forth to Me the One to become Ruler in Yisra’ěl. And His comings fortha are of old, from everlasting.”

This verse explicitly places:

Bethlehem
Ephrathah
within Yahudah

There is no ambiguity here.

🎲A. Joshua’s allotment lists (important nuance)

Masoretic Text (MT)

In Joshua 15 (cities of Yahudah), Bethlehem is not named explicitly in the Masoretic Text list.

This has caused confusion for some readers.

Septuagint (LXX) — resolves it

Joshua 15:59 (LXX) includes: “Tekoa, Ephrathah (which is Bethlehem), Phagor, Etam…”

So in the older Greek textual tradition, Bethlehem is explicitly listed among Yahudah’s cities.

This confirms:

Bethlehem belongs to Yahudah
The omission in the MT is textual, not territorial

🗣️B. Narrative confirmation throughout Scripture

Beyond allotment lists, narrative Scripture is consistent:

Ruth 1:1–2 “…Ephrathites of Bethlehem in Yahudah”

1 Samuel 17:12 “David… an Ephrathite of Bethlehem in Yahudah”

So Bethlehem is:

Yahudite by tribal allotment
Ephrathite by clan designation
Rachel-connected by maternal line
Yoseph-connected by firstborn theology
Yahudite-connected by kingship

All at once — without contradiction.

Bethlehem belongs to Yahudah legally
Ephrathah carries Yoseph–Rachel memory covenantally
Messiah must be born in Yahudah’s territory
But in Yoseph’s soil of fruitfulness

That is why Scripture insists on saying: “Bethlehem Ephrathah” — not merely Bethlehem.

Bethlehem was allotted to Yahudah, but designated as Ephrathah to mark the convergence of Yahudah’s kingship and Yoseph’s firstborn inheritance, fulfilled in David and perfected in Messiah.

🍞C. Bethlehem (בית לחם) — House of Bread

בית = house
לחם = bread

Bethlehem is not just a town name; it is a functional designation.

Scriptural anchor: 📖Rth 1:1 And it came to be, in the days when the rulers ruled, that there was a scarcity of food in the land. And a man from Běyth Leḥem, Yehuḏah, went to sojourn in the fields of Mo’aḇ, he and his wife and his two sons.

Famine in the house of bread already sets up irony and expectation.

🧺C. Ephrathah (אפרתה) — Fruitfulness brought to completion

Root: פרה — to be fruitful, multiply

Ephrath → fruitfulness (latent)
Ephrathah → fruitfulness activated / completed (with ה)

So “Bethlehem Ephrathah” is not redundant. It is process language: Bread produced through fruitfulness.

🌾D. Ephah (איפה) — the measure of grain

Ephah in Torah

The ephah is the standard dry measure for grain and offerings.

Key verses:

📖Exodus 16:36 “And the ephah is the tenth of an homer.”

📖Leviticus 5:11 “He shall bring for his offering the tenth of an ephah of fine flour…”

📖Ruth 2:17 “So she gleaned in the field until evening… and it was about an ephah of barley.”

So:

Grain → measured
Measure → ephah
Offering → acceptable only when properly measured

This is order, not excess.

🧩E. Bringing it together: Bethlehem – Ephrathah – Ephah

Fruitfulness (Ephrathah) produces grain
Grain is measured (ephah)
Measured grain becomes bread
Bread belongs to the house (Bethlehem)

This is Torah logic, not later allegory.

🔗F. Messiah fulfills the pattern explicitly

Bread from heaven

📖John 6:35 “I am the bread of life…”

📖John 6:51 “I am the living bread which came down from heaven…”

Messiah does not appear randomly in history.

He appears where:

Bread is named
Fruitfulness is designated
Measure is defined

🌾G. Grain offering logic fulfilled in Messiah

The grain offering (מנחה minchah):

No blood
No leaven
Offered in measured flour (ephah-based)

Messiah:

Sinless
Without corruption
Given in exact measure

So Yahusha is not only bread, but measured bread — acceptable, complete, lacking nothing.

🌁H. Why shepherds, not kings, receive Him

Shepherds:

Handle grain and flock
Understand provision and measure
Live by daily bread

Kings consume; shepherds know the cost of bread.

This fits the pattern.

Bethlehem Ephrathah reveals the Torah pattern of provision: fruitfulness produces grain, grain is measured by the ephah, and bread is made for the house. Messiah, born in Bethlehem Ephrathah, fulfills this pattern as the measured Bread who came down from heaven.

In Bethlehem the Bread is named, in Ephrathah it is produced, by the ephah it is measured — and in Messiah it is given.

This fits:

Torah
Prophets
Basharah's
The Yoseph–Yahudah convergence framework

🖇️7. Ruth 4 confirms intentional grafting, not accident

📖Rth 4:11 And all the people who were at the gate, and the elders, said, “Witnesses! יהוה make the woman who is coming to your house as Raḥěl and as Lě’ah, the two who built the house of Yisra’ěl. And prove your worth in Ephrathah and proclaim the Name in Běyth Leḥem.

This is the elders of Yahudah consciously invoking Rachel over a Yahudite redemption event.

That means:

Rachel’s seed is being legitimately housed
Yahudah’s kingship is being legitimately prepared
The two houses are being bound without confusion

♔David embodies the convergence

📖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 Bo‛az, and Bo‛az brought forth Oḇěḏ.
📖Rth 4:22 And Oḇěḏ brought forth Yishai, and Yishai brought forth Dawiḏ.

1 Samuel 17:12 “David… an Ephrathite of Bethlehem in Yahudah”

David is:

Yahudite by tribe
Ephrathite by designation
Shepherd by calling
Ruler over both houses by covenant

David is qualified to rule both houses because: He stands where Rachel’s seed and Yahudah’s scepter meet.

Rachel’s seed was planted at Ephrath before tribal divisions hardened; Yoseph received the firstborn inheritance, Ephraim bore it, and Yahudah received the scepter. Bethlehem Ephrathah became the divinely appointed convergence point where Rachel’s fruitfulness could dwell inside Yahudah’s allotment, producing David and ultimately Messiah, who unites the firstborn blessing and the kingship without confusion.

Rachel’s seed did not migrate into Bethlehem — it was planted there by design so that Yoseph’s birthright and Yahudah’s throne could meet in Messiah.

📜Point-by-Point Summary (clean landing for readers)

Rachel’s seed is planted at Ephrath at the moment of childbirth and death, establishing a maternal-firstborn anchor before tribal boundaries are fixed.
Yoseph receives YasharEL’s birthright by law, and Ephraim becomes its administrative bearer through Yaaqob’s crossed-hand blessing.
Yahudah receives the scepter, creating a dual structure in YasharEL that cannot be collapsed into one tribe.
Messiah must therefore embody both firstborn inheritance and kingship.
Bethlehem Ephrathah is Yahudah’s legal territory but Rachel’s fruitfulness soil, making it the only legitimate convergence point.
Rachel’s weeping in Matthew 2 is a living, maternal cry over slain sons, not a metaphor for exile.
The cry is heard in Ramah—Ephraim’s watch-place—showing covenantal unity of suffering.
David stands as the prototype: a Yahudite king, Ephrathite shepherd, ruler of both houses.
Messiah Yahusha fulfills this perfectly as the Firstborn, Shepherd, Stone, and King.
Rachel’s seed did not migrate into Bethlehem; it was planted there by divine design so that Yoseph’s birthright and Yahudah’s throne could meet in Messiah.

Tents of Shem

Wednesday, December 24, 2025

Ephramites or Ephratithes?