שמע ישראל יהוה אלהינו יהוה אחד
Hear intelligently with attention and interest, comprehend and obey, O Yisra'el, יהוה our 'Elohiym is יהוה alone!
–Dabariym [deuteronomy] 6:4 His Name Tanakh**
The Firstborn Son Of יהוה
(Revised: prd 02-24-2012)
Just who or what is the firstborn son of יהוה? What is his name if you can tell? Is he one individual or is he a mighty nation? Has יהוה abandoned him for another man or another nation in violation of His own oath and has some "new thing" been established outside of Towrah– outside of the spoken words of יהוה and outside of the prophets of The House of Yisra'el? If you were given a clear choice between what יהוה has to say regarding the subject matter who would you choose to believe יהוה or the teachings of some man-made religious system? Would you be open to the truth or continue to be 'tickled' by claims made by people who wouldn't know an Aleph from a Patah, Segol or a Qamets. And if you believe, as the xtians and the messie-anity movements claim to believe, that your religious beliefs are rooted in that dank and dusty 'old testament' would you in fact believe the prophets and the declarations of יהוה Himself found therein; or do you prefer, as most others do, the 'tickle-me-ears' tongues of 'profit' men over the 'Elohiym of all the earth and His המשׁיח hamashiyach [haw-maw-shee-ach - the anointed one(s)] prophets?
Mishliy [proverbs] 30:
4. Who has ascended up into Heaven, and descended? Who has gathered the wind in His fists? Who has bound the waters in His garment? Who has established all the ends of the earth? What is His name, and what is His son's name, if you know?
5. Every word of 'Eloah is tried: He is a shield for those that take refuge in Him.
6. Do not add to His words, lest He reprimands you and you are found to be a liar.
What is his name, this firstborn son of יהוה? Can you tell? Is he a man-god-human-sacrifice? Perhaps, as some claim, he was just another prophet (albeit the best durn prophet what ever-was). You have probably heard throughout your entire life what you believe to be the son's name, but have you ever really searched for the truth of the matter or have you simply listened to those tickling tongues all of your life? Those same tongues which, being full of the love of truth, have managed to convince millions upon millions upon millions of children for years that reindeer do, indeed, "...really know how to fly."
Do you in fact desire to know the truth? Can you be willing to seek out for yourself those truths necessary to serve יהוה or are you content to consider yourself learned merely because "they" tell you the earth is flat? Will you remain in the system of belief of those nations and their Greco-Romanist teachers, which are not only foreign to יהוה's Tanakh, but actively "in enmity" towards it? In verse six above we are warned (as we are in many places in the Tanakh) not to add to His (יהוה's) words.
Dabariym [deuteronomy] 4:2
You will not add to, cause to add nor increase the word which I command you, neither take from to diminish, restrain, withdraw from it that you may keep the instructions of יהוה your 'Elohiym which I enjoin you.
Dabariym [deuteronomy] 13:
THEREFORE the whole of the words that I command and enjoin to you, hedge about as with thorns, guard, protect, attend and accomplish it; do not add, cause to add nor increase; neither take from to diminish, restrain, withdraw from it or do away with it.
The penalties for this are dire indeed (read Dabariym [deuteronomy] 28 and take special note of verse 15 onward), yet the man-made systems have done exactly that for the proliferation of a religious society bent on the replacement of Yisra'el as the chosen "apple of יהוה's eye." In Wa'iyqrah [leviticus] 26:16 we are told by יהוה that He will appoint terror and consumption and fever and make our eyesight fail, and our nephesh (soul) will languish; and cause us to sow our seed (all our efforts in general) in vain, for your enemies shall eat it (receive the benefit of our labors), if we do not "Hear intelligently with attention and interest, listen to and obey..." the mitsuahthiy (commands) of יהוה and for those (both Bayith Yisra'el and the foreigner) who seek to change His Towrah. This, and similar, dire warning is spread throughout the Tanakh of יהוה.
Who is this firstborn son of יהוה? The responses from xtians, as well as the messie-anity movement, are somewhat conformist as they have for millennia replaced the true son of יהוה with one of their own creation. They have arbitrarily and with no supportable evidence from the Tanakh, whatsoever, declared the House of Yisra'el to be passé at best and declared absolutely dead at worst (for us); a completely non-attestable assertion based solely on an over abundance of imagination (and vitriol anti-Semitism). Both groups rely entirely on anti-Tanakh (and therefore anti- יהוה) Constantinian teachings of "replacement theory" for the xtian and "grafted in theory" for the messie-anity movement. Having been given the slightly misleading title by the messie-anity movement "grafted in" is nothing but a euphemism for that 'old-tyme religionist' teaching which essentially amounts to "jew-boy out" and "sons of jezeus-shuwa in".
Through one type of slogan or another they claim they have joined us (were they actually invited?) the 'Ibriy– while still demanding we throw away and abandon our oath to יהוה 'Elohiym and 'come to jezeus-shuwa' as both groups of theorists continue steadfastly to seek to replace יהוה's choice of the House of Yisra'el as His eternally chosen people. The xtians full out admit it and the messie-anity movement "deals falsely" in pretence and make-believe as they claim a kinship to Bayith (House) יהוה, not through birth-right, nor through conversion, but through the killing of one Jew. Both groups, speaking as it were, from both faces as the god janus would, seek to replace us with false teachings and failing that– over three thousand years of "double punishment". Will you take refuge in every word of 'Elyown [the Most High] or the teachings of the Western Greco-Romanized system, which are only borrowed from earlier pagan sources (see: Bere'shiyth [genesis] 10:7-11 in His Name Tanakh)?
So, just who is this firstborn son of יהוה? What is his name if you can tell?
The Tanakh, misleadingly characterized as the old "dead or done away with" testament by the mainstream religionist institutions of xtianity and messie-anity, shows irrefutable evidence that Yisra'el was the embodiment, the literal personification, of Yahuwah's firstborn son. Yahuwah, Himself, made this distinction!
Throughout Bere'shiyth [genesis] יהוה promises the patriarchs 'Abraham, Yitschaq and Ya'aqob that their seed (posterity– almost always used in the singular) will not just be a mighty people (plural) but a mighty nation (singular). This in and of itself is not conclusive evidence, as nations are often times denoted as a single entity. But notice the promises made by יהוה to each of the patriarchs in sequence:
Bere'shiyth [genesis] 12:
NOW יהוה said to 'Abram: Go for yourself away from your country, from your relatives and your father's house, to the land that I will show you.
