In this study, the following are to be considered:
What is a seed? p.1;
The consequence of the Fall p.1;
The Seed in the Flood p.3;
The Seed in the Patriarchs p.3;
The Two Messiahs p.5;
The Dawidic Covenant p.7;
The Two Genealogies p.8;
The Chosen Women p. 10;
The Harvest p.11;
References and Credits p.12:
The Seed
(הַזָּ֑רַע)
זֶרַע #H2233 zeh-rare *852a – act of sowing (meta. sexual intercourse), seed, offspring (meta. disciples).
In any discussion on the Bible, the Law of First Mention is of the utmost importance, as it sets in context the meaning of a word or phrase from the outset.
“`Elohiym said, ‘Let the earth put forth grass, herbs yielding seed (זֶרַע zeh-rare), and fruit trees bearing fruit after their kind, with its seed (זֶרַע zeh-rare) in it, on the earth,’ and it was so.” (Gen. 1:11). Right from the very beginning of Creation, `Elohiym determined that the seed of one species can only bring forth of the same kind. Apple trees cannot bring forth oaks, cats cannot bring forth chickens nor fish, reptiles. Likewise, hybrids and chimeras must be developed infertile.
“By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. A good tree cannot produce evil fruit, neither can a corrupt tree produce good fruit. Every tree that does not grow good fruit is cut down, and thrown into the fire. Therefore, by their fruits you will know them.” (Matt. 7:16-19). The Master taught this truth but applying it to people, “You offspring of vipers, how can you, being evil, speak good things? For out of the abundance of the heart, the mouth speaks. The good man out of his good treasure brings out good things, and the evil man out of his evil treasure brings out evil things.” (Matt. 12:34, 35).
The Fall
“I will put enmity between you and the woman, and between your offspring (זֶרַע zeh-rare) and her offspring (זֶרַע zeh-rare). He will bruise your head, and you will bruise His heel.”” (Gen. 3:15). So is the battle joined. HaSatan did not know whom of all Chay-vah’s descendants will be its Destroyer. Therefore, at each and every generation, HaSatan had to wait to see who is the Chosen One.
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It is of the utmost importance to note that it was not from the seed of Adam but from the seed of Chay-vah that the ultimate הַזָּ֑רַע (HaZeh-rare), the Master Yahshuah HaMashiach would come. The outworking of this prophecy is that it was not from the seed of Man but from a young virgin that הַזָּ֑רַע was conceived, “Miryam said to the angel, ‘How can this be, seeing I am a virgin?’ The angel answered her, ‘The Ruach HaKodesh will come on you, and the power of Ha`Elyon will overshadow you. Therefore, also the Set Apart One who is born from you will be called the Son of `Eloah.’” (Luke 1:34, 35).
In this study, to differentiate The Seed from any other, He will be referred to by the Hebrew (הַזָּ֑רַע).
Commentators looking at this verse invariably concentrate upon the Descendant of the Woman. However, there is a vitally important aspect missed. The reproductive process of Man as known today, was only theorized and proven late in the 19th. Century (Wiley Online Library). It was always assumed that it was only the man who carried the seed and at sexual intercourse, the man implanted his seed into a fertile woman, much as a wheat seed was planted into fertile soil. Therefore, yet again, Science took 5,500 years to discover the biological fact noted in this verse: a woman also carried a seed.
“The angel said to her, ‘Do not be afraid, Miryam, for you have found favour with `Eloah. Behold, you will conceive in your womb, and bring forth a Son, and will call His name ‘Yahshuah.’… Miryam said to the angel, ‘How can this be, seeing I am a virgin?’ The angel answered her, ‘The Ruach HaKodesh will come on you, and the power of Ha`Elyon will overshadow you. Therefore, also the Set Apart One who is born from you will be called the Son of `Eloah.’” (Luke 1:30-35). The importance of the biological fact is seen here, with Man having no part in the conception of Yahshuah.
Chay-va has two children, Kayin and Hevel. “unlike Kayin, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother’s righteous.” (1 John 3:12). Genesis in particular, as well as the rest of Scripture and the history of Mankind, is a record of HaSatan’s plan to destroy all of Yahuah’s people, including the Flood, Par`oh, exiles, Greeks, Romans, pogroms and holocaust. HaSatan’s plan seemed to have come to fruition very rapidly. Of the two children born to Chay-va, it would be assumed that Hevel was (הַזָּ֑רַע). Nevertheless, Yahuah is sovereign and His plan is perfect. It does not automatically follow that the eldest son will be (הַזָּ֑רַע). In fact, Scripture records otherwise on several occasions.
