Exposition on Yahuchanan (John) 14:1-3

John 14:1 “Do not let your heart be troubled. Believe in Aluahym and believe in Me as well.”
John 14:2 “In My Father’s house/𐤁𐤉𐤕 beyt are many dwelling places/𐤌𐤃𐤅𐤓𐤅𐤕 madurut if it were not so, I would have told you. Behold, I go to prepare a room/𐤌𐤒𐤅𐤌 maqum for you.”
John 14:3 “And it came to pass if I go and prepare a room/𐤌𐤒𐤅𐤌 maqum for you, I shall surely return and take you to Me so that you shall also be where I am .” 

Yahuchanan 14:2 is the most misunderstood verse as other scriptures as people read them from a fleshly mind with a disconnection to Torah. There are translations as ''In my Father's house are many mansions KJV, Eth Cepher, /staying places Ts2009''
I have heard Christian pastors teach that their Jesus has been preparing mansions for his people since 2000 years. The Greco Roman mentality will always be against the Ruach mind of Mashiyach which is given to those whom he has chosen to draw near to him.

The Hebrew word for dwelling places is 'madurut/𐤌𐤃𐤅𐤓𐤅𐤕' from 'madur 𐤌𐤃𐤅𐤓 H4070' which means dwelling and also from 'madurah/𐤌𐤃𐤅𐤓𐤄 H4071 A round pile of wood for fires'

It has the root singular word 'dur/𐤃𐤅𐤓' H1752 & H1753 which means 'dwell' and H1754 which means 'round about/circle' and H1755 which means 'a dwelling age/generation'

Yahusha referred to His Father's house to be the Heykal

John 2:16 To the dove merchants He said, “Take these out of here, and do not make the house/𐤁𐤉𐤕 beyt of My Father into a house/𐤁𐤉𐤕 beyt of merchandise.” 

Hence, the dwelling places and rooms he speaks about in Yahuchanan 14:2 is related to the Father's house, but not the physical one but the eternal and the spiritual. Since he is the 'Beyt/House' Himself known as the 'Miqdash' or 'Heykal', He is the spiritual pattern.

Rooms in the Haykal/Temple:

The northeast court was called "Woodshed." This is where the priests sorted the wood for sacrifices that were destined for the altar. "At the north-east was the chamber of wood: where the priests, defiled with any spot, searched the wood, whether it was unclean by worms. And all wood in which a worm was found was not fit for the altar." Remember 'madurah' means a round pile of wood for fires and the wood was stocked in a round pile here.

There was also a place for lepers (considered ritually unclean), as well as a ritual barbershop for Nazarites. There were rooms for priests to change, rooms for priests to eat the sacrificial meal, room where oil and wine were kept

The outermost area of the temple in Yerushalayim was called the court of the Gentiles/Guym because it could be entered by all people. It was the most exterior and, by far, the largest of all the courts. This location, along with Shelemoh's Porch (which was a covered area that existed on either side of the court's eastern entrance, see the first image above) was frequented by Yerushalayim's sick and the poor seeking help (Acts 3:11, 5:12). 

Act 3:11  And as the lame man who was healed was clinging to Kĕpha and Yoḥanan, all the people ran together to them in the porch which is called Shelomoh’s, greatly amazed. 

In each of the four corners of the Court of the Women were chambers, or rather unroofed courts, each said to have been 60 feet long. In that at the right hand (on the north-east), the priests who were unfit for other than menial services on account of bodily blemishes, picked the worm-eaten wood from that destined for the altar. In the court at the farther angle (north-west) the purified lepers washed before presenting themselves to the priests at the Gate of Nicanor. At the left (south-east) the Nazarites polled their hair, and cooked their peace-offerings; while in a fourth court (at the south-west) the oil and wine were kept for the drink-offerings. The musical instruments used by the Levites were deposited in two rooms under the Court of the Yasharalites, to which the access was from the Court of the Women.
On the gate of Nicanor there were 15 steps leading to the inner court where the priests court was as well as the Yasharalites court room to the right. On these 15 steps, on each step the Levites used to sing each of the 15 Psalms of ascent (Psalms 120 to Psalms 134) during Sukkot (Feast of Tabernacles).

Just outside this gate of Nicanor the cleansed leper and the women coming for purification presented themselves to the priests, and there also the 'water of jealousy' was given to the suspected wife.

Right and left of the Nicanor Gate (inside of the gate) were rooms for the priestly vestments (one for each of the four kinds, and for the twenty-four courses of priests: 4 x 24 = 96).

Next came the chamber of the high-priest's meat-offering, where each morning before going to their duties the officiating priesthood gathered from the sacrifices their portion. The latter was built on arches, and contained a large dining-hall that communicated with four other chambers. One of these was a large apartment where fires were continually burning for the use of the priests who ministered barefoot. 

 Besides this chamber there were, north and south of the court, rooms for storing the salt for the altar, for salting the skins of sacrifices, for washing 'their inwards,' for storing the 'clean' wood, for the machinery by which the laver was supplied with water, and finally the chamber 'Gazith,' or Hall of Hewn Stones, where the Sanhedrim would meet. Above some of these chambers were other apartments, such as those in which the high-priest spent the week before the Day of Atonement in study and meditation.

Heb 9:22 And according to the Torah, one may almost say, all things are cleansed with blood, and without shedding of blood there is no forgiveness.
Heb 9:23 It was therefore necessary that the dabaryam/𐤃𐤁𐤓𐤉𐤌 (patterns) shabshamayam/𐤔𐤁𐤔𐤌𐤉𐤌 (returning to the heavens) should be purified with these; and the dabaryam/𐤃𐤁𐤓𐤉𐤌 (patterns) shabshamayam/𐤔𐤁𐤔𐤌𐤉𐤌 (returning to the heavens) with better sacrifices than these.
Heb 9:24 For MASHIACH is not entered into the qodesh places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of Aluahym for us:

The pattern/dabaryam shown to Masha on the Mount was a shadow of the heavenly.

Hence, the 'rooms/𐤌𐤃𐤅𐤓𐤅𐤕 madurut ' or dwelling places have to be understood in the light of the Ruach temple who is Yahusha himself

1Pe 2:4 To whom coming to Him as to a living stone which has been rejected by men, but chosen of Elohim and precious, 

1Pe 2:5 you also, as living stones, are being built up as a spiritual house/ ha ruach mishkan 𐤄𐤓𐤅𐤇 𐤌𐤔𐤊𐤍 for a set-apart priesthood, to offer up spiritual sacrifices acceptable to Aluahym through Yahusha the Mashiyach.  

The words or patterns/dabaryam 𐤃𐤁𐤓𐤉𐤌 each time a lamb/ram/heifer/calf/bull/goat/doves etc were offered they resounded or called to the heavens for a better sacrifice than these. Dabaryam also means words. The words from Torah recited by action in sacrifices resounded a need for a better sacrifice returning to make way for the heavenly and the words find the fulfillment/completeness in Mashiyach through whom we offer up spiritual sacrifices acceptable to Aluahym. We are built up as a ruach mishkan in Mashiyach.

Joh 2:18 Then answered the Yahudiym and said unto him, What sign show you unto us, seeing that you do these things? Joh 2:19 YAHUSHA answered and said unto them, Destroy this temple, and in three days I will raise it up. Joh 2:20 Then said the Yahudiym, Forty and six years was this Temple in building, and will you rear it up in three days? Joh 2:21 But he spoke of the temple of his body. Joh 2:22 When therefore he was risen from the dead, his Talmidiym remembered that he had said this unto them; and they believed the Scripture, and the word which YAHUSHA had said.

The indication Yahusha was giving here being the Miqdash Himself by saying that in his Father's house there a rabbim/plenty of madurut/rooms was that in Himself he would gather all generations of Yahuah's remnant. Remember we saw the word 'dur 𐤃𐤅𐤓' H1755 a root word in 'madurah' means 'a dwelling age/generation'

John 14:2 “In My Father’s house are 'many/𐤓𐤁𐤉𐤌 rabbim' 'from/mem 𐤌 ' 'generations/durut 𐤃𐤅𐤓𐤅𐤕'. if it were not so, I would have told you. Behold, I go to prepare a place for you.” 

The mem/𐤌 as a prefix before 'durut 𐤃𐤅𐤓𐤅𐤕' means 'from'. Hence, the verse spiritually could also read as ''In My Father's house are many from generations, if it were not so, I would have told you. Behold I go to prepare a place for you''

The dwelling would be in the Ruach Temple in Mashiyach as he says '' I will turn and return and take you TO ME so that you shall also be where my name is/sham

John 14:3 “And it came to pass if I go and prepare a place for you, I shall turn/𐤔𐤅𐤁 shub and return/𐤀𐤔𐤅𐤁 ashub and take you to Me so that you shall also be where my/anay name is/ 𐤔𐤌 sham.”

𐤔𐤌 sham H8034 means name

Gen 18:10 And he said, I will turn/shub return/ashub unto you according to the time/at of life/chay; and, lo, Sarah your woman shall have a son. And Sarah heard it in the tent door, which was behind him.

Yahuah had promised Abraham that he would turn and return according to the time and life and Sarah would have a son. The Son of the Most High came as the Promised seed through the lineage of Abraham and Sarah in fulfillment of the time of life and we according to Yitshaq being in Mashiyach are the children of promise.

Gal 4:28 Now we, brethren, as Yitschaq was, are the children of promise.

He takes us unto Himself so that we shall be where HIS NAME IS

John 14:1 “Do not let your heart be troubled. Believe in Aluahym and believe in Me as well.” John 14:2 “In My Father’s house/𐤁𐤉𐤕 beyt are many dwelling places/𐤌𐤃𐤅𐤓𐤅𐤕 madurut if it were not so, I would have told you. Behold, I go to prepare a room/𐤌𐤒𐤅𐤌 maqum for you.” John 14:3 “And it came to pass if I go and prepare a room/𐤌𐤒𐤅𐤌 maqum for you, I shall surely return and take you to Me so that you shall also be where I am .”

maqum 𐤌𐤒𐤅𐤌 H4725 figuratively of a condition of body and mind comes from H6965 qum 𐤒𐤅𐤌 a primitive root which means abide, accomplish, X be clearer, confirm, continue, decree, X be dim, endure, X enemy, enjoin, get up, make good, help, hold, (help to) lift up (again), make, X but newly, ordain, perform, pitch, raise (up), rear (up), remain, (a-) rise (up) (again, against), rouse up, set (up), (e-) stablish, (make to) stand (up), stir up, strengthen, succeed, (as-, make) sure (-ly), (be) up (-hold, -rising).

mem/𐤌 as a prefix means ‘from’ and qum 𐤒𐤅𐤌 means to rise/hold up/raise/rear up/rising

Hence, the place/maqum is figurative of raising/rising with Mashiyach just as ‘madurah 𐤌𐤃𐤅𐤓𐤄’ H4071 is a a round pile of wood for fires used in sacrifices and kept in the storage room in the temple i.e. one near the outer gate which had even the wood with the worm and the the priest /kohen who would be unclean would separate the wood with the worm from the good wood as the wood with the worm was no good for the sacrifices.

The good wood was stored in another storage room beyond the gate of Nicanor where the priests court was and this wood was used in sacrifices. This speaks of the death of Mashiyach and I have also touch based on a topic in a study ‘The worm that clung on the tree’ where this worm red in color stuck to the tree and this worm was used to make the red dye used in all curtains, priestly and high priestly clothing, table cloths, hangings etc in the tabernacle

Psa 22:6 But I am a worm/tolath 𐤕𐤅𐤋𐤏𐤕 H8438, and no man; A reproach of men, and despised by the people.

We see the connection with Yahusha ha Mashiyach who died on the stake and as stated in Psalms 22:6 it speaks of him that he is a worm and no man showing the stain of blood shed for us on the piece of wood/stake and speaks of his death. Hence, ‘madurah 𐤌𐤃𐤅𐤓𐤄’ shows us that he was identified with the wood which had the worm in it and was eventually cast away by the priests (impaled on a Roman stake) as being not good for the sacrifices and is a picture of him being despised, rejected and bearing the reproach of Yasharal being impaled outside the city walls of Yerushalayim where we are called to bear his reproach. He is identified with the bodies of the beasts whose blood was brought into the Set-apart Place by the high priest for sin, these bodies were burned outside the camp while those serving the TENT HAVE NO AUTHORITY TO EAT FROM THE TRUE ALTAR.

Heb 13:10 We have an altar from which those serving the Tent have no authority to eat.

Heb 13:11 For the bodies of those beasts whose blood is brought into the Set-apart Place by the high priest for sin, are burned outside the camp.

Heb 13:12 And so יהושע also suffered outside the gate, to set apart the people with His own blood.

Heb 13:13 Let us, then, go to Him outside the camp, bearing His reproach.

John 11:25 `Yahusha said to her, “I am the resurrection/qumah 𐤒𐤅𐤌𐤄 and the life. The one who believes in Me shall live even if he dies.”

What a beautiful picture of the ‘madurah’ which speaks of his death in sacrifice and maqum which figuratively shows the state of our body and mind in being resurrected/qumah in Mashiyach.

Luke 14:21 “The servant came and told those things to his master, and the owner of the house became furious. He said to his servant, ‘Go out at once to the squares of the city and to the streets and bring here the poor, and the oppressed, and the blind, and the lame.’”

Luke 14:22 “The servant said, ‘My Adon (Master), what you have commanded has been done and still there is room/ 𐤌𐤒𐤅𐤌 maqum.’”