2. And I will make of you a great nation, and I will bless you and make your name great, and you will be a blessing.
3. And I will bless those who bless you and curse him who curses you; through you will all the families of the earth receive blessings.
and
7. Then יהוה appeared to 'Abram saying: I will give this land to your seed. So 'Abram built an altar there to יהוה, who had appeared to him.
see: Bere'shiyth 15:5-7;
In Bere'shiyth 13:15 the oath of יהוה to 'Abraham is "...I will give to you and to your seed beyond the field of even time and space" (ולזרעך uwlzarakha - and-to-seed (literally 'sperm')-of-you; עולם 'owlam - beyond the field of even time and space). In chapter 15 verses 13-21 tell us that יהוה knew well in advance that 'Abraham's seed (posterity and inheritors) would go to Mitsrayim (Egypt) become enslaved and return to the "promised land" of Yisra'el in the fourth generation: "...the iniquity of the 'Emoriy is not yet full and complete." Bere'shiyth 15:18 speaks of the covenant-oath of יהוה. Bere'shiyth 17:4-14 tells not only of יהוה's oath but the mark (circumcision) by which all who desire to be in the covenant (inheritors of the promise) will subject themselves to יהוה. It is not a suggestion, nor is it a minor 'rite' imposed on those awful jew-boys as some disfiguring punishment...
Bere'shiyth 17:14:
And the male that is not circumcised that soul will be cut off from his people; he has broken My covenant. (the phrase cut-off being an ironic choice of words of יהוה.)
Please look up these verses on your own: Bere'shiyth 17:7 (covenant/seed); Bere'shiyth 17:9 (covenant/seed); Bere'shiyth 17:10 (covenant/seed); Bere'shiyth 17:19 and 21 (covenant/seed/Yitschaq- and his seed after him); Bere'shiyth 21:12 (promise); Bere'shiyth 24:7 (covenant/seed); Bere'shiyth 28:3 and 4 (promise); Bere'shiyth 28:12-17 (promise); Bere'shiyth 31:12-13 (Ya'aqob commanded to return to the "promised land"); Bere'shiyth 32:9 (Ya'aqob remembers יהוה's promise);
Ya'aqob is given Yisra'el not just as his new name, but the name of the singular nation/son:
Bere'shiyth 32:
26. And he said: Let me go, for the day breaks. And he said: I will not let you go, until you bless me.
27. And he said to him, what is your name? And he said: Ya'aqob.
28. And he said: Not Ya'aqob, are you called anymore, but, instead, Yisra'el; for you have power and authority with the mighty and with men you are prevailing.
In Bere'shiyth 33:17-20 we read how Ya'aqob had traveled from Paddan 'Aram to the city of Shekem in Kena'an, and in Bere'shiyth 34 the story unfolds about Diynah. While visiting the daughters of the city she was seduced by the son of the King. In verse 7 we read: Ya'aqob's sons were very angry, on discovering Shekem had defiled Diynah, the daughter of Ya'aqob "...because he had wrought vile decadence in Yisra'el in lying with Ya'aqob's daughter; which thing ought not to be done." the word is בישראל ; (pronounced: bay-ishrah'el) it is one whole word and literally means "in" Yisra'el. In(side) a singular man? Preposterous; the meaning is clear: vile decadence was done to the nation Yisra'el. Even at this time these men had been taught by their father that they were all an individual nation in the formative condition.
Bere'shiyth 35:8-12 describes yet another meeting between Ya'aqob and יהוה and a reiteration of His promises concerning a nation, even telling him he would be the ancestor of kings (plural; not one super-duper-savior king as is so often misconstrued to be the case). The next set of verses speak for themselves:
Bere'shiyth 46:
2. And 'Elohiym spoke to Yisra'el in the visions of the night, saying: Ya'aqob, Ya'aqob. And he said: Here I am.
3. And He said: I am the 'El, 'Elohiym of your father: do not fear to go down into Mitsrayim; for there I will make of you a great nation:
4. I will go down with you into Mitsrayim; and I will also surely bring you up again: and Yowçeph will put his hand upon your eyes.
In verse three above, יהוה pointedly tells Ya'aqob (the man Yisra'el) that He will make him (you) a mighty nation. After Ya'aqob does indeed die in Mitsrayim (Egypt) and his son Yowçeph is there to close his eyes, יהוה then brings Yisra'el (the nation) 'up, out of the land' 210 years later.
The writing of Shemoth [exodus] continues to provide us with ample verifiable evidence, to anyone who might make the exertion to look and comprehend, of a very clear and decisive foundation for the overwhelming picture of Yisra'el in both the masculine and the masculine singular as a single individual depicted in a father-son relationship with יהוה. Yisra'el (the nation) is his own man, or more significantly, he is יהוה's man– His firstborn.
In the first chapter of Shemoth [exodus] the soon-to-be nation-man is referred to by Par'oh (pharaoh), the new king of Mitsrayim, in the singular in Hebrew:
Shemoth [exodus] 1:8
Now there arose a new king over Mitsrayim, who did not know Yowçeph.
9. And he said to his people, behold, the people of the sons of Yisra'el are many and more powerful than we:
10. Come, let us transact craftily toward him (lo לו to him), lest he increases, (irbeh ירבה he increases) and it comes to pass that (oo hawyaw והיה literally- and he becomes{to pass;}), when there falls out any war, he (הוא he) also joins to our enemies, and he fights (ונלחם and he fights) against us, and he ascends (ועלה literally- and he ascends) out of the land.
11. Therefore they set over him (עליו over him) task sovrans to humiliate him (ענתו to humiliate of him) with burdens. And he built (oo ihben ויבן and he is building) for Par'oh store-cities, Pithom and Ra'amçeç.
Notice how the mistranslators of the foreign nations handle this passage (as well as most of the Towrah/Tanakh):
Exo 1:8 Now there arose vp a new King ouer Egypt, which knew not Ioseph.
Exo 1:9 And he said vnto his people, Behold, the people of the children of Israel are moe and mightier then we.
Exo 1:10 Come on, let vs deale wisely with them, lest they multiply, and it come to passe that when there falleth out any warre, they ioyne also vnto our enemies, and fight against vs, and so get them vp out of the land.
Exo 1:11 Therefore they did set ouer them task-masters, to afflict them with their burdens: And they built for Pharaoh treasure-cities, Pithom and Raamses.