It is necessary here, to distinguish between (הַזָּ֑רַע) and the blessings of birth-right and the eldest son’s double portion. These are permanent, man-made ordinances according to the patriarch of the family but (הַזָּ֑רַע) is the spiritual prerogative of Yahuah, (הַזָּ֑רַע) was manifested in the flesh.
“Adam knew his wife again. She gave birth to a son, and named him Shayth. For, she said, ‘`Elohiym has appointed me another child instead of Hevel, for Kayin killed him.’” (Gen. 4:25). After Shayth, (הַזָּ֑רַע) can be seen to proceed to En-osh, Kay-nan, Ma-hell-el-ail, Yer-red, Cha-nook, Me-thu-se-lakh, Le-mekh down to No-ach (Gen. 5:1-29). There is no indication that any of these men were the first-born. It is Hebraic tradition that a man will have his many future generations within his loins, even though he may only see his children and
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grand-children. Therefore, in Chay-va’s child, Shayth, all his future generations are considered to have (הַזָּ֑רַע) in their loins. Likewise, the word normally translated as blood in this passage, דְּמֵ֣י darm is plural. Tradition also has it that when a person is killed, so are all the potential generations that would have sprung from the person.
The Flood
“Yahuah saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Yahuah was sorry that He had made man on the earth, and it grieved Him in His heart.” (Gen. 6:5, 6). Again, haSatan causes Man to turn away from Yahuah and so incur His wrath. Nevertheless, Yahuah preserves (הַזָּ֑רַע) in the form of the tay-bar into which Noach, his three sons and their wives entered.
“In the same day Noach, and Shame, Kharm, and Yea-feth, the sons of Noach, and Noach’s wife, and the three wives of his sons with them, entered into the tay-bar;” (Gen. 7:13). There is no notification as to the identity of (הַזָּ֑רַע) in the Flood narrative. “and did not spare the ancient world, but preserved Noach with seven others, a preacher of righteousness, when He brought a flood on the world of the ungodly;” (2 Peter 2:5). The tay-bar was the means by whichהַזָּ֑רַע was preserved from the wrath of Yahuah, known as the Flood. It was only after the account of Noach’s sons’ genealogy that the identity of הַזָּ֑רַע was made evident.
In most cases when genealogies are shown, the last to be named in the most significant as the following passages of Scripture narrows down to this line. “These are the sons of Shame, after their families, after their languages, in their lands, after their nations.” (Gen. 10:31).
The Patriarchs
Gen. 11:1-28 continues the account of (הַזָּ֑רַע) from Shayth down to A-brarm. The land where Abram lived caused Terach, Abram’s father enough concern that, “Ter-rakh took A-brarm his son, Loat the son of Ha-ran, his son’s son, and Sa-rye his daughter-in-law, his son A-brarm’s wife. They went forth from Ur of the Kas-deem, to go into the land of Kana`an. They came to Haran, and lived there.” (Gen. 11:31).
To A-brarm Yahuah said, “I will bless those who bless you, and I will curse him who curses you. In you will all of the families of the earth be blessed. To your descendants I will give this land.” He built an altar there to Yahuah, who appeared to him.” (Gen. 12:3, 7b). Yahuah `Elohiym not only promises the Land to A-brarm, but also to his descendants. More importantly He prophesises that (הַזָּ֑רַע) will be from these descendants.
This is difficult for A-brarm to comprehend as he and Sa-rye were getting old, so he thought that his servant, Eli`ezer, would inherit both his goods and promises. However, that would have ended (הַזָּ֑רַע) and Yahuah’s plan. Therefore, “Behold, the word of Yahuah came to him, saying, ‘This man will not be your heir, but he who will come forth out of your own body will be your heir.’” (Gen. 15:4).
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“Ha-gar bore a son for A-brarm. A-brarm called the name of his son, whom Ha-gar bore, Yish-ma-el.” (Gen. 16:15); As previously mentioned, it is of vital importance to distinguish between a seed and (הַזָּ֑רַע). Yish-ma-el was not the child of promise (for the Land and the blessing), but was a natural consequence of A-brarm and Sa-rye’s union.
It is to be noted here and throughout Genesis, that when the age of people is stated, it must not be thought of in 21st Century age. At this stage in Genesis, the health and vitality of a person may be assumed to be approximately that of a person half their age in 21st Century. Nevertheless, A-brarm and Sa-rye were both well into ‘middle age’.
