The Handmaid of the house of Yasharal

   שפחה Shipchah H8198 Feminine from an unused root meaning to spread out (as a family; see H4940); a female slave (as a member of the household): - (bond-, hand-) maid (-en, -servant), wench, bondwoman, womanservant. From H4940 משפחה mishpachah from H8192 (compare H8198); a family, that is, circle of relatives; figuratively a class (of persons), a species (of animals) or sort (of things); by extension a tribe or people: - family, kind (-red).

The words come from the root word שפה shapah H8192 A primitive root; to abrade, that is, bare: - high, stick out.The word shapah is only used twice in scripture Job 33:21 & Isaiah 13:2 and its usage differs in both passages but is related to something that can be seen as on high/stuck out. The eye/ayin is able to see a thing which is hidden.

The first time the word appears is in Gen 12:16 where Pharaoh entreated Abraham well for Sarah's sake and Abraham had many sheep, oxen, menservants and maidservants/shipchah H8198. But there was a difference from the household shipchah/maidservants from the handmaid/shipchah given to care for the mistress of the house. 

Gen 29:24 And Lavan gave unto his daughter Le’ah את eth-Zilpah his maid/shipchah H8198 for a handmaid/shipchah H8198.

Gen 29:29 And Lavan gave to Rachel his daughter את eth-Bilhah his handmaid/shipchah H8198 to be her maid/shipchah H8198.

shipchah for a shipchah shows that as long as the maid was among the maidservants she was ordinary but when given to a daughter/mistress she became the handmaid, someone special where even many a times the mistress's when they didn't bear children asked their husband to go into their handmaid to bear unto her the child. The children born to this handmaid/shipchah would be borne and called as the mistress's child.

We have several such examples

Gen 16:1 NOW Sarai Avram’s woman bore him no children: and she had a handmaid/shipchah H8198, a Mitsriy, whose name was Ha’ger. 

Gen 16:2 And Sarai said unto Avram, Behold now, YAHUAH has restrained me from bearing: I pray you, go in unto my maid/shipchah H8198; it may be that I may obtain children by her. And Avram hearkened to the voice of Sarai.

Gen 16:3 And Sarai Avram’s woman took את eth-Ha’ger her maid the Mitsriym, after Avram had dwelt ten years in the land of Kena`an, and gave her to her man Avram to be his woman.

Gen 16:4 And he went in unto Ha’ger, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes.

Gen 16:5 And Sarai said unto El-Avram, My wrong be upon you: I have given my maid into your bosom; and when she saw that she had conceived, I was despised in her eyes: YAHUAH judge between me and you.

Hagar despised her mistress the moment she conceived and Sarah treated her harshly and she fled from her mistress. But the angel of Yahuah met her and asked her to go back and submit to her mistress and the son born should be named Yishmael which means 'AL will hear' and his hand will be against every man and every mans hand will be against him and he shall dwell in the presence of all his brethren. Hagar named the well as Beer La Chay Roiy ''Well of the Living One who sees me''

Gen 16:7 And the angel of YAHUAH found her by a fountain of water in the wilderness, by the fountain in the way to Shur.

Gen 16:8 And he said, Ha’ger, Sarai's maid, whence came you? and whither will you go? And she said, I flee from the face of my mistress Sarai.

Gen 16:9 And the angel of YAHUAH said unto her, Return to your mistress, and submit yourself under her hands.

Gen 16:10 And the angel of YAHUAH said unto her, I will multiply את eth-your seed exceedingly, that it shall not be numbered for multitude.

Gen 16:11 And the angel of YAHUAH said unto her, Behold, you are with child, and shall bear a son, and shall call את eth his name Yishma`el; because YAHUAH has heard your affliction.

Gen 16:12 And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.

Gen 16:13 And she called the name of YAHUAH that spoke unto her, you EL see me: for she said, Have I also here looked after him that sees me?

Gen 16:14 Wherefore the well was called Be`er La-Chai Ro`iy/well of a living (One) my Seer; behold, it is between Qadesh and Bered.

We later see Yishmael when grown up mocking Sarah's son Yitshaq and later the handmaid/shipchah being called as a bondwoman/amah H519

Gen 21:9 And Sarah saw את eth-the son of Ha’ger the Mitsriym, which she had born unto Avraham, mocking.

Gen 21:10 Wherefore she said unto Avraham, Cast out this bondwoman/amah H519 and את eth-her son: for the son of this bondwoman shall not be heir with my son, even with Yitschaq.

Gen 21:11 And the thing was very grievous in Avraham’s sight because of his son.