Exo 1:12 But the more they afflicted them, the more they multiplied and grew: and they were grieued because of the children of Israel. [KJV-1611]
Exo 1:8 Then a new sovereign arose over Mitsrayim, who did not know Yosĕph,
Exo 1:9 and he said to his people, “See, the people of the children of Yisra’ĕl are more and stronger than we,
Exo 1:10 come, let us act wisely towards them, lest they increase, and it shall be when fighting befalls us, that they shall join our enemies and fight against us, and shall go up out of the land.”
Exo 1:11 So they set slave-masters over them to afflict them with their burdens, and they built for Pharaoh supply cities, Pithom and Raʽamses.
Exo 1:12 But the more they afflicted them, the more they increased and grew, and they were in dread of the children of Yisra’ĕl. [Scriptures '98]
Exo 1:8 Now there arose up a new king over Egypt, which knew not Joseph.
Exo 1:9 And he said unto his people, Behold, the people of the children of Israel are more and mightier than we:
Exo 1:10 Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land.
Exo 1:11 Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses.
Exo 1:12 But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel. [KJV]
As is the case concerning many issues of their translations, this deliberate attempt to hide the true wording throughout the Tanakh is predicated upon a prior belief of these translators, beginning with the original authors c. Constantine. It is born of the 'nations' innate desire to change the Hebrew's– the House of Yisra'el from followers of יהוה alone, to followers of "strange and foreign gods".
How can they change my Towrah; the Towrah given to me by יהוה? How can they rewrite my Towrah?
In Shemoth [exodus] chapter four יהוה calls to Moshe from the bush and He tells Moshe to return to Mitsrayim (Egypt) and bring Yisra'el out of slavery and Moshe will have to face Par'oh with this weighty message:
Shemoth [exodus] 4:
22. You will say to Par'oh: Thus says יהוה: Yisra'el is My son, My firstborn (beni בני son-of-me; bekori בכרי firstborn-of-me)
23. And I have said to you: Let My son go that he may serve Me (ויעבדני and he will serve Me); and you have refused to let him go: behold, I will kill your son, your firstborn.
Yisra'el is, beyond doubt, declared to be the firstborn son of יהוה. Just as the sentence construction literally speaks of Par'oh's son in the latter verse (23), the previous verse (22) makes usage of the same word structure. That is, the term "firstborn son" not being the second word in an 'Ibriy (Hebrew) construction makes Yisra'el the name of the people (in the singular). בכר bekor is used in verse 4:22 of Yisra'el and as the last word in 4:23 for Par'oh's son showing Yisra'el to be a nation that was and is embodied by 'Elohiym in the singular as an individual being, taking on his own personality. Modern xtianity and messie-anity claim otherwise, but they forgot to inform יהוה.
It is noteworthy that the continual usage of masculine forms of the 'Ibriy is disregarded and purposefully ignored by most commentators and translators of the modern translations. The purpose is two-fold:
1. To hide matter-of-fact evidence from the average reader of the xtian bible and
2. To give special, yet unreliable, credence to the "new" texts listing of jezeus-shuwa as the newly chosen replacement of יהוה's own choice.
We can read another evidential citation in Shemoth [exodus] 5:4 which refers to Yisra'el as an individual whom Par'oh is upset with and accuses both Moshe and 'Aharown of attempting "to take the people from his work" (mim maw-as-ay aw ממעשיו from-tasks-of-him).
Intermingled with the various verses denoting the nation as one single-entity there are many places where יהוה addresses each individual of the "one-man nation" individually, as when exacting a specific promise from each singular one of them:
Two such notable examples are in:
Shemoth [exodus] 19:
4. You have seen what I did to the Mitsrayim, and how I am carrying you on the wings of a large bird of prey, and I am bringing you near to Me.
5. At this time, if you will carefully hear with intelligence as well as respond appropriately in obedience and action, to My call and My voice and keep, guard, observe and give heed to My covenant, then you will be a precious stone to Me above all other people: in all the earth.
6. You will be to Me a kingdom of kohaniym, and a Qadowsh nation. These are the words which you will speak to the sons of Yisra'el.
and then later on in:
Bemidbar [numbers] 15
38 Speak with the sons, the lineage, of Yisra'el and say among them: do this and make them tsiytsith in the borders of their garments throughout their generations, and that they put upon the tsiytsith of the borders a cord of blue:
39. And it will be to you tsiytsith, that you may look upon it, and remember all the commandments of יהוה, and do them; and that you seek not after your own heart and your own eyes, after which you used to go whoring:
40. That you may remember, and do all My commandments, and be Qadowshiym to your 'Elohiym.
41. I am יהוה your 'Elohiym, Who brought you out of the land of Mitsrayim, to be your 'Elohiym: I am יהוה your 'Elohiym.
"Speak with the sons..." and "say among them..." then becomes "...you seek not after your own heart and your own eyes, after which you..."
In Shemoth [exodus] 32:9 and 21, respectively "he is a stiff-necked people" (the word הוא {he;} is generally removed from the modern texts and replaced with they; the 'Ibriy root word 'qaseh' actually renders to severe, harsh or truculent people-stiff-nape {back of the neck;}-he or "he is a severe and truculent people") and (v21) Moshe's accusation to 'Aharown, ".What did he...do to you...(that you) brought so great a sin upon him" (מה עשה לך what he-did to-you) then (עליו on-him), and his response (v22), "...you know the people, that he is evil" (כי ברע הוא that in evil-he). In verse 31 Moshe returns to יהוה and states emphatically that "oh, he (Yisra'el) has sinned" (chataw חטא).
Shemoth [exodus] 33 emphasizes in great and lengthy detail the appropriate relationship between the child (read son) Yisra'el and our 'Elohiym. In verses 1-5 יהוה continues to use the masculine singular when referring to Yisra'el "...not go up in the midst of you (him - a single one) (בקרבך beh qirebeh kka ) "...I will come up into the midst of you (him - a single one) (beh qirebeh kka) in more than one instance. The plural (as in you all; ya'll; all of them) is denoted by ים eem. The difference is apparent: I tell 30 students "You ים [the 2nd masculine plural] recite the aleph-beyth," whereby all 30 recite in unison, verses pointing to one student and saying "You ך [the 2nd masculine singular ending kha] recite the aleph-beyth," whereby only one person makes the recitation. Verse 4 begins with the phrase and-he-is hearing (וישמע ) and the rest of the chapter flies back and forth between the plural 'they' and the singular they/you as יהוה berates His son– the 'sons of Yisra'el' for their/his sins.