Luke 14:23 “The master said to the servant, “Go out to the roads and to the pasture, and urge them to come so that my house/ 𐤁𐤉𐤕 beyth may be filled.”

Luke 14:24 “For I say to you, not one of those men invited that shall taste my feast.”

In the parable of those invited to the feast, the invited ones refused to show up and made excuses whereas those in the squares of the city, streets i.e. the poor, oppressed, blind and lame of the lost sheep of house of Yasharal will make it to the feast in Mashiyach having the right to eat from the altar.

The first temple stood with rooms which divided all class of peoples and sacrificial elements, but the Ruach Haykal has dwelling places/madurat in equality, every sacrifice and its elements and classes of people made one in purification of the dabaryam in a perfect sacrifice Yahusha ha Mashiyach who is the true pattern.

The wheat and the barley stricken

****For better reading kindly download the Hebrew keyboard unicode and the fonts or else the paleo hebrew letters will show as blocks in this post******


Rev 6:6 And I heard a voice/qol 𐤒𐤅𐤋 in the midst of the four living creatures saying, A quart/qab 𐤒𐤁 of wheat for a denarius, and three quarts/qabyam 𐤒𐤁𐤉𐤌 of barley for a denarius; and do not damage the oil and the wine. 

Qab/𐤒𐤁 H6894 is a hollow vessel used as a standard of measure and is a root word in qabah H6896 which means stomach, where the usage of the word only once is related to the stomach portion of the sacrifices given to the kohen/priests

Deu 18:3  “And this is the priest’s right from the people, from those who bring an offering, whether it is bull or sheep: they shall give to the priest the shoulder, and the two cheeks, and the stomach/  𐤒𐤁𐤄 H6896 qabah

The primitive root from where 'qab & qabah' come from is 'qabab/𐤒𐤁𐤁' H6895 which means to scoop out, that is, (figuratively) to malign or execrate (that is, stab with words): -    X at all, curse.

The scroll of Chazun/Revelation is filled with imagery and has to be seen in spiritual comparison to understand portions of it. There was a voice in the midst of the four living creatures. The four living creatures here are figurative of the elect scattered to the four ends of the earth. Often, scripture attributes the earth to have four corners/ends from where he will assemble the outcasts of Yasharal and dispersed of Yahudah.

Isa 11:12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Yashar’el, and gather together the dispersed of Yahudah from the four corners of the earth.

The voice/qol was in the midst of the four living creatures who preach the mystery of the basarah and the consequences of disobedience to it.

The sequence of the events recorded in Revelation 6 begin with the Lamb breaking the first seal and the living creatures with a voice/qol of a thunder/raam said ''bo ureh'' which means ''come and see''

Then the four horses and the horsemen are described in an imagery which went out to the four corners of the earth

In verses 6:1,3,5,7 i.e. four times the living creatures say ''bo ureh/ 𐤁𐤀 𐤅𐤓𐤀𐤄''

Isa 66:18 For I know their works and their thoughts; it comes to gather all nations and tongues and they shall come and see/ubau urau 𐤅𐤁𐤀𐤅 𐤅𐤓𐤀𐤅 My glory.  

In Yashayahu in gathering Yasharal from the ends of the earth Yahuah in future tense says ''they shall come and see/ubau urau''

John 1:39 He/Yahusha said to them, “Come, and see/ ba ureh 𐤁𐤀 𐤅𐤓𐤀𐤄 .” They came and saw his lodging place and they stayed with Him that day. It was about the tenth hour at the time.  

Yahusha told his disciples to come and see where he dwelt. Those following his voice/qol go seeking his dwelling place

The wheat and the barley were measured in quart/qab where one quart for wheat and three quarts for barley, again the number 4 seen which shows the dispersion to the ends of the earth. The quart/s were valued at 'denarius'
Denarius was not a currency of Yasharal,  shekel was. Again an indication showing the 12 tribes in the dispersion of the nations where their offerings barley and wheat are measured and valued in a dilution.

Ex 9:31 Now the flax/pashtah and the barley/sharah were ruined, for the barley/sharah was in the ear/abyab and the flax was in bud/gabal.
Ex 9:32 But the wheat/chattah and the rye/kasamath were not ruined, for they were not grown.  

Flax/pashtah 𐤐𐤔𐤕𐤄 H6594 Flax is a plant with blue flowers from which textile fibre as linen is made from its stalks.
Barley/sharah (pronounced as seor) 𐤔𐤏𐤓𐤄 is a spring crop and marks the beginning of Abib/abyab

When Yahuah struck Mitsrayim with his plagues it was already Abib as the barley was in the ear/abib 𐤀𐤁𐤉𐤀𐤁. This is evidence that the exodus happened post the sequence of plagues which Yahuah struck Mitsrayim with in the month of Abib. The other proof is Exo 9:31 where its mentioned that the wheat and the rye were not ruined for they were not grown. 

Scriptures 1998 is apt in its translation because if wheat was grown up even a little the hail would destroy them

Exo 9:32  But the wheat and the spelt were not smitten, for they were late crops. 

Flax from which comes the blue fine linen and the barley were smitten by Yahuah through the hail. Hail was the 7th plague in the land of Mitsrayim

Exo 9:23 And Mosheh stretched forth את eth-his rod toward the heavens: and YAHUAH sent thunder or voices/qoloth 𐤒𐤋𐤕 and hail, and the fire ran along upon the ground; and YAHUAH rained hail upon the land of Mitsrayim.

Exo 9:24 So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Mitsrayim since it became a nation.

We read in Rev 6:1,6 that there was a voice/qol as of a thunder in the midst of the four living creatures and each living creature describing the effects of the plague of the four horsemen going out and we see in Exodus 9:23 the same word 'qoloth' voices being used, it says .....and YAHUAH sent thunder or voices/qoloth 𐤒𐤋𐤕 and hail

The result of the hail was the blue linen yielding flax, blue is a color representing royal and so is purple and scarlet as these threads were intertwined and present in curtains, all hangings of the tabernacle, priestly clothing etc. The ten plagues show a completeness of Yahuah's wrath against Mitsrayim for holding His people captive and violating his ten commandments. The scroll of Chazun show a similar kind of plagues but this time the audience is not nation of Mitsrayim but earthly Yerushalayim for they don't transition into the completeness of Yahusha ha Mashiyach

Rev 11:8  and their dead bodies lie in the street of the great city which spiritually is called Seḏom and Mitsrayim, where also our Master was impaled, 

Our Master was impaled in Yerushalayim. The present fleshly Yerushalayim are the people who say they obey the Torah but are occupied wholly in the carnal letter and have not been transitioned into the Torah of Ruach and Amat (Spirit and Truth)

Gal 4:21  Say to me, you who wish to be under Torah, do you not hear the Torah? 
Gal 4:22  For it has been written that Aḇraham had two sons, one by a female servant, the other by a free woman. 
Gal 4:23  But he who was of the female servant was born according to the flesh, and he of the free woman through promise. 
Gal 4:24  This is allegorical, for these are the two covenants: one indeed from Mount Sinai which brings forth slavery, which is Haḡar, 
Gal 4:25  for this Haḡar is Mount Sinai in Araḇia, and corresponds to Yerushalayim which now is, and is in slavery with her children. 
Gal 4:26  But the Yerushalayim above is free, which is the mother of us all.

The barley during the month of Abib/Abyab was a sheaf offering brought along with the crushed grain offering, offered during first fruits. The bread made from the roasted grain or fresh grain was from the previous year grain as Torah stated they couldn't eat the new grain until it was offered to Yahuah. Hence, the switch over from the flour used from the previous years grain to the new years grain happened during the feast of Unleavened Bread, that's because the feast of firstfruits falls 3 days after Pesach/Passover and the feast of Unleavened bread is 7 days from Pesach. This shows a transition from the old lump to the new lump in Mashiyach Yahusha.

Lev 23:9  And יהוה spoke to Mosheh, saying, 
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 23:13  and its grain offering/manchah 𐤌𐤍𐤇𐤄: 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. 

But when the barley is smitten in the ear/abib then there is no new grain/manchah. What remains is the stocked previous years grain which represents the old lump. We must see the plagues in light of spiritual vs spiritual as we just read in Chazun/Revelation 11 that the dead bodies of the two witnesses i.e. the Torah and the prophets lie in the streets of Yerushalayim figurative as Mitsrayim and Sedom.

Barad: Hail

This hail had fire/ash 𐤀𐤔 which ran along upon the ground. Bar is an Aramaic Hebrew word for Son, the son is the remnant of Yahuah spread through the four ends of the earth and the fire/ash is the fiery trial through which they come back to Yahuah even as Yahuah pours out his wrath on carnal Yerushalayim represented by Mitsrayim. The prodigal son comes back into the Father's tent.

Outside the Father's tent the wheat and the barley are valueless represented by denarius a pagan Roman currency where a measure of wheat (a late crop) is valued at a denarius and three measures of barley is valued at a denarius.

The fine flour crushed wheat represented by ephah of fine flour was a poor man's sin offering and also an offering made by fire during 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 new grain offering/manchah 𐤌𐤍𐤇𐤄 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. 

When Shavout was around the wheat was fully grown, that's why we see Exo 9:32 mentions the wheat and the rye/spelt were not smitten for they were late crops

Exo 9:32  But the wheat and the spelt were not smitten, for they were late crops. 

In Rev 6 we see even the wheat along with the barley smitten because the verse says not to hurt the oil and the wine

Rev 6:6 And I heard something like a voice in the midst of the four living creatures saying, A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not damage the oil and the wine

The oil and the wine are winter produces, oil available through crushed olives and wine available through crushed grapes. 

The scriptures are consistent, ZacharYah saw a vision of the menorah/lampstand which had 2 olive branches which emptied the golden oil by themselves. The zayith/olive oil comes from crushed olives

Zec 4:12  And I responded a second time and said to him, “What are these two olive branches which empty golden oil from themselves by means of the two gold pipes?”

Yahuchanan saw the Son of Man standing in the midst of the seven lampstands, the lampstands had oil in the time during troublous times which shows he is the one who provides the oil and keeps the lampstand burning

Rev 1:12  And I turned to see the voice which spoke with me. And having turned, I saw seven golden lampstands, 

Rev 1:13  and in the midst of the seven lampstands One like the Son of Aḏam, dressed in a robe down to the feet and girded about the chest with a golden band. 

Olives and Grapes are post summer fruits in Yasharal & grow during winter time and Yahuah records that he will cause Yasharal's splendour to be like an olive tree and he shall blossom like a vine and become fragrant as the wine of Lebanon

Hos 14:4  “I shall heal their backsliding, I shall love them spontaneously, for My displeasure has turned away from him. 
Hos 14:5  “I shall be like the dew to Yisra’ĕl. He shall blossom like the lily, and cast out his roots like Leḇanon. 
Hos 14:6  “His branches shall spread, and his splendour shall be like an olive tree, and his fragrance like Leḇanon. 
Hos 14:7  “Those who dwell under his shadow shall return. They shall revive like grain, and blossom like the vine, and become as fragrant as the wine of Leḇanon. 

Hos 14:8  “What more has Ephrayim to do with idols? It is I who answer and look after him. I am like a green cypress tree, your fruit comes from Me.” 

According to Torah in the daily offering morning and evening sacrifice, along with it was offered the one tenth of an ephah of fine flour mixed with one-fourth of a hin of pressed oil and one-fourth of a hin of wine as a drink offering

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 and the drink offering, as in the morning, for a sweet fragrance, an offering made by fire to יהוה – 

Exo 29:42  a continual burnt offering for your generations at the door of the Tent of Meeting before יהוה, where I shall meet with you to speak with you. 

While the daily was ceased and so did the one-tenth of an ephah of fine flour made from wheat, however, the oil and wine did not cease, the one-fourth measure again shows the number 4 where Yasharal is driven and the remnant from the 12 tribes are nourished

Dan 9:27  “And he shall confirm a covenant with many for one week. And in the middle of the week he shall put an end to slaughtering H2077/zabach 𐤆𐤁𐤇 and meal offering H4503/manchah 𐤌𐤍𐤇𐤄. And on the wing of abominations he shall lay waste, even until the complete end and that which is decreed is poured out on the one who lays waste

We have touch based before that Yahusha ha Mashiyach fulfilled the morning and evening sacrifice as when he hung on the stake there was darkness over the whole land thus making the morning and evening lamb sacrifice one in Him.

Mat 27:45  And from the sixth hour there was darkness over all the land, until the ninth hour. 

The 5 wise virgins having oil in their lamps and the cup from which we drink in remembrance of the death of Mashiyach remembering his shed blood for us shows us the remnant are covenanted in an eternal covenant and hence the oil and the wine will never diminish for them.

Ezekiel was told to lie on his left side for 390 days for the iniquity of the house of Yasharal and 40 days on the right side for the iniquity of the house of Yahudah and Yahuah appointed each day for a year. 390 + 40 = 430 days, each day for a year and its likened to the bitter bondage of the house of Yasharal from the time of Abraham's sojourning with the promised seed Yitshaq and Yaaqob in the promised land as strangers right until their seed going into Mitsrayim and coming back into the promised land

Eze 4:4 Lie you also upon your left side, and lay את eth-the iniquity of the house of Yashar’el upon it: according to the number of the days that you shall lie upon it you shall bear their iniquity.
Eze 4:5 For I have laid upon you את eth-the years of their iniquity, according to the number of the days, three hundred and ninety days: so shall you bear the iniquity of the house of Yashar’el.
Eze 4:6 And when you have את eth-accomplished them, lie again on your right side, and you shall bear את eth-the iniquity of the house of Yahudah forty days: I have appointed you each day for a year.
Eze 4:7 Therefore you shall set your face toward the siege of Yerushalayim, and your arm shall be uncovered, and you shall prophesy against it.
Eze 4:8 And, behold, I will lay bands upon you, and you shall not turn from one side to another, till you have ended the days of your siege.