Gen 21:12 And ELOHIYM said unto El-Avraham, Let it not be grievous in your sight because of the lad, and because of your bondwoman; in all that Sarah has said unto you, hearken unto her voice; for in Yitschaq shall your seed be called.

Gen 21:13 And את eth-also of the son of the bondwoman will I make a nation, because he is your seed

In Galatians 4 Shaul compares Hagar to being the bondwoman Yerushalayim after the flesh i.e.being after the Torah of sin and death and is in slavery with her children. He uses the examples of Hagar and Sarah as an allegory. The children of Sarah being the children of promise being born from above i.e being born by the Ruach

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. 

Hence, we see a handmaid/shipchah H8198 termed as bondwoman/amah H519 before & after she bore the Master his son. Another example:

Gen 30:3 And she (Rachel) said, Behold my bondwoman/ amah H519 Bilhah, go in unto her; and she shall bear upon my knees, that I may also have children by her.

Gen 30:4 And she gave him את eth-Bilhah her handmaid/shipchah H8198 to be his woman/ishah H802: and Ya`aqov went in unto her.

Another example:

Gen 31:33 And Laban went into Ya`aqob's tent, and into Le’ah's tent, and into the two bondwomen/ H519 amah tents; but he found them not. Then went he out of Le’ah's tent, and entered into Rachel's tent.

Laban went into the two amah's tents searching for his household idols, referring to Zilpah and Bilhah who bore Yaaqob two sons each. Here they are termed as bondwomen/amah H519. The Torah portion

Exo 21:7  “And when a man sells his daughter to be a female servant/amah H519, she does not go out as the male servants do. 

Exo 21:8  “If she is displeasing in the eyes of her master who has engaged her to himself, then he shall let her be ransomed. He shall have no authority to sell her to a foreign people, because of him deceiving her. 

Exo 21:9  “And if he has engaged her to his son, he is to do to her as is the right of daughters. 

Exo 21:10  “If he takes another wife, her food, her covering, and her marriage rights are not to be diminished. 

The Torah portion later came with instructions of treating the bondwomen/amah of Yasharal, that they which are betrothed either to himself or to his son, they cannot be sent away as the bondmen are sent away. Lev 25:38-43 lists treating the bondmen who shall go out to their inheritance in the year of the jubilee and they cannot be treated as a bondman who is a foreigner. Deut 15 lists instructions for both the Abary bondman and bondwoman being sent away at jubilee or if they want to live in their Masters house until their death. While many would suggest who do not understand the Torah of Yahuah that injustice was done to Hagar, what they fail to see is that Hagar was a Mitsriyte and therefore could be sent out. She didn't belong to the inheritance of Yasharal in the first place as it was reserved for the one to be born from above

Exo 21:7  “And when a man sells his daughter to be a female servant/H519 amah, she does not go out as the male servants do. 

Exo 21:8  “If she is displeasing in the eyes of her master who has engaged her to himself, then he shall let her be ransomed. He shall have no authority to sell her to a foreign people, because of him deceiving her. 

Exo 21:9  “And if he has engaged her to his son, he is to do to her as is the right of daughters. 

Exo 21:10  “If he takes another wife, her food, her covering, and her marriage rights are not to be diminished

Hagar doesn't fit into anything as mentioned in comparison with Exo 21, Lev 25 & Deut 15 as she was a bond woman/amah of Sarah from Mitsriy, the nation who would be responsible to hold the 12 tribes in slavery for 215 years.

That's why in instructions to sending bondmen from Yasharal away Yahuah says:

Lev 25:38 I am YAHUAH ELOHAYKEM, which brought you forth out of the land of Mitsrayim, to give you את eth-the land of Kena`an, and to be your ELOHIYM.

Lev 25:39 And if your brother that dwells by you be waxen poor, and be sold unto you; you shall not compel him to serve as a bondservant:

Lev 25:40 But as a hired servant, and as a sojourner, he shall be with you, and shall serve you unto the Year of Jubilee:

Lev 25:41 And then shall he depart from you, both he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return.

Lev 25:42 For they are my servants, which I brought forth out of the land of Mitsrayim: they shall not be sold as bondmen.

Lev 25:43 You shall not rule over him with rigour; but shall fear your ELOHIYM.

Deu 15:12 And if your brother, an Ivriy man, or an Ivriy woman, be sold unto you, and serve you six years; then in the seventh year you shall let him go free from you.

Deu 15:13 And when you send him out free from you, you shall not let him go away empty:

Deu 15:15 And you shall remember that you were a bondman in the land of Mitsrayim, and YAHUAH ELOHAYKA redeemed you: therefore I command you את eth-this thing today.