“`Elohiym said, ‘No, but Sa-rah, your wife, will bear you a son. You shall call his name Yitz-khak. I will establish my covenant with him for an everlasting covenant for his seed (זֶרַע) after him.” (Gen.17:19). After trying for a natural heir, Yahuwah supernaturally enables A-brarm and Sa-rye to conceive, and would generations later, cause a young virgin to supernaturally conceive without Man’s participation.
“He said, ‘Do not lay your hand on the boy, neither do anything to him. For now I know that you fear `Elohiym, seeing you have not withheld your son, your only son, from me.’” (Gen. 22:12). In the account of the A-kay-dar of Yitz-khak (Gen. 22:1-19), Yahuah calls Yitz-khak Ab-ra-harm’s only son. Yet, at this time he had two sons, with six others to be born later. In this clearly typical account of Yahshuah’s crucifixion, Yitz-khak and through the type, Yahshuah, (הַזָּ֑רַע) is identified, “By faith, Ab-ra-harm, being tested, offered up Yitzchak. Yes, he who had gladly received the promises was offering up his one and only son; even he to whom it was said, ‘In Yitzchak will your seed (הַזָּ֑רַע) be called;’” (Heb. 11:17, 18). Sha`ul, under HaRuach’s inspiration, affirms this identity.
“Ab-ra-harm took another wife, and her name was Ke-tu-rah. She bore him Zim-ran, Yoke-sharn, Meh-darn, Mid-yarn, Yish-bakh, and Shoe-akh.” (Gen. 25: 1, 2). (הַזָּ֑רַע) was a promise to Sa-rye as much as A-brarm, but confirmation can be found in the brief references to all Ab-ra-harm’s other children. This show how vitally important it is to recognise the role the Woman’s seed plays in (הַזָּ֑רַע).
When Yitz-khak’s wife, Riv-kar, became pregnant with twins, “Yahuah said to her, ‘Two nations are in your womb, Two peoples will be separated from your body. The one people will be stronger than the other people. The elder will serve the younger.’” (Gen. 25:23). At this stage, (הַזָּ֑רַע) is not known, but is manifest at the birth, “The first came out red all over, like a hairy garment. They named him A-sav. After that, his brother came out, and his hand had hold on A-sav’s heel. He was named Ya`akob. Yitz-khak was sixty years old when she bore them.” (Gen. 25:25, 26).
“Ya`akob said, ‘First, sell me your birth-right.’ A-sav said, ‘Behold, I am about to die. What good is the birth-right to me?’” (Gen. 25:31, 32).This show how little respect A-sav had for his father. Nevertheless, it was only his right of inheritance as the first-born that A-sav could sell: (הַזָּ֑רַע) was not his to sell.
Ya`akob went on to have one daughter, Dee-nar, and twelve sons: Ray-oo-bane, Shim-own, Lay-vee, Ya-hoo-dar, Darn, Naf-ta-lee, Gard, A-shair, Yis-sas-khar, Zeh-boo-loon, Yo-safe and Ben-yar-meen.
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Gen. 37:1 – 50:26 is predominantly about Yosef so it would appear that he was (הַזָּ֑רַע), especially when much of the life of Yosef is typical of the Messiah. This is not so. Taking the words of Yosef himself, “Yosef said to his brothers, ‘Come near to me, please.’ They came near. He said, ‘I am Yosef, your brother, whom you sold into Egypt. Now do not be grieved, nor angry with yourselves, that you sold me here, for `Elohiym sent me before you to preserve life.’” (Gen. 45:4, 5). `Elohiym had Yosef taken down into Egypt in order to prepare for the deliverance of the family. If Yosef was not (הַזָּ֑רַע), then which of his brothers was (הַזָּ֑רַע)?
It would not be until Ya`akob was dying that (הַזָּ֑רַע) would be revealed. “Yahudah, your brothers will praise you: Your hand will be on the neck of your enemies; Your father’s sons will bow down before you. Yahudah is a lion’s cub. From the prey, my son, you have gone up. He stooped down, He crouched as a lion, As a lioness. Who will rouse Him up? The sceptre will not depart from Yahudah, Nor the ruler’s staff from between His feet, Until She-loh (He comes to whom it belongs) comes. To Him will the obedience of the peoples be. Binding His foal to the vine, His donkey’s colt to the choice vine; He has washed His garments in wine, His robes in the blood of grapes: His eyes will be red with wine, His teeth white with milk.” (Gen. 49:8-12).