Eze 4:9 Take also unto you wheat, and barley, and beans, and lentiles, and millet, and rye H3698/kasamath 𐤊𐤎𐤌𐤕, and put them in one vessel, and make you bread thereof, according to the number of the days that you shall lie upon your side, three hundred and ninety days shall you eat thereof.

All these 430 days, a day for a year he was told to eat bread made from wheat, barley, beans, lentils, millet and rye. Remember we are referring to the likening to the plague in Mitsrayim where the wheat and the rye were not smitten and the barley and the grains of the previous year would only be available as they were smitten by the hail/barad.

Exo 9:32  But the wheat and the rye were not smitten, for they were not yet grown. 

Hence, Ezekiel was asked to eat bread made from these grains for 430 days prophesying the siege of Yerushalayim (Eze 4:7) and indicating to them that these all will cease post the seize.

Remember, we are talking about carnal Yerushalayim who is likened to Mitsrayim and who doesn't transition to the renewed covenant in Mashiyach and is occupied in the carnal letter thus killing the two fold witness of the Torah and the Nebim.

2Ch 2:15  “And now, the wheat and the barley, the oil and the wine which my master has spoken of, let him send to his servants. 

2Ch 2:16  “And let us cut wood from Leḇanon, as much as you need, and bring it to you in rafts by sea to Yapho, and you take it up to Yerushalayim.”

The wheat, barley, oil and wine in abundance was sent to the servants of Huram the king of Tyre in exchange for wood to be sent by floats to build the house of Yahuah. While the physical house lies desolate and Yasharal in dispersion, the Ruach house is being built in Mashiyach who is the Miqdash.

Vayikra/ Leviticus 23:22 ‘And when you reap the harvest of your land do not completely reap the corners of your field when you reap, and do not gather any gleaning from your harvest. Leave them for the poor and for the stranger. I am יהוה your Elohim.’ 

Yahuah dispersed all of Yasharal to the ends of the earth. Scripture portrays the earth to have four corners.

YashaYahu/Isaiah 11:12 And He shall raise a banner for the nations/guym, and gather the outcasts of Yasharal, and assemble the dispersed of Yahuḏah from the four corners of the earth.

The dispersion is the captivity where Yasharal waits for His Redeemer Yahusha ha Mashiyach to come and take him to Renewed Yerushalayim. Yasharal remains as the poor scattered to the four ends of the earth gleaning from the portion Yahuah left for him just as Alazar (Aluahym helped) desiring the crumbs falling from the rich man's (Carnal Yasharal) table. (Luke 16:19-32 parable)

We gather the bits and pieces of the portion left for us to understand the whole pattern being transitioned from the physical to the spiritual, to be unleavened in Mashiyach. When we read Vayikra/Leveticus 25 we see the Law of the land in the Shemittah cycle

Vayikra/Lev 25: 3 ‘Six years you sow your field, and six years you prune your vineyard, and gather in its fruit,

4 but in the seventh year the land is to have a Sabbath of rest, a Sabbath to יהוה. Do not sow your field and do not prune your vineyard.

5 ‘Do not reap what grows of its own of your harvest, and do not gather the grapes of your unpruned vine, for it is a year of rest for the land.

6 ‘And the Sabbath of the land shall be to you for food, for you and your servant, and for your female servant and your hired servant, and for the stranger who sojourns with you,

In the 7th year the land had to have the solemn rest and no one had to sow or reap in it but eat of what grows of itself.

Similarly in the 7 Shemittah cycles, the 50th year was the year of jubilee

Vayikra/Lev 25:8 ‘And you shall count seven Sabbaths of years for yourself, seven times seven years. And the time of the seven Sabbaths of years shall be to you forty-nine years.

9 ‘You shall then sound a shophar-sound on the tenth day of the seventh new moon, on Yom haKippurim a cause a shophar to sound through all your land.

10 ‘And you shall set the fiftieth year apart, and proclaim release throughout all the land to all its inhabitants, it is a Yoḇel for you. And each of you shall return to his possession, and each of you return to his clan.

11 ‘The fiftieth year is a Yoḇel to you. Do not sow, nor reap what grows of its own, nor gather from its unpruned vine.

12 ‘It is a Yoḇel, it is set-apart to you. Eat from the field its crops.

13 ‘In the Year of this Yoḇel let each one of you return to his possession.

The Yobel/jubilee was a year of completion of the Seven Sevens ...a complete 7 Shemittah cycles where not only one couldn't sow or reap but each one returns to his own possession. The announcement of the Yobel was to be made on the Day of Atonement/Yom Kippur

Acts 2 says... 1 And when the Day of the Festival of Shavuot had FULLY come, they were all with one mind in one place.

While the Ruach of Supplication and Prayer would manifest in the groaning and fast of Yasharal in dispersion as on the Day of Yom Kippur when Ephraim who represents Yasharal comes back to the Tent through the cleansing water of the ashes of the Adam Parah/Red Heifer mourning but there is great joy just as seen in the Prodigal son parable where he returned to the Ahba's house and a fattened calf was slaughtered for him and there was great rejoicing, these were parables/parabolic of the return of Yasharal from the four corners of the field from crumbs to wholeness, from poverty to being rich in Mashiyach. And that's what Shavout is all about. Being whole in Mashiyach, being one in him as the ascending offering.

When Yahudah went into the Babylonian captivity the poor of the land who once gleaned from the four corners of the field when Yahudah were in the land were now in the Shabbat rest of the land as they ate what grew of itself seventy years as she laid waste with no one to sow or reap

2Chr 36: 20 And those who escaped from the sword he exiled to Baḇel, where they became servants to him and his sons until the reign of the reign of Persia,

21 in order to fill the word of יהוה by the mouth of Yirmeyahu, until the land had enjoyed her Sabbaths. As long as she lay waste she kept Sabbath, until seventy years were completed.

The seventy years completed: shabayam shanah mala

The word shabah H7620 singular in the shabayam also means 'Week'
The word 'shanah' H8141 which means years also means in H8138 to change/repeated
The word mala H4390 means to be full/fullness

The Weeks/shabayam shanah/repeated were completed or fullness/mala

The poor of the land rested the Sabbath with the land for the weeks which were repeated in fullness as now they had the food in abundance. We were sent out of the land to bear the reproach of Mashiyach outside the camp. We come back cleansed in the cleansing water of our Adam Parah i.e. Mashiyach. We transition in Him into the fullness of the Shabbat rest being filled with His Ruach.

While we wait for the blowing of the shophar when our redemption will be completed, when Yasharal returns to His Creator in fullness, let us offer our bodies as a living sacrifice to Mashiyach in being transitioned into the Ruach of life and being unleavened in Him and remember though the wheat and the barley may seem to cease yet he promises his remnant that he will give them the hidden manna and labanah aban/brick stone with a renewed name written on it which no one knows except him who receives it

Rev 2:17  “He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I shall give some of the hidden manna to eat. And I shall give him a brick/labanah stone/aban, and on the stone/aban a renewed Name written which no one knows except him who receives it.” ’ 

The manna was the bread from heaven which sustained Yasharal in the wilderness when the wheat and the barley was not yet available unto them in abundance until in the promised land. The manna ceased when they entered the promised land. Yahusha promises his remnant to give them the hidden manna which once again shows the wheat and the barley in scarcity being destroyed in the plague. Only the old wheat and barley (of the previous year) would be available and hence Revelation 6:6 records a measure of wheat for a denarius and three measures of barley for a denarius where qab/𐤒𐤁 from qabah/𐤒𐤁𐤄 stomach shows the famine of not being nourished by these.

Similarly the bricks/𐤋𐤁𐤍𐤄 labanah in Mitsrayim were made in hard bondage during the plague time when Pharaoh refused to provide straw/𐤕𐤁𐤍 taban to Yasharal and they went searching for the straw piece by piece to make the bricks

Exo 5:7  “You are no longer to give the people straw H8401/𐤕𐤁𐤍 taban to make bricks as before. Let them go and gather straw for themselves. 

The word used for pattern is the word 'tabanyth' which has the same root word 'taban' which also has the root word 'yath/yod tau' 𐤉𐤕 which shows the hand/yod impaled on the stake/tau

Exo 25:40  “So see, and do according to the pattern H8403/𐤕𐤁𐤍𐤉𐤕 tabanyth which was shown to you on the mountain. 

The suffering Yasharal goes through is in the death of Mashiyach in gathering the straw for the bricks to understand the whole pattern/tabanyth where 'yath' shows the hand/yod impaled to the stake/tau.

The English translation in Rev 2:17 says 'white stone' but its 'brick stone'. Further the word 'aban' translated as stone has both the root words 'Abh and the Ban' 𐤀𐤁𐤍

The word 'labanah' 𐤋𐤁𐤍𐤄 has the root word 'lab 𐤋𐤁/heart' 'ban 𐤁𐤍/son' 'ha 𐤄/of the'

Labanah Aban: 'Heart of the Son, Father and Son' 

Hence, the renewed name on the labanah aban is of the Father Yahuah and the Son Yahusha which only the one receiving would know through the pattern/tabanyth but not without suffering.

Psa 4:7  You have put more gladness in my heart, Than in the season that their grain and wine increased. 

Psa 4:8  I lie down in peace altogether, and sleep; For You alone, O יהוה, make me dwell in safety

While we glean the straw and the wheat and the barley from the corners of the fields being scattered to the four corners of the earth only to gather crumbs, Yahusha feeds us with the hidden manna for our sustenance just as he did with Yasharal in the wilderness. We proclaim his basarah preaching to the lost sheep of the house of Yasharal to forsake the carnal way to be transitioned into the completeness of Mashiyach and those who refuse the transition will have to face the scarcity of food being in the plague of being dispersed with the crumbs not sufficing the nourishment and eventually the second death.So many imageries hidden in scripture showing us the times we live in.

The extended hands ‘Hu la yad’ (Behold the hand) in a two fold witness

There is a reason as to why there are genealogies in scripture and many a times when we read Chronicles and other portions in scripture mentioning a descendancy through fathers we tend to skip through those passages as our human minds cannot comprehend the information. But as sons of Yahuah we must study every portion of it in comparing it with other scriptures to see the beautiful weaving of a witness Yahuah has done in His word showing us his faithfulness in our redemption. In this study we will see the second witness in scriptures bearing witness to Mashiyach our Yahuah as he is the promised seed and everything originates from him and completes in him. In this study we will see just how our Yahusha is a Prophet, Priest and King and we in him are the Royal Priesthood.

1Pe 2:9  But you are a chosen race, a royal priesthood, a set-apart nation, a people for a possession, that you should proclaim the praises of Him who called you out of darkness into His marvelous light, 

We see that when Yaaqob gave the barakath to his 12 sons he mentioned the promise of the coming of Mashiyach through Yahudah and Yahusaph


Gen 49:8  “You, Yehuḏah, your brothers praise you; your hand is on the neck of your enemies; your father’s children bow down before you. 
Gen 49:9  “Yehuḏah is a lion’s cub; from the prey you have gone up, my son! He bowed down, he crouched like a lion. And like a lion, who does rouse him? 

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

Gen 49:22  “Yosĕph is an offshoot of a fruit-bearing tree, an offshoot of a fruit-bearing tree by a fountain, his branches run over a wall. 
Gen 49:23  “And the archers have bitterly grieved him, shot at him and hated him. 

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

In Chapter 48 we see just how Yahusaph's son Ephrayim was placed before Menasheh by Yaaqob placing his right hand on his head

Gen 48:17  And when Yosĕph saw that his father laid his right hand on the head of Ephrayim, it was evil in his eyes; and he took hold of his father’s hand to remove it from the head of Ephrayim to the head of Menashsheh. 
Gen 48:18  And Yosĕph said to his father, “Not so, my father, for this one is the first-born, put your right hand on his head.” 
Gen 48:19  But his father refused and said, “I know, my son, I know. He also becomes a people, and he also is great. And yet, his younger brother is greater than he, and his seed is to become the completeness of the nations.” 

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

Ephrayim became the firstborn and received the barakath of the first born. Yahuah uses his name interchangeably in scriptures as a representation of all the 12 tribes of Yasharal and I have touched based in detail on this in my study 'Eprathites of Beyth Lacham'

Jer 31:9  “With weeping they shall come, and with their prayers I bring them. I shall make them walk by rivers of waters, in a straight way in which they do not stumble. For I shall be a Father to Yisra’ĕl, and Ephrayim – he is My first-born.  

Moreover Yahuah also promised an eternal priesthood which has no beginning and an end of Mashiyach according to the order of Maskitsedeq

Psa 110:4  יהוה has sworn and does not relent, “You are a priest forever According to the order/dabar of Malkitseḏeq.” 