Deu 15:16 And it shall be, if he say unto you, I will not go away from you; because he loves you and your house, because he is well with you;

Deu 15:17 Then you shall take את eth-an aul, and thrust it through his ear unto the door, and he shall be your servant forever. And also unto your maidservant you shall do likewise.

Regarding foreigner bondmen and bondwomen Yahuah gives instructions ''they shall be your bondmen forever'', it is understood that they don't go out free in the year of the jubilee, but they can go out free at the Master's will, just as Abraham put Sarah away and had Yahuah's consent to do so. The Torah came written later but was always there as the Covenant Torah which Abraham and the fathers obeyed.

Gen 26:4 And I will make את eth-your seed to multiply as the stars of heaven, and will give unto your seed את eth all these countries; and in your seed shall all the nations of the earth be blessed;

Gen 26:5 Because that Avraham obeyed my voice, and did guard my watch, my commandments, my statutes, and my Torah.

Lev 25:44 Both your bondmen, and your bondmaids/amah H519, which you shall have, shall be of the heathen that are round about you; of them shall ye buy bondmen and bondmaids.

Lev 25:45 Moreover of the children of the strangers that do sojourn among you, of them shall ye buy, and of their families that are with you, which they begat in your land: and they shall be your possession.

Lev 25:46 And ye shall take them as an inheritance for your children after you, to inherit them for a possession; they shall be your bondmen forever: but over your brethren the children of Yashar’el, ye shall not rule one over another with rigour. 

The Torah came with instructions for the native born and for the stranger who sojourned with the native born.

Num 15:16  ‘One Torah and one right-ruling is for you and for the stranger who sojourns with you.’ ” 

Rth 3:7 And when Bo`az had eaten and drunk, and his heart was merry, he went to lie down at the end of the sheaf: and she came softly, and uncovered his feet, and laid her down.

Rth 3:8 And it came to pass at midnight, that the man was afraid, and turned himself: and, behold, a woman lay at his feet.

Rth 3:9 And he said, Who are you? And she answered, I am Ruth your handmaid/amah H519: spread therefore your skirt over your handmaid/H519; for you are a near kinsman/gaal; H1350.

Rth 3:10 And he said, Blessed be you of YAHUAH, my daughter: for you have showed more kindness in the latter end than at the beginning, inasmuch as you followed not young men, whether poor or rich.

Rth 3:11 And now, my daughter, fear not; I will do to you all that you require: for all the city of my people do know that you are a virtuous woman.

Rth 3:12 And now it is true that I am your near kinsman: howbeit there is a kinsman nearer than I

Ruth was a Reubenite by birth, Moabitess by geographical location, married to Machlon who died and left her childless, she was now an Ephrathite having married Machlon and being a widow and without any inheritance as her In laws had sold everything and moved to sojourn in the land of Moab where Naomi lost her husband and her two sons. She is looking for a gaal/redeemer who would redeem her and her inheritance, she presents herself as a bondwoman/amah to Boaz the Yahudite for she hoped redemption as written in Torah

Nu 21:26 For Heshbon was the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon.

Jos 13:8  With them the other half tribe the Re’uḇĕnites and the Gaḏites received their inheritance, which Mosheh had given them, beyond the Yardĕn eastward, as Mosheh the servant of יהוה had given them: 

Jos 13:9  from Aroʽĕr which is on the bank of the wadi Arnon, and the city that is in the middle of the wadi, and all the plain of Mĕyḏeḇa as far as Diḇon; 

Jos 13:10  and all the cities of Siḥon sovereign of the Amorites, who reigned in Ḥeshbon, as far as the border of the children of Ammon; 

Num 32:37  And the children of Re’uḇĕn built Ḥeshbon and Elʽalĕh and Qiryathayim, 

We see that there was a nearer kinsman redeemer/gaal whose name is not mentioned who refuses to take Ruth as wife and then Boaz redeems her and her inheritance. The child now born to her would be called a Ephrathite to keep the name of the dead man Machlon's name alive in Yasharal as well as a Yahudite being the direct son of Boaz.

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

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

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

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

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

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

King David was both an Ephrathite as well as a Yahudite being a descendant of Boaz and Ruth.

In the Psalms David in praying to Yahuah presents himself as the son of the bondwoman/amah for he understood that he was a redeemed seed representing three tribes Reubenite, Ephrathite as well as Yahudite

Psa 86:15  But You, O יהוה, Are a compassionate Ěl and showing favour, Patient and great in kindness and truth. 

Psa 86:16  Turn to me, and show favour to me! Give Your strength to Your servant, And save the son of Your bondwoman/amah H519. 