And in Shemoth [exodus] 34:10-12, the 'Elohiym of Yisra'el tells Moshe (and here the nation/son Yisra'el is the obvious recipient of יהוה's commentary [not the 'Edowmiy, not the Greek, not the Roman, the French, the American, nor even the Australian] that He drives out the disinherited peoples (plural) of the land for him (Yisra'el– in the singular) and warns him (the singular entity of Yisra'el comprising the 'members' i.e. the united inheritors of Yahuwah's oath to the singular son-nation) against making treaties with those disinherited peoples (plural) when reaching the land so he (again– Yisra'el in the singular) will not be placed in a noose or led by a nose-ring (i.e. enslaved); which, wretchedly, we were wont to do on a regular basis. It can be further noted that even listing the 'disinherited peoples (plural)' as singular individual nations the number of these nation would still amount to a 'plural' amount of peoples [Kena'aniy, and the Chittiy, and the 'Emoriy, and the Perizziy, and the Chiuiy, and the Yebuwçiy see Shemoth [exodus] 3:8]. This only reinforces the notion of Yisra'el as a singular nation and denoting the fact that none of these nations were listed as any kind of a son, much less יהוה's firstborn, which further reinforces the explicit statements made by יהוה throughout the entire Tanakh.
Wa'iyqrah [leviticus] 1:2 points out Yahuwah speaking to the singular "seed" of Yisra'el as He does on numerous occasions throughout Towrah and the Tanakh. Moving on to a couple of selections from Wa'iyqrah [leviticus] we find the singular address also occurs in passages through out Wa'iyqrah [leviticus] that deal with Tahowr (pure/clean) and Tame' (impure/unclean). Wa'iyqrah. 13: 55, 57, and 58 all show that Yisra'el himself being addressed in the second person masculine singular and while verses 55 and 57 merely imply it, verse 58 shows it directly: "...if the plague does depart from them" actually being "and he withdraws from the contaminates" in the 'Ibriy (וסר oo-ҫuwr and-he-withdraws; מהם meh-ehm from them (pointing to those contaminates, not an individual or the people as a whole); הנגע he-neh'-gah the contagion).
Wa'iyqrah [leviticus] 27 addresses Yisra'el (the only reader of these texts given to Moshe for over a thousand years; and xtianity did not get their hands on these texts for considerably longer) in the second person masculine singular more than twenty times giving quite a clear indication that not only are the Yisre'eliy, as a group of individuals, expected to act in response to יהוה in a scrupulous manner, but Yisra'el, as the national-son of יהוה, is expected to conduct himself (an individual national-son) in obedience and to give proper respect to Yahuwah.
In Bemidbar [numbers] 3:6 the masculine singular is used for an 'arm' of the son (who is still Yisra'el) when Moshe is told to "Bring the tribe of Leuiy near, and set him (אתו 'ayth oo literally the masculine singular him) before the face of 'Aharown the kohen that he (Leuiy- ושרתו oo-shaw-rawt oo and he-minister) may minister to him ('Aharown)." This masculine singular usage is used in verses 7 and 8 as well as throughout much of the rest of Bemidbar [numbers].
Bemidbar [numbers] 3:7 and 8:
7. And he (Leuiy) will keep his ('Aharown's) charge, and the charge of the whole assembly before the Tent of Meeting, to do the service of the Tabernacle.
8. And he (Leuiy) will keep all the furniture of the Tent of Meeting, and the charge of the sons of Yisra'el, to do the service of the Tabernacle.
Leuiy being the entire tribe and not the patriarch Leuiy who had, at this point in time been long dead and buried for several centuries; but the tribe is still designated in the singular "he".
Bemidbar [numbers] 11:12 Moshe asks our 'Elohiym (paraphrased) 'was I pregnant with all this people' and 'did I generate (ילדתיהו iy lawd teh hoo act as mid-wife; create his lineage) that You tell me to carry him (שאהו shaw hoo carry-you-him)' and then in verse 14 Moshe says he is not able to bear him (Yisra'el) at all. While many translations manage to get the personification of Yisra'el as the true firstborn son of 'Elohiym correctly in a verse here and there, virtually all translations have "them" in Bemidbar [numbers] 14:12 (which see) when the Hebrew emphatically points to the singular: 'I will strike him...' and '...disinherit him...', and '...nation greater than he."
Bemidbar [numbers] 14:
11. And יהוה said to Mosheh: How long will this people abhor Me? How long will they not believe, for all the signs which I have performed among them?
12. I will strike him with pestilence, and ruin him, and will make you a nation larger, mightier and more numerous than he.
13. And Mosheh said to יהוה, then the Mitsrayim will hear it; Your power brought this people from among them;
14. and they will tell it to the populace of this land. They have heard that יהוה is in the midst of this people; for יהוה is seen eye to Eye, and Your cloud stands over them, and You go before them, in a column of cloud by day, and in a column of fire by night.
15. If You will kill this people as one man, then the nations which have heard the reports, will say:
16. יהוה was not able to bring this people into the land which He swore to them, so He has slaughtered them in the wilderness.
17. And now, I entreat You, let the power of 'Adonay be heaped-up, as You have spoken, saying:
18. יהוה is slow to anger and abundant in compassion, lifting perversity and revolt; but, will by no means clear the guilty, visiting the iniquities and punishments of the fathers against the sons, against the third and against the fourth generations.
19. Lift, I entreat You, the iniquity of this people according to the greatness of Your kindness, as You have forgiven this people, from Mitsrayim even until now.
20. And יהוה said: I have forgiven according to your word;
21. but, as I live, all the earth will be filled with the weight, abundance, importance and respect of יהוה,
In 14:11-20 Moses is again arguing with 'Elohiym saying (paraphrased): 'If you kill all these people as one man [כאיש kaw eesh as-man - אחד aw kawd one], then the nations which have heard reports of all You have done will speak badly of You, saying, because 'Elohiym could not bring this people to the land He swore to them, therefore He had to kill them;' reminding יהוה of His mercifulness, Moshe persuades Him to be forgiving yet again. In this particular passage, the manuscripts usage of both the singular individual form and the plural Yisre'eliy (Israelites) is an indication that the national son of 'Elohiym could not die but that individuals (even in large numbers) could certainly and most easily die; and thousands of years of our diaspora among the foreign nations have attested to this. By the millions we have been slaughtered individually— men, women, children and nursing babes, yet we as a nation have survived for over three thousand years in all our naked glory. That is, not by our righteousness but by the merciful shield of יהוה, Who has forgiven us countless times despite our being decidedly 'stiff-necked'.
