416Yada Yahowah
‘Azab
…Separation
8
Showa’ | Worthless
Pursuit of Lifelessness…
As we turn the page, the voice and time have changed, but not the subject, inspiration, or message. Howsha’ is speaking to Yisra’el as Yahowah’s prophet. Having just declared what will transpire at the conclusion of the 6th millennium removed from the Garden, addressing our time, Howsha’ has returned to his own – seven hundred years before the prophesized and glorious dawn of the 4th millennium.
To set the scene, Howsha’ begins by describing the problem. The prophet says:
“‘Ephraym (‘Ephraym – Worthless Ashes) surrounds me (muwsab ‘any – encircles me) with delusional lies and debilitating myths (ba kachash – with mendacious deceptions, none of which conform to reality, and with emaciating and sickening hypocrisy) and the family (beyth – the home) of Yisra’el (Yisra’el – individuals who strive against and contend with God) with incapacitating and deliberately misleading betrayals of trust (wa ba mirmah – with treacherous delusions, elaborate frauds, and the disappointing intent to beguile).
In addition (wa), Yahuwdah (Yahuwdah – the Beloved of Yah) is yet again (‘owd – is repetitively and continually) disassociating from God (ruwd ‘im ‘el – wandering away from God, restlessly roaming around by going with the flow, thereby troubling the Almighty (qal participle)), even against the Set-Apart One (wa ‘im 417qodesh) who is trustworthy and reliable (‘aman – established and confirming, steadfast and dependable, verifiable and enduring (nifal participle masculine singular – Yah is responsible for and benefits from being demonstrably honorable and responsible)).” (Howsha’ / He Saves / Hosea 11:12)
Yisra’el was steeped in a brew of lies. Even Yahuwdah would be sickened by them. Collectively, they were incapacitated and debilitated as a result of deliberately misleading religious, political, and even economic delusions.
To their credit, the scholars behind the JPS got this one mostly right: “Ephraim compasseth Me about with lies, And the house of Israel with deceit; And Judah is yet wayward towards God, And towards the Holy One who is faithful.” While it is a judgment call, I did not capitalize “Me.” Since Yahowah isn’t surrounded by lies, I think that this is in Howsha’s voice. Also, ‘aman is about being trustworthy and reliable, not faithful. But other than those missteps, the JPS, along with errantly referring to Yahowah as Choly | Holy, their rendering was plausible.
The KJV, however, was not even close with their conclusion: “Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with God, and is faithful with the saints.” There is no basis within Howsha’s statement or in reality for “ruleth,” “obeys, “faithful,” or “saints.” Moreover, they completely misrepresented ruwd, which speaks of dissociating, not ruling or obeying.
The fact is that Yahuwdah was wandering away from God, like ‘Ephraym, and so it is only Yahowah who is being truthful. Further, there is nothing more disrespectful than replacing the Qodesh | Set-Apart nature of Yahowah with the religious myth of “saints.”
418Similarly, the NLT got this all twisted around: “Israel surrounds me with lies and deceit, but Judah still obeys God and is faithful to the Holy One.” While Yisra’el and ‘Ephraym have often been interchangeable, since both names were used, for this to have been called a translation, both should have been conveyed.
Not only is there no basis for “obeys” in this statement, but there is also no such word in Hebrew. Moreover, ruwd is the opposite of compliance. And, therefore, even if there were a connection between obeying and being faithful, the only one who was acting honorably was Yahowah, not Yahuwdah. And speaking of Yahowah, He is not “Holy.”
‘Ephraym, represents the worthlessness of religion and politics. No matter the flavor, the lies are always delusional, and the myths are debilitating. Religion, like politics, is mendacious, comprised of emaciating and sickening hypocrisy.
And while such deceptions lead away from the Qodesh | Set-Apart One, they do the greatest harm when flaunted within the Home of Yisra’el. They incapacitate and deliberately mislead God’s people. Judaism would become an elaborate fraud used to beguile Jews.
As a group, gowym have never been associated with God, therefore, it is only Yisra’el, which includes Yahuwdah, that can ruwd | disassociate from Yahowah. They have wandered aimlessly away, troubling the Almighty in the process.
This distinction continues to be the moral of this story. Gowym as a whole are worse than Yahuwdym. But since Yahowah revealed Himself to Yisra’el and has done so much for His people, God is more critical of them than others. And throughout Howsha’, the reason the prophet is so condemning of ‘Ephraym, Yisra’el, and Yahuwdah is that he is trying to awaken them from their slumber so that they return to Yahowah.
419Since the Qodesh | Set-Apart One ‘aman | is established as trustworthy and reliable, even verifiable, it stands to reason that the best way to approach God is by trusting and relying upon what He has conveyed. So why then do the religious put their faith in their own testimony rather than depend upon His?
“‘Ephraym (‘Ephraym – Useless Dust) associates with, he befriends and shepherds on behalf of, attending to while enabling an evil (ra’ah – he accompanies while sharing common interests and vices with his familiar and decidedly troubling and harmful) spirit (ruwach).
He pursues and chases after (wa radaph – he follows) that which blows in and is received from the East (qadam – the previous ways and practices of the East) all of the time (kol ha yowm).
He continually increases (rabah – he acts to make more prevalent and numerous (hifil perfect)) the delusions associated with false gods (kazab – religious myths which are counter to reality) and the resulting plunder, oppression, and destruction (shod – and the violence and looting, subjugation and devastation which follows).
They establish (karat – they cut) a covenant (beryth – an agreement) with ‘Ashuwr (‘Ashuwr – with the Goddess of Good Fortune and the Blessed Mother of God, with Assyria, pagan mythology, and Christianity).
And so (wa), that which is fruitful and desirable (shemen – the olive oil for anointing, the fat and best of the land, that which grows and is productive) is directed toward (yabal – is brought to and taken by) the religious and political oppressors (la mitsraym – to the despots who persecute and the tyrants of military and economic subjugation, to the authority figures who cruelly enslave, restrict, and confine).” (Howsha’ / He Liberates / Hosea 12:1)
420Yahowah, His Ruwach Qodesh | Set-Apart Spirit, and tsaba’ mal’ak | orderly arrangement of spiritual messengers and envoys are not the only spiritual beings in the universe. Ha Satan | the Adversary and his cadre of demons are also ruwach. Further, it becomes obvious the spirits ‘Ephraym was associating with were evil because of everything God has just said of them.
In the previous statement, it was revealed that ‘Ephraym was promoting delusional lies, debilitating myths, and mendacious deceptions. He was acting like a complete hypocrite to the detriment of God’s people, incapacitating Yisra’el by deliberately misleading them while betraying their trust. The elaborate fraud promoted by the religious leaders estranged even Yahuwdah from Yahowah, causing them to stray from God.
Therefore, when we read in the next line, stating that ‘Ephraym was ra’ah ruwach, we realize that these spirits were evil accomplices, decidedly harmful coconspirators and misleading shepherds. The ruwach were familiar to ‘Ephraym because they shared the same interests and vices.
Deception is Satan’s trademark. Religion is the Devil’s business. Counterfeiting is demon methodology. Estrangement from God is always the result.
By saying that ‘Ephraym radaph | pursues and chases after qadam | that which blows in from the East, we know that his religious philosophy originated in Babylon where it was initially conceived and practiced. Babel is not only where the Bel | the Lord was worshiped as God, it was in Babel | Babylon that the preponderance of people were confused and confounded by intermixing political and religious myths while commingling truth and lies. The English term, Bible, comes from Babel and means “With the Lord.” It is a wicked web.
However, Yisra’elites were not content to simply adopt what they had received from the East. They 421embellished and augmented the religion, ultimately authoring the Babylonian Talmud and their spiritualist, Zohar, for Kabbalah. False gods were worshiped by those who would reject Yahowah. And as a result, the people were oppressed and plundered, subjugated and devastated. For Yisra’el, their alternative covenant would be as impoverishing as would be Christianity’s. And that is perhaps why it was with ‘Ashuwr, the goddess whose mythology was incorporated wholesale into Christianity – the religion most responsible for oppressing Jews. All that was desirable, enabled anointing, or promoted growth was forfeited and directed elsewhere.
This all leads to a provocative assessment. God is going to hold Ya’aqob responsible for Yahuwdah being contentious. And in this context, the reason is that Ya’aqob manifests and represents what Yisra’el would become.
“Yahowah ( | YaHoWaH) has a dispute (wa ryb – is in conflict and contention with, has a quarrel and grievance) against Yahuwdah (‘im Yahuwdah – with the Beloved of Yah). So (‘al la) Ya’aqob | I Supplant (Ya’aqob – I am the one who replaces and supersedes by circumventing and overreaching using treacherous means, I will accept the rewards and suffer the consequences of being deceitfully insidious in substituting myself for another while seeking acclaim, wealth, and power, being slippery and sly in the process because I am the heel; from ‘any – me, myself, and I are ‘aqab – to receive the benefits or endure the ramifications of outmaneuvering and encroaching by perniciously and fraudulently assailing, such that I am a heel), He will hold accountable (paqad – therefore, Reward or Consequence, Jacob, the father who became Yisra’el) according to his ways (ka derek huw’ – in keeping with his conduct) and (wa – while also [from 4QII]) consistent with his deeds and practices (ka ma’alal huw’ – according to the things he has done).” (Howsha’ / He Delivers / Hosea 12:2)
422Even before we begin our analysis, I must ask the Christian theologians responsible for the King James Version and New Living Translation why they were unwilling to correct their errant assessment of Yahuwdah in the previous statement in light of this one. Why didn’t they go back and correct their mistake after reading God’s pronouncement regarding Yahuwdah? Obviously, they are in conflict with Yahowah, and the grievance is so significant that God has vowed to hold their forefather accountable for what he did that precipitated this quarrel.
Just as ‘Ephraym is being used interchangeably with Yisra’el, so too is Ya’aqob. The distinction is that, while ‘Ephraym always excludes Yahuwdah and Benyamyn, Yisra’el can include or exclude them depending upon the context, and Ya’aqob includes everyone – including the patriarch, himself.
In this pronouncement, Yahowah is going to hold Ya’aqob accountable for what he did during his life which has led to Yahuwdym being argumentative and contentious with Him. Recognizing that Yahowah’s argument with Yahuwdah is that they have corrupted His message, misled His family, and misappropriated His name while pursuing their own agenda rather than trusting Him, we must now look to see if these same issues are modeled in Ya’aqob’s life.
Before we begin, I want to set the stage so that we can consider the derogatory aspects of Ya’aqob’s life which led to this prophetic pronouncement within the bigger picture, recognizing that he was beloved by Yah while his brother was hated by God. As was the case with ‘Adam, Chawah, Noach, ‘Abraham, Sarah, and Yitschaq, Ya’aqob was a complex character with redeeming and reprehensible moments punctuating a rather extraordinary life. If we are searching for someone who acts admirably almost all of the time, there is only one man in Yahowah’s story who lives 423up to that standard – the man through whom Yahowah rescued His people and delivered His Towrah.
