Tents of Shem

Mashiyach is calling us to come out of Mystery Babylon and not just an assembly. Mystery Babylon is wickedness and rebellion towards Mashiyach in holding on to abominable doctrines from Hagar which is against Alahym's Torah One may be out of an assembly and may still be part of Mystery Babylon if he or she is not repentant of false doctrine.The call is to come to repentance from dead works. Getting back to the Abary roots, to the spiritual olive tree Yasharal to be engrafted into it. Shalum

Wednesday, December 13, 2017

Gershomite lineage-Briefly looking at Barakyah, Iddo the seer, Yahuyada and ZackarYah his son who was killed.

2 Chr 9:29 And the rest of the acts of Shelomoh, first and last, are they not written in the book of Nathan the prophet, and in the prophecy of Aḥiyah the Shilonite, and in the visions of Iddo the seer concerning Yaroḇʽam son of Neḇat?

The man of Aluahym in 1 Kings 13 who was met by a lion and was killed was Iddo the seer who prophesied about Yeroboams altar. While his name is not mentioned in 1 Kings 13 we see in 2 Chr 9:29 that it was he who prophesied concerning Yaroboam son of Nebat. His prophecy was so precise he even told that king YoshiYahu was the one who would burn men's bones on Yeroboams altar and defile it.

1 Kings 13:1 And see, a man of Elohim went from Yehuḏah to Bĕyth Ěl by the word of יהוה, while Yaroḇʽam was standing by the slaughter-place to burn incense.
2 And he cried out against the slaughter-place by the word of יהוה, and said, “O slaughter-place, slaughter-place! Thus said יהוה, ‘See, a son is to be born to the house of Dawiḏ, Yoshiyahu is his name. And on you he shall slaughter the priests of the high places who burn incense on you, and men’s bones be burned on you.’ ”
3 And he gave a sign the same day, saying, “This is the sign which יהוה has spoken: See, the slaughter-place is split apart, and the ashes on it is poured out.”
4 And it came to be when Sovereign Yaroḇʽam heard the saying of the man of Elohim, who cried out against the slaughter-place in Bĕyth Ěl, that he stretched out his hand from the slaughter-place, saying, “Seize him!” Then his hand, which he stretched out toward him, dried up, so that he was unable to bring it back to him.
5 And the slaughter-place was split apart, and the ashes poured out from the slaughter-place, according to the sign which the man of Elohim had given by the word of יהוה.
6 And the sovereign answered and said to the man of Elohim, “Please appease the face of יהוה your Elohim, and pray for me, that my hand might be restored to me.” And the man of Elohim appeased the face of יהוה, and the sovereign’s hand was restored to him, and became as it was before.

Now in the times of the rule of YoshiYahu what he prophesied came true

2 Kings 23:16 Then Yoshiyahu turned, and saw the burial-sites that were there on the mountain. And he sent and took the bones out of the burial-sites and burned them on the slaughter-place, and defiled it according to the word of יהוה which the man of Elohim proclaimed, who proclaimed these words.
17 And he said, “What tombstone is this that I see?” And the men of the city said to him, “It is the burial-site of the man of Elohim who came from Yehuḏah and proclaimed these matters which you have done against the slaughter-place of Bĕyth Ěl.”
18 And he said, “Let him alone, let no one move his bones.” So they left his bones alone, with the bones of the prophet who came from Shomeron.

1 Kings 13:1 says the man of Aluahym came from Yahudah. Iddo was the seer in Yahudah in the days of Solomon and Rehoboam. Remember in the days of Rehoboam Yasharal was divided and only house of Yahudah clung to Rehoboam while the house of Yasharal clung to Yeroboam.

2 Chr 12:15 And the acts of Reḥaḇʽam, the first and the last, are they not written in the book of Shemayah the prophet, and of Iddo the seer concerning genealogies? And there was fighting between Reḥaḇʽam and Yaroḇʽam all the days.

His scroll in which he mentioned of what he prophesied against Yeroboam and all acts of Shelemoh and Rehoboam is missing as it may have been destroyed. Yahuah is in control of his dabar as everything we need to know and look at is in his dabar.

He even wrote about all acts of AbiYah son of Rehoboam

2 Chr 13:22 And the rest of the acts of Aḇiyah, and his ways, and his words are written in the commentary of the prophet Iddo.

Now lets look at how Zackaryah introduces himself

Zec 1:1 In the eighth month of the second year of Dareyawesh, the word of יהוה came to Zeḵaryah son of Bereḵyah, son of Iddo the prophet, saying,

In the woes to the Scribes and Pharisees ,Yahusha condemns them for killing the prophets and says he will send send prophets, wise men and scribes and some of them they shall kill and impale and some of them they would scourge in their assemblies and persecute them from city to city so that on them should come all the righteous blood shed on the earth from blood of the righteous Hebel to the blood of ZacharYah, son of BarakYah who was murdered between the dwelling place and the altar. Whilst we know who Hebel is we need to identify who this ZacharYah son of BarakYah is because some say he was the father of Yahuchanan the Immerser/Baptist and some say he was the minor prophet ZacharYah because he identifies himself as son of BarakYah, som of Iddo the prophet.

Mat 23:35 so that on you should come all the righteous blood shed on the earth, from the blood of righteous Heḇel to the blood of Zeḵaryah, son of Bereḵyah, whom you murdered between the Dwelling Place and the altar.
Mat 23:36 “Truly, I say to you, all this shall come upon this generation.

What is noteworthy is in the Abary Canon of the OT, Genesis is the first scroll and 2 Chronicles is the last scroll, Yahusha refers to murder of Hebel in the book of beginnings and the murder of ZacharYah in the book which ends i.e. 2 Chronicles. Many mistake the Zecharyah to be the minor prophet as he identifies himself as son of Barakyah, son of Iddo the prophet but what they fail to see is that this ZackarYah is of the Second Temple era and the ZacharYah who was murdered in the courtyard of the house of Yahuah was during the first temple era. Moreover the dispute is that the one murdered and mentioned in 2 Chronicles 24:20-22 was murdered in the courtyard of the house of Yahuah whereas Yahusha says the Zacharyah son of Barakyah was murdered between the Dwelling place and the altar where only the priests could go. So it's important to identify who this Zacharyah was.

Let's view ZackarYah the son of Yehoyada/Yahuyada the priest who was murdered in the Dwelling place

2Ch 24:17 And after the death of Yehoyaḏa the rulers of Yehuḏah came and bowed themselves to the sovereign. And the sovereign listened to them,
2Ch 24:18 and they forsook the House of יהוה Elohim of their fathers, and served the Ashĕrim and the idols. And wrath came upon Yehuḏah and Yerushalayim because of their trespass.
2Ch 24:19 And He sent prophets to them, to bring them back to יהוה. And they witnessed against them, but they did not listen.
2 Chr 24:20 Then the Spirit of Elohim came upon Zeḵaryah son of Yehoyaḏa/Yahuyada the priest, who stood above the people, and said to them, “Thus said Elohim, ‘Why are you transgressing the commands of יהוה, and do not prosper? Because you have forsaken יהוה, He has forsaken you.’ ”
21 And they conspired against him, and at the command of the sovereign they stoned him with stones in the courtyard/chatsar of the House of יהוה.
22 Thus Yo’ash the sovereign did not remember the loving-commitment which Yehoyaḏa his father had done to him, and killed his son. And as he died, he said, “יהוה does see, and repay!”

It doesn't tell us which court he was murdered in, whether the outer courtyard or the inner courtyard where the priests serve. ZacharYah was the son of Yehoyada/Yahuyada the high priest so it's obvious that he was a high priest as 2 Chronicles 24:20 says ...he stood above the people

2Ch 24:11 Now it came to pass, that at what time the chest was brought unto the king's office by the hand of the Levites, and when they saw that there was much money, the king's scribe and the high priest's officer came and emptied the chest, and took it, and carried it to his place again. Thus they did day by day, and gathered money in abundance.
2Ch 24:12 And the king and Yehoyada gave it to such as did the work of the service of the house of Yahuah, and hired masons and carpenters to repair the house of Yahuah, and also such as wrought iron and brass to mend the house of Yahuah.

Who was Yahuyada?

2Ch 22:11 But Yehoshaḇʽath, the daughter of the sovereign, took Yo’ash son of Aḥazyahu, and stole him away from among the sovereign’s sons who were slain, and put him and his nurse in a bedroom. So Yehoshaḇʽath, the daughter of Sovereign Yehoram, the wife of Yehoyaḏa the priest, because she was the sister of Aḥazyahu, hid him from Athalyahu so that she could not put him to death.

Yahuyada was the brother in law of Ahazyahu and son in law of king Yehoram as he married Yehoshabath. Ahazyahu died a year after assuming the throne, which was then usurped by his mother Athaliah, who ordered the execution of all members of the royal family. Yehoshabath and Yahuyada rescued from Athaliah's slaughter, Athaliah's one-year-old grandson, Joash. For six years, they hid the sole surviving heir to the throne within the Temple. Yahuyada was instrumental in the staging of the coup that dethroned and killed Athaliah. Under Yahuyada's guidance, Baal-worship was renounced and the altar and temple of Baal were destroyed.

Yahuyada is also noteworthy for the national covenant that he made "between him, and between all the people, and between the king, that they should be Yahuah's people" (2 Chronicles 23:16). Yahuyada lived 130 years and was buried very honorably among the kings in the city of Daud. Yahuyada's son, Zecharyah, was later martyred by King Yoash, the very king who made a covenant to be the people of Yahuah.
2Ch 23:16 Yehoyaḏa then made a covenant – between himself and the people and the sovereign – to be the people of יהוה.
2Ch 23:17 And all the people went to the house of Baʽal, and broke it down. They completely broke up its altars and images, and slew Mattan the priest of Baʽal before the altars.
2Ch 23:18 And Yehoyaḏa put the offices of the House of יהוה into the hand of the priests, the Lĕwites, whom Dawiḏ had assigned in the House of יהוה, to offer the burnt offerings of יהוה, as it is written in the Torah of Mosheh, with rejoicing and with singing, by the hands of Dawiḏ.
2Ch 23:19 And he set the gatekeepers at the gates of the House of יהוה, so that no one who was in any way unclean should enter.
2Ch 23:20 And he took the commanders of hundreds, and the nobles, and the governors of the people, and all the people of the land, and brought the sovereign down from the House of יהוה. And they went through the Upper Gate to the sovereign’s house, and set the sovereign on the throne of the reign.

Who else can put offices of the house of Yahuah into the hand of the priests but the chief/high priest?

ZackarYah was the son of Yahuyada the high priest but doesn't Yahusha say ''ZackarYah son of BarakYah''? We must see this closely with evidence from scripture as Yahusha identifies the lineage and not the immediate son of BarakYah.