While its not mentioned who wrote Psalms 116 but its definitely attributed to David for he says he is the son of Yahuah's bondwoman and Yahuah has loosed his bonds.

Psa 116:16 O YAHUAH, truly I am your servant; I am your servant, and the son of your handmaid/amah H519: you have loosed my bonds.

Now coming back to the shipchah H8198, it was clear that the children born to the shipchah/hand maid given to the Master became children of the mistress adopted as sons of Yasharal.

Both Zilpah and Bilhah, the handmaids of Leah and Rachel bore two sons each which became tribes in Yasharal. This shows Zilpah and Bilhah were from the blood line of Yasharal and not foreigners as Hagar was (Mitsrite), for the sons born to them formed into Yasharal. Hence, they became 'mishpachah' which means FAMILY. The letter mem before the shipchah represents water and blood which are elements of redemption. Though Zilpah and Bilhah bore children, their sons were attributed to their mistress and not them. Here is the proof text

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

The blessing given to Boaz was Yahuah make the woman coming to his house as Rachel and Leah the two who built the house of Yasharal. Zilpah and Bilhah are not mentioned in the text although 4 sons came from them.

When the angel from Yahuah came and announced the birth of Mashiyach through her as she was a virgin, this is what Miryam said

Luke 1:38 And Miryam said, “Behold, I am the maidservant/shipchah of Yahuah. Let it be for me according to your word.” And the messenger departed from her. 

This is wonderful as the emissary Shaul confirms that when the fullness of time came, Yahuah sent forth his sons who was born of the woman (Miryam calls herself shipchah i.e. handmaid) and SUBJECT TO TORAH i.e. Torah defined that those born from the shipchah/handmaid became the mishpachah/family

Gal 4:4 But when the fulness of the time was come, YAHUAH sent forth his Son, who was born of a woman, and subject to the Torah,

Gal 4:5 To redeem them את eth that were under the Torah, that we might receive the adoption of sons.

Gal 4:6 And because ye are sons, YAHUAH has sent forth the RUACH of his Son into your hearts, crying, Abba, Father.

The promised seed was Mashiyach and Yitshaq and we born from above by belief in Mashiyach fell in line with that promise

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

Eph 3:14 For this cause I bow my knees unto the Father of our ADONAI YAHUSHA HA’MASHIACH,

Eph 3:15 Of whom the whole family/mishpachah in heaven and earth is named,

Yahusha became our gaal/kinsman redeemer having redeemed us from the Torah of sin and death that we might receive the adoption as sons. HalaluYah! Everything is falling in line with HIM

Remember Yahusha sprang forth from the tribe Yahudah and is called several times in scripture as son of David

Heb 7:14  For it is perfectly clear that our Master arose from Yehuḏah, a tribe about which Mosheh never spoke of concerning priesthood, 

Heb 7:15  and this is clearer still, if another priest arises in the likeness of Malkitseḏeq,

Remember, we just understood that David was a Reubenite & Ephrathite being a grandson of his mom Ruth and Yahudite through his grand father Boaz. 

Reuben means 'See a Son', Reuben couldn't excel because he went up to his fathers bed

Gen 49:3  “Re’uḇĕn, you are my first-born, my power and the beginning of my strength, the excellency of exaltation and the excellency of power. 

Gen 49:4  “Boiling like water, you do not excel, because you went up to your father’s bed, then you defiled it – he went up to my couch. 

Ephraim means 'double fruit' being the youngest son Yahusaph(Yoseph) he was given the firstborn blessing

Gen 49:22 Yoseph is a son of the fruitbearing/parah fruit/parah, a son of a fruitbearing/parah fruit/parah by a spring; its branches/banuth H1323 (banuth also means daughters) run over a wall. 

'parah פרה' is a root word 'Ephraim אפרומ' and its clear that Yaaqob told Yahusaph prophetically that he is son of doubly fruitful by a spring whose branches or daughters run over a wall. It is prophetic of Ephraim who will be put away due to idolatry due to worship of golden calves and his seed/branches/daughters would return leaping over a wall back into the camp

These are the words of King David in his prayer 2Sa 22:30 For by you I have run through a troop: by my ELOHIYM have I leaped over a wall. 

Yahudah means 'Yahuah is praised with extended hands'

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 49:11  “Binding his donkey to the vine, and his donkey’s colt to the choice vine, he washed his garments in wine, and his robes in the blood of grapes. 

Gen 49:12  “His eyes are darker than wine, and his teeth whiter than milk. 