In what follows, I am going to share the three episodes in Ya’aqob’s life which I think explain why Yahowah is singling him out and, indeed, is blaming him for many of Yahuwdah’s contentious notions. In so doing, however, I do not want you to lose sight of the fact Ya’aqob prevailed in the end, as will Yisra’el. Of all of the men who have ever lived, Ya’aqob’s life is among the most extraordinary – putting him in the company of ‘Abraham and Sarah, Moseh and Yahowsha’, Shamuw’el and Dowd, Yasha’yah and Yirma’yah. Ya’aqob’s name is not only found on Yahowah’s lips, God identifies with him.
When striving to appreciate why Yahowah inspired Howsha’ to say these things about Ya’aqob, it behooves us to begin by examining how Ya’aqob became known as Yisra’el. For that, we turn to Bare’syth 32, where we find Ya’aqob, who having met with Yahowah’s mal’ak | spiritual envoys, sends them off to reestablish his relationship with his brother, ‘Esa’ow | Esau. He fears him and is trying to placate him because of the way he has treated his brother in the past.
As we commence our review, you may have noticed that the preceding statement contained a significantly harsher definition of Ya’aqob than any seen in these translations previously. And while this one is accurate and deserved, as the father of the Children of Yisra’el and as a recipient of the Covenant’s blessings, I have been reluctant to use it. But now in this context, and in light of where God is taking us, it is not only justified but necessary.
As a compound of ‘any | me, myself, and I and ‘aqab, Ya’aqob conveys “I supplant because I am the one who replaces and supersedes by circumventing and overreaching using treacherous means. I will accept the rewards and suffer the consequences of being deceitful and 424insidious in substituting myself for another while seeking acclaim, wealth, and power. My approach could be considered slippery and sly because I am a heel.” ‘Aqab means “to receive the benefits or endure the ramifications of outmaneuvering and encroaching by perniciously and fraudulently assailing the rights of others.”
As we pick up the story of how Ya’aqob came to embody and become known as Yisra’el, it is readily apparent that he has prospered. He has two wives, eleven children, lots of workers, and large herds. And yet, he is quaking in his sandals as he begs Yahowah for help by reminding God of the promises he believes Yahowah had made to him one night as he was sleeping.
God does not respond to his plea, so Ya’aqob goes ahead with his ill-advised plan to appease ‘Esa’ow | Esau. All the while, based upon the way Ya’aqob had cheated and robbed ‘Esa’ow in the past, he deems it prudent to hide his family and the remainder of his flocks from his brother whom he believes would prefer to attack and rob him than forgive him. So, recognizing that he was hiding himself, his family, and his possessions from his brother rather than trusting God, we learn of the man who craved forgiveness…
“Ya’aqob | I Supplant (Ya’aqob – I am the one who replaces and supersedes by circumventing and overreaching using treacherous means, I will accept the rewards and suffer the consequences of being deceitfully insidious in substituting myself for another while seeking acclaim, wealth, and power, being slippery and sly in the process because I am the heel; from ‘any – me, myself, and I are ‘aqab – to receive the benefits or endure the ramifications of outmaneuvering and encroaching by perniciously and fraudulently assailing, such that I am a heel) was left (yathar – remaining behind) alone and by himself (la bad huw’ – he was set apart and unaccompanied).
425Then he wrestled (wa ‘abaq – and he struggled, grappling with while seeking to apply his leverage over, and as ash and dust, he attempted to float away from (nifal imperfect – Ya’aqob consistently fought him off to enjoy the benefits of gaining leverage over)) the individual (‘iysh – the man who was present, the person he had become, the persona) within him (‘im huw’) until (‘ad – as a witness up to the point) the darkness had been lifted away and withdrawn and there was the dawning of a new day with increasing light (‘alah ha Shachar – the retreat of Shachar, the taking away of the blackness, and the ascent of the dawn, where increased enlightenment could be diligently sought and pursued (qal infinitive – this struggle between light and darkness was intense, defining, continuous, and genuine)).” (Bare’syth / In the Beginning / Genesis 32:24)
We are never told the identity of the ‘iysh. But based on what preceded this encounter and what follows, it is evident that Ya’aqob was wrestling with himself. He had some serious issues that had to be resolved, and the impending encounter with his brother was the catalyst for facing them.
Ya’aqob was praying to God rather than listening to Him. He was trying to reacquaint himself with and appease someone Yahowah hated, repeatedly referring to ‘Esa’ow | Esau as “my lord” and to himself as “his servant.” And unlike Moseh and Dowd after him, he had all of the courage of a panicked rabbit. He was preoccupied with being blessed as opposed to being of benefit to others. He was insecure and self-absorbed. He was desperate for the approval and forgiveness of a family member who, by all rights, should have hated him.
Since we were told explicitly that “Ya’aqob was left alone by himself,” it is apparent that he was struggling with his own internal issues, with being a man, a husband, a father, a shepherd, an employer, and most of all, being the 426patriarch of the Covenant. Until he could overcome his fears, his doubts, his need to be served rather than serving, and his propensity to be dishonest and duplicitous, he was but a shadow of what he needed to become.
The verb used in this statement, ‘abaq, means to grapple with someone. It speaks of trying to gain leverage over another. The one struggling sees some aspect of themselves as infinitesimal and wants it to float away. This is more indicative of a fight against our darker nature rather than a sane approach to contending with God. Therefore, the ‘ysh | persona was an unwanted aspect of his character. And in this regard, ‘im huw’ can mean “within him” or “against him.”
‘Alah was scribed as a verbal noun. It is indicative of rising and ascending, of lifting off and taking away. It can also be translated as to withdraw and remove. It serves to convey Ya’aqob’s desire to eliminate these undesirable aspects of his personality.
As a verb and as a noun, ha Shachar speaks of many things, including trying to ward off darkness while seeking to pursue the light, in addition to establishing an enlightened relationship for a new day. While it can convey dawn or daybreak, had that been the intent, boqer | morning would have been a better, less provocative choice. And that is because Yasha’yah, when disclosing the Babylonian origins of Satan in the 14th chapter of Isaiah, reveals that Heylel ben Shachar is seeking to be seen as God, as more important than Yahowah.
However, since Shachar is not ascending, and Ya’aqob would not be seeking his approval, our best option is to see Ya’aqob trying to ‘alah | mitigate the influence Satan has had on the world surrounding him, even as he may have stunted his own growth.
“So when (wa) he perceived that (ra’ah ky – he saw and considered that (qal imperfect)) he could not prevail 427against himself (lo’ yakol la huw’ – he could not accomplish what he sought to overcome to achieve this influence over himself (qal perfect)), he inflicted pain by striking (naga – he made contact by touching rather violently and thus grabbing) his genitals with an open hand (ba kaph yarek huw’ – with the palm or hollow of the hand against his testicles, loins, hip, thigh, or side).
Ya’aqob’s | I Supplant (Ya’aqob – I am the one who replaces and supersedes by circumventing and overreaching using treacherous means, I will accept the rewards and suffer the consequences of being deceitfully insidious in substituting myself for another while seeking acclaim, wealth, and power, being slippery and sly in the process because I am the heel; from ‘any – me, myself, and I are ‘aqab – to receive the benefits or endure the ramifications of outmaneuvering and encroaching by perniciously and fraudulently assailing, such that I am a heel) open hand upon his genitals (ba kaph yarek huw’ – his palm on his loins, hip, thigh, or side) caused them to be wrenched and sprained (yaqa’ – twisted out of place and dislocated) as he wrestled and struggled against himself (ba ‘abaq huw’ ‘im huw’ – with him grappling with himself while seeking to apply his leverage over what he had become, so that his less significant nature would float away (nifal infinitive – Ya’aqob was struggling with himself, expecting to benefit by striking himself in this battle with his inner nature)).” (Bare’syth / In the Beginning / Genesis 32:25)
The testes synthesize testosterone, the hormone essential for a man if he is to act like one. It plays an important role in strengthening our bones so that we can stand upright. It assists in building muscle mass, and thus increasing strength, so that we have the ability to defend those we love and fight for what is right. Testosterone also supports our bodies through the production of red blood cells, making us less susceptible to disease. It can minimize 428fat content and increase our metabolism so that we are more active and engaged. And of course, in addition to testosterone increasing the male sex drive, it is responsible for sperm production – something which is essential to being the father of a great nation.
In the modern vernacular, Ya’aqob needed to grow some cojones. Therefore, in this battle against the worst of his nature, he grasped hold of his as if to say: I’ve got ‘em and need to start using them. I’ve run away and capitulated too many times so now I need to stand up for myself, my family, the birthright I claimed, and my God. But if you find this too graphic and a little offensive, even sexist, then he struck his side or hip rather than his loins.
“And then he said (wa ‘amar – he thought), ‘You should want to be released and sent away from me (shalach ‘any – you should let go and be set free of me (piel imperative)) because (ky), by lifting away and withdrawing the darkness, there will be the dawning of an enlightening new day (‘alah ha Shachar – with the retreat of Shachar and taking away of the blackness, the ascent of dawn will bring increased light (qal perfect – this struggle between light and darkness actually occurred at this moment)).’
However (wa), he went on to say (‘amar), ‘I will not send you away (lo’ shalach ‘atah – I do not want to dispatch you, letting you (masculine singular) go) unless accompanied by (ky ‘im) you commending me and praising me (barak ‘any – you showing favoritism toward me, acknowledging that I’m better and more worthy, thereby blessing me (piel perfect)).’” (Bare’syth / In the Beginning / Genesis 32:26)
There was a debilitating shadow hanging over Ya’aqob, causing him to tremble in the darkness. And while he wanted to come out of the shadows and shed his darker nature, insecurity craves praise. So Ya’aqob wanted 429the departing worst of himself to applaud what would be left in anticipation that there would be a better version of himself emerging into the light of a new day.
But there would be no blessing – just rebranding. A name that meant I Supplant in an Insidious Way and which, therefore, spoke of him defrauding his brother out of his birthright and blessing, would be changed to one nearly as duplicitous: Yisra’el | to Contend Against or Endure With God. His internal struggles were not resolved. They became bigger. Ya’aqob would become characteristic of Yisra’el – and while that can be good, it seldom was in practice.
“So, he asked of him (wa ‘amar ‘el huw’), ‘What is your name (mah shem ‘atah – how are you known and perceived, what is your reputation)?’
And he replied (wa ‘amar), ‘Ya’aqob | I Supplant (Ya’aqob – I am the one who replaces and supersedes by circumventing and overreaching using treacherous means, I will accept the rewards and suffer the consequences of being deceitfully insidious in substituting myself for another while seeking acclaim, wealth, and power, being slippery and sly in the process because I am a heel; from ‘any – me, myself, and I are ‘aqab – to receive the benefits or endure the ramifications of outmaneuvering and encroaching by perniciously and fraudulently assailing, such that I am a heel).’” (Bare’syth / In the Beginning / Genesis 32:27)
It was an unflattering moniker. From ‘any and ‘aqab, Ya’aqob’s name revealed that he would receive the benefits and suffer the consequences of circumventing and overreaching, being held to account for what he has done. He had deceived his brother and father in pursuit of wealth and acclaim. His name serves as an affirmation of Howsha’s most recent revelation.
430Naturally, Ya’aqob was uncomfortable wearing this badge and wanted the rebranded version of himself to bear a different name – that of the nation he had fathered. It is as if Ya’aqob craved confirmation of the blessing he perceived Yahowah had offered relative to the Covenant to such an extent that he chose to embody its fulfillment.