Who was BarakYah/BarakYahu?

BarakYah was the gatekeeper of the ark of the Covenant and the father of Asaph the recorder

1 Chr 6:39 And his brother Asaph, who stood at his right hand, was Asaph son of Bereḵyahu, son of Shimʽa,

1Ch 15:23 and Bereḵyah and Elqanah were doorkeepers for the ark;

There is another problem, there are many by the name BarakYah/BarakYahu so it's important to identify the right BarakYah and hence we must see the headships of the sons of Levi who stood in the king's court as advisors to the kings. Let's begin with king Daud as Asaph was the son of BarakYah and Daud handed over the Psalms into the hand of Asaph whom he appointed as the recorder.

1Ch 16:4 And he appointed some of the Lĕwites to serve before the ark of יהוה, to bring to remembrance, and to thank, and to praise יהוה Elohim of Yisra’ĕl:
1Ch 16:5 Asaph the chief, and his second Zeḵaryah, Yeʽi’ĕl, and Shemiramoth, and Yeḥi’ĕl, and Mattithyah, and Eliyaḇ, and Benayahu, and Oḇĕḏ-Eḏom, and Yeʽi’ĕl, with harps and lyres, but Asaph was sounding with cymbals;
1Ch 16:7 And on that day Dawiḏ first gave thanks to יהוה by the hand of Asaph and his brothers:

Moreover it says in 1 Chr 6:39 'BarakYahu', son of Shima so let's quickly look at the lineage:

1Ch 6:39 And his brother Asaph, who stood at his right hand, was Asaph son of Bereḵyahu, son of Shimʽa,
1Ch 6:40 son of Miḵa’ĕl, son of Baʽasĕyah, son of Malkiyah,
1Ch 6:41 son of Ethni, son of Zeraḥ, son of Aḏayah,
1Ch 6:42 son of Ěythan, son of Zimmah, son of Shimʽi,
1Ch 6:43 son of Yaḥath, son of Gĕreshom, son of Lĕwi.

So we see Asaph the son of BarakYah/BarakYahu is from the tribe of Levi. BarakYah stood as a gatekeeper of the ark of the Covenant while his son Asaph stood as a recorder of the Pslams.

Exo 6:16 These are the names of the sons of Lĕwi according to their generations: Gĕrshom, and Qehath, and Merari. And the years of the life of Lĕwi were one hundred and thirty-seven.
17 The sons of Gĕrshom: Liḇni and Shimʽi according to their clans.

We see Asaph son of BarakYah's linegae from the eldest son of Levi named Gershon/m.

Sons of Asaph: 1Ch 25:1 And Dawiḏ and the commanders of the army separated for the service some of the sons of Asaph, and of Hĕman, and of Yeḏuthun, who should prophesy with lyres, with harps, and with cymbals. And the number of the workmen according to their service was:
1Ch 25:2 Of the sons of Asaph: Zakkur, and Yosĕph, and Nethanyah, and Ashar’ĕlah, the sons of Asaph at the hands of Asaph, WHO PROPHESIED at the hands of the sovereign.

So it's evident that these men stood as seers in the court of the king and they were Levites, either chief priests or seers.

2Ch 29:30 And Sovereign Ḥizqiyahu and the rulers ordered the Lĕwites to sing praise to יהוה with the words of Dawiḏ and of Asaph the seer. And they sang praises with gladness, and they bowed their heads and worshipped.

While the genealogy of Yahuyada high priest is not mentioned in scripture, how else could he be a high priest if not from the tribe of Levi? Hence if Yahusha said ZackarYah son of Barakyah in Matthew 23:35 it doesn't mean ZacharYah was the immediate son of BarakYah but a descendant of BarakYah. He is being shown as the son of BarakYah because of the high office. We saw BarakYah was the gatekeeper of the ark of the Covenant and Asaph was the recorder (of Psalms) and seer of king Daud.

The minor prophet ZackarYah lived at the time of Yahudah's captivity during the reign of Dareyawesh king of Persia, and if he identifies himself as the son of BarakYah, the son of Iddo the prophet then he is identifying himself with his immediate fathers (which we will see later). He definitely didn't live when Iddo the prophet lived during Rehoboam's time.

Zec 1:1 In the eighth month of the second year of Dareyawesh, the word of יהוה came to Zeḵaryah son of Bereḵyah, son of Iddo the prophet, saying,

Twice Yoah is mentioned as the son of Asaph the recorder but he was not the immediate son but a descendant and stood in the court of Hezekiah/Hisqiyahu tying his lineage to Asaph the son of BarakYah.

2Ki 18:17 And the sovereign of Ashshur sent the Tartan, and the Raḇsaris, and the Raḇshaqĕh from Laḵish, with a great army against Yerushalayim, to Sovereign Ḥizqiyahu. And they went up and came to Yerushalayim. And when they had come up, they came and stood by the channel of the upper pool, which was on the highway to the Launderer’s Field.
2Ki 18:18 And they called to the sovereign. And Elyaqim son of Ḥilqiyahu, who was over the household, and Sheḇnah the scribe, and Yo’aḥ son of Asaph, the recorder, came out to them.

2Ki 18:37 And Elyaqim son of Ḥilqiyah, who was over the household, and Sheḇnah the scribe, and Yo’aḥ son of Asaph, the recorder, came to Ḥizqiyahu with their garments torn, and they reported to him the words of the Raḇshaqĕh.

While Asaph as a seer stood in the court of king Daud, Yoah stood as a seer in the court of Hizqiyahu/Hezekiah. Hezekiah was a descendant of Daud.

The kings of Yahudah from Daud:

1) Daud- ----Asaph son of BarakYah
2) Solomon
3) Rehaboam---Iddo the prophet (the man of Aluahym in 1 Kings 13)
4) Abiyah
5) Asa
6) Yehoshapat
7) Yehoram
8) Ahazyah
9) Yoash ------Yahuyada the high priest, his son ZacharYah who was killed in the courtyard (2 Chr chapters 22-24).
10) Amazyah
11) Uzziyah
12) Yotham
13) Ahaz
14) Hezekiah---- Yoah (who is said to be son of Asaph the recorder 2 Kings 18:18, 37) and the son of Zimmah (2 Chr 29:12)****check below for the note on 2 Chri 29:12*****
15) Manasseh
16) Amon
17) Yosiah
18) Yehoahaz
19) Yehoiakim
20) Zedekyah ---Zackaryah the minor prophet who lived in the days of the kings of Persia, after the reign of king of Babylon. Zedekyah was the last king of Yahudah whose eyes king of Babylon put out.

*****2Ch 29:12 And the Lĕwites rose up: Maḥath son of Amasai and Yo’ĕl son of Azaryahu, of the sons of the Qehathites; and of the sons of Merari, Qish son of Aḇdi and Azaryahu son of Yehallel’ĕl; and of the Gĕreshonites, Yo’aḥ son of Zimmah and Ěḏen son of Yo’aḥ;

1Ch 6:20 Of Gĕreshom were Liḇni his son, Yaḥath his son, Zimmah his son,

1Ch 6:21 Yo’aḥ his son, Iddo his son, Zeraḥ his son, Ye’atherai his son.

The Gershomite lineage:

1Ch 6:39 And his brother Asaph, who stood at his right hand, was Asaph son of Bereḵyahu, son of Shimʽa,
1Ch 6:40 son of Miḵa’ĕl, son of Baʽasĕyah, son of Malkiyah,
1Ch 6:41 son of Ethni, son of Zeraḥ, son of Aḏayah,
1Ch 6:42 son of Ěythan, son of Zimmah, son of Shimʽi,
1Ch 6:43 son of Yaḥath, son of Gĕreshom, son of Lĕwi.

If you notice in 2 Chr 29:12 Yoah is mentioned as the son of Zimmah who was not his immediate father and this we see from the verse itself .....and of the Gĕreshonites, Yo’aḥ son of Zimmah which shows that Yoah was tied up to Zimmah from the Gershomite lineage recorded in 1 Chr 6:39-43 and to Asaph in 2King 18:18, 37. The eldest son of Levi was Gershom/n.

Also 1 Chr 6:21 lists Yoah's supposedly sons name as Iddo whereas in 2 Chr 29:12 his sons name is listed as Eden/Adan. The perspective needs to be changed and has to be understood as 'son of Gershom' in 1 Chr 6:20-21 whereas in 2 Chr 29:12 Eden/Adan was Yoah's actual son because of the way its written is in a specific way, 'Yo’aḥ son of Zimmah and Ěḏen son of Yo’aḥ' which means Yoah was a descendant of Zimmah and Eden was the immediate son of Yoah.
So if 1 Chr 6:21 was Iddo the prophet then he was the son of Gershom which fits in perfectly but not the son of Yoah

Some say Iddo and Eden are the same as their names are spelled in the same way in the first two letters

Iddo name is spelled in three variants: H5714 עִדִּיא עִדּוֹא עִדּוֹ

Whereas Eden is spelled as (as garden of Eden): H5731 עֵדֶן

But we saw Yahuah in his dabar is very specific in letting us know in 2 Chr 29:12 ' and of the Gershonites Yoah son of Zimmah where Zimmah was not the direct father of Yoah but is mentioned as one of the sons of Gershom in 1 Chr 6:39-43 genealogy. The verse of 2 Chr 29:12 then says Eden son of Yoah and there was no Yoah in the direct sons of Gershom.

Below is a chart which is helpful to understand the lineage: Since our study is based on identifying Barakyah please look to the lineage below Gershon on the left:

Similarly ZacharYah in Zech 1:1,7 identified to the lineage of Iddo the prophet doesn't mean he is the son of Iddo the seer during Reheboam's time. There was a priest Iddo in Ezra & Nehemiah's time

Ezr 5:1 Then the prophets, Ḥaggai the prophet and Zeḵaryah son of Iddo, prophesied to the Yehuḏim who were in Yehuḏah and Yerushalayim, in the Name of the Elah of Yisra’ĕl upon them

Ezr 6:14 And the elders of the Yehuḏim were building, and they were blessed through the prophesying of Ḥaggai the prophet and Zeḵaryah son of Iddo. And they built and finished it, according to the decree of the Elah of Yisra’ĕl, and according to the decree of Koresh, and Dareyawesh, and Artaḥshashta sovereign of Persia.