Shiloh means 'that which belongs to him' and is a description prophetically of Yahusha ha Mashiyach and comes from the root word 'shalah שלה' which means 'safety/prosper/secure'. It is said when Shiloh comes to Him is the obedience of people. Mashiyach is called as Lion of Yahudah. He would spring forth from Yahudah and not from Levitical priesthood who attended the altar but after the likeness of Malkitsedeq. Heb 7:12 says For the priesthood being changed of necessity there takes place a change of the Torah

Heb 7:12  For the priesthood being changed, of necessity there takes place a change of Torah

Heb 7:13  For He of whom this is said belongs to another tribe, from which no one had attended at the altar

Heb 7:14  For it is perfectly clear that our Master arose from Yehuḏah, a tribe about which Mosheh never spoke of concerning priesthood, 

Heb 7:15  and this is clearer still, if another priest arises in the likeness of Malkitseḏeq, 

Heb 7:16  who has become, not according to the Torah of fleshly command, but according to the power of an endless life, 

The Torah of sin and death came as a witness against the rebellion of Yasharal and the Levitical priesthood came as a judgment to Yasharal as they would need the mediatorship of Levite priests to offer sacrifices to Yahuah and they could only stand far off in Corporate worship. Scripture says you who were afar off have now being brought near by the blood of Mashiyach. Kepha says in 1Peter 2:9 that we are a royal priesthood a qodesh/set apart nation a people for possession shewing forth the praises of Yahuah. We are priests after the order/dabar of the high priest Malkitsedeq

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

Malkitsedeq king of Salem (an early name of Yerushalayim) who is Shem brought bread and wine when Abrahm returned after bringing his nephew Lot and all the spoils. Abraham gave him a tenth of all the spoils. This shows that there was a high priest when there was no temple yet, no written Torah yet. I have presented this Malkitsedeq to be Shem in a separate study which can be read from my notes section.

Gen 14:18  And Malkitseḏeq sovereign of Shalĕm brought out bread and wine. Now he was the priest of the Most High Ěl. 

Gen 14:19  And he blessed him and said, “Blessed be Aḇram of the Most High Ěl, Possessor of the heavens and earth. 

Gen 14:20  “And blessed be the Most High Ěl who has delivered your enemies into your hand.” And he gave him a tenth of all. 

At the Pesach meal before Yahusha went to the stake, he blessed the bread and the wine and gave it to his disciples saying ''Do this in remembrance of me''. Was this a coincidence? Not at all, Yahusha was fulfilling what was written about Him being the high priest Malkitsedeq who would restore the Torah of the Covenant and abolish the Torah of sin and death which stood as a witness against Yasharal's rebellion.

In a threefold witness Reuben, Ephraim and Yahudah means ''See a Son doubly fruitful through whom the branches or daughters run over the wall through his extended hands Yah be praised''

Psa 123:1  I shall lift up my eyes Unto You who dwell in the heavens. 

Psa 123:2  See, as the eyes of servants/abad are toward the hand of their masters, As the eyes of a handmaid/shiphchah are toward the hand of her mistress, So are our eyes toward יהוה our Elohim, Until He shows favour to us. 

The favor is shown to us as we are now become the mishpachah/family through the water and blood/mem of Mashiyach

Joe 2:28  “And after this it shall be that I pour out My Spirit on all flesh. And your sons and your daughters shall prophesy, your old men dream dreams, your young men see visions. 

Joe 2:29  “And also on the male servants/abad and on the female servants/shiphchah I shall pour out My Spirit in those days. 

Why the death of the first born in Mitsrayim?

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

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

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

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

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

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

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

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

Revised translation: Gen 22:1  And it came to be BEHIND/H310 𐤀𐤇𐤓 achar the words/dabaryam 𐤃𐤁𐤓𐤉𐤌 H1697 of curse/oath/swearing 𐤀𐤋𐤄 that Aluahym tried alaph tau Aḇraham, and said to him, “Aḇraham!” And he said, “Here I am.” 

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

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

The curse/oath/swearing was binding on the firstborn

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

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

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

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

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

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

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

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

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

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

Gerezim 𐤂𐤓𐤆𐤉𐤌 H1630 is from the root word 'garaz 𐤂𐤓𐤆' H1629 which means 'cut off' & here later the Samaritans dwelt, and we can see the woman at the well telling Yahusha (John 4) that their fathers worshipped on this mountain.

Eybal 𐤏𐤉𐤁𐤋 H5858 means bare/bald. 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Tents of Shem: Whom did Aluahym come to kill and when? Exodus 4:18-27 (dsouzashodan72.blogspot.com)


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

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

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

The firstborn barakat/abundant favor:

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

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

Was Abraham a first-born son of Terah?

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

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

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

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

Lets do the reverse maths:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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.