The impetus had been his guilt, his recognition that he had taken what belonged to his brother at his mother’s insistence. And now, he wanted his brother to forgive him and accept him. Alone in the darkness, fearful that his brother, ‘Esa’ow | Esau, would take what would have been rightfully his, Ya’aqob wanted to remove the moniker that announced what he had done. So, he created a new identity by reaching into the past.
His grandfather, ‘Abraham, was a bit of a scallywag, having pimped out his wife, Sarah, on two occasions to enrich himself. Since neither Leah nor Rachel would be impressed with that choice, the individual who was struggling to become a man, chose the name of the most important woman in the history of humankind – Sarah. He would become ‘Iysh-Sarah-‘El | Yisra’el. The ‘iysh | individual who would emerge from this bout with himself would sarah | engage and endure with ‘el | God. The man, who had to check to verify he had a pair, chose to name himself after the woman with the cojones to laugh in God’s face and endear herself to Him in the process. (As an interesting insight, yarek | testicles / genitals / loins is actually a feminine noun.)
So, in this battle between who he had been and what he wanted to become, Ya’aqob’s alter ego proposed…
“He said (wa ‘amar), ‘Lo’ Ya’aqob | Not a Heel Who Encroaches (lo’ Ya’aqob – no longer Reward or Consequence, let’s not suffer the effect of circumventing and overreaching, of being the one who replaces and supersedes by treacherous means, no longer the duplicitous 431and insidious one who substitutes himself for another while seeking acclaim, wealth, and power).
Your name and reputation (shem ‘atah – your proper designation) should now be spoken (‘owd ‘amar – as a witness should be designated) by contrast as (ky ‘im) Yisra’el | an Individual who either Engages and Endures with God or Contends Against the Almighty (Yisra’el – I will either struggle and fight with God or be empowered and liberated by the Almighty; from a compound of ‘iysh | an individual who sarah | wrestles or engages with ‘el – God).
This is because (ky), even as you have struggled with God, you will engage and endure with the Almighty (sarah ‘im ‘elohym – you will prevail and be empowered by God, you will be liberated and persevere with the Almighty) and with human nature (wa ‘im ‘iysh – and against the individual persona), becoming more capable while gaining understanding and confidence (wa yakol – with a newfound ability, the capacity to prevail under stress, to be more daring and bold (qal imperfect)).” (Bare’syth / In the Beginning / Genesis 32:28)
For the ‘iysh | individual haunted by his past and struggling with his future identity, his legacy would be known as sarah ‘im ‘elohym. He and his descendants would be afforded the opportunity to prevail with God. Those who did not contend with Him would be blessed as had been Sarah – the mother of the Covenant.
The best news is that Ya’aqob would grow, gaining understanding and confidence as a result of this dark episode in his life. His character was forged by overcoming rather than circumventing.
You will notice that, when Ya’aqob asked his alter ego to identify himself, his departing insecurities responded with “Why would you ask?”
432“Then (wa) Ya’aqob | I Supplant (Ya’aqob – I am the one who replaces and supersedes by circumventing and overreaching using treacherous means, I will accept the rewards and suffer the consequences of being deceitfully insidious in substituting myself for another while seeking acclaim, wealth, and power, being slippery and sly in the process because I am a heel) inquired (sha’al – he requested by asking, questioning), ‘So please speak, announcing in an informative way (wa ‘amar nagad na’ – now I plead with you to say, reporting) your name (shem ‘atah – your designation and reputation).’
But he replied (wa ‘amar), ‘Why would you ask (mah zeh sha’al – why is it that you would inquire about, and how is it that you are questioning, wanting to know) my name (la shem ‘any)?’
So then (wa sham) he provided some encouragement, saying some nice and commendable things about him (barak ‘eth huw’ – he exchanged some positive and uplifting comments regarding him, assuring him that he was worthy).” (Bare’syth / In the Beginning / Genesis 32:29)
For twenty-two years and still counting, I have been committed to going where Yahowah’s words lead. When He insinuated that there were issues with ‘Adam and Chawah, we addressed them. When it became apparent that ‘Abram was neither particularly bright nor ethical, we did not sweep this narrative under the sands of time. We have honestly addressed the failings of the most remarkable of men, including Moseh and Dowd. We have dealt with the issues of Yisra’el as they have been presented to us. And now we are confronting Ya’aqob’s struggle to become a man – to live down one name and live up to another.
I understand that there will be some who do not like this interpretation of events. But what is the alternative? Clearly, Ya’aqob was haunted by what he had done to his 433father and brother. He was so plagued by his personal insecurities that they influenced his thinking and affected his relationship with Yah. And during the bout, he was alone, dealing with the issues which had caused him to go into hiding. Moreover, we are here because Yahowah brought us to this place, telling us that He was going to hold Ya’aqob accountable for what he had done to make Yahuwdah contentious.
During this moment of introspection in the darkness, Ya’aqob was not wrestling with Shachar as I had once thought, nor was he contending with God. So, if we are to be honest with the script, this is where the narrative leads.
Moreover, it is consistent with the portraits painted of the other characters in Yahowah’s unfolding story. Each individual is unique, gifted and challenged, as are we all. God did not choose perfect individuals, but rather real ones. And since He is responsible for providing this narrative to Moseh and asking him to incorporate these details into His Towrah, God wants us to accept the realization that He likes to work through individuals like Ya’aqob, those with strengths and weaknesses.
In this way, we witness Yahowah’s ability to overcome the worst of us to make the best of us. And equally important, when we witness God’s unfolding story with a cast of characters not dissimilar from you and me, we are invited to see ourselves becoming part of it.
Returning to the scrutiny of the world around him, Ya’aqob did not want anyone to see his vulnerabilities, to recognize that he had been battling with himself, or to realize that he had chosen his new name. So, he would say that he had been wrestling with God, and not only prevailed, but lived to recount his story from his perspective.
“So then (wa), Ya’aqob | I Supplant (Ya’aqob – I am the one who replaces and supersedes by circumventing and 434overreaching using treacherous means, I will accept the rewards and suffer the consequences of being deceitfully insidious in substituting myself for another while seeking acclaim, wealth, and power, being slippery and sly in the process because I am a heel) continually and actually called (qara’ – he proclaimed and announced (qal imperfect)) the name of the place (shem ha maqowm – the renown of this location to take a stand) Pany’el | Turning to God and Facing the Almighty (Pany’el – to turn to face the appearance and presence of the Almighty; from panah – to turn toward and approach paneh – the presence, appearance, and face of ‘el – God).
This is because (ky) I have seen (ra’ah – I have looked at (qal perfect)) God (‘elohym) face-to-face (paneh ‘el paneh) and my soul (wa nepesh ‘any) has been spared (natsal – has been delivered and spared, rescued for danger to benefit from a more favorable approach (nifal imperfect)).” (Bare’syth / In the Beginning / Genesis 32:30)
No doubt, this is what Ya’aqob chose to call this dark chapter in his life. But it was his poor choices, those which were in opposition to the will of God, that had led to his current predicament. He was no more wrestling with God than was his life spared after confronting Him. He was cowering in fear of ‘Esa’ow, not Yahowah.
Furthermore, there is no mention of a mal’ak in this story – nor of ‘elohym. Ya’aqob’s adversary is an ‘iysh | individual throughout. And the only person present was Ya’aqob, himself.
If we are to believe Ya’aqob’s spin on these events, how is it that a man can fight with a mal’ak or ‘el and prevail? How is it that a man expects to receive Yahowah’s blessings and support for something he wants when it is something God has vehemently opposed? When he hears nothing from Yahowah after pleading with Him, how is it 435that in hiding, he claims the unspecified blessings from the unidentified individual were Divine? And if it had been Yahowah who changed his name, why didn’t Ya’aqob embrace it after emerging victorious?
The reality of these events is that Yahowah hated ‘Esa’ow | Esau, and He wanted him as far away from Ya’aqob | Yisra’el and the Beryth as possible. Ya’aqob’s desire for forgiveness for having lied to his father and having cheated his brother was misdirected. And therein is the purpose of this story. Ya’aqob would model what Yisra’el would become. The best and worst of both were now on display.
And please, let’s dispense with the popularly held religious notion that Jacob wrestled with God and won or even with a spiritual messenger and prevailed over him. That is not possible, nor is it appropriate. Therefore, no matter what you and I may think of Ya’aqob, his portrayal of this event is inaccurate – and it was not the first time he would play this dangerous game.
The story of how Ya’aqob deceived Yitschaq is recounted in Bare’syth / Genesis 27. Therein, ‘Esa’ow is apprised by Yitschaq of what Ya’aqob has done to mislead his father and defraud him.
“He said (wa ‘amar – he (Yitschaq) stated), ‘Your brother (‘ach ‘atah) came (bow’ – arrived) dishonestly, deceptively, and treacherously with the intent to betray (by mirmah – deliberately perpetrating a fraud by being misleading). He has grasped hold, accepted, and taken away (laqach – he has received and obtained) your blessing (barakah ‘atah – the accommodation and encouragement intended for you).’ (Bare’syth 27:35)
So he said (wa ‘amar – he responded), ‘Was he not rightly pronounced and named (ha ky qara’ shem huw’) Ya’aqob | I Supplant (Ya’aqob – I am the one who replaces and supersedes by circumventing and 436overreaching using treacherous means, I will accept the rewards and suffer the consequences of being deceitfully insidious in substituting myself for another while seeking acclaim, wealth, and power, being slippery and sly in the process because I am a heel) for he has grasped my heel to restrain and circumvent me, ultimately supplanting me (wa ‘aqab ‘any – he has treacherously held me back using conniving and deceptive tactics, deliberately tripping and hindering me, insidiously overreaching against me (qal imperfect)) these two times (zeh pa’am ‘eth – on both occurrences, then and now)?
He took away (laqach – he obtained) my birthright (bakorah ‘any – my privileges as the firstborn) and now, behold (wa hineh ‘atah), he has taken (laqach – he has obtained) my blessing (barakah ‘any – my gifts and benefits).” (Bare’syth / In the Beginning / Genesis 27:36)
Based upon the assessment of his father and brother, my deductions regarding the deficiencies in Ya’aqob’s character appear mild. Clearly, he had issues. Nonetheless, he may have been the best draw in a lousy deck.
Ya’aqob’s father said of him what Yahowah has been saying of Yisra’el throughout Howsha’. He was dishonest, deceptive, and treacherous in his intent to betray. The fraud he was perpetrating was premeditated and deliberate. And as a consequence the inheritance of the Covenant, Yisra’el’s birthright, was compromised.
After the blessings, the brothers went off in search of brides. ‘Esa’ow | Esau went to reconnect with Yshma’‘el | Ishmael and promptly claimed his daughters while Ya’aqob headed to Charan | Haran, which would have been a month away on foot.