There were priests who came up with Zerubbabel to build the house of Yahuah and Iddo was one among them

Neh 12:1 And these were the priests and the Lĕwites who came up with Zerubbaḇel son of She’alti’ĕl, and Yĕshua: Serayah, Yirmeyah, Ezra,
Neh 12:2 Amaryah, Malluḵ, Ḥattush,
Neh 12:3 Sheḵanyah, Reḥum, Merĕmoth,
Neh 12:4 Iddo, Ginnethoi, Aḇiyah,

And this Iddo's son was ZackarYah

Neh 12:12 And in the days of Yoyaqim, the priests, the heads of the fathers’ were: of Serayah, Merayah; of Yirmeyah, Ḥananyah;
Neh 12:13 of Ezra, Meshullam; of Amaryah, Yehoḥanan;
Neh 12:14 of Meliḵu, Yonathan; of Sheḇanyah, Yosĕph;
Neh 12:15 of Ḥarim, Aḏna; of Merayoth, Ḥelqai;
Neh 12:16 of Iddo, Zeḵaryah; of Ginnethon, Meshullam;
Neh 12:17 of Aḇiyah, Ziḵri, son of Minyamin; of Moʽaḏyah, Piltai;
Neh 12:18 of Bilgah, Shammua; of Shemayah, Yehonathan;

Though there is no mention of Barakyah as the immediate father of ZackarYah as he introduces himself as 'Zeḵaryah son of Bereḵyah, son of Iddo the prophet' in Zech 1:1, it cannot be ruled out that there was one and it's simply not mentioned because only the heads were mentioned in the priests as we see it consistently in the OT. So instead of Barakyah they may have listed Iddo the priest who was the grandfather of ZackarYah the minor prophet.

As far as the ZacharYah who was killed was the son of Yehoyada/Yahuyada the high priest in the temple and Yahusha was referring to him by not his immediate father but his great grandfather BarakYah who was the father of Asaph and a gatekeeper of the ark of the Covenant. Yahusha probably used his name to show that ZackarYah son of Yahuyada the high priest was killed within the inner court. Moreover Yahudi history states that ZacharYah son of Yahuyada the high priest was killed on the Day of Atonement in the temple and I don't know how far this is true.

Wednesday, December 6, 2017

Whom did Elohim come to kill and when? Exodus 4:18-27

Exodus 4:21-27 are the most disputed verses and translators have inserted 'Moses' in the place of 'him' in verse 24. The commentaries available are based on showing a sequential turn of events after Masha had an encounter with Elohim at the burning bush and the revealing of his name as Yahuah to Masha & the conflict he had with Elohim that he was not eloquent and that he send someone else. The conflict is resolved when Elohim asks him to take Aharon his brother and that he would be with his mouth as with his mouth and the rod of Elohim is with him. We then come to the verses as stated below. Let's look at the verses closely and see whether they are sequential events as commentators would want us to believe based on the face value of these verses, others went a step forward to say Masha was asked to paraphrase the words of Yahuah before Pharaoh but they still fell short of their understanding of these verses.

Exo 4:18 Then Mosheh went and returned to Yithro his father-in-law, and said to him, “Please let me go and return to my brothers who are in Mitsrayim to see whether they are still alive.” And Yithro said to Mosheh, “Go in peace.”
Exo 4:19 And יהוה said to Mosheh in Miḏyan, “Go, return to Mitsrayim, for all the men are dead who sought your life.”
Ex 4:20 So Mosheh took his wife and his sons and mounted them on a donkey, and returned to the land of Egypt. Mosheh also took the staff of the Elohim in his hand.
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 are unwilling/taman to let him go. Behold, I shall kill your son, your firstborn.
Ex 4:24 And it came to be in the lodge in the way Yahuah met him and sought to put him to death.
Ex 4:25 Then Tsipporah took a flint and cut off her son’s foreskin and threw it at his feet, and she said, Surely, you are a bridegroom of blood to me.
Ex 4:26 And he made him whole/yaraph by reason of. Then she said, You are a bridegroom of blood-- because of the circumcision.
Ex 4:27 Now Yahuah said to Aharon, Go to meet Mosheh in the wilderness. So he went and met him at the mountain of the Elohim and kissed him

If you notice Masha had an encounter with Yahuah at the burning bush at the mountain of Elohim i.e. Mt. Horeb. The verses then tell us he went to Yethro his father-in-law and sought his permission and took Tsiporrah his wife and two sons and mounted them on a donkey, and returned to the land of Egypt (verse 18-20) .Verse 27 we see him back at Mt. Horeb, the mountain of Elohim where Aharon met him and kissed him.

Exo 3:1 And Mosheh was shepherding the flock of Yithro his father-in-law, the priest of Miḏyan. And he led the flock to the back of the wilderness, and came to Ḥorĕḇ, the mountain of Elohim.
Exo 3:2 And the Messenger of יהוה appeared to him in a flame of fire from the midst of a bush. And he looked and saw the bush burning with fire, but the bush was not consumed.

So it's obvious that the meeting of Elohim in the lodge in the way to put him (we will see who is the him) to death is an interjection passage and not sequential. It's evident that Masha returned from Mt. Horeb to Midyan to where his father-in-law, his wife and sons were because Yahuah told him in Midyan to return to 'Mitsrayim' for all the men were dead who sought his life. The men that sought his life included Pharaoh for Masha had fled from Pharoah's presence as he tried to kill Masha.

Exo 4:19 And יהוה said to Mosheh in Miḏyan, “Go, return to Mitsrayim, for all the men are dead who sought your life.”

Exo 2:15 And Pharaoh heard of this matter, and he sought to kill Mosheh. But Mosheh fled from the face of Pharaoh and dwelt in the land of Miḏyan. And he sat down by a well.

So the meeting of Aharon and Masha at the mountain of Elohim is sequential. While the scriptures are silent on whether Aharon accompanied Masha to Midyan, it's common sense to accept it this way than to understand that post the encounter with Elohim he went to Midyan and took his wife and sons and brought them to Egypt and went back to the mountain of Elohim where he met Aharon, or to accept that he went to Midyan and took his wife and sons and came to the mountain of Elohim where he met Aharon and they journeyed back to Egypt. The proof of the interjection text lies in understanding the 'death of the first-born'. A closer view of the scriptures shows us that these verses are interjection rather than sequential and happened just at the announcement of the last plague of the death of the firstborn.

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.

It is interesting that Moses didn’t repeat what Elohim 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 Elohim 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…”). You may also check this phrase in reverso dictionary here:

http://context.reverso.net/translation/hebrew-english/%D7%AA%D7%9E%D7%90%D7%9F
And you will see the phrase means 'you're unwilling' and 'be denied'

v 23....and/uau you're unwilling /taman to let him go. Behold, I shall kill your son, your firstborn.

or v 23 .....and/uau you denied /taman to let him go. Behold, I shall kill your son, your firstborn.

Many translators say Elohim knows everything before hand so it's obvious that Elohim knew that Pharaoh would deny Yasharal's exit from his power & land. While it's true that Elohim knows the end from the beginning, what we must realize is that Elohim is asking Masha to paraphrase this to Pharaoh and that Elohim did not reveal the plagues he would bring on Egypt until they were actually about to happen, except for the sign of the rod turning to serpents , the hand in his bosom turning leprous & pouring the water from the river on dry ground and it turning into blood (not river Nile turning into blood).

Exo 4:1 And Mosheh answered and said, “And if they do not believe me, nor listen to my voice, and say, ‘יהוה has not appeared to you?’ ”
Exo 4:2 And יהוה said to him, “What is that in your hand?” And he said, “A rod.”
Exo 4:3 And He said, “Throw it on the ground.” So he threw it on the ground, and it became a serpent. And Mosheh fled from it.
Exo 4:4 And יהוה said to Mosheh, “Reach out your hand and take it by the tail” – so he reached out his hand and caught it, and it became a rod in his hand –
Exo 4:5 so that they believe that יהוה Elohim of their fathers, the Elohim of Aḇraham, the Elohim of Yitsḥaq, and the Elohim of Yaʽaqoḇ, has appeared to you.”
Exo 4:6 And יהוה said to him again, “Now put your hand in your bosom.” And he put his hand in his bosom, and when he took it out, and see, his hand was leprous, like snow.
Exo 4:7 And He said, “Put your hand in your bosom again.” So he put his hand in his bosom again, and drew it out of his bosom, and see, it was restored like his other flesh.
Exo 4:8 “And it shall be, if they do not believe you, nor listen to the voice of the first sign, they shall believe the voice of the latter sign.
Exo 4:9 “And it shall be, if they do not believe even these two signs, or listen to your voice, that you shall take water from the river and pour it on the dry land. And the water which you take from the river shall become blood on the dry land.”

Before Yahuah brought each plague on Egypt he instructed Masha right until the 10th and final plague. If Masha was revealed all the 10 plagues that Yahuah would bring on Egypt he needn't have to instruct him what needs to be done as Masha would have followed sequentially everything that was revealed to him and would have known beforehand that only at the last plague Pharaoh would let Elohim's people go. Masha wouldn't have cried to Yahuah when he failed to convince Pharaoh to let the people of Elohim go when Pharaoh increased their burden because he would know that Pharaoh would let the people go at the 10th plague which is the death of the firstborn.

Exo 5:22 And Mosheh returned to יהוה and said, “יהוה, why have You done evil to this people? Why did You send me?
Exo 5:23 “For ever since I came to Pharaoh to speak in Your Name, he has done evil to this people. And You have not delivered Your people at all.”

Exo 6:6 “Say, therefore, to the children of Yisra’ĕl, ‘I am יהוה, and I shall bring you out from under the burdens of the Mitsrites, and shall deliver you from their enslaving, and shall redeem you with an outstretched arm, and with great judgments,
Exo 6:7 and shall take you as My people, and I shall be your Elohim. And you shall know that I am יהוה your Elohim who is bringing you out from under the burdens of the Mitsrites.
Exo 6:8 ‘And I shall bring you into the land which I swore to give to Aḇraham, to Yitsḥaq, and to Yaʽaqoḇ, to give it to you as an inheritance. I am יהוה.’ ”
Exo 6:9 And Mosheh spoke thus to the children of Yisra’ĕl, but they did not listen to Mosheh, because of shortness of spirit, and from hard slavery.
Exo 6:10 And יהוה spoke to Mosheh, saying,
Exo 6:11 “Go in, speak to Pharaoh sovereign of Mitsrayim, to let the children of Yisra’ĕl go out of his land.”
Exo 6:12 And Mosheh spoke before יהוה, saying, “The children of Yisra’ĕl have not listened to me, and why would Pharaoh listen to me, for I am of uncircumcised lips?”
Exo 6:13 And יהוה spoke to Mosheh and to Aharon, and gave them a command for the children of Yisra’ĕl and for Pharaoh, sovereign of Mitsrayim, to bring the children of Yisra’ĕl out of the land of Mitsrayim.

Neither did Elohim have to convince Masha of what he was going to do if he had already revealed the 10 plagues he would bring on Egypt.