We all know the historical account of Yahudah who had 3 sons Er, Onan and Shalah. Er was evil and Yahuah killed him and he died childless. His brother Onan was asked to take his brother’s wife as his and while it came to be that he had to give seed to his dead brother he emitted his semen on the ground and this was evil and Yahuah killed him too.  Shalah was very young so Yahudah told his daughter in law to wait until Shalah grows older and he would give him to be her husband. But Yahudah forgot his promise and hence Tamar his daughter in law pretended to be a harlot and got impregnated by her father in law Yahudah and twins were in her womb.

Gen 38:6 And Yahudah took a woman for Er his firstborn, whose name was Tamar.

Gen 38:7 And Er, Yahudah’s firstborn, was wicked in the sight of YAHUAH; and YAHUAH slew him.

Gen 38:8 And Yahudah said unto Onan, Go in unto your brother's woman, and marry her, and raise up seed to your brother.

Gen 38:9 And Onan knew that the seed should not be his; and it came to pass, when he went in unto his brother's woman, that he spilled it on the ground, lest that he should give seed to his brother.

Gen 38:10 And the thing which he did displeased YAHUAH: wherefore he slew him also.

Gen 38:11 Then said Yahudah to Tamar his daughter in law, Remain a widow at your father's house, till Shelah my son be grown: for he said, Lest perchance he die also, as his brethren did. And Tamar went and dwelt in her father's house.

Gen 38:27  And it came to be, at the time for giving birth, that see, twins were in her(Tamar’s) womb.

Gen 38:28  And it came to be, when she was giving birth, that the one put out his hand. And the midwife took a scarlet thread/shanay H8144 and bound it on his hand, saying, “This one came out first/rashun H7223.”

Gen 38:29  And it came to be, as he drew back/shub H7725 his hand, that see, his brother came out! And she said, “How did you break through/parats H6555? This breach/parats H6555 be upon you!” So his name was called Perets/H6557.

Gen 38:30  And afterward his brother came out who had the scarlet thread/shanay H8144 on his hand. So his name was called Zarach/H2226. 

H8559 Tamar is from H8558 which means ‘erect/palm tree’.

H3063 Yahudah comes from two root words ‘Yahu’ which is a short form for the name ‘Yahuah’ and ‘yadah’ H3034 which means to worship with extended hands (yad: hand is a root word in yadah) 

The erect/palm tree (Tamar) getting seed from her Father in Law (Cham: H2524) has a deep ruach meaning hidden

Gen 38:13 And it was told Tamar/H8559, saying, Behold your father in law/cham H2524 goes up to Timnah/H8553 to shear/gazaz H1494 his sheep/tsaun H6629.

Cham H2524:

Timnah H8553:

Gazaz H1494:

Tsaun H6629:

The tsaun/sheep had the ability/power to bear the wickedness/vanity of mankind as a sin offering. The tsad shows the side i.e. a pointing to the altar where the sheep is sacrificed for Yasharal’s wickedness. While the blood of bulls, goats/sheep could not atone for Yasharal’s sins and stood in types, it points to the sacrifice of Yahusha ha Mashiyach who is the fulfillment of the type, He is the one who went as a sheep before the gazaz/shearers and opened not his mouth. Tsan/Tsun is a root word is ‘Tsayun (Tsiyon/Zion) H6726 from H6725’ and Tsayun means ‘sign/title/waymark’ or a ‘guiding pillar’

Psa 2:6 Yet have I set my King upon my Set-Apart hill of Tsiyon.

Psa 2:7 I will declare the decree: YAHUAH has said unto me, You are my Son; this day have I begotten you.

When Abraham went to sacrifice Yitshaq on Mount Moriah he saw a ram caught with its horns in the thickets and offered it in place of his son Yitshaq and he named the place ‘Yahuah Yarah’ which means ‘In the mount Yahuah will be seen’. The King set on the Set-Apart place of Tsiyon is Yahusha ha Mashiyach as he was the sheep/ram who was sacrificed in place of Abraham’s promised seed.

In Gen 38:13 we read it was told Tamar that her cham/father in law was going to Timnah/a weighed out portion to gazaz/shear his tsaun/sheep

We see a picture of Tamar/erect or upright Palm tree intervening the fence which held the water and the blood/cham (also meaning father in law), the water and blood which was held back would have cut off the sheep belonging to Tsiyon but she took the seed into her womb from the hands that would be extended i.e. Yahu yadah (Yahudah)

In the Ruach Haykal/Temple Ezekiel saw on the walls of the Most Set-Apart place all around Tamar/palm tree between the two faces of a Kerub which had a face of a man and a face of a lion.

Eze 41:18  And it was made with keruḇim and palm trees, and a palm tree between keruḇ and keruḇ. A keruḇ had two faces,

Eze 41:19  so that the face of a man was toward a palm tree on one side, and the face of a young lion toward a palm tree on the other side – made on all the House all around. 

Hence, we see Tamar intervening in giving twins Perets and Zarach which we will see in a while.

It became a custom in Yasharal to barak women in the lineage of Yahudah with a specific barakath prophetically as we see done to Ruth.

Rth 4:11 And all the people that were in the gate, and the elders, said, We are witnesses. YAHUAH make את eth-the woman (Ruth) that is come into your house like Rachel and like Le’ah, which two did build the house of Yashar’el: and do you worthily in Ephrathah, and be famous in Beyt Lechem:

Rth 4:12 And let your house be like the house of Perets, whom Tamar bore unto Yahudah, of the seed which YAHUAH shall give you of this young woman.

Rth 4:18 Now these are the generations of Perets: Perets begat את eth-Chetsron,

Rth 4:19 And Chetsron begat את eth-Ram, and Ram begat את eth-Ammiynadab,

Rth 4:20 And Ammiynadab begat את eth-Nachshon, and Nachshon begat את eth-Salmah,

Rth 4:21 And Salmah begat את eth-Bo`az, and Bo`az begat את eth-Obed,

Rth 4:22 And Obed begat את eth-Yishai, and Yishai begat את eth-David.

The Mashiyach came from the lineage of Perets

Mat 1:2 Abraham begat את eth-Yitschaq; and Yitschaq begat את eth-Ya`aqob; and Ya`aqob begat את eth-Yahudah and את eth-his brethren;

Mat 1:3 And Yahudah begat את eth-Perets and את eth-Zerach of Tamar; and Perets begat את eth-Chetsron; and Chetsron begat את eth-Aram;

Mat 1:4 And Aram begat את eth-Ammiynadab; and Ammiynadab begat את eth-Nachshon; and Nachshon begat את eth-Salmah;

Mat 1:5 And Salmah begat את eth-Bo`az of Rachab; and Bo`az begat את eth-Obed of Ruth; and Obed begat את eth-Yishai;

Mat 1:6 And Yishai begat את eth-David the king; and David the king begat את eth-Shalomah of her that had been the woman of Uriyahu;

Mat 1:7 And Shalomah begat את eth-Rechab`am; and Rech­ ab`am begat את eth-Abiyahu; and Abiyahu begat את eth-Aca;

Mat 1:8 And Aca begat את eth-Yahushaphat; and Yahushaphat begat את eth-Yoram; and Yoram begat את eth Uzziyahu;

Mat 1:9 And Uzziyahu begat את eth-Yotham; and Yotham begat את eth-Achaz; and Achaz begat את eth-Yechizqiyahu;

Mat 1:10 And Yechizqiyahu begat את eth-Men­ ashsheh; and Menashsheh begat את eth-Amon; and Amon begat את eth-Yo’shiyahu;

Mat 1:11 And Yo’shiyahu begat את eth-Yekonyahu and את eth-his brethren, about the time they were carried away to Babel:

Mat 1:12 And after they were brought to Babel, Yekonyahu את eth begat She’altiy’el; and She’altiy’el begat את eth-Zerubbavel;

Mat 1:13 And Zerubbavel begat את eth-Abiyhud; and Abiyhud begat את eth-Elyaqiym; and Elyaqiym begat את eth Azzur;

Mat 1:14 And Azzur begat את eth-Tsadoq; and Tsadoq begat את eth-Yoqiym; and Yoqiym begat את eth-El’ayil;

Mat 1:15 And El’ayil begat את eth-El`azar; and El`azar begat את eth-Matthan; and Matthan begat את eth-Ya`aqob;

Mat 1:16 And Ya`aqob begat את eth-Yoceph the father of Miryam, of whom was born YAHUSHA, who is called MASHIACH.

But wasn’t the scarlet thread tied on the hand of Zarach and not on Perets? Perets means ‘breach’ which means to ‘burst forth and come’

The names of the sons of Perets and Zarach reveal the concealed plan of Yahuah

Perets:

Rth 4:18 Now these are the generations of Perets: Perets begat את eth-Chetsron,

Rth 4:19 And Chetsron begat את eth-Ram, and Ram begat את eth-Ammiynadab,

Rth 4:20 And Ammiynadab begat את eth-Nachshon, and Nachshon begat את eth-Shalmun,

Rth 4:21 And Shalmun begat את eth-Bo`az, and Bo`az begat את eth-Obed,

Rth 4:22 And Obed begat את eth-Yishai, and Yishai begat את eth-David.

Chetsron H2696: from H2691 which means ‘courtyard’

Ram H7410:  from H7311 which means ‘exalt/extol’

Amyanadab H5992: from ‘Am’ H5971 which means ‘nation/people’ & nadab H5068 which means ‘offer freely’ i.e. a nation that offers freely

Nachshun H5177: from H5172 nachash which means one who ‘enchants/whispers/divine’

Shalmun H8012: from ‘shalmah’ which means ‘garment/raiment’

Boaz H1162: from Beyt/House ‘az’ which means ‘strong’. House that is strong

Obed H5744: from H5647 ‘abad/servant’.  Obed means ‘serving’

Yishai H3448: means ‘extant/enduring/surviving/abiding’

Daud H1732: from H1730 ‘dad/dud’ which means ‘beloved/friend/lover’. Daud means ‘loving’

To Daud was made the promise that his throne will be established forever. The names from Perets unto Daud reveal the exalted courtyard in which people will freely offer wearing a garment of divine (ephod) and the house would be strong in which his beloved will be serving enduring/abiding continually.

Perets had another son Chamul which we will not discuss as we are only looking at from where Mashiyach sprang forth and also are looking at Tamar’s seed representation

Zarach:

Zarach was Peret’s brother who had put out his hand and the midwife had put a scarlet thread on his hand and it says in English that he drew back his hand.  The word ‘shub’ actually means ‘to turn’. Park this word as of now, we will understand what it means when we have seen the names of the sons of Zarach.

1Ch 2:6 And the sons of Zerach; Zimriy, and Eythan, and Heyman, and Kalkol, and Dara: five of them in all.

Zimriy H2174: from ‘zamar’ H2167 which means ‘music/sing praises/psalms’ and Zimriy means ‘my music’

Aythan H387: from H386 which means ‘Continue/Permanent/Enduring’

Hayman H1968: means ‘hay/behold’ ‘yaman’ H3231 which means ‘take the right-hand side’. His name also is a variant of ‘Aman’ which means ‘faithful’

Kalkol H3633: ‘Kal’ means ‘complete/whole’. Kalkol means ‘making whole’

Dara/Darda H1873: means ‘the arm’

Zerach means ‘rising’. The five sons of Zerach show ‘My music which is continually rising causing to take the right-hand side, making whole, causing to see the arm’. Turah is represented by the 5 scrolls. The Turah has the scarlet thread of redemption which witnesses the breaking forth/perets of the seed. The hand/yad of Zerach/rising turned/shub to the right path in redemption making way to the one who was to come forth i.e. the ha Mashiyach. The extended hands of worship (Yahudah) is seen rising to exalt Yahusha ha Mashiyach.

1Ki 4:30  And Shelomoh’s wisdom excelled the wisdom of all the men of the East and all the wisdom of Mitsrayim.

1Ki 4:31  For he was wiser than all men, than Ěythan the Azarachay, and Hĕman, and Kalkol, and Darda, the sons of Machol/dancing H4235. And his name was in all the nations round about.

If you notice 4 of the names Eythan, Hayman, Kalkol and Darda are named to be wise men, Shelemoh the son of Daud was wiser than them. We have Heman’s Psalm 88 recorded, the same Heman who was the descendant of Zerach as he is mentioned as ‘Azarachay’

Psa 88:1 A Song or Mizmor of the sons of Qorach, to the chief Musician upon Machalath Leannoth, Maskiyl of Heyman the Azarachay. - O YAHUAH ELOHAI of my yeshu`ah (salvation), I have cried day and night before you:

We have Eythan’s Psalm recorded as Psalms 89, the same Eythan who was the descendant of Zerach as he is mentioned here as ‘Azarachy’

Psa 89:1 Maskiyl of Eythan the Ezrachiy. - I WILL sing of the mercies of YAHUAH forever: with my mouth will I make known your faithfulness to all generations.

The Septuagint translation into Greek translates Ezrachiy to Israelite, this is a scribal error as the translators couldn't comprehend how these Levites Heyman and Eythan who stood during David's time could be descendants of Zerach the son of Yahudah.

Thus, we see the extended hands in praise, the hand on which the scarlet thread was tied to.

But weren’t only Levi’s sons promised these offices and no other tribe in Yasharal?

We see in 1Chro 6:33 this Heyman who stood at the time of David and Shelemoh was a Qohathite i.e. from the lineage of Levi and hence we have a recorded distinction between the sons of Zerach and sons of Qohath and Merari but at the same time the great grandson of Qohath i.e. Heyman and the great grandson of Merari i.e. Eythan are called seed of Zarach/Zerah the twin son of Yahudah through Tamar his daughter-in-law

1Ch 6:32 And they ministered before the dwelling place of the Tabernacle of the assembly with singing, until Shalomah had built את eth-the house of YAHUAH in Yerushalayim: and then they waited on their office according to their order.