Bemidbar [numbers] 20 indicates an expectation of Moshe's that the king of 'Edowm, an foreign people, is acknowledged to know who Yisra'el is. Moshe sent a message: "...thus says your brother Yisra'el." A request of Yisra'el to a relative remembered after more than two hundred years (Bere'shiyth [genesis] chapters 11 - 20). The text clearly shows the request to pass through the 'Edowmiy land unmolested, where Yisra'el says repeatedly: "I" will pass through, "I" will not let my cattle drink (without paying), "I" will walk through and do nothing else, etc, etc.
In Bemidbar [numbers] chapter 21 the assembled individuals of Bayith Yisra'el are again referred to as a single individual. In verse 17. it says: "Then Yisra'el, he, is singing this song: Ascend O well! Shout to it!"; the 'Ibriy [Hebrew] is ישׁיר yaw-shiyr he-is-singing. Verse 21 has Yisra'el being quoted as speaking for himself to the 'Emoriy in a clear-cut emphasis of the singular (nation) masculinity (son) of Yisra'el, saying: "I" will pass through the land and the very first 'phrase' in verse 24 ויכהו waw yawkay huw and-he-is-striking-him. Verse 25 begins with the phrase ויקח way iykach and-he-is-taking.
Next we come to the story of Bil'am, the seer, contained in Bemidbar [numbers] 22-24 and has Balaq, king of the Mow'abiy, attempting to bribe Bil'am into cursing 'the man' Yisra'el. In 22:5 Balaq notes "he covers the eye of the land," and "he lives before me." (v6): "...curse this tribe for me; for he is too powerful for me...that we may strike him... I may drive him out of the land." (v11): "...he is covering...fight him...drive him out." (v12): Bil'am gets a literal "ass" chewing and cannot fulfill Balaq's wishes as יהוה tells him He has blessed Yisra'el. Verses 22 through 35 show the messenger sent by 'Elohiym to confront Bil'am being described in the same tenses used to describe Yisra'el as the single-man personified as the son of יהוה. Bemidbar [numbers] 23:9: Bil'am sees "him from the mountains," and "him from the hills." In verse 10 the last thing Bil'am declares: "...Let my nephesh die the death of the righteous and let my end be like him! The 'him' here is Yisra'el. I'll let you look it up, but this greatly irritates Balaq.
Bemidbar [numbers] 23:16:
And יהוה met Bil'am, and put a word in his mouth, saying: Return to Balaq, and this you will speak.
17. And he came to him, and, lo, he was standing by his burned-offering, and the leaders of Mow'ab with him. And Balaq said to him: What has יהוה spoken?
18. And he took up his parable, saying: Rise up, Balaq, and hear; listen and pay attention to me, you son of Tsippowr:
19. 'Elohiym is not a man that He should tell a lie, neither a son of man that He should repent: Has He said and will He not do it? Has He spoken and will He not make it rise?
Bemidbar [numbers] 23:21- " 'Elohiym is with him; shout of a king is with him; (23:22): he has the weariness of the wild ox" (a euphemism meaning he has great strength; note: many translations change 'ox' to 'unicorn' which if it even existed would be an non-Kashruwt animal; another attempt to 'dirty' the Hebrew?), (23:24): Behold, the people, he rises up as a lioness; and like a lion lifts himself up: He will not lie down until he eats of the prey and drinks the blood of the killed. (23:25): "Neither will you curse him nor will you bless him." (23:27): "...curse him from there."
Bemidbar [numbers] 24:2: "...camping by his tribes."
Bemidbar [numbers] 24:5 – "How righteous are your tents, O Ya'aqob, your tabernacles (often mistranslated as: populace), O Yisra'el!" Here we have singular personal pronoun usage. Yisra'el is personified in the singular– Ya'aqob is one man and, being called by the moniker Yisra'el is still shown to be one man. Note the recalling (reminder) of Ya'aqob-the-man as the nation-Yisra'el!
Bemidbar [numbers] 24:7: "...he will pour...His buckets...His seed..." (v8) "...brought him forth...he has strength (again with the unicorn debasement)...his adversaries." (v9): "...He couched...he lay down...stir him up..." (v14): "...what this people, he will do to your people..." (v17): "I see him and I behold him." and more masculine singular usage occurs in the remainder of the chapter as Bil'am tells Balaq what the man-nation Yisra'el (through 'El) will do to the adversaries of Yisra'el. And more, so many more throughout the chapter.
Next, we can see Dabariym [deuteronomy] clearly reiterating the Towrah's examination of Yisra'el as the son of 'Elohiym:
The following two passages of Dabariym [deuteronomy] clearly positions the House of Yisra'el in the masculine singular, decisively ensuring the father-son relationship between Yisra'el and יהוה. In Dabariym [deuteronomy] 1:31 יהוה speaks of Himself as bearing Yisra'el as a man bears his son and in verse five of chapter eight He reminds Yisra'el that He chastened Yisra'el as a man does carry his own son (ישא ee-shaw he-is-carrying; איש aysh man; בנ־ו ben-oo son-of-him). It simply cannot be put any clearer than those two verses. Only those entrenched in their erroneous beliefs that Great יהוה has tossed His covenant, His oath, aside for self-acknowledged disobedient ones [both xtians and messie-anics emphatically claim that "no one can keep/obey the Towrah/commands" of יהוה].
The verb usage in every "Hear O Yisra'el" pronouncement is singular; every 'single' time. See Dabariym [deuteronomy] 5:1; 6:4, 9:1 and 27:9 for some examples.
Chapters 26 and 28 are written almost entirely with the usage of the masculine singular and Dabariym [deuteronomy] 32 and 33 contain many references to Yisra'el in these singular formats in our Towrah, but which is almost always translated into the plurals 'they, them, etc' by translators and religionist groups unsympathetic to the 'Ibriy people (my brother Yehuwdah specifically), in the xtian and messie-anity version of our Tanakh and "New-thing Testament."
In Dabariym [deuteronomy] 32 Moshe recites a 'song' to The House of Yisra'el concerning the rebellious dealings against יהוה during the time he, Moshe, was with them. In verse 5, he tells us we are not יהוה's children (by our wayward actions), but in 6 he states"...Is He not your Father that has created you? He has made you and established you." Both 'you's' are singular usage and while it is possible that 'you' can be singularly used about any given group, does it leave any doubt of יהוה calling us, The House of Yisra'el, His son; almost two millennia before the re-invention of the human-sacrifice man-god? Verse 9 calls His people "His Share" and then uses Ya'aqob (Yisra'el) as a singular description. The actual man Ya'aqob/Yisra'el being long dead, this can undoubtedly only be referring to the entire people as one entity in the eyes of יהוה 'Elohiym. Verses 10-12 tells us where יהוה found "him' and how He 'led him'.