“Rejoice greatly, daughter of Tziyon! Shout, daughter of Yerushalayim! Behold, your king comes to you! He is righteous, and having salvation; Lowly, and riding on a donkey, Even on a colt, the foal of a donkey.” (Zech. 9:9).
“saying, ‘Go your way into the village on the other side, in which, as you enter, you will find a colt tied, whereon no man ever yet sat. Untie it, and bring it.’” (Luke 19:30).
“His eyes are a flame of fire, and on His head are many crowns. He has names written and a name written which no one knows but He Himself. He is clothed in a garment sprinkled with blood. His name is called ‘The Word of God.’” (Rev. 19:12, 13).
A prior hint may be seen in the curious parenetical passage Gen. 38:1-30 that was highlighted in Matt. 1:3, “It happened, as he drew back his hand, that behold, his brother came out, and she said, ‘Why have you made a breach for yourself?’ Therefore, his name was called Peretz.” (Gen. 38:29).
The Two Messiahs
Rabbinic teaching tells of two aspects of the Messiah; i) the Messiah ben Yosef and ii) the Messiah ben Dawid (Bright Morning Star):
(i) The Messiah ben Yosef derives from the allusion of Ya`akob, “Yosef is a fruitful
vine, A fruitful vine by a spring; His branches run over the wall… But his bow abode in strength, The arms of his hands were made strong, By the hands of the Mighty One of Ya`akob, (From there is the shepherd, the stone of Yisra`el)…The blessings of your father have prevailed above the blessings of the ancient mountains, Above the bounty of the age-old hills. They will be on the head of Yosef, on the crown of the head of him who is separated from his brothers.” (Gen. 49:22-26). The prophecy contains the words ‘shepherd’, ‘stone’ and ‘crown’ and the phrase ‘separated from his brothers’ that would indicate the Messiah Yahshuah (cf. Psa. 23:1; John 10:11: Isa. 8:14; 1 Peter 2:4: Psa. 2:6; Rev. 17:14: Psa. 118:22; Acts 1:11).
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The idea of the Messiah ben Yosef only appears in written form from the Babylonian Talmud from 500 C.E. in tractate Sukkah 52, although it was known proverbially as early as the mid-1st. Century (brightmorningstar.org). The term does not appear in the Tanakh and only in the Renewed Covenant in association with Yosef, the husband of Miryam (Luke 3:23-30; John 1:45; 6:42). The concept of the Messiah ben Yosef can only be found in Rabbinic literature of the Targums, Talmud, midrashim and Zohar (Messiah ben Joseph). However, there is a difference in views as to the identity of the Messiah ben Yosef.
(a) One messiah fulfilling both the roles of a suffering ben Yosef and an exalted ben
Dawid. The first the one is associated with affliction, alluding to the Suffering Servant of Isa. 53:1-12 and closely following the ‘Christian’ idea of Isa. Ch. 2, 11 & 53 (Jews for Judaism).
(b) Two separate people living contemporaneously. The Messiah ben Yosef is a warrior
who is killed at the Battle for Yerushalayim, but is brought back to life by the Messiah ben Dawid. The Messiah ben Yosef will establish his kingdom and gather together the ten ‘lost’ tribes of Yisra`el and re-establishing Temple worship (Messiah ben Joseph).
Therefore, combining these, the assumption amongst many ‘Christian’ commentators that the Messiah ben Yosef is none other than the Master Yahshuah in His incarnation. However, this fails for a number of reasons:
(bi) From allusions in the prophecy of Gen. 49:8-12:
Lion: “One of the Elders said to me, ‘Do not weep. Behold, the Lion who is of the tribe of Yahudah, the Root of Dawid, has overcome; He who opens the book and its seven seals.” (Rev. 5:5);
Sceptre/staff: “Your throne, `Elohiym, is forever and ever. A sceptre of equity is the sceptre of your kingdom.” (Psa. 45:6; Heb. 1:8); “Yet I have set my King on my holy hill of Tziyon…Yahuah said to me, ‘You are my Son. Today I have become your Father…You shall break them with a sceptre of iron. You shall dash them in pieces like a potter’s vessel.’” (Psa. 2:6-9);
Foal: “Rejoice greatly, daughter of Tziyon! Shout, daughter of Yerushalayim! Behold, your King comes to you! He is righteous, and having salvation; Lowly, and riding on a donkey, Even on a colt, the foal of a donkey.” (Zech. 9:9; Mat. 21:5);
Red stained garments: “‘Who is this who comes from Edom, with dyed garments…’ ‘I who speak in righteousness, mighty to save.’ ‘Why are you red in your clothing, and your garments like him who treads in the wine vat?’ ‘… I trod them in my anger…and their lifeblood is sprinkled on my garments, and I have stained all my clothing.’” (Isa. 63:1-3); “Out of His mouth proceeds a sharp, double-edged sword, that with it He should strike the nations. He will rule them with a sceptre of iron. He treads the winepress of the fierceness of the wrath of `Eloah, Shaddai.” (Rev. 19:15).