1Ch 6:33 And these are they that waited with their children. Of the sons of the Qohathiym: Heyman a singer, the son of Yo’el, the son of Shemu’el,

1Ch 6:34 The son of Elqanah, the son of Yerocham, the son of Eliy’el, the son of Toach,

1Ch 6:35 The son of Tsuph, the son of Elqanah, the son of Machath, the son of Amasai,

1Ch 6:36 The son of Elqanah, the son of Yo’el, the son of Azaryahu, the son of Tsephanyahu,

1Ch 6:37 The son of Tachath, the son of Acciyr, the son of Evyacaph, the son of Qorach,

1Ch 6:38 The son of Yitshar, the son of Qohath, the son of Leviy, the son of Yashar’el.

Let’s read 1Kings 4:30-31 again…

1Ki 4:30  And Shelomoh’s wisdom excelled the wisdom of all the men of the East and all the wisdom of Mitsrayim.

1Ki 4:31  For he was wiser than all men, than Ěythan the Azarachay, and Hĕman, and Kalkol, and Darda, the sons of Machol/dancing H4235. And his name was in all the nations round about.

In comparison to Psalms 88 & 89 verses 1 we see Eythan and Heman were both Azarachay i.e. descendants of Zerach. Also, this Eythan is also known as Yeduthun the chief musician

H250 Ezrachiy/Azarachay: descendants of Zerach: - Ezrahite.

But we see their father mentioned here is named as Machol which means ‘dancing’ which is a variant of the name Zarach as Zarach would rise in worshiping Mashiyach. So, it is evident that the 5 sons of Zerach represented the extended hands in worship of Yahuah as it says in the renewed covenant as singing Pslams, Hyms and Spiritual songs unto Yahuah.

Exo 6:16 And these are the names of the sons of Leviy according to their generations; Gershon, and Qohath, and Merariy: and the years of the life of Leviy were a hundred thirty and seven years.

Gershon, Qohath and Merariy were brothers (sons of Levi) and 1 Chro 6:33-48 ties Heyman to be Qohath’s seed and Eythan to Merari’s seed. Eythan is listed as son of Qushayahu in 1 Chro 15:17, son of Qiyshiy in 1Chro 6:44 where Qushayahu and Qishiy are just variants of the same name. Infact 1 Chro 6:44-47 clearly ties him to Machalay son of Mushi, son of Merari, son of Levi (also see 1 Chro 23:23)

1Ch 6:33 And these are they that waited with their children. Of the sons of the Qohathiym: Heyman a singer, the son of Yo’el, the son of Shemu’el…….

1Ch 6:38 The son of Yitshar, the son of Qohath, the son of Leviy, the son of Yashar’el.

1Ch 15:17 So the Leviyiym appointed את eth Heyman the son of Yo’el; and of his brethren, Asaph the son of Berekyahu; and of the sons of Merariy their brethren Eythan the son of Qushayahu;

1Ch 6:44 And their brethren the sons of Merariy stood on the left hand: Eythan the son of Qiyshiy, the son of Abdiy, the son of Malluk,

1Ch 6:45 The son of Chashavyahu, the son of Amatsyahu, the son of Chilqiyahu,

1Ch 6:46 The son of Amtsiy, the son of Baniy, the son of Shemer,

1Ch 6:47 The son of Machliy, the son of Mushiy, the son of Merariy, the son of Leviy.

1Ch 23:21 The sons of Merariy; Machliy, and Mushiy. The sons of Machliy; El`azar, and Qiysh.

1Ch 23:22 And El`azar died, and had no sons, but daughters: and their brethren the sons of Qiysh took them.

1Ch 23:23 The sons of Mushiy; Machliy, and Eder, and Yeriymoth, three.

1Ch 23:24 These were the sons of Leviy after the house of their fathers; even the chief of the fathers, as they were counted by number of names by their polls, that did the work for the service of the house of YAHUAH, from the age of twenty years and upward.

Hence 1Kings 4:31 is a comparison of Shelemoh to sons of Zerach and not Levi’s seed.

1Ki 4:31  For he was wiser than all men, than Ěythan the Azarachay, and Hĕman, and Kalkol, and Darda, the sons of Machol/dancing H4235. And his name was in all the nations round about.

All this seems to be a contradiction in the first blush as we see Heyman tied to Qohath lineage and Eythan tied to Merari lineage and we saw Qohath and Merari were brothers as they were sons of Levi, but the father is listed here as Machol in 1Kings 4:31. This confusion will remain if we don’t see two possibilities:

1)  a prophetic tie up between the sons of Zerach and sons of Levi or else it will be very confusing as to why they are called Azacharay i.e. descendants of Zerach who was a son of Yahudah in Psalms 88 & 89? That’s because these Psalms were written by the sons of Levi in the prophetic office of Zerach’s seed. Zarach also named as Machol was the son of Yahudah and is prophetically placed here. We saw the lineage of Heyman was from Qohath and Eythan was from Merari.

2)  Also, a tie up in intermarriage between Levites and sons of Yahudah bringing forth Heyman and Eythan, descendants of Levi but also named as Azarachay. Scriptures seem silent on this in the first blush; hence, we must look up in comparing scriptures to derive truth.

Jdg 17:7 And there was a young man out of Beyt Lechem Yahudah of the family of Yahudah, who was a Leviyiy, and he sojourned there.

The scroll of Judges shows us the result of intermarriage between Yahudites and Levites as seen in the scripture above. If you recollect Yaaqob and his 11 sons went up to Mitsrayim to Yahusaph and their children multiplied there abundantly and there was no recorded genealogy as long as they were in Mitsrayim. The only genealogy recorded was after Masha took their census post them coming out of Mitsrayim. Hence Yahudah along with his sons Perets and Zerach and their sons were in Mitsrayim in the house of bondage until their death.

Merari lineage:

‘Machalay’ was a son of Merari and also a son of Mushi (son of Merari). Machalay means ‘Sick’ and Merari means ‘Bitter’. Also, Kalkol and Darda were sons of Zerah/Zarach and not from Levitical lineage. Their father here is mentioned as Machol and a synonym for Zerach and means ‘dancing’.

‘Azarachay means Alaph/I will Zarachay/raise you’ where Zarach/Zerah means ‘Rise/Rising’. Hence, Zerach would prophetically rise in the extended hand in worship and speaks prophetically of the witness of the resurrection of Mashiyach.

Psalms 88 & 89 are ‘Maschil’s’ H4905 which has the root word H7919 ‘sakal’ which means ‘Understanding/Wise’. 13 times scripture records the word ‘Maschil’ H4905 and each time is mentioned in the Psalms and means a pondering/instructiveness/being thoughtful/understanding/contemplation.

Example: A Psalm of Dawid. A contemplation/maschil H4905. Ps32:1 Blessed is he whose transgression is forgiven, whose sin is covered!

Psa 42:1 To the chief Musician, A contemplation/maschil H4905, of the sons of Qorach. - AS the deer pants after the water brooks, so pants my soul after you, O ELOHIYM.

When we look closer to Psalms 88:1 we read ‘of the sons of Korah’ which clears the air that Heyman was a direct descendant of Korah the grandson of Qohath and the writer of this Psalm sung by him and his brothers. The Psalm says of the ‘sons of Korah’ to the chief musician and the ones standing as chief musicians were Asaph great grandson of Gershom, Heyman the great grandson of Qohath and Yeduthun/Eythan great grandson of Merari.

1Ch 15:17 So the Leviyiym appointed את eth Heyman the son of Yo’el; and of his brethren, Asaph the son of Berekyahu; and of the sons of Merariy their brethren, Eythan the son of Qushayahu;

The Chief musicians:

1Ch 6:31 And these are they whom Daviyd set over the service of song in the house of YAHUAH, after that the Ark had rest.

1Ch 6:32 And they ministered before the dwelling place of the Tabernacle of the assembly with singing, until Shalomah had built את eth-the house of YAHUAH in Yerushalayim: and then they waited on their office according to their order.

Heyman: In prophet Shemuel’s lineage unto Qohath

1Ch 6:33 And these are they that waited with their children. Of the sons of the Qohathiym: Heyman a singer, the son of Yo’el, the son of Shemu’el,

1Ch 6:34 The son of Elqanah, the son of Yerocham, the son of Eliy’el, the son of Toach,

1Ch 6:35 The son of Tsuph, the son of Elqanah, the son of Machath, the son of Amasai,

1Ch 6:36 The son of Elqanah, the son of Yo’el, the son of Azaryahu, the son of Tsephanyahu,

1Ch 6:37 The son of Tachath, the son of Acciyr, the son of Evyacaph, the son of Qorach,

1Ch 6:38 The son of Yitshar, the son of Qohath, the son of Leviy, the son of Yashar’el.

Asaph: from the lineage of Gershom

1Ch 6:39 And his brother Asaph, who stood on his right hand, even Asaph the son of Berekyahu, the son of Shim`a,

1Ch 6:40 The son of Miyka’el, the son of Ba`aseyah, the son of Malkiyahu,

1Ch 6:41 The son of Ethniy, the son of Zerach, the son of Adayahu,

1Ch 6:42 The son of Eythan, the son of Zimmah, the son of Shim`iy,

1Ch 6:43 The son of Yachath, the son of Gershom, the son of Leviy.

Eythan: from the lineage of Merari

1Ch 6:44 And their brethren the sons of Merariy stood on the left hand: Eythan the son of Qiyshiy, the son of Abdiy, the son of Malluk,

1Ch 6:45 The son of Chashavyahu, the son of Amatsyahu, the son of Chilqiyahu,

1Ch 6:46 The son of Amtsiy, the son of Baniy, the son of Shemer,

1Ch 6:47 The son of Machliy, the son of Mushiy, the son of Merariy, the son of Leviy.

1Ch 25:1 MOREOVER Daviyd and the captains of the host separated to the service of the sons of Asaph, and of Heyman, and of Yeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was:

Yeduthun: H3038 comes from two words ‘yadah’ H3034 which means praise with extended hands and ‘tun/tan’ which means ‘gift’

Now let’s look at Psalms 88 & 89 verse 1

Psa 88:1 A Song or Mizmor of the sons of Korah, to the chief Musician upon Machalath Leannoth, Maskiyl of Heyman the Ezrachiy. - O YAHUAH ELOHAI of my yeshu`ah (salvation), I have cried day and night before you:

If you look at the word ‘Machalath’ is a variant of ‘Machalay’ H4249 the son of Merari which means ‘sickness’ (from chalah H2470). It was a probably reference to one of the sons of Merari ‘Machalay’ which means ‘sickness’ and they were showing a rising from the sickness to the Machol/dancing.

The word ‘Leannoth’ comes from the word ‘anah’ H6031 which means ‘to/lamed humble/anah’ Here the sons of Korah are saying to their brother Eythan/Yeduthun the chief musician upon/ayil (rising)H5921 ‘from (mem) sickness in humility’

Mem also means water and blood and depicts the spiritual affliction of the soul in being in anah/submitting self to a deep cleansing by Mashiyach. It further says ‘Maschil’ of Heyman the Ezrachay where ‘maschil’ means ‘from/mem understanding/sakal of behold the right side/Heyman of the one who said I will raise you/Ezrachiy

Exo 6:18  And the sons of Qohath: Amram, and Yitshar, and Ḥeḇron, and Uzzi’ĕl. And the years of the life of Qohath were one hundred and thirty-three.

Exo 6:21  And the sons of Yitshar: Qoraḥ, and Nepheḡ, and Ziḵri.

But when we read Psalms 89:1 we don’t see Eythan’s Psalm attributed to sons of Korah but it says ‘Maskiyl’ which means ‘from/mem understanding/sakal of the one Enduring/Eythan the one who said ‘’I will raise you/Ezrachiy’’

Psa 89:1 Maskiyl of Eythan the Ezrachiy. - I WILL sing of the mercies of YAHUAH forever: with my mouth will I make known your faithfulness to all generations.

Coming back to 1Kings 4:31 the son ‘Zimriy’ which means ‘my music’ is missing here and only 4 sons of Zarach are mentioned here. What happened to ‘Zimriy’ here is a mystery and that's because his other name is Zabdi

Jos 7:1 BUT the children of Yashar’el committed a transgression in the accursed thing: for Akan, the son of Karmiy, the son of Zabdiy, the son of Zerach, of the tribe of Yahudah, took of the accursed thing: and the anger of YAHUAH was kindled against the children of Yashar’el.

We saw the meaning of Zimriy which means ‘My Music’

Zabdi H2067 is from the root word ‘zabad’ H2065 which means ‘a gift/dowry’

1Ch 2:4 And Tamar his daughter in law bore him את eth-Perets and את eth-Zerach. All the sons of Yahudah were five.

1Ch 2:5 The sons of Perets; Chets­ron, and Chamul.

1Ch 2:6 And the sons of Zerach; Zimriy, and Eythan, and Heyman, and Kalkol, and Dara: five of them in all.

1Ch 2:7 And the sons of Karmiy; Akar, the troubler of Ya­ shar’el, who transgressed in the thing accursed.

The son of Zarach ‘Zimriy’ is named as ‘Zabdi’ which means gift/dowry and is evident that his lineage is identified by his son Karmiy from whom came Achan.