Exo 7:1 So יהוה said to Mosheh, “See, I have made you an elohim to Pharaoh, and Aharon your brother is your prophet.
Exo 7:2 “You shall speak all that I command you, and Aharon your brother shall speak to Pharaoh, to let the children of Yisra’ĕl go out of his land.
Exo 7:3 “But I am going to harden the heart of Pharaoh, and shall increase My signs and My wonders in the land of Mitsrayim.
Exo 7:4 “And Pharaoh is not going to listen to you, and I shall lay My hand on Mitsrayim, and bring My divisions and My people, the children of Yisra’ĕl, out of the land of Mitsrayim by great judgments.
Exo 7:5 “And the Mitsrites shall know that I am יהוה, when I stretch out My hand on Mitsrayim. And I shall bring the children of Yisra’ĕl out from among them.”

We won't go through all the plagues but we see Elohim telling Masha real time what needs to be done, for if he had already revealed to Masha what he was going to do, he wouldn't have told Masha to meet Pharaoh by the river bank and strike the waters with the rod to turn the river to blood, for Masha would have already known. Similarly before each plague we see Yahuah instructing Masha to do and what to say.

Exo 7:14 And יהוה said to Mosheh, “The heart of Pharaoh is hard, he refuses to let the people go.
Exo 7:15 “Go to Pharaoh in the morning, as he goes out to the water, and you shall stand by the river’s bank to meet him. And take in your hand the rod which was turned into a serpent.
Exo 7:16 “And you shall say to him, ‘יהוה the Elohim of the Heḇrews has sent me to you, saying, “Let My people go, so that they serve Me in the wilderness,” but see, until now you have not listened!
Exo 7:17 ‘Thus said יהוה, “By this you know that I am יהוה. See, I am striking the waters which are in the river with the rod that is in my hand, and they shall be turned to blood,

So when we read Ex 4:21 we must understand all the wonders he put in Masha's hand were the three signs he gave him 1) the rod turning to serpents 2) the hand in his bosom turning leporous 3) pouring the water from the river on dry ground and it turning into blood (not river Nile turning into blood). All other wonders were secret and not yet revealed.

v 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''

And v 22 was just before the plague of the death of the firstborn son

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.

The proof of the text is ''And I said to you....and you refused/taman to let him go'' which is in past tense and ''Behold, I shall kill your son, your firstborn son'' which was just before the 10th and final plague of the death of the firstborn son.

Now that we have understood the context of the interjection and the sequential passages let's view the interjection passages.

Who is the him in verse 24?

'Hu' in Abary means him and 'hu' is rooted in both the words highlighted below

Ex 4:23 So I said to you, Let My son go that he may serve Me; but you have refused to let him go. Behold, I shall kill your son, your firstborn.
Ex 4:24 And it came to be in the lodge in the way Yahuah met him/ yapagshahu and sought to put him to death/hamaytu.
Ex 4:25 Then Tsipporah took a flint and cut off her son’s foreskin and threw it at his feet, and she said, Surely, you are a bridegroom of blood to me.
Ex 4:26 And He made him whole by reason of. Then she said, You are a bridegroom of blood-- because of the circumcision.

The passage seem to say at first glance that when Tsipporah, Masha and his sons Gershom and Alayazar were in the lodge in the way TO EGYPT Yahuah met him and sought him to put to death. The Greek Septuagint of the OT says 'Angel of Yahuah' met him, the Jewish Talmud says Yahuah struck Masha with illness because he didn't circumcise one of his sons and as a result Yahuah came to kill Masha and those seeking for answers have even gone outside the inspired text to book of Jubilees where according to the writer Elohim tells Masha how he delivered him from Mastema the chief demon who met him on the way to Egypt. As children of light we must stick to the inspired text and when we understand the passages correctly contextually 'Messenger of Yahuah' and 'Yahuah' met him both are correct for Yahuah appeared to Masha in the burning bush through a Messenger of Yahuah, Yahuah killed all the firstborn in Egypt by the destroyer while spared the Yasharalites as he saw the blood of the lamb on the door posts, The Messenger of Yahuah led them in the cloud by day and pillar of fire by night.

Exo 3:2 And the Messenger of יהוה appeared to him in a flame of fire from the midst of a bush. And he looked and saw the bush burning with fire, but the bush was not consumed.

Exo 14:19 And the Messenger of Elohim, who went before the camp of Yisra’ĕl, moved and went behind them. And the column of cloud went from before them and stood behind them,

Yahuah is invisible and hence he rode karub's as stated in the Psalms 18:10

Psa 18:10 And He rode upon a keruḇ, and flew; He flew upon the wings of the wind.

Exo 11:4 And Mosheh said, “Thus said יהוה, ‘About midnight I/Yahuah am going out into the midst of Mitsrayim,
Exo 11:5 and all the first-born in the land of Mitsrayim shall die, from the first-born of Pharaoh who sits on his throne, even to the first-born of the female servant who is behind the handmill, and all the first-born of cattle.

Act 7:35 “This Mosheh whom they had refused, saying, ‘Who made you a ruler and a judge?’ – this one Elohim sent to be a ruler and a deliverer by the hand of the Messenger who appeared to him in the bush.

Exodus 12:23 is also a misunderstood text as the 'destroyer' here cannot be identified as whether he was the Messenger of Yahuah or a destroyer. The title 'destroyer' suggests that this was a demon who was set loose to bring about this destruction and whether it was a Messenger of Yahuah or a destroyer from shatan what's important to understand is that Yahuah decided this to happen, he takes the full responsibility of the killing of the firstborn.

Exo 12:23 “And יהוה shall pass on to smite the Mitsrites, and shall see the blood on the lintel and on the two doorposts, and יהוה shall pass over the door and not allow the destroyer to come into your houses to smite you.

When we look for scriptural evidence, we see Yahuah to fulfill his purpose allows shatan and his messengers to entice, destroy, hurt, plague etc and he takes the full responsibility. Christianity doesn't accept this fact.

1Ki 22:19 Then he said, “Therefore hear the word of יהוה: I saw יהוה sitting on His throne, and all the host of the heavens standing by Him, on His right and on His left.
1Ki 22:20 “And יהוה said, ‘Who shall entice Aḥaḇ to go up and fall at Ramoth Gilʽaḏ?’ And this one said this, and another said that.
1Ki 22:21 “And a spirit came forward and stood before יהוה, and said, ‘Let me entice him.’
1Ki 22:22 “And יהוה said to him, ‘In what way?’ And he said, ‘I shall go out and be a spirit of falsehood in the mouth of all his prophets.’ And He said, ‘Entice him, and also prevail. Go out and do so.’
1Ki 22:23 “And now, see, יהוה has put a spirit of falsehood in the mouth of all these prophets of yours, and יהוה has spoken evil concerning you.”

Deu 32:39 ‘See now that I, I am He, And there is no Elohim besides Me. I put to death and I make alive. I have wounded, and I heal. And from My hand no one delivers!

Isa 45:5 ‘I am יהוה, and there is none else – there is no Elohim besides Me. I gird you, though you have not known Me,
Isa 45:6 so that they know from the rising of the sun to its setting that there is none but Me. I am יהוה, and there is none else,
Isa 45:7 forming light and creating darkness, making peace and creating evil. I, יהוה, do all these.’

Coming back to the passages:

Ex 4:23 So I said to you, Let My son go that he may serve Me; but you have refused to let him go. Behold, I shall kill your son, your firstborn.
Ex 4:24 And it came to be in the lodge in the way Yahuah met him/ yapagshahu and sought to put him to death/hamaytu.
Ex 4:25 Then Tsipporah took a flint and cut off her son’s foreskin and threw it at his feet, and she said, Surely, you are a bridegroom of blood to me.
Ex 4:26 And He made him whole/yaraph by reason of. Then she said, You are a bridegroom of blood-- because of the circumcision.

If the him is 'Masha' then no where does scripture tell us that the father needs to be put to death for not circumcising his son. Both father and mother are equally responsible for any act of disobedience to Yahuah. However scripture states that an uncircumcised male child himself faces the punishment of his soul being cut off from his people (Gen. 17:9-14). Nowhere does Turah state a father is punishable by death or anything else for neglecting to circumcise his son.

Gen 17:9 And Elohim said to Aḇraham, “As for you, guard My covenant, you and your seed after you throughout their generations.

Gen 17:10 “This is My covenant which you guard between Me and you, and your seed after you: Every male child among you is to be circumcised.

Gen 17:11 “And you shall circumcise the flesh of your foreskin, and it shall become a sign of the covenant between Me and you.

Gen 17:12 “And a son of eight days is circumcised by you, every male child in your generations, he who is born in your house or bought with silver from any foreigner who is not of your seed.

Gen 17:13 “He who is born in your house, and he who is bought with your silver, has to be circumcised. So shall My covenant be in your flesh, for an everlasting covenant.

Gen 17:14 “And an uncircumcised male child, who is not circumcised in the flesh of his foreskin, his life shall be cut off from his people – he has broken My covenant.”

Moreover the Yasharalites born during the 40 years of wandering in the wilderness were not circumcised until just before entering the Promised Land (Josh. 5:2-8). They were not killed by Elohim nor their fathers were killed.

Jos 5:2 At that time יהוה said to Yehoshua, “Make knives of flint for yourself, and circumcise the sons of Yisra’ĕl again the second time.”

Jos 5:3 So Yehoshua made knives of flint for himself, and circumcised the sons of Yisra’ĕl at the Hill of Foreskins.

Jos 5:4 And this is why Yehoshua circumcised them: All the people who came out of Mitsrayim who were males, all the men of battle, had died in the wilderness on the way, after they had come out of Mitsrayim.

Jos 5:5 For all the people who came out had been circumcised, but all the people who were born in the wilderness on the way as they came out of Mitsrayim had not been circumcised.

Jos 5:6 For the children of Yisra’ĕl walked forty years in the wilderness, till all the nation – the men of battle who came out of Mitsrayim – were consumed, because they did not obey the voice of יהוה, to whom יהוה swore not to show them the land which יהוה had sworn to their fathers that He would give us, “a land flowing with milk and honey.”

Jos 5:7 And Yehoshua circumcised their sons whom He raised up in their place; for they were uncircumcised, because they had not been circumcised on the way.

Jos 5:8 And it came to be, when they had completed circumcising all the nation, that they stayed in their places in the camp till they were healed.

The above passage is also evidence that Masha was also circumcised as he was also the one who came out of Egypt and didn't make it to the promised land. Some commentator's state Masha was also not circumcised which is incorrect.

So it had to be Masha's firstborn son Gershom whom Yahuah sought to kill, when? Not on the way to Egypt but in the way when he lodged just when the plague of killing of the firstborn began. It is evident that Tsipporah was the one because of which Masha had not circumcised his sons...the following statement of Tsipporah in Exo 4:26 .......''You are a bridegroom of blood-- because of the circumcision'' is clear that Masha had revealed the covenant of circumcision (a token of shedding of blood) to her but as a Midyanite (Midyanites don't circumcise) she refrained from circumcising her sons. But when the plague broke out on the firstborn she made haste to save her son by taking a flint stone and cutting the foreskin of her son for she feared the 'death of her firstborn' when she saw that the messenger of Yahuah/Yahuah came to kill him.