(bii) Son of Yahudah (Dawid), not Yosef (Ephraim), “The book of the generation
of Yahshuah the Messiah, the son of Dawid, the son of Abraham.” (Mat. 1:1).
(ii) Unlike the concept of the Messiah ben Yosef, Scripture (Tanakh and Renewed
Covenant), has a multitude of references concerning the covenant Yahuah made with Dawid (Israel My Glory):
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(a) Dawid’s descendants will last forever:
“Your house and your kingdom shall be made sure for ever before you: your throne shall be established forever.” (2 Sam. 7:16).
(b) Dawid’s kingdom will last forever:
“When your days are fulfilled, and you shall sleep with your fathers, I will set up
your Seed after you, who shall proceed out of your bowels, and I will establish His kingdom. He shall build a house for my name, and I will establish the throne of His kingdom forever. I will be His Father, and He shall be my Son:” (2 Sam. 7:12-14). “I have made a covenant with my chosen one, I have sworn to Dawid, my servant, ‘I will establish your Seed forever, And build up your throne to all generations.’ Selah.” (Psa. 89:4(3)).
The Dawidic Covenant
The outworking of this covenant can be clearly seen in Psa. 132 (allabouttruth.org).
“Yahuah has sworn to Dawid in truth. He will not turn from it: ‘I will set the fruit of your body on your throne. If your children will keep my covenant, My testimony that I will teach them, Their children also will sit on your throne forevermore.’” (Psa. 132:11, 12). It must be noted thatit is not the covenant that is conditional, but that Dawid’s descendants will physically reign for all time. This condition was ultimately annulled after the Babylonian exile. Nevertheless, the covenant stated that one of Dawid’s descendants will be the Seed (הַזָּ֑רַע), and He will ultimately sit on the Throne of Dawid: i.e. to be the everlasting King, “It showed me a river of water of life, clear as crystal, proceeding out of the throne of `Eloah and of the Lamb,” (Rev. 22:1).
“For Yahuah has chosen Tziyon. He has desired it for His habitation. This is my resting place forever. Here I will live, for I have desired it.” (Psa. 132:13, 14). “It carried me away in the spirit to a great and high mountain, and showed me the set apart city, Yerushalem, coming down out of heaven from `Eloah,” (Rev. 21:10). Notwithstanding all the demonic pressure to take control of or destroy Yerushalayim, Yahuah has declared it is His eternal dwelling place on earth.
“There I will make the Horn of Dawid to bud. I have ordained a lamp for my anointed.” (Psa. 132:17). “The multitudes who went before Him, and who followed kept shouting, ‘Hoshia`na to the son of Dawid! Blessed is He who comes in the name of Yahuah! Hoshia`na in the highest!’” (Matt. 21:9). This Horn was exalted upon the Master’s entry into Yerushalayim.
“I will clothe His enemies with shame, But on Himself, His crown will be resplendent.” (Psa. 132:18). “All the people answered, ‘May His blood be on us, and on our children!’ They braided a crown of thorns and put it on His head, and a reed in His right hand; and they kneeled down before Him, and mocked Him, saying, ‘Hail, King of the Yehudim!’” (Matt. 27:25, 27). Yahuah will not be mocked without the mockers suffering the consequences.
Thus, הַזָּ֑רַע can be seenas Dawid ben Yahudah.
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The Two Genealogies
“Yishai became the father of Dawid the king. Dawid became the father of Shlomo by her who had been the wife of Uriyah. Shlomo became the father of Rechav`am… Yoshiyahu became the father of Yekhonyah and his brothers, at the time of the exile to Bavel.” (Matt. 1:6, 7a, 11). It could be assumed that הַזָּ֑רַע would be from Shlomo (according to the genealogy of Mattityahu). However, due to sin, “‘As I live, says Yahuah, ‘though Konyahu the son of Yehoiakim king of Yahudah were the signet on my right hand, yet would I pluck you there…’ Thus says Yahuah, ‘Write you this man childless, a man who shall not prosper in his days; for no more shall a man of his seed prosper, sitting on the throne of Dawid, and ruling in Yahudah.” (Jer. 22:24, 30). Yekonyah/Konyahu was cursed by Yahuah because of his sin of raising up high places to worship idols and abandoning the `Elohiym of Yisra`el (threemacs.org).