We also see Achan H5912 in Joshua 7:1 which means ‘trouble’ named as Achar H5917 in 1 Chro 2:7 which means ‘Stir’. Hence, change of name relating to a situation can be seen consistently in scriptures.

Gen 46:12 And the sons of Yahudah; Er, and Onan, and Shelach, and Perets, and Zerach: but Er and Onan died in the land of Kena`an. And the sons of Perets were Chetsron and Chamul.

This son Karmiy in Josh 7:1 is called a son of Zabdi (actually Zimri) and was borrowed according the Torah of giving seed to the dead brother to keep his name alive in Yasharal.

Zimri the firstborn of Zarach would have died childless and the son of Perets i.e. Chetsron gave seed to keep Zimri’s name alive in Yasharal and hence, Karmiy was the son to keep Zimri’s name alive in Yasharal as Zabdi/gift or dowry.

1Ch 4:1 The sons of Yahudah; Perets, Chetsron, and Karmiy, and Choriy, and Shobal.

1Chro 4:1 shows Karmiy the father of Achan to be the son of Chetsron who was the son of Perets

Hence, we don’t see anywhere the sons of Zimri mentioned as he had none and would have died childless. Perets which means breach/breaking forth/gap would be like a divider as seen on the walls of the Most Set-Apart place where Tamar/Palm tree was between a cherub with a face of a man facing it and a face of a lion facing it.

Eze 41:17  from the space above the door, even to the inner house, as well as outside, and on every wall all around, inside and outside, by measure.

Eze 41:18  And it was made with keruḇim and palm trees/tamarah, and a palm tree between keruḇ and keruḇ. A keruḇ had two faces,

Eze 41:19  so that the face of a man was toward a palm tree on one side, and the face of a young lion toward a palm tree on the other side – made on all the House all around.

Sons of Chetsron:

1Ch 2:9 The sons also of Chetsron, that were born unto him; את eth-Yerachme’el, and את eth-Ram, and את eth-Kelubai/Kelab.

The Mashiyach lineage recorded by Matthew in Chapter 1 is from his son Ram but what is interesting to see is Matthew records Zarach along with his brother but there is a pause in his lineage as only the lineage from Chetsron son of Perets is shown from where Mashiyach came.

Mat 1:2 Abraham begat את eth-Yitschaq; and Yitschaq begat את eth-Ya`aqob; and Ya`aqob begat את eth-Yahudah and את eth-his brethren;

Mat 1:3 And Yahudah begat את eth-Perets and את eth-Zerach of Tamar; and Perets begat את eth-Chetsron; and Chetsron begat את eth-Aram;….

1Ch 4:1 THE sons of Yahudah; Perets, Chetsron, and Karmiy, and Choriy, and Shobal.

1Ch 4:2 And Re’ayah the son of Shobal begat את eth-Yachath, and Yachath begat את eth-Achumai, and את eth-Lahad. These are the families of the Tsor`iym.

1Ch 4:3 And these were of the father of Eytam; Yizre’el, and Yishma, and Yidbash: and the name of their sister was Tselelponiy:

1Ch 4:4 And Penu’el the father of Gedor, and Ezer the father of Chushah. These are the sons of Choriy, the firstborn of Ephrathah, the father of Beyt Lechem.

1 Chro 4:1 shows the other sons of Chetsron i.e. Karmiy (son of Zimri as per Torah of the dead brother), Choriy & Shobal (sons through his son Kaleb through Ephratah)

1Ch 2:18  And Kalĕḇ son of Ḥetsron brought forth children by Azuḇah, his wife, and by Yeriyoth. Now these were her sons: Yĕsher, and Shoḇaḇ, and Ardon.

1Ch 2:19  And Azuḇah died, and Kalĕḇ took Ephrath as his wife, who bore him Choriy

1Ch 2:20  And Choriy brought forth Uri, and Uri brought forth Betsal’ĕl.

1Ch 2:50 These were the descendants of Kalĕḇ: The son Choriy, the first-born of Ephrathah: Shoḇal the father of Qiryath Yeʽarim, 

1Ch 2:51 Salma the father of Bĕyth Leḥem, Ḥarĕph the father of Bĕyth Gaḏer. 

1Ch 2:52 And Shoḇal the father of Qiryath Yeʽarim had descendants: Haro’eh, half of the Menuḥothites. 

1Ch 2:53 And the clans of Qiryath Yeʽarim: the Yithrites, and the Puthites, and the Shumathites, and the Mishraites. From these came the Tsorʽathites and the Eshta’olites. 

1Ch 2:54 The sons of Salma: Bĕyth Leḥem, the Netophathites, Atroth Bĕyth Yo’aḇ, and half of the Menaḥtites, and the Tsorʽites. 

1Ch 2:55 And the clans of the scribes who dwelt at Yaḇĕts: the Tirathites, the Shimʽathites, the Suḵathites. These were the Qĕynites who came from Ḥammath, the father of the house of Rĕḵaḇ. 

In 1Chronicles 2:19 her name is written in a short form 'Ephrath'

Hence, we see Ephrayim and Yahudah becoming one stick

1Ch 2:21 And afterward Chetsron went in to the daughter of Makiyr the father of Gil`ad, whom he married when he was threescore years old; and she bore him את eth-Segub.

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

We also see Chetsron son of Perets taking the daughter of Makir the son of Menashseh and hence became a breach between Ephrayim and Menashsheh where it was said of Yoseph that from here will the Stone of Yasharal.

Gen 49:22 Yahusaph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall:

Gen 49:23 The archers have sorely grieved him, and shot at him, and hated him:

Gen 49:24 But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty ELOHIYM of Ya`aqob; (from thence is The Shepherd, The Stone of Yashar’el:)

He even became a breach between Ephrayim and Levi as this Heyman who is called as Azarachay is tied to Samuel the prophet. This is another proof that he (Heyman) was both of sons of Korah and of Eprathites. In my study ‘Ephrathites of Bayth Lacham Yahudah’ I touched based on this in detail. Here is an extract from the study:

Qorah's genealogy:

1) Elqanah:

1Ch 6:25 And the sons of Elqanah: Amasai and Aḥimoth.

1Ch 6:26 Elqanah – the sons of Elqanah: Tsophai/Tsuph his son, and Naḥath his son, 

1Chr 6:26-27 Elqanah had 4 sons but---two sons Tsuph and Nahath are listed in the prophet Shemuel’s genealogy

1Ch 6:33 And these are the ones who stood with their sons: Of the sons of the Qehathites were Hĕman the singer, son of Yo’ĕl, son of Shemu’ĕl, 

1Ch 6:34 son of Elqanah, son of Yeroḥam, son of Eli’ĕl, son of Tuach, 

1Ch 6:35 son of Tsuph, son of Elqanah, son of Maḥath, son of Amasai, 

1Ch 6:36 son of Elqanah, son of Yo’ĕl, son of Azaryah, son of Tsephanyah, 

1Ch 6:37 son of Taḥath, son of Assir, son of Eḇyasaph, son of Qoraḥ, 

1Ch 6:38 son of Yitshar, son of Qehath, son of Lĕwi, son of Yisra’ĕl.

The Ephrathite linage can be seen from Tsuph as 1 Sam 1:1 says ‘And there was a certain man of Ramathayim Tsuphim, of the mountains of Ephrayim’

1Sa 1:1 And there was a certain man of Ramathayim Tsophim, of the mountains of Ephrayim, and his name was Elqanah son of Yeroḥam, son of Elihu/Eliel, son of Tachu, son of Tsuph, an Ephrathite. 

Ramathayim is plural of Ramah, a place on the mountains of Ephrayim and Tsophim plural of Tsuph referring to Ramah in which one of its probable prominent head Tsuph an Ephrathite lived after whose name the place was called and he is named as one of the fathers of Elqanah. This Ramah shouldn't be confused with the Ramah in Yahudah where Matthew 2:16-17 shows Herod killing all children from two years and under in Bayth Lacham and all its coasts.

Now in understanding the genealogy of Elqanah in 1 Chr 6:27 Elqanah's immediate father is named as Yeroham son of Eliyab son of Nahath son of Tsuphay/Tsuph son of Elqanah (great grandfather of Elqanah father of Shemuel).

 In 1 Chr 6:34 Elqanah's immediate father is named as Yeroham son of Eliel son of Tuach son of Tsuph (who was an Ephrathite as per 1 Sam 1:1) son of Elqanah (great grandfather of Shemuel).  

How is this possible?

According to the Turah of Masha if a man in Yasharal dies childless his brother/closest relative redeems the dead brother's wife and the seed born to her will be called after the dead man so that the dead man’s name remains alive in Yasharal.

1Chr 6:26-27 Elqanah---two sons Tsuph/Tsuphay and Nahath

Elqanah---Nahath---Eliyab H446 (1Chr 6:27) or Eliel H447 (1 Chr 6:34) or Elihu H453 (1 Sam 1:1)---Yeroham---Elaqanah---Shemuel

This same person is mentioned with three name variants showing us that he was the seed given to keep the name of the dead man alive in Yasharal

Eliyab means -Al/Alahym is Ahb/Father ---Alahym is Father

Eliel means- Alay/My Alahym is Al/Alahym----My Alahym is Alahym

Elihu means- Alay/My Alahym of him/hu---My Alahym of him

1 Chr 6:34-35 Elqanah---Tsuph---Tuach-----Eliel/Eliyab/Elihu----Yeroham---Elqanah---Shemuel

It is evident that Elqanah (great grandfather of Elqanah father of Shemuel) had two sons Nahath and Tsuph from different wives (one a Levite and one an Ephrathite). This can be seen in 1 Chr 6:25-26 the two sets of sons are mentioned separately and not clubbed together i.e. 1) Amasai & Ahimoth 2) Tsuph & Nahath.

The only possibility of Elqanah and his son the prophet Shemuel are called Ephrathite’s if we see Nahath being the son of Elqanah from his Levite wife and Tsuph being the son of Elqanah from his Ephrathite wife. 

Nahath would have died childless and Tsuph of the Ephrathite mother would have given his son Tuach to give Nahath's wife a seed named Eliyab/Eliel/Elihu who would be called after the dead man Nahath to keep his name as a Levite alive in Yasharal. In this way in Yahuah's description they would be both Levi as well as Ephrathites. Ephrayim was given the greater blessing than his younger brother Menashsheh and if Menashsheh's daughters also received an inheritance with their brothers, the Ephrathite women would have received a double portion as the name Eprath/Ephratah itself means 'ash heap'

1Chr 6:26-27 Elqanah---two sons Tsuph and Nahath

Nahath---Eliyab/Eliel/Elihu---Yeroham---Elaqanah---Shemuel

1 Chr 6:34-35 Elqanah---Tsuph---Tuach-----Eliyab/Eliel/Elihu----Yeroham---Elqanah---Shemuel

2) Ebyasaph:

Qorah---Ebyasaph---Assir---Tahath---Tsephanyah---Azaryah---Yoel---Elqanah (another Elqanah from Ebyasaph lineage).

3) Assir:

1 Chr 6:24 Qorah---Assir---Taḥath---Uri’ĕl---Uzziyah---Sha’ul his son

Why were Amasai and Ahimoth other sons not considered to give seed to their step brother Nahath's wife?

The name Amasai H6022 means 'burdensome/impose a burden' (from H6006 amas) 

The name Ahimoth H287 means 'ach/brother' 'muth/death' i.e. 'brother of death'. His name is also mentioned as 'Mahath' H4287 which means 'erasure' from H4229 'to blot out/abolish/wipe out'

1Ch 6:35 son of Tsuph, son of Elqanah, son of Maḥath H4287, son of Amasai, 

Their names itself tells us that they were named by their father Elqanah for an unknown reason to us as a seed of burden and a seed of death/an erasure. 

The son of Tsuph, Tuach H8430 means 'humble' and his father's name Tsuph H6689 means 'honey comb as in dripping honey' (from H6688)

This shows us names are very significant in scripture and gives us a clear picture why parents would name their children positively and negatively.

Why would Tsuph not take his brother Nahath's wife to give the dead brother a seed?

If Tsuph would have been the blood brother from the same father and mother to Nahath then he had to obey Turah by taking his brother's wife as his to give her a seed, but it seemed him good to give his son Tuach to redeem her. Notice the Turah portion says 'When brothers live together' indicating under one roof....as of the same parents.

Deu 25:5 “When brothers live together, and one of them has died, and has no son, the widow of the dead man shall not become a stranger’s outside. Her husband’s brother does go in to her, and shall take her as his wife, and perform the duty of a husband’s brother to her. 

Deu 25:6 “And it shall be that the first-born son which she bears does rise up for the name of his dead brother, so that his name is not blotted out of Yisra’ĕl. 

We can determine this from the genealogy or else it won't make sense. The proof of the text lies in the three-variant spellings of the son Eliyab/Eliel/Elihu which shows us he was a borrowed son by right of redemption by the near kinsman. The word 'Nahath (Nachath)' comes from the primitive root word H5181 which means 'to sink, descend, go down'. The same word H5183 means 'quietness/descent/to rest' and his name spiritually shows him resting in the sleep of death where H2844 'khat' means 'crushed; also, afraid; abstractly terror: - broken, dismayed, dread, fear'

1Ch 6:66 And some of the clans of the sons of Qohath had cities of their borders from the tribe of Ephrayim. 