Who were Miyanites?

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.

Gen 25:3 And Yoqshan brought forth Sheḇa and Deḏan. And the sons of Deḏan were Asshurim, and Letushim, and Le’ummim.

Gen 25:4 And the sons of Miḏyan were Ěphah, and Ěpher, and Ḥanoḵ, and Aḇiḏa, and Eldaʽah. All these were the children of Qeturah.

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.

Midyanites were descendants of Abraham and the wife he married after the death of Sarah named Qeturah. The above scriptures show that Abraham gave everything he had to his son Yitshaq whereas gave gifts and sent his other sons away from his son Yitshaq.

If you look at Exo 4:26 closely you will see the the word 'ya/hand raph/heal or whole'. This is probably why Talmud has wrongly concluded that it was Masha who was struck with illness and was made whole after the circumcision of his firstborn son, whereas spiritually we see Gershom being made whole in a sense that without circumcision he was cut off from his people and not in covenant with Yahuah as stated in Gen 17:14. Though there was blood of the lamb applied to the door posts where Moses, Tsipporah and her two sons dwelt on the day of the actual plague itself, however their firstborn son Gershom would be still accounted like an uncircumcised Egyptian and that's why Yahuah sought to kill him.

Ex 4:26 And/uau He made him whole/yaraph. Then she said, You are a bridegroom of blood-- because of the circumcision.

Now the question is, was Alayazar their second son circumcised? If the firstborn was not circumcised it's understood he was uncircumcised too. Then why did Yahuah only want to kill Gershom? Remember it was the plague of the death of the firstborn son and not other sons. While scripture doesn't record that Masha and Tsipporah circumcised their second son they surely would have later as the fear of Yahuah is the beginning of wisdom.

Ex 4:24.....in the encampment/lodging place in the way Yahuah met him/ yapagshahu.... is to be understood as in the way when striking the firstborn in Egypt in the lodge (where he stayed) Yahuah met him. The word for lodge is 'malun' H4411 means an 'inn/encampment/lodging place/caravanserai'

Ex 4:25 Then Tsipporah took a flint and cut off her son’s foreskin and threw it/taga at his feet, and she said, Surely, you are a bridegroom of blood to me.

תגע (taga) means 'Touch' and they translated it as 'threw it/cast it' you may check the word in http://context.reverso.net/translation/hebrew-english/%D7%AA%D7%92%D7%A2

'naga' and 'taga' are closely related. 'Naga' means 'to come near' and 'Taga' means to touch.

The verse should correctly read 'Ex 4:25 Then Tsipporah took a flint and cut off her son’s foreskin and touched/taga towards/la his feet/ragalayu, and she said, Surely, you are a bridegroom of blood to me.

Touching the feet:

Whose feet are being touched here? Again some commentator's state that the foreskin was thrown at Yahuah's feet and that's why Yahuah let him go. 'So he let him go' is an incorrect translation. We already saw that Uau means 'And' and 'yaraph' means 'made whole/healed'. TS2009 translates Ex 4:25.....and cut off the foreskin of her son and threw it at Mosheh’s feet.....

Exo 4:25 And Tsipporah took a sharp stone and cut off the foreskin of her son and threw it at/taga his feet, and said, “You are indeed a bridegroom of blood to me!”

Exo 4:26 So/uau He let him go/yaraph. Then she said, “You are a bridegroom of blood,” because of the circumcision.

Correct translation:

Exo 4:25 And Tsipporah took a sharp stone and cut off the foreskin of her son and touched towards/taga his feet,

Exo 4:26 And/uau He made whole/yaraph ma manu/H4480 by reason of . Then she said, “You are a bridegroom of blood,” because of the circumcision.

מִן (man) H4480 above, after, among, at, because of, by (reason of), from (among), in, X neither, X nor, (out) of, over, since, X then, through, X whether, with.

The feet that she touched were of Yahuah's /the Messenger of Yahuah's and not Masha's. The translators didn't translate 'mamanu' which means 'from him/of him/of it's'.

If we translate the verse (26) as 'And/uau He made whole/yaraph ma manu/H4480 him of its' doesn't sound grammatically correct. Hence 'because of/by reason of/since' sounds more appropriate gramatically for Yahuah healed Gershom of his uncircumcision/covenantless.

Tsipporah tells Masha ''You are a bridegroom of blood'' because of the circumcision (Ex 4;26). This sounds as a statement of disgust towards the shedding of blood. Somewhere in the Exodus journey Masha sends Tsipporah and his sons back to Midyan for a reason unknown.

Exo 18:1 And Yithro, the priest of Miḏyan, Mosheh’s father-in-law, heard of all that Elohim had done for Mosheh and for Yisra’ĕl His people, that יהוה had brought Yisra’ĕl out of Mitsrayim.

Exo 18:2 And took Yithro father in law of Mosheh Tsipporah wife of Mosheh after he sent her (Interlinear word to word translation)

Exo 18:3 and her two sons, of whom the name of one was Gĕreshom, for he said, “I have been a sojourner in a foreign land,”

Exo 18:4 and the name of the other was Eliʽezer, for he said, “The Elohim of my father was my help, and delivered me from the sword of Pharaoh.”

Exo 18:5 Yithro, Mosheh’s father-in-law, came with his sons and his wife to Mosheh in the wilderness, where he was encamped at the mountain of Elohim.

In the interjection passages which translators/commentators take it as sequential, they look at verse 2 and translate it as 'Exo 18:2 Then Jethro, Moses' father in law, took Zipporah, Moses' wife, after he had sent her back,' They interpret it negatively saying Masha sent her and her sons back to Midyan because when on the way to Egypt, Yahuah met him to kill him and Tsipporah circumcised her son to save Masha's life. The sending back according to them is when on the way to Egypt which means they never entered Egypt. But that's not true. If you read verse one it clearly says Masha's father-in-law heard of all that Elohim had done for Masha and for Yasharal his people, that Yahuah had brought Yasharal out of Mitsrayim/Egpyt, how else would he have heard it if not from the mouth of Tsipporah who witnessed the Exodus?

Exo 19:1 In the third month after the children of Yisra’ĕl had come out of the land of Mitsrayim, on this day they came to the Wilderness of Sinai.

Exo 19:2 For they set out from Rephiḏim, and had come to the Wilderness of Sinai, and camped in the wilderness. So Yisra’ĕl camped there before the mountain.

Exo 18:5 clearly states that Yithro came with Masha's sons and his wife in the wilderness where he was encamped at the mountain of Elohim and Exo 19:1 says in the third month on this day i.e. 15th of the third month (remember they left Egypt on the 15th of the first month) Yasharal came into the wilderness of Sinai and encamped before the mountain. This was exactly 60 days later, There is no evidence of the timing of when he sent Tsipporah and his sons back to Midyan but there is evidence of Masha's sons serving in the tabernacle of Yahuah and if they were not circumcised would his sons be able to serve as uncircumcised Leuites?

1Ch 23:15 The sons of Mosheh: Gĕreshom and Eliʽezer.

1Ch 23:16 The sons of Gĕreshom: Sheḇu’ĕl was the head.

1Ch 23:17 And the sons of Eliʽezer: Reḥaḇyah was the head. And Eliʽezer had no other sons, but the sons of Reḥaḇyah were very many.

1Ch 23:24 These were the sons of Lĕwi by their fathers’ houses, the heads of the fathers’ houses as they were counted head by head by the number of their names, who did the work for the service of the House of יהוה, from the age of twenty years and above.

1Ch 24:20 And the rest of the sons of Lĕwi: of the sons of Amram, Shuḇa’ĕl; of the sons of Shuḇa’ĕl, Yeḥdeyahu.

1Ch 24:21 Concerning Reḥaḇyahu, of the sons of Reḥaḇyahu, the head was Yishshiyah.

1Ch 24:31 These also cast lots, they too, as their brothers the sons of Aharon, in the presence of Sovereign Dawiḏ, and Tsaḏoq, and Aḥimeleḵ, and the heads of the fathers’ houses of the priests and Lĕwites – the head of the fathers, as well as his younger brothers

In conclusion if we go along with the translator's and commentators we will never understand the timing of when Yahuah met Gershom to kill him unless we read the preceding verses to understand that Tsipporah and her sons did make it to Egypt

Ex 4:20 So Mosheh took his wife and his sons and mounted them on a donkey, and returned to the land of Egypt. Mosheh also took the staff of the Elohim in his hand.

And verse 21 was told to perform the wonders which he put in his hand (only three were revealed so far 1) the rod turning to serpents 2) the hand turning leprous and 3) the water on the ground turning to blood). The rest of the plagues would unfold with a real time instruction from Yahuah to him.

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.

This was followed by the interjection passages which the events which happened during the actual 10th plague of the death of the firstborn in Egypt

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 are unwilling/taman to let him go. Behold, I shall kill your son, your firstborn.
Ex 4:24 And it came to be in the lodge in the way Yahuah met him and sought to put him to death.
Ex 4:25 Then Tsipporah took a flint and cut off her son’s foreskin and threw it at his feet, and she said, Surely, you are a bridegroom of blood to me.
Ex 4:26 And he made him whole/yaraph by reason of. Then she said, You are a bridegroom of blood-- because of the circumcision.

And the sequential passage of Aharon meeting Masha at the mountain of Yahuah i.e. Horeb before he started his journey back to Egypt and had just finished the encounter with Elohim.

Ex4:27 Now Yahuah said to Aharon, Go to meet Mosheh in the wilderness.So he went and met him at the mountain of the Elohim and kissed him.

Sunday, December 3, 2017

The Manchah offering

Tradition has always portrayed the offering of Qayin as not acceptable to Alahym for reasons as ground was cursed so what he offered was accursed, Qayin's heart was not right in Alahym's eyes and he was evil, Qayin should have brought the lamb offering instead of the fruit of the ground and so on. This study will show the scriptural view and the reason why his offering was not accepted to Yahuah whereas Habal's offering was accepted to Yahuah. We will also see how the manchah offering is related to us and how one in Mashiyach is/healed and delivered from the way of Qayin.

The first time the word 'manchah' appears is in Genesis 4:3

Gen 4:3 And it came to be, in the course of time, that Qayin brought an offering/manchah H4503 of the fruit of the ground to יהוה.
Gen 4:4 And Heḇel also brought of the first-born of his flock and of their fat. And יהוה looked to Heḇel and his offering/manchah H4503,
Gen 4:5 but He did not look to Qayin and his offering/manchah H4503. And Qayin was very wroth, and his face fell.