The genealogy of the Master according to Mattityahu (Matt. 1:1-17), was written for Jewish
people to hear, proclaiming the Jewishness of the Master, “The book of the generation of Yahshuah the Messiah, the son of Dawid, the son of Abraham.” (Matt. 1:1), tracing the
lineage from Abraham to Yosef. This is also evident in the embedded allusions found in this passage:
(i) The emphasis of the lineage from Dawid (BioLogos), notably when the Son of Dawid
entered the City of Dawid, “The multitudes who went Before Him, and who followed kept shouting, ‘Hoshia`na to the Son of Dawid! Blessed is He who comes in the name of Yahuah! Hoshia`na in the highest!’ When He had come into Yerushalayim, all the city was stirred up, saying, ‘Who is this?’ The multitudes said, ‘This is the prophet, Yahshuah, from Natzeret of the Galil.’” (Matt. 21:9-11).
(ii) The emphasis on the series of 14 generations:
(a) The gematria of Dawid,4-6-4 דָוִֽד;
(b) The fourteen generations from Abraham to Dawid is equating to the lunar phasing of
the new moon to the full moon, fourteen days; from Dawid to the exile equating to the full moon to new moon, fourteen days; the exile to Yahshuah equating to new moon to full moon, fourteen days i.e. darkness to light to darkness to Light:
(iii) The listing of the Patriarchs (Torah) and the changing of the names Amon to Amos
(Nevi`im/Prophets) and Asa to Asaph (K`tuvim/Writings) i.e. TaNaKh (overviewbible.com).
(iv) The listing of four women whom tradition called sinners that had significant part to play (overviewbible.com):
(a) Taamar – posed as a harlot for an incestuous relationship with Yahudah;
(b) Rakhab – called a harlot but helped the taking of Yericho;
(c) Rut – a Moabitess prohibited to attend the Temple;
(d) Miryam – a young betrothed woman who was pregnant.
The Master Yahshuah is never called the seed of Yosef, but that He was the son of the wife of Yosef. The adoption of Yahshuah by Yosef acknowledged His sonship but not his seed that was prohibited to sit on the throne of Dawid.
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“the son of Mal`ah, the son of Manah, the son of Mattatah, the son of Natan, the son of Dawid,” (Luke 3:31). Luke’s genealogy, on the other hand, was written for a Gentile audience, emphasising the humanity of the lineage from Adam to Yosef (Luke 3:23-38).
However, the relationship between the Master to Yosef is not clearly defined as it was in the Mattityahu’s genealogy. “Yahshuah Himself, when He began to teach, was about thirty years old, it was supposed that He was the son of Yosef, he of Eh-lee,” (Luke 3:23).
This relationship stemsfrom ἐνομίζετο #G3543 e-no-mee-zeto from the root νόμος #G3551 no-moss – to do by the law. Yosef was betrothed to Miryam and it was assumed that he was the natural father of the Master for, “Now the birth of Yahshuah the Messiah was like this; for after His mother, Miryam, was engaged to Yosef, before they came together, she was found pregnant by the Ruach HaKodesh. Yosef, her husband, being a righteous man, and not willing to make her a public example, intended to put her away secretly.” (Matt. 1:18, 19). However, the grammar is ambiguous as the Master was a Son of the Law (ben mitzvah),
as it may refer to the Master being adopted by Yosef or that Yosef was the son-in-law of Eh-lee, or both. If this is so, then the genealogy recorded by Luke is for Miryam through her father, Eh-lee (threemacs.org).
Here, it is essential to understand the inheritance laws of the Tanakh. “You shall speak to the children of Yisra`el, saying, If a man dies, and has no son, then you shall cause his inheritance to pass to his daughter.” (Num. 27:8). “Every daughter, who possesses an inheritance in any tribe of the children of Yisra’el, shall be wife to one of the family of the tribe of her father, that the children of Yisra’el may possess every man the inheritance of his fathers.” (Num. 36:8). This ruling was laid down by Yahuah via Moshe to the daughters of Sse-loaf-khad who had no sons to whom his estate could be handed down.