Dabariym [deuteronomy] 32:
15. But Yeshuwruwn became fat, and kicked: You are become fat, you are grown thick, you have become sleek; then he forsook 'Elowahh who made him, and lightly esteemed the Rock of his salvation.
and
18. Of the Rock that created your lineage, you are neglectful, and have forgotten the 'El that gave you birth.
O House of Yisra'el! Because we strayed from יהוה and missed His mark of righteousness, He has caused us great trials. We are subjected constantly by the foreign nations to ridicule, physical attack, the rape of our women, loss of our children, robberies and their never ending demand that we follow their gods! O House of Yisra'el! What have we done?
Dabariym [deuteronomy] 32:
21. They have moved Me to jealousy with what is not 'El; they have provoked Me with their vanities: And I will move them to jealousy with those that are not a people; I will provoke them to anger with a foolish nation.
In the next chapter we see:
Dabariym [deuteronomy] 33:10:
10. They will teach Ya'aqob Your ordinances, and Yisra'el Your Towrah. They will put incense before You, and whole elevation-offering upon Your Altar.
Ya'aqob and Yisra'el are one and the same! Ya'aqob the individual and Yisra'el the son-nation. Since the patriarch Ya'aqob himself has been dead well over two hundred years, it can be concluded, logically, that Moshe (on behalf of יהוה) is noting the House of Ya'aqob/Yisra'el as one single entity. Especially when considering Bere'shiyth [genesis] 32:27-30.
Dabariym [deuteronomy] 33:28 & 29
28. And he will dwell, Yisra'el, separately, in refuge and trust, the fountain of Ya'aqob, in a land of grain and new wine, yes, his heavens drop down dew.
29. Joyful are you, O Yisra'el: Who is like to you? A people, he is saved by יהוה, the Shield of your help, and the Sword of your excellence! And your enemies will submit themselves to you; you will tread upon their high places.
Yisra'el's growth as a son of יהוה is evident, as well as continual, throughout the entirety of Towrah. The son metaphor (not to mention the blatant declarations by יהוה Himself) begins with the promises given to the patriarchs in Bere'shiyth and continues on in Shemoth [exodus], finding point-blank verification as this theme is expounded upon in Wa'iyqrah [leviticus] and Bemidbar [numbers], and materializes as an unyielding picture of Father-hood, as well as Kingship over the 'firstborn-nation-son' throughout Dabariym [deuteronomy] . The picture is a clear progression of a son growing physically (in Mitsrayim; regarding size) as well as in maturity. Just as we progress as individuals, Yisra'el is often obedient, full of promises to be obedient and set-apart as well as defiantly insubordinate (stiff-of-neck) and as petulant as any tot going through what mom would recognize as the "terrible-twos".
The connection of Fatherhood to son-ship is explicit and found to be so in virtually all of Towrah and a good deal of the Tanakh. The combined and documented singular and masculine singular forms which are spread throughout the Tanakh notwithstanding, I want to point out the obvious: יהוה calls Yisra'el His son, and there is no place in the Tanakh promising or giving this son-ship to any other nation, man or man-god. None!
Let me make this perfectly clear: N O N E!
This concept was invented about two thousand years after Moshe first presented Yisra'el with יהוה's instruction manual and covenant, by the foreign nations; those very same nations who, seeking first to destroy us by war, murder, rape, slavery and oppression, later resorted to an imaginary religious "replacement theory" teaching which cannot be found anywhere in the whole of the Tanakh. Let me make this perfectly clear as well: N O W H E R E!
Yisra'el is shown continually in the masculine singular tenses in the 'Ibriy [Hebrew] and is highly blessed and favored by יהוה 'Elohiymnuw, and as a son the nation-man carries the responsibilities and encumberments, that such a selection as יהוה's 'treasured-nation' necessitates as well as the mostly undesirable reactions (and the habitually ruthless consequences of those reactions) of the foreign nations.
Dabariym [deuteronomy] 4:35:
To you it was shown that you might know that יהוה He is 'Elohiym; there is none else besides Him.
and verse 39: Know therefore this day, and lay it to your heart that יהוה, He is 'Elohiym in Heaven above and upon the earth beneath; there is none else.
This seems to be pretty straight forward to me! There is n o n e else but יהוה!
The patriarch Ya'aqob (renamed Yisra'el by יהוה Himself) has been dead for over two hundred years and yet יהוה, referring to the people in the singular, reiterates how He feels about the singular man-nation of Ya'aqob-Yisra'el. We, are, and always will be "...the apple of His eye."
Dabariym [deuteronomy]32:
8. When the Most High gave to the nations their inheritance, when He separated the sons of men, He set the bounds of the people according to the number of the sons of Yisra'el.
9. For יהוה's share is His people; Ya'aqob is the lot of His inheritance.
10. He found him in a land of wilderness desert, and in the howling desolation He surrounded him, He separates him mentally, He guarded him as the pupil of His own eye.
11. As an eagle that stirs up her nest that flutters over her young, He spread abroad His wings, He took them, He bore them on His wings.
12. יהוה alone did lead him, and there was no foreign god with him.
There are a whole host of passages throughout the remainder of the Tanakh, which reflect upon the theme of singular son-ship of Ya'aqob! To show just a few...
Yahuwshuwa' [joshua] 4:22: Then you will let your sons know, saying: He crossed, Yisra'el, this Yarden on dry land
Yahuwshuwa' [joshua] 7:8. O 'Adonay, what will I say: After which, he turned, Yisra'el, the back of the neck before the faces of the ones being the enemies of him?
Shaphatiym [judges] 1:28. And he is becoming strong, Yisra'el, and he is placing the Kena'aniy under tribute, and he did not evict them.
Shaphatiym [judges] 11:17: Then Yisra'el sent messengers to the king of 'Edowm, saying: I will pass, please, through your land; but the king of 'Edowm did not listen. And in like manner he sent to the king of Mow'ab; but he would not acquiesce; and Yisra'el abode in Qadesh.
Shaphatiym [judges] 11:17, above, the same singular third-person masculine subjective case is used for both "he", Yisra'el and "he" the single-actual king of Mow'ab.
and some more:
Shaphatiym [judges] 20:29. And he is placing, Yisra'el, set ambushes against Gib'ah all around.