The text reads: “Then Ya’aqob | I Supplant (wa Ya’aqob – I am the one who replaces and supersedes by circumventing and overreaching using treacherous means, I will accept the rewards and suffer the consequences of 437being deceitfully insidious in substituting myself for another while seeking acclaim, wealth, and power, being slippery and sly because I am a heel) withdrew from (yatsa’ min) Ba’er Sheba’ | the Well of Seven Promises (Ba’er Sheba’ – the spring of seven oaths) and walked (wa halak – and moved, journeying) to Charan | to be Scorched by the Sun (Charan – to be burned and bound by the loins, maimed and mutilated, even plagued and diseased, then scornfully reproached; typically transliterated Haran). (Bare’syth 28:10)
Falling down, he was stricken, and he pleaded for assistance (wa paga’ – he had a stroke and nearly died, encountering the need for help after a random, but violent, accident (qal imperfect)) within that place (ba ha maqowm). He stayed through the night there (wa lyn sham) because the sun had come and gone (ky ha shemesh).
He selected and obtained (wa laqach – he chose and grasped) from the stones (min ‘eben) of that place (ha maqowm) one he could set (wa sym – he could put and appoint) as his headrest and pillow (mara’showth huw’ – as his cradle). Then he lay down (wa shakab) in that place (ba ha maqowm ha huw’). (Bare’syth 28:11)
He started dreaming (wa chalam – he saw images perceived thoughts during an altered state of awareness as he slept), and behold, livening the narrative and changing the scene (wa hineh) a ladder (sulam – the ascending structure of a stairway) standing prominently (natsab – erected rigidly) on the Earth (‘erets).
And the top (ro’sh – the crucial part and source, even the beginning) of it (huw’) touched (naga’ – contacted) the Heavens (ha Shamaym). Further enhancing the story (wa hineh), the messengers of God (mal’ak ‘elohym – the spiritual implements and heavenly envoys of the Almighty) 438were ascending (‘alah) and descending (wa yarad) with it (ba huw’). (Bare’syth 28:12)
While we are not told the extent of the accident or how long our troubled journeyman pleaded for help after his fall, we know that he hit his head and became considerably less aware than he had been previously. He even channeled his inner Babylonian and Muhammad with the stairway to heaven and by choosing one of the stones to ultimately venerate.
Charan | Scorched by the Sun was not a desirable destination, but he was in no better place with his head cradled on the rock. Ya’aqob was likely hallucinating – or at the very least, he was in an altered state of awareness. Nonetheless, he perceived that what he was dreaming was real, and in that way, it became his reality.
“Behold (wa hineh), Yahowah (Yahowah) stood (natsab) either above or on it (‘al huw’) and He said (wa ‘amar), ‘I am Yahowah (‘any Yahowah), the God (‘elohym) of ‘Abraham (‘Abraham), your father (‘ab ‘atah), and also (wa) the God (‘elohym) of Yitschaq (Yitschaq).
The land (ha ‘erets) which (‘asher) you (‘atah) lie (shakab) upon (‘al), it to you (hy’ la ‘atah) I will give it (nathan hy’) and also to your descendants (wa la zera’ ‘atah).” (Bare’syth / In the Beginning / Genesis 28:13)
There is no heavenly ladder, God does not stand above this nonexistent device. A spiritual being can effortlessly navigate through space and time, traveling through dimensions greater than our own, and as such would never avail themselves of anything of the sort.
This also leaves us to question why, if Yahowah spoke to him on this occasion, God did so after an accident when His audience was asleep. That is not how He spoke to ‘Adam, Noach, ‘Abraham, or Yitschaq. And yet, Yisra’el 439would appear comatose after each time Yahowah spoke to them. So, this may have been the reason, with God modeling Yisra’el’s response.
Obviously, ‘Abraham was not Ya’aqob’s father. But since Yitschaq was exceedingly disappointed with Ya’aqob for having deliberately deceived him, in Ya’aqob’s rendition of what occurred, he deprived his father of this title – not unlike what Yisra’el has done with Yahowah.
Since he was headed to Charan, and since it was the lone destination listed, be aware, it was not given to Ya’aqob, ‘Abraham, or Yisra’el. It is north of the Euphrates River in present-day Turkey. It was ‘Abram’s and Saray’s final stopover en route to the Promised Land.
And while the testimony indicates that Ya’aqob was in La-La Land and, it later insinuates that he fell down, go boom (to cite Tweety Bird) in Bethel, that scenario is no better. Bethel is not a day’s journey into night from Beersheba, and the place was the twilight zone where Yisra’el became religious and repugnant. If we were to name the least desirable places to inherit, after Sodom, Charan and Bethel would be high on that list.
Nonetheless, he wants us to believe that God told him…
“It shall be (wa hayah) that your offspring and the seeds which you sow (zera’ ‘atah) will be like the dust (ka ‘aphar) of the Earth (ha ‘erets).
You will be spread out and be scattered (wa parats) to the sea in the west (yam), to the sunrise in the east (wa qedem), to the treasures of the north (wa tsaphown), and to the Negeb in the south (wa negeb).
And through you (wa ba ‘atah) and the seeds you sow through your offspring (wa ba zera’ ‘atah), every coworker regardless of race as a contributor from any 440socioeconomic group who becomes part of the family (kol mishpachah) and is properly grounded (ha ‘adamah) will be blessed with wonderful and uplifting benefits and favorable circumstances (barak).” (Bare’syth 28:14)
This isn’t much of a blessing. The last thing that anyone should aspire to is returning to dust. And even if this is a reference to large numbers rather than individual significance, most of Ya’aqob’s descendants were worthless.
Yisra’elites have been spread around the globe, but that was a consequence of rejecting Yahowah, such that the scattering is a curse rather than a benefit. Moreover, the conditions placed upon the scope of the blessing establish requirements that exceed those of the Covenant itself. Yahowah is soliciting workers, those who will engage and make life better for Him and His Family rather than those looking for a free ride. This may hint at Yahuwdym shirking their responsibility to serve as Yahowah’s witnesses and prophets.
It is correct to note that Yahowah does not care about an individual’s standing in society, whether that be politically or economically, but is insistent that we be grounded in reality rather than being religious.
Even what follows has Yahowah doing as we are, scrutinizing Ya’aqob…
“And behold (wa hineh), I am with you (‘anoky ‘im ‘atah) and will watch over you, closely scrutinizing you (wa shamar ‘atah), wherever, for the benefit of the relationship (ba kol ‘asher), you go (halak). Then I will bring you back (wa shuwb ‘atah) to this ground, to the realm of ‘Adam (‘el ha ‘adamah ha zo’th).
For I will not abandon you (ky lo’ ‘azab ‘atah) until, having shown the way to the benefits of the relationship through the restoring testimony and eternal witness 441(‘ad ‘asher), the conditions are met whereby I have done (‘im ‘asah ‘eth) what I have stated to you, therefore promised, regarding the relationship (‘asher dabar la ‘atah). (Bare’syth 28:15)
Then (wa) Ya’aqob (Ya’aqob) woke up (yaqats) from his sleep (min shenah huw’). He said (wa ‘amar), ‘Surely, and unexpectedly (‘aken), there is (yesh) Yahowah (Yahowah) in this place (ba ha maqowm ha zeh) and (wa) I (‘anoky), myself, was unaware (lo’ yada’).’ (Bare’syth 28:16)
And so, he was either fearful or respectful (wa yare’), and said (wa ‘amar), ‘How frightening or awesome (mah yare’) is this place (ha maqowm ha zeh)? Is this not (‘ayn zeh) surely perhaps (ky ‘im) the House (beyth) of God (‘elohym), and this the Gate (wa zeh sa’ar) of the Heavens (ha shamaym)?’” (Bare’syth / In the Beginning / Genesis 28:17)
The remnant of Yisra’el will return to the realm of ‘Adam. God’s intent is to bring us back home to the Garden. Also, should this be in Yahowah’s voice, He will never abandon His children. His goal has always been to lavish those who choose His Covenant with its many benefits.
However, the answer is “no” to both questions Ya’aqob posed upon awakening from his dream. Yahowah was not hanging around Bethel. It was a religious hellhole. And the gateway to God and, indeed, the House of God are in Yaruwshalaim above Mowryah.
Bethel is 80 miles north of Beersheba and thus a three- or four-day journey by foot. Ya’aqob could not have made it this far by sunset. So, while we do not know where he was, he did not know, either. And his story only gets worse.
However, there is an element of truth to certain aspects of what occurred. Yahowah’s presence and the family and 442house of God are found around every Covenant member – and Ya’aqob was no exception. The words attributed to Yahowah were also accurate and, to some extent, even prophetic. And since Yahowah and Ya’aqob mention this encounter elsewhere, it is clear that God used the occasion to plant a seed that He knew would take root, sprout, and grow over time.
“So in the early morning (wa shakam ba ha boqer) Ya’aqob | I Supplant (Ya’aqob – I am the one who replaces and supersedes by circumventing and overreaching using treacherous means, I will accept the rewards and suffer the consequences of being deceitfully insidious in substituting myself for another while seeking acclaim, wealth, and power, being slippery and sly in the process because I am the heel; from ‘any – me, myself, and I are ‘aqab – to receive the benefits or endure the ramifications of outmaneuvering and encroaching by perniciously and fraudulently assailing, such that I am a heel) grabbed hold of the stone (wa laqach ‘eth ha ‘eben) which he had set (‘asher sym) as his headrest (mara’showth huw’) and then appointed and placed it (wa sym ‘eth hy’) on a stone pillar (matsebah – memorial stone) and he poured (wa yatsaq) oil on top of it (shemen ‘al ro’sh hy’). (Bare’syth 28:18)
And he called (wa qara’ – he proclaimed) the name (‘eth shem) of the place (ha maqowm ha huw’) Beyth’el | House of God (Beyth’el) but, nevertheless (wa ‘uwlam), Luwz (Luwz) was the name (shem) of the city (ha ‘iyr) at first (ha re’shown). (Bare’syth 28:19)
Then (wa) Ya’aqob | I Supplant (Ya’aqob – I am the one who replaces and supersedes by circumventing and overreaching using treacherous means, I will accept the rewards and suffer the consequences of being deceitfully insidious in substituting myself for another while seeking acclaim, wealth, and power, being slippery and sly in the process because I am a heel) made a vow (nadar), 443promising (nadar) by saying (la ‘amar), ‘If on the condition (‘im) God (‘elohym) will be (hayah) with me (‘imad ‘any), and will pay attention to me, watching over and scrutinizing me (shamar ‘any) in this way (ba ha derek ha zeh) wherever I go (‘asher ‘anoky halak), and will give me bread (wa nathan la ‘any lechem) to eat (la ‘akal) and clothing (wa beged) to wear (labash), (Bare’syth 28:20) and I return (wa shuwb) satisfied and reconciled (ba shalowm – prosperous, healthy, safe, blessed, and in peace) to my father’s household (‘el beyth ‘ab), then (wa) Yahowah (YaHoWaH) will be (hayah) for me as God (la ‘any la ‘elohym), (Bare’syth 28:21) and this stone (wa ha ‘eben ha zo’th) which I have placed (‘asher sym) for a sacred memorial pillar (matsebah) will become (hayah) God’s home (beyth ‘elohym).