Therefore, if Miryam bat Eh-lee ben Yahudah had no brothers, then her father’s estate would be bequeathed to her, but only if she married someone from the same tribe, such as Yosef ben Ya`akob ben Yahudah. “Therefore, when Yahshuah saw His mother, and the disciple whom He loved standing there, He said to His mother, ‘Woman, behold your son!’ Then He said to the disciple, ‘Behold, your mother!’ From that hour, the disciple took her to his own home.” (John 19:26, 27). Under normal circumstances, a young widow would return back to her father’s house to live with him or with the son who had inherited his estate. As the Master knew that Miryam had no living father or brothers, He requested Yochanan to look after her and her children.
“I will pour on the house of Dawid, and on the inhabitants of Yerushalayim, the spirit of grace and of supplication; and they will look to me whom they have pierced; and they shall mourn for Him, as one mourns for his only son, and will grieve bitterly for Him, as one grieves for his firstborn.” (Zech. 12:10). Commentators usually associate this verse with the nation of Yisra`el in the End Times. However, the literal context would have the meaning for the natural family to mourn the Messiah. “and Shim`on blessed them, and said to Miryam, his mother, ‘Behold, this child is set for the falling and the rising of many in Yisra`el, and for a sign which is spoken against. Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed.” (Luke 2:34, 35).
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The Chosen Women
Although the two genealogies indicate the men, there are numerous occasions when a woman pays a prominent role. Rechav and Ruth were gentile brides, but these were the only recorded wives of Salmon and Bo`az respectively. The women below were chosen to carry the seed, even though their husbands had other wives
Chayvah – “I will put enmity between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise His heel.” (Gen. 3:15); “Adam knew his wife again. She gave birth to a son, and named him Shet. For, she said, ‘`Elohiym has appointed me another child instead of Hevel, for Kayin killed him.’” (Gen. 4:25). It all started with Chayvah.
Sarah – “`Elohiym said, ‘No, but Sarah, your wife, will bear you a son. You shall call his name Yitzchak. I will establish my covenant with him for an everlasting covenant for his seed after him.’” (Gen. 17:19). It was to Abraham that `Elohiym made the covenant, but it would be to from Sarah, not Hagar or Keturah, that the promise would come.
Leah – “She (Leah) conceived again, and bare a son. She said, ‘This time will I praise Yahuah.’ Therefore, she named him Yehudah. Then she stopped bearing.” (Gen. 29:35). Leah was the unloved wife of Ya`akob, but gave birth to Ya`akob’s fourth son.
Tamar – “When she was brought forth, she sent to her father-in-law, saying, ‘By the man, whose these are, I am with child.’ She also said, ‘Please discern whose are these – the signet, and the cords, and the staff. It happened in the time of her travail, that behold, twins were in her womb…Therefore his name was called Peretz.” (Gen. 38:25, 27, 29). Yahudah’s wife, Shu`a the Kana`ani bore the sons `Er, Onan and Shelach, but it was to Tamar who bore Peretz by whom the seed was to be carried on.
Dawid’s mother – “Behold, I was brought forth in iniquity. In sin my mother conceived me.” (Psa. 51:5). “Yishai made seven of his sons to pass before Shemu`el. Shemu`el said to Yishai, Yahuah has not chosen these. Shemu`el said to Yishai, ‘Are here all your children?’ He said, ‘There remains yet the youngest, and, behold, he is keeping the sheep.’ Shemu`el said to Yishai, ‘Send and get him; for we will not sit down until he comes here.’” (1 Sam. 16:10, 11). It would appear that Yishai did not acknowledge Dawid as a son, but considered him only as a child. Therefore, it has been assumed that Dawid’s mother was not the wife of Yishai and mother to Yishai’s seven sons. Judaic tradition, through the Mishnah, considers Nitzevat as Dawid’s mother as well as Yishai’s other sons (Chabad.org). Nevertheless, this seems typical of the rabbinic way to cover over the less glorious aspects of some of the Tanakh’s more important people.
Bat-sheva – “and these were born to him (Dawid) in Yerushalayim: Shim`a, and Shovav, and Natan, and Shlomo, four, of Bat-Sheva the daughter of `Ammi’el;” (1 Chron. 3:5). Natan was the tenth son born to Dawid and his wives, although more un-named sons must have been born to Dawid and his concubines.
Miryam – “Having come in, the angel said to her, ‘Rejoice, you highly favoured one! Yahuah is with you. Blessed are you among women!’” (Luke 1:28). Miryam was the culmination of all the woman of promise who was chosen above all women in history to bear הַזָּ֑רַע.