Some of you maybe curious to know what is manchah offering, we will look at the Turah portion shortly. But before that let's look at the word in Abary: This word 'manchah' H4503 is used 211 times in the OT and means tribute, gift, oblation, (meat) offering, present, sacrificial offering (usually bloodless and voluntary)

The word 'manchah' has the root words 'man' which means 'manna/portion' or 'species/kind of', 'nach' which means 'rest' or 'guide'. This word has the name 'Noach' (Noah) rooted in it as 'nach/nuach' means 'rest'.

The species or kind of/man are the elect whose portion/man is the rest/nach. The offering points to Mashiyach who alone gives us the portion of the hidden manna and the rest.

Now let's view the Turah portion to see if what Qayin offered could be accepted by Yahuah.

Lev 6:14 ‘And this is the Torah of the grain offering/manchah H4503: The sons of Aharon shall bring it near before יהוה, in front of the altar,
Lev 6:15 Then he shall lift up from it a handful of the fine flour/salat H5560 of the grain offering/manchah H4503, with its oil and all the incense that is on the grain offering/manchah H4503, and he shall make it as incense on the altar, a soothing aroma, as its memorial offering/azakartah H234 to יהוה.
Lev 6:16 ‘Then Aharon and his sons eat the rest of it. It is eaten with unleavened bread, in the set-apart place. They eat it in the courtyard of the Tent of Meeting.
Lev 6:17 ‘It is not baked with leaven. I have given it to them as their portion of My offerings made by fire, it is most set-apart, like the sin offering and the guilt offering.
Lev 6:18 ‘All the males among the children of Aharon eat it – a law forever in your generations concerning the offerings made by fire to יהוה. All that touches them is to be set-apart.’ ”

KJV translates the 'manchah' as 'meat offering' because translators wouldn't see an offering without shedding of blood.

Heb 9:22 And almost all things are by the Turah purged with blood; and without shedding of blood is no remission.

According to Turah almost all things are cleansed with the blood, 'manchah offering' was LIKE the sin offering, not the sin offering itself but a memorial offering. The 1/10th of Ephah of fine flour was the sin offering which was without shedding blood and equals to the shedding of blood. The writer of Hebrews scroll mentions 'almost all things are cleansed with blood' for he knew this Turah portion of the 1/10th of ephah of fine flour as sin/guilt offering which we will see in a while

This 'manchah offering' is LIKENED to the poorest mans sin/guilt offering. The one who couldn't afford a lamb/ram/goat etc had an option of offering a pair of two turtle doves/two young pigeons (still a blood sacrifice) but even if they couldn't offer a pair of two turtle doves/two young pigeons could still offer an offering made by fine flour. See what the Turah portion says:

Lev 5:11 ‘But if he is unable to bring two turtledoves or two young pigeons, then he who sinned shall bring for his offering one-tenth of an ĕphah of fine flour/salat H5560 as a sin offering. He puts no oil on it, nor does he put any frankincense on it, for it is a sin offering.
Lev 5:12 ‘And he shall bring it to the priest, and the priest shall take his hand filled with it as a remembrance portion, and burn it on the altar according to the offerings made by fire to יהוה. It is a sin offering.
Lev 5:13 ‘And the priest shall make atonement for him, for his sin that he has sinned in any of these, and it shall be forgiven him. And it shall be the priest’s, like a grain offering/manchah H4503.’ ”

The difference between the sin offering of ephah of fine flour and manchah offering was that in the ephah of fine flour offering which was a sin offering no oil or frankincense could be added (Lev 5:11) and in the 'manchah offering' oil and frankincense were to be added.

Lev 2:1 ‘And when anyone brings a grain offering/manchah H4503 to יהוה, his offering is to be of fine flour. And he shall pour oil on it, and put frankincense on it,
Lev 2:2 and he shall bring it to the sons of Aharon, the priests, and he shall take from it his hand filled with fine flour and oil with all the frankincense. And the priest shall burn it as a memorial offering/ azakartah H234 on the altar, an offering made by fire, a sweet fragrance to יהוה.

The 'manchah offering' was a flour offering just as the ephah of fine flour for sin offering but is NOT the SIN OFFERING. It was the most-set apart memorial or remembrance/azakarah offering H234.

Lev 6:15 Then he shall lift up from it a handful of the fine flour/salat H5560 of the grain offering/manchah H4503, with its oil and all the incense that is on the grain offering/manchah H4503, and he shall make it as incense on the altar, a soothing aroma, as its memorial offering/azakartah H234 to Yahuah.

Lev 6:17 It is not baked with leaven. I have given it to them as their portion of My offerings made by fire, it is most set-apart, like the sin offering and the guilt offering.

Why is the manchah offering likened to the sin/guilt offering? Let's read on...

In the daily sacrifice two lambs, a year old daily had to be offered on the altar along with 1/10th of an ephah of flour mixed with 1/4th of a hin of pressed oil and 1/4th of a hin of wine as a drink offering with each lamb, these lambs had to be offered along with the manchah offering as a sweet fragrance and offering made by fire to Yahuah.

Exo 29:38 “And this is what you prepare on the altar: two lambs, a year old, daily, continually.
Exo 29:39 “Prepare the one lamb in the morning, and the other lamb you prepare between the evenings,
Exo 29:40 and one-tenth of an ĕphah of flour mixed with one-fourth of a hin of pressed oil, and one-fourth of a hin of wine as a drink offering, with the one lamb.
Exo 29:41 “And prepare the other lamb between the evenings. And with it prepare the grain offering/manchah H4503 and the drink offering, as in the morning, for a sweet fragrance, an offering made by fire to יהוה –

We see the spiritual significance and the fulfillment of Turah when Yahusha hung on the stake. Alahym brought darkness over the whole land between the 6th to the 9th hour thus bringing the morning and the evening daily sacrifice of the lamb making it one in Yahusha who is the LAMB who was slain. The wine as the drink offering signifies the renewed covenant in Him as new wine in new wine skins and the manchah offering as the sweet savor of the grain seed offering.

The manchah offering was either offered solo or along with the burnt offering.

Exo 40:29 And he put the altar of burnt offering before the door of the Dwelling Place of the Tent of Meeting, and offered upon it the burnt offering and the grain offering/manchah H4503, as יהוה had commanded Mosheh.

The instructions for the common man's manchah offering we already saw. Below are the instructions of the manchah offering for the high priest and the priest when anointed in office.

Lev 6:19 Then Yahuah spoke to Mosheh, saying,
Lev 6:20 This is the offering which Aharon and his sons which they shall bring near to Yahuah on the day when he is anointed; the tenth of an ephah of fine flour as a continual grain offering/manchah H4503, half of it in the morning and half of it in the evening.
Lev 6:21 It shall be prepared with oil on a griddle. When it is well stirred, you shall bring it You shall present the grain offering in baked pieces as a soothing aroma to Yahuah.
Lev 6:22 The anointed priest who shall be in his place among his sons shall offer it. By an eternal ordinance it shall be entirely burn it as incense to Yahuah.
Lev 6:23 So every grain offering/manchah H4503 of the priest shall be thoroughly burned. It shall not be eaten.

In consecrating Aharon and his sons on the day the son is anointed in the high priestly/priestly office he was to bring 1/10th of an ephah of fine flour of the manchah offering and offer it half in the morning and half in the evening. The already anointed priest would offer it with oil in it and burn it entirely as incense to Yahuah. Unlike the manchah offering for a common man where priests could eat of the remainder portion, this one had to be burnt completely as a sweet incense and not to be eaten.

Azakarah: H234 memorial

The root words in Azakarah are 'az' H227 which means a specific time, 'zak' H2134 which means 'pure' and 'zakar' H2142 which means 'remember/be mindful' and 'kar' H3733 which means 'lamb'

Zak which means 'pure' H2134

Kar: H3733 lamb, ram or pasture

The manchah offering was a remembrance/zakar of the specific time/az of the pure/zak lamb/kar

Leviticus 2 gives a detailed description of what was to be included in the 'manchah offering'

Lev 2:1 ‘And when anyone brings a grain offering to יהוה, his offering is to be of fine flour. And he shall pour oil on it, and put frankincense on it,

It should have oil and frankincense (Lev 2:1, Lev 2:15), no leaven and honey in it (Lev 2:11), should be first-fruits (Lev 2:12), not to be burned on the altar of incense (Lev 2:12) for the minchah offering was to be offered on the altar of burnt offering (Exo 40:29), add salt to it (Lev 2:13), if it's first-fruits then green heads of grain roasted on fire, crushed heads of new grain (Lev 2:14)

Lev 2:11 ‘No grain offering/manchah H4503 which you bring to יהוה is made with leaven, for you do not burn any leaven or any honey in an offering to יהוה made by fire.
Lev 2:12 ‘Bring them to יהוה as an offering of the first-fruits, but they are not burned on the altar for a sweet fragrance.
Lev 2:13 ‘And season with salt every offering of your grain offering/manchah H4503, and do not allow the salt of the covenant of your Elohim to be lacking from your grain offering. With all your offerings you bring salt.
Lev 2:14 ‘And if you bring a grain offering/manchah H4503 of your first-fruits to יהוה, bring for the grain offering/H4503 of your first-fruits green heads of grain roasted on the fire, crushed heads of new grain.
Lev 2:15 ‘And you shall put oil on it, and lay frankincense on it. It is a grain offering/manchah H4503.
Lev 2:16 ‘And the priest shall burn the memorial offering/azakarah H234, from its crushed grain and from its oil, with all the frankincense, an offering made by fire to יהוה.

Yahuah is very particular in his instructions. Just as he mentions here in Lev 2:12 that the manchah should not be offered on the altar of incense and tells where it should be offered as stated in Exo 29:38-41 & 40:29 (on the altar of burnt sacrifices), he tells in Exo 30:9 that no manchah offering should be offered on the altar of incense.

Exo 30:8 “And when Aharon lights the lamps between the evenings, he shall burn incense on it – a continual incense before יהוה throughout your generations.
Exo 30:9 “Do not offer strange incense on it, or a burnt offering, or a grain offering/manchah H4503, and do not pour a drink offering on it.

With this background from Turah let's come to Qayin and Habal.

Gen 4:3 And it came to be/ way’hiy, in the end/qats of days/yomyom , that Qayin brought an offering of the fruit of the ground to יהוה.

The translator's translated Gen 4:3 And it came to be, in the course of time which is incorrect. It should be..in the end of days. Some say that it was in the end of the agricultural days of the year that Qayin brought the malchah offering to Yahuah. The phrase 'And it came to be in the end of days' is rather prophetic because Hebrews 11:4 says 'Alahym witnessing of Habal's manchah'. It was a perpetual witness as 'witnessing' is in the present tense.