Further, everything that you give to me (wa kol ‘asher nathan la ‘any), I will be sufficiently enriched to set aside a tenth of it (‘asar ‘asar huw’) to You (la ‘atah).’” (Bare’syth / In the Beginning /Genesis 28:22)
In spite of what Muslims believe, stones are not gods, black, pillow-shaped, or otherwise. Anointing a stone to commemorate a dream is not a good idea. Stones are stones and nothing more. This place was only the House of God when Ya’aqob was there – ceasing to be so once he left.
If there was a city named Luwz, it has never been located and would have been either Canaanite or Hittite – and thus home to pagan gods. Moreover, if there was a city, what was he doing sleeping on rocks?
Ya’aqob’s vow was especially indicting. If God does this, that, and the other thing for me, and I am completely satisfied and sufficiently enriched, I will give Him back a tenth of what He has given to me. Ya’aqob didn’t offer to be observant but, instead, demanded it of God. He was not offering to feed the hungry or clothe the poor, or even produce something worthwhile but, instead, be fed and 444clothed by his personal chef, tailor, and butler. Even worse, his recognition of Yahowah as God was contingent upon him being reconciled with his father whom he had deliberately defrauded. Ya’aqob needed to be shalowm | satisfied, prosperous, healthy, safe, blessed, and at peace for him to accept that Yahowah was God. He even wanted his anointing of a stone to be accepted as God’s house rather than himself.
This leads to a decidedly one-sided relationship. He proposed: Should I be sufficiently enriched, I will consider returning a tenth of what you give me so long as You meet every other condition on my list.
However, if this episode is prophetic, then Ya’aqob’s faulty recollections as a result of his degraded state of awareness, and his failure to be observant, speak of Yisra’el’s propensity to be easily confused and to twist Yahowah’s story to fit their situation. Both would intermix truth with lies, God’s testimony with their own, to create a false impression of what had occurred.
Before we rejoin Howsha’, there is yet another bleak portrayal of Ya’aqob we should consider. It is found in Yasha’yah 41:14, where once again, we find Yahowah making the best of a bad situation.
“‘Do not be afraid (lo’ yare’), Ya’aqob | I Supplant (Ya’aqob – I am the one who replaces and supersedes by circumventing and overreaching using treacherous means, I will accept the rewards and suffer the consequences of being deceitfully insidious in substituting myself for another while seeking acclaim, wealth, and power, being slippery and sly in the process because I am a heel), you worm and maggot (towla’ch). People (moth) of Yisra’el (Yisra’el – Individuals Engaging and Enduring with God after Struggling and Contending Against the Almighty), I will help you (‘azar ‘ath),’ prophetically announces (na’um) Yahowah (Yahowah – written as directed by His 445towrah – teaching). ‘Your Redeemer who will deliver you (ga’al ‘ath) is the Set-Apart One who is separate and distinct from (qadowsh) Yisra’el (Yisra’el).’” (Yasha’yah / Isaiah 41:14)
While Ya’aqob may have acted like a worm and Yisra’el a maggot, they remain Yahowah’s most adored grubs. So, in spite of what they have done to antagonize God, He still intends to redeem the willing. And in this regard, there is a positive aspect of towla’ch, because, in an act of metamorphosis, Yahowah is going to transform the bloody and bruised worm of Yisra’el into the most magnificent of butterflies. After all, it is the imperfect who benefit from restoration.
The moral of this story is that Yahowah is capable of accomplishing wonderful things with impoverished individuals. We do not have to be perfect for God to use us effectively. Not only is He willing to adopt, empower, and enrich us – He does not expect much in return.
Continuing to speak of Ya’aqob, Howsha’ reveals that what started out poorly evolved into an even more contentious relationship. And by doing so within the context of berating Yisra’el for being dishonest and disloyal, unappreciative and annoying, it is obvious that Ya’aqob and Yisra’el became interchangeable because they are indistinguishable. Like father, like sons.
“In the womb (ba ha beten – within the uterus), he betrayed and supplanted his brother (‘aqab ‘eth ‘ach huw’ – he was treacherous in deceiving and restraining his brother, seeking to enjoy the rewards and avoid the consequences of insidiously cheating his kin and replacing him, deceitfully substituting himself to gain acclaim, wealth, and power by fraudulently outmaneuvering and encroaching (qal perfect)).
And as he grew older, richer, and more powerful (wa ba ‘own huw’ – when the firstborn benefits, his 446generative prowess, and his abundant wealth were accumulated; from ‘owen – to be wickedly troublesome and afflicted with a propensity to be deceitful, vain, evil, idolatrous, and unrighteous), he was contentious with God, struggling in opposition to the Almighty (sarah ‘eth ‘elohym – he was in conflict with and strove against God, ultimately prevailing and persevering, engaging and enduring, being empowered and liberated, by the Almighty (qal perfect)). (Howsha’ 12:3)
Toward the messenger (‘el mal’ak – with regard to the one who was sent, the dispatch and representative, the spiritual envoy and heavenly implement), he was revoltingly degenerate while pretending that he had authority over him, the right to govern and control him, even kill him (wa suwr – he acted like royalty, as if a prince, in seeking to rule over, strenuously opposing, and then violently attacking, hacking away at and dismembering (qal imperfect – actually and persistently constituting dominion over)).
So, when he was capable of comprehending what he had overcome (wa yakol – when he was able to understand what he had experienced (qal imperfect)), he wept (bakah – he cried, saddened by and mourning what he had done (qal perfect)).
He pleaded for mercy and generosity for himself irrespective of what he had done (chanan la huw’ – he sought ongoing favors and forgiveness for himself as if nothing had happened (hitpael imperfect)).
He discovered and exposed himself (matsa’ huw’ – he found himself and met with himself, revealing his nature after having met with himself (qal imperfect energic nun paragogic nun)) at Beyth’el (Beyth’el – Home of God). And there (wa sham) he spoke to us (dabar ‘im ‘anachnuw – he told his story to us, communicating and 447verbalizing it to us (piel imperfect)).” (Howsha’ / He Delivers / Hosea 12:4)
This is yet another tough assessment of Ya’aqob and Yisra’el. But it should not be surprising. Since he was willing to deceive his own father and defraud his brother, doing so cunningly and deliberately, why would anyone expect Ya’aqob to deal differently with God or anyone else? It is hard to imagine a bad baby, but Ya’aqob was insidious before seeing the light of day. And nothing changed as he grew older, richer, and more influential. He was as contentious with God as he was treacherous with his brother.
With this review, it becomes apparent that our assessment of Ya’aqob is consistent with Howsha’s, especially when this statement is rendered accurately. ‘Aqab is decidedly negative, indicating that an individual is fraudulently seeking to outmaneuver an adversary while supplanting and betraying friends and family. Similarly, sarah, while affording the opportunity to convey positive attributes, is typically contentious. Further, just as Yisra’el grew more rebellious with prosperity, so did their forefather.
As rough as the preceding verbs have been, both are mild compared to suwr which is exceptionally awful. It reveals that Ya’aqob’s interactions with the mal’ak were degenerate and revolting. Ya’aqob acted as if he was royalty and had the right to lord over them and demean them. He tried to control them, and when that did not work, he attempted to suwr | kill them, hacking away at them as if trying to dismember them.
His behavior was so egregious that, when he finally came to his senses and realized what he had done, he wept bitterly. But even then, it was a contrived temper tantrum designed to solicit pity. Yes, he pled for mercy, and he asked for forgiveness, but based upon the hitpael stem, his 448plea was irrespective of what he had done. All the while, he continued to seek favors for himself.
Howsha’s testimony does not suggest that Ya’aqob met with God or heard from God. We find neither Yahowah’s name nor His title in Hosea 12:4. All five verbs were scribed in third-person masculine singular, showing Ya’aqob as the subject, coming to understand, weeping, pleading for favors, finding himself, and speaking to us. The objects of the concluding verbs were huw’ | himself with both chanan and matsa’ and ‘anachnuw | us with dabar.
Therefore, Howsha’ is confirming what we have surmised. Ya’aqob was arguing and wrestling with himself. God was nowhere to be found while the frightened man was hiding from ‘Esa’ow | Esau. Further, these were separate episodes, twenty years apart, and presented in reverse order. Beyth’el’s nocturnal dream occurred en route to find a bride while it was at Pany’el that we find a sixty-year-old man hiding his wives and sons as he struggled with the ‘iysh. Further, on the way to Charan, Ya’aqob attested to seeing mal’ak ascending and descending an imaginary ladder, but he did not interact with one. His only interaction with mal’ak was when he sent them off to seek his brother’s forgiveness.
But you could not discern much of this by reading English translations. The Jewish Publication Society, whose scholars knew better wrote: “In the womb he took his brother by the heel, And by his strength he strove with a godlike being; So he strove with an angel, and prevailed; He wept, and made supplication unto him; At Beth-el he would find him, And there he would speak with us.” (JPS Hosea 12:4-5)
As a noun, ‘aqeb can be rendered as “heel,” but here, as a verb, it means “to deceptively hinder and insidiously circumvent.” It cannot be rendered as “he took,” nor can 449we pretend that the same word was represented at the end of the sentence, this time as part of the phrase – “by the heel.” And by doing so, the comparison God was making was lost. There is no way to compare “heel” to being contentious with God.
While not wise, ‘own can be stripped of the realization that it speaks of “growing older, richer, and more powerful with the benefits afforded the firstborn” and reduced to “strength.” However, left to his own devices, Ya’aqob was acting like a wimp. And by failing to consider that ‘own was from the verbal root, ‘owen (errantly transliterated ‘aven in Strong’s H205), there was no mention of him “being troublesome or vain” in the JPS translation.
Similarly, as a verb, sarah can be rendered as “strove,” but with a plethora of much better options in this highly critical context, that passive rendering falls flat. A more accurate and complete translation of sarah ‘eth would read “he was contentious with, struggling in opposition to” God.
To avoid violating one of Maimonides’ principles of Judaism, which states that “G-d is incorporeal,” the Hebrew scholars responsible for the JPS changed ‘elohym, which is properly translated as “God” to “a godlike being.” But the message, in this case, is obvious: Ya’aqob was contentious “with God” and wrestled with Yahowah for much of his life.
The scholars responsible for the Jewish Publication Society Tanakh recognized that mal’ak should not have been replaced with “angel,” in an English translation, thereby substituting the Hebrew word for “messenger” with a transliteration of a Greek word for “messenger.” It is embarrassing. A mal’ak is “a spiritual messenger and heavenly representative.”
450That was not their most grievous mistake. They presented suwr, which is a horrendous verb in all of its implications, as if Howsha’ had repeated sarah, which as we know is an entirely different verb with a wide range of meanings. To render both as “strove” is inexcusable.
I realize that Howsha’ was inspired by Yahowah to besmirch his forefather, presenting Ya’aqob as synonymous with Yisra’el. Naturally, the sages want to whitewash this abysmal depiction of their past, but suwr is not sarah. Suwr reveals that Ya’aqob “was revoltingly degenerate while pretending that he had the right to attack, control, even kill and dismember” the mal’ak | spiritual messenger.
How are Yahowah’s people going to know what God said of them and, thus, appreciate the need to change, when the message the Almighty conveyed to them is circumvented and deceitfully supplanted? And is that not the entire purpose behind Yahowah’s message? Like Ya’aqob, like Yisra’el. Nothing has changed with the passage of time.