1 Shemuw'el [samuel] 4:17. And he that brought the tidings answered saying: He fled, Yisra'el, before faces of the Pelishtiym, and there has been also a great slaughter among the people, and your two sons also, Chophniy and Piynechaç, are dead, and the 'Arown of 'Elohiym is taken.
We have been promised son-ship both as a nation (singular) and individually; King Dauiyd [David] was called a son by יהוה as was his son Shelomoh [Solomon]. Granted, neither of them were precisely named as firstborn(s), but this certainly puts two specifically named individuals named several centuries before the re-invention of the man-god-sacrifice higher up on the list. You might be born ahead of your brother, but he still does not call you the firstborn if your brothers Frank, Tim and Henri were all born before you; just ask your mother. Frank will always be the firstborn and the rest of you are in the "my" sons category. The xtian/messie-anic fellow? Millions and millions of "sons" were born before the claimants man-god was re-invented up.
2 Shemuw'el 7:
11. And as from the day that I commanded judges to be over My people Yisra'el; and I will cause you to rest from all your enemies. Moreover יהוה tells you that יהוה will make you a house.
12. When your days are fulfilled, and you will sleep with your fathers, I will set up your seed after you that will proceed out of your loins, and I will establish his kingdom.
13. He will build a house for My name, and I will establish the throne of his kingdom beyond the field of vision of even time and space!
14. I will be his father, and he will be My son: if he commits iniquity, I will chasten him with the rod of men, and with the stripes of the sons of men;
15. But my loving kindness will not depart from him, as I took it from Sha'uwl, whom I put away before you.
16. And your house and your kingdom will be made sure beyond the field of even time and space before you: your throne will be established beyond the field of even time and space.
(See: 1 Dabariy haYowmiym [chronicles] 17:10-15; 1 Dabariy haYowmiym [chronicles] 22:8-10; 1 Dabariy haYowmiym [chronicles] 28:6)
And, again, the score so far reaches to over several millions and millions of individual 'sons' + two (Dauiyd and Shelomoh) and there is no mention of making Yisra'el a people to some unnamed future god-saviour-other-firstborn and the same author of Tehilliym [psalms] who, supposedly, wrote about some unnamed future god-saviour mentions in several of the Tehilliym [psalms] that Yisra'el is His (יהוה's) people forever (עולם ('Owlam) from beyond the field of vision of even time and space!); again, no mention of being/needing/following/serving anyone else. Just to show a couple of them:
Tehilliym [psalms] 149:
HALELUW יה; sing to יהוה a new song, and His tehilliyth in the assembly of the chaçiyd.
2. Let Yisra'el rejoice in Him that made him: Let the sons of Tsiyown be joyful in their King.
Tehilliym [psalms] 111:
9. He has sent redemption to His people; He has commanded his covenant forever: Qadowsh and feared is His Name.
Our whole Tanakh reiterates constantly how the remnant (those who remain faithful to יהוה and no one else) of Yisra'el will be once again called by His Name and returned to our land (not the land of the replacement theorists) and we will be relieved of the shame and oppression of those seeking to displace, replace and remove us from the sight of our יהוה!!
Yesha'yahuw [isaiah] 10:20: And it will come to pass in that day that the remnant of Yisra'el, and those that are escaped of the house of Ya'aqob, will never again lean upon him that struck them, but will lean upon יהוה, the Qadowsh One of Yisra'el, in truth.
"...will never again lean upon him (the oppressing nations) that struck them (them being Yisra'el; struck by those nations, religions and 'replacers' attempting to drive a wedge between us and יהוה)..."
Yesha'yahuw [isaiah] 14:
FOR יהוה will have compassion on Ya'aqob, and will yet choose Yisra'el, and set them in their own land: and the sojourner will join himself with them, and they will cleave to the house of Ya'aqob.
2. And the people will take them, and bring them to their place; and the house of Yisra'el will possess them in the land of יהוה for servants and for handmaids: and they will take them captive whose captives they were; and they will rule over their oppressors.
Yesha'yahuw [isaiah] 44:
6. Thus says יהוה, the King of Yisra'el, and the One redeeming him, יהוה of armies and warfare: I am the first in place and rank, and I am the last; and besides Me there is no 'Elohiym.
7. And who, is like Me, to call out and to pronounce and explain, and position it in order for Me, since I established My people from beyond the field of vision of even time and space? And the things that are coming, and that will come and pass away, let them explain and predict.
8. You must not be startled and you must not fear: From that time did I not tell you to hear intelligently with attention and interest, comprehend and obey, and pronounced and explained it? And you exist as My witnesses. Is there an 'Elowahh besides Me? Besides Me there is no Rock; I do not know of any.
The prophet of יהוה, Yesha'yahuw [isaiah] states יהוה's perfectly clear position in chapter 44. The King of Yisra'el is יהוה 'Elohiym and He alone redeems him (Yisra'el). If zhezeus-shuwa is some kind of god-man-king, he forgot to inform Great יהוה 'Elohiym, because He '...doesn't know of any other'.
Yirmeyahuw [jeremiah] 31:1 and 9 -
AT that time, says יהוה: I will be the 'Elohiym of all the families of Yisra'el, and they will be My people.
9. They will come with weeping; and with entreaties I will lead them. I will cause them to walk by rivers of waters, in a straight way in which they will not stumble; for I am to Yisra'el a father, and 'Ephrayim is My firstborn.
Whoa! What? 'Ephrayim is His...what did יהוה say? His firstborn? Who will you believe? The lying tongues of the religionists, who hate both Yisra'el (Jews/Hebrews) as well as יהוה, or יהוה Himself?
The usage of 'Ephrayim, as illustrated in the verse (v9) above, is often a synonymous reference to Yisra'el. First יהוה directly states He is Yisra'el's father, never once mentioning in any part of the Tanakh any future firstborn replacement-grafted-in foreign-church-body and then He calls Yisra'el His firstborn, using the euphemism.
In Matthew 20:15 the author states "...that it might be fulfilled which was spoken of the Lord (the who?) by the prophet, saying Out of Egypt have I called my son." The author then fails to identify which prophet supposedly made this assertion or even which 'lord (יהוה is never mentioned). One might wonder if said author was assured that the future kool-aid drinking masses would not only fail examine the "dead" Tanakh, but would also fail to comprehend their own contradictory legend while relying instead on false witnesses who merely claimed some prophet must have written that at sometime somewhere. Evidence to the contrary be-damned!