Heb 11:4 By belief, Heḇel offered to Elohim a good slaughter offering than Qayin, through which he obtained witness that he was righteous, Elohim witnessing of his offering/manchah. And through it, having died, he still speaks.

Gen 4:7 “If you do well/yatab H3190, is there not acceptance? And if you do not do well/yatab H3190, sin is crouching at the door. And its desire is for you, but you should master it.

The word 'yatab' H3190 has multiple meanings like 'make sweet, pleasing, ammend, trim, use aright, skilfully, well etc. The translation as 'good/well' is dilution in understanding because the reader would immediately conclude that Qayin was required to offer just like Habal did to be well/good in Yahuah's eyes. But we saw the Turah portions that the 'manchah offering' was acceptable in Yahuah's eyes but Qayin did not offer it in the way his father Adam taught him. The Turah came much later with the detailed instructions of the 'manchah offering' but before Turah it came about from father to son in the word of mouth. Both Adam and Qayin were 'tillers of the ground'.

Gen 2:15 And יהוה Elohim took the man/Adam and put him in the garden of Ěḏen to till/abad H5647 it and to guard it.

Gen 4:2 And again, she gave birth to his brother Heḇel. And Heḇel became a keeper of sheep, but Qayin became a tiller/abad H5647 of the ground.

So the offering of the manchah was not rejected because it was a manchah offering but that Qayin missed the mark in the way he offered it as there was no soothing aroma from it for Yahuah to look at it. One of the meanings of 'yatab' H3190 is 'make sweet'

Gen 4:7 “If you make sweet/yatab H3190, is there not acceptance? And if you do not make sweet/yatab H3190, sin is lying at the door. And its desire is for you, but you should rule it

One of the meanings of 'yatab' also is 'use aright'. See how the verse would read if we use these words...

Gen 4:7 “If you use aright/yatab H3190, is there not acceptance? And if you do not use aright/yatab H3190, sin is crouching at the door. And its desire is for you, but you should master it.

See the huge difference between do well/good and the correct words used in context. Yatab is to be good as in being functional and hence since Qayin didn't do it Yahuah did not look at his manchah offering.

Yatab: H3091

Gen 4:5 but He did not look/shah H8159 to Qayin and his offering/manchah H4503. And Qayin was very wroth, and his face fell.

The word 'shah' H8159 means 'to look, have respect, regard, to gaze, consider, inspect, delight' and also H8160 the same word means 'watch, moment, hour'

Now this ties up spiritually with Gen 4:3 And it came to be in the end of days.......but did not gaze/watch as in the moment/hour.

Qayin's manchah missed the mark, there was something missing as in the ingredients which Habal's manchah had and hence Alahym testifying of his manchah (Heb 11:4). Though the Turah came written later with the description of the ingredients & the do's and don'ts of the manchah offering, it like any other dabar came from the word of mouth from the father to the son before the Turah came written. Hence we see Yahuah telling Qayin Gen 4:7.......And if you do not use aright, sin is lying at the door; and its desire is for you, but you must rule it.
No where does the text ever say as the traditionalists teach that Qayin should have offered a lamb to do correctly. The proof is within the text itself when we understand the Abary words used correctly. If Qayin would have used all the ingredients as taught to him, his manchah would have been also accepted but it missed mark and sin is missing the mark.

Jude 1:11 Woe to them! For they have gone in the way of Qayin, And ran greedily after the error of Balaam, and perished in the rebellion of Korah.

Qayin's way is an outward form of manchah offering falling short of Mashiyach as it misses the ingredients which make a sweet savor to Alahym. Like Qayin there were many following the outward form of the letter but they killed Mashiyach who makes the sweet savor. I have shown in my other studies that Yahuah placed on him a mark/aut H226 which was a TOKEN/SIGN ....a shadow of the AT/Alaph Tau H853

Gen 4:12 “If you till/abad H5647 the ground, it shall no longer nathan/gift H5414 its substance/kuach H3581 to you. You shall be a fugitive/nua H5128 and a wanderer/nod H5110 on the earth.”
Gen 4:13 And Qayin said to יהוה, “My punishment is too great to bear!

Gen 4:15 And יהוה said to him, “Well, if anyone kills Qayin, vengeance is taken on him sevenfold.” And יהוה set up a sign/aut H226 for Qayin, lest anyone finding him kills him.

Gen 4:16 So Qayin went out from the presence of יהוה and dwelt in the land of Noḏ/H5113 on the east of Ěḏen.

2Ti 3:7 always learning and never able to come to the knowledge of the truth.

Qayin's way is the outward form of godliness in a show of obedience to Turah but missing the ingredients which make up a sweet savor to Yahuah i.e. Mashiyach and hence they have the wanderer mark i.e. the outward signs/tokens and they always are learning but never able to come to the knowledge of truth. Qayin went and dwelt in the land of Nod on the east of Eden. Nod is the same word used in Gen 4:12 and means 'wanderer' in respect to Qayin. The ground would no longer gift its substance to make up a true manchah offering again for him and for those in his way.

Gen 4:4 And Heḇel also brought of the first-born of his flock and of their fat. And יהוה gazed/yasha Heḇel and his offering/manchah H4503,

The word used in Gen 4:4 is 'yasha' which means 'salvation/deliverance' and hence the root word 'sha/h' is prophetic of the salvation in the moment/day i.e. the Day of Salvation. The word 'yasha' is the root word in our Savior's name 'Yahusha' (Yahu + yasha = Yahuah is Salvation)

Gen 4:3 And it came to be in the end of days.......verse 5 ....And Yahuah yasha/regarded salvation as in the moment/hour of the manchah offering of Habal.

A close look at the Abary word's dispel the darkness of what traditionalists have all the while teaching us.

Now let's see how this 'manchah offering' is related to us.

First-fruits:

The feast of the firstfruits fell exactly on the morrow after the Sabbath of the eve of the Unleavened Bread. Our Adonay Yahusha rose up from the dead on the weekly Shabbat of the eve of the Unleavened Bread and on the morrow after the Shabbat when he met Miriam Magdalene he told her not to touch him (John 20:17) and on the same day in the evening (John 20:19-20) he showed his hands and his feet to the disciples and asked them to touch him. He fulfilled Turah to the 'T', when he told Miriam not to touch him, it was very early in the morning and the priest on this morrow of the Shabbat had yet to waive the sheaf offering along with the male lamb as a burnt offering and the drink and the manchah offering. And in the evening during the course of the day would have offered the sheaf of firstfruits along with the lamb and the manchah and the drink offering and hence in the evening told them to touch his hands and his side. For details you may read my study on my timeline 'The beginning of Day and the Time-keepers' in which I have covered this in detail.

Lev 23:10 “Speak to the children of Yisra’ĕl, and you shall say to them, ‘When you come into the land which I give you, and shall reap its harvest, then you shall bring a sheaf of the first-fruits of your harvest to the priest.
Lev 23:11 ‘And he shall wave the sheaf before יהוה, for your acceptance. On the morrow after the Sabbath the priest waves it.
Lev 23:12 ‘And on that day when you wave the sheaf, you shall prepare a male lamb a year old, a perfect one, as a burnt offering to יהוה,
Lev 23:13 and its grain offering/manchah H4503: two-tenths of an ĕphah of fine flour mixed with oil, an offering made by fire to יהוה, a sweet fragrance, and its drink offering: one-fourth of a hin of wine.
Lev 23:14 ‘And you do not eat bread or roasted grain or fresh grain until the same day that you have brought an offering to your Elohim – a law forever throughout your generations in all your dwellings.

The Yasharalite was not to eat bread or roasted grain or fresh grain until the same day that he brought these offerings to Alahym.
I have not covered all the manchah offerings due to lack of time but I suggest that the reader look up all the manchah offerings and you will see some of them have one tenth of an ephah of fine flour mixed with oil and some of them as two-tenths of an ephah of fine flour mixed with oil. The sheaf of firstfruits stated in Lev 23 has two-tenths of an ephah which shows a double portion which shows Yahusha as the firstfruits and we as kind of firstfruits and unleavened in him.

The Bread of the Tabernacle/Shew Bread :

The Bread of the Tabernacle was the manchah offering. Though the word 'manchah' is not used here but is used in Numbers 28:9-10 as it was to be arranged on Shabbat. Also we see the usage of frankincense in it and its a azakarah/memorial an offering made by fire to Yahuah. The 12 cakes represent the 12 tribes and the two-tenths of an ephah in each cake show the presence of Mashiyach in the midst of the 12 tribes.

Lev 24:5 “And you shall take fine flour and bake twelve cakes with it, two-tenths of an ĕphah in each cake.
Lev 24:6 “And you shall set them in two rows, six in a row, on the clean table before יהוה.
Lev 24:7 “And you shall put clear frankincense on each row, and it shall be on the bread as a memorial/azakarah H234, an offering made by fire to יהוה.
Lev 24:8 “On every Sabbath he is to arrange it before יהוה continually, from the children of Yisra’ĕl – an everlasting covenant.
Lev 24:9 “And it shall be for Aharon and his sons, and they shall eat it in the set-apart place, because it is most set-apart to him from the offerings of יהוה made by fire – an everlasting law.”

Num 28:9 ‘And on the Sabbath day two lambs a year old, perfect ones, and two-tenths of an ĕphah of fine flour as a grain offering/manchah H4503, mixed with oil, with its drink offering,
Num 28:10 the burnt offering for every Sabbath, besides the continual burnt offering with its drink offering.

This was the bread which Daud and his people ate when they were fleeing Shaul and Yahusha says it was not lawful for anyone to eat this bread expect the priests and yet they didn't break Turah.

Mat 12:2 And when the Pharisees saw it, they said to Him, “Look, Your taught ones are doing what is not right to do on the Sabbath!”
Mat 12:3 But He said to them, “Have you not read what Dawiḏ did when he was hungry, he and those who were with him:
Mat 12:4 how he went into the House of Elohim and ate the showbread which was not right for him to eat, nor for those who were with him, but only for the priests?

Coming back to the firstfruits sheaf offering the two-tenths of the ephah of fine flour of crushed grains shows the firstfruits Yahusha and we in him crushed to be a sweet savor unto Alahym. Counting 50 days from firstfruits (seven shabbats) would be the feast of Shavout/Pentecost

Lev 23:15 ‘And from the morrow after the Sabbath, from the day that you brought the sheaf of the wave offering, you shall count for yourselves: seven completed Sabbaths.
Lev 23:16 ‘Until the morrow after the seventh Sabbath you count fifty days, then you shall bring a renewed grain offering/manchah H4503 to יהוה.
Lev 23:17 ‘Bring from your dwellings for a wave offering two loaves of bread, of two-tenths of an ĕphah of fine flour they are, baked with leaven, first-fruits to יהוה.
Lev 23:18 ‘And besides the bread, you shall bring seven lambs a year old, perfect ones, and one young bull and two rams. They are a burnt offering to יהוה, with their grain offering/manchah H4503 and their drink offerings, an offering made by fire for a sweet fragrance to יהוה.