Making the same mistake, while yakol can be emaciated to the point that it is reduced to “prevailed,” that rendering is not acceptable in this context. All of the militaries in the world, even with their nuclear arsenals, could not prevail over a single mal’ak. Try as he might “to attack, control, kill, and mutilate” this mal’ak in a “revolting and degenerate manner,” as a spiritual being, Ya’aqob would have had no effect upon one of Yahowah’s heavenly representatives. Created to serve Yahowah, these energy-based envoys are infinitely more powerful, capable, and enduring than any mortal man – especially one who was acting like a wuss.
I understand that Jews created Judaism to supplant God’s authority and then impose their will on their brethren, controlling and fleecing them. But every 451Yisra’elite who ever lived, with all of their energies focused upon contending with God and His mal’ak, would be less effective than a spit wad against trillions of suns. Ya’aqob, like his contentious and circumventing descendants, has accomplished nothing more than to make a fool of himself – at least in these selected episodes.
Rather than “So he strove with an angel, and prevailed; He wept, and made supplication unto him;” in reality, “when he was capable of comprehending what he had experienced and overcome (wa yakol), he wept (bakah). He pleaded for mercy and generosity for himself, irrespective of what he had done, soliciting favors and forgiveness as if nothing had happened (chanan la huw’).”
Ya’aqob did not strive against a Greek messenger, nor did he prevail against a mal’ak. And while he wept, it wasn’t in victory but, instead, occurred only after he came to understand just how bad he had been. He was embarrassed, which is why he was crying and pleading for forgiveness.
While Ya’aqob may well have been praying and pleading with God, which is the intent of “supplication,” that is not what chanan means in this or any other context. Further, there was no “unto him/Him” in this situation. Ya’aqob was seeking “forgiveness and favors, mercy and generosity,” la huw’ | for himself.
Furthermore, the hitpael stem is so seldom deployed, and it is so influential, that to ignore its use in this situation is to miss the point entirely. By writing this using the hitpael stem, Yahowah was revealing that Ya’aqob was requesting “mercy and generosity for himself irrespective of what he had done.” He was “soliciting favors and forgiveness as if nothing had happened.”
Since the JPS does not capitalize pronouns even when they suspect that they are addressing What’s-His-Name, it 452isn’t as obvious to readers that in their rendering of the concluding statement that they are suggesting Ya’aqob found G-d at Bethel and that HaShem was now speaking, albeit to us rather than him. In reality, Ya’aqob fell down and hit his head against a rock, which served as his pillow, while he hallucinated the absurd notion of a giant ladder spanning the dimensional gap between Heaven and Earth, seeing the mal’ak climbing and descending, and God standing above it, although in some manner, the Almighty likely sowed a seed that later flourished within him. And Howsha’ knew that Ya’aqob’s story was filled with pertinent insights, which is why he presented the dreams as he has done.
Therefore, he wrote “He discovered and exposed himself, met with himself and revealed his nature (matsa’ huw’) at Beyth’el (Beyth’el). And there (wa sham) he spoke to us, verbalizing this to us (dabar ‘im ‘anachnuw).” Howsha’ did not intend nor say “At Beth-el he would find him, And there he would speak with us.”
I realize that my translations and conclusions are exceedingly harsh, but they present Ya’aqob as he was described by Yitschaq, ‘Esa’ow, Moseh, the prophets, and Yahowah Himself. And the purpose isn’t to besmirch the patriarch’s reputation but, instead, to go where these words lead – which is to affirm that Ya’aqob, for better or worse, was what Yisra’el became.
If I can beg your indulgence a moment longer, I’d like to share a horrible arrangement of monkey see, monkey do. Here is the Literal Standard Version: “In the womb he took his brother by the heel, And by his strength he was a prince with God, Indeed, he is a prince to the Messenger, And he overcomes [by] weeping, And he makes supplication to Him, At Bethel He finds him, And there He speaks with us.” And to think, channeling their inner Jacob, the religious pay to be deceived. When Yahowah is placed on top of Jacob’s ladder, and depicted addressing the man who 453is sleeping, adding authenticity to this charade, the Almighty, Himself, is demeaned and His testimony is brought into question.
The New Living Translation tried: “Even in the womb, Jacob struggled with his brother; when he became a man, he even fought with God. Yes, he wrestled with the angel and won. He wept and pleaded for a blessing from him. There at Bethel he met God face to face, and God spoke to him.” If you are embarking on a fictional novel, there is no reason to let the facts get in the way of a good story. But if so, show some respect for God and don’t pretend that this is a “Living Translation.”
Like lemmings following one another off the precipice, we find the English Standard Version publishing “He strove with the angel and prevailed; he wept and sought his favor. He met God at Bethel, and there God spoke with us.” The New King James Version reads: “Yes, he struggled with the Angel and prevailed; He wept, and sought favor from Him. He found Him in Bethel, And there He spoke to us.” The New American Standard Bible tried: “Yes, he wrestled with the angel and prevailed; He wept and sought His favor. He found Him at Bethel And there He spoke with us.”
Now if I may breathe some sanity into this storm of delusions, please reconsider…“In the womb (ba ha beten), he betrayed and supplanted his brother, treacherously deceiving and restraining him, seeking to enjoy the rewards and avoid the consequences of insidiously cheating his kin to replace him to gain acclaim, wealth, and power by fraudulently outmaneuvering his brother (‘aqab ‘eth ‘ach huw’).
And as he grew older, richer, and more powerful with the benefits of the firstborn, becoming vain and troublesome (wa ba ‘own huw’), he was contentious with 454God, struggling in opposition to the Almighty (sarah ‘eth ‘elohym). (Howsha’ 12:3)
Toward the spiritual messenger (‘el mal’ak), he was revoltingly degenerate while pretending that he had the right to attack, control, even kill and dismember (wa suwr).
So, when he was capable of comprehending what he had experienced and overcome (wa yakol), he wept (bakah). He pleaded for mercy and generosity for himself irrespective of what he had done, soliciting favors and forgiveness as if nothing had happened (chanan la huw’).
He discovered and exposed himself, met with himself and revealed his nature (matsa’ huw’), at Beyth’el (Beyth’el). And there (wa sham) he spoke to us, verbalizing this to us (dabar ‘im ‘anachnuw).” (Howsha’ 12:4)
With this introduction into all things ‘aqab / ‘aqeb, let’s examine the first reference in the Towrah It is also found in Bare’syth / Genesis.
“Yahowah (Yahowah), God (‘elohym), said (‘amar) to (‘el) the spellbinding serpent (wa ha nachash – the sorcerous snake, this venomous viper, and poisonous cold-blooded reptile, this tempting and toxic creature; from nachash – the one who enchants and captivates regarding the Divine, the one who is religious and pretends to inspire prophets), ‘As a consequence of (ky) you having acted in this way (‘asah zo’th – of you having engaged in this manner), you have brought a curse upon yourself (‘arar ‘atah – earning a bad retribution for yourself), more than any other (min kol) beast (bahemah), more than any form of life (min ha chayah) of this environment (ha sadeh). On (‘al) your belly (gachown ‘atah) you shall move about (halak), and dirt (‘apar) you shall eat (‘akal) 455all (kol) the days (yowmym) of your existence (chayym ‘atah). (Bare’syth 3:14)
Hostility and animosity (wa ‘ebah – enmity as an adversary with a deep-seated dislike and rancor, bitterness and ill-will) I will constitute (shyth – I will set forth) between (bayn) you (‘atah) and between (bayn) the woman (ha ‘ishah) and between (wa bayn) that which you sow (zera’ ‘atah) and her offspring (wa zera’ hy’ – her seed, that which she propagates and proliferates).
He shall batter and crush (huw’ shuwph – he will press upon and overwhelm, striking) your uppermost perceptions (‘atah ro’sh – that which you value most, including your desire to be the foremost authority and highest lord).
And you shall seize upon and overwhelm, taking advantage of (wa ‘atah shuwph – pressing upon) his propensity to be deceptive in circumventing and treacherous in supplanting, controlling and hindering, especially mistaken and misleading (huw’ ‘aqeb / ‘aqab – his errant and restrictive stance, his misguided footsteps, and insidious overreaching).’” (Bare’syth / In the Beginning / Genesis 3:15)
Based upon all we have learned, I think that rendering Satan’s vulnerabilities as “your uppermost perceptions and your desire to be the foremost authority and lord” is a more accurate interpretation of ‘atah ro’sh than “your head.” And especially now after all we have witnessed regarding Ya’aqob, ‘aqeb / ‘aqab, it is only natural to see the Adversary taking advantage of mankind’s “propensity to be deceptive in circumventing and treacherous in supplanting, controlling and hindering, especially mistaken and misleading with his errant and restrictive stance, his misguided footsteps, and insidious overreaching” pursuant to Yahowah’s position and message.
456Howsha’ isn’t pulling any punches. And it is obvious that Moseh was also a heavy hitter. Ya’aqob is being portrayed as Yisra’el. With every plea and hallucination, he remains contentious and overbearing.
Before we rejoin Howsha’, I want to remind readers that in spite of these troubling episodes, Ya’aqob is among the most beloved and accomplished men in history. He is the father of Yisra’el. Yahowah advanced the Covenant through him. God loved him.
I highlighted the most negative occurrences in a long and productive life in order to show how Ya’aqob left his footprints on Yahuwdah and why Yahowah will hold him accountable for what he has done – both good and bad. This chapter, indeed, this volume is not about Ya’aqob’s life but, instead, that of Yisra’el. It was only when Yahowah made this comparison that we went in search of answers.
Had Yahowah instead revealed that Yisra’el was wonderful and that He was going to reward Ya’aqob for all he had done to make this possible, we would have sought out, found, and shared the many redeeming stories in the patriarch’s long and distinguished life. We would have pointed out that fooling Yitschaq was Rebekah’s idea because she realized that ‘Esa’ow was trouble. We would have compared Ya’aqob to his brother to better appreciate why Yahowah supported the change in birthright.
The sojourn to Charan had been his parents’ idea and in response to ‘Esa’ow’s decision to initially marry Canaanite women. Once there, Ya’aqob endured and ultimately triumphed over Laban, an exceedingly evil individual who was the father of his wives. And while I would not have put up with him for a day, much less twenty years, it is likely that Ya’aqob did so to earn the respect of his mother and father who had sent him to this hellish place. He spoke out against Laban’s idols when Rachel stole them. Sure, it took him a while, but ultimately he 457came to his senses regarding Leah and went to his grave with her.
Although to be fair, when Pharaoh asked Ya’aqob upon his arrival in Mitsraym, “How many years have you lived,” Ya’aqob’s answer was telling…
“Ya’aqob said (wa Ya’aqob ‘amar) to Pharaoh (‘el Phar’oah), ‘The days of the years (yowmy shanahy) of my living as an alien in a temporary domicile (magowr ‘any – of me living in foreign cultures with a lowly status and minimal rights, of my journey through life) are 130 years (shalosh wa me’ah shanah).
Of little significance (ma’at – relatively unimportant, somewhat lowly) and filled with anxiety as a result of a bad attitude, often troubling and sad, sometimes even irrational and immoral (wa ra’ – awful, miserable, evil, and improper), have been (hayah) the days of the years (yowmy shanahy) of my life (chay ‘any).