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The Harvest
“He spoke to them many things in parables, saying, ‘Behold, a farmer went out to sow… and others fell on good soil, and yielded fruit: some one hundred times as much, some sixty, and some thirty.’” (Matt. 13:3, 8). “The Word became flesh, and lived among us. We saw His glory, such glory as of the one and only Son of the Father, full of grace and truth.” (John 1:14).
הַזָּ֑רַע was made manifest in the Person of the Messiah Yahshuah.
“Yahshuah answered them, ‘The time has come for the Son of Man to be glorified. Most assuredly I tell you, unless a grain of wheat falls into the earth and dies, it remains by itself alone. But if it dies, it bears much fruit.” (John 12:23, 24). “I have been crucified with the Messiah, and it is no longer I that live, but the Messiah living in me. That life which I now live in the flesh, I live by faith in the Son of `Eloah, who loved me, and gave Himself up for me.” (Gal. 2:20). Therefore, my brothers, you also were made dead to the law through the
body of the Messiah, that you would be joined to another, to Him who was raised from the dead, that we might bring forth fruit to `Eloah. For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death.” (Rom.7:4, 5). Likewise, it is impossible for a person to bear fruit unless the flesh is put to death. Nevertheless, when a person dies to self and raised up with the Messiah, they will produce fruit that leads to new seed.
“After this, Yahshuah, seeing that all things were now finished, that the Scripture might be fulfilled, said, ‘I am thirsty.’ When Yahshuah, therefore, had received the vinegar, He said, ‘It is finished.’ He bowed His head, and gave up His Spirit.” (John 19:28, 30). Although the reference here to Scripture in general as being finished, it is specifically the fulfilment of the Gen. 3:15 prophecy.
“Now where remission of these is, there is no more offering for sin. Having therefore, brothers, boldness to enter into the set apart place by the blood of Yahshuah, by the way which He dedicated for us, a new and living way, through the veil, that is to say, His flesh;” (Heb. 10:18-20). The Master had to be born as Man in order to offer Himself as the propitiation for the sins of Man.
“He set another parable before them, saying, ‘The Kingdom of Heaven is like a man who sowed good seed in his field,’…He answered them, ‘He who sows the good seed is the Son of Man, the field is the world; and the good seed, these are the sons of the kingdom; and the darnel are the sons of the evil one. (Matt. 13:24, 37, 38). “The Adversary that deceived them was thrown into the lake of fire and sulphur, where the beast and the false prophet are also. They will be tormented day and night forever and ever.” (Rev. 20:10). Although the Serpent’s head was crushed at the cross on Golgotha, the Adversary carries on deceiving people whilst the Good News is being preached by Believers. The final consummation of the victory will be after the Millennial Reign when haSatan is thrown into Hell.
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Yahuah bless you and keep you,
Yahuah make His face to shine upon you and be gracious unto you,
Yahuah lift up His face toward you and give you peace.
All glory be to Yahuah,
Ameyn.
References and Credits
In using these references, it is in no way agreeing to or condoning the theological viewpoint of the authors. However, the historical, cultural, linguistic and academic scholarship of the authors is universally considered to be of the highest order.
Harris R.L., Archer G.L., Thoelogical Wordbook of the Old Testament, Moody, Chicago, Waltke B.K. (1980) Il.
Strong J. (1994) Strong’s New Exhaustive Concordance of the Bible, World Bible Publishers Inc., Madison.
Strong J. (1996) The New Strong’s Complete Dictionary of Bible Words, Thomas Nelson, Nashville.
Davidic Covenant (allabouttruth.org)
Matthew’s Genealogy of Jesus: Part I – Article – BioLogos
Messiah ben Joseph in Genesis | Origins #1 – Bright Morning Star
Messiah ben Joseph in the Talmud: Rabbi Dosa & the Rabbis Differ (brightmorningstar.org)
Nitzevet, Mother of David – The bold voice of silence – Chabad.org
The Davidic Covenant – Israel My Glory
Jews for Judaism | Who is the Moshiach ben Yosef?
The Legend of Messiah ben Joseph – Messiah ben Joseph
Matthew’s Genealogy: 5 Subtle Clues Modern Readers Might Miss (overviewbible.com)
The Cursed Line: Why the Messiah Had to Be Born of a Virgin (threemacs.org)
Voddie Baucham: The Rescuer – YouTube
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The fact that a work is unpublished shall not itself bar a finding of fair use if such finding is made upon consideration of all the above factors.
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First Generation Assembly 