The Yasharalite was required to bring a renewed manchah to Yahuah of two-tenths of an ephah of fine flour baked with leaven, first-fruits to Yahuah. This is the only time the manchah offering had the leaven and the two-tents of an ephah of fine flour baked with leaven which shows the Ruach dwelling in us groaning for the redemption of our bodies. The priest had to waive the two leavened loaves along with the male goat a sin offering and two male lambs a peace offering as a reminder to Yahuah of our deliverance from sin. “For you shall not burn any leaven nor any honey in an offering to Alahym” (Lev 2:11). Therefore, even the offering of the two chametz/leavened loaves on Shavuot come up until the altar and are waved before Alahym, but are not offered upon the altar itself.

Lev 23:19 ‘And you shall offer one male goat as a sin offering, and two male lambs a year old, as a peace offering.
Le 23:20 And the priest shall wave them with the bread of the firstfruits for a wave offering before Yahuah, with the two lambs: they shall be holy to Yahuah for the priest.

Lev 2:11 ‘No grain offering/manchah H4503 which you bring to יהוה is made with leaven, for you do not burn any leaven or any honey in an offering to יהוה made by fire.

Rom 8:22 For we know that all the creation groans together, and suffers the pains of childbirth together until now.
Rom 8:23 And not only so, but even we ourselves who have the first-fruits of the Ruach, we ourselves also groan within ourselves, eagerly waiting for the adoption, the redemption of our body.

Rom 8:26 And in the same way the Ruach does help in our weaknesses. For we do not know what we should pray, but the Ruach Himself pleads our case for us with groanings unutterable.
Rom 8:27 And He who searches the hearts knows what the mind of the Ruach is, because He makes intercession for the set-apart ones according to Elohim.

We must also see the historical fulfillment of the renewed manchah offering at Shavout as Yahuah poured out his Ruach on those who believed in Yahusha.

Act 2:1 And when the Day of Shavout had come, they were all with one mind in one place.
Act 2:2 And suddenly there came a sound from the heaven, as of a rushing mighty wind, and it filled all the house where they were sitting.
Act 2:3 And there appeared to them divided tongues, as of fire, and settled on each one of them.
Act 2:4 And they were all filled with the Set-apart Spirit and began to speak with other tongues, as the Spirit gave them to speak.

The manchah was usually crushed seeds of barley or wheat each in it's season and is figurative of Yahusha and we in him.

Lev 2:14 ......green heads of grain roasted on the fire, crushed heads of new grain/garas H1643.

KJV translates it as corn which is incorrect because the word for corn is bar/shabar whereas 'garas' means 'crushed'. A beaten meal.

Compare H1643 with H1638 which means 'break/crush'

Isa 66:20 “And they shall bring all your brothers as an offering/manchah H4503 to יהוה out of all the nations (as in 12 tribes scattered abroad), on horses and in chariots and in litters, on mules and on camels, to My set-apart mountain Yerushalayim,” declares יהוה, “as the children of Yisra’ĕl bring an offering/manchah H4503 in a clean vessel into the House of יהוה.
Isa 66:21 “And from them too I shall take for priests – for Lĕwites,” declares יהוה.

Psa 40:6 Slaughtering and meal offering/manchah H4503 You did not desire; You have opened my hearing; Burnt offering and sin offering You did not ask for.

Psa 40:7 Then I said, “See, I have come; In the scroll of the roll it is written of me.

Heb 10:5 Therefore, when He comes into the world, He says, Sacrifice and offering/manchah You have not desired, but a body You have prepared for Me;
Heb 10:6 in whole burnt offerings and sacrifices for sin you have taken no pleasure
Heb 10:7 Then I said, Behold, I have come (in the scroll of the book it is written of Me) to do your will, O my El.

Just as the sin offerings/peace offerings/burnt offerings/daily offerings etc were all fulfilled by Yahusha ha Mashiyach even so the manchah offering was fulfilled by him by the offering of his body once and for all. Yahuah did not desire the physical slaughtering and manchah offerings as they were just a shadow pointing to Yahusha ha Mashiyach. He has truly opened the hearing of Yahusha through Turah to us in understanding the deep mysteries which were hidden.

The seed of life and the hybrid seed:

We saw the manchah offering were of crushed grains of barley and wheat each in it's season and it represents Yahusha and we in him.

Matt 13:25 but while men slept, his enemy came and sowed darnel/zunyan among the wheat and went away.
26 “And when the blade sprouted and bore fruit, then the darnel/zunyan also appeared.

The word zunyan has root words zanah which means whore, zan which means 'diverse kinds of plants', zun which means flesh, zan also means harvest.

The usage of this word in the parable of wheat and tares/zunyan is unique... It has the root word yan which means wine. Zun/flesh yan/wine.The picture is of a hybrid seed which has no life to bring forth fruit.The tares/zunyan is a hybrid basarah zan/flesh yan/wine ...the fruit of the hybrid of zunyan would have looked exactly like wheat but it cannot be eaten as its wild

Example mule is a cross breed between a horse and a donkey but a female and male mule can't procreate.

Sycamine tree is a hybrid whose fruit is like figs but it's bitter and not tub to eat.

Luke17:6 And the Master said, “If you had faith like a mustard seed, you would say to this Sycamine tree, ‘Be uprooted and be planted in the sea’; and it should obey you.”

The sycamine tree was very hard to kill and grew very tall. One could cut into it and it would still grow because its roots went way down in the ground where it would be nourished by the water far below the surface. It looked much like the mulberry tree and it also produced figs but its fruit was very bitter and hard to eat.

In Matt 13 Yahusha spoke of many hybrid things.. Example of woman hiding leaven in three measures of meal. While the leavened meal can be used to make leavened cakes and can be eaten but once mixed,the process can't be reversed to make it unleavened

Mt 13:33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.

Darnel/zunyan...looks like wheat but is poisonous. The English word tares is a dilution of the text. You may look up the English word darnel which is the appropriate translation of the word 'zunyan'

Matt 13:26 “But when the green sprouted/dasha and bore grain, then the darnel weed/zunyan became evident also.”

They translated the word dasha as wheat. Dasha is a green sprout... Only after the sprout became visible they could identify what was wheat and what was Darnel weed/zunyan.

Torah followers say mustard seed is the only seed that cannot be mixed bred based on William Branham's sermon that mustard seed cannot be hybrid. But that's not true. It also can be hybrid but the pure form though tinest of seed can grow into the largest tree.
The hybrid seed doesn't have the power of Yahuah's procreation power as it originally was created.The seed Mashiyach is pure bred and full of life and we in Mashiyach get the pure form of life while the hybrid seed has no procreation life and either doesn't bear fruit or bears a resemblance which is poisonous. The hybrid is the whore seated in the seed to bring forth the fleshly poisonous fruit.

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, each tree yielding its fruit every month. And the leaves of the tree were for the healing of the nations.

Either side of the river two trees of life shows a two fold witness of the first and the renewed firstfruit manchah offering. Just as the two tenths deal of ephah flour manchah offering. The leaves of the tree were healing of the nations. The nations in view are the 12 tribes of the seed of Abraham who are scattered all across the earth who will be healed of their hybrid nature.
Our fathers married foreign wives and Yahuah forbade them to take foreign wives and they disobeyed and went into whoredom. We are the hybrid seed which lost the procreation life and were dispersed in scattering. Yahuah had Mercy on us in bringing us back to him in Mashiyach who is the seed to whom the promises were made, not to seeds but the seed. YashaYahu 66:20 shows us coming back to Yahuah ...Isa 66:20 “And they shall bring all your brothers as an offering/manchah H4503 to יהוה out of all the gentiles/guym

Gal 3:16 But the promises were spoken to Aḇraham, and to his Seed. He does not say, “And to seeds,” as of many, but as of one, “And to your Seed,” who is Messiah.

John 1:4 In Him was life, and the life was the light of men.

1John 5:12 He who possesses the Son possesses life, he who does not possess the Son of Elohim does not possess life.

When Alahym made everything he told them to be fruitful and multiply... He saw everything he made was good as it fit his salvation plan perfectly. The promises also which he made was in the SEED... The seed of the woman would crush the serpents head, the seed of Abraham would inherit the land, the seed of Abraham would be blessed.

Gal 3:13 Messiah redeemed us from the curse of the Torah, having become a curse 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 Spirit through belief.

Abraham believed Alahym and it was accounted for righteousness... For he saw the nations/his seed being blessed in Mashiyach. Yahusha said Abraham saw my day and rejoiced. He limited himself by being part of the procreation plan. That's why many can't see his divinity.

Gen 1:12 And the earth brought forth grass, the plant that yields seed according to its kind, and the tree that yields fruit, whose seed is in itself according to its kind. And Elohim saw that it was good.

Yahusha likened himself to the grain of wheat falling to the ground and dying to give us life.

John 12:23 And יהושע answered them, saying, “The hour has come for the Son of Aḏam to be esteemed.
24 “Truly, truly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone. But if it dies, it bears much fruit.

While the physical hybrid seed, the leavened dough etc cannot be reversed and is unprofitable as a manchah offering to Alahym, all things are possible with Alahym. He sees us in Mashiyach as the promise was made to the pure seed and it is he who heals us, he is the true manchah offering and we are identified in him.

Jas 1:18 Having purposed it, He brought us forth by the Word of truth, for us to be a kind of first-fruits of His creatures.

Rev 14:4 They are those who were not defiled with women, for they are maidens. They are those following the Lamb wherever He leads them on. They were redeemed from among men, being first-fruits to Elohim and to the Lamb.

1Pe 1:23 having been born again – not of corruptible seed, but incorruptible – through the living Elohim, which remains forever,

Those occupied in the carnal letter can never understand the true meaning of the manchah offering and it's fulfillment in Mashiyach who is the true crushed seed who heals our hybrid nature in making us unleavened in him and a sweet smelling aroma to Alahym. Qayin was of the evil one whose manchah had the missing ingredients of making that sweet smelling aroma to Alahym ...and it came to be in the end of days....(Gen 4:3) will Yahuah gaze/yasha at your offering in the moment or hour/shah?

2Co 2:14 But thanks be to Elohim who always leads us on, to overcome in Messiah, and manifests through us the fragrance of His knowledge in every place.
2Co 2:15 Because we are to Elohim the fragrance of Messiah among those who are being saved and among those who are perishing.
2Co 2:16 To the one we are the smell of death to death, and to the other the fragrance of life to life. And who is competent for these?

For those in Mashiyach Alahym testifies of the manchah offering even though he rests in the grave just as Habal is for the manchah is a memorial offering/azakarah.