I have not measured up because I am not the equal of (wa lo’ nasag – I will not reach or be comparable to) the days of years (‘eth yowmy shanahy) of the lives (chayym) of my fathers (‘aby ‘any) during the time (ba yomym – in the days) of their journey through life (magowr hem – their sojourn and wandering about; from mah – to ponder the implications of guwr – abiding and remaining as a temporary resident).’” (Bare’syth / Genesis 47:9)
It is hard to imagine the internal turmoil, the nagging insecurities, and the overriding grief that would cause a man this accomplished to offer such a sad assessment of his life to Pharaoh, especially when a simple “130 years” would have sufficed. Nonetheless, the man who was known for his soul-searching was not pleased with the way he had invested his time. From his perspective, his life did not measure up to his father’s or grandfather’s, filled as it was with tears.
458It’s true, he had disappointed Yitschaq, defrauded ‘Esa’ow, and had been treated as a slave in the prime of his life by Laban. With his sister-wives fighting each other over him, his sons selling his most beloved into slavery, and his own exile from his land in the midst of a drought, he was not a happy camper. His tumultuous relationship with Yahowah weighed upon him as well because he knew what we have surmised – he had not always been forthright.
And yet, as we read this assessment, I think he was being unfair to himself. His father and grandfather enjoyed a personal relationship with Yahowah while Ya’aqob started the geometric progression to an enlarged family, an entire ethnicity, of a multitude of people chosen and invited to be part of the Covenant. That is more than enough for a life well lived.
Moving on, God recommends…
“Yahowah (Yahowah – the Almighty’s proper designation pronounced as instructed by His towrah | guidance on His hayah | existence and His role in our shalowm | reconciliation) is the God of the vast array of spiritual messengers (‘elohym ha tsaba’ – is the Mighty One of the multitude of heavenly representatives). Yahowah (YaHoWaH – an accurate presentation of the name of ‘elowah – God as guided by His towrah – instructions regarding His hayah – existence) is the way He wants to be recalled and remembered (zeker huw’ – is the way to proclaim His name). (Howsha’ 12:5)
Therefore (wa), you (‘atah), through your God (ba ‘elohym ‘atah), should return and be restored (shuwb – change direction and come back (qal imperfect)) by being devoted to the relationship (chesed – through loyal and genuine love), by exercising good judgment (wa mishpat – by deciding what is right using evidence and reason), and by choosing to be observant, closely examining and carefully considering everything (shamar – wanting to 459explore and evaluate (qal imperative)), then confidently anticipating that which is good and beneficial (wa qawah – being courageous and strong, trusting and relying, expecting the best possible outcome (piel imperative)) alongside your God (‘el ‘elohym ‘atah). (Howsha’ / He Frees / Hosea 12:6)
Yahowah has but one name, and we must know and acknowledge it if we expect Him to redeem us. He is offering to restore those who return to Him. And the means to this desirable result is by being genuinely devoted to the Covenant relationship, exercising good judgment, and being observant. When our lives are properly ordered, we can confidently expect the best from our God.
One of the many reasons that you will find a uniquely amplified and easily validated translation of each statement throughout Yada Yahowah, is because English Bibles are hopelessly errant and unreliable. For example, the JPS reads: “But the LORD, the God of hosts, The LORD is His name.” The NIV published: “the LORD God Almighty, the LORD is his name.” The always novel NLT opined: “the LORD God of Heaven’s Armies, the LORD is his name!” No, that most assuredly is not His shem | name and they all know it.
“A Kana’an | Trader (Kana’an – a Canaanite merchant who barters), in whose hands (ba yad huw’) are false and deceptively dishonest (mirmah – are deceptive and misleading, fraudulent and beguiling) scales (mo’zanym – balances; from mah – to question ‘azan – the weight, test, and proof), loves (‘ahab) to oppress and defraud, to disadvantage and extort (la ‘ashaq – to mistreat and abuse, to torment and denigrate, and to act as tyrants exploiting those they are subjugating). (Howsha’ 12:7)
Therefore ‘Ephraym (wa ‘Ephraym – so likewise the useless and worthless) responded (‘amar), ‘Yes, indeed 460(‘ak), I am rich, having amassed an abundance of possessions (‘ashar – I am wealthy, living with the things I have accumulated).
I have found (masa’ – I have acquired and obtained) an abundance of things, accumulating power and increased sexual prowess (‘own – the ability to control the environment and people) for myself (la ‘any).
They will not find (lo’ matsa’ – they will not discover) anything among my possessions or labors, even something regarding me (kol yagya’ ‘any la ‘any – anything that I have worked for or produced), which infers guilt, is offensive, mistaken, or justifies punishment (‘awon ‘asher cheta’ – which is wrong, condemnable, or libelous).’” (Howsha’ / He Liberates / Hosea 12:8)
Someone who is willing to defraud others, as was the case with Ya’aqob, is seldom limited to cheating in just one aspect of their lives. Dishonest business dealings lead to depriving one’s victims of their liberty and livelihoods. A beguiling opinion can grow into a deceptive religion. Taxation becomes exploitation. Entitlements become control mechanisms.
Often, but not always, the most affluent among us become self-reliant. And while being personally accountable and productive are good things, in the broader scope of our lives we need to trust and rely upon Yahowah. Yisra’el’s response to God was disproportionate to their wealth.
Since ‘asher is being used in reference to Yisra’el’s perceived liability and misconduct, the sentence suggests that these ten tribes have wandered so far away from Yahowah, His Towrah, Covenant, and Invitations, that they are incapable of seeing themselves for what they have become. They have lost touch with reality, as was the case for a while with Ya’aqob. They have become like the Haredim who look into the mirror and see righteousness 461instead of hideousness individuals dressed for their own inevitable funerals.
“‘I Am (wa ‘anoky) Yahowah ( | YaHoWaH – as instructed in His Towrah | Teaching regarding His hayah – existence), your God (‘elohym ‘atah), since (min) the realm of the crucibles of religious and political oppression (‘erets mitsraym).
Once again as part of the eternal and restoring testimony (‘owd), I will return to you (yashab ‘atah – I will once again restore you (hifil imperfect)) to camp out in tents (ba ‘ohel – to tabernacle, dwelling in a shining residence), consistent with (ka) the days (yowmym – the times) that I raised you for (ky ‘alah la ‘atah – which I lifted you up to approach you on [from: 4QXII – not found in the Masoretic Text]) the Eternal Witness to the Appointment (Mow’ed – designated meeting to offer continuing testimony regarding the scheduled assembly, occurring during a regularly scheduled and specific time to gather together and celebrate the agreement; from mow – this pertains to and ‘ed – the eternal and restoring witness, everlasting testimony, and enduring evidence).’” (Howsha’ / He Saves / Hosea 12:9)
While Yahowah was the God of ‘Adam and Chawah, Noach and his family, ‘Abraham and Sarah, Yitschaq and Rebekah, and of course Ya’aqob, Leah, and Rachel, as well as their sons, He did not become the God of Yisra’el until He came to rescue them. Four centuries had passed and they did not know Him.
And while they were reintroduced during the Yatsa’ | Exodus, Yisra’el would quickly forget, pushing Yahowah away to accommodate their religious preferences. But gone was not forgotten. We are working toward the Day of Reconciliations when a remnant of Yisra’el will Camp Out again with God in concert with the Mow’ed of Sukah in year 6000 Yah.
462This will occur during the Feast of Tabernacles, also known as Shelters. It will transpire on a Shabat, that of October 7, 2033. All who have and will come to know and trust Yahowah will answer the invitation to attend the party. All who have chosen to rely upon men and things will be excluded.
He has done His utmost to make His message known to His people…
“‘I have spoken (wa dabar – I communicated) through the prophets (‘al ha naby’ym). And I have provided an abundance of revelations along with many insightful prophetic visions (wa ‘anoky chazown rabah – I have supplied numerous insights and have communicated to a great extent).
Through the hands (wa ba yad) of the prophets (ha naby’ym), I have made comparisons and shared parables (damah – I have told stories which have conveyed thoughts by making connections between related ideas).’” (Howsha’ / He Liberates / Hosea 12:10)
For one thousand years, beginning with Moseh and concluding with Mal’aky, from circa 1450 to 450 BCE, Yahowah spoke to His people through Yisra’elite prophets. Together they have provided the greatest treasury of relevant information about our place in the universe and how to access its Creator than all other sources combined.
We began plumbing its depths, translating and investigating the insights Yah revealed through His naby’ym, twenty-two years ago. And now, over thirty volumes later, we’ve barely scratched the surface. So, when Yahowah says that He has provided an abundance of revelations and prophetic insights, we have ample proof.
Had He needed us to explore it all, and share the results before His return, He would have had to change His approach and enabled another score of Yadas, Nakrys, 463Choters, and Basars two decades ago, with us all working on different aspects of His Nes | Banner, beginning all at once 32 years prior to Yowm Kipurym in year 6000 Yah. But that has never been God’s style. Therefore, we will press on, avoid distractions, and strive to meet Yahowah’s expectations. And given the choice, a smile, a favorable nod, or even a welcoming handshake sounds a lot better than offering a lamentable Ya’aqob-like confession when we are put out to pasture.
Prophecy is an essential aspect of Yahowah’s eternal and restoring witness because each adds an additional layer of proof, demonstrating that His revelations were inspired and can be trusted. While miracles are fine for those witnessing them, God’s existence and the validity of His testimony are derived by accurately documenting future history.
We have come to cherish the dabar | words Yah spoke to us and appreciate the naby’ym | prophets He deployed to convey His ‘ed | enduring and restoring testimony. We have been constantly enlightened, always enriched, consistently empowered, and continually entertained. As a result, we are seldom surprised or found wanting. Over the years we have gone from being ignorant to being aware, from knowing to understanding, and from comprehending to accepting and sharing the invitation to be part of Yahowah’s Family.
God’s no fool. He realized that what I lacked, He could supply. And what I had the ability to achieve, He could use. And in this regard, one of the attributes that I brought to this enterprise was an affinity for damah | learning and teaching by making connections between related ideas. What many sweep past as a sea of words on a page, I perceive as God’s portrait. And He isn’t standing alone, because His Covenant Family completes the picture. I see how all of these words lead us to Him and to this place.
464This, however, is not what the Jewish people have perceived over the centuries.
“‘Nevertheless (‘im – because demonstrably) Gilead | it stinks for having used a pile of crap as a defiant witness (Gil’ad – the stench of massive amounts of excrement; from gal – a mound of rubble heaped up as surging and turbulent waves of gala’ – hostile and defiant, gel – filthy feces and excrement as an ‘ed – witness and testimony) is evil and corrupt, damaging to the relationship, mistaken and misfortunate (‘aown – is evil, deceitful, fraudulent, morally bankrupt, and religious).
Surely (‘ak – without a doubt), they have become (hayah – they exist as) vain and worthless, fraudulent and religious (showa’ / shawa’ – futile and forsaken, of no value, for naught, deceitful, desolating, and destructive, utterly useless), with a stinking pile of crap as a defiant witness (ba ha gil’ad – with the stench of massive amounts of excrement in Gilead).