1 Chr 6:66 is further proof that Qohathites (Elqanah and Samuel were descendants of Qohath) had cities of their borders from the tribe of Ephrayim. The Tanak doesn't mention Bayth Lacham being alloted to which tribe but when we see both the Ephrathites and Yahudites dwelling there and the city being called 'Ephrathites of Bĕyth Leḥem, Yahuḏah', it is an evidence that they shared the city in the allotment or else an Ephrathite couldn't acquire a property in another tribe inheritance as mentioned in Turah.

End of extract

Thus, we see Heyman a descendant of Qohath also an Ephrathite and Yahudite as he was a seed of Chetsron the son of Perets a son of Yahudah. We will also see how he was an ‘Azarachay’ when we see Ethan’s lineage.

  Who was Ethan descended from?

We saw Ethan the Levite descended from Merari but he is called Azarachay, we can get a clue through the genealogy

1.The descendants of Zerah: "The sons of Zerach were Zimriy, Eythan, Heyman, Calcol and Dara; five of them in all." (1 Chronicles 2:6)

1 Chro 6:6-10 is a genealogy from Amram son of Qohath whose sons were Aharon and Masha

1Ch 6:2  And the sons of Qehath: Amram, Yitshar, and Ḥeḇron, and Uzzi’ĕl.

1Ch 6:3  And the children of Amram: Aharon, and Mosheh, and Miryam. And the sons of Aharon: Naḏaḇ and Aḇihu, Elʽazar and Ithamar.

 1Ch 6:4  Elʽazar brought forth Pineḥas, Pineḥas brought forth Aḇishua; 

1Ch 6:5  and Aḇishua brought forth Buqqi, and Buqqi brought forth Uzzi;  

1Ch 6:6  and Uzzi brought forth Zeracḥyah, and Zeracḥyah brought forth Merayoth;

1Ch 6:7  Merayoth brought forth Amaryah, and Amaryah brought forth Aḥituḇ;

1Ch 6:8  and Aḥituḇ brought forth Tsaḏoq, and Tsaḏoq brought forth Aḥimaʽats;

1Ch 6:9  and Aḥimaʽats brought forth Azaryah, and Azaryah brought forth Yoḥanan;

1Ch 6:10  and Yoḥanan brought forth Azaryah – it was he who served as priest in the House that Shelomoh built in Yerushalayim;

1Ch 6:11  and Azaryah brought forth Amaryah, and Amaryah brought forth Aḥituḇ;

1Ch 6:12  and Aḥituḇ brought forth Tsaḏoq, and Tsaḏoq brought forth Shallum;

1Ch 6:13  and Shallum brought forth Ḥilqiyah, and Ḥilqiyah brought forth Azaryah;

1Ch 6:14  and Azaryah brought forth Serayah, and Serayah brought forth Yehotsaḏaq.

1Ch 6:15  And Yehotsaḏaq went away when יהוה sent Yehuḏah and Yerushalayim into exile by the hand of Neḇuḵaḏnetstsar.

2. The sons of Merari: "Then David spoke to the chiefs of the Levites to appoint their relatives the singers, with instruments of music, harps, lyres, loud-sounding cymbals, to raise sounds of joy. So, the Levites appointed Heyman the son of Yoel, and from his relatives, Asaph the son of Berechiah; and from the sons of Merari their relatives, Eythan the son of Kushaiah," (1 Chronicles 15:16-17)

3. It shows he was descended from two branches of the Levi who intermarried in the past: Zerachiah (Aaron/Kohathite) and the Merarites

1Ch 2:6  And the sons of Zeraḥ: Zimri, and Ěythan, and Hĕman, and Kalkol, and Dara, five of them in all.

1Ch 2:7  And the son of Karmi was Aḵar, the troubler of Yisra’ĕl, who trespassed in that which was under the ban.

1Ch 2:8  And the sons/banay of Ěythan was Azaryah.

1Chro 2:8 shows Azaryah as son of Eythan and there is a pause there, there is no lineage shown from Azaryah here in the next verses. We must not miss the word ‘banay’ which is plural before Eythan and means ‘sons’ but it is translated here by translators as ‘son’ (singular)

Hence, scripture shows us that the pause doesn’t mean the lineage stops here but we need to look elsewhere.

Ezra was from this lineage:

Ezr 7:1  And after these events, in the reign of Artaḥshashta sovereign of Persia, Ezra son of Serayah, son of Azaryah, son of Ḥilqiyah,

Ezr 7:2  son of Shallum, son of Tsaḏoq, son of Aḥituḇ,

Ezr 7:3  son of Amaryah, son of Azaryah, son of Merayoth,

Ezr 7:4  son of Zeraḥyah, son of Uzzi, son of Buqqi,

Ezr 7:5  son of Aḇishua, son of Phineḥas, son of Elʽazar, son of Aharon the chief priest –

If you compare the genealogy between Ezra 7:1-5 and 1Chro 6:6-10 you will see Ezra records a short genealogy of his descendancy whereas 1Chro 6:8-15 records the complete genealogy. Please compare the two texts below:

Ezr 7:1  And after these events, in the reign of Artaḥshashta sovereign of Persia, Ezra son of Serayah, son of Azaryah, son of Ḥilqiyah,

Ezr 7:2  son of Shallum, son of Tsaḏoq, son of Aḥituḇ,

Ezr 7:3  son of Amaryah, son of Azaryah, son of Merayoth (Meraite),

Ezr 7:4  son of Zeracḥyah (Zerach), son of Uzzi, son of Buqqi,

Ezr 7:5  son of Aḇishua, son of Phineḥas, son of Elʽazar, son of Aharon the chief priest –

1Ch 6:3  And the children of Amram: Aharon, and Mosheh, and Miryam. And the sons of Aharon: Naḏaḇ and Aḇihu, Elʽazar and Ithamar.

1Ch 6:4  Elʽazar brought forth Pineḥas, Pineḥas brought forth Aḇishua;

1Ch 6:5  and Aḇishua brought forth Buqqi, and Buqqi brought forth Uzzi;

1Ch 6:6  and Uzzi brought forth Zeracḥyah, and Zeracḥyah brought forth Merayoth;

1Ch 6:7  Merayoth brought forth Amaryah, and Amaryah brought forth Aḥituḇ;

1Ch 6:8  and Aḥituḇ brought forth Tsaḏoq, and Tsaḏoq brought forth Aḥimaʽats;

1Ch 6:9  and Aḥimaʽats brought forth Azaryah, and Azaryah brought forth Yoḥanan;

1Ch 6:10  and Yoḥanan brought forth Azaryah – it was he who served as priest in the House that Shelomoh built in Yerushalayim;

1Ch 6:11  and Azaryah brought forth Amaryah, and Amaryah brought forth Aḥituḇ;

1Ch 6:12  and Aḥituḇ brought forth Tsaḏoq, and Tsaḏoq brought forth Shallum;

1Ch 6:13  and Shallum brought forth Ḥilqiyah, and Ḥilqiyah brought forth Azaryah;

1Ch 6:14  and Azaryah brought forth Serayah, and Serayah brought forth Yehotsaḏaq.

1Ch 6:15  And Yehotsaḏaq went away when יהוה sent Yehuḏah and Yerushalayim into exile by the hand of Neḇuḵaḏnetstsar.

The English translation will never reveal the obvious so we must look closely in Hebrew:

1Chr 6:1 The sons of/banay Lewi were Gershon, Qehath and Merari

1Chr 6:2 And the sons of/Ubanay Qehath were Amram, Yitshar, Chebron and Uzzi’El

1Chr 6:3 And the sons of/Ubanay Amram were Aharon, Mosheh and Miryam. And the sons of/ubanay Aharon were Nadab, Abihu, Eleazar and Ithamar

1Chr 6:4 Eleazar became the father of/hulayad eth-Pinechas, and Pinechas became the father of/hulayad Abishua

Usage of the word hulayad:

The word ‘yalad’ H3205 is a root word in ‘hu/behold la/the yad/hand’

The word 'hu' also means 'Oh/Alas/Woe' and is used positively and negatively in scriptures

Again we see the scarlet thread hand extending in testifying that Yahusha is Yahuah.

It is obvious that whenever there is a break in a lineage through intermarriage/law of giving seed to a dead brother then this word is used.

Exo 6:25 And Eleazar Aharon's son took him one of the daughters of Putiy’el to be his woman; and she bore him את eth-Pinechas: these are the heads of the fathers of the Leviyiym according to their families.

Pinechas son’s name was Abishua which 1Chro 6:4 records which Eleazar acquired through one of the daughters of Putiyel. The rabbinical Judaism attributes Putiyel to be Yethro, Masha’s father in law who himself was a priest.

1Ch 6:4  Elʽazar brought forth Pineḥas, Pineḥas brought forth Aḇishua;

Aharon begat Eleazar among other sons Nadab, Abihu & Ithamar from Elishaba the daughter of Ammiynadab from the lineage of Perets from Yahudah.

Hence we see the breach/breaking forth of Yahudah through the priestly lineage

Exo 6:23  Aharon took to himself eth-Elisheḇa, daughter of eth-Amminaḏaḇ, sister of eth-Naḥshon, as wife. And she bore him eth-Naḏaḇ, and eth-Aḇihu, eth-Elʽazar, and eth-Ithamar.

Rth 4:18 Now these are the generations of Perets: Perets begat את eth-Chetsron,

Rth 4:19 And Chetsron begat את eth-Ram, and Ram begat את eth-Ammiynadab,

Rth 4:20 And Ammiynadab begat את eth-Nachshon, and Nachshon begat את eth-Salmah

Hence, we see two lineages one from Qohath from Levi and one from Yahudah -merged in the priesthood

Heb 7:11 If therefore perfection were by the Levitical priesthood, (for under it the people received the Torah,) what further need was there that another priest should rise after the order of Malkiy-Tsedeq, and not be called after the order of Aharon?

Heb 7:12 For the priesthood being changed, there is made of necessity a change also of the priestly regimen.

Heb 7:13 For he of whom these things are spoken pertains to another tribe, of which no man gave attendance at the altar.

Heb 7:14 For it is evident that our YAHUAH sprang out of Yahudah; of which tribe Mosheh spoke nothing concerning priesthood.

Heb 7:15 And it is yet far more evident: for that after the similitude of Malkiy-Tsedeq there arises another priest,

The title Malkiy (King)- Tsedeq (Righteousness) comes from Adoni-tsedeq H139 referring to the King ruling from Yerushalayim. There was a king ruling in Yerushalayim before Yasharal took over Yerushalayim with this title

Jos 10:3  And Aḏoni-Tseḏeq sovereign of Yerushalayim sent to Hoham sovereign of Ḥeḇron, and to Piram sovereign of Yarmuth, and to Yaphiya sovereign of Laḵish, and to Deḇir sovereign of Eḡlon, saying,

The reference is to Yahusha who is Malkiy-Tsedeq ruling on the throne of David as promised to David by Yahuah. Hence, the priesthood would spring from there.

Now let’s get back to 1 Chro 6:5 where the lineage continues from Eleazar into the Yahudites from his son Pinechas

1Chr 6:5 and Abishua became the father of/hulayad eth Buqqi, and Buqqi became the father of/hulayad Uzzi,

1Chr 6:6 and Uzzi became the father of/ hulayad eth ZerachYah, and ZerachYah (ZerachYah: Yah will rise/zerach) became the father of/ hulayad eth Merayoth (Merite: A descendant from Merari),

Strong’s translates the word as ‘rebellious’ which is incorrect.  The usage of this word is only related to a name consistently in scripture.

The lineage further goes on to let us know that Uzzi became the father of the seed of Zerach from where Yah will rise and ZerachYah became the father of Merayuth where the suffix in Hebrew ‘Ut’ is a plural feminine which should be correctly translated as ‘Merite’ (i.e. of Merariy)

1Chr 6:7 Merayoth became the father of/hulayad AmarYah, and AmarYah became the father of/hulayad Achitub

1Chr6:8 and Achitub became the father of/hulayad Tsadoq, and Tsadoq became the father of/hulayad Achimaats,

1Chr6:9 and Achimaats became the father of/hulayad AzarYah and AzarYah became the father of/hulayad Yochanan,

1Chr 6:10 and Yochanan became the father of/hulayad AzarYah (it was he who served as the priest in the house which Shelomoh built in Yerushalam),

1Chr6:11 and AzarYah became the father of/hulayad AmarYah, and AmarYah became the father of/hulayad Achitub,

1Chr6:12 and Achitub became the father of/hulayad Tsadoq, and Tsadoq became the father of/hulayad Shallum,

1Chr6:13 and Shallum became the father of/hulayad ChilqiYah, and ChilqiYah became the father of/hulayad AzarYah,

1Chr6:14 and AzarYah became the father of/hulayad SeraYah, and SeraYah became the father of/hulayad Yahutsadaq;

1Chr6:15 and Yahutsadaq went into captivity when Yahuah carried away Yahudah and Yerushalam by the hand of Nebukadnetsar.

Hence, we see a switch over from banay/sons to hulayad/became father of through intermarriage.

2Ki 25:18 And the captain of the guard took Seraiah the chief priest, and Tsapanyah the second priest, and the three keepers of the door:

Ne 11:11 Seraiah the son of Hilqiyah, the son of Meshullam/Shallum, the son of Tsadoq, the son of Meraioth, the son of Ahitub, was the ruler of the house of Alahym.