The prophet Hosea also described the Jewish People as “lad,” “him,” and “son” (singular masculine) and changes to the plural "them" (lamo) in exactly the same way:
Howshea' [hosea] 11:
WHEN Yisra'el was a child, then I loved him, and from Mitsrayim have called My son.
2.
“When Israel was a lad, I loved him, and since Egypt I have been calling out to My son. [As much as] they called to them, [Israel] so did they [Ephraim] turn away from them [Israel]…” (Hosea 11:1-2) This is יהוה speaking here; I am want to point out the conspicuously obvious in this verse– Yisra'el is named (in the 'Ibriy [Hebrew] singular), jezeus-shuwa is not mentioned nor referred to at all, regardless of what you may have been told by the replacement theorists. How can anyone seeking truth fail to perceive or acknowledge this fact?
How can they change my Towrah; the Towrah given to me by יהוה 'Elohiym? How can they rewrite my Towrah?
Howshea' [hosea] 13:4 Yet I am יהוה your 'Elohiym from the land of Mitsrayim; and you will know no god, only Me, and besides Me there is none to save .
Howshea' [hosea] 14:
O YISRA'EL, return to יהוה your 'Elohiym; for you have fallen by your iniquity.
2. Take with you words, and return to יהוה: say to Him: Take away all iniquity, and accept that which is right: so we will render as bullocks the offering of our lips [nothing about jezeus-shuwa].
3. 'Ashshuwr [euphemism for the foreign nations] will not save us; we will not ride upon horses; neither will we say any more to the work of our hands, you are our gods; for in You the fatherless finds mercy.
4. I will heal their apostasy; I will love them freely; for My anger is turned away from him [editor: Yisra'el].
5. I will be as the dew to Yisra'el; he will blossom as the lily, and cast out his roots as Lebanown.
For almost two-thousand years xtianity has taught their flocks that Yisra'el has been "done away with" in favor of the "new church" as we endured horrendous maltreatment. A large part of their rationale was based on our being exhumed from our land (יהוה's land), the physical kingdom of Yisra'el. But today, in the common era of 2011 the nation of Yisra'el, יהוה's firstborn son, although beleaguered from many sides, has undeniably returned as a thorn in the side of the replacement theologians (in 1948!). He is now a literal reminder of the dangerous audacity of rewriting יהוה's Tanakh in order to support a man-made theological [Theos (θεός)] objective. A theology created by the Roman subjugators of the land of Yisra'el (Yehuwdah/Judea); born out of their animosity for the Yehuwdiy, and therefore יהוה, Himself.
For hundreds upon hundreds of years the catholic church (and her protest-ant daughters) has "replaced" the firstborn son of יהוה with not only a re-invented threesome-god, but a fictitious nation which has not been borne-out (the nation of the church of catholic israel). The protesting-movement continued to add figurative fuel to the "new" circe (church) theory as well as literal fire to the burning and pillaging of the Hebrew (Jewish) people. This is one marked motivation for the messie-anity admonition to their flocks to refrain from uttering the phrase "replacing Yisra'el" but to instead say: "grafted in"– a kinder, gentler insult.
Pope Paul VI circulated the Nostra Aetate (Latin: In our Age) declaration on October 28, 1965 which absolved, by a vote of 2,221 to 88 (apparently our release from being held as guilty was not unanimous), my brother Yehuwdah of killing god. Good show! After only 46+ million 'Ibriy (Hebrew/Jewish) deaths over the last 3,000 years, occurring through the likes of the 'Edowmiy, Maday and Paraçiy [Edomites, Medes and Persians], Romans, Greeks, Espańola [Spain], England, France, the sundry Arab nations, The Third Reich– Germany as well as a host of other nations, we have been released from our collective indebtedness of the crime of deicide. We are not declared innocent of killing the "omnipotent-all-knowing-all-powerful god" mind you, just absolved of the crime. In his book, J*sus of Nazareth-Part II, Pope Benedict XVI exonerated the Jews as a whole (meaning not all the devil's dogs) for the death of j*sus khrist, a rather dubious honor, considering the story is a figment of Roman imagination.
Absolve: a transitive verb;
1. to set free from an obligation or the consequences of guilt.
2. to remit (a sin) by absolution.
absolution: the act of absolving; specifically : a remission of sins pronounced by a priest (as in the sacrament of reconciliation). Merriam-Webster Dictionary
But, that isn't all. יהוה, the 'Elohiym of Bayith Yisra'el has maintained another king of Yisra'el. Another firstborn (of the Kingly line) in His eyes. Was it the Greco-Roman man-god?
Tehilliym 89:
20. I have found Dauiyd My servant; with My Qodesh oil I meshachtiy [have anointed] him,
21. with whom My Hand will be established; My Arm will also strengthen him.
22. The enemy will not exact from him, nor do the sons of wickedness afflict him.
23. And I will beat down his adversaries before him, and strike them that hate him.
24. But My faithfulness and My merciful kindness will be with him; and in My Name will his horn be exalted.
25. I will set his hand also on the sea, and his right hand on the rivers.
26. He will cry to Me: You are my Father, my 'Elohiym, and the rock of my salvation.
27. I will also make him My firstborn— the highest of the kings of the earth.
28. My merciful kindness I will keep for him from beyond the field of vision of even time and space; and My Briyth will stand fast with him.
Good luck with that, you man-god zhezeus-shuwa; said to be the firstborn, 3-in-1-god and king of all! A day late and a dollar short; not just "not" the firstborn Yisra'el, but "not" the firstborn king either...bummer!
The aphorism, or dictum, of this web-site comes from Dabariym [deuteronomy] 6:4:
Hear intelligently with attention and interest, listen to and obey, O Yisra'el: יהוה our 'Elohiym is יהוה alone!
Will you hear intelligently? Will you pay attention with interest in the truth? Will you listen to the facts and then obey יהוה? While the evidence presented by this article herein is a mere portion of that which is actually provable via the entire Tanakh, I hope to cajole you to continue a prayerful search on your own, seeking יהוה's knowledge and truth. You must ask yourself what it is, exactly, that you seek. Is it a falsified legitimacy through someone else's payment plan– a payment plan that, much like the modern credit-card banking system, can only lead to more indebtedness– or through the membership in a religion? Or do you look to be legitimized by learning of His will for all nephesh (souls) and then obeying Him, and only Him?
How can they change my Towrah; the Towrah given to me by יהוה? How can they rewrite my Towrah?
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**All Towrah and Tanakh quotes are from His Name Tanakh unless otherwise noted.
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