They sacrifice (zebach) bulls (showr – cattle). In addition (gam), their altars (mizbeach hem) resemble (ka) a pile of rocks and rubble (gal) on the furrows of the field (‘al telem sadeh).’” (Howsha’ / He Saves / Hosea 12:11)
Having shared the right way, God condemns the wrong approach. By referencing Gilead again, Yahowah is inferring that the religious ‘aown | mistaken and corrupt, showa’ | worthless and fraudulent religious tomes written by Jews, including the Talmud, New Testament, and Zohar, are gil’ad | piles of crap, filled with excrement, and that the stench of their testimony stinks to high heaven.
God hates religion and despises the religious. It is as simple as that.
465The reasons are many, including the fact that they corrupt and degrade His message. For example, He has set a specific menu for each Miqra’ and specified with great precision the dimensions and craftsmanship associated with altars and meeting places. Every ingredient and measurement conveys a message and reinforces Yahowah’s intent so that we are in a position to accept the benefits. But with the religious, a bull and some stones tossed in a field will do. And don’t laugh – it worked for Muhammad. The Ka’aba was nothing more than a rock pile to rock gods. Allah was the most menacing of the stones.
Gil’ad, ‘awon, and showa’ paint an exceedingly nasty portrait of God’s people. And all three have been directed at doing something which is overtly religious.
The last time Yahowah mentioned Gil’ad it was in the 6th chapter of Howsha’ – where He also used ‘awon to describe the place. In context, God revealed…
“You should choose to go (halak) back and return to (wa shuwb ‘el) Yahowah (Yahowah). He has banished us for a time (ky huw’ taraph) so that He can heal us for all time (wa rapha ‘anachnuw). He has thrust us aside (nakah), but He will wrap Himself around us (wa chabash ‘anachnuw). (Howsha’ 6:1)
Through two days (min yowmym), He will choose to revive and sustain our lives (chayah ‘anachnuw). On the third day (ba ha yowm ha shalyshy), He will pursue our restoration, encouraging and raising us so that we can stand up and endure (quwm ‘anachnuw). Then, we will live (wa chayah) in His presence (la paneh huw’). (Howsha’ 6:2)
Since we want to know (wa da’ah), we choose to invest the time and effort into pursuing (radaph) Yada Yahowah | knowing Yahowah (yada’ Yahowah).
466This stage of His journey (mowtsa’ huw’) is as sure as sunrise (ka shachar kuwn). He will come (bow’) for us (la ‘anachnuw) like the showers (ka ha geshem) of spring rains as they enable the gathering of the harvest (ka malqowsh) and by refreshing and renewing those of the realm who accept the source of teaching and guidance which is on display (yarah ‘erets). (Howsha’ 6:3)
‘So, what shall I do (mah ‘asah) with you (la ‘atah), ‘Ephraym (‘Ephraym)? How should I respond (mah ‘asah) to you (la ‘atah), Yahuwdah (Yahuwdah)? For your loyalty, affection for the relationship, and devotion (wa chesed ‘atem) are like a morning cloud (ka ‘anan boqer) and like the dew (wa ka ha tal) which quickly evaporates (shakem halak). (Howsha’ 6:4)
Therefore (ken), I have hewn out that which is engraved (chatseb) through the prophets (ba ha naby’) to strike them with mortal intent (harag hem) by the words of My mouth (ba ‘emer peh ‘any).
My decision regarding you (wa mishpat ‘atah) is to withdraw the light (‘owr yatsa’). (Howsha’ 6:5) Because by contrast (ky), I genuinely desire and actually want to experience (chaphets) loyalty, a sense of devotion toward the relationship, and love (wa chesed ‘atem) rather than the sacrifice and butchering of animals (wa lo’ zebach). In addition, I seek understanding, the thoughtful acquisition of information and procurement of knowledge leading to comprehension (wa da’ath) of God (‘elohym) instead of injustice and lifting up perverse offerings (min ‘olah). (Howsha’ 6:6)
But they, like ‘Adam (wa hem ka ‘Adam), remain displeased and have transgressed, improperly disregarding and passing over (‘abar) the Covenant (Beryth). Behold (sham), they have been unfaithful and have betrayed Me (bagad ba ‘any). (Howsha’ 6:7)
467Gilead | the defiant stench of rotten testimony (Gil’ad – the vile smell of feces) is a place where one encounters (qiryah) the plotting and enabling of (pa’al) that which is evil, corrupt, and damaging to the relationship with a mistaken litany of false words and corrupting perversions of religious worship (‘aown / ‘awon – is deceitful, fraudulent, and morally bankrupt) tracked with insidiously deceitful and bloody footprints (‘aqob min dam). (Howsha’ 6:8)
Acting like raiders and robbers (wa ka geduwd), the priests (kohenym) band together in illicit religious devotion (cheber), waiting in ambush (chakah) for an individual (‘iysh). Along the way (derek) to Shekem (Shekem), they are murderous (ratsah). Indeed (ky), they are villainous in perpetrating that which is shameful (zimah ‘asah). (Howsha’ 6:9)
In the House (ba beyth) of Yisra’el (Yisra’el), I have seen (ra’ah) something horrible (sha’aruwrah). ‘Ephraym’s (la ‘Ephraym) religious prostitution and immoral whoredom are there (sham zanuwth). Those who Contend with God (Yisra’el) are defiled, polluted, and unfit (tame’). (Howsha’ 6:10)
However (gam), for you (la ‘atah), the Beloved of Yah (Yahuwdah), a harvest (qatsyr) is appointed (shyth) during which (ba) it will be Me who will restore the fortunes (shuwb ‘any shabuwth) of My people (‘am ‘any).’” (Howsha’ / He Frees / Hosea 6:11)
And while that review fortifies our understanding of gil’ad | the defiant stench of rotten testimony, and ‘aown | the litany of false words and corrupting perversions underlying religious worship, what about the third derogatory term God deployed to censure His people in Howsha’ 12:11? For insights regarding showa’ | vain and worthless deceptions, fraudulent and religious dishonesty 468nullifying one’s existence, we are advised to consider the Third Statement Yahowah etched in stone…
“You should not continue to deceive, nor should you tolerate or support delusions (lo’ nasha’) associated with (‘eth) the name and reputation (shem) of Yahowah (YaHoWaH), your God (‘elohym ‘atah), thereby advancing worthless and lifeless deceptions (la ha showa’ (errantly transliterated shav’) – deploying that which advances devastating dishonesty, nullifying one’s existence, leading to emptiness and nothingness, so as to advance deceitful and lifeless lies which are ineffectual, futile, and ruinous).
For, indeed (ky), Yahowah (YaHoWaH) will not forgive or leave unpunished (lo’ naqah) those who (‘eth ‘asher) consistently deceive, actually beguile, and habitually delude, promote or accept trickery so as to forget (nasha’) His name (‘eth shem), thereby advancing and promoting (la) vain and ineffectual lies which lead to lifelessness, nullifying one’s existence (showa’ – devastating deceptions which denigrate and destroy, leading to emptiness, worthlessness, and futilely).” (Shemowth / Names / Exodus 20:7)
Even though showa’ | serves as the dominant thread of the Third Statement, you will not find it written this way in any lexicon. It is usually transliterated shav’ even though that is wrong on three accounts. There was no letter or sound “v” in the Hebrew alphabet. The Wah is a vowel, and it conveys either the “o” or the “u” sound. And the concluding Aleph is pronounced “a” or “e.” Therefore, it is properly transliterated showa’.
With showa’, we have come upon something important. Back in the 6th century BCE, during their Babylonian captivity, Yahuwdym made a series of decisions regarding Yahowah’s name which would haunt Jews for the next 2,500 years. They conceived the Sheva 469System. It was based upon their errant vocalization of showa’, to artificially assign the vowel sound “e” following every occurrence of the Yowd, while misrepresenting the “o” sound of the vowel Wah as a “v.” By doing so, they showa’ | denigrated Yahowah’s name and beguiled Yahuwdym into believing that it could not be pronounced.
The unforgivable corruption associated with showa’ is “negating the value of” God’s name by deceptively “removing it,” such that it “no longer exists” in the text of His testimony. This is the most diabolical crime Jews have ever perpetrated – with the most denigrating, deceiving, and deadly results.
Howsha’ concludes the 12th chapter on this theme…
“‘By a prophet (wa ba naby’ – through a man who was inspired to accurately convey the past and future), Yahowah (YaHoWaH – our ‘elowah | God as directed in His ToWRaH | teaching regarding His HaYaH | existence and our ShaLoWM | restoration) lifted up and withdrew (‘alah – carried out and led away) Yisra’el | Individuals Contentious with God and Liberated by the Almighty (Yisra’el) from the Crucibles of Religious and Political Oppression (min Mitsraym – from the cauldrons of governmental, military, economic, and conspiratorial coercion and cruelty, where the people were confined, restricted, and persecuted; plural of matsowr – to be treated as a foe and besieged during a time of testing and tribulation; from tsuwr – to be bound and constrained by an adversary, besieged and assaulted, as if in a concentration camp).
And by a prophet (wa ba naby’ – through a man who was inspired to accurately convey the past and future), he was watched over, closely observed, and evaluated (shamar – he was carefully guarded and examined).’” (Howsha’ / He Protects / Hosea 12:13)
470The naby’ | prophet of whom Yahowah is speaking is Moseh. He was not only the greatest of the prophets, he was the greatest man who ever lived. He is the most exemplary individual the world will ever know – brilliant and articulate, steadfast and devoted, judgmental and consistent, informed and rational. He was a superb listener and became our most effective teacher.
Sometimes I wonder, of the great Zarowa’ – Moseh and Dowd – whose personality, mannerisms, and character was the most similar to Yahowah. And while Moseh’s character was sublime, Dowd’s devotion was exceptional.
Since Yisra’elites are aware that Moseh was a prophet and liberator, the message Yahowah is reinforcing is that by shamar | closely examining and carefully considering His naby’ym revelations and Towrah | Teaching, they can also be ‘alah | lifted up and withdrawn from the mitsraym | the cauldrons of oppression they have created for themselves. There is no reason for God to speak directly to anyone anymore, to indulge a personal request, or to provide a sign, when He has already offered far more than any of us need. It is time to stop praying and start listening.
That seems sufficiently simple, so it is perplexing that so few benefit from these profound implications. If you want proof that God exists, consider the evidence His prophets provided, beginning with Bare’syth. If you want to find God, examine the prophetic revelations He inspired to reveal Himself to us, beginning with Shemowth. If you want to understand what God is offering to us and expecting from us, examine what the Towrah says about His Beryth. If you want to know the way to meet God, to be welcomed by Him and live with Him, contemplate what Moseh wrote regarding God’s Miqra’ey, starting with Qara’.
If you would like to leave the desolate world of religious and political oppression and be counted among 471the liberated and living, read Bamidbar. If you want all of this explained by the best teacher, shamar Moseh’s impassioned speeches throughout Dabarym. And if you have concerns about what is to come, feast upon Yahowah’s prophetic presentation of future events by exploring the insights He provided through His naby’ym over the next one thousand years while camping out with Yah.
If you would like some company and assistance in this regard, continue to assess what Yah provided for you through this nes – appropriately named yada’ Yahowah.