Ezra’s lineage as quoted by him: Ezra- Serayah- (Yehotsadaq not mentioned before Serayah by Ezra which is evident that Serayah was his grandfather and Yehotsadaq his immediate father)-Azaryah-Hilqiyah—Shallum-Tsaqoq-Ahitub-Amaryah-Azaryah-Merayoth-Zeracyah (Zerach)-Uzzi-Buqqi-Abishua-Phineas-Eleazar-Aharon

Ezra quotes only 6 generations and skips 8 generations unto him and that’s because of the hulayad/became the father of. If you add the generations from David to the exile to Babel is exactly 14 generations which is recorded by Matthew in his bashurah. Ezra is showing his connection through Merari, Zerach & the Qehath lineage taking away the focus from repeated names in his genealogy.

1Chr 6:10 tells us Azaryah was the priest in the temple which king Shelemoh built and his great grandfather Tsadoq stood in the time of Daud as priest

Mat 1:17  So all the generations from Aḇraham to Dawiḏ were fourteen generations, and from Dawiḏ until the exile to Baḇel were fourteen generations, and from the exile to Baḇel until the Messiah were fourteen generations.

The 1 Chro 6:7-8 doesn't record Achimelek/Ahimelek as the son of Ahitub which shows he was a priest, a son of Ahitub from another wife of Ahitub. This was the priest who gave David and his men the shew bread when they were hungry and was put to death by king Shaul stating he conspired against him. 1 Chro 6:7-8 reveals Achitub’s son as Tsadoq. 1 Samuel 22:20 shows us Ahimelek’s son to be Eḇyathar

1Chr 6:7 Merayoth became the father of/hulayad AmarYah, and AmarYah became the father of/hulayad Achitub

1Chr6:8 and Achitub became the father of/hulayad Tsadoq, and Tsadoq became the father of/hulayad Achimaats,

The 14 generations from David to Babylonian captivity: Eḇyathar-(Ahimelek’s son & Ahimelek was Achitub's son)- Tsaḏoq (Achitub’s son)-Ahimaats-Azaryah-Yochanan-Azaryah-Amaryah-Ahitub-Tsadoq-Shallum-Hilqiyah-Azaryah-Serayah-Yehotsaḏaq

Hence, when we count 14 generations from David to Babylonian captivity we count Ebyathar and Tsadoq as they stood as priests in David’s court.

2Sa 8:15  And Dawiḏ reigned over all Yisra’ĕl, and Dawiḏ was doing right-ruling and righteousness to all his people.

2Sa 8:16  And Yo’aḇ son of Tseruyah was over the army, and Yehoshaphat son of Aḥiluḏ was recorder,

2Sa 8:17  and Tsaḏoq son of Aḥituḇ and Aḥimeleḵ son of Eḇyathar were the priests, and Serayah was the scribe,

2Sam 8:17 seems to be contradictory when we read it in English semantics, that's because Ebythar was the son of Ahimelek but the English translations says Ahimelek son of Ebyathar which is incorrect. Here is the Hebrew rendering:

17. w’Tsadoq/And Tsadoq ben/son-‘Achitub wa’Achimelek/And Achimelek ben/son-‘Eb’yathar kohanim/priests uS’raYah/and Serayah sopher/scribe.

There is no ‘of’ in Hebrew. There is no contradiction in scriptures and men create this confusion.

The verse should read ‘And Tsadoq son- Achitub and Achimelek’s son-Ebyathar priests and Serayah scribe’

1Sa 22:11  And the sovereign sent someone to call Aḥimeleḵ the priest, son of Acḥituḇ, and all his father’s house, the priests who were in Noḇ. And they all came to the sovereign,

1Sa 22:12  and Sha’ul said, “Hear now, son of Aḥituḇ!” And he answered, “Here I am, my master.”

1Sa 22:13  And Sha’ul said to him, “Why have you conspired against me, you and the son of Yishai, by giving him bread and a sword, and have inquired of Elohim for him, to rise against me, to lie in wait, as it is this day?”

1Sa 22:14  And Aḥimeleḵ answered the sovereign and said, “And who among all your servants is so trustworthy as Dawiḏ, who is the sovereign’s son-in-law, and has turned aside to your counsel, and is esteemed in your house?

1Sa 22:15  “Have I today begun to inquire of Elohim for him? Far be it from me! Let not the sovereign lay a case against his servant, or against any in the house of my father. For your servant knew not of all this, little or much.”

1Sa 22:16  And the sovereign said, “You shall certainly die, Aḥimeleḵ, you and all your father’s house!”

1Sa 22:17  The sovereign then said to the guards who stood about him, “Turn and put the priests of יהוה to death, because their hand also is with Dawiḏ, and because they knew when he fled and did not reveal it to me.” But the servants of the sovereign would not lift their hands to come against the priests of יהוה.

1Sa 22:18  And the sovereign said to Do’ĕḡ, “You turn and come against the priests!” So Do’ĕḡ the Eḏomite turned and came against the priests, and put to death on that day eighty-five men who wore a linen shoulder garment.

1Sa 22:19  And he smote Noḇ, the city of the priests, with the edge of the sword, from men even to women, from children even to nursing infants, and oxen and donkeys and sheep, with the edge of the sword.

1Sa 22:20  And one of the sons of Aḥimeleḵ son of Aḥituḇ, named Eḇyathar, escaped and fled after Dawiḏ.

1Sa 22:21  And Eḇyathar reported to Dawiḏ that Sha’ul had slain the priests of יהוה.

1Sa 22:22  And Dawiḏ said to Eḇyathar, “I knew that day, when Do’ĕḡ the Eḏomite was there, that he would certainly inform Sha’ul. I am accountable for all the lives of your father’s house.

1Sa 22:23  “Remain with me, do not fear. For he who seeks my life seeks your life, but with me you are safe.”

Hence, it is evident that Azariah was not an immediate son of Eythan the son of Zerach but his descendant mentioned in Ezra’s 7 & 1 Chro 6 lineage. In 1 Chro 6 lineage he is lost as there are multiple Azaryahu’s in it but in Ezra’s lineage he is evident as son of Merite/Merayoth, the son of Zerachyah ( from Zerach) the son of Uzziy from Aharon’s (Qohath’s) lineage through Phineas through Yahudah (Exo 6:23)

Ezr 7:1 NOW after these things, in the reign of Artachshashta king of Persia, Ezra the son of Serayahu, the son of Azaryahu, the son of Chilqiyahu,

Ezr 7:2 The son of Shallum, the son of Tsadoq, the son of Achiytuv,

Ezr 7:3 The son of Amaryahu, the son of Azaryahu, the son of Merayoth (Merite),

Ezr 7:4 The son of Zerachyah (Zerach), the son of Uzziy, the son of Buqqiy,

Ezr 7:5  son of Aḇishua, son of Phineḥas, son of Elʽazar, son of Aharon the chief priest –

1Ch 2:8 And the sons/banay of Eythan; Azaryahu.

Hence, we see a pause in 1Chr 2:8 pertaining to Eythan the son of Zerach and a pause in Matthew’s genealogy when quoting Zerach along with Perets. As Heyman came through Qohath and Eythan through Merari, the lineage through Aharon shows us the enjoining between Yahudah, Ephrayim & Levi, the tribes from where Mashiyach sprang forth as ‘Prophet from the brethren, Priest and King’

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

Psa 110:4 YAHUAH has sworn, and will not repent, You are a priest forever after the order/dabar of Malkiy-Tsedeq.

Song of Masha and the Song of the Lamb:

Rev 15:3 And they sing the song of Mosheh (Shemoth 15:11) the servant of YAHUAH, and the song of the Lamb, saying, Great and marvellous are your works, YAHUAH ELOHIYM TSEVA’OTH; just and true are your ways, King of the qodeshiym (Saints. Those who are set apart.)

Rev 15:4 Who shall not fear you (Yirmeyahu 10:7), O YAHUAH, and glorify your name? for you only are set-apart: for all nations shall come and worship before you; (Tehilliym 86:9) for your judgments are made manifest.

The FIVE sons of Zerach/rising show us a picture of the redeemed who bear the scarlet thread of redemption singing the Turah, witnessing to ha Mashiyach.

Scarlet/shanay runs as the Second/shanay witness throughout Turah.

It was in the Tabernacle curtains & cloths (Exo 26:1), hangings for the door (Exo 26:36),hanging for the gate (Exo 27:16), in the ephod (Exo 28:6, 33), vail (Exo 36:35), cleansing of leper (Lev 14:4,6), cleansing of the plagued house (Lev 14:49), Cloth spread on the table of shew bread (Num 4:8),in the sacrifice (Num 19:6)

The shanay/scarlet on the hand/yad is a witness of Ha Mashiyach in Turah where hand represents the showing of work of redemption in rising/zarach of Mashiyach. Scarlet is red in color and represents the color of blood shed by Mashiyach for our sins.

Rev 14:1 AND I looked, and, lo, a Lamb stood on Mount Tsiyon (Yesha`yahu 59:20; Tehilliym 2:6), and with him a hundred forty and four thousand, having his Father's name written in their foreheads.

Rev 14:2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of kitharists playing with their kithara (guitars or harps):

Rev 14:3 And they sung as it were a new song before the throne, and before the four living creatures, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.

The number 144000 is a spiritual number representing the complete number i.e. 1,000 of the elects of Yahuah in the OT and the NT. i.e.12 x 12 x 1000. No one could learn the song except for them.

The picture of shanay/two can also be seen in Yahuah making everything relating back to him in TWO

Examples:

Sun and moon, day and night, male and female, heaven and earth, tree of knowledge of good and evil and tree of life, two cherubs to guard to the way to the tree of life, two of a kind in Noach’s ark, blood on the two door posts of the house (Pesach), two omers of manna for one man, two witnesses, woman given two wings of an eagle, two candle sticks, two covenants etc  

Gen 1:16 And ELOHIYM made את eth-two/shanayam great lights; את eth-the greater light to rule the day, and את eth-the lesser light to rule the night: he made the stars also.

Exo 20:5 You shall not bow down yourself to them, nor serve them: for I YAHUAH ELOHAYKA am a jealous EL, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate/shana H8130 me;

Modern Hebrew through vowel points changes the word ‘shana’ from a shan to samek to sound it ‘sana’ which is incorrect.

We already saw the word ‘shanah/shanay’ which means ‘two’. The word ‘shana’ spelled as ‘shan-nun-alaph’ is closely related to the shanah/shanay and is of the same family as it means ‘alter/change/diverse’. How is it translated as ‘HATE’?

If you relate hate in giving Yahuah a second/shanay place makes sense as Yahuah expects us to love Him with all our heart, soul and might. If we place other things before him, we are actually idol worshipers as we are altering/changing his position in our lives.

Hate is the opposite of love and is equal to a secondary love, a diluted love. Yahuah is a jealous AL and visits the twisted actions of the fathers upon the children unto the third and fourth i.e. beyond the TWO.

Yahuah has given us a two-fold profound witness in scriptures about him.

Gen 38:27  And it came to be, at the time for giving birth, that see, twins/taam H8380 were in her womb/batan H990.

The word ‘Taam’ H8380 means ‘double’

Ephrathah H672 means ‘double ash heap’

Levi means ‘to enjoin/attached’

Perets means ‘to breach/break’

Zerach means ‘rise’

Yadah means ‘praise with extended hands’

The twins/double which were abundantly blessed and joined are shown as breaking through and rising in praise with extended hands, the hand which said ‘’I will raise you’’ (Azarachay)

Psa 110:1 יהוה said to my יהוה, “Sit at My right hand, Until I make Your enemies a footstool for Your feet.”

Heb 2:11 For both He who sets apart and those who are being set apart are all of One, for which reason He is not ashamed to call them brothers,

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

Summary:

We were brother's of the same household, but we/Yasharal of the Flesh were dead Spiritually, without Mashayakh.  We were the dead brother, and Yahusha our brother gave seed to the Widow, who is us.  That His name might not be cut off, but continue Spiritually as He gave His Life, the only Seed, which had Spiritual Life within it, to bear forth after its kind.  To keep His name alive, in Yasharal of the Ruakh. For we were the Dead Brother in Transgression and also the Widow who needed the Seed of our Elder Brother and Firstborn. Yahusha performed the Turah of raising up a Son for the Widow who was us. He is the Firstborn amongst many brother's, and as He said we/Yasharal of the Ruakh are His Firstborn. Only by His death and Rising, could He fulfill the Turah of the Dead Brother! That Seed is Mashayakh and the Life within it is Eternal; no longer is Yasharal a Widow, but she has received the Only Seed of the Firstborn Brother, to bring Life back to her barren Womb, that she will give birth in turn to many sons and daughters now in the exact image and likeness of the Firstborn. For the garments of her Widowhood have been removed.  The Brother was to take his brothers Widow as a wife.  The only way Yahusha could take us as His wife was to die, and by His own blood cleanse us from our Spiritual Whoredom, making us a Virgin Daughter and Bride!   Only He could Heal the Breach of His Daughter! Thus, Yasharal's name is not blotted out! 

Seeing the one who broke forth, and the one who will come again. The one cut off in Death, but Rose to Life! Truly He redeemed us from the Turah of Khata and Mut, and through His Blood renews us to Life!  How He has woven the Scarlet Thread so beautifully throughout Dabar is mind blowing.  Making the Two, One in His Hand.  The True Pattern vs The False Pattern.  When I think of the Takanayat and Tabanayat, the roots KAN and BAN stickout, the Son Mashayakh our Foundation on which all stands in Him!